THECHRISTIAN'SDAILYWALK

INHOLYSECURITYANDPEACEBYTHE

REV.HENRYSCUDDER

WITHANINTRODUCTORYESSAY,BY

THOMASCHALMERS,D.D.

PROFESSOROFMORALPHILOSOPHY INTHEUNIVERSITYOFST.ANDREWS

GLASGOW:

WILLIAMWHYTE&CO.ANDWILLIAMOLIPHANT,EDINBURGH;

R.M.TIMS,ANDWM.CURRY,JUN.&CO.DUBLIN;

ANDG.B.WHITTAKER,LONDON.

———

TABLEOFCONTENTS

INTRODUCTORYESSAY

Dr.Owen&Dr.BaxtertotheReader

CHAPTERI:OfWalkingwithGod

INTRODUCTION

I.WalkingwithGoddescribed

II.ReasonsforthisholyPractice

III.TheUniversalObligationstoit

CHAPTERII:OfbeginningtheDaywithGod

I.HowtoawakewithGod,bypiousMeditationandThanksgiving

II.ByrenewedFaithandRepentance,Self-examinationandPrayer

III.DirectionsconcerningPrayer,&c.

IV.SignsofWorldly-mindednessinholyDuties,andRemediesagainstit

CHAPTER III: Directions forWalking with God in the Progress of theDay

I.GeneralDirections

II.SpecialDutiesofSuperiorsandInferiors

III.OfBodilyRefreshmentandRecreations

(1.)RulesconcerningEatingandDrinking

(2.)RulesconcerningRecreations

CHAPTERIV:OfReligiousFasting

I.TheNatureof,andReasonsfor,religiousFasts

II.SpecialDirectionsconcerningthem

HelpstoSelf-examination

(1.)FromGod'sHolyLaw

(2.)FromtheGospelofChrist

(3.)OfHumiliationandSelf-judgingforSin

(4.)DirectionsforobtainingPardonofSin,andPoweroverit

(5.)TheBenefitsofreligiousFasting,&c.

CHAPTERV:OftheLord'sDay,orChristianSabbath

(1.)TheDivineInstitutionoftheLord'sDay

(2.)DirectionsfortheReligiousObservanceofit

(3.)TheNatureandDesignofBaptismandtheLord'sSupper

Directionsrelatingthereunto

(4.)MotivestokeepholytheLord'sDay

CHAPTERVI:DirectionshowtoEndtheDaywithGod

RulesconcerningSleep

CHAPTERVII:OfWalkingwithGodalone

I.RulesconcerningSolitude

II.OfReadingtheWordofGod,andothergoodBooks

III.OfMeditation

(1.)Directionsconcerningit

(2.)TheNecessityUseofit

CHAPTERVIII:OfkeepingCompany

I.RulesconcerningCompanyingeneral

II.CautionsandDirectionsastoevilCompany

III.DirectionswithrespecttogoodCompany,orChristianFellowship

CHAPTERIX:TheChristian'sDutyinProsperity

I.RulesforourreligiousConductinProsperity

(1.)InshunningthoseSinstowhichwearemostproneinProsperity

(2.)InattendingtothoseDutieswhichProsperityespeciallycallethfor

II.ProfessedPraiseandThanksgivingtogod

(1.)and(2.)Howandforwhat,PraiseandThanksgivingistobeoffered

(3.)TheEvilofUnthankfulness

(4.)MotivestotheDutyofThankfulness

(5.)ImpedimentstoThankfulness

(6.)HelpstoThankfulness

(7.)SignstoknowwhenGodgivethgoodthingsinLove

III.RealProofsofGratitude,byusingittohisGlory

CHAPTERX:DirectionsforWalkingwithGodinAdversity

(1.)RulesconcerninglightCrosses

(2.)DirectionshowtobearallAfflictionswell

1st,RemediesagainstsinfulAnger

2d,TheCureofWorldlyGrief

(3.)TheNatureofChristianPatience

(4.)Motivestoit

(5.)MeanstogainChristianPatience

(6.)OfbearingAfflictionsthankfullyandfruitfully

CHAPTERXI:OfUprightness

I.TheNecessityofUprightnessinReligion

II.TheDescriptionofit

III.RulesbywhichtojudgeofourUprightness

IV.ParticularMarksofUprightnessandHypocrisy

V.DissuasivesfromHypocrisy,andMotivestoUprightness

VI.MeanstosubdueHypocrisyandpromoteUprightness

CHAPTERXII:OflawfulCare,andFreedomfromanxiousCare

I.TheDescriptionoflawfulCare

II.SignsofimmoderateCare

III.TheDutyofquietTrustinGod

IV.ReasonsagainstanxiousCare,andforcheerfulTrustinGod

V.MeanstoattainquietingConfidenceinGod

CHAPTERXIII:OfthePeaceofGod

I.TheNatureandExcellencyofit

II.FartherExcellenciesandAdvantagesofthePeaceofGod

CHAPTERXIV:OftheImpedimentsofPeace

I.FalseHopesandfalseFearsdescribed

II.TheCausesofPresumptionorfalsePeace

III.SeveralGroundsoffalsePeacediscoveredandremoved

CHAPTERXV:ConcerningfalseFears

I.OfneedfulholyFear

II.TheSpringsandCureofCauselessFears

(1.)OfthosewhicharisefromnaturalDistempers

(2.)FromtheGreatnessofSin

III.OfFearsconcerningnotbeingelected

IV.OfFearsconcerningtheSinagainsttheHolyGhost

V.OfFearsarisingfromanaccusingConscience

VI.OfFearsfromlateRepentance

VII.FearsofmisusingtheMeansofGrace

VIII.OfFearsarisingfromDoubtsofGod'sLove

(1.)BecauseofAffliction

(2.)FromwantofAffliction

(3.)FrominwardHorrorsandDistresses

(4.)FromtheGreatnessofAfflictions

(5.)BecausePrayersarenotanswered

(6.)FromtheWantandWeaknessofFaith

IX.ReasonswhyChristiansthinktheyhavenoFaith,considered

(1.)InwhattrueFaithconsists

(2.)TheDifferencebetweenFaithandAssurance

(3.)TheNatureandPropertiesofSavingFaith

(4.)TrueFaithdiscernedbyitsEffects

X.FearsconcerningtheTruthofSanctification

(1.)Becausenotdeeplyhumbled

(2.)FromtheIntrusionofevilandblasphemousThoughts

(3.)FromthePrevalenceofsomegrossSin

(4.)FromWantofaffectionateSorrowforSin

(5.)FromDefectsinSpiritualDuties

(6.)FromDeadnessofAffectionafterDuties

(7.)FromthegreaterImprovementofothersinPietyandHoliness

(8.)FromremainingHardnessofHeart

XI.OfFearsofApostacy

(1.)Whomayapostatise

(2.)Whoshallpersevere

(3.)HowforChristiansmaydeclineinGrace

(4.)TheDifferencebetweentheFallsoftheSincereandtheInsincere

(5.)WhytheFaithfulshallnotfinallyapostatise

XII.SundryDoubtsremoved,inparticular,aboutfallingfromGrace

(1.)FearsofbeingHypocritesonly

(2.)BecauseoftheDecayofGraceandComfort

(3.)BecauseoftheApostacyofothers

(4.)FromnotbeingabletoendurePersecution

(5.)FromtheDeceitfulnessoftheHeart

(6.)FromsensibleWeaknessandDespondencies

(7.)FromnotperformingtheConditionofthePromises

(8.)FromthewantofsuchGraceasGodhathpromisedtohisPeople

(9.)FromthePowerandNumberofTemptations

XIII.TheChristian'sGroundofHopeagainstallFears

CHAPTERXVI:MeanstoattainthePeaceofGod

I.ErrorsinmisjudgingofaPerson'sStateremoved

II.RulesforarightJudgmentofourselves

III.DirectionsforthetroubledConscienceinapplicationtoMinistersandothers

IV.MeanstogetandpreservetruePeace

INTRODUCTORYESSAY

IT is well known that though Christianity was persecuted by the Jewsfrom the very outset of its promulgation, it was some time before this

religionprovokedthewrathorthe,intoleranceoftheRomans.Thetruthis,thatonthepartofthegovernmentatRome,therewasaverygeneralconnivanceatreligioninallitsnumerousvarieties.Andthereasonofthiswas,thatunderthesystemofPaganismnoonevariety,ormodification,wasthoughttoexcludeanother.Eachcountrywasconceivedtohaveitslocaldeity—andeachelementofNaturetohaveitsownpervadingspirit—andeachnewgodoftheprovincesoverwhichtheyextendedtheirpower,offerednodisturbance to thehabitsof theirprevious theology,butwaseasilydisposedof,bythebareadditionofanothernametothecatalogue.At this rate therewas no conflict, and no interference. By learning thereligionofanothercountry,theysimplyextendedtheiracquaintancewiththeworldofsupernaturalbeings;justasbytheconquestofthatcountry,theyextendedtheiracquaintancewiththevisibleandthepeopledworldaroundthem.InsuchacapaciousandelasticcreedasthatofPaganism,there was room enough for all the superstitions of all people. Thesincerest possible homage for the gods of one territory, admitted of anhomage equally sincere for the gods of another territory. Nay, by thesamesolemnactofworship, theymay,eachandallof them,havebeenincluded,atone time, inonegeneral expressionof faithand reverence.Andthisisthewholeamountoftheboastedtoleranceofantiquity.

We may easily perceive, how, in exception to this general spirit,Christianity, from being the object of lenity, and even of occasionalprotection by the Roman power, soon became the victim of its fiercestpersecutions. For a few years, its character and pretensions were notdistinctlyunderstood.Itseemsintruth,tohavebeenregardedasamerespeciality of Judaism, and even though it had partaken of all thenarrownessoftheparentreligionfromwhichitsprung,yetwouldithavecontinuedtoshare inthesameimmunities,haditmaintainedthesameindolentcontemptfortheidolatryofthesurroundingnations.Butwhenitmadeafartherdevelopmentofitsspirit;whenitbegantobefeltintheforceofitsactiveproselytism;whenitwasseen,thatitnotonlyadmittedofnocompromisewiththearticlesofanotherfaith,butthatitaimedatthe overthrow of every religion then in the world; when men at lastperceived,thatinsteadofquietlytakingitsplaceamongtheirmuch-lovedsuperstitions,itthreatenedthedestructionofthemall;then,thoughtruthand argument were its only weapons, did the success with which they

werewieldedasmuchoffendandterrifytheworld,asiftheyhadbeentheweaponsofordinarywarfare;andthoughJesusChristwouldhavebeenwelcomedtoashareofdivinehonoursalongwithotherdeities,werehisfollowersresistedevenuntoblood,whentheyadvancedhisclaim,nottobeaddedtothe listof thosedeities,bututterlytodiscardanddethronethem.

Now, it may be thought that there can be nothing analogous to thisprocessinthepresentday,andwithinthelimitsofChristendom.Butthetruthis,thatwhatobtainedamongtheliteralidolatersofaformerage,isstill most strikingly exemplified by those of the present, who in thespiritualandsubstantialsenseoftheword,arechargeablewiththewholeguiltofidolatry.TheremaybeamongusthemostcomplacenttolerationforamitigatedandmisconceivedChristianity,whilethereisnotolerationwhateverfortherealChristianityoftheNewTestament.Solongasitonlyclaimsanassignedplaceinthehistoryofman,whileitleavestheheartofman in the undisturbed possession of all its native and inbornpropensities—so longas itconfines itself to thedemandofa littleroomfor its Sabbaths and its decencies,while it leaves the general systemofhumanlifetomoveasbefore,attheimpulseofthoseoldprincipleswhichhavecharacterizedthemindofmanthroughoutallthegenerationsoftheworld—so longas it exactsnomore thananoccasional act ofdevotion,whileitsufferstheobjectsofwealthandfame,andtemporalenjoyments,tobeprosecutedwithasintenseandhabitualadevotionasever—aboveall,solongastheserviceswhichitimposesarenototherthantheserviceswhichwouldhavebeen renderedatall events to the idolof interest,orthe idolof reputation; thenChristianity, so far frombeing theobjectofanypainful recoil on thepart ofman, is lookedupon, by verymany insociety,asaseemlyandmostdesirableappendagetothewholemassoftheir other concerns. It is addmitted to fill up what would be felt as adisagreeablevacuity.Themanwouldpositivelybeoutofcomfort,andoutofadjustmentwithoutit.MeagreashisChristianitymaybe,theomissionof certain of its rites, and certain of its practices, would give himuneasiness. It has its ownplace in the roundofhis affairs, and thoughwhat remains of the round is described verymuch in theway itwouldhave been, had there beennoChristianity in thematter; yetwould theentireandabsolutewantofitmakehimfeel,asifthehabitofhislifehad

undergoneamutilation,asifthecompletenessofhispracticalsystemhadsufferedviolence.

Andthusitis,thatChristianity,inamoderateandsuperficialform,maybegladlyacquiescedin,whileChristianityafteritcomestobeunderstoodin themagnitude of its pretensionsmay be utterly nauseated.When itoffers to disturb the deep habit and repose of nature—when instead oftakingitsplaceamongtheotherconcernsandaffectionsofadisciple, itproceedstosubordinatethemall—wheninsteadoflayingclaimtoashareofhumanlife,itlaysclaimtothesovereigntyoverit—whennotsatisfiedwiththeoccasionalhomageofitsworshippers, itcastsasuperintendingeyeovertheirhearts,andtheirbusiness,andtheirlives,andpronouncesofeverydesirewhichisseparatefromthewillandthegloryofGod,thatitistaintedwiththesinofidolatry,—whenitthusproposestosearchandtospiritualize, with the view of doing away all that is old, and ofmakingeverythingnew,ancientRomewasnevermoreinarmsforhergods,thanmodern humanity is in arms for her obstinate habits, and her longingpropensities.AndyetifChristianitywouldtoleratenature,naturewouldin return tolerate Christianity. She would even offer to her thecompromiseofmanyhoursandmanyservices.Shewouldbuildtemplesto her honour, and be present at all her sacraments. We behold anexhibitionofthissorteverydayamongthedecentandorderlyprofessorsof our faith; and, it is not till this antipathy be provoked by a fulldisclosureofthespiritandexactionsofthegospel,thatthewholeextentofthatantipathyisknown.

We may expatiate on the social or civil virtues, such as justice, forexample, without coming into collision with the antipathies of nature.Evenworldliness herselfmay listenwith an approving ear to themostrigid demonstration of this virtue. For though justice be a requiredofferingattheshrineofthegospelofJesusChrist,itmayalsobe,anditoftenis,botharequired,andarenderedofferingattheshrineofhonourand interest.The truth is, thatamanmayhavehisheart fullysetupontheworld;andaportiononthissideoftimemaybetheobjectinwhichherests,anduponwhichallhisdesiresdoterminate;andyet,hemaynotfeel himself painfully thwarted at all by the demand of an honesty themoststrictandunviolable.Acompliancewiththisdemandmaynotbreak

up his other idolatries in the least. In the practice of a truth and anintegrity as unlimited as any law ofGod can impose,may he be bornerejoicinglyalongonthefulltideofprosperity;andbyeverynewaccessiontohiswealth,bemultiplyingthetieswhichfastenhimtotheworld.Thereismanyanintensevotaryofgain,whowillbeartobetoldthatheshouldbe perfectly fair and upright in the prosecution of it, andwhowill notbeartobetold,thattheveryintensityofthisprosecutionmarkshimoutas a child of earthliness—makes it manifest, that he is striking all hisroots, into a perishable foundation—proves him to be the victim of adisease, the symptoms of which lie much deeper than in his externalconduct—proveshim, inshort, tobeunsoundatheart,and that,withaprincipleoflifewhichwillsurvivethedissolutionofallthatisvisible,he,instrenuouslylabouringafteritsfanciedinterest,isfastheapinguponitthe wretchedness of eternity. That morality which barely ventures toregulatethepaththatheisnowwalkingtowardtheobjectsofthisworld'sambition,hewilltolerateandapplaud.Butthemoralitywhichdenouncesthe ambition, themorality which would root out the very feelings thathurryhimonwardsinthepath;whichbidshimmortifyhisaffectionsforallthatthisworldhastooffer;whichtellshimnottosethismindonanycreated thing, but to set hismind on the Creator, and to have nothingfarthertodowiththeworld,thanasaplaceofpassageandpreparationforanabodeofblessedness inheaven,—themoralitywhich tellshim tocease his attachment from those things with which he has linked theruling desires, and all the practical energies of his existence,—suchmoralityasthis,hewillresistwithasmuchstrenuousnessashewoulddoaprocessofannihilation.Themurdererwhoofferstodestroyhislifewillnotbe shrunk from ingreaterhorror, orwithstood ina firmer spirit ofdetermination, than the moralist who would force from him thesurrenderofaffectionswhichseemtobeinterwovenwithhisverybeing,and the indulgence of which has conferred upon it all the felicities ofwhich he has yet experienced it to be capable. A revolution so violent,looksasrepulsiveasdeathtothenaturalman;anditisalsorepresentedundertheimageofdeathintheScripture.Toceasefromthedesireoftheeye, is to him a change as revolting as to have the light of the eyeextinguished.Toceasefromthedesireofthefleshistocrucifytheflesh.Toceasefromtheprideoflife,istorenouncethelifeofnaturealtogether.Inaword,toceasefromthedesireoftheoldman,isnottoturn,butto

destroyhim.ItistohavehimburiedwithChristinbaptism.ItistohavehimplantedtogetherwithChristinthelikenessofhisdeath.Itisnottoimpressamovement,buttoinflictamortification.

But there is another very general misapprehension of peculiarChristianity,asifitdispensedwithserviceonthepartofitsdisciples,asifithadsetasidetheoldlawofworks,andthussupersededthenecessityofworking altogether, as if in someway or other, it substituted a kind ofloftymysticismintheplaceofthatplainobediencewhichislaiddownforusbythetencommandments—sweepingawayfromitsnewdispensationthe moralities and observances of the old one, and leaving nothing intheirplacebutakindofcabalisticorthodoxyknownonlytotheinitiatedfew,andwiththeformalprofessionofwhichtheylookmightilysafeandmightilysatisfied.

NowwecannotbecomeacquaintedwithChristianitywithoutperceivingthatafterthetransitionhasbeenmadefromtheoldeconomytothenew,thereisaservice.Thistransitionissignifiedbyimagesexpressiveofthetotal change that ismade in our relations and circumstances,whenwepass fromNature to the Gospel—as the dissolution of a firstmarriage,and the entrance upon a second—a dying and a coming alive again—arelease fromonemaster, even the law,who formerlyhad thedominionoverus,andanengagementwithanothermaster,evenGod,underwhomwearetobringforththefruitthatislovelyandacceptableinhissight—allmarkingtheverywidedissimilaritythatthereisbetweenthetwostates,andthatwhenwehavecrossedthelineofseparationbetweenthem,wehave indeed got into another region, and breathe another atmospherealtogetherfromwhatwedidformerly—andyettherecontinuestosubsista service performed no doubt in a different spirit, and in a differentmannerfromwhatitwasbefore,butstillaservice.Andindeeditisquitemanifest, from the apostolical writings, that the life of a Christian isexpected to be all in a glow with labour and exertion, and manifoldactivity—not spent in the indolence of mystic contemplation, butabounding in work, and work too persevered in with immoveablestedfastness,andemanatingfromazealthateveractuatesandeverurgesontotheperformanceofit.Thisisthehabitofadiscipleuponearth,anditwouldappeartobehishabitevenafterheistransportedintoheaven:

"There thyservants serve thee."So thatwhetherwe look to thoseyearswhicharepreparatorytoourenteringupontheinheritanceofglory,ortothe eternity inwhich the inheritance itself is enjoyed; stillwe find thatunder the economy of grace there is a busy, strenuous, and ever-doingservice.Itisnotinfactbyexemptionfromservice,butbythenewspiritand principle wherewith the service is actuated, that the economy ofgracestandsdistinguishedfromtheeconomyofthelaw.Wearedeliveredfrom the law, not that we should be delivered from the service ofobedience,butthatweshouldserve innewnessofspirit,andnot intheoldnessoftheletter.

The first remark thatweoffer, in thewayof illustrating thisdistinctionbetween the new and the old economy, is, that there is indeed a verydifferent spirit between two men, one of whom works, and that mostincessantly, from the love that he bears to thewages, and the other ofwhomworks,andthat justas incessantly, fromtheunconquerabletasteandaffectionwhichhehas for thework itself. It isconceivable that theservant of some lordly proprietor, is remunerated according to thequantityofgamewhichhefetchesfromthewoodsandthewastesofthatampledomainoverwhichheexpatiates—andthat,underthedominionofa thirst for lucre, from morning to night he gives himself up to theoccupationofahunter.Butitisconceivableofanother,thattheromanceand adventure and spirit-stirring hazard and variety of such a life areenoughtofastenhim,andthatmostintently,throughoutallthehoursoftheday,ontheverysameenterprise:andthus,withaperfectlikenessinthe outward habit,may there be in the habit and desire of the heart atotalandentiredissimilarity.Theserviceisthesame,butthespiritoftheservice is widely dissimilar. And this may just hold as true of thecommandments of a heavenly, as of an earthlymaster. The children ofIsrael,lookedtothedecaloguethatwasgravenupontabletsofstone,andtheyknewthatontheirobservationofitdependedtheirpossessionoftheland of Canaan, the prosperity of their seasons, and the peace of theirhabitationsfromtheinroadofdesolatingenemies.Thelovetheyboretotheirinheritance,islovequitedistinguishablefromthelovetheyboretothattaskwhichformedthetenoruponwhichtheyheldit—anditmayjustbeasdistinguishableinhimwhoseekstopurchase,byhisobedience,theheavenly Canaan set forth to us in the gospel, and who thinks of this

Canaan as a place of splendour and music and physical gratifications,who looks onward in fancy to its groves and its palaces, or who, as itstands revealed in perspective before him, on the other side of death,figures itat largeasaplaceofgeneralandboundlessenjoyment,wherepleasureevercirculates intidesofecstacy,andat leastthereisasecureandeverlastingescapefromthehorrorsoftheplaceofcondemnation.Alove for the work, and a love for the wages, are here two differentaffections altogether, and to reduce them to one, you must presentheaven in its true character, as a place of constant and unweariedobedience.TheIsraelitetoilingindrudgeryattheworkofhisordinances,and that for the purpose of retaininghis pleasant homeon this side ofdeath;ortheformalChristianwalkingtheroutineofhisordinances,andthat for the purpose of reaching a pleasant home on the other side ofdeath:eitherofthembreathesatotallydifferentspiritfromthemanwhofindstheworkofobedienceitselftobeindeedawayofpleasantnessandapathofdelight tohim—who,without thebiddingofhismaster at all,would,atthebiddingofhisownheart,justmovehishandashismasterwouldhavehimtodo—whoisinhiselementwhenengagedintheworkofthecommandments,andtowhoserenovatedtasteandfacultiesofmoralsensation,theatmosphereofrighteousnessisinitselftheatmosphereofpeaceandjoy.

The services of twomenmay thus externally be the same, and yet, thespirit that animates the one and the othermay just be as different, assordidnessandsacrednessarewideofoneanother.Andadifferenceofspiritiseverythingtohimwithwhomwehavetodo.Hesitsattheheadof amoral empire; andaffectionandmotive anddesignaremainly thethingsofwhichhetakescognizance;anddiscernerofheartsasheis,itisthedesireoftheheartuponwhichhefastenshischiefattention;andinhisjudgmentit is indeedaquestionmostdecisiveofcharacter,whetherthisactuatingdesirebelovetotheworkofrighteousness,oronlylovetowages distinct from thework. To serve in the first of these ways, is toserve in thenewnessof the spirit.Toserve in the secondof them, is toserveintheoldnessoftheletter;andthesubstitutionoftheonefortheother, is that great achievement which the gospel personally andsubstantially makes on every man who truly embraces it. It forms asessential a part of that covenantwhichGodmakeswith thebeliever as

doestheforgivenessofsin."Thisisthecovenant,thatIwillputmylawinhis heart."When it only stood graven upon a table of stone, obediencewasanaffairoflabour.Butwhenthelawisgravenonthefleshlytabletoftheheart,obedienceisanaffairoflove.ItiseverythingtoGodwhetherhisservicebe feltbyusas thedrudgeryofa task,oras thedelightofacongenial employment—whetherwepainfully toilwhile it is doing, andaregladwhenit isover—orarepleasantlycarriedalong,throughallthestepsof it,asofaworkthatwerejoice in—whether itbeourhopethat,afterthekeepingofthecommandmentstherewillbeagreatreward,oritbe our happy and present sensation, that in the keeping of thecommandmentsthereisagreatreward.Itisthiswhichdistinguishestheserviceofourheavenly fromthatofourearthlymaster.Withthe latter,aftertheworkcomeththepayment,andthedoingoftheoneisadistinctand separate thing from the enjoyment of the other.With the former,aftertheworkdonenow,comethmorework;afterthebusinessofusingarightafewtalents,comeththebusinessofrulingandofmanagingarightmanythings;afterthepraisesandtheservicesofthechurchbelow,comethe higher services, and more ecstatic praises of the sanctuary above;aftertheuprightnessandthepietyofourpresentlives,comeththebusyobedience of that everlasting land, which is called the land ofuprightness:andhowtotallydifferentthenmustthenewnessofthespiritbefromtheoldnessoftheletter;when,aswiththeone,theworkisgonethroughfromthemereimpulseofasubsequentreward,whichselfishnessmayseizeuponandappropriatetoitsownindulgence,sowiththeother,theworkisgonethroughfromtheimpulseofitsownnativecharmontheheartandtasteof thedelighted labourer,whoishappyintheserviceofGodhere,andwhosebrightestanticipationis,thatheshallbetranslatedintothecapacityofservinghimmoreconstantlyandperfectlyhereafter!

But,secondly,todotheworkbecauseofthelovethatwebeartothewagewhichourmastergivesus,isdoingserviceinaspiritaltogetherdifferentfromthatofdoingtheworkbecauseofthelovethatwebeartothemasterhimself.Thesetandtendencyof theheartarealtogetherdistinct in theonecasefromwhattheyareintheother.Inthefirstwayofit,theheartisset altogether upon its own gratification, and is under the entiredominion of selfishness. In the second way of it, it is set upon thegratificationofanother.Thetwoareasdistinct,asisthespiritofhimwho

labourswiththereluctancyofaslave,fromthespiritofhimwholabourswiththedevotednessofagenerousanddisinterestedfriend.Nowthisisachange in thestyleandspiritofourobedience,which it is theobjectofChristianitytoaccomplish.ToserveGodintheoldnessoftheletter,istoekeoutbytaleandbymeasureacertainquantityofworkwhichweofferas an incense tohis selfishness—and in return forwhichhedeals forthupon us a certain amount of wages as a regale to our selfishness backagain—withaslittleofheartallthewhileinsuchanexchange,asthereisinthetraffickingofmutualinterestandmutualjealousywhichtakeplaceatamarket.Thereisnolovebetweentheparties—nogenerousdelightinministering the one to the satisfaction of the other—no pleasure inpleasing—no play of a reciprocal affection—no happiness felt from thesingle circumstance that happiness has been bestowed. If this be thecharacterofourserviceunderthelaw,thereissurelyroomforamightyamendment, or rather for a total revolution, of its spirit and principleunderthegospel.Evenhadthelawbeenrigidlykeptonthesideofman,anditsstipulationsbeenrigidlyfulfilledonthepartofGod,therewouldstillhavebeenacoldness,andadistance,andatoneofdemandontheoneside,andacertainfearfulnessofdiffidenceanddistrustontheother,undersuchaneconomy.Butthefact is, thatthe lawhasnotbeenkept;andtheconsciousnessofthisperpetuallyoverhungthewretchedaspirantafter a righteousness which he never could fulfil; and he felt himselfhauntedateveryfootstepofhisexertionsbythefearofareckoning;stillflounderinghowever,while failingatevery turn,andburdened inspiritbyaheavyandenfeeblingsenseofdespair.AndthatBeingcanneverberegarded with joy, who is regarded with jealousy. It is impossible thatterrorandlovecanbothexistinthesamebosomtowardsthesameGod.Itisnotinsentientnaturetofeelaffectiontowardsoneofwhomweareafraid—and so long as the controversy of tasks undone, and accountsunpaid, remained unsettled, there was no getting at affection towardsGod.Inthesecircumstances,thehistoryofmanmightbecoveredalloverwithdeedsofreligiousness,buttheheartofmanisboundastoitsdesiresandlikings,withaspellthatisutterlyindissoluble.Itisfrozenoutofalllove, by the chilling influences of distrust, and terror, and guiltyconsciousness. He would fain propitiate God for the sake of his ownsecurity,butheistoomuchengrossedwithhimselftocareaboutpleasingGodforthemeresakeofpleasinghim.Obedienceonsuchaprincipleas

this,appearstolieatanunmeasurabledistancefromhim;andifhedoespersevere ina sortof religiousdrudgery,done inbondage,anddone inslavishapprehension,itistheobedienceofonewhoservesintheoldnessoftheletter,butnotinthenewnessofthespirit.

Nowtoeffectatransformationinthespiritofourserviceswasonegreatdesign of the gospel of Jesus Christ—not to abolish service, we shouldremark,buttoanimateitwithanewprinciple—nottosetasidework,buttostrikeoutapureandcopiousfountainintheheartfromwhichitmightemanate—to strike off those fetters by which the moral and sentientnatureofmanwaslinked,astoallaffectionfortheGodhead,inakindofdull and heavy imprisonment—and bid those feelings which had longbeen pent and stifled in imprisonment there, go freely forth, bothwithtrustandwithtenderness,totheFatherfromwhomwehadbeensosadlyalienated. For this purpose aMediatorwas appointed, and the accountnowtakenupanddischargedbyhim,isnolongeragainstus—andforoursins,weare told, ifwewouldonlygivecredit to thesaying,weshallnomorebereckonedwith—andtheDeityrevealshimselfinanewaspectofinvitation to his creatures, and just that he may awaken the newaffections of confidence and love in their before fearful and suspiciousbosoms.Wecannot loveGod in the faceofadebtuncancelledandofasentenceunrecalled,andofathreateningthatisstillinfarceagainstus,and of mighty and majestic attributes all leagued for their ownvindicationtotheobjectofdestroyingus.ButwecanloveGodwhenwearetold,andwebelievewhatistoldoftheransomthatispaid,andofthesentence and the threatening being all already spent on the agonies ofanother'sendurance,andofhisattributesarousedtovengeancebecauseofsin,nowpacifiedbecauseofasacrifice—sothatmercy is freetosendforthherbeseechingcalls,and,emancipatedfromtheclaimsoftruthandjustice,cannowabundantlyrejoiceoveralltheworksandperfectionsoftheGodhead.ThecrossofJesusChristisnotmerelytheplaceofbreakingforth into peace and reconciliation, but it is also the place of breakingforth into the loveandnewobedienceof a regeneratednature.Hewhohathblottedoutthehandwritingofordinancesthatwasagainstus,whichwascontrarytous,andtookitoutoftheway,nailingittohiscross—itishewhohathslaininourheartstheirenmityagainstGod—andnowthatwecanloveGodbecausehefirstlovedus,andsenthisSonintotheworld

tobethepropitiationforoursins—now,andnowonly,canweservehiminthenewnessofthespirit,andnotintheoldnessoftheletter.

ItshouldbeouraimthentokeepourheartsintheloveofGod—andthiscanonlybedonebykeepinginmemorythelovethathehathborneuntous.Withthisaffectionallalive inourbosoms,andseekinghowmosttopleaseandtogratifytheBeingwhomitregards—letusneverforgetthatthisishiswill,evenoursanctification:thatlikeasherejoicedatthebirthof naturewhen on thework being accomplished he looked upon everything that he had made, and saw in the beauty, and luxuriance, andvarietywhichhadjustemergedfromhishands,thatallwasverygood—inlikemanner, andmuchmore, does he rejoice in that new creation, bywhichmoralloveliness,andharmony,andorder,aremadetoemergeoutof the chaos of our present degeneracy. The righteous Lord lovethrighteousness,andthespectacleofourworthandexcellenceistohimapleasingspectacle—andwhathewantsis,toformandtomultiply,bytheregenerativepowerofhisSpirit,thespecimensofabeautyfarhigherinkindthanallthatcanbeexhibitedonthefaceofvisiblenature:aridourtruth,andourcharity,andourdeeprepentanceforsin,andourceaselessaspirationsafterloftierdegreesofpurityandgodliness—theseimprintsomany additional features of gracefulness on that spiritual creation overwhichtheholinessofhischaractermost inclineshimtorejoice;andweknowingthatthisisthemindoftheDeity,andlovingtogratifytheBeingwhom we love, are furnished with a principle of obedience, moregenerous,andfarmoreproductiveofthefruitsofrighteousness,thanthelegalprinciple,whichonlyseekstobesquarewiththeLawgiverandsafefromthethundersofhisviolatedauthority.Thereisnolimitationtosuchanobedience.TheeverurgingprincipleoflovetoGodissureatalltimestostimulateandtoextendit:andwhatwithasenseofdelightintheworkitself,andwiththesensethatGodwhomwelovedelightsintheworkalsoandrejoicesoverit,isthereanewnessofspiritgiventoobedienceundertheeconomyof theGospel, altogether,diverse from thatoldnessof theletter,whichobtainedundertheeconomyofnatureandofthelaw.

But, thirdly, there is nothing perhaps that will better illustrate thedistinction between service rendered in the newness of the spirit, andservice rendered in theoldnessof the letter, thanone simple reflection

upon what that is which is the great object of the dispensation we situnder—tobemadelikeuntoGod,likeuntohiminrighteousness,andlikeuntohimintrueholiness.NowjustthinkwhattherighteousnessofGodis like. Is it righteousness in submission to the authority of a law? Is itrighteousness painfully and laboriously wrought out, with a view toreward?IsitrighteousnessinpursuitofanyonepleasureorgratificationthatisatalldistinctfromthepleasurewhichtheDivinityhasintheveryrighteousnessitself?Doesnothedesirerighteousnesssimplybecauseheloves it? Isnotheholy, justbecauseholiness is thenative andkindredelementofhisBeing?DonotalltheworthandallthemoralexcellenceoftheGodhead,comedirectfromtheoriginaltendenciesofhisownmoralnature? And would either the dread of punishment or the hope ofremunerationbenecessarytoattachhimmorethanhealreadyis,bythespontaneous and unbidden propensities of his own character, to thatvirtue which has been his glory from everlasting, and to that etherealpurity inwhichhemostdelights to expatiate? It isnot at thebeckof agovernor—it isnotwitha view topreparehimself for anappearanceatsomebarofjurisprudence—itisnothingelseinfactbutthepreferencehebears forwhat isright,andthehatredheholds forwhat iswrong—it isthis,andthisalone,whichdeterminestoabsoluteandunerringrectitudeallthepurposesandalltheproceedingsoftheDeity.Andtobelikeuntohim,thatwhichisataskwhendoneundertheoldnessofthelettermustbedoneinnewnessofspirit,andthenwillitbetheverytransportofournaturetobeengagedinthedoingofit.Whatisnowfeltwefearbymanyas a bondage, would, were we formed anew in the image of him whocreatedus,becomeablessedness.Theburdenofourexistencewouldturnintoitsbeatitude—andwe,exemptedfromallthosefeelingsofdrudgeryand dislike which ever accompany a mere literal obedience, wouldprosecuteholinesswithasortofconstitutionaldelight,andsoevincethatGodwasassimilatingustohimself,thathewasdwellinginus,andthathewaswalkinginus.

And the Christian disciple who is thus aspiring after that obedience,which,whileitfulfilsthedemandsofthelawintheletter,isalsorenderedin newness of spirit, will find in the following Treatise, "SCUDDER'SCHRISTIAN'S DAILY WALK IN HOLY SECURITY AND PEACE," avaluable companion and counsellor to guide him in every condition of

life,andunderallthevicissitudestowhichlifeissubject—toinstructhimhowtoprosecutehisdailywalk,soastosecurehispeace,andtopossesshis soul in patience in his journey through life, and to render thecircumstances of his lot,whether prosperous or adverse, subservient tothestillhigherpurposeofpromotinghisholinessandhisgrowth inthedivinelife,tofithimfortheheavenlyrestwhichawaitshimatthecloseofhisearthlypilgrimage.InthisTreatise,theChristiandisciplewilllearntocombineaservicethemostrigidintheletter,withthoseprinciplesoftherenewed heart which render it at the same time a delightful and anacceptableservice.HewilllearnhowtowalkwithGod,whileengagedintheserviceofman.Itistheproductionofamanwhohadreachedtogreatattainments in the spiritual life, and whose wise and experimentalcounsels arewell fitted to guide him amidst the doubts and difficultieswhichmay beset his path in the Christian warfare. It has received theapprovingtestimonyoftwoofthemosteminentDivinesofaformerage,Dr. Owen, and Richard Baxter, and we know of no work which bettermerits the high commendation which these competent judges havebestowedonit.

Butwithoutexpatiatingontheexcellenciesofawork,thevalueofwhichcanonlybeestimatedbythosewhohavedevotedthemselvestoaseriousperusal of its pages, we shall conclude with two inferences from theprefatoryobservationswithwhichwehaveintroducedthisTreatisetothenotice of our readers. The first is, that virtue, so far from beingsupersededbythegospel,isexaltedtherebyintoafarnobler,andpurer,andmoredisinterestedattributeofthecharacterthanbefore.Itbecomesvirtue,refinedfromthattaintofsordidnesswhichformerlyadheredtoit;prosecuted not from an impulse of selfishness, but from an impulse ofgenerosity—followedafterforitsownsake,andbecauseofthelovelinessofitsnativeandessentialcharms,insteadofbeingfollowedafterforthesakeofthatlucrewherewithitmaybeconceivedtobribeandtoenrichitsvotaries. Legal virtue is rendered in the spirit of a mercenary, whoattacheshimself to theworkofobedience forhire.Evangelical virtue isrendered in the spirit of an amateur, who, in attaching himself to thework of obedience, finds that he is already in the midst of those verydelights, than which he cares for none other in time, andwill care fornoneother througheternity.Themanwhoslavesat theemployment to

escapethepenaltyortosecurethepay,isdiametricallythereverseofthatman who is still more intensely devoted to the employment than theother,butbecausehehasdevotedtoitthetasteandtheaffectionsofhisrenovatednature.Thereisawellofwaterstruckoutinhisheart,whichspringethupuntospiritual lifehere,anduntoeverlasting lifehereafter.Thereisanangelicspiritwhichhasdescendeduponhimfromabove;andwhichlikenshimtothosebeingsofcelestialnature,whoserveGod,notfromtheauthorityofanylawthat iswithout,butfromtheimpulseofalove that iswithin;whosewholeheart is in theworkofobedience, andwhosehappinessiswithoutalloy,justbecausetheirholinessiswithoutafailing andwithout a flaw. The gospel does not expunge virtue; it onlyelevatesitscharacter,andraisesthevirtueofearthonthesameplatformwith thevirtueofheaven. Itcauses it tobe itsownreward;andprefersthedisciplesofJesusChristfromtheconditionofhirelingswhoserveinthespiritofbondage,totheconditionofheirswhoservetheirreconciledFatherinthespiritofadoption;wholovewhatheloves,and,withaspiritkindred to his own, breathe in the atmospherewhich bests suits them,whentheybreatheintheatmosphereofholiness.

Our second inference is, that while the life of a Christian is a life ofprogressivevirtue,andofvirtue,too,purifiedfromthejealousiesandthesordidnessofthelegalspirit,stilltobesetonsuchacareer,weseehowindispensable it is that we enter by Christ, as by the alone gate ofadmissionthroughwhichwecanreachthewayofsuchasanctification.Howelsecanwegetridoftheoldnessoftheletter,wewouldask?Howbe delivered from the fears and disquietudes of legality? How were itpossibletoregardGodinanyotherlightthanonewhoseverysacrednessmadehimtheenemyofsinners,andsomadehimhateful to them?Weare bound over to distrust, and alienation, and impracticable distancefromGod,tillthetidingsofthegospelsetusfree.Thereisaleadenandoppressiveweightuponourspirits,underwhichtherecanbenoplayoffree,orgrateful,orgenerousemotiontowardstheFatherofthem,tillwehearwith effect of thepeace-speakingblood, andof the charmand thepowerofthegreatpropitiation.FaithinChristisnotmerelythestarting-postofourreconciliationwithGod;itisalsothestarting-postofthatnewobedience which, unchilled by jealousy, and untainted by dread or byselfishness, is the alone obedience that is at all acceptable. The heart

cannotgofreelyouttoGod,whilebesetwithterror,whilecombinedwiththethoughtsofayetunsettledcontroversy,while infullviewof itsownsinfulness, and still in the dark about the way in which a Being ofunspotted purity and inflexible justice, can find out a right channel ofconveyanceforthedispensationofhismercy—howhecanbejust,whilethejustifieroftheungodly.ItisthecrossofChristthatresolvesallthesepainfulambiguities.Itisthiswhichdissipatesalltheseapprehensions.Itis this which maintains, in sanctity unviolated, the whole aspect andcharacteroftheGodhead;whiletherebeamethforthfromitthekindestexpressionofwelcomeevenonthechiefofsinners.Letthatexpressionbebut seen and understood, and then will that be to us a matter ofexperience which we have tried, and tried so feebly, to set forth as amatterofdemonstration.Ourbondswillbe loosed.A thingofhopelessdrudgery,willbeturnedintoathingofheart-feltdelight.Thebreathofanewspiritwillanimateourdoings;andwewillpersonally,andbyactualfeeling, ascertain the difference that there is between the service of aLawgiver pursuing us with exactions that we cannot reach, and theserviceofaFriend,whohasalreadycharmedusbothintoconfidenceandgratitude,andischeeringuson,throughthemanifoldinfirmitiesofournature,totheresemblanceofhimselfinallthatiskind,andupright,andheavenly, and holy. It is only, we repeat it, through the knowledge ofChristandofhimcrucified,thatwecaneffectthistransitionfromtheonestyleofobediencetotheotherstyleofobedience.Itisonlythusthatwebecomedeaduntothelaw,andaliveuntoGod.Itisonlythusthatwecanservehimwithalltheenergiesofanemancipatedheart,nowsetatlargefromthatdespondencyanddeadnesswhichformerlycongealedit."Iwillrunthewayofthycommandments,"saysthePsalmist,"whenthouhastenlargedmyheart."Makeroominitforthedoctrineofthecross,andthiswillenlargeit.And,therefore,tosinnersdowedeclare,thatChristissetforthasapropitiation,andallwhobelieveinhimshallhavethebenefit;and to believers do we declare, that God hath called them not touncleanness, but to holiness; that, naming the name of Christ, theirdistinct business is to depart from all iniquity, and to do thecommandments,notbecausetheycanpurchaseadmissiontoheavenbythedoingofthem,butbecauseheavenispurchasedforthemalready:andtobeeducatedforheaven,theymustlearntodowhatisright—notthatthey can earn a title upon God, but because God has been graciously

pleasedtoconferthistitleuponthem;andnowitistheirparttodowhatiswell-pleasinginhissight—walkingworthyoftheLorduntoallpleasing—being fruitful ineverygoodwork—andgiving thanksunto theFather,whohathmadethemmeettobepartakersoftheinheritanceofthesaintsinlight.

T.C.

ST.ANDREWS,May,1826.

DR.OWENTOTHEREADER

ITisnowabovethirtyyearsagosinceIfirstperusedtheensuingTreatise.And although until this present occasion I never read it since; yet theimpressionitleftuponmeinthedaysofmyyouth,have,tosaynomore,continuedagratefulremembranceofituponmymind.Being,therefore,desired togive some testimonyunto itsworthandusefulness, I esteemmyself obliged so todo,by thebenefit Imyself formerly receivedby it.But considering the great distance of time since I read it, and hopingperhapsthattheremightbe,sincethattime,some-littleimprovementsofjudgmentaboutspiritualthingsinmyownmind;Idurstnotexpressmythoughtsconcerningit,untilIhadgivenitanotherperusal:whichIhavenow done. I shall only acquaint the Reader, that I am so far fromsubductingmy account, ormaking an abatement inmy esteem thereofthatmyrespectuntoit,andvaluationof it isgreatly increased;whereinalso I do rejoice, for reasons not here to be mentioned. For although,perhaps,somefewthingsmightbeexpressedindifferentwordsororder,yetthereisgenerallythatsoundnessandgravityinthewholedoctrineofthebook,thatweightandwisdominthedirectionsgiveninitforpractice,thatjudgmentintheresolutionofdoubtsandobjections,thatbreathingof a spirit of holiness, zeal, humility, and the fear of the Lord, in thewhole; that I judge and am satisfied therein, that it will be found ofsingular use to all such as in sincerity desire a compliance with his

design;namely,suchawalkingwithGodhere,thathemaycometotheenjoyment ofHim hereafter. I know, that in the days wherein we live,there are other notions esteemed higher or more raised, and thoseotherwiseexpressedwithmoreelegancyofwords,andpressedwithmoreappearing strenuous ratiocinations than those contained in this book,with which the generality of professors seem to be more taken andsatisfied. But formy part, Imust say, that I do find in this, and someother practical discourses of the worthyministers of the past age, thatauthority and powerful evidence of truth, arising from a plaintransferringofthesacredsenseofthescriptureinwordsandexpressionssuited to theexperienceofgracious,honest,andhumblesouls, that themostaccurateandadorneddiscoursesofthisagedonotattainorriseupto.Such,Isay,isthisdiscourse;thewisdomandabilityofwhoseAuthordiscover themselves from first to last, not in expressinghismind "withenticing words of man's wisdom," but in evident deduction of all hisusefuldirectionsfromexpresstestimoniesofscripture,insuchawayasto give light unto them, without intercepting the influence of theirauthorityon themindsandconsciencesof thereaders. I shall thereforesaynomore,butthatifthoseintowhosehandsthisbookshallcome,benoteitheropenlyorsecretlyenemies to thewholedesignof it,asbeing"alienatedfromthelifeofGodthroughtheignorancethatisinthem,"orbenotpossessedwithprejudicesagainstthesimplicityofthegospel,andthat strictness of obedience it requireth, they will find that guidance,direction, and spiritual advantage, by which their faith, love, andobedience,maybeincreasedandimproved;whichwillissueinthepraiseofGod'sgrace,thatoughttobetheendofallourwritingandreadinginthisworld.

JOHNOWEN.

Feb.24th,1673–4.

MR.BAXTERTOTHEREADERREADER

ITAKEitforsomedishonourofourage,thatsuchabookasthisshouldneed any man's recommendation to procure its entertainment, havingbeenso longknownandsogreatlyapprovedby themost judiciousandreligiousministers and people, as it hath been; even to be to practicalChristians,theoneinsteadofmany,fortheorderingoftheirdailycourseoflife,andsecuringtheirsalvationandwell-groundedpeace.AndthoughIknowthattherearesomefewwords,especiallyaboutperseverance,ofwhich all good Christians are not fully of one mind, (and I neverundertaketojustifyeveryword,inmyownbooks,oranyothers,whileweallconfess thatwearenotabsolutely infallible;)yetImustsay,withoutdisparagement to any man's labours, that I remember not any bookwhichiswrittentobethedailycompanionofChristians,toguidetheminthepracticeofaholy life,whichIperferbeforethis:Iamsure,noneofmyown.For so sound is thedoctrineof thisbook, and soprudentandspiritual, apt and savoury the directions, and all so fully suited to ourordinary cases and conditions, that I heartily wish no familymight bewithout it; and many a volume, good and useful, are now in religiouspeople's hands, which I had rather were all unknown than this. And Ithinkitofmoreservicetothesoulsofmen,tocallmentothenoticeanduseofsuchatreasure,andtobringsucholdandexcellentwritingsoutofoblivionandthedust,thantoencourageverymanywhoovervaluetheirown, and to promote the multiplication of things common andundigested,totheburyingofmoreexcellenttreatisesintheheap.

Reader,Ifthouwiltmakethisbook,afterthesacredscripture,thydailycounsellor,andmonitor,andcomforter, Iamassured theexperienceofthy own great advantage, and increase ofwisdom, holiness, and peace,willcommendittotheemoreeffectuallythanmywordscando.

Read,love,andpractisethatwhichis,heretaught,thee,anddoubtnotofthyeverlastinghappiness.

RICHARDBAXTER.

Jan.16th,1673–4.

JOHNDAVENPORTTOTHEREADER

THEsearchingoutofman's truehappinesshathexercised thewitsandpensofmanyphilosophersanddivineswithadifferentsuccess.

1.Some,byamistakeof theend,haveerredabout themeans.All theirenterpriseshaveendedinvanityandvexation,whilsttheyhavecaughtatthe shadow of fruit in a hedge of thorns, and have neglected the treeitself,whencethefruitmighthavebeengatheredwithmorecertaintyandless trouble. Man's natural corruption has so darkened hisunderstanding, that in vain have thewisestmen sought the happiness,which,withoutthehelpofGod'swordandSpirit,theycouldneverfind.Andhisspiritualappetiteandtasteissodistempered,thathecanjudgeofthechiefgoodnobetterthanasickmancandoofthebestofmeats.

2.Others,"havingtheeyesoftheirunderstandingenlightened,andtheirsenses exercised to discern both good and evil," have concluded, thatman's truehappiness consists in the soul's enjoymentofGodbyaholyconformity, and sweet communionwithhim, throughChrist Jesus.Forwhat else is true happiness than the enjoyment of the chief good?AndthatGodis thechiefgood,appears inthis, thatall thepropertieswhichexalt goodness to thehighest perfection, are inGodonly. Forhe is themost pure, perfect, universal, primary, unchangeable communicative,desirable,anddelightfulgood;theefficient,pattern,andutmostendofallgood;withoutwhomthereisneithernatural,moral,norspiritualgoodinanycreature.Ourconformitytohim,theapostlePeterexpresseth,whenhesaith,thatthesaintsaremade"partakersofthedivinenature;"thatis,"they are renewed in the spirit of theirmind, andhaveput on thenewman,whichafterGod iscreated inrighteousnessandtrueholiness."Sothattheyhave,1.Anewlightintheirunderstanding,thattheyknowGod,notonlyasCreator,butasRedeemeralsoof theworld;andwhilst they"behold, as in amirror, the glory of the Lord,with open face, they arechangedintothesameimage,fromglorytoglory,asbytheSpiritoftheLord."Thisknowledgeisbeguninthislife,intheknowledgeoffaith,andshallbeperfected inthe life tocome, intheknowledgeofsense.This is"inaglass;" thatshallbe"face to face."2.Theyhaveanew life in theirwillandaffections;thatis,theyhavedispositionsandinclinationsintheir

hearts,conformabletothedirectionsofGod'sholyword.ThistheapostlePaulintended,whenhesaidtotheRomans,thattheyhad"obeyed,fromtheheart, theformofdoctrine,whereuntotheyweredelivered;"that is,the world is as a mould whereinto being cast, they are fashionedaccordingtoit,Henceitis,thatthesaintsaresaidtobe"sealedwiththeHoly Spirit," because as the seal leaves its print upon the wax, so theSpiritmakesholyimpressionsinthesoul:thisiscalledthewritingofthelawinourhearts;inallusionwhereuntotheapostlecomparestheheartsofbelievers to tables; and their affectionsor conversation toanepistle,which is said tobe readandunderstoodof allmen,when theywalk asexamplesoftherule.

3.Henceitis,thatgodlinesshathaself-sufficiencyjoinedwithit.BecausetheChristian isnow in communionwithGod,whose face,whenamanbeholds in righteousness, he shall be satisfied with his image, Psalm17:15. Hence comes that peace of conscience, joy unspeakable andglorious,and thatholy triumphandexultationof spirit,whichyoumayobserveintheapostlePaulandothers.

HavingbrieflyshowedwhatthisconformityandcommunionwithGodis,Iwilladdoneortwomorewordstomakeitmanifest,thatonlythosearetrulyhappywhoareinthisestate.For,1.Man'sutmostendis,thatitmaybe perfectly well with him, which he can never attain to withoutcommunionwithGod,whoistheFatherofspirits,andthebestofgoods.Otherthingsaredesiredassubordinatetothis.Thebodyisforthesoul,asthematterforitsform,ortheinstrumentforitsagent.Humanwisdomandmoralvirtuesaredesired,notforthemselves,butforthefruitthatisexpected by them, as glory, pleasure, and riches. Worldly and bodilypleasures,excessivelydesired,areasdrinkinafever,ordropsy;betteritistobewithoutthemaladythantoenjoythatremedy.Richesaredesirednot for themselves,but for theconveniencesof life.Life isnot somuchdesiredfor itselfas fortheenjoymentofhappiness,which,whenamanhathsoughtinthelabyrinthofearthlyvanities,aftermuchvexationanddisquietudeofspirit,hemustconclude,thatit isonlyinthattruestandchief good,which is the fountainwhence truedelight first floweth, andtheobjectwhereinfinallyitresteth.

2.Thatisman'shappiness,inthepossessionandenjoymentwhereof,his

heartrestethbestsatisfied.Sofaramanisfromtruehappiness,asheisfrom full contentment in that which he enjoys. The bee would not situponsomany flowers, if shecouldgatherhoneyenough fromanyone,neitherwouldSolomonhavetriedsomanyconclusions,iftheenjoymentofanycreaturecouldhavemadehimhappy.Wouldyouknowthecausewhysomany,likeIxion,makelovetoshadowsandleavethesubstance,or, that Imay speak in a better phrase, "forsake the fountain of livingwater, anddig to themselves broken cisterns, thatwill holdnowater?"Briefly, it isbecauseman,whoinhispridewouldhaveseenasmuchasGod,isnowbecomesoblindthatheseethnothimself.Forifmenkneweither the disposition of their souls by creation, or the indisposition oftheirsoulsbycorruption,theywouldeasilyescapethisdelusion.Thesoulisaspiritualsubstance,whoseoriginalisfromGod,andthereforeitsrestmustbeinGod;astheriversrunintothesea,andaseverybodyrestsinhis centre. The noblest faculties are abased, not improved; abused, notemployed;vexed,notsatisfied;whentheyaresubjectedtotheseinferiorobjects, as when Nebuchadnezzar fed among beasta; or, as when,"servants rode on horseback, and masters walked like servants on theground."

Consider the soul as it is in this state of corruption, nothing can nowcontentit,butthatwhichcancureit.Thesoulisfullofsin,whichisthemost painful sickness; hence the prophet compares wickedmen to theragingwavesofthesea,thatisneveratrest,whosewaterscastupmireanddirt.Whatwillyoudotocomforthimthat isheart-sick?Bringhimthe choicest delicates, he cannot relish them; compass him about withmerry companyandmusic, it is tedious and troublesome tohim;bringhimtoabetterchamber,layhimonaneasierbed;allwillnotsatisfyhim.Butbringthephysiciantohim,thenheconceiveshopes;letthephysiciancurehimofhisdistemper,andthenhewilleatcoarsermeat,withabetterstomach, and sleep on a harder bed, in aworse chamber, with amorecheerfulandcontentedheart.

Justsoitiswithaguiltyconscience,thoughheisnotalwayssensibleofit.What comfort can his friends give him,whenGod is his enemy?Whatdelightcanhe take inhisstatelybuildings,or frequentvisits,,whomayexpect,eventhisnight,tohavehissoulrequiredofhim,andbemadea

companionwithdevils?Whatisagoldenchainaboutaleprousperson,orthe richest appareluponadeadcarcase?Or,what comfortwill a costlybanquetyieldtoacondemnedmalefactor,whoisjustgoingtoexecution?SurelynomorethanAdamfound,whenbehadsinnedinthegarden,orthanHamanhad,whenAhasuerus frownedonhim in thebanquet.Onthe other hand, let a man be at peace with God, and, in a sweetcommunion,enjoy the influenceofheavenlygracesandcomforts inhissoul,hecanrejoiceintribulation,singinprison,solacehimselfindeath,andcomforthisheartagainstprincipalitiesandpowers, tribulationandanguish,heightanddepth,thingspresentandthingstocome.Thistruehappiness,whichallmendesire,butmostmissit,bymistakingthewayconducingtoit,isthesubject-matterofthisbook.Hereyoumaylearntherightwayofpeace.Howamanmaydoeveryday'sdutyconscientiously,andbeareveryday'scrosscomfortably—receiveitthankfully,andreaditcarefully.

But this course is too strict. In bodily distempers we account thatphysicianthewisestandbest,whoregardsmorethehealththanthewillofhispatient.Thecarpentersquareshisworkbytherule,nottherulebyhis work. O, miserable man, what an antipathy against truth is in thycursedcorruptednature,whichhadratherperishbyfalseprinciples,thanbesavedbyreceivingandobeyingthetruth!Butsecondly,asitisstrict,soitisnecessary,andinthatcase,strictnessdothnotblunt,butsharpentheedgeofindustrytoduty,Therefore,saithourSaviour,"strivetoenterinatthestraitgate;"thatis,thereforestrivetoenterbecausethegateisstrait. Bradford well compared the way of religion to a narrow bridge,over a large and deep river; from which, the least turning awry isdangerous.WeseeintowhatagulfofmiseryAdamplungedhimselfandhis posterity, by stepping aside from God's way. Therefore forget nottheserulesoftheapostle:"Walkcircumspectly,andmakestraightpathstoyourfeet,lestthatwhichislamebeturnedoutoftheway."

ButmanyofGod'schildrenattainnottothisstrictness,yetaresaved.

It is true; though allGod's children travel to one country, yet notwithequalspeed;theyallshootatonemark,yetnotwiththesamedexterity.Some difference there is in the outward action, none in their inwardintention;someinequalitiesthereareintheevent,noneintheaffection:

Indegreesthereissomedisparity,noneintruthanduprightness.Allthatare regeneratearealike strict in these five things,at least. 1.Theyhavebutonepathorwaywhereintheyallwalk.2.Theyhavebutoneruletoguide them in thatwaywhich theyall follow.3.All theireyesareuponthisrule,soas theyarenotwillingly ignorantofanytruth.Nordotheysuppress,ordetainanyknowntruth inunrighteousness,but theystandintheways,andaskfortheoldpath,whichisthegoodway.4.Theyalldesire and endeavour to obey every truth, not only to walk in all thecommandmentsofGodwithoutreproof,beforemen,butalsoinallthingstolivehonestlyanduprightlybeforeGod.5.Iftheyfallbytemptation,(asamembermay,byaccident,bedisjointed,)yettheyareinpaintilltheybesetrightagain;iftheystumble,throughinfirmity,assheepmayslipintoapuddle,yettheywillnotliedown,andwallowinthemirewhichistheproperty of swine: If they are sometimes drawn aside by violenttemptations, or step aside bymistake, yet theywill not walk on in thecounselofthewicked,norwillanywayofwickedness,(thatis,aconstant,or daily course in any one sin) be found in them; they are so far frompervertingtherightwaysofGod,(thatis,speakingevilofwhatisgood,)thattheywilljustifyGodincondemningthemselves,andsubscribetotherighteousnessofhisword,praying that theirwaysmightbedirected tokeephisstatutes.

To conclude, laying aside all cavils, beg ofGod a teachable disposition,andmake thebestprofit of the laboursof this faithful servantof JesusChrist.Forthematterofthisbook,useitasthydailycounsellor;learntowrite by this copy. Imean, stir up the gifts ofGod that are in thee, tobecomemoreprofitabletoothers,bothinpresence,bydiscourse,andinabsence,bywriting.

TheChristianandintelligentReadershallfindinthis,somethingsnew,other thingsexpressed inanewmanner,alldigested insuchamethod,withsuchbrevityandperspicuity,aswasnecessary tomake thebookavademecum,orpocketcompanion,especiallyprofitabletothepoorandilliterate.

Iwillherestop,wishingthee,candidandseriousReader,toconsiderthatanaccountmustbegivenofwhat thoureadest,aswellasofwhat thouhearest, and therefore, to join prayer with thy reading, that spiritual

wisdomandstrengthmaybe increased in thee, for thepracticeofwhatthoulearnest.So,Icommendthebooktothyreading;andtheeandittoGod'sblessing.

ThineintheLordJesus,

JOHNDAVENPORT.

THECHRISTIAN'SDAILYWALK

CHAPTERI:OfWalkingwithGodingeneral

INTRODUCTION

BELOVED friend, observing your forwardness and zeal in seeking toknowhowyoumightpleaseGod,andsaveyoursoul,Ithoughtitwouldbeacceptableandprofitable to you, if I should,by the infallible ruleofGod's word, direct you how, withmost certainty, speed, and ease, youmightattain to thisyourholyaim.Wherefore, considering thatmostofGod's children make their lives unprofitable and uncomfortable, bytroubling themselvesabout "many things," and that toomuch in thingsless needful; by caring and fearing what shall befal them and theirshereafter,withrespecttothispresentlife,—thatyoumayobtain"thatonethingneedful," andcontainyourselfwithinyourown lineandcalling, Iexhortyouheedfullytoapplyyourselftodoeachpresentday'sworkwithChristiancheerfulness,andtobeareachpresentday'sevilwithChristianpatience.

I.WalkingwithGoddescribed

ThebestandsurestwaytopleaseGod,andgainacheerfulquietheartinthewaytoheaven,is,towalkwithGodinuprightness,(throughfaithin

JesusChrist,)"beingcarefulinnothing:butineverything,byprayerandsupplication,withthanksgiving,tomakeyourrequestknownuntoGod:"whichifyoudo,thepeaceofGod,whichpassethallunderstanding,shallsoestablishyourheartandmind, inandthroughChristJesus, thatyoumayliveinaheavenuponearth,andmaybejoyousandcomfortableinallstatesandconditionsoflifewhatsoever.

ThatyoushouldwalkwithGodinuprightness, iscommendedtoyouinthe cloud of examples, of Enoch, Noah, Job, David, Zacharias andElizabeth;withmanyothers,renownedinscripture;andiscommandedto Abraham, and, in him, to all the faithful,—"I am the Almighty God;walkbeforeme,andbethouperfect."

To liveby faith, (which is, to frameyourheartand lifeaccordingto thewill of God revealed in his word,) and to walk with God, are all one.Enoch was said to have walked with God;—what was this else, but tobelieveandrestonGod,wherebyhepleasedhim.Foraccordingtowhatwelive,accordingtothatwearesaidtowalk.Themoralactionsofman'slife are fitly resembled by themetaphor of walking, which is amovingfromoneplacetoanother.Noman,whilehelivethhere,isathomeintheplacewherehe shall be. There are two contrary homes, towhich everymanisalwaysgoing—eithertoheaven,ortohell.Everyactionofmanisone pace or step whereby he goeth to the one place or the other. Theholiness or wickedness of the action is the several way to the place ofhappiness, or place of torment. So thatGod's own children,while theyliveinthisworldaspilgrimsandstrangers,arebutintheway,notinthecountrywhichtheyseek,whichisheavenly.

Thislifeoffaithandholiness,whatisit,butagoingoutofaman'sself,and a continual returning toGod, byChrist Jesus, from theway of sinand death, and a constant perseverance in all those acts of obedience,whichGod hath ordained to be theway for all his children towalk in,untoeternallife.

AgodlylifeissaidtobeawalkingwithGodinrespectoffourthingsthatconcurthereunto.

1.Whereas by sinwe naturally are departed fromGod, and gone away

fromhiswayswhichhehathappointedforus,we,bythenewandlivingwayofChrist'sdeathandresurrection,andbythenewandlivingworkofChrist'sSpirit,arebroughtneartoGod;andaresetinthewaysofGod,byrepentance fromdeadworks,andby faith towardsGod inChristJesus;whichare the firstprinciplesof true religion, and the first steps to thisgreatduty ofwalkingwithGod.Now, tobelieve and to continue in thefaith,is,towalkinChrist;thereforetowalkwithGod.

2.TherevealedwillofGodiscalledGod'sway,becauseinitGoddothasitweredisplay the secretsofhisholyMajesty, to showhispeople theirwaytohim,andsobringthemnighuntohimself;astheinspiredPsalmistspeaks:"Righteousnessshallgobeforehim,andshallsetusinthewayofhis steps." Now this way of righteousness, revealed in the sacredscriptures, istheruleofagodly life:hewhowalkethaccordingtoGod'slaw, is said to walk before God, (compare 1 Kings 8:25. with 2 Chron.6:16.) So that he who walketh according to God's will in the variouschangesandconditionsoflife,keepinghimselftothisrule,walkethwithGod.

3.Hethatlivethagodlylife,walkethaftertheSpirit,notaftertheflesh.He is "ledby theSpiritofGod,"havinghimforhisguide;wherefore inthisrespectalsoheissaidtowalkwithGod.

4.HethatwalkethwithGod,sees,bytheeyeoffaith,Godpresentwithhim in all his actions; seriously thinking of him upon all occasions,remembering him in his ways, setting the Lord always before him, asDaviddid;seeinghimthatisinvisible,asMosesdid;doingallthings,asSt.Pauldid,asofGod,inthesightofGod.NowhewhosowalkeththathealwaysobservethGod'spresence,andkeepethhimstillinhisviewinthecourseofhislife,notonlywithageneralandhabitual,but,asmuchas he can,with an actual intention to please and glorifyGod, thismanmaybesaidtowalkwithGod.

ThusyoumayknowwhenyouwalkwithGod:(1.)Whenyoudailygoontorepentofsinspast,believeinJesusChristforpardon,andbelievehiswordfordirection.(2.)Whenyouwalknotaccordingtothewillofman,butofGod. (3.)Whenyouwalknotafter the flesh,butafter theSpirit.(4.)WhenyousetGodbeforeyou,andwalkasinhissight,thenyouwalk

with,before,after,andaccordingtoGod:foralltheseareunderstoodinonesense.

That you may walk with God, consider these arguments farther toconvinceandinduceyou.

II.ReasonswhyChristiansshouldwalkwithGod

1.YouarecommandedtowalkasChristwalked;anditconcernsyousotodo, if youwould approve yourself tobe amemberofhis body: for it ismonstrous, nay, impossible, that the head should go one way, and thebody another.Now, our Saviour himself observed all thesemethods ofwalkingwithGod,justifyingfaithandrepentanceonlyexcepted,becausehewaswithoutsin.

2.ItisallwhichtheLordrequirethofyou,forallhisloveandgoodnessshownuntoyou,increating,preserving,redeeming,andsavingyou.ForwhatdoththeLordrequireofyou,but to"do justly,andto lovemercy,andtowalkhumblywithyourGod."

3.IfyouwalkwithGod,andkeepclosetohim,youwillbesuretogointherightway,inthatgoodoldway,whichiscalledthewayofholiness;inamost straight,most sure,and (toa spiritualman)mostpleasantway,thepathsofwhicharepeace;theveryhappinessandrestofthesoul.Godteachethhischildrentochoosethisway.Andiftheyhappentoerr,ortodoubtoftheirway,theyshallhearthevoiceofGod'sSpiritbehindthem,saying,"Thisistheway,walkinit."

4.IfyouwalkwithGod,youshallwalksafely;youwillnotneedtofear,thoughtenthousandsetthemselvesagainstyou;forhispresenceiswithyou,andforyou.Hisholyangelsencampaboutyou;andwhileyouwalkinhisways,theyarechargedtosupportyou,lestyoushouldreceiveanyharm.

5.WhenyouwalkwithGod(thoughyoubealone,separatefromallothersociety)youstillwalkwiththebestcompany,evensuchwhereofthereismostneed,andbestuse.WhileGodandyouwalktogether,youhaveanadvantage above all that walk not with him; for you have a blessed

opportunity of a holy acquaintance with God, which is expressed. Youhaveopportunitytospeakuntohim,prayingwithassuranceofagracioushearing.AbrahamandhisfaithfulservantmadeuseoftheirwalkingwithGodforthesepurposes.IsitnotaspecialfavourthatthemosthighGod,whose throne is in heaven, should condescend to walk on earth withsinfulman?nay,rathertocallupmanfromearthtoheaven,towalkwithhim?Itwouldbethereforeshamefulingratitudenottoacceptthisoffer,andnottoobeythischarge.

6.Toset theLordalways inyoursight, isanexcellentpreservativeandrestraintfromsin.WiththisshieldJosephdidrepelandquenchthefierydartsofthetemptationsofhisdesigningmistress.Forwhoissofoolish,andshameless,aswilfullytotransgressthejustlawsofafather,king,andjudge,knowingthatheispresent,andobserveshimwithdetestationifhesodo?

7. To set the Lord always before you, is an excellent remedy againstspiritualslothandnegligenceinduties,anditisasharpspurtoquicken,and make you diligent and abundant in the work of the Lord. Whatservant can be slothful and careless in his master's sight? And whatmaster will keep a servant that will not observe him, and do hiscommands,whilehehimselflookethon.

8.WalkingwithGodinmanneraforesaid,dothexceedinglypleaseGod.Italso pleases God's holy angels. It pleases God's faithful ministers, anddothpleaseandstrengthenallthegoodpeopleofGod,withwhomyoudoconverse.Itisto"walkworthyofGodinallwellpleasing."

9. Thus walking with God, you shall be assured of God's mercy andgracious favour.Hekeepeth "covenant andmercywith all his servants,thatwalkbeforehimwithalltheirheart."Whenyoudothuswalkinthelight, youhavea gracious fellowshipwithGod, and "thebloodof JesusChristcleansethyoufromallsin."Thereisnocondemnationtoyouwhothuswalk.Yourflesh,whenyoudie,shallrestinhope.FortothemthatsetGodbeforethem,hedothshowthepathoflife,whichwillbringtheminto his glorious presence, where are fulness of joys, and pleasures forevermore.

Anyoneofthesemotives,seriouslythoughtuponbyahumbleChristian,isenoughtopersuadehimtothisholywalkingwithGod.

Notwithstanding, it issadtoconsider,howfewtherebewhowalkthus.FormostmenseeknotafterGod,God isnot inall their thoughts; theywalk in the vanity of theirminds, after, their own lusts; the lust of theflesh, the lustof theeye,and theprideof life;walkingaccording to thecourse of this world, according to the will of Satan, the prince of thepower of the air, the spirit that now worketh in the children ofdisobedience; who refuse to return, or to call themselves into questionconcerningtheirways,thoughGoddothwaitandhearkenforit,no,notsomuch as to say,What have we done? but every one runneth to hiscourse,asthehorserushethintothebattle.

Now,concerningallthatwalkthuscontrarytoGod,Godhathsaid,thathewillsethisfaceagainstthem,andpunishthemseventimes;evenwithmanyandsoreplagues.Andifyettheywillwalkcontrarytohim,hewillwalk contrary to them in fury, and punish them seven timesmore fortheirsins.Andifyettheywillwalkinimpenitency,notwithstandingGod'sofferofmercytotheminChrist,St.Paulcouldnotspeakofsuchwithdryeyes,butperemptorilypronounceththattheirendisdestruction.

Weigh well, therefore, these premises; compare the way, wherein youwalkwithGod,withallotherways;comparethiscompanywithallothercompany,andtheissuesandendofthiswaywiththeissuesandendofallotherways,andtheproperchoiceofyourwalkwilleasilyandquicklybemade.

ThusmuchmaybesaidingeneralofwalkingwithGod.

III.WalkingwithGod,tobeConstantandUniversal

The commandment to walk with God is indefinite, without limitation,thereforemustbeunderstoodtobeawalkingwithhiminallthings,andthat inall things,and,atall times, inallcompanies,andinallchanges,conditions, and estates of your life, whatsoever. To walk with God ingeneralandatlargeisnotsufficient.

Youarenotdispensedwithforanymomentofyourlife;butallthedaysofyourlife,andeachdayofyourlife,andeachhourofthatday,andeachminute of that hour; you must pass the time, the whole time of yourdwellinghere in fear; even "all theday long," saithSolomon.Youmustendeavourtohaveaconsciencevoidofoffencealways.Youmustlivetherest of your life, not to the lusts ofmen, but to thewill ofGod; takingheedlestatanytimetherebeinyouanevilheartofunbelief,indepartingfromthelivingGod.

1.For this endChristdid redeemyou from thehandsof your enemies,that you might serve him in holiness and righteousness (which is thesamewithwalkingwithGod)allthedaysofyourlifewithoutfear.

2.The endof the instructionsofGod'sword,which is the lightof yourfeet in thiswalking, is, that itbebounduponyourheartcontinually, tolead,keep,andconversewithyouatalltimes.

3. The lusts of your ownheart, and your adversary the devil lie alwaysupon the advantage to hinder you in, or divert you from, this godlycourse:sothatuponeveryintermissionofyourholycaretopleaseGod,theytaketheiropportunitytosurpriseyou.

4.YouareaccountabletoGodforlosingandmispendingallthatprecioustimewhereinyoudonotwalkinhisways.

5.Besides,hethathathmuchworktodo,orthatisinalongjourney,orisrunningaraceforawager,hathnoneedtoloseanytime.Ifyoubelongobstructed in your Christian work and race, by sin and sloth, you willhardlyrecoveryourlossbutwithmuchsorrow,withrenewedfaith,andwithmorethanordinaryrepentance.

Wherefore,whenyouawake in thenight, or in themorning, andwhileyou are employed in theday, andwhen youbetake yourself to sleep atnight, youmust, as David, have thoughts on God, and set him alwaysbeforeyou."WhenIawake,Iamstillwiththee,"saithhe,andinthenighthe rememberedGod, andhis hope andmeditationwas onGod'sword.AndIsaiah(inthepersonofallthefaithful)saith,"WithmysoulhaveIdesired thee in thenight,yea,withmyspiritwithinmewill I seek thee

early."

CHAPTERII:OfbeginningtheDaywithGod

I.HowtoawakewithGod

IN the instant of awaking let your heart be lifted up to God with athankfulacknowledgmentofhismercytoyou.Foritishethatgivethhisbeloved sleep;whokeepethyouboth in soul andbodywhile you sleep;whorenewethhismercieseverymorning.For,whileyousleep,youareasitwere out of actual possessionof yourself, and all things else.Now, itwasGod that kept you, and all that you had, and restored them again,withmanynewmercies,whenyouawaked.

2. Arise early in the morning (if you be not necessarily hindered)following theexampleofourSaviourChrist,andof thegoodmatron inthe Proverbs. For thiswill usuallymuch conduce to the health of yourbody, and theprosperity, bothof your temporal and spiritual state; forherebyyouwillhavethedaybeforeyou,andwillgainthebest,andthefittesttimesfortheexercisesofreligion,andfortheworksofyourcalling.

3. In the time between your awaking and arising, if other suitablethoughts offer not themselves, it will be useful to think upon some ofthese:—Imustawake from the sleepof sin, to righteousness; aswell asoutofbodilysleep,untolabourinmycalling.Thenightisfarspent,thedayisathand,Imustthereforecastofftheworksofdarkness,andputonthearmouroflight.Imustwalkhonestlyasintheday.Iam,bythelightofgraceandknowledge,toariseandwalkinit,aswellasbythelightofthesuntowalkbyit.Thinkalsoofyourawakingoutofthesleepofdeath,and out of the grave, at the sound of the last trumpet; even of yourblessed resurrection unto glory, at the last day. It was one of David's

sweetthoughts(speakingtoGod)"WhenIawake,Ishallbesatisfiedwiththylikeness."

4.Whenyouarise,anddressyourself,losenotthatprecioustime,whenyourmind is freshest,with impertinentand fruitless thoughts,as is thecustomoftoomanytodo.Thisisafittimetothinkuponthecausewhyyouhaveneedofapparel;namely, the fallandsinofyour firstparents,whichfromthemisderivedtoyou.Forbeforetheirfall,theirnakednesswas their comeliness, and seeing it, they were not ashamed. It willlikewisebetogoodpurposetoconsiderwhatthewiseprovidenceofGodhathappointedtobethesubstanceofyourapparel.Therindsofplants,theskins,hair,orwoolofbrutebeasts,andthebowelsofthesilkworm;theveryexcrementsandsuperfluousapparelofunreasonablecreatures.Which,as itdothmagnify thewisdom,power,andgoodnessofGod, inchoosing, and turning such mean things to such excellent use, so itshould humble and suppress the pride of man. For what man in hissenseswouldbeproudofthebadgeofhisshame,evenofthatapparel,forwhich(underGod)heisbeholdeneventoplantsandbeasts?

Nowalsoisagoodtimetocalltomindwhatrulesaretobeobserved,thatyou may dress yourself as becometh one that professeth godliness:namely, 1.That yourapparel, formatter and fashion,do suitwith yourgeneralandspecialcalling,andwithyourestate,sex,andage.

2.Thatyourapparelbeconsistentwithhealthandcomeliness.

3.Thatyourathergowiththelowest,thanwiththehighestofyourstateandplace.

4. That the fashion be neither strange, immodest, singular, norridiculous.

5.Thatyoubenotovercurious,oroverlong,takinguptoomuchtimeinputtingiton.

6.Neitherthemakingnorwearingofyourapparel,mustsavourofpride,lightness,curiosity,lasciviousness,prodigality,orbasecovetousness:butitmustbesuchasbecomethholiness,wisdom,andhonesty,andsuchas

iswellreportedof.

7. Follow the example of those of your rank andmeans,who aremostsober,mostfrugal,andmostdiscreet.

Whileyoudressyourself,itwillbeseasonableandprofitablealso,bythisoccasion, to raise your thoughts, and fix themupon that apparelwhichdoth clothe and adorn your inward man, which is spiritual, and of adivinematter,whichneverisoutoffashion,whichneverwearethout,butis always the better for thewearing. Think thus: If I go nakedwithoutbodilyapparel,itwillbetotheshameofmyperson,andtothehazardofmyhealthand life:buthowmuchmorewill the filthynakednessofmysoulappeartotheeyesofmen,ofangels,andofGodhimself,whosepureeyes cannot abide filthiness, wherebymy soul will be exposed tomostdeadly temptations, and my whole person to God's most severejudgments,except Ihaveputon,anddokeeponme thewhite linenofChrist's spouse, the righteousness of the saints, that is, justification byfaithinChrist,andsanctificationbytheSpiritofChrist?

Andbecauseeverydayyouwillbeassaultedwiththeworld,theflesh,andthedevil,youwilldowell toconsiderwhetheryouhaveputon,anddoimproveyourcoatofmail,thatcompletearmour,prescribedEph.6:11–18.

Whenyouuseyour looking-glass,andbyexperiencefindthat itservethtodiscover,andtodirectyouhowtoreformwhatever isuncomely,andoutoforder inyourbody,youmayherebyremember thenecessityandadmirableuseoftheglassofGod'sword,andgospelofChrist,bothreadandpreached,forthegoodofyoursoul.For,thisbeingunderstoodandbelieved,dothnotonlyshowwhatisamissinthesoul,andhowitmaybeamended;butinsomemeasurewillenableyoutoamend;for,itdothnotonlyshowyouyourownface,buttheveryfaceandgloryofGodinChristJesus,whichbyreflectionuponyou,will,throughtheSpirit,workonyouamoreexcellenteffectthanonMoses'faceinthemount,whichyetwasso glorious, that the people could not endure to behold it. For by thisgloryofGod,whichbyfaithyoubeholdintheword,youwillbe"changedinto the same image, from glory to glory, even as by the Spirit of theLord."

ConcerningthesethingswhichIhavedirectedtobethoughtupon,whenyou arise, and put on your apparel in themorning, and those which Ishalldirectwhenyouputoffyourapparelatnight,mymeaningisnottourgethemasnecessary,asifitweresintoomitanyoftheseparticulars,buttobeused,exceptbettercomeinplace,asmostconvenient.

