The right method for a settled peace of conscience and spiritual comfort : in 32 directions ..

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(If

The Right

METHOD

Tor a fettled

PEACE

Of Confcience, .and Spiritual

COMFORT.

In 32 Directions.

Written for the ufe of a troubled
friend : and now publiihed

By T^tchard ^Baxter,

Teacher of the Church at Kedcr-
minflcr in Worcefterfliire.

1 John 4.16. God U Love.

Luke 14.17 Mat.22.4.fime,for all things
trenoVp Readj.

London, V timed for T.V>idcrb>l, P. Tyton, and if.

-Rnyboklcl^tii are to be fold at the Anchor, and

a: the U a! corn in Pauls Church-yard ,and at

the three Daggers in Fleetiheec,i6^,

r

c

Mat. 11.28.

Ome nnto me all ye that labor % and org

1 heavy laden % and I -will five 70* Reft:

Take n*J Yoke upon you, and Learn of me :

for I am meek and Lowly in hczrt ,and ye /W/

'jfcwfc Reft unto your fouls : iV 1^7 Yoke xi

«*jff , and mj burthen id Ight.

Gal. 5.17.
JV f /tf yfe/S htfteth againfl the Spirit, and
the Spirit againft tic eflePiy and thefe are con-
trary the one to the others fo that ye cannot do
the things that ye would.

Ro m. 6.16.
Knew ye not that to Whom ye Yield jour
fehesfervants to obey, hUfervants ye are to
whom ye obey ? whether of Jin unto Death, or
a/Obedience unto Righteoufnefs ?

Ro M.13.14.
Make not provijion for t.beflefb> to fulfil tht
lufls thereof

Ro m. 3.13,
For ifje Live after thefiefi, ye /ball dye ?.
But if ye through the Spirit do mortifie the
deeds of the Body, ye [hall live.

A- -l.V: *

2P £ T. 2,19,

While thej promife them Liberty ,they them-
f elves are the Servants of Corruption : for of
Whom a man is overcome, of the fame is he
brought in bondage.

E z E k. 3 3- 10,11.
Thus jou fpeak^ frying If our tranfgref-
fionsand our fins be upon us, and we pine
away in them, how fhould we then live ? Say
unto them^ As I live, faith the Lord God, I
have bo pleafure in the death of the wicked ;
but that the wicked turn from his way and
five: turn ye, turn ye from your evil ways j
for why will ye dye, O houfe of Ifrael ?

Z Co R. 2.20.

Now then, vee are Ambajfadors for Chrifi ,
as though God did befeechyou by us: we pray ,
j oh in Chriflsfiead% be reconciled to God.

Psal, 37-3,4.
Trufiin the Lord^ and do good r &e. Delight
thy felfalfo in the Lordy and he ft all give the t
the Be fires of thine heart.

Sound Do&rine makes a found
judgement, a found Heart, a found
Converfation , and a found Consci-
ence.

To

V v v v

To my much- valued, beloved,

and honored friends. Col. tfofm

Bridges , withMr* Margaret Bridges

his Wife, and Mr. Thomas

Foley ^ with Mrs yf/f^

Jfo/*j his Wife.

Hough in publifhing
our Writings, we in-
tend them for the good
of all-, yet cuftom
( not ■ without. reafon )
doth teach us, fome-
times to direft them more efpecially to
fome. Though one ordyhad the origi-
nal intereftiathefe papers,yetdo I now
direct them to you all, as not know-
ing how in this ta feparate you. You
dwell together in my I;ftimationand
Affe&ion : One of you a Member of

the

TbeBpiftle Dedicdtory.
the Church , which I muft Teach •
and legally the Patron of its Mainte-
nance and Minifter: The other, a fpe-
cial branch of that family , which I
was firft indebted to in tnis County.
You lately joyned in prefenting to the
Parliament,the Petition of this Coun-
ty for the Gofpel and a faithful Mini-
ftry : When I only told you of my in-
tention,af fending fome poor Scholars
to the Univerfity, you freely and
joyntly offered your con fiderable An-
nual allowance thereto, and that for
the continuance of my life, or their
neceflities there. I will tell the world
of this, whether you will or no: not
for your applaufe, but for their imi-
tation 5 and the fhame of many of far
greater eftates, that will not be drawn
to do the like. The feafon fomewhat
aggravates the Goodnefs of your
Works.. When Satan hath a defign
to burn up thofe Nuderies, you are
watering Gods plants;when the greedy
mouth of Sacriledge is gaping for their
Mainteoance.vyou are voluntarily add-

