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LIBRARY OF PRiNCETO.1

THEOLOGICAL SEMINARY

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P^ THE

CHRISTIAN'S DAILY WALK

IN HOLY

SECURITY AND PEACE.

BY THE

REV. HENRY SCUDDER,

LATE MINISTER OF COLLINGBORN DUCIS, WILTSHIRE.

WITH

AN INTHODUCTORF ESSAY,

THOMAS CHALMERS, D.D.

PROFESSOR OF DIVINITY IN THE UNIVERSITY OF EDINBURGH.

SECOND EDITION.

GLASGOW:

PRINTED FOR WILLIAM COLLINS;

OLIVER & BOYD, WM. WHYTE & CO. AND WAT. OLIPHANT, EDINBURGH ;

W. F. WAKEMAN, AND WM. CURRY, JUN. & CO. DUBLIN ;

WHITTAKER, TREACHER, & ARNOT ; HAMILTON, ADAMS, & CO.

AND SIMPKIN & MARSHALL, LONDON.

M.DCCC. XXXIV.

Printed by W, Collins & Co.
Glasgow.

,;•,! 1' Or ^'i.

INTRODUCTORY ESSAY.

It is well known that though Christianity was per-
secuted by the Jews from the very outset of its pro-
mulgation, it was some time before this religion
provoked the wrath or the intolerance of the Romans.
The truth is, that on the part of the government at
Rome, there was a very general connivance at reli-
gion in all its numerous varieties. And the reason
of this was, that under the system of Paganism no
one variety, or modification, was thought to exclude
another. Each country was conceived to have its
local deity — and each element of Nature to have its
own pervading spirit — and each new god of the pro-
vinces over which they extended their power, offered
no disturbance to the habits of their previous theo-
logy, but was easily disposed of by the bare addition
of another name to the catalogue. At this rate
there was no conflict and no interference. By learn-
ing the religion of another country, they simply ex-
tended their acquaintance with the world of super-
natural beings; just as by the conquest of that coun-
try, they extended their acquaintance with the visible
and the peopled world around them.. In such a

capacious and elastic creed as that of Paganism, there
was room enough for all the superstitions of all peo-
ple. The sincerest possible homage for the gods
of one territory, admitted of an homage equally sin-
cere for the gods of another territory. Nay, by the
same solemn act of worship, they may, each and all
of them, have been included, at one time, in one
general expression of faith and reverence. And this
is the whole amount of the boasted tolerance of an-
tiquity.

We may easily perceive, how, in exception to this
general spirit, Christianity, from being the object c^
lenity, and even of occasional protection by the Ro-
man power, soon became the victim of its fiercest
persecutions. For a few years, its character and pre-
tensions were not distinctly understood. It seems
in truth to have been regarded as a mere speciality
of Judaism, and even though it had partaken of all
the narrowness of the parent religion from which it
sprung, yet would it have continued to share in the
same immunities, had it maintained the same indo-
lent contempt for the idolatry of the surrounding
nations. But when it made a farther development
of its spirit; when it began to be felt in the force of
its active proselytism ; when it was seen, that it not
only admitted of no compromise with the articles of
another faith, but that it aimed at the overthrow of
every religion then in the world; when men at last
perceived, that instead of quietly taking its place
among their much-loved superstitions, it threatened
the destruction of them all, — then, though truth and
argument were its only weapons, did the success witli
which they were wielded as much offend and terrify

VI 1

the world as if they had been the weapons of ordi-
nary warfare ; and though Jesus Christ would have
been welcomed to a share of divine honours along
with other deities, were his followers resisted even
unto blood, when they advanced his claim, not to be
added to the list of those deities, but utterly to dis-
card and dethrone them.

Now it may be thought that there can be nothing
analogous to this process in the present day, and
within the limits of Christendom. But the truth is,
that what obtained among the literal idolaters of a
former age, is still more strikingly exemplified by
those of the present, who, in the spiritual and sub-
stantial sense of the word, are chargeable with the
whole guilt of idolatry. There may be among us
the most complacent toleration for a mitigated and
misconceived Christianity, while there is no tolera-
tion whatever for the real Christianity of the New
Testament. So long as it only claims an assigned
place in the history of man, while it leaves the heart
of man in the undisturbed possession of all its native
and inborn propensities — so long as it confines itself
to the demand of a little room for its Sabbaths and
its decencies, while it leaves the general system of
human life to move as before, at the impulse of
those old principles which have characterized the
mind of man throughout all the generations of the
world — so long as it exacts no more than an occa-
sional act of devotion, while it suiBPers the objects of
wealth and fame, and temporal enjoyments, to be
prosecuted with as intense and habitual a devotion
as ever — above all, so long as the services which it
imposes are not other than the services which would

VIU

have been rendered at all events to the idol of inter-
est, or the idol of reputation, — then Christianity, so
far from being the object of any painful recoil on the
part of man, is looked upon, by very many in society,
as a seemly and most desirable appendage to the
whole mass of their other concerns. It is admitted
to fill up what would be felt as a disagreeable vacuity.
The man would positively be out of comfort, and
out of adjustment, without it. Meagre as his Chris-
tianity may be, the omission of certain of its rites,
and certain of its practices, would give him uneasi-
ness. It has its own place in the round of his af-
fairs, and though what remains of the round is de-
scribed very much in the way it would have been,
had there been no Christianity in the matter, yet
would the entire and absolute want of it make him
feel, as if the habit of his life had undergone a muti-
lation, as if the completeness of his practical system
had suffered violence.

And thus it is, that Christianity, in a moderate
and superficial form, may be gladly acquiesced in,
while Christianity after it comes to be understood in
the magnitude of its pretensions may be utterly
nauseated. When it offers to disturb the deep
habit and repose of nature — when instead of taking
its place among the other concerns and affections of
a disciple, it proceeds to subordinate them all — when
instead of laying claim to a share of human life, it
lays claim to the sovereignty over it — when not sa-
tisfied with the occasional homage of its worshippers,
it casts a superintending eye over their hearts, and
their business, and their lives, and pronounces of
every desire which is separate from the will and the

glory of God, that it is tainted with the sin of
idolatry, — when it thus proposes to search and to
spiritualize, with the view of doing away all that is
old, and of making every thing new, ancient Rome
was never more in arms for her gods, than modern
humanity is in arms for her obstinate habits, and her
longing propensities. And yet if Christianity would
tolerate nature, nature would in return tolerate
Christianity. She would even offer to her the com-
promise of many hours and many services. She
would build temples to her honour, and be present at
all her sacraments. We behold an exhibition of this
sort every day among the decent and orderly pro-
fessors of our faith ; and it is not till this antipathy
be provoked by a full disclosure of the spirit and ex-
actions of the gospel, that the whole extent of that
antipathy is known.

We may expatiate on the social or civil virtues,
such as justice, for example, without coming into
collision with the antipathies of nature. Even world-
liness herself may listen with an approving ear to
the most rigid demonstration of this virtue. For
though justice be a required offering at the shrine of
the gospel of Jesus Christ, it may also be, and it
often is, both a required and a rendered offering at
the shrine of honour and interest. The truth is,
that a man may have his heart fully set upon the
world ; and a portion on this side of time may be
the object in which he rests, and upon which all his
desires do terminate ; and yet he may not feel him-
self painfully thwarted at all by the demand of an
honesty the most strict and inviolable. A compli-
ance with this demand may not break up his other

idolatries in the least. In the practice of a truth
and an integrity as unlimited as any law of God can
impose, may he be borne rejoicingly along on the
full tide of prosperity; and by every new accession
to his wealth, be multiplying the ties which fasten
him to the world. There is many an intense votary
of gain, who will bear to be told that he should be
perfectly fair and upright in the prosecution of it,
and who will not bear to be told, that the very in-
tensity of this prosecution marks him out as a child
of earthliness — makes it manifest, that he is striking
all his roots into a perishable foundation — proves
him to be the victim of a disease, the symptoms of
which lie much deeper than in his external conduct
— proves him, in short, to be unsound at heart, and
that, with a principle of life which will survive the
dissolution of all that is visible, he, in strenuously
labouring after its fancied interest, is fast heaping
upon it the wretchedness of eternity. That morality
which barely ventures to regulate the path that he
is now walking toward the objects of this world's
ambition, he will tolerate and applaud. But the
morality which denounces the ambition, tlie morality
which would root out the very feelings that hurry
him onwards in the path ; which bids him mortify
his affections for all that this world has to offer;
which tells him not to set his mind on any created
thing, but to set his mind on the Creator, and to
have nothing farther to do with the world, than as a
place of passage and preparation for an abode of
blessedness in heaven, — the morality which tells him
to cease his attachment from those things with which
he has linked the ruling desires, and all the practical

energies of his existence, — such morality as this,
he will resist with as much strenuousness as he would
do a process of annihilation. The murderer who
offers to destroy his life will not be shrunk from in
greater horror, or withstood in a firmer spirit of
determination, than the moralist who would force
from him the surrender of affections which seem to
be interwoven with his very being, and the in-
dulgence of which has conferred upon it all the
felicities of which he has yet experienced it to be
capable. A revolution so violent looks as repulsive
as death to the natural man ; and it is also repre-
sented under the image of death in the Scripture.
To cease from the desire of the eye, is to him a
change as revolting as to have the light of the eye
extinguished. To cease from the desire of the flesh,
is to crucify the flesh. To cease from the pride of
life, is to renounce the life of nature altogether. In
a word, to cease from the desire of the old man, is
not to turn, but to destroy him. It is to have him
buried with Christ in baptism. It is to have him
planted together with Christ in the likeness of his
death. It is not to impress a movement, but to in-
flict a mortification.

But there is another very general misapprehen-
sion of peculiar Christianity, as if it dispensed with
service on the part of its disciples, as if it had set
aside the old law of works, and thus superseded the
necessity of working altogether, as if, in some way
or other, it substituted a kind of lofty mysticism in
the place of that plain obedience which is laid down
for us by the ten commandments — sweeping away
from its new dispensation the moralities and obser-

vances of the old one, and leaving nothing in their
place but a kind of cabalistic orthodoxy known only
to the initiated few, and with the formal profession
of which they look mightily safe and mightily sa-
tisfied.

Now we cannot become acquainted with Chris-
tianity without perceiving, that after the transition
has been made from the old economy to the new,
there is a service. This transition is signified by
images expressive of the total change that is made
in our relations and circumstances, when we pass
from Nature to the Gospel — as the dissolution of a
first marriage, and the entrance upon a second — a
dying and a coming alive again — a release from one
master, even the law, who formerly had the dominion
over us, and an engagement with another master,
even God, under whom we are to bring forth the
fruit that is lovely and acceptable in his sight — all
marking the very wide dissimilarity that there is
between the two states, and that when we have
crossed the line of separation between them, we have
indeed got into another region, and breathe another
atmosphere altogether from what we did formerly —
and yet there continues to subsist a service, per-
formed, no doubt, in a different spirit and in a dif-
ferent manner from what it was before, but still a
service. And indeed it is quite manifest, from the
apostolical writings, that the life of a Christian is
expected to be all in a glow with labour and exer-
tion, and manifold activity — not spent in the indo-
lence of mystic contemplation, but abounding in work,
and work too persevered in with immovable steadfast-
ness, and emanating from a zeal that ever actuates

XIU

and ever urges on to the performance of it. This
is the habit of a disciple upon earth, and it would
appear to be his habit even after he is transported
into heaven : " There thy servants serve thee."
So that whether we look to those years which are
preparatory to our entering upon the inheritance of
glory, or to the eternity in which the inheritance
itself is enjoyed, still we find that under the economy
of grace there is a busy, strenuous, and ever-doing
service. It is not in fact by exemption from service,
but by the new spirit and principle wherewith the
service is actuated, that the economy of grace stands
distinguished from the economy of the law. We
are dehvered from the law, not that we should be
delivered from the service of obedience, but that we
should serve in newness of spirit, and not in the old-
ness of the letter.

The j^r5^ remark that we offer, in the way of illus-
trating this distinction between the new and the old
economy, is, that there is indeed a very different
spirit between two men, one of whom works, and
that most incessantly, from the love that he bears to
the wages, and the other of whom works, and that
just as incessantly, from the unconquerable taste and
affection which he has for the work itself. It is
conceivable that the servant of some lordly proprietor,
is remunerated according to the quantity of game
which he fetches from the woods and the wastes of
that ample domain over which he expatiates — and
that, under the dominion of a thirst for lucre, from
morning to night he gives himself up to the occupa-
tion of a hunter. But it is conceivable of another,
that the romance, and adventure, and spirit-stirring

XIV

hazard and variety of such a life, are enough to fasten
him, and that most intently, throughout all the hours
of the day, on the very same enterprise : and thus,
with a perfect likeness in the outward habit, may
there be in the habit and desire of the heart a total
and entire dissimilarity. The service is the same,
but the spirit of the service is widely dissimilar.
And this may just hold as true of the commandments
of a heavenly, as of an earthly master. The chil-
dren of Israel looked to the decalogue that was graven
upon tablets of stone, and they knew that on their
observation of it depended their possession of the
land of Canaan, the prosperity of their seasons, and
the peace of their habitations from the inroad of
desolating enemies. The love they bore to their
inheritance, is love quite distinguishable from the
love they bore to that task which formed the tenor
upon which they held it — and it may just be as dis-
tinguishable in him who seeks to purchase, by his
obedience, the heavenly 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 pa-
laces, or wlio, as it stands revealed in perspective
before him, on the other side of death, figures it at
large as a place of general and boundless enjoyment,
where pleasure ever circulates in tides of ecstacy,
and at least there is a secure and everlasting escape
from the horrors of the place of condemnation. A
love for the work, and a love for the wages, are here
two different affections altoo-ether; and to reduce
them to one, you must present heaven in its true
character, as a place of constant and unwearied obe-

dience. The Israelite toiling in drudgery at the
work of his ordinances, and that for the purpose of
retaining his pleasant home on this side of death —
or the formal Christian walking the routine of his
ordinances, and that for the purpose of reaching a
pleasant home on the other side of death — either of
them breathes a totally different spirit from the man
who finds the work of obedience itself to be indeed a
way of pleasantness and a path of delight to him —
who, without the bidding of his master at all, would,
at the bidding of his own heart, just move his hand
as his master would have him to do — who is in his
element wlien engaged in the work of the command-
ments, and to whose renovated taste and faculties of
moral sensation, the atmosphere of righteousness is
in itself the atmosphere of peace and joy.

The services of two men may thus externally be
the same, and yet, the spirit that animates the one
and the other may just be as different, as sordidness
and sacredness are wide of one another. And a
difference of spirit is every thing to Him with whom
we have to do. He sits at the head of a moral em-
pire; and affection, and motive, and design, are mainly
the things of which he takes cognizance ; and dis-
cerner of hearts as he is, it is the desire of the heart
upon which he fastens his chief attention ; and in his
judgment it is indeed a question most decisive of
character, whether this actuating desire be love to
the work of righteousness, or only love to wages
distinct from the work. To serve in the first of
these ways, is to serve in the newness of the spirit.
To serve in the second of them, is to serve in the
oldness of the letter ; and the substitution of the one

XVI

for the other, is that great achievement which the
gospel personally and substantially makes on every
man who truly embraces it. It forms as essential a
part of that covenant which God makes with the
believer as does the forgiveness of sin. " This is the
covenant, that I will put my law in his heart." When
it only stood graven upon a table of stone, obedience
was an affair of labour. But when the law is graven
on the fleshly tablet of the heart, obedience is an
aflPair of love. It is every thing to God whether his
service be felt by us as the drudgery of a task, or
as the delight of a congenial employment — whether
we painfully toil while it is doing, and are glad when
it is over — or are pleasantly carried along, through
all the steps of it, as of a work that we rejoice in —
whether it be our hope, that after the keeping of the
commandments there will be a great reward, or it be
our happy and present sensation, that in the keep-
ing of the commandments there is a great reward.
It is this which distinguishes the service of our hea-
venly from that of our earthly master. With the
latter, after the work cometh the payment, and the
doing of the one is a distinct and separate thing from
the enjoyment of the other. With the former, after
the work done now, cometh more work; after the
business of using aright a few talents, cometh the
business of ruling and of managing aright many
things; after the praises and the services of the
church below, come the higher services, and more
ecstatic praises, of the sanctuary above; after the
uprightness and the piety of our present lives, com-
eth the busy obedience of that everlasting land, which
is called the land of uprightness : and how totally

XVll

difFerent then must the newness of the spirit be from
the oldness of the letter ; when, as with the one, the
work is gone through from the mere impulse of a
subsequent reward,, which selfishness may seize upon
and appropriate to its own indulgence, so with the
other, the work is gone through from the impulse of
its own native charm on the heart and taste of the
delighted labourer, who is happy in the service of
God here, and whose brightest anticipation is, that
he shall be translated into the capacity of serving him
more constantly and perfectly hereafter !

But, secondly, to do the work, because of the love
that we bear to the wage which our master gives us,
is doing service in a spirit altogether difFerent from
that of doing the work because of the love that we
bear to the master himself. The set and tendency
of the heart are altogether distinct in the one case
from what they are in the other. In the first way
of it, the heart is set altogether upon its own grati-
fication, and is under the entire dominion of selfish-
ness. In the second way of it, it is set upon the
gratification of another. The two are as distinct, as
is the spirit of him who labours with the reluctancy
of a slave, from the spirit of him who labours with the
devotedness of a generous and disinterested friend.
Now this is a change in the style and spirit of our
obedience, which it is the object of Christianity to
accomplish. To serve God in the oldness of the
letter, is to eke out by tale and by measure a certain
quantity of work which we offer as an incense to his
selfishness — and in return for which he deals forth
upon us a certain amount of wages as a regale to our
selfishness back again — with as little of heart all the

XVlll

while in such an exchange, as there is in the traffick-
ing of mutual interest and mutual jealousy which
take place at a market. There is no love between
the parties — no generous delight in ministering the
one to the satisfaction of the other — no pleasure in
pleasing — no play of a reciprocal affection — no hap-
piness felt from the single circumstance that happi-
ness has been bestowed. If this be the character of
our service under the law, there is surely room for a
mighty amendment, or rather for a total revolution,
of its spirit and principle under the gospel. Even
had the law been rigidly kept on the side of man,
and its stipulations been rigidly fulfilled on the part
of God, there would still have been a coldness, and
a distance, and a tone of demand, on the one side,
and a certain fearfulness of diffidence and distrust on
the other, under such an economy. But the fact is,
that the law has not been kept ; and the conscious-
ness of this perpetually overhung the wretched as-
pirant after a righteousness which he never could
fulfil; and he felt himself haunted at every footstep
of his exertions by the fear of a reckoning; still
floundering however, while failing at every turn, and
burdened in spirit by a heavy and enfeebling sense
of despair. And that Being can never be regarded
with joy, who is regarded with jealousy. It is im-
possible that terror and love can both exist in the
same bosom towards the same God. It is not in
sentient nature to feel affection towards one of whom
we are afraid — and so long as the controversy of
tasks undone, and accounts unpaid, remained unset-
tled, there was no getting at affection towards God.
In these circumstances, the history of man might be

XIX

covered all over with deeds of religiousness, but the
heart of man is bound as to its desires and likings,
with a spell that is utterly indissoluble. It is frozen
out of all love, by the chilling influences of distrust^
and terror, and guilty consciousness. He would
fain propitiate God for the sake of his own security,
but he is too much engrossed with himself to care
about pleasing God for the mere sake of pleasing
him. Obedience on such a principle as this, ap-
pears to lie at an immeasurable distance from him ;
and if he does persevere in a sort of religious drudg-
ery, done in bondage, and done in slavish appre-
hension, it is the obedience of one who serves in the
oldness of the letter, but not in the. newness of the
spirit.

Now to effect a transformation in the spirit of
our services was one great design of the gospel of
Jesus Christ — not to abolish service, we should re-
mark, but to animate it with a new principle — not to
set aside work, but to strike out a pure and copious
fountain in the heart, from which it might emanate —
to strike off those fetters by which the moral and sen-
tient nature of man was linked, as to all affection for
the Godhead, in a kind of dull and heavy imprison-
ment— and bid those feelings which had long been
pent and stifled in imprisonment there, go freely
forth, both with trust and with tenderness, to the
Father from whom we had been so sadly alienated.
For this purpose a Mediator was appointed, and the
account now taken up and discharged by him, is no
longer against us — and for our sins, we are told, if
we would only give credit to the saying, we shall no
more be reckoned with — and the Deity reveals him-

self in a new aspect of invitation to his creatures,
and just that he may awaken the new affections of
confidence and love in their before fearful and sus-
picious bosoms. We cannot love God in the face
of a debt uncancelled and of a sentence unrecalled,
and of a threatening that is still in force against us,
and of mighty and majestic attributes all leagued for
their own vindication to the object of destroying us.
But we can love God when we are told, and we be-
lieve what is told of the ransom that is paid, and of
the sentence and the threatening being all already
spent on the agonies of another's endurance, and of
his attributes aroused to vengeance because of sin,
now pacified because of a sacrifice — so that mercy is
free to send forth her beseeching calls, and, emanci-
pated from the claims of truth and justice, can now
abundantly rejoice over all the works and perfections
of the Godhead. The cross of Jesus Christ is not
merely the place of breaking forth into peace and re-
conciliation, but it is also the place of breaking forth
into the love and new obedience of a regenerated na-
ture. He who hath blotted out the handwriting of
ordinances that was against us, which was contrary
to us, and took it out of the way, nailing it to his
cross — it is he who hath slain in our hearts their
enmity against God — and now that we can love God
because he first loved us, and sent his Son into the
world to be the propitiation for our sins — now, and
now only, can we serve him in the newness of the
spirit, and not in the oldness of the letter.

It should be our aim then to keep our hearts in
the love of God — and this can only be done by keep-
ing in memory the love that he hath borne unto us.

XXI

With this afFection all alive in our bosoms, and seek-
ing how most to please and to gratify the Being
whom it regards — let us never forget that this is his
will, even our sanctification : that like as he rejoiced
at the birth of nature, when, on the work being ac-
complished, he looked upon every thing that he had
made, and saw in the beauty, and luxuriance, and
variety, which had just emerged from his hands, that
all was very good — in like manner, and much more,
does he rejoice in that new creation, by which moral
loveliness, and harmony, and order, are made to
emerge out of the chaos of our present degeneracy.
The righteous Lord loveth righteousness, and the
spectacle of our worth and excellence is to him a
pleasing spectacle — and what he wants is, to form
and to multiply, by the regenerative power of his
Spirit, the specimens of a beauty far higher in kind
than all that can be exhibited on the face of visible
nature : and our truth, and our charity, and our
deep repentance for sin, and our ceaseless aspirations
after loftier degrees of purity and godliness — these
imprint so many additional features of gracefulness
on that spiritual creation over which the holiness of
his character most inclines him to rejoice ; and we
knowing that this is the mind of the Deity, and lov-
ing to gratify the Being whom we love, are furnished
with a principle of obedience, more generous, and far
more productive of the fruits of righteousness, than
the legal principle, which only seeks to be square
with the Lawgiver, and safe from the thunders of his
violated authority. There is no limitation to such
an obedience. The ever-urging principle of love to
God is sure at all times to stimulate and to extend

XXll

it : and what with a sense of delight to the work
itself, and with the sense that God whom we love
delights in the work also and rejoices over it, is there
a newness of spirit given to obedience under the eco-
nomy of the gospel, altogether diverse from the old-
ness of the letter, which obtained under the economy
of nature and of the law.

But, thirdly^ there is nothing perhaps that will
better illustrate the distinction between service ren-
dered in the newness of the spirit, and service ren-
dered in the oldness of the letter, than one simple
reflection upon what that is which is the great ob-
ject of the dispensation we sit under — to be made
like unto God, like unto him in righteousness, and
like unto him in true holiness. Now just think
what the righteousness of God is like. Is it right-
eousness in submission to the authority of a law?
Is it righteousness painfully and laboriously wrought
out, with a view to reward ? Is it righteousness in
pursuit of any one pleasure or gratification that is
at all distinct from the pleasure which the Divinity
has in the very righteousness itself? Does not he
desire righteousness simply because he loves it ? Is
not he holy, just because holiness is the native and
kindred element of his Being ? Do not all the
worth and all the moral excellence of the Godhead,
come direct from the original tendencies of his own
moral nature ? And would either the dread of pun-
ishment or the hope of remuneration be necessary to
attach him more than he already is, by the sponta-
neous and unbidden propensities of his own character,
to that virtue which has been his glory from ever-
lasting, and to that ethereal purity in which he most

XXlll

delights to expatiate ? It is not at the beck of a
governor — it is not with a view to prepare himself
for an appearance at some bar of jurisprudence — it
is nothing else in fact but the preference he bears
for what is right, and the hatred he holds for what
is wrong — it is this, and this alone, which determines
to absolute and unerring rectitude all the purposes
and all the proceedings of the Deity. And to be
like unto him, that which is a task when done under
the oldness of the letter, must be done in newness of
spirit, and then will it be the very transport of our
nature to be engaged in the doing of it. What is
now felt, we fear, by many as a bondage, would, were
we formed anew in the image of him who created us,
become a blessedness. The burden of our existence
would turn into its beatitude — and we, exempted from
all those feelings of drudgery and dislike which ever
accompany a mere literal obedience, would prosecute
holiness with a sort of constitutional delight, and so
evince that God was assimilating us to himself, that he
was dwelling in us, and that he was walking in us.

And the Christian disciple who is thus aspiring
after that obedience, which, while it fulfils the de-
mands of the law in the letter, is also rendered in
newness of spirit, will find in the following Treatise,
" Scudder's Christian's daily walk in holy
SECURITY and PEACE," a Valuable companion and
counsellor to guide him in every condition of life, and
under all the vicissitudes to which life is subject — to
instruct him how to prosecute his daily walk, so as to
secure his peace, and to possess his soul in patience
in his journey through life, and to render the circum-
stances of his lot, whether prosperous or adverse,

XXIV

subservient to the still higher purpose of promoting
his holiness and his growth in the divine life, to fit
him for the heavenly rest which awaits him at the
close of his earthly pilgrimage. In this Treatise,
the Christian disciple will learn to combine a service
the most rigid in the letter, with those principles of
the renewed heart which render it at the same time
a delightful and an acceptable service. He will learn
how to walk with God, while engaged in the service
of man. It is the production of a man who had
reached to great attainments in the spiritual life, and
whose wise and experimental counsels are well fitted
to guide him amidst the doubts and difficulties which
may beset his path in the Christian warfare. It has
received the approving testimony of two of the most
eminent Divines of a former age, Dr. Owen and
Richard Baxter, and we know of no work which
better merits the high commendation which these
competent judges have bestowed on it.

But without expatiating on the excellencies of a
work, the value of which can only be estimated by
those who have devoted themselves to a serious
perusal of its pages, we shall conclude with two in-
ferences from the prefatory observations with which
we have introduced this Treatise to the notice of
our readers. The first is, that virtue, so far from
being superseded by the gospel, is exalted thereby
into a far nobler, and purer, and more disinterested
attribute of the character than before. It becomes
virtue, refined from that taint of sordidness which
formerly adhered to it ; prosecuted not from an im-
pulse of selfishness, but from an impulse of gene-
rosity— followed after for its own sake, and because

XXV

of the loveliness of its native and essential charms,
instead of being followed after for the sake of that
lucre wherewith it may be conceived to bribe and to
enrich its votaries. Legal virtue is rendered in the
spirit of a mercenary, who attaches himself to the
work of obedience for hire. Evangelical virtue is
rendered in the spirit of an amateur, who, in attach-
ing himself to the work of obedience, finds that
he is already in the midst of those very delights,
than which he cares for none other in time, and
will care for none other through eternity. The man
who slaves at the employment to escape the penalty
or to secure the pay, is diametrically the reverse
of that man who is still more intensely devoted to
the employment than the other, but because he has
devoted to it the taste and the affections of his re-
novated nature. There is a well of water struck
out in his heart, which springeth up unto spiritual
life here, and unto everlasting Hfe hereafter. There
is an angelic spirit which has descended upon him
from above ; and which likens him to those beings
of celestial nature, who serve God, not from the
authority of any law that is without, but from the
impulse of a love that is within; whose whole heart
is in the work of obedience, and whose happiness is
without alloy, just because their holiness is without
a failing and without a flaw. The gospel does not
expunge virtue; it only elevates its character, and
raises the virtue of earth on the same platform with
the virtue of heaven. It causes it to be its own
reward; and prefers the disciples of Jesus Christ from
the condition of hirelings who serve in the spirit ot"
bondage, to the condition of heirs who serve their

B 31

XXVI

reconciled Father in the spirit of adoption ; who love
what he loves, and, with a spirit kindred to his own,
hreathe in the atmosphere which best suits them,
when they breathe in the atmosphere of holiness.

Our second inference is, that while the life of a
Christian is a life of progressive virtue, and of vir-
tue, too, purified from the jealousies and the sor-
didness of the legal spirit, still to be set on such
a career, we see how indispensable it is that we
enter by Christ, as by the alone gate of admission
through which we can reach the way of such a
sanctification. How else can we get rid of the
oldness of the letter, we would ask ? How be de-
livered from the fears and disquietudes of legality ?
How were it possible to regard God in any other
light than one whose very sacredness made him the
enemy of sinners, and so made him hateful to them ?
We are bound over to distrust, and alienation, and
impracticable distance from God, till the tidings of
the gospel set us free. There is a leaden and op-
pressive weight upon our spirits, under which there
can be no play of free, or grateful, or generous
emotion towards the Father of them, till we hear
with effect of the peace-speaking blood, and of the
charm and the power of the great propitiation.
Faith in Christ is not merely the starting-post of
our reconciliation with God ; it is also the starting-
post of that new obedience which, unchilled by jea-
lousy, and untainted by dread or by selfishness, is
the alone obedience that is at all acceptable. The
heart cannot go freely out to God, while beset with
terror, while combined with the thoughts of a yet
unsettled controversy, while in full view of its own

xxvu

sinfulness, and still in the dark about the way in
which a Being of unspotted purity and inflexible
justice, can find out a right channel of conveyance
for the dispensation of his mercy — how he can be
just, while the justifier of the ungodly. It is the
cross of Christ that resolves all these painful ambi-
guities. It is this which dissipates all these appre-
hensions. It is this which maintains, in sanctity
unviolated, the whole aspect and character of the
Godhead; while there beameth forth from it the
kindest expression of welcome even on the chief of
sinners. Let that expression be but seen and un-
derstood, and then will that be to us a matter of ex-
perience which we have tried, and tried so feebly, to
set forth as a matter of demonstration. Our bonds
will be loosed. A thing of hopeless drudgery, will
be turned into a thing of heart-felt delight. The
breath of a new spirit will animate our doings ; and
we will personally, and by actual feeling, ascertain
the difference that there is between the service of a
Lawgiver pursuing us with exactions that we cannot
reach, and the service of a Friend, who has already
charmed us both into confidence and gratitude, and
is cheering us on, through the manifold infirmities
of our nature, to the resemblance of himself in all
that is kind, and upright, and heavenly, and holy.
It is only, we repeat it, through the knowledge of
Christ and of him crucified, that we can effect this
transition from the one style of obedience to the other
style of obedience. It is only thus that we become
dead unto the law, and alive unto God. It is only
thus that we can serve him with all the energies of
an emancipated heart, now set at large from that de-

XXVIU

Kspondency and deadness which formerly congealed it.
" I will run the way of thy commandments," says
the Psalmist, '' when thou hast enlarged my heart."
Make room in it for the doctrine of the cross, and
this will enlarge it. And, therefore, to sinners do we
declare, that Christ is set forth as a propitiation, and
all who believe in him shall have the benefit ; and to
believers do we declare, that God hath called them
not to uncleanness, but to holiness; that, naming
the name of Christ, their distinct business is to de-
part from all iniquity, and to do the commandments,
not because they can purchase admission to heaven by
the doing of them, but because heaven is purchased
for them already : and to be educated for heaven,
they must learn to do what is right — not that they
can earn a title upon God, but because God has
been graciously pleased to confer this title upon them ;
and now it is their part to do what is "well-pleasing in
his sight — walking worthy of the Lord unto all pleas-
ing— being fruitful in every good work — and giving
thanks unto the Father, who hath made them meet
to be partakers of the inheritance of the saints in
hght."

T. C.

St, Andrews, May^ 1826.

CONTENTS.

CHAPTER I.

OF WALKING WITH GOD.

Page

Introduction, 49

I. Walking with God described, .... 50

II. Reasons for this holy Practice, 58

III. The Universal Obligations to it, . . . , 56

CHAPTER n.

OF BEGINNING THE DAY WITH GOD.

I. How to Awake with God, by pious Meditation and

Thanksgiving, 58

II. By renewed Faith and Repentance, Self-examination and

Prayer, 62

III. Directions concerning Prayer, &c 66

IV. Signs of Worldly-mindedness in holy Duties, and Re-
medies against it, 70

CHAPTER m.

DIRECTIONS FOR WALKING WITH GOD IN THE PRO-
GRESS OF THE DAY.

I. General Directions, 75

II. Special Duties of Superiors and Inferiors, , ' . 77

III. Of Bodily Refreshment and Recreations, . . ,80

1. Rules concerning eating and drinking, . , ib.

2. Rules concerning recreations, . . , .81

XXX CONTENTS.

CHAPTER IV.

OF RELIGIOUS FASTING.

Page

I. The Nature of, and Reasons for, Religious Fasts, . 83

II. Special Directions concerning them, . . , .89
Helps to Self-examination, ..... 92

1. From God's holy law, ib.

2. From the gospel of Christ, 108

3. Of humiliation and self-judging for sin, , . .110

4. Directions for obtaining pardon of sin, and power over it, 117

III. The Benefits of Religious Fasting, &c. . . . 123

CHAPTER V.

OF THE lord's DAY, OR CHRISTIAN SABBATH.

I. The Divine Institution of the Lord's Day, <. . 126

II. "Directions for the Religious Observance of it, . . 127

The Nature and Design of Baptism and the Lord's Supper, 129

Directions relating thereunto, . . . . , ib.

III. Motives to keep holy the Lord's Day, . . . 135

CHAPTER VI.

DIRECTIONS HOW TO END THE DAY WITH GOD.

Directions, . 136

Rules concerning Sleep, ...... 26.

CHAPTER VII.

OF WALKING WITH GOD ALONE.

I. Rules concerning Solitude, 139

II. Of Reading the Word of God, and other good Books, 140

III. Of Meditation, 146

1. Directions concerning it, . . . . . . ib.

2. The necessity and use of it, .... 153

CONTENTS. XXXI

CHAPTER VIII.

OF KEEPING COMPANY.

Page
I. Rules concerning Company in general, . . . 154
IT. Cautions and directions as to Evil Company, . . 161
III. Directions with respect to Good Company, or Chris-
tian Fellowship, 164<

CHAPTER IX.

THE christian's DUTY IN PROSPERITY.

I. Rules for our religious Conduct in Prosperity, . .170

1. In shunning those sins to which we are most prone in
prosperity, ........ j6.

2. In attending to those duties which prosperity espe-
cially calleth for, ....... t6.

II. Professed Praise and Thanksgiving to God, . . 171
1. and 2. How and for what, praise and thanksgiving is to

be oifered, ib.

3. The evil of unthankfulness, .... 174

4. Motives to the duty of thankfulness, . . . 175

5. Impediments to thankfulness, .... 176

6. Helps to thankfulness, ...... 177

7. Signs to know when God giveth good things in love, 181

III. Real Proofs of Gratitude by using it to his Glory, . 182

CHAPTER X.

DIRECTIONS FOR WALKING WITH GOD IN ADVERSITY.

I. Rules concerning light Crosses, .... 185

II. Directions how to bear all Afflictions well, . . 186

1. Remedies against sinful anger, .... ib,

2. The cure of worldly grief, ... . 190

III. The Nature of Christian Patience, ... ib.

IV. Motives to it, 191

V. Means to gain Christian Patience, . . . 193

VI. Of bearing Afflictions thankfully and fruitfully, . . 204

XXxii CONTENTS.

CHAPTER XI.

OF UPRIGHTNESS.

Page

I. The Necessity of Uprightness in Religion, . . 206

II. The Description of it, 208

III. Rules by which to judge of our Uprightness, . 213

IV. Particular Marks of Uprightness and Hypocrisy, . 2M

V. Dissuasives from Hypocrisy, and Motives to Uprightness, 228

VI. Means to subdue Hypocrisy and promote Uprightness, 234>

CHAPTER Xn.

OF LAWFUL CARE, AND FREEDOM FROM ANXIOUS CARE.

I. The Description of Lawful Care, .... 241

II. Signs of Immoderate Care, 24!4<

III. The Duty of quiet Trust in God, ... 245

IV. Reasons against anxious Care, and for cheerful Trust in
God, 247

V. Means to attain quieting Confidence in God, . . 232

CHAPTER Xni.

OF THE PEACE OF GOD.

I. The Nature and Excellency of it, . . . . 254

II. Further Excellencies and Advantages of the Peace of

God, 263

CHAPTER XIV.

OF THE IMPEDIMENTS OF PEACE.

I. False Hopes and false Fears described, . . . 266

II. The Causes of Presumption or false Peace, . . 268

III. Several Grounds offalse Peace discovered and removed, 269

CONTENTS. XXXlll

CHAPTER XV.

CONCERNING FALSE FEARS.

Page

I. Of needful holy Fear, 288

II. The Springs and Cure of Causeless Fears, . . 289

1. Of those which arise from natural distempers, . 290

2. From the greatness of sin, 294<

III. Of Fears concerning not being Elected, . . , 303

IV. Of Fears concerning the Sin against the Holy Ghost, 306

V. Of Fears arising from an accusing Conscience, . 310

VI. Of Fears from late Repentance, . . . . ~ 314i

VII. Fears of misusing the Means of Grace, . . 318

VIII. Of Fears arising from Doubts of God's Love, . 320

1. Because of affliction, 321

2. From want of affliction, 322

3. From inward horrors and distresses, . . , 324(
4i. From the greatness of afflictions 327

5. Because prayers are not answered, . , . 331

6. From the want and weakness of faith, . . , 334*

IX. Reasons why Christians think they have no faith, con-
sidered, . . 335

1. In what true faith consists, 338

2. The difference between faith and assurance, . 339

3. The nature and properties of saving faith, . . 34.4<

4. True faith discerned by its effects, . . . 352

X. Fears concerning the Truth of Sanctification, . . 355

1. Because not deeply humbled if,,

2. From the intrusion of evil and blasphemous thoughts, 361

3. From the prevalence of some gross sin, . . . 370

4. From want of affectionate sorrow for sin, . . 372

5. From defects in spiritual duties, .... 374,

6. From deadness of affection after duties, . . 376

7. From the greater improvement of others in piety and
holiness, 377

8. From remaining hardness of heart, . . , 379

XI. Of Fears of Apostacy, 381

1. Who may apostatize, ib.

2. Who shall persevere, 382

XXXIV CONTENTS.

Page

3. How far Christians may decline in grace, . . 383

4. The difference between the falls of the sincere and the
insincere, ........ 388

5 Why the faithful shall not finally apostatize, . 390

XII. Sundry Doubts removed, in particular, about falling
from Grace, ........ 394

1. Fears of being hypocrites only, .... 395

2. Because of the decay of grace and comfort, . . 396

3. Because of the apostacy of others, . . . 399

4. From not being able to endure persecution, . . 400

5. From the deceitfulness of the heart, . . . 402

6. From sensible weakness and despondencies, . . ib.

7. From not performing the condition of the promises, 403

8. From the want of such grace as God hath promised to

his people, ........ 408

9. From the power and number of temptations, . .411

XIII. The Christian's ground of hope against all fears, . 412

CHAPTER XVI.

MEANS TO ATTAIN THE PEACE OF GOD.

I. Errors in misjudging of a Person's State, removed, . 415

II. Rules for a right Judgment of ourselves, . . . 416

III. Directions for the troubled Conscience in application

to Ministers and others, ..... 420

IV. Means to get and preserve true Peace, . . . 424

DR. OWEN TO THE READER.

It is now about thirty years since I first perused the
ensuing Treatise. And although until this present
occasion I never read it since, yet the impressions it
left upon me in the days of my youth, have, to say no
more, continued a grateful remembrance of it upon
my mind. Being, therefore, desired to give some
testimony unto its worth and usefulness, I esteem
myself obliged so to do, by the benefit I myself for-
merly received by it. But, considering the great
distance of time since I read it, and hoping perhaps
that there might be, since that time, some little im-
provements of judgment about spiritual things in my
own mind, I durst not express my thoughts concern-
ing it, until I had given it another perusal; which I
have now done. I shall only acquaint the Reader,
that I am so far from subducting my account, or
making an abatement in my esteem thereof, that my
respect unto it, and valuation of it, is greatly in-
creased : wherein, also, I do rejoice, for reasons not
here to be mentioned. For although, perhaps, some
few things might be expressed in diflPerent words or
order, yet there is generally that soundness and gra-
vity in the whole doctrine of the book, that weight

and wisdom in the directions given in it for practice,
that judgment in the resolution of doubts and objec-
tions, that breathing of a spirit of hoUness, zeal, hu-
miHty, and the fear of the Lord, in the whole — that
I judge and am satisfied therein, that it will be found
of singular use to all such as in sincerity desire a
compliance with his design ; namely, such a walking
with God here, that he may come to the enjoyment
of him hereafter. I know, that, in the days wherein
we live, there are other notions esteemed higher or
more raised, and those otherwise expressed with more
elegancy of words, and pressed with more appearing
strenuous ratiocinations than those contained in this
book ; with which the generality of professors seem
to be more taken and satisfied. But for my part, I
must say, that 1 do find in this, and some other prac-
tical discourses of the worthy ministers of the past
age, that authority and powerful evidence of truth,
arising from a plain transferring of the sacred sense
of the Scripture in words and expressions suited to
the experience of gracious, honest, and humble souls,
that the most accurate and adorned discourses of this
age do not attain or rise up to. Such, I say, is this
discourse; the wisdom and ability of whose Author
discover themselves from first to last, not in express-
ing his mind " with enticing words of man's wisdom,"
but in evident deduction of all his useful directions
from express testimonies of Scripture, in such a way
as to give light unto them, without intercepting the
influence of their authority on the minds and con-
sciences of the readers. I shall therefore say no
more, but that, if those into whose hands this book
shall come, be not either openly or secretly enemies

to the whole design of it, as being " alienated from
the life of God through the ignorance that is in them,"
or be not possessed with prejudices against the sim-
plicity of the gospel, and that strictness of obedience
it requireth, they will find that guidance, direction,
and spiritual advantage, by which their faith, love,
and obedience, may be increased and improved; which
will issue in the praise of God's grace, that ought to
be the end of all our writing and reading in this
world.

JOHN OWEN.

Feb, 24M, 1673-4.

MR. BAXTER TO THE READER.

Reader,
I TAKE it for some dishonour of our age, that such
a book as this should need any man's recommenda-
tion to procure its entertainment, having been so
long known and so greatly approved by the most ju-
dicious and religious ministers and people, as it hath
been; even to be to practical Christians, the one
instead of many, for the ordering of their daily course
of life, and securing their salvation and well-grounded
peace. And though I know that there are some few
words, especially about perseverance, of which all good
Christians are not fully of one mind, (and I never
undertake to justify every word, in my own books,
or any others, while we all confess that we are not
absolutely infallible,) yet I must say, without dispa-
ragement to any man's labours, that I remember not
any book which is written to be the daily companion
of Christians, to guide them in the practice of a holy
life, which I prefer before this : I am sure, none of
my own. For so sound is the doctrine of this book,
and so prudent and spiritual, apt and savoury, the
directions, and all so fully suited to our ordinary cases
and conditions, that I heartily wish no family might

be without it ; and many a volume, good and useful,
are now in religious people's hands, which I had
rather were all unknown than this. And I think it
of more service to the souls of men, to call men to
the notice and use of such a treasure, and to bring
such old and excellent writings out of oblivion and
the dust, than to encourage very many who over-
value their own, and to promote the multiplication
of things common and undigested, to the burying of
more excellent treatises in the heap.

Reader, If thou wilt make this book, after the
sacred Scripture, thy daily counsellor, and monitor,
and comforter, I am assured the experience of thy
own great advantage, and increase of wisdom, holi-
ness, and peace, will commend it to thee more eflPec-
tually than my words can do.

Read, love, and practise that which is here taught
thee, and doubt not of thy everlasting happiness.

RICHARD BAXTER.

Jan. I6th, 1673-4.

TO THE READER.

The searching out of man's true happiness, hath
exercised the wits and pens of many philosophers
and divines, with a different success.

1. Some, by a mistake of the end, have erred about
the means. All their enterprises have ended in
vanity and vexation ; whilst they have caught at the
shadow of fruit in a hedge of thorns, and have ne-
glected the tree itself, whence the fruit might have
been gathered with more certainty and less trouble.
Man's natural corruption has so darkened his under-
standing, that in vain have the wisest men sought
the happiness, which, without the help of God's word
and Spirit, they could never find. And his spiritual
appetite and taste is so distempered, that he can
judge of the chief good no better than a sick man
can do of the best of meats.

2. Others, " having the eyes of their understand-
ing enlightened, and their senses exercised to discern
both good and evil," have concluded, that man's true
happiness consists in the soul's enjoyment of God by
a holy conformity, and sweet communion with him,
through Christ Jesus. For what else is true happi-
ness than the enjoyment of the chief good ? And

that God is the chief good, appears in this, that all
the properties which exalt goodness to the highest
perfection, are in God only. For he is the most
pure, perfect, universal, primary, unchangeable, com-
municative, desirable, and delightful good ; the effi-
cient pattern and utmost end of all good ; without
whom there is neither natural, moral, nor spiritual
good in any creature. Our conformity to him, the
apostle Peter expresseth, when he saith, that the
saints are made " partakers of the divine nature;'*
that is, " they are renewed in the spirit of their mind,
and have put on the new man, which after God is
created in righteousness and true holiness." So
that they have, 1. A new light in their understand-
ing, that they know God, not only as Creator, but
as Redeemer also, of the world; and whilst they
" behold, as in a mirror, the glory of the Lord, with
open face, they are changed into the same image,
from glory to glory, as by the Spirit of the Lord."
This knowledge is begun in this life, in the know-
ledge of faith, and shall be perfected in the life to
come, in the knowledge of sense. This is " in a
glass;" that shall be " face to face." 2. They have
a new life in their will and affections ; that is, they
have dispositions and inclinations in their hearts,
conformable to the directions of God's holy word.
This the apostle Paul intended, when he said to the
Romans, that they had " obeyed, from the heart,
the form of doctrine," whereunto they were deliv-
ered; that is, the word is as a mould, whereinto being
cast, they are fashioned according to it. Hence it
is, that the saints are said to be " sealed with the
Holy Spirit," because as the seal leaves its print

upon the wax, so the Spirit makes holy impressions
in the soul : this is called the writing of the law in
our hearts; in allusion whereunto the apostle com-
pares the hearts of believers to tables; and their
affections or conversation to an epistle, which is said
to be read and understood of all men, when they
walk as examples of the rule.

3. Hence it is, that godliness hath a self-sufficiency
joined with it. Because the Christian is now in com-
munion with God, whose face, when a man beholds
in righteousness, he shall be satisfied with his image.
Psalm xvii. 15. Hence comes that peace of con-
science, joy unspeakable and glorious, and that holy
triumph and exultation of spirit, which you may ob-
serve in the apostle Paul and others.

Having briefly showed what this conformity and
communion with God is, I will add one or two more
words to make it manifest, that only those are truly
happy who are in this estate. For,

1. Man's utmost end is, that it may be perfectly
well with him, which he can never attain to without
communion with God, who is the Father of spirits,
and the best of goods. Other things are desired as
subordinate to this. The body is for the soul, as the
matter for its form, or the instrument for its agent.
Human wisdom and moral virtues are desired, not for
themselves, but for the fruit that is expected by them,
as glory, pleasure, and riches. Worldly and bodily
pleasures, excessively desired, are as drink in a fever
or dropsy; better it is to be without the malady than
to enjoy that remedy. Riches are desired not for
themselves, but for the conveniences of life. Life is
not so much desired for itself as for the enjoyment

of happiness, which, when a man hath sought in the
labyrinth of earthly vanities, after much vexation
and disquietude of spirit, he must conclude, that it
is only in that truest and chief good, which is the
fountain whence true delight first floweth, and the
object wherein finally it resteth.

2. That is man's happiness, in the possession and
enjoyment whereof his heart resteth best satisfied.
So far a man is from true happiness, as he is from
full contentment in that which he enjoys. The bee
would not sit upon so many flowers, if she could
gather honey enough from any one ; neither would
Solomon have tried so many conclusions, if the en-
joyment of any creature could have made him happy.
Would you know the cause why so many, like
Ixion, make love to shadows, and leave the substance ;
or, that I may speak in a better phrase, " forsake
the fountain of living water, and dig to themselves
broken cisterns, that will hold no water ?" Briefly, it
is because man, who in his pride would have seen as
much as God, is now become so blind that he seeth
not himself. For if men knew either the disposi-
tion of their souls by creation, or the indisposition
of their souls by corruption, they would easily escape
this delusion.

1. The soul is a spiritual substance, whose original
is from God, and therefore its rest must be in God;
as the rivers run into the sea, and as every body rests
in its centre. The noblest faculties are abased, not
improved — abused, not employed — vexed, not satis-
fied,— when they are subjected to these inferior ob-
jects; as when Nebuchadnezzar fed among beasts;
or, as when " servants rode on horseback, and mas-
ters walked like servants on the ground."

2. Consider tlie soul as it is in this state of corrup-
tion, nothing now can content it, but that which can
cure it. The soul is full of sin, which is the most
painful sickness; hence the prophet compares wicked
men to the raging waves of the sea, that is never at
rest, whose waters cast up mire and dirt. What
will you do to comfort him that is heart-sick ? Bring
him the choicest delicates, he cannot relish them ;
compass him about with merry company and music,
it is tedious and troublesome to him; bring him to a
better chamber, lay him on an easier bed; all will
not satisfy him. But bring the physician to him,
then he conceives hopes; let the physician cure him
of his distemper, and then he will eat coarser meat,
with a better stomach, and sleep on a harder bed, in
a worse chamber, with a more cheerful and contented
heart.

Just so it is with a guilty conscience, though he
is not always sensible of it. What comfort can his
friends give him when God is his enemy ? What
delight can he take in his stately buildings, or fre-
quent visits, who may expect, even this night, to
have his soul required of him, and be made a com-
panion with devils ? What is a golden chain about a
leprous person, or the richest apparel upon a dead
carcase ? Or, what comfort will a costly banquet
yield to a condemned malefactor, who is just going
to execution ? Surely no more than Adam found,
when he had sinned in the garden, or than Haman
had, when Ahasuerus frowned on him in the banquet.
On the other hand, let a man be at peace with God,
and, in a sweet communion, enjoy the influence of
heavenly graces and comforts in his soul, he can re-

joice in tribulation, sing in prison, solace himself in
death, and comfort his heart against principalities
and powers, tribulation and anguish, height and depth,
things present and things to come. This true hap-
piness, which all men desire, but most miss it, by
mistaking the way conducing to it, is the subject-
matter of this book. Here you may learn the right
way of peace. How a man may do every day's duty
conscientiously, and bear every day's cross comfort-
ably— receive it thankfully, and read it carefully.

But this course is too strict. In bodily distempers
we account that physician the wisest and best, who
regards more the health than the will of his patient.
The carpenter squares his work by the rule, not the
rule by his work. O, miserable man, what an anti-
pathy against truth is in thy cursed corrupted nature,
which had rather perish by false principles, than be
saved by receiving and obeying the truth ! But,
secondly, as it is strict, so it is necessary, and in that
case, strictness doth not blunt, but sharpen the edge
of industry to duty. Therefore, saith our Saviour,
" strive to enter in at the strait gate ;" that is. There-
fore strive to enter, because the gate is strait. Brad-
ford well compared the way of religion to a narrow
bridge, over a large and deep river ; from which the
least turning awry is dangerous. We see into what
a gulf of misery Adam plunged himself and his pos-
terity, by stepping aside from God's way. There-
fore, forget not these rules of the apostle : " Walk
circumspectly, and make straight paths to your feet,
lest that which is lame be turned out of the way."

But many of God's children attain not to this
strictness, yet are saved.

It is true, though all God's children travel to one
country, yet not with equal speed ; they all shoot at
one mark, yet not with the same dexterity. Some
difference there is in the outward action, none in
their inward intention ; some inequalities there are in
the event, none in the affection : in degrees there is
some disparity, none in truth and uprightness. All
that are regenerate are alike strict in these five things
at least : — 1. They have but one path or way wherein
they all walk. 2. They have but one rule to guide
them in that way which they all follow. 3. All
their eyes are upon this rule, so as they are not
willingly ignorant of any truth. Nor do they sup-
press or detain any known truth in unrighteousness,
but they stand in the ways, and ask for the old path,
which is the good way. 4. They all desire and en-
deavour to obey every truth, not only to walk in all
the commandments of God, without reproof, before
men, but also in all things to live honestly and up-
rightly before God. 5. If they fall by temptation,
(as a member may, by accident, be disjointed,) yet
they are in pain till they be set right again ; if they
stumble, through infirmity, as sheep may slip into a
puddle, yet they will not lie down, and wallow in the
mire, which is the property of swine. If they are
sometimes drawn aside by violent temptations, or step
aside by mistake, yet they will not walk on in the
counsel of the wicked, nor will any way of wickedness
(that is, a constant, or daily course in any one sin)
be found in them ; they are so far from perverting
the right ways of God, (that is, speaking evil of what
is good,) that they will justify God in condemning
themselves, and subscribe to the righteousness of his

word, praying that their ways might be directed to
keep his statutes.

To conclude, laying aside all cavils, beg of God a
teachable disposition, and make the best profit of the
labours of this faithful servant of Jesus Christ. For
the matter of this book, use it as thy daily counsellor ;
learn to write by this copy. I mean, stir up the
gifts of God that are in thee, to become more profit-
able to others, both in presence, by discourse, and in
absence, by writing.

The Christian and intelligent reader shall find in
this, some things new, other things expressed in a
new manner, all digested in such a method, with such
brevity and perspicuity, as was necessary to make the
book a vade mecum, or pocket companion, especially
profitable to the poor and illiterate.

I will here stop, wishing thee, candid and serious
reader, to consider that an account must be given of
what thou readest, as well as of what thou hearest,
and therefore, to join prayer with thy reading, that
spiritual wisdom and strength may be increased in
thee, for the practice of what thou learnest. So, I
commend the book to thy reading; and thee and it
to God's blessing.

Thine in the Lord Jesus,

JOHN DAVENPORT.

PEIHt

christianTIBmly walk.

CHAPTER I.

OP WALKING WITH GOD IN GENERAL.

INTRODUCTION.

Beloved friend, observing your forwardness and
seal in seeking to know how you might please God,
and save your soul, I thought it would be acceptable
and profitable to you, if I should, by the infallible
rule of God's word, direct you how, with most cer-
tainty, speed, and ease, you might attain to this
your holy aim. Wherefore, considering that most
of God's children make their lives unprofitable and
uncomfortable, by troubling themselves about " many
things," and that too much in things less needful; by
caring and fearing what shall befal them and theirs
hereafter, with respect to this present life, — that you
may obtain " that one thing needful," and contain
yourself within your own line and calling, I exhort
you heedfuUy to apply yourself to do eacli present
days work with Christian cheerfalness^ and to bear
each present daifs evil with Christian patience,

C 31

I. JValking with God described.

The best and surest way to please God, and gain
a cheerful quiet heart in the way to heaven, is, to
walk with God in uprightness, (through faith in
Jesus Christ,) "being careful in nothing: but in
every thing, by prayer and supplication, with thanks-
giving, to make your request known unto God :"
which if you do, the peace of God, which passeth
all understanding, shall so establish your heart and
mind, in and through Christ Jesus, that you may
live in a heaven upon earth, and may be joyous and
comfortable in all states and conditions of life what-
soever.

That you should walk with God in uprightness,
is commended to you in the cloud of examples, of
Enoch, Noah, Job, David, Zacharias and Elizabeth ;
with many others, renowned in Scripture ; and is
commanded to Abraham, and, in him, to all the
faithful, — " I am the Almighty God ; walk before
me, and be thou perfect."

" To live by faith," (which is, to frame your heart
and life according to the will 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 to believe and rest on God, whereby he
pleased him ? For according to what we live, ac-
cording to that we are said to walk. The moral ac-
tions of man's life are fitly resembled by the metaphor
of walking, which is a moving from one place to an-
other. No man, while he liveth here, is at liome in
the place where he sliall be. There are two con-
trary homes, to which every man is always going —

either to heaven, or to hell. Every action of man
is one pace or step whereby he goeth to the one
place or the other. The holiness or wickedness of
the action is the several way to the place of happi-
ness, or place of torment. So that God's own
children, while they live in this world as pilgrims and
strangers, are but in the way, not in the country,
which they seek, which is heavenly.

This life of faith and holiness, what is it, but a
going out of a man's self, and a continual returning
to God, by Christ Jesus, from the way of sin and
death, and a constant perseverance in all those acts
of obedience which God hath ordained to be the way
for all his children to walk in, unto eternal life ?

A godly life is said to be a walking with God in
respect of four things that concur thereunto.

1. Whereas by sin we naturally are departed from
God, and gone away from his ways which he hath
appointed for us, we, by the new and living w^ay of
Christ's death and resurrection, and by the new and
living work of Christ's Spirit, are brought near to
God ; and are set in the ways of God, by repent-
ance from dead works, and by faith towards God in
Christ Jesus ; which are the first principles of true
religion, and the first steps to this great duty of
walking with God. Now, to believe and to con-
tinue in the faith, is, to walk in Christ ; therefore
to walk with God.

2. The revealed will of God is called God's way,
because in it God doth as it were display the secrets
of his holy Majesty, to show his people their way to
him, and so bring them nigh unto himself; as the
inspired Psalmist speaks : " Righteousness shall go

before him, and shall set us in the way of his steps."
Now this way of righteousness, revealed in the sa-
cred Scriptures, is the rule of a godly life; he who
walketh according to God's law, is said to walk be-
fore God, (compare 1 Kings viii. 25. with 2 Chron,
vi. 16.) So that he who walketh according to God's
will in the various changes and conditions of life,
keeping himself to this rule, walketh with God.

3. He that liveth a godly life walketh after the
Spirit, not after the flesh. He is " led by the Spirit
of God," having him for his guide; wherefore in
this respect also he is said to walk with God.

4. He that walketh with God, sees, by the eye
of faith, God present with him in all his actions ;
seriously thinking of him upon all occasions, remem-
bering him in his ways, setting the Lord always be-
fore him, as David did ; seeing him that is invisible,
as Moses did ; doing all things, as St. Paul did, as
of God, in the sight of God. Now he who so walk-
eth that he always observeth God's presence, and
keepeth him still in his view in the course of his life,
not only with a general and habitual, but, as much
as he can, with an actual intention to please and
glorify God, this man may be said to walk with God.

Thus you may know when you walk with God :
(1.) When you daily go on to repent of sins past, be-
lieve in Jesus Christ for pardon, and believe his word
for direction. (2.) When you walk not according to
the will of man, but of God. (3.) When you walk
not after the flesh, but after the Spirit. (4.) When
you set God before you, and walk as in his sight,
tlien you walk with, before, after, and according to
God : for all these are understood in one sense.

That you may walk with God, consider these
arguments farther to convince and induce you.

II. Reasons why Christians should walk with God.

1 . You are commanded to walk as Christ walked ;
and it concerns you so to do, if you would approve
yourself to be a member of his body : for it is mon-
strous, nay, impossible, that the head should go one
way, and the body another. Now, our Saviour
himself observed all these methods of walking with
God, justifying faith and repentance only excepted,
because he was without sin,

2. It is all which the Lord requireth of you, for
all his love and goodness shown unto you, in creat-
ing, preserving, redeeming, and saving you. For
what doth the Lord require of you, but to " do
justly, and to love mercy, and to walk humbly with
your God?"

3. If you walk with God, and keep close to him,
you will be sure to go in the right way, in that good
old way, which is called the way of holiness; in a
most straight, most sure, and (to a spiritual man)
most pleasant way, the paths of which are peace;
the very happiness and rest of the soul. God teach-
eth his children to choose this way. And if they
happen to err, or to doubt of their way, they shall
hear the voice of God's Spirit behind them, saying,
" This is the way, walk in it."

4. If you walk with God, you shall walk safely ;
you will not need to fear, though ten thousand set
themselves against you ; for his presence is with you,
and for you. His holy angels encamp about you ;

and while you walk in his ways, they are charged
to support you, lest you should receive any harm.

5. When you walk with God, (though you be
alone, separate from all other society,) you still walk
with the best company, even such whereof there is
most need, and best use. While God and you walk
together, you have an advantage above all that walk
not with him ; for you have a blessed opportunity of
a holy acquaintance with God, which is expressed.
You have opportunity to speak unto him, prayhig
with assurance of a gracious hearing. Abraham and
his faithful servant made use of their walking with
God for these purposes. Is it not a special favour
that the most high God, whose throne is in heaven,
shpuld condescend to walk on earth with sinful man ?
nay, rather to call up man from earth to heaven, to
walk with him ? It would be therefore shameful in-
gratitude not to accept this offer, and not to obey this
charge.

6. To set the Lord always in your sight, is an
excellent preservative and restraint from sin. With
this shield Joseph did repel and quench the fiery
darts of the temptations of his designing mistress.
For who is so foolish, and shameless, as wilfully to
transgress the just laws of a father, king, and judge,
knowing that he is present, and observes him with
detestation if he so do ?

7. To set the Lord always before you, is an ex-
cellent remedy against spiritual sloth and negligence
in duties, and it is a sharp spur to quicken, and make
you diligent and abundant in the work of the Lord.
What servant can be slothful and careless in his
master's sight ? And what master will keep a ser-

vant that will not observe hira, and do his commands,
while he himself looketh on ?

8. Walking with God in manner aforesaid, doth
exceedingly please God. It also pleases God's holy-
angels. It pleases God's faithful ministers, and
doth please and strengthen all the good people of
God, with whom you do converse. It is to " walk
worthy of God in all well pleasing."

9. Thus walking with God, you shall be assured
of God's mercy and gracious favour. He keepeth
" covenant and mercy with all his servants, that walk
before him with all their heart." When you do
thus walk in the light, you have a gracious fellowship
with God, and " the blood of Jesus Christ cleanseth
you from all sin." There is no condemnation to you
who thus walk. Your flesh, when you die, shall
rest in hope. For to them that set God before
them, he doth show the path of life, which will bring
them into his glorious presence, where are fulness of
joys, and pleasures for evermore.

Any one of these motives, seriously thought upon
by an humble Christian, is enough to persuade him to
this holy walking with God.

Notwithstanding, it is sad to consider, how few
there be who walk thus. For most men seek not
after God, God is not in all their thoughts ; they
walk in the vanity of their minds, after their own
lusts ; the lust of the flesh, the lust of the eye, and
the pride of life ; walking according to the course of
this world, according to the will of Satan, the prince
of the power of the air, the spirit that now worketh
in the children of disobedience ; who refuse to return,
or to call themselves into question concerning their

ways, though God doth wait and hearken for it, no,
not so much as to say, What have we done ? but
every one runneth to his course, as the horse rusheth
into the battle.

Now, concerning all that walk thus contrary to
God, God hath said, that he will set his face against
them, and punish them seven times ; even with many
and sore plagues. And if yet they will walk con-
trary to him, he will walk contrary to them in fury,
and punish them seven times more for their sins.
And if yet they will walk in impenitency, notwith-
standing God's offer of mercy to them in Christ,
8t. Paul could not speak of such with dry eyes, but
peremptorily pronounceth that their end is destruc-
tion.

Weigh well, therefore, these premises ; compare
the way, wherein you walk with God, with all other
ways ; compare this company with all other company,
and the issues and end of this way with the issues
and end of all other ways, and the proper choice of
your walk will easily and quickly be made.

Thus much may be said in general of walking
with God.

III. Walking with God, to be constant and universaL

The commandment to walk with God is indefinite,
without limitation ; therefore must be understood to
be a walking with him in all things, and that in all
things, and at all times, in all companies, and in all
changes, conditions, and estates of your life, whatso-
ever. To walk with God in general and at large is
not sufficient.

You are not dispensed with for any moment of
your life ; but all the days of your life, and each day
of your life, and each hour of that day, and each
minute of that hour; you must pass the time, th^
whole time of your dwelling here in fear; even " all
the day long," saith Solomon. You must endeavour
to have a conscience void of offence always. You
must live the rest of your Hfe, not to the lusts of
men, but to the will of God ; taking heed lest at any
time there be in you " an evil heart of unbelief, in
departing from the living God."

1. For this end Christ did redeem you from the
hands of your enemies, that you might serve him in
holiness and righteousness (which is the same with
walking with God) all the days of your life without
fear.

2. The end of the instructions of God's word,
which is the light of your feet in this walking, is,
that it be bound upon your heart continually, to lead,
keep, and converse with you at all times.

3. The lusts of your own heart, and your adver-
sary the devil, lie always upon the advantage to hinder
you in, or divert you from, this godly course : so that
upon every intermission of your holy care to please
God, they take their opportunity to surprise you.

4. You are accountable to God for losing and
mispending all that precious time wherein you do not
walk in his ways.

5. Besides, he that hath much work to do, or that
is in a long journey, or is running a race for a wager,
hath no need to lose any time. If you be long ob-
structed in your Christian work and race, by sin and
slath, you will hardly recover your loss but with much

sorrow, with renewed faith, and with more than ordi-
nary repentance.

Wherefore, when you awake in the night, or in
the morning, and while you are employed in the day,
and when you betake yourself to sleep at night, you
must, as David, have thoughts on God, and set him
always before you. " When I awake, I am still
wuth thee," saith he, and in the night he remembered
God, and his hope and meditation was on God's word.
And Isaiah (in the person of all the faithful) saith,
" With my soul have I desired thee in the night,
yea, with my spirit within me will I seek thee early."

CHAPTER II.

OF BEGINNING THE DAY WITH GOD.

I. How to awake with God.

1. In the instant of awaking, let your heart be lifted
up to God with a thankful acknowledgment of his
mercy to you. For it is he that giveth his beloved
sleep ; who keepeth you both in soul and body while
you sleep; who reneweth his mercies every morning.
For, while you sleep, you are as it were out of actual
possession of yourself, and all things else. Now, it
was God that kept you, and all that you had, and
restored them again, with many new mercies, when
you awaked.

2. Arise early in the morning, (if you be not
necessarily hindered,) following the example of our

Saviour Christ, and of the good matron in the Pro-
verbs. For this will usually much conduce to the
health of your body, and the prosperity both of your
temporal and spiritual state ; for hereby you will have
the day before you, and will gain the best and the
fittest times for the exercises of religion, and for the
works of your calling.

3. In the time between your awaking and arising,
if other suitable thoughts offer not themselves, it will
be useful to think upon some of these : — I must
awake from the sleep of sin, to righteousness; as
well as out of bodily sleep, unto labour in my call-
ing. The night is far spent, the day is at hand ; I
must therefore cast off the works of darkness, and
put on the armour of light. I must walk honestly
as in the day. I am, by the light of grace and
knowledge, to arise and walk in it, as well as by the
light of the sun to walk by it. Think also of your
awaking out of the sleep of death, and out of the
grave, at the sound of the last trumpet ; even of your
blessed resurrection unto glory, at the last day. It
was one of David's sweet thoughts, (speaking to
God,) " When I awake, I shall be satisfied with thy
likeness."

4. When you arise, and dress yourself, lose not
that precious time, when your mind is freshest, with
impertinent and fruitless thoughts, as is the custom
of too many to do. This is a fit time to think upon
the cause why you have need of apparel ; namely,
the fall and sin of your first parents, which from
them is derived to you. For before their fall, their
nakedness was their comeliness, and, seeing it, they
were not ashamed. It will likewise be to good pur-

pose, to consider what the wise providence of God
hath appointed to be the substance of your appareL
The rinds of plants, the skins, hair, or wool of brute
beasts, and the bowels of the silk-worm ; the very
excrements and superfluous apparel of unreasonable
creatures. Which, as it doth magnify the wisdom,
power, and goodness of God, in choosing, and turn-
ing such mean things to such excellent use, so it
should humble and suppress the pride of man. For
what man in his senses would be proud of the badge
of his shame, even of that apparel, for which (under
God) he is beholden even to plants and beasts ?

Now, also, is a good time to call to mind what
rules are to be observed, that you may dress yourself
as becoraeth one that professeth godhness ; namely,

1. That your apparel, for matter and fashion, do
suit with your general and special calling, and with
your estate, sex, and age.

2. That your apparel be consistent with health
and comeliness.

3. That you rather go with the lowest, than with
the highest, of your state and place.

4. That the fashion be neither strange, immodest,
singular, nor ridiculous.

5. That you be not over curious, or over long,
taking up too much time in putting it on.

6. Neither the making nor wearing of your ap-
j3iarel must savour of pride, lightness, curiosity, lasci-
viousness, prodigality, or base covetousness; but it
must be such as becometh holiness, wisdom, and
honesty, and such as is well reported of.

7. Follow the example of those of your rank and
means, who are most sober, most frugal, and most
discreet.

While you dress yourself, it will be seasonable
and profitable also, by this occasion, to raise your
thoughts, and fix them upon that apparel which doth
clothe and adorn your inward man, which is spiri-
tual, and of a divine matter, which never is out of
fashion, which never weareth out, but is always the
better for the wearing. Think thus : If I go naked
without bodily apparel, it will be to the shame of
my person, and to the hazard of my health and life :
but how much more will the filthy nakedness of
my soul appear to the eyes of men, of angels, and
of God himself, whose pure eyes cannot abide filthi-
ness, whereby my soul will be exposed to most deadly
temptations, and my whole person to God's most
severe judgments, except I have put on, and do
keep on me, the white linen of Christ's spouse, the
righteousness of the saints; that is, justification by
faith in Christ, and sanctification by the Spirit of
Christ !

And because every day you will be assaulted with
the world, the flesh, and the devil, you will do well
to consider whether you have put on, and do improve,
your coat of mail, that complete armour, prescribed
Eph. vi. 11—18.