II. Of beginning the Day with God, by renewed Faith andRepentance

1.Whenyouarethusawake,andarerisenoutofyourbed,thatyoumaywalkwithGodtheremainderoftheday, itwillbeneedfulthatyoufirstrenewyourpeacewithGod,byfaithinJesusChrist;andthenendeavourtoshowyourdutifulnessandgratitude toGod,bydoing thoseworksofpiety,equity,mercy,andsobriety,whichmayanywayconcernyouthatday.Forhowcantwowalktogether,excepttheybeagreed?AndhowcananywalkwithGod,ifhebenotholyinallhisconversation?Youhaveasmuchcausetobewareofhim,andtoobeyhisvoice,andnotprovokehimwhogoethbeforeyouinthewildernessofthisworld,toguideandbringyoutohisheavenlykingdom,astheIsraeliteshadtobewareofhimwhowentbeforethemtokeepthemintheway,andtoconductthemuntotheearthlyCanaan,theplacewhichhehadpromisedandpreparedforthem.Itwas for this, thatJoshua told thepeople, thatexcept theywould fearthe Lord, and serve him in sincerity, and put away their strange gods,theycouldnotserveGod;theycouldnotwalkwithhim.Forheis,saithhe, a holy God: he is a jealous God: he will not forgive yourtransgressions,noryoursins.

2.Forthiscause(ifunavoidablenecessityhindernot)beginthedaywithsolemnprayerandthanksgiving.Beforewhich,thatthesedutiesmaybethe better performed, it will be convenient, if you have time, that youprepareyourselfbymeditation;thematterwhereofshouldbeaninquiryintoyourpresentstate,HowallthingsstandbetweenGodandyou?Howyou have behaved since you last prayed and renewed your peace withGod?Whatsinsyouhavecommitted,whatgracesandbenefitsyouwant,what fresh favoursGodhath bestowed on you, since last you gave himthistributeofthanks;andhowmuchpraiseandthanksyouowetohimalso for the continuance of former blessings? Think also whatemploymentsyoushallhavethatday,inwhichyoumayneedhisspecial

grace and assistance. Consider likewise what ground and warrant youhavetoapproachto the throneofgrace, toaskpardon,andtohope forthe favour and help of God. Upon these considerations, you mustseriously and faithfully endeavour, in the strength of Christ (withoutwhomyou candonothing) to reformwhatsoever you find to be amiss;flyingunto,andonlyrelyinguponGod'smercyinChrist;toacknowledgehim in all things; and that you will now seek grace and help of him,wherebyyoumaywalkasinhissightinallwellpleasing,allthatday.

Toassistyoutherein,dothus:

1st,Layastrictchargeuponyourconsciencetodealimpartially,plainly,andfully,inthisexaminationandjudgingofyourself.

2d,YoushouldbesowellacquaintedwiththesubstanceandmeaningofGod'sholylaw,thatyoumaybeabletocarryinyourheadacatalogueortableofthedutiesrequired,andvicesforbidden,ineachcommandment;wherebyyoumaytryyourobediencepast,andmaysetbeforeyouaruleoflifefortimetocome.

3d, Lest the calling to mind the multitude and greatness of your sinsshould make you despair of God's favour, you should be so wellinstructed in the Christian faith, and in the principal promises of thegospel, that youmay be able also quickly to call them tomind, for thestrengtheningofyourfaithandhopeinGod.Theformofsoundwordsinthegospel,shouldbefamiliaruntoyouforthesepurposes.

All these need not take upmuch time: you will find it to be time wellredeemed.For,first,bysuchpreparationyouwillkeepyourselffromthatrudeandirreverentthrustingyourselfintoGod'sholypresence,whereofyouarewarnedinthescriptures.

Secondly,Whenbythismeansyourheartiswellhumbled,softened,andset right towardsGod, so that you can say, you "regard no iniquity" inyour heart; and when hereby you have called in your thoughts fromstraggling,andhavegottencomposednessofmind,andinwardstrengthof soul, (without which the arrow of prayer can never fly home to themark)thenyoumayapproachintoGod'sspecialpresencewithmorefaith

andboldness;youshallbemoreabletoutterbeforehimaptconfessions,lawfulrequests,andduethanksgivings,withmoreunderstanding,morehumbly, more feelingly, more fervently, and with more assurance of agracioushearing,(allwhicharerequisite inprayer)thanyoucouldeverpossiblybeabletodowithoutsuchpreparation.

Thirdly,Thisduepreparationtoprayernotonlyfitsyoutopray;butisanexcellent furtherance toaholy life.For itmaketh theconscience tenderandwatchful,bythedailyexerciseoftheknowledgeofthepreceptsandthreateningsofthelaw,andofthepreceptsandpromisesofthegospel:anditbeingforcedtoexamine,accuse,judge,andpasssentence,anddoakind of execution upon you for your sin; smiting your heart, andwounding itselfwith godly fear, grief, and shame (awork towhich theconscienceisloathtocome,tillitmustneeds;)wherefore,topreventallthistroubleandsmart,itwillrathergivealldiligenceinotheractswhicharemorepleasing; namely, itwill direct you in theways ofGod, checkandwarnyoubeforehand,lestyoushouldsin;totheendthatwhenyoucometoexamineyourselfagain,itmightfindmatter,notofgrievingandtormenting,butofrejoicingandcomfortingyourheart,whichisthemostproper, and most pleasing work of a sanctified conscience. He thatknoweththathemustbeatmuchpainstomakehimselfwholeandclean,whenheiswoundedanddefiled,willtakethemoreheedlesthewoundanddefilehimself.

Fourthly, This due preparation to prayer, by examining, judging, andreforming yourself, prevents God's judging you; for when you "judgeyourself,youshallnotbejudgedoftheLord,"saiththeapostle.

3. Being rightly prepared, you must draw near into God's specialpresence, falling lowathis footstool,representinghimtoyourthoughtsasonewhois inhimself,andofhimself, theonlyheavenly,all-knowingand almighty Majesty, now become your loving and merciful Father,through Christ his Son your Lord: then you must pour out your soulbeforehiminconfessingyoursins,andinmakingyourdesires(throughtheSpirit)knownuntohiminthenameofChrist,foryourselfandothers,in all lawful petitions and supplications,with thanksgiving; and all thiswith understanding, with the intention and full bent of the soul, andexpectation of being heard, in due time and measure, and in the best

manner.

III.FartherDirectionsconcerningPrayer

Tothedirectionsboth forpreparation toprayer,andconcerningprayeritself,takethesecautions.

1.Omitneithertheonenortheother,andletthembethefirstworkafteryouareup.Butifthatcannotbe,becauseofsomenecessaryhinderance,yetperformthemsosoonasyoucan,andaswellasyoucan:thoughyoucandoneither,eithersosoon,orsowellasyouwould,yetomitthemnotaltogether.Breakthroughallseemingnecessities,whichwilldailycomein yourway, to hinder and thrust out these duties. The devil, knowingthat nothing doth undermine and overthrow his kingdom more thanthese duly performed; knowing also that the spiritual performance ofthem is tedious to corrupt nature, he will thrust upon you seemingnecessities,somany,andsooften,thatifyoubenotwatchfultogain,andto take time, breaking through all such hinderances as are not trulynecessary, you will often, by the circumvention of the flesh and of thedevil, be brought to an omission of preparation, or of prayer, or both.Uponwhichwillfollowsimilartemptations,togetherwithapronenesstothelikeneglect,andagreaterindispositiontothesedutiesafterward.

2.Laynottoogreatataskuponyourselfinthispreparationtoprayer;Imean,somuchaswilltakeupmoretimethantheworksofyourcalling,and other needful affairs, will permit; but contrive and husband yourtime so, that every lawful business may have its own time. God hathsubordinated theworksof yourgeneralandparticular calling in suchaway,that,usually,theoneshallnotobstructtheotherforit.If,throughtakinguptoomuchtimeinpreparationtoprayer,andinprayer,eitherofthem grow necessarily tedious and burdensome, Satan will circumventyoubythismeans,causingyou,outofatruewearinessoftoomuch,evenbeforeyouareaware,toomitthemaltogether.

3.Whereas,whenyouprepareyourselftopray,andwhenyoudopray,itislawfultothinkofyourworldlybusiness,totheendthatyoumightprayfor direction and for good success therein (for youmay ask your dailybread;) youmust take heed, when you think of these things, that your

thoughts be notworldly throughdistempers anddistractions about thesame.Forthesewillabateyourspiritualityandfervourinprayer,andwillshuttheearsofGodagainstyourprayer.

IV. Signs ofWorldly-mindedness in Devotion, and Remediesagainstit

If you desire to know the signs and remedies of distempers anddistractionsaboutworldlythingsinyourpreparationforholyduties;bydistempers, I mean, inordinate trouble about the means; and bydistractions,Imean,avexingtroubleaboutsuccess.

I.Astothesignsofit.Youmayknowthatyourmindisdistemperedwithworldliness, even in thinking on lawful business, when you prepareyourselftoprayer,andatotherseasons,bythesemarks:

1. When (except in case of necessity in their apparent danger) yourworldly affairs are first in your thoughts to be the matter of yourmeditation. For thoughts how to hallow God's name, and how hiskingdommaycome,andhowyoumaydohiswill, shouldusuallybe inyourmind,beforethosethatconcernyourdailybread.

2.Whenthey interposethemselves, interrupt,and jostleout thosegoodthoughtswhereon youwere thinking, before you have thought of themsufficiently.

3.Whenyourthoughtsofworldlybusinessarewithgreater intentionofmind,thanthethoughtsofthingsspiritualandheavenly.

4.Whenthey last longer thansuchas immediatelyconcernthegloryofGod,andthegoodofyoursoul,orholdyoutoolonguponthem.

5. Youmay know it by the endswhich youpropose to yourself in yourthoughtsofworldlybusiness;aretheendsyoupropose,only,orchiefly,thatyoumaypreventpoverty,orthatyoumayhavewherewithtosatisfyyournaturaldesires?Ifyouproposenotother,andmorespiritualends,your thoughtsof themat that time,areworldly:but ifyour thoughtsofyourworldlybusiness,betotheendthatyoumaylaythemtotheruleof

God'sword,thatyoumaynotoffendhiminyourlabourandcareaboutthem; or that youmight crave God's direction and blessing upon yoursaidcareandlabour,youbeingspiritualinthoughtsofworldlybusiness;then your thoughts of lawful business are not distempered withworldliness.

II.Toremedythesedistemperedthoughts,

1.Letasoundandclear judgmenttodiscernwhat isgood,what isbad;also what is best, and what is least good; preferring things spiritual,heavenly,andeternal, incomparablybefore thosewhichareearthlyandtemporal.Make thosebest thingsyour treasure; thenyourheartwillbechiefly set, andyour thoughtswill chiefly runon them,andyouwillbemoderateinthinkingofthosethingswhicharelessneedful.

2.Doasawisecounsellorat law,orasamasterof requests,whomusthear many clients, and receive and answer many petitions. Considerwhoseturnitis,andwhatisthemostimportantsuit;anddespatchthemfirst.Letthoughtsofworldlybusinessbeshutout,andmadetostandatthe door, till their turn come to be thought upon, and let the moreexcellent,andmoreneedfulbedespatchedfirst.

3. If thoughtsof theworldwill impudently intrudethemselves,andwillnot be kept out, rebuke them sharply; give them no hearing, butdishearten them, and rebuke theporter andkeeper of thedoorof yourheart; that is, smite,wound, and check your conscience, because it didnotcheckandrestrainthem.

4. In all lawful business, inure yourself fully and sufficiently to intendthatone thingwhichyouhave inhand for thepresent;andatall timesrestrainwanderingthoughtsasmuchasmaybe.Letyourreasongetsuchpoweroverthefancy,thatyoumaybeabletothinkofwhatyouplease,when you please. You will say, "To a fickle mind this is hard, if notimpossible."TothisIanswer,ifyouwouldnotnourishandentertainevil,flying,andunseasonable thoughtswhentheyarise;andwould(asoftenas they offer themselves) be much displeased with them, and withyourself for them; then in time you will find it possible, and notexceedinglyhardtothinkofwhatgoodthingsyouwould,andnotofwhat

evilthingsyouwouldnot.

5.Whenthetimeofthinkinganddoingofyourworldlybusinessiscome,thenthinkthereofsufficiently,andtogoodpurpose;forthentheywillbethelesstroublesomeinthrustingthemselvesinoutofplace,becauseitisknown that in their place, they shall be fully regarded. Idleness andimprovidenceaboutthesethings,putsamanintostraitsmanytimes,andinto distempers about his worldly business, more than needs, or elsewouldbe.

You would also know when your thoughts of success in your worldlyaffairsareevil,togetherwitharemedyagainstthem.

Tothink,that,ifyoubenotprudentanddiligentinyourcalling,andthatifGoddonotblessyourdiligence,youmaydotheworksofyourcallinginvain,andmayexpectillsuccess;thustothinkislawfulanduseful.Forifwill excite in you a resolution to be frugal and diligent; andwhen youhavedoneallyoucan,thesethoughtsalsowillquickenyoutoprayeruntoGodforsuccess.Butifyourthoughtsofthriving,ornotthriving,beotherthanthese,andbringforthothereffects;namely,ifdesireofsuccessdriveyoutothinkofusingunlawfulmeans,fromdoubtingthatyoucannotsosoon,or so certainly, ornot at all, speedby theuseof lawfulonly; if itmakeyoufullofanxietyandfear,thatthoughyouusewhatgoodmeansyou can, all will be in vain; if you be yet doubtful and take anxiousthought about what you shall eat, what you shall drink, and what youshall put on, or how you and yours shall live another day, then yourthoughtsaboutsuccessinworldlybusinessareworldlyanddistracted.

Ishallspeaktothissinwith itsremedymorefullywhenIwriteagainsttakingcareinanything.

Yet for the present, know—All the fruit youwill reap from unbelievingfears and distrust, doubts of success, &c. will be nothing else, but afartherdegreeofvexationofheart.Foralltheanxietyintheworldcannotbeing good success. Besides, nothing provoketh the Lord to give illsuccesssooner,thanwhenyounourishdistrustfulcare.

Secondly, Consider the power and faithfulness ofGod,who hath taken

careofthesuccessofyourlabouruponhimself:commandingyounottocare,butto"castallthecareuponhim."Ifyouwouldrestuponthis,youmightbesecureofgoodsuccessinyouroutwardstate,evenaccordingtoyourdesire;orelseGodwillmorethanrecompensethewantthereof,bycausingyoutothrive,andtohavegoodsuccessinspiritualthings,whichismuchbetter,andwhichyoushoulddesiremuchmore.

4.Afourthcautiontobeobservedinyourpreparationtoprayer,andinprayer, is,Benotslightandformalherein,whichis,whencursorilyandoutofcustomonlyyoucallyoursins,yourduties,God'sfavours,andhispromises,intoabareandfruitlessremembrance.Foriftheheartbenotseriouslyaffectedwithanger, fear,grief,andshame for sin;and if itbenotaffectedwitha thankful acknowledgmentofbeingbeholden toGodforhisfavours;moreover,if itbenotaffectedwithhopeandconfidenceinGod, at the remembrance of his blessedpromises; and ifwithal, theheartbenotgainedtoarenewedresolutiontoreformwhatisfaulty,andtocryearnestlytoGodforgraceandmercy;andforthetimetocometoendeavourtoliveagodlylife,—allyourpreparationisnothing.Nay,thisslightandfruitlesscallingofsinanddutytoremembrance,andnomore,isagreatemboldenerandstrengthenerofsins,andagreatweakenerandquencher of the Spirit. For sins are like to idle vagrauts, and lawlesssubjects;ifofficerscallsuchbeforethem,and,eithersaynothingtothem,or only give them threateningwords, but donot smite themandmakethemsmart,theygrowtentimesmorebold,insolent,andlawless.Goodthoughtsareliketodutifulservantsandloyalsubjects;suchasarereadyto come at every call, and offer themselves to be employed in all goodservices.Now if suchbenotentertainedwithsuitableregard, if theybenot cherished in their readiness, they, like David's people, returndisheartened, and their edge to future service is takenoff.Besides, thiscursoryperformingofholyduties,isthehighwaytoahabitofhypocrisy,thataccursedbaneofallthatisgood.

5.Mylastcautionis,thatifinyourmeditations,andinyourprayers,youfindadulnessandwantofspirituality,Iwouldhaveyoutobehumbledinthe sense of your impotency and infirmity: yet, be not discouragednorgive them over, but rather betake yourself to these duties with morediligenceandearnestness.Whenyouwantwater,(yourpumpbeingdry)

you,bypouringinalittlewater,andmuchlabourinpumping,canfetchwater;so,bymuchlabouringtheheartinpreparation,andbyprayer,youmayrecoverthegiftofprayer.And,aswhenyourfireisout,bylayingonfuel, and by blowing the spark remaining, you kindle it again—so, bymeditation, you "stir up the grace that is in you," and by the breath ofprayer,mayreviveandinflamethespiritofgraceandprayerinyou.Yet,if you find that you have not time to prepare bymeditation; or havingdoneso,ifyoufindaconfusionanddistractioninyourmeditation,thenit will be best to break through all hinderances, and without furtherpreparationattendtothedutyofprayer,onlywithpremeditationofGodtowhom,andofChristbywhom,throughtheSpirit,youmustpray.

Ifforallthisyoudonotfindsatisfactionintheseholyexercises,yetgivethem not over: for God ismany times best pleasedwith your services,when,throughanhumblesenseofyourfailings,youaredispleasedwithyourselfforthem.Yetmore, ifwhenyouhavewrestledandstrivenwithGodandyourownheartinprayer,youareforcedtogohaltingaway,withJacob,inthesenseofyourinfirmities;yetbenotdiscouraged,foritisagoodsignthatyouhaveprevailedwithGodasJacobdid.

God useth, when he is overcome by prayer, to work in them that doovercome some sense of weakness, to let them know, that they prevailwithhiminprayer;notbyanystrengthoftheirown,orbyanyworthinessof their prayer, when they have prayed best; but from the goodness ofGod's freegrace, from theworthinessofChrist's intercession,bywhomtheyofferuptheirprayers,andfromthetruthofhispromisemadeuntothem thatpray. If itwerenot thus,many,when theyhave theirhearts'desire inprayer,wouldascribeall to thegoodnessof theirprayers,andnottothefreegraceofGod;andwouldbeproudoftheirownstrength,which,intruth,isnoneatall.

CHAPTERIII:DirectionsforWalkingwithGod,intheProgressoftheDay

I.GeneralDirections

WHENyouhavethusbegunthedayinprayerbyyourself,seekingpeacewithGod throughJesusChrist,andcravinghisgraciouspresence tobewithyou,andforyou,thatday,youmustthenconscientiously,accordingto the nature of the day, (be it one of the six days, or the Lord's day,)applyyourselftothebusinessofthatday,whetheritbeinactsofreligion,orofyourpersonalcalling,orinanyotherworksbelonginguntoyou,asyouare superioror inferior in family, church,or commonwealth:doingallasinGod'ssight.

Andbecausealllawfulbusinessis"sanctifiedbythewordandprayer,andit is part of your calling, if you aremaster of a family, to govern yourchildrenandservantsinthefearofGod,andtoteachthemtolivegodly,therefore it is your duty to take the fittest time on themorning to callthem together and pray with them; before which prayer, it will beprofitable to read the Scripture in order,with due reverence, taking allopportunities, in fit times, to instruct themin theprinciplesof religion,oftenpressingtheworduponthem.

Ifitbeaworking-day,withcheerfulnessanddiligence,attendtotheworkofyourparticularcalling.Forwhosoeverhathnocallingwherebybemaybeprofitabletothesocietyofmaninfamily,church,orcommonwealth,orhavinga lawfulcallingdothnot follow it,he liveth inordinately.Godnevermade anyman forplay or todonothing.Andwhatsoever amandoth,hemustdo it by virtueofhisChristian calling, receivingwarrantfrom it, elsehe cannotdo it in faith,withoutwhichnoman canpleaseGod.Besides,whosoeveriscalledtoChristianity,hathnowaytoheavenbutbywalkingwithGodinhispersonalandparticularcalling,aswellasinhisgeneralcalling.

1.That youmaydo this,be sure that the thingwhereabout you labour,eitherwithheadorhand,belawfulandgood.

2.Bediligentandindustrious;forthesluggardandidlepersondesireth,buthathnothing;butthediligenthandmakethrich.

3.Lettherebetruth,plainness,andequityinallyourdealingswithmen.Circumventanddefraudnoman.Makenotyourowngaintheweightandmeasure to trade by. I will propose to you sealed weights and rules,accordingtowhichyoumustconversewithallmen.

(1.) Consider your neighbour's good as well as your own. Weighimpartially with yourself what proportionable advantage, in commonestimation, yourneighbour is like tohave for thatwhichyou receiveofhim. For youmust love your neighbour as yourself. Inwhatsoever youhavetodowithmen,youmustnotlookonlytoyourownadvantage,butto thebenefit alsoof yourneighbour.Observe, therefore, the royal law,thestandardofallequityinthiskind:"Whatsoeveryou(witharectifiedjudgmentandhonestheart)wouldthatmenshoulddountoyou,doyouevensountothem:forthisisthelawandtheprophets."

(2.) Be watchful that you let not slip your opportunities of lawfuladvantage;andtakeheedlestintheseeviltimesyoubecircumventedbyfraudandfalsehood,andbeinsnaredbyunnecessarysuretyship.

Whereas inevery calling there is amystery, and for themostpart eachcallingandconditionoflifehasitsspecialsinorsins,whichthedevil,andcustom, for gainor credit's sake amongst evilmen,hathmade to seemlawful;yeahaveputakindofnecessityuponit,whichcannotbeshunnedwithout exposing aman's self to censure,—look narrowly, therefore, bythelightofGod'sword,andbyexperience,tofindoutthatorthosesins,andthenbeascarefultoavoidthem.

II.ConcerningSuperiorsandInferiors

There are otherworks also, such as concern you as you are a superior,and in authority; or as you are inferior, and subject, either in family,church,orcommonwealth; indoingwhichyoumustact forthegloryofGod,followingthedirectionsofhiswordandSpirit.

I.Asyouareasuperior.

1.Walkworthyofallhonourandduerespect,behavingyourself inyourplace with such holiness, wisdom, gravity, justice, and mercy; andobserving such a medium between too much rigour and remissness,betweenstrainingyourauthority too far,andrelaxing it toomuch, thatthoseunderyourchargemayhavecausetofearandloveyou.

2.Waitonyouroffice,andbewatchfuloveryourchargewithalldiligenceandfaithfulness;usingallgoodmeanstodirectandpreservetheminthedutiesofgodlinessandhonesty,whichistheonlyendwhyGodhathsetyou over them. The means are, (1.) Go before them in good example.Examples of superiors have a kind of constraining power, workingstronglyand insensiblyupon inferiors. (2.)Praywithandfor them.(3.)Commandonlythingslawful,possible,andconvenient,andonlythosetowhichtheextentofyourauthorityfromGodandmandothallowyou.(4.)Asmuchasinyoulies,procureforthemthemeans,andputthemupontheopportunitiesofbeing,andofdoinggood.(5.)Prevent,likewise,andremove all occasions of their being, and of doing evil. (6.) Protect anddefendthem,accordingtoyourpowerfromallwrongsandinjuries.(7.)When they dowell, encourage them, by letting them see that you takenoticeasreadilyoftheirwell-doing,asoftheirfaults;andsofarasisfit,letthemhavethepraiseandfruitoftheirwell-doing.(8.)Whentheydoevil,rebukethemmoreorless,accordingtothenatureoftheirfault;butneverwithbitterness,byrailingat,orrevilingthem,intermsofdisdainandcontempt.There shouldbealwaysmore strengthof reason inyourwordstoconvincethemoftheirsin,andtomakethemseetheirdanger,andtoknowhowtobereformed,thanheatofanger,inutteringyourowndispleasure. (9.) If admonitions and words will reclaim them, thenproceednottocorrectionandblows;butiftheyregardnotyourreproofs,then, according to the nature of the fault, and condition of the person,and the limits of your authority, youmust, inmercy to their soul, givethemsufficientbutnotexcessivepunishment.(10.)Whenyouhavedonethus, andhavewaiteda convenient time for theiramendment,but findnone,whentheythusdeclarethemselvestoberebellious,youmustseekthehelpofhigherauthority.

That you may govern according to these directions, consider well andoften,First, that thosewhomyougovern,aresuchwhomyoumustnot

oppress,neithermayyouruleover themwithrigour;because theynoware, or may be, heirs of the same grace together with you. Secondly,Remember often, that you have a superior in heaven; that you are hisservantanddeputy,governingunderhim;thatallyourauthorityisfromhim;and that, at last, a timewill comewhenyoumust give account tohimofyourgovernment.

II. As you are under authority. (1.) Youmust honour and reverence allwhomGodhathsetoveryou.(2.)Youmustobeythem,inallsuchtheirlawful commands as are within the compass of their authority andcommission,andthatwithfidelity,andsinglenessofheart,fortheLord'ssake. (3.) You must submit to their reproofs, corrections, and justrestraints with patience, without murmuring, or answering again, orresisting.ForifyoudonotsubmittothepowersthatbeordainedofGod,or ifyouresist them,yourebelagainstGod,andresist theordinanceofGod:whichwhosodoth,shallreceivetohimselfdamnationorjudgment.But if you, not only for wrath, but chiefly for conscience to God, dosubmit yourselves to every ordinance ofman, doing therein thewill ofGodfromtheheart, then,whethermenrequiteyouornot,youshallbesureoftheLordtoreceivetherewardoftheinheritance:forthusobeyingmen,youservetheLordChrist.

III.ConcerningBodilyRefreshmentandRecreations

The constitution ofman's soul and body is such, that they cannot longenduretobeemployed,andstandbentwithearnestnessuponanything,withoutrelaxationandconvenientrefreshment.

1.Thewholemanisrefreshedbyeatinganddrinking:inwhichyoumustbe,first,holy;secondly,just;thirdly,temperate.(1)Itwastheirsin,whofedthemselveswithoutallfearofGod,Jude12.Meatsanddrinksarenotsanctifiedtoaman,ifhebenotpureandholy;andiftheybenotreceivedwithprayerandthanksgiving.(2.)Youmustnoteatbreadofdeceit,norill-gotten food: everymanmust eat his ownbread.Godwouldhavenoman toeat thebreadofwickedness,noryetdrink thewineofviolence.(3.)Moreover,youmustnoteatanddrinkforgluttonyanddrunkenness,to please the palate, and to gorge the appetite; but for health andstrength.

2.Aman,whenhe isweary,maybe refreshed, likewise,byvarietyandinterchange of the duties of his particular and general calling. And thebest recreation to a spiritual mind, when it is weary of worldlyemployments, is towalk intoChrist'sgarden;andthere,byreadingandmeditating, singing of Psalms, and holy conference, you may solaceyourself with the sweet comforts of the Holy Spirit, and enliven yourheartwith joy inGod, even joy in theHolyGhost; andadelight in thecommandments andword of God. These are themost profitable,mostravishing,andmost lastingdelightsofallothers.Andbyhowmuchthesoulisofamorespiritual,heavenlyconstitution,bysomuchmoreitwillcontentandsatisfyitselfinthesedelights.

Yet since bodily and natural delights, are part of our Christian liberty,therefore,takingheedthatyouabusenotyourliberty,youmay,whenyouhave need, recreate yourself with them. Now that you may innocentlyenjoyrecreation,followthesedirections:—

1. Thematter of your recreationmust be of a common nature, and ofthingsofindifferentuse.Thingsholyaretoogood,andthingsviciousaretoobad,tobesportedorplayedwith.

2. Recreations must be seasonable for time; not on the Lord's day, inwhichtimeGodforbiddethallmentoseektheirownpleasures.Usually,diversionsmustbeusednotbefore,butafterthebodyormindhathbeenthoroughly employed inhonest business.Not over long, to the expenseandlossofyourprecioustime,whichyoushouldstudytoredeem,nottotrifleaway.

3. Recreations must always be inoffensive; such as do no harm toyourself,or toyourneighbour. Ifyourdiversionsdo impeachorhazardyourown,oryourneighbour'slife,estate,orcomfortableliving,theyareunlawful.

4. Recreationmust bemoderate, not sensual or brutish; looking at nohigher or farther end than earthly delights. For as he that eateth anddrinkeththathemayenlargehisappetite,toeatanddrinkyetmore;sohe who sporteth that he may sport, is brutish and sensual. It is veryEpicurism:Godhaththreatenedthathewholovethsport,shallbeapoor

man,andhethatlovethwineandoil,shallnotberich.

5.Whatsoeveryourdiversionsbe,youmustsorecreatetheoutwardman,thatyoubenoworse,butratherbetterintheinwardman.ForGodhathset such a blessed order in all lawful things, that the meanest being,lawfullyused,shallnothinder,butassistusinthebestthings.

6. In all recreations you must propose the right end. The next andimmediate end is to revive your weary body, and to quicken your dullmind;butyourhighestandprincipalendis,thatwiththisrefreshedbodyand quickened spirit, you may the better serve and glorify God; thatwhetheryoueatordrink,orwhatsoeveryoudoelse,allmaybedonetothegloryofGod.

ThismayservefordirectionhowyoushouldwalkwithGoduponanyofthesixdays,excepttherebespecialcauseofsettingadayapartforholyuse,asforfastingandprayer.

CHAPTERIV:OfReligiousFasting

I.TheNatureof,andReasonsfor,ReligiousFasting

THEfastwhichImentionedintheformerchapter,ofwhichIamnowtotreat, is a religious fast. Which is, sanctifying a day to the Lord by awilling abstinence from meat and drink, from delights and worldlylabours, that the whole manmay be more thoroughly humbled beforeGod,andmoreferventinprayer.

Thisfasthathtwoparts;theone,outward—thechasteningthebody;theother, inward—the afflicting of the soul; underwhich are contained allthosereligiousactswhichconcernthesettingoftheheartrighttowardsGod,and theseekinghelpofGod for those things, forwhich the fast isintended.

Takefastingstrictlyforbodilyabstinence,soitisanindifferentthing,andisnopartofGod'sworship.Buttakeitasitisjoinedwiththeinwardpart,andisreferredtoareligiousend,beingaprofessionofanextraordinaryhumiliation; and it is a great assistance to a man's spiritual andreasonableserviceofGod,givingastrongerandspeedierwingtoprayer,whichmustalwaysgowithit;soitismorethananordinaryworship.Ithaththenamefromtheoutwardpart,itbeingmostsensible;buthathitsexcellencyandefficacyfromtheinward,beingthatforwhichtheoutwardisobserved.

A fast is called public, when a whole state, or when any one publiccongregationdothfast.Private,whenonealone,onefamily,orsomefewtogetherdofast.PublicandprivatefastshavetheirwarrantfromtheNewTestament, aswell as from theOld;which showeth that religious fastswerenotpeculiar to theJews,butareaChristianduty,belongingtoallfitlyqualifiedforthem.

Inthesacredscriptureswehavemanifoldexamplesofprivatefasts,andexamplesandcommandmentforpublicones.OurLordandSavioursaid,thathis disciples afterhis departure from them should fast, and giveth

directions to all concerning private fasts. The apostle speaketh ofhusbandsandwivesabstainingfromconjugalembraces,thattheymightgivethemselvestofastingandprayer.AndwehaverepeatedexamplesoftheapostlesandprimitiveChristians forreligious fasts.AllwhichprovefastingtobeaChristianduty.

Thecaseofaperson'sself,orfamily,thechurch,orcommonwealth,maybe such, that ordinary humiliation and prayer will not suffice. For, asthere were some devils that could not be cast out, but by fasting andprayer, so itmaybe that suchhardness of heartmaybe grownupon aperson,orsomesinfullustsmayhavegottensomuchstrength,thattheywillnotbesubdued;someevils,privateandpublic,(1Sam.7:5,7.Judges20:18, 23. compared with verse 26.) which cannot be prevented orremoved;somespecialgracesandblessings,whichshallnotbeobtainedor continued, butwith themost importunate seekingofGodby fastingandprayer.

Reasonsforfasting.

Fastingiscontrarytothatfulnessofbread,whichmakethbothbodyandsoulmore disposed to vice, and indisposed to religious duties, throughdrowsiness of head, heaviness of heart, dulness and deadness of spirit.Now these being removed, and the dominion of the flesh subdued byfasting, the body will be brought into subjection to the soul, and bothbodyandsoultothewillofGod,morereadilythanotherwisetheywouldbe.

Adayoffastingisagreatassistancetothesoul,forthebetterperformingofholyduties,suchasmeditation,reading,andhearingtheword,prayer,examining, judging, and reforming a person's self; both because hisspirits are better disposed,whenhe is fasting, to serious devotion; andthemind being so long takenwholly off from the thoughts, cares, andpleasures of this life, hemay bemore intent and earnest in seeking ofGod.

FastingisanopenprofessionofguiltinessbeforeGod,andanexpressionof sorrow and humiliation; being a real acknowledgment of man'sunworthiness,evenofthecommonnecessariesofthispresentlife.

But it isnot enough that thebodybe chastened, if the soulbenot alsoafflicted, because it is else but a mere bodily exercise, which profitethlittle;nay,it isbutahypocriticalfast,abhorredandcondemnedofGod;frustratingachiefendofthefast,whichisthatthesoulmaybeafflicted.Afflictingthesoulworkethrepentance;anotherchiefend,andcompanionof fasting: "for godly sorrowworketh repentance, never to be repentedof."

When the soul is afflicted and heavy laden with sin, then a man willreadilyandearnestlyseekafterGod,evenasthesickdotothephysicianfor health, and as a condemnedman to the king for a pardon. In theiraffliction, saith God, theywill seekme diligently. If this be true of theoutward,thenmuchmoreofinwardaffliction.

TheafflictedsoulisafitobjectofGod'smercy;tohimdothGodlookthatis poor, and of a contrite spirit, that trembleth at his word; yea, thebowelsofhis fatherlycompassionaretroubledforhim,who is troubledandashamedforhissin.

Moreover, upon a day of humiliation, if a man deal sincerely, thisafflictionofhissouldrivethhimquiteoutofhimselftoseekhelpofGodin Christ; andmaketh him endeavour to bring his soul into such goodframe, thathemay truly sayhedothnot "regard iniquity inhisheart,"andthathisunfeignedpurposeis,andendeavourshallbe,tokeepagoodconsciencetowardGodandmanalway.Whencefollowethboldness,andassurance,throughChristJesus,thatGodwillbefoundofhim,andthatin God's own time, and in the best manner, he shall have all his holydesiresfulfilled.

Whoaretoobservereligiousfasts.

Allwhom lawfulauthorityenjoineth,are tokeepapublic fast, so farashealthwillpermit.

Theseonlymaykeepaprivatefast:

1.Suchasareofunderstanding:elsehowcantheysearchouttheirways,judge themselves, or pray. In public fasts, if authority think fit, little

children may be caused to fast, that the parents, and others ofunderstanding, may, as by objects of misery, be stirred up to a morethorough humiliation; but, in private, children and idiots are to beexempted.

2.NovicesandunexperiencedChristiansarenotusuallytofastinprivate:—suchwereChrist'sdisciples.WhenexceptionwastakenatourSaviour,because they fasted not, he excuseth them, not only that it wasunseasonabletofastinatimeofjoy,whilehe,thebridegroom,waswiththem;butbecausetheywerenotabletobearsostronganexercise,theybeing like old vessels and old garments, which would be made worseratherthanbetterbythenewwine,ornewclothoffasting.Strongphysicisgood,butnotforbabes.Thereisnotthesamereasonwhytheymayfastin private as in public; because theminister by teaching them, and byprayingwith them,and for them, taketh fromthemthegreatestpartoftheburdenofthefastinprivate.

3.Allsuchasarenot intheirownpower,arenottokeepaprivatefast,whenthoseunderwhosepowertheyareshallexpresslycontradictit.Forthehusbandmightdisallowthevowofhiswife,eventhatwherewithshehadboundherselftoafflicthersoulbyfasting.Whereforenonemayfastagainst thewill of thosewhohave full power to command their serviceandattendance.

When,andhowlong,fastsaretobeobserved.—

Publicfastsaretobekeptasoftenasauthorityshallseecause.

Private,asoftenasamanshallhavemorethanordinarycauseofseekingunto God, either for others or himself, for removing or preventingimminent judgments from the church and commonwealth, or forprocuring their necessary good, for subduing someheadstrong lust, forobtainingsomenecessarygrace,orspecialblessing,forpreparinghimselfforsomespecialserviceofGod,orthelike.

Though I cannotbut justly complainofChristians seldom fasting, yet Idarenotallowyou tomake thisextraordinaryexerciseof religion tobeordinaryandcommon:forthenitwillsoondegenerateintomereformor

superstition;butwishyoutoobserveitasyoushallhavespecialoccasion,andwhenordinaryseekingofGodisnotlikelytoprevail.

Itisindifferentwhichofthesixdaysyousetapartforfasting;letitbeasshallbestsuitwithyouroccasions.AsfortheLord'sday,thoughitcannotbedeniedbutthatifthepresentnecessityrequire,youmayfastuponthatday,neithercanIutterlydenyservants,andsuchasareunderthepowerof others, if they canhaveno other time, sometimes tomake choice ofthatday;yetbecausetheSabbathisadayofChristiancheerfulness,andfastingissomewhatofthenatureofafree-willoffering,Ithinkyouwilldobesttosetsuchadayaparttoyourselfforfasting,whichismoreyourown,andnottheLord'sday.

Thescripturehathnotdeterminedhow longacontinued fastshouldbekept.We have examples that some have fasted a longer time, as threedays,someashorter,butnonelessthanoneday.Inhottercountriestheycould,withoutinjurytohealth,abstainfromfoodlongerthanwecanwholive in a colder; but I think the body cannot usually be sufficientlyafflictedthroughwantoffoodinlesstimethanoneday.

Thus I have proved religious fasting to be a Christian duty. And haveshown what it is; who should and may fast, when and how long. Itremaineth that I showyouhowyoumaykeepa fastacceptable toGod,andprofitabletoyourself;whichistheprincipalthingtoberegardedinafast.AndthisdoItherather,becausemanywell-affectedChristianshaveprofessed that they would gladly set about this duty, but ingenuouslyconfess that they know not how to do it, and, in particular, how to beintent and spiritually employed, for want of matter, for a whole daytogether.Butofthisinthenextsection.

II.DirectionsforthekeepingaReligiousFast

Bywayofpreparation toa religious fast,do thus:Takebutamoderatesupper thenightbefore; for if amangluthimselfovernight,hewillbemore unfit for the duty of humiliation the next day, and it differeth ineffectlittlefrombreakingoffastnextmorning.

WhenyoucommendyourselftoGodalonebyprayerthatnight(asevery

good Christian doth) then set yourself in a specialmanner to seek theLord, as the saints of God, in the beginning of their fasts, have done;proposing to yourself the end of your intended fast; remembering this,that if the chief occasion and end be your own private good, that youforgetnotothers,northepublic;orifitbethepublic,yetmindalsoyourownprivate:foruntilyouhaverenewedyourownpeacewithGod,yourfasting and praying will prevail little for the public, And God havingjoined the public with our private good in prayer, wemust not disjointheminourfasting.Resolvewithyourself,totheutmostofyourpower,tokeepareligiousfastuntoGod,accordingtohiswill.ForthiscauseinyourprayersaddseriouspetitionstoGodforhisgracetoassistyoutherein.

When you awake that night, let not your thoughts be upon worldlybusiness,much less upon any evil thing; but let them be holy, such asmaytendtotheassistanceoftheholydutiesofthenextday.

Also,ifnecessityhindernot,ariseearlyonthedayofyourfast.Itismostagreeable toadayof fasting,whereonyour flesh is tobe subdued, thatyouallownotyourselfsomuchsleepasatothertimes.Itisprobable,thatforthiscausesomelayontheground,othersinsackcloth,inthenightsoftheirfasts,notonlytoexpress,buttoassisttheirhumiliation,bykeepingthemfromsleepingovermuch,oroversweetly.

When the day is come, be strict in observing the outward fast. To thisend,

1. Forbear all meat and drink, until the set time of the fast be ended,which usually is about supper time. A general council in the primitivechurch decreed, that total abstinence should be observed until eveningprayerwasended.Incaseofnecessity,thatis,whentotalabstinencewillindeeddisableyoufromattendingtothechiefdutiesofthatday,youmayeatordrink;forinsuchcasesGodwillhavemercyratherthansacrifice:but then itmustbea small refreshment, and thatnotof adaintykind;only such and somuchasmay remove the impediment to the spiritualperformanceofthedutiesofthatday.

2. Abstain from all otherworldly delights, as (so far aswill standwithcomeliness) from fineapparel, fromall recreationsandpleasantmusic,

fromthemarriagebed,andthelike.

3. Abstain from all worldly labour, as upon a Sabbath day; forworldlybusiness, and the cares thereof, do distract the thoughts, and hinderdevotion, aswell asworldlydelights; anda ceasing from thesegivethafullopportunitytoholyemploymentsthewholeday.ThereforetheJewswerecommandedtosanctifyafast.Andthatyearlyfast,calledthe"dayofatonement,"was,uponperiloftheirlives,tobekeptbyaforbearanceofall manner of work. Now although the ceremonials of that day areabolishedinChrist,yet,forbearingwork,aswellasmeatanddrink(beingofthesubstanceandmoralityofafast)dothremaintobeobservedinalltrulyreligiousfasts.

Thusmuch for theoutward fast: youmustbeas strict inobserving theinward.

Begin thedaywithprayer, accordingas Idirectedyou todoeveryday;but with more than ordinary preparation; with fervency and faith,prayingforGod'sspecialgrace,toenableyoutosanctifyafastthatday,accordingtothecommandment.

Thenapplyyourselftothemainworkoftheday,whichhaththeseparts:(1.) Unfeigned humiliation: (2.) Reformation, together withreconciliation;and(3.)Earnestinvocation.

The soul is thenhumbled, the heart broken and truly afflicted,when aman is become vile in his own eyes, through consciousness of his ownunworthiness,andwhenhisheartisfullofgriefandanguishthroughfearofGod'sdispleasure;andwithgodlysorrowandholyshameinhimself,andangeragainsthimselfforsin.Theseaffectionsexciteddomuchafflicttheheart.

This deep humiliation is to be wrought, partly by awakening yourconscience through a sight of the law, and apprehensions ofGod's justjudgmentsdue to you for thebreachof it,whichwill break yourheart;and partly by the gospel, raising your mind to an apprehension andadmirationoftheloveofGodtoyouinChrist,whichwillmeltyourheart,andcauseyou themorekindly togrieve, and to loatheyourself for sin,

and also to entertain hope ofmercy, whence will follow reconciliation,reformation,andholycallinguponGodbyprayer.

Toworkthishumiliation,theremustbe,

First,Examination,tofindoutyoursins.

Secondly,Anaccusationofyourself,withdueaggravationofyoursins.

Thirdly,Judgingandpassingsentenceagainstyourselfforsins.

Sinisthetransgressionofthelaw,andrevealedwillofGod:whereforeforthe better finding out of your sins, youmust set before youGod's holylaw, for your light and rule. And if you have not learned, or cannotremember the heads of the manifold duties commanded, or vicesforbidden, then get some catalogue or table, wherein the same are setdowntoyourhand;whichyoumayreadwithseriousconsiderationandself-inquiry,fixingyourthoughtsmostuponthoseparticularsinswhereofyoufindyourselfmostguilty.

If you do not meet with one more fit for your purpose, then use thefollowing table. But expect not herein an enumeration of all particularsins and duties,whichwould require a volume; but of thosewhich areprincipalandmostcommon;bywhich,ifyourconsciencebeawakened,itwill bring to your remembrance other sins and omissions of duty, notmentionedinthetable,ofwhichyoumaybeguilty.

ThefirsttableofthelawconcernsthedutiesofloveandpietytoGod,theperformance whereof tendeth immediately to the glory of God, andmediatelytothesalvationandgoodofman.

1st, The first commandment respecteth the loving, serving, andglorifyingtheonlytrueGod,asyourGod,Exod.20:2,3.

Examining yourself by this (and so in the other commandments) thinkthuswithyourself:DoIknowandacknowledgetheonlytrueGodtobesuchaoneashehath revealedhimself inhiswordandworks,namely,one only infinite, immaterial, immutable, incomprehensible spirit, andeverlasting Lord God; having being and all-sufficiency in and from

himself;onewhoisabsolutelyfullofallperfections,andincapableoftheleast defect; being wisdom, goodness, omnipotence, love, truth,mercy,justice,holiness,andwhatsoeverisoriginallyandofitselfexcellent.TheonlyPotentate,Kingofkings,Lordoflords,ofwhom,throughwhom,andtowhomareallthings.TheFather,Son,andHolyGhost,Godblessedforever.Amen.

DoIbelievehisword, inall things related, commanded,promised,andthreatenedtherein?andthathisholyandwiseprovidenceisinallthings?HaveIhimandhiswordincontinualremembrance?

DoIesteemandexaltGodinmyheartaboveall,sothatitdothhumblyadorehimattheverymentionandthoughtofhim;judgingmyselftobenothing inmineowneyes,yea,esteemingallcreatures tobenothing incomparisonofhim?

HaveIgivenreligiousworshiptohimonly?HaveIbelievedinhim,andinhimonly?HaveIswornbyhimastherehathbeencause,andbyhimalone?HaveIprayeduntohim,andtohimalone?Andsoughttoobtainhelp of himonly by suchmeans ashehath appointed; giving the gloryandthanksofmybeingandwell-being,andofallotherthingswhicharegooduntohim?

IsmyconsciencesoconvincedofthetruthandauthorityofGod,that itholdeth itselfabsolutelyboundtoobeyhiminall things,sothat itdothincite to thatwhich is good, restrain from thatwhich is evil, encouragemeinwell-doing,andcheckmewhenIdoill?

Is my will resolved upon absolute and unfeigned obedience; to dowhatsoever God commandeth, to forbear whatsoever he forbiddeth, tosubscribetowhatsoeverhedoth,aswelldone;andhaveIbornepatiently,all that, which either by himself or by any of his creatures, he hathinflicteduponme?

HavemineaffectionsbeensoforGod,thatIhavelovedhimwithallmyheart, loving nothingmore than him, nothing equal to him?Do I hateevery thing that is contrary to him? Hathmy confidence been only inhim, andmy expectation of good from him? Havemy desires been to

him,andforhim,longingaboveallthingstohavecommunionwithhim?Hathitbeenmygreatestfeartooffendhim,ortobeseparatedfromhim?HathitbeenmygreatestgriefandshamethatIhavesinnedagainsthim?HaveIrejoicedinGodasmychiefgood?HathmineangerrisenagainstwhatsoeverIsawcontrarytohisglory?HaveIbeenzealousforGod?AndhaveImadehimtheutmostendofallmineactions?

Hath my whole outward man, as tongue, senses, and all other activepowers ofmy body, been employed in the service of the trueGod, andyieldedobediencetohiswill?

Or,contrariwise,amInotguiltyofdenyingofGodinword,inworks,orat least in heart? questioning the truth of his being, and of his word,denying his providence, power, or some other of his divine attributes?Have I not been ignorant of God, and of his will, and erroneous andmisbelieving, if not heretical in my conceptions concerning God theFather,Son,orHolyGhost?

Have I not been over curious in prying into the nature and secretcounselsofGod,beyondtheruleoftherevealedwillofGod?HaveInotput myself, or any other creature in the place of-God? through pridepreferring,andrestinguponmineownwayandwillbeforeGod's,or,bymakingmyselfmineutmostend,professingGodandhisreligion,onlytoserve my own designs, or by seeking to the creature, instead of theCreator?

Have Inotbeen forgetfulofGod,andofhiswill? Isnotmyconscienceimpure, blind, deluded, or seared; and my will perverse, obstinate,impatient,andmurmuringagainstGod,andfullofdissimulation?

Have I not set my affections upon the world, rather than upon God,loving thatwhich isevil,hating thatwhich isgood,yea,Godhimself, ifnot directly, yet in his holiness, shining in his ordinances and in hischildren,orasheisasevereinflicterofpunishment?fearingmanmorethan God, trusting in the creature, making something besides Godmychief joy? Have I not presumed when I had cause to despair, anddespairedafterthatIhadcausetohope?HaveInottemptedGodmanyways?AndhaveInotinthemattersofGodbeeneithercold,lukewarm,

orblindlyorpreposterouslyzealous?

Hath there not been a proneness in my whole outward man, to rebelagainstGod?

2d,ThesecondcommandmentconcernethallsuchworshipofGod,which he only hath appointed; whereby he communicateth himself toman, andman againmaketh profession of him: forbidding (under onekind)allsuchasarenotbyhimordained,Exod.20:4–6.

Think thus:Have IworshippedGod in spiritand truth, inall thekindsandpartsofhisworship,public andprivate,ordinaryor extraordinary;as, by hearing, reading, and meditating of his word; by by praying,praising, and giving thanks to him; by a right use of his sacraments,baptism, and the Lord's supper; and by religious fasting, religiousfeasting,andmakingofvows,accordingasIhavehadspecialoccasion?And have I done what has been inmy power for themaintaining andpromoting of God's true worship; and have I, according to my place,executedaright,orsubmitteduntothegovernmentanddisciplineofthechurchofGod?

Or,besidestheomissionoftheformerduties,amInotguilty,somewayorother,ofidol-worship,conceivingofGodinmymind,orrepresentinghimtomysense,inthelikenessofanycreature?

HaveInotaddedtoordetractedfrom,anypartofGod'sworship?HaveInotrunintotheappearancesandoccasionsofidolatry,as,bypresenceatidol-service, by marriage and needless familiarity with idolatrouspersons?Atleast,isnotmyheartguiltyofnothating,butratherlingeringafter, idolatrousworship?HaveInotbeenguiltyofsuperstitionorwill-worship,&c.?

3d, The third commandment concerneth the glory of God's holyname, shining forth in his titles, attributes, religion, word, ordinances,people, or any thing that hath in it any signatures of his holiness orexcellency; forbidding the taking of it in vain, and that in all words oractions,religiousorcommon,Exod.20:7.

HaveIglorifiedGod,byansweringmyholyprofession,withaholyandunblameable conversation; by performing all holy duties with duepreparation, knowledge anddevotion, also by thinking and speaking ofthenamesandholythingsofGodwithholyreverence;andinparticularbyfearinganoath?

Or, have I not caused the name, religion, and people of God, to be illthought of, and dishonoured bymy evil course of living, or at least bycommitingsomegrosssin?AmInotguiltyofrash,unprepared,heedless,forgetful, and fruitless reading, hearing, receiving the sacraments, orperformancesofanyotherpartoftheworshipofGod?

HaveInotthoughtorspokenblasphemouslyorcontemptuouslyofGod,oranyofthethingsofGod?HaveInotusedthenameofGodneedlessly,rashly, wickedly, or falsely in swearing, or lightly in my salutations,admirations,orotherwiseinmyordinarydiscourse?

Have I not abused thenameofGod, his scriptures, his ordinances andcreatures,usingthemforotherpurposesthanhealloweth,as,forsports,charms,oranysorcery,luxury,orthelike?HaveInotpassedbythegreatworks of God's power, mercy, and judgments, (especially of hisredeeming love in Christ Jesus,) without due observation andacknowledgmentofGodtherein?

4th,Thefourthcommandmentconcerneththeordinarysolemntimeof the service andworshipofGod, requiring that the seventhday (nowourLord'sday)bekeptasaholyrest,Exod.20:8–11.

Have I upon the six days remembered the Lord's day, that I mightdespatch all my worldly business, and prepare my heart, that when itcame I might keep a holy Sabbath to the Lord, according to thecommandment?DidI,accordingasmyhealthwouldpermit,riseearlyonthatday?

Have I performed my daily (both morning and evening) exercises ofreligionalone,andwithmyfamily,thatdayinprayer?

Have I caused all under my authority, according to my power, to rest

fromallmannerofworksandworldlyrecreations;alsomyself,notonlyfrom the labour of my body, but of my mind in all worldly business;exceptabout the things thatconcerncommonhonesty,andcomeliness,worksofmercy,andsuchworksofnecessityascouldnotbedonebefore,orletalonetillafterwards?

Have I always prepared my heart before I went into the house andpresence of God, by meditation of God's word and works, and inparticular by examination and reformation of my ways, by prayer,thanksgiving, and holy resolution to carrymyself as inGod's presence,and tohearandobeywhatsoever I shouldbe taughtoutof thewordofGod?

Have I causedmy family to gowithme to the church?And did Iwiththemcomeinduetime,and,beingthere,staythewholetimeofprayer,reading, and preaching of the word, singing of. psalms, receiving andadministering the sacraments, even that of baptism, when others arebaptized;anddidIattenddiligently,andjoinwiththeministerandtherestofthecongregationinallthoseholyexercises?

DidIspendtheday,afterthemorningandeveningprayers,sermons,orcatechising,inmeditation,and(asIhadopportunity)inconferenceandrepetitionofwhatIhadheard?Alsoinvisitingthesick,andotherworksofmercy; and so, from the beginning to the end of the day, have beenemployedinholythoughts,words,anddeeds,andall thiswithspiritualdelight?

Or, am I not guilty of forgetting the Lord's day before it came, and ofneglecting and profaning it when it came? as by mere idleness, or bytaking opportunity of leisure from the business of my calling to belicentiousincompanykeeping,&c.orbyreservingthatdayforjourneys,idlevisits,andfordespatchofworldlybusiness?

HaveInotbeencarelessoftheserviceofGod,frequentingitnooftenerthanlaw,orveryshamedidcompelme?

HaveInotbeencarelesswhethermyservantsorchildren,didkeep theSabbathornot?AndwhenIwasatchurch,didInotidleawaythetime,

bygazingabout,orbysleeping,orbyworldlythoughts?

HaveInotbought,sold,spokenof,ordoneotherworksforbiddentobedone,spoken,orcontriveduponthatday?

Have I not, under the name of recreation, sought mine own pleasure,usingsportsandgames,whichcausethemindtobemoreindisposedtothedueperformanceofholydutiesthanhonestlaboursdo,towhichtheyaresubordinate,andwiththemforbiddentobedonethatday?

HathnotthestrictobservanceoftheSabbathbeenatleasttedioustome,so that I could have wished that it had been gone long before it wasended?

5th, The second table concerneth duties of love andrighteousness towards man, the performance whereof tendethimmediatelytothegoodofman;butmediatelytotheproofofhisbeingtrulyreligious,andtothegloryofGod.

Godmademannottobealone,nortobeonlyforhimself;therefore,forthegreatergoodofmankind,hehathenduedmenwithvarietyofgifts,anddegreesofplace,someexcellingothers,both infamily,church,andcommonwealth;yetsoaseachisexcellentinhisgiftandplace,eventhemeanest made worthy of respect from the greatest, because of hisusefulnessforthecommongood:evenastheleastmemberofthenaturalbodyistrulyusefulandtoberespectedaswell, thoughnotsomuch,asthemosthonourable.

Nowwheneachmemberinthebodypoliticdothacknowledgetheseveralgiftsandmutualuseoneofanother,accordingtotheirplace,thenisthereasweetharmonyinthesocietyofman,andthereisasurefoundationlaidofallgoodofficesoflovebetweenmanandman.

Wherefore, in the first place, God in the fifth commandment, Exod.20:12. provideth that the orderwhichhehad set amongstmen, shouldinviolably be observed; requiring all inferiors, under the name ofchildren, tohonour their superiors, that is, toacknowledge thatdignityand excellencywhich is in them, showing it in giving due respect unto

theirpersonsandnames;implyingthatallsuperiorsshouldwalkworthyof honour, and that they should mutually show good respect to theirinferiors,seekingtheirgood,aswellastheirown.

Concerning this fifth commandment, think thus: Do I live in a lawfulcalling?AndhaveIwalkedworthymygeneralcallingofChristianity,anddischargedmyparticularcalling,andemployedthegiftswhichGodgaveme,forthegoodofsociety,ofman,infamily,church,orcommonwealth?

HaveIhonouredallmen,forthattheyweremadeaftertheimageofGod,andhaveyetsomeremainsthereof;arecapableofhavingitrenewed,ifitbenot renewed already; andbecause they are ormaybeuseful for thecommon good of man; using them with all courteousness and kindrespect;exceptingwhen,andwherein,theyhavemadethemselvesvilebyopenwickedness;sothatitwillnotstandwiththegloryofGod,goodofothers,orofthemselves,orwiththedischargeofmyplace,toshowthemcountenance?HaveIshownmyduerespecttoothers,inprayingtoGod,and,astherehathbeencause,ingivinghimthanksforthem?

HaveIconceivedthebest,thatincharityImight,ofothers?Andbylovehaveendeavoured,accordingtomyplace,tocuretheirgrosserevils,andto cover their infirmities? And have I to my power promoted myneighbour'sgoodnameandreputation,andhave Ibeencontented,naydesirous, that he should be esteemed as well, nay, better thanmyself?And have I, both in his life-time, and after his death, given him thehonour of common humanity, as in common civilities at least, and incomelyburial,sofarasanywayitdidbelongtome,andinmaintaininghisinjuredreputation?&c.

Have I, being superior to others in gifts of any kind, as, learning, wit,wealth,strength,&c.employedthosegiftstothehonourofGod,andthegoodofman,morethanothers?

As Iambeyondothers inyears, amI superior to them ingravity, goodcounsel,andgoodexample?

As I am above others in authority, do I acknowledge that it is notoriginallyinme,butderivedtomefromGod,andhaveIheldit,andused

itforhim?keepingwithintheduelimitsthereof,governingwithwisdomandmoderation;procuring thegoodof theirbodiesandsouls, so faraslay inme;commandingonly things lawfulandconvenient;encouragingthem in well-doing, by commendation and rewards; preventing evil asmuch as I could, and restraining it in them by seasonable and duereproofs,accordingtothequalityoftheoffence,andoftheperson,whenfairermeanswouldnotprevail?

AsIamanequal;haveIesteemedothersbetterthanmyself,andstriveninhonourtopreferthem?

AsIambelowothersingiftsandage,haveIinwordandgesture,shownthem due reverence, and thankfully made use of their good parts andexperiences?

As I amunder authority,whether in family, church, or commonwealth,have I submittedmyself toallmygovernors, reverencing theirpersons,obeying readily all those their lawful commandments,which arewithinthe compass of their authority to enjoin me? Have I received theirinstructions, and borne patiently and fruitfully their reproofs andcorrections?

Or do I not live without a lawful calling? or idly or unprofitably in it?HaveInotburiedorabusedmytalent,andplace,tothehurtratherthanthegoodofmyselfandothers?

HaveInotbeenhigh-minded,esteemingbetterofmyselfthantherewascause,seekingafterthevainapplauseofmen?

Have I not despised others? Yea, those who were good, yea, mysuperiors?Showingitbymyirreverent,gestures,andbymyspeechestothem,andofthem?HaveInot,somewayorother,detractedfrom,anddiminishedthecreditofothers,or,atleast,enviedtheirdueestimation?

As I am a superior, have I not carried myself insolently, lightly, ordissolutely?

As I am under authority, have I not carried myself stubbornly and

undutifully?

6th,Godhavingsetanorderinhumansociety,dothnextprovidefor the life and safety of thepersonofman,whomust keep this order,and make this society, by forbidding, in the sixth commandment,whatsoevermaytakeitaway,orimpairit.

Have I had a care of mine own health, in a sober use of meat, drink,labour, sleep, recreation, physic, or whatever else is apt to promotehealth,andtopreventdisease?

HaveIbeen,oramImeek,patient,long-suffering,easytobeappeased,apttoforgive,fullofcompassion,kind,merciful;showingalltheseinsoftspeeches,gentleanswers,courteousbehaviour,requitingevilwithgood,comfortingtheafflicted,relievingtheneedy,peace-making,andbydoingall other offices of love, whichmight tend tomy neighbour's safety orcomfort?

Or,haveInotwishedmyselfdead,orneglectedthemeansofmyhealth?Have I not impaired it, by surfeits, by excessive labour or sports, byfretting and over grieving, or by any othermeans?Andhave I not hadthoughtsofdoingmyselfharm?

Have I not been angry unadvisedly, maliciously, and revengefully?showingsurlygesturesandbehaviour,assourlooks,shakingtheheadorhand, gnashing the teeth, stamping, mocking, railing, cursing,quarrelling,smiting,hurting,ortakingawaythelifeofmaninanyway,withoutGod'sallowance?

Have I not been a sower of discord, or some way or other been anoccasionofthediscomfort,ifnotthedeathofothers?

7th,Theseventhcommandment concernethchastity,wherebyGodprovideth for a pure propagation and conservation of mankind;forbiddingallbodilypollution,underthenameofadultery,Exod.20:13.

HaveIbeenmodest,sober,shamefaced,possessingmybody inchasity,shuttingmine eyes, and stoppingmine ears, and restrainingmy other

senses from all objects and occasions of lust? bridlingmy tongue fromlascivious speeches; forbearing all manner of obsceneness andwantonness; abstaining from self-pollution, fornication, or any othernaturalorunnaturaldefilementofmybody,eitherindeedordesire?

And being married, was I wise in my choice? and have I kept themarriage-bedundefiled, throughasanctified,sober,andseasonableusethereof?

Or,amInotguiltyofmanifoldactsofuncleanness;atleastofimmodestlooks,touchesandembraces;ofwantonspeeches,gestures,apparel,andbehaviour?

HaveInotrunintothemanifoldoccasionsofadulteryanduncleanness:as idleness,gluttony,drunkenness,choiceofsuchmeats,drinks,oranyother things that provoke lust; effeminate dancing, frequentingwantoncompany,orofunseasonableconversingwiththeothersexalone?

8th,Theeighthcommandmentconcerneththepreservationofman'sgoods,themeansofhiscomfortablemaintenanceinthislife,forbiddingallinjuriesandwrongs,underthenameofstealing.

HaveIagoodtitletothethingswhichIpossess,asbylawfulinheritance,gift,reward,contract,oranyotherwaywhichGodalloweth?HaveIbeenindustriousandfaithfulinmycalling,frugalandprovident?HaveIdonethatforwhichIhavereceivedpayormaintenancefromothers;andhaveIgiventoeverymanhisown,whethertribute,wages,debts,oranyotherdues?

Or, have I not got my living by an unlawful calling? or have Iimpoverishedmyself andmine by idleness, luxurious and unnecessaryexpenses? by gaming, unadvised suretyship, or otherwise? Have I notwithheldfrommyselforothers,throughcovetousness,thatwhichshouldhavebeenexpended?

Have I not gotten or keptmy neighbour's goods, by fraud, oppression,falsehood,orbyforce,andmadenorestitution?HaveInotsomewayorotherimpairedmyneighbour'sestate?

9th,Theninthcommandmentconcernethtruthofspeech;thegreatmeansofintercoursebetweenmanandman,andofpreservingtherights,andredressingthedisordersofhumansociety;forbiddingallfalsehoodofspeech,underthenameofbearingfalsewitness,Exod.20:14.

HaveIatalltimes,inallthingsspokenthetruthfrommyheart?givingtestimony,inpublicorprivate,bywordorwriting,ofthingsconcerningmine own or neighbour's name, credit, life, chastity, goods, or in anymattersofspeechbetweenmeorothers,whether inaffirming,denying,with orwithout oath, or in any bare reports, promises, or in any otherway?

Or am I not guilty of telling lies jestingly, officiously, or perniciously?Have I not raised, spread, or received false reports of my neighbour?HaveInotspokenfalsely inbuyingandselling;also incommendingbywordorwritingunworthypersons,indispraisingthegood,inboastingofmyself,orflatteringofothers?

Have I not given false evidence, used equivocations, or concealed thetruthwhichIshouldhavespoken,orperverteditwhenIdidspeakit?

10th, The tenth commandment concerneth contentment with aman's own condition; the foundation of all order and justice amongstmen; forbidding the contrary, namely, coveting that which is not his,Exod.20:15.

AmIcontentedwithmineowncondition,as,withmyplacewhichIholdin family, church, or commonwealth, with husband or wife, house orestate?CanIheartilyrejoiceintheprosperityofothers,evenwhentheyaregreater,happier,wiser,orbetterthanmyself?

Or have I not been full of discontentwithmy condition, coveting aftersomething or other which was my neighbours? at least by actualconcupiscence, inmultitude of evil and envious thoughts, arising fromthelawofmymembers,thoughmywillhathcontradictedthem?

Secondly,RulesforSelf-examinationfromtheGospelofChrist

Besides thebreachesofGod'sholy law,have Inot beenguilty ofmanysins, peculiarly against the gospel of our Lord Jesus Christ? Such as,oppositionto,andhatredofChrist,andhiscause;beingincensedagainsthim, and his method of salvation; or vilifying his gospel by word orwriting?

Scepticismandgross infidelity, fromadisinclination to conviction;andnotimpartially,inthefearofGod,weighingtheevidencesinproofoftheheavenlymissionofourLordandSaviour?

Unsoundfaith;notextendedtoall therevealedtruthsanddutiesof thegospel;eitherthroughculpable ignorance,strongprejudice,resolvingtobelievenofartherthanIcancomprehend,ormaybeconsistentwiththequietofmyconscienceinanevilcourse?Orhasitbeenamerenationaland historical faith? However extended to all the doctrines, duties,promises, and threatenings of the gospel, yet not attended with heart-impressions,humbling the soul,makingmepoor in spirit at the feetofChrist; seeking the glory of God and the Redeemer, and my ownsalvation, asmychiefbusiness?Has itbeen sucha faith that:dothnotpurify the heart; that worketh not by love; that unites not the soul toChrist,soastoorucifythefleshwiththeaffectionsandlusts;thatdirectsnotthewholeconversationbythewillandexampleofouracknowledgedLord andMaster;not restingby faith inhispromises, in all seasonsofadversity and prosperity; thatmoderates not fear and hope concerningthingspresentandtemporal,bylookingtoJesus,andthingseternal;thatdoes not trust and rely upon Christ alone (in the prescribed way) forjustificationandsalvation; submittingunto the righteousnessofGod inhim?

Impenitency;notbeingseriouslyaffectedwithanhumblingsenseoftheodious nature of sin; not searching out my offences, but hiding andextenuating them? Not abasing myself for my sins (so many andaggravated)againstall the loveof theFather, thegraceof theSon,andthestrivingsoftheHolySpirit.Noresolvedandvigilantforsakingofsin,andbringingforthfruitsmeetforrepentance.

DespairofGod'smercyinChristJesus,saying,"Thereisnohope?"

Presumption, and turning the grace of God into lasciviousness;continuinginsin,thatgracemayabound?

MakinglightofChrist,notesteeminghimasthepearlofgreatprice,andbeingwillingtopartwithalltoobtainit.

Slightingthebenefitsofredemption;suchaspeacewithGodthroughthebloodofChrist;thegiftoftheHolySpiritassanctifier;meetnessfor,andatitletothekingdomofheaven;andcommunionwithGodinthewaytoit?

Undervaluingthemeansofsalvation?Theholyscriptures,secretprayer,public worship, the sacraments, &c. and not being spiritual in, ifattendantuponthem.

GreatcoldnessandindifferenceaboutthehonourofthesacrednameintowhichIwasbaptized,andallthepeculiardoctrinesofthegospel?

No joyful progress in theworks of faith and labours of love, to the fullassuranceofhope,evenwherefaithisunfeigned?

Inconstancy and fickleness in the service of God, with the naturalconsequences thereof, despondency, diffidence, and the "spirit ofbondageagaintofear?"

Slavishfearandcowardice?

DeclensionsintheloveofChristandthefruitsofholiness;andgrowingconformity to the world, luxury, gaiety, pastimes, &c. with increasinginattentiontothesoul'simmortality,theapproachofdeathandeternity,thecomingoftheLord,theresurrectionandjudgment-day,heaven'sjoysorhell'shorrors?

Uponthewhole,—"Howshallmanbejustwith(orjustifyhimselfbefore)God?Ifhecontendwithhim,hecannotanswerhimoneofathousand."—So that "everymouthmust be stopped," since "all theworld is becomeguiltybeforeGod."—"Beingjustified(ifever)freelybyhisgrace,throughtheredemptionthatis inJesusChrist;whomGodhathsetforth(inthemostillustriousmanner)tobeapropiation,throughfaithinhisblood."

"Beware," therefore,"lest thatcomeuponyouwhich isspokenof in theprophets: Behold ye despisers, and wonder, and perish.—Examineyourselves,whetheryebeinthefaith;proveyourownselves:knowyenotyour own selves, how that Jesus Christ is in you, except ye bereprobates?"

Thirdly,Self-judgingforSin.—TheevilnatureandeffectsofSin

ThushavingbyGod'sholylawfoundoutyoursins,youmustarraignandaccuseyourself,asitwere,atthebarofGod'stribunal;representingyoursinstoyourmindastheyare,intheirheinousnessandmischievousness,accordingtotheirseveralaggravations.

1.Considersininitsnature.Itisamoralevil,anirregularityinthesoulandactions,anenmitytoGodthechiefgood; it is theworstevil,worsethanthedevilandSatan:hehadnotbeenadevilbutforsin.Worsethanhell,which,asitisatorment,iscausedbysin,andisonlycontrarytothegood of the creature, whereas sin itself is contrary to the good of theCreator. It is such a distemper of the soul, that the scripture calleth it"wickednessoffolly,"even"foolishnessofmadness."

2.Considering fromwhence sin inmanhad its original; even from thedevil,whoisthefatherofit.Itcame,andcomethfromhell;thereforeisearthly, sensual, devilish.Whensoever you sin, you do the lusts of thedevil.

3. Consider the nature of the lawwhereof sin is a transgression.A lawmostperfect,mostholy, just,andgood;whichwouldhavegiveneternallifetothedoersofit,haditnotbeenforthiscursedsin.

4.Consider thepersonagainstwhomsin iscommitted,Whomithighlyoffendethandprovoketh.ItisGod,towhomyouoweyourselfandallthatyouhave;whomade,anddothpreserveyou,andyours;who,thoughyouhavesinned,desirethnotyourdeath,norafflictethyouwillingly,buthadrather thatyou shouldhumbleyourself, repent, and live;who, that youmightbesaved,gavehisonlybegottenSontodeath,toransomyou;who,by his ministers, maketh known his word and good-will towards you,

making proclamation that if you will repent and believe, you shall besaved;yea,entreatethyoubyhisministerstobereconciledtohim.It isthat God, who is rich in goodness, forbearance, and long-suffering,waitingwhenyouwillreturn,thatyoumaylive;who,ontheotherhand,ifyoudespise thishisgoodness,andshallcontinue inyoursin, therebyprovokingtheeyesofhisglory, isaterribleandrevengefulGod;who,ifyou still err in heart, andwill not walk in his ways, hath sworn in hiswrath, that you shall not enter into his rest; who in his wrath, is aconsuming fire, and is ready and able to destroy body and soul in theeternalvengeanceofhell-fire

5.Considersinintheevileffectsofit,namely,itbroughtacurseuponthewhole creation for man's sake; whereby the creatures are becomedefective, andoftentimesunserviceable, nay, hurtful to you. Fromyoursinscomeallmannerofdiseasesandafflictionsthateverbefellyou.Thisyoursin(untilitberepentedofandpardoned)makethyouhatefultoGod—separatethbetweenyouandGod—causinghimtowithholdgoodthingsfrom you, and to inflict evil upon you, even in this life. It defileth thewholeman,andeveryrenewedactofsindothstrengthenthebodyofsin,andworkethadecayofgraceinyou,thoughyouberegenerate.Andifitbegross iniquity, if itdothnotbenumbandsearyourconscience,yet itwill wound it, and break the peace thereof, if it be tender; vexing it asmotesdoyoureye,orthornsyourfeet;causingterrorsanddoubtingsofsalvation;Godwithdrawinghisfavourandlovingcountenancefromyou;and,ifyoubenotinChrist,itwillintheendbringuponyoueverlastingdamnation.

6.Considertheransomforsin,whopaidit,andwhatwaspaid;considerChristJesuswhohewas,andwhathedidandsufferedtotakeawayyoursin.He,theonlySonofGod,veryGod,didveilhisgloryforatime,andleftheaventodwellinthetabernacleofhumanflesh,takinguponhimtheestateof a servant.Hewaspoor,despisedofmen,persecuted from themanger to thecross;made to shed tearsabundantly;yea, so tormentedwith thesenseofGod'swrath foryoursin, that forveryanguishhedidsweatasitweredropsofblood.Hewasaccused,condemned,spitupon,mocked, buffeted, and scourged bywickedmen;made to bear his owncross, till for very faintness he could bear it no longer; then he was

crucifiedamongstthieves,dyingthemostaccurseddeath;and,whichtohim was more than all the rest, he, in his human apprehension, wasforsakenofGod,cryingout, "MyGod,myGod,whyhast thou forsakenme!

Now you may be assured, that if the justice of God could have beensatisfied, and your sin expiated and done away by a less price, JesusChrist,hisonlySon,shouldneverhavebeencausedtopourouthissoulasacrificeforyoursin.

This looking (by the eyes of your faith) upon Christ whom you havepierced,willatonceshowyouthegreatnessandhatefulnessofyoursin,which requiredsuchan infinite ransom;and the infinite loveofGod inChristtowardsyou,evenwhenyouwerehisenemy,inprovidingforyouasure remedy,whichwill free you fromboth the guilt andpower of thissin.The thoughtshereofwill, if any thingwill, evenmelt theheart intogodlysorrowforsin,andwithal,givehope(intheuseofmeans)ofmercyandforgiveness.

That the former aggravations may be more pressing, observe thesedirections:—

1. Youmust consider sin in particulars, one after another, for generalsleave no impressions. Therefore David crieth out of his bloody sin inparticular.

2.Youmustjudgetheleastsintobedamnable,untilitbepardoned,andrepented of in particular, if known unto you; at least in general, if notknown.

3. The greater any sin is, the greater you must judge the guilt andpunishmenttobe.

4. Sins committed long since, unrepented of, and the punishmentsdeservedbutdeferred,are tobe judgedtobeasnear, lyingat thedoor,and exposing you to condemnation, as if committed at the present; sothatyoumay look forGod'shandtobeuponyouthispresentmoment.They, like the blood of Abel, or sins of Sodom, cry as loud to God for

vengeance now, as the first day they were committed; nay, louder,because theyareaggravatedby impenitency, andby theabuseofGod'slong-suffering.

5.Yourhumiliationmust,inyourendeavour,proportionyourguiltofsin;thegreatertheguilt,thegreaterthehumiliation.

Know, therefore, that sins against God, of the first table, all thingsconsidered,aregreaterthanthoseofthesecond.

Themoregracehathbeenofferedyoubythegospel,andthemoremeansyouhavehadtoknowGodandhiswill,thegreaterisyoursin,ifyoubeignorant,impenitent,anddisobedient.

The number of sins, according as they are multiplied, do increase theguiltandpunishment.

Themorebondsarebrokeninsinning,as,committingitagainstthelawofGod,ofnature,andnations;againstconscience,promises,andvows;thegreaterthesinandpunishment.

All these things known and considered, now judge yourself; pass acondemnatorysentenceagainstyourself;whencewill, throughthegraceofGod, followafflictionofsoul.Nowyouwillseethatyouarebaseandvile,andthatyoumayjustlyfearGod'sjudgments;nowyouwillseecausetobegrieved,ashamed,yea,evenconfoundedinyourself,andtoconceiveaholyindignationagainstyourself.

Youwill now think thus:Ah! that I shouldbe so foolish, sobrutish, somad,tocommitthis,tocommitthesesins,(thinkofparticulars)tobreakso holy a law, to offend, grieve, and provoke so good and so great amajesty!Soilltorequitehim,solittletofearhim,vilewretchthatIam!That I should commit not only sins of common frailty, but gross sins,many and oft against knowledge, conscience, &c. (but still mindparticulars.)JesusChristmySaviourshedhispreciousbloodforme,toredeem me from my vain conversation, and do I yet again and againtransgress,ohmiserablemanthatIam!WhatamIinmyself,atbest,buta lump of sin and pollution, not worthy to be loved, but worthy to be

destroyed; one thatmay justly look to havemy heart hardened, ormyconscienceterrified,andthat,ifGodbenotinfinitelymerciful,heshouldpour uponme all his plagues.Wherefore rememberingmy doings thatthey are not good, but abominably evil, I loathe myself for mineabominations,andabhormyself,andrepent,asinsackclothandashes.

Nowsetupon theworkof reformationandof reconciliation;generalorparticular,asyou find there isneed. It isnotenough to searchoutandconsider your ways, nor yet to lament them, if withal you do not turnagainuntotheLord,andturnyourfeetuntohistestimonies;andwithalseekgraceandforgiveness.

Thegospelopenethaway,andaffordethmeans toattainboth, throughthe commands and promises thereof, in the doctrine of faith andrepentance.

Now therefore bring yourself to the gospel; try yourself thereby, first,whether your first faith and repentance were sincere: then set uponreforming,andgettingpardonofparticularandlateroffences.

Butlearntoputadifferencebetweenthecommandsofthegospelandofthe law.The lawexactethabsoluteobedience; thegraciousgospeldoth,throughChrist,acceptofthetruthoffaithandrepentance,sothattherebeanendeavouraftertheirperfection.

Itwouldbetoolongtoshowyouatlargethesignsofunfeignedfaithandrepentance,Iwill,forthepresent,onlysaythis:

Have you been truly humbled for sin? and through the promises andcommandments of the gospel, which biddeth you believe, have youconceived hope ofmercy, relying onChrist for it? And thereupon havehadatruechangeinyourwholeman,sothatyoumakeGodyourutmostend,andreceivetheLordJesusasyouronlySaviour;and,outofhatredof sin, and love to Christ and hisways, have awill in all things to livehonestly, and tokeepalways a good conscience towardsGodandman;desiringthesinceremilkoftheword,togrowbyit;lovingthebrethren;desiring and delighting in communion with them? Then you may beconfident that your first faith, repentance, and new obedience were

sound.

Ifupontrialyoufindthattheywerenotsound,thenyoumustbeginnowtorepentandbelieve;itisnotyettoolate.

Concerning reformation and obtaining of pardon and power of yourparticularsins,dothus:

1.Considerthecommandmentwhichbiddethyoutorepentandamend.

2.Consider thecommandmentwhichbiddethyou tocomeuntoChrist,whenyouarewearyandheavyladenwithyoursin,believingthatthroughhimtheyshallbepardonedandsubdued.Tothisend,

3.ConsiderthatChristhathfullysatisfiedforsuchandsuchasin,yea,forallsin;andthatyouhavemanypromisesofgraceandforgiveness;yea,apromisethatGodwillgiveyougracetobelieveinhim,thatyoumayhaveyoursinsforgiven.

4. Consider that there is virtue and power in Christ's death andresurrection,appliedbyfaith,throughhisHolySpirit,forthemortifyingtheoldmanofsin,andquickeningthenewmaningrace;aswellasmerittotakeawaytheguiltandpunishmentofyoursin.

5. Improve thispowerofChrist inyouuntoanactualbreakingoffyoursins, and living according to the will of Christ, which is done bymortifyingthatoldmanofsin,andbystrengtheningthenewandinnermanofgrace.

Inmortifyingyoursin,dothus:

1. Take all your sins, especially your bosom sins, those to which thedispositionofyournature,andconditionofyourplace,dothmostinclineyou,yourstrongestandmostprevailingsins,andwiththemthebodyofcorruptioninyou,theoriginalandfountainofsin;smiteatthem,strikeattheveryroot,arraignthem,condemntheminyourself,bringthemtothecrossofChrist,andnailthemthereunto;thatis,believethat,notonlyinrespectoftheirguilt,butalsooftheirreigningpower(throughfaithinhisprecioussacrificeand intercession) theyshallbecrucifiedwithhim,

dead,andburied,asislivelysignifiedtoyouinyourbaptism.WhenyouseethatyouroldmaniscrucifiedwithChrist,thatthebodyofsinmaybedestroyed, youwill take courage against sin, andwill refuse to serve it,sincebyChristyouarefreedfromthedominionofit.Whenyouthusbyfaith put on the Lord Jesus Christ, you shall not fulfil the lusts of theflesh.