JhtBpifile Dedicatory.

iagforthefupplyof itsdefeft. Who
tnows how many fouls they may win
Co€hriit(if God mail lend them forth
into his harveft) whom you have thus
aflifted i and what an addition to your
comfort this may bee" When the Go-
foeljs to undermined, and the Miniftf y
(o maligned, and their maintenance fo
cnvied,you have, as the mouth of this
County, appeared for them all. What
Cod will yet do with us, we cannot
tell 5 but if he will continue his Go-
fpel to us, you may have the greater
comfort in it •, If he will remove it,
and forfake a proud unworthy falfe
hearted People •, yet may you have the
comfort of your fincere endeavors :
you (with the reft that fincerely fur-
theredit) may efcape the gnawings of
Confcience, and the publique curfe
and reproach, which the Hiftorie of
this age may fatten upon them.who af-
ter all their Engagements in blood and
Covenants, would either in ignorant
fury, or malicious fubtilty, or bafe
temporizing cowardize, oppugn or
A 4 under-

The Epijile Dedicator).

undermine the Gofpel, or hi perfi-
dious filence, look on, whilft its de-
stroyed. But becaufe it is not the
work of a flatterer, that I am doing,
but of a friend $ Imuftfecond thefe
commendations with fome caution and
c«unfel 5 and tell your felves of your
danger and duty, as I tell others bi
your exemplary Deeds. Truly the fad
experiences of thefe times, have much
-abated my confidence in man , and
caufed me to have Tower thoughts of
the beft, then lometime I have had.
I confefsl look on man,' as luch a di-
ftempered, flippery and unconftant
thing, and of liich a natural muta-
bility of Apprehenfions and Affecti-
ons, that as I fliall never more call any
man on earth, My friend, but with a
fuppofition that he may poffibly be-
comemine enemie • So Ifhalinever
be fo confident of any mans Fidelity
toChrift, as not withal to fufpe<fUhat
he may poffibly forfake him : nor ihalj^
I boaft of any trans fervice for the Go-
fpel, but with a jealou fie that he may

be

The Epi file Dedicatory.
be drawn to do as much againft it
(though God who knows the heart,
:and knows his own decrees5may know
his fincerity, and foreknow his perfe-
verance.) Let me therefore remember
you, that had you expended your
vvhole eftates, and the blood of your
hearts for Chrift and his Gofpel, he
will not take himfelf beholden to you.
He oweth you no Thanks for your
dtepeft engagements, higheft adven-
tares, gveateft coft, or utmoft endea-
vours. You are lure beforehand that
you ihall be no lofersby him: your
teeming hazards increafe your fecuri-
Your loflfes are your gain; your
giving is your receiving; your ex-
pences are your revenues: Chrift. re-
turns the largeft ufury. The more
you do and iuflfer for him, the more
you are beholden to him. I muft alio
remember you, that you may poflibly
live to fee the day, when it "will coil
vou dearer to (hew your (elves faithful
miheGofpel, Ordinances and Mini
fters of Chiift5 then now it doth : and

that

iht Efifllc Dedicatory*

that many have fhrunk ;in greats
tryals, .that paft through leffer witV
refolution and honor. . Your defecii.
on at thelaft, would bethelofs of al]
your works and hopes. If any man
draw back, Chrrft Faith , bis font fhal
have no pleafure in him. Even thofc
that hare endured the great fight ol
Affliction, being reproached and made
agazing-ftock , and that have taken
joyfully the fpoiling of their goods, ki
ailurance of a better and enduring fub-
ftance,have yet need to be warned that
they caft not away their confidence,
and draw not back to perdition, and
lofe not the Reward for want of Pati-
ence and Perfeverance, Heh.ioaz* tc
the end. That you may efeape this
danger, and be happy for ever, take
this advice. I. Look carefully to the
fincerityof yoifr hearts, in their Co-
venant-clofure with Chrift. See that
you take him with the happinefs he
hath promifed for your o47/. Take
heed of looking after another felicity*
or clieriming other Hopes*, or efteera-