When you use your looking-glass, and by ex-
perience find that it serveth to discover and to
direct you how to reform whatever is uncomely, and
out of order in your body, you may hereby remem-
ber the necessity and admirable use of the glass of
God's word, and gospel of Christ, both read and
preached, for the good of your soul. For, this
being understood and believed, doth not only show
what is amiss in the soul, and how it may be amended.

but in some measure will enable you to amend; for
it doth not only show you your own face, but the
very face and glory of God in Christ Jesus, which,
by reflection upon you, will, through the Spirit,
work on you a more excellent effect than on Moses*
face in the mount, which yet was so glorious, that
the people could not endure to behold it. For by
this glory of God, which by faith you behold in the
word, you will be " changed into the same image,
from glory to glory, even as by the Spirit of the
Lord."

Concerning these things which I have directed to
be thought upon, when you arise, and put on your
apparel in the morning, and those which I shall
direct when you put off your apparel at night, my
meaning is not to urge them as necessary, as if it
were sin to omit any of these particulars, but to be
used, except better come in place, as most conve-
nient.

II. Of beginning the day with God, hg renewed faith
and repentance.

1. When you are thus awake, and are risen out
of your bed, that you may walk with God the re-
mainder of the day, it will be needful that you first
renew your peace with God, by faith in Jesus Christ;
and then endeavour to show your dutifulness and
gratitude to God, by doing those works of piety,
equity, mercy, and sobriety, which may any way
concern you that day. For how can two walk to-
gether, except they be agreed ? And how can any
walk with God, if he be not holy in all his conversa-

tion ? You have as much cause to beware of him,
and to obey his voices and not provoke him who
goeth before you in the wilderness of this world, to
guide and bring you to his heavenly kingdom, as
the Israelites had to beware of him who went before
them to keep them in the way, and to conduct them
unto the earthly Canaan, the place which he had
promised and prepared for them. It was for this that
Joshua told the people, that except they would fear
the Lord, and serve him in sincerity, and put away
their strange gods, they could not serve God ; they
could not walk with him. " For he is," saith he, " a
holy God ; he is a jealous God : he will not forgive
your transgressions, nor your sins."

2. For this cause (if unavoidable necessity hinder
not) begin the day with solemn prayer and thanks-
giving. Before which, that these duties may be
the better performed, it will be convenient, if you
have time, that you prepare yourself by meditation.
The matter whereof should be an inquiry into your
present state : How all things stand between God
and you. How you have behaved since you last
prayed and renewed your peace with God. What
sins you have committed, what graces and benefits
you want, what fresh favours God hath bestowed on
you, since last you gave him this tribute of thanks ;
and how much praise and thanks you owe to him
also for the continuance of former blessings. Think
also what employments you shall have that day, in
which you may need his special grace and assistance.
Consider, likewise, what ground and warrant you have
to approach to the throne of grace, to ask pardon,
and to hope for the favour and help of God. Upon

these considerations, you must seriously and faithfully
endeavour, in the strength of Christ, (without whom
you can do nothing,) to reform whatsoever you find
to be amiss ; flying unto, and only relying upon, God's
mercy in Christ ; to acknowledge him in all things ;
and that you will now seek grace and help of him,
whereby you may walk as in his sight in all well
pleasing, all that day.

To assist you therein, do thus :

First, Lay a strict charge upon your conscience to
deal impartially, plainly, and fully, in this examina-
tion and judging of yourself.

Secondly, You should be so well acquainted with
the substance and meaning of God's holy law, that
you may be able to carry in your head a catalogue or
table of the duties required, and vices forbidden, in
each commandment; whereby you may try your obe-
dience past, and may set before you a rule of life
for time to come.

Thirdly, Lest the calling to mind the multitude
and greatness of your sins should make you despair
of God's favour, you should be so well instructed in
the Christian faith, and in the principal promises of
the gospel, that you may be able also quickly to call
them to mind for the strengthening of your faith
and hope in God. The form of sound words in the
gospel, should be familiar unto you far these pur-
poses.

All these need not take up much time : you will
find it to be time well redeemed. For,

First, by such preparation you will keep yourself
from that rude and irreverent thrusting yourself into
God's holy presence, whereof you are warned in the
Scriptures.

Secondly, When by this means your heart is well
humbled, softened, and set right towards God, so
that you can say, you " regard no iniquity" in your
heart ; and when hereby you have called in your
thoughts from straggling, and have gotten composed-
ness of mind, and inward strength of soul, (without
which the arrow of prayer can never fly home to the
mark,) then you may approach into God's special
presence with more faith and boldness ; you shall be
more able to utter before him apt confessions, law-
ful requests, and due thanksgivings, with more un-
derstanding, more humbly, more feelingly, more
fervently, and with more assurance of a gracious
hearing, (all which are requisite in prayer) than you
could ever possibly be able to do without such pre-
paration.

Thirdly, This due preparation to prayer not only
fits you to pray, but is an excellent furtherance to
a holy life. For it maketh the conscience tender
and watchful, by the daily exercise of the knowledge
of the precepts and threatenings of the law, and of
the precepts and promises of the gospel: and it
being forced to examine, accuse, judge, and pass
sentence, and do a kind of execution upon you for
your sin; smiting your heart, and wounding itself
with godly fear, grief, and shame, (a work to which
the conscience is loath to come, till it must needs,)
wherefore, to prevent all this trouble and smart, it
will rather give all diligence in other acts which are
more pleasing ; namely, it will direct you in^the ways
of God, check and warn you beforehand, lest you
should sin ; to the end, that when you come to ex"
amine yourself again, it might find matter, not of

grieving and tormenting, but of rejoicing and com-
forting your heart, which is the most proper, and
most pleasing work of a sanctified conscience. He
that knoweth that he must be at much pains to make
himself whole and clean, when he is wounded and
defiled, will take the more heed lest he wound and
defile himself.

Fourthly, This due preparation to prayer, by ex-
amining, judging, and reforming yourself, prevents
God's judging you; for when you " judge yourself,
you shall not be judged of the Lord," saith the
apostle.

3. Being rightly prepared, you must draw near
into God's special presence, falling low at his foot-
stool, representing him to your thoughts as one who
is in himself, and of himself, the only heavenly all-
knowing and almighty Majesty, now become your
loving and merciful Father, through Christ his Son,
your Lord ; then you must pour out your soul be-
fore him in confessing your sins, and in making your
desires (through the Spirit) known unto him in the
name of Christ, for yourself and others, in all law-
ful petitions and supplications, with thanksgiving:
and all this with understanding, with the intention
and full bent of the soul, and expectation of being
heard, in due time and measure, and in the best
manner,

IIL Farther directions concerning Prayer.

To the directions both for preparation to prayer,
and concerning prayer itself, take these cautions.
L Omit neither the one nor the other, and let

them be the first work after you are up. But if
that cannot be, because of some necessary huider-
ance, yet perform them so soon as you can, and as
well as you can : though you can do neither, either
so soon, or so well as you would, yet omit them not
altogether. Break through all seeming necessities,
which will daily come in your way, to hinder and
thrust out these duties. The devil, knowing that
nothing doth undermine and overthrow his kingdom
more than these duly performed — knowing also that
the spiritual performance of them is tedious to cor-
rupt nature, he will thrust upon you seeming neces-
sities, so many, and so often, that if you be not
watchful to gain and to take time, breaking through
all such hinderances as are not truly necessary, you
will often, by the circumvention of the flesh and of
the devil, be brought to an omission of preparation,
or of prayer, or both. Upon which will follow similar
temptations, together with a proneness to the like
neglect, and a greater indisposition to these duties
afterward.

2. Lay not too great a task upon yourself in this
preparation to prayer ; I mean, so much as will take
up more time than the works of your calling, and
other needful affairs will permit ; but contrive and
husband your time so, that every lawful business
may have its own time. God hath subordinated the
works of your general and particular calling in such
a way, that, usually, the one shall not obstruct the
other for it. If, through taking up too much time
in preparation to prayer, and in prayer, either of
them grow necessarily tedious and burdensome,
Satan will circumvent you by this means, causing

you, out of a true weariness of too much, even be-
fore you are aware, to omit them altogether.

3. Whereas, when you prepare yourself to pray,
and when you do pray, it is lawful to think of your
worldly business, to the end that you might pray
for direction and for good success therein, (for you
may ask your daily bread,) you must take heed,
when you think of these things, that your thoughts
be not worldly through distempers and distractions
about the same. For these will abate your spiri-
tuality and fervour in prayer, and will shut the ears
of God against your prayer.

4. A fourth caution to be observed in your pre-
paration to prayer, and in prayer, is. Be not slight
and formal herein ; which is, when cursorily and out
of custom only you call your sins, your duties, God's
favours, and his promises, into a bare and fruitless
remembrance. For if the heart be not seriously
affected with anger, fear, grief, and shame for sin ;
and if it be not affected with a thankful acknowledg-
ment of being beholden to God for his favours;
moreover, if it be not affected with hope and confi-
dence in God, at the remembrance of his blessed
promises ; and if, withal, the heart be not gained to a
renewed resolution to reform what is faulty, and to
cry earnestly to God for grace and mercy ; and for
the time to come to endeavour to live a godly life, —
all your preparation is nothing. Nay, this slight
and fruitless calling of sin and duty to remembrance,
and no more, is a great emboldener and strength ener
of sins, and a great weakener and quencher of the
Spirit. For sins are like to idle vagrants and law-
less subjects ; if officers call such before them, and

either say nothing to them, or only give them threat-
ening words, but do not smite them and make them
smart, they grow ten times more bold, insolent, and
lawless. Good thoughts are like to dutiful servants
and loyal subjects ; such as are ready to come at every
call, and offer themselves to be employed in all good
services. Now if such be not entertained with suit-
able regard, if they be not cherished in their readi-
ness, they, like David's people, return disheartened,
and their edge for future service is taken off. Be-
sides, this cursory performing of holy duties, is the
highway to a habit of hypocrisy, that accursed bane
of all that is good.

5. My last caution is, that if in your meditations,
and in your prayers, you find a dulness and want of
spirituality, I would have you to be humbled in the
sense of your impotency and infirmity : yet, be not
discouraged nor give them over, but rather betake
yourself to these duties with more diligence and ear-
nestness. When you want water, (your pump being
dry,) you, by pouring in a little water, and much
labour in pumping, can fetch water; so, by much
labouring the heart in preparation, and by prayer,
you may recover the gift of prayer. And, as when
your fire is out, by laying on fuel, and by blowing
the spark remaining, you kindle it again— so, by
meditation, you " stir up the grace that is in you,"
and by the breath of prayer, may revive and inflame
the spirit of grace and prayer in you. Yet, if you
find that you have not time to prepare by meditation ;
or having done so, if you find a confusion and dis-
traction in your meditation, then it will be best to
break through all hinderances, and without further

preparation attend to the duty of prayer, only with
premeditation of God to whom, and of Christ by
whom, through the Spirit, you must pray.

If for all this you do not find satisfaction in these
holy exercises, yet give them not over: for God is
many times best pleased with your services, when,
through an humble sense of your failings, you are
displeased with yourself for them. Yet more, if when
you have wrestled and striven with God, and your
own heart in prayer, you are forced to go halting
away, with Jacob, in the sense of your infirmities ;
yet be not discouraged, for it is a good sign that you
have prevailed with God as Jacob did.

God nseth, when he is overcome by prayer, to
work in them that do overcome some sense of weak-
ness, to let them know, that they prevail with him
in prayer; not by any strength of their own, or by
any worthiness of their prayer, when they have
prayed best ; but from the goodness of God's free
grace, from the worthiness of Christ's intercession,
by whom they offer up their prayers, and from the
truth of his promise made unto them that pray. If
it were not thus, many, when they have their hearts'
desire in prayer, would ascribe all to the goodness of
their prayers, and not to the free grace of God; and
would be proud of their own strength, which, in
truth, is none at all.

IV. Signs of worldly-mindedness in devotion, and
remedies against it.

If you desire to know the signs and remedies of
distempers and distractions about worldly things in

your preparation for holy duties — by distempers, I
mean inordinate trouble about the means — and by
distractions, I mean a vexing trouble about success.
I. As to the signs of it. You may know that
your mind is distempered with worldliness, even in
thinking on lawful business, when you prepare your-
self to prayer, and at other seasons, by these marks :

1. When (except in case of necessity in their ap-
parent danger) your worldly affairs are first in your
thoughts to be the matter of your meditation. For
thoughts how to hallow God's name, and how his
kingdom may come, and how you may do his will,
should usually be in your mind, before those that
concern your daily bread.

2. When they interpose themselves, interrupt,
and jostle out those good thoughts whereon you
were thinking, before you have thought of them
sufficiently.

3. When your thoughts of worldly business are
with greater intention of mind, than the thoughts of
things spiritual and heavenly.

4. When they last longer than such as imme-
diately concern the glory of God, and the good of
your soul, or hold you too long upon them.

5. You may know it by the ends which you pro-
pose to yourself in your thoughts of worldly business :
Are the ends you propose, only or chiefly, that you
may prevent poverty, or that you may have where-
with to satisfy your natural desires ? If you propose
not other, and more spiritual ends, your thoughts of
them at that lime are worldly: but if your thoughts
of your worldly business, be to the end that you may
lay them to tlie rule of God's word, that you may

not ofFend him in your labour and care about them ;
or that you might crave God's direction and blessing
upon your said care and labour, you being spiritual
in thoughts of worldly business ; then your thoughts
of lawful business are not distempered with worldli-
ness.

11. To remedy these distempered thoughts,

1. Let a sound and clear judgment to discern
what is good, what is bad; also what is best, and
what is least good; preferring things spiritual, hea-
venly, and eternal, incomparably before those which
are earthly and temporal. Make those best things
your treasure ; then your heart will be chiefly set,
and your thoughts will chiefly run on them, and you
will be moderate in thinking of those things which
are less needful.

2. Do as a wise counsellor at law, or as a master
of requests, who must hear many clients, and receive
and answer many petitions. Consider whose turn it
is, and what is the most important suit ; and despatch
them first. Let thoughts of worldly business be shut
out, and made to stand at the door, till their turn
come to be thought upon, and let the more excellent,
and more needful, be despatched first.

3. If thoughts of the world will impudently in-
trude themselves, and will not be kept out, rebuke
them sharply; give them no hearing, but dishearten
them, and rebuke the porter and keeper of the door
of your heart ; that is, smite, wound, and check your
conscience, because it did not check and restrahi
them.

4. In all lawful business, inure yourself fully and
sufficiently to intend that one thing which you have

in hand for the present ; and at all times restrain
wandering thoughts as much as may be. Let your
reason get such power over the fancy, that you may
be able to think of what you please, when you
please. You will say, " To a fickle mind this is
hard, if not impossible." To this I answer, if you
would not nourish and entertain evil, flying, and
unseasonable thoughts when they arise ; and would
(as often as they offer themselves) be much displeased
with them, and with yourself for them ; then in time
you will find it possible, and not exceedingly hard,
to think of what good things you would, and not of
what evil things you would not.

5. When the time of thinking and doing of your
worldly business is come, then think thereof suffi-
ciently, and to good purpose ; for then they will be
the less troublesome in thrusting themselves in out
of place, because it is known that in their place they
shall be fully regarded. Idleness and improvidence
about these things, puts a man into straits many
times, and into distempers about his worldly business,
more than needs, or else would be.

You would also know when your thoughts of suc-
cess in your worldly affairs are evil, together with a
remedy against them.

To think, that, if you be not prudent and dihgent
in your calling, and that if God do not bless your
diligence, you may do the works of your calling in
vain, and may expect ill success; thus to think is
lawful and useful. For it will excite in you a reso-
lution to be frugal and diligent; and when you have
done all you can, these thoughts also will quicken
you to prayer unto God for success. But if your

D 31

74<

thoughts of thrivmg, or not thriving, be other than
these, and bring forth other effects ; namely, if desire
of success drive you to think of using unlawful means,
from doubting that you cannot so soon, or so cer-
tainly, or not at all, speed by the use of lawful only;
if it make you full of anxiety and fear, that though
you use what good means you can, all will be in vain ;
if you be yet doubtful, and take anxious thought
about what you shall eat, what you shall drink, and
what you shall put on, or how you and yours shall
live another day, then your thoughts about success
in worldly business are worldly and distracted.

I shall speak to this sin with its remedy more fully
when I write against taking care in any thing.

Yet for the present, know, First, All the fruit you
will reap from unbelieving fears and distrust, doubts of
success, &c. will be nothing else, but a further degree
of vexation of heart. For all the anxiety in the
world cannot bring good success. Besides, nothing
provoketh the Lord to give ill success sooner, than
when you nourish distrustful care. Secondly, Con-
sider the power and faithfulness of God, who hath
taken care of the success of your labour upon himself;
commanding you not to care, but to " cast all the
care upon him." If you would rest upon this, you
might be secure of good success in your outward state,
even according to your desire ; or else God will more
than recompense the want thereof, by causing you to
thrive, and to have good success, in spiritual things,
which is much better, and which you should desire
much more.

CHAPTER III.

DIRECTIONS FOR WALKING WITH GOD, IN THE
PROGRESS OF THE DAY.

I. General Directions,

When you have thus begun the day in prayer
by yourself, seekmg peace with God through Jesus
Christ, and craving his gracious presence to be with
you, and for you, that day, you must then conscien-
tiously, according to the nature of the day, (be it one
of the six days, or the Lord's day,) apply yourself
to the business of that day, whether it be in acts of
religion, or of your personal calling, or in any other
works belonging unto you, as you are superior or in-
ferior in family, church, or commonwealth : doing all
as in God's sight.

And because all lawful business is " sanctified by
the word and prayer," and it is part of your calling,
if you are master of a family, to govern your children
and servants in the fear of God, and to teach them
to live godly, therefore it is your duty to take the
fittest time in the morning to call them together and
pray with them ; before which prayer, it will be pro-
fitable to read the Scripture in order, with due rever-
ence, taking all opportunities, in fit times, to instruct
them in the principles of religion, often pressing the
word upon them. ^

If it be a working-day, with cheerfulness and dili-
gence attend to the work of your particular calling.

For whosoever hath no calling whereby he may be
profitable to the society of man in family, church, or
commonwealth, or having a lawful calling doth not
follow it, he liveth inordinately, God never made
any man for play or to do nothing. And whatso-
ever a man doth, he must do it by virtue of his
Christian calling, receiving warrant from it, else he
cannot do it in faith, without which no man can please
God. Besides, whosoever is called to Christianity,
hath no way to heaven but by walking with God in
his personal and particular calling, as well as in his
general calling.

1. That you may do this, be sure that the thing
whereabout you labour, either with head or hand,
be lawful and good.

2. Be diligent and industrious ; for the sluggard
and idle person desireth, but hath nothing ; but the
diligfent hand maketh rich.

3. Let there be truth, plainness, and equity in all
your dealings with men. Circumvent and defraud
no man. Make not your own gain the weight and
measure to trade by. I will propose to you sealed
weights and rules, according to which you must con-
verse with all men.

1. Consider your neighbour's good as well as your
own. Weigh impartially with yourself what pro-
portionable advantage, in common estimation, your
neighbour is like to have for that which you receive
of him. For you must love your neighbour as your-
self. In whatsoever you have to do with men, you
must not look only to your own advantage, but to
the benefit also of your neighbour. Observe, there-
fore, the royal law, the standard of all equity in this

kind : " Whatsoever you" (with a rectified judgment
and honest heart) " would that men should do unto
you, do you even so unto them : for this is the law
and the prophets."

2. Be watchful that you let not slip your oppor-
tunities of lawful advantage ; and take heed lest in
these evil times you be circumvented by fraud and
falsehood, and be insnared by unnecessary suretiship.

Whereas in every calling there is a mystery, and
for the most part each calling and condition of life
has its special sin or sins, which the devil, and cus-
tom, for gain or credit's sake amongst evil men, hath
made to seem lawful; yea, have put a kind of neces-
sity upon it, which cannot be shunned without ex-
posing a man's self to censure, — look narrowly, there-
fore, by the light of God's word, and by experience,
to find out that or those sins, and then be as careful
to avoid them.

II. Concerning Superiors and Inferiors,

There are other works also, such as concern you
as you are a superior, and in authority ; or as you
are inferior, and subject, either in family, church, or
commonwealth : in doing which you must act for the
glory of God, following the directions of his word
and Spirit.

I. As you are a superior.

1. Walk worthy of all honour and due respect,
behaving yourself in your place with such holiness,
wisdom, gravity, justice, and mercy; and observing
such a medium between too much rigour and remiss-
ness, between straining your authority too far, and

relaxing it too much, that those under your charge
may have cause to fear and love you.

2. Wait on your office, and be watchful over your
charge with all diligence and faithfulness ; using all
good means to direct and preserve them in the du-
ties of godliness and honesty, which is the only end
why God hath set you over them. The means are,
(1.) Go before them in good example. Examples of
superiors have a kind of constraining power, working
strongly and insensibly upon inferiors. (2.) Pray
with and for them. (3.) Command only things law-
ful, possible, and convenient, and only those to which
the extent of your authority from God and man doth
allow you. (4.) As much as in you lies, procure for
them the means, and put them upon the opportuni-
ties of being, and of doing good. (5.) Prevent,
likewise, and remove all occasions of their being,
and of doing evil. (6.) Protect and defend them,
according to your power, from all wrongs and in-
juries. (7.) When they do well, encourage them,
by letting them see that you take notice as readily
of their well-doing, as of their faults ; and so far as is
fit, let them have the praise and fruit of their well-
doing. (8.) When they do evil, rebuke them more
or less, according to the nature of their fault ; but
never with bitterness, by railing at, or reviling them,
in terms of disdain and contempt. There should be
always more strength of reason in your words to con-
vince them of their sin, and to make them see their
danger, and to know how to be reformed, than heat
of anger, in uttering your own displeasure, (9.) If
admonitions and words will reclaim them, then pro-
ceed not to correction and blows ; but if they regard

not your reproofs, then, according to the nature of
the fault, and condition of the person, and the Kmits
of your authority, you must, in mercy to their soul,
give them sufficient, but not excessive punishment.
(10.) When you have done thus, and have waited a
convenient time for their amendment, but find none,
when they thus declare themselves to be rebellious,
you must seek the help of higher authority.

That you may govern according to these direc-
tions, consider well and often, First, That those whom
you govern, are such whom you must not oppress,
neither may you rule over them with rigour ; because
they now are, or may be, heirs of the same grace
together with you. Secondly, Remember often, that
you have a superior in heaven ; that you are his ser-
vant and deputy, governing under him ; that all your
authority is from him; and that, at last, a time will
come when you must give account to him of your
government.

II. As you are under authority, (I.) You must
honour and reverence all whom God hath set over
you. (2.) You must obey them, in all such their
lawful commands as are within the compass of their
authority and commission, and that with fidelity, and
singleness of heart, for the Lord's sake. (3.) You
must submit to their reproofs, corrections, and just
restraints, with patience, without murmuring, or an-
swering again, or resisting. For if you do not
submit to the powers that be ordained of God, or if
you resist them, you rebel against God, and resist
the ordinance of God : which whoso doth, shall re-
ceive to himself damnation or judgment. But if
you, not only for wrath, but chiefly for conscience

to God, do submit yourselves to every ordinance of
man, doing therein the will of God from the heart,
then, vv^hether men requite you or not, you shall be
sure of the Lord to receive the reward of the in-
heritance : for thus obeying men, you serve the Lord
Christ.

II L Concerning bodily refreshment and recreations.

The constitution of man's soul and body is such,
that they cannot long endure to be employed, and
stand bent with earnestness upon any thing, without
relaxation and convenient refreshment.

1. The whole man is refreshed by eating and
drinking: in which you must be, first, holy; se-
condly, just; thirdly, temperate. (L) It was their
sin, who fed themselves without all fear of God,
Jude 12. Meats and drinks are not sanctified to
a man, if he be not pure and holy ; and if they be
not received with prayer and thanksgiving. (2.) You
must not eat bread of deceit, nor ill-gotten food:
every man must eat his own bread. God would
have no man to eat the bread of wickedness, nor yet
drink the wine of violence. (3.) Moreover, you must
not eat and drink for gluttony and drunkenness, to
please the palate, and to gorge the appetite ; but for
health and strength.

2. A man, when he is weary, may be refreshed,
likewise, by variety and interchange of the duties of
his particular and general calling. And the best
recreation to a spiritual mind, when it is weary of
worldly employments, is to walk into Christ's garden ;
and there, by reading and meditating, singing of

Psalms, and holy conference, you may solace your
self with the sweet comforts of the Holy Spirit, and
enliven your heart with joy in God, even joy in the
Holy Ghost; and a delight in the commandments
and word of God. These are the most profitable,
most ravishing, and most lasting delights of all others.
And by how much the soul is of a more spiritual,
heavenly constitution, by so much more it will con-
tent and satisfy itself in these delights.

Yet since bodily and natural delights are part of
our Christian liberty, therefore, taking heed that you
abuse not your liberty, you may, when you have
need, recreate yourself with them. Now that you
may innocently enjoy recreation, follow these direc-
tions : —

1. The matter of your recreation must be of a
common nature, and of things of indifferent use.
Things holy are too good, and things vicious are too
bad, to be sported or played with.

2. Recreations must be seasonable for time ; not
on the Lord's day, in which time God forbiddeth all
men to seek their own pleasures. Usually diver-
sions must be used not before, but after the body or
mind hath been thoroughly employed in honest busi-
ness. Not over long, to the expense and loss of
your precious time, which you should study to re-
deem, not to trifle away.

3. Recreations must always be inoffensive ; such
as do no harm to yourself, or to your neighbour. If
your diversions do impeach or hazard your own, or
your neighbour's life, estate, or comfortable living,
they are unlawful.

4. Recreation must be moderate, not sensual or

brutish ; looking at no higher or further end than
earthly delights. For as he that eateth and drinketh
that he may enlarge his appetite to eat and drink
yet more — so he who sporteth that he may sport, is
brutish and sensual. It is very Epicurism: God
hath threatened that he who loveth sport, shall be a
poor man, and he that loveth wine and oil, shall not
be rich.

5. Whatsoever your diversions be, you must so
recreate the outward man, that you be no worse, but
rather better in the inward man. For God hath set
such a blessed order in all lawful things, that the
meanest being, lawfully used, shall not hinder, but
assist us in the best things.

6. In all recreations you must propose the right
end. The next and immediate end is to revive your
weary body, and to quicken your dull mind ; but your
highest and principal end is, that with this refreshed
body and quickened spirit, you may the better serve
and glorify God; that whether you eat or drink, or
whatsoever you do else, all may be done to the glory
of God.

This may serve for direction how you should walk
with God upon any of the six days, except there be
special cause of setting a day apart for holy use, as
for fasting and prayer.

83
CHAPTER IV.

OF RELIGIOUS FASTING.

I. The nature of, and reasons for, religious fasting.

The fast which I mentioned in the former chap-
ter, of which I am now to treat, is a rehgious fast.
Which is, sanctifying a day to the Lord by a wilhng
abstinence from meat and drink, from delights and
worldly labours, that the whole man may be more
thoroughly humbled before God, and more fervent
in prayer.

This fast hath two parts : the one, outward — the
chastening of the body ; the other, inward — the afflict-
ing of the soul; under which are contained all those
religious acts which concern the setting of the heart
right towards God, and the seeking help of God for
those things for which the fast is intended.

Take fasting strictly for bodily abstinence, so it
is an indifferent thing, and is no part of God's wor-
ship. But take it as it is joined with the inward
part, and is referred to a religious end, being a pro-
fession of an extraordinary humiliation ; and it is a
great assistance to a man's spiritual and reasonable
service of God, giving a stronger and speedier wing to
prayer, which must always go with it; so it is more
than an ordinary worship. It hath the name from
the outward part, it being most sensible ; but hath its
excellency and efficacy from the inward, being that
for which the outward is observed.

84^

A fast is called public, when a whole state, or
when any one public congregation, doth fast. Pri-
vate, when one alone, one family, or some few to-
gether, do fast. Public and private fasts have their
warrant from the New Testament, as well as from
the Old; which showeth that religious fasts were
not peculiar to the Jews, but are a Christian duty,
belonging to all fitly qualified for them.

In the sacred Scriptures we have manifold exam-
ples of private fasts, and examples and commandment
for pubhc ones. Our Lord and Saviour said, that
his disciples after his departure from them should
fast, and giveth directions to all concerning private
fasts. The apostle speaketh of husbands and wives
abstaining from conjugal embraces, that they might
give themselves to fasting and prayer. And we
have repeated examples of the apostles and primitive
Christians for religious fasts. All which prove fast-
ing to be a Christian duty.

The case of a person's self, or family, the church,
or commonwealth, may be such, that ordinary humi-
liation and prayer will not suffice. For, as there
were some devils that could not be cast out but by
fasting and prayer, so it may be that such hardness
of heart may be grown upon a person, or some sinful
lusts may have gotten so much strength, that they
will not be subdued ; some, evils, private and public,
(1 Sam. vii. 5, 6. Judges xx. 18, 23. compared
with verse 26.) which cannot be prevented or re-
moved ; some special graces and blessings, which shall
not be obtained or continued, but with the most im-
portunate seeking of God by fasting and prayer.

I. Reasons for fasting.

Fasting is contrary to that fulness of bread, which
maketh both body and soul more disposed to vice,
and indisposed to religious duties, through drowsi-
ness of head, heaviness of heart, dulness and dead-
ness of spirit. Now these being removed, and the
dominion of the flesh subdued by fasting, the body
will be brought into subjection to the soul, and both
body and soul to the will of God, more readily than
otherwise they would be.

A day of fasting is a great assistance to the soul,
for the better performing of holy duties, such as
meditation, reading, and hearing the word, prayer,
examining, judging, and reforming a person's self;
both because his spirits are better disposed, when he
is fasting, to serious devotion ; and the mind being
so long taken wholly off from the thoughts, cares,
and pleasures of this life, he may be more intent and
earnest in seeking of God.

Fasting is an open profession of guiltiness before
God, and an expression of sorrow and humiliation ;
being a real acknowledgment of man's unworthiness,
even of the common necessaries of this present life.
But it is not enough that the body be chastened,
if the soul be not also afflicted, because it is else
but a mere bodily exercise, which profiteth little ;
nay, it is but a hypocritical fast, abhorred and con-
demned of God; frustrating a chief end of the fast,
which is, that the soul may be afflicted. Afflicting
the soul worketh repentance ; another chief end, and
companion of fasting : " for godly sorrow worketh
repentance, never to be repented of."

When the soul is afflicted and heavy laden with

sin, then a man will readily and earnestly seek after
God, even as the sick do to the physician for health,
and as a condemned man to the king for a pardon.
" In their affliction," saith God, " they will seek me
diligently." If this be true of the outward, then
much more of inward affliction. The afflicted soul is
a fit object of God's mercy ; to him doth God look
that is poor, and of a contrite spirit, that trembleth at
his word ; yea, the bowels of his fatherly compassion
are troubled for him who is troubled and ashamed
for his sin.

Moreover, upon a day of humiliation, if a man
deal sincerely, this affliction of his soul driveth him
quite out of himself to seek help of God in Christ ;
and maketh him endeavour to bring his soul into
such good frame, that he may truly say he doth not
" regard iniquity in his heart," and that his unfeigned
purpose is, and endeavour shall be, to keep a good
conscience toward God and man alway. Whence
followeth boldness and assurance, through Christ
Jesus, that God will be found of him ; and that in
God's own time, and in the best manner, he shall
have all his holy desires fulfilled.

II. Who are to observe religious fasts.

All whom lawful authority enjoineth are to keep
a public fast, so far as health will permit.

These only may keep a private fast :

1. Such as are of understanding: else how can
they search out their ways, judge themselves, or pray.
In public fasts, if authority think fit, little children
may be caused to fast, that the parents, and others
of understanding, may, as by objects of misery, be
stirred up to a more thorough humiliation; but in
private, children and idiots are to be exempted.

2. Novices and unexperienced Christians are not
usually to fast in private ; — such were Christ's disci-
ples. When exception was taken at our Saviour,
because they fasted not, he excuseth them, not only
that it was unseasonable to fast in a time of joy,
while he, the bridegroom, was with them ; but be-
cause they were not able to bear so strong an exer-
cise, they being like old vessels and old garments,
which would be made worse rather than better by the
new wine, or new cloth of fasting. Strong physic
is good, but not for babes. There is not the same
reason why they may fast in private as in public ; be-
cause the minister by teaching them, and by praying
with them, and for them, taketh from them the
greatest part of the burden of the fast in private.

3. All such as are not in their own power, are
not to keep a private fast, when those under whose
power they are shall expressly contradict it. For
the husband might disallow the vow of his wife, even
that wherewith she had bound herself to afflict her
soul by fasting. Wherefore none may fast against
the will of those who have full power to command
their service and attendance.

III. When, and how long, fasts are to be ob-
served.

Public fasts are to be kept as often as authority
shall see cause.

Private, as often as a man shall have more than
ordinary cause of seeking unto God, either for others
or himself, for removing or preventing imminent
judgments from the church and commonwealth, or
for procuring their necessary good, for subduing
some headstrong lust, for obtaining some necessary

grace, or special blessing, for preparing himself for
some special service of God, or the like.

Though I cannot but justly complain of Christians
seldom fasting, yet I dare not allow you to make this
extraordinary exercise of religion to be ordinary and
common ; for then it will soon degenerate into mere
form or superstition; but wish you to observe it as
you shall have special occasion, and when ordinary
seeking of God is not likely to prevail.

It is indifferent which of the six days you set
apart for fasting; let it be as shall best suit with
your occasions. As for the Lord's day, though it
cannot be denied but that if the present necessity
require, you may fast upon that day, neither can I
utterly deny servants, and such as are under the
power of others, if they can have no other time,
sometimes to make choice of that day; yet because
the Sabbath is a day of Christian cheerfulness, and
fasting is somewhat of the nature of a free-will offer-
ing, I think you will do best to set such a day apart
to yourself for fasting which is more your own, and
not the Lord's day.

The Scripture hath not determined how long a
continued fast should be kept. We have examples
that some have fasted a longer time, as three days ;
some a shorter, but none less than one day. In
hotter countries they could, without injury to health,
abstain from, food longer than we can who live in a
colder ; but I think the body cannot usually be suf-
ficiently afflicted through want of food in less time
than one day.

Thus I have proved religious fasting to be a
Christian duty. And have shown what it is ; who

should and may fast ; when and how long. It re-
maineth that I show you how you may keep a fast
acceptable to God, and profitable to yourself; which
is the principal thing to be regarded in a fast. And
this do I the rather, because many well-affected
Christians have professed that they would gladly set
about this duty, but ingenuously confess that they
know not how to do it, and, in particular, how to
be intent and spiritually employed, for want of mat-
ter, for a whole day together. But of this in the
next section.

II. Directions for the keeping of a religious fast.

By way of preparation to a religious fast, do thus:
Take but a moderate supper the night before ; for
if a man glut himself over night, he will be more
unfit for the duty of humiliation the next day, and it
differeth in effect little from breaking of fast next
morning.

When you commend yourself to God alone by
prayer that night, (as every good Christian doth,)
then set yourself in a special manner to seek the
Lord, 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 you forget not others, nor the public; or if it be
the public, yet mind also your own private : for until
you have renewed your own peace with God, your
fasting and praying will prevail little for the public.
And God having joined the public with our private
good in prayer, we must not disjoin them in our

fasting. Resolve with yourself, to the utmost of
your power, to keep a religious fast unto God, ac-
cording to his will. For this cause, in your prayers
add serious petitions to God for his grace to assist
you therein.

When you awake that night, let not your
thoughts be upon worldly business, much less upon
any evil thing ; but let them be holy, such as may
tend to the assistance of the holy duties of the next
day. Also, if necessity hinder not, arise early on
the day of your fast. It is most agreeable to a day
of fasting, whereon your flesh is to be subdued, that
you allow not yourself so much sleep as at other
times. It is probable, that for this cause some lay
on the ground, others in sackcloth, in the nights of
their fasts, not only to express, but to assist their
humiliation, by keeping them from sleeping over
much, or over sweetly.

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

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 primitive church
decreed, that total abstinence should be observed
until evening prayer was ended. In case of neces-
sity, that is, when total abstinence will indeed dis-
able you from attending to the chief duties of that
day, you may eat or drink; for in such cases God
will have mercy rather than sacrifice : but then it
must be a small refreshment, and that not of a
dainty kind; only such and so much as may remove
the impediment to the spiritual performance of the
duties of that day.

2. Abstain from all other worldly delights, as (so
far as will stand with comeliness) from fine apparel,
from all recreations and pleasant music, from the
marriage-bed, and the like.

3. Abstain from all worldly labour, as upon a
Sabbath-day; for worldly business, and the cares
thereof, do distract the thoughts, and hinder devo-
tion, as well as worldly delights ; and a ceasing from
these giveth a full opportunity to holy employments
the whole day. Therefore the Jews were com-
manded to sanctify a fast. And that yearly fast,
called the " day of atonement," was, upon peril of
their lives, to be kept by a forbearance of all manner
of work. Now, although the ceremonials of that day
are abolished in Christ, yet, forbearing work, as
well as meat and drink, (being of the substance and
morality of a fast,) doth remain to be observed in all
truly religious fasts.

Thus much for the outward fast : you must be as
strict in observing the inward.

Begin the day with prayer, according as I directed
you to do every day ; but with more than ordinary
preparation ; with fervency and faith, praying for
God's special grace, to enable you to sanctify a fast
that day, according to the commandment.

Then apply yourself to the main work of the day,
which hath these parts: (1.) Unfeigned humiliation:
(2.) Reformation, together with reconciliation : and
(3.) Earnest invocation.

The soul is then humbled, the heart broken and
truly afflicted, when a man is become vile in his own
eyes, through consciousness of his own unworthiness,
and when his heart is full of grief and anguish

through fear of God's displeasure ; and with godly
sorrow and holy shame in himself, and anger against
himself for sin. These affections excited do much
afflict the heart.

This deep humiliation is to be wrought, partly by
awakening your conscience through a sight of the
law, and apprehensions of God's just judgments due
to you for the breach of it, which will break your
heart; and partly by the gospel, raising your mind
to an apprehension and admiration of the love of God
to you in Christ, which will melt your heart, and
cause you the more kindly to grieve, and to loathe
yourself for sin, and also to entertain hope of mercy;
whence will follow reconciliation, reformation, and
holy calling upon God by prayer.

To work this humiliation, there must be,

1. Examination, to find out your sins.

2. An accusation of yourself, with due aggravation
of vour sins.

3. Judging and passing sentence against yourself
for sins.

I. Sin is the transgression of the law and revealed
will of God : wherefore, for the better finding out of
your sins, you must set before you God's holy law,
for your light and rule. And if you have not learned,
or cannot remember, the heads of the manifold duties
commanded, or vices forbidden, then get some cata-
logue or table, wherein the same are set down to your
hand ; which you may read with serious consideration
and self-inquiry, fixing your thoughts most upon
those particular sins whereof you find yourself most
guilty.

If you do not meet with one more fit for your
purpose, then use the following table. But expect
not herein an enumeration of all particular sins and
duties, which would require a volume ; but of those
which are principal and most common ; by which, if
your conscience be awakened, it will bring to your
remembrance other sins and omissions of duty, not
mentioned in the table, of which you may be guilty.

The first table of the law concerns the duties of
love and piety to God, the performance whereof
tendeth immediately to the glory of God, and me-
diately to the salvation and good of man.

(1.) The first commandment respecteth the loving, serv-
ing, and glorifying the only true God, as your
God. Exod. XX. 2, 3.

Examining yourself by this, (and so in the other
commandments,) think thus with yourself: Do I
know and acknowledge the only true God to be such
a one as he hath revealed himself in his word and
works — namely, one only infinite, immaterial, immu-
table, incomprehensible spirit, and everlasting Lord
God; having being and all- sufficiency in and from
himself; one who is absolutely full of all perfections,
and incapable of the least defect; being wisdom,
goodness, omnipotence, love, truth, mercy, justice,
holiness, and whatsoever is originally and of itself
excellent. The only Potentate, King of kings,
Lord of lords, of whom, through whom, and to
whom, are all things. The Father, Son, and Holy
Ghost, God blessed for ever. Amen?

Do I believe his word, in all things related,
commanded, promised, and threatened therein ? and

that his holy and wise providence is in all things ?
Have I him and his word in continual remembrance ?

Do I esteem and exalt God in my heart above all,
so that it doth humbly adore him at the very men-
tion and thought of him; judging myself to be
nothing in mine own eyes, yea, esteeming all crea-
tures to be nothing in comparison of him ?

Have I given religious worship to him only?
Have I believed in him, and in him only ? Have I
sworn by him as there hath been cause, and by him
alone ? Have I prayed unto him, and to him alone ?
And sought to obtain help of him only by such
means as he hath appointed; giving the glory and
thanks of my being and well-being, and of all other
things which are good, unto him ?

Is my conscience so convinced of the truth and
authority of God, that it holdeth itself absolutely
bound to obey him in all things, so that it doth incite
to that which is good, restrain from that which is
evil, encourage me in well-doing, and check me
when I do ill ?

Is my will resolved upon absolute and unfeigned
obedience ; to do whatsoever God commandeth, to
forbear whatsoever he forbiddeth, to subscribe to
whatsoever he doth, as well done ; and have I borne
patiently all that which, either by himself or by any
of his creatures, he hath inflicted upon me ?

Have mine affections been so for God, that I
have loved him with all my heart, loving nothing
more than him, nothing equal to him ? Do I hate
every thing that is contrary to him ? Hath my con-
fidence been only in him, and my expectation of
good from him? Have my desires been to him,

and for him, longing above all things to have com-
munion with him ? Hath it been my greatest fear
to offend him, or to be separated from him ? Hath
it been my greatest grief and shame that I have
sinned against him ? Have I rejoiced in God as
ray chief good ? Hath mine anger risen against
wha1;soever I saw contrary to his glory? Have I
been zealous for God ? And have I made him the
utmost end of all mine actions ?

Hath my whole outward man, as tongue, senses,
and all other active powers of my body, been em-
ployed in the service of the true God, and yielded
obedience to his will?

Or, contrariwise, am I not guilty of denying of
God, in word, in works, or at least in heart ? ques-
tioning 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 and misbeliev-
ing, if not heretical, in my conceptions concerning
God the Father, Son, or Holy Ghost ?

Have I not been over curious in prying into the
nature and secret counsels of God, beyond the rule
of the revealed will of God ? Have I not put my-
self, or any other creature, in the place of God?
through pride preferring and resting upon mine own
way and will before God's, or, by making myself
mine utmost end, professing God and his religion,
only to serve my own designs, or by seeking to the
creature, instead of the Creator?

Have I not been forgetful of God and of his
will ? Is not m)^ conscience impure, blind, deluded,
or seared; and my will perverse, obstinate, impa-

tient, and murmuring against God, and full of dis-
simulation ?

Have I not set my affections upon the world,
rather than upon God, loving that which is evil,
hating that which is good, yea, God himself, if not
directly, yet in his holiness, shining in his ordi-
nances and in his children, or as he is a severe in-
flicter of punishment ? fearing man more than God,
trusting in the creature, making something besides
God my chief joy? Have I not presumed when I
had cause to despair, and despaired after that I had
cause to hope? Have I not tempted God many
ways? And have I not in the matters of God been
either cold, lukewarm, or blindly or preposterously
zealous? Hath there not been a proneness in my
whole outward man to rebel against God?

(2.) The second commandment concerneth all such
worship of God, which he only hath appointed;
whereby he communicateth himself to man, and
man again maheth profession of him : forbidding
(under one kind) all such as are not by him or-
dained, Exod. XX. 4 — 6.

Think thus : Have I worshipped God in spirit
and truth, in all the kinds and parts of his worship,
public and private, ordinary or extraordinary ; as, by
hearing, reading, and meditating of his word ; 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, religious feasting,
and making of vows, according as I have had special
occasion ? And have I done what has been in my
power for the maintaining and promoting of God's

true worship ? and have I, according to my place,
executed aright, or submitted unto the government
and discipline of the church of God?

Or, besides the omission of the former duties, am
I not guilty, some way or other, of idol-worship,
conceiving of God in my mind, or representing him
to my sense, in the likeness of any creature ?

Have I not added to, or detracted from, any part
of God's worship ? Hcive I not run into the ap-
pearances and occasions of idolatry, as, by presence
at idol-service, by marriage and needless familiarity
with idolatrous persons ? At least, is not my heart
guilty of not hating, but rather lingering after, idola-
trous worship ? Have I not been guilty of super-
stition or will worship, &c. ?

(3.) TJie third commandment concerneth the glory
of God's holy name, shining forth in his titles,
attributes, religion, word, ordinances, people, or
any thing that hath in it any signatures of his
holiness or excellency; forbidding the taking of it
in vain, and that in all words or actions, religious
or common. Exod. xx. 7,

Have I glorified God, by answering my holy
profession, with a holy and unblameable conversa-
tion ; by performing all holy duties with due pre-
paration, knowledge and devotion, also by thinking
and speaking of the names and holy things of God with
holy reverence ; and, in particular, by fearing an oath?
Or, have I not caused the name, religion, and
people of God, to be ill thought of, and dishonoured
by my evil course of living, or at least by commit-
ting some gross sin ? Am I not guilty of rash, un-

E 31

prepared, heedless, forgetful, and fruitless reading,
hearing, receiving the sacraments, or performances
of any other part of the worship of God ?

Have I not thought or spoken blasphemously or
contemptuously of God, or any of the things of God?
Have I not used the name of God needlessly, rashly,
wickedly, or falsely, in swearing, or lightly in my
salutations, admirations, or otherwise in my ordinary
discourse ?

Have I not abused the name of God, his Scrip-
tures, his ordinances and creatures, using them for
other purposes than he alloweth ; as, for sports, charms,
or any sorcery, luxury, or the like ? Have I not
passed by the great works of God's power, mercy,
and judgments, (especially of his redeeming love in
Christ Jesus,) without due observation and acknow-
ledgment of God therein ?

(4.) The fourth commandment concerneth the ordi-
nary solemn time of the service and icorship of
God, requiring that the seventh day fnoiv our
Lord^s day) be kept as a holy rest. Exod. xx.
8—11.

Have I upon the six days remembered the Lord's
day, that I might despatch all my worldly business,
and prepare my heart, that when it came I might
keep a holy Sabbath to the Lord, according to the
commandment ? Did I, according as my health
would permit, rise early on that day ?

Have I performed my daily (both morning and
evening) exercises of religion alone, and with my
family, that day in prayer?

Have I caused all under my authority, according

to my power, to rest from all manner of works and
worldly recreations ; also myself, not only from the
labour of my body, but of my mind in all worldly
business ; except about the things that concern com-
mon honesty, and comeliness, works of mercy, and
such works of necessity as could not be done before,
or let alone till afterwards ?

Have I always prepared my heart before I went
into the house and presence of God, by meditation
of God's word and works ; and, in particular, by ex-
amination and reformation of my ways, by prayer,
thanksgiving, and holy resolution to carry myself as
in God's presence, and to hear and obey whatsoever
I should be taught out of the word of God ?

Have I caused my family to go with me to the
church ? And did I with them come in due time,
and, being there, stay the whole time of prayer, read-
ing and preaching of the word, singing of psalms,
receiving and administering the sacraments, even that
of baptism, when others are baptized; and did I attend
diligently, and join with the minister and the rest of
the congregation in all those holy exercises?

Did I spend the day, after the mornjng and even-
ing prayers, sermons, or catechising, in meditation,
and (as I had opportunity) in conference and repeti-
tion of what I had heard? Also, in visiting the
sick, and other works of mercy; and so, from the
beginning to the end of the day, have been employed
in holy thoughts, words, and deeds, and all this with
spiritual delight ?

Or, am I not guilty of forgetting the Lord's day
before it came, and of neglecting and profaning it
when it came ? as by mere idleness, or by taking op-

E 2

100

portunity of leisure from the business of my calling
to be licentious in company-keeping, &c. or by re-
serving that day for journeys, idle visits, and for de-
spatch of worldly business ?

Have I not been careless of the service of God,
frequenting it no oftener than law or very shame
did compel me?

Have I not been careless whether my servants or
children did keep the Sabbath or not? And when
I was at church, did I not idle away the time, by
gazing about, or by sleeping, or by worldly thoughts ?

Have I not bought, sold, spoken of, or done other
works forbidden to be done, spoken, or contrived upon
that day?

Have I not, under the name of recreation, sought
mine own pleasure, using sports and games, which
cause the mind to be more indisposed to the due
performance of holy duties than honest labours do,
to which they are subordinate, and with them for-
bidden to be done that day ?

Hath not the strict observance of the Sabbath
been at least tedious to me, so that I could have
wished that it had been gone long before it was
ended ?

(5.) Tlie second table concerneth duties of love and
righteousness towards man, the performance whereof
tendeth immediately to the good of man ; hut me-
diately to the proof of his being truly religious,
and to the glory of God.

God made man not to be alone, nor to be only for
himself; therefore, for the greater good of mankind,
he hath endued men with a variety of gifts and

101

degrees of place, some excelling others, both in
family, church, and commonwealth ; yet so as each is
excellent in his gift and place, even the meanest
made worthy of respect from the greatest, because
of his usefulness for the common good ; even as the
least member of the natural body is truly useful and
to be respected as well, though not so much, as the
most honourable.

Now when each member in the body politic doth
acknowledge the several gifts and mutual use one of
another, according to their place, then is there a
sweet harmony in the society of man, and there is a
sure foundation laid of all good offices of love be-
tween man and man.

Wherefore, in the first place, God in the fifth
commandment^ Exod. xx. 12. provideth that the
order which he had set amongst men, should invio-
lably be observed ; requiring all inferiors, under the
name of children, to honour their superiors ; that is,
to acknowledge that dignity and excellency which is
in them, showing it in giving due respect unto their
persons and names : implying that all superiors should
walk worthy of honour, and that they should mutually
show good respect to their inferiors, seeking their
good, as well as their own.

Concerning this fifth commandment, think thus :

Do I live in a lawful calling ? And have I walked
worthy my general calling of Christianity, and dis-
charged my particular calling, and employed the gifts
which God gave me, for the good of society, of man,
in family, church, or commonwealth ?

Have I honoured all men, for that they were made
after the image of God, and have yet some remains

102

thereof; are capable of having it renewed, if it be
not renewed aheady ; and because they are, or may
be useful for the common good of man ; using them
with all courteousness and kind respect; excepting
when, and wherein, they have made themselves vile
by open wickedness ; so that it will not stand with
the glory of God, good of others, or of themselves,
or with the discharge of my place, to show them
countenance ? Have I shown my due respect to
others, in praying to God, and, as there hath been
cause, in giving him thanks for them ?

Have I conceived the best that in charity I might
of others ? And by love have endeavoured, accord-
ing to my place, to cure their grosser evils, and to
cover their infirmities ? And have I to my power
promoted my neighbour's good name and reputation,
and have I been contented, nay desirous, that he
should be esteemed as well, nay, better than myself?
And have I, both in his lifetime, and after his
death, given him the honour of common humanity,
as in common civilities at least, and in comely burial,
so far as any way it did belong to me, and in main-
taining his injured reputation, &c. ?

Have I, being superior to others in gifts of any
kind, as, learning, wit, wealth, strength, &c. employed
those gifts to the honour of God, and the good of
man, more than others?

As I am beyond others in years, am I superior to
them in gravity, good counsel, and good example ?

As I am above others in authority, do I acknow-
ledge that it is not originally in me, but derived to me
from God, and have I held it and used it for him ?
keeping within the due limits thereof, governing with

103

wisdom and moderation ; procuring the good of their
bodies and souls, so far as lay in me ; commanding
only things lawful and convenient; encouraging them
in well-doing, by commendation and rewards ; pre-
venting evil as much as I could, and restraining it in
them by seasonable and due reproofs, according to
the quality of the offence, and of the person, when
fairer means would not prevail ?

As I am an equal, have I esteemed others better
than myself, and striven in honour to prefer them ^

As I am below others in gifts and age, have I, in
word and gesture, shown them due reverence, and
thankfully made use of their good parts and experi-
ences ?

As I am under authority, whether in family,
church, or commonwealth, have I submitted myself
to all my governors, reverencing their persons, obey-
ing readily all those their lawful commandments,
which are within the compass of their authority to
enjoin me ? Have I received their instructions, and
borne patiently and fruitfully their reproofs and cor-
rections ?

Or do I not live without a lawful calling ? or idly
or unprofitably in it ? Have I not buried or abused
my talent and place, to the hurt rather than the good
of myself and others ?

Have I not been high-minded, esteeming better
of myself than there was cause, seeking after the vain
applause of men ?

Have I not despised others? yea, those who
were good, yea, my superiors ? Showing it by my
irreverent gestures, and by my speeches to them,
and of them ? Have I not, some way or other, de-

104

tracted from, and diminished the credit of others, or,
at least, envied their due estimation ?

As I am a superior, have I not carried myself in-
solently, lightly, or dissolutely ?

As I am under authority, have I not carried my-
self stubbornly and undutifuUy ?

(6.) God having set an order in human society, doth
next provide for the life and safety of the person of
man, icJw must keep this order, and make this so-
ciety, hy forbidding, in the sixth commandment
whatsoever may take it away, or impair it.

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 promote health, and to pre-
vent disease?

Have I been, or am I meek, patient, long-suffer-
ing, easy to be appeased, apt to forgive, full of com-
passion, kind, merciful; showing all these in soft
speeches, gentle answers, courteous behaviour, re-
quiting evil with good, comforting the afflicted, re-
lieving the needy, peace-making, and by doing all
other offices of love, which might tend to my neigh-
bour's safety or comfort?

Or, have I not wished myself dead, or neglected
the means of my health ? Have I not impaired it,
by surfeits, by excessive labour or sports, by fretting
and over grieving, or by any other means ? And
have I not had thoughts of doing myself harm ?

Have I not been angry unadvisedly, maliciously,
and revengefully? showing surly gestures and be-
haviour, as sour looks, shaking the head or hand,
gnashing the teeth, stamping, mocking, railing, curs-

105

ing, quarrelling, smiting, hurting, or taking away the
life of man in any way, without God's allowance?

Have I not been a sower of discord, or some way
or other been an occasion of the discomfort, if not
the death of others ?

(7.) The seventh commandment concerneth chastity,
whereby God provideth for a pure propagation and
conservation of mankind ; forhidding all bodily pol-
lution, under the name o/" adultery. Exod, xx. 14.

Have I been modest, sober, shamefaced, possess-
ing ray body in chastity, shutting mine eyes, and
stopping mine ears, and restraining my other senses,
from all objects and occasions of lust? bridling my
tongue from lascivious speeches ; forbearing all man-
ner of obsceneness and wantonness ; abstaining from
self-pollution, fornication, or any other natural or un-
natural defilement of my body, either in deed or desire?

And being married, was I wise in my choice ? and
have I kept the marriage-bed undefiled, through a
sanctified, sober, and seasonable use thereof?

Or, am I not guilty of manifold acts of unclean-
ness ; at least, of immodest looks, touches, and em-
braces; of wanton speeches, gestures, apparel, and
behaviour ?

Have I not run into the manifold occasions of
adultery and uncleanness; as idleness, gluttony,
drunkenness, choice of such meats, drinks, or any
other things that provoke lust; effeminate dancing,
frequenting wanton company, or of unseasonabl econ-
versing with the other sex alone ?

£ 3

106

(8.) The eighth commandment concerneth the pre-
servation of marHs goods, the means of his com-
fortable maintenance in this life, forbidding all
injuries and lorongs, under the name o/'steaUng.

Have I a good title to the things which I pos-
sess, as by lawful inheritance, gift, reward, contract,
or any other way which God alloweth? Have I
been industrious and faithful in my calling, frugal
and provident? Have I done that for which I have
received pay or maintenance from others ; and have
I given to every man his own, whether tribute,
wages, debts, or any other dues ?

Or, have I not got my living by an unlawful call-
ing? or have I impoverished myself and mine by
idleness, luxurious and unnecessary expenses? by
gaming, unadvised suretiship, or otherwise ? Have
I not withheld from myself or others, through covet-
ousness, that which should have been expended ?

Have I not gotten or kept my neighbour's goods,
by fraud, oppression, falsehood, or by force, and made
no restitution ? Have I not some way or other im-
paired my neighbour's estate ?

(9.) The ninth commandment concerneth truth of
speech ; the great means of intercourse between
man and man, and of preserving the rights, and
redressing the disorders of human society ; forbid-
ding all falsehood of speech, under the name of
hearing false witness. Exod. xx. 16.

Have I at all times, in all things, spoken the truth
from my heart ? giving testimony, in public or pri-
vate, by word or writing, of things concerning mine

107

own or neighbour's name, credit, life, chastity, goods,
or in any matters of speech between me or others,
whether in affirming, denying, with or without oath,
or in any bare reports, promises, or in any other way ?

Or am I not guilty of telling lies jestingly, offici-
ously, or perniciously ? Have I not raised, spread,
or received, false reports of my neighbour ? Have I
not spoken falsely in buying and selling; also in
commending by word or writing unworthy persons,
in dispraising the good, in boasting of myself, or
flattering of others ?

Have I not given false evidence, used equivoca-
tions, or concealed the truth which I should have
spoken, or perverted it when I did speak it ?

(10.) The tenth commandment concerneth content-
ment with a mavLS own condition ; the foundation
of all order and justice amongst men ; forbidding
the contrary, namely, coveting that lohich is not
his, Exod. XX. 17.

Am I contented with mine own condition ; as, with
my place which I hold in family, church, or common-
wealth, with husband or wife, house or estate ? Can
I heartily rejoice in the prosperity of others, even
when they are greater, happier, wiser, or better than
myself?

Or have I not been full of discontent with my
condition, coveting after something or other which
was my neighbours ? at least, by actual concupiscence,
in multitude of evil and envious thoughts, arisino-
from the law of my members, though my will hath
contradicted them ?

108

II. Rules for Self-examination from the Gospel of
Christ, — Besides the breaches of God's holy law, have
I not been guilty of many sins, peculiarly against the
gospel of our Lord Jesus Christ. Such as, opposi-
tion to, and hatred of Christ, and his cause ; being
incensed against him, and his method of salvation ;
or vilifying his gospel by word or writing ?

Scepticism and gross infidelity, from a disinclina-
tion to conviction; and not impartially, in the fear
of God, weighing the evidences in proof of the hea-
venly mission of our Lord and Saviour ?

Unsound faith ; not extended to all the revealed
truths and duties of the gospel; either through cul-
pable ignorance, strong prejudice, resolving to believe
no farther than I can comprehend, or may be consis-
tent with the quiet of my conscience in an evil course?
Or has it been a mere national and historical faith ?
However extended to all the doctrines, duties, pro-
mises, and threatenings of the gospel, yet not attended
with heart-impressions, humbling the soul, making
me poor in spirit at the feet of Christ ; seeking the
glory of God and the Redeemer, and my own salva-
tion, as my chief business ? Has it been such a faith
that doth not purify the heart ; that worketh not by
love; that unites not the soul to Christ, so as to
crucify the flesh with the affections and lusts ; that
directs not the whole conversation by the will and
example of our acknowledged Lord and Master ; not
resting by faith in his promises, in all seasons of ad-
versity and prosperity ; that moderates not fear and
hope concerning things present and temporal, by
looking to Jesus and things eternal; that does not
trust and rely upon Christ alone (in the prescribed

109

way) for justification and salvation ; submitting unto
the rio-hteousness of God in him ?

Impenitency : not being seriously affected with an
humbling sense of the odious nature of sin: not
searching out my offences, but hiding and extenuat-
ing them ? Not abasing myself for my sins (so many
and aiToravated) ajjainst all the love of the Father, the
grace of the Son, and the strivings of the Holy Spirit ?
No resolved and vigilant forsaking of sin, and bring-
ing forth fruits meet for repentance ?

Despair of God's mercy in Christ Jesus, saying,
" There is no hope ?"

Presumption, and turning the grace of God into
lasciviousness ; continuing in sin, that grace may
abound ?

Makino- lio-ht of Christ, not esteemincr him as the
pearl of great price, and being willing to part with
all to obtain it ?

Slighting the benefits of redemption; such as,
peace with God through the blood of Christ ; the
gift of the Holy Spirit as Sanctifier; meetness for,
and a title to, the kingdom of heaven ; and commu-
nion with God in the way to it?

Undervaluing the means of salvation ? The holy
Scriptures, secret prayer, public worship, the sacra-
ments, &c. and not being spiritual in, if attendant
upon them ?

Great coldness and indifference about the honour
of the sacred name into which I was baptized, and
all the peculiar doctrines of the gospel?

No joyful progress in the works of faith and la-
bours of love, to the full assurance of hope, even
where faith is unfeigned ?

110

Inconstancy and fickleness in the service of God,
with the natural consequences thereof, despondency,
diffidence, and the " spirit of bondage again to fear?"

Slavish fear and cowardice ?

Declensions in the love of Christ and the fruits
of holiness; and growing conformity to the world,
luxury, gaiety, pastimes, &c. with increasing inatten-
tion to the soul's immortality, the approach of death
and eternity, the coming of the Lord, the resurrec-
tion and judgment-day, heaven's joys or hell's horrors?

Upon the whole, — " How shall man be just with "
(or justify himself before) " God ? — If he contend
with him, he cannot answer him one of a thousand."
So that " every mouth must be stopped," since " all
the world is become guilty before God." " Being
justified" (if ever) " freely by his grace, through the
redemption that is in Jesus Christ; whom God hath
set forth" (in the most illustrious manner) " to be a
propitiation, through faith in his blood."

" Beware," therefore, " lest that come upon you
which is spoken of in the prophets : Behold, ye de-
spisers, and wonder, and perish." " Examine your-
selves, whether ye be in the faith ; prove your own
selves : know ye not your own selves, how that Jesus
Christ is in you, except ye be reprobates ?"

III. Self-judging fo7' sin. The evil nature and
effects of sin, — Thus having by God's holy law found
out your sins, you must arraign and accuse yourself,
as it were, at the bar of God's tribunal ; representing
your sins to your mind as they are, in their heinous-
ness and mischievousness, according to their several
aggravations.

Ill

1. Consider sin in its nature. It is a moral evil,
an irregularity in the soul and actions, an enmity to
God, the chief good ; it is the worst evil, worse than
the devil and Satan : he had not been a devil but for
sin. Worse than hell, which, as it is a torment, is
caused by sin, and is only contrary to the good of
the creature ; whereas sin itself is contrary to the
good of the Creator. It is such a distemper of the
soul, that the Scripture calleth it " wickedness of
folly," even " foolishness of madness."

2. Consider from whence sin in man had its ori-
ginal; even from the devil, who is the father of it.
It came, and cometh from hell; therefore is earthly,
sensual, devilish. Whensoever you sin, you do the
lusts of the devil.

3. Consider the nature of the law whereof sin is a
transgression. A law most perfect, most holy, just,
and good ; which would have given eternal life to the
doers of it, had it not been for this cursed sin.

4. Consider the person against whom sin is com-
mitted, whom it highly offendeth and provoketh. It
is God, to whom you owe yourself and all that you
have ; who made, and doth preserve you, and yours ;
who, though you have sinned, desireth not your
death, nor afflict eth you willingly, but had rather
that you should humble yourself, repent, and live ;
who, that you might be saved, gave his only-begot-
ten Son to death, to ransom you ; who, by his minis-
ters, maketh known his word and good-will towards
you, making proclamation that if you will repent
and believe, you shall be saved ; yea, entreateth you
by his ministers to be reconciled to him. It is that
God, who is rich in goodness, forbearance, and long-

112

suffering, waiting when you will return, that you
may live ; who, on the other hand, if you despise
this his goodness, and shall continue in your sin,
thereby provoking the eyes of his glory, is a terrible
and revengeful God; who, if you still err in heart,
and will not walk in his ways, hath sworn in his
wrath, that you shall not enter into his rest; who,
in his wrath, is a consuming fire, and is ready and
able to destroy body and soul in the eternal ven-
geance of hell-fire.

5, Consider sin in the evil effects of it; namely,
it brought a curse upon the whole creation for man's
sake ; whereby the creatures are become defective,
and oftentimes unserviceable, nay, hurtful to you.
From your sins come all manner of diseases and
afflictions that ever befell you. This your sin (until
it be repented of and pardoned) maketh you hateful
to God — separateth between you and God — causing
him to withhold good things from you, and to inflict
evil upon you, even in this life. It defileth the whole
man, and every renewed act of sin doth strengthen
the body of sin, and worketh a decay of grace in you,
though you be regenerate. And if it be gross ini-
quity, if it doth not benumb and sear your conscience,
yet it will wound it, and break the peace thereof, if
it be tender; vexing it as motes do your eye, or thorns
your feet; causing terrors and doubtings of salvation;
God withdrawin^j his favour and loving countenance
from you; and, if you be not in Christ, it will in the
end bring upon you everlasting damnation.

6. Consider the ransom for sin, who paid it, and
what was paid ; consider Christ Jesus, who he was,
and what he did and suffered to take away your sin.

113

He, the only Son of God, very God, did veil his
glory for a time, and left heaven to dwell in the
tabernacle of human flesh, taking upon him the estate
of a servant. He was poor, despised of men, perse-
cuted from the manger to the cross; made to shed
tears abundantly ; yea, so tormented with the sense
of God's wrath for your sin, that for very anguish
he did sweat as it were drops of blood. He was
accused, condemned, spit upon, mocked, buffeted,
and scourged by wicked men ; made to bear his own
cross, till for very faintness he could bear it no longer;
then he was crucified amongst thieves, dying the
most accursed death ; and, which to him was more
than all the rest, he, in his human apprehension,
was forsaken of God, crying out, " My God, my
God, why hast thou forsaken me ?

Now you may be assured, that if the justice of
God could have been satisfied, and your sin expiated
and done away, by a less price, Jesus Christ, his only
Son, should never have been caused to pour out his
soul a sacrifice for your sin.

This looking (by the eyes of your faith) upon
Christ whom you have pierced, will at once show
you the greatness and hatefulness of your sin, which
required such an infinite ransom ; and the infinite
love of God in Christ towards you, even when you
were his enemy, in providing for you a sure remedy,
which will free you from both the guilt and power of
this sin. The thoughts hereof will, if any thing will,
even melt the heart into godly sorrow for sin, and
withal, give hope (in the use of means) of mercy and
formveness.

That the former aggravations may be more press-
ing, observe these directions : —

114

1. You must consider sin in particulars, one after
another, for generals leave no impressions. There-
fore David crieth out of his bloody sin in particular.

2. You must judge the least sin to be damnable,
until it be pardoned, and repented of in particular, if
known unto you; at least in general, if not known.

3. The greater any sin is, the greater you must
judge the guilt and punishment to be.

4. Sins committed long since, unrepented of, and
the punishments deserved, but deferred, are to be
judged to be as near, lying at the door, and expos-
ing you to condemnation, as if committed at the
present ; so that you may look for God's hand to be
upon you this present moment. 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 they are aggravated by impeni-
tency, and by the abuse of God's long-suffering.

5. Your humiliation must, in your endeavour,
proportion your guilt of sin; the greater the guilt,
the greater the humiliation.

Know, therefore, that sins against God, oi the first
table, all things considered, are greater than those
of the second. 1 Sam. ii. 25. Matt. xxii. 37, 38.

The more grace hath been offered you by the
gospel, and the more means you have had to know
God and his will, the greater is your sin, if you be
ignorant, impenitent, and disobedient.

The number of sins, according as they are mul-
tiplied, do increase the guilt and punishment.

The more bonds are broken in sinning, as commit-
ting it against the law of God, of nature, and nations,
against conscience, promises, and vows, the greater
the sin and punishment.

115

All these things known and considered, now judge
yourself; pass a condemnatory sentence against your-
self; whence will, through the grace of God, follow
affliction of soul. Now you will see that you are base
and vile, and that you may justly fear God's judg-
ments; now you will see cause to be grieved, ashamed,
yea, even confounded in yourself, and to conceive a
holy indignation against yourself.

You will now think thus : Ah ! that I should be
so foolish, so brutish, so mad, to commit this, to com-
mit these sins, (think of particulars,) to break so holy
a law, to offend, grieve, and provoke so good and so
great a Majesty ! So ill to requite him, so little to
fear him, vile wretch that I am ! That I should
commit not only sins of common frailty, but gross
sins, many and oft against knowledge, conscience, &c.
(but still mind particulars.) Jesus Christ my Sa-
viour shed his precious blood for me, to redeem me
from my vain conversation, and do I yet again and
again transgress, oh miserable man that I am !
What am I in myself, at best, but a lump of sin and
pollution, not worthy to be loved, but worthy to be
destroyed ; one that may justly look to have my heart
hardened, or my conscience terrified, and that, if God
be not infinitely merciful, he should pour upon me
all his plagues ! Wherefore, remembering my doings
that they are not good, but abominably evil, I loathe
myself for mine abominations, and abhor myself, and
repent, as in sackcloth and ashes.

Now set upon the work of reformation and of re-
conciliation ; general or particular, as you find there
is need. It is not enoug-h to search out and con-

sider your ways, nor yet to lament them, if withal

115

you do not turn again unto the Lord, and turn your
feet unto his testimonies ; and withal seek grace and
forgiveness.

The gospel openeth a way, and afFordeth means
to attain both, through the commands and promises
thereof, in the doctrine of faith and repentance.

Now therefore bring yourself to the gospel; try
yourself thereby, first, whether your first faith and
repentance were sincere : then set upon reforming,
and getting pardon of particular and later offences.

But learn to put a difference between the com-
mands of the gospel and of the law. The law ex-
acteth absolute obedience; the gracious gospel doth,
through Christ, accept of the truth of faith and re-
pentance, so that there be an endeavour after their
perfection.

It would be too long to show you at large the
signs of unfeigned faith and repentance; I will, for
the present, only say this :

Have you been truly humbled for sin ? and
through the promises and commandments of the
gospel, which biddeth you believe, have you con-
ceived hope of mercy, relying on Christ for it ? And
thereupon have had a true change in your whole
man, so that you make God your utmost end, and
receive the Lord Jesus as your only Saviour ; and,
out of hatred of sin, and love to Christ and his ways,
have a will in all things to live honestly, and to keep
always a good conscience towards God and man ; de-
siring the sincere milk of the word, to grow by it ;
lovinjr the brethren ; desirinjj and deliiihtino- in com-
munion with tliem? Then you may be confident
that your first faith, repentance, and new obedience,

117

were sound. If upon trial you find that they were
not sound, then you must begin now to repent and
believe; it is not yet too late.