2.Grieveheartilyforyoursins;conceivedeadlyhatredagainstthem,anddispleasureagainstyourselfforthem.These,likeacorrosive,willeatoutthelifeandpowerofsin.

3.Makenoprovisionfortheflesh,tofulfilthelustsofit;butbesoberintheuseofallworldlythings;this,bylittleandlittle,willstarvesin.

4.Avoidallobjectsandoccasionsofsin;yea,abstainfromtheappearanceofit;thiswilldisarmsin.

5.Whenyoufeelanymotiontosin,whetheritarisefromwithin,orcomefromwithout,resistitspeedilyandearnestly,bytheswordoftheSpirit,thewordofGod,asyourSaviourdid,andasJosephdid;forwhichcauseitmustdwellplentifullyinyou.Thusyoushallkillsin.

ThatyoumaystrengthentheinnermanbytheSpirit,wherebyyoumaynotonlymortify thedeedsof the flesh,butbring forth the fruitsof theSpirit,dothus:

1. Apply Christ, risen from the dead, to yourself particularly; believingthat God by the same power quickeneth you, and raiseth you togetherwithChrist;towalkinnewnessoflife;reckoningyourselfnowtobealiveuntoGod;beingdeaduntosin,andbecometheservantofrighteousness.ThisbelievinginChrist,embracingandrelyinguponhim,assetforthinthe precious promises of the gospel, doth draw virtue fromChrist intoyourheart,anddothmoreandmoreincorporateyouintohim;andbyit,he, by his Spirit, dwelleth in you, whereby of his life and grace, youreceivelifeandgrace;andsoyouaremadepartakerofthedivinenature,shunningthecorruptionwhichisintheworldthroughlust.

2. Affect your heartwith joy unspeakable, andwith peace in believing,

consideringthatyouarejustifiedthroughourLordJesusChrist.Thisjoyof theLord, as a cordial,will exceedingly strengthengrace in the innerman.

3. Take heed of quenching or grieving the Spirit, but nourish it by thefrequent use of holymeditation, prayer, hearing and reading theword,receiving the sacrament, by a Christian communion with such as fearGod,andbyattendingtothemotionsoftheSpiritofGod;whichyoushallknow to be from it, when the thing whereunto it moveth is, both formatter and circumstance, according to the Scripture, the word of theSpirit.ThisistobeledoftheSpirit;andthiswillbetowalkintheSpirit,andthenyoushallnotfulfilthelustsoftheflesh.

There remaineth yet one principal work wherein consisteth the chiefbusiness of the day of your fast, for which all hitherto spokenmakethway, and by which, with the former means, you may attain to truereformationofyourself,andreconciliationwithGod;whichisinvocationand earnest prayer to God, in the name of Christ, through the HolyGhost:inparticular,largeandheartyconfessionsandcomplaintsagainstyourself for your sins, asking forgiveness, making known your holyresolutions,askinggrace,andgivingthanksthatGodisatpeacewithyou,havinggivenChristforyouandtoyou,(uponyourbelievinginhim)andthat he hath given you a mind to know him and the power of hisresurrection;withother first-fruitsof theSpirit,which is theearnestofyourinheritance.

LetthissolemnandmorethanordinaryseekingofGodbyprayeralone,betwice,atleast,inthedayofyourfast,besidesyourordinaryprayersinthe morning and evening; and having thus obtained peace with God,throughfaithinChristJesus,youmay,nayoughttoprayforthegood,oragainsttheevil,whichwastheoccasionofthefast.

But in praying youmust in fervency of spirit crymightily; striving andwrestlinginprayer.

The extraordinary burnt-offerings and sin-offerings, besides the sin-offering of the atonement, to be offered on the solemn day of the fastunderthelaw(which,asItoldyou,inthemoralityofit,isthestandardof

religious fasts) doth show, that a fastmust be kept inmanner as hathbeensaid;forherebyweprepareandsanctifyourselves,andseektoGodinChrist;herebywebyfaithlayholdonChrist,theonlytruesacrificeforsin; and hereby we do by him draw nigh to God, and in token ofthankfulnessdogiveourselvestobeawholeandlivingsacrifice,holyandacceptabletoGod,whichisourreasonableservice.

For your greater andmore thorough humbling of yourself, and fartherexercise of your faith inGod, and love to your brethren and church ofGod,somethingyetistobeadded.

You must represent to your thoughts also the sins and evils that arealready upon, or hanging over the head of your family and nearestfriends, and of the town, country, or kingdomwhere you live, togetherwiththeirseveralaggravations; lay themtoheart;consideringthat theyby sinning do dishonour God your Father, and do bring evil upon thesoulsandbodiesofthosewhomyoushouldloveaswellasyourself:anditisathousandtoonebutthatyouareinvolvedintheirsins,andbecomeaccessary,ifnotbyexample,counsel,permission,orconcealment,yetinnot grieving for them, in not hating them, and in not confessing anddisclaiming them sufficiently before God. These also bring commonjudgmentsuponchurchand state,whichyou shouldpreferbeforeyourownparticularinterest,andwhereinyoumayexpecttoshareapart.

Youmustthereforeaffectyourheartwiththesethoughts,andmournforyour own first, and then for the abominations of your family, town,country,andkingdom.Forthesinsofprincesandnobles,forthesinsofministersandpeople.Andnotonly forpresentsinsof the land,but forthesinslongsincecommitted,whereofithathnotyetrepented.Riversofwatersshouldrundownfromyoureyes,atleastsighsandgroansshouldrise from your heart, because others as well as yourself have forgottenGod'slaw,andhaveexposedthemselvestohisdestroyingjudgments.Doallthisso,thatyoumaypouroutyourheartlikewatertotheLordintheirbehalf.

This is to stand in the breach; the prayer of a righteous man availethmuch, if it be fervent, though he have infirmities. If it should not takegoodeffectforothers,yetyourtearsandsighsshalldogoodtoyourself:it

causeth you to have God's seal in your forehead; you are marked formercy.Godwilltakeyoufromtheeviltocome,orwillmakeawayforyoutoescape,orwillturntheheartsofyourenemiestoyou;or,ifyousmartunder the common judgment, it shall be sanctified to you: and if youperishbodily,yet,whenothersthatcannotlive,andareafraidtodie,areat theirwits' end, you shall be able, in the consciousness of your godlysorrowforyourownandothers'sins,towelcomedeathasamessengerofgoodtidings,andasagatetoeverlastinghappiness.

If it be a public fast, all these things before-mentioned are to be donealone,bothbeforeandafterthepublicexercises:atwhichtimeyoumustjoin in public hearing theword read and preached, and in prayerwithmorethanordinaryattentionandfervency.

If you fastwith your family, orwith some few, let convenient times bespentinreadingthewordofGod,orsomegoodbook,orsermons,whichmaybefittodirectandquickenyouforthepresentwork;alsoinferventprayer:theothertimealone,letitbespentasIhaveshownbefore.

Ifsomepublicornecessaryoccasion,suchasyoucouldnotwellforeseeorprevent,whenyoumadechoiceofyourdayofprivatefast,happentointerrupt you, I judge that you may attend those occasions,notwithstandingyourfast.Butdoitthus:iftheymaybedespatchedwithlittle ado, then despatch them, and after continue your fast; but if youcannot,I thinkthatyouhadbetterbehumbledthatyouwerehindered,breakoffyourfast,andsetsomeotherdayapartinsteadthereof;evenaswhenamanisnecessarilyhinderedinhisvow.

Thebenefitsofreligiousfasting.

The benefit that will accrue to you by religious fasting, will be motiveenoughtoafrequentuseofit,asthereshallbecause.

1.Itwasneverreadorheardof,thatafastwaskeptintruth,accordingtotheformerdirectionsfromtheword,butiteitherobtainedtheparticularblessing for which it was kept, or at least a better, to him that fasted.Judges 20:26–35. 1 Sam. 7:6–10. Ezra 8:23. 2 Chron. 20:3–22. Jonah3:7–10.

2.Andbesidesthoseadvantages,thusfastingwillputthesoulintosuchgood frame, into such a habit of spiritual-mindedness, that (as whenagainst somespecialentertainment,adayhathbeenspent insearchingeverycornerinahouse,towashandcleanseit)itwillbekeptcleanwithcommonsweepingalongtimeafter.

Idoacknowledge that somehave fasted,andGodhathnot regarded it;yea,hetellethsomebeforehand,that"if theyfast,hewillnotheartheircry." But these were such who "fasted not to God," they only soughtthemselves;theywould"nothearkentohisword;"therewasnoputtingawayofsin,or loosing thebandsofwickedness,&c.nomortificationofsin, no renewing their covenant with God. Now, unless we do join theinwardwiththeoutward,"wemayfast,buttheLordseethitnot,wemayafflict ourselves, but he taketh no notice; we may cry and howl, butcannotmake our voice to be heard on high." But when God seeth theworksofthemthatfast,thatturnfromtheirevilway;yea,thattheystriveto turnandseekhimwithall theirheart, thenhewill turnto them;hisbowelsofcompassiondothyearn towards them;and"Iwillhavemercyonthem,saiththeLord."

Afterthetimeofthefast isended,eatanddrinkbutmoderately.For, ifyouthenover-indulgeyourself,itwillputyourbodyandsoulbothoutoforder.

Secondly,Yourfastbeingended,holdthestrengthwhichyougotthatdayasmuchasyoucan;keepyourinterestandholyacquaintancewhichyouhaveobtainedwithGod,and theholyexercisesof religion.Thoughyouhavegivenovertheexercisesoftheday,yetunloosenotthebentofyourcare and affections against sin, and for God. It is a corruption of ournature, and it is a policy of Satan to help it forward, that, like someunwisewarriors, when they have gotten victory over their enemies, wegrow full of presumption and security, by which the enemy takethadvantagetorecollecthisforces,andcominguponusunlookedforgivethusthefoil,ifnottheoverthrow.Wearetooapt,afteradayofhumiliation,to fall into a kind of remissness, as if thenwe had gotten themastery;whereas, if Satan fly from us, if sin be weakened in us, it is but fur aseason,andbut inpart;and,especially ifwestandnotuponourwatch,Satanwilltakeoccasiontoreturn,andsinwillreviveinus.

I will add a few cautions touching this excellent but neglected duty offasting.

1.Thebody,althoughitmustbekeptunder,yetitmustnotbedestroyedwithfasting.Itmustnotbesoweakenedastobedisabledtoperformtheworksofyourordinarycalling.

2.Inprivatefasts,youmustnotbeopen,butasprivateasconvenientlyyoumay.

3.Separatenottheinwardfromtheoutwardworkinfasting.

4.Thinknottomeritbyyourfasting,aspapistsdo.

5.Presumenotthatpresentlyupontheworkdone,Godmustgranteverypetition,ashypocritesdo,thatsaytohim,"Wehavefasted,andthoudostnot regard it." Youmay andmust expect a gracious hearingupon yourunfeignedhumiliation;butasforwhenandhow,youmustwaitpatiently:faithsecurethyouofgoodsuccess,butneitherprescribethuntoGodhow,noryetdothitmakehaste;butwaitethhistime,wheninhiswisdomheshalljudgeitmostseasonable.

CHAPTERV:OftheLord'sDay,orChristianSabbath

ON the Sabbath, or Lord's day, you must remember to keep it holy,according to the commandment,Exod. 20:8–11. 35:2, 3. For this causeconsider,

(1.)ThedivineinstitutionoftheLord'sday,orChristianSabbath.

First,Put adifferencebetween this and theother sixdays, evenas youputadifferencebetweenthebreadandwine inthesacrament,andthatwhichisforcommonuse.Andthatbecauseitissetapartforholyuse,bydivine institution. For, as the seventh day, from the beginning of thecreation,untilthedayofChrist'sblessedresurrection,soourLord'sday,which is thedayof the resurrection, isbydivine institutionmoral.Thecommandment to keep a holy rest upon the seventh day, after the sixdays of work (which is the substance of the fourth commandment)remaineth the same: and this Adam (no doubt by the instinct ofuncorruptednature,whichdesirethatimeforGod'shonourandsolemnworship) he knowing that God finished the creation in six days, andrestedontheseventh,wouldhaveobserved;yetitwasrequisitethattheparticular day should be by institution, for natural reason could notcertainlytellhimwhichday.TheLordoftheSabbaththereforelimiteditto the seventh from the creation, until Christ's resurrection, and thenremovedittothedaywekeep,whichisthefirst.

Nowitappears,thatitwasthewillofourLordandSaviourChrist,thatweshould,sincehisresurrection,keep,forourSabbath,thatfirstdayoftheweek;forasmuchashearoseonthatday,andappeareddiverstimeson this ourLord'sday tohisdisciplesbeforehis ascension: anddidonthisday,beingthedayofPentecost,fillhisdiscipleswiththegiftsoftheHoly Ghost, they being assembled together; all which giveth a pre-eminencetothisday,andaprobabilitytothepoint.

Butinasmuchastheapostles,whofollowedChrist,anddeliverednothingbut what they received from Christ, did observe this day as a sabbath,whatcanthisarguebutadivineinstitutionofthisday?TheapostlePaulmighthavechosenanyotherdayforthepeopletoassembletoheartheword, and receive the sacrament: but they assembled to receive thesacrament,andtoheartheword,uponthefirstdayoftheweek,whichisour Lord's day. Now the approved practice of the apostles, and of thechurchwith them, recorded in scripture, carriethwith it the force of aprecept.

Moreover,theSpiritofGodhonoureththisdaywiththetitleoftheLord'sday,ashedoththecommunionwiththetitleoftheSupperoftheLord.Whatdoth thisarguebutas theybothhavereference toChrist, so they

are both appointed by Christ? The Spirit of Christ knew the mind ofChrist,whothusnamedthisday.

(2.)DirectionsforthereligiousobservanceoftheLord'sday.

Secondly,Beingconvincedoftheholinessofthisday(thebettertokeepitholywhenitcometh)youmust,

1.Ontheweekdaybeforethesabbath,orLord'sday,rememberit,totheendthatnoneofyourworldlybusinessbeleftundone,orputofftillthen;especiallyuponSaturday,youmustprepareforit.Thenyoumustputanend to theworks of your calling; and dowhatsoevermay bewell donebeforehand,topreventbodilylaboureveninyournecessaryactions,that,when theday cometh, youmayhave less occasion ofworldly thoughts,less incumbranceanddistractions;andmaybemore free,both inbodyandmind,forspiritualexercises.

2. You yourself, and, asmuch as in you lieth, all under your authority,must restupon thisday, the spaceof thewholedayof four-and-twentyhours,fromallmannerofworks,exceptthosewhichhavetruereferencetothepresentday'sworksofpiety,mercy,andtruenecessity,notdoingyourownways,nor findingyourownpleasures,norspeakingyourownwords.

3.Itisnotenoughthatyouobservethisdayasarest,butyoumustkeepaholy rest. Which that you may do, you must, on your awaking in themorning,makeadifferencebetween it andotherdays,not thinkingonanyworldly businessmore thanwill serve for a general providence, topreserveyoufromgreathurtorloss.Bothinyourlyingawake,andrisingin themorning,makeuseof the formerdirections,showingyouhowtoawakeandrisewithGod.Riseearly,ifitwillconsistwithyourhealth,andnot hinder your fitness for spiritual exercises through drowsinessafterward, that you may show forth God's loving-kindness in themorning.DoubleyourdevotionsontheLord'sday,astheJewsdidtheirmorning and evening sacrifice on the sabbathday.Prepare yourself forthepublicholyservicesbyreading,bymeditation,andbyputtingawayall filthiness; that is, repenting of every sin, and casting away thesuperfluity of naughtiness; that is, let no sin be allowed or suffered to

reigninyou.Thenprayforyourself,andfortheminister,thatGodwouldgivehimamouthtospeak,andyouahearttohear,asyoubothoughttodo. All this, before you shall assemble for public worship. Being thusprepared, bring your family with you to the church. Join with theministerandcongregation.SetyourselfasinthespecialpresenceofGod,followingtheexampleofgoodCornelius,withallreverenceattendingandconsenting;sayingAmenwithunderstanding,faith,andaffection,totheprayersutteredbytheminister;believingandobeying,whatsoeverisbyhim commanded you from God. Afterward, by meditation, and byconference;andifyouhaveopportunity,byrepetitions,calltomind,andwisely and firmly lay up in your heartwhat you have learned. The likecaremustbehadbefore,at,andafter,theeveningexercise.

TheNatureandDesignofBaptism,andtheLord'sSupper,&c.

1.Ifbaptismbeadministered,stay,andattendtoit,(1.)Tohonourthatholy ordinance with the greater solemnity. (2.) And in charity to thepersonstobebaptized,joiningwiththecongregationinheartyprayerforthem,and in a joyful receiving them into the communionof the visiblechurch.(3.)Alsoinrespectofyourself.Forherebyyoumaycalltomindyourownbaptism,inwhichyoudidputonChrist,whichalsodothlivelyrepresentthedeath,burial,andresurrectionofChrist,togetherwithyourcrucifyingtheaffectionsandlusts,beingdeadandburiedwithhimuntosin, and rising with him to newness of life, and to hope of glory;understanding clearly that the blood and Spirit of Christ, signified bywater, doth cleanse you from the guilt and dominion of sin to yourjustificationandsanctification.Remembering,moreover,that,bywayofsealing, your baptism did in particular exhibit and apply to you thatbelieve,Christwithallthebenefitsofthecovenantofgraceratifiedinhisblood:mindingyoualsoofthis,thatitdothnotonlysealGod'spromisesof forgiveness, grace, and salvation to you; but that also it sealeth andbindeth you to the performance of your promise, and vow of faith andobedience, which is the branch of the covenant to be performed,accordingaswasprofessed,onyourpart.

Recoursetoyourbaptismisanexcellentstrengthenerofyourweakfaith,andanoccasionof renewingof your vow, youhavingbroken it: andofresistingtemptations,consideringthattheyareagainstyourpromiseand

vowinbaptism.

DirectionsfortherightattendanceontheLord'ssupper.

2.Whenthereisacommunion,receiveitasoftas,withoutinterruptingtheorderofthechurch,youmay.Butbecarefultoreceiveitworthily.

Itisnotenoughthatyoubebornwithinthecovenant,andthatyouhavebeen baptized; but you must have knowledge of the nature of thesacramentof theLord'ssupper;boththat it isofdivine institution,andthatitisasignandsealoftherighteousnessoffaith,signifyingtoyoubythebreakingandgivingofthebread,andbypouringoutanddeliveringthewine,themeritorioussacrificeoftheLordJesusChrist,inwhomthecovenantofgrace is.established;presentingalso,andsealinguntoyou,by the elements of bread andwine, the very body and blood of Christ,with all the benefits of the new covenant, of which you receive indeedliveryandseizin in theactof receivingby faith,wherebyyoualsogrowintoanearerunionwithChristyourhead,andcommunionwithallhismembersyourbrethren.

Besides,theremustbeaspecialpreparationbyexaminingyourself,andrenewing your peace with God before you receive, according to thedirectionsbeforegiven,Chap.V.sect.2.Alsomakeyourpeace,atleastbeatpeace,andincharitywithyourneighbour,byaheartyacknowledgingyourfaultsofarasisfit,andmakingrecompense,ifyouhavedonehimwrong; and by forgiving, and forbearing revenge, if he hath done youwrong.

Intheactofadministeringandreceiving,joininconfessionandprayers,and attend to the actions of theminister when he breaketh the bread,pourethoutthewine,andbyblessingsettethitapartforholyuse;byfaithbeholdChrist,inrepresentation,wounded,bleeding,andcrucifiedbeforeyour eyes for you; looking upon him whom your sins condemned andpiercedtothedeath,ratherthanhisaccusers,andthosewhichnailedhimto the cross; who, though malicious, were but instruments of thatpunishmentwhichGod,withothertokensofhiswrath,didexecuteuponhim(thoughinhimselfaLambwithoutspot)justlyforyoursin,hebeingyoursurety.

This looking upon himwhom you have pierced, should partly dissolveyou into a holy grief for sin: but chiefly (considering that by this hispassion he hath made full satisfaction for you, and also seeing whatblessings God and Christ himself, by the hand of his minister, givingChrist'sbodyandbloodsacramentally,do signifyandsealuntoyou,) itshould raise your heart to a holy admiration of the love ofGod and ofChrist, and it shouldexciteyou, in theveryactof taking thebreadandwine,toareverendandthankfulreceivingofthishisbodyandbloodbyfaith,discerningtheLord'sbody;gatheringassuranceherebythatnowallenmitybetweenGodandyou isdoneaway, if youarebelievers indeed;and that youby this, asby spiritual food for life, shall growup inhim,withtherestofhismysticalbody,untoeverlastinglife.

1.Afterthatyouhavereceived(untilyoubeto joininpublicpraiseandprayers)affectyourheartwith joyandthankfulness in theassuranceofthepardonofallyoursins,andofsalvationbyChrist;andthatmorethanif you, being a bankrupt, should receive an acquittance sealed of therelease of all your debts, andwith it awill and testamentwherein youshouldhavealegacyofnolessthanakingdom,sealedwithsuchasealasgivethclearproofofthefidelity,ability,anddeathofthetestator;orthanif,havingbeenatraitor,youshallreceiveafreeandfullpardonfromtheking, scaledwithhisown seal, togetherwithanassurance thathehathadopted you to be his child, to be married to his son, the heir of thecrown.This isyourcase,whenby faithyoureceivethebreadandwine,the body and blood of the Lord. Think thus, therefore, with joy andrejoicing inGod:Oh!howhappy am I inChristmySaviour!God,whohathgivenhimtodeathforme,andalsogivenhimtome,howshallhenotwithhimfreelygivemeall things?Evenwhatsoevermaypertain tolife,godliness,andglory?Whoshalllayanythingtomycharge?Who,orwhatcanseparatemefromtheloveofChrist?&c.

2. Resolve withal upon a constant and an unfeigned endeavour toperform all duties becoming one thus acquitted, thus redeemed,pardoned,andadvanced;andthisintokenofthankfulness;eventokeepthe covenant required to be performed on your part; undoubtedlyexpectingwhateverGodhathcovenantedandsealedonhispart.

3.Joininpublicpraiseandprayerheartily,andinaliberalcontribution

tothepoor,iftherebeacollection.

4.Afterthesacrament,ifyoufeelyourfaithstrengthened,andyoursoulcomforted,nourishitwithallthankfulness.

If not, yet, if your conscience can witness that you endeavoured toprepare as youought, and to receive as youought, benot discouraged,butwaitforstrengthandcomfortinduetime.Wedonotalwaysfeelthebenefit of bodily food presently, but stirring of humours and sense ofdisease is sometimes rather occasioned; yet in the end being welldigested, it strengthened; so it is often with spiritual food, corruptionmay stir, and temptations may arise, more upon the receiving thanbefore; especially since Satan, if it be but to vex a tender-heartedChristian,willhereupontakeoccasiontotemptwithmoreviolence:butifyouresistthese,andstandresolvedtoobey,andtorelyuponGod'smercyinChrist,thisisratherasignofreceivingworthily;solongasyourdesiresand resolutions are strengthened, and you thereby are made morecarefullytostanduponyourwatch.Endeavourinthiscasetodigestthisspiritual food by farthermeditation, improving that strength you have,praying for more strength, remembering the commandment, whichbiddethyoutobestrong;andyoushallbestrengthened.

5. If you find yourself worse indeed, or do feel God's heavy hand in aspecial manner upon you, following upon your receiving, and yourconsciencecanwitnesstrulythatyoucamenotprepared,orthatyoudidwilfullyandcarelessly fail insuchorsuchaparticular inreceiving, it isevident you did receive unworthily. In which case you must heartilybewailyoursin,confessittoGod;ask,andbelievethathewillpardonit,throughChrist Jesus,uponyour sincere faithand repentance, and takeheedthatyouoffendnotinthatkindanothertime.

(3.)UpontheLord'sdayyoumust likewisebereadytovisitandrelievethedistressed.

Take some time thisday to look into yourpast life, and chiefly to yourwalkingwithGodthelastweek,asbeingfreshestinmemory,andbesuretoletnooldscoresofsinremainbetweenGodandyou.

Lastofall,oneveryopportunity,takegoodtimetoconsiderGod'sworks;whattheyareinthemselves,whattheyareagainstthewicked,whattheyare to thechurch,and toyourselfand toyours.And, inparticular, takeoccasion from the day itself, to think fruitfully of the creation, of yourredemption, sanctification, and of your eternal rest and glory to come.ForGod,inhisholywisdom,hathsetsuchadivinemarkuponthisourLord's day, that at once it dothmind us of the greatest works of God,whicheitherconducetohisglory,orhischurch'sgood.As,ofthecreationof the world in six days, he rested the seventh, which specially isattributed to the Father. And ofman's redemption by Christ, of whoseresurrection thisday is a remembrance,which is specially attributed totheSon.AlsoofoursanctificationbytheSpirit,forthattheobservanceofthe sabbath is a sign and means of holiness, which work is speciallyattributed to the Holy Ghost. Lastly, of your and the church'sglorification,whichshallbethejointworkoftheblessedTrinity,whenweshall cease fromall ourworks, and shall rest, andbe gloriouswith thesameglorywhichourheadChristhathwiththeFather,towhombegloryfor ever and ever, Amen. Do all these with delight; raising up yourselfherebytoagreatermeasureofholinessandheavenlymindedness.

(4.)MotivestokeepholytheLord'sday.

Doall this the rather, because there isnot a clearer sign todistinguishyou fromone that isprofane, than this,of conscientiouslykeepingholytheLord'sday.Neither is thereanyordinarymeansofgainingstrengthand growth of grace in the inwardman like this, of due observing thesabbath. For this isGod's greatmart or fair-day for the soul, onwhichyoumaybuyofChristwine,milk,bread,marrowandfatness,gold,whiteraiment,eyesalve,—evenall thingswhicharenecessary,andwhichwillsatisfy,andcausethesoultolive.Itisthespecialdayofproclaimingandsealing of pardons to penitent sinners. It is God's special day ofpublishing and sealing your patent of eternal life. It is a blessed day,sanctifiedforalltheseblessedpurposes.

Now,lestthissostrictobservanceoftheLord'sdayinspendingthewholeday in holy meditation, holy exercises, and works of mercy, exceptingonlynecessaryrepasts,shouldbethought,asitisbysome,tobemerelyJewish,oronlytheprivateopinionofsomezealots,morenicethanwise,

—know,thatasthefourthcommandmentisofmoralobligation,thereisthe same reason for the strict observance of it, as any other divineprecept,asagainstidolatry,murder,fornication,&c.Andthetakingawayof the morality of the fourth commandment, and unloosing theconscience from the immediate bonds of God's command to observe adayforhissolemnworship,dothoverthrowtruereligion,andthepowerof godliness, and opens a wide gap to atheism, profaneness, and alllicentiousness;asdailyexperienceprovesinthosepersonsandplaces,bywhom,andwhere,theLord'sdayisnotholilyanddulyobserved.

CHAPTERVI:DirectionshowtoEndtheDaywithGod

WHENyouhavewalkedwithGodfrommorninguntilnight,whetherona commonday, a day of fasting, or on theLord's day, according to theformerdirections,itremaineththatyouconcludethedaywell,whenyouwouldgiveyourselftorestatnight.Wherefore,

First, Look back and take a strict view of yourwhole carriage that daypast.Reformwhatyoufindamiss;andrejoice,orbegrieved,asyoufindyouhavedonewellorill,asyouhaveadvancedordeclinedingracethatday.

Secondly,Sinceyoucannotsleepinsafety,ifGod,whoisyourkeeper,donotwake, andwatch for you; and thoughyouhaveGod towatchwhenyou sleep, you cannot be safe, if he that watcheth be your enemy;wherefore it isveryconvenient, thatatnight,younotonlyconcludethedaywithyourfamily,byreadingsomescripture,andbyprayer,butyoumustalonerenewandconfirmyourpeacewithGodbyfaithandprayer,and with like preparations thereto, as you received directions for themorning: commending and committing yourself to God's tuition by

prayer,withthanksgiving,beforeyougotobed.Thenshallyouliedowninsafety.

Allthisbeingdone,yetwhileyouareputtingoffyourapparel,whenyouarelyingdown,andwhenyouareinbedbeforeyousleep,itisgoodthatyou commune with your own heart. If other good and fit meditationsoffernotthemselves,someofthesewillbeseasonable:

1.Whenyouseeyourselfwithoutyourapparel,considerwhatyouwereatyour birth, and what you shall be at your death, when you put of thisearthly tabernacle, (ifnot in themeantime,asconcerningyouroutwardestates):—howthatyoubroughtnothing into thisworld,norshall carryany thing out: naked you came from your mother's womb, and nakedshallyoureturn.Thiswillbeanexcellentmeanstogiveyousweetcontentinanythingyouhave,thoughneversolittle;andinthelossofwhatyouhavehad,thoughneversomuch.

2.When you lie down, youmay think of lying down in your winding-sheet,andinyourgrave.Forbesidesthatsleep,1Cor11:30.andthebeddoaptlyresembledeathandthegrave,whoknoweth,whenhesleepeth,thateverheshallawakeagaintothislife?

3.Youmaythinkthusalso:Ifthesunmustnotgodownuponmywrath,lestitbecomehatred,andsobeworseeremorning,thenitisnotsafeformetoliedownintheallowanceofanysin,lestIsleepnotonlythesleepofnaturaldeath,butofthatdeathwhichiseternal;forwhoknowethwhatanightwillbringforth?Now,itisahighpointofholywisdom,uponallopportunities,tothinkof,andtopreparefor,yourlatterend.

4.Consider,likewise,thatifyouwalkwithGodinuprightness,yourdeathuntoyouisbuttofallintoasweetsleep,anenteringintorest,arestingonyour bed for a night, until the glorious morning of your happyresurrection.

5. If possibly you can, fall asleepwith someheavenlymeditation.Thenwill your sleepbemore sweet, andmore secure; yourdreams fewer, ormore comfortable; your headwill be fuller of good thoughts; and yourheartwillbeinabetterframewhenyouawake,whetherinthenight,or

inthemorning.

Thirdly,Beingthuspreparedtosleep,youshouldsleeponlysomuchasthe present state of your body requireth; you must not be like thesluggard, to love sleep;neithermust you sleep toomuch: for if youdo,that, which being taken in its duemeasure, is a restorer of vigour andstrengthtoyourbody,andaquickenerofthespirits,willmakethespiritsdull, thebrain sottish, and thewholebody inactiveandunhealthy: andthatwhichGodhathordainedfora furtherance, throughyoursin,shallbecome an enemy to your bodily and spiritual welfare. Thus much ofwalkingwithGodinallthings,atalltimes.

CHAPTERVII:HowtowalkwithGodAlone

I.RulesconcerningSolitude

THEREisnotimewhereinyouwillnotbeeitheraloneorincompany,ineitherofwhichyoumustwalkinallwell-pleasing,asinthesightofGod.

1.Affectnottoomuchsolitude.Benotaloneexceptyouhavejustcause;namely, when you separate yourself for holy duties, and when yourneedfuloccasionsdowithdrawyoufromsociety,for,inothercases,"twoarebetterthanone,"saithSolomon,and"wobetohimthatisalone."

2.Whenyouarealone,youmustbeverywatchful,andstanduponyourguard,lestyoufallintomanifoldtemptationsofthedevil:forsolitarinessis Satan's opportunity,which hewill not lose, asmanifold examples inscripture,andourdailyexperiencedowitness.Wherefore,youmusthaveareadyeye toobserve,andaheartreadybent toresist,allhisassaults.AnditwillnowthemoreconcernyoutokeepclosetoGod,andnotlose

his company, that through the weapons of your Christianwarfare, youmay,bythepowerofGod'smight,quityourself,andstandfast.

3. Take special heed, lest, when you be alone, you yourself conceive,devise,orindulgeanyevil,towhichyournatureisthenmostprone.

And beware, in particular, lest you commit alone, by yourself,contemplative wickedness; which is, when by feeding your fancy, andpleasing yourself, in covetous, lustful, revengeful, ambitious, or otherwickedthoughts,youact that inyourmindandfancy,which,either forfear or shame, you dare not, or forwant of opportunity ormeans, youcannotactotherwise.

4.Whenyouarealone,besurethatyouarewellandfullyexercisedaboutsomethingthatisgood,eitherintheworksofyourcalling,orinreading,orinholymeditationorprayer.ForwhensoeverSatandothfindyouidle,andoutofemploymentinsomeorotherofthoseworkswhichGodhathappointed,hewilltakethatasanopportunitytouseyouforhimself,andtoemployyouinsomeofhisworks.Butifyoukeepalwaysinyourplace,and to some or other good work of your place, you are under God'sspecialprotection,asthebirdinthelawwas,whileshesatuponhereggsoryoungones,keepingherownnest, inwhichcasenomanmighthurther.

IhavealreadyshowedhowyoushouldbehaveyourselfasinGod'ssight,bothinprayer,andintheworksofyourcalling,Iwillsaysomethingforyourdirectionconcerningreadingandmeditation.

II.OfReading

Besidesyoursettimesofreadingtheholyscriptures,youwilldowelltogainsometimefromyourvacanthours,thatyoumayreadinGod'sbook,andinthegoodbooksofmen.

Howtoreadprofitably.

1.WhenyoureadanypartofthewordofGod,youmustputadifferencebetweenitandthebestwritingsofmen,preferringitfarbeforethem.To

thisend,(1.)Consideritinitspropertiesandexcellencies.Nowordisoflikeabsoluteauthority,holiness,truth,wisdom,power,andeternity.(2.)Considerthiswordinitsendsandgoodeffects.NobookaimethatGod'sglory,andthesalvationofman'ssoul,likethis;noneconcernethyouliketo this. It discovereth your misery by sin, together with the perfectremedy. It proposeth perfect happiness unto you, affording means toworkitoutinyou,andforyou.Itismighty,throughGod,toprepareyouforgrace.ItistheimmortalseedtobegetyouuntoChrist.ItisthemilkandstrongermeattonourishyouupinChrist.Itistheonlysoulphysic,(throughChristJesus)torecoveryou,andtofreeyouofallspiritualevils.ByitChristgivethspiritualsighttotheblind,hearingtothedeaf,speechtothedumb,strengthto theweak,health to thesick,yea,by ithedothcast out devils, and raisemen from the death of sin, through faith, ascertainlyashedidallthosethingsforthebodiesofmenbythewordofhis power, while he lived on the earth. This book of God doth containthose many rich legacies, bequeathed to you in that last will andtestamentofGod,sealedwiththebloodofJesusChristourLord.Itisthemagnacharta,andstatute-bookofthekingdomofheaven.Itisthebookof privileges and immunities ofGod's children. It is theword of grace,"whichisabletobuildyouup,andtogiveyouaninheritanceamongstallthemthataresanctified."For,itwillmakeyouwisetosalvation,throughfaith inChristJesus,makingyouperfect, thoroughly furnisheduntoallgoodworks.

Whenever,therefore,youhearthiswordpreached,andwhenatanytimeyou read it, youmust receive itnot as thewordofman,but, as it is intruth,thewordofGod:thenitwillworkeffectuallyinyouthatbelieve.

2.When you read thisword, lift up the heart in prayer toGod for thespirit of understanding andwisdom, that yourmindmay bemore andmore enlightened, and your heart more and more strengthened withgracebyit.Forthiswordisspiritual,containingthegreatcounselsofGodfor man's salvation, and which is as a book sealed up, in respect ofdiscoveryofthethingsofGodinit,toallthathavenotthehelpofGod'sSpirit;sothatnonecanknowtheinwardandspiritualmeaningthereof,powerfullyandsavingly,butbytheSpiritofGod.

3.Readthewordwithahungerandthirstafterknowledge,andgrowthof

grace by it; with a reverent, humble, teachable, and honest heart;believingallthatyouread;tremblingatthethreateningsandjudgmentsagainst sinners; rejoicing in the promises made unto, and the favoursbestoweduponthepenitentandthegodly;willingandresolvingtoobeyallthecommandments.

Thusifyouread,blessedshallyoubeinyourreading,andblessedshallyoubeinyourdeed.

Whomustreadthescriptures.

Theholyscripturesarethustobereadofall,ofeverysortandcondition,andofeachsex;forallarecommandedtosearchthescriptures:aswellthe laity as the clergy;womenaswell asmen; youngaswell asold; allsorts of all nations. For though the Spirit of God is able to workconversion and holiness immediately without the word, as he doth inthoseinfantsthataresaved,yet,inadultpersonstheHolyGhostwillnot,wherethewordmaybehad,workwithoutitashisinstrument;usingitasthe hammer, plough, seed, fire, water, sword,* or as any otherinstrument,topulldown,buildup,plant,purge,orcleanse,thesoulsofmen. For it is by the word, both read and preached, that Christ dothsanctifyallthatarehis,thathemaypresentthemtohimself,andsotohisFather,withoutspotorwrinkle,achurchmostglorious.

Andwhereasit ismosttrue,thatthosewhoareunlearnedandunstabledowrestnotonlyhardscriptures,butallothersalso,totheirdestruction;yetletnotthis(aspapistswouldinfer)causeyoutoforbeartoread;anymore than, becausemany surfeit and are drunk by the bestmeats anddrinks,youforbeartoeatanddrink.

Topreventmisunderstandingandwrestingofscripturestoyourhurt,dothus:(1.)Getandcherishanhumbleandhonestheart,resolvedtoobeywhatyouknowtobeGod'swill:"Ifanymanwilldohiswill,"saithChrist,"he shall know of the doctrine, whether it be of God." (2.) Get a clearknowledge of the first principles of the Christian religion, and believethem steadfastly. And endeavour to frame your life according to thosemore easy and known scriptures, onwhich these first principles of theoraclesofGodarefounded;forthesegivelight,evenatthefirstentrance,

untotheverysimple.Thisdo,andyoushallneitherbeunlearnedinthemysteriesofChrist,noryetunstableinhisways.(3.)Bemuchinhearingthewordinterpreted,by learnedandfaithfulministers.(4.)Ifyoumeetwithaplaceofscripturetoohardforyou,presumenottoframeasensetoitofyourownhead,buttakenoticeofyourignorance,admirethedepthofGod'swisdom,suspendyouropinion,andtakethefirstopportunitytoask the meaning, of some one or other of those whose lips shouldpreserveknowledge.

Motivestoreadthescriptures.

LetnocolourablepretencekeepyoufromdiligentreadingofGod'sbook,forherebyyouwillbebetterpreparedtohearthewordpreached.Foritlayeth a foundation for preaching; leading the way to a betterunderstandingthereof,andmoreeasilypreservingitinmemory;also,toenableyoutotrythespiritsanddoctrinesdelivered;eventotryallthings,andtocleavetothatwhichisgood.

Howtoreadmen'swritingsprofitably.

1.Inreadingmen'swritings,readthebest,oratleastthosebywhichyoucanprofitmost.

2.Readagoodbookthoroughly,andwithdueconsideration.

3.Rejectnothastilyanythingyouread,becauseofthemeanopinionyouhaveoftheauthor.Believenoteverythingyouread,becauseofthegreatopinion you have of him that wrote it. But, in all books of faith andmanners,tryallthingsbythescriptures.Receivenothinguponthebaretestimonyorjudgmentofanyman,anyfartherthanhecanconfirmitbythecanonofGod'sholyword,orbyevidenceofreason,orbyundoubtedexperience;providedalways,thatwhatyoucallreasonandexperience,beaccording to, not against, the word of God. If the meanest speakaccording to it, then receive and regard it; but if themost judicious inyour esteem, yea, if he were an angel of God, should speak or writeotherwise,refuseandrejectit.

Thusmuchforprivatereading.

Onlytakethiscaution.Youmustnotthinkittobesufficientthatyoureadthe scriptures and other good books at home in private, when, by sodoing,youneglectthehearingofthewordreadandpreachedinpublic.ForGodhathnot appointed, that reading alone, orpreaching alone, orprayer,orsacraments,shouldsinglyandalonesaveanyman,whereall,ormorethanoneofthemmaybehad;butherequireththejointuseofthemallintheirplaceandtime.Andinthisvarietyofmeansofsalvation,Godhath, inhis holywisdom, ordained suchorder, that the excellencyandsufficiencyofoneshallnot,initsrightuse,keepanyfrom,butleadhim to adueperformanceof theother; each serving tomake theothermoreeffectual toproducetheircommoneffect,namely, thesalvationofman'ssoul.

Indeed,whenamanisnecessarilyhinderedbypersecution,sickness,orotherwise, thathe cannothear thewordpreached, thenGoddothblessreading with an humble and honest heart, without hearing the wordpreached.Butwherehearingthewordpreached,iseithercontemnedorneglected, for reading sake, or for prayer sake, or for any other goodprivateduty,therenomancanexpecttobeblessedinhisreading,orinanyotherprivateduty,butrathercursed.Witnesstheevileffects,whichby experience we see do issue from thence, viz. self-conceitedness,singularity in some dangerous opinions; and schism, and too often afallingawayintodamnableheresiesandapostacy.

III.OfMeditation

Whenyouarealone, thenalso isa fit season foryou tobeemployed inholymeditation.Foraccording toaperson'smeditationsuch ishe.Theliberalmandeviseth liberal things; the covetousman the contrary.ThegodlymanstudiethhowtopleaseGod,thewickedhowtopleasehimself.

Inmeditation,themindorreasonofthesoulfixethitselfuponsomethingconceivedorthoughtuponforthebetterunderstandingthereof,andforthebetterapplicationofittoitselfforuse.

Thedistinctactsandpartsofmeditation.

(1.) Inmeditatingaright, themindofmanexerciseth twokindsofacts;

theonedirectuponthethingmeditated;theotherreflectsuponhimself,thepersonmeditating.Thefirstisanactofthecontemplativepartoftheunderstanding;thesecondisanactofconscience.Theendofthefirstistoenlightenthemindwithknowledge:theendofthesecond,istofilltheheartwithgoodness.Thefirstserveth(Ispeakofmoralactions) to findout the rulewherebyyoumayknowmoreclearlywhat is truth,what isfalsehood,what isgood,what isbad;whomyoushouldobey,andwhatmannerofpersonyoushouldbe,andwhatyoushoulddo,andthe like.The second serveth to direct you how to make a right and profitableapplicationofyourself,andofyouractions,totherule.

Inthislatterarethesetwoacts:First,anexamination,whetheryouandyouractionsbeaccordingtotherule,orwhetheryoucomeshort,orareswervedfromit,givingjudgmentofyou,accordingasitfindethyou.

The second is a persuasive and commanding act, charging the soul inevery faculty, understanding, will, affections, yea, the whole man, toreformandconformthemselvestotherule,thatis,tothewillofGod,ifyou findyourselfnot to thinkandact according to it:which isdonebyconfessing the fault to God with remorse, praying for forgiveness,returning toGodby faith and repentance, and reforming theheart andlifethroughnewobedience.Thismustbetheresolutionofthesoul.Andall this a man must charge upon himself peremptorily, commandinghimselfwithsinceredesireandfixedendeavourtoconformtoit.

When youmeditate, join all these three acts, else you will never bringyourmeditationtoaprofitable issue.For ifyouonlymuseandstudytofindoutwhat is true,what is false,what is good,what isbad, youmaygainmuchknowledgeofthehead,butlittlegoodnesstoyourheart.Ifyouonlyapply toyourself thatwhereonyouhavemused,andnomore;youmay, by finding yourself to be a transgressor, lay guilt upon yourconscience,andterroruponyourheart,withoutfruitorcomfort:butiftothese two, you lay a charge upon yourself to follow God's counselconcerningwhatyoushouldbelieveanddo,whenyouhaveoffendedhim:ifyoualsoformanuprightdesign,throughGod'sgrace,tobesuchaoneasyououghttobe,andtolivesuchalifehereafterasyououghttolive;thentoscienceyouaddconscience,andtoknowledge,youjoinpractice,andwillfindthecomfortableandhappyeffectsthereof.ObserveDavid's

meditations, and youwill find they came to this issue.His thoughts ofGodandofhisways,madehimturnhisfeetuntoGod'stestimonies.Themeditation of God's benefits made him resolve to take the cup ofsalvation,andcalluponthenameoftheLord,andtopayhisvows.WhenheconsideredwhatGodhaddoneforhim,andthenceinferredwhatheshouldbetoGodagain,hesaithtohissoul,"Mysoul,andall that is inme,praisehisholyname."Wheninhismeditationhefoundthat itwashisfaulttohavehissouldisquietedinhimthroughdistrust,hechargethit towaitonGod,andraisethuphimselfuntoaholyconfidence."Iwillmeditate on thy precepts," saith he. What, is that all? No, but heproceedeth to this last act ofmeditation, and saith, "Iwillhave respectuntothyways."

Rulesformeditation.

2.God'sholynature,attributes,word,works,alsowhatisduty,andwhatis sin; what you should be, and do; what you are, and what you havedone,what are themiseries of thewicked, andwhat are the happinessandprivilegesoftherighteous,arefitsubjectsofmeditation.

3.Thatwhichmust settle your judgment, andbe the rule todirect youwhattoholdfortrueandgood,mustbethecanonofGod'swordrightlyunderstood,andnotyourownreasonoropinion:noryettheopinionsorconceitsofmen;forthesearefalseandcrookedrules.

Cautionsaboutthematterofmeditation.

4.InseekingtoknowthesecretsandmysteriesofGodandgodliness,youmustnotpry intothemfarther thanGodhathrevealed; for ifyouwadetherein farther than you have sure footing in his holy word, you willpresentlyloseyourself,andbeswallowedupinamazeandwhirlpooloferrorsandheresies.ThesedeepthingsofGodmustbeunderstoodwithsobriety, according to that clear lightwhichGod hath given you by hisword.

5.When sin happeneth to be thematter of yourmeditation, take heedlest,whileyourthoughtsdwelluponit,(thoughyourintentionbetobringyourselfoutoflovewithit)itstealintoyouraffections,andworkinyou

somesecretlikingtoit,andsocircumventyou.Forthecunningdevicesofsinareundiscoverable,andyouknowthatyourheart isdeceitfulaboveall things.Wherefore, to prevent this mischief; (1.) As sin is not to benamed,butwhenthereisjustcause;soitisnottobethoughtupon,butuponspecialcause,namely,whenitshowethitselfinitsmotionsandevileffects, andwhen it concernsyou to tryand findout thewickednessofyourheartandlife.(2.)Whenthereiscausetothinkofsin,representittoyourmindasanevil,thegreatestevil,mostloathsomeandabominabletoGod,andmosthatefulandhurtfultoyourself.Whereuponyoumustraiseyourhearttoaholydetestationofit,andresolutionagainstit.(3.)Neverstandreasoningordisputingwithit,asEvedidwithSatan;but,withoutanyindulgenceofit,youmustdopresentexecutionuponit,bysheathingthe word of God, the sword of the Spirit, into the heart of it; and bymortifyingofitthroughthehelpofhisSpirit.Andifyouwoulddwelllonginmeditatinguponanysubject,makechoiceofmattermorepleasantandlessinfectious.

6. It is necessary that yoube skilful in this first part ofmeditation, forherebyyou findout,who is tobe adored,whonot;what is tobedone,whatnot;whatyoushouldbe,whatnot.Butthelifeofmeditationliethinthereflexactsofthesoul,wherebythatknowledgewhichwasgottenbythe former act of meditation, doth reflect and return upon the heart,causingyoutoapplytoyourselfwhatwasproposed;whencealsoyouareinducedtoendeavourtoformyourheartandlifeaccordingtothatwhichyouhavelearneditoughttobe.

This,thoughitbemostprofitable,yet,becauseitistedioustotheflesh,ismost neglected.Wherefore it concerneth youwho are instructed in thepointsoffaithandholiness,tobemostconversantinthiswhenyouarealone,whether it bewhen you are engaged in the commonbusiness oflife,orretirementforsolemnworship.

7.Youshouldthereforebewellreadinthebookofyourconscience,asinthe Bible. Commune often with it, and it will fully acquaint you withyourself,andwithyourestate, through the lightofGod'sHolySpirit. Itwill tell you what you were, and what you now are; what you mostdelightedin, informertimes,andwhatnow.Itwilltellyouwhatstraitsandfearsyouhavebeenin,andhowgraciouslyGoddeliveredyou;what

temptationsyouhavehad,andhowitcametopass,thatsometimesyouwere overcome by them; and how, and by what means you overcamethem.ItwillshowwhatconflictsyouhavehadbetweenfleshandSpirit,andwhatwastheissuethereof,whetheryouweregrievedandhumbledwhen sin got the better; and whether you rejoiced and were thankfulwhenGod'sgracerestrainedyou,orgaveyouthevictory.Yourconsciencebeing set on work, will call to remembrance your oversights; and theadvantageswhichyougave toSatanand to the lusts of your flesh, thatyoumaynotdo the likeagain. Itwill rememberyoubywhathelpsandmeans(throughGod'sgrace)youprevailedandgotaconquestoversomesin, that you may use the same another time. If you thus diligentlyobserve the passages and conflicts of your Christian race and warfare,yourknowledgewillbeanexperimentalknowledge;which,becauseitisaknowledge arising from the frequent proof of that whereof you weretaught in the word; it becomes a more fixed, perfect, and fruitfulknowledgethanthatofmerecontemplation.

It is only this experimental knowledge thatwillmake you skilful in theduties and trials of the Christian life. Take a man that hath only readmuch of husbandry, physic, merchandise, policy, &c. who hath gottenintohisheadthenotionsofallthese,andmakethhimselfbelievethathehathgreatskillinthem:yetonethathathnotreadhalfsomuch,buthathbeen of long practice, and of great experience in these, as far excellethhiminhusbandry,physic,trading,&c.asheexcellethonethatisamerenovice in them. Such difference there is between one that hath only asuperficialknowledgeofChristianity,withoutexperimentalobservation;and him that is often looking into the records of his own conscience,carefully observing the workings of his own heart, and God'sdispensationstowardshim.

Theexperiencewhichbythismeansyouwillobtain,—ofGod'slove,truth,andpower;ofyourenemies'falsehood,wiles,andmethods;ofyourownweakness without God, and of your strength by God to withstand thegreatestlusts,andstrongesttemptations;yea,ofanabilitytodoallthingsthrough Christ that strengthened you,—will beget in you faith andconfidence in God, and love to him, watchfulness and circumspection,lest you be overtakenwith sin;with such degrees of humility,wisdom,

andChristiancourage,thatnooppositionshalldauntyou,norshakeyourconfidenceinChristJesus.WheredoyoureadoftwosuchchampionsasDavidandPaul?Andwheredoyoufindtwothatrecorded,andmadeuseoftheirexperiencesofGod'struthandgoodness,likethese?

Wherefore, next to God's book, which giveth light and rule to yourconscience, read often the book of your conscience. See what is therewritten for or against you.When you find that your heart and life areaccordingtotheruleofGod'sword;holdthatfasttoyourcomfort;but,whereinyoufindyourselfnottobeaccordingtothisrule,giveyourselfnorest, until in some good measure, at least in endeavour, you do liveaccordingtoit.

Ihave insisted themore largelyon thispointofmeditation,becauseofthegreatnecessityandprofitablenessofit;manyofGod'speopleomitit,because they know not how to do it; and because they know not theirneed,noryetthebenefitwhichtheymayreceivefromit.

Motivestomeditation.

9.Thenecessity anduseofmeditationwill appear, if you consider, 1st,Thatreading,hearing,andtransientthoughtsofthebestthings,leavenothalf that impressionofgoodnessuponthesoul,whichtheywoulddo, iftheymightberecalled,andfixedtherebyseriousthought.Withoutthismeditation,thegoodfoodofthesoulpasseththroughtheunderstanding,andeitherisquitelost,orislikerawandundigestedfood,whichdothnotnourishthosecreatures thatchewthecud, till theyhave fetched itbackand chewed it better.Meditation is instead of chewing the cud. All theoutward means of salvation do little good in comparison, except bymeditationtheyarethoroughlyconsidered,andlaidupintheheart.

2d,Thegreatusefulnessofmeditationappearsinthat,(1.)Itdothdigest,ingraft, and turn the spiritual knowledge gained in God's word andordinances, into the very life and substance of the soul, changing andfashioningyouaccordingtoit,sothatGod'swillinhiswordandyourwillbecomeone,choosinganddelightinginthesamethings.(2.)Meditationfitteth for prayer, nothing more. (3.) Meditation also promoteth thepracticeofgodliness,nothingmore.(4.)Nothingdothperfectandmakea

mananunderstandingChristianmorethanthis.(5.)Nothingdothmakeamanmoreknowandenjoyhimselfwithinwardcomfort,norisaclearerevidencethatheisinastateofhappiness,thanthis.For"inthemultitudeofmythoughtswithinme,"saithDavidtoGod,"thycomfortsdelightmysoul." And he doth by the Spirit of God pronounce everyman blessed,thatdoththusmeditateinGod'slawdayandnight.

CHAPTERVIII:OfKeepingCompany

I.RulesconcerningCompanyingeneral

WHENyouareincompany,ofwhatsortsoever,youmustamongstthemwalkwithGod.

Directions relating hereunto are of two sorts. First, Showing how youshouldbehavetowardsall:Secondly,Howtowardsgoodorbadcompany.

First, Inwhat soever company you are, your conversation inword anddeed must be such, as may procure (1.) Glory to God. (2.) Credit toreligion. (3.) Allmutual, lawful, content, help, and true benefit to eachother.Forthesearetheends,first,ofsociety;secondly,ofthevarietyofthegoodgiftsthatGodhathgivenuntomentodogoodwith.

Toattaintheseends,yourconversationmustbe,1.Holy;2.Humble;3.Wise;4.Loving.

First, Itmust be holy. Youmust, asmuch as in you is, prevent all evilspeech and behaviour, which might else break forth, being careful tobreakitoff,ifitbealreadybeguninyourcompany.Suffernotthenameand religion of God, nor yet your brother's name be traduced, or evil

spoken of; but in due place andmanner vindicate each. Be diligent towatch,andimproveall fitopportunitiesof introducingpiousandusefulconversation;evenwhatsoevermay tend to thepracticeand increaseofgodlinessandhonesty.

Secondly, Your conversation must be humble. You must give all duerespecttoallmen,accordingtotheirseveralplacesandgifts;reverencingyourbetters,submittingtoallinauthorityoveryou.Esteemingothersasbetter than yourselves, in honour preferring them before you.Condescendingunto,andbehavingrespectfullytowards,thoseofmeanerrank.

Thirdly,Youmustbewiseanddiscreetinyourcarriagetowardsall,andthatindiversparticulars.

1. Be not too open, nor too reserved. Not over suspicious, nor overcredulous.Forthesimplebelievetheveryword,buttheprudentlookethwelltohisgoing.

2.Applyyourselftotheseveralconditionsanddispositionsofmeninallindifferentthings,sofarasyoumay,withoutsinagainstGod,oroffencetoyourbrother,becomingallthingstoallmen;suitingyourselftotheminsuchamanner,thatifitbepossible,youmayliveinpeacewiththem,andmaygainsomeinterestinthem,todothemgood.

Butfarbeitfromyoutodoasmany,whounderthispretence,areforallcompanies; seeming religious with those that be religious; but profaneandlicentiouswiththosethatareprofaneandlicentious;forthisiscarnalpolicy,anddamnablehypocrisy,andnottruewisdom.

3. Intermeddle not with other men's business, but upon due andnecessaryoccasion.

4.Knowwhentospeak,andwhentobesilent.Howexcellent isawordspoken in season!Aseither speechor silencewillmake for thegloryofGod,andforthecauseofreligion,andgoodoneofanother,sospeak,andsoholdyourpeace.

5. Be not hasty to speak, nor bemuch in speaking, but onlywhen justcause shall require; for as it is shame and folly to a man to answer amatter before he hears it, so is it for any to speak before his time andturn.Likewiseconsider,thatinthemultitudeofwordstherewantethnotsin;buthethatrefrainethhislipsiswise.

6.Besparingtospeakofyourselforactions,toyourownpraise,exceptincaseofnecessaryapology,anddefenceofGod'scausemaintainedbyyou,andintheclearingofyourwrongedinnocency,orneedfulmanifestationofGod'spowerandgrace inyou;but then itmustbewithallmodesty,givingthepraiseuntoGod.Neithermustyoucunninglyhuntforpraise,bydebasingorexcusingyourselfandactions,thatyoumaygiveoccasionto draw forth commendations of yourself from others. Thus seeking ofapplause, argueth pride and folly. But do praiseworthy actions, seekingthereinthepraiseofGod,thatGodmaybeglorifiedinyou,thenyoushallhave praise of God, whatever you have of man. However, followSolomon's rule: "Let another praise thee, not thine own mouth; astranger,andnotthineownlips."

7.Asyoumustbewise inyourcarriage towardsothers,soyoumustbewiseforyourself;whichistomakeagoodusetoyourselfofallthingsthatoccur in company. Let the good you see, be matter of joy andthankfulness toGod,and improved foryourown imitation.Let theevilyousee,bematterofgriefandhumiliation,andawarningtoyou,lestyoucommitthe like,sinceyouaremadeof thesamemouldthatothersare,andareliabletothesametemptations.Ifmenreportgoodofyoutoyourface,repressthosespeechesassoonandaswiselyasyoucan,givingthepraiseofall things toGod;knowing that this isbuta temptationandasnare,andameanstobreedself-love,pride,andvain-gloryinyou.Ifthisgoodreportbetrue,blessGodthathehathenabledyoutodeserveit,andstudy by virtuous living to continue it. If this good report be false,endeavourtomakeitgoodbybeinghereafteranswerabletothereport.

8.Ifmenreportevilofyoutoyourface,benotsomuchinquisitivewhoraised it, or how to confute them, or to clear your reputation amongstmen;astomakeagooduseofittoyourownheartbeforeGod.Foryoumustknow,thisevilreportdothnotrisewithoutGod'sprovidence.Ifthereport be true, then see God's good providence; it is that youmay see

your error and failings, that youmay repent. If the report be false, yetconsider,ifyouhavenotrunintotheappearanceandoccasionsofthoseevils?Thensay,Thoughthisreportbefalse,yetitcomethjustlyuponme,because I did not shun the occasions and appearances. This shouldhumbleyou,andcauseyoutobemorecircumspect inyourways.But ifneitherthethingreportedbetrue,noryouhavegivenoccasionforit,yetseeGod'swiseandgoodprovidence;notonlyindiscoveringthefollyandmalice of evil men, who raise and take up an evil report against youwithout cause; but in giving you warning to look to yourself, lest youdeservethustobespokenof.Andhowdoyouknow,butthatyoushouldhavefallenintothesame,orthelikeevil,ifbythesereportsyouhadnotbeen forewarned?Makeuse thereforeof therailingsandrevilingsofanenemy,thoughhebeabadjudge,yethemaybeagoodremembrancer;foryoushallhearfromhimthosethings,ofwhichflattererswillnot,andfriends, being blinded, or over indulgent through love, do neveradmonishyou.

Fourthly,Your conversation amongst allmust be loving; you shouldbekind and courteous towards all men. Do good to all, according as youhaveabilityandopportunity.Giveoffencewillinglytonone.Dowrongtonoman,eitherinhisname,life,chastity,orestate,orinanythingthatishis;butbereadytoforgivewrongsdonetoyou,andtotakewrong,ratherthan to revenge, or unchristianly to seek your own vindication. As youhave calling and opportunity, do good to the soul of your neighbours;exhortandencourageuntowell-doing.Iftheyshownotthemselvestobedogsandswine;thatis,obstinatescornersofgoodmen,andcontemnersof the pearl of good counsel, you must, so far as God giveth you anyinterestinthem,admonishandinformthemwiththespiritofmeeknessand wisdom. With this cloak of love you should cover and cure amultitude of your companions' infirmities and offences. In all yourbehaviour towards him, seek not so much to please yourself as yourcompanion,inthatwhichisgoodtohisedification.

1. Speak evil of noman; nor yet speak the evil you know of anyman,except in these or the like cases. (1.)When you are thereunto lawfullycalledbyauthority.(2.)Whenitistothosewhomitconcerneth,toreformandreclaimhimofwhomyouspeak,andyoudoittothatend.(3.)When

it is to prevent certain damage to the soul or estate of your neighbour,whichwouldensue,ifitwerenotbyyouthusdiscovered.(4.)Whentheconcealment of his evilmaymake you guilty and accessary. (5.)WhensomeparticularremarkablejudgmentofGodisuponanotorioussinnerfor his sin, then, to the end that God may be acknowledged in hisjudgments,and thatothersmaybewarned,orbrought to repentof thesameorlikesin,youmayspeakoftheevilsofanother.Butthisisnottospeakevil,solongasyoudoitnotinenvyandmalicetohisperson,norwithaggravationofthefaultmorethaniscause,noryettothejudgingofhimasconcerninghisfinalestate.

2. When you shall hear any in your company speak evil of yourneighbour, by slandering, whispering, or tale-bearing, whereby hedetracts fromhisgoodname;youmustnotonly stopyourearsat suchreports, butmust set your speech and countenance against him, like anorthwindagainstrain.

3.Whenyouhearanotherwellreportedof,letitnotbegrievoustoyou,as if it detracted fromyour credit; but rejoice at it, insomuch thatGodhathenabledhim tobegood,and todogood;allwhichmaketh for theadvancement of the common cause of religion, wherein you areinterested:envyhimnotthereforehisduepraise.

4. Detract not from anyman's credit, either by open backbiting, or bysecret whispering, or by any cunningmeans of casting evil aspersions,whetherbywayofpityinghim,orotherwise:as,Heisgoodordothwellinsuchandsuchthings;but.Thisbutmarrethall.

5.And,inaword,inallspeechestomen,andcommunicationswiththem,yourspeechmustbegracious, thatwhichisgoodtotheuseofedifying,that it may minister grace, not vice, to the hearers. It must not beprofane, nor anyway corrupt, as defiledwith oaths, curses, or profanejests;itmustnotbeflattering,noryetdetracting:notbitter,notrailing,censorious, or injurious to anyman. Itmustnot bewanton, lascivious,andfilthy.Itmustnotbefalse;no,noryetfoolish,idle,andfruitless:forallevilcommunicationdothcorruptgoodmanners.Andwemustanswerfor every idle word which we speak. Besides, a man may easily bediscernedofwhatcountryhe is,whetherofheaven,of theearth,byhis

language;hisspeechwillbetrayhim.

6.Thereisnowisdomorpowerherebelow,canteachandenableyoutodoall,oranyofthefore-mentionedduties.Thiswisdomandpowermustbe had from above. Wherefore, if you would in all companies carryyourselfworthythegospelofChrist,

1.Besurethat the lawofGod,andthepowerofgracebe inyourheart,elsethelawofgraceandkindnesscannotbeinyourlifeandspeech.Youmust be endued, therefore, with a spirit of holiness, humility, love,gentleness, long-suffering, meekness, and wisdom; else you can neverconversewithallmenasyououghttodo.Forsuchastheheartis,suchthe conversation will be. Out of the evil heart come evil thoughts andactions,but"agoodman,outof thegoodtreasureofhisheartbringethforth good things," and according to "the abundance of the heart themouth speaketh." A man must have the heart of the wise, before thetonguecanbetaughttospeakwisely.

2.Youmustresolvebefore-hand,asDaviddid,totakeheedtoyourways,thatyousinnotwithyourtongue;andthatyouwillkeepyourmouthaswithabridle.Beforeyourspeechandactions,bewelladvised;weighandponder in thebalanceof reason,allyouractionsandwords,beforeyouventthem.

3.Letnopassionof joy,grief, fear,anger,&c.get thehead,andexceedtheirlimits.Forwiseandgoodmen,aswellasbad,whentheyhavebeenin any of these passions, have spoken unadvisedly with their lips. Andexperiencewill teach you, that your tonguedothnever runbefore yourwit so soon, as when you are over-afraid, over-grieved, over-angry, orover-joyed.

4.Youmustbemuch inprayer toGod,beforeyoucome intocompany,that youmay be able to order your conversation aright. Let your heartalsobeliftedupoftentoGodwhenyouareincompany,thathewouldsetawatchbeforeyourmouth,andkeepthedoorofyourlips,andthatyourheartmaynotinclinetoanyevilthing,topractisewickedworkswithmenthatwork iniquity; and that hewould open your lips, that yourmouthmayshowforthhispraise;andthatyoumayspeakasyououghttospeak,

knowinghowtoanswereveryman;forthetongueissuchanunrulyevil,thatnoman,butGodonly,cantameandgovernit.

II.CautionsandDirectionsconcerningevilCompany

Whencompanyisevilorsinful,ifyoumaychoose,comenotintoitatall.Forkeepingevilcompanywill,(1.)Blemishyourname.(2.)Itwillexposeyouoftentomanyhazardsofyourlifeandstate.And(3.)Youarealwaysindangertobecorruptedbythecontagiousinfectionofit.

By bad company, I do not only understand seducers, and such as areopenlyprofaneorriotous;butalsosuchcivilmen,whoyetremainmereworldlings,andalllukewarmprofessors,whoarestrangerstothelifeandpowerofreligion.Foralthoughthesinsoftheselatterdonotcarrysuchamanifest appearance of gross impiety and dishonesty, as those of openblasphemers, drunkards, adulterers, and the like; yet they are not lessdangerous;yourheartwillquicklyriseagainstthesemanifestenormousevils:buttheother,byreasonoftheirunsuspecteddanger,throughthattolerablegoodopinionwhich,incomparison,ishadofthem,willsoonerensnareand infect you,byan insensible chillingof your spirits, andbytakingofftheedgeofyourzealtowardsthepowerofgodliness:andso,bylittleandlittle,drawyoutoaremissnessandindifferencyinreligion,andtoaloveoftheworld.

Ifyoushallthink,thatbykeepingevilcompany,youmayconvertthem,and draw them to goodness; be not deceived: It is presumption so tothink.HathnotGodexpresslyforbiddenyousuchcompany?Ifyoubenotnecessarily called tobe in sinful company, youmay justly fear that youshallbesoonerperverted,andmadeevilbytheirwickedness,than,thattheyshouldbeconvertedandmadegoodbyyourholiness.

2.Whenbyreasonofcommonoccasionsinrespectoftheaffairsofyourcalling, generally, or particular, in church, commonwealth, and family,you cannot shun ill company; (1.) Be specially watchful that yourconversation be honest, unblameable, and harmless; evenwith a dove-likeinnocency;thatbyyourgoodexample,theymay,withouttheword,bebroughttolovethepowerandsincerityofthattruereligionwhichyouprofess.However,givenoadvantagetotheadversarytospeakevil,either

ofyou,orofyourreligion;but,byaholylife,stopthemouthsofignorantand foolishmen; or if they will notwithstanding speak against you, letyour holy life shame all that blame your good conversation in ChristJesus.(2.)Bewiseasserpents.Walkcautiously,lesttheybringyouintotemporalevilsandinconveniences;butespeciallylesttheyinfectyouwiththeirsin;foralittleleavenwillquicklyleaventhewholelump.

Thatyoumaynotbeinfectedbythatillcompanywhichyoucannotavoid,use these preservatives: (1.) Be not highminded; but fear, lest you docommitthesameorthelikesin;foryouareofthesamenature,andaresubjecttothesame,ortheliketemptations.Hethatseethhisneighbourslip and fall beforehim,hadneed to takeheed lesthehimself fall. (2.)Yoursoul,likethatofrighteousLot,mustbevexeddailywithseeingandhearingtheirunlawfuldeeds.(3.)Raiseyourhearttoasensibleloathingof their sin; yethave compassionon the sinner; and so faras youhaveopportunity,admonishhimasabrother.(4.)Whenyouseeorhearanywickedness, lift up your heart to God, and before him confess it, anddisclaimall likingof it;prayuntoGod tokeepyou from it,and thathewouldforgiveyourcompanionhissin,andgiveuntohimgracetorepentof it. (5.) Though you may converse with sinful company (when yourcallingistobewiththem)inacommonandcolderkindoffellowship,byacommonlove,wherebyyouwishwelltoall,andwoulddogoodtoall;yet you must not converse with them with such special and intimateChristian familiarity and delight, as you do with the saints that areexcellent. Thusdo, and theLord can andwill keep you in themidst ofEgyptandBabylon,ashedidJosephandDaniel,ifhecallyoutoit.

3.As soonaspossibly you can, depart out of their company,when youfindnotinthemthelipsofknowledge,orwhentheyanywaydeclarethattheyhaveonlyaform,butdenythepowerofgodliness."Fromsuchturnaway,"saiththeapostle.Andsousethepreservativesprescribed,oranyother, as prudence shall direct, that you depart not more evil, or lessgood,thanwhenyoucametogether.

III.DirectionsforChristianFellowship

Now concerning good company, or Christian fellowship, First, highlyesteem it, and much desire it. For you should love the brotherhood,

however the world scoff at it; and forsake not the fellowship, or thecompanyofthegodly,asthemannerofsomeis:but,withDavid,asmuchasmaybe,beacompanionwiththemthatfearGod.

Secondly,Whenyouareingoodcompany,youmustexpressallbrotherlylove; improvingyour time together foryourmutualgood, chiefly in theincreaseofeachother'sfaithandholiness;provokingoneanothertolove,andtogoodworks.

ThenisyourChristianloveoftherightkind,(1.)Whenyoulovethemoutofapureheartfervently;whichis,whenyoulovethem,becausetheyarebrethren,partakersof the same faithandspiritof adoption;having thesame Father, and being of the same household of faith with you. (2.)Whenyoulovethemnotonlywithaloveofhumanity,astheyaremen,(forsoyoushouldloveallmen,evenyourenemies;)noryetonlywithacommon love of Christianity, wherewith you love all professing truereligion,thoughactuallytheyshowlittlefruitandpowerthereof;butwitha special love; for kind, spiritual; and for degree, more abundant.Therefore it is called "brotherly kindness," and a fervent love, distinctfromcharity, or a common love.Where this love is, itwill uniteheartstogether,likeJonathan'sandDavid's,makingyoutobeofoneheartandsoul.Itwillmakeyouenjoyeachother'ssocietywithspiritualdelight.Itwillmakeyoutosympathizewithoneanother;andtobeareachother'sburdens. Itwillmake you to communicate in all things communicable,withgladness, and singlenessofheart, as youare able, and thatwith aspecial love, beyond that which you show to themwhich are not alikeexcellent.Yea,itissoentireandsoardent,thatyouwillnotholdyourlifetobetoodear,tolaydownforthecommongoodofthebrethren.

When; therefore, you meet with those that fear God, improve thecommunion of saints, not only by communicating in natural andtemporalgoodthingsasyouareable,andasthereisneed;butespeciallyin the communion of things spiritual, edifying yourselves in yourmostholyfaith,byholyspeechandconference,and(induetimeandplace)inreadingtheholyscripturesandgoodbooks,andbyprayer,andsingingofpsalmstogether.

ThatyoursingingmaypleaseGod,andedifyyourselfandothers,observe

theserules:

1.SingasinGod'ssight,and,inmatterofprayerandpraise,speaktoGodinsinging.

2.Thematterofyoursongmustbespiritual,eitherinditedbytheSpirit,orcomposedofmatteragreeingthereunto.

3.Youmustsingwithunderstanding.

4.Youmustsingwithjudgment,beingableinprivatetomakechoiceofpsalmssuitabletothepresenttimeandoccasion;andbothinprivateandpublic toapply thepsalmsung toyourownparticularcase,only takingheedthatyoudonotapplytheimprecationsmadeagainsttheenemiesofChrist and his church in general, to your enemies in particular; alsoendeavour to confirm your faith, and incline your will and affectionsaccording to the subject of your psalmody, whether you sing theprophecies of Christ, his promises, threats, commands, mercies, orjudgments,&c.

5.YoumustmakemelodytotheLordinyourheart;whichisdone,(1.)Bypreparingandsettingtheheartintune.Itmustbeanhonestheart.(2.)The heart must be lifted up. (3.) The mind intent. (4.) The affectionslively;theheartbelieving,and,inmatterofpraiseandthanks,joyous.

6.Losenotyourshortandprecioustime,withidlecompliments,worldlydiscourses, or talking of other men's matters and faults; nor yet in abarren and fruitless hearing and telling of news, out of affectation ofstrangenessandnovelty.Butletthematterofyourtalkbe,eitherofGod,or of his word and ways, wherein you should walk; or of his works ofcreation, preservation, redemption, sanctification, and salvation; of hisjudgments which he executeth in the world, and of hismercies showntowardshispeople:ormatterofChristianadvice,eitherofthethingsofthis life, or of that which is to come. Impart also each to other theexperience and proofs you have had ofGod's grace and power, in yourChristian warfare. And, as there shall be cause, exhort, admonish, andcomfortoneanother.

Todoallthesewell,willrequirespecialgodlywisdom,humility,andlove.Ifthesethreebeinyou,andabound,yoursocietywillbeprofitable:thestrongwillnotdespisetheweak,neitherwilltheweakjudgethestrong.Youwillbe far fromputtingastumblingblock,oranoccasionto fall inyourbrother'sway, but youwill followafter the thingswhichmake forpeace, and thingswherewith youmay edify one another. Youwill thenbear with each other's infirmities, and not seek to please yourself, butyourneighbour,forhisgoodtoedification.

Youmustfirstbewisetomakechoice,notonlyofsuchmatterofspeechas is good and lawful, but such as is fit, considering the condition andneedofthosebeforewhomyouspeak.Inproposingquestions,youmustnotonly takeheed that theybenot vain, foolish, andneedless; suchasengender strife, and do minister and multiply questions, rather thangodly edifying; but youmust be careful that they be fit and pertinent,bothinrespectofthepersontowhomtheyareproposed,andinrespectofthepersonorpersonsbeforewhomtheymustbeanswered.

Somemenhavespecialgiftsforonepurpose,someforanother.Someforinterpreting scripture; some for deciding of controversies; some fordiscovering Satan's methods and enterprises; some are excellent forcomforting and curing afflicted and wounded consciences; some arebetterskilled,andmoreexercisedinonethingthaninanother.AndsomealsoofGod'sdear children, as theyarenot able tobear all exercisesofreligion;soneitheraretheycapableofhearingandprofitingbyallkindofdiscoursesofreligion.Ifthiswerewiselyobserved,Christianconferencewouldbemuchmoreuseful,thanusuallyitis.

Secondly, You must be lowly minded, and of an humble spirit, notpresumingaboveyourgiftsandcalling.WhenyouspeakofthethingsofGod, be reverent, serious, and sober, keeping yourself within the line,bothofyourcalling,andthemeasureofthatknowledgeandgracewhichGod hath given you; speaking positively and confidently only of thosethingswhichyouclearlyunderstand,andwhereofyouhaveexperience,orsureproof.Thinknotyourselftoogoodtolearnofany;neitherhardenyour neck against the admonitions and reproofs of any. If you have anhumble heart, youwill do asDavid did,when hewas admonished andadvisedbyawoman.HesawGodinit,andblessedhimforit;hereceived

thegoodcounsel,andblessedherthatgaveit:"NowblessedbeGodwhohathsenttheetomeetmethisday,"saidhe,"andblessedbethyadvice,and blessed be thou who hast kept me this day from coming to shedblood."

Thirdly, There will be need of the exercise of much fervent love andcharity,evenamongstthebest.ForasSatanhathmaliceagainstallgoodcompany and good conference, hewill infusematters of difference anddiscord. And because the best men differ in opinion, (though not infundamentals, yet) in ceremonies, and lessnecessarypointsof religion;and forasmuch as they all have infirmities, and, while the remains ofcorrupt nature are in them, are subject and apt to mistake andmisconstrueoneanother'sactionsandspeeches,youwillneed that thisbondoflovebestrong,thatitbenotbrokenasunderbyanyofthese,orothersuchmeans;butthatyouremainstronglyandsweetlyknittogetherintheunityoftheSpirit,throughthisbondofpeace.

IespeciallyrecommendthisChristiansocietyinbrotherlylove;because,1. There is nothing giveth amore sensible evidence of conversion, andtranslationfromdeathtolife,thanthis.2.Nothingdothmoreassisttheincreaseandpowerofgodlinessinanyplaceorperson,thanthis.For,letitbeobserved, though therebenever suchanexcellentminister inanyplace;youwillseelittleimprovementingraceamongstthepeople,untilmanyofthembecomeofoneheart;showingitbyconsortingtogetherinChristian fellowship, in the communion of saints. 3. Nothing bringethmoresensiblejoy,comfort,anddelight,nexttocommunionwithGodinChrist,thantheactualcommunionofsaintsandloveofbrethren.Itisthebeginningofthathappinessonearth,whichshallbeperfectedinheaven.Itisforkind,thesame,onlydifferingindegree.

And, to conclude this subject, afteryouhavebeen incompany,goodorbad, itwill beworth yourwhile to examinehow far youhavehinderedany evil in others, and have preserved yourself from evil: how far youhaveendeavouredtodogoodtoothers,andhowmuchyouhavegainedin knowledge, serious affection, zeal, or any other good grace, by yourcompany; and according as you find, let your conscience reprove orcomfortyou.

CHAPTERIX:TheChristian'sDutyinProsperity

I.RulesforourreligiousConductinProsperity

WHENatanytimeyouprosperinanything,andhavegoodsuccess,thatyoumaythereinwalkaccordingtoGod'sword,

First,Takeheedofcommittingthosesinstowhichthenatureofmanismostaddicted,whenhisheartissatiatedwithprosperity.

Secondly,Becarefultoproducethosegoodfruits,whicharetheprincipalendswhyGodgivethgoodsuccess.

1.Thesinsespeciallytobewatchedagainst,are,(1.)DenyingofGod,byforgettinghimandhisways;departingfromhim,whenyouarewaxenfatlikeJeshurun;takingthemorelicensetosin,byhowmuchyouprosperthemoreintheworld.(2.)Ascribingthepraiseofsuccesstoyourselfortosecond causes; sacrificing to your own net. (3.) High-mindedness;thinking toowell of yourself, because you have thatwhich others havenot,anddespisingandthinkingtoomeanlyofthosewhohavenotwhatyoupossess. (4.) If riches increase,or if you thrive inanyotherearthlything, set not your heart thereon, either in taking too much delighttherein, or in trusting thereto.Holy Job and goodDavidwere in someparticulars overtaken with this fault. When Job was prospered, heentertained this secure Conceit, that he should die in his nest, andmultiplyhisdaysasthesand;andDavidinhisprosperitysaid,heshouldneverbemoved.ButtheLord,byafflictions,taughtthembothtoknow,byexperience,howvainallearthlythingsaretotrustto,andingenuouslytoconfesstheirerror.

2. I reduce thegoodeffects,or fruits,whichare theprincipalendswhyGod giveth good success, to these two heads: (1.) Professed praise andthankfulness to God. (2.) Real proofs of the said thankfulness, in wellusingandemployingthisgoodsuccessforGod.

II.MotivestoPraiseandThankfulness

First, Praise and thank God. For, (1.) It is the chief and most lastingserviceandworshipwhichGodhathrequiredofyou.(2.)Itismostdue,andduetohimonly;healoneisworthy,forofhimareallthings,andheiscalled theGodofpraises. (3.) It is theendwhyGoddothdeclarehisexcellency and goodness, both in his word and works, that it may bematterofpraiseandthanksgiving;alsowhyhehathgivenmanahearttounderstand,anda tonguetospeak, that for them,andwiththem,asbyapt instruments, theymight acknowledge his goodness and excellency;thinkingandspeakingtohispraiseandglory.WhereforeDavid,speakingtohisheart,ortongue,orboth,whenhewouldgivethanks,saith"awake,myglory,andIwillgivepraise."(4.)ThereisnotanyserviceofGodmorebeneficial toman, than tobe thankful; for itmaketh thosegiftsofGod,whichare good in themselves, tobegood to you, and theyare thebestpreservatives of good things to you; nay, thankfulness for formerblessings,arerealrequestsforfartherfavours,aswellasthebestsecurityyouenjoy;forGodwillnotwithdrawhisgoodnessfromthethankful.