tos

The Ef if It Dedicatory.
g too highly any thing below* Be
alous, sua 1 very jealous t left your
Hurts lhould clofc deceitfully with
hrift j maintaining any fecret llc-
rve tor your bodily iafety ; either
■folvinsj not to follow him. or not-
folving to follow him through the
oft defolate diftrefted condition that
jfliall lead you in. Count what it
By eoft you to get the Crown 5 ftudy
ell his precepts of Mortification and
elf-denyal. There is no true hopes
: the Glory to come, if you cannot
Lft overboard ail worldly hopes3when
le ftorm is fuch that; you muft hazard
leone. O how many have thought
latChriftwas moft dear tothem,and
lat the hopes of heaven were their
liefeft hopes, who have left Chrift^
lough with ibrrow 5 when he bid
lem let go all i 2 . Every day renew
Bur apprehenfionsof the Truth and
V^orth of the Promifed Felicity; and
fthe Delufory Vanity of all thing's
ere below : Let not Heaven lofe with
ou its Attractive force, through your
(a)

The Epijlle Dedicatory.

forgetfulnefs or unbelief. He is the
beft Christian, that knows beft why
he is a Chriftian • and he will moft
faithfully feek and fuffer, that beft
knows for what he doth it. Value
motWealth and Honor above that rate
which the wifeft and beft experienced
have put upon them: and allow them
no more of your affe&ions then they
deferve. A mean wit may eafily dis-
cover their emptinefs. Look on all
prefent adtions and conditions with a
remembrance of their end. Defire not
a (hare in their profperity, who muft
pay as dear for it as the lofs of their
fouls : Be not ambitious of that ho-
nor which muft end in Confufion •, nor
of the Favor of thofe that God will
call enemies. How fpeedily will they
come down, and be levelled in the
duft, and be laid in the chains of dark-
nefs5 that now feem fo happy to the
pur-blinde world, that cannot fee the
things to come < Fear not that man
that muft (liortly tremble before that
God whosi all muft fear. 3. Be more

folicitous

ThcEpiJlk Dedicatory.

folicitous for the fecuring of youi
Confciences and Salvation, then of
your honors or eftates : In every thing
that you are put upon , confult firft
with God and Confcience •, and not
with flefh and blood. It is your daily
and mod ferious care and watchfulnefs
that is requifite to maintain your inte-
grity-, and not a few carelefs thoughts
orpurpofes, conjund with a minding
earthly things. 4 Deal faithful-
ly with every truth which you receive.
Take heed of fubjeding it to carnal
interefts: If once you haveaffedtions
that can mafter your Underftandings,
are loft, and know it not. For
when you have aRefolution to caftoff
any duty, you will firft Believe it is no
duty- and when you muft change your
judgement for carnal advantages, you
will make the change teem reafonable
and right: and evil iliall be proved
good when you have a minde to follow
it. 5.MakeGofpel-Truths your own,
by daily humble ftudies , arifing to
fuch a loundnefs of Judgement, that
(a2j you

The Eft file Dedicatory.
you may not need to take too much
upon truft 5 left if your guides fliould
mifcarry,you mifcarry withthem. De-
liver not up your underftanding in
Captivity to any. 6. Yet do not over,
value your own Underftandings. This
Pride hath done that in Church and
State, which all difcerning men are la-
menting. They that know but little,
fee not what they wan t5as well as what
they have-, nor that imperfection in
their knowledge which ihould humble
them, nor that difficulty in things,
which fhould make them diligent and
modeft. 7. Apprehend theneceflity
and Ufefulnefs of Chrifts Officers,Or-
der and Ordinances for the profperity
of his Church: Paftors muft guide you,
though not feduce you, or lead you
blindefold. But choofe (if you may)
fuch as are judicious, and not ignorant,
not rafh butTober, not formal but fe-j
riousand fpiritual, nof of carnal but
heavenly conversations • efpecially a-
void them that divide and follow par-
ties, and feek to draw Difciples to