IV. Directions for obtaining pardon of sin, and
poiver over it. — Concerning reformation and obtain-
ing of pardon and power of your particular sins, do
thus :

1. Consider the commandment which biddeth you
to repent and amend.

2. Consider the commandment which biddeth you
to come unto Christ, when you are weary and heavy
laden with your sin, believing that through him they
shall be pardoned and subdued. To this end,

3. Consider that Christ hath fully satisfied for
such and such a sin, yea, for all sin; and that you
have many promises of grace and forgiveness ; yea,
a promise that God will give you grace to believe in
him, that you may have your sins forgiven.

4. Consider that there is virtue and power in
Christ's death and resurrection, applied by faith,
through his Holy Spirit, for the mortifying the old
man of sin, and quickening the new man in grace ;
as well as merit to take away the guilt and punish-
ment of your sin.

5. Improve this power of Christ in you unto an
actual breaking off your sins, and living according to
the will of Christ, which is done by mortifying that
old man of sin, and by strengthening the new and
inner man of ffrace.

In mortifying your sin, do thus :
1. Take all your sins, especially your bosom sins,
those to which the disposition of your nature, and

118

condition of your place, doth most incline you, your
strongest and most prevailing sins, and with them
the body of corruption in you, the original and foun-
tain of sin; smite at them, strike at the very root,
arraign them, condemn them in yourself, bring them
to the cross of Christ, and nail them thereunto ; that
is, believe that, not only in respect of their guilt, but
also of their reigning power, (through faith in his pre-
cious sacrifice and intercession,) they shall be crucified
with him, dead, and buried, as is lively signified to
you in your baptism. When you see that your old
man is crucified with Christ, that the body of sin
may be destroyed, you will take courage against sin,
and will refuse to serve it, since by Christ you are
freed from the dominion of it. When you thus by
faith put on the Lord Jesus Christ, you shall not
fulfil the lusts of the flesh.

2. Grieve heartily for your sins ; conceive deadly
hatred against them, and displeasure against yourself
for them. These, like a corrosive, will eat out the
life and power of sin.

3. Make no provision for the flesh, to fulfil the
lusts of it; but be sober in the use of all worldly
things : this, by little and little, will starve sin.

4. Avoid all objects and occasions of sin ; yea, ab-
stain from the appearance of it : this will disarm shi.

5. When you feel any motion to sin, whether it
arise from within, or come from without, resist it
speedily and earnestly by the sword of the Spirit,
the word of God, as your Saviour did, and as Joseph
did ; for which cause it must dwell plentifully in you.
Thus you shall kill sin.

That you may strengthen the inner man by the

119

Spirit, whereby you may not only mortify the deeds
of the flesh, but bring forth the fruits of the Spirit,
do thus :

1. Apply Christ, risen from the dead, to yourself
particularly; believing that God by the same power
quickeneth you, and raiseth you together with Christ,
to walk in newness of life ; reckoning yourself now
to be alive unto God ; being dead unto sin, and be-
come the servant of righteousness. This believing
in Christ, embracing and relying upon him, as set
forth in the precious promises of the gospel, doth
draw virtue from Christ into your heart, and doth
more and more incorporate you into him ; and by it,
he, by his Spirit, dwelleth in you, whereby, of his
life and grace, you receive life and grace ; and so you
are made partaker of the divine nature, shunninp- the
corruption which is in the world through lust.

2. Affect your heart with joy unspeakable, and
with peace in believing, considering that you are
justified through our Lord Jesus Christ. This joy
of the Lord, as a cordial, will exceedingly strengthen
grace in the inner man.

3. Take heed of quenching or grieving the Spirit,
but nourish it by the frequent use of holy meditation,
prayer, hearing and reading the word, receiving the
sacrament, by a Christian communion with such as
fear God, and by attending to the motions of the
Spirit of God ; which you shall know to be from it,
when the thing whereunto it moveth is, both for
matter and circumstance, according to the Scripture,
the word of the Spirit. This is to be led of the
Spirit; and this will be to walk in the Spirit, and
then you shall not fulfil the lusts of the flesh.

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There remaineth yet one principal work wherein
consistcth the chief business of the day of your fast,
for which all hitherto spoken maketh way, and by
which, with the former means, you may attain to
true reformation of yourself, and reconciliation with
God; which is invocation and earnest prayer to God,
in the name of Christ, through the Holy Ghost : in
particular, large and hearty confessions and com-
plaints against yourself for your sins, asking forgive-
ness, making known your holy resolutions, asking
grace, and giving thanks that God is at peace with
you, having given Christ for you and to you, (upon
your believing in him,) and that he hath given you
a mind to know him and the power of his resurrec-
tion; with other first-fruits of the Spirit, which is
the earnest of vour inheritance.

Let this solemn and more than ordinary seeking
of God by prayer alone, be twice, at least, in the
day of your fast, besides your ordinary prayers in
the morning and evening ; and having thus obtained
peace with God, through faith in Christ Jesus, you
may, nay ought, to pray for the good, or against the
evil, which was the occasion of the fast. But in
praying, you must in fervency of spirit cry mightily ;
striving and wrestling in prayer.

The extraordinary burnt-ofterings and sin-offer-
ings, besides the sin-offering of the atonement, to be
offered on the solemn day of the fast under the law,
(which, as I told you, in the morality of it, is the
standard of religious fasts,) doth show, that a fast
must be kept in manner as hath been said; for
hereby we prepare and sanctify ourselves, and seek
to God in Christ ; hereby we by faith lay hold on

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Christ, the only true sacrifice for sin ; and hereby
we do by him draw nigh to God, and in token of
thankfuhiess do give ourselves to be a whole and
living sacrifice, holy and acceptable to God, which
is our reasonable service.

For your greater and more thorough humbling
of yourself, and farther exercise of your faith in
God, and love to your brethren and church of God,
something yet is to be added.

You must represent to your thoughts also the
sins and evils that are already upon, or hanging over,
the head of your family and nearest friends, and of
the town, country, or kingdom, where you live, to-
gether with their several aggravations ; lay them to
heart ; considering that they by sinning do dishonour
God your Father, and do bring evil upon the souls
and bodies of those whom you should love as well as
yourself: and it is a thousand to one but that you
are involved in their sins, and become accessary, if
not by example, counsel, permission, or concealment,
yet in not grieving for them, in not hating them, and
in not confessing and disclaiming them sufficiently
before God. These also bring common judgments
upon church and state, which you should prefer be-
fore your own particular interest, and wherein you
may expect to share a part.

You must therefore affect your heart with these
thoughts, and mourn for your own first, and then for
the abominations of your family, town, country, and
kingdom. For the sins of princes and nobles, for the
sins of ministers and people. And not only for pre-
sent sins of the land, but for the sins long since com-
mitted, whereof it hath not yet repented. Rivers of

F 31

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jliould run down from your eyes, at least sighs
-ans should rise from your heart, because others
as well as yourself have forgotten God's law, and have
exposed themselves to his destroying judgments. Do
all this so, that you may pour out your heart like
water to the Lord in their behalf.

This is to stand in the breach ; the prayer of a
righteous man availeth much, if it be fervent, though
he have infirmities. If it should not take good effect
for others, yet your tears and sighs shall do good to
yourself: it causeth you to have God's seal in your
forehead ; you are marked for mercy. God will take
you from the evil to come, or will make a way for you
to escape, or will turn the hearts of your enemies to
you ; or, if you smart under the common judgment,
it shall be sanctified to you ; and if you perish bodily,
yet, when others that cannot live, and are afraid to
die, are at their wits' end, you shall be able, in the
consciousness of your godly sorrow for your own and
others' sins, to welcome death as a messenger of good
tidings, and as a gate to everlasting happiness.

If it be a public fast, all these things before-men-
tioned are to be done alone, both before and after the
public exercises ; at which time you must join in public
hearing the word read and preached, and in prayer,
with more than ordinary attention and fervency.

If you fast with your family, or with some few,
let convenient times be spent in reading the word of
God, or some good book, or sermons, which may be
fit to direct and quicken you for the present work ;
also in fervent prayer: the other time alone, let it
be spent as I have shown before.

If some pubhc or necessary occasion, such as you

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could not well foresee or prevent when you made
choice of your day of private fast, happen to in-
terrupt you, I judge that you may attend those oc-
casions, notwithstanding your fast. But do it thus :
If they may be despatched with little ado, then de-
spatch them, and after continue your fast ; but if you
cannot, I think that you had better be humbled that
you were hindered, break off your fast, and set some
other day apart instead thereof; even as when a man
is necessarily hindered in his vow.

HI. The benefits of religious fasting.

The benefit that will accrue to you by rehgious
fasting, will be motive enough to a frequent use of
it, as there shall be cause.

1. It was never read or heard of, that a fast was
kept in truth, according to the former directions from
the word, but it either obtained the particular bless-
ing for which it was kept, or at least a better, to him
that fasted. Judges xx, S6 — 35. 1 Sam. vii. 6 — 10.
Ezra viii. 23. 2 Chron. xx. 3—22. Jonah iii. 7—10.

2. And besides those advantages, thus fasting
will put the soul into such good frame, into such a
habit of spiritual-mindedness, that (as when against
some special entertainment, a day hath been spent
in searching every corner in a house, to wash and
cleanse it) it will be kept clean with common sweep-
ing a long time after.

I do acknowledge that some have fasted, and God
hath not regarded it ; yea, he telleth some before-
hand, that " if they fast, he will not hear their cry.''
But these were such who "fasted not to God," they

F 2

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only sought themselves ; they would " not hearken
to his word;" there was no putting away of sin, or
loosinof the bands of wickedness, &c. no mortification
of sin, no renewing their covenant with God. Now,
unless we do join the inward with the outward, " we
may fast, but the Lord seeth it not ; we may afflict
ourselves, but he taketh no notice; we may cry and
howl, but cannot make our voice to be heard on high."
But when God seeth the works of them that fast,
that turn from their evil way; yea, that they strive
to turn and seek him with all their heart, then he
will turn to them; his bowels of compassion doth
yearn towards them; and " I will have mercy on them,
saith the Lord."

After the time of the fast is ended, (L) Eat and
drink but moderately. For, if you then over-indulge
yourself, it will put your body and soul both out of
order. (2.) Your fast being ended, hold the strength
which you got that day as much as you can; keep your
interest and holy acquaintance which you have ob-
tained with God and the holy exercises of religion.
Though you have given over the exercises of the day,
yet unloose not the bent of your care and affections
against sin, and for God. It is a corruption of our
nature, and it is a policy of Satan to help it forward,
that, like some unwise warriors, when they have got-
ten victory over their enemies, we grow full of pre-
sumption and security; by which the enemy taketh
advantage to recollect his forces, and coming upon us
unlookcd for, giveth us the foil, if not the overthrow.
We arc too apt, after a day of humiliation, to fall into
a kind of remissness, as if then we had gotten the
mastery; whereas, if Satan fly from us, if sin be weak-

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ened in us, it is but for a season, and but in part ;
and especially if we stand not upon our watch, Satan
will take occasion to return, and sin will revive in us.
I will add a few cautions touching this excellent,
but neglected duty of fasting.

1. The body, although it must be kept under,
yet it must not be destroyed with fasting. It must
not be so weakened as to be disabled to perform the
works of your ordinary calling.

2. In private fasts, you must not be open, but as
private as conveniently you may.

3. Separate not the inward from the outward
work in fasting.

4. Think not to merit by your fasting as papists do.

5. Presume not that presently, upon the work
done, God must grant every petition, as hypocrites
do, that say to him, " We have fasted, and thou dost
not regard it." You may and must expect a gracious
hearing upon your unfeigned humiliation ; but as for
when and how, you must wait patiently: faith se-
cureth you of good success, but neither prescribeth
unto God how, nor yet doth it make haste ; but
waiteth his time, when in his wisdom he shall judge
it most seasonable.

CHAPTER V.

OF THE lord's DAY, OR CHRISTIAN SABBATH.

On the Sabbath, or Lord's day, you must re-
member to keep it holy, according to the command-

126

ment. Exod. xx. 8 — 11. xxxv. 2, 3. For this cause
consider,

I. The divine institution of the Lord's day, or
Christian Sabbath.

Put a difference between this and the other six
days, even as you put a difference between the
bread and wine in the sacrament, and that which is
for common use. And that because it is set apart
for holy use, by divine institution. For, as the
seventh day, from the beginning of the creation,
until the day of Christ's blessed resurrection, so our
Lord's day, which is the day of the resurrection, is
by divine institution moral. The commandment to
keep a holy rest upon the seventh day, after the six
days of work, (which is the substance of the fourth
commandment,) remaineth the same: and this Adam,
(no doubt by the instinct of uncorrupted nature,
which desireth a time for God's honour and solemn
worship,) he knowing that God finished the creation
in six days, and rested on the seventh, would have
observed ; yet it was requisite that the particular day
should be by institution, for natural reason could not
certainly tell him which day. The Lord of the
Sabbath therefore limited it to the seventh from the
creation, until Christ's resurrection, and then re-
moved it to the day we keep, which is the first.

Now it appears, that it was the will of our Lord
and Saviour Christ, that we should, since his resur-
rection, keep, for our Sabbath, that first day of the
week; forasmuch as he arose on that day, and ap-
peared divers times on this our Lord's day to his
disciples before his ascension : and did on this day,
being the day of Pentecost, fill his disciples with the

1^7

gifts of the Holy Ghost, they being assembled to-
gether ; all which giveth a pre-eminence to this day,
and a probability to the point.

But in as much as the apostles, who followed Christ,
and delivered nothing but what they received from
Christ, did observe this day as a Sabbath, what can
this argue but a divine institution of this day ? The
apostle Paul might have chosen any other day for
the people to assemble to hear the word, and receive
the sacrament : but they assembled to receive the
sacrament, and to hear the word, upon the first day
of the week, which is our Lord's day. Now the
approved practice of the apostles, and of the churcli
with them, recorded in Scripture, carrieth with it the
force of a precept.

Moreover, the Spirit of God honoureth this day
with the title of the Lord's day, as he doth the
communion with the title of the Supper of the Lord.
What doth this argue, but as they both have re-
ference to Christ, so they are both appointed by
Christ ? The Spirit of Christ knew the mind of
Christ, who thus named this day.

IL Directions for the religious observance of the
Lord's day.

Being convinced of the holiness of this day, the
better to keep it holy when it cometh, you must,

L On the week-day before the Sabbath, or Lord's
day, remember it, to the end that none of your
worldly business be left undone, or put off till then ;
especially upon Saturday, you must prepare for it.
Then you must put an end to the works of your
calling ; and do whatsoever may be well done before-
hand, to prevent bodily labour even in your necessary

128

actions, that, when the day cometh, you may have
less occasion of worldly thoughts, less encumbrance
and distractions ; and may be more free, both in body
and mind, for spiritual exercises.

2. You yourself, and, as much as in you lieth, all
under your authority, must rest upon this day, the
space of the whole day of four-and-twenty hours,
from all manner of works, except those which have
true reference to the present day's works of piety,
mercy, and true necessity, not doing your own ways,
nor finding your own pleasures, nor speaking your
own words.

3. It is not enough that yt)u observe this day as a
rest, but you must keep a holy rest. Which that you
may do, you must, on your awaking in the morning,
make a difference between it and other days, not
thinking on any worldly business more than will serve
for a general providence, to preserve you from great
hurt or loss. Both in your lying awake, and rising
in the morning, make use of the former directions,
showing you how to awake and rise with God. Rise
early, it will consist with your health, and not hinder
your fitness for spiritual exercises through drowsiness
afterward, that you may show forth God's " loving-
kindness in the morning." Double your devotions
on the Lord's day, as the Jews did their morning
and evening sacrifice on the Sabbath-day. Prepare
yourself for the public holy services by reading, by
meditation, and by putting away all filthiness; that
is, repenting of every sin, and casting away the super-
fluity of naughtiness ; that is, let no sin be allowed
or suffered to reign in you. Then pray for your-
self, and for the minister, that God would give him

a mouth to speak, and you a heart to hear, as you
both ought to do. All this, before you shall as-
semble for public worship. Being thus prepared,
bring your family with you to the church. Join with
the minister and congregation. Set yourself as in
the special presence of God, following the example
of good Cornelius, with all reverence attending and
consenting; saying Amen with understanding, faith,
and affection, to the prayers uttered by the minister ;
believing and obeying whatsoever is by him com-
manded you from God. Afterward, by meditation,
and by conference, and if you have opportunity, by
repetitions, call to mind, and wisely and firmly lay
up in your heart what you have learned. The like
care must be had before, at, and after, the evening
exercise.

The Nature and Design of Baptism, and the
Lord's Supper, &c.

1. If baptism be administered, stay, and attend
to it, (I.) To honour that holy ordinance with the
greater solemnity. (2.) And in charity to the per-
sons to be baptized, joining with the congregation
in hearty prayer for them, and in a joyful receiving
them into the communion of the visible church.
(3.) Also in respect of yourself. For hereby you
may call to mind your own baptism, in which you did
put on Christ, which also doth lively represent the
death, burial, and resurrection of Christ, together
with your crucifying the affections and lusts, being
dead and buried with him unto sin, and rising with
him to newness of life, and to hope of glory ; under-
standing clearly that the blood and Spirit of Christ,
signified by water, doth cleanse you from the guilt

130

and dominion of sin to your justification and sancti-
fication. Remembering, moreover, that, by way of
sealing, your baptism did in particular exhibit and
apply to you that believe, Christ with all the bene-
fits of the covenant of grace ratified in his blood :
minding you also of this, that it doth not only seal
God's promises of forgiveness, grace, and salvation to
you; but that also it sealeth and bindeth you to the
performance of your promise, and vow of faith and
obedience, which is the branch of the covenant to be
performed, according as was professed, on your part.
Recourse to your baptism is an excellent strength-
ener of your weak faith, and an occasion of renewing
of your vow, you having broken it ; and of resisting
temptations, considering that they are against your
promise and vow in baptism.

2. When there is a communion, receive it as oft
as, without interrupting the order of the church, you
may. But be careful to receive it worthily.

It is not enough that you be born within the
covenant, and that you have been baptized ; but you
must have knowledge of the nature of the sacrament
of the Lord's supper; both that it is of divine insti-
tution, and that it is a sign and seal of the righteous-
ness of faith, signifying to you, by the breaking and
giving of the bread, and by pouring out and deliver-
ing the wine, the meritorious sacrifice of the Lord
Jesus Christ, in whom the covenant of grace is estab-
lished ; presenting also, and sealing unto you, by the
elements of bread and wine, the very body and blood
of Christ, with all the benefits of the new covenant,
of which you receive indeed livery and seisin in the
act of receiving by faith, M'hcreby you also growiiitv

131

a nearer union with Christ your head, and communion
with all his members, your brethren.

Besides, there must be a special preparation by
examining yourself, and renewing your peace with
God, before you receive, according to the directions
before given. Chap. IV. sect. 2. Also make your
peace, at least be at peace and in charity, with your
neighbour, by a hearty acknowledging your fault so
far as is fit, and making recompense, if you have done
him wrong ; and by forgiving, and forbearing revenge,
if he hath done you wrong.

In the act of administering and receiving, join in
confession and prayers, and attend to the actions of
the minister when he breaketh the bread, poureth
out the wine, and by blessing setteth it apart for
holy use ; by faith behold Christ, in representation,
wounded, bleeding, and crucified before your eyes
for you; looking upon him whom your sins con-
demned and pierced to the death, rather than his
accusers, and those which nailed him to the cross;
who, though malicious, were but instruments of that
punishment which God, with other tokens of his
wrath, did execute upon him (though in himself a
Lamb without spot) justly for your sin, he being
your surety.

This looking upon him whom you have pierced,
should partly dissolve you into a holy grief for sin :
but chiefly, (considering that by this his passion he
hath made full satisfaction for you, and also seeing
what blessings God and Christ himself, by the hand
of his minister, giving Christ's body and blood sacra-
mentally, do signify and seal unto you,) it should
raise your heart to a holy admiration of the love of

132

God and of Christ, and it should excite you, in the
very act of taking the bread and wine, to a reverent
and thankful receiving of this his body and blood by
faith, discerning the Lord's body ; gathering assur-
ance hereby that now all enmity between God and
you is done away, if you are believers indeed; and
that you by this, as by spiritual food for life, shall
grow up in him, with the rest of his mystical body,
unto everlasting life.

1. After that you have received, (until you be to
join in public praise and prayers,) affect your heart
with joy and thankfulness in the assurance of the
pardon of all your sins, and of salvation by Christ ;
and that more than if you, being a bankrupt, should
receive an acquittance sealed of the release of all
your debts, and with it a will and testament, wherein
you should have a legacy of no less than a kingdom,
sealed with such a seal as giveth clear proof of the
fidelity, ability, and death of the testator ; or than if,
having been a traitor, you shall receive a free and
full pardon from the king, sealed with his own seal,
together with an assurance that he hath adopted you
to be his child, to be married to his son, the heir of
the crown. This is your case, when by faith you
receive the bread and wine, the body and blood of
the Lord. Think thus, therefore, with joy and re-
joicing in God : Oh ! how happy am I in Christ my
Saviour ! God, who hath given him to death for
me, and also given him to me, how shall he not with
him freely give me all things? Even whatsoever
may pertain to life, godliness, and glory? Who
shall lay any thing to my charge? Who or what
can separate me from the love of Christ ? &c.

133

2. Resolve withal upon a constant and an un-
feigned endeavour to perform all duties becoming
one thus acquitted, thus redeemed, pardoned, and
advanced ; and this in token of thankfulness ; even to
keep the covenant required to be performed on your
part; undoubtedly expecting whatever God hath
covenanted and sealed on his part.

3. Join in pubHc praise and prayer heartily, and
in a liberal contribution to the poor, if there be a
collection.

4. After the sacrament, if you feel your faith
strengthened, and your soul comforted, nourish it
with all thankfulness.

If not, yet, if your conscience can witness that
you endeavoured to prepare as you ought, and to
receive as you ought, be not discouraged, but wait
for strength and comfort in due time. We do not
always feel the benefit of bodily food presently, but
stirring of humours and sense of disease is sometimes
rather occasioned ; yet in the end, being well digested,
it strengtheneth : so it is often with spiritual food,
corruption may stir, and temptations may arise, more
upon the receiving than before; especially since Satan,
if it be but to vex a tender-hearted Christian, will
hereupon take occasion to tempt with more violence :
but if you resist these, and stand resolved to obey,
and to rely upon God's mercy in Christ, this is rather
a sign of receiving worthily; so long as your desires
and resolutions are strengthened, and you thereby
are made more carefully to stand upon your watch.
Endeavour in this case to digest this spiritual food
by farther meditation, improving that strength you
have, praying for more strength, remembering the

134^

commandment which biddeth you to be strong ; and
you shall be strengthened.

5. If you find yourself worse indeed, or do feel
God*s heavy hand in a special manner upon you, fol-
lowing upon your receiving, and your conscience can
witness truly that you came not prepared, or that
you did wilfully and carelessly fail in such or such a
particular in receiving, it is evident you did receive
unworthily. In which case you must heartily bewail
your sin, confess it to God; ask and believe that he
will pardon it, through Christ Jesus, upon your sin-
cere faith and repentance, and take heed that you
offend not in that kind another time.

Upon the Lord's day you must likewise be ready
to visit and relieve the distressed.

Take some time this day to look into your past
life, and chiefly to your walking with God the last
week, as being freshest in memory, and be sure to let
no old scores of sin remain between God and you.

Last of all, on every opportunity, take good time
to consider God's works; what they are in themselves,
what they are against the wicked, what they are to
the church, and to yourself and to yours. And, in
particular, take occasion from the day itself, to think
fruitfully of the creation, of your redemption, sancti-
fication, and of your eternal rest and glory to come.
For God, in his holy wisdom, hath set such a divine
mark upon this our Lord's day, that at once it doth
mind us of the greatest works of God, which cither
conduce to his glory, or his church's good. As, of
the creation of the world in six days, he rested the
seventh, which specially is attributed to the Father.
And of man's redemption by Christ, of whose resur-

135

rection this day is a remembrance, which is specially
attributed to the Son. Also of our sanctification by
the Spirit, for that the observance of the Sabbath is
a sign and means of holiness, which work is specially
attributed to the Holy Ghost. Lastly, of your and
the church's glorification, which shall be the joint
work of the blessed Trinity, when we shall cease
from all our works, and shall rest, and be glorious
with the same glory which our Head, Christ, hath with
the Father ; to whom be glory for ever and ever :
Amen. Do all these with delight ; raising up your-
self hereby to a greater measure of holiness and hea-
venly-mindedness.

HI. Motives to keep holy the Lord's day.
Do all this the rather, because there is not a
clearer sign to distinguish you from one that is pro-
fane, than this, of conscientiously keeping holy the
Lord's day. Neither is there any ordinary means
of gaining strength and growth of grace in the in-
ward man like this, of due observing the Sabbath.
For this is God's great mart or fair-day for the soul,
on which you may buy of Christ wine, milk, bread,
marrow and fatness, gold, white raiment, eye salve, —
even all things which are necessary, and which will
satisfy, and cause the soul to live. It is the special
day of proclaiming and sealing of pardons to penitent
sinners. It is God's special day of publishing and
sealing your patent of eternal life. It is a blessed
day, sanctified for all these blessed purposes.

Now, lest this so strict observance of the Lord's
day in spending the whole day in holy meditation,
holy exercises, and works of mercy, excepting only
necessary repasts, should be thought, as it is by some.

136

to be merely Jewish, or only the private opinion of
some zealots, more nice than wise, — know, that as the
fourth commandment is of moral obligation, there is
the same reason for the strict observance of it, as any
other divine precept, as against idolatry, murder, for-
nication, &c. And the taking away of the morality
of the fourth commandment, and unloosing the con-
science from the immediate bonds of God's command
to observe a day for his solemn worship, doth over-
throw true religion and the power of godliness, and
opens a wide gap to atheism, profaneness, and all
licentiousness; as daily experience proves, in those
persons and places by whom and where the Lord's
day is not holily and duly observed.

CHAPTER VI.

DIRECTIONS HOW TO END THE DAY WITH GOD.

When you have walked with God from morning
until night, whether on a common day, a day of fast-
ing, or on the Lord's day, according to the former
directions, it remaineth that you conclude the day
well, when you would give yourself to rest at night.
Wherefore,

First, Look back and take a strict view of your
whole carriage that day past. Reform what you
find amiss; and rejoice or be grieved, as you find
you have done well or ill, as you have advanced or
declined in grace, that day.

Secondly, Since you cannot sleep in safety, if

137 ^

God, who is your keeper, do not wake, and watch
for you; and though you have God to watch when
you sleep, you cannot be safe, if he that watcheth be
your enemy : wherefore it is very convenient, that at
night, you not only conclude the day with your family,
by reading some scripture, and by prayer, but you
must alone renew and confirm your peace with God
by faith and prayer, and with like preparations there-
to, as you received directions for the morning; com-
mending and committing yourself to God's tuition
by prayer, with thanksgiving, before you go to bed.
Then shall you lie down in safety.

All this being done, yet while you are putting off
your apparel, when you are lying down, and when
you are in bed before you sleep, it is good that you
commune with your own heart. If other good and
fit meditations offer not themselves, some of these
will be seasonable :

1. When you see yourself without your apparel,
consider what you were at your birth, and what you
shall be at your death, when you put off this earthly
tabernacle ; (if not, in the meantime, as concerning
your outward estates;) — how that you brought no-
thing into this world, nor shall carry any thing out :
naked you came from your mother's womb, and naked
shall you return. This will be an excellent means
to give you sweet content in any thing you have,
though ever so little ; and in the loss of what you
have had, though ever so much.

2. When you lie down, you may think of lying
down in your winding-sheet, and in your grave.
For besides that sleep, 1 Cor. xi. 30. and the bed,
do aptly resemble death and the grave, who knoweth,

138

when he slecpeth, that ever he shall ajvake again to
this life ?

3. You may think thus also : If the sun must not
go down upon my wrath, lest it become hatred, and
so be worse ere morning, then it is not safe for me
to lie down in the allowance of my sin, lest I sleep
not only the sleep of natural death, but of that death
which is eternal; for who knowcth what a night will
bring forth ? Now, it is a high point of holy wisdom,
upon all opportunities, to think of and to prepare for
vour latter end.

4. Consider, likewise, that if you walk with God
in uprightness, j'our death unto you is but to foil iiUo
a sweet sleep, an entering into rest, a resting on your
bed for a niorht, until the ^jlorious moniinji of vour
happy resurrection.

5. If possibly you can, fall asleep with some hea-
venly meditation. Then will your sleep be more
sweet and more secure : your dreams fewer or more
comfortable: your head will be fuller of good thoughts:
and your heart will be in a better frame when you
awake, whether in the night or in the morning.

Thirdly, Being thus prepared to sleep, you should
sleep only so much as the present state of your body
requireth : you must not be like the sluggard, to love
sleep : neither must you sleep too much ; for if you
do, that which, being taken in its due measure, is a
restorer of viijour and strenixth to your bodv, and a
quickencr of the spirits, will make the spirits dull,
the brain sottish, and the whole botly inactive and
unhealthy : and that which God hath ordained for a
furtherance, through vour sin shall become an enemy
to your bodily and spiritual welfare. Thus much of
walking with God in all things, at all times.

139 ^

CHAPTER VII.

HOW TO WALK WITH GOD ALONE.

I. Rules concerning Solitude,

There is no time wherein you will not be either
alone or in company, in either of which you must
walk in all well-pleasing, as in the sight of God.

1. Affect not too much solitude. Be not alone
except you have just cause; namely, when you se-
parate yourself for holy duties, and when your need-
ful occasions do withdraw you from society, for, in
other cases, " two are better than one," saith Solo-
mon, and " wo be to him that is alone."

2. When you are alone, you must be very watch-
ful, and stand upon your guard, lest you fall into
manifold temptations of the devil; for solitariness is
Satan's opportunity, which he will not lose, as mani-
fold examples in Scripture, and our daily experience,
do witness. Wherefore, you must have a ready eye
to observe, and a heart ready bent to resist, all his
assaults. And it will now the more concern you to
keep close to God, and not lose his company, that,
through the weapons of your Christian warfare, you
may, by the power of God's might, quit yourself,
and stand fast.

3. Take special heed, lest, when you be alone, you
yourself conceive, devise, or indulge any evil, to which
your nature is then most prone. And beware, in
particular, lest you commit alone, by yourself, con-

140

templative wickedness ; which is, when by feeding
your fancy, and pleasing yourself, in covetous, lust-
ful, revengeful, ambitious, or other wicked thoughts,
you act that in your mind and fancy, which, either
for fear or shame, you dare not, or for want of oppor-
tunity or means you cannot, act otherwise.

4. When you are alone, be sure that you are
well and fully exercised about something that is good,
either in the works of your calling, or in reading, or
in holy meditation or prayer. For whensoever Sa-
tan doth find you idle, and out of employment in
some or other of those works which God hath ap-
pointed, he will take that as an opportunity to use
you for himself, and to employ you in some of his
works. But if you keep always in your place, and
to some or other good work of your place, you are
under God's special protection, as the bird in the
law was, while she sat upon her eggs or young ones,
keeping her own nest, in which case no man might
hurt her.

I have already showed how you should behave
yourself as in God's sight, both in prayer and in
the works of your calHng ; I will say something for
your direction concerning reading and meditation.

II. Of Reading.

Besides your set times of reading the holy Scrip-
tures, you will do well to gain some time from your
vacant hours, that you may read in God's book, and
in the good books of men.

How to read profitably.

1. When you read any part of the word of God,

141

you must put a difference between it and the best
writings of men, preferring it far before them. To
this end, (1.) Consider it in its properties and ex-
cellencies. No word is of like absolute authority,
holiness, truth, wisdom, power, and eternity. (2.)
Consider this word in its ends and good effects.
No book aimeth at God's glory, and the salvation
of man's soul, like this; none concerneth you like
to this. It disco vereth your misery by sin, together
with the perfect remedy. It proposeth perfect hap-
piness unto you, affording means to work it out in
you and for you. It is mighty, through God, to
prepare you for grace. It is the immortal seed to
beget you unto Christ. It is the milk and stronger
meat to nourish you up in Christ. It is the only
soul physic, through Christ Jesus, to recover you,
and to free you of all spiritual evils. By it Christ
giveth spiritual sight to the blind, hearing to the
deaf, speech to the dumb, strength to the weak,
health to the sick, yea, by it he doth cast out devils,
and raise men from the death of sin, through faith,
as certainly as he did all those things for the bodies
of men by the word of his power, while he lived on
the earth. This book of God doth contain those
many rich legacies, bequeathed to you in that last
will and testament of God, sealed with the blood of
Jesus Christ our Lord. It is the magna charta^
and statute-book, of the kingdom of heaven. It is
the book of privileges and immunities of God's
children. It is the word of grace, " which is able
to build you up, and to give you an inheritance
amongst all them that are sanctified." For it will
make you wise to salvation, through faith in Christ

142

Jesus, making you perfect, thoroughly furnished unto
all good works. Whenever, therefore, you hear this
word preached, and when at any time you read it, you
must receive it not as the word of man, hut, as it is
in truth, the word of God : then it will " work effec-
tually in you that believe."

2. When you read this word, lift up the heart
in prayer to God for the spirit of understanding and
wisdom, that your mind may be more and more en-
lightened, and your heart more and more strength-
ened with grace by it. For this word is spiritual,
containing the great counsels of God for man's sal-
vation, and which is as a book sealed up, in respect
of discovery of the things of God in it, to all that
have not the help of God's Spirit ; so that none can
know the inward and spiritual meaning thereof power-
fully and savingly but by the Spirit of God.

3. Read the word with a hunger and thirst after
knowledge, and growth of grace by it; with a rev-
erent, humble, teachable and honest heart; believing
all that you read ; trembling at the threatenings and
judgments against sinners; rejoicing in the promises
made unto, and the favours bestowed upon, the peni-
tent and the godly ; willing and resolving to obey all
the commandments.

Thus if you read, blessed shall you be in your
reading, and blessed shall you be in your deed.

Who must read the Scriptures.

The holy Scriptures are thus to be read of all,
of every sort and condition, and of each sex ; for all
are commanded to search the Scriptures : as well the
laity as the clergy ; women as well as men ; young
as well as old ; all sorts of all nations. For though

143

the Spirit of God is able to work conversion and
holiness immediately without the word, as he doth in
those infants that are saved, yet, in adult persons
the Holy Ghost will not, where the word may be
had, work without it as his instrument; using it as
the hammer, plough, seed, fire, water, sword,* or as
any other instrument, to pull down, build up, plant,
purge, or cleanse, the souls of men. For it is by
the word, both read and preached, that Christ doth
sanctify all that are his, that he may present them to
himself, and so to his Father, without spot or wrinkle,
a church most glorious.

And whereas it is most true, that those who are
unlearned and unstable do wrest not only hard scrip-
tures, but all others also, to their destruction; yet let
not this (as Papists would infer) cause you to forbear
to read ; any more than, because many surfeit and
are drunk by the best meats and drinks, you for-
bear to eat and drink.

To prevent misunderstanding and wresting of
scriptures to your hurt, do thus : (1.) Get and cherish
an humble and honest heart, resolved to obey what
you know to be God's will : " If any man will do
his will," saith Christ, " he shall know of the doc-
trine, whether it be of God." (2.) Get a clear
knowledge of the first principles of the Christian
religion, and believe them steadfastly. And endea-
vour to frame your life according to those more easy
and known scriptures, on which these first principles
of the oracles of God are founded; for these give
light, even at the first entrance, unto the very simple,

* These are Scripture metaphors.

144

This do, and you shall neither be unlearned in the
mysteries of Christ, nor yet unstable in his ways.
(3.) Be much in hearing the word interpreted, by
learned and faithful ministers. (4.) If you meet
with a place of Scripture too hard for you, presume
not to frame a sense to it of your own head, but
take notice of your ignorance, admire the depth of
God's wisdom, suspend your opinion, and take the
first opportunity to ask the meaning of some one or
other of those whose lips should preserve knowledge.

Motives to read the Scriptures.

Let no colourable pretence keep you from diligent
reading of God's book, for hereby you will be better
prepared to hear the word preached. For it layeth
a foundation for preaching; leading the way to a
better understanding thereof, and more easily pre-
serving it in memory; also to enable you to try the
spirits and doctrines delivered ; even to try all things,
and to cleave to that which is good.

How to read men's writings profitably.

1. In reading men's writings read the best, or at
least those by which you can profit most.

2. Read a good book thoroughly, and with due
consideration.

3. Reject not hastily any thing you read, because
of the mean opinion you have of the author. Be-
lieve not every thing you read, because of the great
opinion you have of him that wrote it. But, in all
books of faith and manners, try all things by the
Scriptures. Receive nothing upon the bare testi-
mony or judgment of any man, any farther than he
can confirm it by the canon of God's holy word, or
by evidence of reason, or by undoubted experience;

145

provided always, that what you call reason and ex-
perience, be according to, not against, the word of
God. If the meanest speak according to it, then
receive and regard it ; but if the most judicious in
your esteem, yea, if he were an angel of God, should
speak or write otherwise, refuse and reject it.

Thus much for private reading.

Only take this caution. You must not think it
to be sufficient that you read the Scriptures and other
good books at home in private, when, by so doing,
you neglect the hearing of the word read and
preached in public. For God hath not appointed
that reading alone, or preaching alone, or prayer,
or sacraments, should singly and alone save any
man, where all, or more than one of them, may be
had ; but he requireth the joint use of them all in
their place and time. And in this variety of means
of salvation, God hath, in his holy wisdom, ordained
such order that the excellency and sufficiency of one
shall not, in its right use, keep any from, but lead
him to, a due performance of the other; each serving
to make the other more effectual to produce their
common effect, namely, the salvation of man's soul.

Indeed, when a man is necessarily hindered by
persecution, sickness, or otherwise, that he cannot
hear the word preached, then God doth bless reading
with an humble and honest heart, without hearing
the word preached. But where hearing the word
preached is either contemned or neglected, for read-
ing sake, or for prayer sake, or for any other good
private duty, there no man can expect to be blessed
in his reading, or in any other private duty, but ra-

G 31

146

ther cursed. Witness the evil effects, which by
experience we see do issue from thence ; namely, self-
conceitedness, singularity in some dangerous opinions;
and schism, and too often a falling away into damna-
ble heresies and apostacy.

III. Of Meditation.

When you are alone, then also is a fit season for
you to be employed in holy meditation. For ac-
cording to a person's meditation such is he. The
liberal man deviseth liberal things; the covetous
man the contrary. The godly man studieth how to
please God, the wicked how to please himself.

In meditation the mind or reason of the soul fixeth
itself upon something conceived or thought upon, for
the better understanding thereof, and for the better
application of it to itself for use.

The distinct acts and parts of meditation.

1. In meditating aright, the mind of man exer-
ciseth two kinds of acts; the one direct upon the
thing meditated ; the other reflects upon himself,
the person meditating. The first is an act of the
contemplative part of the understanding; the second
is an act of conscience. The end of the first is to
enlighten the mind with knowledge ; the end of the
second is to fill the heart with goodness. The first
serveth (I speak of moral actions) to find out the rule
whereby you may know more clearly what is truth,
what is falsehood, what is good, what is bad ; whom
you should obey, and what manner of person you
should be, and what you should do, and the like.
The second serveth to direct you how to make a

147

right and profitable application of yourself, and of
your actions, to the rule.

In this latter are these two acts : First, An exami-
nation, whether you and your Actions be according
to the rule, or whether you come short, or are swerved
from it, giving judgment of you, according as it findeth
you. The second is a persuasive and commanding
act, charging the soul in every faculty, understanding,
will, affections, yea, the whole man, to reform and
conform themselves to the rule, that is, to the will of
God, if you find yourself not to think and act ac-
cording to it : which is done by confessing the fault
to God with remorse, praying for forgiveness, re-
turning to God by faith and repentance, and reform-
ing the heart and life through new obedience. This
must be the resolution of the soul. And all this a
man must charge upon himself peremptorily, com-
manding himself with sincere desire and fixed en-
deavour to conform to it.

When you meditate, join all these three acts, else
you will never bring your meditation to a profitable
issue. For if you only muse and study to find out
what is true, what is false, what is good, what is
bad, you may gain much knowledge of the head, but
little goodness to your heart. If you only apply to
yourself that whereon you have mused, and no more,
you may, by finding yourself to be a transgressor,
lay guilt upon your conscience, and terror upon your
heart, without fruit or comfort; but if to these two,
you lay a charge upon yourself to follow God's coun-
sel concerning what you should believe and do, when
you have offended him — if you also form an upright
design, through God's grace, to be such a one as

148

you ought to be, and to live such a life hereafter as
you ought to Hve, — then to science you add con-
science, and to knowledge you join practice, and will
find the comfortable and happy effects thereof. Ob-
serve David's meditations, and you will find they
came to this issue. His thoughts of God and of
his ways, made him turn his feet unto God's testi-
monies. The meditation of God's benefits made
him resolve to take the cup of salvation, and call upon
the name of the Lord, and to pay his vows. When
he considered what God had done for him, and thence
inferred what he should be to God again, he saith to
his soul, " My soul, and all that is in me, praise his
holy name." When in his meditation he found
that it was his fault to have his soul disquieted in
him through distrust, he chargeth it to wait on God,
and raiseth up himself unto a holy confidence. " I
will meditate on thy precepts," saith he. What, is
that all? No ; but he proceedeth to this last act of
meditation, and saith, " I will have respect unto thy
ways."

Rules for meditation.

2. God's holy nature, attributes, word, works, also
what is duty, and what is sin ; what you should be,
and do, vvhat you are, and what you have done ; what
are the miseries of the wicked, and what are the
happiness and privileges of the righteous — are fit sub-
jects of meditation.

3. That which must settle your judgment, and
be the rule to direct you what to hold for true and
good, must be the canon of God s word rightly un-
derstood, and not your own reason or opinion ; nor
yet the opinions or conceits of men; for these arc
false and crooked rules.

149

Cautions about the matter of meditation.

4. In seeking to know the secrets and mysteries
of God and godliness, you must not pry into them
farther than God hath revealed; for if you wade
therein farther than you have sure footing in his
holy word, you will presently lose yourself, and be
swallowed up in a maze and whirlpool of errors and
heresies. These deep things of God must be un-
derstood with sobriety, according to that clear light
which God hath given you by his word.

5. When sin happeneth to be the matter of your
meditation, take heed lest, while your thoughts dwell
upon it, (though your intention be to bring your-
self out of love with it,) it steal into your affections,
and work in you some secret liking to it, and so cir-
cumvent you. For the cunning devices of sin are
undiscoverable, and you know that your heart is de-
ceitful above all things. Wherefore, to prevent this
mischief — (1.) As sin is not to be named, but when
there is just cause, so it is not to be thought upon,
but upon special cause ; namely, when it showeth it-
self in its motions and evil effects, and when it con-
cerns you to try and find out the wickedness of your
heart and life. (2.) When there is cause to think
of sin, represent it to your mind as an evil, the great-
est evil, most loathsome and abominable to God,
and most hateful and hurtful to yourself. Where-
upon you must raise your heart to a holy detestation
of it, and resolution against it. (3.) Never stand
reasoning or disputing with it, as Eve did with Satan;
but, without any indulgence of it, you must do pre-
sent execution upon it, by sheathing the word of God,
the sword of the Spirit, into the heart of it ; and by

150

mortifying of it through the help of his Spirit. And
if you would dwell long in meditating upon any sub-
ject, make choice of matter more pleasant and less
infectious.

6. It is necessary that you be skilful in this first
part of meditation, for hereby you find out, who is
to be adored, who not ; what is to be done, what not ;
what you should be, what not. But the life of me-
ditation lieth in the reflex acts of the soul, whereby
that knowledge which was gotten by the former act
of meditation, doth reflect and return upon the heart,
causing you to apply to yourself what was proposed ;
whence also you are induced to endeavour to form
your heart and life according to that which you have
learned it ought to be.

This, though it be most profitable, yet, because it
is tedious to the flesh, is most neglected. Where-
fore it concerneth you who are instructed in the
points of faith and holiness, to be most conversant in
this when you are alone, whether it be when you are
enp-aofed in the common business of life, or retire-
ment for solemn worship.

7. You should therefore be well read in the book of
your conscience, as well as in the Bible. Commune
often with it, and it will fully acquaint you with
yourself, and with your estate, through the light of
God's Holy Spirit. It will tell you what you were,
and what you now are ; what you most delighted in,
in former times, and what now. It will tell you
what straits and fears you have been in, and how
graciously God delivered you ; what temptations you
have had, and how it came to pass that sometimes
you were overcome by them ; and how and by what

151

means you overcame them. It will show what con-
flicts you have had between flesh and Spirit, and
what was the issue thereof, whether you were grieved
and humbled when sin got the better ; and whether
you rejoiced and were thankful when God's grace
restrained you, or gave you the victory. Your con-
science being set on work, will call to remembrance
your oversights, and the advantages which you gave
to Satan and to the lusts of your flesh, that you may
not do the like again. It will remember you by
what helps and means (through God's grace) you
prevailed and got a conquest over some sin, that you
may use the same another time. If you thus dili-
gently observe the passages and conflicts of your
Christian race and warfare, your knowledge will be
an experimental knowledge; which, because it is a
knowledge arising from the frequent proof of that
whereof you were taught in the word, it becomes a
more fixed, perfect, and fruitful knowledge than that
of mere contemplation.

It is only this experimental knowledge that will
make you skilful in the duties and trials of the Chris-
tian life. Take a man that hath only read much of
husbandry, physic, merchandise, policy, &c. who hath
gotten into his head the notions of all these, and
maketh himself believe that he hath great skill in
them ; yet one that hath not read half so much, but
hath been of long practice and of great experience
in these, as far excelleth him in husbandry, physic,
trading, &c. as he excelleth one that is a mere novice
in them. Such dijBPerence there is between one that
hath only a superficial knowledge of Christianity,
without experimental observation, and him that is

152

often looking into the records of his own conscience,
carefully observing the workings of his own heart,
and God's dispensations towards him.

The experience which by this means you will
obtain, — of God's love, truth, and power; of your
enemies' falsehood, wiles, and methods ; of your own
weakness without God, and of your strength by God
to withstand the greatest lusts, and strongest temp-
tations ; yea, of an ability to do all things through
Christ that strengthened you, — will beget in you
faith and confidence in God, and love to him, watch-
fulness and circumspection, lest you be overtaken
with sin ; with such degrees of humility, wisdom, and
Christian courage, that no opposition shall daunt
you, nor shake your confidence in Christ Jesus.
Where do you read of two such champions as David
and Paul? And where do you find two that re-
corded and made use of their experiences of God's
truth and goodness, like these ?

Wherefore, next to God's book, which giveth
light and rule to your conscience, read often the
book of your conscience. See what is there written
for or against you. When you find that your heart
and life are according to the rule of God's word,
hold that fast to your comfort; but, wherein you
find yourself not to be according to this rule, give
yourself no rest, until in some good measure, at least
in endeavour, you do live according to it.

I have insisted the more largely on this point of
meditation, because of the great necessity and pro-
fitableness of it : many of God's people omit it, be-
cause they know not how to do it; and because they
know not their need, nor yet the benefit which they
may receive from it.

153

Motives to meditation,

8. The necessity and use of meditation will ap-
pear, if you consider,

(1^) That reading, hearing, and transient thoughts
of the best things, leave not half that impression of
goodness upon the soul, which they would do, if they
might be recalled, and fixed there by serious thought.
Without this meditation, the good food of the soul
passeth through the understanding, and either is quite
lost, or is like raw and undigested food, which doth
not nourish those creatures that chew the cud, till
they have fetched it back, and chewed it better.
Meditation is instead of chewing the cud. All the
outward means of salvation do little good in compa-
rison, except by meditation they are thoroughly con-
sidered, and laid up in the heart.

(2.) The great usefulness of meditation appears
in that,- (1.) It doth digest, ingraft, and turn the
spiritual knowledge gained in God's word and ordi-
nances, into the very life and substance of the soul,
changing and fashioning you according to it, so
that God's will in his word and your will become
one, choosing and delighting in the same things.
(2.) Meditation fitteth for prayer, nothing more.
(3.) Meditation also promoteth the practice of godli-
ness, nothing more. (4.) Nothing doth perfect and
make a man an understanding Christian more than
this. (5.) Nothing doth make a man more know
and enjoy himself with inward comfort, nor is a clearer
evidence that he is in a state of happiness, than this.
For " in the multitude of my thoughts within me,"
saith David to God, " thy comforts delight my soul."
And he doth by the Spirit of God pronounce every

154

man blessed that doth thus meditate in God's law
day and night.

CHAPTER VIIL

OF KEEPING COMPANY.

I. Rules concerning Company in general.

When you are in company, of what sort soever,
you must amongst them walk with God.

Directions relating hereunto are of two sorts.
First, Showing how you should behave towards all.
Secondly, How towards good or bad company.

In whatsoever company you are, your conversa-
tion in word and deed must be such, as may pro-
cure, (1.) Glory to God. (2.) Credit to religion.
(3.) All mutual, lawful, content, help, and true be-
nefit to each other. For these are the ends, first,
of society ; secondly, of the variety of the good gifts
that God hath given unto men to do good with.

To attain these ends, your conversation must be,
1. Holy; 2. Humble; 3. Wise; 4. Loving.

First, It must be holy. You must, as much as in
you is, prevent all evil speech and behaviour, which
might else break forth, being careful to break it off,
if it be already begun in your company. Suffer not
the name and religion of God, nor yet your brother's
name, to be traduced, or evil spoken off; but in due
place and manner vindicate each. Be diligent to
watch and improve all fit opportunities of introducing

155

pious and useful conversation ; even whatsoever may
tend to the practice and increase of godliness and
honesty.

Secondly, Your conversation must be humble.
You must give all due respect to all men, according to
their several places and gifts ; reverencing your bet-
ters, submitting to all in authority over you. Es-
teeming others as better than yourselves, in honour
preferring them before you. Condescending unto,
and behaving respectfully towards, those of meaner
rank.

Thirdly, You must be wise and discreet in your
carriage towards all, and that in divers particulars.

1. Be not too open, nor too reserved. Not
over-suspicious, nor over credulous. For the simple
believeth every word, but the prudent looketh well
to his going.

2. Apply yourself to the several conditions and
dispositions of men in all indifiPerent things, so far as
you may, without sin against God, or offence to your
brother, become all things to all men ; suiting your-
self to them in such a manner, that, if it be possible,
you may live in peace with them, and may gain some
interest in them, to do them good. But far be it
from you to do as many, who, under this pretence,
are for all companies; seeming religious with those
that be religious; but profane and licentious with
those that are profane and licentious ; for this is carnal
policy, and damnable hypocrisy, and not true wisdom.

3. Intermeddle not with other men's business, but
upon due and necessary occasion.

4. Know when to speak, and when to be silent.
How excellent is a word spoken in season ! As either

156

speech or silence will make for the glory of God, and
for the cause of religion, and good one of another,
so speak, and so hold your peace.

5. Be not hasty to speak, nor be much in speak-
ing, but only when just cause shall require; for as it
is shame and folly to a man to answer a matter before
he hears it, so is it for any to speak before his time
and turn. Likewise consider, that " in the multitude
of words there wanteth not sin ; but he that refrain-
eth his lips is wise."

6. Be sparing to speak of yourself or actions, to
your own praise, except in case of necessary apology,
and defence of God's cause maintained by you, and in
the clearing of your wronged innocency, or needful
manifestation of God's power and grace in you : but
then it must be with all modesty, giving the praise
unto God. Neither must you cunningly hunt for
praise, by debasing or excusing yourself and actions,
that you may give occasion to draw forth commenda-
tions of yourself from others. Thus seeking of ap-
plause, argueth pride and folly. But do praiseworthy
actions, seeking therein the praise of God, that God
may be glorified in you, then you shall have praise of
God, whatever you have of man. However, follow
Solomon's rule : " Let another praise thee, not thine
own mouth ; a stranger, and not thine own lips."

7. As you must be wise in your carriage towards
others, so you must be wise for yourself; which is to
make a good use to yourself of all things that occur
in company. Let the good you see, be matter of joy
and thankfulness to God, and improved for your own
imitation. Let the evil you see, be matter of humi-
liation, and a warning to you, lest you commit the

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like, since you are made of the same mould that others
are, and are liable to the same temptations. If men
report good of you to your face, repress those speeches
as soon and as wisely as you can, giving the praise of
all things to God ; knowing that this is but a temp-
tation and a snare, and a means to breed self-love,
pride, and vainglory in you. If this good report be
true, bless God that he hath enabled you to deserve
it, and study by virtuous living to continue it. If
this good report be false, endeavour to make it good
by being hereafter answerable to the report.

8. If men report evil of you to your face, be not
so much inquisitive who raised it, or how to confute
them, or to clear your reputation amongst men ; as to
make a good use of it to your own heart before God.
For you must know, this evil report doth not rise
without God's providence. If the report be true,
then see God's good providence ; it is that you may
see your error and failings, that you may repent. If
the report be false, yet consider, if you have not
run into the appe^irance and occasions of those evils ?
Then say. Though this report be false, yet it cometh
justly upon me, because I did not shun the occasions
and appearances. This should humble you, and
cause you to be more circumspect in your ways.
But if neither the thing reported be true, nor you
have given occasion for it, yet see God's wise and
good providence ; not only in discovering the folly
and malice of evil men, who raise and take up an evil
report against you without cause ; but in giving you
warning to look to yourself, lest you deserve thus tq
be spoken of. And how do you know, but that you
should have fallen into the same, or the like evil, if

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by these reports you had not been forewarned ? Make
use therefore of the raiUngs and reviHngs of an enemy ;
though he be a bad judge, yet he may be a good re-
membrancer: for you shall hear from him those things,
of which flatterers will not, and friends, being blinded,
or over-indulgent through love, do never admonish
you.

Fourthly^ Your conversation amongst all must be
loving ; you should be kind and courteous towards all
men. Do good to all, according as you have ability
and opportunity. Give offence willingly to none.
Do wrong to no man, either in his name, life, chastity,
or estate, or in any thing that is his ; but be ready to
forgive wrongs done to you, and to take wrong, rather
than to revenge, or unchristianly to seek your own
vindication. As you have calling and opportunity,
do good to the souls of your neighbours ; exhort and
encourage unto well-doing. If they show not them-
selves to be dogs and swine, that is, obstinate scorn-
ers of good men, and contemners of the pearl of good
counsel, you must, so far as God giveth you any in-
terest in them, admonish and inform them with the
spirit of meekness and wisdom. With this cloak of
love you should cover and cure a multitude of your
companion's infirmities and offences. In all your be-
haviour towards him, seek not so much to please
yourself as your companion, in that which is good to
his edification.

1. " Speak evil of no man;" nor yet speak the evil
you know of any man, except in these or the like
cases : ( 1.) When you are thereunto lawfully called by
authority. {2.) When it is to those whom it concern-
eth, to reform and reclaim him of whom you speak,

159

and you do it to that end. (3.) When it is to pre-
vent certain damage to the soul or estate of your
neighbour, which would ensue, if it were not by you
thus discovered. (4.) When the concealment of his
evil may make you guilty and accessary. (5.) When
some particular remarkable judgment of God is upon
a notorious sinner for his sin — then, to the end that
God may be acknowledged in his judgments, and that
others may be warned, or brought to repent of the
same or like sin, you may speak of the evils of an-
other. But this is not to speak evil, so long as you
do it not in envy or malice to his person, nor with
aggravation of the fault more than is cause, nor yet
to the judging of him as concerning his final estate.

2. When you shall hear any in your company
speak evil of your neighbour, by slandering, whisper-
ing, or tale-bearing, whereby he detracts from his
good name — you must not only stop your ears at
such reports, but must set your speech and counte-
nance against him, like a north wind against rain.

3. When you hear another well reported of, let
it not be grievous to you, as if it detracted from your
credit ; but rejoice at it, insomuch that God hath en-
abled him to be good, and to do good; all which maketh
for the advancement of the common cause of religion,
wherein you are interested : envy him not therefore
his due praise.

4. Detract not from any man's credit, either by
open backbiting, or by secret whispering, or by any
cunning means of casting evil aspersions, whether by
way of pitying him, or otherwise : as. He is good or
doth well in such and such things ; but, &c. This
hut marreth all.

160

5. And, in a word, in all speeches to men, and
communications with them, your speech must be
gracious, that which is good to the use of edifying,
that it may minister grace, not vice, to the hearers.
It must not be profane, nor any way corrupt, as de-
filed with oaths, curses, or profane jests ; it must not
be flattering, nor yet detracting ; not bitter, not rail-
ing, censorious, or injurious to any man. It must
not be wanton, lascivious, and filthy. It must not
be false ; no, nor yet foolish, idle, and fruitless : for
all evil communication doth corrupt good manners.
And we must answer for every idle word which we
speak. Besides, a man may easily be discerned of
what country he is, whether of heaven, or of the earlh,
by his language; his speech will betray him.

6. There is no wisdom or power here below can
teach and enable you to do all or any of the fore-
mentioned duties. This wisdom and power must be
had from above. Wherefore, if you would in all
companies carry yourself worthy the gospel of Christ,

1. Be sure that the law of God and the power
of grace be in your heart, else the law of grace and
kindness cannot be in your life and speech. You
must be endued, therefore, with a spirit of holiness,
humility, love, gentleness, long-suffering, meekness,
and wisdom ; else you can never converse with all
men as you ought to do. For such as the heart is,
such the conversation will be. Out of the evil heart
come evil thoughts and actions, " but a good man,
out of the ffood treasure of his heart brino-eth forth
good things," and according to " the abundance of
the heart the mouth speaketh." A man must have
the heart of the wise, before the tongue can be taught
to speak wisely.

161

2. You must resolve beforehand, as David did, to
take heed to your ways, that you sin not with your
tongue ; and that you will keep your mouth as with a
bridle. Before your speech and actions, be well ad-
vised ; weigh and ponder in the balance of reason all
your actions and words, before you vent them.

3. Let no passion of joy, grief, fear, anger, &c.
get the head, and exceed their limits. For wise and
good men, as well as bad, when they have been in
any of these passions, have spoken unadvisedly with
their lips. And experience will teach you, that your
tongue doth never run before your wit so soon, as
when you are over-afraid, over-grieved, over-angry,
or. over-joyed.

4. You must be much in prayer to God, before
you come into company, that you may be able to
order your conversation aright. Let your heart also
be lifted up often to God when you are in company,
that he woukl set a watch before your mouth, and
keep the door of your lips, and that your heart may
not incline to any evil thing, to practise wicked works
with men that work iniquity ; and that he would
open your hps, that your mouth may show forth his
praise; and that you may speak as you ought to
speak, knowing how to answer every man ; for the
tongue is such an unruly evil, that no man, but God
only, can tame and govern it.

IL Cautions and directions concerning evil Company,

First, When company is evil or sinful, if you may
choose, come not into it at all. For keeping evil
company will (L) Blemish your name. (2.) it will

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expose you often to many hazards of your life and
state. And, (3.) You are always in danger to be
corrupted by the contagious infection of it.

By bad company, I do not only understand se-
ducers, and such as are openly profane or riotous ;
but also such civil men, who yet remain mere world-
lings, and all lukewarm professors, who are strangers
to the life and power of religion. For although the
sins of these latter do not carry such a manifest ap-
pearance of gross impiety and dishonesty, as those of
open blasphemers, drunkards, adulterers, and the
like — yet they are not less dangerous. Your heart
will quickly rise against these manifest enormous
evils ; but the other, by reason of their unsuspected
danger, through that tolerable good opinion which,
in comparison, is had of them, will sooner ensnare
and infect you, by an insensible chilling of your spi-
rits, and by taking off the edge of your zeal towards
the power of godhness ; and so, by little and little,
draw you to a remissness and indifferency in religion,
and to a love of the world.

If you shall think, that by keeping evil company,
you may convert them, and draw them to goodness —
be not deceived; it is presumption so to think. Hath
not God expressly forbidden you such company ? If
you be not necessarily called to be in sinful company,
you may justly fear that you shall be sooner perverted
and made evil by their wickedness, than that they
should be converted and made good by your holiness.

Secondly, When, by reason of common occasions
in respect of the affiiirs of your calling, generally, or
particular, in church, commonwealth, and family, you
cannot shun ill company — (1.) Be specially watchful

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that your conversation be honest, unblameable, and
harmless, even with a dove-hke innocency ; that, by
your good example, they may, without the word, be
brought to love the power and sincerity of that true
religion which you profess. However, give no ad-
vantage to the adversary to speak evil, either of you,
or of your religion; but, by a holy life, stop the
mouths of ignorant and foolish men ; or if they will,
notwithstanding, speak against you, let your holy life
shame all that blame your good conversation in Christ
Jesus. (2.) Be wise as serpents. Walk cautiously,
lest they bring you into temporal evils and inconve-
niences ; but especially lest they infect you with their
sin ; for a little leaven will quickly leaven the whole
lump.

That you may not be infected by that ill company
which you cannot avoid, use these preservatives : —
(1.) Be not high-minded; but fear, lest you do com-
mit the same or the like sin ; for you are of the same
nature, and are subject to the same or the like temp-
tations. He that seeth his neighbour slip and fall
before him, had need to take heed lest he himself
fall. (2.) Your soul, like that of righteous Lot,
must be vexed daily with seeing and hearing their
unlawful deeds. (3.) Raise your heart to a sensible
loathing of their sin; yet have compassion on the
sinner; and, so far as you have opportunity, admonish
him as a brother. (4.) When you see or hear any
wickedness, lift up your heart to God, and before
him confess it, and disclaim all liking of it ; pray unto
God to keep you from it, and that he would forgive
your companion his sin, and give unto him grace to
repent of it. (5.) Though you may converse with

164

sinful company (when your calling is to be with them)
in a common and colder kind of fellowship, by a
common love, whereby you wish well to all, and
would do good to all — yet you must not converse
with them with such special and intimate Christian
familiarity and delight, as you do with the saints that
are excellent. Thus do, and the Lord can and will
keep you in the midst of Egypt and Babylon, as he
did Joseph and Daniel, if he call you to it.

Thirdly, As soon as possibly you can, depart out of
their company, when you find not in them the lips of
knowledge, or when they any way declare that they
have only a form, but deny the power of godliness.
" From such turn away," saith the apostle. And so
use the preservatives prescribed, or any other, as pru-
dence shall direct, that you depart not more evil, or
less good, than when you came together.

III. Directions for Christian Felloicship.

Now, concerning good company, or Christian fel-
lowship, First, highly esteem it, and much desire it.
For you should love the brotherhood, however the
world scoff at it ; and forsake not the fellowship or
the company of the godly, as the manner of some is :
but, with David, as much as may be, be a companion
with them that fear God.

Secondly, When you are in good company, you
must express all brotherly love ; improving your time
together for your mutual good, chiefly in the increase
of each other's faith and holiness ; provoking one an-
other to love and to good works.

Then is your Christian love of the right kind,

165

(1.) When you love them out of a pure heart fer-
vently; which is, when you love them because they
are brethren, partakers of the same faith and spirit
of adoption; having the same Father, and being of
the same household of faith with you. (2.) When
you love them not only with a love of humanity, as
they are men ; (for so you should love all men, even
your enemies ;) nor yet only with a common love of
Christianity, wherewith you love all professing true
reHgion, though actually they show little fruit and
power thereof; but with a special love ; for kind,
spiritual ; and for degree, more abundant. There-
fore it is called " brotherly kindness," and a fervent
love, distinct from charity, or a common love. Where
this love is, it will unite hearts together, like Jona-
than's and David's, making you to be of one heart
and soul. It will make you enjoy each other's soci-
ety with spiritual delight. It will make you to sym-
pathize with one another, and to bear each other's
burdens. It will make you to communicate in all
things communicable, with gladness and singleness
of heart, as you are able, and that with a special love,
beyond that which you show to them who are not
alike excellent. Yea, it is so entire and so ardent,
that you will not hold your life to be too dear, to lay
down for the common good of the brethren.

When, therefore, you meet with those that fear
God, improve the communion of saints, not only by
communicating in natural and temporal good things
as you are able, and as there is need, but especially
in the communion of things spiritual, edifying your-
selves in your most holy faith, by holy speech and
conference, and (in due time and place) in reading

166

the holy Scriptures and good books, and by prayer,
and singmg of psalms, together.

That your singmg may please God, and edify
yourself and others, observe these rules :

1. Sing as in God's sight, and, in matter of prayer
and praise, speak to God in singing.

2. The matter of your song must be spiritual,
either indited by the Spirit, or composed of matter
agreeing thereunto. •

3. You must sing with understanding.

4. You must sing with judgment, being able in
private to make choice of psalms suitable to the pre-
sent time and occasion; and both in private and public
to apply the psalm sung to your own particular case,
only taking heed that you do not apply the impreca-
tions made against the enemies of Christ and his
church in general, to your enemies in particular; also,
endeavour to confirm your faith, and incline your will
and affections according to the subject of your psal-
mody, whether you sing the prophecies of Christ,
his promises, threats, commands, mercies, or judg-
ments, &c.

5. You must make melody to the Lord in your
heart; which is done, (1.) By preparing and setting
the heart in tune. It must be an honest heart.
(2.) The heart must be lifted up. (3.) The mind in-
tent. (4.) The affections lively; the heart believ-
ing, and, in matter of praise and thanks, joyous.

6. Lose not your short and precious time, with
idle compliments, worldly discourses, or talking of
other men's matters and faults ; nor yet in a barren
and fruitless hearing and telling of news, out of
affectation of strangeness and novelty. But let the

167

matter of your talk be, either of God, or of his word
and ways, wherein you should walk ; or of his works
of creation, preservation, redemption, sanctification,
and salvation ; of his judgments which he executeth
in the world, and of his mercies shown towards his
people ; or matter of Christian advice, either of the
things of this life, or of that which is to come. Im-
part also to each other the experience and proofs you
have had of God's grace and power, in your Christian
warfare. And, as there shall be cause, exhort, ad-
monish, and comfort one another.

To do all these well, will require special godly
wisdom, humility, and love. If these three be in
you, and abound, your society will be profitable : the
strong will not despise the weak, neither will the
weak judge the strong. You will be far from put-
ting a stumblingblock, or an occasion to fall, in your
brother's way, but you will follow after the things
which make for peace, and things wherewith you may
edify one another. You will then bear with each
other's infirmities, and not seek to please yourself,
but your neighbour, for his good to edification.

First, You must be wise to make choice, not only
of such matter of speech as is good and lawful, but
such as is fit, considering the condition and need of
those before whom you speak. In proposing ques-
tions, you must not only take heed that they be not
vain, foolish, and needless ; such as engender strife,
and do minister and multiply questions, rather than
godly edifying — but you must be careful that they be
fit and pertinent, both in respect of the person to
whom they are proposed, and in respect of the person
or persons before whom they must be answered.

168

Some men have special gifts for one purpose,
some for another. Some for interpreting Scripture;
some for deciding of controversies ; some for discover-
ing Satan's methods and enterprises ; some are excel-
lent for comforting and curing afflicted and wounded
consciences ; some are better skilled and more exer-
cised in one thing than in another. And some also
of God's dear children, as they are not able to bear
all exercises of religion, so neither are they capable
of hearing and profiting by all kind of discourses of
religion. If this were wisely observed, Christian con-
ference would be much more useful than usually it is.

Secondly, You must be lowly-minded, and of an
humble spirit, not presuming above your gifts and
calling. When you speak of the things of God, be
reverent, serious, and sober, keeping yourself within
the line, both of your calling, and the measure of that
knowledge and grace which God hath given you ;
speaking positively and confidently only of those
things which you clearly understand, and whereof you
have experience, or sure proof. Think not yourself
too good to learn of any ; neither harden your neck
against the admonitions and reproofs of any. If you
have an humble heart, you will do as David did, when
he was admonished and advised by a woman. He
saw God in it, and blessed him for it ; he received
the good counsel, and blessed her that gpve it : " Now
blessed be God who hath sent thee to meet me this
day," said he, *' and blessed be thy advice, and bles-
sed be thou who hast kept me this day from coming
to shed blood."

Thirdly, There will be need of the exercise of
much fervent love and charity, even amongst the best.

169

For, as Satan hath malice against all good company
and good conference, he will infuse matters of differ-
ence and discord. And because the best men differ
in opinion, (though not in fundamentals, yet) in cere-
monies, and less necessary points of religion ; and
forasmuch as they all have infirmities, and, while the
remains of corrupt nature are in them, are subject and
apt to mistake and misconstrue one another's actions
and speeches, you will need that this bond of love be
strong, that it be not broken asunder by any of these,
or other such means ; but that you remain strongly
and sweetly knit together in the unity of the Spirit,
through this bond of peace.

I especially recommend this Christian society in
brotherly love; because, 1. There is nothing giveth
a more sensible evidence of conversion, and transla-
tion from death to life, than this. 2. Nothing doth
more assist the increase and power of godliness in
any place or person, than this. For, let it be ob-
served, though there be ever such an excellent min-
ister in any place, you will see little improvement in
grace amongst the people, until many of them become
of one heart ; showing it by consorting together in
Christian fellowship, in the communion of saints.
3. Nothing bringeth more sensible joy, comfort, and
delight, next to communion with God in Christ, than
the actual communion of saints and love of brethren.
It is the beginning of that happiness on earth, which
shall be perfected in heaven. It is for kind the same,
only differing in degree.

And, to conclude this subject, after you have been
in company, good or bad, it will be worth your while
to examine how far you have hindered any evil in

H 31

170

others, and have preserved yourself from evil : how
far you have endeavoured to do good to others, and
how much you have gained in knowledge, serious
affection, zeal, or any other good grace, by your
company; and according as you find, let your con-
science reprove or comfort you.

CHAPTER IX.

THE christian's DUTY IN PROSPERITY.

I. Rules for our religious conduct in prosperity.

When at any time you prosper in any thing, and
have good success, that you may therein walk accord-
ing to God's word,

1. Take heed of committing those sins to which
the nature of man is most addicted, when his heart
is satiated with prosperity,

2. Be careful to produce those good fruits, which
are the principal ends why God giveth good success.

1 . The sins especially to be watched against, are,
( 1 .) Denying of God, by forgetting him and his ways ;
departing from him, when you are waxen fat like
Jeshurun; taking the more license to sin, by how
much you prosper the more in the world. (2.) As-
cribing the praise of success to yourself or to second
causes; sacrificing to your own net. (3.) High-
mindedness ; thinking too well of yourself, because
you have that which others have not, and despising
and thinking too meanly of those who have not what

171

you possess. (4.) If riches increase, or if you thrive
in any other earthly thing, set not your heart there-
on, either in taking too much deHght therein, or in
trusting thereto. Holy Job and good David were
in some particulars overtaken with this fault. When
Job was prospered, he entertained this secure conceit,
that he should die in his nest, and multiply his days
as the sand; and David in his prosperity said, he
should never be moved. But the Lord, by afflictions,
taught them both to know, by experience, how vain
all earthly things are to trust to, and ingenuously to
confess their error.