Thispraiseandthanksgivingisareligiousservice,whereinamanmakethknown to God, that he acknowledgeth every good thing to come fromhim, and that he is worthy of all praise and glory, for the infiniteexcellency of his wisdom, power, goodness, and all his other holy andblessed attributes, manifested in his word and works; and that he isbeholden toGod for all that he hathhad, nowhath, andwhichhe stillhopethtoenjoy.

Praiseandthanksgivinggotogether,anddifferonlyinsomerespect.Thesuperabundant excellency inGod, shownbyhis titles andworks, is theobjectofpraise.TheabundantgoodnessofGod,showninhistitlesandworks,tohischurch,toyou,ortoanypersonorthingtowhichyouhavereference,istheobjectandmatterofyourthanks.

Second,Directionsforthanksgiving.

These following things,concerningpraiseand thanksgiving,areneedfultobeknownandobserved:

1. Who must give praise and thanks: namely, you, and all that haveunderstandingandbreath,mustpraisetheLord.

2.Towhompraiseandthanksgivingaredue:onlytoGod."Notuntous,notuntous,"saiththechurch,"butuntothynamegiveglory."

3.Bywhommustthissacrificeofthankfulnessbeoffered:evenbyChristonly, theonlyhigh-priestofourprofession,outofwhosegoldencensorourprayersandpraisesascend,andareacceptabletoGodasincense.

4.ForwhatmustwepraiseGodandgivehimthanks:wemustpraisehiminallhisworks,betheyforus,oragainstus;wemustthankhimforallthings,spiritualandtemporal,whereinheisanywaygooduntous.

5.Withwhatmustwepraiseandthankhim:evenwithoursouls,andallthat iswithinus, andwith all thatwehave.Wemustpraise and thankGod with the inward man; praise him with the spirit, and with theunderstanding; praise himwith thewill; praise and thankhimwith allthe affections,with love, desire, joy, and gladness; praise himwith thewhole heart.Wemust likewise praise himwith the outwardman, bothwith tongue and hands; ourwords and our deedsmust show forth hispraise. When our thanks are cordial and real, then they make a goodharmonyandsweetmelody,mostpleasantintheearsofGod.

6. When must we give thanks: always, morning, noon, evening, at alltimes;aslongasweliveandhaveanybeing,wemustpraisehim.

7. How much: we must praise and thank him abundantly. We mustendeavourtoproportionourpraisetohisworthinessandgoodness:aswemustlovehim,sowemustthankhimwithalloursoul,andwithallourstrength.

Third,Theevilofunthankfulness,anddissuasivesagainstit.

Thereisnosinmorecommonthanunthankfulness;forscarceoneoutoften give thanks toGod for his benefits; and thosewho do give thanks,besidesmanyerrorsinthanksgiving,donotthankGodforonemercyintwenty.Manyindistresswillpray,orcryandhowlatleast,astheyofold,forcornandoil;butwhoreturnethproportionablepraisestohisprayers?Whereas the Christian should be oftener in thanks than in prayers,becauseGodpreventethourprayerswithhisgoodgiftsathousandways.

Takeheedthereforethatyoubenotunthankful.Itisamostbase,hateful,and damnable sin. For he that is unthankful to God, is (1.) A mostdishonestanddisloyalman,heisinjurioustoGod,indetainingfromhimhisdue,innotpayinghimhistribute.(2.)Heisfoolishandimprovidentforhimself;forbynotpayinghistributeofthankfulness,anddoingthishomage, he forfeits all that he hath into the Lord's hands; whichforfeiture many times he taketh: but if he doth not presently take theforfeiture,itwillproveworsetotheunthankfulintheend.Forprosperity,withouta thankfulheart,always increasethsin,andpreparesamanforgreater destruction.Themore such a one thrives, themoredothpride,hard-heartedness, and many other evil lusts grow in him. Thisunthankfulnessisthehighwaytobegivenovertoareprobatesense.Suchprosperity always proves a snare, and endeth in utter ruin. For theprosperityoffoolsshalldestroythem.Andwhenthewickedprosper,itisbut like sheep put into fat pastures, that theymay be prepared for theslaughter.Anunthankfulmanis,ofallmen,mostunfittogotoheaven.Heavencanbenoheaventohim;forthereispraisingofGodcontinually.NowtowhomthanksgivingandsingingofthepraisesofGodistedious,tohimheavencannotbejoyous.

Fourth, It concerns you, therefore, that you be much and often inthanksgivingandpraiseuntoGod.Tothisend,attendtothesedirections:1. Stir up your heart to holy resolution and longing desire so to do. 2.Bewareof,andremoveimpedimentstothankfulness.3.Improveall themeansofgainingsuchaframeofmind.

First,Considerthatgratitudeandthankfulnessisthebestservice,beingtheendofallotherworship;and isGod'sdue;and is theendwhyGodgivesmatterandmeansbywhich,andforwhich,weshouldbethankful;and that nothing is more beneficial than thankfulness, nor any thing

more mischievous than unthankfulness, as hath been already shown;consider also, that hearty and constant thankfulness is a testimony ofuprightness;itdothexcellentlybecometheuprighttobethankful.Itisallthehomage,andalltheservicewhichGodrequirethatyourhands,forallthe good that he bestoweth on you. It is pleasant and delightful. It ispossibleandeasythroughthegraceofGod'sSpirit.Itisasmallmatter,towhat God might exact; even as an homage-penny or pepper-corn.Thankfulnessdothelevateandenlargethesoul,makingitfruitfulingoodworks,beyondanyotherduty.Forthethankfulman(withDavid)isoftenconsulting with himself what he shall render to the Lord for all hisbenefitstohim.Lastly,ThisspiritualpraiseandthankstoGodbyChrist,isthebeginningofheavenuponearth,beingpartofthatcommunionandfellowship which saints and angels have with God above. It is thateverlastingservice,whichendurethforever.

Fifth,Impedimentstothankfulness.

Notonlystirupyoursoul to thisgreatdutyofpraiseandthanksgiving,but carefully shun all the impediments thereunto. Amongstmany, takeheedespeciallyofthese:(1.)Ignorance.(2.)Pride.(3.)Forgetfulness.(4.)Doubting of God's love. (5.) Undue affection to the benefits received,especiallytosuchasaretemporal.

1.IfyouareignorantoftheexcellencyandworthofGod'sgoodgift,orifyou misprize things, preferring natural, temporal, or common gifts,before spiritual, eternal, and special graces, peculiar to God's children,youwill either give no thanks at all, (for who can give thanks for thatwhichheesteemethworthlittleornothing?)or ifyoudogivethanks, itwill be preposterous, giving thanks for temporal blessings sooner, andmorethanforspiritualandeternal.Moreover,thoughyoudoknoweachgood gift according to its due value, yet if, through ignorance, youmistake the giver, you will bestow your thanks upon men and secondcauses,butnotonGod,whoisthegiverofeverygoodandperfectgift.

2. If you be proud and highly conceited of your own worth and gooddeservings, youwill expectmatters otherwise thanGodwill think fit togive,asNaamandid,beforehewascleansed;andwhenyoumissofyourexpectation, youwill be so far from thanks, that youwillmurmur and

complain.

3.Thoughyouknowtheworthofthegift,anddoacknowledgethegiver,andalsothinkyourselfunworthyofthegift,yet,ifyouhavenottheseinactualremembrance,ifyouhaveforgottenthem,andtheybeoutofmind,how can you be duly thankful? Therefore, when David calleth uponhimselftobethankful,hesaith,"Forgetnotallhisbenefits."

4.Supposethatyouknowwelltheworthofthegift,anddojudgeyourselfunworthy of it, and remember well that you received it of God, yet, ifthroughmisbelief anddoubting ofGod's love, you think thatGoddothnotgiveittoyouinloveandmercy,butinwrath,ashegaveIsraelaking,your heart will sink, and be so clogged with this fear, that you cannotraise ituptopraiseandthankfulnessforanygiftwhichyouconceivetobesogiven.

5.Supposethatyouarefreefromalltheformerimpediments,yetifyoubetooeagerlyaffectedwiththegift,youwill,inakindofover-joyousness,be so taken up with it, that, as little children, when their parents givethemsweetmeats,orsuchthingsastheymostdelightin,falltoeatingofthe sweetmeat, and run away for joy, before ever they have shown anysign of thankfulness, so you will easily be overtaken in this kind, andneglectGodthatgaveit.

Sixth,Helpstothankfulness.

The helps to thankfulness are most of them directly contrary to theformerhinderances;ofwhich,takethese:

1. Get sound knowledge of God, and of his infinite excellencies, andabsoluteness everyway, and of his independency onman or any othercreature;whence it is, thatheneedethnot any thing thatmanhath,orcando;neithercanhebebeholdentoman:butknow,thatyoustandinneedofGod,andmustbebeholdentohimforallthings.Know,also,thatwhatsoeverGoddoth,bywhatevermeansitbe,hedothitfromhimself,inducedbynothingoutofhimself, being free inall thathedoth.Knowlikewise,thatwhatsoeverwastheinstrumentofyourgood,Godwastheauthorofboththegoodandtheinstrument.

Next, get a clear understanding of the full worth and excellent use ofGod's gifts, both common and special.Wealth, honour, liberty, health,life,senses,reason,&c.consideredinthemselves,andintheiruse,willbeesteemedtobegreatbenefits;butifyouconsiderthemintheirabsence,whenyouare sensible ofpoverty, sickness and the rest, or if yoube soblessedthatyouknownotthewantofthem,thenifyouconsideratelyandhumbly lookuponthepoor,base, imprisoned,captive,sick,deaf,blind,dumb,distracted,&c.puttingyourselfintheircase,youwillsay,thatyouare unspeakably beholden to God for these corporal and temporalblessings.

But chiefly learn to know, and consider well, the worth of spiritualblessings:oneof them, thepeaceofGod,passethallunderstanding.Toenjoythegospeluponanyterms,tohavesalvation,suchasalvationasisofferedbyChrist,tohavefaith,hope,love,andtheothermanifoldsavinggracesoftheSpirit,thoughbutintheleastmeasure,intheveryfirstseedoftheSpirit,thoughnobiggerthanagrainofmustardseed,withneversomuchoutward affliction, is of such inestimable value and consequence,thatitismorethaneyehathseen,orearhathheard,oreverenteredintotheheartofman.Forbesidesthattheleastgraceisinvaluableinitself,itisalso theevidenceofbettergifts,namely, thatGodhathgivenyouhisSpirit,hathgivenyouChrist,andinhimhathgivenhimself,apropitiousandgraciousGod,andwithhimselfhathgivenyouallthings.WhenyouknowGodaright,andhisgiftsaright,knowingallthingsinGod,andGodinallthings,thenyouwillbefullofpraisesandthanks.

2.Behumbleandbase inyourowneyes.Letall thingsbebase inyoureyes,incomparisonofGod,accountthemworthlessandhelplessthingswithouthim.Judgeyourselftobe,asindeedyouare,lessthantheleastofGod'smercies.Forwhatareyouofyourself,butacompoundofdustandsin, unworthy any good, deserving of allmisery? You stand in need ofGod, but not he of you: it is of hismercy that you are not consumed.When you are thus sensible of your ownneed, and that help can comeonlyfromGod,andthatyouareworthyofnogoodthing,thenyouwillbegladandthankfulathearttoGodforanything.Anhumblemanwillbemorethankfulfortheleastmercy,thanaproudmanwillforthegreatest.

3.Frequently reflectupon the infinite excellenciesofGodandhisgreat

benefits.Communewithyoursoul,andcauseittorepresentlivelytoyourthoughts, whatGod is in himself, what to his church, and to you, howprecious his thoughts are to youward. Consider often what God hathdone,andwhathewilldoforyoursoul.Calltomindwithwhatvarietyofgoodgiftshedothenrichhischurch,andhathblessedyou,andyouwillfindthattheywillpassallaccountandnumber.WhenalsoyouconsiderthatGodisfreeinallhisgiftstoyou,whoareunworthytheleastofthem;ifyouwould thusdwellupon these,andsuch like thoughts, theywouldexcite in you a holy rapture and admiration, causing you to break out,with David, into these, or the like praises, "O Lord, our Lord, howexcellentisthynameinalltheearth!"Ithankthee,Ipraisethee,Idevotemyself, asmy best sacrifice to thee. I will bless thy name for ever andever.

4.BepersuadedofGod'slovetoyouinthesegoodthings,whichhegivethtoyou:First,Helovethyouashiscreature,andifonlyinthatrespecthedoth preserve you, and do you good, you are bound to thank him.Secondly, You know not but God may love you with a special love tosalvation; God's revealed will professeth as much, for you must notmeddlewiththatwhichissecret.Iamsurehegivethall-sufficientproofofhis love,makingoffersof ittoyou,andwhichyouaredailyreceivingthe tokensof,both in themeansof this life,and thatwhich is tocome.Did not he love you, when, out of his free and everlasting goodwilltowardsyou,hegavehisSon todie foryou, thatyou,believing inhim,shouldnotdie,buthaveeverlastinglife?Whatthoughyouareyetinyoursins,dothhenotcommandyoutoreturntohim?andhathhenotsaid,hewillloveyoufreely?Whatthoughyoucannotturntohim,norlovehimasyouwould, yet applybyhumble faith to theLord JesusChrist, as youronly saviour andgreatphysician, andendeavour, in theuseof all goodmeans,tobe,anddo,asGodwillhaveyou;thendoubtnotbutthatGoddothloveyou;andpatientlywait,tillyouseeitintheperformanceofallhisgraciouspromisesuntoyou.

Seventh,SignstoknowwhenGodgivethgoodthingsinlove.

If you would consider things aright, you may possibly know withcertainty,thatthegoodthingsyouhavereceivedofGod,arebestowedinlove to you; I will only ask you these questions: Hath God's mercies

excited you to labour more diligently to please him well in all things?Haveyouhadawilltobethankfulupontheconsiderationthereof?Or,ifyou find a defect and barrenness herein, hath not this unfruitful andunthankfulreceivingofblessingsfromGod,beenagreatburdenandgriefof heart to you? If so, this is an evident sign thatGod gave those goodthingstoyouinlove,becausethisholyandgoodeffectiswroughtinyoubythem.Again,DoyouloveGod?WouldyouloveGod,andhisways,andordinancesyetmore?ThisproveththatGodlovethyou;fornomancanloveGod,tillGodhathfirstlovedhim.Likewise,DoyoulovethechildrenofGod?ThencertainlyyouareGod'schild,andarebelovedofGod.Bythesethingsyouhaveproofofyourcallingandelection,thatyouarenowtranslated from death to life. So that, though Godmay give you somethings in anger, as a father giveth correction, yet he never giveth anythinginhatredandinwrath,ashedothtohisenemies."AllthingsworktogetherforgoodtothemthatloveGod;"therefore,whatsoeverhegivethtosuch,isinlove.

5.Prefer thehonourandgloryofGod,beforeandaboveall things thatmaybebeneficial to yourself: prefer, likewise, thekindness and loveofGod,inthegift,farabovethegiftitself;thenyouwillneverbesotakenupwiththeenjoymentofthegift,astoforgettogivepraiseandthankstothegiver.

6.Untotheformerhelps,addthis:Layaholycommanduponyoursoul,andstrictlychargeyourselftobethankful;and,sinceyouhavesuchgoodreasonforit,makenoexcusesagainstit,butsay,withDavid,"BlesstheLord,Omysoul;andallthatiswithinme,blesshisholyname."

Lastly, To all other means, join earnest prayer to God, to give you athankfulheart. It isnotall the reasonsyoucanallege for it,norall themoralpersuasionsyoucanproposetoyourself,caneffectit,thoughthesebegoodmeans,yea,God'smeans,yetifyougoabouttoraiseyourhearttoit,inthepowerofyourownmight,allwillbevain.ForasyoucannotpraybutbyGod'sSpirit,soneithercanyougivethanksbutbythesameSpirit.Thereforesay,asDaviddid,"Renew,OLord,arightspiritinme;andopenmylips,thatmymouthmayshowforththypraise."

III.OftherealProofsofGratitudeandThankfulnesstoGod

It isnotenoughtoprofessandutterpraiseand thanks toGod;butyoumustgiverealproofthereof.

1.BydevotingandgivingyourselftoGod;tobeatthewillofhim,whoisyour sovereign Lord, who giveth you all that you have, who is alwaysgiving unto you, and always doing you good; paying your vows to himthat performs his promises to you. Let it appear that you acknowledgehim to be such a one as you say in your praises, and that you standobligedandbeholden tohim indeed, as you say inyour thanks, in thatboth,intheframeofyourheart,andtheconductofyourlife,youbehavetowardshimasonewhoonly isexcellent,whoonly isGod,whoisyourGod,theGodofyour lifeandsalvation;andthat inallholyservice.Forthanks-living is the bestway of thanksgiving, and it is a divine saying,"Thegoodlifeofthethankful,isthelifeofthankfulness."Wherefore,letevery newmercy quicken your resolution to persevere and increase inwell-doing, serving God so much the more "with gladness of heart,becauseoftheabundanceofallthings."

2.Dogoodwith thoseblessingswhichGodgiveth you.,For every goodgiftisgiventoamantoprofitwithal;notonlyhimself,buteverymemberof that body, whereof he is part.Whatsoever good gift God hath givenyou,whether temporalor spiritual, itmustbeemployed toGod'sglory,and to your neighbour's good, as well as to your own, as you haveopportunity. If riches(andthesamerulewill serve forhealth,strength,wisdom,skill,&c.)begiventoyou,youmusthonourGodtherewith,andasGoddoth prosper you in any thing, youmust communicate to themthat need, as to the poor, sick,weak, simple, and ignorant. IfGod giveknowledge,faith,spiritualwisdom,abilitytopray,oranyotherofhisrichgraces, youmust not hoard themup, and keep them reserved for yourown private benefit, but you must communicate them to others, andimprovethemforthepromotingtheirspiritualgood,andedifyingtheminfaith,hope,andlove.

BycommunicatingyourgoodandcommongiftsofGodinthissort,youmake yourself friendswith them, against a day of need; andwhen youhonourGod,anddogoodwith the talentswhichGodputteth intoyourhand, then you make the best improvement of them. He who thuswalketh with God in prosperity, shall certainly find him to be his sure

friend in adversity, andwhenhe shall be put out of his stewardship atdeath, thenhe shall be received into the everlastinghabitations.When,themoreyouprosper,thebetteryoudesireandendeavourtobe,anddo,more good, this is an infallible proof of true thankfulness, and is anevidentsignthatyouwalkwithGodinprosperityashewouldhaveyou.

Givealldiligence,therefore,tolearnthislesson,Howtobefull,andhowtoabound;butknow, itcanbe learnednowherebut inChrist's school,andcanneverbepractisedbutbyChrist'sstrength.This is itwhichtheapostle had learned, and said, hewas able to do it throughChrist thatstrengthenedhim.It isamostneedfulandhighpointof learning, tobeinstructed,andtoknow,everywhere,andineverything,howtobefull,andhowtoabound:ofthetwo,itismorerareanddifficult,thantoknowhow tobe abased, and to sufferwant,which shall be the subject of thenextchapter.

CHAPTERX:DirectionsforWalkingwithGodunderAfflictions

EVERY day will bring forth its evil and cross; whether lighter andordinary, ormore heavy and extraordinary. The first sort riseth partlyfromthecommonfrailtiesof thepersonswithwhomyouconverse,andpartly fromyour own; as frompride andpeevishness, and suspicionofevil, &c. Such as discourtesies from those of whom you expectedkindness; imperiousness, and too much domineering of superiors;sullenness, negligence, and disregard from inferiors; and awkwardnessandperversenessinthepersonsandthingswithwhichyouhavetodo.

First,Rulesconcerninglightercrosses.

1.Laynot these toheart,make themnot greater than theybe, throughyour impatience,asmanydo,who,uponevery lightoccasionofdislike,cast themselves into suchahell of vexationanddiscontent, that all theblessings they enjoy, are scarcely observed, or can make their livescomfortable.Whereas, wisdom should prevent, and love and prudenceshouldcoverandpassbymostofthese;seeing,asifyousawnot:orifyouwill giveway to any passion at these, let it bewith hatred of their andyoursin,whichisthecauseofthese,andallothercrosses.

2.Theseshouldcauseyoutopity,andpray for, themthatgiveyouthisoffence; and for yourself, whomany times without cause take offence.Youmay,ifneedrequire,showyourdislike,andadmonishtheoffender,providedyoudoitwith"meeknessofwisdom;"butlearnherebytowarnyourself,thatyougivenotthelikeoffence.

Second,Directionshowtobearallafflictionswell.

But whether your crosses and afflictions be imaginary only, or real;whether from God immediately, or fromman, whether light or heavy,followthesedirections:1.Benottransportedwithpassionandanger,likeproudLamech,andfrowardJonas.2.Benotoverwhelmed,orsullenwithgrief,likecovetousAhab,andfoolishNabal.But,3.Bearthempatiently.4.Bearthemcheerfullyandthankfully.5.Bearthemfruitfully.

1st,Remediesagainstsinfulanger.

Tohelpyou,thatpassionandheatofangerkindlenot,oratleastbreaknotoutbeyondduebounds,

1. Convince your judgment thoroughly, that passion and rash anger isforbiddenandhatedofGod.Itisafruitoftheflesh.Aworkofthedevil.Bredandnourishedbypride,folly,andself-love.Also,thatitsurprisethallthepowersofrightreason,puttingamanbesidehimself,causinghimtoabusehistongue,hands,andthewholeman;makinghim,likeafool,to cast firebrands at every thingwhich crossethhim, and that not onlyagainst his neighbour and dearest friends, but against God himself.Consider,likewise,thatitmakethamanunfittopray,toheartheword,ortoperformanyworshiptoGod;andunfittospeakorhearreason,orto

giveorreceivegoodcounsel.Godforbiddethhischildrenthecompanyofthefroward,andsaith,thatsuchaonedothaboundintransgression;andthat"thereismorehopeofafoolthanofhim."Wherefore,hemustneedsbe exposed to all the just judgments ofGod, temporal and eternal. Forwhichcause, fix inyourmindsuchanabhorrenceof thisvice, that youmaybewareandshunitwithallcaution.

2.Observewatchfullywhenangerbeginnethtokindleandstirinyou,andbeforeitflameandbreakforthintospeechorbehaviour,setyourreasonat work, to prevent or restrain it. Nay, set faith at work, having inreadiness,uponyourmind,suchpertinentscripturesasthese:"Beangry,but sinnot;"and"anger resteth in thebosomof fools."Shall I thensinagainstGod?ShallIthusplaythefool?

Rulestoknowwhenangerissinful.

Yousininyouranger,1.Whenitiswithoutcause;aswhenneitherGodisdishonoured,nor yourneighbouror yourself indeed injured;when it isfortrifles,andonlybecauseyouarecrossedinyourwillanddesire,andthe like; but chiefly when you are angry with any for well doing. 2.Thoughyouhavecause,yet if itextinguishyour lovetothepersonwithwhomyouareangry;sothatyouneglectthecommonandneedfulofficesthereof.3.Whenitexceedethduemeasure,aswhenitisovermuch,andoverlong.4.Itissinfulwhenitbringethforthevilandunseemlyeffects,suchasneglect,orillperformanceofanydutytoGodorman;alsowhenit breaketh out into loud, clamorous, or reviling speeches, or intochurlish, sullen,or indecentbehaviour, orwhen it is attendedwithanyinjuriousact.

3.Ifyoucannotkeepangerfromrisingwithinyou,yetbesurethatyoubind your tongue and hand to good behaviour. Make a covenant withthem, and charge them not to show it, nor partake with it any fartherthanconsideratereason,andgoodconscienceshalladviseyou.Setalawtoyourself,thatyouwillnotchide,norstrikewhileyouareintheheatofanger.Iftherebecauseofeither,deferituntilyouhavemoregovernmentoveryourself.Ifyousay,that"Ifyoudothemnotinyourheat,you"shallnotdothematall;"Ianswer,that,insayingso,youdiscoveragreatdealoffollyandweakness.Iamsureyouneverdothemwellinpassion.And

conscienceofdutyshouldleadyoutochidingandcorrectingwhenthereiscause,notpassion:for, init,youserveandrevengeyourselfupontheparty,butnotGod.

4.Bothbefore,andwhenyouareangry,seeGod,bytheeyeofyourfaith,aspresentwithyou,inhearingandlookinguponyou.Thiswillmakeyoupeaceableandquiet,causingyounotonlytoholdyourhandsandtongue,as you findby experience youuse to do,when some reverend friend ispresent;butthiswillcalmandabatetheinwardheatandpassionofyourmind.

5. If you feel your corruption and weakness to be such, and theprovocationtoangersogreatthatyoufearyoucannotcontainyourself,then,if itbepossible,avoidalloccasionsofanger,andremoveyourself,in a peaceable and quietmanner, from the person, object, or occasionthereof.Andatalltimesshunthecompanyofanangryman,asmuchasyourcallingwillgiveyouleave,lestyoulearnhisways.

6.Howsoeveritmayhappenthatangerkindlesinyou,andbreakethout;besurethatyousubdueitbefore itgrowintohatredofhimwithwhomyouareangry.Forthiscause letnotthesungodownuponyourwrath;youknownotwhathatreditmaygrowintobeforemorning.AndthebestmeansthatIknowtosubdueit, is, ifyoufindyourhearttoriseagainstany,prayheartily toGodforhiminparticular, forhisgood; to thisyouarecommanded.Andbesofarfromseekingrevenge,thatforceyourselftobe loving andkind, showingall goodofficesof lovewithwisdom, asyoushallhaveoccasion;overcomingevilwithgood.PrayalsotoGodforyourself, thathewouldpleasetosubduethispassioninyou.Thisactoflove tohimwithwhomyouareangry,performedbeforeGod, inwhosesightyoudarenotdissemble,willexcellentlyquenchwrath,andpreventhatredagainsthim,andwillgiveproofbetweenGodandyourconsciencethatyoulovehim.

If,pleadingforyourself,youshallsay,"Itismynaturalconstitutiontobecholeric, and flesh and blood will have their course;" know, this is tonourishyourpassion.Knowalso,itisawickedandhatefulconstitutionofbody,whichcameinwiththe fall.Andfleshandbloodshallnot inheritthekingdomofGod.Saynot,"Iamsocrossedandprovoked,never"any

thelike;"forChristwasmoreinjuredandmoreprovokedthanyou,andyetneverwasinapassion.AndyouprovokeGodathousandtimesmoreevery day, yet he is patientwith you. Say not, "It is such a headstrongpassion, that it is"impossible tobridleandsubdue it;" for, Icanassureyou, that by using means, these prescribed, if you also do often, andmuch, abase yourself before God for your passion and folly, and dailyrepent thereof, and watch over yourself, you may, of most hasty andpassionate,becomemostmeekandpatientbeforeyoudie.Ihaveseenitin old men (whose age in itself giveth advantage to peevishness andfrowardness) who were exceedingly passionate in their youth, yet,through the grace of God, by constant conflict against this vice, haveattainedtoanadmirabledegreeofmeekness.

2d,Thecureofworldlygrief.

Next, as carnal anger, so worldly grief must be avoided in all sorts ofcrosses.For, by it, you repine againstGod, fret againstmen, andmakeyourselfunfitfornatural,civil,andspiritualduties,andifitbecontinued,itworkethdeath.

The best remedy against worldly sorrow for any affliction, is to turn itintogodlysorrowforsin,whichisthecauseofallourtroubles.Thiswillworkrepentancetosalvation,nevertoberepentedof;andwilldriveyoutoChrist, inwhom, if you believe, youwill have joy and comfort; evensuch joy unspeakable as will dispel and dry up both this and all othergriefs whatsoever. For godly sorrow doth always, in due time, end inspiritualjoy.

Third,ThenatureofChristianpatience.

Inthethirdplace,IproceedtoshowthenatureofChristianpatience.Bypatience,Idonotmeanastoicalsenselessness,ordullstupidity,likethatofIssachar;noryetacounterfeitpatience,likeEsau's,andAbsalom's;noramere civilormoralpatience,whichwiseheathens, to free themselvesfromvexation,and forvain-gloryandotherends,attained to;noryetaprofanepatience,ofmeninsensibleofGod'sdishonourorafflictinghand;norapatienceper-force,whenthesuffererismerelypassive,becausehecannot relievehimself:butaChristianholypatience,whereinyoumust

hesensibleofGod'shand,andwhenyoucannotbutfeelanunwillingnessinnaturetobearit,yet,forconsciencetowardsGod,youdosubmittohiswill,andthatvoluntarily,withanactivepatience,causingyourselftobewillingtobearitsolongasGodshallplease;aftertheexampleofChrist,Notmywill,butthinebedone.TheexcellencyofChrist'ssufferingswasnotinthathesuffered,butinthathewasobedientinhissufferings.Hewas"obedienttothedeath."Solikewisenoman'ssufferingisacceptable,ifhebenotactiveandobedientinsuffering.

ThispatienceisagraceoftheSpiritofGod,wroughtintheheartandwillof man, through believing, and applying the commandments andpromisesofGodtohimself;whereby,forconscience'saketowardsGod,hedothsubmithiswill toGod'swill,quietlybearing,withoutbitternessand vexation, all the labour, changes, and evil occurrenceswhich befalhim in thewhole course of his life,whether fromGod immediately, orfromman:asalsowaitingpatientlyforallsuchgoodthingsasGodhathpromised,butyetaredelayedandunfulfilled.

Fourth,MotivestoChristianpatienceunderadversities.

Toinduceyoutoget,andtoshowforththisholypatience,know,thatyouhavegreatneedofit,andthatintheserespects:

1.Youarebuthalf aChristian, youare imperfect, andwantaprincipalgraceintheChristianlife, ifyouwantpatience:thusSt.Jamesargueth,implying that he who will be entire, and want nothing to make him aChristian, must have patience. This passive obedience is greater thanactive;itismoreexcellent,andmoredifficulttoobeyinsuffering,thantoobeyindoing.

2. You cannot have a sure possession of your soulwithout patience: inyourpatience"possessyeyoursouls,"saithourSaviour.Amanwithoutpatience, is not his ownman: he hath not power to rule over his ownspirit, nor yet of his own body. The tongue, hands, and feet of animpatient man will not be held in by reason. But he that is patient,enjoyethhimself,andhathruleoverhisspirit;noafflictioncanputhimoutofpossessionofhimself.

3.TherearesomanyoppositionsandhinderancesinyourChristianraceand warfare, that, without patience to suffer, and to wait, you cannotpossibly bring forth good fruit toGod, nor hold out your profession ofChristianity to the end; butwill decline, and give over before you haveenjoyedthepromise.Thereforeyouarebidtorunwithpatiencetheracethat is set before you. And the good ground is said to bring forth fruitwith patience; and the faithful are said through faith and patience toinheritthepromises.

4. Patience worketh experience, without which no man can be anestablishedChristian:thisexperiencebeingofthehighestusetoconformthesoulofaChristianinthegreatestdifficulties.Thismustbesaidofthenecessity,togetherwiththebenefitofpatience,thatyoumayloveit,andmaydesiretohaveandshowit.

Fifth,MeanstogainChristianpatienceunderafflictions.

Bywhatmeansyoumayattainitfolloweth:

1.Spendthosepassionsonyourlusts,whichwarinyourmembers,whichareexercisedonotherobjects;falloutwiththem,andmortifythem;fornothingmakethamanimpatient,somuchashis lustsdo,bothbecausetheywillneverbesatisfied,anditisdeathtoamantobecrossedinthem;and because the fulness of lusts causeth a guilty conscience, whencefollowethimpatienceandtroublesomevexationuponeveryoccasion,likethe ragingsea,whichwitheverywinddoth foamandrage,andeastupnothingbutmireanddirt.AndasSt.Jamessaith,"whencearewarsandfightings,"(soIsayofallotherfruitsofimpatience)butfrom"yourlustswhichwarinyourmembers?"Takeawaythecausesofimpatience,thenyouhavemadeagoodadvancetowardsgainingChristianpatience.

2. Lay a good foundation of patienceby beinghumble and low in yourown eyes, through an apprehension that you are less than the least ofGod's mercies, and that your greatest punishments are less than youriniquities have deserved. As Christians abound in humility sowill theyabound in patience, witness the examples of Abraham, Moses, Job,David,andothers.

3. Labour to gain and improve the Christian graces of faith, hope, andlove: all and either of these calm the heart, and keep it steady inadversity.Forbesidesthat,theyquiettheheartintheassuranceofGod'slove in Christ. For "being justified by faith, we have peace with God,rejoice in hope;" whence proceed joy and patience in tribulation. Andwho can be impatientwith himwhomhe lovethwith all his heart andstrength? These graces also furnish the Christian with an ability ofspiritualreasoninganddisputingwithadisquietedsoul,wherebyitmaybehappilycomposed,andbroughttopossessitselfinpatienceunderanyadversity.

Wherefore the fourth means of patience is, to do as David did,whensoeveryoufindyourheartbegintofretandbeimpatient,youmust,beforepassionorgriefhathgotthemasteryoveryou,askyoursoulwhatis thematter;andwhy it is sodisquietedwithinyou.Thisdoseriously,and your heart will quickly represent to you such and such afflictionsaggravatedbymanycircumstancesofdistress.Allwhichyoumustanswerby the spiritual reasoning of your faith, founded on the word of God,wherebyyoumayquietyourheart,andputyourgriefstosilence.

Whatsoevertheafflictionbethatmaytroubleyou,youmaybefurnishedwithreasonswhyyoushouldbepatient,either(1.)FromGodthatsentit:(2.)Fromyourself,onwhomitlieth:(3.)Fromthenatureanduseoftheaffliction itself: (4.) By considering the evils of impatience: (5.) Bycomparing theblessings youhave, andare assured that you shallhave,withthecrossesyouhave,especiallyifpatientlyendured.Fromalltheseconsiderationsyouwillseereasonwhyyourheartshouldbequietunderthegreatestafflictions.

First, Consider well, that whatsoever the trouble and cross be, andwhosoever be the instrument of it, either in the sense of evil, or in thewantofgoodpromised,itcomesfromGodyourFather,(1.)Whodothallthings according to the wisdom and counsel of his own will; (2.)Whodothafflictwithmosttenderaffection;(3.)Whocorrectethandafflictethin measure; (4.) Who hath always holy purposes and ends in allafflictions,directingthemforyourgood.

1. Consider that it was God who did it. "There is no evil" (that is of

punishment)"inacity,whichtheLordhathnotdone,"saithAmos.—"ItistheLord,lethimdowhatseemethhimgood,"saithEli."Iopenednotmymouth,"saithDavid,"becausethou(Lord)didstit.""TheLordgave,andtheLordhathtakenaway;blessedbethenameoftheLord,"saithJob.

2.AllthisGoddothtohischildrenwithafatherlyaffection,inmuchloveand pity. He hath your soul still in remembrance, while you are inadversity.Yea,hebearethsomepartoftheburdenwithyou:for,speakingafterthemannerofman,hesaith,thatinalltheafflictionsofhischildrenbe isafflicted.Hedelightethnot inafflictingthechildrenofmen,muchlesshisownchildren.

If you ask, Why then doth he afflict, or why doth he not ease youspeedily?Iaskyou,whyatender-heartedfather,beingasurgeon,whoisgrievedand troubledat thepainandanguishwhichhehimself causethhischild to feelbynecessaryoperation,dothnotwithstandingapply theburningirons,andsufferthoseplasterstoafflicthimforalongtime?Youwillsay,Surethewoundormaladyofthechildrequiredit,andthatelseitcouldnotbecured.ThisisthecasebetweenGodandyou:God'sheartistender,andyearnethtowardsyou,whenhishandisuponyou:thereforebearitpatiently.

3.Godafflictethyouinmeasure,fittingyourafflictionforkind,time,andweight, according to the strength of gracewhich he hath already givenyou,orwhichcertainlyhewillbestowuponyou.Hedothneverlaymoreuponyou, thanwhatyoushallbeable tobear,andwillalwayswith thecross and temptation,makeaway to escape.Thehusbandmanwillnotalwaysbeploughing,andharrowingofhisground,butonlygiveth it somuchasithathneedof,orasthenatureorsituationofthesoilrequireth.Solikewisehethreshethhisdiverssortsofgrain,withdiversinstruments,according as the grain can endure them: "the fitches are not threshedwithathreshinginstrument,neitheristhecart-wheelturnedaboutuponthecummin;bread-cornisbruised,becausehewillnoteverbethreshingit, nor break it with the wheel of his cart, nor bruise it with hishorsemen." If the husbandman do all this by the discretion wherewithGodhath instructedhim; canyou think thatGod,who isWonderful incounsel, and excellent in working, will plough and harrow any of hisground,orthreshanyofhiscorn,abovethatwhichisfit,andmorethan

hisgroundandcorncanbear?Shouldnothisgroundandcornthereforebepatientatsuchtillage,andatsuchthreshing?

4. God's end in afflicting, is always his own glory in your good; as, tohumbleyou,andtobringyoutoasightofyoursin,tobreakupthefallowground of your heart, that you may sow in righteousness and reap inmercy, to harrow you, that the seed of gracemay take root in you. AllGod's afflictions are to remove impediments of grace: "By this," saithIsaiah,"shalltheiniquityofJacobbepurged;andthisisallthefruit,totakeawayhis sin."All theploughing isbut tokillweeds, and to fit thegroundforseed;allthethreshingandwinnowing,isbuttoseverthechafffromthecorn;andallthegrinding,andboultingbyafflictions,isbuttoseverthebranfromtheflour,thatGod'speoplemaybeapureoffering,acceptable to him. Or else he afflicts, that his children might haveexperience of his love andpower in preserving anddelivering them, orthattheymighthavetheexercise,proof,andincreaseoffaith,hope,love,andotherprincipalgraces,whichserveforthebeautifyingandperfectingof aChristian.Goddoth judgehis childrenhere, that theymay repent,andbereformed,thattheymaynotbecondemnedwiththeworld.God'sendinchasteningyou,willbefoundtobealwaysforyourgood,thatyoushallbeabletosay,"Itwasgoodformetobeafflicted."Foritis"thatyoumay be partakers of his holiness," and accordingly of his glory andhappiness. Bear therefore all afflictions patiently, for they are for yourgood.

If thisbeyourcrossand trouble, thatyouwantmanyof thegracesandgoodgiftsofGodwhichhehathpromised:knowalsothatthisdeferringtogivegracesandcomforts,isofGod,notoutofneglectorforgetfulnessof you;butofwiseandgoodpurposes towardsyou.As to inflameyourdesiresmoreandmoreafter them;and, thatyoushouldseektheminabettermanner.Itislikewisetotryyourfaithandhope,whetheryouwilldohimthathonour,astowaitandrestuponhisbareword.Whenyouarefit forthem,youshallhavethem.Youmustthereforechargeyourheartyettowaitpatientlyforthem,consideringthefaithfulnessandpowerofGodthatpromised:andthatallthepromisesofGodareyeaandameninChrist.Heiswise,trueandabletofulfilthemintheduetime,andinthebestmanner:for"faithfulishethathathpromisedandwillfulfilit:"and

"yetalittlewhile,andhethatshallcome,willcome,andwillnottarry."

Secondly, When the soul beginneth to be disquieted, consider howunworthyyouareofanyblessing,howworthyyouareofallGod'scurses,yea,ofeternaldamnation inhell;and that justly;becauseof thesinsofyournature,ofyourheart,andofyourlife.Whenyoudothus,yourheartwillbequietandcontented,youwillsaywiththechurch,whatsoeveryourtrouble be, "I will bear the indignation of the Lord, for I have sinnedagainsthim."Hewhoacknowledgeththathehathdeservedtobehanged,drawn,andquartered,foranoffenceagainsttheking,ifthekingwillbesomercifulthatheshallescapeonlywithaseverewhipping,torememberhimofhisdisloyalty,(thoughhesmartterriblywiththoselashes,)yetinhismindhecanbearthempatientlyandsubmissively.Ifyouthinkthus,"Ideservemorepunishmentinthiskind,nay,inanyothermoregrievousthanthis;mypunishmentislessthanmineiniquitiesdeserve,forImighthavebeenlongsincedespairingintorments,andpastallmeansandhopeofsalvation;butI live,andhavetimeandmeanstomakeagooduseofmyafflictions;"thesethoughtswillcauseyoutosay,WhydoI,whoamalivingman, complain for the punishment ofmy sin, which is somuchlighter than my desert? And will say, with the church, in all yourdistresses,"It isGod'smercy it isnotworse. It isGod'smercyIamnotutterlyconsumed."

Thirdly, when your soul beginneth to be impatient under afflictions,whetherinsoul,body,orestate;considerthenatureanduseofthem.Totheeyeofsensetheyareevilaspoison,hurtfulanddangerous;buttotheeye of faith, they are good and useful, as physic,most healthful to thesoul,andsaving.God,theskilfulphysician,hathquitealteredthenatureofcrossestohischildren;hethatbringethlightoutofdarkness,soordersafflictions,thattheybecomegoodantidotesandpreservativesagainstsin,and good purgatives of sin. The sting and curse of the cross, whichremainethtothewicked,isbyChrist'spatientsuffering,andGod'smercy,taken quite away out of the afflictions of believers. Afflictions to thegodly, are not properly punishments, serving to pacify God's wrath forsin;butareonlychastisementstoremovesin,andareexercisesofgraces,andmeansofholiness.Fortheyserveeithertopreventevil,ortoreformit; either toprepareway for grace, toquickenand increase grace, or to

discoverandgiveproofofit.Godisawiseandskilfulrefiner,heknowshowtopurgehisgold,bycastingitintothefireofaffliction;whichfireisnotthesametothedross,thatitistothegold;itconsumesthedross,butrefineth thegold, that itmaybe fit tobemadeavesselofhonour.Fireservethtotrygold,aswellastopurgeit;forpuregold,thoughitremaininthefiremanydays,thefirecannotwasteit;whenitisoncepure,itwillholditsweightstillforalltheburning.HenceitisthatthePsalmistsaith,"It is good for me that I have been afflicted, that I might learn thystatutes;" and the apostle saith, "All things work together for good tothemthatloveGod."Heisafrowardandfoolishperson,who,beingsickof a deadly disease, doth not patiently and cheerfully bear the gripingsandsicknessofstomach,whenheknoweththissickness,causedbybitterphysic,isforhishealth.

Youwillsay,ifyoucouldfindthatyourafflictionsdidyouanygood,youshouldnotonlybepatient,butcheerfulunderthem.

Ianswer,Whatsoeveryoufeel,faithinGod'swordwilltellyou,thattheynowdoyougood,andhereafteryoushallfeelthebenefitofit.Thebenefitofphysicisnotalwaysfeltthedayyoutakeit,butchieflywhenthephysichath done working. The chief end why God trieth and purgeth you byafflictions,is,thathemayhumbleyou,andproveyou,todoyougoodatyourlatterend.Youshouldthereforebepatientinthemeantime.

Fourthly,Ifyetyourheartremaindisquieted,becauseofyouraffliction;considerwithyourself,whatharmimpatiencewilldoyou,comparedwiththe good that will follow a patient enduring of it. For, besides that itdepriveth you of your right understanding, and maketh you to forgetyourself,asIhavesaid,eventoforgetyourdutybothtoGodandman;itisthereadiestmeanstodoubleandlengthentheaffliction,nottoabateit,and take it off. That parent who intended to give a child but lightcorrection, if he be impatient and rebellious under it, is hereby moreincensed,anddothpunishhimmoreseverely.Butif,inanyaffliction,youdopatientlysubmityourselfunderGod'smightyhand,besides theeaseand quiet it giveth to the soul, and experience and hope which itproducethinyou,itisthereadiestmeansofseasonabledeliveranceoutofit;forthenGodwillexaltyouinduetime.Godiswise,andtoostrongtobeovercomebyanymeans,butbyferventprayerandhumblesubmission

tohiswill.

Fifthly,Ifyetyourmindbedisquietedwithinyouatanycrosses;thatyoumayquietyoursoul,youmustnot,asmostdo,onlyconsidertheweightandnumberofyourcrosses,togetherwiththeirseveralaggravations;butwithal seriously think upon the manifold mercies and favours of God,both in the evils youhave escaped, and in the benefitswhich youhavereceivedanddonowenjoy,andwhich,throughChrist,youhavecausetohopetoreceivehereafter.Butamongstallhismercies,forgetnotthisone,which you have already, God hath given Christ unto you, whereby hehimself is yours, as your all-sufficientportion.Now, if youhaveChrist,youhave,withhim,allthingsalsowhichareworththehaving.

When youhave thusweighed impartially blessings andmercies againstcrosses,youwilltellme,thatforonecross,youhaveahundredblessings,yea,ablessing inyour crosses, andyouwill say, that thisonemercyofbeinginChrist,aloneweighethupallcrosses,andmakeththemaslightasnothing;givingyousomuchmatterof joyand thankfulness, even inthemidst of affliction, that you can neither have cause nor time to beimpatient, or to repine at any affliction, but to rejoice even in yourtribulations.

Andas for the time tocome,whenyou thinkuponallyourcrossesandsufferingsofthispresenttime,yetreckon,that"theyarenotworthytobecomparedwiththeglorythatshallberevealedinyou."Fortheyarebutshortfortime,andlightforweight,beingcomparedwiththeeverlastingweight of glory which they will work for you, if you endure thempatiently. I will say nothing of the shortness and lightness of yourafflictions, incomparisonof thefarmore intolerableandeternalweightoftormentsinhell,whichyouescape:andincomparingafflictionswithglory,Iwillpointouttoyouonlytheapostle'sgradation;youshallhave,foraffliction,glory,forlightaffliction,weightofglory;forshortaffliction,aneternalglory;forcommonandordinaryaffliction,excellentglory.Andalthough it might be thought that he had said enough, yet he addethdegrees of comparison; yea, goeth beyond all degrees, calling it moreexcellent,farmoreexcellent:forthushesaith,"Ourlightaffliction,whichis but for a moment, worketh for us a far more excellent and eternalweightofglory."Indeed,youmustnotlookatthethingswhichareseen

withtheeyeofsense,butatthingswhicharenotseen,whicharespiritualandeternal,seenonlybytheeyeoffaith.

You will say, If you did but bear afflictions for Christ, then you couldrejoiceinhope;butyouofttimessufferafflictionsjustlyforyoursin.

I answer, Though this place principally points to suffering for Christ'scause,yetitisallone,inyourcase,ifyoubearafflictionspatientlyforhissake. Amanmay suffer afflictions for Christ twoways: First,When hesuffereth for his religion and for his cause. Secondly, When a mansufferethanythingwhichGodlayethuponhim,quietly,forChrist'swillandcommandmentsake.Thislatterismoregeneralthantheformer,andtheformermustbecomprehendedinthislatter;elsetheformersufferingforChrist'scause,ifitbenotinloveandobedience,andforChrist'ssake,outofconscience to fulfilhiswill, isnothing:whereashe thatendurethpatientlyGod'sjustpunishmentforsinforChrist'ssake,endeavouringtosubmit hiswill to thewill of Christ; thisman suffers, that is, patientlyendureth affliction for Christ, though he never suffer for profession ofChrist: and, if such a one were put to it, he would readily-suffer forChrist'scause.Andsuchafflictionsasthese,thuspatientlyendured,workalsothisexcellentweightofglory,aswellastheother.

By these and the like reasoningsof faith, youmaypossess your soul inpatience,asDavidandothershavedone,bycastinganchoronGod,andon his word, fixing their stay and hope in him. Let the issue of yourreasoning be this: I will wait on God, and yet, for all the causes ofdistress,praisehimwho is thehealthofmycountenance,andmyGod.ThusDavidquietedhisheart,whenheheardtidingsthathiscityZiklagwasburnt,andthathiswivesandallthathehad,togetherwiththewivesand children of all his soldiers,were carried captive; andwhen he sawthathissoldiersbegantomutiny,andheardthemspeakofstoninghim,heencouragedhimselfintheLordhisGod.AndgoodJehoshaphat,inhisdesperatecondition,castanchorhere,saying,"OourGod,weknownotwhattodo,butoureyesareonthee."Thus,bytheexerciseofyourhopeinGod, theheartmaybewroughtuntomuchpatienceandquietness inalldistresses.

Afarthermeansofpatience is,Observethepatienceofothers,asof the

prophetsandfaithfulservantsofGod,whoarerecordedinscripture,andleftasexamplesofsufferingaffliction,andofpatience."Wecountthemhappy thatendure,"saithSt.James; "youhaveheardof thepatienceofJob,andhaveseentheendoftheLord;thattheLordisverypitiful,andoftendermercy."ButespeciallyrepresenttoyourthoughtsthepatienceofyourheadandSaviour.JesusChrist,whomyoupiercedbyyoursins,whoasalamb,dumbbeforetheshearer,openednothismouth.Now,ifyouwouldconsiderhimwhoistheauthorandfinisherofyourfaith;whoenduredsuchcontradictionofsinners,&c.andsuchintolerableanguishofsoul,whenhewrestledwithhisFather'swrath;thenyouwouldnotbewearied nor faint in yourminds, when you are under any affliction. Ifwith Christ you set the joy before you, you will be able to endure thecross,anddespisetheshameofallpersecutionforwelldoing,andsorunthatracewhichissetbeforeyouwithpatience,thatyoushallintheendsitdownwithChristattheright-handofthethroneofGod.

Sixthly, Pray much for patience, waiting patiently for it; and withoutdoubt, the God of patience and consolation, who hath commanded it,whoseeththatyouhaveneedofit,andwhohathpromisedtogiveyouallyourpetitionswhichyoumakeaccordingtohiswill,willsurelygiveyoupatience.

Sixth,Ofbearingafflictionsthankfullyandfruitfully.

Tobearadversityandafflictionswell,itisnotenoughthatyoubearthempatiently,becauseyoudeserve them,andbecause theycome fromGod;butyoumustbearthemthankfully;cheerfullyandcomfortably,becausethey are, as you have heard, for your good. We do not only patientlyendure thehandof thesurgeon,and theprescriptionsof thephysician,butwethankthem,paythem,andaregladoftheirrecipes,thoughtheyputus topain."Count itexceeding joy,"saithSt.James,"whenyou fallinto divers temptations, knowing this, that the trying of your faithworkethpatience,"&c.

Lastofall,untopatienceandthankfulness,youmustaddfruitfulnessandgrowthofgrace;thisshouldbethefruitofallcrossesandafflictions,thatwithDavidyoumaybebetterforthem,andthatyoumay,withJob,comeoutofthemasgoldrefinedandpurgedfromdross.ThereforeGoddoth

chastenyouashedidJacob:This isall the fruit, to takeawayyoursin,andthatyoushouldbepartakerofhisholiness.Bebetter,therefore,forcrosses;thenGodhathhisend,when,afterhisploughing,harrowing,andthreshingofyou,heshallreaptheharvestofwelldoing,whichhereapethnot somuch for himself, as for you; for the ground that bringeth forthfruitmeetforhimthatdressethit,receivethblessingfromGod.Allgoodworksare"treasuredupinheavenforthedoersofthem."

Whenyouhavelearnedthislessonalso,"Howtobeabasedandtosufferneed," as well as "how to be full and to abound," with all the fore-mentioned directions, how at all times, and in all things, to walk withGod, you will prove yourself to be a good proficient in the school ofChrist,onethathathwalkedtogoodpurposebeforeGod;showing,thatyouareneitherbarrennorunfruitfulintheknowledgeofourLordJesusChrist.

Thusmuchconcerningtheoutwardframeofyourlifeandconversation,accordingtowhichyoumustwalkwithGod.Theinwardtruthandlifeofallthis,whichis,doingall inuprightness,remainethtobespokenunto,andisasfolloweth.

CHAPTERXI:OfUprightness

THE sum of this head is contained in this, that in yourwholewalkingwithGodyoumustbeupright.Both these, towalkwithGod,and tobeupright, are joined in this precept: "Walk withme, and be perfect," orupright. He speaketh not of an absolute perfection of degrees, in thefulnessofallgraces,whichisonlyaimedatinthislife,towardswhichtheChristian, bywatchfulness anddiligence,may comenearer andnearer;butisneverattaineduntilwecometoheaven,amongstthespiritsofjustmenmade perfect.He speaketh here of the perfection of parts, and oftruth and grace in every part, expressing itself in unfeignedness ofwillandendeavour;whichisuprightness.

I.TheNecessityofUprightnessinReligion

That you should be sincere and upright, read Joshua 24:14. 1 Chron.28:9.Andtheapostletellethyou,thatsinceChristJesus,yourpassover,isslain,youmustkeepthefeast(whichshadowethforththewholetimeofour lifehere)"withtheunleavenedbreadofsincerityandtruth."Theexamples of Noah, Nathaniel, with many others in the scriptures, arethereforewritten,thatofthemyoumaylearntobeupright.

Thereisspecialreasonwhyyoushouldbeupright:

1.YourGodwithwhomyouwalk, isperfectandupright;heistruth,helovethtruthintheinwardparts;allhisworksaredoneintruth;andtherewasnoguileeverfoundtobeeitherinthemouth,hand,orheart,ofyourheadChristJesus.Now,youshouldpleaseGod,andbelikeyourFather,andyourheadChristJesus,followinghissteps.

2.ItistonopurposetodothatwhichisrightinGod'ssight,inrespectofthematterofyouractions,ifinthetruthanddispositionofyoursoulyoubenotuprighttherein.Forthebestaction,voidofuprightness,isbutlikeawell-proportionedbodywithoutlifeandsubstance.AndthatiscountedasnotdoneatalltoGod,whichisnotdoneinuprightness.ThisexceptionistakenagainstAmaziah'sgoodactions:Itissaid,"Hedidthatwhichwas

rightinthesightoftheLord,but"hediditnotinuprightness,hedidit"notwithaperfectheart."

3.Thebestactions,withoutuprightness,donotonlylosetheirgoodness;but, in God's account, are esteemed abominable evils. Such were theprayers and sacrifices of the hypocritical Jews. For God judgeth suchactions,andsuchservices,tobemereflattery,lying,andmockinghimtohisface.

Now,becausethereisnonesoreadytopresumethatheisupright,asthehypocrite, saying, with Ephraim, "In all my labours they shall find noiniquity inme thatwere sin." And, because there are none so ready todoubtwhethertheybeupright,asarethetender-heartedandsincere;soitwaswithDavid,whenheprayedtohavearightspiritrenewedinhim;itwillbeneedfulandusefulthatIshowyouwhatuprightnessis,andbywhatinfalliblesignsyoumayknowwhetheryoubeuprightornot.

II.TheDescriptionofUprightness

Christianuprightness, for of that I speak, is a saving grace of theHolyGhost,wroughtintheheartofamanrightlyinformedintheknowledgeof God in Christ, whereby his. soul standeth so entirely and sincerelyright towards God, that, in the true disposition, bent, and firmdetermination of hiswill, hewould, in every faculty and power of soulandbody,approvehimselftobesuchaoneasGodwouldhavehimtobe,and would do whatsoever God would have him to do, and all as Godwouldhavehim,andthat,foranduntoGod,andhisglory.

TheauthorofthisuprightnessisGod'ssanctifyingSpirit.

Thecommonnatureofit,whereinitagreethwithothergraces,is,itisasavinggrace; it ispeculiartothemthatshallbesaved,foronlytheyareenduedwithit;butitiscommontoall,andeveryone,whoiseffectuallycalled.

Theproperseatofthisgraceisthewill.

Thefountaininmanfromwhence,throughthespecialgraceoftheHoly

Ghost,itsprings,issoundknowledgeofGodandofhiswill,concerningthose thingswhich thewill shouldchooseandrefuse;and fromfaith inChrist Jesus, throughwhom every believer doth, of his fulness, receivethisgracetobeupright.HerebyChristianuprightnessdifferethfromthatuprightness, which may be in a mere natural, superstitious, andmisbelieving man, for even such may be unfeigned in their actions intheirkind,both inactionscivilandsuperstitious,doingthatwhichtheydo, in their ignorance and blindness,without dissimulation eitherwithGodorman.ThisSt.Pauldidbeforehisconversion,hedidasbethoughtheoughttodo.

The form and proper nature of uprightness, is the good inclination,disposition,andfirmintentionofthewill,toafullconformitywithGod'swill,andthatnotinsomefacultiesandpowersofman,orinsomeofhisactions, but the Christian would be universally sincere in all his parts,andinallthings;hewouldbe,anddo,asGodwouldhavehimtobeanddo,makingGod'swill,revealedinhiswordandworks,tobehiswill,andGod'sglorytobehisend,

Thisholyuprightnessexpressethitselfinthesethreethings:—

First, It showeth itself, in a well-grounded and unfeigned purpose andresolutiontocleavetotheLord,andtomakeGod'swilltobehiswill.Thisisanactofthewill,guidedandconcludedfromsoundjudgment.

Thesecondactis,anunfeigneddesire,andlongingoftheheart,toattainthisgoodpurposeandresolution,willingordesiringinallthingstolivehonestly,andtoliveworthyoftheLordinallwell-pleasing;longing,withDavid, after God's precepts. This is an act of the affection of desire, amotion of thewill, drawing and exciting aman forward, givinghimnorest, until he have obtained, at least in some good measure, his saidpurpose.

Thirdly, Uprightness showeth itself in a true endeavour and exercise,accordingtothestrengthandmeasureofgracereceived,tobe,andtodo,accordingtotheformerresolutionsanddesires.

Such was the apostle's endeavour, to have always a conscience void of

offence towardsGodand towardsmen.This endeavour is an act of thewholeman.Allandeveryactivepowerofsoulandbody,asthereshallbeuseofthem,areemployedinunfeignedendeavour.

Now,concerningendeavour,know, therearewho think theyendeavoursufficiently,whentheydonot;othersthattheydonot,whenyettheydo.The first, if they, to the sluggard's longing and wishing, do join anoutward conformity to the means of grace, as to hearing the word,prayingnowandthen,andreceivingthesacraments,andiftheydosomethingswhichmaybedonewithlittlelabouranddifficulty,andiftothesetheyaddsomeslightessaystoabstainfromsin,andtodowell,theythinktheyendeavourmuch,whereas,iftheydonomore,allistolittlepurpose.

For,toendeavour,istoexercisetheheadwithstudyhow,andtheheartwithwill anddesire, and the hand and tongue, and thewhole outwardman,todotheirutmost,puttingtotheirwholestrength,theirwholeskill,andtheirwholewill,tosubduesin,andtobestrengthenedingrace,andbuiltupmoreandmore inknowledge, faith, andholiness; removingorbreaking through every hindrance, shunning all occasions of evil, orwhatsoever may strengthen sin, and seeking after, and embracing, allopportunities andmeans to be strengthened in the inwardman. If onemeanswillnotbesufficient, if therebeotherstobeused, theywill findoutandusethemalso;iftheycannotattaintheirgoodpurposesatonce,theywilltryagainandagain.Theywhoendeavourindeed,notonlyseektoobtaintheirends,buttheystriveinseeking,ashardstudents,asgoodwarriorsandwrestlers, andas thosewho run ina racedo, so that theymayobtainthatwhichtheystudy, fight,wrestle,andrunfor.It isnotabarewishingorwouldingforafit,oracoldandcommonseeking,butanearneststrivingtoenterinatthestraitgate,thatgivethadmittanceintothewayofholiness,andintothekingdomofheaven.Itisastudyingandexercisingaman'sself,asinamatteroflifeanddeath;andasawisemanwoulddoforakingdom,wherethereispossibilityandhopeofobtainingit.

Others,whoindeedendeavourtokeepagoodconsciencetowardGodandman,yetbecausetheycannotbringintoactalwaysthatwhichtheylabourfor, orbecause they seeoversights,neglects, or someweakness in theirendeavours, they think that they endeavour to no purpose.Whereas, if

they do what they can, according to the strength of grace received, oraccordingtotheconditionorstatewhereintheyare,whichissometimesbetter,sometimesworse,iftheyseetheirfailingsintheirendeavours,andbewailthem,anddoaskpardon,resolvingbyGod'sgracetostrivetodobetter, this is true endeavour, this is thatwhichGod, for Christ's sake,dothacceptof.For, sinceendeavour isapartofourholiness,youmustnot thinkthat itwillbeperfect inthis life: if itbetrue,youmust thankGod,forhewillacceptofthat.

Aman's endeavourmay be as true, and asmuch, when yet he cannotperformwhatheendeavourstodo,asitisatothertimes,when,withtheendeavour, he hath also ability to perform. As youmay see in naturalendeavours.Thesameman,beingwellinhealth,ifhefallandbreaknothisarmsorlegs,heendeavourstogetup,andreadilydothit;butifhebeweak,oriffallinghebreakethhisarmsandlegs,healsohathawillanddesire to rise, and striveth earnestly to help himself, but cannot do iteffectually,andinthatcase,heisfaintolieuntilheseehelpcoming,thenhewillcall,andentreathelp,andwhenonegivethhimthehand,thoughhecannotriseofhimself,yethewillliftuphimselfaswellashecan:dothnotthisman, inhis lattercondition,astrulyendeavourashedidinhisformer? So it is with a spiritualman in his spiritual endeavours. If heessaytodowhathecan,andcalltoGodforhishelp,andwhenhehathit,is glad, and willing to improve it, this is the true endeavour, which,concurringwiththetwoformeracts,purposeanddesire,givethproofofuprightness.

Thereisatwofolduprightness;theoneoftheheartandperson,theotheroftheaction:Ihavedescribedtheuprightnessoftheperson.Andthenanactionisupright,whenamandothnotdissemble,butmeansashesaith,intendingasmuchasispretended,whetheritbeinactionstowardGodor man. The first is, when the heart of man agreeth with, and in theintentionthereofisaccordingto,thewillofGod.Thesecondis,whentheoutwardactagreethwith,andisaccordingto,theheartofhimthatdothit.

III.RulestojudgeofUprightness

That youmay rightly judge whether you are upright or not, first, take

certain rules for direction, to rectify your judgment; then observe themarksofuprightness.

1.Uprightnessbeingpartofsanctification,isnotfullyperfectinanymaninthislife,butismixedwithsomehypocrisy,conflictingoneagainsttheother. It hath its degrees, sometimes more, sometimes less; in somethingsmore,insomethingsless,accordingaseachpartprevailethintheopposition,andaccordingastheChristiangrowethordecayethinotherprincipalandfundamentalgraces.

2.Aman isnot tobecalledanuprightman,orahypocrite,becauseofsome fewactionswhereinhemayshowuprightnessorhypocrisy.Forahypocritemaydosomeuprightactions,inwhichhedothnotdissemble,thoughhecannotbesaid todo them inuprightness;asJehudestroyedthewickedhouseofAhab,andtheidolatrouspriestsofBaal,withallhisheart.Andthebestmanmaydosomehypocriticalandguilefulactions,asDaviddid in thematter ofUriah. It is not thehavingof hypocrisy thatdenotethahypocrite,butthereigningofit,whichis,whenitisnotseen,confessed,bewailed,andopposed.

Amanshould judgeofhisuprightness ratherbyhiswill,bent, and theinclination of his soul, and good desires, and true endeavours to well-doinginthewholecourseofhislife,thanbythisorthatparticularact,orbyhispowertodo.Davidwasthusesteemed"amanaccordingtoGod'sownheart,"nootherwise;ratherbythegoodnessofthegeneralcourseofhis life, thanbyparticularactions: for inmanythingsheoffendedGod,andpollutedhissoul,andblemishedhisreputation.

3.AlthoughuprightnessistobejudgedbytheinwardframeofthehearttowardsGod,yet,wheresoeveruprightnessis,itwillshowitselfinmen'sactionsinthecourseoftheirlives.Onlyobservethis,thatinjudgingyouractions, you must not judge them so much by the greatness of thequantity,asbythesoundnessandgoodnessofthequality.Ifitbegoodintruth, according to the measure of grace received, God accepteth it inChrist. She hath donewhat she could, saith our Saviour,Mark 14:8. Alittlesoundandtruefruit,thoughweakincomparison,isfarbetterthanmanyfairblossoms,yea,thanplentyofgrapes,iftheybewildandsour.

IV.ParticularMarksofUprightness

Thatyoumayconceivemoredistinctly,andbetterremember,thesignsofuprightness, I reduce them to these heads. They are taken, 1. FromuniversalityofrespecttoallGod'swill.2.FromaspecialrespecttosuchthingsasGodrequirethspecially.3.FromawillanddesiretopleaseGodin one place as well as another; in secret as well as openly. 4. From aconstancyofwill topleaseGodatonetime,aswellasanother.5.Fromthetruecauses fromwhencegoodactions flow.6.Fromtheeffects thatfollowwell-doing.7.Fromtheeffectsthat followevil-dong.8.Fromtheconflictwhichshallbefoundbetweenuprightnessandhypocrisy.

1.TheuprightmanisuniversalinhisrespecttothewholewillofGod.

(1.)Inanunfeigneddesireandendeavourtoknowwhatmannerofmanheoughttobe,andwhatheoughttodo.HewouldknowandbelieveanyonepartofGod'swill,sofarasitmayconcernhimself,aswellasanother;threats aswell as promises; commandments aswell as either; and thatnot some, but all the threats, all the promises, and all thecommandments. "Coming to the light" readily, "that his deedsmay bemademanifest."

Heiswillingtoknowandbelievewhatheshoulddo,aswellaswhatheshouldhaveandhopefor.Butthehypocritedothnotso,hewinkethwithhiseyes,andiswillingly ignorantofthatsin,whichhewouldnot leave;andofthatduty,whichhewouldnotdo;andofthatjudgment,whichhewould not feel. He is willing to know the promises of the gospel, butwillingly ignorant of the precepts of the gospel, and of the conditionsannexedtothepromises.

(2.)HisuniversalrespecttoGod'swill,isnotonlytoknow,buttodo,andtosubmituntoitinallthings;willingtoleaveandshuneverysin;willingto do every thing which he knoweth to be his duty; willing to bearpatiently, thankfully,and fruitfullyeverycorrectionwherewith theLorddothexercisehim.Hedislikethsininall.Helovethgraceandgoodnessinall.HewouldkeepagoodconscienceinallactsofreligiontowardsGod,andinallactsofrighteousnessandsobrietytowardsandamongstmen.Hewouldforbearnotonlythosesinstowhichhisnatureisnotsomuch

inclined, or to which his condition in life afforded not so manytemptations, but those to which his nature and condition of life mostcarryhim;hewillcrosshimselfinhisdearestlust,especiallyhisformerlybelovedsin,hisownsin,asDavidcallethit.Neitherdothheendeavourtoabstain from those vices which may bring loss, and are out of credit,which human laws punish, and all men cry out against, but such as,through the iniquity of the times, are in countenancewith the greatest,and practised by most, the forbearance whereof may threaten andprocure danger and discredit; the doing whereof may promise andpromotemuchworldlygainandhonour.Moreover,theuprightmandothnotonlystrivetodothoseholyandvirtuousactionswhichareincredit,andforhisadvantageintheworld,butthosealsowhichmayexposehimtodisgrace,andlossevenofhislifeandlivelihood.Hewouldabstainaswell from less evils, even from appearance of evils, as from gross sins;andwouldsodo thegreater thingsof the law,asnot to leave theotherundone.But thehypocrite isnotso; there issomesinhewillnot leave,somedutyhewillnotdo,&c.Followtheopposition.

2. An upright man is known by this: Where God hath laid a specialcharge,therehewillhaveafirstandspecialrespecttoit;as,to"seekthekingdomofGodandhisrighteousness,"thatonethingnecessary;andtoshow a special love to the household of faith; to be first and most athome,reforminghimself,pullingthebeamoutofhisowneye;tobemostzealous for matter of substance in religion, and less in matter ofceremonyandcircumstance.Lastly,hischiefcarewillbetoapplyhimselfto a conscientious discharge of the duties of his particular calling,knowingthatamanhathnomoreconsciencenorgoodnessintruth,thanhehathwillanddesireinittoshowtheworksofhisparticularplaceandcalling.Thehypocriteiscontraryinallthese.

3.Theuprightmanendeavoureth toapprovehimself toGod,aswell insecret,asopenly;aswellintheinwardman,asintheoutward;aswellinthought, as in word and in deed. But it is quite otherwise with thehypocrite;ifhemayseemgoodtomen,itisallhecarethfor.

4.Theuprightman is constant;hiswill is, thathemightalwayspleaseGod.HedothasmuchendeavourtoapprovehimselftoGodinprosperityasinadversity,and,eventhen,studiethhowtobeabletoholdoutbefore

God,ifhisstateshouldalter.Idonotmeansuchaconstancyasadmittethof no intermission or obstructions in his Christian course. A constantrunningspringmaybehinderedinitscourseforatime,bydammingitup,yetthespringwillapproveitselftorunconstantly,foritwillbestillthrustingtogetthrough,ortogetunder,or,ifitcandononeofthese,itwill raise itself in time, according to its strength, and get over allhinderances, andwill beardownall before it, and runwith amore fullstreamafterwards,byasmuchasitwasbeforeinterrupted:soitiswithan uprightman.But the hypocrite's religion is by fits and starts; as hecallethnotonGodatalltimes,soitiswithallotherhisgoodness,itisbutastheseedinstonyground,andamongstthorns,and,asmorningdew,itendurethbutforaseason.

5.Anuprightmanisknownbythecausesfromwhichallhisgoodactionsspring,andtowhichtheytend.

(1.) That which causes the upright man to endeavour to keep a goodconsciencealway,isaninwardprincipleandpowerofgrace,causinghim,throughfaithinChristJesus,inandfromwhom,astherootofallgrace,he bringeth forth fruit; and from love and fear of God, and fromconscienceofthecommandment,todothewillofGod.Notonlyfearofwrath,andhopeofreward,causethhimtoabstainfromevilanddogood,butchieflyloveofGod,andconscienceofduty.

Now, if you would know when you obey out of conscience of thecommandment,andfromloveofChrist,consider,1.Whetheryourheartandmindstandbent toobeyeveryofGod's commandmentswhichyouknow,aswellasany,andthatbecausethesameGod,whohathgivenone,hathgivenall. If so, thenyouobeyoutof conscience.2.Considerwhatyou do, or would do, when Christ, and his true religion, and hiscommandments go alone, and are separated from all outward credit,pleasure,andprofit.Doyou,orwillyouthencleavetoChrist,andtothecommandment?ThenloveofChrist,fearofGod,andconscienceofGod'scommand,was,andis,thetruecauseofyourwell-doing;especiallyifyouchooseandendeavourthis,whenallthesearebytheworldclothedwithperil and contempt. 3. Consider whether you can go on in the strictcourse of godliness alone, andwhether you resolve todo it though youshall have no company, but all ormost go in the way of sin, and also

persuadeyouthereunto.WhenyouwillwalkwithGodalone,andwithoutothercompany,thisshoweththatyourwalkingwithGodisforhissake.SowalkedNoah,andElijah,ashethought.

But the causeof ahypocrite'swell-doing is only goodnessofnature, orgoodeducation,ormerecivility,orsomecommongiftsof theSpirit,orself-love,slavishfear,orthelike.SeethisinAhab'srepentance,inJehu'szeal, and Joash's goodness.Ahab's humiliationwas only froma slavishfearofpunishment.ThezealofJehuwasonlyfromearthlyjoyandcarnalpolicy;forhaditbeeninzealforGod,hewouldaswellhaveputdownthecalvesatDanandBethel,asslainthepriestsofBaal.AndthegoodnessofJoash was chiefly for Jehoiadah's sake, whom he reverenced, and towhomheesteemedhimselfbeholdenforhiskingdom,andnotforGod'ssake. For the scripture saith, that after Jehoiadah's death, the princessolicitedhim,andheyieldedtothem,andfelltoidolatry;addedthisalso,he commanded Zechariah the high priest, Jehoiadah's son, to be slain,because,inthenameoftheLord,hereprovedhimforhissin.

(2.)Theuprightman'sactions,as theycomefromagoodbeginning,sothey are directed to a good end, namely, the pleasing of God, and theglory of his name, as his direct, chief, andutmost end; not that amanmightnothaverespecttohimself,andtohisneighbouralso,proposingtohimself his own and his neighbour's good, as one end of his actions,sometimes;butthesemustnotbeproposedeitheronly,orchiefly,orasthe ultimate end, but only as they are subordinate to those chief ends,andarethedirectmeanstopromoteGod'sglory.For,so farasaman'shealthandwelfare,bothofbodyandsoul,liedirectlyinthewaytoglorifyGod, hemay, in that respect, aim at them in his actions. Our SaviourChrist,inaninferiorandsecondaryrespect,aimedathisownglory,andatthesalvationofman,intheworkofman'sredemption,whenhesaid,"GlorifythySon;"andprayed,thathischurchmightbeglorified.Herehehadrespectuntohimself,anduntoman;butwhenhesaith,"ThatthySonmayglorifythee,"herehemadeGod'sgloryhisutmostend,andtheonlymarkwhichforitselfheaimedat.

Theuprightman'saimathisown,andathisneighbour'sgood,isnotforthemselves, as if his desire ended and was terminated there, but inreferencetoGod,thechiefgood,andthehighestendofallthings.

Indeed,suchisGod'swisdomandgoodness,thathehathsetbeforemanevil andgood: evil,which followethupondispleasing anddishonouringhimbysin,thatmanmightfearandavoidsin;good,andrecompenseofreward,which followethupon faith andobedience, thathemighthope,andbe better induced to believe and obey. ThisGoddid, knowing thatman hath need of all reasonable helps to deter him from evil, and toallure him to good.Now,Godhaving set these before us,wemay, andought, for these good purposes, to set them before ourselves. Yet theuprightmanstandethsofullyandonlytoGod,that,sofarasheknowethhis own heart, he is thus resolved, that if there were no fear ofpunishment,norhopeofreward,iftherewereneitherheavennorhell,hewould endeavour to please and glorify God, even out of that duty heowethtohim,andfromthathighandawfulestimationwhichhehathofGod'ssovereignty,andfromthatentirelovewhichhebearethuntohim.Hethathabituallyindoingofcommonandearthlybusiness,thoughtheyconcernhisowngood,hathawilltodothemwithaheavenlymind,andto a heavenly end, certainly standeth well, and is uprightly resolved,although, in temptations and fears, he doth not always feel the saidresolution.

Butthehypocritedothnotso:heonlyorchieflyaimethathimself,andinhis aim servethhimself in all thathedoth. Ifhe look toGod'swill andglory,assometimeshewillpretend,hemakeththatbutthebye,andnotthe main end; he seeketh God's will and glory not for itself, but forhimself;notforGod'ssake,butforhisown.ThusdidJehu.

6.Anuprightmanmayknowheisupright,bytheeffectsthatfollowuponhiswell-doing.

(1.)Hischiefinquiryis,andhedothobserve,whatgoodcomethbyit,andwhat gloryGodhathhad, ormayhave, rather thanwhat earthly creditand benefit he hath gotten to himself. Or if this latter thrust in itselfbefore the other, as itwill ofttimes in the best, he is greatly displeasedwithhimselfforit.Thehypocriteisnotso;allthatheinquirethafter,andispleasedwith,afterhehathdoneagooddeed,is,whatapplauseithathamongstmen.

(2.)When an upright man hath done a praiseworthy action, he is notpuffed up with pride and high conceit of his own worth, glorying inhimself, but he is humbly thankful unto God. Thankful, that God hathenabled him to do any thing with which he will be well pleased, andacceptaswelldone.Humbleandlowinhiseyes,becauseofthemanifoldfailings in that goodwork, and because he hath done it no better, andbecausewhatsoevergoodhedid, itwasby thegraceandpowerofGod,notbyanypowerofhisown.ThusDavidshowedhisuprightnessinthatsolemn thanksgiving, when he said, "But who am I, and what is mypeople,thatweshouldbeabletooffersowillinglyafterthissort?"

Butitisotherwisewiththehypocrite:foreitherheascribethallthegloryofhisgoodworktohimself,orifheseemtobethankful,itiswithaproudthankfulness, like that of the Pharisee, accompanied with disdain ofothers,who,inhisopinion,donotsowellashimself.

(3.)Theuprightmanhavingbeguntodowell,dothnotsetdownhisrestthere, but striveth to do more, and to be better; he, with the apostle,forgettethwhat is behind, looking to thatwhich is before, not thinkingthat yet he hath attained to that he should do. Somany as are indeedperfectanduprightdo thus.But thehypocrite, ifhehathsome flashofcommonillumination,andsomelittletasteofthosethingswhichconcernthe kingdom of heaven, and hath attained to a form of godliness, hethinkeththathehathenough,andneedethnothing.SodidLaodicea.

7.Theuprightmanandthehypocritearedistinguishedbytheirdifferentaffectionsandcarriages,afterthattheyhavefallenintosin,forinmanythingswesinall.Astheuprightmandidnotcommithissinwiththatfullconsentofwill,whichthehypocritemaydo,andoftendoth,butalwayswithsomereluctanceandoppositionofwill, thoughnotalways feltandobserved, insomuchthathecansay,Itwasnothe,butsinthatdwelt inhim;so,afterheisfallenintosin,whenhissinismadeknowntohim,hedothnothide,excuse,ordefendhis sin,or ifhedo, it isbut seldom incomparison, and but faintly, and not long, his conscience smiting himwhenhedothit,orquicklyafterit.

Anuprightmanwillnotbemuchorlongangrywithanywhoadmonishhimofhissin,yea,thoughanenemy,bymaliciousrailing,callhissinto

remembrance,asShimeididtoDavid,eventhereinhecanseeGod,andcan,forthemostpart,abstainfromrevenge,andwillstiruphishearttogodlysorrowforhissin.Butifany,likeAbigail,shall,inwisdomandlove,admonish him, he blesseth God that sent him or her; he blesseth andmakethgooduseoftheadmonition,anddothblesstheadmonisher,andtakeitforaspecialkindness.Thus,David,amanaccordingtoGod'sownheart,ashedisplayedhumanfrailties inhismanyandgreat falls,sohegaveclearproofofhisuprightness,soonerorlater,byhisbehaviourafterhisfalls.Hecouldsay,andhisrepentancedidproveit,thatthough,tohisgrief and shame, sometimes he departed from God, yet he did notwickedly depart from God. Though upright men be transgressors, yettheyarenotwickedtransgressors:thereisgreatdifferencebetweenthesetwo. And though there be evil in their actions, yea, in some of themfilthiness,andgrievousiniquity,yetintheirfilthinessisnotlewdness,asGod complains of Judah, that is, they are not obstinate and rebellious,standing out against the means of purging and reclaiming them. ForwhenGoddothcorrectthembyhiswordorprovidence,theyarewillingtoreformwhateverisdiscoveredtobeamiss.

Moreover,althoughtheuprightmanmaybeoftendrawnintoawaythatisnotgood,andoften,throughhisweaknessandheedlessness,fallsintoastatethatisnotgood;yethedothnotsethimselfinawaywhichisnotgood, nor yet, like the swine, delight to wallow and lie in it.When anuprightmanisfallen,andhathrecoveredoutofhisspiritualswoon,whenheiscometohimself,heislikeamanSensibleofhisbonesbrokenoroutof joint; he is not well, nor at quiet, nor his own man, until he hathconfessedhis sin, repentedof it, askedpardonandgrace, and renewedhis peace with God. An upright man is likewise like the needle of themariner'scompass,whichmay,byviolentmotion,sometimesswerve tothe west, or to the east; but standeth steady no way but towards thenorth,andifitbetrulytouchedwithaloadstone,hathnorestbutinthatonepoint;soanuprightmanmay,throughboisteroustemptations,andstrongallurements,oftentimeslooktowardsthepleasure,gain,andgloryofthispresentworld:butbecauseheistrulytouchedwiththesanctifyingSpirit ofGod,he still inclineth towardsGod; andhathno restuntil hismindissteadilyfixedonChristandheaven.

But it is not so with the hypocrite; he is in each particular directlycontrary.Ileavethefullandparticularapplicationthereoftoyourself.