them-

The FfifiU Dedicator).
themfelves,& can facrihcetheCAtfr^r
Unity and Peace to their proud hu-
§ or carnal interefts. Watch care-
fully that no weakneflcs of the Mini-
fter do draw you to a dif-efteem of the
Ordinances of God: nor any of the
fad mifcarriages o( ProfefTors fliould
caufe you to fet lets by Truth or God-
linefs. Wrong not Chrift more, be-
caufe other men have (o wronged him.
Quarrel more with your own uafit-
nels and unworthinefs in Ordinances^
then with other mens. It is the frame
of your owiv heart that doth more td
help or hinder your Comforts, then
the quality of thofe you joyn with.
To thefe few Directions added to the
reft in this Book, I (hall fubjoyn my
hearty Prayers, that you may receive
from that Gofpel ana Miniftry which
you have owned, fuch (lability in the
faith, fuch victory over the flefh and
the world, fuch apprehenfions of the
Love of God in Chrift, fuch dire&i-
on in every ftxait and duty, that you

a 3 may

The Epiftle Dedicatory.

Live uprightly , Dye peaceably , and
Raign Glorioufly. Amen.

May p.
1653. Teurfervmt in the Faith

and Gofttel of Chrifi.

^Rkb. "Baxter.

To

To the Poor in Spirit.

T dearly Beloved Fellow-
Chrifiians , whofe fouls
are taken up with the care-
ful thoughts of attaining
and maintaining Peace
with God : who are vile tnyour own eyes >
and value the Blood and Spirit and Word
of your Redeemer , and the Hope of the
Saints in their approaching Blejjednefs ,
before all the Pomp and Vanities of this
world \ and Refolve to give up your fehes
to his Conduct , who is become the Author
of Eternal Salvation to all them that obey
him : For Tou do I Publijh thefe follow-
ing Directions : and to Ton it is that I
direct this Preface, The onely Glorious
and Infinite God , who made the Worlds ,
( a 4 ) and

To the Poor in Spirit.
and ufholdeth them by his Word , who is
attended with Millions of his Glorious
Angels y and Prat fed continually by his
Heavenly hofts : who pilleth down the
Mighty from their feats , and fcattereth
the Proud in the Imaginations of their
hearts > and maketh his Enemies lick the
dufi : to whom the Kings and Conquerors
of the Earth are as thefilliejl worms, and
the whole world is Nothing , and lighter
then Vanity , which he will fhortly turn
into flames before your eyes : This God
hath fent me to you > with that joyful
MeffrtgCy which needs no more but your be-
ian;ing entertainment, to make itfuffici-
ent to raife you from the du(l > and bamfh
thofe terrours and troubles from your
hearts , and help you to live like the Sons
of God. Pie commandeth me to tell you ,
that he takes notice of your forrows : he
fands by when you fee him not and fay
lie hath forfaken you : he minds you
with greateji tendernefs when you fay
He hath forgotten you : Be numbreth your
fighs: he bottles tif your tears : the groans
of your hearts do reach his own. He takes

it

To the Poor in Spirit.
U unkindly , that you are fo fufpicious of
biyyi : ana that all that he hath done for
you in the work of Redemption ', and all the
gracious workings of his Spirit on your
fouls y and all your own peculiar cxperien-
rf his Goodness , can raife you to no
higher apprehenfions of his Love ! Shall
not Love he acknowledged to be Love >
% its grown to a Miracle ? when it
furpafjeth Coynprehenfion I Mufl the Lord
fet up Love and Mercy in the work of Re-
demption y to be equally admired with his
Ommpotency mamfefled in the Creation?
and call forth the \Vcrld4o this fweet tm-
ploy men t, that in Secret and in Publick it
might be the bufwefs of our lives ? and
it be fo overlcokt or queflioned ',
as if you lived without Love and Mercy
'■rid ? Providence doth its part >
by heaping ut> Mountain* of daily Mer-

your eyes : The
Gofpel hath eminently done its part I)
defer lb i- d fully a[fa t

is proclaimed freauc.
in ycur ears : And yet is there fo lit
in your hi De yen /

(a %)