2. I reduce the good effects, or fruits, which are
the principal ends why God giveth good success, to
these two heads : (1.) Professed praise and thankful-
ness to God. (2.) Real proofs of the said thankful-
ness, in well using and employing this good success
for God.

II. Motives to praise and thankfulness.

First, Praise and thank God. For, (1.) It is the
chief and most lasting service and worship which God
hath required of you. (2.) It is most due, and due
to him only; he alone is worthy, for of him are all
things, and he is called the God of praises. (3.) It
is the end why God doth declare his excellency and
goodness, both in his word and works, that it may be
matter of praise and thanksgiving ; also why he hath
given man a heart to understand, and a tongue to
speak, that for them, and with them, as by apt instru-
ments, they might acknowledge his goodness and
excellency ; thinking and speaking to his praise and

H 2

172

glory. Wherefore David, speaking to his heart, or
tongue, or both, when he would give thanks, saith,
" Awake, my glory, and I will give praise." (4.) There
is not any service of God more beneficial to man than
to be thankful; for it maketh those gifts of God,
M'hich are good in themselves, to be good to you,
and they are the best preservatives of good things to
you ; nay, thankfulness for former blessings, are real
requests for farther favours, as well as the best secu-
rity you enjoy ; for God will not withdraw his good-
ness from the thankful.

This praise and thanksgiving is a religious service,
wherein a man maketh known to God, that he ac-
knowledgeth every good thing to come from him, and
that he is worthy of all praise and glory, for the in-
finite excellency of his wisdom, power, goodness, and
all his other holy and blessed attributes, manifested
in his word and works ; and that he is beholden to
God for all that he hath had, now hath, and which
he still hopeth to enjoy.

Praise and thanksffivins; ffo tog-ether, and differ
only in some respect. The superabundant excel-
lency in God, shown by his titles and works, is the
object of praise. The abundant goodness of God,
shown in his titles and works, to his church, to you,
or to any person or thing to which you have reference,
is the object and matter of your thanks.

Second^ Directions for thanksgiving.

These following things, concerning praise and
thanksgiving, are needful to be known and observed :

]. Who must give praise and thanks: namely,
you, and all that have understanding and breath,
must praise the Lord.

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2. To whom praise and thanksgiving are due :
only to God. " Not unto us, not unto us," saith
the church, " but unto thy name give glory."

3. By whom must this sacrifice of thankfulness
be offered : even by Christ only, the only high-priest
of our profession, out of whose golden censer our
prayers and praises ascend, and are acceptable to
God as incense.

4. For what must we praise God and give him
thanks : we must praise him in all his works, be they
for us, or against us; we must thank him for all
things, spiritual and temporal, wherein he is any
way good unto us.

3. With what must we praise and thank him :
even with our souls, and all that is within us, and
with all that we have. We must praise and thank
God with the inward man ; praise him with the spirit,
and with the understanding; praise him with the
will ; praise and thank him with all the affections,
with love, desire, joy, and gladness ; praise him with
the whole heart. We must likewise praise him with
the outward man, both with tongue and hands ; our
words and our deeds must show forth his praise.
When our thanks are cordial and real, then thev
make a good harmony and sweet melody, most plea-
sant to the ears of God.

6. W^hen must we give thanks : always, morning,
noon, evening, at all times; as long as we live and
have any being, we must praise him.

7. How much : we must praise and thank him
abundantly. We must endeavour to proportion our
praise to his worthiness and goodness : as we must
love him, so we must thank him, with all our soul,
and with all our strength.

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Thirds The evil of un thankfulness, and dissua-
sives against it.

There is no sin more common than unthankful-
ness ; for scarce one out of ten give thanks to God
for his benefits; and those who do give thanks, be-
sides many errors in thanksgiving, do not thank God
for one mercy in twenty. Many in distress will pray,
or cry and howl at least, as they of old, for corn and
oil ; but who returneth proportionable praises to his
prayers ? Whereas the Christian should be oftener
in thanks than in prayers, because God preventeth
our prayers with his good gifts a thousand ways.

Take heed therefore that you be not unthankful.
It is a most base, hateful, and damnable sin. For
he that is unthankful to God, is (1.) A most dis-
honest and disloyal man; he is injurious to God, in
detaining from him his due, in not paying him his
tribute. (2.) He is foolish and improvident for
himself; for by not paying his tribute of thankful-
ness, and doing this homage, he forfeits all that he
hath unto the Lord's hands : which forfeiture many
times he taketh ; but if he doth not presently take
the forfeiture, it will prove worse to the unthankful
in the end. For prosperity, without a thankful
heart, always increaseth sin, and prepares a man for
greater destruction. The more such a one thrives,
the more doth pride, hard-hcartedness, and many
other evil lusts, grow in him. This un thankfulness
is the highway to be given over to a reprobate sense.
Such prosperity always proves a snare, and endeth in
utter ruin. For the prosperity of fools shall destroy
them. And when the wicked prosper, it is but like
sheep put into fat pastures, that they may be pre-

175

pared for the slaughter. An unthankful man is, of
all men, most unfit to go to heaven. Heaven can be
no heaven to him ; for there is praising of God con-
tinually. Now to whom thanksgiving and singing
of the praises of God is tedious, to him heaven can-
not be joyous.

Fourth, It concerns you, therefore, that you be
much and often in thanksgiving and praise unto God.

To this end, attend to these directions : 1. Stir up
your heart to holy resolution and longing desire so
to do. 2. Beware of and remove impediments to
thankfulness. 3. Improve all the means of gaining
such a frame of mind.

First, Consider that gratitude and thankfulness is
the best service, being the end of all other worship ;
and is God's due ; and is the end why God gives
matter and means by which, and for which, we should
be thankful ; and that nothing is more beneficial than
thankfulness, nor any thing more mischievous than
unthankfulness, as hath been already shown. Con-
sider also, that hearty and constant thankfulness is a
testimony of uprightness ; it doth excellently become
the upright to be thankful. It is all the homage
and all the service which God requireth at your
hands, for all the good that he bestoweth on you.
It is pleasant and delightful. It is possible and eas}^
through the grace of God's Spirit. It is a small
matter, to what God might exact ; even as an homage-
penny, or pepper-corn. Thankfulness doth elevate
and enlarge the soul, making it fruitful in good
works, beyond any other duty. For the thankful
man, with David, is often consulting with himself
what he shall render to the Lord for all his benefits

176

to him. Lastly, This spiritual praise and thanks to
God by Christ, is the beginning of heaven upon earth,
being part of that communion and fellowship which
saints and angels have with God above. It is that
everlasting service, which endureth for ever.

Fifths Impediments to thankfulness.

Not only stir up your soul to this great duty of
praise and thanksgiving, but carefully shun all the
impediments thereunto. Amongst many, take heed
especially of these: (1.) Ignorance. (2.) Pride.
(3.) Forgetfulness. (4.) Doubting of God's love.
(5.) Undue affection to the benefits received, espe-
cially to such as are temporal.

1. If you are ignorant of the excellency and worth
of God's good gift, or if you misprize things, prefer-
ring natural, temporal, or common gifts, before spiri-
tual, eternal, and special graces, peculiar to God's
children, you will either give no thanks at all, (for
who can give thanks for that which he esteemeth
worth little or nothing ?) or if you do give thanks,
it will be preposterous, giving thanks for temporal
blessings sooner and more than for spiritual and
eternal. Moreover, though you do know each good
gift according to its due value, yet if, through igno-
rance, you mistake the giver, you will bestow your
thanks upon men and second causes, but not on God,
who is the giver of every good and perfect gift.

2. If you be proud and highly conceited of your
own worth and good deservings, you will expect
matters otherwise than God will think fit to give, as
Naaman did, before he was cleansed; and when you
miss of your expectation, you will be so far from
thanks, that you will murmur and complain.

177

3* Though you know the worth of the gift, and
do acknowledge the giver, and also think yourself un-
worthy of the gift, yet, if you have not these in ac-
tual remembrance, if you have forgotten them, and
they be out of mind, how can you be duly thankful i
Therefore, when David calleth upon himself to be
thankful, he saith, " Forget not all his benefits."

4. Suppose that you know well the worth of the
gift, and do judge yourself unworthy of it, and re-
member well that you received it of God, yet, if
through misbelief and doubting of God's love, you
think that God doth not give it to you in love and
mercy, but in wrath, as he gave Israel a king, your
heart will sink, and be so clogged with this fear, that
you cannot raise it up to praise and thankfulness for
any gift which you conceive to be so given.

5. Suppose that you are free from all the former
impediments, yet if you be too eagerly affected with
the gift, you will, in a kind of overjoyousness, be so
taken up with it, that, as little children, when their
parents give them sweatmeatSj or such things as they
most delight in, fall to eating of the sweatmeat, and
run away for joy, before ever they have shown any
sign of thankfulness, so you will easily be overtaken
in this kind, and neglect God that gave it.

Sixth, Helps to thankfulness.

The helps to thankfulness are most of them di-
rectly contrary to the former hinderances ; of which,
take these :

1. Get sound knowledge of God, and of his in-
finite excellencies and absoluteness every way, and
of his independency on man or any other creature ;
whence it is, that he needeth not any thing that man

H 3

178

hath, or can do ; neither can he be beholden to man :
but know, that you stand in need of God, and must
be beholden to him for all things. Know, also,
that whatsoever God doth, by whatever means it be,
he doth it from himself, induced by nothing out of
himself, being free in all that he doth. Know like-
wise, that whatsoever was the instrument of your
good, God was the author of both the good and the
instrument.

Next, get a clear understanding of the full worth
and excellent use of God's gifts, both common and
special. Wealth, honour, liberty, health, life, senses,
reason, &c. considered in themselves, and in their
use, will be esteemed to be great benefits; but if
you consider them in their absence, when you are
sensible of poverty, sickness, and the rest, or if you
be so blessed that you know not the want of them,
then if you considerately and humbly look upon the
poor, base, imprisoned, captive, sick, deaf, blind,
dumb, distracted, &c. putting yourself in their case,
you will say, that you are unspeakably beholden to
God for these corporeal and temporal blessings.

But chiefly learn to know, and consider well, the
worth of spiritual blessings : one of them, the peace
of God, passeth all understanding. To enjoy the
gospel upon any terms, to have salvation, such a sal-
vation as is offered by Christ, to have faith, hope,
love, and the other manifold saving graces of the
Spirit, though but in the least measure, in the very
first seed of the Spirit, though no bigger than a grain
of mustard seed, with ever so much outward afflic-
tion, is of such inestimable value and consequence,
that it is more than eye hath seen, or ear hath heard,

179

or ever entered into the heart of man. For besides
that the least grace is invaluable in itself, it is also
the evidence of better gifts; namely, that God hath
given you his Spirit, hath given you Christ, and in
him hath given himself, a propitious and gracious
God, and with himself hath given you all things.
When you know God aright, and his gifts aright,
knowing all things in God, and God in all things,
then you will be full of praises and thanks.

2. Be humble and base in your own eyes. Let
all things be base in your eyes, in comparison of
God ; account them worthless and helpless things
without him. Judge yourself to be, as indeed you
are, less than the least of God's mercies. For what
are you of yourself, but a compound of dust and sin,
unworthy any good, deserving of all misery ? You
stand in need of God, but not he of you : it is of his
mercy that you are not consumed. When you are
thus sensible of your own need, and that help can
come only from God, and that you are worthy of no
good thing, then you will be glad and thankful at
heart to God for any thing. An humble man will
be more thankful for the least mercy, than a proud
man will for the greatest.

3. Frequently reflect upon the infinite excellencies
of God and his great benefits. Commune with
your soul, and cause it to represent, lively to your
thoughts, what God is in himself, what to his church,
and to you, how precious his thoughts are to you-
ward. Consider often what God hath done, and
what he will do for your soul. Call to mind with
what variety of good gifts he doth enrich his church,
and hath blessed you, and you will find that they

180

will pass all account and number. When also you
consider that God is free in all his gifts to you, who
are unworthy the least of them — if you would thus
dwell upon these, and such like thoughts, they would
excite in you a holy rapture and admiration, causing
you to break out, with David, into these, or the like
praises, " O Lord, our Lord, how excellent is thy
name in all the earth !" I thank thee, I praise thee,
I devote myself, as my best sacrifice, to thee. I will
bless thy name for ever and ever.

4. Be persuaded of God's love to you in these
good things, which he giveth to you. First, He
loveth you as his creature ; and if only in that respect
he doth 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 to salvation ;
God's revealed will professeth as much, for you must
not meddle with that which is secret. I am sure he
giveth all-sufficient proof of his love, making offers
of it to you, and which you are daily receiving the
tokens of, both in the means of this life, and that
which is to come. Did not he love you, when, out
of his free and everlasting good- will towards you, he
gave his Son to die for you, that you, believing in
him, should not die, but have everlasting life ? What
though you are yet in your sins, doth he not com-
mand you to return to him ? and hath he not said,
he will love you freely ? What though you cannot
turn to him, nor love him as you would, yet apply by
humble faith to the Lord Jesus Christ, as your only
Saviour and great Physician, and endeavour, in the
use of all good means, to be and do as God will
have you; then doubt not but that God doth love

181

you ; and patiently wait till you see it in the perform*
ance of all his gracious promises unto you.

5. Prefer the honour and glory of God, before
and above all things that may be beneficial to your-
self: prefer, likewise, the kindness and love of God,
in the gift, far above the gift itself; then you will
never be so taken up with the enjoyment of the gift,
as to forget to give praise and thanks to the giver.

6. Unto the former helps, add this : Lay a holy
command upon your soul, and strictly charge your-
self to be thankful ; and, since you have such good
reason for it, make no excuses against it, but say,
with David, " Bless the Lord, O my soul ; and all
that is within me, bless his holy name."

7. Lastly, To all other means, join earnest prayer
to God to give you a thankful heart. It is not all the
reasons you can allege for it, nor all the moral per-
suasions you can propose to yourself, can effect it ;
though these be good means, yea, God's means, yet
if you go about to raise your heart to it, in the
power of your own might, all will be vain. For as
you cannot pray but by God's Spirit, so neither can
you give thanks but by the same Spirit. There-
fore say, as David did, " Renew, O Lord, a right
spirit in me ; and open my lips, that my mouth may
show forth thy praise."

Seventh, Signs to know when God giveth good
things in love.

If you would consider things aright, you may
possibly know with certainty, that the good things
you have received of God, are bestowed in love to
you. I will only ask you these questions : Hath
God's mercies excited you to labour more diligently

182

to please him well in all things ? Have you had a
will to be thankful upon the consideration thereof?
Or, if you find a defect and barrenness herein, hath
not this unfruitful and unthankful receiving of bless-
ings from God, been a great burden and grief of
heart to you ? If so, this is an evident sign that
God gave those good things to you in love, because
this holy and good effect is wrought in you by them.
Again, Do you love God ? Would you love God,
and his ways and ordinances yet more ? This prov-
eth that God loveth you ; for no man can love God,
till God hath first loved him. Likewise, Do you
love the children of God? Then certainly you are
God's child, and are beloved of God. By these
things you have proof of your calling and election ;
that you are now translated from death to life. So
that, though God may give you some things in anger,
as a father giveth correction, yet he never giveth
any thing in hatred and in wrath, as he doth to his
enemies. " All things work together for good to
them that love God;" therefore, Avhatsoever he giveth
to such, is in love.

III. Of the real proofs of gratidude and thank-
fulness to God.

It is not enough to profess and utter praise and
thanks to God ; but you must give real proof thereof.

1. By devoting and giving yourself to God; to
be at the will of him, who is your sovereign Lord,
who giveth you all that you have, who is always
giving unto you, and always doing you good ; paying
your vows to him that performs his promises to you.

183

Let it appear that you acknowledge him to be such
a one as you say in your praises, and that you stand
obhged and beholden to him indeed, as you say in
your thanks, in that, both in the frame of your
heart and the conduct of your life, you behave to-
wards him as one who only is excellent, who only is
God, who is your God, the God of your life and sal-
vation ; and that in all holy service. For thanks-
living is the best way of thanksgiving, and it is a
divine saying, " The good life of the thankful, is
the life of thankfulness." Wherefore, let every
new mercy quicken your resolution to persevere and
increase in well-doing, serving God so much the
more " with gladness of heart, because of the abun-
dance of all things."

2. Do good with those blessings which God giveth
you. For every good gift is given to a man to profit
withal ; not only himself, but every member of that
body, whereof he is part. Whatsoever good gift
God hath given you, whether temporal or spiritual,
it must be employed to God's glory, and to your
neighbour's good, as well as to your own, as you have
opportunity. If riches (and the same rule will serve
for health, strength, wisdom, skill, &c.) be given to
you, you must honour God therewith, and as God
doth prosper you in any thing, you must communi-
cate to them that need, as to the poor, sick, weak,
simple, and ignorant. If God give knowledge, faith,
spiritual wisdom, ability to pray, or any other of his
rich graces, you must not hoard them up, and keep
them reserved for your" own private benefit ; but
you must communicate them to others, and improve

184

them for the promoting their spiritual good, and
edifying them in faith, hope, and love.

By communicating your good and common gifts
of God in this sort, you make yourself friends with
them against a day of need; and when you honour
God, and do good with the talents which God put-
teth into your hand, then you make the best im-
provement of them. He who thus walketh with
God in prosperity, shall certainly find him to be his
sure friend in adversity; and when he shall be put
out of his stewardship at death, then he shall be re-
ceived into the everlasting habitations. When the
more you prosper, the better you desire and endea-
vour to be, and do more good, this is an infallible
proof of true thankfulness, and is an evident sign
that you walk with God in prosperity as he would
have you.

Give all diligence, therefore, to learn this lesson,
" How to be full, and how to abound ;" but know, it
can be learned no where but in Christ's school, and
can never be practised but by Christ's strength.
This is it which the apostle had learned, and said
he was able to do it through Christ that strength-
ened him. It is a most needful and high point of
learning, to be instructed, and to know, every where
and in every thing, how to be full, and how to abound:
of the two, it is more rare and difficult, than to know
how to be abased, and to suffer want ; which shall be
the subject of the next chapter.

185

CHAPTER X.

DIRECTIONS FOR WALKING WITH GOD UNDER
AFFLICTIONS.

Every day will bring forth its evil and cross ;
whether lighter and ordinary, or more heavy and
extraordinary. The first sort riseth partly from the
common frailties of the persons with whom you con-
verse, and partly from your own ; as from pride and
peevishness, and suspicion of evil, &c. Such as
discourtesies from those of whom you expected kind-
ness; imperiousness, and too much domineering of
superiors ; suUenness, negligence, and disregard from
inferiors ; and awkwardness and perverseness in the
persons and things with which you have to do.

I. Rules concerning lighter crosses.

1. Lay not these to heart, make them not greater
than they be, through your impatience, as many do,
who, upon every light occasion of dislike, cast them-
selves into such a heU of vexation and discontent,
that all the blessings they enjoy, are scarcely ob-
served, or can make their lives comfortable. Where-
as, wisdom should prevent, and love and prudence
should cover and pass by, most of these ; seeing, as
if you saw not : or if you will give way to any passion
at these, let it be with hatred of their and your sin,
which is the cause of these and all other crosses.

2. These should cause you to pity and pray for
them that give you this offence ; and for yourself,

186

who many times without cause take ofFence. You
may, if need require, show your dislike, and admo-
nish the oiFender, provided you do it with " meek-
ness of wisdom ;" but learn hereby to warn yourself,
that you give not the like ofFence.

II. Directions how to bear all afflictions well.

But whether your crosses and afflictions be ima-
ginary only, or real ; whether from God immediately,
or from man — whether light or heavy — follow these
directions : 1. Be not transported with passion and
anger, like proud Lamech, and froward Jonas. 2.
Be not overwhelmed, or sullen with grief, like covet-
ous Ahab, and foolish Nabal. But, 3. Bear them
patiently. 4. Bear them cheerfully and thankfully.
5. Bear them fruitfully.

Firsts Remedies against sinful anger.

To help you, that passion and heat of anger kindle
not, or at least break not out beyond due bounds,

1. Convince your judgment thoroughly, that pas-
sion and rash anger is forbidden and hated of God.
It is a fruit of the flesh. A work of the devil. Bred
and nourished by pride, folly, and self-love. Also,
that it surpriseth all the powers of right reason,
putting a man beside himself, causing him to abuse
his tongue, hands, and the whole man ; making him,
like a fool, to cast firebrands at every thing which
crosseth him, and that not only against his neigh-
bour and dearest friends, but against God himself.
Consider, likewise, that it maketh a man unfit to
pray, to liear the word, or to perform any worship to
God ; and unfit to speak or hear reason, or to give
or receive good counsel. God forbiddeth his chil-

187

dren the company of the froward, and saith, that
such a one doth abound in transgression ; and that
" there is more hope of a fool than of him." Where-
fore, he must needs be exposed to all the just judg-
ments of God, temporal and eternal. For which
cause, fix in your mind such an abhorrence of this
vice, that you may beware and shun it with all caution.

2. Observe watchfully when anger beginneth to
kindle and stir in you ; and before it flame and break
forth into speech or behaviour, set your reason at
work, to prevent or restrain it. Nay, set faith at
work, having in readiness, upon your mind, such per-
tinent scriptures as these : " Be angry, but sin not ;"
and " Anger resteth in the bosom of fools." Shall I
then sin against God ? Shall I thus play the fool ?

Rules to know when anger is sinful.

You sin in your anger, 1. When it is without cause;
as when neither God is dishonoured, nor your neigh-
bour or yourself indeed injured; when it is for trifles,
and only because you are crossed in your will and de-
sire, and the like; but chiefly when you are angry with
any for well-doing. 2. Though you have cause, yet
if it extinguish your love to the person with whom
you are angry ; so that you neglect the common and
needful offices thereof. 3. When it exceedeth due
measure, as when it is over much, and over long.
4. It is sinful when it brincjeth forth evil and un-
seemly effects, such as neglect, or ill performance of
any duty to God or man ; also when it breaketh out
into loud, clamorous, or reviling speeches, or into
churlish, sullen, or indecent behaviour, or when it is
attended with any injurious act.

3. If you cannot keep anger from rising within

188

you, yet be sure that you bind your tongue and hand
to good behaviour. Make a covenant with them,
and charge them not to show it, nor partake with it
any farther than considerate reason and good con-
science shall advise you. Set a law to yourself, that
you will not chide nor strike while you are in the
heat of anger. If there be cause of either, defer it
until you have more government over yourself. If
you say, that " if you do them not in your heat, you
shall not do them at all," I answer, that, in saying
so, you discover a great deal of folly and weakness.
I am sure you never do them well in passion. And
conscience of duty should lead you to chiding and
correcting when there is cause, not passion : for, in
it, you serve and revenge yourself upon the party,
but not God.

4. Both before, and when you are angry, see God,
by the eye of your faith, as present with you, in hear-
ing and looking upon you. This will make you
peaceable and quiet, causing you not only to hold
your hands and tongue, as you find by experience
you use to do, when some reverend friend is present ;
but this will calm and abate the inward heat and pas-
sion of your mind.

5. If you feel your corruption and weakness to be
such, and the provocation to anger so great, that you
fear you cannot contain yourself, then, if it be pos-
sible, avoid all occasions of anger, and remove your-
self, in-^ peaceable and quiet manner, from the per-
son, object, or occasion thereof. And at all times
shun the company of an angry man, as much as your
calling will give you leave, lest you learn his ways.

G. Howsoever it may happen that anger kindles in

189

you, and breaketh out, be sure that you subdue it
before it grow into hatred of him with whom you are
angry. For this cause let not the sun go down upon
your wrath ; you know not what hatred it may grow
into before morning. And the best means that I
know to subdue it, is, if you find your heart to rise
against any, pray heartily to God for him in particu-
lar, for his good : to this you are commanded. And
be so far from seeking revenge, that you force yourself
to be loving and kind, showing all good offices of love
with wisdom, as you shall have occasion ; overcoming
evil with good. Pray also to God for yourself, that
he would please to subdue this passion in you. This
act of love to him with whom you are angry, per-
formed before God, in whose sight you dare not dis-
semble, will excellently quench wrath, and prevent
hatred against him, and will give proof between God
and your conscience that you love him.

If, pleading for yourself, you shall say, " It is my
natural constitution to be choleric, and flesh and blood
will have their course " — know this is to nourish your
passion. Know also, it is a wicked and hateful con-
stitution of body which came in with the fall. And
flesh and blood shall not inherit the kingdom of God.
Say not, " I am so crossed and provoked, never any
the like ;" for Christ was more injured and more pro-
voked than you, and yet never was in a passion.
And you provoke God a thousand times more every
day, yet he is patient with you. Say not, " It is
such a headstrong passion, that it is impossible to
bridle and subdue it ;" for I can assure you, that by
u^ng means, these prescribed, if you also do often
and much abase yourself before God for your pas-

190

sion and folly, and daily repent thereof, and watcli
over yourself, you may, if most hasty and passionate,
become most meek and patient before you die. 1
have seen it in old men, (whose age in itself giveth
advantage to peevishness and frowardness,) who were
exceedingly passionate in their youth, yet, through
the grace of God, by constant conflict against this vice,
have attained to an admirable degree of meekness.

Second, The cure of worldly grief.

Next, as carnal anger, so worldly grief, must be
avoided in all sorts of crosses. For, by it, you repine
against God, fret against men, and make yourself
unfit for natural, civil, and spiritual duties, and if it
be continued, it worketh death.

The best remedy against worldly sorrow for any
affliction, is to turn it into godly sorrow for sin, which
is the cause of all our troubles. This will work " re-
pentance to salvation, never to be repented of;" and
will drive you to Christ, in whom, if you believe, you
will have joy and comfort ; even such joy unspeakable
as will dispel and dry up both this and all other griefs
whatsoever. For godly sorrow doth always, in due
time, end in spiritual joy.

III. The nature of Christian Patience,

I now proceed to show the nature of Christian pa-
tience. By patience, I do not mean a stoical sense-
lessness, or dull stupidity, like that of Issachar ; nor
yet a counterfeit patience, like Esau's and Absalom's;
nor a mere civil or moral patience, which wise hea-
thens, to free themselves from vexation, and for vain-
glory and other ends, attained to ; nor yet a profane
patience, of men insensible of God's dishonour or

191

afflicting hand; nor a patience per-force, when the
sufferer is merely passive, because he cannot reheve
himself: but a Christian holy patience, wherein you
must be sensible of God's hand, and when you can-
not but feel an unwillingness in nature to bear it,
yet, for conscience towards God, you do submit to
his will, and that voluntarily, with an active patience,
causing yourself to be willing to bear it so long as
God shall please ; after the example of Christ — ' Not
my will, but thine be done.' The excellency of
Christ's sufferings was not in that he suffered, but in
that he was obedient in his sufferings. He was
" obedient to the death." So likewise no man's
suffering is acceptable, if he be not active and obe-
dient in suffering.

This patience is a grace of the Spirit of God,
wrought in the heart and will of man, through be-
lieving, and applying the commandments and pro-
mises of God to himself; whereby, for conscience'
sake towards God, he doth submit his will to God's
will, quietly bearing, without bitterness and vexation,
all the labour, changes, and evil occurrences which
befal him in the whole course of his life, whether
from God immediately, or from man ; as also waiting
patiently for all such good things as God hath pro-
mised, but yet are delayed and unfulfilled.

IV. Motives to Christian Patience under adversities^

To induce you to get and to show forth this holy
patience, know that you have great need of it, and
that in these respects :

1. You lire but half a Christian, you are imper-
fect, and want a principal grace in the Christian life.

19^

if you want patience. Thus St. James argueth, im-
plying that he who will be entire, and want nothing
to make him a Christian, must have patience. This
passive obedience is greater than active ; it is more
excellent and more difficult to obey in suffering,
than to obey in doing.

2. You cannot have a sure possession of your
soul without patience. " In your patience possess ye
your souls," saith our Saviour. A man without
patience, is not his own man ; he hath not power to
rule over his own spirit, nor yet of his own body.
The tongue, hands, and feet, of an impatient man will
not be held in by reason. But he that is patient,
enjoyeth himself, and hath rule over his spirit ; no
affliction can put him out of possession of himself.

3. There are so many oppositions and hinder-
ances in your Christian race and warfare, that, with-
out patience to suffer and to wait, you cannot possi-
bly bring forth good fruit to God, nor hold out your
profession of Christianity to the end ; but will decline
and give over before you have enjoyed the promise.
Therefore you are bid to run with patience the race
that is set before you. And the good ground is
said to bring forth fruit with patience ; and the faith-
ful are said " through faith and patience to inherit
the promises."

4. " Patience worketh experience," without which
no man can be an established Christian : this experi-
ence beinjT of the hiMiest use to conform the sovd of
a Christian in the greatest difficulties. This must
be said of the necessity, together with the benefit, of
patience, that you may love it, and may desire to
have and show it.

193

V. Means to gain Christian patience under afflictions,

1. Suppress those passions and lusts, which war
in your members, and are exercised on other ob-
jects ; fall out with thera, and mortify them ; for no-
thing raaketh a man impatient, so much as his lusts,
both because they will never be satisfied, and it is
death to a man to be crossed in them ; and because
the fulness of lusts causeth a guilty conscience,
whence followeth impatience and troublesome vexa-
tion upon every occasion, like the raging sea, which
with every wind doth foam and rage, and cast up
nothing but mire and dirt. And as St. James saith,
" whence are wars and fightings," (so I say of all
other fruits of impatience,) " but from your lusts
which war in your members ?" Take away the causes
of impatience, then you have made a good advance
towards gaining Christian patience.

2. Lay a good foundation of patience by being
humble and low in your own eyes, through an ap-
prehension that you are less than the least of God's
mercies, and that your greatest punishments are less
than your iniquities have deserved. As Christians
abound in humiUty, so will they abound in patience :
witness the examples of Abraham, Moses, Job, Da-
vid, and others.

3. Labour to gain and improve the Christian
graces of faith, hope, and love : all and either of
these calm the heart, and keep it steady in adversity.
For besides that, they quiet the heart in the assur-
ance of God's love in Christ. For " being justified
by faith, we have peace with God, rejoice in hope ;"
whence proceed joy and patience in tribulation. And

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194

who can be impatient with him whom he loveth with
all his heart and strength ? These graces also fur-
nish the Christian with an ability of spiritual reason-
ing and disputing with a disquieted soul, whereby it
may be happily composed, and brought to possess
itself in patience under any adversity.

Wherefore the fourth means of patience is, to do
as David did, whensoever you find your heart begin
to fret and be impatient, you must, before passion or
grief hath got the mastery over you, ask your soul
what is the matter, and why it is so disquieted within
you. This do seriously, and your heart will quickly
represent to you such and such afflictions aggravated
by many circumstances of distress. All which you
must answer by the spiritual reasoning of your faith,
founded on the word of God, whereby you may quiet
your heart, and put your griefs to silence.

Whatsoever the affliction be that may trouble you,
you may be furnished with reasons why you should
be patient, either (1.) From God that sent it:
(2.) From yourself, on whom it lieth : (3.) From
the nature and use of the affliction itself: (4.) By
considering the evils of impatience : (5.) By com-
paring the blessings you have, and are assured that
you shall have, with the crosses you have, especially
if patiently endured. From all these considerations
you will see reason why your heart should be quiet
under the greatest afflictions.

First, Consider well, that whatsoever the trouble
and cross be, and whosoever be the instrument of it,
either in the sense of evil, or in the want of good
promised, it comes from God your Father, (1.) Who
doth all things according to the wisdom and counsel

195

of his own will: (2.) Who doth afflict with most
tender affection: (3.) Who correcteth and afflicteth
in measure : (4.) Who hath always holy purposes and
ends in all afflictions, directing them for your good.

1. Consider that it was God who did it. " There
is no evil" (that is, of punishment) "in a city, which
the Lord hath not done," saith Amos. " It is the
Lord, let him do what seemeth him good," saith EH.
" I opened not my mouth," saith David, " because
thou (Lord) didst it." " The Lord gave, and the
Lord hath taken away; blessed be the name of the
Lord," saith Job.

2. All this God doth to his children with a fatherly
affection, in much love and pity. He hath your soul
still in remembrance, while you are in adversity.
Yea, he beareth some part of the burden with you :
for, speaking after the manner of man, he saith, that
in all the afflictions of his children he is afflicted.
He delighteth not in afflicting the children of men,
much less his own children.

If you ask. Why then doth he afflict, or why doth
he not ease you speedily ? I ask you, why a tender-
hearted father, being a surgeon, who is grieved and
troubled at the pain and anguish which he himself
causeth his child to feel by necessary operation, doth
notwithstanding apply the burning irons, and suffer
those plasters to afflict him for a long time. You
will say, Sure the wound or malady of the child re-
quired it, and that else it could not be cured. This
is the case between God and you : God's heart is
tender, and yearneth towards you, when his hand is
upon you : therefore bear it patiently.

3. God afflicteth you in measure, fitting your af-

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fliction for kind, time, and weight, according to the
strength of grace which he hath already given you,
or which certainly he will bestow upon you. He
doth never lay more upon you than what you shall
be able to bear, and will always, with the cross and
temptation, make a way to escape. The husband-
man will not always be ploughing and harrowing of
his ground, but only giveth it so much as it hath
need of, or as the nature or situation of the soil re-
quireth. So likewise he thresh eth his divers sorts
of grain, with divers instruments, according as the
grain can endure them : " The fitches are not threshed
with a threshing instrument, neither is the cart-wheel
turned about upon the cummin; bread-corn is bruised,
because he will not ever be threshing it, nor break
it with the wheel of his cart, nor bruise it with his
horsemen." If the husbandman do all this by the
discretion wherewith God hath instructed him, can
you think that God, who is wonderful in counsel, and
excellent in working, will plough and harrow any of
his ground, or thresh any of his corn, above that
which is fit, and more than his ground and corn can
bear ? Should not his ground and corn therefore be
patient at such tillage, and at such threshing ?

4. God's end in afflicting is always his own glory
in your good ; as, to humble you, and to bring you
to a sight of your sin, to break up the fallow ground
of your heart, that you may sow in righteousness
and reap in mercy, to harrow you, tha|; the seed of
grace may take root in you. All God's afflictions
are to remove impediments of grace: " By this,"
saith Isaiah, " shall the iniquity of Jacob be purged ;
and this is all the fruit, to take away his sin." All

197

the ploughing is but to kill weeds, and to fit the
ground for seed; all the threshing and winnowing
is but to sever the chafF from the corn ; and all the
grinding and boulting by afflictions, is but to sever
the bran from the flour, that God's people may be a
pure offering, acceptable to him. Or else he afflicts,
that his children might have experience of his love
and power in preserving and delivering them, or that
they might have the exercise, proof, and increase of
faith, hope, love, and other principal graces, which
serve for the beautifying and perfecting of a Chris-
tian. God doth judge his children here, that they
may repent, and be reformed, that they may not be
condemned with the world. God's end in chastening
you, will be found to be always for your good, that
you shall be able to say, " It was good for me to be
afflicted." For it is " that you may be partakers
of his holiness," and accordingly of his glory and
happiness. Bear therefore all afflictions patiently,
for they are for your good.

If this be your cross and trouble, that you want
many of the graces and good gifts of God which he
hath promised, know also that this deferring to give
graces and comforts, is of God, not out of neglect or
forgetfulness of you ; but of wise and good purposes
towards you. As to inflame your desires more and
more after them, and that you should seek them in
a better manner. It is likewise to try your faith
and hope, whether you will do him that honour, as
to wait and rest upon his bare word. When you
are fit for them, you shall have them. You must
therefore charge your heart yet to wait patiently for
them, considering the faithfulness and power of God

198

that promised, and that all the promises of God are
yea and amen in Christ. He is wise, true, and able
to fulfil them in the due time, and in the best man-
ner : for, " faithful is he that hath promised, and will
fulfil it;" and " yet a little while, and he that shall
come, will come, and will not tarry."

Secondly, When the soul beginneth to be dis-
quieted, consider how unworthy you are of any bless-
ing, how worthy you are of all God's curses, yea, of
eternal damnation in hell; and that justly, because
of the sins of your nature, of your heart, and of your
life. When you do thus, your heart will be quiet
and contented, you will say with the church, what-
soever your trouble be, " I will bear the indignation
of the Lord, for I have sinned against him." He
who acknowledgeth that he hath deserved to be
hanged, drawn, and quartered, for an offence against
the king, if the king will be so merciful that he shall
escape only with a severe whipping, to remember
him of his disloyalty, (though he smart terribly with
those lashes,) yet in his mind he can bear them
patiently and submissively. If you think thus, " I
deserve more punishment in this kind, nay, in any
other more grievous than this ; my punishment is less
than mine iniquities deserve, for I might have been
long since despairing in torments, and past all means
and hope of salvation: but I live, and have time and
means to make a good use of my afflictions." These
thoughts will cause you to say. Why do I, who am
a living man, complain for the punishment of my
sin, which is so much lighter than my desert? And
will say, with the church, in all your distresses, "It
is God's mercy it is not worse. It is God's mercy
I am not utterly consumed."

199

Thirdly^ When your soul beginneth to be im-
patient under afflictions, whether in soul, body, or
estate, consider the nature and use of them. To
the eye of sense they are evil as poison, hurtful and
dangerous ; but to the eye of faith, they are good
and useful, as physic, most healthful to the soul, and
saving. God, the skilful Physician, hath quite al-
tered the nature of crosses to his children ; he that
bringeth light out of darkness, so orders afflictions,
that they become good antidotes and preservatives
against sin, and good purgatives of sin. The sting
and curse of the cross which remaineth to the wicked,
is by Christ's patient suffering, and God^s mercy,
taken quite away out of the afflictions of believers.
Afflictions to the godly, are not properly punishments,
serving to pacify God's wrath for sin ; but are only
chastisements to remove sin, and are exercises of
graces, and means of holiness. For they serve
either to prevent evil, or to reform it ; either to pre-
pare way for grace, to quicken and increase grace,
or to discover and give proof of it. God is a wise
and skilful refiner, he knows how to purge his gold,
by casting it into the fire of affliction ; which fire is
not the same to the dross that it is to the gold; it
consumes the dross, but refineth the gold, that it
may be fit to be made a vessel of honour. Fire
serveth to try gold, as well as to purge it ; for pure
gold, though it remain in the fire many days, the
fire cannot waste it ; when it is once pure, it will hold
its weight still for all the burning. Hence it is that
the Psalmist saith, " It is good for me that I have
been afflicted, that I might learn thy statutes ;" and
the apostle saith, " All things work together for

200

good to them that love God." He is a froward and
foolish person, who, being sick of a deadly disease,
doth not patiently and cheerfully bear the gripings
and sickness of stomach, when he knoweth this sick-
ness, caused by bitter physic, is for his health.

You will say, if you could find that your afflic-
tions did you any good, you should not only be
patient, but cheerful under them.

I answer, Whatsoever you feel, faith in God's
word will tell you, that they now do you good, and
hereafter you shall feel the benefit of it. The bene-
fit of physic is not always felt the day you take it,
but chiefly when the physic hath done working.
The chief end v/hy God trieth and purgeth you, by
afflictions, is, that he may humble you, and prove
you, to do you good at your latter end. You should
therefore be patient in the meantime.

Fourthly^ If yet your heart remain disquieted,
because of your affliction; consider with yourself,
what harm impatience will do you, compared with the
good that will follow a patient enduring of it. For,
besides that it depriveth you of your right under-
standing, and maketh you to forget yourself, as I
have said, even to forget your duty both to God and
man, it is the readiest means to double and lengthen
the affliction, not to abate it, and take it off. That
parent who intendeth to give a child but light cor-
rection, if he be impatient and rebellious under it,
is hereby more incensed, and doth punish him more
severely. But if, in any affliction, you do patiently
submit yourself under God's mighty hand, besides
the ease and quiet it giveth to the soul, and expe-
rience and hope which it produceth in you, it is the

201

readiest means of seasonable deliverance out of it ;
for then God will exalt you in due time. God is
wise and too strong to be overcome by any means,
but by fervent prayer and humble submission to
his will.

Fifthly^ If yet your mind be disquieted within
you at any crosses, that you may quiet your soul,
you must not, as most do, only consider the weight
and number of your crosses, together with their
several aggravations; but, withal, seriously think upon
the manifold mercies and favours of God, both in the
evils you have escaped, and in the benefits which you
have received and do now enjoy, and which, through
Christ, you have cause to hope to receive hereafter.
But amongst all his mercies, forget not this one,
which you have already — God hath given Christ
unto you, whereby he himself is yours, as your all-
sufficient portion. Now, if you have Christ, you
have, with him, all things also which are worth the
having.

When you have thus weighed impartially blessings
and mercies against crosses, you will tell me, that
for one cross you have a hundred blessings, yea, a
blessing in your crosses, and you will say, that this
one mercy of being in Christ, alone weigheth up all
crosses, and maketh them as light as nothing ; giving
you so much matter of joy and thankfulness, even in
the midst of affliction, that you can neither have
cause nor time to be impatient, or to repine at any
affliction, but to rejoice even in your tribulations.

And as for the time to come, when you think
upon all your crosses and sufferings of this present
time, yet reckon, that " they are not worthy to be

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202

compared with the glory that shall be revealed m
you." For they are but short for time, and Hght
for weight, being compared with the everlasting
weight of glory which they will work for you, if you
endure them patiently. I will say nothing of the
shortness and lightness of your afflictions, in compa-
rison of the far more intolerable and eternal weicfht
of torments in hell, which you escape : and in com-
paring afflictions with glory, 1 will point out to you
only the apostle's gradation. You shall have, for
affliction, glory ; for light affliction, weight of glory ;
for short affliction, an eternal glory ; for common and
ordinary affliction, excellent glory. And although
it might be thought that he had said enough, yet he
addeth degrees of comparison ; yea, goeth beyond
all degrees, calling it more excellent, far more excel-
lent : for thus he saith, " Our light affliction, which
is but for a moment, worketh for us a far more ex-
cellent and eternal weight of glory." Indeed, you
must not look at the thino-s which are seen with the

eye of sense, but at things which are not seen, which
are spiritual and eternal, seen only by the eye of faith.

You will say, If you did but bear afflictions for
Christ, then you could rejoice in hope; but you oft-
times suffer afflictions justly for your sin.

I answer, Though this place principally points to
suffering for Christ's cause, yet it is all one, in your
case, if you bear afflictions patiently for his sake.
A man may suffer afflictions for Christ two ways :
First, When he suffcreth for his religion and for his
cause. Secondly, When a man suffereth any thing
which God layeth upon him, quietly, for Christ's'
will and commandment sake. This latter is more

203

general than the former, and the former must be
comprehended in this latter; else the former suffer-
ing for Christ's cause, if it be not in love and obe-
dience, and for Christ's sake, out of conscience to
fulfil his will, is nothing. Whereas, he that endureth
patiently God's just punishment for sin for Christ's
sake, endeavouring to submit his will to the will of
Christ — this man suffers, that is, patiently endureth
affliction, for Christ, though he never suffer for pro-
fession of Christ : and, if such a one were put to it,
he would readily suffer for Christ's cause. And
such afflictions as these, thus patiently endured, work
also this excellent weight of glory, as well as the other.
By these and the like reasonings of faith, you may
possess your soul in patience, as David and others
have done, by casting anchor on God, and on his
word, fixing their stay and hope in him* Let the
issue of your reasoning be this : I will wait on God,
and yet, for all the causes of distress, praise him who
" is the health of my countenance, and my God."
Thus David quieted his heart, when he heard tidings
that his city Ziklag was burnt, and that his wives,
and all that he had, together with the wives and
children of all his soldiers, were carried captive ; and
when he saw that his soldiers began to mutiny, and
heard them speak of stoning him, he encouraged
himself in the Lord his God. And good Jehosha-
phat, in his desperate condition, cast anchor here ;
saying, " O our God, we know not what to do, but
our eyes are on thee." Thus, by the exercise of
your hope in God, the heart may be wrought unto
much patience and quietness in all distresses.

A farther means of patience is. Observe the pa-

204

tience of others; as of the prophets and faithful ser-
vants of God, who are recorded in Scripture, and
left as examples of suffering affliction, and of patience.
" We count them happy that endure," saith St.
James : — " You have heard of the patience of Job,
and have seen the end of the Lord ; that the Lord
is very pitiful, and of tender mercy." But especially
represent to your thoughts the patience of your Head
and Saviour Jesus Christ, whom you pierced by your
sins; who, "as a lamb dumb before the shearer, opened
not his mouth." Now, if you would consider him
who is the author and finisher of your faith, who
'' endured such contradiction of sinners," &c. and
such intolerable anguish of soul, when he wrestled
with his Father's wrath, then you would not be
wearied nor faint in your minds, when you are under
any affliction. If with Christ you set the joy before
you, you will be able to endure the cross, and despise
the shame of all persecution for well-doing, and so
run that race which is set before you with patience,
that you shall in the end sit down with Christ at the
right hand of the throne of God.

Sixthly^ Pray much for patience, waiting patiently
for it ; and, without doubt, the God of patience and
consolation, who hath commanded it, who seeth that
you have need of it, and who hath promised to give
you all your petitions which you make according to
his will, will surely give you patience.

VI. Of hearing afflictions thankfully and fruitfully.

To bear adversity and afflictions well, it is not
enough that you bear them patiently, because you
deserve them, and because they come from God; but

205

you must bear them thankfully, cheerfully and com-
fortably, because they are, as you have heard, for
your good. We do not only patiently endure the
hand of the surgeon, and the prescriptions of the
physician, but we thank them, pay them, and are
glad of their recipes, though they put us to pain.
" Count it exceeding joy," saith St. James, " when
you fall into divers temptations, knowing this, that
the trying of your faith worketh patience," &c.

Last of all, unto patience and thankfulness, you
must add fruitfulness and growth of grace. This
should be the fruit of all crosses and afflictions, that,
with David, you may be better for them ; and that
you may, with Job, come out of them as gold refined
and purged from dross. Therefore God doth chasten
you as he did Jacob. This is all the fruit, to take
away your sin, and that you should be partaker of his
holiness. Be better, therefore, for crosses ; then
God hath his end, when, after his ploughing, har-
rowing, and threshing of you, he shall reap the har-
vest of well-doing, which he reapeth not so much for
himself, as for you ; for the ground that bringeth forth
fruit meet for him that dresseth it, receiveth blessing
from God. All good works are '' treasured up in
heaven for the doers of them."

When you have learned this lesson also, "How to
be abased and to suffer need," as well as " how to be
full and to abound," with all the fore-mentioned di-
rections, how at all times, and in all things, to walk
with God, you will prove yourself to be a good pro-
ficient in the school of Christ, one that hath walked
to good purpose before God ; showing, that you are
" neither barren nor unfruitful in the knowledge of
our Lord Jesus Christ."

206

Thus much concerning the outward frame of your
life and conversation, according to which you must
walk with God. The inward truth and life of all
this, which is, doing all in uprightness, remaineth to
be spoken unto, and is as foUoweth.

CHAPTER XI.

OF UPRIGHTNESS.

The sum of this head is contained in this, that in
your whole walking with God you must be upright.
Both these, to walk with God, and to be upright,
are joined in this precept : " Walk with me, and be
perfect,'' or upright. He speaketh not of an abso-
lute perfection of degrees, in the fulness of all graces,
which is only aimed at in this life, towards which the
Christian, by watchfulness and diligence, may come
nearer and nearer; but is never attained until we
come to heaven, amongst the spirits of just men made
perfect. He speaketh here of the perfection of parts,
and of truth and grace in every part, expressing itself
in unfeignedness of will and endeavour; which is up-
rightness.

I. The necessity of uprightness in religion.

That you should be sincere and upright, read
Joshua xxiv. 14. 1 Chron. xxviii. 9. And the apostle
tellcth you, that since Christ Jesus, your passover, is
slain, you must keep the feast (which shadoweth forth
the whole time of our life here) " with the unlea-

207

vened bread of sincerity and truth." The examples
of Noah, Nathanael, with many others in the Scrip-
tures, are therefore written, that of them you may
learn to be upright. There is special reason why you
should be upright :

1. Your God with whom you walk, is perfect and
upright; he is truth, he loveth truth in the inward
parts ; all his works are done in truth ; and there was
no guile ever found to be either in the mouth, hand,
or heart, of your Head Christ Jesus. Now, you
should please God, and be like your Father, and
your Head Christ Jesus, following his steps.

2. It is to no purpose to do that which is right in
God's sight, in respect of the matter of your actions,
if in the truth and disposition of your soul you be not
upright therein. For the best action, void of up-
rightness, is but like a well-proportioned body with-
out life and substance. And that is counted as not
done at all to God, which is not done in uprightness.
This exception is taken against Amaziah's good ac-
tions. It is said, " He did that which was right in
the sight of the Lord, but" he did it not in upright-
ness, he did it " not with a perfect heart."

3. The best actions, without uprightness, do not
only lose their goodness ; but, in God's account, are
esteemed abominable evils. Such were the prayers
and sacrifices of the hypocritical Jews. For God
judgeth such actions, and such services, to be mere
flattery, lying, and mocking him to his face.

Now, because there is none so ready to presume
that he is upright, as the hypocrite, saying, with
Ephraim, " In all my labours they shall find no ini-
quity in me that were sin." And because there are

208

none so ready to doubt whether they be upright, as
are the tender-hearted and sincere — so it was with
David, when he prayed to have a right spirit renewed
in him — it will be needful and useful that I show you
what uprightness is, and by what infallible signs you
may know whether you be upright or not.

II. The description of uprightness.

Christian uprightness, for of that I speak, is a
saving grace of the Holy Ghost, wrought in the
heart of a man rightly informed in the knowledge of
God in Christ, whereby his soul standeth so entirely
and sincerely right towards God, that, in the true
disposition, bent, and firm determination of his will,
he would, in every faculty and power of soul and
body, approve himself to be such a one as God would
have him to be, and would do whatsoever God would
have him to do, and all as God would have him, and
that for and unto God, and his glory.

The author of this uprightness is God's sanctify-
ing Spirit.

The common nature of it, wherein it agreeth with
other graces, is, it is a saving grace ; it is peculiar to
them that shall be saved, for only they are endued
with it ; but it is common to all and every one who
is effectually called.

The proper seat of this grace is the will.

The fountain in man from whence, through the
special grace of the Holy Ghost, it springs, is sound
knowledge of God and of his will, concerning those
things which the will should choose and refuse ; and
from faith in Christ Jesus, through whom every be-
liever doth, of his fulness, receive this grace to be

209

upright. Hereby Christian uprightness difFereth
from that uprightness, which may be in a mere na-
tural, superstitious, and misbeheving man, for even
such may be unfeigned in their actions in their kind,
both in actions civil and superstitious, doing that
which they do, in their ignorance and blindness,
without dissimulation either with God or man. This
St. Paul did before his conversion; he did as he
thought he ought to do.

The form and proper nature of uprightness, is the
good inclination, disposition, and firm intention of
the will, to a full conformity with God*s will, and
that not in some faculties and powers of man, or in
some of his actions : but the Christian would be uni-
versally sincere in all his parts, and in all things ; he
would be and do as God would have him to be and
do, making God's will, revealed in his word and
works, to be his will, and God's glory to be his end.

This holy uprightness expresseth itself in these
three things : —

First, It showeth itself in a well-grounded and
unfeigned purpose and resolution to cleave to the
Lord, and to make God's will to be his will. This
is an act of the will, guided and concluded from
sound judgment.

The second act is, an unfeigned desire and long-
ing of the heart to attain this good purpose and
resolution, willing or desiring in all things to live
honestly, and to live worthy of the Lord in all well--
pleasing ; longing, with David, after God's precepts.
This is an act of the affection of desire, a motion of
the will, drawing and exciting a man forward, giving
him no rest, until he have obtained, at least in some
good measure, his said purpose.

210

Thirdly, Uprightness showeth itself in a true en-
deavour and exercise, according to the strength and
measure of grace received, to be and to do accord-
ing to the former resolutions and desires.

Such was the apostle's endeavour, to have always
"a conscience void of offence toward God and toward
men." This endeavour is an act of the whole man.
All and every active power of soul and body, as there
shall be use of them, are employed in unfeigned en-
deavour.

Now, concerning endeavour, know, there are w]io
think they endeavour sufficiently, when they do not;
others that they do not, when yet they do. The
first, if they, to the sluggard's longing and wishing,
do join an outward conformity to the means of grace,
as to hearing the word, praying now and then, and
receiving the sacraments, and if they do some things
which may be done with little labour and difficulty,
and if to these they add some slight essays to ab-
stain from sin, and to do well, they think they en-
deavour much ; whereas, if they do no more, all is to
little purpose.

For, to endeavour, is to exercise the head with
study how, and the heart with will and desire, and
the hand and tongue, and the whole outward man,
to do their utmost, putting to their whole strength,
their whole skill, and their whole will, to subdue sin,
and to be strengthened in grace, and built up more
and more in knowledge, faith, and holiness ; remov-
ing or breaking through every hinderance, shunning
all occasions of evil, or whatsoever may strengthen
sin, and seeking after, and embracing, all opportuni-
ties and means to be strengthened in the inward man.

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If one means will not be sufficient, if there be others
to be used, they will find out and use them also ; if
they cannot attain their good purposes at once, they
will try again and again. They who endeavour in-
deed, not only seek to obtain their ends, but they
strive in seeking, as hard students, as good warriors
and wrestlers, and as those who run in a race do, so
that they may obtain that which they study, fight,
wrestle, and run for. It is not a bare wishing or
woulding for a fit, or a cold and common seeking, but
an earnest striving to enter in at the strait gate, that
giveth admittance into the way of holiness, and into
the kingdom of heaven. It is a studying and exer-
cising a man's self, as in a matter of life and death ;
and as a wise man would do for a kingdom, where
there is possibility and hope of obtaining it.

Others, who indeed endeavour to keep a good
conscience toward God and man, yet because they
cannot bring into act always that which they labour
for, or because they see oversights, neglects, or some
weakness in their endeavours, they think that they
endeavour to no purpose. Whereas, if they do what
they can, according to the strength of grace received,
or according to the condition or state wherein they
are, which is sometimes better, sometimes worse, if
they see their failings in their endeavours, and be-
wail them, and do ask pardon, resolving by God's
grace to strive to do better, this is true endeavour,
this is that which God, for Christ's sake, doth accept
of. For, since endeavour is a part of our holiness,
you must not think that it will be perfect in this life ;
if it be true, you must thank God, for he will accept
of that.

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A man's endeavour may be as true, and as much, '
when yet he cannot perform what he endeavours to
do, as it is at other times, when, with the endeavour,
he hath also abiUty to perform. As you may see
in natural endeavours. The same man, being well
in health, if he fall and break not his arms or legs,
he endeavours to get up, and readily doth it ; but if .
he be weak, or if falling he breaketh his arms and !|
legs, he also hath a will and desire to rise, and striv-
eth earnestly to help himself, but cannot do it effec-
tually, and in that case, he is fain to lie until he see
help coming, then he will call, and entreat help, and
when one giveth him the hand, though he cannot I
rise of himself, yet he will lift up himself as well as
he can : doth not this man, in his latter condition, as
truly endeavour as he did in his former ? So it is
with a spiritual man in his spiritual endeavours. If i
he essay to do what he can, and call to God for his
help, and when he hath it, is glad and willing to im-
prove it, this is the true endeavour, which, concurring
with the two former acts, purpose and desire, giveth
proof of uprightness.

There is a twofold uprightness : the one of the
heart and person, the other of the action. I have
described the uprightness of the person. And then
an action is upright, when a man doth not dissemble,
but means as he saith, intending as much as is pre-
tended, whether it be in actions toward God or man.
The first is, when the heart of man agreeth with,
and in the intention thereof is according to, the will
of God. The second is, when the outward act
agreeth with, and is according to, the heart of him
that doth it.

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III. Rules to judge of uprightness.

That you may rightly judge whether you are up-
right or not, first, take certain rules for direction, to
rectify your judgment; then observe the marks of
uprightness.

1. Uprightness being part of sanctification, is not
fully perfect in any man in this life, but is mixed
with some hypocrisy, conflicting one against the
other. It hath its degrees, sometimes more, some-
times less ; in some things more, in some things less,
according as each part prevaileth in the opposition,
and according as the Christian groweth or decayeth
in other principal and fundamental graces.

2. A man is not to be called an upright man, or
a hypocrite, because of some few actions wherein he
may show uprightness or hypocrisy. For a hypo-
crite may do some upright actions, in which he doth
not dissemble, though he cannot be said to do them
in uprightness ; as Jehu destroyed the wicked house
of Ahab, and the idolatrous priests of Baal, with all
his heart. And the best man may do some hypo-
critical and guileful actions, as David did in the mat-
ter of Uriah. It is not the having of hypocrisy that
denoteth a hypocrite, but the reigning of it, which is,
when it is not seen, confessed, bewailed, and opposed.

A man should judge of his uprightness rather by
his will, bent, and the inclination of his soul, and
good desires, and true endeavours to well-doing in
the whole course of his life, than by this or that par-
ticular act, or by his power to do. David was thus
esteemed "a man according to God's own heart," no
otherwise ; rather by the goodness of the general

214^

course of his life, than by particular actions : for in
many things he offended God, and polluted his soul,
and blemished his reputation.

3. Although uprightness is to be judged by the
inward frame of the heart towards God, yet, where-
soever uprightness is, it will show itself in men's
actions in the course of their lives. Only observe
this, that in judging your actions, you must not judge
them so much by the greatness of the quantity, as by
the soundness and goodness of the quality. If it be
good in truth, according to the measure of grace re-
ceived, God accepteth it in Christ. " She hath done
what she could," saith our Saviour: Mark xiv. 8. A
little sound and true fruit, though weak in compari-
son, is far better than many fair blossoms, yea, than
plenty of grapes, if they be wild and sour.

IV. Particular marks of uprightness.

That you may conceive more distinctly, and better
remember, the signs of uprightness, I reduce them
to these heads. They are taken, 1. From univer-
sality of respect to all God's will. 2. From a special
respect to such things as God requireth specially.
3. From a will and desire to please God in one place
as well as another; in secret, as well as openly. 4.
From a constancy of will to please God at one time,
as well as another. 5. From the true causes whence
good actions flow. 6. From the effects that follow
well-doing. 7. From the effects that follow evil-
doing. 8. From the conflict which shall be found
between uprightness and hypocrisy.

1. The upright man is universal in his respect
to the whole will of God.

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(I.) In an unfeigned desire and endeavour to
know what manner of man he ought to be, and what
he ought to do. He would know and believe any-
one part of God's will, so far as it may concern him-
self, as well as another ; threats, as well as promises ;
commandments, as well as either; and that not some,
but all the threats, all the promises, and all the com-
mandments. " Coming to the light " readily, " that
his deeds may be made manifest."

He is willing to know and believe what he should
do, as well as what he should have and hope for.
But the hypocrite doth not so; he winketh with his
eyes, and is willingly ignorant of that sin, which he
would not leave ; and of that duty, which he would
not do; and of that judgment, which he would not
feel. He is willing to know the promises of the
gospel, but willingly ignorant of the precepts of the
gospel, and of the conditions annexed to the promises.
(2.) His universal respect to God's will, is not
only to know, but to do, and to submit unto it in all
things ; willing to leave and shun every sin ; willing
to do every thing which he knoweth to be his duty ;
willing to bear patiently, thankfully, and fruitfully,
every correction wherewith the Lord doth exercise
him. He disliketh sin in all. He loveth grace
and goodness in all. He would keep a good con-
science in all acts of religion towards God, and in
all acts of righteousness and sobriety towards and
amongst men. He would forbear not only those
sins to which his nature is not so much inclined, or
to which his condition in life afforded not so many
temptations, but those to which his nature and con-
dition in life most carry him ; he will cross himself

216

in his dearest lust, especially his formerly beloved
sin, his own sin, as David calleth it. Neither doth
he endeavour to abstain 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 countenance
with the greatest, and practised by most, the for-
bearance whereof may threaten and procure danger
and discredit ; the doing whereof may promise and
promote much worldly gain and honour. Moreover,
the upright man doth not only strive to do those
holy and virtuous actions which are in credit, and for
his advantage in the world, but those also which may
expose him to disgrace, and loss even of his life and
livelihood. He would abstain as well from less evils,
even from appearance of evils, as from gross sins ;
and would so do the greater things of the law, as not
to leave the other undone. But the hypocrite is
not so; there is some sin he will not leave, some
duty he will not do, &c. Follow the opposition.

2. An upright man is known by this: Where
God hath laid a special charge, there he will have a
first and special respect to it ; as, to " seek the king-
dom of God and his righteousness," that one thing
necessary, and to show a special love to the house-
hold of faith ; to be first and most at home, reform-
ing himself, pulling the beam out of his own eye ; to
be most zealous for matter of substance in religion,
and less in matter of ceremony and circumstance.
Lastly, his chief care will be to apply himself to a
conscientious discharge of the duties of his particular
calling, knowing that a man hath no more conscience
nor goodness in truth, than he hath will and desire

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in it to show the works of his particular place and
calling. The hypocrite is contrary in all these.

3. The upright man endeavoureth to approve
himself to God, as well in secret as openly; as well
in the inward man, as in the outward; as well in
thought, as in word and in deed. But it is quite
otherwise with the hypocrite : if he may seem good
to men, it is all he careth for.

4. The upright man is constant ; his will is, that
he might always please God. He doth as much
endeavour to approve himself to God in prosperity
as in adversity ; and even then studieth how to be
able to hold out before God, if his state should alter.
I do not mean such a constancy as admitteth of no
intermission or obstructions in his Christian course.
A constant running spring may be hindered in its
course for a time, by damming it up, yet the spring
will approve itself to run constantly, for it will be
still thrusting to get through, or to get under; or,
if it can do none of these, it will raise itself in time,
according to its strength, and get over all hinderances,
and will bear down all before it, and run with a more
full stream afterwards, by as much as it was before
interrupted : so it is with an upright man. But the
hypocrite's religion is by fits and starts ; as he calleth
not on God at all times, so it is with all his other
goodness, it is but as the seed in stony ground and
amongst thorns, and, as morning dew, it endureth
but for a season.

5. An upright man is known by the causes from
which all his good actions spring, and to which they
tend.

(1.) That which causes the upright man to en-

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218

deavour to keep a good conscience alway, is an in-
ward principle and power of grace, causing him,
through faith in Christ Jesus, in and from whom, as
the root of all grace, he bringeth forth fruit; and
from love and fear of God, and from conscience of
the commandment, to do the will of God. Not only
fear of wrath and hope of reward, causeth him to
abstain from evil and do good, but chiefly love of
God, and conscience of duty.

Now, if you would know when you obey out of
conscience of the commandment, and from love of
Christ, consider, 1. Whether your heart and mind
stand bent to obey every of God's commandments
which you know as well as any, and that because the
same God who hath given one, hath given all. If
so, then you obey out of conscience. 2. Consider
what you do, or would do, when Christ and his true
religion, and his commandments, go alone, and are
separated from all outward credit, pleasure, and pro-
fit. Do you or will you then cleave to Christ and
to the commandment ? Then love of Christ, fear
of God, and conscience of God's command, was and
is the true cause of your well-doing ; especially if
you choose and endeavour this, when all these are
by the world clothed with peril and contempt. 3.
Consider whether you can go on in the strict course
of godliness alone, and whether you resolve to do it
though you shall have no company, but all or most
go in the way of sin, and also persuade you there-
unto. When you will walk with God alone, and
without other company, this showeth that your walk-
ing with God is for his sake. So walked Noah,
and Elijah, as he thought.

219

But the cause of a hypocrite's well-doing is only
goodness of nature, or good education, or mere civi-
lity, or some common gifts of the Spirit, or self-love,
slavish fear, or the like. See this in Ahab's repent-
ance, in Jehu's zeal, and Joash's goodness. Ahab's
humiliation was only from a slavish fear of punish-
ment. The zeal of Jehu was only from earthly joy
and carnal policy ; for had it been in zeal for God,
he would as well have put down the calves at Dan
and Bethel, as slain the priests of Baal. And the
goodness of Joash was chiefly for Jehoiadah's sake,
whom he reverenced, and to whom he esteemed
himself beholden for his kingdom, and not for God's
sake. For the Scripture saith, that after Jehoiadah's
death, the princes solicited him, and he yielded to
them, and fell to idolatry; added this also, he com-
manded Zechariah, the high-priest, Jehoiadah's son,
to be slain, because, in the name of the Lord, he
reproved him for his sin.

(2.) The upright man's actions, as they come
from a good beginning, so they are directed to a good
end ; namely, the pleasing of God and the glory of
his name, as his direct chief and utmost end : not
that a man might not have respect to himself, and to
his neighbour also, proposing to himself his own and
his neighbour's good, as one end of his actions,
sometimes ; but these must not be proposed either
only, or chiefly, or as the ultimate end, but only as
they are subordinate to those chief ends, and are
the direct means to promote God's glory. For, so
far as a man's health and welfare, both of body and
soul, lie directly in the way to glorify God, he may,
in that respect, aim at them in his actions. Our

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220

Saviour Christ, in an inferior and secondary respect,
aimed at his own glory, and at the salvation of man,
in the work of man's redemption, when he said,
" Glorify thy Son," and prayed, that his church
might be glorified. Here he had respect unto him-
self, and unto man ; but when he saith, " That thy
Son may glorify thee," here he made God's glory
his utmost end, and the only mark which for itself
he aimed at. John xvii.

The upright man's aim at his own, and at his
neighbour's good, is not for themselves, as if his
desire ended and was terminated there, but in refer-
ence to God, the chief good and the highest end of
all things.

Indeed, such is God's wisdom and goodness, that
he hath set before man evil and good : evil, which
followeth upon displeasing and dishonouring him by
sin, that man might fear and avoid sin ; good, and
recompense of reward, which followeth upon faith
and obedience, that he might hope, and be better in-
duced to believe and obey. This God did, know-
ing that man hath need of all reasonable helps to
deter him from evil, and to allure him to good.
Now, God having set these before us, we may, and
ought, for these good purposes, to set them before
ourselves. Yet the upright man standeth so fully
and only to God, that, so far as he knoweth his own
heart, he is thus resolved, that if there were no fear
of punishment, nor hope of reward, if there were
neither heaven nor hell, he would endeavour to
please and glorify God, even out of that duty he
oweth to him, and from that hicjh and awful estima-
tion wliich he hath of God's sovereignty, and from

221

that entire love which he beareth unto him. He
that habitually, in doing of common and earthly
business, thougli they concern his own good, hath a
will to do them with a heavenly mind, and to a hea-
venly end, certainly standeth well, and is uprightly
resolved, although, in temptations and fears, he doth
not always feel the said resolution.

But the hypocrite doth not so : he only or chiefly
aimeth at himself, and in his aim serveth himself in
all that he doth. If he look to God's will and glory,
as sometimes he will pretend, he maketh that but
the bye, and not the main end; he seeketh God's
will and glory not for itself, but for himself; not for
God's sake, but for his own. Thus did Jehu.

6. An upright man may know he is upright, by
the effects that follow upon his well-doing.

(1.) His chief inquiry is, and he doth observe,
what good cometh by it, and what glory God hath
had, or may have, rather than what earthly credit
and benefit he hath gotten to himself. Or if this
latter thrust in itself before the other, as it will oft-
times in the best, he is greatly displeased with him-
self for it. The hypocrite is not so ; all that he
inquireth after, and is pleased with, after he hath
done a good deed, is, what applause it hath amongst
men.

(2.) When an upright man hath done a praise-
worthy action, he is not puffed up with pride and
high conceit of his own worth, glorying in himself,
but he is humbly thankful unto God. Thankful,
that God hath enabled him to do any thing with
which he will be well pleased, and accept as well
done. Humble and low in his eyes, because of the

222

manifold failings in that good work, and because he
hath done it no better, and because whatsoever good
he did, it was by the grace and power of God, not
by any power of his own. Thus David showed his
uprightness in that solemn thanksgiving, when he
said, " But who am I, and what is my people, that
we should be able to oflPer so willingly after this sort?"

But it is otherwise with the hypocrite : for either
he ascribeth all the glory of his good work to him-
self, or if he seem to be thankful, it is with a proud
thankfulness, like that of the Pharisee, accompanied
with disdain of others, who, in his opinion, do not
so well as himself.

(3.) The upright man having begun to do well,
doth not set down his rest there, but striveth to do
more, and to be better; he, with the apostle, forget-
teth what is behind, looking to that which is before,
not thinking that yet he hath attained to that he
should do. So many as are indeed perfect and up-
right do thus. But the hypocrite, if he hath some
flash of common illumination, and some little taste
of those things which concern the kingdom of hea-
ven, and hath attained to a form of godliness, he
thinketh that be hath enough, and needeth nothing.
So did Laodicea.

7. The upright man and the hypocrite are dis-
tinguished by their different affections and carriages,
after that they have fallen into sin, for in many things
we sin all. As the upright man did not commit his
sin with that full consent of will, which the hypocrite
may do, and often doth, but always with some reluc-
tance and opposition of will, though not always felt
and observed — insomuch that he can say. It was not

he, but sin that dwelt hi him — so, after he is fallen
into sin, when his sin is made known to him, he doth
not hide, excuse, or defend his sin ; or if he do, it is
but seldom, in comparison, and but faintly, and not
long, his conscience smiting him when he doth it, or
quickly after it.

An upright man will not be much or long angry
with any who admonish him of his sin ; yea, though
an enemy, by malicious railing, call his sin to remem-
brance, as Shimei did to David, even therein he can
see God, and can, for the most part, abstain from
revenge, and will stir up his heart to godly sorrow
for his sin. But if any, like Abigail, shall, in wis-
dom and love, admonish him, he blesseth God that
sent him or her ; he blesseth and maketh good use of
the admonition, and doth bless the admonisher, and
take it for a special kindness. Thus David, a man
according to God's own heart, as he displayed human
frailties in his many and great falls, so he gave clear
proof of his uprightness, sooner or later, by his be-
haviour after his falls. He could say, and his re-
pentance did prove it, that though, to his grief and
shame, sometimes he departed from God, yet he did
not wickedly depart from God. Though upright
men be transgressors, yet they are not wicked trans-
gressors : there is great difference between these two.
And though there be evil in their actions, yea, in
some of them filthiness and grievous iniquity, yet in
their filthiness is not lewdness, as God complains of
Judah ; that is, they are not obstinate and rebellious,
standing out against the means of purging and re-
claiming them. For when God doth correct them
by his word or providence, they are willing to reform
whatever is discovered to be amiss.