8.Youwillfindthemostevidentmarkofuprightnessfromyoursenseofhypocrisyinyourself,andfromyourconflictwithit.Theuprightmanissensibleoftoomuchhypocrisyandguileinhisheart.Yea,somuch,thatoftentimes he maketh it a question whether he have any uprightness;and, until he hath brought himself to due trial by the balance of thesanctuary,thewordandgospelofChrist,hefearethheisstillahypocrite.But there is nothing which he would oppose more, nothing which hecomplainethof,orprayethtoGodmoreagainst,thanthishypocrisy,noristhereanythinghelongethafter,labourethandprayethformore,thanthathemayloveandservetheLordinsincerity.Allthisplainlyshoweth,that this man would be upright, which hearty desire so to be, isuprightnessitself.

The hypocrite contrariwise, neglecteth to observe his guile and false-heartednessinreligion:orifhecanseeit,heisnotmuchtroubledatit,butsufferethittoreigninhim:andasheboastethofhisgoodactions,solikewiseofhisgoodheart,andgoodmeaninginall thathedoth,exceptwhen his lewdness and hypocrisy are discovered to his face, flatteringhimselfinhisowneyes,tillhisiniquityisfoundtobehateful.

BeforeIleavethis,Iwillansweraquestionortwo,concerningjudgingofuprightnessbythesemarks.

(1.)Whetheranuprightmancanatalltimesdiscernhisuprightness,bytheseoranyothermarks?

Ordinarily, If hewill impartially comparehimselfwith these evidences,hemay.But sometimes it so happeneth that he cannot; namely, in thecase of spiritual desertions, when God, for his neglect of keeping hispeace with him, is hidden from him for a time, and when in hisdispleasure he looketh angrily, and writeth bitter things against him.Likewise, when he is in some violent and prevalent temptation, andtherebycastintoakindofspiritualswoon,andinsuchlikecases.Butamanmustnotjudgehimselftobedead,becausewhenheisasleep,orinaswoon,hehathnofeeling,orsenseoflife.

(2.)Whether is it necessary that aman should find all thesemarks ofuprightnessinhim,ifhebeupright?

No. Although, if he were in a condition to judge and try himselfthoroughly, hemight find them all in him; yet if he findmost, or butsome of these, he should comfort himself with those, until he find therest.

Takeheedthereforethatyoudonotasmany,who,whentheyhearandseemany signs givenof this, or anyotherneedful grace, if they cannotapprovethemselvesbyall, theywillmakeaquestionwhether theyhavethegraceornot.Onemaygiveyoutwentysignsofnaturallife,asseeing,hearing, talking,breathing,&c.What thoughyou cannotproveyourselfbyall?Yet ifyouknowyoufeel,orbreathe,ormove,youknowyouarealivebyanyoneofthem.

(3.) What is to be done when you cannot find that you are upright,whereasheretoforesometimeyoudidhopethatyouwere?

Donotpresently concludeyouareahypocrite;but lookback to formerproofs of uprightness. And though you have, for the present, lost yourevidence and assuranceof heaven, yet givenot over yourpossessionofwhatyouhavehad,noryourhope.Amanthathathoncehadpossessionofhouseandlands,ifhisestatebequestioned,willseekouthisevidence;and,supposethathehathlaidaside,orlosthisevidencethereof;yetheisnotsuchafoolastogiveoverhispossession,orhisright;butwillseektillhefindhisevidences,orifhecannotfindthem,willsearchtherecords,andget them from thence.Somust you in this case; youmust seek foryour evidence again.However, cleave fast to God and to his promises;frequentlyrenewyouractsoffaithontheLordJesusChrist,andcontinuetopersevereinthewaysofgodlinessasyouareable,andyoushallnotbelong,beforeyoushallknowthatyouareupright:or ifyouattainnot tothis,yetbesuretheLordwillknowyoutobehis,thoughyoudonotsocertainly know thathe is yours.Butmoreof thiswhen I shall speakofpeaceofconscience.

Butintryingmyuprightness,Ifindmanyofthesignsofhypocrisyinme.I do not find myself to be so universal in my respect to all God's

commandments as I should; I do not hate all sins alike; I findmyselfinclinedtoonesinmorethananother,andIamreadiertoneglectsomedutythanother;IcannotsothoroughlyseekGod'skingdomasIshould;Iamreadiertofindfaultwithothers,thantoamendmyownconduct,&c.IfindthatIamnotsoconstantasIoughttobeinholyduties,andIhavetoomuchrespecttomyselfinallthatIdo,andtoolittletoGod'sglory.Inreadingall thenotesofhypocrisy,except the last, I findhypocrisy,nay,muchhypocrisy to be inme;must I not therefore judgemyself to be ahypocrite?

No.Fortruthofuprightnessmaybeinthesameperson,inwhomthereissense ofmuchhypocrisy; nay this, to feel hypocrisywith dislike, is thecertainevidenceoftruthofuprightness.Indeed,ifyoufeltnotthusmuch,youmightfearyouwerenotupright.Allthatyouhavesaid,ifitbetrue,onlyproveththatyouhavehypocrisyremaininginyou,andthatyoufeelit.YoumustrememberItoldyou,thatnotthehaving,butthereigningofhypocrisy, maketh a hypocrite. Besides, a man may have a universalrespecttoallGod'scommandments,andyetnotanequalrespecttoall.Ifyouseeandbewailyoursin,and fightagainstyourhypocrisywhenyoufeelit,assureyourselfyouarenohypocrite.

(4.)Whatifamanfindsindeed,bythesenotesofhypocrisy,thatitdothreigninhim!

HemustknowthatheisforthepresenthatedofGod,andinadamnablestate,yethisstateisnotdesperate.Ifthehypocriteforsakehishypocrisy,andbecomeupright,heshallnotdieforhishypocrisy;ifthisbetrueofasinner'sforsakingallsin,then,itistrueofthisinparticular,offorsakinghis hypocrisy; but in the uprightness wherein he liveth, he shall live.WhatChristsaidtohypocriticalandlukewarmLaodicea,thatIsaytoallsuch:theymustbezealous,theymustamend,andbeupright;hypocrisyisaspardonableasanyothersintohimwhoispenitent,andbelievethinChristJesus.

BythiswhichIhavewritten,youmayplainlysee,(1.)Thatyououghttobeupright;(2.)Whatit istobeupright;(3.)Whetheryoubeuprightornot. It concerns you therefore to hate and avoid hypocrisy, and to loveandembracesincerity.Whichthatyoumaydo,makeuseofthemotives

andmeanswhichfollowinthenextsections.

V.DissuasivesfromHypocrisy,andMotivestoUprightness

If youWould abandon hypocrisy, consider the dissuasives; taken fromthe evils and mischiefs that accompany it where it reigneth, and howtroublesomeandhatefulitiswhereitdothnotreign.

Theevilsofhypocrisy,whereitreigneth.

1.Hypocrisy taketh away all the goodness of the best actions. They aregood only in name, not in deed. The repentance and obedience of ahypocriteisnone,becauseitisfeigned;hisfaithisnofaith,becauseitisnot unfeigned; his love is no love, because it is not from a pure heart,without dissimulation. Judge the same of all other graces and goodactionsofahypocrite.

2.All thegoodactionsofahypocriteare, togetherwithhimself,whollylost.Suchaspreaching,hearing,praying,almsgiving,&c.

3. Hypocrisy, in whom it reigns, doth not only take away all goodnessfromthebestgiftsandactions,andcausethelossofallrewardfromGod,but it poisoneth and turneth the best actions intomost loathsome andabominable sins. Insomuch, that in those good works wherein thehypocriteseemethtomakehastetoheaven,hestillrunnethposttohell.Forsuchallowedhypocrisy isworse thanprofessedwickedness. It is soodious inGod's sight, that for ithewillplague those inwhom it rulethwith his severest judgments. For the hypocrisy of men professing thetruth,bringeththename,religion,andbestservicesofGodintodisgraceandcontempt,andcauseththebestactionsandbestmentobesuspected.Forsuchashavenotspiritualwisdomto judgerightly,stumblethereat,and forbear the exercises of religion, and the companyof those thatbereligious, ignorantly judging all who profess that religion to be alike.Besides,hypocrisyishightreasonagainstGod;foritisagildingover,andsettingtheking'sstampuponbasemetal.ItistemptingandmockingofGodtohisface.Asinsoabominable,thathisholyjusticecannotendureit.

God'sjustjudgmentsuponhypocrites.

4.God'sjudgmentsonsuchhypocritesaremanifold.ForthiscauseGodgiveththemovertobelievelies;evenpopery,oranyotherdamnableerrororheresy.Hence it is thatGodgiveth themupmany times to fall fromseeminggoodnesstorealwickedness,andfromoneeviltoanother,evenuntofinalapostacy.Andatlast,whenGodtakethawayahypocrite'ssoul,heissurenotonlytolosehishope,whichaddsmuchtohishell,buttobemade to feel that which he would not fear, being ranked with thosesinners,whoshallbepunishedwith thegreatest severity, in theeternalvengeanceofhell-fire.Forafterthatahypocritehathplayedthecivilandreligiousmanforawhileuponthestageofthisworld,hislastact,whenhis life is ended, is to be, indeed, and to act to the life, the part of anincarnateand tormenteddevil.He shallhavehisportionwith thedeviland his angels. When "fearfulness hath surprised the hypocrites: whoshall dwell with the devouring fire! who shall dwell with everlastingburnings!" saith the prophet. Happy were it for them, if this warningmighteffectuallyawakenthemoutofthisdamningsecurity?

Theevilsofhypocrisy,thoughitdothnotreign.

Consider likewise; that hypocrisy dothmuch harm, evenwhere it dothnotreign,andthatmoreorless,accordingasitismoreorlessmortified.

For, 1. It bringeth the soul into a general consumptionof grace;no sinmoreso.2.Itblindeththemind,andinsensiblyhardeneththeheart;nosinmore.3.Itmakethamanformalandcarelessinthebestactions.4.Itcausethfearfulsins,anddecaysofgrace.5.Itdeprivesaman.ofpeaceofconscienceinsuchamanner,thataspiritualphysiciancanhardlysuggestany hope or comfort to him on whose conscience doth lie the guilt ofhypocrisy; yea, hardly to him that doth but fear he is guilty: for herefuseththecomfortofhisgoodaffectionsandactions,saying,allthatIdidwasbutinhypocrisy.Lastly,Besidesthat,itbringethmanytemporaljudgments; it causeth a man to lose many of his good works done inhypocrisy,though,throughGod'smercy,helosenothimself,becauseheisstillfoundinChrist,andChrist'sspiritofuprightnessreignethinhim.

Motivestouprightness.

Nowtoinduceyoutoloveuprightness,andtolabourafterit;considerthegoodwhichaccompaniethuprightness:First,temporalandoutward;but,Secondly,andchiefly,thatwhichisspiritualandeternal.

First,Uprightnesshaththepromiseofthislife.Itisameanstokeepoffjudgments,orinduetimetoremovethem.Ifafflictionlikeadarknightover-spreadtheupright,fortheircorruptionandtrialforatime,yetlightissownforthem,andinduetimewillariseuntothem.Theuprightshallnotwanthealth,wealth,friends,oranythingthatcanbegoodforthem.Moreover,thisuprightnessdothnotonlyprovidewellforaperson'sself:butifanythingcanprocureablessingtohischildren,andhischildren'schildren, uprightness will. TheHoly Ghost saith, the generation of theuprightshallbeblessed.

Secondly, The spiritual blessings which belong to the upright, aremanifold.

1.TheuprightmanisGod'sfavourite,evenhisdelight.

2.Heisherebyassuredofhissalvation.Foralthoughanuprightmanfallintomanygrievoussins,yetpresumptuoussinsshallnotreignoverhim;heshallbekept fromthegreat transgression;beshallneversin thesinuntodeath;yea,heshallbekeptfromthedominionofeverysin.

3.Byuprightnessamanisstrengthenedintheinwardman;itbeingthatgirdle which buckleth and holdeth together the chief parts of theChristian armour.Nay, it is thatwhich giveth efficacy to everypiece ofthat armour, it strengtheneth theback and loins, yea, the veryheart ofhimthatisbegirtwithit.

4.He that isupright, issure tohavehisprayersheard,andtobemadeabletoprofitbythewordofGod,andbyallhisholyordinances."Donotmywords,"saithGod,"dogoodtohimthatwalksuprightly!"

5. The upright man's services to God in prayer, hearing, receivingsacraments, &c. though performed with much weakness andimperfections, shall, through Christ, be accepted of God. Nay, wherethereisnotpower,thewilloftheuprightmanistakenforthedeed;and

where there is power and deed both, even there the uprightness andreadinessof thewill is taken formore than thedeed, according to thatcommendationofthem,whoweresaidnotonlytodo,buttobewillingayearago,2Cor.8.Formanymaydogoodthings,whoyetdo themnotwithanuprightwillandreadymind.

6.Theuprightmanhathalwaysmatterofboldnessbeforemen.Hecanmakeanapologyanddefenceforhimselfagainsttheslandersofwickedmen, and against the accusations of Satan; who are ready upon everyslightoccasion,toreproachhimasahypocrite,andsay,thatallwhichhedothisbutinhypocrisy;buthecangiveallthelie,whochargehimwithdissimulationorhypocrisy.Heknowethmoreofhishypocrisythantheycantellhim;hefindethfaultwith,andaccusethhimselfforit,morethantheycando:yetthishecansay,heallowethitnot,hehatethit,andhisheartisuprighttowardsGod.Hecarethnotthoughhisadversarywriteabookagainsthim.Hehathhisdefence;ifmenwillreceiveit,theymay;ifnot, he dareth to appeal to heaven. For his record is on high.He hathalwaysawitnessbothwithinhim,andinheavenforhim.

7.Uprightnessisanexcellentpreventerandcureofdespair,arisingfromaccusations of conscience; even of awounded spirit, ofwhich Solomonsaith,whocanbear it?Foreither itkeepeth itoff;or, if itbewounded,thisuprightnessinbelieving,andinwillingnesstoreformandobey,isamost sovereign means to cure and quiet it, or at least will allay theextremityof it.Notbutanuprightmanmayhave troubleofmind,andthattosomeextremity;buthemaythankhimselfforit,becausehewillnot seeandacknowledge thatuprightnesswhichhehath, anddothnotproperly apply it, or cherish it;which if hewould do, there is nothing,next to thepreciousbloodofJesusChrist,wouldanswer thechargesofhisaccusingconscience,orbringmorefeelingcomforttohissoul,soonerorbetter.

8. The upright man hath a holy boldness with God. When Abimelechcouldsay,"Intheintegrityofmyheart,andinnocencyofmyhandshaveIdonethis,"hehadboldnesstoexpostulateandreasonhiscasewithGod.Anuprightmaninhissickness,orinanyothercalamity,yeaatalltimes,when he needeth God's help, can be bold to come before Godnotwithstandinghissinsthatremainethinhim,hisoriginalsin,andhis

manyactual transgressions.SodidHezekiah,uponhisdeathbed,ashethought,saying,"Remember,OLord,Ibeseechthee,howIhavewalkedbeforetheeintruth,andwithaperfectheart,andhavedonegoodinthysight."SodidNehemiah,saying,"Rememberme,OmyGod,concerningthis, and spare me according to the greatness of thy mercy." Thisuprightness giveth boldness with God, but without all presumption ofmerit,asyouseeingoodNehemiah.

9.Lastly,Whatsoever theuprightman'sbeginningwas,andwhatsoeverhischangeshavebeeninthetimesthathavegoneoverhim,bothintheoutwardand inwardman, inhisprogressofChristianity;mark this,hisend shall be peace. The last and everlasting part which he shall actindeed,andtothelife,is,everlastinghappiness.

And,tocontractallthesemotivesintoashort,butfinalsum,"TheLordisasunandshield;theLordwillgivegraceandglory:nogoodthingwillhewithholdfromthemthatwalkuprightly."

VI.MeanstosubdueHypocrisyandpromoteUprightness

It remainethnow that you should knowbywhatmeans youmay abateand subdue hypocrisy; and may get, keep, and increase this grace ofuprightness.

1.Youmust,byadueandseriousconsiderationoftheevilsofhypocrisy,andadvantagesofuprightness,fixinyourheart,bythehelpofChrist,aloathinganddetestationoftheone,andanadmiration,love,andlongingdesireoftheother;withasincerepurposeofheart,bythegraceofGod,to be upright. This must first be wrought, for until a man stand thusaffected,andresolvedagainsthypocrisy,andforuprightness,hewilltakenopainstobefreefromtheone,noryettoobtaintheother.

2.Youmustbesensibleofthathypocrisywhichyetisinyou,andofthewantofuprightness,thoughnotaltogether,yetingreatpart.Fornomanwill be at the pains to remove that disease whereof he thinketh he issufficientlycured,thoughhejudgeittobeneversodangerous;noryettoobtainthatgoodofwhichhethinkethhehathenoughalready,thoughheesteemitneversoexcellent.

Hitherto,bothinthemotivesandmeans,Ihaveendeavouredtogainthewill: towill and resolve tobeupright, and tobewilling touse all goodmeanstobeupright.Nowthosemeansthatwilleffectitfollow.

3.Doyourbesttorootoutthosevicesthatbegetandnourishhypocrisy;and to plant in their room those graceswhich produce and strengthenuprightness.

The chief vices are ignorance and unbelief, self-love, pride, and anirresolvedandunsettledheart,unstableandnotfirmlyresolvedwhattochoose,whereby itwavers and is dividedbetween twoobjects, dividingthe heart between God, and something else, either false gods, aman'sself,ortheworld;whenceitis,thatthescripturescallahypocriteamanthathathaheartandaheart,onethatisdouble-minded.

Thegracesare,arightknowledgeofGodandofhiswill,andfaithinhim;self-denial, humility, and lowlymindedness; stability, and singleness ofhearttowardsGod.For,themoreclearlightyoucangetintoyourmind,themore truth you will have in your will. And when you can so denyyourself, thatyoucanquiterenounceyourself,and firstgiveyourself toChrist, and unto God, then there will follow readiness of mind, andheartiness of will, to do whatsoever may please God. Also, the morehumility youhave in yourmind, themoreuprightness youwillhave inyourheart:for"whilethesoulisliftedup,thatman'sheartisnotuprightinhim," saithGod.Lastly,whenyoureye is single,andyourheartone,andundivided,youwillnotallowyourself tobe inpart forGod,and inpartformammon,inpartforGod,andinpartforyourlusts,whetherofthe flesh, or of theworld, or of thepride of life; youwill not give yournameandlipstoGod,andreserveyourheartfortheworld,theflesh,orthedevil;butbyyourwill,Godshallbeallinalluntoyou.

4.Ifyouwouldbeinearnestandintruthagainstsin,andforgoodness,youmustrepresentsintoyourthoughtsasthemosthurtful,hateful,andmostloathsomethingintheworld;andmustrepresenttheobeyinganddoingofGod'swill toyourmind,as thebestandmostprofitable,mostamiable,most sweet and excellent thing in theworld.Hereby youmayaffectyourheartwithathoroughhatredandloathingofsin,andwithahearty love and delight in God's commandments. If you do thus, you

cannot choosebut shun sin, and followafter thatwhich is good,not inpretenceonly,butindeedandintruth,withallyourheart.For,amanisalwaysheartyagainstwhathetrulyhateth,andforwhathedearlyloveth.

5.Ifyouwouldbesincere,anddoallyouractionsforGod'sglory,andforhissake,youmust,bythelightofGod'swordandworks,fullyinformandpersuade yourself of God's sovereignty and absoluteness, and that,becauseheisthefirstabsoluteandchiefgood,hemustneedsbethelast,theabsoluteandchiefendofallends.ForhethatisAlpha,mustneedsbetheOmega,ofallthings.SinceallthingsareofGod,andsincehemadeallthingsforhimself,thereforeyoushould,inallthingsyoudo,beupright,intendingGod'sgloryasyourprincipalandultimateendinallthings.

6. Consider often and seriously, that how close and secret soeverhypocrisymaylurk,yetitcannotbehidfromtheeyesofGod,withwhomyouhave todo,andbeforewhomyouwalk,whowillbringeverysecretthing to judgment.Wherefore takecontinualnotice, thatyouare in thesightofGodthatmadeyourheart,whorequirethtruthofheart,andwhoperfectlyknoweththeguileortruthofyourheart.Thiswillmuchfurtheryour uprightness; for who can dare to promote and dissemble in thepresence of his Lord and Judge, who knoweth his dissimulation betterthanhimself?

7.UniteyourselfmoreandmorestronglyuntoyourheadChristJesus,byfaith and love; continually renounce your own wisdom, righteousness,andstrength,thatyoumayeverydaybemoreandmoreuniteduntohim.Growdaily in faith and hope in him, fromwhence you shallmore andmorepartakeofhisfulness,evengraceforgrace.Forthemeasureofyouruprightnesswillusuallybeinproportiontoyourfaith.Forinproportionasthebranchpartakethmoreofthevine,soitdrawethmorevirtueandbearethmoregoodfruit.

8. You must, with a holy jealousy of the deceitfulness of your heart,examineyourselfoften;notonlyofwhatyouhavedone,andnowdo,butofthemotivesandendsofyourreligiousactions;aswasbeforedirectedinthemarksofuprightness.Layyourselfoftentotheruleofuprightness,thatisthewillofGod,andfindingyourselfdefective,studyandlabourtoamend,andbeupright,andthattotheutmostofyourpower.

9. Excuse that measure of uprightness which you have, and be morethankful for the little youhave, thandiscouraged asmany are, becausetheyhavenomore.Ifyoufindyourselfupright,beabundantlythankful,and resolve to keep and increase it by allmeans.Keep your heart thuswith all diligence; then, as all other graces, so this of uprightness, willincreaseintheusing.

10. Use themeans of allmeans, the catholicon for all graces, which isprayer.Thinknot togainuprightnessby thepowerof yourownmight:butinthesenseofyourinsufficiency,repairoftentoGodbyprayer;evento him whomade your heart, in whose hands your heart is, who bestknoweththecrookedwindingsandturningsofyourheart,whoonlycanamendandrectifyyourheart;who,becausehedelighteth inanuprightheart, and hath commanded you to seek it in the humble use of hismeans,willassuredlygiveit.ThusprayethDavid;"Renew,OLord,arightspiritwithinme;"and,"Letmyheartbesoundinthystatutes."

CHAPTERXII:OflawfulCare,andofFreedomfromanxiousCare

WHEN you have thus exercised a holy care to walk with God inuprightness,accordingtotheforegoingdirections,itremaineththatyoufree yourself of all other care, and that you rest holily secure in God:enjoying your most blessed peace with him, according to the divinedirection:"Becarefulfornothing."

Thecarewhichiscommanded,andcarefulnesswhichisforbidden,differthus:

Lawful care is an act of wisdom, whereby after a person hath rightlyjudgedwhat he ought to do,what not,what good he is to pursue, andwhatevilistobeshunnedorremoved;he,accordinglywithmoreorlessintentionandeagernessofmind,asthethingstobeobtainedoravoidedaregreaterorless,iscarefultofindout,anddiligenttouselawfulandfitmeans for the good, and against the evil, and that with allcircumspection; that he may omit nothing which may assist him, norcommitanythingthatmayhinderhiminhislawfuldesigns:which,whenhehathdone,herestethquiet,andcarethnofarther;castingallcareofsuccessuponGod,towhomitbelongeth,expectingagoodissueupontheuseofgoodmeans,yetresolvingtosubmithiswilltoGod'swill,whateverthesuccessshallbe.

Sinfulcareisanactoffearanddistrust,exercisingnotonlythehead,butchiefly the heart, to the disquietude and disturbance thereof, causing aperson inordinately and anxiously to pursue his desires, perplexinghimselfwithdoubtfulandfearfulthoughtsaboutsuccess.

Lawfulcaremaybecalledaprovidentcare,andcareofthehead.

Carefulnessmaybecalledadistrustfulcare,oracareoftheheart.

Thisprovidentcareisnotonlylawful,butnecessary;forwithoutit,amancannotpossiblybesecure,norhavereasonablehopeofgoodsuccess.

This provident care is commended to you in the examples of themostwise and industrious brute creatures; and in the examples of themostprudentmen.AsofJacob'scareofhissafety,howtoescapetherageofhis brother Esau, of St. Paul's care of the churches, of the Corinthianscareandstudytoreformthemselves;ofthegoodnoblewoman'scaretoentertain the Lord's prophet; of the good house-wife's care of wellorderingandmaintainingherfamily.Thesamegoodexamplesyouhaveinthecareofgodlyunmarriedmenandwomen,howtopleaseGod,andthattheymightheholybothinbodyandsoul;andofMary,whocaredfortheonethingneedful.

Moreover,youarecommandedthisprovidentcare,namely,to"studytobequiet,tobenobusybody,notidle;"butto"labourinalawfulcalling

the thing that is good." Also, to "walk honestly towards themwho arewithout;" to endeavour so towalk towardsGod'speople that you "keeptheunityoftheSpiritinthebondofpeace;"toprovideforyourown;to"give diligence to make your calling and election sure;" to "study tomaintain goodworks." But amongst all, you are commanded chiefly to"seek the kingdomofGod, andhis rightousness," as the bestmeans tofreeyoufromallunlawfulcares.

Thepropertiesoflawfulcarearethese:

I.DescriptionoflawfulCare

1.Theseatwhereinlawfulcareresideth,isthehead;forthatistheseatofunderstanding,wisdom,anddiscretion;butcarefulness ischieflyseatedintheheart.

2. Godly care is always about good and lawful things, it hath a goodobject, and good matter to work upon, and be conversant about:proposingalwayssomegoodthingtobetheend,whichitwouldattain.Itisnotacareaboutevil,ashowto"makeprovisionfor the fleshto fulfilthe lusts thereof;" like Ahab's and Jezebel's carefulness for Naboth'svineyard and life: nor yet like Absalom's carefulness, how to usurp hisfather'skingdom;norlikeHaman's,howtodestroytheJews:neitherisitlike the carefulness of those of whom Solomon speaketh, "who cannotsleepunlesstheydomischief."

3.Thisholyprovidentcaremakethchoiceonlyoflawfulmeans,toobtainthis lawful end. David had care of his own life; therefore he gotintelligencefromJonathanofSaul'sevilpurposestowardshim.Hedidflyand hide himself from Saul, but would by nomeans lay violent handsuponhisanointedLordandking;thoughhehadfairopportunities,andstrong solicitations tokillhim,he falling twice intohispower, andwasearnestlycalleduponbyhisservantstodespatchhim.

Observe likewiseJacob'scare tosavehimself,andall thathehad, fromthe fury of his brother Esau, he used only fit and lawful means. Forthough a man's intention be ever so good, and the thing cared for begood,yetifthemeanstogetitbeunlawful,thecareisevil.Tocarehowto

provide for yourself and yours, is in itself good and needful; but so tocare, thatyourun tounjustand indirectmeans,maketh itevil.Tocarehow tobe saved, is anexcellent care,butwhenyou seek toattain itbywaysofyourown,orofothermen'sinventions;asbyidolatrousworship,and voluntary religion, or looking to be saved by your own works, bypurgatory, pope's pardons and indulgences, as the Papists do; this is amostsinfulcarefulness.TocarehowtobringglorytoGodisthebestcare;butif,toprocureit,youuselyingforGod,oranyotherunlawfulmeans,itisanunholycare.

4.Thislaudableholycase,isafullandimpartialcare,even,ofallthingsbelonging toaperson's condition, It isnot sucha careof thebodyandstate,ascausethneglectofthesoul;neitherisitsuchacareofthesoul,asisattendedwithneglectofthebody,life,estate,orname.Itisnotsuchacareof theprivate,as toneglect thepublicgood;orof thepublic,as toneglecttheprivate.ItextendethitselftowhatsoeverGodhathcommittedto our care; both for ourselves and others. Those who care only forthemselves,andforthethingsonlyofthislife,sinintheircare.LikewisethosewhoseemtocareonlyhowtopleaseGod,andtosavetheirsouls,yetweaklyorcarelesslyneglecttheirbodies,andaffairsoftheirfamiliesbelonging to their place, or the common good of others in church orcommonwealth, all these are partial, and do sin in their care. Allworldlingsandself-lovingmenoffendinthefirstkind.Allsuperstitiousandindiscreetlydevoutmenoffendinthesecondkind:alsoallsuchwho,fordevotionsake,neglectthenecessarydutiesoftheirparticularcalling.

5. Lawful care is a discreet andwell-ordered care; it putteth differencebetween thingsmoreor lessgood,andbetween thingsnecessaryornotnecessary, between things more necessary and less necessary. In allthingsitwouldkeepfirstdueorder,thenduemeasure.

1.CaringmostforGod'sglory,asMosesandPauldid,whocaredmoreforthegloryofGodthanfor theirownlives,honours,andwelfare.Next, itcarethforthatonethingneedful,howthesoulmaybesavedinthedayofthe Lord. As any thing is best, ormore needful for the present, that iscared for first and chiefly. If all cannot be cared for, the less worthythings, the lessnecessary for thepresent,and those things towhichweareleastbound,shouldbeomitted.

2.As lawful caredoth throughdiscretionkeepdueorder, so it keepethduemeasure,seekingspiritualandheavenlythings.withmorediligenceandzealthanthosethatbetemporalandearthly;caringforthethingsofthis life with great moderation, without eagerness and greediness ofdesire;alwaysproportioningthecaretothegoodnessandworthof thatwhichistobecaredfor.Now,becausetheworldistobelovedandusedas if we loved and used it not; it being of little worth in comparison;thereforethecaresaboutitincomparisonofthebestandmostnecessarythingsmustbe,asifyoucarednot.

II.SignsofimmoderateCare

Caresof the thingsof this life are inordinateand immoderate, 1.Whenthey will not give men leave to take the comforts and naturalrefreshmentsofthislife,assleep,meat,anddrink,andotherneedfulandlawful things; but especially when they hinder them from the exercise,profitableuse,ordueperformanceofreligiousduties.

2.When they are first and chief in aman's thoughts; themind alwaysrunninguponthem.

3.Whentheycauseaman(outofhiseagerhastetoberichandtoenjoytheworld) to use unlawful and indirectmeans, or to engage in dealingandtradingbeyondhisskill,stock,andmeanswelltomanagethesame.

4. When they cause a man so to mind his worldly business, that hethinkethnothingwelldone,orsafe,ifhiseyeorhandbenotinit,andifitbenotinhisowncustody;althoughthereiscausewhyothersshouldbeused,andentrustedwithit.

Lastly, This holy laudable care is confined within its duemeasure andbounds,aswellasfixeduponitsproperobjects.Itknowethitsduelimits,how far togo,andwhere to stay:namely,when ithathchosena lawfulobject,andhathfoundoutandusedlawfulmeans,andappliethitselftoonethingaswellasanother,indueorderandmeasure,itstayeththere,caringnofarther;butwaitethpatientlyGod'spleasureforgoodsuccess,casting all care of event and success upon God by prayer and

supplication,withthanksgiving,

III.TheDutyofquietTrustinGod

Bywhathathbeen said, youmaysee, thatalthoughyoumayandmusttakethoughtaboutmanythings,accordingtothedirectionstheregiven;yetyoumust,astheapostlesaith,becarefulinnothing,withananxious,perplexingcare.

Thisisnowthemattertobeinsistedon,viz.ThatGodwouldhavenoneofhisservantsandhischildrentobe inordinatelycarefulaboutanything;noryet,wheninobediencetohiscommandment,anddueobservanceofhisprovidence,theyhavediligentlyusedlawfulmeansfortheattainmentofall lawfulthings,thattheyshoulddistressthemselvesatallabouttheissueorsuccess.Hewouldnotthattheyshouldsuffertheirmindstohangin doubtful suspense and fear about them; but would that they shouldcommittheirwaysuntohim,andtrustinhim,whetheritbeinthematterof their souls,orbodies,of the thingsof this life, orof thatwhich is tocome.Godfreeththemfromallcarefulness,andwouldthattheyshouldfreethemselvesfromittoo.

Godwouldhaveyouuseallgoodmeansforthis life,butwithouttakingthought for to-morrow about what you shall eat, what you shall drink,what you shall puton, orwhat shall becomeof you, andyours anotherday.Hewouldnothaveyoubesodistrustfulofhim,astotakethecareoffuturity, the care of success from him, upon yourself, perplexing yourheartwithdoubtand fear till you find it.Buthiswill is, thatwhenyouhave done what you can, with a cheerful and ready mind, you shouldleavethewholematterofgoodorillsuccesstohiscare.

Inlikemanner,Godwouldhaveyoutousemeanstosaveyoursoul;butwhenyouhavesodone,andcontinuesotodo,hewouldhaveyoucarenofarther.Hewouldnothaveyoutodoubtandfearthatallshallbeinvain,and to no purpose; or that you shall not be savednotwithstanding.Hewouldnotthatyoushoulddiscourageandenfeebleyourheartbytakingthoughtabouttheissueofanytrialsandtemptationsthatmaybefalyoubeforetheydocome,forthatisvain;noryetwhentheydocome,forthatisneedless.

Insuchcases,youneedonlytoserveGod'sprovidenceintheuseofthepresentmeans of salvation, gaining asmuchgrace and strength as youcan against such times, improving that grace and strength which youhaveinsuchtimesoftrial:buttouchingsuccess,eitherhowmuchgraceandcomfortyoushallhave,orwhenyoushallhaveit,andwhetheryoushallholdout in the timeof trial,orbesaved in theend;youmustnotindulge doubtful and distrustful cares; but must trust God with thesethingsalso.

For our Saviour prohibiteth his disciples all trouble, that might arisethroughfearof ill success in theirChristiancourse.AndSt.Paulcasethhimselfofthistroubleandfear,committinghissoul,andtheissueofallhis trials unto God, saying, "I know whom I have believed, and ampersuadedthatheisabletokeepthatwhichIhavecommitteduntohimagainst thatday."He is confident inGod for good success inhiswholeChristianwarfare;soshouldyou.

IV.ReasonsagainstanxiousCare,andforquietTrustinGod

Now to dissuade you from all carefulness, and to persuade you to restsecure in God, concerning the particular events of all actions, andtouching the final event and good success of yourChristianprofession;considerthesereasons:(1.)Showingwhyyoushouldnotcareeagerlyandinordinatelyforearthlythings;(2.)Whyyoushouldnottakedoubtfulordistrustfulthoughtaboutanything,whetherearthlyorheavenly.

1. Seriously consider, that all earthly things are of little worth, veryfading, and transitory, likened, when they are at best, to the flower ofgrass. Wherefore they cannot be worthy of your anxious thought, orcarefulperplexityaboutthem.It isextremefollyforman,beingenduedwithreason, tosethisminduponthat,which is littleornothingworth,nay, which (as Solomon calleth riches) "is not;" which is but of shortcontinuance,andonlyforbodilyuse,whilehehathit:whichalsoisgiven,byGod,untothewicked,eventohisenemies,ratherthanuntothegodly.

2.Inordinatecareofearthlythingsisexceedinghurtful:Forbesidesthatit breedeth "many foolish and hurtful lusts, which drown men inperdition," it doth hinder the care of things spiritual and heavenly. It

causethpersonseithernottocomeatalltothemeansofsalvation,orifthey come to the word, prayer, sacraments, good company, and goodconference, todepartwithoutspiritualprofit. Itwill causeaman toerrfromthe faith,and tobealtogetherunfit fordeath,andunprepared forhislatterend.Forwhenanyonepartdrawethmorenourishmenttoitselfthanitought,someotherpartsmustneedsbehinderedintheirgrowth;andwhenthestrengthofthegroundisspentinnourishingweeds,tares,orcornoflittleworth,thegoodwheatisobstructedinitsgrowth,choked,orstarved."Hewhosecaresaretoomuchabouttheearth,hiscarewillbetoolittleaboutthethingsofheaven."

Whyamanshouldnotbecarefulaboutsuccessinanything.

Next, consider the reasons,whyyoumustnot indulgeanyanxiouscareabout success in your lawful endeavours, any more than by prayer tocommendthemtoGod.

1. Because it is to usurpGod's peculiar right, God's divine prerogative,takinghissoleandproperworkoutofhishands;forcareofsuccess,andofwhatshallbehereafter,ispropertoGod.

2. It is a vain and fruitless thing (when youhavediligentlyused lawfulmeansforanything)totakethoughtforsuccess.For"whocanbytakingthoughtaddanythingtohisstature?"or"makeonehairwhiteorblack?"Understandthesameofallotherthings.

3.Everydaybringethitsfullemploymentwithit,togetherwithitscrossesand griefs; so that you will have full work enough for your care, toendeavourtodothepresentday'sworkholily;andtobeareachpresentday'safflictionfruitfullyandpatiently;youhavelittlereasonthereforetoperplexyourheartwithtakingthoughtoffutureevents,orofwhatshallbeto-morrow.

4. It is altogether needless to take thought about the success of youractions, for success is cared for already by God. One whose care is ofmoreuseandconsequencethanyourscanbe.Youarecaredforbyone,who loveth you better than you can love yourself, who is wise, andknoweth what is best for you, and what you most need, better than

yourself;whoisalwayspresentwithyou,andisbothableandready"todo exceeding abundantly for you, above all that you can ask or think;"evenGod,whocarethformeanercreaturesthanyouare,whoalsoisyourGod,yourheavenlyFather,ofwhosecareyouhavehadhappyexperience,who in times past eared for you,when you could not care for yourself,who hath kept you in, and from your mother's belly; who, (if you arebelieversindeed)ordainedyoutosalvationbeforeyouhadabeing;whoinduetimegavehisonlybegottenSonforyou,andtoyou,asappearethinthatnowhehathgivenyoufaithandhopeinhim,andlovetohim.ItisyourGodandFatherwhohathcommanded,thatforthepresent,andforthe future, you should cast your care andburdenonhim;havingmademany gracious promises, that he will care for you, that he will sustainyou,andthathewillbringyourdesiretopass.Whatwisemanthenwillencumberhimselfwithneedlesscares?

5.Carefulnessoranxiousthoughtsaboutsuccess,proceedeth frombaseandcursedcauses,namely,ignoranceofGod,andunbeliefanddistrustofGod, in whomsoever this sin reigneth; hence it was that the heathenabounded in this sin.Andbyhowmuch this carefulness is indulgedbyany(thoughitreignnot)bysomuchhemaybesaidtobeoflittlesoundknowledge,andoflittlefaith.

6. Carefulness, and doubtful suspense about success in your lawfulendeavours, be it whether you or yours shall prosper, or whether youshallprofitby themeansofgrace,orwhetheryoushallbesaved in theend,dothproducemanydangerousandmischievouseffects:—

1.Itwillcauseyoutoneglecttheproperuseofthemeansofthislife,orofthatwhich is tocome;accordingasyoudoubtofsuccess ineither,or ifyouneglectthemnotutterly,yetyouwillhavenohearttogoaboutthem.For as those that needlessly intermeddle with other person's business,usually neglect their own; so you will be apt to leave your own workundone,whenyoutakeGod'sworkoutofhishands;andwhoishethatwill take pains about that which he feareth will be to no purpose, orlabourlost?

2.Youwillbereadytouseunlawfulmeansforanything,whenyoudoubtofsuccessfromlawful.

3.Takingthoughtdothdivide,distract,overload,andconsumetheheartandspirits:nothingmore.

4.YoucanneverbethankfultoGodforanythingwhereofyoufearthatyoushallhavenogoodsuccess.

5.This anxious thought anddistressing fear about success,will depriveyouofthecomfortofallthosegoodthingsyouhavehad,andwhichnowyoudoenjoy.

6.Nothingwill bring ill success upon you sooner thanunbelieving anddistrustful fears about futurity. For when any person shall,notwithstandingtheexperiencehehathhad,ormighthavehad,ofGod'spower,love,care,andtruthofhispromises,yetdistrustfullycaresofar,as not to content himself with his own work, so far as prudent careleadethhim;but alsowill takeGod'swork, and theburdenofhisworkupon himself, caring about success, which only belongeth to God, andwhich God only can do, and bear; this folly and presumption doth somuchprovokeGod, that itcausethhim,outofhiswise justice, toceasecaringforsuchaone,leavinghimtohisowncare,andtohiswit,friends,oranyotherearthlyhelp,tomakehim,bywofulexperience,seeandfeel,how little any, or all these,withoutGod, can avail him.Nay, it causethGodnotonlytowithdrawhisownhelp,butthehelpofallthingswhereonsuchamandothrely;andwhichismore,causeththem,insteadofbeingforhim,tobeutterlyagainsthim.IsitnotjustwithGod,thatwhosoeverwillnotbebeholdentoGodtobeartheirburden,butwilltakeitupandbear it themselves, shouldbemade tobear it alone, and to thedistressanddisquietmentoftheirownhearts.

Wherefore, all these things considered, I return to the exhortation, orconclusion before proposed, namely, Commit thy ways unto the Lord,andtrustinhim.CastallyourcareonGod;becarefulinnothing.

Oh!HowhappyareweChristians,ifwedidbutknow,orknowingwouldenjoyourhappiness.Wearecared for inevery thing thatweneed,andthatcanbegoodforus;wemaylivewithouttakingthoughtorcareinanything.Ourwork is only to study and endeavour topleaseGod,walkingbeforehiminsincerity,andwithaperfectheart; thenwemaycleaveto

him, and rest on him both for our bodies and souls, without fear ordistraction.Godisall-sufficient,andallinalltosuch;heisknownbyhisname Jehovah to such; even to the being, and the accomplisher of hispromises to them.Ifweshallwiselyanddiligentlycare todoourwork,we,servingsogoodandsoableamaster,neednottakethoughtaboutourwages.Ifwewouldmakeitourcaretoobeyandpleasesogood,andsorich,andbountifulaFather,weneednotbecarefulforourmaintenancehere, in ourminority and non-age; nor yet for our eternal inheritance,whenwe shall come to full age.We, in this holy security and freedomfrom carefulness, if we are not wanting to ourselves, might live in aheaven upon earth; and that not only when we havemeans, (for eventhenoursecurityisinGod,notinthemeans)butwhentotheeyeoffleshwehavenomeans:forGodisabove,andmorethanallmeans.

V.Means to attain quieting Confidence in God, and freedomfromperplexingCares

Thatyoumayleaveanxiouscaring,andbebroughttocastallyourcareonGod,

1.Denyyourself,andyourownwisdom;benotwiseinyourownconceit,norpresumptuousofyourwit,skill,ormeans.

2.Getsoundknowledge,faith,hope,andconfidenceinGod;livebyfaith,for the preservation both of body and soul. Get not only faith in hispromise,butinhisprovidencealso.Whenyoushallseenowayormeansofgainingthegoodyoudesire,orofkeepingyoufromtheevilwhichyoufear,orofdeliveringyoufromtheevilyoufeel,thencalltomind,notonlythepromisesofGod,viz."Iamwithyou—Iwillnotleavenorforsakeyou—Allthingsworktogetherforgood;"andmanysuchlike;butbelievealsothat God will provide means to bring to pass what he hath promised,thoughyet you seenothow.Whenyoucan say,with faithfulAbraham,"Godwillprovide,"itwillcastoutfearanddoubt.Butif,withAbraham,youbelieveGod'spromisesinthemain,butnotGod'sprovidenceinthemeans;youwillthenbetemptedtoseekout,anduseunlawfulmeanstoobtainthethingpromised,ashedid;orfaintinwaiting,asmanyothershave done. For we see the like in David, when he had faith in God'sprovidence,hecouldsayofSaul, "TheLordshall smitehim;orhisday

shall come to die; or he shall descend into the battle, and perish. TheLord forbid that I should stretch forth my hand against the Lord'sanointed." Butwhen he doubted of God's providence, then he saith, "IshallnowperishonedaybythebandofSaul."

3. "Give all diligence tomake your calling and election sure;" forwhenyouknowassuredly thatGod is yourheavenlyFather, andChristJesusyourRedeemer,andthatyouareofhisfamily,havingyournamewritteninheaven,youthenwilleasily freeyourheart frombeingtroubledwithfearandrestlesscare;beingsurethatyourheavenlyFatherandSaviourdothandwillprovideforyou.

4.Lastly,youmustoftenrenewyouractsof faithonGod,hispromisesand providence, casting all your care on him. Making your requestsknowntoGodbyprayerandsupplication,forwhatyouwouldhave;beingheartily thankful for what you have had, now have, and hope to havehereafter. Then "the peace of God, which passeth all understanding,"shall keep your heart and mind from vexing thoughts, and heart-distressingfears,andthat,inandthroughChristJesus:ofwhichpeaceIintendnexttospeak.

CHAPTERXIII:OfPeacewithGod

I.TheNatureandexcellencyofPeacewithGod

THAT youmay be persuaded towalk beforeGod in uprightness, in allwell-pleasing,andtolivewithouttakinganxiousthoughtaboutanything,castingyourcareonGodaccordingto the formerdirections,—Godhathassuredyouthatpeaceshallbeuponyou,eventhat"peaceofGodwhichpassethallunderstanding,whichshallkeepyourheartandmindthroughChristJesus,"ifyouthusdo.

Peaceandquietismostdesirable.Allthingsthathavemotiondesireitastheir perfection: bodily things enjoy it by their rest in their places;reasonable thingsenjoy thispeace in thequietof theirmindandheart,whentheyhavetheirdesiressatisfied,beingfreedfromsuchoppositionasmightdisquietthem.

Peace is a true agreement and concord between persons or things,wherebynot only all enmity is laid aside, and all injuries are forborne;but all amity is entered into, and all readiness of communicating anddoinggoodtoeachotherisshown.

Natural peace is of great price, and very much to be desired for theexceedinggreatbenefitwhich itbringeth to thebody, family,andstate.ButthepeaceofwhichIamtospeak,whichispromisedtoallwhowalkwithGodaccordingtotheruleoffaith,andofthenewcreature,castingtheir careonGod,exceedethallotherpeace,as faras the soul,heaven,andeternity,exceedeththebody,theearth,andamomentoftime.Whichwilleasilyappear,ifyoushallobservebywhatmotivesandargumentstheHoly Ghost doth commend, and set this forth unto you. It hath itscommendationaboveallotherpeace,inthreerespects:

1.Inrespectoftheexcellencyoftheperson,withwhomandfromwhomitis,namely,God; therefore it iscalled"peaceofGod."It issocalled, (1.)BecauseitbathGodforitsobject:itisapeacewithGod.(2.)BecauseGodbyhisSpiritistheauthorofit:itispeacefromGod,apeacewhichGodgiveth;suchapeacewhichtheworldneithercan,norwillgive.

2. This peace is commended in respect of the unspeakable andinconceivable goodness and worth that is in it: it "passeth allunderstanding."Andthisitdoth,notonlybecauseunsanctifiedmenaremerestrangerstoit,andunderstanditnot,butbecauseregeneratemen,to whom it belongeth, and in whom it is, even they, when God giveththemanylivelyfeelingof it, findit tobesuchapeaceastheycouldnotimagineittobebeforetheyfeltit.Fortheycannotsodistinctlyandfullyconceive the transcendent excellency of it, as by any means fitly todescribe it. It rather taketh up the mind into a holy rapture, untoadmirationofwhatitseeth,andofwhatitperceivethisyettobeknown,thanpossiblycanbedistinctlyand fullycomprehendedorexpressedby

mindortongue.Itiswiththemthatfeelitinanyspecialdegree,asitwaswiththequeenoftheSouth,whensheSawSolomon'swisdom.ShehadagreatopinionofSolomon'swisdombywhatshehadheard,butwhenshesawit,shewasstruckwithsuchadmiration,that, it issaid,shehad"nomorespiritinher;"hiswisdomwassomuchbeyondherexpectation,thatshebreakethoutintowordsofadmiration,saying,ThatthehalfwasnottoldherofSolomon'swisdom,itexceededthefamethereof:—sodoththepeaceofGod.Itbeing,likethedimensionsoftheloveofChrist,therootthereof, and like the ravishing joy of Christians, the fruit thereof,surpassingallfullanddistinctknowledge,andallmeansoffullandclearexpression;being,astheHolyGhostalsosaith,"unspeakable."Thispeaceincludedamongstthoseothergracesandgiftsaccompanyingthegospel,whicharesuchas"eyehathnotseen,norearbeard,neitherhaveenteredintotheheartofman,"soasclearlytoperceivethem,orfullytoexpressthem.

3. This peace is commended in respect of the excellent effect thereof,which is a proof that it passeth understanding, namely, it keepeth theheartandmind,inandthroughChristJesus.

This is an excellent and most useful effect on man's behalf; for itsupplieththeplaceandofficeofacastleorstronggarrison,2Cor.11:32.astheoriginalsignifieth,tokeeptheprincipalfortsofthesoulfrombeingsurprisedorannoyed,eitherbyinvasionfromwithout,orbyinsurrectionfromwithin.

Thepartsofman,whicharekeptbythispeaceofGod,aretheheartandmind.Byheart, ismeant thewillandaffections;bymind, thepowerofthinking and understanding. For true peace of God doth fill the heartwithsuchjoy,patience,hope,andcomfortinbelieving,thatitkeepethitfromheart-vexinggrief,fear,distrust,anddespair.It likewisefilleththemind so full of apprehension of God's favour, fidelity, and love, that itmakethitrestsecureinGod,anddeliverethitfromdistressofmind,oranxiouscaresaboutanything;keepingoutthedominionofallperplexinganddistrustfulthoughts.

The strength which this peace hath, whereby it keepeth the heart andmindaswithagarrison,isimpregnable.ItisderivedfromChrist,ithath

itinandfromChrist:thetextsaith,"throughChrist,"thatis,throughthepowerofChrist'sSpirit.Foraswearekeptbyfaith,fromwhichthispeacespringeth,aswithastronggarrison,bythepowerofGodtosalvation,so,bythesamepowerofChrist,ourheartsandmindsarekeptbythepeaceof God, as with a garrison, from discouraging, distracting, anduncomfortablethoughts.Forwhatisthispeaceelsebutabeamfromtheobjectofourfaith,proceedingfromtheloveofGodtous-ward,andthefruitoffaith,aswefeelitwroughtinusbyGod?

ThispeaceofGodistwo-fold,oroneandthesameindifferentdegrees.

The first is an actual entering into, and mutual embracing of, peacebetweenGodandman.

Thesecondisthemanifestationandexpressionofthispeace.

ThefirstiswhenGodandmanaremadefriends;whichis,whenGodispacifiedtowardsman,andwhenmanisreconcileduntoGod,sothatnowGodstandethwellaffectedtowardsmen,andmanhathputoffenmitiesagainstGod;whichmutualatonementand friendship,ChristJesus, theonly mediator between God and man, hath by his satisfaction andintercession wrought for man, and by his Spirit applieth unto, andworketh in man. For until this atonement be applied, God, in his justjudgmentandholydispleasure,isanenemyuntomanforsin,andman,inhisevilmindandunjusthatred, isanenemyuntoGod,anduntoallgoodness,throughsin.

Thisfirstpeace,ispeaceofGodwithman,inherentinGod,workingthelikedispositionofpeace inman towardsGod;and is the fountain fromwhichthesecondfloweth.

The second kind, or rather farther degree, of peace of God, is theoperationandmanifestationoftheformerpeace,whichisapeaceofGodinmanwroughtbytheSpiritofGod,throughtheapprehensionthatGodisatpeacewithhim.

Thispeaceispartlyandmostsensiblyintheconscience,whichiscalled"peace of conscience," and may also be called "peace of justification,"

accordingtothat,"beingjustifiedbyfaith,wehavepeacewithGod."Anditispartlyinthewholereasonableman,wherebythewillandaffectionsof the soul agreewithin themselves, and are subject to the enlightenedmind,conspiringallofthemagainstthecommonadversariesofGodandthe soul, that is, the flesh and the devil: this may be called peace ofsanctification,accordingtothatoftheapostle,"Beingmadefreefromsin,andbecomeservantsofGod,youhaveyourfruituntoholiness."This istheagreementofall themembers tobecome"servants to righteousnessuntoholiness."Notbuttherewillbewarringalwaysinourmembers,butit is not the warring so much of one member against another, as thewarringofthefleshineverymemberagainsttheSpirit;whichSpiritalsowarrethagainst the flesh.Thisconflictbetweenthe fleshandtheSpirit,beginning in man as soon as the Spirit hath wrought the peace ofholiness,insettingthesoulinorder.

Moreover, thispeaceofsanctificationconsisteth in this, thatalthoughaChristianmustneverbe,noreveris,atpeacewithsin,sothatitdothnotassaultandmolesthim,orthatheshouldsubjecthimselftoit,orhaveitabsolutely subject to him in this life, yet he hath a peace and quiet, incomparison, from sin, inasmuch as he is freed from the dominion andpowerof sin, to condemnhim,or to reducehim tohis formerbondageuntosin.Now,sofarasamangettethaconquestoverhislusts,thattheyarekeptunder,andforbeartoassaultandmolesthim,sofarhemaybesaidtohavethispeaceofsanctification.

The conscience, when it is awakened in the act of accusing andcondemningman for sin,dothwithalprick, sting,andwound theheartwithunutterableandinconceivablegriefs,fears,andterrors,throughtheapprehensionofGod'sinfinite,eternal,andjustwrathforsin.

Now,whenGod,byhisSpirit,givethanytruehopeandassuranceuntoaman,thathisjusticeissatisfiedconcerninghim,throughChrist,andthatnowallenmityandwrathisdoneawayonGod'spart,andthathelovethhiminChrist,witha free, full,andeverlasting love,herebyhespeakethpeace to the conscience, having done away all the guilt of sin, whichbeforemolesteditthroughsenseofGod'sanger,andfearofpunishment.Hencearisethpeaceandcomfort in the conscience,which, therefore, iscalled"peaceofconscience."Thusthemindceasethtobeperplexed,and,

by faith in Christ's death, through the Spirit, becometh quiet with aheavenly tranquillity, resting on theword of promise; and according tothemeasure of clear apprehension ofGod's love inChrist, in the samemeasureisatsweetagreementwithinitself,withoutfearortrouble;andin the same measure he hath peace of conscience, flowing from theassuranceofjustification.

As soon also as aman beginneth actually to be at peacewithGod, hislusts do begin to be at war with him, rebelling against the "law of hismind," which yet by little and little shall be subdued and conquered;which conquest, though it be imperfect in this life, yet, by virtueof thepeacenowmadewithGod, ifhewill improve itbyseekinghelpofGod,andtakingtohimthecompletearmour,fightingmanfullyunderChrist'sbanner,hemaysoprevailagainstthem,thattheydonotsooftennorsostronglyassaulthimas in former times.Now, so far as thepowersandfacultiesofmanagreeintheirfightagainstsin,andsubdueitthatitdothnot assault and molest him, he may be said to have the peace ofsanctification.

The first peace, wherebyGod is pacified and is become propitious andgracioustoman,isabsolutelynecessarytothebeingofaChristian.

The second, which riseth from the manifestation of this peace unto aman,andthesensiblefeelingoftheoperationofthispeaceinman,isnotnecessarytothebeingofaChristian,atleastinasensibledegreeofit,buttothewell-beingofaChristianit isnecessary.Foramanmaybeinthefavour of God, and yet be without the sense of this peace in himself,becausethispeaceofconsciencedothnotflownecessarilyfromthebeinginGod'sfavour,butfromknowledgeandassuranceofbeinginhisfavour.

Now,aman,inmanycases,mayloseforatimehissenseofGod'sfavour,hisfaithbeingover-cloudedwithfearsandunbelief,asitwaswithDavid,afterhisadultery,whoyetwasupheldsecretlybyhisrighthand,(asthePsalmistwasinanothercase,Psalm73:23)byvirtueofthatfirstpeaceofGod, yet, until God gave him the sense and feeling of his "lovingcountenance,"hecouldnotenjoythecomfortof it;yea, thoughGod,byNathan,intheoutwardministryofhisword,hadgivenhimassuranceofGod's loving-kindness, saying, "The Lord hath put away thy sin, thou

shaltnotdie."

Thatfirstpeaceisabsolute,andadmittethofnodegrees.

Thesecond,whichfloweththence,bothinrespectofpeaceofconscience,and in respect of good agreement of the powers and faculties of manwithinthemselves,andoffreedomfromassaultsandmolestationseitherofSatanfromwithout,orfromlustswithin,isnotabsolute,butadmittethofseveraldegrees.Inthelifetocomethislatterpeaceshallbeperfect,forthenallbelieversshallbeperfectly freed fromall troubleofconscience,andfromallmolestationbytemptations;theirvictoryshallbecomplete.Butinthislifetheirpeaceisbutimperfect;itistrueforsubstance,butismoreorless,asthelighttheyhavereceivedismoreclearordim,andasgraceinthemismorestrongormoreweak.

Foralthoughman'sjustificationisabsolute,andadmittethnotofdegrees,yettheassuranceofit,wherebyamanhathpeaceofconscience,ismoreor less, according to themeasureofhis clear sightofChrist's love, andevidence of his faith. Hence it is, that the dear children of God haveinterruptions and intermissions in their peace; have sometimes muchpeace,sometimeslittleornopeace,accordingastheyhaveintermissionsintheirassuranceofGod'sfavour.

ThusitwaswithDavidandAsaph,sometimeshisheartwasquiet,andhisspiritwas glad, in assurance thathis soul should rest inhope; at othertimes,hissoulwascastdownanddisquietedinhim,thinkingthathewascastoutofGod'ssight,fearingthatGodwouldshownomorefavour.Yea,hewas so perplexed, that he did almost faint, and his eyes failedwithwaiting for God. For, since the best assurance of believers is exercisedwithcombatingagainstdoubting,theirtruestandbestpeacemustneedsbe assaultedwith disquiet.And as it iswith a ship at anchor, so is themost stable peace of a Christian in this life, who hath his hope "as ananchorofhissoul,sureandsteadfast;"who,thoughhecannotmakeuttershipwreck,yethemaybegrievouslytossedandaffrightedwiththewavesandbillowsofmanifoldtemptationsandfears.Likewise,thoughpeaceofsanctificationbetrue,yetitmustneedsbemoreorless,accordingasanyman groweth or decreaseth in holiness, and as God shall please torestrain his spiritual enemies, or give power to subdue them, more or

less.

Now, the peace ofGod, both in him toman, and fromhimmanifestedandwroughtinman,dothpassallunderstanding,andservethtokeeptheheart and mind of him that walketh with God, and resteth on himthroughChrist.

Thispeaceitiswhichyoumustseekforandembraceinbelieving,andifyou would have true comfort and tranquillity in your mind, labourespeciallytogetandkeepthepeaceofagoodconscience,whichseemethtobethepeacethatischiefly,thoughnotonly,intendedinthistext.

II.FartherExcellenciesofthePeaceofGod

Thatyoumaybeinduced,withalldiligenceandearnestness,toseekafterthis blessed peace, andmay better perceive that this peace of God, forworth and use, passeth all understanding, take these reasons inparticular:

1.Thatmustneedsbeanexcellentpeace,whichGodwillplease to takeintohisholytitle,callinghimself"TheGodofpeace,"callingChrist"ThePrinceofpeace."

2.Thatpeacemustneedsbeofinfinitevalue,passingallunderstanding,forwhichChristgavehimself;payingthepriceofhisownmostpreciousbloodforit.

3.Thispeacecannotbutpassallunderstanding,becausethecausefromwhenceitcometh,namely,Christ'slove,andtheeffectwhichitworketh,namely, "joy in the Holy Ghost," do, as the apostles affirm, passknowledge,andareunspeakable.

4. This peace was that first congratulation, wherewith the holy angelssaluted the church at Christ's birth, giving her joy in her new-bornHusbandandSaviour.Anditwasthatspecial legacywhichChristJesusdidbequeathtohischurch,leavingthatasthebesttokenofhislovetoit,alittlebeforehisdeath:saying,"MypeaceIleavewithyou."

5.ThispeaceisoneoftheprincipalpartsofthekingdomofGod,which

consisteth,as theapostlesaith,of "righteousness,andpeace,and joy intheHolyGhost."

6.Byasmuchas theevilsandmischiefs thatcome toamanbyhavingGod to be his enemy, which draweth upon him God's wrath, justice,power,andallGod'screaturestobeagainsthim;andbyasmuchasthegrievous and intolerable anguish of the wounded spirit passethunderstanding;bysomuchthepeaceofGod,whichfreethhimfromallthese,mustofnecessitypassallunderstanding.

Now,thatitisafearfulthingtohaveGodtobeanenemy,itissaid,Heis"aconsumingfire,"and,"itisafearfulthingtofallintothehandsoftheliving God." It appears, likewise, by Christ's compassion and grief forJerusalem,whoneglectedthetimeofmakingandacceptingofpeacewithGod: forheweptover it, and said, "If thouhadst known, even thou, atleast in this thy day, the thingswhich belong unto thy peace! but nowtheyarehidfromthineeyes."ButwhatitistohaveGodtobeanenemy,isseenmostfullybyChrist'stroubleandgriefinhispassionandagonyinthegarden,and in theextremityofhisconflictwithGod'swrathonthecross,whenGodshowedhimselftobeanenemy,anddid,forman'ssin,pouronhimthefiercenessofhiswrath.Itmadehim,thoughhewasGod,beingman, tosweat, forveryanguish,as itweredropsofblood,andtocry,"Ifitbepossible,letthiscuppassfromme,"and,"MyGod,myGod,whyhastthouforsakenme?"

Moreover,ifyoudoobservethecomplaintsofsuchdistressedsoulsthathavehadterrorofconscience,(ifyouhavenothadexperiencethereofinyourself,) how that theywere at theirWits' end, pricked at heart, as itwere with the point of a spear, or sting of a serpent, pained like menwhose bones are broken and out of joint,making them to roar, and toconsumetheirspirits forveryheaviness, thenyouwillsaythatpeaceofconsciencedothpassallunderstanding.

7.WhenGodandaman'sownconscienceareforhim,andGod'sgraceinsome goodmeasure hath subdued sin and Satan in him, this bringethwithitassurancethatallotherthings,whosepeaceareworthhaving,arealsoatpeacewithhim.For,"ifGodbeforus,whocanbeagainstus."Thispeacemustofnecessitybringwithitallthingswhichwillmakeushappy,

evenallthingswhichpertaintolife,godliness,andglory.

Lastly, Consider this, that as theworth and sense of peacewithGod isunutterable and inconceivable, so the time of it is indeterminable, it iseverlasting,andhathnoend.Comparethiswiththeformer,anditcannotbedenied,butthatthepeaceofGoddotheverywaypassunderstanding.

CHAPTERXIV:ConcerningtheImpedimentstoPeace—falseHopes,andfalseFears

I.TheKindsofImpedimentsthathinderPeace

FIRST,Ifyouwouldenjoythishappypeace,youmustremoveandavoidthe impediments. Secondly, You must use all helps and furtheranceswhichservetoprocureandkeepit.

Ireducetheimpedimentstotwoheads.

1.Afalseopinionandhopethatalliswellwithaman,andthatallshallbewell with him in respect of his salvation, when yet indeed God is notreconciledtohim.Hencewillfollowaquietnessofheart,somewhatliketopeaceofconscience;whichyetisbutafalsepeace.

2.Causelessdoubting,andfalsefear,thataman'sestate,withrespecttohis salvation, is not good, although God be at peace with him; hencefollowethtroubleandanguishofheart,somewhatlikeuntothatofhellishdespair,disturbinghistruepeace.

Eitherofthesedohinderpeace.

The first hindereth the having, the second hindereth the feeling andcomfortableenjoyingofpeace.

IthathbeenanolddeviceofSatan,whenhewouldkeepanymanfromthatwhichistrue,toobtrudeuponhimthatwhichshallseemtobetrue,butisfalse.ThushedidinthefirstcallingoftheJews.WhenhesawtheyhadanexpectationofthetrueChrist,he,todivertandseducethemfromthetrueChrist,settethupfalseChrists.Evensointhematterofpeace:ifhe can so delude men that they shall content themselves with a falsepeace,heknoweththattheywillneverseekforthatwhichistrue.Itisacommonpracticewiththedeviltoendeavourtomakeallwhoarenotinastateofgrace,topresumethattheyare.

Also,suchishiscunningandmalice,thatwhenanymanisinthestateofgrace,hewill labourby allmeans todistress andperplex the soulwithunreasonable fears and suspicions, to make that estate doubtful anduncomfortable, to vex and to weary him, if he cannot drive him todespair.Nowtheheartofman,sofarasitisunsanctified,being"deceitfulabove all things," is most apt to yield to Satan in both these cases.Whenceitis,thatthereareverymanywhoboastofmuchpeace,andyethavenoneofit.Andmanyfeartheyhavenopeace,whoyethavemuchofit.

Wherefore, the rule is, Believe not either your deceitful heart, nor thedevil,whentheytellyou,eitherthatyouareinastateofsalvation,orinastateofdamnation:butbelievethescripture,whatitsaithineither.

Youmayknowwhenthesepersuasionscomefromyourdeceitfulheartorfromthedevil,thus:—

1.Ifthemeanstopersuadeyoutoeither,befromfalsegrounds,orfrommisapplicationoftruegrounds.

2.Iftheconclusionsinferredfromeitherpersuasion,betokeepyouinasinfulcourse,andtokeepyou,ortodriveyoufromGod,as ifyouneednotbesostrictingodliness,orthatnowitisinvain,ortoolate,toturnandseekuntoGod,thenitisfromSatanandfromadeceitfulheart,andyou must not believe them. But if these persuasions be from a rightapplicationof truegrounds,anddoproduce thesegoodeffects, todriveyoutoGod, inpraiseorprayer,anduntoacaretopleaseGod,theyarefromhisgraciousSpirit.

II.TheCausesofPresumption,or,falsePeace

Thefalsepeaceandevilquietofconscience,dotharisefromthesethreecauses:

1.Fromgross ignoranceof thedangerwhereinaman livethbecauseofsin:whencefollowethablindconscience.

2.Fromgroundlesssecurityandpresumptionthatallshallbewellwith

him,notwithstandingthatheknowethhehathsinned,andknoweththatsinisdamnable:whencehehathadeludedconscience.

3. From obstinacy, through delight and custom in sin: whence comethhardnessandinsensibilityofheart,whichisasearedconscience.

Wheresoeveranyof theseevils reign,althoughGodhathsaid, "There isnopeacetothewicked,"thatis,notruepeace;yetsuchfearnoevil,butpromisetothemselvespeaceandsafety,likethose,ofwhomtheprophetspake,whohad "madea covenantwithdeath, andwithhellwereat anagreement."Yea, though theyhearall the cursesagainst sinners,whichare in God's book denounced against them, yet will they "blessthemselves in their heart, and say, they shall have peace, though theywalkinthestubbornnessoftheirhearts."Butwhosoeveristhusquietinhimselfthroughafalsepeace,itisasignthatthe"strongmankeepeththehouse," and that he, continuing in this fool's paradise, is not far fromsuddenandfearfuldestructionfromtheAlmighty.

Whosoever,therefore,wouldhavetruepeaceofGod,mustknowandbethoroughly convinced, that by nature, by reason of Adam's firsttransgression, which is justly imputed to him, and because of his owninherent wickedness of heart and life, of omission and commission inthought,word,anddeed,heisinastateofsinandcondemnation,havingGodforhisenemy,yea, isanheirofwrath,andofeternalvengeanceofhell fire: according to that of the apostle, "All have sinned, and arebecome guilty before God, and have come short of the glory of God."Ignoranceofdangermaygivequiettothemindforatime,butitcangiveno safety. Is not he foolishly secure that resteth quietly in a ruinoushouse,notknowinghisdanger,untilitfalluponhim?Whereas,ifhehadknownit,hewouldhavehadmorefearanddisquiet,butlessdanger.

III.GroundsofFalseHopeDiscoveredandRemoved

Letnomanpresumeuponweakandfalsegrounds, thatheshallescapethevengeanceofhell,orattaintothehappinessofheaven.Howweakandvainare the foundationsonwhichmanybuild theirhopesof salvation!andfromthencetheirpeacewillappearbythatwhichfolloweth.

1. Some think that because God made them, surely he will not damnthem.True, if they shouldhave continued good ashemade them.Godmade the devil good, yea, an excellent creature, yet, who knoweth not,thatheshallbedamned?IfGodsparednothisholyangels,afterthattheybecamesinful,shallmanthinkthathewillsparehim?Asinfulmanshallbe judged at the last day, not according to what he was by God's firstmaking,butasheshallbefounddefiledandcorruptedbythedevil,andbyhisownlusts.WhenJudahbecameapeopleofnounderstanding,itissaid, "He that made them will not have mercy on them, and he thatformedthemwillshowthemnofavour."Thusitisspokentoeverysinnerremaininginhissin,notwithstandingthatGodmadehim.

2.Somesaytheirafflictionshavebeensomany,sogreatandsolasting,thattheyhopetheyhavehadtheirhellinthislife:whenceitis,thattheirheartsarequiet inrespectofanyfearofwrathandjudgmentatthelastday.

I would ask such,Whether they, being thus afflicted, have returned toGod that smote them, and whether their afflictions have made thembetter;orwhether,likeSolomon'sfool"brayedinamortar,"theirsinandfolly is not departed from them? If so, theymust know, themore theyhavebeen,andnowareafflicted,iftheybenotreformedbyit,thisdothpresagethatthereisthemoreandworsebehind:asitwasinthecaseofJudah.Manyhave been often and extremely correctedby their parentsand others, yet, remaining incorrigible, have at last suffered publicexecution.

3.Some, though theirwaysbenever soevil, yetbecause to themGod'sjudgments are far above, out of their sight, and because they have nochanges, God forbearing to execute his judgments upon them speedily,theypersuadethemselvesthatGodseethnot,orthatheisnotangrywiththem,orthatheregardethnot,andthathewillneitherdogoodnorbad,thinking that God hath forgotten, or that he is like them, well enoughpleasedwith them; hereby they lay their consciences asleep, promisinguntothemselvesimmunityfrompunishment,andthattheyshallneverbemoved.

Knowye,thatGod'sforbearanceofhiswrathisnotbecausebeseethnot,

or because he hath forgotten, or regarded not your wickedness: butbecausehewouldgiveyoutimeandmeansofrepentance;itisbecausehewould not have you perish, but come to repentance, that you may besaved:whichifyoudonot,thishisbountyandlong-sufferingmakethwayforhis justice,andserveth to leaveyouwithoutexcuse;and toheapupwrath foryouagainst thedayof judgment,"thedayof therevelationofthejustjudgmentofGod,whoshallrendertoeverymanaccordingtohisworks." For God knoweth how "to reserve the wicked to the day ofjudgment,tobepunished."Hewilltakehistimetohearandafflictyou,whenheshallsetallthesins,ofyouthatforgethim,inorderbeforeyou;then,ifyourspeedyrepentancedonotnowpreventit,hewilltearyouinpieceswhenthereshallbenonetodeliver.Thelongerhewasinfetchinghis blow, the more deadly will his stroke be when it cometh. Manymalefactors are not so much as called at a petty sessions, when lessoffendersarebothcalledandpunished;yettheyhavenocausetopromisesafety to themselves, for theyare reserved for amore solemn trial, andexecution,atthegrandassizes.Sowickedmen,thatarenotafflictedhere,are reserved for the last judgment, at the great and terrible day of theLord.

4.TherearesomewhohopethatGoddothlovethem,andthathedothintend to save them; for they prosper in every thing, and are not introubleanddistressasothermen;hereupontheirconsciencesarequiet,andwithoutfear.

Letme tell youwho thus think, that this is a poor foundation to buildyour hope upon.What are you the better for your prosperity? Are youmorethankfulandmoreobedient?Doyouthemoregood,byasmuchasyouprospermore?Ifso,well; ifnot,know,asSolomon,bytheSpiritoftruth,tellethyou,thatnomancanknowGod'sloveorhatredbyallthatisbeforehim;beitprosperityoradversity.Inthesethingstheremaybeoneandthesameeventtotherighteousandtothewicked.Know,moreover,thatthewicked,forthemostpart,thrivemostinthisworld;Godgivingthemtheirportioninthislife,wherewiththeynourishthemselvesagainstthe day of slaughter, making their own table their snare, and theirprosperitytheirruin.

5.Therearemany,whocomparethemselveswiththemselves,passingby

their ownmanifold sins, looking only upon their own hypocritical andcivil good purposes and deeds; comparing also their sins with thenotorious sins of God's people committed before their conversion, andwiththegrosssinsofNoah,Abraham,Lot,Peter,andothergodlymen,after conversion, they hence conclude, that since such are saved, theymust entertain a good opinion of themselves, and hope they shall besaved; they think that all is well with them, being such of whom ourSaviourspeaketh,that"neednorepentance."

Iwouldhavethesetoknow,thattheywhothuscomparethemselveswiththemselves are not wise; and they that think well of themselves, andcommend themselves,arenotapproved;but thoseonlywhomtheLordcommendeth.Moreover, the slips and falls of the people of God, bothbeforeandafterconversion,didservefortheirownhumbling,andforawarningtoallthatshouldhearthereof.Godknowethhowtoreproveandchastenhisownthatoffend,givingthemrepentancetolifeandsalvation;andyetjustlywillcondemnallthosethatshallpresumptuouslystumbleat their falls, and wilfully lie in their sins, being fallen. It is not safefollowingthebestmeninalltheiractions,forinmanythingstheysinall,not only before, but after conversion.And as the cloud that guided theIsraelites,hadtwosides,theonebrightandshining,theotherblackanddark, such is the cloud of examples of godly men. Those who will bedirectedby the lightside thereof,shall,with thechildrenof Israel,passsafely towards theheavenlyCanaan;but those thatwill follow thedarkside shall all perish with the Egyptians in the red sea of destruction.Whatsoeveranywerebeforeconversion,orwhatsoevergrosssintheyfallinto after conversion, if they were humble and truly penitent, none ofthemarelaidtotheircharge,becausetheyaredoneawaybyChristJesus.Theseare inbetterstate thanthosewhoformatternevercommittedsogreat sins, if, pharisee-like, they repent not of their lesser sins, as theyesteemthem,andareproudoftheirsupposedgoodnessandwelldoing.For God, in justifying the humble publican rather than the proudpharisee, showeth that proud innocency is always worse than humbleguiltiness.

6. There are likewise some others, who are guilty to themselves ofdamnable sins, yet hope to be saved by the goodness of othermen, by

pardons from the pope, by absolutions of priests, and by certainpenitentialexternalactsof theirown,andbygoodworks,suchasalms,&c. These, if theymight hope of the pope's indulgences, and a priest'sabsolution, if they fulfil their penance enjoined, if they are devout incertainsuperstitions, in their,will-worshipandvoluntary religion, theirconscience isquiet fora timenotwithstandingtheir foulandblacksins,eventheirabominableidolatries.

Imakeknowntothese,thatallthisisbutablindfolding,smothering,andstupifying the conscience for a time, laying a double, and a far greaterguiltuponit,andisfarfrombeinganymeanstrulytopacifyit.Forhowcanamanhave truepeace fromany,or fromall suchactionsasare inthemselvesanactualdenyingofthetrueheadofthechurch,JesusChrist,andareacleavingtoafalsehead,whichisantichrist?Andhowcananymanmerit for himself,when our Saviour saith, "Hewho hath done allthat is commanded, is an unprofitable servant, and hath done but hisduty," which thing he must say and acknowledge? All these before-mentionedbuildtheirhopesuponfalsegrounds.Thosethatfollowbuildtheir presumptuous and false hopes upon a misapplication of truegrounds.

7. Many acknowledge that they have sinned and do deserve eternaldamnation; but they sayGod ismerciful, therefore their heart is quiet,withoutallfearofcondemnation.

Itistrue,thatGodismostmerciful:buthow?Know,heisnotnecessarilymerciful, as if he could not choose but show it to all men. He isvoluntarily merciful, showing mercy only to those unto whom he willshowmercy.Godcouldanddidhate,andinhisjusticecondemnedEsau,notwithstandinghisloveandmercytoJacob.Godisalljustice,aswellasallmercy;buthehathhisseveralobjectsofjusticeandmercy,andhathhis several vessels ofwrath andmercy, intowhich respectively he dothpour his wrath ormercy.When God speaketh of obstinate sinners, hesaith,thathewillnotbemercifultotheiriniquities;andagain,"Hethatmade them will not have mercy on them." And David prayeth with aprophetical spirit, saying to God, "Be not merciful to wickedtransgressors;"andwhoarethese,butsuchashatetobereformed,whoare presumptuous, and turn the grace of God into wantonness. Nay,

concerning them that always err in their heart, he hath in effect swornthathewillshowthemnomercy;forhehathswornthat"theyshallnotenterintohisrest."

8.Someothersgo farther: theyacknowledge thatGod's justicemustbesatisfied, and they think it is satisfied for them, dreaming of universalredemption,byChrist,whoindeedissaidtodieto"takeawaythesinsofthe world." This causeth their conscience to be quiet, notwithstandingthattheyliveinsin.

Itmustbegranted,thatChristgavehimselfaransomforall.Thisransommaybe called general, and for all, in some sense: but how?namely, inrespectofthecommonnatureofman,whichhetook,andofthecommoncauseofmankind,whichheundertook;and in itself itwasof sufficientpricetoredeemallmen;andbecauseapplicabletoall,withoutexception,by thepreachingandministryof thegospel.And itwas so intendedbyChrist, that the plaster should be as large as the sore, and that thereshould be no defect in the remedy, that is, in the price, or sacrifice ofhimselfoffereduponthecross,bywhichmanshouldbesaved,but thatallmen,andeachparticularman,mightinthatrespectbecomesalvablebyChrist.

Yet doth not the salvation of all men necessarily follow hereupon; normustanypartof thepricewhichChristpaid,beheldtobesuperfluous,thoughmanybenotsavedbyit.

Butknow,thattheapplicationoftheremedy,andtheactualfruitofthisall-sufficientransom,redoundethtothosewhoaresavedonlybythatwayand means which God was pleased to appoint, which, in the case ofadults, is faith, by which Christ is actually applied. Which condition,many to whom the gospel doth come, make impossible to themselves,throughawilfulrefusalofthegospel,andsalvationitselfbyChrist,uponthosetermswhichGoddothofferit.

UponthissufficiencyofChrist'sransom,andintentionofGodandChrist,that it should be sufficient to save all, is founded that general offer ofChrist to all and to each particular person, to whom the Lord shall bepleasedtorevealthegospel:likewisethatuniversalpreceptofthegospel,

commandingeverymantorepent,andbelieveinChristJesus;asalsotheuniversal promise of salvation,made to every one that shall believe inChristJesus.

Although,inonesense,itistrue,Christmaybesaidtohavediedforall,yet let no one think to enjoy the benefits of his precious death andsacrifice,withoutseriousdiligencetomaketheircallingandelectionsure.ForGoddidintendthisall-sufficientpriceforall,otherwisetohiselectinChrist,thantothosewhomhepassedbyandnotelected;forheintendedthisnotonlyoutofageneralandcommonlovetomankind,butoutofapeculiarlovetohiselect.HegavenotChristequallyandaliketosaveall;andChristdidnotsolaydownhislifeforthereprobateasfortheelect.Christsodiedforall,thathisdeathmightbeapplicabletoall.Hesodiedfor theelect, thathisdeathmightbeactuallyappliedunto them.Hesodiedforall,thattheymighthaveanobjectoffaith,andthatiftheyshouldbelieve inChrist, theymightbe saved.Buthe sodied for the elect thattheymightactuallybelieve,andbesaved.HenceitisthatChrist'sdeathbecometheffectualtothem,andnottotheother,thoughsufficientforall.Nowthatmanybelievenot,theyhavingthemeansoffaith,thefaultisinthemselves,throughtheirwilfulnessornegligence;butthatanybelievetosalvation,isofGod'sgrace,attendinghiselection,andChrist'sdyingoutofhisespecialloveforthem;andnotofthepowerofman'sfree-will:Godsending his gospel, and giving the grace of faith and new obedience tothosewhomofhisfreegracehehathordainedtoeternallife,bothwherehepleasethandwhenhepleaseth.