To the Poor ui Spirit.
and hear , and feci , and t a fie Mercy and
Love ? do you Live wholly on it f and
yet do you fill doubt of it ? and think fo
meanly of it ? andfo hardly acknowledge
it f God takes not this well : but yet be
confidereth your frailty , and takes you not
at the worjl. He knows that fie fh will flay
its part j and the Remnants of Corruption
will not be idle : and the Serpent will be
fggt 'fting falfe thoughts of God } and will
hefiilljlriving mofl to oof cure that part
of his Glory which is dearefl to him , and
effect ally which is mofl conjoynedwith the
Happinefs of Man, Be knows alfo , that
fin will breed forrows and fears : and that
mans Und-er (landing is fballow , and all
his Conceivings of God are exceeding
low : and thai we are fo far from God as
Creatures, and fo much further as finners,
and efpe daily as Confciou* of the abufe of
his Grace , that there mufl needs follow
juch a flrangenefs , as will damp and dull
our upprehenfions of his Love : and fuch
an abatement of our Confidence , as will
make us draw back > and look at God afar
elf, Seeing therefore that at this di fiance

fib,

To the Poor in Spirit.
no full apprehenfions of Love can be ex-
peeled : It is the Vlcafurc of our Redeemer
flwrtly to Return , with ten thoufands of

Saints , ■with the noble Army of his
Martyrs , and the attendance of his An-
gels : and to give you fuch a Convincing
Demon f ration of his Love > as jhall leave
no room for one more Doubt. Tour Com-
forts v but a Tafl y they fka/I be
then a Feafl : They are now but Inter-
mittent , they fihtll be then Continual,
Horvfoon now do your Conquered fears re-

? and what an unconflancy and'un-
evennefs is there in our Peace ? But then
our I ft needs be Perfect and Per-

fl:all pleafe God and En-
joy him in Perfection to Perpetuity. Cer-
tainly , Chriftians , your Comforts [hould
be now more abundant , but that they are
not ripe : It is that , and not this , that is
your harvefl : I have told you in another
Book the mi flake and danger of expecting
too much here y and the Xecefsity of Look-
ing and Lcnz hat Reft , if we will
have Peace indeed! But, alas, how hard
is this lefjon learned? Ui i would

To the Poor in Spirit.
have Happinefs : but how fain would they
have it in the Creature , rather then in
God ! Believers would rather have their
Happinefs in God then in the Creature :
But how fain would they have it without
Dying ? And no wonder : for when Sin
brought in Death > even Grace it f elf can-
not Love it , though it may fubmit to it r
But though Churlifh Death do (land in our
way , why look we not at the Souls admit-
tance into Reft I and the Bodies Re fur-
re ciion that mu(l ffjortly follow ? Doubt-
lefs that Faith by which we are ^fuftified
and Saved , as it (its down on the word of
Truth as the prefent ground of its con-
fident repofeyfo doth it thence look with one
eye backward on theCrofs y and with the
other forward on the Crown- And if we
well obferve the Scripture Defcriptions of
that Faith > we jhall find them as frequent-
ly magnifying it > and defcribingit from
the latter as from the former. As it is
the duty and glory of faith to look back
with Thankful Acknowledgement to a
Crucified Chrift ?. and his payment of our
Ranfome : fo is it the Duty and Glory uf

that,

To the Poor in Spirit.

//;,// fame $ unifying Saving Faith to
Look forward with Defire and Hove to

the A Tcfus > and t"e Glo-

rious Celebration of the Marriage of the
Lamb , and the Sentential purification,
and the Glorification of his Saints : To
Believe theft things unfeignedly which
cverfaw, (nor ever Jpoke with man
that did fee ) and to Hope for them fo
Re all) as to let go all pre Cent forbidden
pie a fires > and all worldly hopes andjeem-
tng happinefs , rather then to hazard the
lofs of them : this is an eminent part of
that Faith by which thetfujl do live-, and
which the Scripture doth own as J'ufUfy-
ing and Saving : ( For it never diflin-
guifheth between tfttftifying Faith aid
Saving Faith , as to their nature,) It is
therefore a great miftake of fome to look
onely at that one eye of ^ufifying Faith
which looks back upon the Crofs y and a
great mi (lake of them on the other hand
that look onely at that eye of it which be-
holds the Or own: Both Chrift Crucified >
and Chrifl I and Ch iff

7 to $u (life and Clorife 7 are the

objects

To the Poor in Spirit.