224

Moreover, although the upright man may be often
drawn mto a way that is not good, and often, through
his weakness and heedlessness, falls into a state that
is not good, yet he doth not set himself in a way which
is not good, nor yet, like the swine, delight to wallow
and lie in it. When an upright man is fallen, and
hath recovered out of his spiritual swoon, when he is
come to himself, he is like a man sensible of his bones
broken or out of joint ; he is not well, nor at quiet,
nor his own man, until he hath confessed his sin,
repented of it, asked pardon and grace, and renewed
his peace with God. An upright man is likewise
like the needle of the mariner's compass, which may,
by violent motion, sometimes swerve to the west, or
to the cast ; but standeth steady no way but towards
the north, and, if it be truly touched with a loadstone,
hath no rest but in that one point : so an upright man
may, through boisterous temptations and strong al-
lurements, oftentimes look towards the pleasure, gain,
and glory, of this present world ; but because he is
truly touched with the sanctifying Spirit of God, he
still inclineth towards God, and hath no rest until
his mind is steadily fixed on Christ and heaven.

But it is not so with the hypocrite ; he is in each
particular directly contrary. I leave the full and
particular application thereof to yourself.

8. You will find the most evident mark of upright-
ness from your sense of hypocrisy in yourself, and
from your conflict with it. The upright man is sen-
sible of too much hypocrisy and guile in his heart.
Yea, so much, that oftentimes he maketh it a ques-
tion whether he have any uprightness ; and, until he
bath brought himself to due trial by the balance of

225

the sanctuary, the word and gospel of Christ, he
feareth he is still a hypocrite. But there is nothing
which he would oppose more, nothing which he com-
plaineth of, or prayeth to God more against, than
this hypocrisy; nor is there any thing he longeth
after, laboureth and prayeth for more, than that he
may love and serve the Lord in sincerity. All this
plainly showeth, that this man would be upright;
which hearty desire so to be, is uprightness itself.

The hypocrite, contrariwise, neglecteth to observe
his guile and false-heartedness in religion ; or if he
can see it, he is not much troubled at it, but suffereth
it to reign in him : and as he boasteth of his good
actions, so likewise of his good heart, and good mean-
ing in all that he doth, except when his lewdness and
hypocrisy are discovered to his face, flattering himself
in his own eyes, till his iniquity is found to be hateful.

Before I leave this, I will answer a question or two,
concerning judging of uprightness by these marks :

(1.) Whether an upright man can at all times
discern his uprightness, by these or any other marks?

Ordinarily, if he will impartially compare himself
with these evidences, he may. But sometimes it so
happeneth that he cannot; namely, in the case of
spiritual desertions, when God, for his neglect of
keeping his peace with him, is hidden from him for a
time, and when in his displeasure he looketh angrily,
and writeth bitter things against him. Likewise,
when he is in some violent and prevalent temptation,
and thereby cast into a kind of spiritual swoon, and
in such like cases. But a man must not judge him-
self to be dead, because, when he is asleep or in a
swoon, he hath no feeling, or sense of life.

226

(2.) Whether it is necessary that a man shoukl
find all these marks of uprightness in him, if he be
upright.

No. Although, if he were in a condition to judge
and try himself thoroughly, he might find them all
in him, yet if he find most, or but some of these, he
should comfort himself with those, until he find the
rest.

Take heed, therefore, that you do not as many,
who, when they hear and see many signs given of this,
or any other needful grace, if they cannot approve
themselves by all, they will make a question whether
they have the grace or not. One may give you twenty
signs of natural life, as seeing, hearing, talking,
breathing, &c. What though you cannot prove
yourself by all? Yet if you know you feel, or
breathe, or move, you know you are alive by any one
of them.

(3.) What is to be done when you cannot find
that you are upright, whereas heretofore sometime
you did hope that you were ?

Do not presently conclude you are a hypocrite ;
but look back to former proofs of uprightness. And
though you have, for the present, lost your evidence
and assurance of heaven, yet give not over your pos-
session of what you have had, nor your hope. A
man that hath once had possession of house and lands,
if his estate be questioned, will seek out his evidence;
and suppose that he hath laid aside or lost his evi-
dence thereof, yet he is not such a fool as to give
over his possession or his right ; but will seek till he
find his evidences; or if he cannot find them, will
search the records, and get them from thence. So

227

must you hi this case ; you must seek for your evi-
dence again. However, cleave fast to God, and to
his promises ; frequently renew your acts of faith on
the Lord Jesus Christ, and continue to persevere in
the ways of godliness as you are able, and you shall
not be long before you shall know that you are up-
right ; or if you attain not to this, yet be sure the
Lord will know you to be his, though you do not so
certainly know that he is yours. But more of this
when I shall speak of peace of conscience.

But in trying my uprightness, I find many of the
signs of hypocrisy in me. I do not find myself to
be so universal in my respect to all God's command-
ments as I should ; I do not hate all sins alike ; I find
myself inclined to one sin more than another, and 1
am readier to neglect some one duty than another;
I cannot so thoroughly seek God's kingdom as I
should; I am readier to find fault with others, than
to amend my own conduct, &c. I find that I am
not so constant as I ought to be in holy duties, and
I have too much respect to myself in all that I do,
and too little to God's glory. In reading all the
notes of hypocrisy, except the last, I find hypocrisy,
nay much hypocrisy, to be in me; must I not there-
fore judge myself to be a hypocrite ?

No. For truth of uprightness may be in the
same person, in whom there is sense of much hypo-
crisy; nay this, to feel hypocrisy with dislike, is the
certain evidence of truth of uprightness. Indeed,
if you felt not thus much, you might fear you were
not upright. All that you have said, if it be true,
only proveth that you have hypocrisy remaining in
you, and that you feel it. You must remember 1

228

told you, that not the having, but the reigning of
hypocrisy, maketh a hypocrite. Besides, a man may
have a universal respect to all God's commandments,
and yet not an equal respect to all. If you see and
bewail your sin, and fight against your hypocrisy
when you feel it, assure yourself you are no hy-
pocrite.

(4.) What if a man finds indeed, by these notes
of hypocrisy, that it doth reign in him ?

He must know that he is for the present hated
of God, and in a damnable state ; yet his state is not
desperate. If the hypocrite forsake his hypocrisy,
and become upright, he shall not die for his hypocrisy;
if this be true of a sinner's forsaking all sin, then it
is true of this in particular, of forsaking his hypocrisy ;
but in the uprightness wherein he liveth, he shall
live. What Christ said to hypocritical and luke-
warm Laodicca, that I say to all such : they must be
zealous, they must amend, and be upright; hypocrisy
is as pardonable as any other sin to him who is peni-
tent, and believeth in Christ Jesus.

By this which I have written, you may plainly
see, (I.) That you ought to be upright: (2.) What
it is to be upright: (3.) Whether you be upright or
not. It concerns you therefore to hate and avoid
hypocrisy, and to love and embrace sincerity. Which
that you may do, make use of the motives and means
which follow in the next sections.

V. Dissuasives from hypocrisy, and motives to up-

riglitness*

If you would abandon hypocrisy, consider the
dissuasives — taken from the evils and mischiefs that

229

accompany it where it reigneth, and how troublesome
and hateful it is where it doth not reign,

1. Hypocrisy taketh away all the goodness of the
best actions. They are good only in name, not in
deed. The repentance and obedience of a hypocrite
is none, because it is feigned ; his faith is no faith,
because it is not unfeigned ; his love is no love, be-
cause it is not from a pure heart, without dissimula-
tion. Judge the same of all other graces and good
actions of a hypocrite.

2. All the good actions of a hypocrite are, together
with himself, wholly lost. Such as preaching, hear-
ing, praying, almsgiving, &c.

3. Hypocrisy, in whom it reigns, doth not only
take away all goodness from the best gifts and actions,
and cause the loss of all reward from God, but it
poisoneth and turneth the best actions into most
loathsome and abominable sins. Insomuch, that in
those good works wherein the hypocrite seemeth to
make haste to heaven, he still runneth post to hell.
For such allowed hypocrisy is worse than professed
wickedness. It is so odious in God's sight, that for
it he will plague those in whom it ruleth with his
severest judgments. For the hypocrisy of men pro-
fessing the truth, bringeth the name, religion, and
best services of God, into disgrace and contempt,
and causeth the best actions and best men to be
suspected. For such as have not spiritual wisdom
to judge rightly, stumble thereat, and forbear the
exercises of religion, and the company of those that
be religious, ignorantly judging all who profess that
religion to be alike. Besides, hypocrisy is high
treason against God; for it is a gilding over, and

230

setting the king's stamp upon base metal. It is
tempting and mocking of God to his face. A sin so
abominahle, that his holy justice cannot endure it.

4. God's judgments on such hypocrites are mani-
fold. For this cause God o;iveth them over to be-
lieve lies ; even popery, or any other damnable error
or heresy. Hence it is that God giveth them up
many times to fall from seeming goodness to real
wickedness, and from one evil to another, even unto
final apostacy. And at last, when God taketh away
a hypocrite's soul, he is sure not only to lose his
hope, which adds much to his hell, but to be made
to feel that which he would not fear, being ranked
with those sinners, who shall be punished with the
greatest severity, in the eternal vengeance of hell-fire.
For after that a hypocrite hath played the civil and
religious man for a while upon the stage of this world,
his last act, when his life is ended, is to be, indeed,
and to act to the life, the part of an incarnate and
tormented devil. He shall have his portion with the
devil and his anofcls. When " fearfulness hath
surprised the hypocrites, who shall dwell with the
devouring fire ! who shall dwell with everlasting
burnhigs !" saith the prophet. Happy were it for
them, if this warning might effectually awaken them
out of this damning security !

Consider, likewise, that hypocrisy doth much
harm, even where it doth not reign, and that more
or less, according as it is more or less mortified.

For, 1. It brino-eth the soul into a o-eneral con-
sumption of grace ; no sin more so. 2. It blindeth
the mind, and insensibly hardeneth the heart ; no
sin more. 3. It maketh a man formal and careless

231

in the best actions. 4. It causeth fearful sins, and
decays of grace. 5. It deprives a man of peace of
conscience in such a manner, that a spiritual physi-
cian can hardly suggest any hope or comfort to him
on whose conscience doth lie the guilt of hypocrisy;
yea, hardly to him that doth but fear he is guilty :
for he refuseth the comfort of his good affections and
actions, saying, All that I did was but in hypocrisy.
Lastly, Besides that it bringeth many temporal
judgments, it causeth a man to lose many of his
good works done in hypocrisy, though, through
God's mercy, he lose not himself, because he is still
found in Christ, and Christ's spirit of uprightness
reigneth in him.

Now, to induce you to love uprightness, and to
labour after it, consider the good which accompanieth
uprightness. First, temporal and outward; but, se-
condly, and chiefly, that which is spiritual and eternal.

First, Uprightness hath the promise of this life.
It is a means to keep off judgments, or in due time
to remove them. If affliction like a dark night over-
spread the upright, for their corruption and trial for
a time, yet light is sown for them, and in due time
will arise unto them. The upright shall not want
health, wealth, friends, or any thing that can be good
for them. Moreover, this uprightness doth not only
provide well for a person's self, but if any thing can
procure a blessing to his children, and his children's
children, uprightness will. The Holy Ghost saith,
" The generation of the upright shall be blessed."

Secondly, The spiritual blessings which belong
to the upright are manifold.

1. The upright man is God's favourite, even his
delight.

232

2. He is hereby assured of his salvation. For
although an upright man fall into many grievous sins,
yet presumptuous sins shall not reign over him ; he
shall be kept from the great transgression ; he shall
never sin the sin unto death ; yea, he shall be kept
from the dominion of every sin.

3. By uprightness a man is strengthened in the
inward man ; it being that girdle which buckleth and
holdeth together the chief parts of the Christian ar-
mour. Nay, it is that which giveth efficacy to every
piece of that armour; it strengtheneth the back and
loins, yea, the very heart of him that is begirt with it.

4. He that is upright, is sure to have his prayers
heard, and to be made able to profit by the word of
God, and by all his holy ordinances. " Do not my
words," saith God, " do good to him that walks up-
rightly ?"

5. The upright man's services to God in prayer,
hearing, receiving sacraments, &c. though performed
with much weakness and imperfections, shall, through
Christ, be accepted of God. Nay, where there is
not power, the will of the upright man is taken for
the deed ; and where there is power and deed both,
even there the uprightness and readiness of the will
is taken for more than the deed, according to that
commendation of them who were said not only to do,
but to be willing a year ago : 2 Cor. viii. 10. For
many may do good things, who yet do them not with
an upright will and ready mind.

6. The upright man hath always matter of bold-
ness before men. He can make an apology and
defence for himself a^jainst the slanders of wicked
men, and against the accusations of Satan, who are

233

ready, upon every slight occasion, to reproach him as
a hypocrite, and say, that all which he doth is but in
hypocrisy : but he can give all the He, who charge
him with dissimulation or hypocrisy. He knoweth
more of his hypocrisy than they can tell him ; he
findeth fault with, and accuseth himself for it, more
than they can do : yet this he can say, he alloweth
it not, he hateth it, and his heart is upright towards
God. He careth not though his adversary write a
book against him. He hath his defence ; if men
will receive it, they may ; if not, he dareth to appeal
to heaven. For his record is on high. He hath
always a witness both within him, and in heaven for
him.

7. Uprightness is an excellent preventer and cure
of despair, arising from accusations of conscience ;
even of a wounded spirit, of which Solomon saith,
" who can bear it ?" For either it keepeth it off,
or, if it be wounded, this uprightness in believing,
and in willingness to reform and obey, is a most
sovereign means to cure and quiet it, or at least will
allay the extremity of it. Not but an upright man
may have trouble of mind, and that to some extremity;
but he may thank himself for it, because he will not
see and acknowledge that uprightness which he hath,
and doth not properly apply it, or cherish it ; which,
if he would do, there is nothing, next to the precious
blood of Jesus Christ, would answer the charofes of
his accusing conscience, or bring more feeling com-
fort to his soul, sooner or better.

8. The upright man hath a holy boldness with
God. When Abimelech could say, " In the integ-
rity of my heart, and iunocency of my hands, have I

234

done this," he had boldness to expostulate and rea-
son his case with God. An upright man in his
sickness, or in any other calamity, yea, at all times,
when he needeth God's help, can be bold to come
before God, notwithstanding his sin that remaineth
in him, his original sin, and his many actual trans-
gressions. So did Hezekiah, upon his death-bed,
as he thought, saying, " Remember, O Lord, I be-
seech thee, how I have walked before thee in truth,
and with a perfect heart, and have done good in thy
sight." So did Nehemiah, saying, " Remember
me, O my God, concerning this, and spare me ac-
cording to the greatness of thy mercy." This up-
rightness giveth boldness with God; but without all
presumption of merit, as you see in good Nehemiah.

9. Lastly, Whatsoever the upright man's begin-
ning was, and whatsoever his changes have been in
the times that have gone over him, both in the out-
ward and inward man, in his progress of Christianity
— mark this, his end shall be peace. The last and
everlasting part which he shall act, indeed, and to
the life, is everlasting happiness.

And, to contract all these motives into a short,
but final sum, " The Lord is a sun and shield; the
Lord will give grace and glory : no good thing will
he withhold from them that walk uprightly.'*

VL Means to subdue hypocrisy, and promote
uprightness.

It remaineth now that you should know by what
means you may abate and subdue hypocrisy ; and
may get, keep, and increase, this grace of uprightness.

L You must, by a due and serious consideration

^35

of the evils of hypocrisy, and advantages of upright-
ness, fix in your heart, by the help of Christ, a loath-
ing and detestation of the one, and an admiration,
love, and longing desire of the other, with a sincere
purpose of heart, by the grace of God, to be upright.
This must first be wrought ; for until a man stand
thus affected, and resolved against hypocrisy, and for
uprightness, he will take no pains to be free from
the one, nor yet to obtain the other.

2. You must be sensible of that hypocrisy which
yet is in you, and of the want of uprightness, though
not altogether, yet in great part. For no man will
be at the pains to remove that disease whereof he
thinketh he is sufficiently cured, though he judge it
to be ever so dangerous ; nor yet to obtain that
good of which he thinketh he hath enough already,
though he esteem it ever so excellent.

Hitherto, both in the motives and means, I have
endeavoured to gain the will ; to will and resolve to
be upright, and to be wilhng to use all good means
to be upright. Now, those means that will effect it
follow.

3. Do your best to root out those vices that beget
and nourish hypocrisy ; and to plant in their room
those graces which produce and strengthen upright-
ness.

The chief vices are ignorance and unbelief, self-
love, pride, and an irresolved and unsettled heart,
unstable, and not firmly resolved what to choose;
whereby it wavers and is divided between two ob-
jects, dividing the heart between God, and something
else, either false gods, a man's self, or the world ;
whence it is, that the Scriptures call a hypocrite a

Q3d

man that hath " a heart and a heart," one that is
double-minded.

The graces are, a right knowledge of God and of
his will, and faith in him ; self-denial, humility, and
lowly-mindedness ; stability, and singleness of heart
towards God. For the more clear light you can get
into your mind, the more truth you will have in your
will. And when you can so deny yourself, that you
can quite renounce yourself, and first give yourself
to Christ, and unto God, then there will follow rea-
diness of mind, and heartiness of will, to do whatso-
ever may please God. Also, the more humility you
have in your mhid, the more uprightness you will
have in your heart : for " while the soul is lifted up,
that man's heart is not upright in him," saith God.
Lastly, when your eye is single, and your heart one,
and undivided, you will not allow yourself to be in
part for God, and in part for mammon, in part for
God, and in part for your lusts, whether of the flesh,
or of the world, or of the pride of life ; you will not
give your name and lips to God, and reserve your
heart for the world, the flesh, or the devil; but by
your will, God shall be all in all unto you.

4. If you would be in earnest and in truth against
sin, and for goodness, you must represent sin to your
thoughts as the most luu'tful, hateful, and most loath-
some thing in the world ; and must represent the
obeying and doing of God's will to your mind, as the
best and most profitable, most amiable, most sweet
and excellent thing in the world. Hereby you may
affect your heart with a thorough hatred and loathing
of sin, and with a hearty love and delight in God'-s
commandments. If you do thus, you cannot choose

237

but shun siiij and follow after that which is good, not
in pretence only, but in deed and in truth, with all
your heart. For a man is always hearty against
what he truly hateth, and for what he dearly loveth.

5. If you would be sincere, and do all your actions
for God's glory, and for his sake, you must, by the
light of God's word and works, fully inform and per-
suade yourself of God's sovereignty and absoluteness ;
and that because he is the first absolute and chief
good, he must needs be the last, the absolute and
chief end of all ends. For he that is Alpha, must
needs be the Omega, of all things. Since all things
are of God, and since he made all things for himself,
therefore you should, in all things you do, be upright,
intending God's glory as your principal and ultimate
end in all things.

6. Consider often and seriously, that how close
and secret soever hypocrisy may lurk, yet it cannot
be hid from the eyes of God, with whom you have
to do, and before whom you walk, who will bring
every secret thing to judgment. Wherefore take
continual notice, that you are in the sight of God
that made your heart, who requireth truth of heart,
and who perfectly knoweth the guile or truth of your
heart. This will much further your uprightness ;
for who can dare to promote and dissemble in the
presence of his Lord and Judge, who knoweth his
dissimulation better than himself?

T. Unite yourself more and more strongly unto
your Head Christ Jesus, by faith and love ; continu-
ally renounce your own wisdom, righteousness, and
strength, that you may every day be more and more
united unto him. Grow daily in faith and hope in

238

him, from whence you shall more and more partake
of his fulness, even grace for grace. For the mea-
sure of your uprightness will usually be in proportion
to your faith. For in proportion as the branch par-
taketh more of the vine, so it draweth more virtue,
and beareth more good fruit.

8. You must, with a holy jealousy of the deceit-
fulness of your heart, examine yourself often ; not
only of what you have done, and now do, but of the
motives and ends of your religious actions; as was
before directed in the marks of uprightness. Lay
yourself often to the rule of uprightness, that is, the
will of God, and finding yourself defective, study and
labour to amend and be upright, and that to the ut-
most of your power.

9. Excuse that measure of uprightness which you
have, and be more thankful for the little you have,
than discouraged, as many are, because they have no
more. If you find yourself upright, be abundantly
thankful, and resolve to keep and increase it by all
means. Keep your heart thus with all diligence;
then, as all other graces, so this of uprightness, will
increase in the usingf.

10. Use the means of all means, the catholicon
for all graces, which is prayer. Think not to gain
uprightness by the power of your own might : but,
in the sense of your insufficiency, repair often to
God by prayer; even to Him who made your heart,
in whose hand your heart is, who best knoweth the
crooked windings and turnings of your heart, who
only can amend and rectify your heart; who, because
he delighteth in an upright heart, and hath com-
manded you to seek it in the humble use of his

239

means, will assuredly give it. Thus prayed David :
" Renew, O Lord, a right spirit within me ;" and,
" Let my heart be sound in thy statutes."

CHAPTER XIL

OF LAWFUL CARE, AND OF FREEDOM FROM
ANXIOUS CARE.

When you have thus exercised a holy care to
walk with God in uprightness, according to the
foregoing directions, it remaineth that you free your-
self of all other care, and that you rest holily secure
in God ; enjoying your most blessed peace with him,
according to the divine direction — " Be careful for
nothing."

The care which is commanded, and carefulness
which is forbidden, differ thus :

Lawful care is an act of wisdom, whereby, after a
person hath rightly judged what he ought to do, what
not, what good he is to pursue, and what evil is to
be shunned or removed — he, accordingly with more
or less intention and eagerness of mind, as the things
to be obtained or avoided are greater or less, is care-
ful to find out, and diligent to use, lawful and fit
means for the good, and against the evil, and that
with all circumspection; that he may omit nothing
which may assist him, nor commit any thing that
may hinder him, in his lawful designs; which, when
he hath done, he resteth quiet, and careth no far-
ther ; casting all care of success upon God, to whom

240

it belongeth, expecting a good issue upon the use of
good means, yet resolving to submit his will to God's
will, whatever the success shall be.

Sinful care is an act of fear and distrust, exercis-
ing not only the head, but chiefly the heart, to the
disquietude and disturbance thereof, causing a per-
son inordinately and anxiously to pursue his desires,
perplexing himself with doubtful and fearful thoughts
about success.

Lawful care may be called a provident care, and
care of the head.

Carefulness may be called a distrustful care, or a
care of the heart.

This provident care is not only lawful, but neces-
sary ; for without it, a man cannot possibly be secure,
nor have reasonable hope of good success.

This provident care is commended to you in the
examples of the most wise and industrious brute
creatures ; and in the examples of the most prudent
men. As of Jacob's care of his safety, how to
escape the rage of his brother Esau ; of St. Paul's
care of the churches; of the Corinthians' care and
study to reform themselves; of the good noble wo-
man's care to entertain the Lord's prophet; of the
good housewife's care of well-ordering and main-
taining her family. The same good examples you
have in the care of godly unmarried men and women,
how to please God, and that they might be holy
both in body and soul; and of Mary, who cared for
*' the one thing needful."

Moreover, you are commanded this provident care,
namely, to " study to be quiet, to be no busy-body,
not idle ;" but to " labour in a lawful calling the

thing that is good." Also, to " walk honestly to-
wards them who are without ;" to endeavour so to
walk towards God's people that you " keep the
unity of the Spirit in the bond of peace ;" to " pro-
vide for your own;" to " give diligence to make your
calling and election sure ;" to " study to maintain
good works." But amongst all, you are commanded
chiefly to " seek the kingdom of God, and his right-
eousness," as the best means to free you from all
unlawful cares.

I. Description and properties of lawful care,

1. The seat wherein lawful care resideth, is the
head ; for that is the seat of understanding, wisdom,
and discretion ; but carefulness is chiefly seated in
the heart.

2. Godly care is always about good and lawful
things ; it hath a good object, and good matter to
work upon, and be conversant about ; proposing al-
ways some good thing to be the end, which it would
attain. It is not a care about evil, as how to " make
provision for the flesh to fulfil the lusts thereof:"
like Ahab and Jezebel's carefulness for Naboth's
vineyard and life; nor yet like Absalom's careful-
ness, how to usurp his father's kingdom ; nor like
Haman's, how to destroy the Jews ; neither is it like
the carefulness of those of whom Solomon speaketh,
*' who cannot sleep unless they do mischief."

3. This holy provident care maketh choice only
of lawful means to obtain this lawful end. David
had care of his own life ; therefore he got intelli-
gence from Jonathan of Saul's evil purposes towards
him. He did fly and hide himself from Saul, but

L 31

242

would by no means lay violent hands upon his
anointed lord and king ; though he had fair oppor-
tunities and strong solicitations to kill him, he fall-
ing twice into his power, and was earnestly called
upon by his servants to despatch him.

Observe likewise Jacob's care to save himself, and
all that he had, from the fury of his brother Esau ;
he used only fit and lawful means. For though a
man's intention be ever so good, and the thing cared
for be good, yet if the means to get it be unlawful,
the care is evil. To care how to provide for your-
self and yours, is in itself good and needful ; but so
to care that you run to unjust and indirect means,
maketh it evil. To care how to be saved, is an ex-
cellent care, but when you seek to attain it by ways
of your own, or of other men's inventions — as by
idolatrous worship, and voluntary religion, or look-
ing to be saved by your own works, by purgatory,
pope's pardons and indulgences, as the Papists do —
this is a most sinful carefulness. To care how to
bring glory to God is the best care ; but if, to pro-
cure it, you use lying for God, or any other unlaw-
ful means, it is an unholy care.

4. This laudable holy care, is a full and impartial
care, even of all things belonging to a person's con-
dition. It is not such a care of the body and state,
as causeth neglect of the soul ; neither is it such a
care of the soul, as is attended with neglect of the
body, life, estate, or name. It is not such a care of
the private, as to neglect the public good ; or of the
public, as to neglect the private. It extendeth it-
self to whatsoever God hath committed to our care,
both for ourselves and others. Those who care only

248

for themselves, and for the things only of this life,
sin in their care. Likewise those who seem to care
only how to please God, and to save their souls, yet
weakly or carelessly neglect their bodies, and affairs
of their families belonging to their place, or the
common good of others in church or commonwealth,
all these are partial, and do sin in their care. All
worldlings and self-loving men offend in the first kind.
All superstitious and indiscreetly devout men offend in
the second kind ; also all such who, for devotion sake,
neglect the necessary duties of their particular calling.
5. Lawful care is a discreet and well-ordered care ;
it putteth difference between things more or less good,
and between things necessary or not necessary, be-
tween things more necessary and less necessary. In
all things it would keep first due order, then due
measure.

1. Caring most for God*s glory, as Moses and
Paul did, who cared more for the glory of God than
for their own lives, honours, and welfare. Next, it
careth for that one thing needful, how the soul may
be saved in the day of the Lord. As any thing is
best, or more needful for the present, that is cared
for first and chiefly. If all cannot be cared for, the
less worthy things, the less necessary for the present,
and those things to which we are least bound, should
be omitted.

2. As lawful care doth through discretion keep
due order, so it keepeth due measure, seeking spiri-
tual and heavenly things with more diligence and zeal
than those that be temporal and earthly; caring for
the things of this life with great moderation, without
eagerness and greediness of desire; always proportion-

244

ing the care to the goodness and worth of that which
is to be cared for. Now, because the world is to be
loved and used as if we loved and used it not, it be-
ing of little worth in comparison, therefore the cares
about it, in comparison of the best and most neces-
sary things, must be as if you cared not.

II. Signs of immoderate care.

Cares of the things of this life are inordinate and
immoderate,

1. When they will not give men leave to take the
comforts and natural refreshments of this life, as sleep,
meat, and drink, and other needful and lawful things ;
but especially when they hinder them from the exer-
cise, profitable use, or due performance of religious
duties.

2. When they are first and chief in a man's
thoughts ; the mind always running upon them.

3. When they cause a man, out of his eager
haste to be rich and to enjoy the world, to use un-
lawful and indirect means, or to engage in deaHng
and trading beyond his skill, stock, and means, well
to manage the same.

4. When they cause a man so to mind his worldly
business, that he thinketh nothing well done, or safe,
if his eye or hand be not in it, and if it be not in his
own custody; although there is cause why others
should be used, and entrusted with it.

Lastly, This holy laudable care is confined within
its due measure and bounds, as well as fixed upon
its proper objects. It knoweth its due limits, how
far to go, and where to stay : namely, when it hath
chosen a lawful object, and hath found out and used

245

lawful means, and applieth itself to one thing as well
as another, in due order and measure, it stayeth
there, caring no farther ; but waiteth patiently God's
pleasure for good success, casting all care of event
and success upon God by prayer and supplication,
with thanksgiving.

III. The duty of quiet trust in God,

By what hath been said, you may see, that al-
though you may and must take thought about many
things, according to the directions there given, yet
you must, as the apostle saith, be careful in nothing,
with an anxious, perplexing care.

This is now the matter to be insisted on ; namely,
That God would have none of his servants and his
children to be inordinately careful about any thing ;
nor yet, when in obedience to his commandment,
and due observance of his providence, they have dili-
gently used lawful means for the attainment of all
lawful things, that they should distress themselves at
all about the issue or success. He would not that
they should suffer their minds to hang in doubtful
suspense and fear about them ; but would that they
should commit their ways unto him, and trust in him,
whether it be in the matter of their souls or bodies,
of the things of this life, or of that which is to come.
God freeth them from all carefulness, and would that
they should free themselves from it too.

God would have you use all good means for this
life, but without taking thought for to-morrow about
what you shall eat, what you shall drink, what you
shall put on, or what shall become of you and yours
another day. He would not have you be so dis-

246

trustful of him, as to take the care of futurity, the
care of success, from him upon yourself, perplexing
your heart with doubt and fear till you find it. But
his will is, that when you have done what you can,
with a cheerful and ready mind, you should leave
the whole matter of good or ill success to his care.

In like manner, God would have you to use means
to save your soul; but when you have so done, and
continue so to do, he would have you care no farther.
He would not have you to doubt and fear that all
shall be in vain, and to no purpose; or that you
shall not be saved notwithstanding. He would not
that you should discourage and enfeeble your heart
by taking thought about the issue of any trials and
temptations that may befall you before they do come,
for that is vain; nor yet when they do come, for that
is needless.

In such cases, you need only to serve God's pro-
vidence in the use of the present means of salvation,
gaining as much grace and strength as you can against
sUch times, improving that grace and strength which
you have in such times of trial : but touching suc-
cess, either how much grace and comfort you shall
have, or when you shall have it, and whether you
shall hold out in the time of trial, or be saved in the
end, you must not indulge doubtful and distrustful
cares, but must trust God with these things also.

For our Saviour prohibiteth his disciples all trou-
ble, that mio-ht arise throuo-h fear of ill success in
their Christian course. And St. Paul easeth him-
self of this trouble and fear, committing his soul, and
the issue of all his trials unto God, saying, " I know
whom I have believed, and am persuaded that he is

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able to keep that whicli I have committed unto him
against that day." He is confident in God for good
success in his whole Christian warfare; so should you.

IV. Reasons against anxious care, and for quiet trust

in God,
Now to dissuade you from all carefulness, and to
persuade you to rest secure in God, concerning the
particular events of all actions, and touching the
final event and good success of your Christian pro-
fession— consider these reasons : (1.) Showing why
you should not care eagerly and inordinately for
earthly things. (2.) Why you should not take
doubtful or distrustful thought about any thing,
whether earthly or heavenly.

1. Seriously consider, that all earthly things are of
little worth, very fading and transitory, likened, when
they are at best, to the flower of grass. Wherefore
they cannot be worthy of your anxious thought or
careful perplexity about them. It is extreme folly
for man, being endued with reason, to set his mind
upon that which is little or nothing worth, nay, which
(as Solomon calleth riches) " is not ;" which is but of
short continuance, and only for bodily use, while he
hath it : which also is given by God unto the
wicked, even to his enemies, rather than unto the
godly.

2. Inordinate care of earthly things is exceeding
hurtful ; for besides that it breedeth " many foolish
and hurtful lusts, which drown men in perdition," it
doth hinder the care of things spiritual and heavenly.
It causeth persons either not to come at all to the
means of salvation, or if they come to the word,

248

prayer, sacraments, good company, and good confer-
ence, to depart without spiritual profit. It will cause
a man to err from the faith, and to be altogether
unfit for death, and unprepared for his latter end.
For when any one part draweth more nourishment to
itself than it ought, some other parts must needs be
hindered in their growth ; and when the strength of
the ground is spent in nourishing weeds, tares, or
corn of little worth, the good wheat is obstructed in
its growth, choked, or starved. " He whose cares
are too much about the earth, his care will be too
little about the things of heaven."

Next, consider the reasons, why you must not
indulge any anxious care about success in your law-
ful endeavours, any more than by prayer to commend
them to God.

1. Because it is to usurp God's peculiar right,
God's divine prerogative, taking his sole and proper
work out of his hands; for care of success, and of
what shall be hereafter, is proper to God.

2. It is a vain and fruitless thing (when you have
diligently used lawful means for any thing) to take
thought for success. For, " who can by taking
thought add any thing to his stature ?" or " make
one hair white or black ?" Understand the same of
all other things.

3. Every day bringeth its full employment with it,
together with its crosses and griefs ; so that you will
have full work enough for your care, to endeavour to
do the present day's work holily, and to bear each
present day's affliction fruitfully and patiently : you
have little reason, therefore, to perplex your heart

249

with taking thought of future events, or of what shall
be to-morrow.

4. It is altogether needless to take thought about
the success of your actions, for success is cared for
already by God. One whose care is of more use
and consequence than yours can be. You are cared
for by one, who loveth you better than you can love
yourself; who is wise, and knoweth what is best for
you, and what you most need, better than yourself;
who is always present with you, and is both able and
ready " to do exceeding abundantly for you, above
all that you can ask or think;" even God, who careth
for meaner creatures than you are ; who also is your
God, your heavenly Father, of whose care you have
had happy experience ; who in times past cared for
you, when you could not care for yourself; who hath
kept you in and from your mother's belly ; who (if
you are believers indeed) ordained you to salvation
before you had a being ; who in due time gave his
only-begotten Son for you, and to you, as appeareth
in that now he hath given you faith and hope in him,
and love to him. It is your God and Father who
hath commanded, that, for the present, and for the
future, you should cast your care and burden on him ;
having made many gracious promises, that he will
care for you, that he will sustain you, and that he
will bring your desire to pass. What wise man then
will encumber himself with needless cares ?

5. Carefulness, or anxious thoughts about success,
proceedeth from base and cursed causes; namely,
ignorance of God, and unbelief and distrust of God,
in whomsoever this sin reigneth : hence it was that
the heathen abounded in this sin. And by how

250

much this carefulness is indulged by any, (though it
reign not,) by so much he may be said to be of httle
sound knowledge, and of little faith.

6. Carefulness, and doubtful suspense about suc-
cess in your lawful endeavours, be it whether you or
yours shall prosper, or whether you shall profit by
the means of grace, or whether you shall be saved in
the end, doth produce many dangerous and mischie-
vous effects : —

1. It will cause you to neglect the proper use of
the means of this life, or of that which is to come ;
according as you doubt of success in either, or if you
neglect them not utterly, yet you will have no heart
to go about them. For as those that needlessly in-
termeddle with other persons' business usually neglect
their own, so you will be apt to leave your own work
undone, when you take God's work out of his hands;
and who is he that will take pains about that which
he feareth will be to no purpose, or labour lost ?

2. You will be ready to use unlawful means for
any thing, when you doubt of success from lawful.

3. Taking thought doth divide, distract, overload,
and consume, the heart and spirits ; nothing more.

4. You can never be thankful to God for any thing
whereof you fear that you shall have no good success.

5. This anxious thought and distressing fear about
success, will deprive you of the comfort of all those
good things you have had, and which now you do
enjoy.

6. Nothing will bring ill success upon you sooner
than unbelieving and distrustful fears about futurity.
For when any person shall, notwithstanding the ex-
perience he hath had, or might have had, of God's

251

power, love, care, and truth of his promises, yet dis-
trustfully care so far, as not to content himself with
his own work, so far as prudent care leadeth him,
but also will take God's work, and the burden of his
work, upon himself, caring about success, which only
belongeth to God, and which God only can do and
bear — this folly and presumption doth so much pro-
voke God, that it causeth him, out of his wise justice,
to cease caring for such a one, leaving him to his own
care, and to his wit, friends, or any other earthly
help, to make him, by woful experience, see and feel
how little any or all these, without God, can avail
him. Nay, it causeth God not only to withdraw his
own help, but the help of all things whereon such a
man doth rely ; and which is more, causeth them,
instead of being for him, to be utterly against him.
Is it not just with God, that whosoever will not be
beholden to God to bear their burden, but will take
it up and bear it themselves, should be made to bear
it alone, and to the distress and disquietment of their
own hearts?

Wherefore, all these things considered, I return
to the exhortation or conclusion, before proposed ;
namely, " Commit thy ways unto the Lord," and
in him. Cast all your care on God ; " be careful in
nothing."

Oh ! how happy are we Christians, if we did but
know, or, knowing, would enjoy our happiness ! We
are cared for in every thing that we need, and that
can be good for us; we may live without taking
thought or care in any thing. Our work is only to
study and endeavour to please God, walking before
him in sincerity, and with a perfect heart ; then we

25^

may cleave to him, and rest on him both for our
bodies and souls, without fear or distraction. God
is all-sufficient, and all in all to such ; he is known by
his name Jehovah to such ; even to the being and the
accomplisher of his promises to them. If we shall
wisely and diligently care to do our work, we, serving
so good and so able a Master, need not take thought
about our wages. If we would make it our care to
obey and please so good, and so rich, and bountiful
a Father, we need not be careful for our maintenance
here, in our minority and nonage ; nor yet for our
eternal inheritance, when we shall come to full age.
We, in this holy security and freedom from careful-
ness, if we are not wanting to ourselves, might live
in a heaven upon earth ; and that not only when we
have means, (for even then our security is in God,
not in the means,) but when to the eye of flesh we
have no means ; for God is above and more than all
means.

V. Means to attain quieting confidence in God, and
freedom from perplexing cares.

That you may leave anxious caring, and be brought
to cast all your care on God,

1. Deny yourself, and your own wisdom; be not
wise in your own conceit, nor presumptuous of your
wit, skill, or means.

2. Get sound knowledge, faith, hope, and confi-
dence in God; live by faith, for the preservation
both of body and soul. Get not only faith in his
promise, but in his providence also. When you
shall see no way or means of gaining the good you
desire, or of keeping you from the evil which you

253

fear, or of delivering you from the evil you feel, then
call to mind, not only the promises of God, namely,
" I am with you," — " I will not leave nor forsake
you," — " All things work together for good," — and
many such like; — but believe, also, that God will
provide means to bring to pass what he hath pro-
mised, though yet you see not how. When you
can say, with faithful Abraham, " God will provide,"
it will cast out fear and doubt. But if, with Abra-
ham, you believe God's promises in the main, but
not God's providence in the means, you will then be
tempted to seek out and use unlawful means to ob-
tain the thing promised, as he did ; or faint in wait-
ing, as many others have done. For we see the like
in David. When he had faith in God's providence,
he could say of Saul, " The Lord shall smite him ;
or his day shall come to die ; or he shall descend into
the battle, and perish. The Lord forbid that I
should stretch forth my hand against the Lord's
anointed." But when he doubted of God's provi-
dence, then he saith, " I shall now perish one day
by the hand of Saul."

3. " Give all diligence to make your calling and
election sure;" for when you know assuredly that
God is your heavenly Father, and Christ Jesus your
Redeemer, and that you are of his family, having
your name written in heaven, you then will easily
free your heart from being troubled with fear and
restless care; being sure that your heavenly Father
and Saviour doth and will provide for you.

4. Lastly, you must often renew your acts of faith
on God, his promises and providence, casting all your
care on him. Making your requests known to God

254

by prayer and supplication, for what you would have ;
being heartily thankful for what you have had, now
have, and hope to have hereafter. Then " the peace
of God, which passeth all understanding," shall keep
your heart and mind from vexing thoughts and heart-
distressing fears, and that in and through Christ
Jesus. Of which peace I intend next to speak.

CHAPTER XIII.

OF PEACE WITH GOD.

I. The nature and excellency of peace with God,

That you may be persuaded to walk before God
in uprightness, in all well-pleasing, and to live with-
out taking anxious thought about any thing, casting
your care on God according to the former directions
— God hath assured you that peace shall be upon
you, even that " peace of God which passeth all
understanding, which shall keep your heart and mind
through Christ Jesus," if you thus do.

Peace and quiet is most desirable. All things
that have motion desire it as their perfection : bodily
things enjoy it by their rest in their places ; reason-
able things enjoy this peace in the quiet of their mind
and heart, when they have their desires satisfied, being
freed from such opposition as might disquiet them.

Peace is a true agreement and concord between
persons or things, whereby not only all enmity is laid
aside, and all injuries are forborne, but all amity is

^55

entered into, and all readiness of communicating and
doing good to each other is shown.

Natural peace is of great price, and very much to
be desired, for the exceeding great benefit which it
bringeth to the body, family, and state. But the
peace of which I am to speak, which is promised to
all who walk with God according to the rule of faith,
and of the new creature, casting their care on God,
exceedeth all other peace, as far as the soul, heaven,
and eternity, exceedeth the body, the earth, and a
moment of time. Which will easily appear, if you
shall observe by what motives and arguments the
Holy Ghost doth commend and set this forth unto
you. It hath its commendation above all other peace,
in three respects :

1. In respect of the excellency of the person, with
whom and from whom it is — namely, God ; therefore
it is called " peace of God." It is so called, (1.) Be-
cause it hath God for its object: it is a peace with
God. (2.) Because God by his Spirit is the author
of it : it is peace from God, a peace which God giv-
eth ; such a peace which the world neither can nor
will give.

2. This peace is commended in respect of the un-
speakable and inconceivable goodness and worth that
is in it : it " passeth all understanding." And this
it doth, not only because unsanctified men are mere
strangers to it, and understand it not, but because
regenerate men, to whom it belongeth, and in whom
it is, even they, when God giveth them any lively
feeling of it, find it to be such a peace as they could
not imagine it to be before they felt it. For they
cannot so distinctly and fully conceive the transcen-

256

dent excellency of it, as by any means fitly to de-
scribe it. It rather taketh up the mind into a holy
rapture, unto admiration of what it seeth, and of
what it perceiveth is yet to be known, than possibly
can be distinctly and fully comprehended or expressed
by mind or tongue. It is with them that feel it in
any special degree, as it was with the queen of the
south, when she saw Solomon's wisdom. She had
a great opinion of Solomon's wisdom by what she
had heard, but when she saw it, she was struck with
such admiration, that it is said, she had no " more
spirit in her ;" his wisdom was so much beyond her
expectation, that she breaketh out into words of ad-
miration, saying, " The half was not told her of
Solomon's wisdom, it exceeded the fame thereof:" —
so doth the peace of God. It being, like the dimen-
sions of the love of Christ, the root thereof, and like
the ravishing joy of Christians, the fruit thereof,
surpassing all full and distinct knowledge, and all
means of full and clear expression; being, as the
Holy Ghost also saith, " unspeakable." This peace
is included amongst those other graces and gifts ac-
companying the gospel, which are such as " eye hath
not seen, nor ear heard, neither have entered into
the heart of man," so as clearly to perceive them, or
fully to express them.

3. This peace is commended in respect of the ex-
cellent effect thereof, which is a proof that it passeth
understanding; namely, it keepeth the heart and
mind, in and through Christ Jesus.

This is an excellent and most useful effect on
man's behalf; for it supplieth the place and office of
a castle or strong garrison, 2 Cor. xi. 32. as the

257

original signifieth, to keep the principal forts of the
soul from being surprised or annoyed, either by in-
vasion from without, or by insurrection from within.

The parts of man, which are kept by this peace of
God, are the heart and mind. By heart, is meant
the will and affections ; by mind, the power of think-
ing and understanding. For true peace of God doth
fill the heart with such joy, patience, hope, and com-
fort in believing, that it keepeth it from heart-vexing
grief, fear, distrust, and despair. It likewise fiUeth
the mind so full of apprehension of God's favour,
fidelity, and love, that it maketh it rest secure in
God, and delivereth it from distress of mind, or an-
xious cares about any thing ; keeping out the domin-
ion of all perplexing and distrustful thoughts.

The strength which this peace hath, whereby it
keepeth the heart and mind as with a garrison, is
impregnable. It is derived from Christ, it hath it in
and from Christ : the text saith, " through Christ ;"
that is, through the power of Christ's Spirit. For as
we are kept by faith, from which this peace spring-
eth, as with a strong garrison, by the power of God
to salvation, so, by the same power of Christ, our
hearts and minds are kept by the peace of God, as
with a garrison, from discouraging, distracting, and
uncomfortable thoughts. For what is this peace else
but a beam from the object of our faith, proceeding
from the love of God to us-ward, and the fruit of
faith, as we feel it wrought in us by God ?

This peace of God is twofold, or one and the
same in different degrees.

The first is an actual entering into, and mutual
embracing of, peace between God and man.

258

The second is the manifestation and expression
of this peace.
^ The first is when God and man are made friends ;
which is, when God is pacified towards man, and
when man is reconciled unto God, so that now God
standeth well affected towards men, and man hath
put off enmities against God; which mutual atone-
ment and friendship, Christ Jesus, the only Mediator
between God and man, hath by his satisfaction and
intercession wrought for man, and by his Spirit ap-
plieth unto and worketh in man. For until this
atonement be applied, God, in his just judgment and
holy displeasure, is an enemy unto man for sin, and
man, in his evil mind and unjust hatred, is an enemy
unto God, and unto all goodness, through sin.

This first peace, is peace of God with man, in-
herent in God, working the like disposition of peace
n man towards God; and is the fountain from which
the second floweth.

The second kind, or rather farther degree, of
peace of God, is the operation and manifestation of
the former peace, which is a peace of God in man
wrought by the Spirit of God, through the appre-
hension that God is at peace with him.

This peace is partly and most sensibly in the con-
science, which is called " peace of conscience," and
may also be called "peace of justification," according
to that, " Being justified by faith, we have peace with
God." And it is partly in the whole reasonable
man, whereby the will and affections of the soul agree
v/ithin themselves, and are subject to the enlightened
mind, conspiring all of them against the common ad-
versaries of God and the soul ; that is, the flesh and

^59

the devil : this may be called peace of sanctification,
according to that of the apostle, " Being made free
from sin, and become servants of God, you have your
fruit unto holiness." This is the agreement of all
the members to become " servants to righteousness
unto holiness." Not but there will be warring al-
ways in our members, but it is not the warring so
much of one member against another, as the warring
of the flesh in every member against the Spirit;
which Spirit also warreth against the flesh. This
conflict between the flesh and the Spirit, beginning
in man as soon as the Spirit hath wrought the peace
of holiness, in setting the soul in order.

Moreover, this peace of sanctification consisteth
in this, that although a Christian must never be, nor
ever is, at peace with sin, so that it doth not assault
and molest him, or that he should subject himself to
it, or have it absolutely subject to him in this life,
yet he hath a peace and quiet, in comparison, from
sin, inasmuch as he is freed from the dominion and
power of sin, to condemn him, or to reduce him to
his former bondage unto sin. Now, so far as a man
getteth a conquest over his lusts, that they are kept
under, and forbear to assault and molest him, so far
he may be said to have this peace of sanctification.

The conscience, when it is awakened in the act of
accusing and condemning man for sin, doth withal
prick, sting, and wound the heart with unutterable
and inconceivable griefs, fears, and terrors, through
the apprehension of God's infinite, eternal, and just
wrath for sin.

Now, when God, by his Spirit, giveth any true
hope and assurance unto a man, that his justice is

260

satisfied concerning him, through Christ, and that
now all enmity and wrath is done away on God's
part, and that he loveth him in Christ, with a free,
full, and everlasting love, hereby he speaketh peace
to the conscience, having done away all the guilt of
sin, which before molested it through sense of God's
anger, and fear of punishment. Hence ariseth peace
and comfort in the conscience, which, therefore, is
called " peace of conscience." Thus the mind ceas-
eth to be perplexed, and, by faith in Christ's death,
through the Spirit, becometh quiet with a heavenly
tranquillity, resting on the word of promise; and
according to the measure of clear apprehension of
God's love in Christ, in the same measure is at sweet
agreement within itself, without fear or trouble ; and
in the same measure he hath peace of conscience,
flowing from the assurance of justification.

As soon also as a man beginneth actually to be at
peace with God, his lusts do begin to be at war with
him, rebelling against the " law of his mind," which
yet by little and little shall be subdued and con-
quered ; which conquest, though it be imperfect in
this life, yet, by virtue of the peace now made with
God, if he will improve it by seeking help of God,
and taking to him the complete armour, fighting
manfully under Christ's banner, he may so prevail
against them, that they do not so often nor so strongly
assault him as in former times. Now, so far as the
powers and faculties of man agree in their fight
against sin, and subdue it, that it doth not assault
and molest him, he may be said to have the peace
of sanctification.

The first peace, whereby God is pacified and is

261

become propitious and gracious to man, is absolutely
necessary to the being of a Christian.

The second, which riseth from the manifestation
of this peace unto a man, and the sensible feeling of
the operation of this peace in man, is not necessary
to the being of a Christian, at least in a sensible de-
gree of it ; but to the well-being of a Christian it is
necessary. For a man may be in the favour of God,
and yet be without the sense of this peace in himself,
because this peace of conscience doth not flow ne-
cessarily from the being in God's favour, but from
knowledge and assurance of being in his favour.

Now a man, in many cases, may lose for a time
his sense of God's favour, his faith being over-clouded
with fears and unbelief, as it was with David, after
his adultery, who yet was upheld secretly by his
right hand, (as the Psalmist was in another case,
Psalm Ixxiii. 23.) by virtue of that first peace of God ;
yet, until God gave him the sense and feehng of his
*' loving countenance," he could not enjoy the com-
fort of it ; yea, though God, by Nathan, in the out-
ward ministry of his word, had given him assurance
of God's loving-kindness, saying, " The Lord hath
put away thy sin, thou shalt not die."

That first peace is absolute, and admitteth of no
deo;rees.

The second, which floweth thence, both in re-
spect of peace of conscience, and in respect of good
agreement of the powers and faculties of man within
themselves, and of freedom from assaults and moles-
tations either of Satan from without, or from lusts
within, is not absolute, but admitteth of several de-
grees. In the life to come this latter peace shall be

26^

perfect, for then all believers shall be perfectly freed
from all trouble of conscience, and from all molesta-
tion by temptations ; their victory shall be complete.
But in this life their peace is but imperfect; it is true
for substance, but is more or less, as the light they
have received is more clear or dim, and as grace in
them is more strong or more weak.

For although man's justification is absolute, and
admitteth not of degrees, yet the assurance of it,
whereby a man hath peace of conscience, is more or
less, according to the measure of his clear sight of
Christ's love, and evidence of his faith. Hence it
is that the dear children of God have interruptions
and intermissions in their peace; have sometimes
much peace, sometimes little or no peace, according
as they have intermissions in their assurance of God's
favour.

Thus it was with David and Asaph, sometimes
his heart was quiet, and his spirit was glad, in as-
surance that his soul should rest in hope; at other
times, his soul was cast down and disquieted in him,
thinking that he was cast out of God's sight, fearing
that God would show no more favour. Yea, he was
so perplexed, that he did almost faint, and his eyes
failed with waiting for God. For, since the best
assurance of believers is exercised with combating
against doubting, their truest and best peace must
needs be assaulted with disquiet. And as it is with
a ship at anchor, so is the most stable peace of a
Christian in this life, who hath his hope " as an
anchor of his soul, sure and steadfast ;" who, though
he cannot make utter shipwreck, yet he may be griev-
ously tossed and affrighted with the waves and billows

Q68

of manifold temptations and fears. Likewise, though
peace of sanctifi cation be true, yet it must needs be
more or less, according as any man groweth or de-
creaseth in holiness, and as God shall please to re-
strain his spiritual enemies, or give power to subdue
them more or less.

Now, the peace of God, both in him to man, and
from him manifested and wrought in man, doth pass
all understanding, and serveth to keep the heart and
mind of him that walketh with God, and resteth on
him through Christ.

This peace it is which you must seek for and
embrace in believing ; and if you would have true
comfort and tranquillity in your mind, labour espe-
cially to get and keep the peace of a good conscience,
which seemeth to be the peace that is chiefly, though
not only, intended in this text.

II. Farther excellencies of the peace of God,

That you may be induced, with all diligence and
earnestness, to seek after this blessed peace, and
may better perceive that this peace of God, for worth
and use, passeth all understanding, take these rea-
sons in particular :

1. That must needs be an excellent peace, which
God will please to take into his holy title, calling
himself, " The God of peace," calling Christ, " The
Prince of peace."

2. That peace must needs be of infinite value,
passing all understanding, for which Christ gave
himself; paying the price of his own most precious
blood for it.

3. This peace cannot but pass all understanding

264^

because the cause from whence it cometh, namely,
Christ's love, and the efFect which it worketh, namely,
"joy in the Holy Ghost," do, as the apostles affirm,
pass knowledge, and are unspeakable.

4. This peace was that first congratulation where-
with the holy angels saluted the church at Christ's
birth, giving her joy in her new-born husband and
Saviour. And it was that special legacy which
Christ Jesus did bequeath to his church, leaving that
as the best token of his love to it, a little before
his death ; saying, " My peace I leave with you."

5. This peace is one of the principal parts of the
kingdom of God, which consisteth, as the apostle
saith, of " righteousness, and peace, and joy in the
Holy Ghost."

6. By as much as the evils and mischiefs that
come to a man by having God to be his enemy,
which draweth upon him God's wrath, justice, power,
and all God's creatures to be against him, and by
as much as the grievous and intolerable anguish of
the wounded spirit passeth understanding, by so
much the peace of God, which freeth him from all
these, must of necessity pass all understanding.

Now, that it is a fearful thing to have God to be
an enemy, it is said, " He is a consuming fire," and,
" It is a fearful thing to fall into the hands of the
living God." It appears likewise, by Christ's com-
passion and grief for Jerusalem, who neglected the
time of making and accepting of peace with God :
for he wept over it, and said, " If thou Iiadst known,
even thou, at least in this thy day, the things which
belong unto thy peace ! but now they are hid from
thine eves." But what it is to have God to be an

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enemy, is seen most fully by Christ's trouble and
grief in his passion and agony in the garden, and in
the extremity of his conflict with God's wrath on
the cross, when God showed himself to be an enemy,
and did, for man's sin, pour on him the fierceness of
his wrath. It made him, though he was God, being
man, to sweat, for very anguish, as it were drops of
blood, and to cry, " If it be possible, let this cup pass
from me;" and, " My God, my God, why hast thou
forsaken me ?"

Moreover, if you do observe the complaints of
such distressed souls that have had terror of con-
science, (if you have not had experience thereof in
yourself,) how that they were at their wits' end,
pricked at heart, as it were with the point of a spear,
or sting of a serpent, pained like men whose bones
are broken and out of joint, making them to roar,
and to consume their spirits for very heaviness, then
you will say that peace of conscience doth pass all
understandino;.

7. When God and a man's own conscience are
for him, and God's grace in some good measure hath
subdued sin and Satan in him, this bringeth with it
assurance that all other things, whose peace are worth
liaving, are also at peace with him. For, " if God
be for us, who can be against us ?" This peace
must of necessity bring w^ith it all things which will
make us happy, even all things which pertain to life,
godliness, and glory.

Lastly, Consider this, that as the worth and sense
of peace with God is unutterable and inconceivable,
so the time of it is indeterminable ; it is everlasting,
and hath no end. Compare this with the former,

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and it cannot be denied, but that the peace of God
doth every way pass understanding.

CHAPTER XIV.

CONCERNING THE IMPEDIMENTS TO PEACE I
FALSE HOPES, AND FALSE FEARS,

I. The kinds of impediments that hinder peace.

First, If you would enjoy this happy peace, you
must remove and avoid the impediments. Secondly,
You must use all helps and furtherances which serve
to procure and keep it. — I reduce the impediments
to two heads.

1. A false opinion and hope that all is well with
a man, and that all shall be well with him in respect
of his salvation, when yet indeed God is not recon-
ciled to him. Hence will follow a quietness of heart,
somewhat like to peace of conscience ; which yet is
but a false peace.

2. Causeless doubting, and false fear, that a man's
estate, with respect to his salvation, is not good, al-
though God be at peace with him ; hence foUoweth
trouble and anguish of heart, somewhat like unto
that of hellish despair, disturbing his true peace.

Either of these do hinder peace. The first hin-
dereth the having, the second hindereth the feeling
and comfortable enjoying of peace.

It hath been an old device of Satan, when he
would keep any man from that which is true, to ob-

267

trude upon him that which shall seem to be true,
but is false. Thus he did in the first calling of the
Jews. When he saw they had an expectation of
the true Christ, he, to divert and seduce them from
the true Christ, setteth up false Christs. Even so
in the matter of peace : if he can so delude men that
they shall content themselves with a false peace, he
knoweth that they will never seek for that which is
true. It is a common practice with the devil to en-
deavour to make all who are not in a state of grace,
to presume that they are.

Also, such is his cunning and malice, that when
any man is in the state of grace, he will labour by all
means to distress and perplex the soul with unrea-
sonable fears and suspicions, to make that estate
doubtful and uncomfortable, to vex and to weary him,
if he cannot drive him to despair. Now the heart
of man, so far as it is unsanctified, being " deceitful
above all things," is most apt to yield to Satan in
both these cases. Whence it is, that there are very
many who boast of much peace, and yet have none of
it. And many fear they have no peace, who yet
have much of it.

Wherefore the rule is. Believe not either your
deceitful heart, or the devil, when they tell you,
either that you are in a state of salvation, or in a
state of damnation : but believe the Scripture, what
it saith in either.

You may know when these persuasions come from
your deceitful heart or from the devil, thus : —

1. If the means to persuade you to either, be from
false grounds, or from misapplication of true grounds.

2. If the conclusions inferred from either persua-

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sioii, be to keep you in a sinful course, and to keep
you or to drive you from God, as if you need not
be so strict in godliness, or that now it is in vain or
too late to turn and seek unto God, then it is from
Satan, and from a deceitful heart, and you must not
believe them. But if these persuasions be from a
right application of true grounds, and do produce
these good effects, to drive you to God, in praise or
prayer, and unto a care to please God, they are from
liis gracious Spirit.

II. The causes of 'presumption^ or false peace.

The false peace and evil quiet of conscience doth
arise from these three causes :

1. From gross ignorance of the danger wherein
a man liveth because of sin : whence foUoweth a
blind conscience.

2. From groundless security and presumption that
all shall be well with him, notwithstanding that he
knoweth he hath sinned, and knoweth that sin is
damnable : whence he hath a deluded conscience.

3. From obstinacy, through delight and custom
in sin : whence cometh hardness and insensibility of
heart, which is a seared conscience.

Wheresoever any of these evils reign, although
God hath said, " There is no peace to the wicked,"
that is, no true peace — yet such fear no evil, but
promise to themselves peace and safety, like those
of whom the prophet spake, who had " made a cove-
nant with death, and with hell were at an agreement."
Yea, though they hear all the curses against sinners,
which arc in God's book denounced against them,
yet will they *' bless themselves in their heart, and

269

say, they shall have peace, though they walk in the
stubbornness of their hearts." But whosoever is
thus quiet in himself through a false peace, it is a
sign, that the " strong man keepeth the house," and
that he, continuing in this fool's paradise, is not far
from sudden and fearful destruction from the Al-
mighty.

Whosoever, therefore, would have true peace of
God, must know and be thoroughly convinced, that
by nature, by reason of Adam's first transgression,
which is justly imputed to him, and because of his
own inherent wickedness of heart and life, of omis-
sion and commission in thought, word, and deed, lie
is in a state of sin and condemnation, having God
for his enemy ; yea, is an heir of wrath, and of eter-
nal vengeance of hell-fire : according to that of the
apostle, " All have sinned, and are become guilty
before God, and have come short of the glory of
God." Ignorance of danger may give quiet to the
mind for a time, but it can give no safety. Is not
he foolishly secure that resteth quietly in a ruinous
house, not knowing his danger, until it fall upon
him ? Whereas, if he had known it, he would have
had more fear and disquiet, but less danger.

III. Grounds of false hope discovered and removed.

Let no man presume upon weak and false grounds,
that he shall escape the vengeance of hell, or attain
to the happiness of heaven. How weak and vain
are the foundations on which many build their hopes
of salvation ! and from thence their peace will ap-
pear by that which followeth.

1. Some think that because God made them,

270

surely he will not damn them. True, if they should
have continued good as he made them. God made
the devil good, yea, an excellent creature, yet who
knoweth not that he shall be damned ? If God
spared not his holy angels, after that they became
sinful, shall man think that he will spare him ? A
sinful man shall be judged at the last day, not ac-
cording to what he was by God's first making, but
as he shall be found defiled and corrupted by the
devil, and by his own lusts. When Judah became
a people of no understanding, it is said, " He that
made them will not have mercy on them, and he that
formed them will show them no favour." Thus it
is spoken to every sinner remaining in his sin, not-
withstanding that God made him.

2. Some say their afilictions have been so many,
so great, and so lasting, that they hope they have
had their hell in this life : whence it is that their
hearts are quiet in respect of any fear of wrath and
judgment at the last day.

I would ask such. Whether they, being thus af-
flicted, have returned to God that smote them, and
whether their afilictions have made them better ; or
whether, like Solomon's fool " brayed in a mortar,"
their sin and folly is not departed from them ? If
so, they must know, the more they have been and
now are afilicted, if they be not reformed by it, this
doth presage, that there is the more and worse be-
hind ; as it was in the case of Judah. Many have
been often and extremely corrected by their parents
and others, yet, remaining incorrigible, have at last
suffered public execution.

3. Some, though their ways be ever so evil, yet

271

because to them God's judgments are far above, out
of their sight, and because they have no changes,
God forbearing to execute his judgments upon them
speedily, they persuade themselves that God seeth
not, or that he is not angry with them, or that he
regardeth not, and that he will neither do good nor
bad, thinking that God hath forgotten, or that he is
like them, well enough pleased with them ; hereby
they lay their consciences asleep, promising unto
themselves immunity from punishment, and that they
shall never be moved.

Know ye, that God's forbearance of his wrath is
not because he seeth not, or because he hath for-
gotten, or regarded not your wickedness : but be-
cause he would give you time and means of repent-
ance ; it is because he would not have you perish,
but come to repentance, that you may be saved:
which if you do not, this his bounty and long-suffer-
ing maketh way for his justice, and serveth to leave
you without excuse, and to heap up wrath for you
against the day of judgment, " the day of the reve-
lation of the just judgment of God, who shall render
to every man according to his works." For God
knoweth how " to reserve the wicked to the day of
judgment, to be punished." He will take his time
to hear and afflict you, when he shall set all the sins
of you that forget him, in order before you ; then,
if your speedy repentance do not now prevent it,
he will tear you in pieces when there shall be none
to deliver. The longer he was in fetching his blow,
the more deadly will his stroke be when it cometh.
Many malefactors are not so much as called at a petty
sessions, when less offenders are both called and pun-

272

ished ; yet they have no cause to promise safety to
themselves, for they are reserved for a more solemn
trial and execution, at the grand assizes. So wicked
men, that are not afflicted here, are reserved for the
last judgment, at the great and terrible day of the
Lord.

4. There are some who hope that God doth love
them, and that he doth intend to save them ; for
they prosper in every thing, and are not in trouble
and distress as other men ; hereupon their consciences
are quiet, and without fear.

Let me tell you who thus think, that this is a
poor foundation to build your hope upon. What
are vo'i the better for your prosperity? Are you
more thankful and more obedient ?. Do you the
more good by as much as you prosper more ? If so,
well; if not, know, as Solomon, by the Spirit of
truth, telleth you, that no man can know God's love
or hatred by all that is before him, be it prosperity
or adversity. In these things there may be one and
the same event to the righteous and to the wicked.
Know, moreover, that the wicked, for the most part,
thrive most in this world ; God giving them their
portion in this life, wherewith they nourish them-
selves against the day of slaughter, making their own
table their snare, and their prosperity their ruin.

5. There are many who compare themselves with
themselves, passing by their own manifold sins, look-
ing only upon their own hypocritical and civil good
purposes and deeds ; comparing also their sins with
the notorious sins of God's people committed before
their conversion, and with the gross sins of Noah,
Abraham, Lot, Peter, and other godly men, after

273

conversion, they hence conclude, that since such are
saved, they must entertain a good opinion of them-
selves, and hope they shall be saved ; they think that
all is well with them, being such of whom our Savi-
our speaketh, that "need no repentance."

I would have these to know, that they who thus
" compare themselves with themselves are not wise ;"
and they that think well of themselves, and commend
themselves, are not approved ; but those only whom
the Lord commendeth. Moreover, the slips and
falls of the people of God, both before and after con-
version, did serve for their own humbling, and for
a warning to all that should hear thereof. God
knoweth how to reprove and chasten his own that
offend, giving them repentance to life and salvation ;
and yet justly will condemn all those that shall pre-
sumptuously stumble at their falls, and wilfully lie in
their sins, being fallen. It is not safe following the
best men in all their actions, for in many things they
sin all, not only before, but after conversion. And
as the cloud that guided the Israelites had two sides,
the one bright and shining, the other black and dark,
such is the cloud of examples of godly men. Those
who will be directed by the light side thereof, shall,
with the children of Israel, pass safely towards the
heavenly Canaan ; but those that will follow the dark
side, shall all perish with the Egyptians in the red
sea of destruction. Whatsoever any were before
conversion, or whatsoever gross sin they fall into
after conversion, if they were humble and truly peni-
tent, none of them are laid to their charge, because
they are done away by Christ Jesus. These are in
better state than those who for matter never com-

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274^

mitted so great sins, if, pharisee-like, they repent
not of their lesser sins, as they esteem them, and are
proud of their supposed goodness and well-doing.
For God, in justifying the humble publican rather
than the proud pharisee, showeth that proud inno-
cency is always worse than humble guiltiness.

6. There are likewise some others, who are guilty
to themselves of damnable sins, yet hope to be saved
by the goodness of other men, by pardons from the
pope, by absolutions of priests, and by certain peni-
tential external acts of their own, and by good works,
such as alms, &c. These, if they might hope of the
pope's indulgences, and a priest's absolution, if they
fulfil their penance enjoined, if they are devout in
certain superstitions, in their will-worship and volun-
tary religion, their conscience is quiet for a time,
notwithstanding their foul and black sins, even their
abominable idolatries.

I make known to these, that all this is but a
blindfolding, smothering, and stupifying the con-
science for a time, laying a double, and a far greater
guilt upon it, and is far from being any means truly
to pacify it. For how can a man have true peace
from any or from all such actions as are in them-
selves an actual denying of the true Head of the
church, Jesus Christ, and are a cleaving to a false
head, which is antichrist ? And how can any man
merit for himself, when our Saviour saith, " He who
hath done all that is commanded, is an unprofitable
servant, and hath done but his duty," which thing
he must say and acknowledge? All these before-
mentioned build their hopes upon false grounds.
Those that follow build their presumptuous and false
hopes upon a misapplication of true grounds.

275

7. Many acknowledge that they have sinned and
do deserve eternal damnation ; but they say God is
merciful, therefore their heart is quiet, without all
fear of condemnation.

It is true that God is most merciful : but how ?
Know, he is not necessarily merciful, as if he could
not choose but show it to all men. He is volun-
tarily merciful, showing mercy only to those unto
whom he will show mercy. God could and did hate,
and in his justice condemned Esau, notwithstanding
his love and mercy to Jacob. God is all justice, as
well as all mercy ; but he hath his several objects of
justice and mercy, and hath his several vessels of
wrath and mercy, into which respectively he doth
pour his wrath or mercy. When God speaketh of
obstinate sinners, he saith, that he will not be " mer-
ciful to their iniquities ;" and again, " He that made
them will not have mercy on them." And David
prayeth with a prophetical spirit, saying to God,
" Be not merciful to wicked transgressors :" and who
are these, but such as hate to be reformed, who are
presumptuous, and turn the grace of God into wan-
tonness. Nay, concerning them that always err in
their heart, he hath in eflPect sworn that he will show
them no mercy : for he hath sworn that " they shall
not enter into his rest."

8. Some others go farther : they acknowledge
that God's justice must be satisfied, and they think
it is satisfied for them, dreaming of universal redemp-
tion by Christ, who indeed is said to die to " take
away the sins of the world." This causeth their
conscience to be quiet, notwithstanding that they
live in sin.

S76

It must be granted, that Christ gave himself a
ransom for all. This ransom may be called general,
and for all, in some sense : but how ? namely, in re-
spect of the common nature of man, which he took,
and of the common cause of mankind, which he un-
dertook ; and in itself it was of sufficient price to re-
deem all men ; and because applicable to all, without
exception, by the preaching and ministry of the gos-
pel. And it was so intended by Christ, that the
plaster should be as large as the sore, and that there
should be no defect in the remedy, that is, in the
price, or sacrifice of himself offered upon the cross,
by which man should be saved, but that all men, and
each particular man, might in that respect become
saivable by Christ.

Yet doth not the salvation of all men necessarily
follow hereupon ; nor must any part of the price
which Christ paid be held to be superfluous, though
many be not saved by it.

But know, that the application of the remedy,
and the actual fruit of this all-sufficient ransom, re-
doundeth to those who are saved only by that way
and means which God was pleased to appoint, which,
in the case of adults, is faith, by which Christ is
actually applied. Which condition, many to whom
the gospel doth come, make impossible to them-
selves, through a wilful refusal of the gospel, and
salvation itself by Christ, upon those terms which
God doth offer it.

Upon this sufficiency of Christ's ransom, and in-
tention of God in Christ, that it should be sufficient
to save all, is founded that general offer of Christ to
all and to each particular person, to whom the Lord

277

shall be pleased to reveal the gospel ; likewise that
universal precept of the gospel, commanding every
man to repent and believe in Christ Jesus ; as also
the universal promise of salvation, made to every one
that shall believe in Christ Jesus.