Furthermore, it must be considered that notwithstanding the all-sufficiencyofChrist'sdeath,wherebythenewcovenantofgraceisratifiedandconfirmed,thecovenant isnotabsolute,butconditional.NowwhatGodproposethconditionally,nomanmusttakeabsolutely.ForGodhathnotsaidthatallmenwithoutexceptionshallbesavedbyChrist'sdeath:althoughhesaith,Christdiedforall;butsalvation ispromisedto thoseonlywhorepentandbelieve.

Wherefore,notwithstandingChrist's infinitemerit,wherebyhe satisfiedfor mankind; and notwithstanding the universality of the offer ofsalvation to all to whom the gospel is preached; both scripture andexperienceshow, thatnotall,noryet themost,shallbesaved,andthat

because the number of them who repent, and unfeignedly believe,whereby theymake particular and actual application of Christ and hismerits to themselves,are fewest.Forof thosemany thatarecalled, feware chosen. Wherefore let none ignorantly dream of an absolute,universal redemption, asmany simple people do. For thoughChrist besaidtosuffertotakeawaythesinsofthewholeworld,yetthescripturesaith, that the whole world of unbelievers and of ungodly men shallperisheternally.

9.Manywillyieldthattheymusthavefaithandrepentance,andthattheymustbeingraftedintoChristandbecomenewcreatures,elsetheycannothope to be saved; but they think they are all this already; whencefollowethquietofconscience.Whereas,whenitcomethtothetrial,theirfaithandrepentancearefoundnottobesound.Aswillthusappear:

Theythinktheyhavefaith,(1.)BecausetheybelievethewholescripturetobethegoodwordofGod.(2.)TheybelievenotonlythatthereisaGod,but that JesusChrist is the Son ofGod, and Saviour of theworld, yea,accordingtotheletter,theybelieveallthearticlesoftheChristianfaith.(3.)Theythinktheyarebelievers,becausetheyhavebeenbaptized,andhavegiven theirnamesuntoChrist; theyprofess theonly true religion,theyhavetheverytrueformofgodliness inall theexternalexercisesofreligion.Whereas,iftheybelievenomore,norbetter,theymayknowthattheirfaithisonlyahistoricalandgeneralfaith,oronlyatemporaryfaithatthebest,necessaryindeedtosalvation,butnotsufficienttosave.Thedevils believe as much as the first, and very hypocrites may, and doprofess,anddoasmuchasthesecondandthird.TheapostlePaulhavingto do with hypocritical Jews, who because of their form of knowledge,andprofession,thoughwithoutpractice,didnourishinthemselvesavainpersuasionthattheyshouldbesaved,removedthisfalsegroundoftheirhopethus,saying,"HeisnotaJewwhoisoneoutwardly,butheisaJewwhoisoneinwardly;neitheristhatcircumcisionwhichisoutwardintheflesh, but thatwhich is of the heart, in the spirit and not in the letter,whosepraiseisnotofmenbutofGod."Inlikemanner,St.PeterassuresallChristians,thatthebaptism,whichisonlyaputtingawayofthefilthofthe flesh, doth not save; but that baptism which giveth proof that theheart is sprinkled from an evil conscience, as well as the bodywashed

withpurewater, showing itself by the answerwhich a good consciencemaketh inbelieving the truth, consentingunto,andembracing thenewcovenant, whereof baptism is a seal, of which anciently men of yearsmadeprofessionwhentheywerebaptized.Neitherisitanythingworth,to have the form of godliness in profession,when the power thereof isdeniedbyanevilconversation.Forhoweversuchasthesearemostapttoclaim an interest inChrist, yet so long as their faith is not a particularfaith,drawingwith itaffiance,andsole relianceonChrist for salvation,declaringitstruthandlifebyendeavouringtoperformthenewcovenantontheirpart,bynewobedience,inallmannerofgoodworks;ourSaviourprofesseththatheknoweththemnot,butbiddeththemdepartfromhim,becausetheywereworkersofiniquity.

Butmanyofthesepresumefarther,thattheirfaithisalivelyandsavingfaith, because, as they think, they have repented, and are become newcreatures.Andallbecausetheyhadsuchenlighteningasbynaturemancannot attain unto; nay, the word hath affected them much, andsomewhat altered them from what they were, namely, (1.) When theywere hearing a sermon, or when God's rod was over them, they havemourned,wept,andshownsomekindofhumiliation.(2.)AtthehearingofGod's,preciouspromisesinthegospel,inthegladtidingsofsalvation,theyhave felta tasteof theheavenlygift,andof thegoodwordofGod,andofthepowersoftheworldtocome.And(3.)Theyfindthattheydonotcommitmanyofthosesinswhichtheywereusedtocommit;andthattheydomany goodduties towardGod andman,which theywereusednottodo.

But what of all this? These men, as near as they come, yet going nofarther,arefarfromsalvation.ForthecommongiftsofGod'sSpirit,givenuntomen in theministryof the gospel,may elevate amanhigher, andcarry him farther towards heaven, than nature, art, or mere humanindustry cando; and yet, if the saving graces of the sameSpirit benotadded,hewillbeleftfarshortofheaven.Mereoratoryinsomepatheticalpreachers,whentheyspeakofmattersdolefulandterrible,willmovetheaffections,anddrawtearsfromsomehearers.Likewiseaplain,powerfulconvictionofthecertaintyofGod'swrathdenounced,andsenseofsomejustjudgmentofGod,maybringforthsometears,somehumiliation,yea

somekindofreformation.DidnotFelixtremble,whenSt.Paul"reasonedof righteousness, temperance, and judgment to come?" Did not Ahabhumble himself,when the prophet denouncedGod's judgments againsthimandagainsthishouse?DidnottheIsraelitesoft,whentheywereindistress,andwhenGoddidnotonlywarnthemwithhisword,butsmotethemwithhisrod,returnandseekearlyafterGod?

Andwhereas they say, theyhave tastedof theheavenly gift, andof thegood word of God, and of the powers of the world to come; theymayknow, that such is the sweetness of God's promises, and such is theevidenceandgoodnessofGod'struthinthegladtidingsofsalvation,that(the common gift of the Spirit going with it) all the fore-mentionedfeelingsmaybewroughtinmenaltogetherdestituteofsavinggrace.Fordidnot theseedsown instonyand thornygroundgo thus far?DidnotthosementionedintheHebrews,who,notwithstandingallthismightfallawayirrecoverably,attaintothusmuch?

Now, ifmennot inastateofgracemaygoso far,ashathbeenproved,then it must not be marvelled that even such, with Herod, may alsoreformmanythings.

Besides,theymistake,whentheysay,theyarechangedandreformed,ifstilltheyretainanybosomandbelovedsin,asHeroddid.Tochangesins,one sin into another, is no change of the man, for he changeth theprodigality of his youth into covetousness in old age, remaining anotorious sinner before God as well now, as then; judge the like of allother;likewisetoforbeartheactofanysin,becausetheyhavenotthelikepower, occasions, temptations, or means, to commit sin as in formertime,thisisnochange:sinintheserespectshathleftthem,nottheyit.

Fortrueconversionandrepentancedothconsistofatrueandthoroughchange of thewholeman,whereby not only some actions are changed,but first and chiefly the whole frame and disposition of the heart ischangedandsetaright towardsGod, fromevil togood,aswell as fromdarkness to light. And whereas man is naturally earthly-minded, andmaketh himself his utmost end; so that either he onlymindeth earthlythings,orifhemindheavenlythings,itisinanearthlymanner,andtoanearthlyend,asdidJehu.Ifthismanhavetrulyrepented,andbeindeed

converted,hebecomethheavenly-minded,hemakethGodandhisgloryhis chief and highest end; insomuch, thatwhenhe hath cause tomindearthlythings,hiswillanddesireistomindtheminaheavenlymanner,andtoaheavenlyend.Ifyouwould judgemorefullyandclearlyof thistruechange,seeatlargethedescription,andsignsofuprightness,beforedelivered,Chap.XI.page208,etseq.

Last of all, there aremany presume, that although as yet they have nosaving faith in-Christ, nor sound repentance, that God will give themspaceandgracetorepentandbelievebeforetheydie.Whenceit istheyhavepeaceforthepresent.

Thesemustgiveme leave to tell them, that theyput themselvesuponadesperatehazardandadventure.

1. Who can promise unto himself one minute of time more than thepresent,sinceeveryman'sbreathisinhisnostrils,readytoexpireeverymoment? Besides, the Spirit saith, God doth bring wicked men todesolation as in a moment. And again, "He that being often warned,hardenethhisneck,shallsuddenlybedestroyedwithoutremedy."

2. Suppose they may have time, yet whether they shall have grace tobelieveandrepent,ismuchtobedoubted.

For the longer repentance is delayed, the heart ismore hardened, andindisposed to repentance, through the deceitfulness of sin. And it is ajudgmentofGoduponsuch,asarenotledtorepentancebytherichesofGod's goodness, forbearance, and long-suffering, that he should leavethem to their impenitent hearts, that cannot repent; so treasuring upunto themselveswrathagainst thedayofwrath.Custom in sindoth sorootandhabituateitinman,thatitwillbeashardforhimbyhisownwillandpowertorepenthereafter,heneglectingGod'spresentcallandofferofgrace,as it is for theEthiopiantochangehisskin,or the leopardhisspots.

It cannot bedenied, but thatGod is free, and if heplease,mayopen adoorofhopeandgateofmercyuntothemostobstinatesinner,whohathdeferredhisrepentance tohisoldage;wherefore, if suchaone findhis

heart tobebrokenwith remorse forhis former sins, and is troubled inconscience for this his sin of not accepting of God's gracewhen it wasoffered, Iwish him to humble himself beforeGod, and entertain hope.ForGodhathpromisedpardontothepenitent,whensoevertheyrepent.And thoughnomancan repentwhenhewill, yet suchaonemayhopethatGodisnowgivinghimrepentance,inthathehathtouchedhisheart,andmadeittobeburdenedwithsin.

Yet for all this hope which I give to such aman, know, that it is veryseldomtobefound,thatthosewhocontinuedtodespisegraceuntiloldage, did ever repent: but God left them justly to perish in theirimpenitency,becausetheydespisedthemeansofgrace,andtheseasoninwhich he did call them to repentance, and offered to them his grace,whereby theymight repent.God dealethwith all sinners usually, as hesaidhewoulddo,andashedidtoJudah:"BecauseIwouldhavepurgedthee," said he,—that is, I took the only course to purge thee, and bringtheetorepentance,—"andthouwastnotpurged,thereforethoushaltnotbepurgedfromthyfilthinessanymore,tillIhavecausedmyfurytorestonthee."

ThusIhaveendeavouredtodiscoverandremovethefalsegrounds,andmisapplicationof truegrounds,whereby theconscience isdeluded,andbroughtintoadangerousandfalsepeace.

Toconclude,hethatwouldnotbedeceivedwithafalsepeaceinsteadofatrue,mustbewareofobstinacy,delight in,andsenselessnessofsin.Forthissears theconscienceaswithahot iron.Nowasearedconscience isquietwith a falsepeace,not because there isnodanger; but because itdothnot feel it.Greatcaremustbetaken,therefore, lest theconsciencebeseared,beingmadesenselessandhard;forthenitdothaltogether,orfor the most part, forbear to check or accuse for sin, be it never soheinous.

This searedness is caused by a wilful customary living in any sin; butespeciallybylivinginanygrosssin,orintheallowanceof,anddelightinanyknownsin;alsobyallowedhypocrisy,anddissimulationinanything,andbydoinganythingcontrarytotheclearlightofnature,plantedinaman'sownheadorheart;orcontrarytotheclearlightofgrace,shiningin

the motions of the Spirit, in the checks of conscience, and in theinstructionsoftheword.

Keep therefore the conscience tender by all means; (1.) By hearkeningreadily to the voice of the word; (2.) By a careful survey of your waysdaily. (3.)Bykeepingtheconsciencesoftwithgodlysorrowforsin. (4.)Byhearkening to thevoiceofconscienceadmonishingandchecking forsin.

Either of these three kinds of conscience, namely, the blind,presumptuous, and seared conscience,will admit of a kindofpeace, ortrucerather,forawhile,whileitsleepeth;butwhatGodsaidofCain'ssin,mustbeconceivedofallsin:"Ifthoudostnotwell,sinliethatthedoor."Anduponwhattermssoeveritliesstill,andtroublesnottheconsciencefor a time, yet it will awake in its time, and then by asmuch as it didadmit of some peace and quiet, it will growmore turbulent,mad, andfurious;and, ifGodgivenot repentance, this falsepeaceendeth for themostparteitherinareprobatemind,oradesperateend,eveninthislife,besidesthehellishhorrorsinthatwhichistocome.

Now to the end that no man should quiet his heart in this false anddangerouspeace,whetheritproceedfromtheaforementionedcauses,oranyother,Iwouldadvisehimtotryhispeace,whetheritbenotfalse,bytheseinfalliblemarks:

1.IsanymanatpeacewithGod'senemies,allowinghimselfintheloveofthosethingsorpersonswhichhateGodandwhicharehatedofGod,suchas are the world and the things of the world, whereby he denieth thepowerofgodliness:delightinginanyevilcompany,orlivinginanywilfulorgrosssin,asvainorfalseswearing,openprofanationoftheSabbath,malice, adultery, theft, lying, or in any of those mentioned, or in anyknownsinwithallowance?TheHolyGhostsaithofsuch,thattheloveofGod is not in them, therefore the peace of God is not in them, andwhosoevermakethhimselfafriendtohislustsandtotheworld,makethhimself an enemy of God. If any man be at peace with the flesh, theworld,andthedevil,heisnotattruepeacewithGod,norGodwithhim.If any suchexpectpeace, and shouldask, "Is itpeace?"answermaybemadeliketothatwhichJehumade,"Whathaveyoutodowithpeace?"

Whatpeace, so longasyournotorioussinsandrebellions,whereinyoudelight, are somany?Forhe that carethnot tokeepagoodconsciencetowardsGodandtowardsmen,cannothavetruepeaceofconscience.Forthereisnotruepeacebutinagoodconscience.

2.Isanymannotatpeace,butatwarrather,withGod'sfriends,andwiththethingswhichGodloveth;beingoutoflovewithspiritualanddevoutprayer,hearing theword, thecompanyofGod'speople,andthe like?IfanymandespisethethingsthatGodcommandethandloveth,certainly,Godandhearenotreconciled;andwhatsoeverhisformofgodlinessbe,Godesteemethhimtobeyetinastateofperdition.Forwhosoeversaithhe knoweth God, but yet loveth not, and "keepeth not hiscommandments, he is a liar." And if any man love not his brother,whatsoevershowofpeaceandfriendshipisbetweenGodandhim,IamsureGodsaith,"hethatdothnotrighteousnessisnotofGod,neitherhethatlovethnothisbrother;"heisachildofthedevil,andthereforehathnotruepeacewithGod.

3.Hewhosequietofheartandconscienceisfromfalsepeace,iswillingtotakeitforgranted,thathispeaceissoundandgood;andcannotabidetolookinto,ortoinquireintohispeace,totrywhetheritbetrue,orwhetherit be false ornot; being, as it seemeth, afraid lest stirring themudandfilth that lieth in thebottomofhisheart,he shoulddisquiet it.And forthiscause it is that suchaonecannotendureasearchingministry,norwill like that minister who will dive into the conscience, by laying theheartandconscienceopentothelightandpurityofGod'sword.

Thus I have showed you what is a first and chief impediment to beremoved, namely, presumption and false hope, if you would have truepeace;forfalsehopesbreedonlyfalsepeace.

CHAPTERXV:ConcerningfalseFears

THEsecondheadtowhichIreducedimpedimentstotruepeace,isfalsefear;forifyoudoubt,fear,ordespairofyourestate,withoutcause,itwillmuchdisturbandhinderyourpeace.

I.OfneedfulholyFear

There is a holy fear and despair wrought in man, when God firstconvincethhisheartandconscienceofsin;whereupon,throughsenseofGod's wrath and heavy displeasure, together with a sense of his owndisability in himself to satisfy and appease God's wrath, he is in greatpreplexity;beingoutofallhopestoobtainGod'sfavour,ortoescapethevengeance of hell by any thingwhich he of himself can do or procure.Thisiswroughtmoreorlessineverymanofyearsbeforeconversion,asinthosewhichwereprickedtotheheartatSt.Peter'ssermon,andinSt.Paulhimself, and in the jailor.This is agoodnecessary fear, serving toprepareamanforhisconversion.ForinGod'sorderofworking,hefirstsendeth the spirit of bondage to fear, before he sendeth the spirit ofadoptiontoenableamantocry,Abha,Father.Thisfear,andtroubleofconsciencearisingfromit,isgood;andmakethwaytotruepeace.

Moreover,afterthatamanisconverted,thoughhehavenocausetofeardamnation; yet he hathmuchmatter of fear, for asmuch as he is yetsubject tomany evils both of sin and pain; as, lest he offendGod, andcausehisangrycountenance,andhisjudgments;also,lestheshouldfallback from some degrees of grace received, and lest he fall into somedangerous sin, and so lose his evidence of heaven, and comforts of theSpirit.Whereforewearecommandedto"workoutoursalvationwithfearandtrembling,"andtopassthewholetimeofoursojourninghereinfear.

Thisfear,whileitkeepethduemeasure,causethamantobecircumspectandwatchfullesthefall;itexcitethhimtorepent,andquickenethhimtoaskpardon and grace to recover,whenhe is fallen; yea, is an excellentmeans to prevent trouble, and to procure peace of conscience. But thefearofwhichIamtospeak,andwhich,becauseitdisturbethtruepeace,istoberemoved,isagroundlessandcauselessfearthatamanisnotina

state of grace, althoughhe hath yielded himself toChrist, by true faithandconversion:andhathnotonlygivengoodhopetoothers,but, ifhewouldseeit,hathcausetoconceivegoodhopethatheisindeedinastateofgrace.

II.OfcauselessFear,andtheSpringsthereof

This fearmay arise either from natural distempers, Satan joining withthem;orfromspiritualtemptations,arisingfromcauselessdoubts.

I.Offearswhicharisefromnaturaldistempers.

Bynaturaldistempers, Imeanadisposition to frenzyormelancholy, inwhichstatesofbodythespiritsarecorruptedthroughsuperabundanceofcholer and melancholy, whereby first the brain, where all notions ofthings are framed, is distempered, and the power of imaginationcorrupted, whence arise strange fancies, doubts, and fearful thoughts.Then, secondly, by reason of the intercourse of the spirits between theheadandtheheart,theheartisdistemperedandfilledwithgrief,despair,and horror, through manifold fears of danger, yea, of damnation;especially when Satan concurs with those humours, which as he easilycan,sohereadilywilldo,ifGodpermit.

Wherethere is troubleof thissort, itusuallybringethforthstrangeandviolenteffects,bothinbodyandmind,andthatinhimwhoisregenerate,aswellasinhimthatisunregenerate.Yea,sofar,that(whichisfearfultothink) even thosewho,when theywere fully themselves, did truly fearGod,have,inthefitsoftheirdistemper,throughimpotencyoftheiruseofreason, and through the devil's forcible instigation, had thoughts, andattemptsof layingviolenthandsuponthemselvesandothers,andwhentheyhavenotwellknownwhattheyhavedoneorsaid,havebeenheardtobreakoutintooaths,cursing,andotherevilspeeches,whowereneverheardtodothelikebefore.

These troubles may be known from true trouble of conscience, by thestrangeness, unreasonableness, and senselessness of their conceits inother things; as to think theyhavenoheart, and to say they cannotdothat which indeed they do, and a thousand other odd conceits, which

standers-byseetobemostfalse.Wherebyanymanmayseethattherootofthisdisturbanceisinthefancy,andnotintheheart.

Although,boththeregenerateandunregenerate,accordingastheyareinalikedegreedistempered,areinmostthingsalike;yetinthistheydiffer;somebeamsofholinesswillglanceforthnowandthenintheregenerate,whichdonotintheunregenerate,especiallyintheintermissionsoftheirfits.Theirdesireswillbefoundtobedifferent,andiftheybothrecover,theonereturnethtohisusualcourseofholinesswithincrease:theother,except God work with the affliction to conversion, continueth in hisaccustomedwickedness.ItpleasethGod,that forthemostparthisownchildrenwhoarethusdistempered,havethestrengthoftheirmelancholyworn out and subdued before they die, at which time they have somesenseofGod'sfavourtotheircomfort;butiftheirdiseasecontinue,itispossible they may die lunatics, and, if you judge by their speeches,despairing,whichisnottobeimputedtothem,buttotheirdisease,ortoSatanworkingbythedisease;iftheygavegoodtestimonyofholinessinformertimes.

Whenthesetroublesaremerelyfrombodilydistempers,thoughtheybenottroublesofconscience,yettheymakeamanincapableofthesenseofpeaceofconscience.Therefore,whosoeverwouldenjoythebenefitofthepeaceofhisconscience,mustdowhatinhimlieth,topreventorremovethesedistempers.Andbecausetheygrowforthemostpartfromnaturalcauses,therefore,naturalaswellasspiritualremediesmustbeused.

1. Take heed of all such things as feed those humours of choler andmelancholy, whichmust be learned of experiencedmen, and of skilfulphysicians,and,whenneedis,takephysic.

2.Avoidallunnecessarysolitude,and,asmuchasmaybe,keepcompanywith such as truly fearGod, especiallywith thosewho arewise, full ofcheerfulnessandjoyintheLord.

3.Forbearallsuchthingsasstirupthesehumours;as,overmuchstudy,andmusing toomuch upon any thing, likewise all sudden and violentpassionsofanger,immoderategrief,&c.

4. Shun idleness, and, according to strength and means, be fullyemployedinsomelawfulbusiness.

5.Outofthefit,thepartythusaffectedmustnotoppresshisheartwithfearoffallingintoitagain,anyotherwisethantoquickenhimtoprayer,andtocausehimtocasthimselfuponGod.

6.Outofthefits(andinthemalso,ifthepartydistemperedbecapable)spiritualcounselistobegivenoutofGod'sword,wisely,accordingasthepartyisfitforit,whethertohumblehim,ifhehathnotbeensufficientlyhumbled,ortobuildhimupandcomforthim,ifhebealreadyhumbled.

7. Lastly, Remember always that when the troubled person is himself,that he bemoved to prayer, and that others thenpraymuchwithhim,andatalltimespraymuchforhim.

When these troubles aremixed, coming partly fromnatural distemper,andpartlyfromspiritualtemptation:thentheremedymustbemixedofhelpsnaturalandspiritual.Whatthenaturalhelpsare,hathbeenshown,alsowhatthespiritualingeneral,andshallbeshownmoreparticularly,inremovingfalsefearsarisingfromspiritualtemptations.

The fearswhich rise for themostpart fromdistemperofbody,maybeknown from those which, for the most part, or only, rise from thespiritualtemptation,thus:Whenthefirstsortareclearlyresolvedoftheirdoubts,andbroughtuntosomegooddegreeofcheerfulnessandcomfort,theywillyet,itmaybe,withinadayortwo,sometimeswithinanhourortwo,uponeveryslightoccasionanddiscouragement,returnto theiroldcomplaints, and will need the samemeans to recover them again. Butthosewhosetroubleismerelyoutofspiritualtemptationandtroubleofconscience, although for the time it be very grievous, and hardlyremoved,andsometimes longbeforetheyreceiveasatisfyinganswertotheirdoubts;yet,whenoncetheyreceivesatisfactionandcomfort,itdothholdandlastuntiltherefalloutsomenewtemptation,andnewmatteroffear.Thisisbecausetheirfanciesandmemoriesarenotdisturbedinsuchamannerastheother'sare.

Theseeminggroundsoffearsthatamanisnotinastateofgrace,when

yetheis,areforvarietyalmostinfinite.Ihavereducedthemtothisorder,andtotheseheads.

1.Theywhoaretakenwithfalsefears,thinktheirsinstobegreaterthancanbepardoned.

2.Whentheyaredrivenfromthat,theysaytheyfearGodwillnotpardon.When they are driven from this, by causing them to take notice of thesigns of God's actual love to them, which gave proof that he will savethem.Then,

3. Theywill question the truth ofGod's love and favour.But being putupon the trial whether God hath not already justified them, and giventhemfaithinChrist,whicharesufficientproofsofhislove;then,

4.Theywillseemtohavegroundstodoubtwhethertheyhavefaith,fromwhichtheyaredriven,byputtingthemtothetrialoftheirsanctification:then,

5.Theydoubt,andwillobjectstronglythattheyarenotsanctified,whichbeingundeniablyproved;then,

6.Theyfeartheyshallfallaway,andnotperseveretotheend.Whichfearbeingtakenawayalso,andalliscometothisgoodissue,theyshallhavenocauseofdisquietorfear.

Thisistheeasiest,mostfamiliar,andthemostnaturalmethod,sofarasIcanjudge,bothinproposing,andinremovingfalsefears.

II.Offearswhicharisefromthoughtsofthegreatnessofpunishmentandsin.

1.Someintheirfitsofdespair,speakalmostinCain'swords,sayingthattheirpunishment,whichtheypartlyfeel,andwhichtheymostofallfear,isgreaterthantheycanbear,orthancanbeforgiven.

I answer such: If sense and fear of wrath and punishment, be yourtrouble, I would have you not to busy your thoughts about thepunishment; but fix them upon your sins, which are the only cause of

punishment; forgetdeliverance fromtheguiltandpowerofsin,and inoneand the sameworkyou free yourself from thepunishment.Labourthereforethatyourheartmaybleedwithgodlysorrowforsin,cryout,asDaviddid againsthis sin,—"Against thee, thee only, have I sinned, anddone this evil in thy sight; that thou mightest be justified when thouspeakest, and be clear when thou judgest. Behold, I was shapen ininiquity; and in sin did my mother conceive me,"—so do you againstyours, confess them toGod, strike at the root of sin, at the sin of yournature, wherein you were conceived, aggravate your actual sins, hidenone, spare none, find out, arraign, accuse, condemn your sins, andyourselfforthem;growfirstintoanutterdetestationofyoursins,whichhave brought present punishment, and a sense and fear of the eternalvengeanceofhell-fire:thenlikewisegrowintoadislikewithyourselfforsin, loathe yourself in your own sight for your iniquities, and for yourabominations. Now when you are as a prisoner at the bar, who hathreceived sentence of condemnation, when you are in your ownapprehension a damned wretch, fearing every day to be executed; Oh,then, itconcernethyou,andit isyourpartanddutytoturntoGod,theKing of kings, whose name and nature is to forgive iniquity,transgression, and sins; and, that you may be accepted, go to him byJesusChrist,whoseoffice is to takeawayyour sins,and topresentyouwithoutsintohisFather;whoseofficeisalsotoprocureandsueoutyourpardon.WhereforeinChrist'snamepray,andaskpardonofGod,forhisSon Jesus Christ's sake, and withal be as earnest in asking grace andpoweragainstyour sin, thatyoumayservehim inallwellpleasing.Dothis,as foryour life,withall truthandearnestness; thenyoumay,nay,ought tobelieve thatGod forChrist's sakehathpardonedyoursin,andhathdoneawaythepunishmentthereof.Forthisisaccordingtothewordoftruth,evenastrueasGodis,whohathcommandedyoutodothus,andtobelieveinhim.

But some will reply, this putting me into a consideration of my sins,breedsallmydistressandfear,forIfindthemgreaterandmorethancanbepardoned.

Oh! saynot so; for youcanhardly commitagreater sin than indeed tothinkandtosayso.It isblasphemyagainstGod;yetthissin,ifyouwill

followGod'scounsel,andallothers,may,andshallbepardoned.Iintendnot to extenuate and lessen your sin: but you must give me leave tomagnify God's truth and mercy, and to extol Christ's love and merit.However,itistrue,thatbecausesinisatransgressionofalawofinfiniteholinessandequity;and,inrespectoftheevildispositionoftheheart,isofinfiniteintention,andwouldperpetuateitselfinfinitely,if ithadtimeandmeans;andbecauseGod,thepersonagainstwhomsiniscommitted,isinfinite;thereforesinmustneedscontractaninfiniteguilt,anddeserveinfinitepunishment.

2. Consider that the price to satisfyGod's justice, namely, the death ofChrist,theonlybegottenSonofGod,dothexceedallsinininfinitenessofsatisfactionofGod'sjusticeandwrathdueforsin.ForifChrist'sdeathbeasufficient ransomfor thesinsofallGod'select ingeneral; thenmuchmoreofthineinparticular,whosoeverthoube,andhowgreat,andhowmanysinssoeverthouhastcommitted.

3.KnowthatthemercyofGod,theforgiverofsin,isabsolutelyandeverywayinfinite.FormercyinGodisnotaquality,butishisverynature,asisclear by the description of his name, proclaimed, Exod. 34:6. whichrightly understood and believed, removeth all the objections which afearfulheartcanmakeagainstitself,fromtheconsiderationofhissins.

1. He is merciful, that is, he is compassionate, and, to speak after themannerofman,isonethathathbowelsofpity,whichyearnwithinhimat the beholding of thymiseries, not willing to punish and put thee topain,butreadytosuccouranddotheegood.

ButIamsovileandsoill-deserving,thatthereisnothinginmetomovehimtopityme,anddomegood!

2.He isgracious;whomhe loveth,he lovethfreely,ofhisowngraciousdisposition;"I,evenI,amhethatblottethoutthytransgressionsformineownsake,andwillnotrememberthysins,"AndwhenGodsaithhewouldsprinkle cleanwater upon sinners, and that hewould give them a newheart, &c. "not for your sakes do I this," saith the LordGod. That youshould be sensible of your ownmisery, and then, in the sense thereof,thatGodmaybeinquiredafter,andsoughtuntoformercy,isallwhichhe

expecteth from you to move him to pity and mercy; and such is hisgraciousness,thathewillworkthissenseandthisdesireinyou,thathemayhavemercy.

ButIhavealongtimeprovokedhim!

3.Heis long-sufferingtowardsyou,"notwillingthatyoushouldperish,but that you should come to repentance;" he waiteth still for yourrepentanceandreformation,thatyoumaybesaved.

Yea,butIamdestituteofallgoodnessandgracetoturnuntohim,ordoanythingthatmaypleasehim!

4.Heisabundantingoodnessandkindness;hethathathbeenabundanttowardsothersheretoforeingivingthemgrace,andmakingthemgood,his store is not diminished, but he hath all grace and goodness tocommunicatetoyoualso,andtomakeyougood.

Yea,butIfear,thoughGodcan,yetGodwillnotforgiveme,andgivemegrace!

5. He is abundant in truth, not only the goodness of his graciousdispositionmakethhimwilling,but theabundanceofhis truthbindethhim to be willing, and doth give sufficient proof unto you that he iswilling.Hehathmadesurepromisestotakeawayyoursin,andtoforgiveit; and not yours only, but reserveth mercy for thousands. BelievethereforethatGodbothcanandwillforgiveyou.

Yea, but my sins are such and such; innumerable, heinous, and mostabominable.Iamguiltyofsinsofallsorts!

6.He forgiveth iniquity, transgression, and sin.He is theGod thatwillsubdue all your iniquities, and cast all your sins into thebottomof thesea.

Yea,butIrenewmysinsdaily!

7. I answer out of the Psalm—His mercy is an everlasting mercy, "hismercyendurethforever,"Ps.118:1.:hebiddethyoutoaskforgivenessof

sin daily; therefore he can and will forgive sin daily: yea, if you sinseventytimesseveninaday,andshallconfessittoGodwithapenitentheart, he will forgive, for he that biddeth you be so merciful to yourbrother,willhimselfforgivemuchmore,whenyouseekuntohim.

ButIhavenotonlycommittedopenandgrosssins,bothbeforeandsinceI had knowledge of God; but I have been a very hypocrite, makingprofessionofGod,andyetdailycommittinggrievoussinsagainsthim!

8.Whatthen?Willyousayyoursinsareunpardonable?Godforbid.Butsay, I will follow the counsel which God gave to such abominablehypocrites. "Washye,makeyouclean." Iwill, byGod'sgrace,washmyheartfrominiquity,andmyhandsfromwickedness,bywashingmyselfinthe laver of regeneration, bathing myself in Christ's blood, and in thepurewaterofthewordoftruth,applyingmyselftothem,andthemtomeby faith.Say, in thiscase, "IwillhearwhatGodwill speak."Andknow,that if youwill followhis counsel, if youwill hearken to his reasoning,andembracehisgraciousoffermadetoyouinChristJesus,theissuewillbe this, though your sins have been most gross, double dyed, even ascrimsonandscarlet;theyshallbeaswool,evenwhiteassnow.Godwillthenspeakpeaceuntoyou,asuntoothersofhissaints;onlyhewillforbidyoutoreturntofolly.

Fornot only thosewho committed gross sins through ignorancebeforetheirconversion,asdidAbrahaminadolatry,andSt.Paulinpersecuting;noryetonlythosewhocommittedgrosssinsthroughinfirmityaftertheirconversion, as did Noah by drunkenness, and Lot by incest also, andPeter by denying and forswearing his master Jesus Christ, obtainedmercy, because they sinned ignorantly and of infirmity; but also thosethat sinned against knowledge and conscience, both before and afterconversion; sinningwith a high hand, asManasses before, and (in thematterofUriah)Davidafter, conversion, theyobtained likemercy, andhadalltheirsinsforgiven.Whyaretheseexamplesrecordedinscripture,butforpatternstosinners,yeatomostnotorioussinnersofallsorts,whoshouldinafter-timesbelieveinChristJesusuntoeternallife?

BewillingthereforetobebeholdentoGodforforgiveness,andbelieveinChristforforgiveness,whichwhenyoudo,youmaybeassuredthatyou

never yet committed any sin which is not, and which shall not beforgiven.

Forwasitnottheend,whyChristcameintotheworld,thatbemightsavesinners,yea,thechiefofsinners,aswellasothers?Washenotwoundedfortransgressions,namely,ofallsorts?Isnottheendofhiscominginhisgospel tocall sinners to repentance?What sinnersdothhemean there,butsuchasyouare,whoareladenandburdenedwithyoursin?Dothhenotsay,"Ifanymansin,"observe,ifanyman,"wehaveanadvocatewiththeFather,JesusChrist therighteous?"Whobybeingmadeacurse foryou,hathredeemedyoufromthecurseofthewholelaw;thereforefromthecursedueuntoyouforyourgreatestsin.

However, it is impossible foranotorioussinner,yea, foranysinner,byhisownpowerorworth,toenterintothekingdomofheaven;yet,know,whatisimpossiblewithman,ispossiblewithGod."Isanythingtoohardfor the Lord?" He can alter and renew you, and give you faith andrepentance; he canmake these thingspossible to you that believe; yea,"allthingsarepossibletohimthatbelieveth."

Yes,youwillsay,IfIdidbelieve,Why,whatifyoudonotbelieve?Itisnothardwithhim, if youcome tohismeansof faith, if youhearken to theprecepts and promises of theword, and consider that theGod of truthspeakethinthem;Isay,itisnothardforhim,intheuseofthesemeans,tocauseyoutobelieve.

Wherefore neither greatness of sin, nor multitudes of sins, should,because of their greatness and multitude, make you utterly despair ofsalvation,orfeardamnation:whenonceyoucanbelieve,orbutwillanddesiretoobeyandbelieve,thegreatcauseoffearispast.

Iknowifyouneverhadsinned,youwouldnotfeardamnation.Nowtoamanwhosesinsareremitted,hissins(thoughsindwellinhim)areasifthey were not, or never had been. For they are blotted out of God'sremembrance. "I, even I, am he," saith God, "that blotteth out thytransgressionsformyname'ssake,andwillnotrememberthysins."And"whoislikethee,"saiththeprophet,"thatpardonethiniquities,"&c."hewillhavecompassionuponus,hewillsubdueouriniquities,andwillcast

all our sins into the bottom of the sea." A debt,when it is paid by thesurety,putteththeprincipaloutofdebt,thoughhepaidneverapennyofithimself.TheHolyGhost speakethcomfortably, saying, thatGoddothfindnosininthemwhosesinsarepardoned."Inthosedays,andatthattime,saiththeLord,theiniquityofIsraelshallbesoughtfor,andthereshallbenone;andthesinsofJudah,andtheyshallnotbefound,"—buthowmaythisbe?Hegiveththereason,"forIwillpardonthemwhomIreserve."

IfyoubelievethatGodcanpardonanysin,eventheleast,youhavelikereasontobelievethatGodcanpardonall,yea,thegreatest;forifGodcando any thing, he can do every thing, because he is infinite. He can aseasilysay,"Thysinsareforgiventhee,"allthysinsareforgiventhee,astosay,"Riseandwalk."Hecanaswellsaveonethathathbeenlongdead,rotten,andstinkinginhissin,asonenewlyfallenintosin.Forhecanaseasilysay,"Lazarus,comeforth,"as,"Damsel,Isaytothee,arise."

Lastly,Tomakeanendofremovingthisfear,Iaskthee,whoaretroubledwiththegreatnessofthysinspast,andwithfearthattheycanneverbepardoned, How stand you affected to present sins? Do you hate andloathethem?Doyouusewhatmeansyoucantobefreefromthem?Areyou out of lovewith yourself, and humbled because you have indulgedthem to God's dishonour, and your own hurt? And do you resolve,throughfaithinChristJesus,toreturnfromyourevilways,andtoenteruponaholycourseoflife,ifGodshallpleasetoenableyou;andisityourheartydesiretohavethisgracetobeable?Andareyouafraid,andhaveyou now a care lest you fall knowingly into sin; then, let Satan, and afearful heart object what they can, you may say, thoughmy sins havebeengreatandheinous, forwhichI loathemyselfandamashamed,yetnow I see that theywerenotonlypardonable, but are already, throughtherichmercyofGod,pardoned.Forthesearesignsofanewheartandanewmind.Now, towhomsoeverGodgiveth the leastmeasureofsavinggrace,tothemhathhefirstgivenpardonofsin,andwillyetabundantlypardon. For he saith, "Let the wicked forsake his way, and theunrighteousmanhisthoughts;andlethimreturntotheLord,andhewillhavemercyuponhim;andtoourGod,forhewillabundantlypardon."

III.Fearsconcerningnotbeingelected,removed

ThereareotherswhomakenodoubtofGod'spower,theybelievehecanforgive them; but they fear, yea, strongly conclude, that he will notpardonthem,andthatbecausetheyarereprobates(astheysay)fortheyseenosignsofelection,butmuchtothecontrary.

I answer these thus. When your consciences are first wounded with asenseofGod'swrathforsin,itisverylike,thatbeforeyouhavebelievedand repented, you cannot discern any signs of God's favour, but of hisanger;forasyetyouarenotactuallyinastateofgrace,andinhisfavour.Andoftentimesafter theChristiandothbelieve, though therebealwaysmatterenoughtogiveproofofhiselection,yethecannotalwaysseeit.Ifyoubeineitherofthesestates,supposetheworst,yetyouhavenoreasontoconcludethatyouarereprobates.

Itistrue,thatGod,beforethefoundationoftheworld,fullydeterminedwith himself, whom to choose to salvation by grace, to which also heordainedthem;andwhomtopassby,andleaveintheirsins,forwhichhedetermined in his justwrath to condemn them.Butwho these be, is asecret, which even the elect themselves cannot know, until they beeffectually called, nay, nor being called, until by some experience andproofsoftheirfaithandholiness,theydounderstandthewitnessoftheSpirit,whichtestifiethtotheirspirits,thattheyarethechildrenofGod;and domake their calling and election,whichwas always sure inGod,sure to themselves.But in point of reprobation, namely, thatGodhathpassedthemby,toperisheverlastinglyintheirwickedness,nomanlivingcanknowit,exceptheknowthathehathsinnedthesinagainsttheHolyGhost,thatunpardonablesin.

ForGodcallethmenatallagesandtimes,someintheiryouth,someintheirmiddle age, some in their old age; yea, some have been called attheirlasthour.Nowletitbegranted,thatyoucannot,bysearchingintoyourselves, find the signs of effectual calling,which yetmay be in you,though yourdimeyes cannotperceive them;nay, suppose that you arenotyeteffectuallycalled,hereisnocauseforyouutterlytodespair,andsay,youarereprobates.HowknowyouthatGodwillnotcallyoubeforeyoudie?

Itwerea farwiser andbetter course for you,whowillbe thushasty injudging yourselves to be reprobates, to busy yourselves firstwith otherthings.AcquaintyourselveswithGod'srevealedwillinhisword.LearntoknowwhatGodhath commandedyou todo, anddo that; alsowhathehaththreatened,andfear that;andwhathehathpromised,andbelieveandrestonthat.Afteryouhavedonethis,youmaylookintoyourselves,andthereyoushallreadyourelectionwritteningoldenandgreatletters.

For God never intended that the first lesson which a Christian shouldlearn,shouldbethehardest,andhighestthatcanbelearned,takenoutofthebookofhiseternalcounselanddecree;andsotodescendtotheA.B.C.ofChristianity;whichwereacoursemostperplexedandpreposterous.But his will is, that his scholars and children should learn out of hiswrittenwordhereonearth, first, thatGodmadeall things,and thathemade man good, and that men, hearkening to Satan, found out evildevices,andsofellfromgrace,andfromGod,andsoboththey,andthewholeworldthatcameoftheirloins,becameliabletoeternaldamnation.Next, God would have you to learn, that he, in his infinite wisdom,goodness,andmercy,thoughtof,andconcludedanewcovenantofgrace;fortheaffectingwhereof,hefoundoutandappointedawayandmeanstopacifyhiswrath,bysatisfyinghisjustice,punishingsininman'snature,bywhichheopenedawayuntohismercy,toshowittowhomhewould;namely,HegavehisonlySon,veryGod,tobecomeveryman;andbeingmadeacommonpersonandsuretyinman'sstead,died,andenduredthepunishmentduetothesinofman,androseagain,andwasexaltedtositatGod's right hand to reign, having all authority committed unto him.Thus hemade the new covenant of grace, established in his Son JesusChrist; the tenor and conditionwhereof requiredonman'spart is, thatmanacceptofandenterintothiscovenant,believinginChrist,inwhomitisestablished;then,whosoeverbelievethinhim,shallnotdie,buthaveeverlasting life.ThisGoddid inhiswisdom, justice,mercy, and love toman,thathehimselfmightbejust,andyetajustifierofhimthatisofthefaithofJesus.Andhehaththereforegivenhiswordandsacraments,andhath called, andhath givengifts tohisministers, thereby tobeget, andincreasefaithinmen,bypublishingthisgoodnews,andbycommandingthem,asinChrist'sstead,inGod'sname,tobelieve,andtobereconciledtoGod,andtolivenolongeraccordingtothewilloftheiroldmasters,the

devil,theworld,andtheflesh,underwhomtheywereincursedbondage;but according to the will of him that redeemed them, in holiness andrighteousness,whoseserviceisaperfectandblessedfreedom.

Now, when you have learned these lessons first, and by looking intoyourselvescanfindfaithandnewobedience, thenbythisyoureffectualcalling,youmaysafelyascendtothathighpointofyourpredestination,whichwillgiveyoucomfort, throughassurancethatyoushallnever fallaway.

Whenyouobservethisorder in learningyourelectionto life, itwillnotministeruntoyoumatterof curiousanddangerousdispute, eitherwithGod or man; but of high admiration, thanksgiving, and unspeakablecomfort, causing you to cry out with the apostle, "O the depth of therichesbothofthewisdomandknowledgeofGod."And,"BlessedbetheGod and Father of our Lord Jesus Christ, who hath chosen us in himbefore the foundationof theworld, thatweshouldbeholyandwithoutblamebeforehimin love:havingpredestinatedusunto theadoptionofchildrenbyJesusChristtohimself,accordingtothegoodpleasureofhiswill, to the praise of the glory of his grace, wherein he hath made usacceptedinhiswellbeloved."

IV.OfFearsconcerningtheSinagainsttheHolyGhost

Thereareyetsome,whohavingheardthatthereisasinagainsttheHolyGhost, and that it is unpardonable, are full of fears that they havecommittedthatsin,thenceconcludingthattheyarereprobates,fortheysay, that they have sinned wilfully against knowledge and conscience,sincetheyreceivedtheknowledgeofthetruth,andtastedoftheheavenlygift,andofthegoodwordofGod.

If youwho thusobject, have sinned against knowledge and conscience,youhavemuchcauseforhumblingyourselfbeforeGod;confessingittohim,askingpardonofhim,andgracetobelieveandrepent,bothwhichyoumust endeavour by all means. Yet I see no cause why you shouldconclude so desperately, that you have sinned against the Holy Ghost,andareareprobate.Forasfewincomparison,thoughtoomany,committhissin,sofewknowwhatitis.

Allsinagainstknowledgeandconscienceisnotthissin.Noryetallwilfulsinning.Itisnotanyonesinagainstthelaw,noryetthedirectbreachofthe whole law, nor every malicious opposing of the gospel, if it be ofignorance;neitherisiteveryblasphemy,orpersecutionofthegospel,andof those that profess the truth, if these be done out of ignorance orpassion;noryetisiteveryapostacy,andfallingintogrosssinsofdiverssorts,thoughdoneagainstknowledgeandconscience;yetthissinagainstthe Holy Ghost containeth all these, and more. It is a sin against thegospel,andfreeofferanddispensationofgraceandsalvationbyChrist,throughtheSpirit.Yet,itisnotanyparticularsinagainstthegospel,noryetarejectingofthewholegospel,ifinignorance;noryeteverydenyingofChrist,orsuddenrevoltingfromtheoutwardprofessionofthegospel,whenitisofinfirmity,throughfear,andsuchliketemptation;neitherisitcalledthesinagainsttheHolyGhost,andisunpardonable,becauseitiscommitted against the essence, or person of the Holy Ghost, for theessenceofthethreepersonsintheTrinityisallone;andthepersonoftheHolyGhost isnotmoreexcellent than thepersonof theFatherand theSon; but it is called the sin against the Holy Ghost, and becomethunpardonable, because it is against the office of the Holy Ghost, andagainstthegraciousoperationsoftheHolyGhost,andthereinagainstthewhole blessed Trinity, all whose works, out of themselves, areconsummate, and perfected in the work of the Holy Ghost. Moreover,know that it is unpardonable, not in respect of God's power, but inrespect of hiswill; he having, in his holywisdom, determinednever topardonit.Andgoodreasonwhyheshouldwillnottopardonit,inrespectofthekindofthesin,ifyouwillobserveit;itbeingawilfulandmaliciousrefusingofpardonuponsuchtermsasthegospeldothofferit,scorningto be beholden unto God for it. You may perceive what it is, by thisdescription:

ThesinagainsttheHolyGhostisanutter,wilful,andspitefulrejectionofthegospelof salvationbyChrist, togetherwithanadvisedandabsolutefalling away from the profession of it, so far, that, against formerknowledge and conscience, a man doth maliciously oppose andblasphemetheSpiritofChrist,intheWordandordinancesofthegospel,andmotionsof theSpirit in them;havingresisted,rejected,andutterlyquenchedallthosecommonandmoreinwardgiftsandmotionswrought

upon their hearts and affections,which sometimeswere entertainedbythem; insomuch, that out of hatred of the Spirit of life in Christ, theycrucifytothemselvesafreshtheSonofGod,anddoputhim,bothinhisordinances of religion, and in his members, to open shame, treadingunderfoottheSonofGod,countingthebloodofthecovenant,wherewiththeyweresanctified,anunholything;doingdespitetotheSpiritofgrace.Ifyoucarefullylookintothoseplacesofthescripture,whichspeakofthissin; andalsoobserve theoppositionwhich theapostlemakethbetweensinningagainst the law, and sinningagainst thegospel, youwill clearlyfindoutthenatureof thissin.Matt.12:24,31,32.Mark3:28–30.Luke12:10.Heb.6:4–6.10:26–29.

But to resolve you out of this doubt (if you be not overcome withmelancholy,forthenyouwillansweryouknownotwhat,whichistobepitied rather than regarded) I would ask you, who think you havecommittedthesinagainsttheHolyGhost,thesequestions:Dothitgrieveyou, that you have committed it? Could you wish that you had notcommittedit?Ifitweretobecommitted,wouldyounotforbearit,ifyoucouldchoose?ShouldyouesteemyourselfbeholdentoGod, ifhewouldmakeyoupartakerofthebloodandSpiritofhisSon,therebytopardonand purge your sin, and to give you grace to repent? Nay, are youtroubled that you cannot bring your heart unto a sense of desire ofpardon and grace? If you can say, Yea; then, although the sin or sinswhich trouble you, may be some fearful sin, of which you must beexhortedspeedilytorepent;yetcertainlyitisnotthesinagainsttheHolyGhost; it isnot thatunpardonable sin, that sinuntodeath.Forhewhocommitteththissincannotrelent,neitherwillhebebeholdentoGodforpardon and grace, by Christ's blood and Spirit; he cannot desire torepent: but he is given over, in God's just judgment, unto such areprobacyofmind,deadnessofconscience,andrebellionofwill,andtosuch a height of hatred and malice, that he is so blasphemously anddespitefullybentagainsttheSpiritofholiness,thatitmuchpleasethhim,rather than any way troubles him, that he hath so maliciously andblasphemously rejected, or fallen from, persecuted, and spokenblasphemouslyagainst thegoodwayof salvationbyChrist, andagainstthegraciousoperationsoftheSpirit,andagainstthemembersofChrist;although he was once convinced clearly, that this is the only way of

salvation,and that thosegracesandgiftswere fromGod,and that theywerethedearchildrenofGod,whomhedothnowdespise.

V.OfFearsarisingfromanaccusingConscience

Others,ifnotthesamepersons,objectthus:Godwillcertainlycondemn,becauseSt.Johnhathsaid,Iftheirheartscondemnthem,Godisgreaterthantheirhearts,1John3:20:hencetheyinfer,Godwillcondemnthemmuchmore.For,saythey,theirheartsdocondemnthem.

There is a double judgment by the heart and conscience. It judgeth aman'sstateorperson,whetherhebeinastateofgrace,yeaorno.Also,itjudgeth aman's own particular actions, whether they be good or no. Itake it, that this place of John is not to be understood of judging orcondemning the person, for God in his final judgment doth not judgeaccording to what a man's weak and erroneous conscience judgeth,makingittheruleofhisjudgmenttocondemnorabsolveany.Formanyaman,inhispresumption,justifiethhimselfinhislife,whenyetGodwillcondemnhimintheworldtocome;andmanyadistressedsoulliketheprodigal,andhumblepublican,condemnethhimself,whenyetGodwillabsolvehim.ForamanmayhavepeacewithGod;yetGod,for,reasonsbest known to his wisdom, doth not presently speak peace to hisconscience, as itwaswithDavid; inwhich case,mandoth judge of hisestateotherwisethanGoddoth.

Thisplace, is tobeunderstoodof judgingofparticularactions,namely,whetheramanlovehisbrother,notinwordandtongueonly,butindeedand truth, according to the exhortation, 1 John 3:18–22. which, if hisconscience could testify for him, then it might assure his heart beforeGod, and give it boldness to pray unto him, in confidence to receivewhatsoever he did ask according to his will. But if his own consciencecouldcondemnhimofnot lovinghisbrotherindeedandintruth;thenGod, who is greater than his heart, knowing all things, must needscondemnhimthereinmuchmore.Thisisthefullscopeoftheplace.YetthisImustneedssay,thattheHolyGhosthathinstancedinsuchanact,namely,ofheartylovingthebrethren,whichisaninfalliblesignofbeingin a state of grace: whereby (except in case of extrememelancholy, orviolenttemptation)amanmayjudge,whetheratpresenthebetranslated

fromdeathtolife.

If any shall think the place to be understood of judging the person, hemust distinguish between that judgment which the heart doth giverightly,andthatwhichitgivetherroneously.Butsupposethat,youtryingyourselves by this, your hearts do condemn you of not loving thebrethren,canyouconcludehence,thatyoushallbefinallydamned?Godforbid.All that you can infer, is this; you cannothaveboldness toprayuntohimuntilyoulovethem;norcanyouassureyourselvesthatyouwillhaveyourpetitionsgranted.Andtheworstyoucanconcludeis,thatnow,forthepresent,youarenotinastateofgrace,oratleastyouwantproofofbeinginastateofgrace.YoumustthenuseallGod'smeansofbeingingrafted intoChrist, andmust love the children ofGod, that youmayhave proof thereof. Did Paul love the brethren, when he breathed outthreatening;andwas,ashehimselfsaith,"madagainstthem?"Washeatthat time a reprobate?Did he not afterwards, being converted, so loveGod'speople,thathecouldbecontenttospend,andbespenthimself,forthem?So,manythousands,whoseconsciencesforthepresentmayjustlycondemn themofnot loving those that are indeedGod's children,mayyetlovethemhereafter,asdearlyastheirownsouls.

Somewillyetsay,Certainlywearereprobates:forwehave,accordingtothecommandoftheapostle,triedwhetherwebeinthefaith,orno;andwhetherChristbeinus;butwefindneither:theapostlesaith,Weknowthesetobeinus,elsewearereprobates.

Byreprobate,inthisplace,isnotmeantonethatisnotelect;fornoneoftheelectcanbeforetheirconversionknow,byanysearch,thattheyareinthefaith,orthatChristisinthem:forthatcannotbeknownwhichyetisnot.Manyarenotconverteduntiltheybethirty,forty,orfiftyyearsold.Willyousay,theseintheiryoungeryearswerereprobates?Youmaysay,theythenwereinastateofcondemnation,andchildrenofwrath,butnotreprobates.Besides,amanmustnotbesaidnottobeinthefaith,andnottohaveChristinhim,becausehedothnotknowsomuch.FormanyhavefaithandareinChrist,yetdonotalwaysknowit.

Thewordreprobate,becauseitisordinarilyunderstood,byourcommonpeople,foramanordainedtocondemnation;istooharsh.

The words now rendered "except ye be reprobates," may, as I judge,rather be translated thus: Except you be unapproved, or except you bewithoutproof,namely,ofyourbeinginthefaith,andofChrist'sbeinginyou,whereofyououtwardlymakeprofession.Asiftheapostlehadsaid,Ifupon trial you cannot find that you are in the faith, &c. you areunapproved Christians. Either you have yet only a mere form ofChristianity, and, like false coin, or reprobate silver, are but hypocritesand counterfeits; or if you be Christians in truth, yet you areunexperiencedChristians,andwithoutproofofittoyourselves.

Somemay reply, If I findupon trial that I ama counterfeit,may I notthenjudgemyselftobeareprobate?

No.For,first,youmayerrinjudgingofyourself.Secondly,ifyoudonoterr,youcanjudgeonlythis,thatyouarenotyetinastateofgrace:butintheuseofthemeans,youmaybe.Godcanaswellconvertahypocrite,asapagan.For thoughnowyoubedrossandrefuse,youmayere longbepure gold. For God, in making vessels of honour, doth more than allearthly kings, and all their goldsmiths can do: for they, by theirprerogativeandskill,canmakecurrentcoin,andrichvessels,iftheyhavepuremetaltoworkupon:buttheycannotmakegoodmetalofbasestuff,normakegoldofbrass.ButsuchisthepowerofGod'swordandSpirit,thatwhereastheyfindyoubaseanddrossystuff,they,byimprintingthecharacterandstampofGod'simageuponyourhearts,dotransformyou"into the same image, from glory to glory, even as by the Spirit of theLord." As soon as you are truly anointed with this Spirit, you shallbecomegoodgoldandsilvervesselsofhonour, fitted for theLord'susewhereuntoyouwereappointed.

VI.FearsarisingfromlateRepentance,answered

Thereareyetothers,whoobjectfearfully,sayingthattheyarecastaways,andthatGodwillnothavemercyonthem,becausenowitistoolate;theyhavepassedthetimeanddateoftheirconversion,theythereforewillnotuse,oratleasthavenoheartinusingGod'smeanstoconvertthem,suchas prayer, reading, hearing the word, &c. Nor yet willingly will sufferotherstoprayeitherwiththem,orforthem;andallbecausetheythinkitis now too late, and in vain;mistaking this, and such other scriptures:

"BecauseIhavecalled,"saithGod,"andyouhaverefused—theyshallcallonme,andIwillnotanswer;"andbecausetheythinktheysinwhentheypray,andheartheword,andthatthemoremeansisusedtosavethem,theircondemnationshallbethemoreincreased.ThusSatanandafearfulheartdeludemany.

Itmustbeacknowledged, thatGodwouldhaveallmen"walkandworkwhiletheyhavelight,"because"thenightwillcomeon,whennomancanwork."And"whilst it is called to-day,"hewouldhaveeveryonereturn,andacceptofgraceoffered,andnottohardentheirheartsagainstit.AndourSaviourbewailethJerusalem,becausetheydespisedthe"dayoftheirvisitation." All which showeth, that God hath his set period of time,betweenhisfirstandlastofferofgrace,whichbeingpassed,hewillofferit nomore; and that justly, because they took not his offer when theymight. And this time is kept so secret with God, that if he offer gracetoday,whocantellwhetherhewillofferitto-morrow;orwhetherhewillofferitagain?WhoknowethwhetherGodwilltakehimfromthemeansof salvation, orwill take themeans of salvation fromhim?All this ourholyandwiseGodhathrevealedinhisword,tomakemenwisetotakethe opportunity and time of grace while it is offered. Wherefore,whosoever have neglected their first times and offers of grace, havesinnedandplayed the foolegregiously; forwhich theyhavecause tobemuchhumbled.Butforyoutoconcludehencethatthedateandtimeofyour conversion is out, this hath no sufficient ground. For it is notpossibleforyoutoknow,thatyourtimeofconversionispastallrecovery.Butyoushouldratherforthepresenttimebelieve,andhopethatitisnotpast.Indeed,presumptuouslytoputoffreceivinggraceuntilto-morrow,isfoolishanddangerous;butifGodgiveyoutimetillto-morrow,thatyoulive,anditcanbesaidtoday;so longasyouyet live,andthemeansofsalvation are not from you, either in their exercise, or out of yourrememberance;but youdo yet live tohearwhatGodhath commandedyou to do, and to hearwhat good things he yet offereth unto youwithChrist;orifthemeansbetakenfromyou,oryouaredetainedfromthembysickness,&c.solongasyouyetlivetocalltoremembrancewhatGodhathcommandedyou tobelieveanddo, youcannot say the time is toolate,ifyoudoyetcondemnyourselvesforrefusinggraceheretofore,andarenowwillinganddesirous toacceptof it.Moreover,wouldyounow,

withallyourheart,usethemeansofsalvation,andendeavourtobelieveandrepent,ifyouthoughtitwerenottoolate?Anddothitgrieveyouthatyouhaveneglectedtheopportunity?Andwouldyougainandredeemthatlosttime,ifyouknewhow?Then,IdareinthenameofGodassureyou,thatthedateofyourconversionisnotexpired.Itisnottoolateforyoutoturn unto the Lord. "While it is to-day," Imay boldly say, "harden notyour heart:" which, if you do not, you must know that now is anacceptabletime,nowisthedayandtimeofyoursalvation.AtwhattimesoeverGoddothsendhisministersuntoyou,bywhomGoddothbeseechyou,theyentreatingyou,asnowIdo,inChrist'sstead,thatyouwouldbereconciled to God, this is the accepted day, if youwill be entreated bythem;thedaywhereinGodwillacceptofyouisnotpassed.Moreover,atwhat time soever, and by what means soever, any man shall humblehimself for sin, and seek the grace of God in Christ Jesus, the date ofGod's acceptance of him is not expired. Learn this in the example ofManasses,andmanyothers,whorefusedgraceintheiryoungertime,yetwere converted in their age. You have God's express word for it, whosaith, "From the days of your fathers," that is, for a long time, "ye aregoneaway frommineordinances, andhavenotkept them; returnuntome,andIwillreturnuntoyou,saiththeLordofHosts."

Butmaynotamanpray too late, and seek repentance invain, asEsaudid, "who found no place of repentance, though he sought it carefullywith tears?" Did not the foolish virgins seek to enter into the bridechamber, but were not admitted? And did not our Saviour say, "Manyshallseektoenterin,andshallnotbeable?"

Nomancanaskgraceandforgivenessofsinstoolate,ifheaskforgraceandpoweragainstsinheartily:butamanmayaskatemporalblessing,ortheremovalofatemporalevil,whenitmaybetoolate.

AsforEsau'scarefulseekingofrepentance,youmustunderstanditnotofhis own repentance from his profaneness, and from other deadworks,but of his father Isaac's repentance: he would have had his father tochange his mind, and to have given him the birth-right, which wasalreadybestoweduponJacob.

Whereas the foolish virgins did seek to enter into the bride-chamber

when the doorwas shut; know, that this is a parable, andmust not beurged beyond its general scope, which is to show, that insincereprofessorsofChristianity,suchashaveonlyaformofgodliness,withoutthepower of it, although theywill not live the life of the righteous, yettheywish their endmight be like theirs; and because of their outwardprofessionofChrist'sname in this life, theysecurelyexpecteternal life;butforasmuchbeforetheirdeath,theydidnotprovidetheoiloftruthandholiness,thereforeatthedayof judgment,theyshallbedisappointedofenteringintoheaven,onwhich,inthetimeoftheirlife,theydidsomuchpresume.

The same answer may be given unto that place, Luke 13:24. Yet youmistake,whenyousay,thatChristsaith,Manyshallstrivetoenter,andshallnotbeable.Hesaith,"Strivetoenterinatthestraitgate;formanyIsay to you, shall seek to enter, and shall not be able:" he dothnot say,Manyshallstrivetoenter.

There isagreatdifference in thesignificationof thewordsstrivingandseeking; seeking imports only a bare professing of Christ, hearing theword,andreceiving thesacraments.For thusdid themenspokenofbyourSaviour,whoaresaidnottobeabletoenter.Buttostrivetoenter,istodoall these andmore; it is to strive in seeking forhim, so that theytakeuptheircrossandfollowhim;theygivetheirheartstohim,aswellastheirnames;theyareheartyandsincereinpraying,hearing,receiving;they strive to subdue their lusts, which offend Christ, and strive to beobedient to hiswill, aswell as to believehis promises, and tohope forhappiness; this is tostrive.Now,neveronedidthusstrive inseekingtoenter (though itwere the lastday inhis life) thatwas rejected,andnotreceived.Whereforesaynot,Itistoolate,butsay,ThemoretimeIhavelost, the more cause is there now that I should seek my salvation inearnest,andnotlosetimeinquestioning,whetherImaybeacceptedornot.

VII.FearsofmisusingtheMeansofGraceremoved

Andwhereasyousaid,youareafraid touse themeansof salvation, forfearofincreasingyourguiltandcondemnationthereby;herebyyoumaysee, that this isbut themaliceandsubtiltyof thedevil,bykeepingyou

from themeans, tokeepyou fromsalvation.For it ismost false to say,that to pray, hear the word, &c. is to increase your sin, because youcannotperformthemasyoushould,andasyouwould.Iamsure,itisagreater sin in you to forbear these necessary duties out of despair thatthey shallnotprofit you,or that you shallnotbe acceptedofGod.Youshouldthinkthus:IfIdonotusethemeansofsalvation,Ishallcertainlyperisheverlastingly;butifIdopray,hear,&c.Imaybesaved;therefore,inobediencetoGod,IwilldoaswellasIcan.Butlittledothamanknowhow well he may do, through the strength of Christ, if he wouldendeavour;neithercanamanconceivehowacceptablealittleendeavourshall be, if he do but desire to be true in his endeavour. For as God'spower is seen in a man's weakness, so is God's grace seen in man'sinsufficiency.Whenweareweak,thenGodinuscanbestrong.Andwhenweinhumilitylikeourservicesworst,then,throughChrist,Godmaybebest pleasedwith them.But,what ever youdo, neglect not, nor absentyourselvesfromexercisesofreligion;fortheweakestobservances,wheretruthis,arefarmoreacceptablethanentireomissions.Wherefore,if,asyousay,youwouldnotincreaseyoursin,andtherebyyourdamnation,bewilling to use, and to join with others in the use of all goodmeans ofsalvation; then, if you be not saved, yet you shall have the lesspunishment. But you may be assured, that if in obedience to God'scommandmentsyoushallpray,heartheword,receivethesacrament,andhavecommunionandconversationwiththosethatfearGod,youshallbesavedintheend:believinginChristJesus.

Ifyoudonotyetfeelbenefitandcomfort,whenyouusethesemeansofsalvation,accordingtoyourdesire,yetyoumustwaitthegoodhourbothofgraceandcomfort,evenastheimpotentpeopledid,wholay"waitingfortheangel'scomingtomovethewaters,"thattheymightbehealedoftheirdiseases,atthepoolofBethesda.Forif,whenGodhidethhisface,youwillwaitandlookforhim,thenGodwillwaithistimetobegracious,and blessed shall you be that wait for him. Itmay be, it cometh justlyuponyou, thatGodshouldmakeyouwaithis leisure,andcauseyou tobuy wisdom with dear experience, because you did once account it aneasymattertobelieveandrepent,andthereforeyoudidnottakethefirstoffers,butmadeGodwait.If itwerethus,yetdespairnotofgrace;onlybehumbled.For"Goddothnotdealwithusafteroursins,norrewardus

afterouriniquities,"butaccordingtohisrichmercyandpromise,madetousinChristJesus.

VIII.FearsarisingfromdoubtsofGod'sLoveremoved

Therearemany,whohave trueproofs that theyare thechosenofGod,andhavereasontothinkthatGodnotonlycan,butwilldothemgood;yetbecause theywilldenythat tobebestoweduponthem,andtobe inthem,whichindeedis,thereforetheyfear,andarecauselesslydisquieted.I would have such to consider, first, whether they have not in themalreadyevidentproofsandsignsofGod'seffectuallovetowardstheminChrist?Thesewillacknowledge,thatitismosttrue,thatiftheyweresureGoddid lovethem,theyshouldnot fear;butthis isall theirdoubt, thatGoddothnotlovethem.

1.DoubtsofGod'slovebecauseofafflictions,removed.

Some give this reason of their doubt: God hath and still doth severelyafflictthem;yea,eversincetheyhaveprofessedthenameofChrist,theyare insomethingorotherchasteneddaily; insomuch, that theyseemtobeintheconditionofthosewhomGodthreatenedtocurseineverythingtheyputtheirhandsunto,Deut.28:20.Therefore,saythey,Goddothnotloveus.

SuchweakandinconsideratereasoningsareincidenttothosewhomGodtrulyloveth.DidnottheholymenofGodreason,andconcludethus?Butwhen God's children do thus, it is in their haste; before they are welladvisedwhattheythinkorsay,"ForIsaidinmyhaste,Iamcutofffrombefore thineeyes."Andwhence is it? Is itnot fromtheir ignoranceandweakness,beingcarriedawaybysense?"SofoolishwasI,andignorant,"saiththePsalmist.Butwhentheycometothemselves,andlearnbyGod'swordandSpirit,thatit isnotoutwardprosperitywillmakewickedmenhappy, neither is it outward affliction that can make a good manmiserable; thentheywillneitherapplaudnorenvytheprosperityof thewicked,noryetmisconstrue,norrepineattheirownafflictions.Fortheylearn,thatnomancanknowGod'sloveorhatredbyanyoutwardthing,thatdothbefalthesonsofmeninthislife.

They learn, thatGoddothoftensmileonhisenemies,andthathedothoftenfrownupon,isangrywith,anddothcorrectthosewhomhedearlyloveth,evenasafatherdothhischildren.

Theylearnbythewordlikewise,thatGodhathexcellentendsinallthis,even in respect of them, and for their good; namely, for trial of theirgraces, for prevention of sin, and to remove sin, by bringing them torepentance,thattheymight"bemadepartakersofhisholiness."Besides,herein he dothmuch glorify himself, showing that he is "wonderful incounsel,excellentinworking;"causingtheafflictiontoworkforhisglory,inhispeople'sgood;yea,youmaylearnbyyourownexperience,thatthechildofGodinhisinfirmityandpassion,whenheisundertherod,mayletgohisholdofGod;yet,thatGod,inhisloveandcompassiontowardshispeople,willholdhimfastbyhisrighthand,andwillnot leavehim;butwillguidehimwithhiscounsel,untilhereceivehimintoglory.ThisisGod'smethodwithhischildren;whereforenonefromhencehathcausetoquestionGod'slove,butrathertoconcludeit.

2.Fearsofthewantofgrace,onaccountofworldlyprosperity.

Thereareothers (and itmaybe the same,when the tideof affection isturned)who,becausetheyprosper,andarenotintroubleasothermen,conceive that God doth not love them. For it is said, "As many as heloveth, he doth rebuke and chasten," and he doth "chasten every sonwhomhereceiveth."

See, a fearful and doubtful heartwill drawmatter to feed its fears anddoubts out of any thing. But know,God is a wise and good Father, heknowethwhentostrike,andwhentoholdhishands.

In such cases as the following,Goddothnotusually afflicthis childrenwithhisheavyrod:—

1.When theybe infants, babes inChrist, or (if theybe grown to years)whentheybespirituallyweakorsick,andcannotbearcorrection;then,though they be froward, and deserve strokes, God doth forbear, and isinclinedrathertopity.

2.Whentheybegoodchildren;thatis,whentheyshowthattheywouldpleasehim,byendeavouringtodowhattheyareable,thoughitbewithmuch imperfection; then God will not strike, but "spareth them, as afathersparethhisonlyson,thatservethhim."

3. When forbearance of punishment, and when fruits and tokens ofkindness will reclaim his children from evil, and prove sufficientincentivesuntogood;Godinthiscasealso,likeawiseandlovingFather,had rather draw them by the cords of love, than drive them with thelashesofhisdispleasure.ThusyouseeGodmaylovehischildren,andnotbealwaysafflictingthem.

Well, do youprosper?Then takenotice ofGod's goodness towards youwith thanksgiving; study and endeavour therefore to be the moreobedient.Ifyoucannot,yetgrievebecauseyoucannotbemorethankfulandmoreobedient.Then,becauseprosperityhathmadeyoutobebetter,orat least todesire tobebetter,henceyoumayassureyourselves, thatyour prosperity is not given you in wrath, but in love. But take heed;quarrel notwithGod, becausehe forbeareth to afflict you; eithermakethisuse,thatyoubegood,andamendwithoutblows;orelsebesurethemoreisbehind.

3. Doubts of God's love, from inward horrors, and distresses of mind,removed.

As the fore-mentioned persons questioned God's love, fromconsiderations taken from their outward conditions; so there are verymany,who,besideswhattheyconcludefromoutwardcrosses,concludealso from their inward horrors and distresses of conscience, and fromtheir intolerableperplexitiesof soul, thatGoddothnot love them: theythink that theirdistress isother,orgreater than theafflictionofanyofGod'schildren;thereforetheywantpeace,fearingthatGoddothnotlovethem.

ThosetowhomGoddothbearspeciallove,maybesofarperplexedwithinward and strange terrors and discomforts, that they may thinkthemselves to be forsaken of God. Thus David complaineth: "Will theLordcastoffforever?andwillhebefavourablenomore?"Yea,notonly

David, butChrist Jesus himself, andhis church, did in their sense andfeeling,takethemselvestobeforsakenofGod;yetnonethatarewisewillsay,thattheseweredestituteofGod'slove,orwereeverquiteforsaken,thoughneversomuchperplexedandcastdown;yet,intheirownfeelingandsense,intheagonyoftheirspirits,theydidthusthinkorspeak.

Godhathmostholyandblessedends,inmanytimesleadingandleavinghischildreninsuchstraits,thattheyarealtogetherwithoutanysenseofhislove.

1.Itmaybeajustcorrectionofthem,fortheirnotshowinglovetoGod,andbecausetheydoinpartforsakehimbytheirsins.Thisisthereforetohumblethem,andtomakethemknowthemselves,andtobringthemtorepentance.Godmaybepacifiedtowardstheminthemain,yetforatimeshow them no countenance: as David, though his anger was appeasedtowardsAbsalom,yetforatimehewouldnotlethimseehislove,forhewould not let him come into his sight; that Absalom might be morehumbled,andmightthemoredetesthissin.

2.Godexercisethhisbelovedoneswithmanyfears,horrors,anddoubts,topreventthatspiritualpridewhichelsewouldbeinthem,andthatself-sufficiency which else they would conceive to be in themselves; if theyshouldalwayshaveasenseofinwardandspiritualcomforts,andshouldnotsometimehavepricksintheflesh,andbuffetingsofSatan,theywouldbe exalted above measure, and would be something in themselves, intheir own opinion. But when there is such difficulty in getting andkeepingofgraceandcomfort,andwhentheyfindwhatneedtheyhaveofboth,andhowneithercanbehadbutfromGod,inandbyChrist,itwillmakethememptythemselvesofall things in themselves, that theymaybe something in Christ. And then, when they have grace and comfort,theywillacknowledgethemselvestobebeholdentoGodforthesame.

3.Goddothwithholdfromhischildren,thesenseofhisfavourtotrythesincerity and truth of their sole dependence on him; trying, whether,because God seemeth to forsake them, they will forsake him; whether,like king Joram, they will say, "Why shall they wait upon God anylonger?"andwhethertheywill,withSaul,betakethemtounlawfulmeansofhelp.Orwhether,ontheotherside,theyWillsay,withJobandDavid,

"ThoughGodkillus,orforgetus,yetwewill trust inhim,hopeinhim,andpraisehim,"who,theyarepersuaded,is,andwillshowhimselftobe,the health of their countenance, and their God. God useth to leave hischildren,as,inanothercase,heleftHezekiah,totrythem,andtoknowwhatisintheirhearts.

4. God withdraweth himself for a time, that theymay learn to esteemmorehighlyofhisfavour,andtodesireitmore,whenbythewantofit,they findbyexperience,whatahell it is tobewithout it.And that theymaybemorethankfulfor it,andbemorecareful,byStudyingtopleaseGod, tokeep itwhen theyhave it.Thisholyuse,Davidand the churchmadeofGod'sforsakingthem(astheythought)foratime.ItmadethemseekmorediligentlyafterGod,promisingthatifhewouldturntothem,theywouldnotgobackfromhim;resolving,byhisgrace,tocleavemorecloselyuntohim.

But know this to your comfort,whenGoddothmostwithdrawhimselfandforsakeyou,itisbutinpart,inappearanceonly,andbutforatime.Hemay,forthecausebeforementioned,turnawayhisface,andforbeartoshowhislovingcountenance;buthewillnottakehis"loving-kindnessutterlyfromyou,norsufferhisfaithfulnesstofail."WhatGodsaidtohisafflictedchurch,hesaithtoeveryafflictedmemberthereof:"ForasmallmomenthaveIforsakenthee;butwithgreatmercieswillIgatherthee.Ina little wrath have I hid my face from thee for a moment: but witheverlasting kindness will I have mercy on thee, saith the Lord thyRedeemer."Henceit is, that inyourgreatestextremities,yourfaithandhope shall secretly, though you feel not their work, preserve you fromutterdespair.As itwaswithDavid,andwithourblessedSaviour,who,although these words of theirs to God, "Why hast thou forsaken me,"arguefear,andwantofsenseofGod'slove;yetthesewords,"MyGod,myGod,"dothargueasecretallianceandhope.

4.DoubtsofGod'sloveonaccountofextraordinaryafflictions,removed.

Andwhereasyousay,thatnoman'sgriefortroublesarelikeyours,partlyby reason of outward afflictions, and partly by inward temptations anddistresses, (giveme leave to deal plainlywith you) it is a foolish and afalsespeech.Talkwithathousandthustroubled,theywillalsosaythus:

Noman's casewas ever asmine is, nor so bad.Will any that have butcommon sense, think this to be true? Most of these must needs bedeceived.You feelyourowndistresses,butyoucannot fullyknowwhatanotherfeeleth.

If youwould rightly look into the distresses of others,whowere betterthan yourselves, as they are recorded in scripture, youwouldnot thinkthus.As for outward afflictions, uponwhomdidGod ever layhis handmoreheavy thanonhis servantJob?HadnotSt.Paulalsohis trouble,without, of all sorts; and terrors within. And if you consider sorrows,fears, and distresses of all sorts, were yours, such as David's were, ormorethanhis?Ipray,whatmeanthese,andmanymoresuchspeeches?"Mybonesarevexed;mysoulisalsosorevexed:butthou,OLord,howlong?—Iamwearywithmygroaning.—Mineeyeisconsumedbecauseofgrief, it waxeth old.—Why standest thou afar off, O Lord?Why hidestthouthyselfintimesoftrouble?—Howlongwiltthouforgetme,OLord?for ever?How longwilt thouhide thy face fromme?—Iampouredoutlikewater, andallmybonesareoutof joint.Myheart is likewax, it ismeltedinthemidstofmybowels.Mystrengthisdrieduplikeapotsherd;andmy tonguecleaveth tomy jaws,and thouhastbroughtme into thedustofdeath.—Myboneswaxedold,throughmyroaringallthedaylong,fordayandnightthyhandwasheavyuponme.—Thereisnosoundnessinmyfleshbecauseofthineanger;neitheristhereanyrestinmybonesbecauseofmysin.Formine iniquities (that is, thepunishmentofmineiniquities)aregoneovermyhead,theyaretooheavyforme."Thus,andmuchmore, dothhe complain: "I amweary ofmy crying:my throat isdry:mineeyesfailwhileIwaitformyGod,"SoAsaph,"Mysoreran,andceasednot;mysoulrefusedtobecomforted."

Whatthinkyounow?WerenotJob,Paul,andDavid, inGod's loveandfavour,notwithstandingall this? Itmaybe,youwill reply,However thematter of their trouble might be greater than yours, yet they couldrememberGod,theycouldpraytohim,theyhadfaithandconfidenceinGodintheirdistresses,allwhichyouwant:thereforehereinyourcaseisworsethantheirs.

Consideryourselveswell,(Ispeakonlytoyouthataretrulyhumbledforsin,)andit istobehopedthat, insomemeasure,youshall findthelike

grace, faith,andconfidence inyou,aswas inthem; ifyousee itnot,begrievedforthewantthereof,endeavourtodoasyouseetheydidintheirdistresses,onlybenotdiscouraged,andallshallbewell.Buttakenotice,Ipray you, that sometimes David neither did, nor could pray, as heconceived of his own prayer, any otherwise than in roaring andcomplaining,atwhichtime,hesaith,he"keptsilence."Butwhenhecouldconfesshissinsandpray,thenhehadsomeapprehensionthatGodhadforgivenhimhis sin; and forallAsaph's rememberingofGod, yet eventhenhewastroubled,andhisspiritwasoverwhelmed,andhesaith,"hissoul refused comfort;" and David saith unto God, "When wilt thoucomfortme."Igrantitwashisfault,yetitwassuchafaultaswasincidenttoonebelovedofGod.Moreover,IdenynotthatJobandDavidhadfaithandhopeinGod,butthesegracesinthemwereoftentimesovercloudedwith unbelief and distrust, as doth appear in their various passionateexclamations,atwhichtimes,theirfaithappearedtoothersintheirgoodspeeches and actions, rather than to themselves. And the Psalmistconfesseth,thatthosehisfaithlesscomplaintswereinhishaste,andfromhisinfirmities.

How say you now? Is it not thus with you? Are you not like others ofGod's children,off andon;upanddown?Youwouldpray,andcannot;youwouldbelieve,but,asyouthink,cannot;youwouldhavecomfort,butcannotfeelit.Only,youfeelasecretsupportnowandthen;andnowandthen,youseeandfeelaglimpseofGod'slightandcomfort;forwhichyoumustbethankful,whichyoumustcherishbyallmeans,andwithwhichyoumustrestcontented,waitinguntilGodgiveyoumore.

You should know and consider, that this is an old device of Satan, tomakeyoubelievethatyourcaseisworse,oratleastmuchdifferentfromthe case of any others, because, he knoweth, that while he fixeth thisuponyourmind,nocommonremedy,whichdidcureandcomfortothers,cancureandcomfortyou.Foryouwill stillask,Waseveranyas Iam?And if God's ministers and people cannot say, yea, and that such aninstruction, and such a promise, in the word, did help him, then youconcludethatyouareincurable.