objects even of ^uflifying Saving Faith ,
mojl firicflj [o called. The Scripture oft
exprejjeth the one onely : but then it fljll
implyeth the other. The Socinians erro-
nioufly there fare from Heb. 1 1. ( where
the Examples and Elogies of Faith are
fet forth) do exclude Chrifl Crucified y or
the refyeB to his Satisfa£lion>from ^ uni-
fying Faith y and place it in a meer Ex-
pectation of Glory : and others do as un-
greundedly affirm^ that it is not the fofti-
fftng AEl of Faith which Heb. n. de-
jcribethy becaufe they find not the Crofs of
Chrifl there mentioned. For as Believing
in Chrifls Blood Comprehendeth the End ,
even the Expectation of Remifsion and
Glory merited by that blood: fo the Be-
lieving of that Glory doth always imply
that we Believe and Expert it as the
fruit of Chrifls Ranfome. It is for health
and life that we Accept and Trufl upoi
our Phyfician r And it is for purification
and Salvation that we Accept and Trufl
on Chrifl. The Salvation of our Souls is -
the End of our Faith. They that tptefiion
s?h:ther we may Believe and obey for cur

mm

To the Poor in Spirit.
own Salvation , do que (lion whether we
W$m ft to the Pbyfictan, and follow his ad-
vice for Health and Life. Why then do
you that are Believers , Jo much forget the
End of your Faith ? and that for which
it is that you Believe ? Believing in
Chrijl for prefent Mercies onely , be they
temporal or (piritual , is not the true Be-
lieving. They are dangeroufly nnflaken
that think the thoughts of Heaven to be
fo accidental to the nature and work of
Faithy as that they tend onely to our C,om-
fort y and are not necejjary to Salvation it
{elf. It is upon your apprehensions and
ci at ions of that nnfeen felicity that
both your Peace and Safety do depend.
How contrary therefore is it to the nature
of a Believer y to forget the Place of his
Re (I andConfolation ! and to Look for
fo much of thefe from Creatures , in this
our prefent Pilgrimage and Prifon <, as >
alas y too commonly we do I Thu* do we
kill our Comforts , and then complain for
want of them^ Hov flwild you have any
Life or Con fancy of Con flat ions > that
Arefofeldom,fo fight, fo unbelieving and

fo

To the Poor in Spirit.
fp heartlefs in your thoughts of Heaven !
Ton know what a folly it is to expert any
Peace, which flail not come from Chrift as
the Fountain : And you mufi learn as
well to under ft and what a folly it is to ex-
pert any folid^poys, or ft able Peace, which
is not fetcht from Heaven , as from the
End. 0 that Chrijlians were careful to
live with one eye ftill on Chriji Cruet fed,
and with the other on Chrift coming in
Glory 1 If the Everlafting tfoys were
more in your believing thoughts -> Spiritual
ffoys would more abound at prefent in your
hearts. It's no more wonder that you are
Comfort lefs when Heaven is forgotten ,
or doubtingly remembred , then that you
Are faint when you eat not , or cold when
you ftr not , or when you have not fre or
clothes.

But when chriftians do not onely let
fall their expectations' of the things tfn*
feen , but alfo heighten their expectations
from the Creature : .then do they mo ft in-
fallibly prepare for their fears , and
troubles, anatftfdngednefs from God, and
with both hands draw calamities-en tfjeir

fouls c

To the Poor in Spirit.
fouls. Who ever meets with a di/lrefjed
complaining foul , where one or both of
theft is not apparent? their Low expect a-
I from God hereafter y or their high
expectations from the Creature now f
What doth keep us under fuch trouble and
dt (quiet nefs , but that we will not Expeff
what Cod hath Promifedy or we will needs
Expect what he Promijednot ? And then
we complain when we mifs of thoje Ex-
pectations which we foolifbly and un-
groundedly raifed to our felves ! We arc
grieved for CrojJ'cs, for Lojjes , for wrongs
from our Enemies y for unkind or un faith-
dealings of our Friends , for fick-
nefs y for contempt and difejleem in the
World \ But who bid you look for any
better ? Was it Profperity > and Riches >
and Credit j and Friends , that God called
you to Believe for ? or that you became
Chrijl'ians for , or that you had an abfolute
promife of in the Word? if you will
makePromifes to your f elf , and then your
own Promifes deceive you , whom flwuld
you blame for that ? Nay do we not > as it
were , necefiitate God hereby , to embitter

all

To the Poor in Spirit.

a\1 our Comforts below, and to make every

Creature as a Scorpion to us , becaufe we

will needs make them our petty Deities ?