Although, in one sense, it is true, Christ may be
said to have died for all, yet let no one think to
enjoy the benefits of his precious death and sacrifice,
without serious diligence to make their calling and
election sure. For God did intend this all-sufficient
price for all, otherwise to his elect in Christ than
to those whom he passed by and not elected; for he
intended this not only out of a general and common
love to mankind, but out of a peculiar love to his
elect. He gave not Christ equally and alike to save
all; and Christ did not so lay down his life for the
reprobate as for the elect. Christ so died for all,
that his death might be applicable to all. He so
died for the elect, that his death might be actually
applied unto them. He so died for all, that they
might have an object of faith, and that if they should
believe in Christ, they might be saved. But he so
died for the elect that they might actually believe,
and be saved. Hence it is that Christ's death be-
cometh effectual to them, and not to the other,
though sufficient for all. Now that many believe
not, they having the means of faith, the fault is in
themselves, through their wilfulness or negligence ;
but that any believe to salvation is of God's grace,
attending his election, and Christ's dying out of his
especial love for them; and not of the power of
man's free-will : God sending his gospel, and giving
the grace of faith and new obedience to those whom

278

of his free grace he hath ordained to eternal life,
both where he pleaseth and when he pleaseth.

Furthermore, it must be considered that notwith-
standing the all-sufficiency of Christ's death, whereby
the new covenant of grace is ratified and confirmed,
the covenant is not absolute, but conditional. Now
what God proposeth conditionally, no man must take
absolutely. For God hath not said that all men
without exception shall be saved by Christ's death,
although he saith Christ died for all; but salvation
is promised to those only who repent and believe.

Wherefore, notwithstanding Christ's infinite merit,
whereby he satisfied for mankind, and notwithstand-
ing the universality of the offer of salvation to all to
whom the gospel is preached, both Scripture and
experience show, that not all, nor yet the most, shall
be saved, and that because the number of them who
repent and unfeignedly believe, whereby they make
particular and actual application of Christ and his
merits to themselves, are fewest. For of those
many that are called, few are chosen. Wherefore
let none ignorantly dream of an absolute, universal
redemption, as many simple people do. For though
Christ be said to suffer to take away the sins of the
whole world, yet the Scripture saith, " that the whole
world of unbelievers and of ungodly men shall perish
eternally."

9. Many will yield that they must have faith and
repentance, and that they must be ingrafted into
Christ, and become new creatures, else they cannot
hope to be saved ; but they think they are all this al-
ready: whence followeth quiet of conscience. Where-
as, when it cometh to the trial, their faith and re-

279

pentance are found not to be sound. As will thus
appear :

They think they have faith, (1.) Because they
believe the whole Scripture to be the good word of
God. (2.) They believe not only that there is a
God, but that Jesus Christ is the Son of God and
Saviour of the world ; yea, according to the letter,
they believe all the articles of the Christian faith.
(3.) They think they are believers, because they have
been baptized, and have given their names unto
Christ ; they profess the only true religion, they have
the very true form of godliness in all the external
exercises of religion. Whereas, if they believe no
more nor better, they may know that their faith is
only a historical and general faith, or only a tempo-
rary faith at the best, necessary indeed to salvation,
but not sufficient to save. The devils believe as
much as the first ; and very hypocrites may, and do
profess, and do as much as the second and third.
The apostle Paul, having to do with hypocritical
Jews, who, because of their form of knowledge, and
profession, though without practice, did nourish in
themselves a vain persuasion that they should be
saved, removed this false ground of their hope thus,
saying, " He is not a Jew who is one outwardly ; but
he is a Jew who is one inwardly : neither is that cir-
cumcision which is outward in the flesh, but that
which is of the heart, in the spirit, and not in the
letter, whose praise is not of men, but of God." In
like manner, St. Peter assures all Christians, that
the baptism, which is only a putting away of the filth
of the flesh, cloth not save ; but that baptism which
giveth proof that the heart is sprinkled from an evil

^80

conscience, as well as the body washed with pure
water, showing itself by the answer which a good
conscience maketh in believing the truth, consenting
unto and embracing the new covenant, whereof bap-
tism is a seal, of which anciently men of years made
profession when they were baptized. Neither is it
any thing worth to have the form of godliness in
profession, when the power thereof is denied by an
evil conversation. For however such as these are
most apt to claim an interest in Christ, yet so long
as their faith is not a particular faith, drawing with
it affiance and sole reliance on Christ for salvation,
declaring its truth and life by endeavouring to per-
form the new covenant on their part, by new obedi-
ence, in all manner of good works — our Saviour pro-
fesseth that he knoweth them not, but biddeth them
depart from him, because they were workers of ini-
quity.

But many of these presume farther, that their
faith is a lively and saving faith, because, as they
think, they have repented, and are become new
creatures. And all because they had such enlight-
ening as by nature man cannot attain unto ; nay, the
word hath affected them much, and somewhat altered
them from what they were ; namely, (1.) When they
were hearing a sermon, or when God's rod was over
them, they have mourned, wept, and shown some
kind of humiliation. (2.) At the hearing of God's
precious promises in the gospel, in the glad tidings
of salvation, they have felt a taste " of the heavenly
gift — and of the good word of God, and of the powers
of the world to come." And (3.) They find that
they do not commit many of those sins which they

281

were used to commit; and that they do many good
duties toward God and man, which they were used
not to do.

But what of all this ? These men, as near as
they come, yet going no farther, are far from salva-
tion. For the common gifts of God's Spirit, given
unto men in the ministry of the gospel, may elevate
a man higher, and carry him farther towards heaven,
than nature, art, or mere human industry, can do;
and yet, if the saving graces of the same Spirit be
not added, he will be left far short of heaven. Mere
oratory in some pathetical preachers, when they speak
of matters doleful and terrible, will move the affec-
tions, and draw tears from some hearers. Likewise
a plain, powerful conviction, of the certainty of God's
wrath denounced, and sense of some just judgment
of God, may bring forth some tears, some humilia-
tion, yea, some kind of reformation. Did not Felix
tremble, when St. Paul " reasoned of righteousness,
temperance, and judgment to come ?" Did not
Ahab humble himself, when the prophet denounced
God's judgments against him and against his house ?
Did not the Israelites oft, when they were in distress,
and when God did not only warn them with his word,
but smote them with his rod, return and seek early
after God?

And whereas they say, they have " tasted of the
heavenly gift — and of the good word of God, and of
the powers of the world to come," — they may know,
that such is the sweetness of God's promises, and
such is the evidence and goodness of God's truth in
the glad tidings of salvation, that (the common gift
of the Spirit going with it) all the forem.entioned

282

feelings may be wrought in men altogether destitute
of saving grace. For did not the seed sown in stony
and thorny ground go thus far ? Did not those men-
tioned in the Hebrews, who notwithstanding all this
might fall away irrecoverably, attain to thus much ?

Now, if men not in a state of grace may go so far,
as hath been proved, then it must not be marvelled
that even such, with Herod, may also reform many
things. Besides, they mistake, when they say they
are changed and reformed, if still they retain any
bosom and beloved sin, as Herod did. To change
sins, one sin into another, is no change of the man ;
for he changeth the prodigality of his youth into
covetousness in old age, remaining a notorious sinner
before God as well now as then : judge the like of
all other. Likewise to forbear the act of any sin, be-
cause they have not the like power, occasions, temp-
tations, or means, to commit sin as in former time,
this is no change : sin in these respects hath left
them, not they it.

For true conversion and repentance doth consist
of a true and thorough change of the whole man ;
whereby not only some actions are changed, but first
and chiefly the whole frame and disposition of the
heart is changed and set aright towards God, from
evil to good, as well as from darkness to light. And
whereas man is naturally earthly-minded, and maketh
himself his utmost end, so that either he only mind-
eth earthly things, or if he mind heavenly things, it
is in an earthly manner, and to an earthly end, as
did Jehu. If this man have truly repented, and be
indeed converted, he becometh heavenly-minded, he
maketh God and his glory his chief and highest end;

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insomuch, that when he hath cause to mind earthly
things, his will and desire is to mind them in a hea-
venly manner, and to a heavenly end. If you would
judge more fully and clearly of this true change, see
at large the description and signs of uprightness, be-
fore delivered. Chap. XI. page 206, &c.

Last of all, there are many presume, that, although
as yet they have no saving faith in Christ, nor sound
repentance, God will give them space and grace to
repent and believe before they die. Whence it is
ihey have peace for the present.

These must give me leave to tell them, that they
put themselves upon a desperate hazard and adventure.

1, Who can promise unto himself one minute of
time more than the present, since every man's breath
is in his nostrils, ready to expire every moment?
Besides, the Spirit saith, God doth bring wicked
men to desolation as in a moment. And again,
" He that being often warned, hardeneth his neck,
shall suddenly be destroyed, without remedy."

2. Suppose they may have time, yet whether
they shall have grace to believe and repent, is much
to be doubted.

For the longer repentance is delayed, the heart is
more hardened, and indisposed to repentance, through
the deceitfulness of sin. And it is a judgment of
God upon such as are not led to repentance by the
riches of God's goodness, forbearance, and long-suf-
fering, that he should leave them to their impenitent
hearts, that cannot repent ; so " treasuring up unto
themselves wrath against the day of wrath." Custom
in sin doth so root and habituate it in man, that it
will be as hard for him by his own will and power to

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repent hereafter, he neglecting God's present call
and offer of grace, as it is for the Ethiopian to change
his skin, or the leopard his spots.

It cannot be denied, but that God is free, and if
he please, may open a door of hope and gate of mercy
unto the most obstinate sinner, who hath deferred
his repentance to his old age ; wherefore, if such a
one find his heart to be broken with remorse for his
former sins, and is troubled in conscience for this
his sin of not accepting of God's grace when it was
offered, I wish him to humble himself before God,
and entertain hope. For God hath promised pardon
to the penitent, whensoever they repent. And
though no man can repent when he will, yet such a
one may hope that God is now giving him repent-
ance, in that he hath touched his heart, and made it
to be burdened with sin.

Yet for all this hope which I give to such a man,
know, that it is very seldom to be found, that those
who continued to despise grace until old age, did
ever repent; but God left them justly to perish in
their impenitency, because they despised the means
of grace, and the season in which he did call them
to repentance, and offered to them his grace, where-
by they might repent. God dealeth with all sinners
usually, as he said he would do, and as he did to
Judah : " Because I would have purged thee," said
he — that is, I took the only course to purge thee,
and bring thee to repentance — " and thou wast not
purged, therefore thou shalt not be purged from thy
filthhiess any more, till I have caused my fury to
rest on thee."

Thus I have endeavoured to discover and remove

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the false grounds, and misapplication of true grounds,
whereby the conscience is deluded, and brought into
a dangerous and false peace.

To conclude, he that would not be deceived with
a false peace instead of a true, must beware of ob-
stinacy, delight in, and senselessness of sin. For
this sears the conscience as with a hot iron. Now
a seared conscience is quiet with a false peace, not
because there is no danger; but because it doth not
feel it. Great care must be taken, therefore, lest
the conscience be seared, being made senseless and
hard; for then it doth altogether, or for the most
part, forbear to check or accuse for sin, be it ever
so heinous.

This seared ness is caused by a wilful, customary
living in any sin ; but especially by living in any gross
sin, or in the allowance of and dehght in any known
sin ; also by allowed hypocrisy and dissimulation in
any thing, and by doing any thing contrary to the
clear light of nature, planted in a man's own head or
heart ; or contrary to the clear light of grace, shining
in the motions of the Spirit, in the checks of con-
science, and in the instructions of the word.

Keep therefore the conscience tender by all means :
(1.) By hearkening readily to the voice of the word :
(2.) By a careful survey of your ways daily. (3.) By
keeping the conscience soft with godly sorrow for
sin. (4.) By hearkening to the voice of conscience
admonishing and checking for sin.

Either of these three kinds of conscience, namely,
the blind, presumptuous, and seared conscience, will
admit of a kind of peace, or truce rather, for a while,
while it sleepeth ; but what God said of Cain's sin,

286

must be conceived of all sin : " If thou dost not well,
sin lieth at the door." And upon what terms soever
it lies still and troubles not the conscience for a time,
yet it will awake in its time, and then by as much
as it did admit of some peace and quiet, it will grow
more turbulent, mad, and furious ; and, if God give
not repentance, this false peace endeth for the most
part either in a reprobate mind, or a desperate end,
even in this life, besides the hellish horrors in that
which is to come.

Now to the end that no man should quiet his
heart in this false and dangerous peace, whether it ]
proceed from the aforementioned causes, or any other,
I would advise him to try his peace, whether it be
not false, by these infallible marks :

1. Is any man at peace with God's enemies, al-
lowing himself in the love of those things or persons
which hate God, and which are hated of God, such
as are the world and the things of the world, whereby
he denieth the power of godliness ; delighting in any
evil company, or living in any wilful or gross sin, as
vain or false swearing, open profanation of the Sab-
bath, malice, adultery, theft, lying, or in any of those
mentioned, or in any known sin with allowance ?
The Holy Ghost saith of such, that the love of God
is not in them, therefore the peace of God is not in
them, and whosoever maketh himself a friend to his
lusts, and to the world, maketh himself an enemy of
God. If any man be at peace with the flesh, the
world, and the devil, he is not at true peace with
God, nor God with him. If any such expect peace,
and should ask, " Is it peace ?" answer may be made
like to that which Jehu made — " What have you to

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do with peace ?" What peace, so long as your no-
torious sins and rebellions, wherein you delight, are
so many? For he that careth not to keep a good
conscience towards God and towards men, cannot
have true peace of conscience. For there is no true
peace but in a good conscience.

2. Is any man not at peace, but at war rather,
with God's friends, and with the things which God
loveth ; being out of love with spiritual and devout
prayer, hearing the word, the company of God's
people, and the like ? If any man despise the things
that God commandeth and loveth, certainly God
and he are not reconciled ; and whatsoever his form
of godliness be, God esteemeth him to be yet in a
state of perdition. For whosoever saith he knoweth
God, but yet loveth not and "keepeth not his com-
mandments, he is a liar." And if any man love not
his brother, whatsoever show of peace and friendship
is between God and him, I am sure God saith, " he
that doth not righteousness is not of God, neither
he that loveth not his brother ;" he is a child of the
devil, and therefore hath no true peace with God.

3. He whose quiet of heart and conscience is
from false peace, is willing to take it for granted
that his peace is sound and good ; and cannot abide
to look into or to inquire into his peace, to try
whether it be true, or whether it be false or not ; be-
ing, as it seemeth, afraid lest stirring the mud and
filth that Heth in the bottom of his heart, he should
disquiet it. And for this cause it is that such a one
cannot endure a searching ministry, nor will like that
minister who will dive into the conscience, by laying
the heart and conscience open to the light and purity
of God's word.

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Thus I have showed you what is a first and chief
impediment to be removed, namely, presumption and
false hope, if you would have true peace ; for false
hopes breed only false peace.

CHAPTER XV.

CONCERNING FALSE FEARS.

The second head to which I reduced impediments
to true peace, is false fear ; for if you doubt, fear, or
despair of your estate, without cause, it will much
disturb and hinder your peace.

I. Of needful, holy fear.

There is a holy fear and despair wrought in man,
when God first convinceth his heart and conscience
of sin ; whereupon, through sense of God's wrath and
heavy displeasure, together with a sense of his own
disability in himself to satisfy and appease God's
wrath, he is in great perplexity; being out of all hopes
to obtain God's favour, or to escape the vengeance
of hell, by any thing which he of himself can do or
procure. This is wrought more or less in every man
of years before conversion, as in those who were
pricked to the heart at St. Peter's sermon, and in
St. Paul himself, and in the jailor. This is a good,
necessary fear, serving to prepare a man for his con-
version. For in God's order of working, he first
sendeth the spirit of bondage to fear, before he
sendeth the spirit of adoption to enable a man to cry,

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Abba, Father. This fear, and trouble of conscience
arising from it, is good, and maketh way to true peace.

Moreover, after that a man is converted, though
he have no cause to fear damnation, yet he hath
much matter of fear, forasmuch as he is yet subject
to many evils both of sin and pain ; as, lest he offend
God, and cause his angry countenance, and his judg-
ments ; also, lest he should fall back from some de-
grees of grace received, and lest he fall into some
dangerous sin, and so lose his evidence of heaven
and comforts of the Spirit. Wherefore we are com-
manded to " work out our salvation with fear and
trembling," and to pass the whole time of our so-
journing here in fear.

This fear, while it keepeth due measure, causeth
a man to be circumspect and watchful lest he fall; it
exciteth him to repent, and quickeneth him to ask
pardon and grace to recover, when he is fallen; yea,
is an excellent means to prevent trouble, and to pro-
cure peace of conscience. But the fear of which I
am to speak, and which, because it disturbeth true
peace, is to be removed, is a groundless and cause-
less fear that a man is not in a state of grace, al-
though he hath yielded himself to Christ, by true
faith and conversion ; and hath not only given good
hope to others, but, if he would see it, hath cause
to conceive good hope that he is indeed in a state of
grace.

II. Of causeless fear ^ and the springs thereof

This fear may arise either from natural distem-
pers, Satan joining with them ; or from spiritual
temptations arising from causeless doubts.

N 31

290

Firsts Of fears which arise from natural distempers.

By natural distempers, I mean a disposition to
frenzy or melancholy, in which states of body the
spirits are corrupted through superabundance of choler
and melancholy, whereby first the brain, where all
notions of things are framed, is distempered, and the
power of imagination corrupted, whence arise strange
fancies, doubts, and fearful thoughts. Then, se-
condly, by reason of the intercourse of the spirits
between the head and the heart, the heart is dis-
tempered and filled with grief, despair, and horror,
through manifold fears of danger, yea, of damnation ;
especially when Satan concurs with those humours,
which as he easily can, so he readily will do, if God
permit.

Where there is trouble of this sort, it usually
bringeth forth strange and violent effects, both in
body and mind, and that in him who is regenerate,
as well as in him that is unregenerate. Yea, so far,
that (which is fearful to think) even those who, when
they were fully themselves, did truly fear God, have,
in the fits of their distemper, through impotency of
their use of reason, and through the devil's forcible
instigation, had thoughts and attempts of haying
violent hands upon themselves and others, and when
they have not well known what they have done or
said, have been heard to break out into oaths, curs-
ing, and other evil speeches, who were never heard
to do the like before.

These troubles may be known from true trouble
of conscience, by the strangeness, unreasonableness,
and senselessness of their conceits in other things ;
as to think they have no heart, and to say they

291

cannot do that which indeed they doj and a thousand
other odd conceits, which standers-by see to be most
false. Whereby any man may see that the root of
this disturbance is in the fancy, and not in the heart.

Although both the regenerate and unregenerate,
according as they are in a like degree distempered,
are in most things alike, yet in this they diflPer; some
beams of holiness will glance forth now and then in
the regenerate, which do not in the unregenerate,
especially in the intermissions of their fits. Their
desires will be found to be different, and if they both
recover, the one returneth to his usual course of
holiness with increase ; the other, except God work
with the affliction to conversion, continueth in his
accustomed wickedness. It pleaseth God, that for
the most part his own children who are thus dis-
tempered, have the strength of their melancholy
worn out and subdued before they die, at which time
they have some sense of God's favour to their com-
fort ; but if their disease continue, it is possible they
may die lunatics, and, if you judge by their speeches,
despairing, which is not to be imputed to them, but
to their disease, or to Satan working by the disease ; if
they gave good testimony of holiness in former times.

When these troubles are merely from bodily dis-
tempers, though they be not troubles of conscience,
yet they make a man incapable of the sense of peace
of conscience. Therefore, whosoever would enjoy
the benefit of the peace of his conscience, must do
what in him lieth to prevent or remove these dis-
tempers. And because they grow for the most part
from natural causes, therefore, natural as well as
spiritual remedies must be used,

N 2

292

1. Take heed of all such things as feed those
humours of choler and melancholy, which must be
learned of experienced men, and of skilful physicians,
and, when need is, take physic.

2. Avoid all unnecessary solitude, and, as much
as may be, keep company with such as truly fear
God, especially with those who are wise, full of cheer-
fulness and joy in the Lord.

3. Forbear all such things as stir up these hu-
mours ; as, over-much study, and musing too much
upon any thing, likewise all sudden and violent pas-
sions of anger, immoderate grief, &c.

4. Shun idleness, and, according to strength and
means, be fully employed in some lawful business.

5. Out of the fit, the party thus affected must
not oppress his heart with fear of falling into it again,
any otherwise than to quicken him to prayer, and to
cause him to cast himself upon God.

6. Out of the fits, (and in them also, if the party
distempered be capable,) spiritual counsel is to be
given out of God's word, wisely, according as the
party is fit for it, whether to humble him, if he hath
not been sufficiently humbled, or to build him up
and comfort him, if he be already humbled.

7. Lastly, Remember always that when the trou-
bled person is himself, that he be moved to prayer,
and that others then pray much with him, and at all
times pray much for him.

When these troubles are mixed, coming partly
from natural distemper, and partly from spiritual
temptation, then the remedy must be mixed of helps
natural and spiritual. What the natural helps are,
hath been shown, also what the spiritual in general,

293

and shall be shown more particularly, in removing
false fears arising from spiritual temptations.

The fears which rise for the most part from dis-
temper of body, may be known from those which, for
the most part, or only, rise from the spiritual temp-
tation, thus — When the first sort are clearly resolved
of their doubts, and brought unto some good degree
of cheerfulness and comfort, they will yet, it may be,
within a day or two, sometimes within an hour or
two, upon every slight occasion and discouragement,
return to their old complaints, and will need the
same means to recover them again. But those
whose trouble is merely out of spiritual temptation
and trouble of conscience, although for the time it
be very grievous, and hardly removed, and sometimes
long before they receive a satisfying answer to their
doubts, yet when once they receive satisfaction and
comfort, it doth hold and last until there fall out
some new temptation, and new matter of fear. This
is because their fancies and memories are not dis-
turbed in such a manner as the others are.

The seeming grounds of fears that a man is not
in a state of grace, when yet he is, are for variety
almost infinite. I have reduced them to this order,
and to these heads :

1. They who are taken with false fears, think
their sins to be greater than can be pardoned.

2. When they are driven from that, they say
they fear God wiU not pardon. When they are
driven from this, by causing them to take notice of
the signs of God's actual love to them, which gave
proof that he will save them, then,

3. They will question the truth of God*s love

294

and favour. But being put upon the trial whether
God hath not already justified them, and given them
faith in Christ, which are sufficient proofs of his
love, then,

4. They will seem to have grounds to doubt whe-
ther they have faith, from which they are driven, by
putting them to the trial of their sanctification : then,

5. They doubt, and will object strongly, that they
are not sanctified ; which being undeniably proved,
then,

6. They fear they shall fall away, and not perse-
vere to the ende Which fear being taken away
also, and all is come to this good issue, they shall
have no cause of disquiet or fear.

This is the easiest, most famihar, and the most
natural method, so far as I can judge, both in pro-
posing and in removing false fears.

Secondly, Of fears which arise from thoughts of
the greatness of pvmishment and sin.

1. Some in their fits of despair speak almost in
Cain's words, saying that their punishment, which
they partly feel, and which they most of all fear, is
greater than they can bear, or than can be forgiven.

I answer such : If sense and fear of wrath and
punishment, be your trouble, I would have you not
to busy your thoughts about the punishment; but
fix them upon your sins, which are the only cause of
punishment ; for get deliverance from the guilt and
power of sin, and in one and the same work you
free yourself from the punishment. Labour, there-
fore, that your heart may bleed with godly sorrow
for sin ; cry out, as David did against his sin —
" Against thee, thee only, have I sinned, and done

295

this evil in thy sight ; that thou mightest be justi-
fied when thou speakest, and be clear when thou
judgest. Behold, I was shapen in iniquity ; and in
sin did my mother conceive me." So do you against
yours : confess them to God, strike at the root of sin,
at the sin of your nature, wherein you were con-
ceived, aggravate your actual sins, hide none, spare
none, find out, arraign, accuse, condemn your sins,
and yourself for them ; grow first into an utter de-
testation of your sins, which have brought present
punishment, and a sense and fear of the eternal ven-
geance of hell-fire ; then likewise grow into a dis-
like with yourself for sin, loathe yourself in your
own sight for your iniquities, and for your abomina-
tions. Now, w^hen you are as a prisoner at the bar,
who hath received sentence of condemnation, when
you are in your own apprehension a damned wretch,
fearing every day to be executed — oh ! then, it con-
cerneth you, and it is your part and duty to turn
to God, the King of kings, whose name and nature
is to forgive iniquity, transgression, and sins ; and,
that you may be accepted, go to him by Jesus Christ,
whose office is to take away your sins, and to pre-
sent you without sin to his Father ; whose office is
also to procure and sue out your pardon. Where-
fore, in Christ's name pray, and ask pardon of God,
for his Son Jesus Christ's sake, and withal be as
earnest in asking grace and power against your sin,
that you may serve him in all well-pleasing. Do
this, as for your life, with all truth and earnestness ;
then you may, nay, ought to believe, that God for
Christ's sake hath pardoned your sin, and hath done
away the punishment thereof. For this is according

Q96

to the word of truth, even as true as God is, who hath
commanded you to do thus, and to believe in him.

But some will reply. This putting me into a con-
sideration of my sins, breeds all my distress and fear,
for I find them greater and more than can be par-
doned. Oh ! say not so; for you can hardly commit
a greater sin than indeed to think and to say so. It
is blasphemy against God; yet this sin, if you will
follow God's counsel, and all others, may and shall
be pardoned. I intend not to extenuate and lessen
your sin : but you must give me leave to magnify
God's truth and mercy, and to extol Christ's love
and merit. However, it is true, that because sin is
a transgression of a law of infinite holiness and
equity — and, in respect of the evil disposition of the
heart, is of infinite intention, and would perpetuate
itself infinitely, if it had time and means — and be-
cause God, the Person against whom sin is com-
mitted, is infinite — therefore, sin must needs contract
an infinite guilt, and deserve infinite punishment.

2. Consider that the price to satisfy God's justice,
namely, the death of Christ, the only-begotten Son
of God, doth exceed all sin in infiniteness of satis-
faction of God's justice and wrath due for sin. For
if Christ's death be a sufficient ransom for the sins
of ail God's elect in general: then much more of thine
in particular, whosoever thou be, and how great, and
how many sins soever thou hast committed.

3. Know that the mercy of God, the forgiver of
sin, is absolutely and every way infinite. For mercy
in God is not a quality, but is his very nature, as is
clear by the description of his name, proclaimed,
Exod. xxxiv. 6. which rightly understood and be-

297

lieved, removeth all the objections which a fearful
heart can make against itself from the consideration
of his sins.

1 . He is merciful ; that is, he is compassionate,
and, to speak after the manner of man, is one that
hath bowels of pity, which yearn within him at the
beholding of thy miseries, not willing to punish and
put thee to pain, but ready to succour and do thee
good.

But I am so vile and so ill-deserving, that there is
nothing in me to move him to pity me and do me good !

2. He is gracious; whom he loveth, he loveth
freely, of his own gracious disposition : " I, even I,
am he that blotteth out thy transgressions for mine
own sake, and will not remember thy sins." And
when God saith he would sprinkle clean water upon
sinners, and that he would give them a new heart,
&c. " not for your sakes do I this," saith the Lord
God. That you should be sensible of your own
misery, and then, in the sense thereof, that God
may be inquired after, and sought unto for mercy,
is all which he expecteth from you to move him to
pity and mercy ; and such is his graciousness, that
he will work this sense and this desire in you, that
he may have mercy.

But I have a long time provoked him !

3. He is long-suffering towards you, " not wilHng
that you should perish, but that you should come to
repentance ;" he waiteth still for your repentance and
reformation, that you may be saved.

Yea, but I am destitute of all goodness and grace
to turn unto him, or do any thing that may please
him !

I) 3

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4. He is abundant in goodness and kindness ; he
that hath been abundant towards others heretofore
in giving them grace, and making them good, his
store is not diminished, but he hath all grace and
goodness to communicate to you also, and to make
you good.

Yea, but I fear, though God can, yet God will
not forgive me, and give me grace !

5. He is abundant in truth ; not only the goodness
of his gracious disposition maketh him willing, but
the abundance of his truth bindeth him to be willing,
and doth give sufficient proof unto you that he is
willing. He hath made sure promises to take away
your sin, and to forgive it ; and not yours only, but
reserveth mercy for thousands. Believe, therefore,
that God both can and will forgive you.

Yea, but my sins are such and such ; innumerable,
heinous, and most abominable. I am guilty of sins
of all sorts !

' 6. He forgiveth iniquity, transgression, and sin.
He is the God that will subdue all your iniquities,
and cast all your sins into the bottom of the sea.

Yea, but I renew my sins daily !

7. I answer out of the Psalm — His mercy is an
everlasting mercy, " his mercy endureth for ever."
Ps. cxviii. 1. He biddeth you to ask forgiveness of
sin daily; therefore he can and will forgive sin daily:
yea, if you sin seventy times seven in a day, and shall
confess it to God with a penitent heart, he will for-
give ; for he that biddeth you be so merciful to your
brother, will himself forgive much more, when you
seek unto him.

But I have not only committed open and gross

299

sins, both before and since I had knowledge of God,
but I have been a very hypocrite, making profession
of God, and yet daily committing grievous sins
against him !

8. What then ? Will you say your sins are unpar-
donable? God forbid. But say, I will follow the
counsel which God gave to such abominable hypo-
crites : " Wash ye, make you clean." I will, by
God's grace, wash my heart from iniquity, and ray
hands from wickedness, by washing myself in the
laver of regeneration, bathing myself in Christ's
blood, and in the pure water of the word of truth,
applying myself to them, and them to me by faith.
Say, in this case, " I will hear what God will speak."
And know, that if you will follow his counsel, if you
will hearken to his reasoning, and embrace his gra-
cious offer made to you in Christ Jesus, the issue
will be this, though your sins have been most gross,
double dyed, even as crimson and scarlet ; they shall
be as wool, even white as snow. God will then
speak peace unto you, as unto others of his saints ;
only he will forbid you to return to folly.

For not only those who committed gross sins
through ignorance before their conversion, as did
Abraham in idolatry, and St. Paul in persecuting ;
nor yet only those who committed gross sins through
infirmity after their conversion, as did Noah by
drunkenness, and Lot by incest also, and Peter by
denying and forswearing his Master Jesus Christ,
obtained mercy, because they sinned ignorantly and
of infirmity ; but also those that sinned against know-
ledge and conscience, both before and after conver-
sion ; sinning with a high hand, as Manasseh before,

300

and, in the matter of Uriah, David after, conversion,
they obtained like mercy, and had all their sins for-
given. Why are these examples recorded in Scrip-
ture, but for patterns to sinners, yea, to most noto-
rious sinners of all sorts, who should in after-times
believe in Christ Jesus unto eternal life ?

Be willing; therefore to be beholden to God for
forgiveness, and believe in Christ for forgiveness;
which when you do, you may be assured that you
never yet committed any sin which is not, and which
shall not be forgiven.

For was it not the end, why Christ came into the
world, that he might save sinners, yea, the chief of
sinners, as well as others ? Was he not wounded
for transgressions, namely, of all sorts? Is not the
end of his coming in his gospel to call sinners to
repentance ? What sinners doth he mean there, but
such as you are, who are laden and burdened with
your sin ? Doth he not say, " If any man sin," ob-
serve, if any man, " we have an advocate with the
Father, Jesus Christ the righteous ?" Who by being
made a curse for you, hath redeemed you from the
curse of the whole law ; therefore from the curse due
unto you for your greatest sin.

However, it is impossible for a notorious sinner,
yea, for any sinner, by his own power or worth, to
enter into the kingdom of heaven ; yet know, what
is impossible with man, is possible with God. " Is
any thing too hard for the Lord ?" He can alter and
renew you, and give you faith and repentance ; he
can make these things possible to you that believe ;
yea, " all things are possible to him that believeth."

Yes, you will say, if I did believe. Why, what

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if you do not believe ? It is not hard with him, if
you come to his means of faith, if you hearken to the
precepts and promises of the word, and consider that
the God of truth speaketh in them ; I say^ it is not
hard for him, in the use of these means, to cause you
to beheve.

Wherefore neither greatness of sin, nor multitudes
of sins, should, because of their greatness and multi-
tude, make you utterly despair of salvation, or fear
damnation ; when once you can believe, or but will
and desire to obey and believe, the great cause of
fear is past.

I know, if you never had sirmed, you would not
fear damnation. Now to a man whose sins are remit-
ted, his sins (though sin dwell in him) are as if they
were not, or never had been. For they are blotted
out of God's remembrance. " I, even I, am he," saith
God, " that blotteth out thy transgressions for my
name's sake, and will not remember thy sins." And
" who is like thee," saith the prophet, "that pardoneth
iniquities ?" &c. " He will have compassion upon us,
he will subdue our iniquities, and will cast all our sins
into the bottom of the sea." A debt, when it is paid
by the surety, putteth the principal out of debt, though
he paid never a penny of it himself. The Holy
Ghost speaketh comfortably, saying, that God doth
find no sin in them whose sins are pardoned. " In
those days, and at that time, saith the Lord, the ini-
quity of Israel shall be sought for, and there shall be
none ; and the sins of Judah, and they shall not be
found," — but how may this be ? He giveth the
reason, " For I will pardon them whom I reserve."
If you believe that God can pardon any sin, even

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the least, you have like reason to believe that God
can pardon all, yea, the greatest ; for if God can do
anything, he can do every thing, because he is infinite.
He can as easily say, " Thy sins are forgiven thee,"
all thy sins are forgiven thee, as to say, " Rise and
walk." He can as well save one that hath been long
dead, rotten, and stinking in his sin, as one newly
fallen into sin. For he can as easily say, " Lazarus
come forth," as, " Damsel, I say to thee. Arise."

Lastly, to make an end of removing this fear, I
ask thee, who are troubled with the greatness of thy
sins past, and with fear that they can never be par-
doned, How stand you affected to present sins ? Do
you hate and loathe them ? Do you use what means
you can to be free from them ? Are you out of love
with yourself, and humbled because you have in-
dulged them to God's dishonour, and your own hurt ?
And do you resolve, through faith in Christ Jesus,
to return from your evil ways, and to enter upon a
holy course of life, if God shall please to enable you ;
and is it your hearty desire to have this grace to be
able ? And are you afraid, and have you now a care
lest you fall knowingly into sin ? then, let Satan, and
a fearful heart, object what they can, you may say.
Though my sins have been great and heinous, for
which I loathe myself and am ashamed, yet now I see
that they were not only pardonable, but are already,
through the rich mercy of God, pardoned. For
these are signs of a new heart and a new mind.
Now, to whomsoever God giveth the least measure
of saving grace, to them hath he first given pardon
of sin, and will yet abundantly pardon. For he saith,
** Let the wicked forsake his way, and the unright-

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eous man his thoughts; and let him return to the
Lord, and he will have mercy upon him ; and to our
God, for he will abundantly pardon."

III. Fears concerning not being elected^ removed.

There are others who make no doubt of God*s
power, they believe he can forgive them ; but they
fear, yea, strongly conclude, that he will not pardon
them, and that because they are reprobates, (as they
say,) for they see no signs of election, but much to
the contrary.

I answer these thus. When your consciences are
first wounded with a sense of God's wrath for sin,
it is very like, that before you have believed and re-
pented, you cannot discern any signs of God's favour,
but of his anger; for as yet you are not actually in
a state of grace, and in his favour. And oftentimes,
after the Christian doth believe, though there be
always matter enough to give proof of his election,
yet he cannot always see it. If you be in either of
these states, suppose the worst, yet you have no rea-
son to conclude that you are reprobates.

It is true, that God, before the foundation of the
world, fully determined with himself, whom to choose
to salvation by grace, to which also he ordained them;
and whom to pass by, and leave in their sins, for
which he determined in his just wrath to condemn
them. But who these be, is a secret, which even
the elect themselves cannot know, until they be effec-
tually called, nay, nor being called, until by some
experience and proofs of their faith and holiness,
they do understand the witness of the Spirit, which
testifietli to their spirits, that they are the children of

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God ; and do make their calling and election, which
were always sure in God, sure to themselves. But
in point of reprobation, namely, that God hath passed
them by, to perish everlastingly in their wickedness,
no man living can know it, except he know that he
hath sinned the sin against the Holy Ghost, that
unpardonable sin.

For God calleth men at all ages and times, some
in their youth, some in their middle age, some in their
old age; yea, some have been called at their last hour.
Now let it be granted, that you cannot, by searching
into yourselves, find the signs of effectual calling,
which yet may be in you, though your dim eyes
cannot perceive them — nay, suppose that you are not
yet effectually called — here is no cause for you utterly
to despair, and say, you are reprobates. How know
you that God will not call you before you die ?

It were a far wiser and better course for you, who
will be thus hasty in judging yourselves to be repro-
bates, to busy yourselves first with other things.
Acquaint yourselves with God's revealed will in his
word. Learn to know what God hath commanded
you to do, and do that ; also what he hath threatened,
and fear that; and what he hath promised, and believe
and rest on that. After you have done this, you
may look into yourselves, and there you shall read
your election written in golden and great letters.

For God never intended that the first lesson which
a Christian should learn, should be the hardest and
highest that can be learned, taken out of the book
of his eternal counsel and decree; and so to descend
to the A B C of Christianity : which were a course
most perplexed and preposterous. But his will is.

305

that his scholars and children should learn out of his
written word here on earth, first, that God made all
things, and that he made man good, and that men,
hearkening to Satan, found out evil devices, and so
fell from grace, and from God, and so both they, and
the whole world that came of their loins, became
liable to eternal damnation. Next, God would have
you to learn, that he, in his infinite wisdom, goodness,
and mercy, thought of and concluded a new covenant
of grace; for the affecting whereof, he found out and
appointed a way and means to pacify his wrath, by
satisfying his justice, punishing sin in man's nature,
by which he opened a way unto his mercy, to show
it to whom he would; namely. He gave his only Son,
very God, to become very man ; and being made a
common person and surety in man's stead, died, and
endured the punishment due to the sin of man, and
rose again, and was exalted to sit at God's right hand
to reign, having all authority committed unto him.
Thus he made the new covenant of grace, established
in his Son Jesus Christ; the tenor and condition
whereof required on man's part, is, that man accept
of and enter into this .covenant, believing in Christ,
in whom it is established ; then, whosoever believeth
in him shall not die, but have everlasting life. This,
God did in his wisdom, justice, mercy, and love to
man, that he himself might be just, and yet a justi-
fier of him that is of the faith of Jesus. And he
hath therefore given his word and sacraments, and
hath called, and hath given gifts to his ministers,
thereby to beget and increase faith in men, by pub-
lishing this good news, and by commanding them,
as in Christ's stead, in God's name, to believe, and

306

to be reconciled to God, and to live no longer ac-
cording to the will of their old masters, the devil, the
world, and the flesh, under whom they were in cursed
bondage; but according to the will of him that re-
deemed them, in holiness and righteousness, whose
service is a perfect and blessed freedom.

Now, when you have learned these lessons first,
and by looking into yourselves can find faith and
new obedience, then, by this your effectual calling,
you may safely ascend to that high point of your
predestination, which will give you comfort, through
assurance that you shall never fall away.

When you observe this order in learning your
election to life, it will not minister unto you matter
of curious and dangerous dispute, either with God or
man ; but of high admiration, thanksgiving, and un-
speakable comfort, causing you to cry out with the
apostle, " O the depth of the riches both of the
wisdom and knowledge of God !" And, " Blessed
be the God and Father of our Lord Jesus Christ,
who hath chosen us in him before the foundation of
the world, that we should be holy and without blame
before him in love; having predestinated us unto the
adoption of children by Jesus Christ to himself, ac-
cording to the good pleasure of his wiU, to the praise
of the glory of his grace, wherein he hath made us
accepted in his well beloved."

IV. Of fears concerning the sin against the Holy

Ghost.

There are yet some, who, having heard that there
is a sin against the Holy Ghost, and that it is un-
pardonable, are full of fears that they have committed

307

that sin, thence concluding that they are reprobates ;
for they say, that they have sinned wilfully against
knowledge and conscience, since they received the
knowledge of the truth, and " tasted of the heavenly
gift — and of the good word of God."

If you who thus object have sinned against know-
ledge and conscience, you have much cause for hum-
bling yourself before God, confessing it to him, ask-
ing pardon of him, and grace to believe and repent,
both which you must endeavour by all means. Yet
I see no cause why you should conclude so desper-
ately, that you have sinned against the Holy Ghost,
and are a reprobate. For as few in comparison,
though too many, commit this sin, so few know what
it is.

All sin against knowledge and conscience is not
this sin. Nor yet all wilful sinning. It is not any
one sin against the law, nor yet the direct breach of
the whole' law, nor every malicious opposing of the
gospel, if it be of ignorance ; neither is it every blas-
phemy, or persecution of the gospel, and of those
that profess the truth, if these be done out of igno-
rance or passion ; nor yet is it every apostacy and
falling into gross sins of divers sorts, though done
against knowledge and conscience : yet this sin against
the Holy Ghost containeth all these, and more. It
is a sin against the gospel, and free offer and dispen-
sation of grace and salvation by Christ, through the
Spirit. Yet it is not any particular sin against the
gospel, nor yet a rejecting of the whole gospel, if in
ignorance; nor yet every denying of Christ, or sudden
revolting from the outward profession of the gospel,
when it is of infirmity, through fear, and such like

308

temptation ; neither is it called the sin against the
Holy Ghost, and is unpardonable, because it is com-
mitted against the Essence, or Person, of the Holy
Ghost; for the Essence of the Three Persons in
the Trinity is all one, and the Person of the Holy
Ghost is not more excellent than the Person of the
Father and the Son. But it is called the sin against
the Holy Ghost, and becometh unpardonable, because
it is against the office of the Holy Ghost, and against
the gracious operations of the Holy Ghost, and therein
against the whole blessed Trinity, all whose works,
out of themselves, are consummate, and perfected in
the work of the Holy Ghost. Moreover, know that
it is unpardonable, not in respect of God's power,
but in respect of his will; he having, in his holy
wisdom, determined never to pardon it. And good
reason why he should will not to pardon it, in respect
of the kind of the sin, if you will observe it ; it being
a wilful and malicious refusing of pardon upon such
terms as the gospel doth offer it, scorning to be be-
holden unto God for it. You may perceive what it
is by this description :

The sin against the Holy Ghost is an utter, wil-
ful, and spiteful rejection of the gospel of salvation
by Christ, together with an advised and absolute
falling away from the profession of it, so far, that,
against former knowledge and conscience, a man doth
maliciously oppose and blaspheme the Spirit of Christ,
in the word and ordinances of the gospel, and motions
of the Spirit in them ; having resisted, rejected, and
utterly quenched, all those common and more inward
gifts and motions wrought upon their hearts and
affections, which sometimes were entertained by them;

309

insomuch, that out of hatred of the Spirit of life in
Christ, " they crucify to themselves afresh the Son
of God, and do put him," both in his ordinances of
religion and in his members, " to open shame;"
" treading under foot the Son of God, counting the
blood of the covenant, wherewith they were sanctified,
an unholy thing, doing despite to the Spirit of grace."
If you carefully look into those places of the Scrip-
ture which speak of this sin, and also observe the
opposition which the apostle maketh between sinning
against the law, and sinning against the gospel, you
will clearly find out the nature of this sin. Matth.
xii. 24, 31, 32. Mark iii. 28—30. Luke xii. 10.
Heb. vi. 4—6. x. 26—29.

But to resolve you out of this doubt, (if you be
not overcome with melancholy, for then you will
answer you know not what, which is to be pitied
rather than regarded,) I would ask you who think
you have committed the sin against the Holy Ghost,
these questions : Doth it grieve you that you have
committed it? Could you wish that you had not
committed it? If it were to be committed, would
you not forbear it, if you could choose? Should
you esteem yourself beholden to God, if he would
make you partaker of the blood and Spirit of his Son,
thereby to pardon and purge your sin, and to give
you grace to repent ? Nay, are you troubled that
you cannot bring your heart unto a sense of desire
of pardon and grace ? If you can say. Yea — then,
although the sin or sins which trouble you, may be
some fearful sin, of which you must be exhorted
speedily to repent, yet certainly it is not the sin
against the Holy Ghost, it is not that unpardonable

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sin, that sin unto death. For he who committeth
this sin cannot relent, neither will he be beholden to
God for pardon and grace, by Christ's blood and
Spirit : he cannot desire to repent ; but he is given
over, in God's just judgment, unto such a reprobacy
of mind, deadness of conscience, and rebellion of will,
and to such a height of hatred and malice, that he is
so blasphemously and despitefully bent against the
Spirit of holiness, that it much pleaseth him, rather
than any way troubles him, that he hath so maliciously
and blasphemously rejected, or fallen from, perse-
cuted, and spoken blasphemously against, the good
way of salvation by Christ, and against the gracious
operations of the Spirit, and against the members of
Christ ; although he was once convinced clearly, that
this is the only way of salvation, and that those graces
and gifts were from God, and that they were the dear
children of God, whom he doth now despise.

V. Of fears arising from an accusing conscience.

Others, if not the same persons, object thus : God
will certainly condemn, because St. John hath said.
If their hearts condemn them, God is greater than
their hearts, 1 John iii. §0 : hence they infer, God
will condemn them much more. For, say they, their
hearts do condemn them.

There is a double judgment by the heart and con-
science. It judgeth a man's state or person, whether
he be in a state of grace, yea or no. Also, it judgeth
a man's own particular actions, whether they be good
or not. I take it, that this place of John is not to
be understood of judging or condemning the person ;
for God, in his final judgment, doth not judge accord-

Sll

ing to what a man's weak and erroneous conscience
judgeth, making it the rule of his judgment to con-
demn or absolve any. For many a man, in his pre-
sumption, justifieth himself in his life, when yet God
will condemn him in the world to come; and many a
distressed soul, like the prodigal, and humble publi-
can, condemneth himself, when yet God will absolve
him. For a man may have peace with God, yet
God, for reasons best known to his wisdom, doth not
presently speak peace to his conscience, as it was
with David; in which case, man doth judge of his
estate otherwise than God doth.

This place is to be understood of judging of parti-
cular actions; namely, whether a man love his brother,
not in word and tongue only, but in deed and truth,
according to the exhortation, 1 John iii. 18 — 22.
which, if his conscience could testify for him, then it
might assure his heart before God, and give it bold-
ness to pray unto him, in confidence to receive what-
soever he did ask according to his will. But if his
own conscience could condemn him of not loving his
brother in deed and in truth, then God, who is greater
than his heart, knowing all things, must needs con-
demn him therein much more. This is the full scope
of the place. Yet this I must needs say, that the
Holy Ghost hath instanced in such an act; namely,
of hearty loving the brethren, which is an infallible
sign of being in a state of grace : whereby (except
in case of extreme melancholy, or violent temptation)
a man may judge whether at present he be translated
from death to life.

If any shall think the place to be understood of
judging the person, he must distinguish between that

312

judgment which the heart doth give rightly, and that
which it giveth erroneously. But suppose that, you
trying yourselves by this, your hearts do condemn
you of not loving the brethren, can you conclude
hence that you shall be finally damned ? God for-
bid. All that you can infer, is this : You cannot
have boldness to pray unto him until you love them ;
nor can you assure yourselves that you will have your
petitions granted. And the worst you can conclude
is, that now, for the present, you are not in a state
of grace, or at least you want proof of being in a state
of grace. You must then use all God's means of
being ingrafted into Christ, and must love the chil-
dren of God, that you may have proof thereof. Did
Paul love the brethren, when he breathed out threat-
ening, and was, as he himself saith, " mad against
them ?" Was he at that time a reprobate ? Did he
not afterwards, being converted, so love God's people,
that he could be content to spend, and be spent him-
self, for them ? So many thousands, whose con-
sciences for the present may justly condemn them of
not loving those that are indeed God's children, may
yet love them hereafter as dearly as their own souls.

Some will yet say. Certainly we are reprobates :
for we have, according to the command of the apostle,
tried whether we be in the faith or not ; and whether
Christ be in us ; but we find neither : the apostle
saith. We know these to be in us, else we are re-
probates : 2 Cor. xiii. 5.

By reprobate, in this place, is not meant one that
is not elect ; for none of the elect can, before their
conversion, know, by any search, that they are in the
faith, or that Christ is in them : for that cannot be

813

known which yet is not. Many are not converted
until they be thirty, forty, or fifty, years old. Will
you say, these in their younger years were repro-
bates ? You may say, they then were in a state of
condemnation, and children of wrath, but not repro-
bates. Besides, a man must not be said not to be
in the faith, and not to have Christ in him, because
he doth not know so much. For many have faith,
and are in Christ, yet do not always know it.

The word reprobate^ because it is ordinarily un-
derstood, by our common people, for a man ordained
to condemnation, is too harsh. The words now ren-
dered, " except ye be reprobates," may, as I judge,
rather be translated thus : ' Except you be unapproved,
or except you be without proof, namely, of your being
in the faith, and of Christ's being in you, whereof
you outwardly make profession.' As if the apostle
had said, ' If, upon trial, you cannot find that you are
in the faith, &c. you are unapproved Christians.'
Either you have yet only a mere form of Christianity,
and, like false coin, or reprobate silver, are but hypo-
crites and counterfeits; or, if you be Christians in
truth, yet you are unexperienced Christians, and
without proof of it to yourselves.

Some may reply, If I find upon trial that I am a
counterfeit, may I not then judge myself to be a re-
probate ? No. For, first, you may err in judging
of yourself. Secondly, If you do not err, you can
judge only this, that you are not yet in a state of
grace ; but, in the use of the means, you may be.
God can as well convert a hypocrite as a pagan. For
though now you be dross and refuse, you may ere
long be pure gold. For God, in making vessels of

O 31

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honour, doth more than all earthly kings, and all their
goldsmiths, can do ; for they, by their prerogative and
skill, can make current coin, and rich vessels, if they
have pure metal to work upon : but they cannot make
good metal of base stuff, nor make gold of brass.
But such is the power of God's word and Spirit,
that whereas they find you base and drossy stuff,
they, by imprinting the character and stamp of God's
image upon your hearts, do transform you " into the
same image, from glory to glory, even as by the
Spirit of the Lord." As soon as you are truly
anointed with this Spirit, you shall become good gold
and silver vessels of honour, fitted for the Lord's use,
whereunto you were appointed.

VL Fears arising from late repentance^ answered.

There are yet others who object fearfully, saying,
that they are castaways, and that God will not have
mercy on them, because now it is too late : they have
passed the time and date of their conversion ; they
therefore will not use, or at least have no heart in
using, God's means, to convert them ; such as prayer,
reading, hearing the word, &c. Nor yet willingly
will suffer others to pray either with them or for
them ; and all because they think it is now too late,
and in vain; mistaking this, and such other scrip-
tures— " Because I have called," saith God, " and
you have refused — they shall call on me, and I will
not answer ;" and because they think they sin when
they pray, and hear the word, and that the more
means is used to save them, their condemnation shall
be the more increased. Thus Satan and a fearful
heart delude many.

It must be acknowledged, that God would have

315

all men " walk and work while they have light," be-
cause " the night will come on, when no man can
work." And " whilst it is called To-day," he would
have every one return, and accept of grace offered,
and not to harden their hearts against it. And our
Saviour bewaileth Jerusalem, because they despised
the " day of their visitation." All which showeth,
that God hath his set period of time, between his
first and last offer of grace, which, being passed, he
will offer it no more ; and that justly, because they
took not his offer when they might. And this time
is kept so secret with God, that if he offer grace to-
day, who can tell whether he will offer it to-morrow,
or whether he will offer it again ? Who knoweth
whether God will take him from the means of salva-
tion, or will take the means of salvation from him ?
All this our holy and wise God hath revealed in his
word, to make men wise to take the opportunity and
time of grace while it is offered. Wherefore, who-
soever have neglected their first times and offers of
grace, have sinned and played the fool egregiously ;
for which they have cause to be much humbled.
But for you to conclude hence that the date and
time of your conversion is out, this hath no sufficient
ground. For it is not possible for you to know that
your time of conversion is past all recovery. But
you should rather for the present time believe and
hope that it is not past. Indeed, presumptuously to
put off receiving grace until to-morrow, is fooHsh and
dangerous; but if God give you time till to-morrow,
that you live, and it can be said To-day — so long as
you yet live, and the means of salvation are not from
you, either in their exercise, or out of your remem-

316

brance — but you do yet live to hear what God hath
commanded you to do, and to hear what good things
he yet ofFereth unto you with Christ — or if the means
be taken from you, or you are detained from them
by sickness, &c. — so long as you yet live to call to
remembrance what God hath commanded you to be-
lieve and do, — you cannot say the time is too late, if
you do yet condemn yourselves for refusing grace
heretofore, and are now willing and desirous to ac-
cept of it. Moreover, would you now, with all your
heart, use the means of salvation, and endeavour to
believe and repent, if you thought it were not too
late ? And doth it grieve you that you have ne-
glected the opportunity? And would you gain and
redeem that lost time, if you knew how ? Then, I
dare in the name of God assure you, that the date
of your conversion is not expired. It is not too late
for you to turn unto the Lord. " While it is to-day,"
I may boldly say, " harden not your heart :" which,
if you do not, you must know that now is an accept-
able time, now is the day and time of your salvation.
At what time soever God doth send his ministers
unto you, by whom God doth beseech you, they en-
treating you, as now I do, in Christ's stead, that you
would be reconciled to God, this is the accepted day,
if you will be entreated by them ; the day wherein
God will accept of you is not passed. Moreover, at
what time soever, and by what means soever, any
man shall humble himself for sin, and seek the grace
of God in Christ Jesus, the date of God's acceptance
of him is not expired. Learn this in the example
of Manasseh, and many others, who refused grace in
their younger time, yet were converted in their age.
You have God's express word for it, who saith, " From

317

the days of your fathers," that is, for a long time,
" ye are gone away from mine ordinances, and have
not kept them ; return unto me, and I will return
unto you, saith the Lord of hosts."

But may not a man pray too late, and seek re-
pentance in vain, as Esau did, " who found no place
of repentance, though he sought it carefully with
tears ?" Did not the foolish virgins seek to enter
into the bride-chamber, but were not admitted ?
And did not our Saviour say, " Many shall seek to
enter in, and shall not be able ?"

No man can ask grace and forgiveness of sins too
late, if he ask for grace and power against sin heartily;
but a man may ask a temporal blessing, or the removal
of a temporal evil, when it may be too late.

As for Esau's careful seeking of repentance, you
must understand it not of his own repentance from
his profaneness, and from other dead works, but of
his father Isaac's repentance : he would have had his
father to change his mind, and to have given him the
birthright, which was already bestowed upon Jacob.

Whereas the foolish virgins did seek to enter into
the bride-chamber when the door was shut — know,
that this is a parable, and must not be urged beyond
its general scope, which is to show, that insincere
professors of Christianity, such as have only a form
of godliness, without the power of it, although they
will not live the life of the righteous, yet they wish
their end might be like theirs ; and because of their
outward profession of Christ's name in this life, they
securely expect eternal life ; but forasmuch before
their death they did not provide the oil of truth and
holiness, therefore, at the day of judgment, they shall

318

be disappointed of entering into heaven, on which, in
the time of their life, they did so much presume.

The same answer may be given unto that place,
Luke xiii. 24. Yet you mistake when you say that
Christ saith, ' Many shall strive to enter, and shall
not be able.' He saith, " Strive to enter in at the
strait gate ; for many, I say to you, shall seek to enter,
and shall not be able :" he doth not say, ' Many shall
strive to enter.'

There is a great difference in the signification of
the words striving and seeking ; seeking imports only
a bare profession of Christ, hearing the word, and
receiving the sacraments. For thus did the men
spoken of by our Saviour, who are said not to be
able to enter. But to strive to enter, is to do all
these and more ; it is to strive in seeking for him, so
that they take up their cross and follow him ; they
give their hearts to him as well as their names ; they
are hearty and sincere in praying, hearing, receiving;
they strive to subdue their lusts, which offend Christ,
and strive to be obedient to his will, as well as to be-
lieve his promises, and to hope for happiness : this is
to strive. Now, never one did thus strive in seeking
to enter, (though it were the last day in his life,) that
was rejected, and not received. Wherefore say not,
It is too late ; but say, The more time I have lost,
the more cause is there now that I should seek my
salvation in earnest, and not lose time in questioning
wli ether I may be accepted or not.

VII, Fears of misusing the means of grace^ removed.

And whereas you said, you are afraid to use the
means of salvation, for fear of increasing your guilt

319

and condemnation thereby ; hereby you may see, that
this is but the malice and subtilty of the devil, by
keeping you from the means, to keep you from sal-
vation. For it is most false to say, that to pray,
hear the word, &c. is to increase your sin, because
you cannot perform them as you should, and as you
would. I am sure it is a greater sin in you to for-
bear these necessary duties, out of despair that they
shall not profit you, or that you shall not be accepted
of God. You should think thus : If 1 do not use
the means of salvation, I shall certainly perish ever-
lastingly ; but if I do pray, hear, &c. I may be saved ;
therefore, in obedience to God, I will do as well as I
can. But little doth a man know how well he may
do, through the strength of Christ, if he would en-
deavour; neither can a man conceive how acceptable
a little endeavour shall be, if he do but desire to be
true in his endeavour. For as God's power is seen
in a man's weakness, so is God's grace seen in man's
insufficiency. When we are weak, then God in us
can be strong. And when we in humility like our
services worst, then, through Christ, God may be
best pleased with them. But, whatever you do,
neglect not, nor absent yourselves from exercises of
religion ; for the weakest observances, where truth
is, are far more acceptable than entire omissions.
Wherefore, if, as you say, you would not increase
your sin, and thereby your damnation, be willing to
use, and to join with others in the use of all good
means of salvation ; then, if you be not saved, yet
you shall have the less punishment. But you may
be assured, that if, in obedience to God's command-
ments, you shall pray, hear the word, receive the sa-

320

crament, and have communion and conversation with
those that fear God, you shall be saved in the end ;
believing in Christ Jesus.

If you do not yet feel benefit and comfort, when
you use these means of salvation, according to your
desire, yet you must wait the good hour both of grace
and comfort, even as the impotent people did, who
lay " waithig for the angel's coming to move the
waters," that they might be healed of their diseases
at the pool of Bethesda. For if, when God hideth
his face, you will wait and look for him, then God
will wait his time to be gracious, and blessed shall
you be that wait for him. It may be, it comcth
justly upon you, that God should make you wait his
leisure, and cause you to buy wisdom with dear ex-
perience, because you did once account it an easy
matter to believe and repent, and therefore you did
not take the first offers, but made God wait. If it
were thus, yet despair not of grace ; only be humbled.
For " God doth not deal with us after our sins, nor
reward us after our iniquities," but according to his
rich mercy and promise, made to us in Christ Jesus.

VIII. Fears arising from doubts of God's love^
removed.

There are many who have true proofs that they
are the chosen of God, and have reason to think that
God not only can, but will do them good ; yet be-
cause they will deny that to be bestowed upon them,
and to be in them, which indeed is, therefore they
fear, and are causelessly disquieted. I would have
such to consider, first, whether they have not in them
already evident proofs and signs of God's effectual

321

love towards them in Christ ? These will acknow-
ledge, that it is most true, that if they were sure God
did love them, they should not fear ; but this is all
their doubt, that God doth not love them.

1. Doubts of God's love because of afflictions^
removed.

Some give this reason of their doubt: God hath
and still doth severely afflict them ; yea, ever since
they have professed the name of Christ, they are in
something or other chastened daily ; insomuch, that
they seem to be in the condition of those whom God
threatened to curse in every thing they put their
hands unto: Deut. xxviii. 20. Therefore, say they,
God doth not love us.

Such weak and inconsiderate reasonings are inci-
dent to those whom God truly loveth. Did not the
holy men of God reason, and conclude thus ? But
when God's children do thus, it is in their haste,
before they are well advised what they think or say :
" For I said in my haste, I am cut off from before
thine eyes." And whence is it ? Is it not from
their ignorance and weakness, being carried away by
sense ? " So foolish was I, and ignorant," saith the
Psalmist. But when they come to themselves, and
learn, by God's word and Spirit, that it is not outward
prosperity will make wicked men happy, neither is it
outward affliction that can make a good man miser-
able, then they will neither applaud nor envy the
prosperity of the wicked, nor yet misconstrue nor
repine at their own afflictions. For they learn, that
no man can know God's love or hatred by any out-
ward thing that doth befall the sons of men in this life.

They learn, that God doth often smile on his ene-

322

mies, and that he doth often frown upon, is angry
with, and doth correct, those whom he dearly loveth,
even as a father doth his children.

They learn by the word, likewise, that God hath
excellent ends in all this, even in respect of them,
and for their good; namely, for trial of their graces,
for prevention of sin, and to remove sin, by bring-
ing them to repentance, that they might " be made
partakers of his holiness." Besides, herein he doth
much glorify himself, showing that he is '' wonderful
in counsel, excellent in working;" causing the afflic-
tion to work for his glory, in his people's good ; yea,
you may learn by your own experience, that the child
of God, in his infirmity and passion, when he is under
the rod, may let go his hold of God ; yet that God,
in his love and compassion towards his people, will
hold him fast by his right hand, and will not leave
him; but will guide him with his counsel, until he
receive him into glory. This is God's method with
his children; wherefore, none from hence hath cause
to question God's love, but rather to conclude it.

2. Fears of the want of grace, on account of
worldly prosperity.

There are others (and it may be the same when
the tide of affection is turned) who, because they
prosper, and are not in trouble as other men, con-
ceive that God doth not love them. For it is said,
" As many as he loveth, he doth rebuke and chas-
ten," and he doth " chasten every son whom he re-
ceiveth."

Sec, a fearful and doubtful heart will draw matter
to feed its fears and doubts out of any tiling. But
know, God is a wise and good Fatlier ; he knoweth
when to strike, and when to hold his hands.

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In such cases as the following, God doth not
usually afflict his children with his heavy rod : —

First, When they be infants, babes in Christ, or
(if they be grown to years) when they be spiritually
weak or sick, and cannot bear correction ; then,
though they be froward, and deserve strokes, God
doth forbear, and is inclined rather to pity.

Secondly, When they be good children; that is,
when they show that they would please him, by en-
deavouring to do what they are able, though it be
with much imperfection ; then God will not strike,
but "spareth them, as a father spareth his only son,
that serveth him."

Thirdly, When forbearance of punishment, and
when fruits and tokens of kindness, will reclaim his
children from evil, and prove sufficient incentives
unto good — God in this case also, like a wise and
loving Father, had rather draw them by the cords of
love, than drive them with the lashes of his displea-
sure. Thus you see God may love his children, and
not be always afflicting them.

Well, do you prosper? Then take notice of
God's goodness towards you with thanksgiving; study
and endeavour therefore to be the more obedient.
If you cannot, yet grieve because you cannot be
more thankful and more obedient. Then, because
prosperity hath made you to be better, or at least to
desire to be better, hence you may assure yourselves,
that your prosperity is not given you in wrath, but
in love. But take heed ; quarrel not with God, be-
cause he forbeareth to afflict you; either make this
use, that you be good, and amend without blows,
or else be sure the more is behind.

824

3. Doubts of God*s love, from inward horrors,
and distresses of mind, removed.

As the forementioned persons questioned God's
love, from considerations taken from their outward
conditions — so there are very many, who, besides
what they conclude from outward crosses, conclude
also from their inward horrors and distresses of con-
science, and from their intolerable perplexities of
soul, that God doth not love them : they think that
their distress is other, or greater, than the affliction
of any of God's children ; therefore they want peace,
fearing that God doth not love them.

Those to whom God doth bear special love, may
be so far perplexed with inward and strange terrors
and discomforts, that they may think themselves to
be forsaken of God. Thus David complaineth :
" Will the Lord cast off for ever ? and will he be
favourable no more?" Yea, not only David, but
Christ Jesus himself, and his church, did, in their
sense and feeling, take themselves to be forsaken of
God ; yet none that are wise will say, that these were
destitute of God's love, or were ever quite forsaken,
though ever so much perplexed and cast down; yet,
in their own feeling and sense, in the agony of their
spirits, they did thus think or speak.

God hath most holy and blessed ends, in many
times leading and leaving his children in such straits,
that they are altogether without any sense of his love.

First, It may be a just correction of them, for
tlieir not showing love to God, and because they do
in part forsake him by their sins. This is therefore
to humble them, and to make them know themselves,
and to bring them to repentance. God may be

3^5

pacified towards them in the main, yet for a time
show them no countenance : as David, though his
anger was appeased towards Absalom, yet for a time
he would not let him see his love, for he would not
let him come into his sight ; that Absalom might be
more humbled, and might the more detest his sin.

Secondly, God exerciseth his beloved ones with
many fears, horrors, and doubts, to prevent that spi-
ritual pride which else would be in them, and that
self-sufficiency which else they would conceive to be
in themselves ; if they should always have a sense of
inward and spiritual comforts, and should not some-
time have pricks in the flesh, and buffetings of Satan,
they would be " exalted above measure," and would be
something in themselves, in their own opinion. But
when there is such difficulty in getting and keeping
of grace and comfort, and when they find what need
they have of both, and how neither can be had but
from God, in and by Christ, it will make them empty
themselves of all things in themselves, that they may
be something in Christ. And then, when they have
grace and comfort, they will acknowledge themselves
to be beholden to God for the same.

Thirdly, God doth withhold from his children
the sense of his favour, to try the sincerity and truth
of their sole dependence on him; trying whether,
because God seemeth to forsake them, they will for-
sake him ; whether, like king Joram, they will say,
" Why sh "11 they wait upon God any longer?" and
whether they .vill, with Saul, betake them to unlaw-
ful means of help. Or whether, on the other side,
they will say, with Job and David, ' Though God
kill us, or forget us, yet we will trust in him, hope

in him, and praise him,' who, they are persuaded, is,
and will show himself to be, the health of their coun-
tenance, and their God. God useth to leave his
children, as, in another case, he left Hezekiah, to
try them, and to know what is in their hearts.

Fourthly, God withdraweth himself for a time,
that they may learn to esteem more highly of his
favour, and to desire it more, when, by the want of
it, they find by experience what a hell it is to be
without it. And that they may be more thankful
for it, and be more careful, by studying to please
God, to keep it when they have it. This holy use,
David and the church made of God's forsakinfj them
(as they thought) for a time. It made them seek
more diligently after God, promising that if he would
turn to them, they would not go back from him ; re-
solving, by his grace, to cleave more closely unto him.

But know this to your comfort, when God doth
most withdraw himself and forsake you, it is but in
part, in appearance only, and but for a time. He
may, for the cause before-mentioned, turn away his
face, and forbear to show his loving countenance ;
but he will not take his " loving-kindness utterly
from you, nor suffer his faithfulness to fail." What
God said to his afflicted church, he saith to every
afflicted member thereof: " For a small moment have
I forsaken thee ; but with great mercies will I gather
thee. In a little "wrath have I hid my face from
thee for a moment : but with everlasting kindness will
I have mercy on thee, saith the Lord, thy Redeemer."
Hence it is, that in your greatest extremities, your
faith and hope shall secretly, though you feel not
their work, preserve you from utter despair. As it

327

was with David, and with our blessed Saviour, who,
although these words of theirs to God, " Why hast
thou forsaken me ?" argue fear, and want of sense of
God's love — yet these words, " My God, my God,"
doth argue a secret alliance and hope.

4. Doubts of God's love on account of extraor-
dinary afflictions, removed.

And whereas you say, that no man's grief or
troubles are like yours, partly by reason of outward
afflictions, and partly by inward temptations and dis-
tresses, (give me leave to deal plainly with you,) it is
a foolish and a false speech. Talk with a thousand
thus troubled, they will also say thus : No man's
case was ever as mine is, nor so bad. Will any that
have but common sense, think this to be true ? Most
of these must needs be deceived. You feel your
own distresses, but you cannot fully know what ano-
ther feeleth.

If you would rightly look into the distresses of
others, who were better than yourselves, as they are
recorded in Scripture, you would not think thus.
As for outward afflictions, upon whom did God ever
lay his hand more heavy than on his servant Job ?
Had not St. Paul also his 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, or more than his — I pray, what mean
these, and many more such speeches ? — " My bones
are vexed ; my soul is also sore vexed : but thou, O
Lord, how long? — I am weary with my groaning. —
Mine eye is consumed because of grief, it waxeth
old. — Why standest thou afar off, O Lord ? Why
hidest thou thyself in times of trouble ? — How long

328

wilt thou forget me, O Lord ? for ever ? How long
wilt thou hide thy face from me ? — I am poured out
like water, and all my bones are out of joint. My
heart is like wax, it is melted in the midst of my
bowels. My strength is dried up like a potsherd ;
and my tongue cleaveth to my jaws, and thou hast
brought me into the dust of death. — My bones waxed
old, through my roaring all the day long, for day
and night thy hand was heavy upon me. — There is
no soundness in my flesh, because of thine anger ;
neither is there any rest in my bones, because of my
sin. For mine iniquities" (that is, the punishment
of mine iniquities) " are gone over my head ; they are
too heavy for me." Thus, and much more, doth he
complain : " I am weary of my crying : my throat is
dry; mine eyes fail while I wait for my God." So
Asaph, " My sore ran, and ceased not ; my soul re-
fused to be comforted."

What think you now ? Were not Job, Paul, and
David, in God's love and favour, notwithstanding all
this ? It may be, you will reply. However the matter
of their trouble might be greater than yours, yet they
could remember God, they could pray to him, they
had faith and confidence in God in their distresses —
all which you want: therefore herein your case is
worse than theirs.

Consider yourselves well, (I speak only to you
that are truly humbled for sin,) and it is to be hoped
that, in some measure, you shall find the like grace,
faith, and confidence in you, as was in them ; if you
sec it not, be grieved for the want thereof, endeavour
to do as you see they did in their distresses, only be
not discouraged, and all shall be well. But take

829

notice, I pray you, that sometimes David neither did
nor could pray, as he conceived of his own prayer,
any otherwise than in roaring and complaining ; at
which time, he saith, he " kept silence." But when
he could confess his sins and pray, then he had some
apprehension that God had forgiven him his sin ; and
for all Asaph's remembering of God, yet even then
he was troubled, and his spirit was overwhelmed, and
he saith, " his soul refused comfort ;" and David saith
unto God, " When wilt thou comfort me ?" I grant
it was his fault ; yet it was such a fault as was inci-
dent to one beloved of God. Moreover, I deny not
that Job and David had faith and hope in God; but
these graces in them were oftentimes overclouded
with unbelief and distrust, as doth appear in their
various passionate exclamations ; at which times, their
faith appeared to others in their good speeches and
actions, rather than to themselves. And the Psal-
mist confesseth, that those, his faithless complaints,
were in his haste, and from his infirmities.