Butlastofall,letitbesupposedthatyourcaseisworsethananybody'selse, is there not a sovereign balm in God's word, a catholicon, or

universalremedy,thatwillhealallspiritualdiseases?God'swordis likehimself,toabeliever,anomnipotentword."IsanythingtoohardfortheLord?"Neither is there any spiritual disease toohard for hisword andSpirit to cure.WhenChrist healed the peoplewith hisword, did it nothealevensuchwhowereneverknowntobecuredbefore?

They made no question, whether he cured the same before. Indeed,Martha failed in this; for she said of her brother Lazarus, being dead,"Lord,hestinketh, forhehathbeendead fourdays;"sheconceivedherbrother's case to be desperate, and that none in his state could berestoredtolife.ButChristblamedherforwantoffaith;and,byhisword,heaseasilyraisedLazarus frombeingdeadso long,ashecuredPeter'swife'smother,whenonlysickofafever.

It is not the greatness of anyman's distress whatever, that can hinderfromhelpandcomfort,butonly,asthenincuringmen'sbodies,sonowincuringandcomfortingmen'ssouls,nothinghinders thecure,but thegreatnessofunbeliefinthepartytobecured:for"allthingsarepossibletohimthatbelieveth."

Youwillyetreply,Indeed,herelieththedifficulty,inunbelief.

Wellbe it so. Ifunbeliefbeyourdiseaseand trouble,doyou think thatGodcannotcureyouofunbelief,aswellasofanyothersin?Butknow,that if, with the poor man in the gospel, you feel your unbelief, andcomplain of it, and confess it unto God, saying, Lord, I have cause tobelieve;Lord,Ido,Iwouldbelieve,"helpthoumyunbelief;" ifyoualsowill wait until God give you power to believe, and to enjoy comfort inbelieving,forfaithmakethnohaste,thisisbothtobelieveintruth,andisacertainmeanstoincreaseinbelieving.

Wherefore,letnotSatan,noryetafearfulheart,makeyoutojudgeyourcasetobedesperateandremediless,eitherinrespectofGod'spowerorwill, though you are yet in distress, and feel in you much fear andunbelief. Seek to God, and with patience wait the good time ofdeliverance and comfort, and, in due time, you shall have help andcomfort,aswellasothers.

(5.)DoubtsofGod'slove,becauseprayersarenotanswered,removed.

Thereareyetsome,thatfearGoddothnotlovethem,becausetheyhaveprayed often and much, but God hath rejected their prayers, and notansweredthem.

There aremany just causes, why Godmay reject, or at least not grantyourprayers,andyetmayloveyourpersons.

For, first, it may be you ask amiss, either asking things unlawful, orasking things inconvenient for the present; or in asking to have goodthings,temporalorspiritual,inthatquantityanddegreewhichGoddothnotseefitforyouasyet;oryouaskgoodthingstoanillend,astosatisfysomelust,aspride,voluptuousness,covetousness,&c.Or,lastly,thoughyou failed in neither of the former, yet you failed in this, you weredoubtful,youdidnotaskinfaith,youdidnotbelieveyoushouldhavethethings soasked;whosoever thus faileth inasking, let themnot think toreceiveanythinginfavourfromtheLord.AnditisafruitofGod'slove,whenhedothnotanswerprayerssomade, for itwill causeyou toseekhimandtopraytohiminabettermanner,thatyoumaybeheard.

Secondly,Goddothmany times, in love andmercy, hear his children'sprayers,when they thinkhedothnot.Godhearethprayersmanyways;you must observe this, else you will judge that he doth not hear yourprayers,whenyetindeedhedoth.Sometimes,yeaalways,whenitisgoodforyou,hegiveththeverythingwhichyouprayfor.Sometimes,hegivethnotthatthingwhichyouask,butsomethingmuchbetter.As,whenyouaskearthlyandtemporalgoodthings,hegranteththemnot,butinsteadthereof giveth you things spiritual and eternal; likewise, when you askgraceinsomespecialdegree,suchasjoyorcomfortinGod,orthelike,itmaypleasehimnottoletitappearthathegiveththesameuntoyou,but,insteadthereof,hedothenlargeyourdesires,andhegivethhumilityandpatiencetowaithisleisure,whichwilldoyoumoregoodthanthatwhichyouprayedfor.So,likewise,whenyoupraythatGodwouldfreeyoufromsuchorsuchatemptation,Goddothnotalwaysridandeaseyouofit,buthe,insteadthereof,givethyoustrengthtowithstandit,andkeepethyouthat you are not overcome by it; thus, Christ "was heard in that hefeared;"sohesaidtotheapostle,"Mygraceissufficientforthee;"which

is better than to have your particular request. For nowGod's power isseeninyourweakness,andGodhaththegloryofit;andyouherebyhaveexperienceofGod'spower,whichexperienceisofexcellentuse.

Likewise, you may desire to have such or such a cross or afflictionremoved,yetGodmaysufferthecrosstoremainforatime,buthegivethyoustrengthandpatiencetobearit,wisdomandgracetobelessearthly,andmore heavenly-minded by reason of it. Therewas never any, that,with anhumble andholyheart,made lawful requests, according to thewillofChrist,believingheshouldbeheard,but,thoughhewereamanofmanyfailingsinhimself,anddiddiscovermanyweaknessesinhisprayer,washeardinthatheprayed,eitherinwhatheaskedofGod,orinwhatheshouldratherhaveasked:eitherintheverythingorinabetter.

Iwouldhaveyou,therefore,leaveobjectingandquestioningwhetherGodlovesyou;considerthis:Hathhenotlovedyou,whohathgivenhisonlybegotten Son for you and to you; who hath washed you in his blood,having given him to die for your sins, and to rise again for yourjustification; and hath hereby "translated you into the kingdom of hisdearSon;"having,also,"givenuntoyoutobelieveinhisname;"herebymaking you his children, "inheritors with the saints in light." WhatgreatersigncantherebeoftheloveofGodtowardsyou,andwhatbetterevidencecanyouhaveofGod'sloveinjustifyingyou,thantheevidenceofyourfaith,wherebyyouarejustified?

(6.)Aremovaloffalsefears,fromthedeficiencyorweaknessoffaith.

Allmenwillgrant,thatiftheyweresuretheyhadfaith,theyshouldnotdoubtoftheirjustification,norofGod'slovetotheminChrist.Butmanydoubt that they have no faith, or if they have any, it is so little, that itcannot be sufficient to carry them through all oppositions to the end,untosalvation.

Ifyouhaveany faith, thoughnomore thanasagrainofmustard-seed,youshouldnotfearyourfinalestate,noryetdoubtofGod'slove,foritisnotthegreatquantityandmeasureoffaiththatsaveth,buttheexcellentpropertyanduseoffaith,thoughneversosmall.Foramanisnotsavedby the worth of his faith, by which he believeth, but by the worth of

Christ, thepersononwhomhebelieveth.Now, the least true faithdothapprehendChristentirely,toallthepurposesofsalvation,evenasalittlehandmayholdajewelofinfiniteworth,aswell,thoughnotsostrongly,asalarger.Theleastinfantisastrulyaman,assoonaseveritisenduedwith a reasonable soul, as afterward, when it is able to show forth theoperationsofit,thoughnotsostrongaman:evensoitisinthestateofregeneration.Now,youshouldconsiderthatGodhathbabesinChrist,aswellasoldmen;feeble-mindedaswellasstrong;sickchildren,aswellashealthy;inhisfamily.Andthosethathaveleaststrengthandareweakest,ofwhomtheHolyGhostsaith,theyhavea"littlestrength"incomparison,yet theyhavesomuchas, throughGod,willenable themin the timeofgreatesttrials, tokeepGod'sword,andthattheyshallnotdenyChrist'sname.Also,knowthatGod,likeatenderfather,dothnotcastoffsuchasarelittle,feeble,andweak,buthathgivenspecialchargeconcerningthecherishing, supporting, and comforting of thesemore than others. AndChristJesuswillconfirmandincrease,andnotquench,theleastsparkoffaith.

This which I have said in commendation of little faith, is only to keephim,thathathnomore,fromdespair.Letnoneherebypleaseorcontenthimselfwithhislittlefaith,notstrivingtogrowandtobestronginfaith.Ifhedo, it is tobe feared thathehathnoneatall,or ifhehave,yethemustknowthathewillhavemuchtodoto live,whenhehathnomorethancankeeplifeandsoultogether,andhislifewillbeveryunprofitableanduncomfortable,incomparisonofhimthathathastrongfaith.

IX. Reasons why Christians think they have no Faith,considered

Butyouwillsay,(1.)youaresofulloffearsanddoubtings;(2.)youaresofearful todie, and tohearof coming to judgment; and, (3.) you cannotfeel that you have faith, you cannot feel joy and comfort in believing,thereforeyoufearyouhavenofaith.

I. If you, having so sure aword andpromise, do yet doubt and fear somuchasyousay, it isyourgreatsin,andImustblameyonnow,inourSaviour'sname,ashedidhisdisciplesthen,saying,"Whyareyefearful,"whyareyedoubtful, "Oyeof little faith?"But, toyourreformationand

comfort,observeit,hedothnotarguethemtobeofnofaith,butonlyoflittlefaith,saying;"Oyeoflittlefaith."Thusyouseethatsomefearsanddoublingsdonotarguenofaith.

II.Concerningfearofdeathandjudgment,somefeardothnotexcludeallfaith. Many, from their natural constitution, are more fearful of deaththan others. Yea, pure nature will startle and shrink to think of theseparationof twosohear, soancient,andsuchdear friendsas thesouland body have been. Good men, such as David and Hezekiah, haveshowedtheirunwillingnesstodie.Andmany,uponamistake,conceivingthepangsandpainsofdeath, inthepartingof thesoulandbody, tobemosttorturousandunsufferable,areafraidtodie.Whereastomany,thenearertheyaretotheirend,thelessistheirextremityofpain;andverymanygoawayinaquietswoon,withoutpain.

And as for being moved with some fear at the thought of the day ofjudgment, who can think of that great appearance before so glorious aMajesty, such as Christ shall appear in, to answer for all the things hehath done in his body without trembling? The apostle calleth thethoughts thereof"the terrorsof theLord." Indeed, tobeperplexedwiththe thoughts of the one or the other, argueth imperfection of faith andhope,butnotanulterabsenceofeither.

Youhaveother andbetter things todo in this case, than tomake suchdangerous conclusions,namely, that youhaveno faithupon suchweakgrounds. You should rather, when you feel this over-fearfulness to dieandtocometojudgment,labourtofindoutthegroundofyourerror,andstudytoendeavourtoreformit.

Unwillingnesstodiemayproceedfromthesecauses:—

1.Fromtoohighanestimationof,andtoogreataloveto,earthlythingsof some kind or other; whichmaketh you afraid and unwilling to partwiththem.

2. You may be unwilling to die, because of ignorance of thesuperabundantandinconceivableexcellenciesofthehappinessofsaintsdeparted,whichifyouknew,youwouldbewilling.

3. Fear of death and coming to judgment, doth, for themost part, risefromaconsciencefearfulofthesentenceofcondemnation,beingwithoutassurance,thatwhentheydietheyshallgotoheaven.

Wherefore, if you would be free from troublesome fear of death andjudgment,learn,

(1.) To think meanly and basely of the world, in comparison of thosebetterthings,providedforthemthat loveGod,anduseall thethingsoftheworld accordingly, without setting your heart upon them, as if youused themnot. (2.)While you livehere on earth, take yourselves asideoften, in your thoughts, from the cares and business of theworld, andenterintoheaven,andcontemplatedeeplythejoysthereof.(3.)"Givealldiligencetomakeyourcallingandelection,"andrighttoheaven,"sure"toyourselves:but letmegiveyou thisneedful item, thatyoubewillingandreadytojudgeittobesure,whenitissure,andwhenyouhavecauseso to judge.Letyour carebeonly, through faith inChristJesus, to livewell,joininguntofaithvirtue,&c.andyoucannotbutdiewell.Deathatfirst appearance, like a serpent, seemeth terrible, butby faith, youmayseethisserpent'sstingtakenout,whichwhenyouconsider,youmay,foryourrefreshment,receive it intoyourbosom."Thestingofdeath issin,thestrengthofsinisthelaw,"butthe"lawoftheSpiritoflifeinChrist,hathfreedyoufromthe lawofsinanddeath."Iconfess, thatwhenyouseethispalehorse,death,approaching,itmaycausenaturetoshrink,butwhen you consider that his errand is to carry you with speed to yourdesired home, to a state of glory, how can you but desire he shouldremoveyououtofthisvaleofmisery,that"mortalitymightbeswallowedupoflife."

Ifyouwoulddothisinearnest,youwouldbesofarfromfearingdeath,thatyouwould,ifitwereputtoyourchoice,withtheapostle,choosetobe dissolved, and to bewithChrist,which is the best of all; and so farfrom fearing the day of judgment, that you would love and long forChrist's appearing, waiting, with patience and cheerfulness, when yourchangeshallbe.Endeavourtofollowthesedirections;then,ifyoucannotprevent those fears, and conquer them as you would, yet be notdiscouraged, for fears and doubts of this kind flow, many times, fromstrength of temptations, rather than fromweakness of faith.Moreover,

whatifyoucannotattaintosohighapitchinyourfaithasSt.Paulhad,areyousoambitiousthatnootherdegreesof faithshallsatisfyyou?Orareyousofoolish,asthencetoconcludethatyouhavenofaith?

III.Whereasyousay,youarewithoutfeeling,thereforeyoufearyouhaveno faith. I acknowledge, thatwantof a feeling senseofGod's favour, isthatwhichdothmore troubleGod's tender-hearted children, andmakethemmoredoubtofGod'slove,andoftheirjustification,thananythingelse:whereasIknownothingthatgiveththemlesscause.

(1.)Inwhattruefaithconsists.

Forfirst,Whatdoyoumeanbyfeeling?Ifyoumeantheenjoymentofthethingspromisedandhopedfor,byinwardsense,thisistooverthrowthenature, and put an end to the use, of faith and hope. For "faith is thesubstanceofthingshopedfor,andtheevidenceofthingsnotseen."Andtheapostlesaith,"Hopethatisseen,isnothope."Indeed,faithgivethapresentbeingofthethingpromisedtothebeliever,butitisabeing,notin sense, but in hope and assured expectation of the thing promised:wherefore, the apostle, speaking of our spiritual conversation on earth,saith,"Wewalkby faith,notbysight."These two, faithandfeeling,areoppositeonetotheotherinthissense,forwhenweshalllivebysightandfeeling,thenweshallceasetolivebyfaith.

(2.)Thedifferencebetweenfaithandassurance.

Secondly,Ifbyfeelingyoumeanajoyousandcomfortableassurancethatyou are in God's favour, and that you shall be saved, and, therefore,becauseyouwantthisjoyousassurance,youthinkyouhavenofaith,youmustknowthisisafalseconclusion.Forfaith,wherebyyouaresavedandbroughtintoastateofgrace,andthiscomfortableassurancethatyouareinastateofgraceandshallbesaved,differmuchfromeachother.It istrue,assuranceisaneffectoffaith.Yetitisnotinseparablefromtheverybeing of faith at all times. For, you may have saving faith, yet, atsometimes,bewithoutthecomfortableassuranceofsalvation.

TobelieveinChristtosalvationisonething,andtoknowassuredlythatyoushallbe saved isanother.For faith isadirectactof the reasonable

soul,receivingChrist,andsalvationofferedbyGodwithhim.Assurancerisethfromareflexactofthesoul,namely,whenthesoul,byself-inquiry,andthehelpofGod'sSpirit,canwitnessthatithaththeaforementionedgraceof faith,whereby itcansay, Iknowthat Ibelieve inChristJesus;and I know that the promises of the gospel belong untome. The holyscriptures are written for both these ends, that first faith, and thenassuranceoffaithandhope,shouldbewroughtinmen."Thesethingsarewritten,"saithSt.Johninhisgospel,"thatyoumaybelievethatJesusistheChrist,theSonofGod,andthatbelievingyoumighthavelifethroughhisname."Again,"ThesethingshaveIwritten,"saiththesameapostleinhisEpistles,"toyouwhobelieveonthenameoftheSonofGod,thatyemayknowthatyouhaveeternal life,andthatyoumaybelieve," that is,continuetobelieve,andincreaseinbelieving,"onthenameoftheSonofGod."

A man is saved by faith, but hath comfort in hope of salvation byassurance,sothatthebeingofspirituallife,inrespectofus,dothsubsistinfaith,notinassuranceandfeeling.Andthatisthestrongestandmostapprovedfaith,whichcleavethtoChristandtohispromises,andrestethuponhistruthandfaithfulness,withoutthehelpoffeeling.For,althoughassurance giveth to us amore evident certainty of our good estate, yetfaith, even without this, will certainly preserve us in this good estate,whetherwebeassuredornot.Hence it is, thatalthoughreason,as it isnowcorrupt,willstillbeobjecting,andwillbesatisfiedwithnothingbutwhatitmayknowbysense,yetfaith,evenaboveandagainstsense,andallnaturalreasoning,fromareverencetoGod'scommand,whobiddethtobelieveandtrustinhim,andapersuasionofthetruthandgoodnessofthepromises,will give credit to, and restupon, thebare,naked,divinewitnessofthewordofGod,forhissakethatdothspeakit.

There isacertaintyofevidence;namely,when the thingbelieved isnotonlysaidtobetrueandgood,butamandothfinditsotobebysenseandexperience, and is so evident toman's reason, convincing it by force ofargument,takenfromthecauses,effects,properties,signs,andthelike,that ithathnothingtoobjectagainst the thingproposedtobebelieved.The certainty of adherence is the certainty of faith. The certainty ofevidence is the certainty of assurance. This certainty of assurance and

evidence is of excellentuse, for itmaketh theChristian fruitful in goodworks,anddothfillhimfullof joyandcomfort:thereforeitmustbyallmeansbesoughtafter,yetitisnotofitselfsostrong,norsoconstant,norso infallible, as the certainty of faith and adherence is. For sense andreasonsincethefall,evenintheregenerate,areweak,variable,andthereconclusions are not so certain, as those of pure faith; because faithbuildeth only upon divine testimony, concluding without reasoning ordisputing, yea,many times against reasoning. So that, notwithstandingthe excellent andneedful use of assurance, it is faith and adherence toChrist and his promises, which, even in fears and doubts,must be thecable we must hold by, lest we make shipwreck of all, when we areassaulted with our greatest temptations; for then many times ourassurance leaveth us to the mercy of the winds and seas, as marinersspeak. If you have faith, though you have little or no feeling, yoursalvation is yet sure in truth, though not in your own apprehension.Whenbothcanbehaditisbest,forthenyougainmoststrengthandmostcomfort,givingyoucheerfulnessinallyourtroubles;butthepowerandgraceoftheLordJesusChrist,andfaithinhisnakedwordandpromise,isthattowhichyoumusttrust.

See this in theexamplesofmost faithfulmen; forwhentheyhavebeenput to it, it was this that upheld them, and in this was their faithcommended.Abrahamagainstallpresentsenseandreason,evenagainsthope,believedinhope,bothinthematterofreceivingason,andingoingabout to offer him again unto God in sacrifice. He denied sense andreason,heconsiderednottheunlikelihoods,andseemingimpossibilitiesinthejudgmentofreason,thateverheshouldhaveaseed,hebeingold,andSarahbeingoldandbarren;orhavingaseed,thatheshouldbesavedbythatseed,sincehewastokillhiminsacrifice.Heonlyconsideredthealmightypower,faithfulness,andsovereigntyofhimthathadpromised,he knew it was his duty to obey and wait, and so let all the matterconcerningitrestonGod'spromise.Forthishisfaithiscommended,andheissaidtobe"stronginfaith."

JobandDavid,orAsaph,showedmoststrengthoffaith,whentheyhadlittleornofeelingofGod'sfavour,butratherthecontrary.JobhadlittlefeelingofGod's favour,when forpainofbodyhesaid, "Whereforedo I

takemy flesh inmy teeth," and in anguish of soul he said, "Whereforehidest thou thy face, and takest me for thine enemy." Yet then thisadherenceof faith causedhim to cleaveuntoGod, and say in the samechapter,"Thoughheslayme,yetwillItrustinhim."WhenDavidsaidtoGod, "Why hast thou forgottenme?" his assurancewasweak; yet eventhenhisfaithdiscovereditself,whenhesaithtohissoul,"Whyartthoudisquieted within me? Hope thou in God, who is the health of mycountenance,andmyGod."Youseethen,thattheexcellencyoffaithliethnot in your feeling, but, as the Psalmist speaketh by experience, incleavingcloseuntothepromise,andrelyingonGodforit,uponhisbareword.Forhesaith,"ItisgoodformetodrawneartoGod,IhaveputmytrustintheLordGod."Thiswasthatwhichsecretlyupheldhim,andkepthiminpossession,whenhisevidencesandassuranceweretoseek.

Wherefore, Believe God's promisesmade to you in Christ, and rest onhim,evenwhenyouwantjoy,andfeelingcomfort.For,havingfaith,youaresureofheaven,thoughyoubenotsofullyassuredofitasyoudesire.Itwillbeyourgreatestcommendation,whenyouwillbedutifulservantsand children at God's commandment, though you have not presentwages,when youwill takeGod'sword for that. Those are bad servantsand children, who cannot go on cheerfully in doing their master orfather'swill, except theymayreceive thepromisedwages, ingoodpart,beforehand, or every day; or except they may have a good part of thepromisedinheritancepresently,andinhand.FeelingofcomfortispartofaChristian'swagesandinheritance,tobereceivedatthegoodpleasureofGod, that freely giveth it, rather than aChristianduty. To comfort andstay ourselves on God in distress, is a duty, but this joyful sense andfeelingofGod'sfavour,isagraciousfavourofGodtowardsus,notadutyofours towardsGod.Itarguestoomuchdistrust inGod,andtoomuchself-respect,whenwehavenoheart togoabouthiswork,exceptwebefulloffeelingofhisfavour.Heisthebestchildorservant,thatwillobeyoutoflove,duty,andconscience;andwilltrustinGod,andwaitonhim,forhiswagesandrecompense.

Thirdly,Whenyousayyoucannot feel thatyouhave faithorhope,youmean,asindeedmanygoodsoulsdo,youcannotfindandperceive,thatthesegracesbeinyouintruth,which,ifyoudid,youwouldnotdoubtof

your salvation. My answer is, if faith and hope be in you, then if youwouldjudiciouslyinquireintoyourselves,andfeelforthem,youmayfindandfeelthem,andknowthatyouhavethem;for,ascertainlyashethatseethbodily,mayknowthatheseeth,sohethathaththespiritualsightoffaith,mayknowthathehathfaith.Wherefore,tryandfeelforyourfaith,andyoushallfindwhetheritbeinyou;yeaorno.

(3.)Thenatureandpropertiesofsavingfaith.

For this cause, 1. Trywhether you everhad thenecessarypreparatives,whichordinarilymakewayfortheseedoffaithtotakerootinthesoul.2.Considerthenatureofsavingfaith,andwhether ithathwrought inyouaccordingly.3.Considersomeconsequentsandcertaineffectsthereof.

1.Concerningthepreparativestofaith.Haththelawshutyouup,inyourownapprehension,underthecurse,sothatyouhavebeenafraidofhell?And hath the Spirit also convinced you of sin by the gospel, to thewounding of your conscience, and to the working of true humiliation,causingthehearttorelent,andtodesiretoknowhowtobesaved?Andifafter this you have denied yourself, as to your own wisdom and will,power and goodness, and received and rested on Christ alone forsalvation, according to the nature of true faith, as followeth, then youhavefaith.

Ifyoudoubtyouwereneversufficientlyhumbled,thenreadSectionX.ofthisChapter.

2.Considerrightlythenatureandproperactsoffaith,lestyouconceivethat tobe faithwhich isnot, and that tobeno faithwhich is.Youmayknow wherein true saving faith consists, by this which followeth:whereas,manbeingfallenintoastateofcondemnationbyreasonofsin,therebybreakingthecovenantofworks, itpleasedGodtoordainanewcovenant, the covenant of grace, establishing it in his only Son, ChristJesus,expressingthefulltenorofthishiscovenantinthegospel,whereinhemaketh a gracious and free offer of theLord JesusChrist, inwhomthiscovenantisestablished,andwithhimthecovenantitself,withallitsunspeakableblessings,toman:nowwhenaman,burdenedwithhissin,understandingthisoffer,givethcredit,andassenteththereunto,because

itistrue;andapprovethit,andconsentethtoit,bothbecauseitisgoodfor him to embrace it, and because it is thewill and commandment ofGod,thatheshouldconsentforhispart,andtrusttoit;whenthereforeaman receiveth Christ Jesus thus offered, together with the wholecovenant, in all its duties and privileges, so far as he understandeth it;resolving to rest on that part of the covenant made and promised onGod'spart,andtostandtoeverybranchofthecovenant,tobeperformedonhispart;thustoembracethecovenantofgrace,andtoreceiveChrist,inwhomitisconfirmed,istobelieve.

This offer of Christ, and the receiving him by faith, may clearly beexpressedbyanofferofpeaceandfavour,madebyaKinguntoawomanthat is a rebellious subject; bymaking offer of amarriage between herandhisonlyson,theheirapparenttothecrown,who,tomakewaytothismatch,undertakes,byhisfather'sappointment,tomakefullsatisfactiontohisfather'sjusticeinherbehalf,andtomakehereverywayfittobeadaughtertoaking.Andforeffectingthismatchbetweenthem,theson,with the consent and appointment of his father, sendeth his chiefservantsawooingtothisunworthywoman;makingofferofmarriageintheirmaster'sbehalf,withtheclearestproofsoftheirmaster'sgood-willtoher,andwith thegreatestearnestnessandentreaties thatmaybe, toobtainhergood-will.Thiswomanatfirst,beingabond-womanuntothisKing's mortal enemy, and being in love with base slaves like herself,companions inher rebellion, sheaptly sets lightby thisoffer;or, if sheconsiderwell of it, shemay doubt of the truth of this offer, thematchbeing sounequal and sounlikely onherpart: knowingherself tobe sobaseandunworthy,shemaythinkthemotiontobetoogoodtobetrue;yet, if, uponmoreadvised thoughts, shedoth takenoticeof thedangershe is in while she standeth out against so powerful a King in herrebellion,anddothalsoseeandbelieve,thattheKing'ssonisinearnestinhisoffertoreconcilehertohisfather,andthathewouldindeedmatchwithher; thereupon she considereth also that itwill be good forher toforsakeallothers,andtakehim;andthatespeciallybecausehispersonissolovely,andeverywayworthyofheresteem.Nowwhenshecanbringherself to believe this, and resolve thus, though she cometh to it withsomedifficulty,yetifshegiveatrueandheartyconsenttohavehim,andtoforsakeallother,andtotakehimasheis,toobeyhimasherLord,and

totakepartwithhiminallconditionsbetterorworse;thoughshecometo this resolution with much ado, then the match is as good as madebetweenthem;forhereuponfollowthemutualembracingof,andinterestineachother.

Theapplicationiseasythroughout:Iwillonlyapplysomuchasisformypurpose,toshowthenatureofjustifyingfaith.

GodoffershisonlybegottenSon,JesusChrist;yea,ChristJesus,byhisministers,offershimselfinthegospel,untorebelliousman,tomatchwithhim;onlyonthiscondition,thatforsakinghiskindredandfather'shouse,forsaking all that he is in himself, he will receive him as his head,husband, Lord, and Saviour. Now, when any man understandeth thismotion,sofarastoyieldassentandconsenttoit,andtoreceiveChrist,andcleavetohim,thenhebelievethtosalvation;thenthematchismadebetweenChristandthatman;thentheyarebetrothed,naymarried,andarenolongertwo,butarebecomeonespirit.

Byallthisyoumaysee,thatinsavingfaiththerearethesetwoacts:

1.Anassenttothetruthofthegospel,notonlybelievingingeneral,thatthere isaChrist,believingalsowhatmannerofpersonhe is, anduponwhatconditionheofferedhimselftomanasaSaviour;butalsobelievingthatthisChristgraciouslyofferethhisloveandhimselftotheChristian'sselfinparticular.

2.AheartyapprobationofthisofferofChrist,withconsentingandheartyembracingofit,asourownpeculiardutyandprivilege;resolvingtotakehimwholly,andfullyasheis;acceptingofhimaccordingtothefulltenorof the marriage covenant, not only as a man's Saviour, to defend himfromevil,andtosavehimandbringhimtoglory;butashisheadtoberuledbyhim,ashisLordandKing,toworshipandobeyhim;believinginhim,notonlyashispriest to satisfy, and tomake intercession forhim,butalsoashisprophettoteach,andashiskingtogovernhim;cleavingtohiminallestates,takingpartwithhiminalltheevilsthataccompanytheprofessionofChrist'sname,aswellasinthegood.

Thefirstactisnotenoughtosaveany;thesecondactcannotbewithout

theformer:whereboththeseare,thereisarightreceivingofthegospel,there is true faith. The principal matter lieth in the consent anddetermination of the will in receiving Christ; which, that it may bewithoutexception,know,

1. Itmustbewithanadvisedandconsideratewill; itmustnotbe rash,andonasudden, inyourignorance,beforeyouwellknowwhatyoudo.Youmustbewelladvised,andconsiderwellofthepersontowhomyougiveyourconsent, thatyouknowhim,andthatyouknowthenatureofthisspiritualunion,andwhatyouareboundtobyvirtueofit,andwhatitwillcostyou,ifyougiveyourselftoChrist.

2. Your consentmust be with a determinate and complete will; with apresent receiving him, even with all the heart. It must not be a faintconsent,inanindifferencywhetheryouconsentorno;itmustnotbeinapurpose,thatyouwillreceivehimhereafter;butyoumustgiveyourhandandhearttohimforthepresent,else,itisnomatch.

3.Yourconsentmustbewithafreeandreadywill;itmustnotbewithaforcedandconstrainedyielding,againstthewill;but(howsoever,itmaybewithmuch opposition and conflict, yet) youmust so beat down theopposition, that when you give consent, you bring your will to do itreadilyand freely,with thankfulacknowledgingyourselvesunspeakablyobliged to the Lord Jesus Christ all the days of your life, that hevouchsafes tomakeyousuchanoffer.Whenconsent is rash, faint,andforced, thiswillnotholdgoodany long time;butwhenyourconsent isadvised,full,andfree,outoftruelovetoChrist,aswellasforyourownbenefit;theknotofmarriagebetweenChristandyouisknitsofast,thatall the lusts of the flesh, all the allurements of the world, and all thepowersofhell,shallnotbeabletobreakit.

Bythiswhichhathbeensaidconcerningthenatureof faith,many,whothought they had faith,may see that yet they havenone. For they onlybelieveingeneralthatthereisaChristandaSaviour,whoofferethgraceandsalvationtomankind,andhereupontheypresume.Thisgeneralfaithisneedful,butthatisnotenough;itmustbeapersuasionofGod'sofferofChristtoamaninparticular,thatthewillinparticularmaybeinducedto consent. Theremust likewise be that particular consent of will, and

acceptingofChrist,upon such termsashe isoffered.They that receiveChrist aright enter into themarriage covenant, resolving to forsake allothers, and obey him, and to take up his cross, and to endure allhardshipswithhim,andforhim,asshame,disgrace,poverty,hatredintheworld,andallmannerofreproach;thistheyconsentto,andresolveuponfor thepresent,and fromthis time forward, for thewhole timeoftheirlife;whichthingsmanyneitherdid,norintendedtodo,whentheygavetheirnamestoChrist:theyonlyreceivedhimastheirJesus,onebywhom they hoped to be saved and honoured, expecting that he shouldendowthemwithafairjointureofheaven,buttheydidnotreceivehimastheir Lord. In doing thus, they erred in the essentials ofmarriage. Fortheyerredintheperson,takinganidolChrist, forthetrueChrist.Theyerred in the form of marriage; they took him not for the present, norabsolutely,forbetterforworse,aswesay,insicknessandhealth,ingoodreport and ill report, in persecution and in peace, forsaking all other,never to part, no not at death. Wherefore Christ doth not own thosefoolish virgins,when theywould enter the bride-chamber, but saith, "Iknowyounot,"becausetherewasnotrueconsentontheirpart,theyhadno faith;and theircontractormarriagewithChristwasonly inspeech,butwasneverlegal,orconsummated.

By thiswhichhathbeen said, otherswhohave faith indeed,mayknowtheyhaveit,namely,iftheysobelievethecovenantofgraceestablishedinChrist,thatwithalltheirheartstheyacceptofhimandit,sothattheysincerelydesireandpurposetostandtoitontheirparts,astheyareable,andrestonitsofarasitconcernsChristtofulfilit.Forthisisfaith.

To this, some fearful soulswill reply; Ifwe have no faith, except to anassent to the truth,wedoalso receiveChrist offered,withadeliberate,entire,andfreeconsent,torestonhim,toberuledbyhim,andtotakepart with him in all conditions; then we doubt that we have no faith,becausewesohardlybroughtourselvestoconsent,andfindourselvessoweakinourconsent,andhavebeensounfaithfulinkeepingpromisewithChrist.

Truth, fulnessand firmnessof consentof thewill to receiveChristmaystand with many doubtings, and with much weakness and sense ofdifficulty,inbringingthehearttoconsent.Forsolongasthereisalawin

yourmemberswarringagainstthelawofyourmind,youcanneverdoasyouwould. Ifyoucanbringyourhearts towill, toconsentandobey, inspiteofalloppositions, thisarguethheartyand full consent,anda truefaith.Nay,ifyoucanbringtheheartbuttodesiretoreceiveChrist,andtoenter into covenantwithGod,mademutually betweenGod and you inChrist,andthatitmaystandaccordingtotheofferwhichhemakethuntoyouinhisword,eventhisarguethatrueandfirmconsent,andmakethup thematch betweenChrist and you.Even aswhen Jacob related theparticularsofanearthlycovenant,intowhichhewouldhaveLabanenterwith him, Laban's saying, "Iwould itmight be according to thyword,"gaveproofofhis consent, anddid ratify the covenantbetween them. Ifyou can therefore, when God offers to yon the covenant of grace,commandingyoutoreceiveChrist,inwhomitisestablished,andtoenterinto this covenant; if (I say) you canwithall yourheart, say toGod, "Iwould it might be according to thy word;" the covenant is mutuallyenteredinto,andthematchismadebetweenChristandyou.

Andwhereasitdothtroubleyou,thatyoucannotbesofaithfultoChrist,asyourcovenantdothbindyou,itiswellyouaretroubled,ifyoudidnotalsomake it an argument that youhaveno faith; for in that it heartilygrieveth you, that you cannot believe, nor perform all faithfulness toChrist, it isanevidentsignthatyouhavefaith.Youmustnotthinkthatafter you are truly married to Christ, you shall be free from evilsolicitationsbyyouroldlovers;nay,sometimesakindofviolencemaybeoffered,byspiritualwickednesses,toyou,sothatyouareforcedtomanyevilsagainstyourwill;asitmaybefalafaithfulwife,tobeforcedbyonestrongerthanshe;yetifyougivenotfullconsenttothem,andsuffernotyour heart to follow them, your husband Christ will not impute theseforcedevilstoyou.Yet,letnonebythistakelibertytooffendChristintheleastthing,forthoughChristloveyoumoretenderlyandmoremercifullythananyhusbandcanlovehiswife,yetknow,hedothnotdoteonyou;hecan see the smallest faults, andwill sharply, thoughkindly, rebukeandcorrectyouforthem, ifyoudothempresumptuously.Butheesteemethnone to break spiritual wedlock, so as to dissolve marriage, but thosewhoseheartsarewhollydepartedfromhim,andaresetupon,andgiventosomethingelse.Ifyouthus look intothenatureof faith(Ispeaktoasoultroubledforsin)youmayknowandfeelthatyouhaveit.

(4.)Truefaithmaybediscernedbyitseffects.

Youmayknowalivelyfaithlikewise,bymostcertainconsequencesandeffects, I mean not comfort and joy, which are sometimes felt, andsometimesnot;butby sucheffects,whicharemostconstant,andmorecertain,andmaybenolessfeltthanjoyandcomfort,ifyouwouldsearchforthem;amongstothers,Ireckonthese:

1.Youmayknowyouhavefaithbyyourgrievingfor,andopposingofthecontrary;ifyoufeelafightandconflictbetweenbelievinganddoubting,fearanddistrust;andinthatcombatyoutakepartwithbelieving,hope,andconfidence,orat leastdesireheartilythattheseshouldprevail,andaregrievedatheart,whentheothergetsthebetter:ifyoufeelthis,donotsay,youhavenofeeling.Donotsay,youhavenofaith.Thisconflict,anddesiretohavefaith,gaveproof,thatthemaninthegospel,whocametoChrist tocurehischild,hadfaith;"IbelieveLord,"saithhe;"Lordhelpmineunbelief."Donotsay(asIhaveheardmany)Thismancouldsay,Ibelieve;butwecannotsayso.Itellyou,ifyoucanheartilysay,Lord,helpmyunbelief,Iamsure,anyofyoumaysay,Ibelieve.For,whenceisthissenseofunbelief,anddesiretobelieve,butfromfaith?

2.Youmayknowyouhavefaith(Ispeakstill toanafflictedsoul,whichdarenotsinwilfully)inasmuchasyouwillnotpartwiththatfaithwhichyouhaveuponanyterms.Iwillaskyou,whohavegivenhopetoothers,that you do believe, and that ye doubt you have not truth of faith andhopeinGod,onlythesequestions,andasyourheartcananswerthem,soyou may judge.Will you part with that faith and hope which you callnone, for any price?Would you change present states with those whopresumetheyhaveastrongfaith,whoseconsciencesdonottroublethem,butareatquiet,thoughtheyliveinallmannerofwickedness?oratbestaremerelycivillyhonest?Nay,wouldyou, if itwerepossible, foregoallthatfaith,andhope,andothergracesoftheSpirit,whichyoucallnoneatall,andreturntothatformerstate,whereinyouwereinthedaysofyourvanity,beforeyouendeavouredtoleavesin,andtoseekthemercyofGodinChristJesus ingoodearnest?Wouldyou layanyother foundationtobuildupon, thanwhatyouhavealready laid?Or is thereanypersonorthing, whereon you desire to rest for salvation and direction, besidesChristJesus?Ifyoucananswer,No;butcansay,withPeter,"Towhom

shouldwego?Christ onlyhath thewordsof eternal life:" youknownoother foundation to lay, thanwhat you have laid, and havewilled, anddesiredtolayitright;youresolvenevertopulldownwhatyouhavebuilt,thoughitbebutalittle;anditisyourgriefthatyoubuildnofasteruponit. By this answer you may see, that your conscience, before you areaware, doth, witness for you, andwillmake you confess that you havesometruefaithandhopeinGod,oratleasthopethatyouhave.For,letmensaywhattheywilltothecontrary,"theyalwaysthinktheyhavethosethings,whichbynomeanstheycanbebroughttopartwith."

3.Ifyouwouldhavesensibleproofofyourfaithandjustification;lookforit in themostcertaineffect,which is inyoursanctification.Doyou feelyourselvesloadedandburdenedwithsin;andyourheartsdistressedwithsorrow for it? And do you also perceive yourselves to be altered fromwhat you were? Do you now bear good-will to God's word andordinances?AnddoyoudesirethepurewordofGod,thatyoumaygrowingraceby it?Doyou loveandconsortwithGod'speople,becauseyouthink they fearGod? Is it your desire to approve yourselves toGod, inholy obedience? And is it your trouble, that you cannot do it? Thencertainlyyouhavefaith,youhaveaneffectualfaith.Forwhatareallthesebuttheverypulse,breath,andmotionsoffaith?Ifyoufeelgracetobeinyou, it is a better feeling, than feeling of comfort; for grace, inmen ofunderstanding,isneverseparatedfromeffectualfaith,butcomfortmanytimesis;forthatmayrisefrompresumptionandfalsefaith.Grace,onlyfromtheSpiritofGod,andfromtruefaith.

X.FearsconcerningthetruthofSanctificationremoved

It isgrantedbyall, that if theyaretrulysanctified, thentheyknowthattheyhave faith,andare justified;butmany fear theyarenotsanctified,andthatfortheseseemingreasons:

I.Fearsofnotbeingsanctifiedforwantofdeephumiliation,answered.

Some fear they are not sanctified, because they do not remember, thatever they felt those wounds and terrors of conscience, which are firstwroughtinmentomakewaytoconversion;asitwasinthemwhowereprickedtotheheartatPeter'ssermon;andinSt.Paul;andinthejailor.

Or if they felt any-terrors, they fear they were but certain flashes, andforerunnersofhellishtorments;likethoseofCainandJudas.

Asitisinthenaturalbirth,withthemother,soitisinthespiritualbirthwiththechild.Thereisnobirthwithoutsometravailandpain,butnotallalike. Thus it is in the new birth with all that are come to years ofdiscretion. Some have so much grief, fear, and horror, that it isintolerable, and leaveth so deep an impression, that it can never beforgotten;othershavesome truesenseofgriefand fear,butnothing totheformerincomparison,whichmayeasilybeforgotten.

There are causes, why some feel more grief and fear in their firstconversionthanothers:

1. Some have committed more gross and heinous sins than others;therefore, they have more cause and need to have more terror andhumiliationthanothers.

2.Goddothsetsomeapartforgreateremploymentsthanothers,suchaswill require a man of great trust and experience; wherefore God, toprepare them,dothexercise suchwith thegreatest trials, for theirdeephumiliation, and for their more speedy and full reformation, that allnecessarygracesmightbemoredeeplyandfirmlyrootedinthem.

3.Somehavebeenreligiouslybroughtupfromtheirinfancy,whereby,astheywerekept fromgrosssins;so theirsinsweresubduedby littleandlittle,withoutanysensibleimpressionofhorror;graceandcomfortbeinginstilledintothemalmostinsensibly.

4.Somebynaturalconstitutionandtemperofbody,aremorefearful,andmore sensible of anguish than others, which may cause that althoughtheymaybealikewoundedinconscienceforsin,yettheymaynotfeelitallalike.

5.Theremaybethelikefearandterrorwroughtintheconscience,ofsin,inoneaswellasanother;yetitmaynotleavethelikelastingsenseandimpressioninthememoryoftheone,asintheother.BecauseGodmayshow himself gracious in discovering a remedy, and giving comfort to

one,soonerthantheother.Astwomenmaybeinperiloftheir livesbyenemies; theone,assoonasheseethhisdanger, seethan impregnablecastletostepinto,oranarmyoffriendstorescuehim;thisman'sfearisquicklyoverandforgotten:theotherdothnotonlyseegreatdanger,butis surprised by his enemies, is taken and carried captive, and is a longtimeincruelbondageandfearofhislife,tillatlengthheisredeemedoutoftheirhand.Suchafearasthiscanneverbeforgotten.

You may evidently know, whether you had sufficient grief and fear inyour first conversion, by these signs.Had yon ever such, and somuchgriefforsin,thatitmadeyoutodislikesin,andtodislikeyourselfforit,and to be weary and heavy laden with it; so as to make you heartilyconfessyoursinstoGod,andtoaskofhimmercyandforgiveness?Hathitmadeyoutolookbettertoyourways,andmorecarefultopleaseGod?Then be sure, itwas a competent and sufficient grief; because itwas a"godlysorrowtorepentance,nevertoberepentedof."

Again,Are younowgrieved and troubled,when you fall intoparticularsins? Then you may be certain, that there was a time when you weresufficientlyhumbledinyourconversion;forthislattergriefisbutputtingthat grief into farther act, whereof you received a habit in your firstconversion. If you can for the present find any proof of conversion, itshouldnottroubleyou,thoughyouknownotwhen,orbywhom,orhowyou were converted; any more than thus, that you know God hathwroughtitbyhiswordandSpirit.Whenanyfieldbringethforthacropofgood corn, this proveth that it was sufficiently ploughed; for God dothneversow,until thefallowgroundofmen'shearts issufficientlybrokenup.

Now, as for those who remember that they have had terrors ofconscience, and, itmaybe, everandanon feel themstill,who fear thatthese were not beginnings of conversion, but rather beginnings ofdesperations and hellish torments,—you should know, that there is agreatdifferencebetweentheseandthose.

1. Those fears and horrors, which are only flashes and beginnings ofhellish torments, are wrought only by the law and spirit of bondage,givingnotsomuchasasecrethopeofsalvation.But those fears,which

makewayunto,andwhicharethebeginningsofconversion,are indeedfirstwroughtby the lawalso,yetnotonly, for thegospelhath,at least,somesharewiththem;partlytomelttheheart,brokenbythelaw,partlyto support the heart, causing it, by some little glimpse of light, toentertainapossibilityofmercy.ComparetheterrorsofCainandJudas,withthoseofthemenprickedatPeter'ssermon,withSt.Paul'sandthejailor's,andyoushallseeboththisandthefollowingdifferences.

2. The former terrors and troubles are caused, either only from fear ofhell,andthefiercewrathofGod,butnotfromsin;or,ifatallfromsin,itis only in respect of the punishment. These tending to conversion, arealso caused through fear of hell, but not only: the heart of one thustroubled, is grieved because of his sin; and that not only because itdeservethhell,butbecausebyithehathoffendedanddishonouredGod.

3. Those who are troubled in the first sort continue headstrong andobstinate, retaining theirusualhatredagainstGod,andagainst suchasfear God, as also their love to wickedness: only, it may be, they mayconcealandsmothertheirrancour,throughthespiritofrestraint,thatforthetimeitdothnotappear:butintheotherwillappearsomealterationtowards goodness; as, whatsoever their opinions and speeches were ofGod'speoplebefore,nowtheybegintothinkbetterofthem,andoftheirways.SodidtheyintheActs:beforetheywereprickedatheart,theydidscoffattheApostles,andderidedGod'sgiftsinthem;butafterwardssaid,"Men and brethren;" they thought reverently of them, and spakereverently to them. See the same in Paul, in his readiness to dowhatsoeverChristshouldenjoinhim.Thejailoralso,inthiscase,quicklybecamewellaffectedtoPaulandSilas.

4.Theformersort,whentheyaretroubledwithhorrorofconscience,flyfrom God, and seek no remedy, but such as is worldly and carnal; ascompany-keeping,music,andotherearthlydelights,as inbuilding,andintheirlandsandlivings,accordingastheirowncorruptheartsandtheirvain companions advise them; whereby sometimes they stupify anddeadentheirconscience,andlayitasleepforatime.ThusCainandSaulallayedtheirdistemperedspirits.Andiftheyhadsomegodlyfriends,whoshall bring them toGod'sministers, ordo themselvesminister to themthe instructions of theword, this is tedious and irksome to them, they

cannot relish these means, nor take any satisfaction in them. But theotherarewillingtoseektoGod,byseekingtohisministers,towhomGodhathgiventhetongueofthelearned,toministerawordinseason,tothesoulthatisweary;and,thoughtheycannotpresentlyreceivecomfort,willnotutterlyrejectthem,exceptincaseofmelancholy,whichmustnotbeimputedtothem,buttotheirdisease.

Andinapplicationoftheremedy,asthereweretwopartsofthegrief,sotheymustfindremediesforboth,ortheycannotbefullysatisfied.1.Theywerefilledwithgriefforfearofhell;fortheremovingofwhich,thebloodof Christ is applied, togetherwithGod's promise of forgiveness to himthatbelieveth,andacommandmenttobelieve:allthisisappliedtotakeaway the guilt and punishment of sin. 2. They were troubled for sin,wherebytheydishonouredanddispleasedGodnow,unlesstheyalsofeelinsomemeasurethegraceofChrist'sSpirithealingthewoundofsin,andsubduing,thepowerofit,andenablingthem,atleast,towillandstrivetopleaseGod, they cannotbe satisfied.As itwaswithDavid, thoughGodhad said by the prophet, "The Lord hath put away thy sin," that is,forgivenit;yethehadnocomfortuntilGodhad"createdinhimacleanheart,andrenewedarightspiritwithinhim."Whereas,iffearofhellberemoved,itisallthattheformersortcarefor.

5.As for the first sort, itmaybe,while theywereafraid tobedamned,theyhadsomerestraintofsin,and,itmaybe,madesomeessaystowardsreformation;butwhentheirterrorsareoverandforgotten,then,likethedog,theyreturntotheirvomit,andlikethesowthatwaswashed,totheirwallowing in the mire of their wonted ungodliness. But as for those,whoseterrorswerepreparationstoconversion,whentheyobtainpeaceofconscience,theyareexceedinglythankfulforit,andaremadebyitmorefearful to offend. And although they may, and often do fall into someparticularsinorsins,forwhichtheyrenewtheirgriefandrepentance;yetthey do not fall into an allowed course of sin anymore. Thusmuch inanswertothefirstdoubtofsanctification.

II.Fearsofnotbeingsanctifiedfromtheintrusionofmanyevilthoughts.

There are many who doubt they are not sanctified, because of thoseswarms of evil thoughts which are in them; some whereof (which is

fearful for them to think or speak) are blasphemous, unnatural, andinhuman; calling God's being, truth, power, and providence intoquestion;doubtingwhetherthescripturebethewordofGod,andothersof this nature, having also thoughts of laying violent hands uponthemselves and others,withmanymore of that and other kinds of evilandblasphemousthoughts,suchastheyneverfeltatall,ornotsomuch,in their known state of unregeneracy, before they made a more strictprofession of godliness; and such as, they think, none that are trulysanctifiedaretroubledwith.

To resolve this doubt, know that evil thoughts are either put intomenfromwithout,aswhenSatandothsuggest,orwickedmendosolicitevil;thusJob'swife,"CurseGod,anddie:"ortheyrisefromwithin,outoftheevil concupiscence ofman's ownheart; and sometimes they aremixed,comingbothfromwithinandwithout.

Thosewhich come only from Satan,may usually be known from thosethat arise out of man's heart, by their suddenness and incessantness;namely, when they are repelled they will sometimes return again ahundred times in a day. Also they are unreasonable and unnatural;strangeandviolent in theirmotions; receivingno check, butby violentresistance.Whereas, those which altogether, or in great part, are fromman'sowncorruptheart;theyusuallyarisebyoccasionofsomeexternalobject,orfromsomenaturalcause,andarenotsosuddenandincessant,norsounnaturalandviolent.Nowallthoseevilthoughts(orthoughtsofevil rather) which are from Satan; if you consent not unto them, butabhor and resist them with detestation, they are not your sins, butSatan's,andtheirsthatputthemintoyou.Theyareyourcrosses,becausetheyarematteroftroubletoyou,buttheyarenotyoursins,becausetheyleavenoguiltuponyou.Theyarenomoreyoursinsthanthesethoughts,"Castthyselfdownheadlong,"and"falldownandworshipme,"namely,thedevil,wereChrist'ssins—ifyouconsentnot,butresistthem,asChristdid.

Youshouldcarefullyobserve this.For if thedevilwas somaliciousandpresumptuous, as to assault our blessed Saviour with such devilishtemptations, injecting intohim such vile andblasphemousnotions andthoughts; shouldyou think it strange thathedothperplexyouwith the

like?Andforallthis,youhavenocausetodoubt,whetherChristweretheSonofGodorno,thoughthedevilmadeanifofit,anditwasthethingthe devil aimed at; why then should it be doubted that any of Christ'smembersmaybe thusassaulted?Andyetsurely theyhavenocause forthis to question, whether they be sanctified, or in a state of grace. Forthesevainthoughtsinthemaresofarfrombeingabominableevils,that,beingnotconsentedto,theyare,asIsaid,nottheirsins.

It isapieceof thedevil's cunning, first to fill aman fullofabominablethoughts, and then to be the first that shall put in this accusation anddoubt,namely,IsitpossibleforanychildofGod,thatissanctifiedwithGod's Holy Spirit, to have such thoughts? But consider well, that aninnocent Benjamin may have Joseph's cup put into his sack's mouth,without his knowledge or consent, by him, who, for his own ends,intended thereby to accuse Benjamin of theft and ingratitude. WasBenjaminanythingthemoredishonestorungratefulforthis?No!Satandothnotwantmaliceorcunninginthiskindtoplayhisfeats.Wherehecannotcorruptmen,yettherehewillvexandperplexthem.

But let itbegranted, that theseblasphemousandabominable thoughts,which trouble you, are indeedyour sins, eitherbecause theyarise fromyourownevilheart,orbecauseyoudidconsenttothem.Ifso,thenyouhavemuchcause togrieveandrepent,butnot todespair,or tosayyouare not God's child; for it is possible for a sanctifiedman to be madeguilty,eitherbyoutwardact,orbyconsentandapprobation,orbysomemeansorother,ofanyonesin,exceptthatagainsttheHolyGhost;andyetifheconfessandbewailhissin,andrepent,believe,andaskmercy,itshallbeforgivenhim;forhehathourSaviour'swordforit.

And whereas you say you were not troubled with such abominablethoughtsbeforeyoumadeprofessionofaholylife;Ianswer,thisisnottobe wondered at. For, before that time, the devil and you were friends,thenhethoughtitenoughtosufferyoutobeproudofyourcivilhonesty,or,itmaybe,tocontentyourselfwithamereformofgodliness,becausethatyouwerefreefromnotoriouscrimes,asadultery,lying,swearing,&c.Forwhenhecouldbythesemoreplausibleways leadyoucaptiveathiswill,hesawyouwerehissureenoughalready;whatneedwastherethen,thatheshouldsolicityouanyfarther,ordisturbyourquiet?Butnow,that

youhaverenouncedhim inearnest,and thatheandyouareopposites;youmaybesure,thathewillattemptbyallmeanstoreduceyouintoyouroldstate:orifhefailofthat,yet,aslongasyoulive,sofarasGodshallpermit, he will do what he can to disturb your peace, by vexing andmolestingyou.

Moreover,Goddothpermitthis,fordiversholypurposes:

1.Todiscoverthedevil'smalice.

2.To chastenhis children, and tohumble them,because theywere toowell conceitedof thegoodnessof theirnature in theirunregeneracy,ormight be too uncharitable and censorious of others; and toopresumptuousoftheirownstrength,sincetheywereregenerate.

3.GodlikewisepermitteththesebuffettingsandwinnowingsofSatan,toprevent pride, and other sins, so to exercise and try the graces of hischildren;togivethemexperienceoftheirownweakness,andofhisgracetowardsthem,andstrengthinthem,evenintheirweakness;preservingthemfrombeingvanquished,althoughtheyfightwithprincipalitiesandpowers,andspiritualwickedness.ForGod'sstrength ismadeperfect inman'sweakness.

Remediesagainstevilandblasphemousthoughts.

That Christians who are troubled with blasphemous, and otherabominablethoughts,maybelesstroubled,oratleastnothurtbythem,followthesedirections:

I.ProofsofthebeingofGod.

First,Armyourselfwithevidentproofsthatthereisa.God,thatthereisadivine, spiritual, absolute, and independent Being, fromwhom, and towhom are all things, and by whom all things consist.—Next, confirmyourself inasurepersuasion that theBibleandHolyScripturesare thepurewordofthisonlytrueGod.—Thenlabourwithyourheart,thatitsoreverenceandloveGodandhiswill,astobealwaysreadytoriseagainsteverymotion to sin, (especially these of theworse kind,)with loathing

anddetestation.

1. To be assured that there is a God, consider first the creation,preservation, and order of the creatures.How could it be possible thatsuchaworldcouldbemadeandupheld,orthatthereshouldbesuchanorder, or subordination among creatures, if therewerenot aGod?Theheavensgivetheirinfluenceintotheair,water,andearth;these,byvirtuehereof,affordmeansofcomfortandsupport toall livingcreatures.Thecreatureswithoutsenseservefortheuseofthesensitive;andallservefortheuseofman;who,althoughhebeanexcellentcreature,yetofhimselfhe is so impotent, that he cannot add one cubit to his stature; nay, hecannotmakeonehairwhiteorblack,thereforecouldnotbethemakerofthesethings.

Moreover, if the creatures were not limited and ordered by a superiorBeing,theywouldonedevouranother,insuchamannerastobringalltoconfusion.For the savagebeastswouldeatupanddestroyall the tameand gentle, the strong would consume the weak; the sea, if it had notboundssettoitsproudwaves,wouldstandabovethemountains;andthedevil,whohatethmankind,wouldnotsufferamantoliveatanyquiet,ifthere were not a God, one stronger than the strongest creatures, torestrain Satan, and to confine every thing to its place and order. Howcouldtherebeacontinualvicissitudeofthings?Howcouldwehaverainandfruitfulseasons,andoursoulsbefedwithfoodandgladness,iftherewerenoGod?Thusbythecreation,the"invisiblethingsofGod,"thatis,"his eternal power andGodhead," are clearly seen; for by these things,whicharethusmade,andthuspreserved,hehathnotlefthimselfwithoutwitness, thatGod is,andthathe"madeall things forhimself,"even forhisownglory.

2.Ifallthingscamebynature,andnotfromaGodofnature,howthenhave miracles, which are many times against nature, and do alwaystranscendandexceedtheorderandpowerofnature,beenwrought?Fornature in itselfdothalwaysworkeven in itsgreatestworks, inoneandthesamemannerandorder.FornatureisnothingelsebutthepowerofGodinthecreatures,tosupportthem,andtoproducetheireffectsindueorder.Wherefore,ifanythingbefromnature,orfrommiracle,itisfromGod:theonefromhispowerinthingsordinary,theotherfromhispower

in thingsextraordinary;wherefore,whetheryou lookon thingsnatural,orabovenature,youmayseethereisaGod.

3. Look into the admirable workmanship of but one of the creatures,namely,yourownsoul,andparticularlyintoyourconsciencewhenceareyour fears that you shall be damned?What need it; nay, how could ittroubleyou,foryourblasphemousthoughtsandothersins,ifitwerenotprivy to itself, that there is a God, who will bring every thought intojudgment?

4. Make use of the eye of faith, whereby you may see God, who isinvisible, and that more distinctly, more certainly, and more fully.Rememberthatitisthefirstprincipleofallreligion,whichisfirsttobelearned,namely,ThatGod is, thatall thingsaremadebyhim,andthat"he is a rewarder of all those,"who so believe this that they "diligentlyseekhim."

II.ProofoftheDivinityoftheScriptures.

1. That youmay assure yourselves, that the Scriptures are the word ofGod;consider,first,howinfalliblytruetheyrelatethingspast,accordingas they were many hundred years before; also in foretelling things tocomemanyhundredofyearsafter,whichyoumaysee tohavecome topass,anddailydocometopassaccordingly:whichtheywouldnotdoiftheywerenotGod'sword.

2.Theylayopentheparticularandmostsecretthoughtsandaffectionsofman'sheart,which theycouldnotdo, if theywerenot thewordofhimthatknowethallthings;inwhosesightallthingsarenakedandopen.

3.Theycommandalldutiesofpiety,sobriety,andequity,anddoprohibitall vice, in such amanner as all the writings and laws of all men laidtogether,neitherdo,norcando.

4.Asthescripturesdiscoverastateofeternaldamnationuntoman,andcondemnhimtoitforsin;sotheyrevealasurewayofsalvation;whichissuch away as could never enter into the imagination and heart of anyman,orofallmentogether,withoutthewordandrevelationoftheSpirit

ofGod,whoinhiswisdomfoundout,andordainedthisway.

5.Thescripturesareawordofpower,almightybeyondthepowerofanycreature; "pulling down strong-holds; casting down imaginations, andevery high thing that exalteth itself against the knowledge of God, andbringethintocaptivityeverythoughttotheobedienceofChrist."

6. The scriptures have a universal consent with themselves, thoughpenned by diversmen; which proveth that they are not of any privateinterpretation;butthatthese"holymenofGodspakeastheyweremovedbytheHolyGhost."Muchmoremightbesaidtothispoint,butthismaysuffice.

Helpsagainstunnaturalandviolentsuggestions.

Againsttemptationstoofferviolenthandsuponyourselfandothers,youmusthavetheseorthelikescripturesinreadiness:"Thoushaltnotkill;"and"Seethoudothyselfnoharm;"andsuch like.Andthatyoumaybeprepared against all other vile temptations, possess your heartbeforehand with this, that these are great wickednesses against God,against your God. When Joseph could say, "Shall I commit this greatwickedness and sin against God," no temptations could prevail againsthim.Thusmuchforforearmingyourselvesagainstblasphemousandvilethoughtsandtemptations.

In the second place—when you are thus armed, whensoever theseblasphemous and fearful thoughts rise in you, or are forced upon you,takeheedoftwoextremes:

1. Do not contemn them, so as to set light by them; for this givethstrengthtosin,andadvantagetoSatan.

2.Benotdiscouragednoryet faint throughdespair.ofbeing free, fromthem, indue time;orofwithstanding them in themean time.For thenSatan hath his end, and hiswill of you. But carry yourself in amiddlecourse; pore not toomuch on them, dispute not toomuch with them;presume not of your own strength; but, by lifting up of your heart inprayer, call in God's aid to resist and withstand them: present some

suitablescripturetoyourmind,suchasisdirectedagainstthem,wherebyyou may, with a holy detestation, resist them, according to Christ'sexample,with,"Itiswritten."Now,whenyouhavedonethis,then,ifitbepossible,thinkonthemnomore,

3.Endeavour,atalltimes,tomakeconscienceinthewholecourseofyourlifeofyourthoughts,evenoftheleastthoughtsofevil,yeaofallthoughts,and thiswillbeagoodmeans tokeepoutall evil thoughts. If it cannotprevailthusfar;yetyoushallhavethisbenefitbyit,whenyourheartcantestify for you, that youwould in every thing pleaseGod, and that youmakeconscienceof lesssinful thoughts thanthosevileoneswithwhichyouare troubled; thenyoumaybesure thatyoumaybe,andareGod'schildren, and are sanctified, notwithstanding those blasphemousthoughtsanddevilishtemptations.

III. Doubts of Sanctification, from the Prevalence of SomeGrossSin.

Again,Somedoubttheyarenotsanctified,becausetheyhavefallenintosomegrosssin;itmaybe,intoworsethanthosewhichtheycommittedintheirstateofunregeneracy.

I answer such:youare inavery ill case, if youdonotbelie yourselves;andifso,youareinanillcasebecauseyoudobelieyourselves.Iadviseyou that have thus sinned in either, to repent speedily, and to askforgiveness.God,byhisSpirit,dothaswellcallyoutoit,ashedidIsrael,saying,"ReturntotheLord—thouhastfallenbythineiniquity,—takewithyouwords,andturnuntotheLord,andsayuntohim,Takeawayallouriniquity, and receive us graciously;" then will God answer, "I will healyour backsliding, I will love you freely." You say, that you arebackslidden;supposeitwereso,hesaith,"Iwillhealyourbackslidings,"&c.readJer.3:12,13.Micah7:18,19.

You must not doubt, but that gross sins, committed after a man iseffectually called, are pardonable. It is the devil's policy to cast thesedoubtsintoyourheads,sowhollytodriveyoutodespair,byshuttingoutallhopeofgraceandmercy,thatyoumighthavenothoughtofreturningandseekinguntoGodagain;butbelievehimnot:heisaliar.Foritmay

befalonethat is inastateofgrace, tocommitthesamegrosssinsafterconversion, which he did before, if not greater than the same.Did notDavid, by his adultery and murder, exceed all the sins that ever hecommittedbeforehisconversion?DidnotSolomonworseinhisoldagethan ever in his younger days? Did Peter commit any sin like that ofdenyingandforswearinghisMaster,beforehisconversion?Whywerethefallsoftheseworthieswritten,butforexamplestous,"onwhomtheendsoftheeartharecome?"

1.Thateveryonewhostandethshould"takeheedlesthefall."

2.That ifanyarefallenintoanysinbyanyoccasion,thathemightriseagainastheydid,andnotdespairofmercy.

No man, though converted, hath any assurance, except he is speciallywatchful, and except he have special assistance of God's grace, to bepreservedfromanysin,exceptthatagainsttheHolyGhost;butifhebewatchful over his ways, and do improve the grace of God in him afterconversion,seekinguntoGodforincreaseofgrace,thenhe,aswellastheapostle Paul, may be kept from such gross sins as are of the foulestnature,otherwisenot.

Indeed, they that are born of God, have received the sanctifyinginfluences of God's Spirit, that seed of grace, which ever remaineth inthem.Whence it is that theysinotherwise inastateofregeneracythantheydidbefore;insomuchthatthescriptureofoftruth,notwithstandingtheaftersins,saith,that"whosoeverisbornofGodsinnethnot;"notthattheyarefreefromtheactandguiltofsin,forin"manythingswesinall,"saithSt.James;butbecausetheysinnotwithfullconsent.Theyarenotservants to sin; they do not make a trade of sin, as they did in theirunregeneracy. Neither do they sin the sin unto death, which allunregeneratemenmay,andsomedo.Yet, forall this, itmay,andoftendoth come to pass, that, partly from Satan's malice and power, partlyfromtheremainsofcorruptnature,andpartlyfromGod'sjustjudgmentsonmany,becauseof theirnegligenceandpresumption, their conceit oftheirownstrength,or theircensoriousnessandunmercifulness to themthathad fallen, that trueChristiansmay fall into someparticular grosssinorsins,formatter,greaterthaneverbeforeconversion.

IV. Doubts of sanctification from the want of affectionatesorrowforsin;andthedefectsofrepentance.

Othersyetcomplainendsay,Theyfeartheyhavenotrepented,theyfeelthat theycannot repent; for theycannotgrieveas theyought.Theycanpouroutfloodsoftears,morethanenough,forcrosses,butmanytimestheycannotshedonetear forsin.Theydonothingas theyought todo.Theyliveintheirsinsstill.Howthencantheybesaidtohaverepented,and to be sanctified? If, by doing as you ought, you mean perfectlyfulfilling everypoint and circumstanceof the law,never anymeremandidthus;ifyoucoulddoasyouought,whatneedhaveyouofChristJesusasaSaviourandanAdvocate!Butif,bydoingasyouought,youmeanadoing according as God, now (qualifying the rigour of the law by thegraciousnessofthegospel)dothrequireofyou,andinChristwillacceptofyou;namely,towillandendeavourintruthtodothewholewillofGod;then, ifyouwill,desire,andendeavourtomournforsin, torepent,andobeyasyoushould,youmaytrulybesaidtodoasyouought.Andinthiscase,lookbyfaithtotheperfectobedience,oftheLordJesusChrist,yoursuretyandredeemer.

Andasforweepingatcrosses,soonerormorethanforsins,thisdothnotalways argue more grief for one than for the other: for weeping is aneffect of the body, following much the temper thereof; also senseapprehendeth a natural object, or matter of bodily grief, in such amanner, that the body is wrought upon more sensibly, than when aspiritual object of grief is only apprehended by faith.Wherefore bodilytearsfloweasilyfromsenseofcrosses,andmorehardlyfromthoughtsofsin: for spiritualobjectsdonotordinarilyworkpassions in thebodysosoon,norsomuch,asbodilyandsensibleobjectsdo.Griefforacrossismore outward and passionate, thence tears; but spiritual grief is moreinward anddeep, inwhich cases, tears lie so far off, and the organs oftearsaresomuchcontracted,andshutup,thattheycannotbefetchedorwrungout, butwithmuch labour.Whenyouarebidden in scripture tomournandweepforyoursins,nothingelseismeant,buttogrievemuch,andtogrieveheartily,astheydo,whoweepmuchatoutwardcalamities.Besides it is known that even natural grief, dry grief, is many timesgreater than that which ismoistened, and overfloweth with tears. And

some soft effeminate spirits can weep at any thing, when some harderspiritscanweepatnothing.Asthegreatestspiritualjoyisnotexpressedin laughter, so neither is the greatest spiritual grief expressed in tears.God regards the inward sighing of a contrite heart, more than theoutward tears of the eyes. An hypocritical Saul, being overcome withkindness,andafalse-heartedAhab,beingupontherackoffear,may,intheirqualms,andpassions,weep,andexternallyhumblethemselves,andthat in part for sin; when a dear child of God may not be able tocommandone tear.The timewhenGod's, childrenhavemostplentyoftears, is when the extremity and anguish of grief is well over, namely,whentheirheartsbegintomeltthroughhopeofmercy.

Andasfor leavingsinaltogether:Whoeverdid it inthis life?Whoevershall?Sincethereisnomanthatliveth,andsinnethnot.Butmistakenot,youmay, throughGod's grace, have left sin,when yet sin hath not leftyou.Forwhosoeverhatethsin,andresolvethagainstit,andinthelawofhismindwouldnotcommitit;butisdrawntoitbySatan,andbythelawofhismembers;and,after it isdone,dothnotallow it,butdisclaims itwithgrief;thismanhathleftsin.Andifthisbeyourcase,itmaybesaidofyou,astheApostlesaidofhimself—itisnotyouthatdothevil;butitissin,thatdwellethinyou.

V.Doubts of sanctification on account of dulness in spiritualduties.

Many yet complain they cannot pray, read, hear,meditate, nor get anygood by the best companies, or best conferences which they canmeetwith.Theyaresodull,soforgetful,sofullofdistraction,andsounfruitful,whentheygoabout,orhavebeenaboutanythingthatisgood,thattheyfeartheyhavenograceatallinthem;yea,itmakeththemsometimestoforbear these duties; and for the most part to go about them withoutheart.

Itisnotstrangethatitshouldbesowithyou;solongasthereisaSatantohinderyou,andsolongasyoucarryabouttheoldmanandbodyofsinin you. Moreover, do you not many times go about these holy dutiesremissly, negligently, only customarily, without preparation thereunto,notlookingtoyourfeet,andputtingoffyourshoesbeforeyouapproach

untoGod's holy things, andholy presence?Do younotmany times setupon thoseholyduties in thepowerof yourownmight, andnot in thepowerofGod'smight;orhaveyounotbeenproud,ortoowellconceitedof yourselves,when youhave felt that you have performed good dutieswithsomelife,or,areyousure,thatyoushouldnotbespirituallyproud,if you had your desire in doing all these? Farther, do you not miscalthings;callingthat,noprayer,nohearing,&c.ornofruit,becauseyoudothemnotsowell,norbringforthsomuch,asinyourspirituallycovetousdesiresyoulongtodo,andhave?Ifitbethuswithyou,thenfirstmendallthesefaults,confessthemtoGod,andaskmercy.Nextbethankfulforyourdesires,topray,read,hear,&c.andforyourlongingtodoalltheseas you should; prosecute thosedesires, but always in the sense of yourown insufficiency, and in the power of God's might; then all the fore-mentioned duties will be performed with less difficulty andmore fruitandcomfort.

Yetbecauseinallthesedutiesyoutraveltoheavenwardupthehill,andyour passage is againstwind and tide, andwith a strong opposition ofenemiesintheway;youmustneverlooktoperformthemwithoutsenseofmuchdifficultyandlittleprogressincomparisonofwhatyouaimatinyour desires. It concerns you therefore to ply your oars, and to applyyourselves by all means, to "work out your salvation with fear andtrembling:" I mean, with fear to offend in any of the afore-mentionedduties,not in fear that youhaveno grace, because you cannotperformthemaswellasyoushould,andwould.Forsinceyoufeelandbewailyourdulness,deadness,andunprofitableness inholyservices, itargueththatyou have life, because no man feeleth corruption, and disliketh it, bycorruption,butbygrace.Iamsurethatsuchashavenotruegrace,can,anddodaily,failinalltheseduties,buteithertheyfindnottheirfailings,andiftheydo,yettheycomplainnotofthemwithgriefanddislike.Ifyouheartilygrieve,becauseyoudonobetter,yourdesirestodoasyoushoulddo,area truesignofgrace inyou.For thisduty isalwayswelldone, inGod'saccount,wherethereistruthofendeavourtodowell,andtruegriefthatitisdonenobetter.

And whereas you say, that by reason of want of spiritual life in holyduties,youhavebeenmadetoneglectthemaltogether.Ipray,whathave

yougottherebybutmuchgriefanduneasiness?Buttellmehowisitwithyou?areyoupleasedwithyourselfinyourneglect;orisitsothatyoucanhavenopeace inyourheartuntilyousetyourselfdiligently todo thosedutiesagain,aswellasyoucan?Ifso, it isasignthatyouarenotquitedestituteofsavinggrace.

VI.Doubtsofsanctificationfromsuddendulnessafterduties.

Others,whentheyhavebeenatholyexercises,andingoodcompanyhavefelt joy, and sweet comfort therein; but afterward, oftentimes muchdulnesshathsuddenly seizedupon them;whichmaketh them fear theyhavenot root in themselves, and that their joysandcomfortsWerenotsound.Thisdulnessafterfreshcomfortsmay,andoftendothbefalthose,inwhomistruthofgrace,butcommonlythroughtheirownfault.Andtospeakfreelytoyou;itmaybeyouwerenotthankfultoGodforyourjoysandcomfortswhenyouhadthem;butdidascribetoomuchtoyourselves,ortotheoutwardmeansbywhichyouhadthem.Or itmaybe,youdidtoosoonletgoyourholdofthesespiritualcomforts,betakingyourselftoworldly business, or to other thoughts, before you had sufficientlydigestedthese,andbeforeyouhadcommittedthemundersafecustody,insomuchthatthedevil findingyourcomforts lie loose,andunguarded,stealeththemfromyou:orelsehaplytheLordknoweththatyouarenotable tobear thecontinuanceofyour joysandeomforts,butyourheartswillbeover-lightandover-joyed,andexaltedabovemeasure;thereforeinhisjustchastisements,orinhislovingwisdom,Godmaysufferdeadnessinthissorttoseizeyou.

VII. Doubts of sanctification on account of being outdone byothers.

There are also some, when they perceive that some new converts toreligion,whohavenothadhalfofthetimeormeanstobegoodastheyhave had, yet outstrip them in knowledge, faith, mortification, andwillingnesstodie;whereforetheydoubtofthetruthoftheirowngraces.It ismore thanyoucancertainlyknow,whether theyhavemoresavinggracethanyou;forwhenwithacharitableeyeyoulookupontheoutsideof another's behaviour, and shall look with a severe and searching eyeintothecorruptionsofyourownheart,youmayeasily,throughmodesty

andcharity,thinkothersbetterthanyourselves,anditisgoodforyousotodo;anerror in thatease, ifyoudocommit it, is tolerable.Manyalsocan utter what they have, it may be, better than you, and canmake asmallmatterseemmuch,andalittletogofar,whenmanytimesyou,inmodesty,maynotsetforthyourself,or,ifyouwould,couldnot.

But let it be granted, that many of short standing in the school ofChristianity, have got the start of you in grace. If itwas throughGod'sgrace accompanying their diligence, and from his just hand upon you,followingyournegligence,thentheyaretobecommended,andyouaretobe humbled, and to be provoked unto a holy emulation by them toquickenyourpace,andtodoubleyourdiligence.Buttakeheedthatitbenotyourprideandself-love,whichcausethyounottobearit,thatothersshouldbebetterthanyourselves.

Itmaybethatitisnotyourfault,butitisfromGod'sabundantgracetoothers, above that which you have received: for the scripturesmake itevident, that God giveth unto severalmen differently, according to hisgoodpleasure.Hence itwas, thatDavidbecamewiserthanhisteachersandancients, and theApostlePaulattainedmoregrace than those thatwere in Christ before him.God giveth unto some five talents,when hegivethuntoothersbut two;hethathathmostgivenhim,gaineth inthesamespaceoftime,twiceasmuchastheother,yethethatgainedbuttwotalents had his commendation, and his proportionable reward of well-doing. For the Lord saith unto him also, "Well done, faithful servant,enterintothyMaster'sjoy."Forheimprovedhistalentsaccordingtothemeasureofgracereceived,thoughhegainednotsomuchastheother.

Takeheedthatyoureyebenotevil,becauseGodisgood.Maynothegiveasmuchuntothelastasuntothefirst,andmoreifheplease?Weshouldratherbethankfulfortheincreaseofgraceinothers,thaneithertorepineatthem,or,withoutground,toconcludeagainstthetruthofourown.Forwe are much the better, if we would see it, for others' graces; God'skingdom is enlarged and strengthened thereby: the common good ofChrist'sbody,whichisthechurch,gainethbyit.Nowthemoreexcellentanymemberofthebodyis,accordingtohisgiftsandplace,therestofthemembersshouldthereinthemorerejoice.

VIII.Doubtsof sanctification fromasenseof thehardnessoftheheart.

Lastly,Manyyetwill say, that theirhearts remainhardand stony, yea,theysay,thattheygrowharderandharder;whereforetheythinkthatthestony heart was never taken out of them, and that they remainunsanctified.

Know,thattherearetwosortsofhardhearts.

Onetotalandnotfelt,whichwillnotbebroken,norbroughttoremorseeither by God's threats, commandments, promises, judgments, ormercies; but obstinately standeth out in a course of sin, being pastfeeling.

The second is, a hardnessmixedwith some softness, which is felt andbewailed; this is incident to God's children; of this the churchcomplaineth, saying unto God, "Why hast thou hardened our heartsagainst thy fear?" Now when the heart feeleth its hardness, andcomplaineth of it, is grieved, and disliketh it, and would that it weretenderlikeJosiah's,sothatitcouldmeltatthehearingoftheword;thisisasureproof that theheart is regenerateandnotaltogetherhard,buthathsomemeasureoftruesoftness;foritisbysoftnessthathardnessofheartisfelt,witnessyourownexperience;forbeforethehammerandfireofthewordwereappliedtoyourhearts,youhadnosenseofit,andnevercomplainedthereof.

Youmustnotcallaheavyheart,ahardheart;youmustnotcallaheartwherein isasenseof indispositiontogood,ahardheart;exceptonly incomparisonofthatsoftness,whichisinitsometimes,andwhichitshallattainto,whenitshallbeperfectlysanctified;inwhichrespectitmaybecalledhard.Whosoeverhathhiswillsowroughtuponbytheword,thatitisbenttoobeyGod'swill,ifheknewhow,andifhehadpower;thisman,whatsoever hardness he feeleth, his heart is soft, not hard. The apostlehad a heart held in, and clogged with the flesh, and the law of hismembers,thatitmadehimtothinkhimselfwretched,becausehecouldnotbefullydeliveredfromit;yetweknowhisheartwasasoundheart.

Among those that are sanctified, there remainethmorehardness in theheartofsomethaninothers;andwhatwiththecommittingofgrosssins,and a cursory and slight doing of good duties, and through neglect ofmeanstosoftenit,thesamemen'sheartsareharderatonetimethanatanother,ofwhichtheyhavecausetocomplain,andforwhichtheyhavecausetobehumbled,andtouseallmeanstosoftenit;butitisfalseanddangerous, hence to conclude that such are not in a state of grace,becauseofsuchhardnessintheheart;forasGod'smostperfectchildrenon earth know but in part, and believe but in part; so their hearts aresoftenedbutinpart.

XI.FearsofApostacyremoved

There yet remainmany, who though they cannot reply to the answersgiven to take away their false fears anddoubts; but are forced to yield,thattheyfindtheynoware,oratleasthavebeeninastateofgrace;yet,thistheyfear,thattheyarealreadyfallen,orshallnotpersevere,butshallfallawaybeforetheydie.

I.WhatkindofChristiansmayapostatize.

Concerning falling away from grace, first know, that of those that givetheirnamestoChristinoutwardprofession,therearetwosorts:

The first sortaresuch,whohavereceivedonly thecommongiftsof theSpirit;asfirst,illuminationofthemindtoknowthemysteryofsalvationbyChrist,andtrulytoassenttoit.

Secondly,Togetherwiththisknowledge,iswroughtinthem,bythesameSpirit, a lighter impression upon the affections, which the scripturecallethatasteof theheavenlygift,andof thegoodwordofGod,andofthepowersoftheworldtocome.BythesegiftsoftheSpirit,thesoulsofthese men are raised to an ability to do more than nature and mereeducationcanhelpthemto;carryingthemfartherthannatureorartcando,byworkinginthemakindofspiritualchangeintheiraffections,anda kind of reformation of their lives. But yet all this while they are notingrafted into Christ; neither are deeply rooted, as the corn in goodground,noryetarethoroughlychangedandrenewedintheinwardman;

theyhaveatbestonlyaformofgodliness,buthavenotthepowerthereof.

Now thesemenmay, and often do fall away, not into some particulargrosssins,ofwhichtheyweresometimeafterinasortwashed;butintoacourse of sinning; falling from the very form of godliness, andmay soutterly lose those gifts received, that theymay in the end become veryapostates;yetthisisnotproperlyafallingfromgrace.ItisonlyafallingawayfromthecommongracesorgiftsoftheSpirit,andfromthosegraceswhichtheydidseemtohave,andwhichthechurchoutofhercharitydidjudge them to have; but they fall not from true saving grace, for theyneverhadany.ForifevertheyhadbeenindeedincorporatedintoChristJesus,andhadbeensoundmembersofhisbody,and in thissensehadever "beenof us," as the apostle John speaketh, then theywouldneverhavedepartedfromus,butshould"nodoubthavecontinuedwithus."

II.OfsuchChristiansasshallpersevere.

ThesecondsortofthosethathavegiventheirnamestoChrist,aresuchasare enduedwith true justifying faith, and savingknowledge, andarerenewed in the spirit of theirmind;whereby, through the gracious andpowerful working of the sanctifying Spirit, the word maketh a deeperimpression upon the will and the affections, causing them not only totaste,but,whichismuchmore,tofeedandtodrinkdeepoftheheavenlygift,andofthegoodwordofGod,andofthepowersoftheworldtocome;soas todigest themunto theverychangingand transforming them,bytherenewingoftheirminds,anduntothesanctifyingofthemthroughoutintheirwholeman,bothinspirit,soul,andbody;sothatChristisindeedformed in them, and they are become new creatures; being madepartakersof thedivinenature.Now,concerning these, it isnotpossiblethatanyofthemshouldfallaway,eitherwhollyorforever.

III.How far aChristianmaydecline in grace, and the causesthereof.

Yet itmustbegranted, that theymaydeclineand fallbackso far,as togrievethegoodSpiritofGod,andtooffendandprovokeGodverymuchagainst them, and tomake themselvesdeservingof eternaldeath.Theymay fall so far as to interrupt the exercise of their faith, wound their

conscience,andmay lose fora timethesenseofGod's favour,andmaycausehim,likeawiseandgoodfather,inhisjustanger,tochide,correct,and threaten them; so that they may have cause to think that he willutterly reject them, andnever receive them intohisheavenly kingdom;until,by renewing their faithandrepentance, they return into the rightway,anddorecoverGod'slovingkindnesstowardsthemagain.

Thatyoumayunderstandandbelievethisthebetter,considerwhatgraceGodgivethuntohiselect,andhow,andfromwhattheymayfall:alsoyoumust observe well the difference there is between the sinning of theregenerate and unregenerate, together with the different conditionwhereintheystand,whiletheyareintheirsins.

In the first act of conversion, (I speak ofmen of years and discretion)God,byhisword,throughhisHolySpirit,dothinfuseahabitofholiness;namely,ahabitoffaith,andallothersavinggraces;thus,everychildofGodreceiveth thatholyanointingof theSpirit, thatwhich thescripturecalleththe"seedremaininginhim."

Secondly,God,byhisgraciousmeansandordinancesofthegospel,dothincreasethishabitandthesegraces.

Now,becauseeveryman that is truly regenerate,dothcarryaboutwithhim the body of sin and corruption, and lieth open daily to thetemptations of theworld and the devil, a truly regeneratemanmay bedrawn,notonlyintosinsofignoranceandcommonfrailty,butintogrosssins,wherebythelightandwarmthofGod'sSpiritmaybesochilledanddarkened,thathemaybreakout intopresumptuoussins.Yea,uponhisnegligentuseoromissionofthemeansofspirituallifeandstrength,Godmayjustlygivehimovertoafearfuldeclensioningraceandbacksliding,yetthetrulyregeneratefallonlyfromsomedegreesofholiness,andfromcertainactsofholiness,butnot fromthe infusedhabitofholiness, thatblessed seed ever remaineth in him. His falling is either only intoparticularsins,andintomuchfailinginparticulargoodduties,orifitbetowards a more general defection, yet it is never universal from thegeneral purpose of well-doing, into a general course of evil. For theregenerate man doth never so sin, as the unregenerate man doth,although,formatter,theirsinsmaybealike,yea,sometimesthoseofthe

regenerate,greater.Thereisgreatdifferenceintheirsins,andmannerofsinning.

1.Regeneratemenmaysinthroughignorance,buttheyarenotwillinglyandwilfullyignorant,asaretheunregenerateinsomethingsorother.

2.Regeneratemenmaycommit,notonlythecommonsinsof infirmity,intowhich, by reason of the remains of the lusts of the flesh, they falloften;suchasrashanger,discontent,doubts,fears,dulnessanddeadnessofheartinspiritualexercises,andinwardevilthoughtsandmotionsofallsorts;but theymayalso commitgross sins, suchasanopenanddirectbreachofGod'scommandments,yetthosearedoneagainsttheirgeneralpurpose,asDaviddid,forhehadsaid,hewould"looktohisways;"andhehad"determinedtokeepGod'srighteousjudgments."Yea,manytimesthey are done against their particular purposes, as Peter's denial of hisMaster.They arenotusually contrivedor thought onbefore, but fallenintobyoccasion,orareforcedthereunto,bytheviolentcorruptionoftheaffectionsorsensualappetites.Moreover,theydonotmakeatradeandcustom of sin, these kinds of sins do not pass them any long timeunobserved, but are seen, bewailed, confessed to God, and prayedagainst;andareburdensomeandgrievoustothem,makingthemtothinkworse of themselves, and to become base in their own eyes because ofthem. But it is usually directly otherwise with the unregenerate in alltheseparticulars.

3. The regenerate may not only commit sins gross for matter, butpresumptuous for manner; namely, they may commit them not onlyagainstknowledgeandconsent,butwithapremeditateddeliberationanddetermination of will, as David did in the murder of Uriah. But it isseldomthatachildofGoddothcommitpresumptuoussins,hisgeneraldetermination and prayer is against them. It is with much strife andreluctanceofwill,andwith littledelightandcontent incomparison.Henever sins presumptuously, butwhen he is drawn thereunto, or forcedthereupon, by some over-strong corruption and violent temptation forthe time, asDavidwas, being over-eagerly bent to hide his sin, and tosavehiscredit:forifhecould,byanymeans,havegottenUriahhometohis wife, he would never have caused him to be slain. And althoughpresumptuoussinscasthimintoadeadnessandbenumbednessofheart

andspirit,inwhichhemaylieforatimespeechlessandprayerless,asitwaswithDavid,yethefeeleththatallisnotwellwithhim,untilhehaveagainmadehispeacewithGod.AndwhenhehaththeministryofGod'spowerful word, to make him plainly see his sin, then he will humblehimselfandreformit.Theunregeneratearenotso.

4.Aregeneratemanmayfallonedegreefarther,namely,hemaysolosehisfirstlove,thathemay,thoughnotfallintoutterapostacy,yetdeclinefrom good very far, even to a coldness and remissness in good duties,evenintheexercisesofreligion,ifnottoanutteromissionofthemforatime.The life and vigour of his gracesmay suffer sensible eclipses anddecay.Asa,thoughagoodking,wentapacethisway,asappearethbyhisimprisoningthegoodprophet,andinoppressingthepeopleinhislatterdays; and in trusting to the physicians, and not seeking to God to becuredofhisdisease.AndSolomon,thetrulybelovedofGodinhisyouth,wentfartherback,givinghimselftoallmannerofvanities;andinhisoldagedidsodoteuponhismanywives, thathe fell to idolatry,orat leastbecame accessary, by building them idol temples, and accompanyingthem to idolatrous services, insomuch that it is said, they "turnedawayhisheartafterothergods,andhisheartwasnotperfectwiththeLordhisGod,aswastheheartofDavidhisfather."Yet,thereisawidedifferencebetweenthesebackslidingsandtheapostaciesofmenunregenerate.Forthesedonotapprovenorapplaudthemselves in thoseevilcourses, intowhichtheyarebackslidden,when,outoftheheatoftemptation,theydothinkofthem;neitherhavetheregeneratefullcontentinthem,butfindvanity and vexation in them, as Solomon did even in the days of hisvanity.Theydonotinthistheirdeclinedestate,hatethegoodgenerallywhichoncetheyloved,butlookbackuponitwithapprobation,andtheirheartsecretly inclinethuntoa likingof it,andof themwhoare,as theyoncewere, so that in themidstof theirbadestate, theyhaveamind toreturn,butthattheyareyetsohampered,andentangledwiththesnaresof sin, that theycannotgetout.Lastly, they, inGod'sgood time,byhisgrace,dobreakforthoutofthiseclipseofgrace,bythelightwhereoftheysee their wretchedness and folly, and are ashamed of their backslidingandrevolting;and theyagaindo their firstworks:and,withmuchado,recovertheirformerjoysandcomforts,thoughitmaybeneverwiththatlife,lustre,andbeauty,asinformertimes;andthisasajustcorrectionof

their sin, that theymaybekepthumble, andbemade to lookbetter totheir standing all the days of their life by it. It is not so with thehypocritical professors, who were never truly regenerate, but quitecontrary,asyoumayobserveintheapostaciesofSaul,andofkingJoash,andSimonMagus,andothers.

IV. The difference between the falls of the sincere andinsincere.

These differences rise hence, because that the common graces of theunregenerate are but as flashes of lightning, or as the fading light ofmeteors, which blaze but for a while, and are like the waters of land-Floods,which,because theyhaveno spring to feed them, runnot long,andintimemaybequitedriedup.Butthesavinggracesoftheregeneratereceive their light, warmth, and life from the Sun of righteousness,thereforecanneverbetotallyorfinallyeclipsed.Andtheyrisefromthatwell and spring of living water, which cannot be drawn dry, or sodammeduporstopped,butthatitwillrun,moreorless,untoeternallife.

As the regenerate man doth not sin in such a manner as theunregenerate,withallhisheart,soneitherishe,whenhehathsinned,inthesamestateandconditionwhich theunregenerate is in.He is in thecondition of a son, who, notwithstanding his failings, abideth in thehouseforever.Butnotsotheother;who,beingnoson,butaservant,isforhismisdemeanorturnedout,and"abidethnotinthehouseforever."

Although the regenerate, as well as the unregenerate, draw uponthemselves,bytheirsins,thesimpleguiltofeternaldeath,yetthisguiltisnot accounted, neither doth it redound to the person of the trulyregenerate,asitdothtotheothers,becauseChristJesushathsosatisfied,anddothmakeintercessionforhisown,thathisdeathismadeeffectualforthem,butnotfortheothers.TheirjustificationandadoptionbyChristremainunaltered,althoughmanybenefitsflowingfromthenceare,forawhile, justly suspended; they remain children still, though under theirFather'sanger;asAbsalomremainedasonuncastoff,notdisinheritedbyDavid,whenyethisfatherwouldnotlethimcomeintohispresence.Thisspiritualleprosyofsin,intowhichGod'schildrenfall,maycausethemtobesuspendedfromtheuseandcomfortablepossessionofthekingdomof

God, and from the enjoyment of the privileges thereof, until they becleansedoftheirsinbyrenewedfaithandrepentance.Yet,astheleper,inthelaw,hadstillrighttohishouseandgoods,althoughhewasshutoutofthecityforhisleprosy,sothetrulyregenerateneverlosetheirrighttothekingdomofheavenbytheirsins.ForeverytruememberofChristisknit unto Christ by such everlasting bonds, whether we respect therelativeunionofChristwithhismembersbyfaithtojustification,which,afteritisoncemadebytheSpiritofadoption,admittethofnobreachoralteration by any means; or whether we respect the real union of theSpirit,whenceflowethsanctification,which,thoughitmaysufferdecay,andadmittethof somealterationofdegrees,beingnot sostrongatonetime as at another, yet can never quite be broken off, as hath beenproved:thesebands,Isay,aresostrongandlasting,thatallthepowersofsin,Satan,andhellitself,cannotseparatetheweakesttruememberfromChrist,orfromhislove,orfromGod'slovetowardshiminChrist.

This strength of grace, that keepethmen from falling totally or finallyfromChrist,dothnotdependonthestrengthorwillofhimthatstandeth,butontheelectionanddeterminationofhimthatcalleth.

V.Whythefaithfulshallnotfinallyapostatise.

Andwhereasitmaybedemanded,whyaman,whobeingathishighestdegreeofholiness,didyetfallbackmorethanhalfway,maynotaswell,orratherfallquiteaway?

Ianswer,itisnotinrespectofthenatureofinherentholinessinhim,forAdamhadholinessinperfection,yetfellquitefromit.Thereisnothinginthenatureofthisgraceandholiness,exceptingonlyintherootwhenceitspringeth, but that a man may now also fall wholly from it. But it isbecause grace is now settled in man on better terms. For the littlestrengthwereceiveinregeneration,is,inpointofperseverance,strongerthan the great strength which the first Adam received in his creation.Adamwasperfectly,butchangeablyholy;God'schildren,inregeneration,aremadeimperfectly,butunchangeablyholy.Thisstabilityofgracenowconsisteth in this, in that all who, by faith and by theHoly Spirit, areingraftedandincorporatedintoChrist,thesecondAdam,havethespringandrootoftheirgracefoundedinhim,andnotinthemselvesasthefirst

Adamhad.TheyareestablishedinChrist.Wherefore,allthatareactualmembersofChristcannotfallfromgracealtogether,for"asChristdiedtosinonce, andbeing raised from thedeaddiethnomore," so every truememberofChrist,havingpartwithhim in the first resurrection, "diethnomore,"but liveth foreverwithChrist.Forall thatareoncebegottenagain unto a lively faith and hope, by the resurrection of Jesus Christfromthedead,toaninheritanceincorruptible,arekept,notbytheirownpower, unto salvation, but by the power ofGod through faith inChristJesus.

Now,thataman,effectuallycalled,canneverfallwhollyorforeverfromastateofgrace,I,inafewwords,reasonthus:IfGod'scounsel,onwhichman'ssalvationisfounded,besureandunchangeable;andifhiscallingbewithout repentance. IfGod's love beunchangeable and alterethnot,butwhomGodoncelovethactually,him"helovethtotheend."IfChrist'sofficeofprophet,priest,andking,inhisteaching,satisfying,andmakingintercession for, and in his governing his people, be, after the order ofMelchizedek, unchangeable and everlasting, he ever living to makeintercession for them;and ifhisundertaking, inall theserespects,withhisFather,nottoloseanywhomhegivethhim,cannotbefrustrated.Ifthe seal and earnest of the Spirit be a constant seal, which cannot berazed,butsealethallinwhomitdwelleth"untothedayofredemption."Ifthewordoftruth,wherewiththeregeneratearebegotten,beanimmortalseed,which,whenonce ithath takenroot,doth live forever. IfGodbeconstant and faithful in his promise, and omnipotent in his power, tomakegoodthishiswordandpromise,saying,"Iwillmakeaneverlastingcovenant with them, that I will not turn away from my people andchildrentodothemgood,butIwillputmyfearintheirhearts,thattheyshall not depart from me." Then, from all, and from each of thesepropositions,Iconclude,thatamanonceindeedamemberofChrist,andindeedinastateofgrace,shallnevertotallyorfinallyfallaway.

The patrons of the doctrine of falling from grace, when they cannotanswertheinvincibleargumentswhicharebroughttoprovethecertaintyofaman'sstandinginastateofsalvation;theymakealoudcryincertainpopularobjections,suchasareveryapttotakewithsimpleandunstablepeople.

They first come with suppositions, and ask this and like questions: IfDavidandPeterhaddied in theactof their gross sins,whether shouldtheyhavebeensavedornot?

Ianswer,wehaveanEnglishproverb,"Whatiftheskyfall?"Propositionsarebutweaklygroundedonmeresuppositious.Shouldtheyask,Whatiftheyhaddiedintheactoftheirsin?Well,saytheyhaddiedintheactoftheirsin,theycouldnotdieintheirimpenitence;theyinaninstantmightreturn to God, and rely on Christ; or at least, if sudden death hadsurprised them, theirgeneral repentanceand faith inChristwhich theyhad before their fall, would have been sufficient for them. For theirjustificationandadoptionwerenotimpaired,thoughtheirsanctificationwasdiminished.ButwemustbelieveGod'spromise,andtheissuewillbethis, though we cannot always tell how, that God will so guide hischildrenwithhiscounsel,thatafterwardshewillrecievethemtoglory.

Secondly, They object violently, that this doctrine of not falling whollyfromGod,andofcertaintyofsalvation,afteramanisonceinastateofgrace,isadoctrineoflicentiousnessandcarnalliberty,causingmentobenegligent in the use of means of grace, and careless in their Christiancourse:forwhentheyonceknowtheyshallnotbedamned,theywillliveastheylist;saythey.

1.Iappealtoancientanddailyexperience,bothinministersandpeople.For those who have been most assured of God's favour, and of theirsalvation,havebeenandaremorefrequentinpreaching,morediligentinhearing,andintheuseofallgoodmeansofsalvation,thanthoseoftheotheropinion,andhavebeenmostholyandmorestrictintheirlives.Butthedoctrineofthese,thatteachfallingtotallyandfinallyfromgrace,theybeing the patrons of free-will, on which all the fabric of their buildinghangeth, is rather a doctrine opening a door to licentiousness. Forthinking that theymayrepent if theywill, they judge themselvesnotsounwisebutthattheywill,andshallrepentbeforetheydie,thereforetheytakelibertytoliveastheylistinthemeantime.

2.Thescriptures,thenatureofsavingfaith,andallsoundjudgment,doreasonquite contrary; for the certainty of the enddothnothinder, butexcite and encouragemen in the use of all goodmeanswhich conduce

unto that end. Christ knew certainly that he should attain his end ofmediatorship,namely,thesalvationofmen'ssouls;butthiswasnocause,whyhemightbenegligentinthemeans.Wasthereeveranymoreearnestinprayer,ormore longing to finishhiswork, thanourblessedSaviour,although hewas infallibly certain that he should save and glorifyman,andthatGodwouldglorifyhim.WhenDanielknewcertainlythetimeofdeliverance out of captivity, he was not hereby carnally secure, andcareless intheuseofallgoodmeanstohasten it;butbetookhimself tofastingandprayers, thatGod'speoplemightbedelivered.BecauseGodassuredDavidthathewouldbuildhimahouse,"therefore,"saithhe,"thyservant hath found in his heart to pray," namely, that thou wouldestestablish it.What child is there, that hath an ingenuousdisposition, orany real goodness in him, will slight, and neglect to please his father,because he hath assured him of a large inheritance, or because hisinheritanceisentaileduponhim?

None but those who are indeed destitute of grace will ever wrest andpervert thedoctrinesofgrace,making themtobe to themlicenses,andoccasions of wantonness and sin; so as to say, If where sin abounded,graceaboundedmuchmore;then,letussinthatgracemayabound;andifwe"arenotunderthelawbutundergrace,"thenletussin,"becausewearenotunderthelaw,butundergrace."

Butasanymanhathtruthofgrace,themoreheknowethit,themorehereasonethotherwise.Ezrahavingnotonlyahope,butthepossessionofthatwhichGodhadpromised;hedothnot say,nowwemay liveaswelist, but saith, should we again break thy commandments. An honestheart maketh the same inferences from spiritual deliverances. Thescripture, from abundance ofGod's grace, and from the certainty of it,dothreasonforgraceandforobedience."Howshallwe,thataredeadtosin, live yet therein."And in another place the apostle John saith, "WeknowthatwearethechildrenofGod,"&c.butwhatistheinference?Isit,wemaynowsin,and liveaswe list,becauseweknowthatwhenChristshallappear,weshallbelikehim?No,theholyapostleinferreththis,"Hethathaththishopeinhim,purifiethhimself,evenasheispure."

XII.SundryDoubtsremoved:inparticular,aboutfallingfromGrace

Notwithstanding all that hath been said, concerning the certainty ofperseverance in grace, after the Christian has been truly converted toGod;yetmanywilldoubttheyshallfallaway.

I. Because they fear that all their religion hath been but inhypocrisy,and in formonly,butnot inpower;nowsuchmayfallaway,ashathbeensaid.

Ifitweretrue,thatallwhichyouhavedonewereinhypocrisy,thenuntilyou repent of your hypocrisy, and be upright, you may justly fear asmuch; yet youmust not desperately conclude, that you shall fall awayfromyourprofession;butshouldratherbequickenedandstirredupbythis fear to abandon hypocrisy and to serve the Lord in sincerity; andhereby"makeyourcallingandelectionsure,"thatyoumaynotfall;andthenyouhaveGod'swordforit,thatyoushallneverfinallyperish.

Many think that theyarehypocrites,whoareyet sincere;wherefore trywhetheryoubeahypocriteorupright,bythesignsofuprightnessbeforestated,Chap.XI.Sect.I.

Only,forthepresent,notethis:whenwasitknown,thatahypocritedidsoseehishypocrisy,astohaveitaburdentohim,andtobewearyofit,and to confess it, andbewail it, and to ask forgivenessheartily ofGod;andabovefillthingstolabourtobeupright?Ifyoufindyourselvesthusdisposedagainsthypocrisy, and foruprightness, although Iwouldhaveyouhumbled for theremainderofhypocrisywhichyoudiscerntobe inyou; yet chiefly I would have you to be thankful to God, and to takecomfort in this, that you feel it, and dislike it: thankGod therefore foryouruprightness,comfortyourselvesinit,andcherishandnourishitinyou,andfearnot.

II.Fearsbecauseofthedecayofgraceandcomfort,removed.

Othersobject, thattheyarealreadyfallenfarbackwardinreligion;theydo not feel so much zeal and fervency of affection to goodness, noragainst wickedness; nor do they now enjoy those comforts and clearapprehensions of God's favour towards them, as they did in their first

conversion.

Itmaybe thatyouaredeclined in. thewaysofgodliness,andhave lostyour first love, from whence all those inconveniences have arisen; butmay itnotbefalanychildofGodtohave losthis first love,aswellasawhole church, the church of Ephesus? You could not from thenceconclude thatEphesuswasno church,neither can youhence conclude,thatyouarenoneofGod'schildren,or thatyoushallnotboldoutuntotheend.Butifitbeso,bewillingtoseeyoursin,andtobehumbled,andrepentheartilyof it; followingthecounselofChrist,"rememberwhenceyouarefallen,repentanddoyourfirstworks,"(andcertainlyGod'schildshallhavegrace to repent,) thenyou, enduring to the end; shallnotbehurtoftheseconddeath,notwithstandingthatsinofyoursinlosingyourfirstlove.

Butitmay,anditoftendothhappen,thatatruechildofGoddothinhisownfeelingthinkhehathlessgracenowthanatfirst,whenitisnotso:thereasonsofhismistakemaybethese:

1st,Atthefirstatrulyregeneratemandothnotseesomuchasafterwardshedoth.Atfirstyouhad,indeed,thelightoftheSun,butasatthefirstdawning of the day, whereby you saw your greater enormities, andreformedmany things, yea, as you thought, all! but now since the Sunbeingrisenhighertowardstheperfectday,shinethmoreclearly,itcomestopass,thatinthesebeamsoftheSun,aswhenitshinethintoahouse,youmayseemoremotes,andVerymanythingsamissinyourheartandlife,whichwerenot discoverednordiscernedbefore; youmustnot sayyouhadlesssinthen,becauseyousawitnot,ormoresinnow,becauseyouseemore.Foras theeyeofyourmindseeseverydaymoreclearly,andasyourheartsgroweverydaymoreholy;soWillsinappearuntoyouevery day more and more, for your constant humiliation and dailyreformation.ForaChristian,ifhegonotbackward,seethinhisadvancedlifetimemoreclearly,whatisyetbeforehimtobedone,andwithwhatahighdegreeofaffectionheought to serveGod,and towhataheightofperfectionheought to raisehis thoughts inhisholy aim,which, in theinfancyofhisChristianity,hecouldnotsee;hencehiserror;evenasitisusualforanoviceintheUniversity,whenhehathreadoverafewsystemsofthearts,&c.toconceitbetterofhimselfforscholarship,thanwhenhe

hathmoreprofoundknowledgeinthoseartsafterwards,forthenheseethhis difficulties, which his weak knowledge not being able to pry into,passedoverwithpresumptionofhisknowingall,

2d, Good desires, and enjoyments of comforts, are sudden, new, andstrangeat first,whichsuddenness,strangeness,andnewnessofchange,outofastateofcorruptionanddeath,intothestateofgraceandlife, ismoresensible,andleavethbehindadeeperimpression,thancanpossiblybemade,aftersuch timethataman isaccustomedto it:or thatcanbeadded by the increase of the same grace. Aman that cometh out of aclose, dark, and stinking dungeon, is more sensible of the benefit of asweetair,oflightandlibertythefirstweek,thanheissevenyearsafterhehath enjoyed these to the full. Let ameanmanbe raised suddenly andundeservedlytothestateandgloryofaking,hewillbemoresensibleofthechange,andwillbemoreravishedwiththegloryofhisestateforthefirstweekormonth,thanattenyears'end,whenheisaccustomedtotheheartandstateofaking,yeamore,thanifattenyears'end,doublepowerandgloryshouldbeconferredonhim.

3.God,forspecialcauses,ispeculiarlytenderofhisscholars,whentheyfirstenterintoChrist'sschool;inlikemannerdothhedealwithhisbabesinChrist,beforetheycangoalone.Donotwiseschoolmasters,thebetterto encourage their young and fearful scholars, show more outwardexpressions of affection and kindness towards them the firstweek thatthey come to school, yea, it may be, show more countenance andfamiliaritytowardsthemthefirstweekthaneverafter,untilthetimethatthey send them to the University? And hath not a young child moreattendance, and fewer falls in his or her infancy, while carried in thearms, or led in the hands of his father ormother, than when it goethalone? But when it goeth alone, it receiveth many a fall, and many aknock;yetthisdothnotarguelessloveintheparents,orlessstrengthinthechildnow,thanwhenitwasbutoneortwoyearsold.

4.AlthoughGod'strees,plantedinhiscourts,alwaysshould,andusuallydo in theiradvancedyears,bearmoreandbetter fruit, thantheydidorcoulddointheiryouth;yetthese,throughafalseapprehensionofthings,mayjudgethemselvestobemorebarrenintheirage,thantheywereintheiryouth.Itmaybe,youfeelnotinyouthatvigour,heat,andabilityto

perform good duties now in age, as you did in your younger days; butmay not this arise from natural defects? as from want of memory,quickness of thought, or of natural heat and vigour of your spirits, allwhichareexcellenthand-maids tograce.Youmayobserve this inolderChristians,whohavelongwalkedwithGod,that,intheirage,theyhavethesenaturaldefectsrecompensedwithbetterandmorelastingfruit;aswithmore fixedness and soundness of judgment,more humility, morepatienceandexperience,wherewith their greyhairs are crowned in thewayofrighteousness.Lookforthese,andlabourtoimproveyourselvesintheminyourage,andtheywillprovemorebeneficial toyou, thanyourfreshfeelings,andyoursensiblyfeltzealinyouryoungertimes.

III. Fears of backsliding and apostacy, from the examples ofothers,removed.

Thereareyetothers, itmaybe thesame,when theyobserve thatmanywhoare of longer standing than themselves,whohavehadmuchmoreknowledge,andhavemadeafartherprogressinthepracticeofgodlinessthanthey,areyetfallenfearfullyintosomegrosssinorsins;yea,someofthem are departed from the faith, andhave embracedwithDemas thispresentworld,eitherinthelustoftheflesh,thelustoftheeye,orprideoflife. There are some of them fallen to popery, or to some other falsereligion;whereforetheyfearthattheyshallfallawayalso,andthattheirheartswilldeceivethemintheend.

Thatthefallsofothersshouldmakeallthatstandtotakeheedlesttheyfall, is the express will of God. It is a high point of wisdom for you toobserve and do it. Likewise to fear so much as to quicken you towatchfulness and prayer, is a holy and commendable fear; but to fearyour total or final falling away, only because some that have madeprofessionof thesamereligionarefallen, iswithoutground.For itmaybe, thosewhom you see to be fallen away, never had any other than aformofgodliness,andneverhadmorethanthecommongracesandgiftsoftheSpirit.Foriftheybequitefallenfromthefaith, it isbecausetheywereneversoundlyof the faith.Moreover,grantsomeof themwhoarefallen,hadsavinggrace;maytheynot,withDavidandSolomonrecovertheirfalls?Thisyoushouldhopeandprayfor,ratherthanbyoccasionoftheirfalls,totroubleyourselfwithfalseandfruitlessfear.

IV.Fearsofapostacyintimesofpersecution.

Lastly, Some yet fear, that if persecution should come because of theword and religion which they profess, they should never hold out, butshallfallaway.

Doyouthusfear?Thenbucklecloseuntoyouthecompletearmourwiththe girdle of sincerity, exercise yourselves beforehand at your spiritualweapons: with all watchfulness preserve your peace with God, underwhom,atsuchtimes,youmustshelteryourselves,andbywhosepoweritisthatyoumuststandinthatevilday.ButknowthatachildofGodneednotfearpersecutionwithsuchdiscouraginganddistrustfulfear,neithershouldyou;forthiswillbutgiveadvantagetoyourenemiesofallsorts,andwillmake your hands feeble, and your hearts faint. Raise up yourspirits, and chase away your fears thus: Consider the goodness of yourcause.Considerthewisdom,valour,andpowerofhimthathathalreadyredeemedyouwithhisblood,whohathalreadyledcaptivitycaptive,whois your champion, and hath engaged himself for you, until he hathbroughtyou toglory; ImeanChristJesus,who isLordofHosts,underwhosebanneryoufightinthewholeChristianwarfare.ConsiderlikewisethefaithfulnessofGod'spromise,madetoallhischildren,concerninghispresenceandhelpintimeofpersecution;commandingthemnottotakethought concerning it, having promised to give them a "mouth andwisdom,whichalltheiradversariesshallnotbeabletoresist."Consider,last of all, the blessed experience which the holy martyrs have had ofGod's love and help, according to his promise, in their greatestpersecutions and fiery trials.Observe thewisdomand courage of thosewho in theirownnaturewerebut simpleand fearful.Read theBookofMartyrs next after the Scriptures, for this purpose; and through God'sgrace, thoughyouwerenaturally as fearful asbares,whenyou shall becalledtoit,youshallbeascourageousaslions.

Itisnothardforyoutoknownow,whetheryoushallbeableintimeofpersecutiontostandfastandnotfallaway.Ifyounow,inthepeaceofthegospel, candeny yourselves in your lusts, through love toGod, and forconscience'saketowardshim,andcanratherpartwiththem,thanwiththesincereadherencetoChrist,thenyoushallbeable,andyouwilldeny

yourselves in the matter of your life, if you be put to it in time ofpersecution, rather than denyChrist. For this first is as difficult as thelatter;andthesamelovetoGod,andconscienceofduty,whichdothnowupholdyou,andbearyou through theone,will thenratherupholdandbear you through the other. For in times of trial and suffering for hisname,youmaylookforhismorespecialassistance.

Wherefore Iwish allwho are troubledwith false fears, to rest satisfiedwith these answers to their doubts: and I would have them give overcalling their election, God's love, their justification, or their finalperseverance into question: but rather fill yourselves with hope andassurance of God's favour, (I speak still to burdened consciences)comforting yourselves therein; abounding in thanksgiving to God forwhatyouhave,ratherthanrepininginyourselvesforwhatyouwant.

V.Fearsarisingfromthedeceitfulnessoftheheart,removed.

Yet I know there are some, as if they were made all of doubting, willobject,Myheartisdeceitful,Idoubtallisnot,Idoubtallwillnotbe,wellwithme. If yourheartbedeceitful,why thendoyoubelieve it,when itcasteth in thesedoubts?andwhydoyou trust to itmore thanunto theevidenceofthewordofGod,andthejudgmentofhisfaithfulministers;who,bytheword,givemostsatisfyingresolutionstoyourdoubts;whichalsoadministeruntoyoumatterofassuredhopeandcomfort?

VI.Doubtsfrompresentweaknessandfearsanswered.

Anotherwillsay,Idoevenfaintinmytroubles,andinmyfears,andIamreadytogiveallover.WhatshallIdo?Whatwouldyouhavemetodo?Yourcaseisnotsingular,manyothershavebeen,andareinthiscase;itisnootherwisewithyouthanitwaswiththePsalmistandJonah;doasthey in that case did: 1st, Give not over, but rememberGod, call uponhim,givehimnorest.2d,Trustonhim,andwaituntilyouhavecomfort.ThatholymanofGodsaid,"Myfleshandmyheartfaileth,butGodisthestrengthofmyheart,andmyportionforever."LikewiseJonah;"Isaid,Iamcastoutofthysight,yetIwilllookagaintowardsthineholytemple."Andagain,"whenmysoulfaintedwithinme,IrememberedtheLord,andmyprayercameupuntothee,intothineholytemple,"thatis,asifhehad

saiduntoGod,IprayeduntotheeinthenameofChrist,andthoudidsthear me. When you walk in the darkness of affliction and inwarddiscontent,he, towhomGodgave the tongueof the learned, tospeakawordindueseasontohimthatisweary,givethyoucounsel,saying,"WhoisamongyouthatfeareththeLord,andobeyeththevoiceofhisservant,thatwalkethindarkness,andhathnolight?Lethimtrustinthenameofthe Lord, and stay upon his God," Isaiah 50:4, 10. Observe it, he thatfeareththeLord,andobeyethhisvoice,yetmaybeindarknessandhaveno light; what darkness is this, but that spoken of, ver. 4. namely, anafflictedwearysoul,withoutlightorcomfort?Andmen,thusdistressed,musttrustintheLord,andstayupontheirGod.

VII. Fears of not enjoying the promises, for not sufficientlyperformingtheconditions.

Yet thesepoorsouls (who,whether theyshouldbesharplyreproved,orpitiedmore, ishard tosay; Iamsure theydeserveboth)willyetobjectstrongly, 'It is true, they that fearGod and obey him,may trust in theLord,andstayuponGod.Andhehathmademostrichpromisestothemthatknowhim,anddo fearandobeyhim.' 'See,here isapromisewithcondition,'saithone,'ImustfeartheLord,Imustobeyhim,IknowGodwilldohispart,ifIcoulddomine,buttheseIdonot;whatwarrantthenhave.Itolookforcomfort,oranythingatGod'shand,forhispromisesbelongnottome?'

Iknowwell,thatwiththisdoubtthedevildothmuchperplextheafflictedsouls of many of God's dearest children, and by it keepeth off all theremedieswhichGod'swordcanafford,sothattheyfastennotuponthemtodothemgood.Forthepropositionsofthewordareeasilyassentedto;butallthematterliethintheapplicationtothewound.It isstillputoffwith,Thisistruewhichyousay,butitbelongethnottome,forIdonotfulfiltheconditionrequiredonmypart.

Wherefore that Imay, byGod's help, fully satisfy this doubt, andquiteremove this scrupleof scruples, itmustbecarefullyobserved, thatGodmakethsomepromiseswithcondition;andthathemakethsomeabsolutepromises,without any condition onman's part.Would you knowwhatpromisesonlyaremadewithconditiontobefulfilledonman'spart,and

what promises are absolute? Know that many promises in the wordconcern the end of man's faith, which is salvation itself, and therecompense and reward of well-doing, whether corporal or spiritual,whether it be temporal or eternal. These are made with condition;namely,tothose,andonlytothosewhobelieveinthenameofGod,andthatlove,fear,andobeyhim.ForitdothnotconsistwiththewisdomandholinessofGod,tobestowheavenandhisgoodblessingsuponany,untiltheybethusqualifiedandmademeettoreceivethem.

Know,secondly,andobserve itdiligently, thattherearemanypromisesin thewordwhich concernGod's free giving the said grace of fear andobedience, required as means to obtain the former promises of goodthings, even an ability to perform the condition in the forementionedpromises;Imeannotsuchapowerasthattheymayfulfiltheconditioniftheywill,oriftheywillnottheymaychoose.ButGodhathmadeabsolutepromisestogivemenpoweractuallytowillandtodothethingsrequiredin the conditional promises, in such amanner that hewill accept bothwillanddeed,andinsomecasesthewillforthedeed,soastofulfilthosehisconditionalpromisesofsalvation,&c.

That youmayunderstandme fully, Iwill instance in someof the chiefpromises in this kind, made to every member of Christ, withoutexception."ThisisthecovenantthatIwillmakewiththehouseofIsrael,"(thatis,withthewholechurchofGod,)"anewcovenant,—andIwillputmylawintotheirinwardparts,andwriteitintheirhearts,andIwillbetheirGod,andtheyshallbemypeople."Hedothnotsay,hewillbetheirGod if they will be his people, but saith absolutely, "they shall be mypeople."Which that theymight be, both there and elsewhere, he hathsaidabsolutely,withoutcondition, "theyshallbeall taughtofGod."Hepromiseslikewise,saying,"Iwillsprinklecleanwateruponyou,andyoushall be clean; from all your filthiness, and from all your idols, I willcleanseyou.AnewheartalsowillIgiveyou,andanewspiritwillIputintoyou,andIwilltakeawaythestonyheartoutofyourflesh,andIwillgiveyouanheartofflesh.AndIwillputmySpiritwithinyou,andcauseyou to walk in my statutes, and ye shall keep my judgments and dothem,"&c.And "not for your sakes do I this, saith theLordGod, be itknowntoyou:beashamedandconfoundedforyourownways,Ohouse

ofIsrael."Andagainhesaith,"Iwillmakeaneverlastingcovenantwiththem,thatIwillnotturnfromthemtodothemgood;butIwillputmyfearintheirhearts,thattheyshallnotdepartfromme."Notethisalso,inverymanyplaces,Godpromisethhisblessingtothemthatfearhimandkeep his commandments: there he promiseth with condition: here heabsolutely promiseth those on whom he intendeth to bestow theseblessings,thathewillputhisfearintheirheart,thattheymaybecapableofthem:and,whichismore,totheendthatmenmightrepent,believe,andlivegodly,whichistheconditiontowhichthepromiseofforgivenessand salvation is made, God declareth that he hath raised Christ, andexaltedhimtobeaPrinceandSaviour,togivethisfaithandrepentance,that their sins may be forgiven, and their souls saved by him. I prayconsider well whether all these promises of this sort be not madeabsolutely on God's part, and without any condition on man's part?Wherefore,whereasGodhathmademanyexcellentpromisesoffreeandgreatrewards;as,toheartheprayers,andtofulfilthedesireofthemthatfearhim,andtogivelifeandglorytothemthatbelieveandobeyhim,andthatholdfasttheconfidence,andtherejoicingofthehopetotheend;youseethatherearepromisesofthefirstsortmadewithakindofcondition;but that God will give his people both to will and to do these thingsrequired in the condition, he hath absolutely promised; as hath beenclearlyproved.

If you yet reply and say, Are not these latter promises made underconditionofourwellusingtheoutwardmeansthereof,suchashearingoftheword,prayer,&c.

God, indeed, commanded these means to be used; and, if we performthemaright,Godwillnot fail tobless thegooduseof thesemeans;butthiswellusingthemisnotinourownpower,neitherisitaconditionforwhichGodisnecessarilyboundtogivefaith,andtoplanthisfearinourhearts,anyotherwisethanbyhispromise;butitisaconditionbywhichhehathordainedusuallytogivethesegracestoallwhointheuseofthemshallwaituponhim for them.Forboth the givingofhisword, and thegivingusmindstoheartheword,andtheopeningofthehearttoattend,and the convincing and alluring of the heart to obey; depend all uponthose absolute promises, "they shall be taught of God," and the rest

before-mentioned.

Wherefore,letnoneofyearsthinkthatwithouthearing,praying,andtherightusingofGod'sordinances, thatever they shallhave faith,and thefearofGodwrought in them,or shall ever come toheaven.Forwe arecommandedtopray,hear,&c.andthatinfaith,orelsewecanneverlooktoreceiveanythingoftheLord.Anddoingwhatliethinman'spower,intherightusingthemeansofsalvationisofgreatconsequence,althoughitbenotasufficientcausetomoveGodnecessarilytogivegrace;forIampersuadedthatthebestshouldhavemoregrace,iftheywoulddowhatinthem lay, continually tomakegooduseof theoutwardmeansofgrace;andtheworstshouldbeguiltyoflesssin,iftheywoulddowhatinthemlay toprofitby thegooduseof the saidmeans.And theneglect,or theabusing of the means, is a sufficient cause why God should not onlywithholdgrace,butcondemn,menforrefusingit.

VIII. Fears of salvation, for want of such graces, God hathpromised,removed.

But somewill yet say,Let all thathathbeen saidbegranted, yet I findthatGodhathnotfulfilledthesehisabsolutepromisestome;forIdonotyetfearGodandobeyhim.HowcanIhope?HowcanIbutfearmyestatetobebad?

Letthisforthetimebegranted,thatGodhathnotplantedhisfearinyourheart,&c. as yet;mayhenotdo it hereafter?Sincehehathmade suchexcellent and absolute promises of grace; will you not attend to theappointedmeansofgrace, andhope for theblessingofGod inhisowntime?andwill younotwait, andbe glad if theymaybe fulfilled at anytime?TimesandseasonsofGod'scommunicatinghisgraces,arereservedtobeathisowndisposing,notatours.ItshouldbeyourcarediligentlytoattenduponGod's ordinances, andwhen you readorhear thewordorwillofGod,toendeavourtobelieveandobeyit;aswhenhesaith,"Thoushalt love theLordthyGodwithall thyheart.Thoushaltbelieve in thename of the Lord thyGod, and trust in his name. Thou shalt obey thevoiceof theLord thyGod,andservehim,"andsuch like.Attend to theword carefully, and because thisword is infallibly true, and excellentlygood, labour to believe and to approve it; and say within yourselves,

Thesearetrue,thesearegood,thisIoughttodo,thisIwouldbelieveanddo,Lordhelpme,andIwilldoit:"Othatmywaysweredirectedtokeepthystatutes."Insuchexercisesofthereasonablesoul,itpleasethGodtogivehisgrace,bothtowillandtodohiscommandments.

But,secondly,donotsay,youhavenotfaith,northefearofGod,andlovetohim,when in truthyouhave them.Forwhatkindofdutiesbe these,thinkyou?Aretheylegal,whichrequireperfect,exact,andfulldegreesoffaith,fear,andlove?Oraretheynotevangelical?Suchasrequirethtruthandsincerityinallthese,andnotfullandabsoluteperfection.Ifyouhavetrue desire to fear him, which is the onemeasure of the fear of God'speople;soifyoudesiretobelieve,andhaveawilltoobey,intheinmostlongingofyour soul, according to themeasureandstrengthofgrace inyou;this,accordingtothetenoroftheblessedgospelofourLordJesusChrist, is true and acceptable throughChrist, forwhose sakeGoddothacceptthewillforthedeed,inallsuchcaseswhereinthereistruthofwillandendeavour,butnotpowertodo.

Furthermore,ifyouthinkthatitisyourwelldoingwhichmustmakeyouacceptabletoGod,youareinaproudanddangerouserror.IndeedGodwillnotacceptofyou,ifyoudonotendeavourtodohiswill;butyoumustproposetoyourselfanotherend,thantobeacceptedforyourwelldoing:youmustdoyourdutytoshowyourobediencetoGod,andtoshowyourthankfulness,thatGodhathpleased,anddothpleasetoacceptyouinhisSonChrist;andthatitisyourdesiretobeacceptedthroughhim.

ButIwouldhaveyou,whoarepressedwiththeloadofyoursins,tolookjudiciouslyandimpartiallyintoyourself;itmaybe,youhavemorefaith,fearofGod,andobedience, thanyouareawareof.Canyougrieve,anddothittroubleyouthatyouhavesolittlefaith,solittlefearofGod,andthatyoushowsolittleobedience?Andisityourdesireandendeavourtohavemore,andtodoaswellasyoucan;thoughyoucannotdosowellasyoushould?Thenyouhavemuchfaith,fear,andobedience.Fortogrieveforlittlefaith,fear,andobedience,isanevidentsignofmuchfaith,fear,and obedience. For whence is this trouble and grief, but from God'ssavinggrace?Andtogrieveforlittle,showeththatyoulongforandwouldhavemuch.

Letthissufficeforafullanswertotheprincipaldoubts,wherewithfearfulheartsdistressthemselvescontinually.Neveryieldtoyourfears,waitonGodstillforresolutionofyourdoubtsinhisbesttime,forit isnotmanthatcan,butitisGodthatbothcanand"willspeakpeacetohispeople,"notonlyoutward,butinwardpeace.

Inthemeantime,thoughyoucanhavenofeelingcomfortinanyofGod'spromises,yetconsiderGodistheLord,andthatChristisLordofall,andyou are his creature, owing to him all obedience, faith, and love;wherefore,youwill,asmuchasyoucan,keepyourselffrominiquity,anddiligently strive to do hiswill, let himdowith you as he pleaseth; yea,thoughhekillyou,orthoughhegiveyounocomforttilldeath,youwilltrustinhim,andwillobeyhim,anditisyourdesiretorestandhopeinhimas inyourRedeemer;then,whetheryouknowthatGodisyoursornot, I amsureheknowethyou tobehis: this is anargumentof strongfaith,andyouareuponsureground:"ThefoundationofGodremainethsure—TheLordknowethhis:"andwhobethey?Evenallwho,professinghisname,"departfrominiquity."Andwhosoeverinhisheartwould,he,intruth,dothdepartfrominiquity.

IX.Fearsarisingfrommanifoldtemptations,removed.

Something remaineth yet to be answered.Many say, that dowhat theycan, they are assaulted still so thickwith temptations, that they cannothaveanhour'squiet.

What of that? Doth it hinder your peace with God, that the devil, theworld,andyourlusts,God'sswornenemies,arenotatpeacewithyou?Solongasyouhavepeaceofsanctificationinthisdegree,thatthefacultiesofsoul and body do notmutiny against God's holy will, but hold a goodcorrespondence in joining togetheragainst the fleshly lusts,which fightagainstthesoul,youareingoodcase;Imean,whentheunderstanding,conscience,andaffections,areallwillingtodotheirpartagainstsin,theircommon enemy; not but that yon will find a sensible warring andopposition in all these, while you live here, even when you have mostpeaceinthiskind—buthow?Theunsanctifiedpartoftheunderstandingisagainst thesanctifiedpartof theunderstanding;andtheunsanctifiedwillagainstthesanctifiedwill;andsoinallotherfacultiesofthesoul,the

flesh,ineverypart,lustethagainsttheSpirit,andtheSpirit,ineverypart,lustethagainsttheflesh.Now,ifyourfacultiesandpowersberuledallbyone Spirit, you have a good agreement and peace within you,notwithstandingthatthefleshdothsoviolentlywaragainsttheSpirit;forthiswarringofsininyourmembersagainsttheSpirit,andthewarringoftheSpiritagainstsin,provethclearlythatyouhavepeacewithGod,andthiswarcontinued,will,intime,begetperfectpeace.

Butletnomaneverlooktohavepeaceofsanctificationperfectinthislife,for thebestaresanctifiedbut inpart;wherefore letnoman,professingChrist,thinkthatheshallbefreedfromtemptationsandassaultsarisingfromwithin,orcomingfromwithout,so longashe liveth inthisworld.Are not Christians called to be soldiers? Wherefore, we must armourselves, that we may stand by the power of God's might, and "quitourselveslikemen"againsttheassaultsofourspiritualenemies.

Is it any other than the common case of all God's children? Was notChristhimselftempted,"thathemightsuccourthosethataretempted?"Haveyounotapromisenot"tobetemptedabovethatyouareable?"Itisbut resisting and enduring a while, yea, a little while. Is there anytemptationoutofwhichGodwillnotgiveagoodissue?HathnotChristprayedthat"yourfaithfailnot?"

Letus thereforekeeppeace inourselves, that thewholemanmaybeatagreement,and letuskeeppeaceonewithanother, fightingagainst thecommonenemy,andthe"GodofpeaceshalltreadSatanandallenemiesunder foot shortly;" and then, through Christ, "ye shall be more thanconquerors."You shallnotonlyholdwhat youhaveobtained,but shallpossessall thatChristhathwonforyou.Andthemorebattlesyouhavefought,andinthem,throughChrist,haveovercome,thegreatertriumphyoushallhaveinglory.

XIII.TheChristian'sGroundofHopeandConfidence inGod,againstallkindsofFear

Now,asasurplusagetoallthathathbeensaidagainstgroundlessfears,which deprive poor souls of heavenly comfort; if any yet cannot besatisfied,butstillfearthatGodisnotatpeacewiththem,Iwillproposea

fewquestions,towhich, ifanysoulcanansweraffirmatively,hemaybeassuredofGod'speaceandlove,andofhisownsalvation,whatsoeverhisfearsorfeelingsmayforthepresentbe.

1.Howstandyouaffectedtosin?—AreyouafraidtooffendGodthereby?Isitsothatyoudarenotwilfullysin?Isityourgriefandburdenthatyoucannotabstainfromsin,getthevictoryoverit,ordeliveryourselffromitsosoonasyouwould,whenyouarefallenintoit?

2.Howstandyouaffectedtowardsholinessandgoodness,anduntothepowerofgodliness?—IsityourheartydesiretoknowGod'swill,thatyoumaydoit?Doyoudesiretofearhim,andpleasehiminallthings?Andisityourgriefandtroublewhenyoufailinwell-doing?Andisitanyjoytoyoutodowellinanytruemeasure?

3.Howstandyouaffected to the churchand religionofGod?—Areyougladwhenthingsgowellinthechurch,thoughitgoillwithyouinyourown particular? And are you grieved when things go ill in the church,when itmayhappen to bewith you, as itwaswith goodNehemiah, orIchabod'smother,thatallthingsgoverywell,oratleasttolerablywell,astoyourownpersonalconcern?

4.How stand you affected tomen?—Is it so that you cannot delight inwicked men, because of their wickedness, but dislike them? Whereas,otherwisetheirpartsandconditionsaresuch,thatyoucouldmuchdesiretheircompany.DoyoulovethosethatfeartheLord,andthatdelightingoodness,becauseyouthinktheyaregoodandarebelovedofGod?

5. Can you endure to have your soul ripped up, and your beloved sinsmittenbyasearchingminister,approvingthatministry,andlikingthatminister so much the more? And do you, with David, desire that therighteousshouldreproveyou?Andwouldyouhaveanobedienteartoawisereprover?

6. Though you have not always that feeling sense of your good estate,whichisthecertaintyofevidence;nay,sayyouhaveitbutseldom,oritmaybe,youcanscarcelytellwhetheryouhaveitatall,doyouyetresolve,orisityourdesire,andwillyou,asyouareable,resolvetocleavetoGod,

anddependuponChrist,anduponGod'smercifulpromises,madetoyouinhim,seekingsalvationinChristbyfaith,andbynoneother,norbyanyothermeans?

If you can answer yea to all or any one of these, you may assureyourselves that you are in God's favour, and in a state of grace.Whatthoughyou cannot feel in yourselves, that youhave this so sure as youwould,byafullcertaintyofevidence,(butitisyourfaultthatyouhaveitnotso,)yetyouhaveitsurebythebestcertainty,namely,byatruefaithinChrist,andanuprightcleavinguntoGod.ForwhenyouareresolvednottosinwilfullyandallowedlyagainstGod,andnottodepartfromhim,whatever becomes of you, and it is your longing desire to please him:when, I say, you stand thus resolved) and thus affected, then certainlyGodandyouarejoinedtogetherbyaninseparablebond.WhenyouhatewhatGodhateth,and lovewhatGod loveth,andwillwhatGodwilleth,arenotGodandyouatpeace?Areyounotnearlyandfirmlyunitedoneto another?What though this bond be somewhat secret and unseen toyourselves,yetitiscertain:Godknowethyoutobeactuallyhis,andwillownyou,whenyou seem todoubt it; andwill alwaysholdyouby yourrighthand,whetheryoufeelitornot.Butwhyshouldyouthinkthatyouarewithoutevidence,whenyoucannotbut feel that in truthyoucleavethus to God, and stand thus affected to him? hence, if you were notwanting to yourselves, you might gain a most peaceable and joyousassurance,thatyouareinGod'sfavour,andshallbesaved.Thusmuchofremovingtheimpediments.

CHAPTERXVI:ShowingthemeanstoattainthisPeaceofGod

ITyetremaineth, thatIshouldshowthehelpsandmeanstoattainandkeepthistruepeaceofGod,whichpassethallunderstanding.

I.CausesofErrorinmisjudgingofaPerson'sState

Men often err in judging of their own estates, and in like manner inconcludingthattheyhavetruepeace,ornot.Ifyouwouldjudgerightly,youmustknowwhat isnecessary to theverybeingofaChristian,whatnot; and this is to be learned only by the word of God. For many errherein,becausetheythinkthatsuchandsuchthingsarenecessarytothebeing in a state of grace, which are not; and such and such things aresufficienttothebeingofaChristian,whicharenot.

Nowyoushallfind,thatitistruthoffaithandothersavinggraces,notthegreatdegreeandquantityofthem,thatmakethaChristian.Andthatitisnotthemostforwardprofessionandformofgodliness,withoutthepowerandtruththereof,thatwilldoit.

Nothingismorecommonthanforpersonstobe,intruth,otherwisethantheyjudge.Foreveryman'sownspirit,sofarasitissinful,isapttogiveafalsetestimonyofitself.Davidsaid,hewas"cutofffromGod,"whenhewasnot.TheLaodiceansthoughtthemselvesinagoodstate,whenChristsaidtheywerewretchedandmiserable.Now,thatyoumaynoterrinthisgreatpoint,youmustuseallgoodmeanstohaveyourjudgmentrightlyinformed,andthenbewillingtojudgeofyourselfasyouare,andofyourpeacewithGodasitis.

Itoldyouthattheholyscripturemustbeyourguideinjudgingwhatyoushould be, and what you are; Imean the scripture rightly understood.Now,toattainarightunderstandingofthescripture,andabilitytojudgeyourself by it, whether you be in a state of grace, from the knowledgewhereof cometh peace, look back to Chap. VIII. Sect. III. adding untothemthesefollowingdirections.

II.RulesforarightJudgmentofourselves

1.Observe a difference and distinction in true Christians, both in theirdifferentmanner of calling, and estate after calling. Some are called ininfancy,asSamuelandJohntheBaptist;someareinmiddleandoldage,as Abraham and Zaccheus. Some called without sensible terrors ofconscience,asthosebefore-mentioned.Somewithviolentheartacheandanguish,asSt.Paulandthejailor.Insometheseterrorsabidelonger,insomeashortertime.Andafterconversion,allarenotoflikegrowthandstrength.Somearebabes,weakinjudgmentandaffections;somestrongmen, strong in grace generally, but strong also in corruption, in someparticular.Someoldmen,sowellgroundedinknowledge,andconfirmedingrace, thatno lustgettethhead toprevail in them:also,oneand thesamemanmaybesometimes inspiritualhealthandstrong; sometimesunder a temptation, weak and feeble; sometimes can pray, and enjoycomfort; sometimes not. Now, nonemust conclude he is no Christian,becauseheisnotineverythinglikeothers,noratalltimeslikehimself.

2.Trustnotyourown judgmentorsense, inyourowncase.Whosoeverwould understand, and be wise according to the scripture, must denyhimself,andnotleantohisownsenseorwisdom,butmustbe"afoolthathemaybewise;"youmustbringyourjudgmenttobeorderedandframedbythescriptures.Youmustnotpresumetoputasenseofyourownintothe scripture, but always take the sense and meaning out of it. It ispresumptionofaman'sownopinion,andobstinacyinhisownconceits,whichspoilethallinthiscase.Andwhenceisthis,butfromhisfollyandpride? Oh, if you, who are troubled in conscience, could be every waynothing inyourselves; ifyoucouldbehumbled,andnotnourish this inyou,youshouldsoonknowyourstateandcomfort.

IknowmanyofyouwillwonderthatIshouldchargeyouwithpride,youjudgingyourselves tobe sobaseandvileasyoudo.Well, forall that, Iwillnowprovetoyourfaces,thatitishumilityyouwant,andthatifyouwerenotproud,youwouldjudgeofthingsotherwisethanyoudo.

ForyoucannotbelieveinChrist,yousay,becauseyoucannotobeyhim,andbedutiful tohim; ifyoucouldobey, thenyoucouldbelieve thathewere yours, and youhis;whereas, youmust first believe inChrist, and

takehimforyourSaviourandLord,andbelievehe isyours,beforeyoucanobeyhim.Canawoman,orshouldawoman,obeyaman,andcarryherselftowardshimastoherhusband,beforeshebelievesthatheisherhusband?Ifyoucouldobeyasyoushould,O,thenyouthinkChristwouldloveyou.ItwerewellifyoucouldloveChrist,andobeyhim,asitisyourduty.Buttothinkhewillnotsaveyou,becauseyouhavenogoodnessorworthinyoutocausehimtoloveyou, isnotthisbecauseyouwouldbesomethinginyourself,forwhichChristshouldbestowhisloveuponyou.Christmarriethyou,notbecauseyouweregood,butthathemightmakeyougood,andthatyoumightknowhim.

Butyoudonotseehisworkofgraceinyou,thathehathmadeyougood,thereforeyoudoubt.

Ianswer,Thoughitmaybeinyou,yetChristhidethitfromyou,becauseyouwouldnotrenounceyourownrighteousness,andbelievehismercy,power;andfaithfulness.Bringyourhearttothis,andyouhavereasonforit,fortheFathergivethhim,andhegivethhimselftoyouinthewordandsacraments;thenyouwilllovehim,andobeyhimabundantly.Isnotsheaproudandfoolishwoman,whomayhaveaking'sson,uponconditionthatshestripherselfofallherowngoods,andlethimendowherathispleasure,yetwillbewhininganddiscontentedwithherself,becauseshehathnothingofherowntobringtohim,forwhichheshouldloveher?

Butyouwillstillsay,Christhathnotendowedyouwithsomuchgrace,astobeabletodoasyouwould.

Content yourselves; if you could but see that he hath married you tohimself, you then would use the means which he hath appointed,wherebyhegivethhisgraces;youwouldbethankful forwhatyouhave,youwouldprayandwaithispleasureformore,relyingonhiswisdomforhowmuch, andwhen. If youdonot thus, then you showyourpride inpreferringyourownwisdombeforehis.

Let it be supposed that you arenot proud, nor standingupon termsofhaving any goodness in you, forwhichChrist should love you; but youwould with all your hearts be all that you are in him, and would bebeholden to him for taking you, poor andbase, as you are. Is there no

otherpride,thinkyou,butwhenyoujudgewellofyourselves,orwouldbethoughtwellofyourgoodness?Yea,thereisanotherkindofpride,stillasdangerous in this case of causeless doubting; and that is, to be wellconceited of, and wedded unto your own knowledge, and to your ownopinioninjudgingyourselves.Forinstance,theholyScripturesgiveyouto understand (I speak still to such only as with all their souls wouldpleaseGod,yetcanfeelnocomfort)thatyourstate,inpointofsalvation,isgood.AndGod'sexperiencedchildren,yea,hisfaithfulministers,whodarenot lie forGod,muchlesstoeaseyou,assureyouaccordingtothescriptures,thatyourstateisnotasyousayitis;butyouthinkotherwise,and, having no sensible comfort, in your own judgment it is otherwisethan either the scripture or the ministers speak. Now when you willpreferyourownopinionandsense,suchasitis,beforethejudgmentofGod'swordoftruth,andbeforethejudgmentofGod'sministers,judgingaccordingtothisword,areyounothighlyconceitedofyourownopinion?And are you not strongly proud? Though, it may be, you thoughtotherwise.

Wherefore, if you understand things aright, you must have a meanconceitofyourownunderstanding,ofyourownopinion,andofyourownsense. For as youmust deny your goodness, and be poor in respect ofconceit of any goodness in you, if you. would ever expect to. have anygoodness fromChrist; so youmustdenyyourownopinion, knowledge,sense, and wisdom, if you would know spiritual things aright, andbecomewisethroughChrist.

Andthat itmayappear thatyouarenot toowellconceitedofyourownopinion concerning your spiritual condition, make use in this case ofexperienced Christians, but especially of judicious and godlyministers.Letnotfeareitheroftroublingthem,noryetofshamingyourself,hinderyou.Butdoitaccordingtothesedirections.

III.DirectionsfortroubledConsciences,intheirapplicationtoMinisters,orothers

1.Acquaintsuchaonewithyourcasebetimes;keepitnottoyourselftoolong.Forthen,likeabonelongoutofjoint,andafesteredwound,itwillnotbesowell,norsoeasilycured;besidethevexationinthemeantime.

2.Dealplainly,truly,andfully,inshowingthecauseofyourtrouble;notdoingasmany,tellingonepartofyourgrief,andnotanother,whichhathbeenthecausethattheyhavegoneawaywithoutcomfort.Eithertellallornoneinthiscase.Ifyouthinkhimnotfaithful,revealnothingthereofto him: if you judge him a fit man, then show, as you would do yourbodily maladies and diseases to a surgeon, or physician, if you wouldhavethemcured.

3.Believethemratherthanyourselvesinthiscase;hearkentothem,andmakeuseoftheirjudgmentandexperience,andbenotpresumptuousofyourownunderstandingandfeeling.Intimesofyour fearsanddoubts,benotrashandsuddeninjudgingyourselves.Thedevilisajuggler,andyour eyes are dazzled, and of all men, you are the most unfit andincompetent to judge of yourselves in this case, for when groundlesssuspicion,andcauselessfearshave,likeaheadstrongcolt,caughtthebitinhisteeth,theywill,liketootherpassions,carryyouheadlongwhitherthey list, contrary to all right reason and understanding. In suchsuspicionandfearofyourestate,youare likeawomanin the fitofherjealousy, she will pick matter out of every thing her husband doth toincrease her suspicion of him; if he be somewhat strange and austere,thenshesaithhe lovethhernot,butothersbetter. Ifhebekindtoher,thenshethinkeththatthisisbuttodazzleandblindhereyes,thathemaywithout suspicion give himself to others. Deal now ingenuously, andanswerwhetheritisnot,orwhetherithathnotbeensowithyou?Iprayobserveyourabsurdandcontraryreasonings.Whenyouprosper,thenceyouinfer,SureGoddothnotloveme,forwhomheloveth,hecorrecteth.WhenGod corrects you, and lays upon you grievous afflictions, thenceyouconclude,SureGodiswrothwithme,anddothnotloveme.Ifyoubetroubledinconscience,Oh,thenGodwritesbitterthingsagainstyou,youcanhavenopeace.Andwhenhegivethyouquietofmind,Oh,thenyoufearallarisethfrompresumption,yourcaseisnaught,anditwasbetterwith you when you had trouble of mind. Is it not thus? Are you notashamed that you have been thus senseless, and absurd in your ownreasonings;andyet,thisunderstanding,reason,andsenseofyoursmustbe hearkened unto, before the truth of God's word, and before thejudgmentofallmen,thoughneversojudicious.Willanybodythatiswisetrust such a judgment? If an excellent physician for others, is seldom

found to be thebest physician forhimself in a dangerous sickness, butwillmakeuseofone,itmaybe,inferiorinjudgmentinphysictohimself;for his owndirection is not sowell to be trusted in his own case; thenmethinks, it should be your wisdom to make use of the judgment ofothers,andnotfollowyourownsense.

Butyouwillsay,ShallIthinkotherwiseofmyselfthanIfeel?

Ianswer;Ay,insomecases,orelseyouwillbecountedawilfulfool,asinthecaseofanague,youtasteyourdrinktobeofanoddsavour;beforeyouhadyourague,youknewitwaswellrelished,andthosewhobringit,tellyouitisthesame;standersbytasteitforyou,andsayitisthesame,andthatitisexcellentlywellrelished;Ihopeyouarewiserinsuchacaseas this, than to conclude according to your feeling and taste; everyoneseeththatthefaultwasinyourpalate,notinthedrink.Evensoisitwithyou, when the understanding is distempered with a shaking fit ofgroundless and faithless fear: wherefore, in this state, deny your ownsense,andtrustnotyourownjudgment;buthearkenuntothejudgmentofothermen.Andtherather,becauseGoddoththereforecomfortmen,and give them experience of his consolations, that they may comfortothers in like case. Also, he hath given commandment to his moreunderstanding and confirmed children, that they should comfort you;givingthemtounderstandhowitiswithyouinthematterofyoursoul,better than you can know of yourselves. Nay, God hath given to hisministers"thetongueofthelearned,tospeakawordindueseasontothesoulthatisweary."Shouldnotthejudgmentsoftheseberegarded?But,whichismostofall,Godhathnotonlygiventoministersskill,todiscernyour state better than yourselves, but it is the duty of their office todeclaretoyou,beingpenitent,theremissionofyoursins;andtoassureyou,that,ifitbewithyou,accordingasyouthusrelateyourstatetobe,youareinGod'sfavour,andinastateofgrace.

Imeannotthatyoushouldrestyourfaithuponanyman'sjudgment;butwhenjudiciousmen,beinginbettercasetojudgeofyou,thanyouaretojudgeofyourselves,shallbythewordofGod,andbyauthorityfromhim,give you hope and comfort; you ought to comfort yourselves by thesemeans.

ThusmuchIhavesaid,thatyourjudgmentmightbefittedtounderstandaright inwhat state you stand.Which, if youwill observe, itwill be anexcellentmeanstowardstheobtainingofpeace.

NowIwillshowbywhatmeans,youmayhavejustcauseandmatterforyourjudgmenttoworkupon,whenceitmaygiveyoupeaceandcomfort.

IV.Meanstogetandpreservetruepeace

Ifyouwouldhavepeaceandcomfortinyoursouls,thenfirstandchieflyyoumustgetandcherishtheSpiritofGodinyou,thatitmayspeakpeacetoyou,andmaygiveyoumatter foryour spirit toworkupon;wherebyyoumayconclude,youareinGod'sfavour.For,thoughIgrant,thatyoucanhavenosureevidencesofyouradoption(saywhatevercanbesaid)untilyourspiritscanwitnessthatyouareGod'schildren;yetyourspiritsarenot tobe trusted in theirwitnessing,butonlyso faras theSpiritofGod doth witness to your spirits that it is so; that you are indeed hischildren. Whatsoever comfortable apprehension a man may have inhimselfofhisgoodestateingrace,hecanhavenotruejoyandcomfort,but by theHolyGhost,whoseproperwork it is to comfort, andwho isthereforecalledtheComforter.Forbyhimonlyamancanknow,andbyhimamanmayknow,"thethingswhicharegivenhimofGod."

Butitwillbesaid,TheSpiritblowethwhereit listeth,howis itpossibleforanymanbyanymeanstogetit?

Inrespectofman'sownability, it isas impossibleforhimtoobtaintheDivineSpirittodwellandworkinhisheart,asitwasforthoseimpotentfolk,who laywaiting at the pool of Bethesda for the angel's coming tomovethewaters,tocausethesaidmovingofthewaters;yettheywaited,thewatersweremoved,andtheythatcontinuedpatientlywaitingatthepool were benefited. Thus, if men will wait in the use of the meanswhereinandwherebyGoddothgiveandcontinuehisHolySpirittomen,theymayhopetoenjoythisunspeakableblessing.

ThefirstmeanstogettheSpirit,ishumility;tobesensibleofthelossofthat which once you had in Adam, you must mourn, and hunger andthirst after the Spirit. If youwill do thus, youmay hope to receive the

Spirit.ForGodsaith,thathe"willpourwateruponhimthat isthirsty,"&c."IwillpourmySpirituponthyseed,"saithhetothechurch.

2.ThatyourheartmaybestirreduptolongfortheSpirit,youmustknowthatthereisaHolyGhost,andnotonlyso,butyoumustknowhimtobeGod, and youmust believehim to be theComforter; and givehim thishonourandglory,astobelieveinhim,andconceiveofhimastheproperauthor of sanctification and comfort; this is theway to have the Spirit,and to be sure of it that you have it. Our Saviour saith, that the notknowingorbelievinghereof, is thecausewhy theworld receivenot theSpirit.

3.Beconstantanddiligentinwaitingforthehaving,andfortheincreaseofthegiftsoftheSpirit,intheholyexercisesofreligion,as,readingandmeditating of the word of God, especially of the blessed truths andpromises of the Gospel, &c. You must wait for it in the motions andstirringofGod'swordinyoubyGod'smeans;then,asCorneliusandhiscompany received it at Peter's sermon, and as the Galatians, at thehearingoffaith,somayyou.Forthegospel iscalledtheministryoftheSpirit.

4.PrayfortheSpirit;andthoughyoucannotpraywellwithouttheSpirit,yetsinceitisGod'swillthatyoushouldprayforit,setaboutprayerforitaswellasyoucan,thenGodwillenableyoutoprayfortheSpiritandyoushallhaveit.ForChristsaith,"Ifyethatareevilknowhowtogivegoodgiftstoyourchildren,howmuchmoreshallyourheavenlyFathergivetheHolySpirittothemthataskhim?"AsthesearemeanstogettheSpirit,sotheyaremeanstocontinue,nourish,andincreasethegracesoftheSpirit.

5.IfyouwouldkeepandnourishthisSpirit,youmusttakepartwithit,inits conflicts with the flesh and sin: you must not resist, but willinglyreceivethecomfortsandmotionsoftheSpirit,andmustdoyourbesttobring forth the fruitsof theSpirit, youmust takeheed thatyouneithergrievenorquenchtheSpirit;itisgrieved,whenitisresisted,crossed,oropposedinanyway.Itisquenchedasfireis,First,bythrowingonwater.All sinful actions, as they be greater or smaller, are as water, they doaccordingly more or less quench and abate the Spirit's operations.Secondly,firemaybequenchedandputoutbythewithdrawingofwood

andfuel.Allneglect,ornegligentusingoftheword,sacraments,prayer,meditation, and holy conference, and communion of saints, do muchoffend and quench the Spirit: whereas the daily and diligent use of allthese,throughhisconcurringgrace,dothmuchincreaseandstrengthenthe life ofGod in the soul;whencemust needs followmuch peace andcomfort.

Now,whenyouhavegottenthisHolySpirit,andhaveanyproofsoftheHolySpirit'sbeinginyou,thenyououghttorestsatisfiedintheSpirit'switnesstoyourspirit,yourspiritshoulddoubtnomore,ForeveninthisthatGodhath given youhis Spirit; the very being of it in you is a realproof,andthegreatestconfirmationthatcanbeofyourbeinginastateofgrace. For when you have this Spirit, you are anointed; what greaterconfirmationwouldyouhaveofbeingmade"kingsandprieststoGod?"YouarealsobythisSpirit"sealedtothedayofredemption."Whatgreaterconfirmation can there be of God's covenant, and of his will andtestament towards you? It is likewise the "earnest of your inheritance,"which giveth present being, and the beginning to the enjoyment of theblessings,andisthesureevidenceofthefullpossessioninduetime;youaresosurelyGod's,whenhehathgivenyouhisSpirit,thatunlessyoucanthink hewill lose his Spirit, the earnest ofwhich he gave you, you canhave no cause to think that he will lose, or not fulfil the promise ofsalvationmadeuntoyou,whereofhisSpiritistheearnest,andpartofthecovenant.

ThisSpiritdothwitnesstoaman,thatheisthechildofGod,twoways:

1.By immediatewitness and suggestion. 2.Bynecessary inferences, bysignsfromtheinfalliblefruitsofthesaidSpirit.Bywhichlatterwitness,youmayknow the former tobea true testimony fromGod'sSpirit, theSpirit of adoption, andnot froma spirit of error andpresumption.ForthisSpiritofadoptionisaspiritofgraceandsupplication,itisaspiritofholyfear;anditisaspiritofholyjoy.WhereitdothtestifythatyouareGod's children, there it will give you new hearts, causing you to desireand endeavour to live like God's children, in reverend fear and love;leadingyouintherightway,checkingyouandcallingyoubackfromtheway of sin; stirring you up to prayer, with sighs, desires, and inwardgroans;atleastmakingyoutoconfessyoursins,andtoaskandhopefor

pardon in the name of Christ. And will still be quickening andstrengtheningyouinthewaysofgodliness,andgivingyounorestifyouwalknot therein.Thusmuchof the firstandprincipalmeansofgettingtruepeaceandcomfort.

2.Ifyonwouldhavetheinvaluablejewelofpeace,thenabstainasmuchaspossiblefromallgrossandpresumptuoussins;andfromtheallowanceofanysin:forsinwillproducefear,evenastheshadowfollowsthebody.Andthemoresin,themoreguilt;andthelesssin,thelessguilt;now,thelessguiltliethupontheconscience,themorepeace.

3.Whenyou fall into sin (forwho livethandsinnethnot) thenwithallspeedaffectyourheartwithgodlysorrowforit,causeittobeaburden,and a load and weariness to the conscience; but withal, comfort yourheart with hope ofmercy, forgiveness, and grace through Christ. ThenwithallhumblesubmissionyoumustseekuntoGod, theGodofpeace,butcometohimbyChristJesus,thePrinceofpeace,uponwhomlaythechastisementof yourpeace.Ask repentance, grace, andnewobedience.BelieveinChrist.Ifyoudoallthis,thenyoucomeuntoChrist,anduntoGod by Christ, according to his commandment, and you have his surepromise, that "you shall have rest to your souls." This do, for inChristonly can you have peace. This true application of Christ's blood andsatisfaction, will so sprinkle the conscience from the guilt of sin, thatthere shall remain "nomore conscience for sin," that is, nomore guiltwhichshalldrawuponyouanypunishmentforsin:whencemustneedsfollow "peace of conscience;" because the conscience hath nothing toaccuseyouof,guiltinessbeingwashedawaybyChrist'sblood.AssoonasDavid,afterhisfoulsins,couldcomethustoGod,bisheartbadease.

Butwhenyouhavethusgottenagoodandclearconscience,takeheedofdefiling it again,or giving it anymannerofuneasiness;beas tender inkeeping your conscience unspotted and unwounded, as you are of theappleofyoureye.Sinnotagainstknowledgeandconscience,andinanycasesmothernotthegoodchecksandmotionsofyourconscience.Forifbeingwashed,youdoagaindefileit,thiswillcausenewtroubleofheart,andyoumustagainapplyyourselvestothislastprescribedremedy.

4. Christ having taken upon him the burden of your sins, which was

intolerable,youmust takeuponyou,andsubmit to theyokeofChrist'sservice,whichislightandeasy.Youmustendeavourtodowhatsoeverhehath commanded in his word and gospel, following his steps in all hisimitable actions; in all humility and meekness, in all spiritual andheavenlymindedness.WhenyoucanthussubjectyourselvestoChristinholiness, you shall have peace. For theHolyGhost saith, "Thework ofrighteousnessispeace;"andagain,hesaith,"Tobespirituallymindedispeace,"thatis,bringethwithitpeace.IcomprehendChrist'syokeofthegospel in these three things, faith,hope,and love.As these threeare inyou, and abound, in the same degrees shall peace be in you, and shallabound.

"HavingfaithinChrist,"saiththeapostle,"wehavepeacewithGod.""Itis God that justifieth," who shall lay any thing to your charge? Forjustifyingfaithisthegroundandspring,fromwhichonlysoundandtruecomfortdothflow.

Hopewillmakeyouwait,andexpect,withpatience,theaccomplishmentofGod's surepromises,whereby itwill hold youas steady, andas surefromwreck of soul, as any anchor canhold a ship;Goddoth thereforegivehope,thatitmaybeasananchor,"sureandsteadfast."Thoughwhileyouareintheseaofthisworlditdothnotkeepyousoquiet,butthatyoumay be in some measure tossed and disquieted with the waves andbillowsoffearanddoubt,totrythegoodnessofyourvessel,andstrengthofyouranchor,&c.yetyoushallbesurenottomakeshipwreckoffaithandagoodconscience,ifyoushalllayholduponthishopesetbeforeyou.

And as for love, they that love the Lord shall have peace: you mustthereforeloveGod;lovehisordinancesandhispeople;loveGodwithallyour heart; love your neighbours as yourselves; love God'scommandments. For "great peace shall they have," saith the Psalmist,"thatloveGod'slaw,andnothingshalloffendthem."WhoevershallthustakeupChrist'syoke,and followhim,shall findrest to their souls;andpeaceshallbeuponthem,asupontheIsraelofGod.

5.Ifyouwouldhavepeace,useallgoodmeanswherebyyoumaybeoftenputinremembranceoftheexhortationsandconsolationsofGod.TheyintheHebrewswerethereforedisquieted,andreadytofaintintheirminds,

becausetheyforgottheexhortation,which,said,"MySon,despisenotthechastening of the Lord," &c. and because they forgot the consolation,whichsaith,"WhomtheLordloveth,hechasteneth."

TheprincipalmeansofbeingputinmindofGod'sconsolations,arethesefollowing:

1.Youmust bemuch conversant in the scriptures, by reading, hearing,and meditating thereon. For they were all written to that end, thatthroughpatienceandcomfortofthescriptures,youmighthavehope.

ThescripturesofGod,theyaretheverywellsandbreastsofconsolationandsalvation.Thelawdiscoverssin,andbyitsthreatsagainstyou,andbyrelatingjudgmentsexecuteduponothers,dothdriveyoutoChrist,Thepromisesofthegospelmadetoyou,andtheaccomplishmentthereoftoothers,dosettleandconfirmyou inChrist,wherebyyourheart is filledwithjoyandconsolation.Thegospeliscalledthegospelofpeace,andtheministersofthegospelaresaidtobringgladtidingsofthispeace.Itisthebrightshininglightinthegospel,whichwill"guideyourfeetinthewayofpeace."

2.Bemuchingoodcompany,especiallyintheirswhoarefullofjoyandpeaceinbelieving,whoseexampleandcounselwillmindyouofjoyandcomfort,andwillbeofexcellentuseuntoyou,toestablishyouinpeace.

Lastly, Acquaint yourself with God, concerning the course he useth totakewithhis children inbringing them toglory;acquaintyourselfwithGodalso inprayingmuchforpeace,untohimwhois theGodofpeace,theFatherofmercies,andtheGodofallconsolation;thenyoushallhavepeace,andmuchgoodshallbeuntoyou.ForitisGodthatspeakethpeacetohispeople,whereforeassuredlyhisanswer tohim thataskethpeace,will be an answer of peace, even this peace which passeth allunderstanding. God shall give you peace, and with it glory, even agloriouspeace.

Thus, I have shown you the excellency of peace, together with theimpediments,furtherances,andmeansofpeace.Shuntheimpediments,improvethefurtherances;and,Idareassureyou,thatalthoughinthislife

youmay still feel a conflict between faith and doubting, between hopeand fear, between peace and trouble ofmind; yet in the end you shallhave perfect peace. In themean time, though I cannot promise you tohavealways thatpeacewhichwillaffordyousenseof joy;yetGodhathpromised, that you shall have that which shall keep your hearts andmindsinChristJesus;andwhatwouldyouhavemore?

I thank God, I have reaped much benefit to myself in studying, andpenning these directions. I pray God that youmay reapmuch good inreading them. "Now, theGod of hope fill youwith all joy andpeace inbelieving."And"theGodofpeace,thatbroughtagainfromthedeadourLord Jesus, that great Shepherdof the sheep, through thebloodof theeverlastingcovenant,makeyouperfectineverygoodwork,todohiswill,working in you that which is well-pleasing in his sight, through JesusChrist;towhombegloryforeverandever.Amen."

FINIS.

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MONERGISMBOOKS

TheChristian'sDailyWalkbyHenryScudder,Copyright©2018

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