How say you now ? Is it not thus with you ?
Are you not like others of God's children, off and
on, up and down ? You would pray, and cannot ;
you would believe, but, as you think, cannot ; you
would have comfort, but cannot feel it. Only, you
feel a secret support now and then ; and now and
then you see and feel a glimpse of God's light and
comfort ; for which you must be thankful, which you
must cherish by all means, and with which you must
rest contented, waiting until God give you more.

You should know and consider that this is an old
device of Satan, to make you believe that your case
is worse, or, at least, much different from the case of

330

any others; because he knoweth, that while he fixeth
this upon your mind, no common remedy, which did
cure and comfort others, can cure and comfort you.
For you will still ask, Was ever any as I am ? And
if God's ministers and people cannot say, yea, and
that such an instruction, and such a promise, in the
word, did help him, then you conclude that you are
incurable.

But, last of all, let it be supposed that your case
is worse than any body's else, is there not a sovereign
balm in God's word, a catholicon, or universal re-
medy, that will heal all spiritual diseases ? God's
word is like himself, to a believer, an omnipotent
word. " Is any thing too hard for the Lord ?"
Neither is there any spiritual disease too hard for
his word and Spirit to cure. When Christ healed
the people with his word, did it not heal even such
who were never known to be cured before?

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,
he stinketh, for he hath been dead four days;" she
conceived her brother's case to be desperate, and that
none in his state could be restored to life. But
Christ blamed her for want of faith; and, by his
word, he as easily raised Lazarus from being dead so
long, as he cured Peter's wife's mother, when only
sick of a fever.

It is not the greatness of any man's distress what-
ever, that can hinder from help and comfort; but only,
as then in curing men's bodies, so now in curing and
comforting men's souls, nothing hinders the cure, but
the greatness of unbelief in the party to be cured; for
" all things are possible to him that believeth."

331

You will yet reply, Indeed, here lieth the diffi-
culty in unbelief. Well, be it so. If unbelief be
your disease and trouble, do you think that God can-
not cure you of unbelief, as well as of any other sin ?
But know, that if, with the poor man in the gospel,
you feel your unbelief, and complain of it, and con-
fess it unto God, saying, Lord, I have cause to be-
lieve ; Lord, I do, I would believe, " help thou mine
unbelief" — if you also will wait until God give you
power to believe, and to enjoy comfort in believing,
for faith maketh no haste, — this is both to believe in
truth, and is a certain means to increase in believing.
Wherefore, let not Satan, nor yet a fearful heart,
make you to judge your case to be desperate and
remediless, either in respect of God's power or will,
though you are yet in distress, and feel in you much
fear and unbeKef. Seek to God, and with patience
wait the good time of deliverance and comfort, and,
in due time, you shall have help and comfort as well
as others.

5. Doubts of God's love, because prayers are not
answered, removed.

There are yet some that fear God doth not love
them, because they have prayed often and much, but
God hath rejected their prayers, and not answered
them. There are many just causes why God may
reject, or at least not grant, your prayers, and yet
may love your persons.

For, first, it may be you ask amiss, either asking
things unlawful, or asking things inconvenient for
the present ; or in asking to have good things, tem-
poral or spiritual, in that quantity and degree which
God doth not see fit for you as yet ; or you ask good

33^

things to an ill end, as to satisfy some lust ; as pride,
voluptuousness, covetousness, &c. Or, lastly, though
you failed in neither of the former, yet you failed in
this ; you were doubtful, you did not ask in faith,
you did not believe you should have the things so
asked : whosoever thus faileth in asking, let them
not think to receive any thing in favour from the
Lord. And it is a fruit of God's love when he doth
not answer prayers so made ; for it will cause you to
seek him and to pray to him in a better manner, that
you may be heard.

Secondly, God doth many times, in love and mercy,
hear his children's prayers, when they think he doth
not. God heareth prayers many ways. You must
observe this, else you will judge that he doth not
hear your prayers, when yet indeed he doth. Some-
times, yea, always, when it is good for you, he giveth
the very thing which you pray for. Sometimes, he
giveth not that thing which you ask, but something
much better. As, when you ask earthly and tem-
poral good things, he granteth them not, but, instead
thereof, giveth you things spiritual and eternal ; like^
wise, when you ask grace in some special degree,
such as joy or comfort in God, or the like, it may
please him not to let it appear that he giveth the
same unto you ; but, instead thereof, he doth enlarge
your desires, and he giveth humility and patience to
wait his leisure, which will do you more good than
that which you prayed for. So, likewise, when you
pray that God would free you from such or such a
temptation, God doth not always rid and ease you of
it, but he, instead thereof, giveth you strength to
withstand it, and keepeth you that you are not over-

333

come by it ;— thus, Christ " was heard in that he
feared ;" so he said to the apostle, " My grace is
sufficient for thee ;" — which is better than to have
your particular request. For now God's power is
seen in your weakness, and God hath the glory of
it ; and you hereby have experience of God's power,
which experience is of excellent use.

Likewise, you may desire to have such or such a
cross or affliction removed, yet God may suffer the
cross to remain for a time ; but he giveth you strength
and patience to bear it, wisdom and grace to be less
earthly, and more heavenly-minded, by reason of it.
There was never any that, with an humble and holy
heart, made lawful requests, according to the will of
Christ, believing he should be heard, but, though
he were a man of many failings in himself, and did
discover many weaknesses in his prayer, was heard in
that he prayed, either in what he asked of God, or
in what he should rather have asked : either in the
very thing or in a better.

I would have you, therefore, leave objecting and
questioning whether God loves you. Consider this :
Hath he not loved you, who hath given his only be-
gotten 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 your justification; and
hath hereby "translated you into the kingdom of
his dear Son ;" having also " given unto you to be-
lieve in his name ;" hereby making you his children,
" inheritors with the saints in light ?" What greater
sign can there be of the love of God towards you,
and what better evidence can you have of God's love
in justifying you, than the evidence of your faith,
whereby you are justified?

334

6. A removal of false fears, from the deficiency
or weakness of faith.

All men will grant, that if they were sure they had
faith, they should not doubt of their justification,
nor of God's love to them in Christ. But many
doubt that they have no faith, or if they have any, it
is so little, that it cannot be sufficient to carry them
through all oppositions to the end, unto salvation.

If you have any faith, though no more than as a
grain of mustard-seed, you should not fear your final
estate, nor yet doubt of God's love ; for it is not the
great quantity and measure of faith that saveth, but
the excellent property and use of faith, though ever
so small. For a man is not saved by the worth of
his faith, by which he believeth, but by the worth
of Christ, the person on whom he believeth. Now,
the least true faith doth apprehend Christ entirely,
to all the purposes of salvation, even as a little hand
may hold a jewel of infinite worth, as well, though
not so strongly, as a larger. The least infant is as
truly a man, as soon as ever it is endued with a
reasonable soul, as afterward, when it is able to show
forth the operations of it, though not so strong a
man: even so it is in the state of regeneration. Now,
you should consider that God hath babes in Christ,
as well as old men ; feeble-minded, as well as strong ;
sick children, as well as healthy; in his family. And
those that have least strength and are weakest, of
whom the Holy Ghost saith, they have a " little
strength" in comparison, yet they have so much as,
through God, will enable them in the time of greatest
trials, to keep God's word, and that they shall not
deny Christ's name. Also, know that God, like a

335

tender father, doth not cast off such as are little,
feeble, and weak, but hath given special charge con-
cerning the cherishing, supporting, and comforting
of these more than others. And Christ Jesus will
confirm and increase, and not quench, the least spark
of faith.

This which I have said in commendation of little
faith, is only to keep him that hath no more from
despair. Let none hereby please or content him-
self with his little faith, not striving to grow and to
be strong in faith. If he do, it is to be feared that
he hath none at all, or if he have, yet he must know
that he will have much to do to live, when he hath
no more than can keep life and soul together, and
his Hfe will be very unprofitable and uncomfortable,
in comparison of him that hath a strong faith.

IX. Reasons why Christians think they have no
faith, considered.
But you will say, (1.) you are so full of fears and
doubtings ; (2.) you are so fearful to die, and to hear
of coming to judgment; and, (3.) you cannot feel
that you have faith, you cannot feel joy and comfort
in believing — therefore you fear you have no faith.

I. If you, having so sure a word and promise,
do yet doubt and fear so much as you say, it is your
great sin, and I must blame you now, in our Saviour's
name, as he did his disciples then, saying, " Why
are ye fearful," why are ye doubtful, " O ye of little
faith ?" But, to your reformation and comfort, ob-
serve it, he doth not argue them to be of no faith,
but only of Uttle faith, saying, " O ye oi little faith."
Thus you see that some fears and doubtings do not
argue no faith.

356

11. Concerning fear of death and judgment, some
fear doth not exclude all faith. Many, from their
natural constitution, are more fearful of death than
others. Yea, pure nature will startle and shrink to
think of the separation of two so near, so ancient,
and such dear friends as the soul and body have
been. Good men, such as David and Hezekiah,
have showed their unwillingness to die. And many,
upon a mistake, conceiving the pangs and pains of
death, in the parting of the soul and body, to be
most torturous and unsufferable, are afraid to die.
Whereas to many, the nearer they are to their end,
the less is their extremity of pain ; and very many
go away in a quiet swoon, without pain.

And as for being moved with some fear at the
thought of the day of judgment, who can think of
that great appearance before so glorious a Majesty,
such as Christ shall appear in, to answer for all the
things he hath done in his body, without trembling ?
The apostle calleth the thoughts thereof, "the terrors
of the Lord." Indeed, to be perplexed with the
thoughts of the one or the other, argueth imperfection
of faith and hope, but not an utter absence of either.

You have other and better things to do in this case,
than to make such dangerous conclusions — namely,
that you have no faith upon such weak grounds.
You should rather, when you feel this over-fearful-
ness to die and to come to judgment, labour to find
out the ground of your error, and study to endeavour
to reform it. Unwillingness to die may proceed
from these causes : —

1. From too high an estimation of, and too great
a love to, earthly things of some kind or other ; which
maketh you afraid and unwilling to part with them.

337

2. You may be unwilling to die, because of igno*
ranee of the superabundant and inconceivable excel*-
lencies of the happiness of saints departed, which if
you knew, you would be willing.

3. Fear of death and coming to judgment, doth,
for the most part, rise from a conscience fearful of
the sentence of condemnation, being without assur-
ranee, that when they die they shall go to heaven.

Wherefore, if you would be free from trouble-
some fear of death and judgment, learn,

(1.) To think meanly and basely of the world, in
comparison of those better things, provided for them
that love God, and use all the things of the world
accordingly, without setting your heart upon them,
as if you used them not. (2.) While you live here
on earth, take yourselves aside often in your thoughts,
from the cares and business of the world, and enter
into heaven, and contemplate deeply the joys thereof.
(3.) " Give all diligence to make your calling and
election," and right to heaven, " sure" to yourselves :
but let me give you this needful item — that you be
willing and ready to judge it to be sure, when it is
sure, and when you have cause so to judge. Let
your care be only, through faith in Christ Jesus, to
live well, joining unto faith virtue, &c. and you can-
not but die well. Death at first appearance, like a
serpent, seemeth terrible, but by faith, you may see
this serpent's sting taken out, which when you con-
sider, you may, for your refreshment, receive it into
your bosom. " The sting of death is sin, the strength
of sin is the law ;" but the " law of the Spirit of life
in Christ hath freed you from the law of sin and
death." I confess, that when you see this pale

P 31

338

horse, death, approaching, it may cause nature to
shrink, but when you consider that his errand is to
carry you with speed to your desired home, to a state
of glory, how can you but desire he should remove
you out of this vale of misery, that " mortality might
be swallowed up of life."

If you would do this in earnest, you would be so
far from fearing death, that you would, if it were put
to your choice, with the apostle, choose to be dis-
solved, and to be with Christ, which is the best of
all; and so far from fearing the day of judgment,
that you would love and long for Christ's appearing,
waiting with patience and cheerfulness, when your
change shall be. Endeavour to follow these direc-
tions ; then, if you cannot prevent those fears, and
conquer them as you would, yet be not discouraged ;
for fears and doubts of this kind flow, many times,
from strength of temptations, rather than from weak-
ness of faith. Moreover, what if you cannot attain
to so high a pitch in your faith as St. Paul had, are
you so ambitious that no other degrees of faith shall
satisfy you ? Or, are you so foolish as thence to con-
clude that you have no faith ?

III. Whereas you say, you are without feehng,
therefore you fear you have no faith. I acknow-
ledge, that want of a feeling sense of God's favour, is
that which doth more trouble God's tender-hearted
children, and make them more doubt of God's love,
and of their justification, than any thing else : whereas
I know nothing that giveth them less cause.

(1.) In what true faith consists.

For, first. What do you mean by feeling ? If
you mean the enjoyment of the things promised and

339

hoped for, by inward sense, this is to overthrow the
nature, and put an end to the use, of faith and hope*
For " faith is the substance of things hoped for, and
the evidence of things not seen*" And the apostle
saith, " Hope that is seen, is not hope*" Indeed,
faith giveth a present being of the thing promised to
the beHever, but it is a being, not in sense, but in
hope and assured expectation of the thing promised :
wherefore the apostle, speaking of our spiritual con-
versation on earth, saith, " We walk by faith, not by
sight." These two, faith and feeling, are opposite
one to the other in this sense ; for when we shall live by
sight and feeling, then we shall cease to live by faith.

(2.) The difference between faith and assurance.

Secondly, If by feeling you mean a joyous and
comfortable assurance that you are in God's favour,
and that you shall be saved, and, therefore, because
you want this joyous assurance, you think you have
no faith, you must know this is a false conclusion.
For faith, whereby you are saved and brought into a
state of grace, and this comfortable assurance that you
are in a state of grace and shall be saved, differ much
from each other. It is true, assurance is an effect of
faith. Yet it is not inseparable from the very being
of faith at all times. For you may have saving faith,
yet, at sometimes, be without the comfortable assur-
ance of salvation.

To believe in Christ to salvation is one thing, and
to know assuredly that you shall be saved is another.
For faith is a direct act of the reasonable soul, re-
ceiving Christ, and salvation offered by God with
him. Assurance riseth from a reflex act of the soul ;
namely, when the soul, by self-inquiry, and the help

340

of God's Spirit, can witness that it hath the afore-
mentioned grace of faith, whereby it can say, I know
that I beUeve in Christ Jesus ; and I know that the
promises of the gospel belong unto me. The holy
Scriptures are written for both these ends, that first
faith, and then assurance of faith and hope, should
be wrought in men. " These things are written,"
saith St. John in his gospel, " that you may beHeve
that Jesus is the Christ, the Son of God, and that
believing you might have life through his name."
Again, " These things have I written," saith the
same apostle in his Epistles, " to you who believe
on the name of the Son of God, that ye may know
that you have eternal life, and that you may believe,"
that is, continue to believe, and increase in believing,
" on the name of the Son of God."

A man is saved by faith, but hath comfort in
hope of salvation by assurance, so that the being of
spiritual life, in respect of us, doth subsist in faith,
not in assurance and feeling. And that is the
strongest and most approved faith, which cleaveth to
Christ and to his promises, and resteth upon his
truth and faithfulness, without the help of feeling.
For, although assurance giveth to us a more evident
certainty of our good estate, yet faith, even without
this, will certainly preserve us in this good estate,
whether we be assured or not. Hence it is, that
although reason, as it is now corrupt, will still be
objecting, and will be satisfied with nothing but what
it may know by sense, yet faith, even above and
against sense, and all natural reasoning, from a rev-
erence to God's command, who biddeth to believe
vind trust in him, and a persuasion of the truth and

341

goodness of the promises, will give credit to and
rest upon the bare, naked, divine witness of the word
of God, for his sake that doth speak it.

There is a certainty of evidence; namely, when
the thing believed is not only said to be true and
good, but a man doth find it so to be by sense and
experience, and is so evident to man's reason, con-
vincing it by force of argument, taken from the causes,
effects, properties, signs, and the like, that it hath
nothing to object against the thing proposed to be
beheved. The certainty of adherence is the cer-
tainty of faith. The certainty of evidence is the
certainty of assurance. This certainty of assurance
and evidence is of excellent use, for it maketli the
Christian fruitful in good works, and doth fill him
full of joy and comfort : therefore it must by all
means be sought after ; yet it is not of itself so strong,
nor so constant, nor so infallible, as the certainty of
faith and adherence is. For sense and reason since
the fall, even in the regenerate, are weak, variable,
and their conclusions are not so certain, as those of
pure faith ; because faith buildeth only upon divine
testimony, concluding without reasoning or disputing,
yea, many times against reasoning. So that, not-
withstanding the excellent and needful use of assur-
ance, it is faith and adherence to Christ and his
promises which, even in fears and doubts, must be
the cable we must hold by, lest we make shipwreck
of all, when we are assaulted with our greatest tempta-
tions; for then many times our assurance leaveth
us to the mercy of the winds and seas, as mariners
speak. If you have faith, though you have little or
no feeling, your salvation is yet sure in truth, though

342

not in your own apprehension. When both can be
had, it is best; for then you gain most strength and
most comfort, giving you cheerfulness in all your
troubles ; but the power and grace of the Lord Jesus
Christ, and faith in his naked word and promise, is
that to which you must trust.

See this in the examples of most faithful men ;
for when they have been put to it, it was this that
upheld them, and in this was their faith commended.
Abraham, against all present sense and reason, even
against hope, believed in hope, both in the matter of
receiving a son, and in going about to offer him again
unto God in sacrifice. He denied sense and reason,
he considered not the unlikelihoods and seeming
impossibilities in the judgment of reason, that ever
he should have a seed, he being old, and Sarah being
old and barren ; or having a seed, that he should be
saved by that seed, since he was to kill him in sacri-
fice. He only considered the almighty power, faith-
fulness, and sovereignty of him that had promised,
he knew it was his duty to obey and wait, and so let
all the matter concerning it rest on God's promise.
For this his faith is commended, and he is said to be
*' strong in faith."

Job and David, or Asaph, showed most strength
of faith when they had little or no feeling of God's
favour, but rather the contrary. Job had little feel-
ing of God's favour, when for pain of body he said,
" Wherefore do I take my flesh in my teeth," and
in anguish of soul he said, " Wherefore hidest thou
thy face, and takest me for thine enemy." Yet
then this adherence of faith caused him to cleave
unto God, and say in the same chapter, " Though

343

he slay me, yet will I trust in him." When David
said to God, " Why hast thou forgotten me ?" his
assurance was weak; yet even then his faith disco-
vered itself, when he saith to his soul, " Why art
thou disquieted within me? Hope thou in God,
who is the health of my countenance, and my God."
You see, then, that the excellency of faith lieth not
in your feeling, but, as the Psalmist speaketh by
experience, in cleaving close unto the promise, and
relying on God for it, upon his bare word. For he
saith, " It is good for me to draw near to God ; I have
put my trust in the Lord God." This was that which
secretly upheld him, and kept him in possession, when
his evidences and assurance were to seek.

Wherefore, believe God's promises made to you
in Christ, and rest on him, even when you want joy
and feeling comfort. For, having faith, you are sure
of heaven, though you be not so fully assured of it
as you desire. It will be your greatest commenda-
tion, when you will be dutiful servants and children
at God's commandment, though you have not present
wages, when you will take God's word for that.
Those are bad servants and children, who cannot go
on cheerfully in doing their master or father's will,
except they may receive the promised wages, in good
part, beforehand, or every day ; or except they may
have a good part of the promised inheritance pre-
sently and in hand. Feeling of comfort is part of a
Christian's wages and inheritance, to be received at
the good pleasure of God, that freely giveth it, ra-
ther than a Christian duty. To comfort and stay
ourselves on God in distress, is a duty; but this
joyful sense and feeling of God's favour, is a gracious

favour of God towards us, not a duty of ours towards
God. It argues too much distrust in God, and too
much self-respect, when we have no heart to go about
his work, except we be full of feeling of his favour.
He is the best child or servant, that will obey out
of love, duty, and conscience, and will trust in God,
and wait on him, for his wages and recompense.

(3.) The nature and properties of saving faith.

Thirdly, When you say you cannot feel that you
have faith or hope, you mean, as indeed many good
souls do, you cannot find and perceive that these
graces be in you in truth, which, if you did, you
would not doubt of your salvation. My answer is,
If faith and hope be in you, then if you would judi-
ciously inquire into yourselves, and feel for them^
you may find and feel them, and know that you have
them ; for, as certainly as he that seeth bodily, may
know that he seeth, so he that hath the spiritual
sight of faith, may know that he hath faith. Where-
fore, try and feel for your faith, and you shall find
whether it be in you, yea or no.

For this cause, 1. Try whether you ever had the
necessary preparatives, which ordinarily make way
for the seed of faith to take root in the soul. 2. Con-
sider the nature of saving faith, and whether it hath
wrought in you accordingly. 3. Consider some con-
sequents and certain effects thereof.

]. Concerning the preparatives to faith. Hath
the law shut you up, in your own apprehension, under
the curse, so that you have been afraid of hell?
And hath the Spirit also convinced you of sin by the
gospel, to the wounding of your conscience, and to
the working of true humiliation, causing the heart to

34^5

relent, and to desire to know how to be saved ? And
if after this you have denied yourself, as to your own
wisdom and will, power and goodness, and received
and rested on Christ alone for salvation, according
to the nature of true faith, as followeth, then you
have faith. If you doubt you were never sufficiently
humbled, then read Section X. of this Chapter.

2. Consider rightly the nature and proper acts of
faith, lest you conceive that to be faith which is not,
and that to be no faith which is. You may know
wherein true saving faith consists, by this which fol-
loweth : Whereas, man being fallen into a state of
condemnation by reason of sin, thereby breaking the
covenant of works, it pleased God to ordain a new
covenant, the covenant of grace, establishing it in his
only Son, Christ Jesus ; expressing the full tenor of
this his covenant in the gospel, wherein he maketh
a gracious and free offer of the Lord Jesus Christ,
in whom this covenant is established, and with him
the covenant itself, with all its unspeakable blessings,
to man. Now when a man, burdened with his sin,
understanding this offer, giveth credit, and assenteth
thereunto, because it is true ; and approveth it, and
consenteth to it, both because it is good for him to
embrace it, and because it is the will and command-
ment of God, that he should consent, for his part,
and trust to it; when, therefore, a man receiveth
Christ Jesus thus offered, together with the whole
covenant, in all its duties and privileges, so far as he
understandeth it; resolving to rest on that part of
the covenant made and promised on God's part, and
to stand to every branch of the covenant, to be per-
formed on his part; thus to embrace the covenant of

346

grace, and to receive Christ, in whom it is confirmed,
is to beUeve.

This offer of Christ, and the receiving him by
faith, may clearly be expressed by an oflPer of peace
and favour, made by a king unto a woman that is a
rebeUious subject; by making offer of a marriage
between her and his only son, the heir apparent to
the crown, who, to make way to this match, under-
takes, by his father's appointment, to make full satis-
faction to his father's justice in her behalf, and to
make her every way fit to be a daughter to a king.
And for effecting this match between them, the son,
with the consent and appointment of his father, send-
eth his chief servants a wooing to this unworthy
woman ; making offer of marriage in their master's
behalf, with the clearest proofs of their master's
good-will to her, and with the greatest earnestness
and entreaties that may be, to obtain her good-will.
This woman at first, being a bond-woman unto this
king's mortal enemy, and being in love with base
slaves like herself, companions in her rebellion, she
aptly sets light by this offer; or, if she consider well
of it, she may doubt of the truth of this offer, the
match being so unequal and so unlikely on her part:
knowing herself to be so base and unworthy, she
may think the motion to be too good to be true.
Yet if, upon more advised thoughts, she doth take
notice of the danger she is in, while she standeth out
against so powerful a king in her rebellion, and doth
also see and believe, that the king's son is in earnest
in his offer to reconcile her to his father, and that he
would indeed match with her — thereupon she consi-
dereth also that it will be good for her to forsake all

347

others, and take him ; and that especially because his
person is so lovely, and every way worthy of her
esteem. Now, when she can bring herself to believe
this, and resolve thus, though she cometh to it with
some difficulty, yet if she give a true and hearty
consent to have him, and to forsake all other, and to
take him as he is, to obey him as her Lord, and to
take part with him in all conditions, better or worse,
though she come to this resolution with much ado,
then the match is as good as made between them;
for hereupon follow the mutual embracing of and
interest in each other.

The application is easy throughout. I will only
apply so much as is for my purpose, to show the na-
ture of justifying faith.

God offers his only-begotten Son, Jesus Christ;
yea, Christ Jesus, by his ministers, offers himself in
the gospel, unto rebellious man, to match with him ;
only on this condition, that, forsaking his kindred
and father's house, forsaking all that he is in himself,
he will receive him as his Head, Husband, Lord,
and Saviour. Now, when any man understandeth
this motion, so far as to yield assent and consent to
it, and to receive Christ, and cleave to him, then he
believeth to salvation ; then the match is made be-
tween Christ and that man ; then they are betrothed,
nay, married, and are no longer two, but are become
one spirit: 1 Cor. vi. 17.

By all this you may see, that in saving faith there
are these two acts :

L An assent to the truth of the gospel, not only
believing in general, that there is a Christ, believing
also what manner of person he is, and upon what

348

condition he offered himself to man as a Saviour, but
also believing that this Christ graciously offereth his
love and himself to the Christian's self in particular,

2. A hearty approbation of this offer of Christ,
with consenting and hearty embracing of it, as our
own peculiar duty and privilege ; resolving to take
him wholly and fully as he is; accepting of him
according to the full tenor of the marriage covenant,
not only as a man's Saviour, to defend him from evil,
and to save him and bring him to glory — but as his
Head to be ruled by him, as his Lord and King, to
worship and obey him; believing in him, not only as
his Priest to satisfy, and to make intercession for
him, but also as his Prophet to teach, and as his King
to govern him ; cleaving to him in all estates, taking
part with him in all the evils that accompany the
profession of Christ's name, as well as in the good.

The first act is not enough to save any ; the se-
cond act cannot be without the former : where both
these are, there is a right receiving of the gospel, there
is true faith. The principal matter lieth in the con-
sent and determination of the will in receiving Christ;
which, that it may be without exception, know,

1. It must be with an advised and considerate
will ; it must not be rash, and on a sudden, in your
ignorance, before you well know what you do. You
must be well advised, and consider well of the person
to whom you give your consent, that you know him,
and that you know the nature of this spiritual union,
and what you are bound to by virtue of it, and what
it will cost you, if you give yourself to Christ.

2. Your consent must be with a determinate and
complete will ; with a present receiving him, even

349

with all the heart. It must not be a faint consent,
in an indifFerency whether you consent or not ; it must
not be in a purpose that you will receive him here-
after ; but you must give your hand and heart to him
for the present ; else it is no match.

3. Your consent must be with a free and ready
will; it must not be with a forced and constrained
yielding, against the will; but (howsoever, it maybe
with much opposition and conflict, yet) you must so
beat down the opposition, that when you give con-
sent, you bring your will to do it readily and freely,
with thankful acknowledging yourselves unspeakably
obliged to the Lord Jesus Christ all the days of your
life, that he vouchsafes to make you such an offer.
When consent is rash, faint, and forced, this will
not hold good any long time ; but when your con-
sent is advised, full, and free, out of true love to
Christ, as well as for your own benefit, the knot of
marriage between Christ and you is knit so fast, that
all the lusts of the flesh, all the allurements of the
world, and all the powers of hell, shall not be able •
to break it.

By this which hath been said concerning the
nature of faith, many, who thought they had faith,
may see that yet they have none. For they only
believe in general that there is a Christ and a Sa-
viour, who offereth grace and salvation to mankind,
and hereupon they presume. This general faith is
needful, but that is not enough ; it must be a per-
suasion of God's offer of Christ to a man in parti-
cular, that the will in particular may be induced to
consent. There must likewise be that particular
consent of will, and accepting of Christ, upon such

350

terms as he is offered. They that receive Christ
aright, enter into the marriage covenant, resolving
to forsake all others, and obey him, and to take up
his cross, and to endure all hardships with him, and
for him, as shame, disgrace, poverty, hatred in the
world, and all manner of reproach ; this they consent
to, and resolve upon for the present, and from this
time forward, for the whole time of their life; which
things many neither did, nor intended to do, when
they gave their names to Christ; they only received
him as their Jesus, one by whom they hoped to be
saved and honoured, expecting that he should endow
them with a fair jointure of heaven, but they did
not receive him as their Lord. In doing thus, they
erred in the essentials of marriage. For they erred
in the person, taking an idol Christ, for the true
Christ. They erred in the form of marriage ; they
took him not for the present, nor absolutely, for
better for worse, as we say, in sickness and health,
in good report and ill report, in persecution and in
peace, forsaking all other, never to part, no, not at
death. Wherefore Christ doth not own those foolish
virgins, when they would enter the bride-chamber,
but saith, " I know you not ;" because there was no
true consent on their part, they had no faith ; and
their contract or marriage with Christ was only in
speech, but was never legal, or consummated.

By this which hath been said, others who have
faith indeed, may know they have it, namely, if they
so believe the covenant of grace established in Christ,
that with all their hearts they accept of him and it,
so that they sincerely desire and purpose to stand to
it on their parts, as they are able, and rest on it so
far as it concerns Christ to fulfil it. For this is faith.

351

To this, some fearful souls will reply — If we have
no faith, except to an assent to the truth, we do also
receive Christ offered, with a deliberate, entire, and
free consent, to rest on him, to be ruled by him, and
to take part with him in all conditions; then we
doubt that we have no faith, because we so hardly
brought ourselves to consent, and find ourselves so
weak in our consent, and have been so unfaithful in
keeping promise with Christ.

Truth, fulness and firmness of consent of the will
to receive Christ, may stand with many doubtings,
and with much weakness and sense of difficulty, in
bringing the heart to consent. For so long as there
is a law in your members warring against the law of
your mind, you can never do as you would. If you
can bring your hearts to will, to consent and obey, in
spite of all oppositions, this argueth hearty and full
consent, and a true faith. Nay, if you can bring
the heart but to desire to receive Christ, and to enter
into covenant with God, made mutually between God
and you in Christ, and that it may stand according
to the offer which he maketh unto you in his word,
even this argueth a true and firm consent, and maketh
up the match between Christ and you. Even as
when Jacob related the particulars of an earthly cove-
nant, into which he would have Laban enter with
him, Laban's saying, " I would it might be accord-
ing to thy word," gave proof of his consent, and did
ratify the covenant between them. If you can,
therefore, when God offers to you the covenant of
grace, commanding you to receive Christ, in whom
it is established, and to enter into this covenant; if,
I say, you can with all your heart say to God, " I

352

woulcl it miglit be according to thy word ;" the cove-
nant is mutually entered into, and the match is made
between Christ and you.

And whereas it doth trouble you, that you cannot
be so faithful to Christ, as your covenant doth bind
you, it is well you are troubled, if you did not also
make it an argument that you have no faith ; for in
that it heartily grieveth you, that you cannot believe,
nor perform all faithfulness to Christ, it is an evident
sign that you have faith. You must not think that
after you are truly married to Christ you shall be
free from evil solicitations by your old lovers ; nay, •
sometimes a kind of violence may be offered, by
spiritual wickedness, to you, so that you are forced
to many evils against your will ; as it may befall a
faithful wife, to be forced by one stronger than she ;
yet if you give not full consent to them, and suffer
not your heart to follow them, your Husband Christ
will not impute these forced evils to you. Yet, let
none by this take liberty to offend Christ in the least
thing, for though Christ love you more tenderly and
more mercifully than any husband can love his wife,
yet know, he doth not dote on you; he can see the
smallest faults, and will sharply, though kindly, re-
buke and correct you for them, if you do them pre-
sumptuously. But he esteemeth none to break
spiritual wedlock, so as to dissolve marriage, but
those whose hearts are wholly departed from him,
and are set upon and given to something else. If
you thus look into the nature of faith, (I speak to a
soul troubled for sin,) you may know and feel that
you have it.

(4.) True faith may be discerned by its effects.

853

You may know a lively faith likewise, by most
certain consequences and effects, I mean not comfort
and joy, which are sometimes felt, and sometimes
not; but by such effects, which are most constant,
and more certain, and may be no less felt than joy
and comfort, if you would search for them : amongst
others, I reckon these :

1. You may know you have faith by your grieving
for and opposing of the contrary ; if you feel a fight
and conflict between believing and doubting, fear
and distrust ; and in that combat, you take part with
believing, hope, and confidence, or at least desire
heartily that these should prevail, and are grieved at
heart when the other gets the better; if you feel
this, do not say you have no feeling. Do not say
you have no faith. This conflict, and desire to
have faith, gave proof, that the man in the gospel,
who came to Christ to cure his child, had faith :
" I believe. Lord," saith he ; " Lord, help mine un-
belief." Do not say, (as I have heard many,) This
man could say, ' I believe ;* but we cannot say so. I
tell you, if you can heartily say, " Lord, help my un-
belief," I am sure any of you may say, ' I believe.'
For, whence is this sense of unbelief, and desire to
beheve, but from faith ?

2. You may know you have faith, (I speak still to
an afflicted soul, which dare not sin wilfully,) inas-
much as you will not part with that faith which you
have upon any terms. I will ask you (who have
given hope to others that you do believe, and that
ye doubt you have not truth of faith and hope in
God) only these questions, and as your heart can
answer them, so you may judge. Will you part

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with that faith and hope which you call none, for
any price ? Would you change present states with
those who presume they have a strong faith, whose
consciences do not trouble them, but are at quiet,
though they live in all manner of wickedness ? or at
best are merely civilly honest? Nay, would you,
if it were possible, forego all that faith, and hope,
and other graces of the Spirit, which you call none
at all, and return to that former state, wherein you
were in the days of your vanity, before you endea-
voured to leave sin, and to seek the mercy of God in
Christ Jesus in good earnest ? Would you lay any
other foundation to build upon, than what you have
already laid? Or is there any person or thing,
whereon you desire to rest for salvation and direc-
tion besides Christ Jesus ? If you can answer, No ;
but can say, with Peter, " To whom should we go ?
Christ only hath the words of eternal life :" you
know no other foundation to lay, than what you have
laid, and have willed and desired to lay it right;
you resolve never to pull down what you have built,
though it be but a little ; and it is your grief that
you build no faster upon it. By this answer you
may see, that your conscience, before you are aware,
doth witness for you, and will make you confess that
you have some true faith and hope in God, or at
least hope that you have. For, let men say what
they will to the contrary, '' they always think they
have those things, which by no means they can be
brought to part with."

3. If you would have sensible proof of your faith
and justification, look for it in the most certain effect,
which is in your sanctification. Do you feel your*

355

selves loaded and burdened with sin, and your hearts
distressed with sorrow for it? And do you also per-
ceive yourselves to be altered from what you were ?
Do you now bear good-will to God^s word and ordi-
nances ? And do you desire the pure word of God,
that you may grow in grace by it ? Do you love
and consort with God's people, because you think
they fear God ? Is it your desire to approve your-
selves to God, in holy obedience ? And is it your
trouble that you cannot do it ? Then certainly you
have faith, you have an effectual faith. For what
are all these but the very pulse, breath, and motions
of faith ? If you feel grace to be in you, it is a
better feeling, than feeling of comfort ; for grace, in
men of understanding, is never separated from effec-
tual faith, but comfort many times is : for that may
rise from presumption and false faith; grace, only
from the Spirit of God, and from true faith.

X. Fears concerning the truth of sanctijication,
removed.

It is granted by all, that if they are truly sancti-
fied, then they know that they have faith, and are
justified ; but many fear they are not sanctified, and
that for these seeming reasons :

1. Fears of not being sanctified for want of deep
humiliation, answered.

Some fear they are not sanctified, because they
do not remember, that ever they felt those wounds
and terrors of conscience, which are first wrought in
men to make way to conversion ; as it was in them
who were pricked to the heart at Peter's sermon;
and in St. Paul; and in the Jailor, Or if they felt

356

any terrors, they fear they were but certain flashes,
and forerunners of hellish torments; like those of
Cain and Judas.

As it is in the natural birth with the mother, so
it is in the spiritual birth with the child. There is
no birth without some travail and pain, but not all
alike. Thus it is in the new birth with all that are
come to years of discretion. Some have so much
grief, fear, and horror, that it is intolerable, and
leaveth so deep an impression, that it can never be
forgotten ; others have some true sense of grief and
fear, but nothing to the former in comparison, which
may easily be forgotten.

There are causes, why some feel more grief and
fear in their first conversion than others :

1. Some have committed more gross and heinous
sins than others ; therefore they have more cause, and
need to have more terror and humiliation than others.

2. God doth set some apart for greater employ-
ments than others, such as will require a man of
great trust and experience ; wherefore God, to pre-
pare them, doth exercise such with the greatest trials,
for their deep humiliation, and for their more speedy
and full reformation, that all necessary graces might
be more deeply and firmly rooted in them.

3. Some have been religiously brought up from
their infancy, whereby, as they were kept from gross
sins, so their sins were subdued by little and little,
without any sensible impression of horror ; grace and
comfort being instilled into them almost insensibly.

4. Some by natural constitution and temper of
body, are more fearful, and more sensible of anguish
than others, which may cause that although they

357

may be alike wounded in conscience for sin, yet they
may not feel it all alike.

5. There may be the like fear and terror wrought
in the conscience, of sin, in one as well as another ;
yet it may not leave the like lasting sense and im-
pression in the memory of the one, as in the other.
Because God may show himself gracious in discover-
ing a remedy, and giving comfort to one, sooner than
the other. As two men may be in peril of their
lives by enemies; the one, as soon as he seeth his
danger, seeth an impregnable castle to step into, or
an army of friends to rescue him ; this man's fear is
quickly over and forgotten : the other doth not only
see great danger, but is surprised by his enemies, is
taken and carried captive, and is a long time in cruel
bondage and fear of his life, till at length he is re-
deemed out of their hand; such a fear as this can
never be forgotten.

You may evidently know whether you had suffi-
cient grief and fear in your first conversion, by these
signs. Had you ever such and so much grief for
sin, that it made you to dislike sin, and to dislike
yourself for it, and to be weary and heavy laden with
it; so as to make you heartily confess your sins to
God, and to ask of him mercy and forgiveness ?
Hath it made you to look better to your ways, and
more careful to please God ? Then be sure, it was a
competent and sufficient grief; because it was a "godly
sorrow to repentance, never to be repented of."

Again, Are you now grieved and troubled, when
you fall into particular sins ? Then you may be
certain, that there was a time when you were suffi-
ciently humbled in your conversion ; for this latter

358

grief is but putting that grief into farther act, whereof
you received a habit in your first conversion. If you
can for the present find any proof of conversion, it
should not trouble you, though you know not when,
or by whom, or how, you were converted ; any more
than thus, that you know God hath wrought it by his
word and Spirit. When any field bringeth forth a
crop of good corn, this proveth that it was sufficiently
ploughed ; for God doth never sow, until the fallow
ground of men^s hearts is sufficiently broken up.

Now, as for those who remember that they have
had terrors of conscience, and, it maybe, ever and anon
feel them still, who fear that these were not begin-
nings of conversion, but rather beginnings of despe-
rations and hellish torments — you should know, that
there is a great difference between these and those.

1. Those fears and horrors, which are only flashes
and beginnings of hellish torments, are wrought only
by the law and spirit of bondage, given not so much
as a secret hope of salvation. But those fears, which
make way unto, and which are the beginnings of,
conversion, are indeed first wrought by the law also,
yet not only, for the gospel hath, at least, some share
with them ; partly to melt the heart, broken by the
law, partly to support the heart, causing it, by some
little glimpse of light, to entertain a possibility of
mercy. Compare the terrors of Cain and Judas,
with those of the men pricked at Peter's sermon,
with St. Paul's and the jailor's, and you shall see
both this and the following differences.

2. The former terrors and troubles are caused,
either only from fear of hell, and the fierce wrath
of God, but not from sin ; or, if at all from sin, it is

359

only in respect of the punishment. These tending
to conversion are also caused through fear of hell,
but not only; the heart of one thus troubled, is
grieved because of his sin; and that not only be-
cause it deserveth hell, but because by it he hath
offended and dishonoured God.

3. Those who are troubled in the first sort con-
tinue headstrong and obstinate, retaining their usual
hatred against God, and against such as fear God,
as also their love to wickedness : only, it may be,
they may conceal and smother their rancour, through
the spirit of restraint, that for the time it doth not
appear : but in the other will appear some alteration
towards goodness ; as, whatsoever their opinions and
speeches were of God's people before, now they
begin to think better of them, and of their ways.
So did they in the Acts : before they were pricked
at heart, they did scoff at the apostles, and derided
God's gifts in them ; but afterwards said, " Men and
brethren ;" they thought reverently of them, and
spake reverently to them. See the same in Paul,
in his readiness to do whatsoever Christ should en-
join him. The jailor also, in this case, quickly be-
came well affected to Paul and Silas.

4. The former sort, when they are troubled with
horror of conscience, fly from God, and seek no re-
medy, but such as is worldly and carnal; as com-
pany-keeping, music, and other earthly delights, as
in building, and in their lands and livings, accord-
ing as their own corrupt hearts and their vain com-
panions advise them ; whereby sometimes they stu-
pify and deaden their conscience, and lay it asleep
for a time. Thus Cain and Saul allayed their dis-

360

tempered spirits. And if they had some godly
friends, who shall bring them to God's ministers, or
do themselves minister to them the instructions of the
word, this is tedious and irksome to them, they can-
not relish these means, nor take any satisfaction in
them. But the other are willing to seek to God,
by seeking to his ministers, to whom God hath given
the tongue of the learned, to minister a word in sea-
son to the soul that is weary ; and, though they
cannot presently receive comfort, will not utterly re-
ject them, except in case of melancholy, which must
not be imputed to them, but to their disease.

And, in application of the remedy, as there were
two parts of the grief, so they must find remedies
for both, or they cannot be fully satisfied. 1. They
were filled with grief for fear of hell : for the re-
moving of which, the blood of Christ is applied,
together with God's promise of forgiveness to him
that believeth, and a commandment to believe: all
this is applied to take away the guilt and punish-
ment of sin. 2. They were troubled for sin, whereby
they dishonoured and displeased God : now, unless
they also feel in some measure the grace of Christ's
Spirit healing the wound of sin, and subduing the
power of it, and enabling them, at least, to will and
strive to please God, they cannot be satisfied. As
it was with David, though God had said by the
prophet, " The Lord hath put away thy sin," that is,
forgiven it; yet he had no comfort until God had
*' created in him a clean heart, and renewed a right
spirit within him." Whereas, if fear of hell be re-
moved, it is all that the former sort care for.

5. As for the first sort, it may be, while they

361

were afraid to be damned, they had some restraint of
sin, and, it may be, made some essays towards refor-
mation ; but when their terrors are over and forgot-
ten, then, "hke the dog, they return to their vomit,
and like the sow that was washed, to their wallowing
in the mire '' of their wonted ungodliness. But as for
those whose terrors were preparations to conversion,
when they obtain peace of conscience, they are ex-
ceedingly thankful for it, and are made by it more
fearful to offend. And although they may, and often
do, fall into some particular sin or sins, for which they
renew their grief and repentance, yet they do not
fall into an allowed course of sin any more. Tlius
much in answer to the first doubt of sanctification.

II. Fears of not being sanctified from the intru-
sion of many evil thoughts.

There are many who doubt they are not sancti-
fied, because of those swarms of evil thoughts which
are in them; some whereof (which is fearful for them
to think or speak) are blasphemous, unnatural, and
inhuman ; calling God's being, truth, power, and pro-
vidence, into question ; doubting whether the Scrip-
ture be the word of God, and others of this nature,
having also thoughts of laying violent hands upon
themselves and others, with many more of that and
other kinds of evil and blasphemous thoughts, such
as they never felt at all, or not so much, in their
known state of unregeneracy, before they made a
more strict profession of godliness; and such as, they
think, none that are truly sanctified are troubled with.

To resolve this doubt, know that evil thoughts
are either put into men from without, as when Satan
doth suggest, or wicked men do solicit evil; thus

Q 31

362

Job's wife, " Curse God, and die;" or they rise from
within, out of the evil concupiscence of man's own
heart; and sometimes they are mixed, coming both
from within and without.

Those which come only from Satan, may usually
be known from those that arise out of man's heart,
by their suddenness and incessantness ; namely, when
they are repelled they will sometimes return again
a hundred times in a day. Also, they are unreason-
able and unnatural ; strange and violent in their
motions ; receiving no check, but by violent resis-
tance. Whereas, those which altogether, or, in
great part, are from man's own corrupt heart, they
usually arise by occasion of some external object, or
from some natural cause, and are not so sudden and
incessant, nor so unnatural and violent. Now all
those evil thoughts (or thoughts of evil rather) which
are from Satan, if you consent not unto them, but
abhor and resist them with detestation, they are not
your sins, but Satan's, and theirs that put them into
you. They are your crosses, because they are
matter of trouble to you, but they are not your sins,
because they leave no guilt upon you. They are
no more your sins than these thoughts, " Cast thy-
self down headlong, " and, " Fall down and worship
me," (namely, the devil,) were Christ's sins, if you
consent not, but resist them, as Christ did.

You should carefully observe this. For if the
devil was so malicious and presumptuous, as to assault
our blessed Saviour with such devilish temptations,
injecting into him such vile and blasphemous notions
and thoughts, should you think it strange that he
doth perplex you with the like ? And for all this,

363

you have no cause to doubt, whether Christ were
the Son of God or not, though the devil made an if
of it, and it was the thing the devil aimed at ; why
then should it be doubted that any of Christ's mem-
bers may be thus assaulted ? And yet surely they
have no cause, for this, to question whether they be
sanctified, or in a state of grace. For these vain
thoughts in them are so far from being abominable
evils, that, being not consented to, they are, as I said,
not their sins.

It is a piece of the devil's cunning, first to fill a
man full of abominable thoughts, and then to be the
first that shall put in this accusation and doubt,
namely. Is it possible for any child of God, that is
sanctified with God's Holy Spirit, to have such
thoughts ? But consider well, that an innocent Ben-
jamin 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. Was Benjamin
any thing the more dishonest or ungrateful for this i
No ! Satan doth not want malice or cunning in this
kind to play his feats. Where he cannot corrupt
men, yet there he will vex and perplex them.

But let it be granted, that these blasphemous and
abominable thoughts, which trouble you, are indeed
your sins, either because they arise from your own
evil heart, or because you did consent to them. If
so, then you have much cause to grieve and repent,
but not to despair, or to say you are not God's child ;
for it is possible for a sanctified man to be made
guilty, either by outward act, or by consent and ap-
probation, or by some means or other, of any one sin,

S64

except that against the Holy Ghost; and yet if he
confess and bewail his sin, and repent, beheve, and
ask mercy, it shall be forgiven him; for he hath our
Saviour's word for it.

And whereas you say you were not troubled with
such abominable thoughts before you made profes-
sion of a holy life — I answer, This is not to be won-
dered at. For, before that time, the devil and you
were friends, then he thought it enough to suffer
you to be proud of your civil honesty, or, it may be,
to content yourself with a mere form of godliness,
because that you were free from notorious crimes, as
adultery, lying, swearing, &c. For when he could
by these more plausible ways lead you captive at his
will, he saw you were his sure enough already; what
need was there then, that he should solicit you any
farther, or disturb your quiet ? But now, that you
have renounced him in earnest, and that he and you
are opposites, you may be sure that he will attempt by
all means to reduce you into your old state ; or if he
fail of that, yet, as long as you live, so far as God
shall permit, he will do what he can to disturb your
peace, by vexing and molesting you.

Moreover, God doth permit this, for divers holy
purposes :

1. To discover the devil's malice.

2. To chasten his children, and to humble them,
l)ecause they were too well conceited of the goodness
of their nature in their unregeneracy, or might be
too uncharitable and censorious of others; and too
presumptuous of their own strength, since they were
regenerate.

3. God likewise permitteth these bufFettings and

365

winnowings of Satan, to prevent pride, and other
sins, so to exercise and try the graces of his children ;
to give them experience of their own weakness, and
of his grace towards them, and strength in them,
even in their weakness ; preserving them from being
vanquished, although they fight with principalities
and powers, and spiritual wickedness. For God's
strength is made perfect in man's weakness.

That Christians who are troubled loith hlasphemous,
and other abominahle thoughts, may be less troubled,
or at least not hurt by them, follow these directions :

First, Proofs of the being of God.

First, Arm yourself with evident proofs that there
is a God ; that there is a divine, spiritual, absolute,
and independent Being, from whom, and to whom,
are all things, and by whom all things consist. —
Next, confirm yourself in a sure persuasion that the
Bible and Holy Scriptures are the pure word of this
only true God.- — Then labour with your heart, that it
so reverence and love God and his will, as to be always
ready to rise against every motion to sin, (especially
these of the worse kind,) with loathing and detestation.

1. To be assured that there is a God, consider
first the creation, preservation, and order, of the crea-
tures. How could it be possible that such a world
could be made and upheld, or that there should be
such an order or subordination among creatures, if
there were not a God? The heavens give their in-
fluence into the air, water, and earth; these, by
virtue hereof, afford means of comfort and support to
all living creatures. The creatures without sense
serve for the use of the sensitive : and all serve for
the use of man ; who, although he be an excellent

366

creature, yet of himself he is so impotent, that he
cannot add one cubit to his stature ; nay, he cannot
make one hair white or black, therefore could not be
the maker of these things.

Moreover, if the creatures were not limited and
ordered by a superior Being, they would one devour
another, in such a manner as to bring all to confu-
sion. For the savage beasts would eat up and de-
stroy all the tame and gentle, the strong would con-
sume the weak; the sea, if it had not bounds set to
its proud waves, would stand above the mountains ;
and the devil, who hateth mankind, would not suffer
a man to live at any quiet, if there were not a God,
one stronger than the strongest creatures, to re-
strain Satan, and to confine every thing to its place
and order. How could there be a continual vicis-
situde of things ? How could we have rain and fruit-
ful seasons, and our souls be fed with food and glad-
ness, if there were no God? Thus by the creation, the
" invisible things of God," that is, " his eternal power
and Godhead," are clearly seen ; for by these things,
which are thus made, and thus preserved, he hath not
left himself without witness, that God is, and that he
" made all things for himself," even for his own glory.

2. If all things came by nature, and not from a
God of nature, how then have miracles, which are
many times against nature, and do always transcend
and exceed the order and power of nature, been
wrought? For nature in itself doth always work,
even in its greatest works, in one and the same man-
ner and order. For nature is nothing else but the
power of God in the creatures, to support them, and
to produce their effects in due order. Wherefore,

367

if any thing be from nature, or from miracle, it is from
God : the one from his power in things ordinary,
the other from his power in things extraordinary;
wherefore, whether you look on things natural, or
above nature, you may see there is a God.

3. Look into the admirable workmanship of but
one of the creatures, namely, your own soul, and par-
ticularly into your conscience ; whence are your fears
that you shall be damned ? What need it ; nay, how
could it trouble you, for your blasphemous thoughts
and other sins, if it were not privy to itself, that there
is a God, who will bring every thought into judgment ?

4. Make use of the eye of faith, whereby you may
see God, who is invisible, and that more distinctly,
more certainly, and more fully. Remember that it
is the first principle of all religion, which is first to
be learned, namely. That God is, that all things are
made by him, and that " he is a rewarder of all those,"
who so believe this that they " diligently seek him."

Second^ Proof of the Divinity of the Scriptures.

1. That you may assure yourselves that the
Scriptures are the word of God ; consider, first, how
infallibly true they relate things past, according as
they were many hundred years before ; also in fore-
telling things to come many hundreds of years after,
which you may see to have come to pass, and daily
do come to pass accordingly ; which they would not
do if they were not God's word.

2. They lay open the particular and most secret
thoughts and affections of man's heart, which they
could not do, if they were not the word of Him that
knoweth all things; in whose sight all things are
naked and open.

368

3. They command all duties of piety, sobriety,
and equity, and do prohibit all vice, in such a manner
as all the writings and laws of all men laid together,
neither do, nor can do.

4. As the Scriptures discover a state of eternal
damnation unto man, and condemn him to it for sin,
so they reveal a sure way of salvation ; which is such
a way as could never enter into the imagination and
heart of any man, or of all men together, without
the word and revelation of the Spirit of God, who
in his wisdom found out and ordained this way.

5. The Scriptures are a word of power, almighty
beyond the power of any creature ; " pulling down
strong-holds; casting down imaginations, and every
high thing that exalteth itself against the knowledge
of God, and bringeth into captivity every thought
to the obedience of Christ."

6. The Scriptures have a universal consent with
themselves, though penned by divers men; which
proveth that they are not of any private interpreta-
tion ; but that these " holy men of God spake as they
were moved by the Holy Ghost." Much more might
be said to this point ; but this may suffice.

Against temptations to offer violent hands upon
yourself or others.

First, You must have these or the like scriptures
in readiness: " Thou shalt not kill;" and, " See
thou do thyself no harm;" and such like. And
that you may be prepared against all other vile
temptations, possess your heart beforehand with this,
— that these are great wickednesses against God,
against your God. When Joseph could say, " Shall
I commit this great wickedness, and sin against God,"

369

ho temptations could prevail against him. Thus
much for fore-arming yourselves against blasphemous
and vile thoughts and temptations.

Secondly, When you are thus armed, whensoever
these blasphemous and fearful thoughts rise in you,
or are forced upon you, take heed of two extremes :

1. Do not contemn them, so as to set light by them ;
for this giveth strength to sin, and advantage to Satan.

2. Be not discouraged nor yet faint through de-
spair of being free from them, in due time; or of
withstanding them in the mean time. For then
Satan hath his end, and his will of you. But carry
yourself in a middle course : pore not too much on
them, dispute not too much with them ; presume not
of your own strength ; but, by lifting up of your heart
in prayer, call in God's aid to resist and withstand
them ; present some suitable scripture to your mind,
such as is directed against them, whereby you may,
with a holy detestation, resist them, according to
Christ's example, with, " It is written." Now, when
you have done this, then, if it be possible, think on
them no more.

3. Endeavour, at all times, to make conscience in
the whole course of your life of your thoughts, even
of the least thoughts of evil, yea, of all thoughts,
and this will be a good means to keep out all evil
thoughts. If it cannot prevail thus far, yet you shall
have this benefit by it, when your heart can testify
for you, that you would in every thing please God,
and that you make conscience of less sinful thoughts
than those vile ones with which you are troubled; then
you may be sure that you may be and are God's chil-

370

rlren, and are sanctified, notwithstanding those bias*
phemous thoughts and deviHsh temptations.

III. Doubts of sanctification, from the prevalence
of some gross sin.

Again, Some doubt they are not sanctified, be-
cause they have fallen into some gross sin ; it may
be, into worse than those which they committed in
their state of unregeneracy.

I answer such : You are in a very ill case, if you
do not belie yourselves ; and if so, you are in an ill
case because you do belie yourselves. I advise you
that have thus sinned in either, to repent speedily,
and to ask forgiveness. God, by his Spirit, doth as
well call you to it, as he did Israel, saying, " Return
to the Lord — thou hast fallen by thine iniquity, —
take with you words, and turn unto the Lord, and
say unto him, Take aw^ay all our iniquity, and re-
ceive us graciously ;" then will God answer, " I will
heal your backsliding, I will love you freely." You
say, that you are backslidden. Suppose it were so,
he saith, " I will heal your backsUdings," &c. Read
Jer. iii. 12, 13. Micah vii. 18, 19.

You must not doubt, but that gross sins, com-
mitted after a man is effectually called, are pardon-
able. It is the devil's policy to cast these doubts
into your heads, so wholly to drive you to despair,
by shutting out all hope of grace and mercy, that
you might have no thought of returning and seeking
unto God again : but believe him not ; he is a liar.
For it may befall one that is in a state of grace, to
commit the same gross sins after conversion, which
he did before, if not greater than the same. Did not
David, by his adultery and murder, exceed all the

371

sins that ever he committed before his conversion ?
Did not Solomon sin worse in his old age than ever in
his younger days ? Did Peter commit any sin like
that of denying and forswearing his Master, before
his conversion ? Why were the falls of these wor-
thies written, but for examples to us, " on whom the
ends of the earth are come ?"

1. That every one who standeth should " take
heed lest he fall."

2. That if any are fallen into any sin by any
occasion, that he might rise again as they did, and
not despair of mercy.

No man, though converted, hath any assurance,
except he is specially watchful, and except he have
special assistance of God's grace, to be preserved
from any sin, except that against the Holy Ghost;
but if he be watchful over his ways, and do improve
the grace of God in him after conversion, seeking
unto God for increase of grace, then he, as well as
the apostle Paul, may be kept from such gross sins
as are of the foulest nature ; otherwise not.

Indeed, they that are born of God, have received
the sanctifying influences of God's Spirit, that seed
of grace, which ever remaineth in them. Whence
it is that they sin otherwise in a state of regeneracy
than they did before ; insomuch that the Scripture of
truth, notwithstanding the after sins, saith, that
" whosoever is born of God sinneth not:" not that
they are free from the act and guilt of sin, for in
" many things we sin all," saith St. James ; but be-
cause they sin not with full consent. They are not
servants to sin ; they do not make a trade of sin, as
they did in their unregeneracy. Neither do they

372

sin the sin unto death, which all unregenerate men
may, and some do. Yet for all this, it may, and
often doth, come to pass, that, partly from Satan's
malice and power, partly from the remains of corrupt
nature, and partly from God's just judgments on
many, because of their negligence and presumption,
their conceit of their own strength, or their censori-
ousness and unmercifulness to them that had fallen,
that true Christians may fall into some particular
gross sin or sins, for matter, greater than ever before
conversion.

IV. Doubts of sanctification from the want of affec-
tionate sorrow for sin, and the defects of repentance.

Others yet complain, and say. They fear they have
not repented, they feel that they cannot repent ; for
they cannot grieve as they ought. They can pour
out floods of tears, more than enough, for crosses,
but many times they cannot shed one tear for sin.
They do nothing as they ought to do. They live
in their sins still. How then can they be said to
have repented and to be sanctified ? — If, by doing as
you ought, you mean perfectly fulfilling every point
and circumstance of the law, never any mere man did
thus ; if you could do as you ought, what need have
you of Christ Jesus as a Saviour and an Advocate !
But if, by doing as you ought, you mean a doing ac-
cording as God now (qualifying the rigour of the law
by the graciousness of the gospel) doth require of you,
and in Christ will accept of you ; namely, to will and
endeavour in truth to do the whole will of God;
then, if you will, desire, and endeavour to mourn for
sin, to repent, and obey as you should, you may truly
be said to do as you ought. And in this case, look

373

by faith to the perfect obedience of the Lord Jesus
Christ, your Surety and Redeemer.

And as for weeping at crosses, sooner or more
than for sins, this doth not always argue more grief
for one than for the other : for weeping is an effect
of the body, following much the temper thereof; also
sense apprehendeth a natural object, or matter of
bodily grief, in such a manner, that the body is
wrought upon more sensibly, than when a spiritual ob-
ject of grief is only apprehended by faith. Where-
fore bodily tears flow easily from sense of crosses, and
more hardly from thoughts of sin ; for spiritual ob-
jects do not ordinarily work passions in the body so
soon, nor so much, as bodily and sensible objects do.
Grief for a cross is more outward and passionate ;
thence tears : but spiritual grief is more inward and
deep ; in which cases, tears lie so far off, and the
organs of tears are so much contracted, and shut up,
that they cannot be fetched or wrung out, but with
much labour. When you are bidden in Scripture to
mourn and weep for your sins, nothing else is meant,
but to grieve much, and to grieve heartily, as they
do who weep much at outward calamities. Besides
it is known that even natural grief, dry grief, is many
times greater than that which is moistened, and over-
floweth with tears. And some soft effeminate spirits
can weep at any thing, wlien some harder spirits can
weep at nothing. As the greatest spiritual joy is
not expressed in laughter, so neither is the greatest
spiritual grief expressed in tears. God regards the
inward sighing of a contrite heart, more than the
outward tears of the eyes. A hypocritical Saul,
being overcome with kindness, and a false-hearted

374

Ahab, being upon the rack of fear, may, in their
qualms and passions, weep, and externally humble
themselves, and that in part for sin ; when a dear
child of God may not be able to command one tear.
The time when God's children have most plenty of
tears, is when the extremity and anguish of grief is
well over ; namely, when their hearts begin to melt
through hope of mercy.

And as for leaving sin altogether : Who ever
did it in this life ? Who ever shall ? Since there is
no man that liveth, and sinneth not. But mistake
not ; you may, through God's grace, have left sin,
when yet sin hath not left you. For whosoever
hateth sin, and resolveth against it, and in the law
of his mind would not commit it ; but is drawn to it
by Satan, and by the law of his members; and, after
it is done, doth not allow it, but disclaims it with
grief; this man hath left sin. And if this be your
case, it may be said of you, as the apostle said of
himself — it is not you that doth evil ; but it is sin,
that dwelleth in you.

V. Doubts of sanctification on account of dulness
in spiritual duties.

Many yet complain they cannot pray, read, hear,
meditate, nor get any good by the best companies,
or best conferences, which they can meet with. They
are so dull, so forgetful, so full of distraction, and so
unfruitful, when they go about, or have been about,
any thing that is good, that they fear they have no
grace at all in them ; yea, it maketh them sometimes
to forbear these duties ; and for the most part to go
about them without heart.

It is not strange that it should be so with you :

375

so long as there is a Satan to hinder you, and so
long as you carry about the old man and body of sin
in you. Moreover, do you not many times go about
these holy duties remissly, negligently, only custom-
arily, without preparation thereunto, not looking to
your feet, and putting off your shoes, before you ap-^
proach unto God's holy things, and holy presence ?
Do you not many times set upon those holy duties
in the power of your own might, and not in the
power of God's might ; or have you not been proud^
or too well conceited of yourselves, when you have
felt that you have performed good duties with some
life ; or are you sure that you should not be spiri-
tually proud, if you had your desire in doing all
these ? Farther, do you not miscal things ; calling
that no prayer, no hearing, &c. or no fruit, because
you do them not so w^ell, nor bring forth so much,
as in your spiritually-covetous desires you long to do,
and have ? If it be thus with you, then first mend
all these faults, confess them to God, and ask mercy.
Next be thankful for your desires, to pray, read,
hear, &c. and for your longing to do all these as you
should; prosecute those desires, but always in the
sense of your own insufficiency, and in the power of
God's might ; then all the forementioned duties will
be performed with less difficulty, and more fruit and
comfort.

Yet, because in all these duties you travel to hea-
venward up the hill, and your passage is against wind
and tide, and with a strong opposition of enemies in
the way — you must never look to perform them with-
out sense of much difficulty and little progress in
comparison of what you aim at in your desires. It

376

concerns you therefore to ply your oars, and to apply
yourselves by all means, to " work out your salvation
with fear and trembhng :" I mean, with fear to offend
in any of the aforementioned duties, not in fear that
you have no grace, because you cannot perform them
as well as you should, and would. For since you
feel and bewail your dulness, deadness, and unpro-
fitableness in holy services, it argueth, that you have
life, because no man feeleth corruption, and disliketh
it, by corruption, but by grace. I am sure that such
as have no true grace, can, and do daily, fail in all
these duties, but either they find not their failings,
and if they do, yet they complain not of them with
grief and dislike. If you heartily grieve because
you do no better, your desires to do as you should
do, are a true sign of grace in you. For this duty
is always well done, in God's account, where there is
truth of endeavour to do well, and true grief that it
is done no better.

And whereas you say, that by reason of want of
spiritual life in holy duties, you have been made to
neglect them altogether — I pray, what have you got
thereby but much grief and uneasiness ? But tell
me how is it with you ? Are you pleased with your-
self in your neglect ; or is it so that you can have no
peace in your heart until you set yourself diligently
to do those duties again, as well as you can ? If
so, it is a sign that you are not quite destitute of
saving grace.

VI. Doubts of sanctification from sudden dulness
after duties.

Others, when they have been at holy exercises,
and in good company, have felt joy and sweet com-

377

fort therein ; but afterward, oftentimes much dulness
hath suddenly seized upon them ; which maketh them
fear they have not root in themselves, and that their
joys and comforts were not sound. This dulness
after fresh comforts may, and often doth, befall those
in whom is truth of grace, but commonly through
their own fault. And to speak freely to you; it
may be you were not thankful to God for your joys
and comforts when you had them ; but did ascribe
too much to yourselves, or to the outward means by
which you had them. Or, it may be, you did too
soon let go your hold of these spiritual comforts,
betaking yourself to worldly business, or to other
thoughts, before you had sufficiently digested these,
and before you had committed them under safe cus-
tody, insomiuch that the devil, finding your comforts
lie loose and unguarded, stealeth them from you : or
else haply the Lord knoweth that you are not able
to bear the continuance of your joys and comforts,
but your hearts will be overlight and overjoyed, and
exalted above measure; therefore, in his just chas-
tisements, or in his loving wisdom, God may suffer
deadness in this sort to seize you.

VII. Doubts of sanctification on account of being
outdone by others.

There are also some, when they perceive that some
new converts to religion, who have not had half of
the time or means to be good as they have had, yet
outstrip them in knowledge, faith, mortification, and
willingness to die, wherefore they doubt of the truth
of their own graces. It is more than you can cer-
tainly know, whether they have more saving grace
than you ; for when, with a charitable eye, you look

378

upon the outside of another's behaviour, and shall
look with a severe and searching eye into the cor-
ruptions of your own heart, you may easily, through
modesty and charity, think others better than your-
selves, and it is good for you so to do; an error in
that case, if you do commit it, is tolerable. Many
also can utter what they have, it may be, better than
you, and can make a small matter seem much, and a
little to go far, when many times you, in modesty,
may not set forth yourself, or, if you would, could not.

But let it be granted, that many of short standr
ing in the school of Christianity have got the start
of you in grace. If it was through God's grace ac-
companying their diligence, and from his just hand
upon you, following your negligence, then they are
to be commended, and you are to be humbled, and
to be provoked unto a holy emulation by them to
quicken your pace, and to double your diligence.
But take heed that it be not your pride and self-love,
which causeth you not to bear it, that others should
be better than yourselves.

It may be that it is not your fault; but it is from
God's abundant grace to others, above that which you
have received : for the Scriptures make it evident,
that God giveth unto several men differently, accordr
ing to his good pleasure. Hence it was that David
became wiser than his teachers and ancients, and the
apostle Paul attained more grace than those that were
in Christ before him. God giveth unto some five
talents, when he giveth unto others but two ; he that
hath most given him, gaineth, in the same space of
time, twice as much as the other, yet he that gained
but two talents had his commendation, and his pro^

379

portionable reward of well-doing. For the Lord
saith unto him also, " Well done, faithful servant,
enter into thy Master's joy." For he improved his
talents according to the measure of grace received^
though he gained not so much as the other.

Take heed that your eye be not evil, because God
is good. May not he give as much unto the last as
unto the first, and more if he please? We should
rather be thankful for the increase of grace in others,
than either to repine at them, or, without ground, to
conclude against the truth of our own. For we are
much the better, if we would see it, for other's graces :
God's kingdom is enlarged and strengthened thereby;
the common good of Christ's body, which is the
church, gaineth by it. Now, the more excellent
any member of the body is, according to his gifts
and place, the rest of the members should therein
the more rejoice.

VIII. Doubts of sanctification from a sense of
the hardness of the heart.

Lastly, Many yet will say, that their hearts re-
main hard and stony, yea, they say, that they grow
harder and harder ; wherefore they think that the
stony heart was never taken out of them, and that
they I'emain unsanctified.

Know, that there are two sorts of hard hearts.
One total and not felt, which will not be broken, nor
brought to remorse, either by God's threats, com-
mandments, promises, judgments, or mercies ; but
obstinately standeth out in a course of sin, being past
feeling. The second is, a hardness, mixed with some
softness, which is felt and bewailed ; this is incident
to God's children : of this the church complaineth,

380

saying unto God, " Why hast thou hardened our
hearts against thy fear ?" Now, when the heart
feeleth its hardness, and complaineth of it, is grieved,
and dishketh it, and would that it were tender like
Josiah's, so that it could melt at the hearing of the
word — this is a sure proof that the heart is regenerate,
and not altogether hard, but hath some measure of
true softness; for it is by softness that hardness of
heart is felt. Witness your own experience ; for be-
fore the hammer and fire of the word were applied
to your hearts, you had no sense of it, and never
complained thereof.

You must not call a heavy heart a hard heart ; you
must not call a heart wherein is a sense of indisposi-
tion to good, a hard heart ; except only in compari-
son of that softness, which is in it sometimes, and
which it shall attain to, when it shall be perfectly
sanctified ; in which respect it may be called hard.
Whosoever hath his will so wrought upon by the
word, that it is bent to obey God's will, if he knew
how, and if he had power — this man, whatsoever
hardness he feeleth, his heart is soft, not hard. The
apostle had a heart held in, and clogged with, the
flesh, and the law of his members, that it made him
to think himself wretched, because he could not be
fully delivered from it ; yet we know his heart was
a sound heart.

Among those that are sanctified, there remaineth
more hardness in the heart of some than in others ;
and what with the committing of gross sins, and a
cursory and slight doing of good duties, and through
neglect of means to soften it, the same men's hearts
are harder at one time than at another, of which they

381

have cause to complain, and for wliicli they have cause
to be humbled, and to use all means to soften it ; but
it is false and dangerous, hence to conclude that such
are not in a state of grace, because of such hardness
in the heart ; for as God's most perfect children on
earth know but in part, and believe but in part, so
their hearts are softened but in part.

XL Fears of apostacy 7'emoved.

There yet remain many, who, though they cannot
reply to the answers given to take away their false
fears and doubts, but are forced to yield, that they
find they now are, or at least have been, in a state
of grace, yet this they fear, that they are already
fallen, or shall not persevere, but shall fall away be-
fore they die,

I. What kind of Christians may apostatize.

Concerning falling away from grace, first know,
that of those that give their names to Christ in out-
ward profession, there are two sorts :

The first sort are such who have received only the
common gifts of the Spirit; as, first, illumination of
the mind to know the mystery of salvation by Christ,
and truly to assent to it. Secondly, Together with
this knowledge, is wrought in them, by the same
Spirit, a lighter impression upon the affections, which
the Scripture calleth a " taste of the heavenly gift, and
of the good word of God, and of the powers of the
world to come." By these gifts of the Spirit, the
souls of these men are raised to an ability to do more
than nature and mere education can help them to;
carrying them farther than nature or art can do, by
working in them a kind of spiritual change in their

382

affections, and a kind of reformation of their lives.
But yet all this while they are not ingrafted into
Christ, neither are deeply rooted, as the corn in
good ground, nor yet are thoroughly changed and
renewed in the inward man ; they have, at best, only
a form of godliness, but have not the power thereof.

Now, these men may, and often do fall away, not
into some particular gross sins, of which they were
sometime after in a sort washed ; but into a course
of sinning; falling from the very form of godliness,
and may so utterly lose those gifts received, that
they may in the end become very apostates : yet this
is not properly a falling from grace. It is only a
falling away from the common graces or gifts of the
Spirit, and from those graces which they did seem
to have, and which the church, out of her charity, did
judge them to have; but they fall not from true sav-
ing grace, for they never had any. For if ever they
had been indeed incorporated into Christ Jesus, and
had been sound members of his body, and, in this
sense, had ever " been of us," as the apostle John
speaketh, then they would never have departed from
us, but should " no doubt have continued with us."

II. Of such Christians as shall persevere.

The second sort of those that have given their
names to Christ, are such as are endued with true
justifying faith, and saving knowledge, and are re-
newed in the spirit of their mind ; whereby, through
the gracious and powerful working of the sanctifying
Spirit, the word maketh a deeper impression upon
the will and the affections, causing them not only to
taste, but, which is much more, to feed and to drink
deep, " of the heavenly gift, and of the good word of

383

God, and of the powers of the world to come;" so as
to digest them unto the very changing and trans-
forming them, by the renewing of their minds, and
unto the sanctifying of them throughout in their
whole man, both in spirit, soul, and body ; so that
Christ is indeed formed in them, and they are be-
come new creatures; being made partakers of the
divine nature. Now, concerning these, it is not
possible that any of them should fall away, either
wholly or for ever.

III. How far a Christian may decline in grace,
and the causes thereof.

Yet it must be granted, that they may decline and
fall back so far, as to grieve the good Spirit of God,
and to offend and provoke God very much against
them, and to make themselves deserving of eternal
death. They may fall so far as to interrupt the ex-
ercise of their faith, wound their conscience, and may
lose for a time the sense of God's favour, and may
cause him, like a wise and good father, in his just
anger, to chide, correct, and threaten them ; so that
they may have cause to think that he will utterly re-
ject them, and never receive them into his heavenly
kingdom ; until, by renewing their faith and repent-
ance, they return into the right way, and do recover
God's loving-kindness towards them again.

That you may understand and believe this the
better, consider what grace God giveth unto his
elect, and how and from what they may fall : also,
you must observe well the difference there is be-
tween the sinning of the regenerate and unregen-
erate, together with the different condition wherein
they stand, while they are in their sins.

384

In the first act of conversion, (I speak of men of
years and discretion,) God, by his word, through
his Holy Spirit, doth infuse a habit of hoUness;
namely, a habit of faith and all other saving graces ;
thus, every child of God receiveth that holy anoint-
ing of the Spirit, that which the Scripture calleth the
" seed remaining in him." Secondly, God, by his
gracious means and ordinances of the gospel, doth
increase this habit and these graces.

Now, because every man that is truly regenerate,
doth carry about with him the body of sin and cor-
ruption, and lieth open daily to the temptations of
the world and the devil, a truly regenerate man may
be drawn not only into sins of ignorance and com-
mon frailty, but into gross sins, whereby the light
and warmth of God's Spirit may be so chilled and
darkened, that he may break out into presumptuous
sins. Yea, upon his negligent use or omission of
the means of spiritual life and strength, God may
justly give him over to a fearful declension in grace
and backsliding ; yet the truly regenerate fall only
from some degrees of holiness, and from certain acts
of holiness, but not from the infused habit of holi-
ness ; that blessed seed ever remaineth in him. His
falling is either only into particular sins, and into
much failing in particular good duties ; or, if it be
towards a more general defection, yet it is never
universal from the general purpose of well-doing,
into a general course of evil. For the regenerate
man doth never so sin, as the unregenerate man
doth, although, for matter, their sins may be alike,
yea, sometimes those of the regenerate, greater.
There is great difference in their sins, and manner
of sinning.

385

1. Regenerate men may sin through ignorance,
but they are not willingly and wilfully ignorant, as
are the unregenerate in some things or other.

2. Regenerate men may commit, not only the
common sins of infirmity, into which, by reason of
the remains of the lusts of the flesh, they fall often ;
such as rash anger, discontent, doubts, fears, dul-
ness and deadness of heart in spiritual exercises, and
inward evil thoughts and motions of all sorts : but
they may also commit gross sins, such as an open
and direct breach of God's commandments ; yet those
are done against their general purpose, as David
did, for he had said, he would " look to his ways,"
and he had " determined to keep God's righteous
judgments," Yea, many times they are done against
their particular purposes, as Peter's denial of his
Master. They are not usually contrived or thought
on before, but fallen into by occasion, or are forced
thereunto, by the violent corruption of the affections
or sensual appetites. Moreover, they do not make
a trade and custom of sin ; these kinds of sins do not
pass them any long time unobserved, but are seen,
bewailed, confessed to God, and prayed against ; and
are burdensome and grievous to them, making them
to think worse of themselves, and to become base in
their own eyes because of them. But it is usually
directly otherwise with the unregenerate in all these
particulars.

3. The regenerate may not only commit sins
gross for matter, but presumptuous for manner;
namely, they may commit them not only against
knowledge and consent, but with a premeditated de-
liberation and determination of will, as David did in

R 31

386

the murder of Uriah. But it is seldom that a child
of God doth commit presumptuous sins; his general
determination and prayer is against them. It is
with much strife and reluctance of will, and with
little delight and content in comparison. He never
sins presumptuously, but when he is drawn there-
unto, or forced thereupon, by some over-strong cor-
ruption and violent temptation for the time, as David
was, being over-eagerly bent to hide his sin, and to
save his credit ; for if he could, by any means, have
gotten Uriah home to his wife, he would never have
caused him to be slain. And although presumptuous
sins cast him into a deadness and benumbedness of
heart and spirit, in which he may lie for a time
speechless and prayerless, as it was with David, yet
he feeleth that all is not well with him, until he have
again made his peace with God. And when he
hath the ministry of God's powerful word, to make
him plainly see his sin, then he will humble himself,
and reform it. The unregenerate are not so.

4. A regenerate man may fall one degree farther ;
namely, he may so lose his first love, that he may
(though not fall into utter apostacy) yet decline from
good very far, even to a coldness and remissness in
good duties, even in the exercise of religion, if not
to an utter omission of them for a time. The life
and vigour of his graces may suffer sensible eclipses
and decay. Asa, though a good king, went apace
this way, as appeareth by his imprisoning the good
prophet, and in oppressing the people in his latter
days ; and in trusting to the physicians, and not
seeking to God to be cured of his disease. And
JSolomon, the truly beloved of God in his youth.

387

went farther back, giving himself to all manner of
vanities; and in his old age did so dote upon his
many wives, that he fell to idolatry, or at least be-
came accessary, by building them idol temples, and
accompanying them to idolatrous services ; insomuch
that it is said, they " turned away his heart after
other gods, and his heart was not perfect with the
Lord his God, as was the heart of David his father."
Yet there is a wide difference between these back-
slidings and the apostacies of men unregenerate.
For these do not approve nor applaftid themselves in
those evil courses into which they are backslidden,
when, out of the heat of temptation, they do think
of them ; neither have the regenerate full content in
them, but find vanity and vexation in them, as So-
lomon did even in the days of his vanity. They do
not, in this their declined estate, hate the good gene-
rally which once they loved, but look back upon it
with approbation, and their heart secretly inclineth
unto a liking of it, and of them who are as they
once were ; so that, in the midst of their bad estate,
they have a mind to return, but that they are yet so
hampered, and entangled with the snares of sin, that
they cannot get out. Lastly, they, in God's good
time, by his grace, do break forth out of this eclipse
of grace; by the light whereof they see their wretch-
edness and folly, and are ashamed of their backsliding
and revoking ; and they again do their first works ;
and, with much ado, recover their former joys and
comforts, though it may be never with that life, lus-
tre, and beauty, as in former times : and this as a
just correction of their sin, that they may be kept
humble, and be made to look better to their stand-

588

iug all the days of their life by it. It is not so with
the hypocritical professors, who were never truly re-
generate, but quite contrary, as you may observe in
the apostacies of Saul, and of king Joash, and Simon
Magus, and others.

IV. The difference between the falls of the sin-
cere and insincere.

These differences rise hence, because that the
common graces of the unregenerate are but as flashes
of lightning, or as the fading light of meteors, which
blaze but for a while, and are like the waters of
land-floods, which, because they have no spring to
feed them, run not long, and in time may be quite
dried up. But the saving graces of the regenerate
receive their light, warmth, and life, from the Sun of
righteousness; therefore can never be totally or finally
eclipsed. And they rise from that well and spring
of living water, which cannot be drawn dry, or so
dammed up or stopped, but that it will run, more or
less, unto eternal life.

As the regenerate man doth not sin in such a
manner as the unregenerate, with all his heart, so
neither is he, when he hath sinned, in the same state
and condition which the unregenerate is in. He is
in the condition of a son, who, notwithstanding his
failings, abideth in the house for ever. But not so
the other; who, being no son, but a servant, is for
his misdemeanor turned out, and " abideth not in the
house for ever."

Although the regenerate, as well as the unregen-
erate, draw upon themselves, by their sins, the simple
guilt of eternal death, yet this guilt is not accounted,
neither doth it redound to the person of the truly
regenerate, as it doth to the others, because Christ

389

Jesus hath so satisfied, and doth make intercession,
for his own, that his death is made effectual for them,
but not for the others. Their justification and adop-
tion by Christ remain unaltered, although many bene-
fits flowing from thence are, for a while, justly sus-
pended; they remain children still, though under
their Father's anger; as Absalom remained a son
uncast off, not disinherited by David, when yet his
father would not let him come into his presence.
This spiritual leprosy of sin, into which God's chil-
dren fall, may cause them to be suspended from the
use and comfortable possession of the kingdom of God,
and from the enjoyment of the privileges thereof, until
they be cleansed of their sin by renewed faith and
repentance. Yet, as the leper, in the law, had still
right to his house and goods, although he was shut
out of the city for his leprosy, so the truly regenerate
never lose their right to the kingdom of heaven by
their sins. For every true member of Christ is knit
unto Christ by such everlasting bonds, whether we
respect the relative union of Christ with his members
by faith to justification, which, after it is once made
by the Spirit of adoption, admitteth of no breach or
alteration by any means ; or whether we respect the
real union of the Spirit, whence floweth sanctification,
which, though it may suffer decay, and admitteth of
some alteration of degrees, being not so strong at
one time as at another, yet can never quite be broken
off, as hath been proved ; these bands, I say, are so
strong and lasting, that all the powers of sin, Satan,
and hell itself, cannot separate the weakest true
member from Christ, or from his love, or from God's
love towards him in Christ.

This strength of grace, that keepeth men from fall-
ing totally or finally from Christ, doth not depend on

390

the strength or will of him that standeth, but on the
election and determination of him that calleth.

V. Why the faithful shall not finally apostatize.

And whereas it may be demanded, why a man^
who, being at his highest degree of hoUness, did yet
fall back more than half way, may not as well, or
rather fall quite away ?

I answer. It is not in respect of the nature of in-
herent holiness in him ; for Adam had holiness in
perfection, yet fell quite from it. There is nothing
in the nature of this grace and holiness, excepting
only in the root whence it springeth, but that a man
may now also fall wholly from it. But it is because
grace is now settled in man on better terms. For
the little strength we receive in regeneration, is, in
point of perseverance, stronger than the great strength
which the first Adam received in his creation. Adam
was perfectly, but changeably holy ; God's children,
in regeneration, are made imperfectly, but unchange-
ably holy. This stability of grace now consisteth in
this, in that all who, by faith and by the Holy Spirit,
are ingrafted and incorporated into Christ, the second
Adam, have the spring and root of their grace founded
in him, and not in themselves, as the first Adam had.
They are established in Christ. Wherefore, all that
are actual members of Christ cannot fall from grace
altogether; for " as Christ died to sin once, and be-
ing raised from the dead dieth no more," so every
true member of Christ, having part with him in the
first resurrection, " dieth no more," but liveth for
ever with Christ. For all that are once " begotten
again unto a lively faith and hope, by the resurrec-
tion of Jesus Christ from the dead, to an inheritance
incorruptible," are kept, not by their own power, unto

391

salvation, but by the power of God through faith in
Christ Jesus.

Now, that a man, effectually called, can never fall
wholly or for ever from a state of grace, I, in a few
words, reason thus : If God's counsel, on which
man's salvation is founded, be sure and unchange-
able ; and if his calling be without repentance : If
God's love be unchangeable and altereth not, but
whom God once loveth actually, him "he loveth to
the end :" If Christ's office of Prophet, Priest, and
King, in his teaching, satisfying, and making inter-
cession for, and in his governing, his people, be, after
the order of Melchizedek, unchangeable and ever-
lasting, he ever living to make intercession for them ;
and if his undertaking, in all these respects, with his
Father, not to lose any whom he giveth him, cannot
be frustrated : If the seal and earnest of the Spirit
be a constant seal, which cannot be razed, but sealeth
all in whom it dwelleth " unto the day of redemp-
tion :" If the word of truth, wherewith the regen-
erate are begotten, be an immortal seed, which, when
once it hath taken root, doth live for ever : If God
be constant and faithful in his promise, and omni-
potent in his power, to make good this his word and
promise, saying, " I will make an everlasting cove-
nant with them, that I will not turn away from my
people and children to do them good, but I will put
my fear in their hearts, that they shall not depart
from me :" Then, from all, and from each of these
propositions, I conclude, that a man once indeed a
member of Christ, and indeed in a state of grace,
shall never totally or finally fall away.

The patrons of the doctrine of falling from grace,
when they cannot answer the invincible arguments

S92

which are brought to prove the certainty of a man's
standing in a state of salvation, they make a loud
cry in certain popular objections, such as are very apt
to take with simple and unstable people.

They first come with suppositions, and ask this
and like questions : If David and Peter had died in
the act of their gross sins, whether should they have
been saved or not?

I answer, We have an English proverb, " What if
the sky fall ?" Propositions are but weakly grounded
on mere suppositions. Should they ask, What if
they had died in the act of their sin ? Well, say
they had died in the act of their sin, they could not
die in their impenitence ; they in an instant might
return to God, and rely on Christ ; or at least, if
sudden death had surprised them, their general re-
pentance and faith in Christ which they had before
their fall, would have been sufficient for them. For
their justification and adoption were not impaired,
though their sanctification was diminished. But we
must believe God's promise, and the issue will be this,
though we cannot always tell how, that God will so
fifuide his children with his counsel, that afterwards
he will receive them to glory.

Secondly, They object violently, that this doctrine
of not falling wholly from God, and of certainty of
salvation, after a man is once in a state of grace, is a
doctrine of licentiousness and carnal liberty, causing
men to be negligent in the use of means of grace, and
careless in their Christian course ; for when they once
know they shall not be damned, they will live as they
list, say they. ^ *«<»4i Ir^i

1. I appeal to ancient and daily experience, both
in ministers and people. For those who have been
most assured of God's favour, and of their salvation,

393

have been and are more frequent in preaching, more
diligent in hearing, and in the use of all good means
of salvation, than those of the other opinion, and have
been most holy and more strict in their lives. But
the doctrine of these, that teach falling totally and
finally from grace, (they being the patrons of free-will,
on which all the fabric of their building hangeth,) is
rather a doctrine opening a door to licentiousness.
For, thinking that they may repent if they will, they
judge themselves not so unwise but that they will
and shall repent before they die, therefore they take
liberty to live as they list in the meantime.

2. The Scriptures, the nature of saving faith, and
all sound judgment, do reason quite contrary ; for the
certainty of the end doth not hinder, but excite and
encourage men in the use of all good means which
conduce unto that end. Christ knew certainly that
he should attain his end of Mediatorship, namely, the
salvation of men's souls ; but this was no cause why
he might be negligent in the means. Was there
ever any more earnest in prayer, or more longing to
finish his work, than our blessed Saviour, although
he was infallibly certain that he should save and glo-
rify man, and that God would glorify him ? When
Daniel knew certainly the time of deliverance out of
captivity, he was not hereby carnally secure, and care-
less in the use of all good means to hasten it ; but
betook himself to fasting and prayers, that God's
people might be delivered. Because God assured
David that he would build him a house, " therefore,"
saith he, " thy servant hath found in his heart to
pray," namely, that thou wouldst establish it. What
child is there, that hath an ingenuous disposition, or

R 3

394.

any real goodness in him, will slight and neglect to
please his father, because he hath assured him of a
large inheritance, or because his inheritance is en-
tailed upon him ? ai ha& .v«nao0vri rtr .i

None but those who are indeed destitute of grace
will ever wrest and pervert the doctrines of grace,
making them to be to them licenses, and occasions
of wantonness and sin ; so as to say, " If where sin
abounded, grace abounded much more," then let us
sin, that grace may abound ; and if we " are not under
the law, but under grace," then let us sin, "because
we are not under the law, but under grace." s>h>u/

Rut, as any man hath truth of grace, the more he
knoweth it, the more he reasoneth otherwise. Ezra,
having not only a hope, but the possession of that
which God had promised, doth not say. Now we may
live as we list ; but saith, " Should we again break
thy commandments." An honest heart maketh the
same inferences from spiritual deliverances. The
Scripture, from abundance of God's grace, and from
the certainty of it, doth reason for grace and for
obedience. " How shall we, that are dead to sin,
live yet therein ?" And in another place, the apostle
John saith, " We know that we are the children of
God," &c. But what is the inference ? Is it. We
may now sin, and live as we list ; because " we know
that, when Christ shall appear, we shall be like him?"
No; the holy apostle inferreth this, " He that hath
this hope in him, purifieth himself, even as he is pure."

X 1 1. Sundry doubts removed ; in particular, about
falling from grace,

Notwithstandinfj all that hath been said, concern-
ing the certainty of perseverance in grace, after the

395

Christian has been truly converted to God, yet many
will doubt they shall fall away.

I. Because they fear that all their religion hath
been but in hypocrisy, and in form only, but not in
power; now such may fall away, as hath been said.

If it were true, that all which you have done were
in hypocrisy, then, until you repent of your hypocrisy,
and be upright, you may justly fear as much ; yet
you must not desperately conclude, that you shall
fall away from your profession ; but should rather be
quickened and stirred up by this fear to abandon
hypocrisy, and to serve the Lord in sincerity : and
hereby " make your calling and election sure," that
you may not fall; and then you have God's word for
it, that you shall never finally perish.

Many think that they are hypocrites, who are yet
sincere; wherefore, try whether you be a hyprocrite
or upright, by the signs of uprightness, before stated,
Chap. XI. Sect. I. -^yi^iui^o ciuix

Only, for the preseht, tiote this ; When was it
known, that a hypocrite did so see his hypocrisy, as
to have it a burden to him, and to be weary of it,
and to confess it, and bewail it, and to ask forgiveness
heartily of God, and above all things to labour to be
upright? If you find yourselves thus disposed
against hypocrisy, and for uprightness, although I
would have you humbled for the remainder of hypo-
crisy which you discern to be in you — yet, chiefly, I
would have you to be thankful to God, and to take
comfort in this, that you feel it, and dislike it ; thank
God, therefore, for your uprightness, comfort your-
selves in it, and cherish and nourish it in you, and
fear not.

396

II. Fears because of the decay of grace and com-
fort, removed.

Others object, that they are already fallen far
backward in religion ; they do not feel so much zeal
and fervency of aflPection to goodness, nor against
wickedness; nor do they now enjoy those comforts
and clear apprehensions of God's favour towards them,
as they did in their first conversion*

It may be that you are declined in the ways of
godliness, and have lost your first love, from whence
all those inconveniences have arisen. But may it not
befall any child of God to have lost his first love, as
well as a whole church, the church of Ephesus ?
You could not from thence conclude that Ephesus
was no church, neither can you hence conclude, that
you are none of God's children, or that you shall not
hold out unto the end. But if it be so, be willing
to see your sin, and to be humbled, and repent
heartily of it; following the counsel of Christ, '* Re-
member whence you are fallen ; repent, and do your
first works:" (and certainly God's child shall have
grace to repent :) then you, enduring to the end, shall
not be hurt of the second death, notwithstanding that
sin of yours, in losing your fii*st love.

But it may, and it often doth happen, that a true
child of God doth in his own feeling think he hath
less grace now than at first, when it is not so. The
reasons of his mistake may be these :

1. At the first a truly regenerate man doth not
see so much as afterwards he doth. At first you
had, indeed, the light of the Sun — but as at the first
dawning of the day, whereby you saw your greater
enormities, and reformed many things, yea, as you
thought, all: but now, since the Sun, being risen

397

higher towards the perfect day, shineth more clearly,
it comes to pass, that in these beams of the Sun, as
when it shineth into a house, you may see more
motes, and very many things amiss in your heart and
Hfe, which were not discovered nor discerned before —
you must not say, you had less sin then, because you
saw it not ; or more sin now, because you see more.
For as the eye of your mind sees every day more
clearly, and as your hearts grow every day more
holy, so will sin appear unto you every day more and
more, for your constant humiliation and daily refor-
mation. For a Christian, if he go not backward,
seeth in his advanced lifetime more clearly, what is
yet before him to be done, and with what a high
degree of affection he ought to serve God, and ta
what a height of perfection he ought to raise his
thoughts in his holy aim, which, in the infancy of his
Christianity, he could not see : hence his error. Even
as it is usual for a novice in the university, when he
hath read over a few systems of the arts, &c. to con-
ceit better of himself for scholarship, than when he
hath more profound knowledge in those arts after-
wards; for then he seeth his difficulties, which his
weak knowledge, not being able to pry into, passed
over with presumption of his knowing all.

2, Good desires, and enjoyments of comforts, are
sudden, new, and strange at first ; which suddenness,
strangeness, and newness of change, out of a state of
corruption and death, into the state of grace and life,
is more sensible, and leaveth behind a deeper impres-
sion, than can possibly be made after such time that
a man is accustomed to it, or than can be added by
the increase of the same grace. A man that cometh
out of a close, dark, and stinking dungeon, is more sen-

398

sible of the benefit of a sweet air, of light and liberty,
the first week, than he is seven years after he hath
enjoyed these to the full. Let a mean man be raised
suddenly and undeservedly to the state and glory of
a king, he will be more sensible of the change, and
will be more ravished with the glory of his estate for
the first week or month, than at ten years' end, when
he is accustomed to the heart and state of a king ; yea,
more than if, at ten years* end, double power and
glory should be conferred on him. i aiom bnt

3. God, for special causes, is peculiarly tender of
his scholars, when they first enter into Christ's
school; in like manner doth he deal with his babes
in Christ, before they can go alone. Do not wise
schoolmasters, the better to encourage their young
and fearful scholars, show more outward expressions
of aflPection and kindness towards them the first week
that they come to school; yea, it may be, show more
countenance and familiarity towards them the first
week than ever after, until the time that they send
them to the university? And hath not a young
child more attendance, and fewer falls, in his or her
infancy, while carried in the arms, or led in the hands,
of his father or mother, than when it goeth alone ?
But when it goeth alone, it receiveth many a fall,
and many a knock; yet this doth not argue less love
in the parents, or less strength in the child now,
than when it was but one or two years old.

4. Although God's trees, planted in his courts,
always should, and usually do, in their advanced
years, bear more and better fruit than they did or
could do in their youth, yet these, through a false
apprehension of things, may judge themselves to be
more barren in their age, than they were in their

399

youth. It may be you feel not in you that vigour,
heat, and ability, to perform good duties now in age,
as you did in your younger days. But may not this
arise from natural defects ? as from want of memory,
of quickness of thought, or of natural heat and vigour
of your spirits ; all which are excellent handmaids to
grace. You may observe this in older Christians,
who have long walked with God, that, in their age,
they have these natural defects recompensed with
better and more lasting fruit ; as with more fixedness
and soundness of judgment, more humility, more
patience and experience, wherewith their grey hairs
are crowned in the way of righteousness. Look for
these, and labour to improve yourselves in them in
your age, and they will prove more beneficial to you,
than your fresh feelings,- and your.. sensibly felt zeal
in your younger times, i'^'' 5aarf^)^*.^l

III. Fears of backsliding and apostacy, from the
examples of others, removed.

There are yet others, it may be the same, when
they observe that many who are of longer standing
than themselves, who have had much more know-
ledge, and have made a farther progress in the prac-
tice of godliness than they, are yet fallen fearfully
into some gross sin or sins; yea, some of them are
departed from the faith, and have embraced, with
Demas, this present world, either in the lust of the
flesh, the lust of the eye, or pride of life. There are
some of them fallen to popery, or to some other false
religion; wherefore, they fear that they shall fall away
also, and that their hearts will deceive them in the end.

That the falls of others should make ail that stand
to take heed lest they fall, is the express will of God.
It is a high point of wisdom for you to observe and

400

do it. Likewise, to fear so much as to quicken you
to watchfulness and prayer, is a holy and commend-
able fear ; but to fear your total or final falling away,
only because some that have made profession of the
same religion are fallen, is without ground. For, it
may be, those whom you see to be fallen away, never
had any other than a form of godhness, and never
had more than the common graces and gifts of the
Spirit. For if they be quite fallen from the faith,
it is because they were never soundly of the faith.
Moreover, grant some of them who are fallen had
saving grace; may they not, with David and Solo-
mon, recover their falls? This you should hope
and pray for, rather than, by occasion of their falls,
to trouble yourself with false and fruitless fear.

IV. Fears of apostacy in times of persecution.

Lastly, Some yet fear, that if persecution should
come because of the word and religion which they pro-
fess, they should never hold out, but shall fall away.

Do you thus fear ? Then buckle close unto you
the complete armour with the girdle of sincerity, ex-
ercise yourselves beforehand at your spiritual wea-
pons ; with all watchfulness preserve your peace with
God, under whom, at such times, you must shelter
yourselves, and by whose power it is that you must
stand in that evil day. But know that a child of
God need not fear persecution with such discourag-
ing and distrustful fear, neither should you ; for this
will but give advantage to your enemies of all sorts,
and will make your hands feeble, and your hearts
faint. Raise up your spirits, and chase away your
fears thus : — Consider the goodness of your cause.
Consider the wisdom, valour, and power of him that
hath already redeemed you with his blood, who hath

401

already led captivity captive, who is your champion,
and hath engaged himself for you, until he hath
brought you to glory ; I mean Christ Jesus, who is
Lord of Hosts, under whose banner you fight in the
whole Christian warfare. Consider, likewise, the
faithfulness of God's promise, made to all his chil-
dren, concerning his presence and help in time of
persecution; commanding them not to take thought
concerning it, having promised to give them a "mouth
and wisdom, which all their adversaries shall not be
able to resist." Consider, last of all, the blessed
experience which the holy martyrs have had of God's
love and help, according to his promise, in their
greatest persecutions and fiery trials. Observe the
wisdom and courage of those who, in their own na-
ture, were but simple and fearful. Read the Book
of Martyrs next after the Scriptures, for this purpose ;
and, through God's grace, though you were naturally
as fearful as hares, when you shall be called to it, you
shall be as courageous as lions.

It is not hard for you to know now whether you
shall be able in time of persecution to stand fast, and
not fall away. If you now, in the peace of the gos-
pel, can deny yourselves in your lusts, through love
to God, and for conscience' sake towards him, and
can rather part with them than with the sincere ad-
herence to Christ, then you shall be able, and you
will deny yourselves in the matter of your life, if
you be put to it in time of persecution, rather than
deny Christ. For this first is as difficult as the latter ;
and the same love to God, and conscience of duty,
which doth now uphold you, and bear you through
the one, will then rather uphold and bear you through
the other. For in times of trial and suffering for his
name, you may look for his more special assistance.

402

Wherefore, I wish all who are troubled with false
fears, to rest satisfied with these answers to their
doubts ; and I would have them give over calling
their election, God's love, their justification, or their
final perseverance, into question ; but rather fill your-
selves with hope and assurance of God's favour, (I
speak still to burdened consciences,) comforting your-
selves therein ; abounding in thanksgiving to God
for what you have, rather than repining in yourselves
for what you want.

V. Fears arising from the deceitfulness of the
heart, removed.

Yet I know there are some, as if they were made
all of doubting, will object. My heart is deceitful, I
doubt all is not, I doubt all will not be, well with
me. If your heart be deceitful, why then do you
believe it, when it casteth in these doubts ? and why
do you trust to it more than unto the evidence of the
word of God, and the judgment of his faithful min-
isters ; who, by the word, give most satisfying reso-
lutions to your doubts ; which also administer xmto
you matter of assured hope and comfort ?

VI, Doubts from present weakness and fears,
answered.

Another will say, I do even faint in my troubles,
and in my fears, and I am ready to give all over.
What shall I do ? What would you have me to do ?
Your case is not singular ; many others have been
and are in this case : it is no otherwise with you
than it was with the Psalmist and Jonah. Do as they
in that case did. 1. Give not over, but remember
God, call upon him, give him no rest. 2. Trust
on him, and wait until you have comfort. That
holy man of God said, " My flesh and my heart

403

failetb, but God is the strength of my heart, and my
portion for ever." Likewise Jonah : " I said, I am
cast out of thy sight, yet I will look again towards
thine holy temple." And again, " When my soul
fainted within me, I remembered the Lord, and my
prayer came up unto thee, into thine holy temple ;"
that is, as if he had said unto God, I prayed unto
thee in the name of Christ, and thou didst hear me.
When you walk in the darkness of affliction and in-
ward discontent, he, to whom God gave the tongue
of the learned, to speak a word in due season to him
that is weary, giveth you counsel, saying " Who is
among you that feareth the Lord, and obeyeth the
voice of his servant, that walketh in darkness, and
hath no liijht? let him trust in the name of the
Lord, and stay upon his God :" Isaiah 1. 4, 10,
Observe it, he that feareth the Lord, and obeyeth
his voice, yet may be in darkness, and have no light.
What darkness is this, but that spoken of, verse 4.
namely, an afflicted, weary soul, without light or com-
fort ? And men, thus distressed, must trust in the
Lord, and stay upon their God.

VII. Fears of not enjoying the promises, for not
sufficiently performing the conditions.

Yet these poor souls (who, whether they should
be sharply reproved, or pitied more, is hard to say ;
I am sure they deserve both) will yet object strongly,
' It is true, they that fear God, and obey him, may
trust in the Lord, and stay upon God. And he
hath made most rich promises to them that know
him, and do fear and obey him.' ' See, here is a
promise, with condition,' saith one, ' I must fear the
Lord, I must obey him, I know God will do his
part, if I could do mine, but these I do not; what

404

warrant then have I to look for comfort, or any thhig
at God's hand, for his promises belong not to me?*

I know well, that with this doubt the devil doth
much perplex the afflicted souls of many of God's
dearest children, and by it keepeth off all the reme-
dies which God's word can afford, so that they fasten
not upon them to do them good. For the proposi-
tions of the word are easily assented to ; but all the
matter lieth in the application to the wound. It is
still put off with. This is true which you say, but it
belongeth not to me, for I do not fulfil the condition
required on my part.

Wherefore that I may, by God's help, fully satisfy
this doubt, and quite remove this scruple of scruples,
it must be carefully observed, that God maketh some
promises with condition ; and that he maketh some
absolute promises, without any condition on man's
part. Would you know what promises only are
made with condition to be fulfilled on man's part, and
what promises are absolute ? Know that many pro-
mises in the word concern the end of man's faith,
which is salvation itself, and the recompense and re-
ward of well-doing, whether corporeal or spiritual,
whether it be temporal or eternal. These are made
with condition; namely, to those, and only to those,
who believe in the name of God, and that love, fear,
and obey him. For it doth not consist with the
wisdom and holiness of God, to bestow heaven and
his good blessings upon any, until they be thus qua-
lified and made meet to receive them.

Know, secondly, and observe it diligently, that
there are many promises in the word which concern
God's free giving the said grace of fear and obedience,
required as means to obtain the former promises of
good things, even an ability to perform the condition

405

in the forementioned promises. I mean not such a
power as that they may fulfil the condition if they
will, or if they will not they may choose. But God
hath made absolute promises to give men power ac-
tually to will and to do the things required in the
conditional promises, in such a manner that he will
accept both will and deed, and in some cases the will
for the deed, so as to fulfil those his conditional
promises of salvation, &c.

That you may understand me fully, I will instance
in some of the chief promises in this kind, made to
every member of Christ, without exception. " This
is the covenant that I will make with the house of
Israel," (that is, with the whole church of God,) " a
new covenant, — and I will put my law into their in-
ward parts, and write it in their hearts; and I will
be their God, and they shall be my people." He
doth not say, he will be their God, if they will be
his people ; but saith absolutely, " They shall be my
people." Which that they might be, both there
and elsewhere, he hath said absolutely, without con-
dition, " They shall be all taught of God." He pro-
mises likewise, saying, " I will sprinkle clean water
upon you, and you shall be clean ; from all your filthi-
ness, and from all your idols, I will cleanse you. A
new heart also will I give you, and a new spirit will
I put into you, and I will take away the stony heart
out of your flesh, and I will give you an heart of flesh.
And 1 will put my Spirit within you, and cause you
to walk in my statutes, and ye shall keep my judg-
ments, and do them," &c. And, " Not for your sakes
do I this, saith the Lord God, be it known to you ;
be ashamed and confounded for your own ways, O
house of Israel." And again he saith, " I will make

406

an everlasting covenant with them, that I will not
turn from them to do them good ; but I will put my
fear in their hearts, that they shall not depart from
me." Note this also, In very many places, God pro-
miseth his blessing to them that fear him and keep
his commandments. There he promiseth with condi-
tion : here he absolutely promiseth those on whom
he intendeth to bestow these blessings, that he will
put his fear in their heart, that they may be capable
of them; and, which is more, to the end that men
might repent, believe, and live godly, which is the
condition to which the promise of forgiveness and
salvation is made, God declareth that he hath raised
Christ, and exalted him to be a Prince and Saviour,
to give this faith and repentance, that their sins may
be forgiven, and their souls saved by him. I pray
consider well whether all these promises of this sort
be not made absolutely on God's part, and without
any condition on man's part. Wherefore, whereas
God hath made many excellent promises of free and
great rewards; as, to hear the prayers, and to fulfil
the desire, of them that fear him, and to give life and
glory to them that believe and obey him, and that
hold fast the confidence and the rejoicing of the hope
to the end; — you see that here are promises of the
first sort made with a kind of condition. But that
God will give his people both to will and to do these
things required in the condition, he hath absolutely
promised, as hath been clearly proved.

If you yet reply and say. Are not these latter
promises made under condition of our well using the
outward means thereof; such as hearing of the word,
prayer, &c. ?

God, indeed, commanded these means to be used;

407

and, if we perform them aright, God will not fail to
bless the good use of these means; but this well
using them is not in our own power, neither is it a
condition for which God is necessarily bound to give
faith, and to plant his fear in our hearts, any other-
wise than by his promise ; but it is a condition by
which he hath ordained usually to give these graces
to all who in the use of them shall wait upon him
for them. For both the giving of his word, and the
giving us minds to hear the word, and the opening
of the heart to attend, and the convincing and allur-
ing of the heart to obey, depend all upon those
absolute promises, " They shall be taught of God,"
and the rest before-mentioned.

Wherefore, let none of years think that without
hearing, praying, and the right using of God's ordi-
nances, that ever they shall have faith, and the fear
of God wrought in them, or shall ever come to
heaven. For we are commanded to pray, hear, &c.
and that in faith, or else we can never look to re-
ceive any thing of the Lord. And doing what lieth
in man's power, in the right using of the means of sal-
vation, is of great consequence, although it be not a
sufficient cause to move God necessarily to give
grace ; for I am persuaded that the best should have
more grace, if they would do what in them lay, con-
tinually to make good use of the outward means of
grace ; and the worst should be guilty of less sin, if
they would do what in them lay, to profit by the
good use of the said means. And the neglect, or
the abusing of the means, is a sufficient cause why
God should not only withhold grace, but condemn
men for refusing it.

408

VIII. Fears of salvation, for want of such graces
as God hath promised, removed.

But some will yet say. Let all that hath been said
he granted, yet I find that God hath not fulfilled
these his absolute promises to me ; for I do not yet
fear God and obey him. How can I hope ? How
can I but fear my estate to be bad ?

Let this for the time be granted, that God hath
not planted his fear in your heart, &c. as yet ; may
he not do it hereafter ? Since he hath made such
excellent and absolute promises of grace, will you
not attend to the appointed means of grace, and hope
for the blessing of God in his own time ? and will
you not wait, and be glad if they may be fulfilled at
any time ? Times and seasons of God's communi-
cating his graces, are reserved to be at his own dis-
posing, not at ours. It should be your care dili-
gently to attend upon God's ordinances ; and when
you read or hear the word or will of God, to en-
deavour to believe and obey it ; as when he saith,
'* Thou shalt love the Lord thy God with all thy
heart. — Thou shalt believe in the name of the Lord
thy God, and trust in his name. — Thou shalt obey
the voice of the Lord thy God, and serve him," and
such like. Attend to the word carefully, and be-
cause this word is infallibly true, and excellently
good, labour to believe and to approve it ; and say
within yourselves. These are true, these are good,
this I ought to do, this I would believe and do :
Lord help me, and I will do it : " O that my ways
were directed to keep thy statutes." In such exer-
cises of the reasonable soul, it pleaseth God to give
his grace both to will and to do his commandments.

But, secondly, do not say, you have not faith,

409

nor the fear of God, and love to him, when m truth
you have them. For what kind of duties be these^
think you ? Are they legal, which require perfect,
exact, and full degrees of faith, fear, and love ? Or
are they not evangelical? Such as requireth truth
and sincerity in all these, and not full and absolute
perfection. If you have true desire to fear him,
which is the one measure of the fear of God's peo-
ple ; so if you desire to believe, and have a will to
obey, in the inmost longing of your soul, according
to the measure and strength of grace in you ; this,
according to the tenor of the blessed gospel of our
Lord Jesus Christ, is true and acceptable through
Christ, for whose sake God doth accept the will for
the deed, in all such cases wherein there is truth of
will and endeavour, but not power to do.

Furthermore, if you think that it is your well-
doing which must make you acceptable to God, you
are in a proud and dangerous error. Indeed, God
will not accept of you, if you do not endeavour to do
his will ; but you must propose to yourself another
end than to be accepted for your well-doing : you
must do your duty, to show your obedience to God,
and to show your thankfulness, that God hath pleased,
and doth please, to accept you in his Son Christ ;
and that it is your desire to be accepted through him.
' But I would have you, who are pressed with the
load of your sins, to look judiciously and impartially
into yourself: it may be you have more faith, fear
of God, and obedience, than you are aware of. Can
you grieve, and doth it trouble you, that you have so
little faith, so little fear of God, and that you show
so little obedience ? And is it your desire and en-

S 31

410

deavour to have more, and to do as well as you can ;
though you cannot do so well as you should ? Then
you have much faith, fear, and obedience. For to
grieve for little faith, fear, and obedience, is an evi-
dent sign of much faith, fear, and obedience. For
whence is this trouble and grief, but from God's
saving grace? And to grieve for little, showeth
that you long for and would have much.

Let this suffice for a full answer to the principal
doubts, wherewith fearful hearts distress themselves
continually. Never yield to your fears, wait on
God still for resolution of your doubts in his best
time ; for it is not man that can, but it is God that
both can and " will speak peace to his people," not
only outward, but inward peace.

In the meantime, though you can have no feeling
comfort in any of God's promises, yet consider God
is the Lord, and that Christ is Lord of all, and you
are his creature, owing to him all obedience, faith,
and love ; wherefore, you will, as much as you can,
keep yourself from iniquity, and diligently strive to
do his will, let him do with you as he pleaseth ; yea,
though he kill you, or though he give you no com-
fort till death, you will trust in him, and will obey
him, and it is your desire to rest and hope in him
as in your Redeemer ; then, whether you know that
God is yours or not, I am sure he knoweth you to
be his : this is an argument of strong faith, and you
are upon sure ground: — " The foundation of God
remaineth sure — The Lord knoweth his ;" and who
be they ? Even all who, professing his name, " de-
part from iniquity." And whosoever in his heart
would, he, in truth, doth depart from iniquity.

411

IX. Fears arising from manifold temptations,
removed.

Something remaineth yet to be answered. Many-
say, that do what they can, they are assaulted still
so thick with temptations, that they cannot have an
hour's quiet.

What of that ? Doth it hinder your peace with
God, that the devil, the world, and your lusts, God's
sworn enemies, are not at peace with you? So
long as you have peace of sanctification in this degree,
that the faculties of soul and body do not mutiny
against God's holy will, but hold a good correspon-
dence in joining together against the fleshly lusts,
which fight against the soul, you are in good case ;
I mean, when the understanding, conscience, and
affections, are all willing to do their part against sin,
their common enemy ; not but that you will find a
sensible warring and opposition in all these, while
you live here, even when you have most peace in
this kind, — but how ? The unsanctified part of the
understanding is against the sanctified part of the
understanding; and the unsanctified will against the
sanctified will; and so in all other faculties of the
soul, the flesh, in every part, lusteth against the
Spirit, and the Spirit, in every part, lusteth against
the flesh. Now, if your faculties and powers be
ruled all by one Spirit, you have a good agreement
and peace within you, notwithstanding that the flesh
doth so violently war against the Spirit; for this
warring of sin in your members against the Spirit,
and the warring of the Spirit against sin, proveth
clearly that you have peace with God, and this war
continued, will, in time, beget perfect peace.

s 2

41^ ^

But let no man ever look to have peace of sancti-
lication perfect in this life, for the best are sanctified
but in part : wherefore let no man, professing Christ,
think that he shall be freed from temptations and
assaults arising from within, or coming from without,
so long as he liveth in this world. Are not Chris-
tians called to be soldiers? Wherefore, we must
arm ourselves, that we may stand by the power of
God's might, and " quit ourselves like men" against
the assaults of our spiritual enemies.

Is it any other than the common case of all God's
children? Was not Christ himself tempted, "that
he might succour those that are tempted ?" Have
you not a promise, not " to be tempted above that
you are able ?" It is but resisting and enduring a
while, yea, a little while. Is there any temptation
out of which God will not give a good issue ? Hath
not Christ prayed that " your faith fail not?"

Let us therefore keep peace in ourselves, that the
whole man may be at agreement, and let us keep
peace one with another, fighting against the com-
mon enemy, and the " God of peace shall tread Sa-
tan and all enemies under foot shortly ;" and then,
through Christ, " ye shall be more than conquerors."
You shall not only hold what you have obtained,
but shall possess all that Christ hath won for you.
And the more battles you have fought, and in them,
through Christ, have overcome, the greater triumph
you shall have in glory.

XIII. The Christian! s ground of hope and confidence
in God, against all kinds of fear.

Now, as a surplusage to all that hath been said
against groundless fears, which deprive poor souls

413

of heavenly comfort, if any yet cannot be satisfied,
but still fear that God is not at peace with them, I
will propose a few questions, to which if any soul
can answer affirmatively, he may be assured of God's
peace and love, and of his own salvation, whatsoever
his fears or feelings may for the present be.

1. How stand you affected to sin? — Are you
afraid to offend God thereby? Is it so that you
dare not wilfully sin ? Is it your grief and burden
that you cannot abstain from sin, get the victory
over it, or deliver yourself from it so soon as you
would, when you are fallen into it ?

2. How stand you affected towards holiness and
goodness, and unto the power of godliness? — Is it
your hearty desire to know God's will, that you may
do it ? Do you desire to fear him, and please him
in all things? And is it your grief and trouble
when you fail in well-doing ? And is it any joy to
you to do well in any true measure ?

3. How stand you affected to the church and re-
ligion of God ? — Are you glad when things go well
in the church, though it go ill with you in your own
particular ? And are you grieved when things go
ill in the church, when it may happen to be with you,
as it was with good Nehemiah, or Ichabod's mother,
that all things go very well, or at least tolerably
well, as to your own personal concern ?

4. How stand you affected to men ? — Is it so that
you cannot delight in wicked men, because of their
wickedness, but dislike them? Whereas, other-
wise, their parts and conditions are such, that you
could much desire their company. Do you love
those that fear the Lord, and that delight in good-

414 J

ness, because you think they are good and are be-
loved of God ?

5. Can you endure to have your soul ripped up,
and your beloved sin smitten, by a searching minister,
approving that ministry, and liking that minister so
much the more? And do you, with David, desire
that the righteous should reprove you? And would
you have an obedient ear to a wise reprover ?

6. Though you have not always that feeling sense
of your good estate, which is the certainty of evi-
dence ; nay, say you have it but seldom, or, it may
be, you can scarcely tell whether you have it at all,
do you yet resolve, or is it your desire, and will you,
as you are able, resolve to cleave to God, and depend
upon Christ, and upon God's merciful promises, made
to you in him, seeking salvation in Christ by faith,
and by none other, nor by any other means ?

If you can answer. Yea, to all or any one of these,
you may assure yourselves, that you are in God's fa-
vour, and in a state of grace. What though you
cannot feel in yourselves, that you have this so sure
as you would, by a full certainty of evidence, (but it
is your fault that you have it not so,) yet you have
it sure by the best certainty ; namely, by a true faith
in Christ, and an upright cleaving unto God. For
when you are resolved not to sin wilfully and allow-
edly against God, and not to depart from him, what-
ever becomes of you, and it is your longing desire
to please him ; when, I say, you stand thus resolved,
and thus affected, then certainly God and you are
joined together by an inseparable bond. When
you hate what God hateth, and love what God lov-
eth, and will what God willeth, are not God and you

415

at peace? Are you not nearly and firmly united
one to another ? What though this bond be some-
what secret and unseen to yourselves, yet it is cer-
tain : God knoweth you to be actually his, and will
own you, when you seem to doubt it ; and will al-
ways hold you by your right hand, whether you feel
it or not. But why should you think that you are
without evidence, when you cannot but feel that in
truth you cleave thus to God, and stand thus affected
to him ? hence, if you were not wanting to your-
selves, you might gain a most peaceful and joyous
assurance, that you are in God's favour, and shall be
saved. Thus much of removing the impediments.

CHAPTER XVI.

SHOWING THE MEANS TO ATTAIN THIS PEACE

OF GOD.

It yet remaineth, that I should show the helps
and means to attain and keep this true peace of God,
which passeth all understanding.

I. Causes of error in misjudging of a person^ s state.

Men often err in judging of their own estates,
and, in like manner, in concluding that they have
true peace or not. If you would judge rightly, you
must know what is necessary to the very being of a
Christian, what not; and this is to be learned only
by the word of God. For many err herein, because
they think that such and such things are necessary
to the being in a state of grace, which are not ; and

416

such and such things are sufficient to the being of a
Christian, which are not.

Now, you shall find, that it is truth of faith, and
other saving graces, not the great degree and quantity
of them, that maketh a Christian. And that it is not
the most forward profession and form of godliness,
without the power and truth thereof, that will do it.

Nothing is mo-re common, than for persons to be,
in truth, otherwise than they judge. For every
man's own spirit, so far as it is sinful, is apt to give
a false testimony of itself. David said, he was " cut
off from God," when he was not. The Laodiceans
thought themselves in a good state, when Christ
said they were wretched and miserable. Now, that
you may not err in this great point, you must use
all good means to have your judgment rightly in-
formed, and then be willing to j;udge of yourself as
you are, and of your peace with God as it is.

I told you that the holy Scripture must be your
guide, in judging what you should be, and what you
are ; I mean the Scripture rightly understood. Now,
to attain a right understanding of the Scripture, and
ability to judge yourself by it, whether you be in a
state of grace, from the knowledge whereof cometh
peace, look back to Chap. VIII. Sect. III. adding
unto them these following directions : —

II. Rules for a right judgment of ourselves.

1. Observe a diiference and distinction in true
Christians, both in their different manner of calling,
and estate after calling. Some are called in infancy,
as Samuel and John the Baptist; some are in middle
and old age, as Abraham and Zaccheus. Some
called without sensible terrors of couscienccj as those

417

before-mentioned. Some with violent heart-ache and
anguish, as St. Paul and the jailor. In some these
terrors abide longer, in some a shorter time. And
after conversion, all are not of like growth and
strength. Some are babes ; weak in judgment and
affections: some strong men; strong in grace gene-
rally, but strong also in corruption, in some particu-
lar. Some old men, so well grounded in knowledge,
and confirmed in grace, that no lust getteth head to
prevail in them : also, one and the same man may be
sometimes in spiritual health and strong ; sometimes
under a temptation, week and feeble ; sometimes can
pray, and enjoy comfort; sometimes not. Now,
none must conclude he is no Christian, because he
is not in every thing like others, nor at all times
like himself.

2. Trust not your own judgment or sense, in
your own case. Whosoever would understand and
be wise according to the Scripture, must deny him-
self, and not lean to his own sense or wisdom, but
must be " a fool that he may be wise ;" you must
bring your judgment to be ordered and framed by
the Scriptures. You must not presume to put a
sense of your own into the Scripture, but always take
the sense and meaning out of it. It is presumption
of a man's own opinion, and obstinacy in his own
conceits, which spoil all in this case. And whence
is this, but from his folly and pride ? Oh, if you
who are troubled in conscience, could be every way
nothing in yourselves, if you could be humbled, and
not nourish this in you, you should soon know your
state and comfort !

I know many of you will wonder that I should

418

charge you with pride, you judging yourselves to be
so base and vile as you do. Well, for all that, I
will now prove to your faces, that it is humility you
want, and that if you were not proud, you would
judge of things otherwise than you do.

For you cannot believe in Christ, you say, be-
cause you cannot obey him, and be dutiful to hira :
if you could obey, then you could believe that he
were yours, and you his. Whereas, you must first
believe in Christ, and take him for your Saviour and
Lord, and believe he is yours, before you can obey
him. Can a woman, or should a woman, obey a
man, and carry herself towards him as to her hus-
band, before she believes that he is her husband ?
If you could obey as you should, O ! then you think
Christ would love you. It were well if you could
love Christ, and obey him, as it is your duty. But
to think he will not save you, because you have no
goodness or worth in you to cause him to love you,
is not this because you would be something in your-
self, for which Christ should bestow his love upon
you. Christ marrieth you, not because you loere
good, but that he might make you good, and that
you might know him.

But you do not see his work of grace in you, that
he hath made you good ; therefore you doubt.

I answer. Though it may be in you, yet Christ
hideth it from you, because you would not renounce
your own righteousness, and believe his mercy, power,
and faithfulness. Bring your heart to this — and you
have reason for it, for the Father giveth him, and he
giveth himself, to you in the word and sacraments —
then you will love him, and obey him abundantly.

419

Is not she a proud and foolish woman, who may have
a king's son, upon condition that she strip herself of
all her own goods, and let him endow her at his
pleasure, yet will be whining and discontented with
herself, because she hath nothing of her own to bring
to him, for which he should love her?

But you will still say, Christ hath not endowed you
with so much grace, as to be able to do as you would.

Content yourselves : if you could but see that he
hath married you to himself, you then would use the
means which he hath appointed, whereby he giveth
his graces ; you would be thankful for what you have,
you would pray and wait his pleasure for more, rely-
ing on his wisdom for how much, and when. If you
do not thus, then you show your pride in preferring
your own wisdom before his.

Let it be supposed that you are not proud, nor
standing upon terms of having any goodness in you,
for which Christ should love you ; but you would
with all your hearts be all that you are in him, and
would be beholden to him for taking you, poor and
base, as you are. Is there no other pride, think
you, but when you judge well of yourselves, or would
be thought well of your goodness? Yes; there is
another kind of pride, still as dangerous in this case
of causeless doubting; and that is, to be well conceited
of and wedded unto your own knowledge, and to
your own opinion, in judging yourselves. For in-
stance, the holy Scriptures give you to understand
(I speak still to such only as with all their souls would
please God, yet can feel no comfort) that your state,
in point of salvation, is good. And God's experi-
enced children, yea, his faithful ministers, who dare
not lie for God, much less to ease you, assure you,

420

according to the Scriptures, that your state is not as
you say it is ; hut you think otherwise, and, having
510 sensible comfort, in your own judgment it is other-
wise than either the Scripture or the ministers speak.
Now, when you will prefer your awn opinion and
sense, such as it is, before the judgment of God's
word of truth, and before the judgment of God's
ministers, judging according to this word, are you
not highly conceited of your own opinion ? And are
you not strongly proud? Though, it may be, you
thought otherwise.

Wherefore, if you understand things aright, you
must have a mean conceit of your own understanding,
of your own opinion, and of your own sense. For a&
you must deny your goodness, and be poor in respect
of conceit of any goodness in you, if you would ever
expect to have any goodness from Christ, so you
must deny your own opinion, knowledge, sense, and
wisdom, if you would know spiiitual things aright,
and become wise through Christ.

And that it may appear that you are not too well
conceited of your own opinion concerning your spiri-
tual condition, make use in this case of experienced
Christians, but especially of judicious and godly
ministers. Let not fear either of troubling them,
nor yet of shaming yourself, hinder you. But do it
according to these directions:

III. Directions for troubled consciencss^ in their
application to ministers^ or others,

1» Acquaint such a one with your case betimes;
keep it not to yourself too long. For then, like a
loone long out of joint, and a festered wound,^ it will

Bot be so well nor so easily cured ; beside the vexa-
tion in the meantime.

2» Deal plainly, truly, and fully, in showing the
cause of your trouble ; not doing as many, telling one
part of your grief, and not another, which hath been
the cause that they have gone away without comfort.
Either tell all or none in this case. If you think
him not faithful, reveal nothing thereof to him ; if
you judge him a fit man, then show, as you would
do your bodily maladies and diseases to a surgeon,
or physician, if you would have them cured.

3. Believe them rather than yourselves in this
case ; hearken to them, and make use of their judg-
ment and experience, and be not presumptuous of
your own understanding and feeling. In times of
your fears and doubts, be not rash and sudden in
judging yourselves. The devil is a juggler, and
your eyes are dazzled, and of all men you are the
most unfit and incompetent to judge of yourselves
in this case, for when groundless suspicion and cause-
less fears have, like a headstrong colt, caught the bit
in his teeth, they will, like to other passions, carry
you headlong whither they list, contrary to all right
reason and understanding. In such suspicion and
fear of your estate, you are like a woman in the fit
of her jealousy; she will pick matter out of every
thing her husband doth, to increase her suspicion of
him. If he be somewhat strange and austere, then
she saith he loveth her not, but others better. If
he be kind to her, then she thinketh that this is but
to dazzle and blind her eyes, that he may without
suspicion give himself to others. Deal now ingenu-
ously, and answer whether it is not, or whether it

422

hath not been, so with you ? I pray observe your
absurd and contrary reasonings. When you prosper,
thence you infer. Sure God doth not love me, for
" whom he loveth he correcteth." When God
corrects you, and lays upon you grievous afflictions,
thence you conclude. Sure God is wroth with me,
and doth not love me. If you be troubled in con-
science, oh ! then God writes bitter things against
you ; you can have no peace. And when he giveth
you quiet of mind, oh ! then you fear all ariseth from
presumption, your case is naught, and it was better
with you when you had trouble of mind. Is it not
thus? Are you not ashamed that you have been
thus senseless and absurd in your own reasonings ?
and yet this understanding, reason, and sense of yours
must be hearkened unto, before the truth of God's
word, and before the judgment of all men, though
ever so jiidicious. Will any body that is wise trust
such a judgment? If an excellent physician for
others, is seldom found to be the best physician for
himself in a dangerous sickness, but will make use
of one, it may be, inferior in judgment in physic to
himself; for his own direction is not so well to be
trusted in his own case — then, methinks, it should
be your wisdom to make use of the judgment of
others, and not follow your own sense.

But you will say. Shall I think otherwise of my-
self than I feel?

I answer, Ay, in some cases ; or else you will be
counted a wilful fool. As in the case of an ague,
you taste your drink to be of an odd savour ; before
you had your ague, you knew it was well relished,
and those who bring it tell you it is the same ; stand-
ers-by taste it for you, and say it is the same, and

4^3

that it is excellently well relished : I hope you are
wiser, in such a case as this, than to conclude accord-
ing to your feeling and taste ; every one seeth that
the fault was in your palate, not in the drink. Even
so is it with you, when the understanding is distem-
pered with a shaking fit of groundless and faithless
fear : wherefore, in this state, deny your own sense,
and trust not your own judgment; but hearken unto
the judgment of other men. And the rather,
because God doth therefore comfort men, and give
them experience of his consolations, that they may
comfort others in like case. Also, he hath given
commandment to his more understanding and con-
firmed children, that they should comfort you; giving
them to understand how it is with you in the matter
of your soul, better than you can know of yourselves.
Nay, God hath given to his ministers " the tongue
of the learned, to speak a word in due season to the
soul that is weary." Should not the judgments of
these be regarded ? But, which is most of all, God
hath not only given to ministers skill, to discern your
state better than yourselves, but it is the duty of
their office to declare to you, being penitent, the re-
mission of your sins ; and to assure you, that, if it be
with you according as you thus relate your state to
be, you are in God's favour, and in a state of grace.

1 mean not that you should rest your faith upon
any man's judgment ; but when judicious men, being
in better case to judge of you, than you are to judge
of yourselves, shall by the word of God, and by au-
thority from him, give you hope and comfort, you
ought to comfort yourselves by these means.

Thus much I have said, that your judgment might
be fitted to understand aright in what state you

4^4 1

stand. Which if you will observe, it will be an ex-
cellent means towards the obtaining of peace.

Now I will show by what means you may have
just cause and matter for your judgment to work
upon, whence it may give you peace and comfort.

IV. Means to get and preserve true peace,

I. If you would have peace and comfort in your
souls, then first and chiefly you must get and cherish
the Spirit of Godin you, that it may speak peace to
you, and may give you matter for your spirit to work
upon; whereby you may conclude you are in God's
favour. For, though I grant that you can have no
sure evidences of your adoption (say whatever can be
said) until your spirits can witness that you are God's
children, yet your spirits are not to be trusted in their
witnessing, but only so far as the Spirit of God doth
witness to your spirits that it is so ; that you are in-
deed his children. Whatsoever comfortable appre-
hension a man may have in himself of his good estate
in grace, he can have no true joy and comfort but
by the Holy Ghost, whose proper work it is to com-
fort, and who is therefore called the Comforter.
For by him only a man can know, and by him a man
may know, " the things which are given him of God."

But it will be said. The Spirit " bloweth where it
listeth," how is it possible for any man by any means
to get it ?

In respect of man's own ability, it is as impos-
sible for him to obtain the Divine Spirit to dwell
and work hi his heart, as it was for those impotent
folk, who lay waiting at the pool of Bethesda for the
auffel's coming; to move the waters, to cause the said
moving of the waters : yet they waited, the waters

425

were moved, and they that continued patiently waiting
at the pool were benefited. Thus, if men will wait in
the use of the means wherein and whereby God
doth give and continue his Holy Spirit to men, they
may hope to enjoy this unspeakable blessing.

1. The first means to get the Spirit, is humihty;
to be sensible of the loss of that which once you had
in Adam, you must mourn, and hunger and thirst
after the Spirit. If you will do thus, you may hope
to receive the Spirit. For God saith, that he " will
pour water upon him that is thirsty," &c. " I will
pour my Spirit upon thy seed ," saith he to the church.

2. That your heart may be stirred up to long for
the Spirit, you must know that there is a Holy Ghost ;
and not only so, but you must know him to be God,
and you must believe him to be the Comforter ; and
give him this honour and glory, as to believe in him,
and conceive of him, as the proper author of sanctifica-
tion and comfort ; this is the way to have the Spirit,
and to be sure of it that you have it. Our Saviour
saith, that the not knowing or believing hereof, is
the cause why the world receive not the Spirit.

3. Be constant and diligent in waiting for the
having, and for the increase, of the gifts of the Spirit,
in the holy exercises of religion, as, reading and
meditating of the word of God, especially of the
blessed truths and promises of the gospel, &c. You
must wait for it in the motions and stirring of God's
word in you by God's means ; then, as Cornelius and
his company received it at Peter's sermon, and as
the Galatians, at the hearing of faith, so may you.
For the gospel is called the ministry of the Spirit.

4. Pray for the Spirit; and though you cannot
pray well without the Spirit, yet, since it is God's

426

"will that you should pray for it, set about prayer for
it as well as you can, then God will enable you to
pray for the Spirit, and you shall have it. For Christ
saith, " If ye that are evil knov/ how to give good
gifts to your children, how much more shall your
heavenly Father give the Holy Spirit to them that
ask him ?" As these are means to get the Spirit,
so they are means to continue, nourish, and increase
the graces of the Spirit.

5. If you would keep and nourish this Spirit, you
must take part with it, in its conflicts with the flesh
and sin : you must not resist, but willingly receive
the comforts and motions of the Spirit, and must do
your best to bring forth the fruits of the Spirit : you
must take heed that you neither grieve nor quench
the Spirit; it is grieved, when it is resisted, crossed,
or opposed in any way. It is quenched, as fire is,
First, by throwing on water. All sinful actions, as
they be greater or smaller, are as water ; they do, ac-
cordingly, more or less quench and abate the Spirit's
operations. Secondly, Fire may be quenched and
put out by the withdrawing of wood and fuel. All
neglect, or negligent using of the word, sacraments,
prayer, meditation, and holy conference, and com-
munion of saints, do much offend and quench the
Spirit : whereas, the daily and diligent use of all these,
through his concurring grace, doth much increase
and strengthen the life of God in the soul; whence
must needs follow much peace and comfort.

Now, when you have gotten this Holy Spirit, and
have any proofs of the Holy Spirit's being in you,
then you ought to rest satisfied in the Spirit's witness
to your spirit; your spirit should doubt no more.
For even in this that God hath given you his Spirit,

427

the very being of it in you is a real proof, and the
greatest confirmation that can be of your being in a
state of grace. For when you have this Spirit, you
are anointed. What greater confirmation would you
have of being made " kings and priests to God ?"
You are also by this Spirit " sealed to the day of
redemption." What greater confirmation can there
be of God's covenant, and of his will and testament
towards you ? It is likewise the " earnest of your
inheritance," which giveth present being, and the
beginning, to the enjoyment of the blessings, and is
the sure evidence of the full possession in due time.
You are so surely God's, when he hath given you
his Spirit, that unless you can think he will lose his
Spirit, the earnest of which he gave you, you can
have no cause to think that he will lose, or not fulfil,
the promise of salvation made unto you, whereof his
Spirit is the earnest, and part of the covenant.

This Spirit doth witness to a man that he is the
child of God, two ways : — 1. By immediate witness
and suggestion. 2. By necessary inferences, by signs
from the infallible fruits of the said Spirit. By which
latter witness, you may know the former to be a true
testimony from God's Spirit, the Spirit of adoption,
and not from a spirit of error and presumption. For
this Spirit of adoption is a Spirit of grace and suppli-
cation ; it is a Spirit of holy fear ; and it is a Spirit of
holy joy. Where it doth testify that you are God's
children, there it will give you new hearts, causing you
to desire and endeavour to live like God's children, in
reverent fear and love ; leading you in the right way,
checking you and calling you back from the way of
sin I stirring you up to prayer, with sighs, desires,

428

and inward groans ; at least, making you to confess
your sins, and to ask and hope for pardon in the *
name of Christ. And will still be quickening and
strengthening you in the ways of godliness, and
giving you no rest if you walk not therein. Thus |
much of the first and principal means of getting true
peace and comfort.

II. If you would have the invaluable jewel of
peace, then abstain as much as possible from all gross
and presumptuous sins, and from the allowance of any
sin; for sin will produce fear, even as the shadow
follows the body. And the more sin, the more
guilt; and the less sin, the less guilt; now, the less
guilt lieth upon the conscience, the more peace.

III. When you ftiU into sin, (for who liveth and
sinneth not,) then with all speed affect your heart
with godly sorrow for it, cause it to be a burden, and
a load and weariness to the conscience ; but, withal,
comfort your heart with hope of mercy, forgiveness,
and grace, through Christ. Then with all humble
submission you must seek unto God, the God of
peace ; but come to him by Christ Jesus, the Prince
of peace, upon whom lay the chastisement of your
peace. Ask repentance, grace, and new obedience.
Believe in Christ. If you do all this, then you
come unto Christ, and unto God by Christ, accord-
ing to his commandment, and you have his sure pro-
mise, that " you shall have rest to your souls." This
do, for in Christ only can you have peace. This true
application of Christ's blood and satisfaction, will so
sprinkle the conscience from the guilt of sin, that
there shall remain " no more conscience for sin,"
that is, no more guilt which shall draw upon you

429

any punishment for sin : whence must needs follow
" peace of conscience ;" because the conscience hath
nothing to accuse you of, guiltiness being washed
away by Christ's blood. As soon as David, after his
foul sins, could come thus to God, his heart had ease.
But when you have thus gotten a good and clear
conscience, take heed of defiling it again, or giving
it any manner of uneasiness ; be as tender in keeping
your conscience unspotted and unwounded, as you
are of the apple of your eye. Sin not against know-
ledge and conscience, and in any case smother not the
good checks and motions of your conscience. For
if, being washed, you do again defile it, this will cause
new trouble of heart, and you must again apply your-
selves to this last prescribed remedy.

IV. Christ having taken upon him the burden of
your sins, which was intolerable, you must take upon
you, and submit to the yoke of Christ's service,
which is light and easy. You must endeavour to do
whatsoever he hath commanded in his word and gospel,
following his steps in all his imitable actions, in all
humility and meekness, in all spiritual and heavenly
raindedness. When you can thus subject yourselves
to Christ in holiness, you shall have peace. For the
Holy Ghost saith, " The work of righteousness is
peace;" and again, he saith, "To be spiritually minded
is peace ;" that is, bringeth with it peace. I compre-
hend Christ's yoke of the gospel in these three
things, faith, hope, and love. As these three are in
you, and abound, in the same degrees shall peace be
in you, and shall abound.

" Having faith in Christ," saith the apostle, " we
have peace with God." " It is God that justifieth ;"
who shall lay any thing to your charge ? For justi-

430

fying faith is the ground and spring, from which
only sound and true comfort doth flow.

Hope will make you wait, and expect, with pa-
tience, the accomplishment of God's sure promises,
Wii5J:ivl?ereby it will hold you as steady, and as sure from
wreck ch,Oif>f soul, as any anchor can hold a ship: God
doth thereto! .^oiw give hope, that it may be as an anchor,
" sure and steadfast/' TriaThough, while you are in the
sea of this world, it doth not^ as ]ceep you so quiet, but
that you may be in some measurc^V,e-L tossed and dis-
quieted with the waves and billows of fea^s w and doubt
to try the goodness of your vessel, and si,^ Vrength of
your anchor, &c. yet you shall be sure not to th\make
shipwreck of faith and a good conscience, if you su ^^11
lay hold upon this hope set before you.

And as for love, they that love the Lord shall
have peace: you must therefore love God; love his
ordinances and his people ; love God with all your
heart ; love your neighbours as yourselves ; love
God's commandments. For, " great peace shall
they have," saith the Psalmist, " that love God's
law; and nothing shall offend them." Whoever
shall thus take up Christ's yoke, and follow him,
shall find rest to their souls ; and peace shall be upon
them, as upon the Israel of God.

V. If you would have peace, use all good means
whereby you may be often put in remembrance of
the exhortations and consolations of God. They in
the Hebrews were therefore disquieted, and ready
to faint in their minds, because they forgot the ex-
hortation, which said, " My son, despise not the
chastening of the Lord," &c. and because they for-
got the consolation, which saith, " Whom the Lord
ioveth, he chasteneth."

431

The principal means of being put in mind of God's
consolations, are these following :

1. You must be much conversant in the Scrip-
tures, by reading, hearing, and meditating thereon.
For they were all written to that end, that, " through
patience and comfort of the Scriptures, you might have
hope." The Scriptures of God are the very wells
and breasts of consolation and salvation. The law
discovers sin ; and by its threats against you, and by
relating judgments executed upon others, doth drive
you to Christ. The promises of the gospel made
to you, and the accomplishment thereof to others, do
settle and confirm you in Christ, whereby your heart
is filled with joy and consolation. The gospel is
called " the gospel of peace," and the ministers of the
gospel are said to bring " glad tidings" of this peace.
It is the bright shining light in the gospel, which
will " guide your feet in the way of peace."

2. Be much in good company, especially in theirs
who are full of joy and peace in believing, whose ex-

mple and counsel will mind you of joy and comfort,
»nd will be of excellent use unto you, to establish
you in peace.

VI. Lastly, Acquaint yourself with God, concern-
; the course he useth to take with his children, in

'inging them to glory ; acquaint yourself with God
.Iso, in praying much for peace, unto him who is the
God of peace, the Father of mercies, and the God of
all consolation ; then you shall have peace, and much
good shall be unto you. For it is God that speaketh
peace to his people ; wherefore, assuredly, his answer
to him that asketh peace, will be an answer of peace ;
even this peace which passeth all understanding. God

432

shall give you peace, and with it glory, even a glori-
ous peace.

Thus, I have shown you the excellency of peace,
together with the impediments, furtherances, and
means of peace. Shun the impediments, improve the
furtherances; and, I dare assure you, that although
in this life you may still feel a conflict between faith
and doubting, between hope and fear, between peace
and trouble of mind ; yet in the end you shall have
perfect peace. In the meantime, though I cannot pro-
mise you to have always that peace which will afford
you sense of joy ; yet God hath promised, that you
shall have that which shall keep your hearts and minds
in Christ Jesus : and what would you have more ?

I thank God, I have reaped much benefit to my-
self in studying and penning these directions. I
pray God that you may reap much good in reading
them. " Now, the God of hope fill you with all joy
and peace in believing." And " the God of peace,
that brought again from the dead our Lord Jesus,
that great Shepherd of the sheep, through the blood
of the everlasting covenant, make you perfect in
every good work, to do his will, working in you that
which is well-pleasing in his sight, through Jesus
Christ; to whom be glory for ever and ever. Amen."

FINIS.

Printed by W. Collins & Cak
Glasgow.

1B334TF 738[

0G-26-03 32180 MS I

Princeto^TfeoWcajS^^^^^^^^^^^^^^^

™7^T2 01276 2342

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Full text of "The Christian's daily walk in holy security and peace"

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