We have lefs Comfort in them then elfe

we might have , becaufe we muft needs

have more then we fhoula have. You might

have more faithfulness from your Friends,

more Reputation in the World, more fweet-

nejs in all your pre fent enjoyments, tf you

lookt for Lefs. Why is it that you can

fcarce name a Creature near you -> that

ts not afcourge to you, but becaufe you can

fcarce name one that is not your idol ? or,

at leaf , which you do not expetl more

from, then you ought? Nay (which is

one of the jaddeft Confederations of this

kind that can be imagined) God is fain to

fcourge us moft even by the highefl Pro-

fe(fors of Religion > becaufe we h.tvc mpfi

idolized them, and hadfuch excefsiv

peffations from them. One wo (

thought it next to animpofsibn it

fuch men , and fo many of then , d

ever have been drawn to do that agai/.Ji

the Church, agawft that Gofpd-Mwiftry,

and Ordinances of God (which once feem-

ed

To the Poor in Spirit.
ed dearer to them then their lives ) which
hath ft nee been done , and which yet rve
fear ! But a believing eye can difcern
the reafon of this fad providence ( in
part:) Never men were more idolized:
and therefore no wonder if we were never
(o afflicted by any. slits , when will wc
learn by Scripture and Providence fo to
know God and the Creature , as to look for
More from him > and lefsfrom them ! We
have looked for Wonders from Scotland ,
and what is come of it ? We looked that
War fbould hav: even fatisfied our de-
, and when it had removed all vifible
Impediments , we thought we jhouldhave
had fuch a glorious Reformation as the
World never knew ! And now behold y a
Babel , and a mangled Deformation I
What high Expectations had we from an
Afjembly ! what Expectations from a
Parliament ! and where are they now I
O hear the Word of the Lord , ye low-
fpirited People ! [ Ceafe ye from man ,
who fe breath is in his nop r lis : for wherein
is he to be accounted of ? Ifa. 2. 22. ]
£ Cur fed be the man that trufieth in many

4tfd

To the Poor in Spirit*

and makethflejh his arm, and whofe hecirt
depart eth from the Lord : Tor he [ball be
like the Heath in the Defart, andjhall not
fee when Good comvth. Blejfedis the man
that trufteth in the Lord, and whofe Hope
the Lord is : For he jhall be as a Tree
planted by the Waters > (jrc. Jer. 17. 5 ,
6>7>8.2 [Surely men of Low degree are
Vanity , and men of High degree are a
Lye : to be laid in the ballance they are
altogether lighter then Vanity , Pfal.
62.9.3 Let me warn you all, chriftians,
for the time to come , Take the Creature
as a Creature : remember its frailty :
look for no more from it then its part : if
you have the near eft, dear eft, godly friends,
expert to feel the fling of their Corrupti-
ons, as well as to taft the fweetnefs of
their Gfaee : And they muft expect the
like from you,

if you ask me why I fpeak fo much of
thefe things here? It is , 1. Because I
find that much of the trouble of' ordinary
Chriftians comes from their Croffes in the
Creature , and the fruftration of thefe
their ftnful Expectations , 2 . And becanfe

r

To the Poor in Spirit.

I have (aid fo little of it in the following
Directions , they bwtg intended for the
cure of another kind of Trouble : therefore
1 have (.ad this much here of this,
• Having pronifed this advice , / take
my felf bound to adde one thing more :
th.it is , An Apologie for the Publication
of this Impcrfetf Piece : whether jufi or
inefficient, other men mufl judge. I con-
fefs I am fo apprehenfive of the Luxuri-
ant Fertility, or Liccncioufnefs of the
Prefs of late , a* being a defign of the
Enemy to bury and overwhelm in a croud
thofe J>udiciou* , Pious , Excellent Wri-
tings that before were fo co??imonly read
by the People, that I think few men flwuld
now print without an Apologie : much lefs
fuch its 1 5 who hath more lamented this
inundation of impertinenctes ! or more
iccufed the Ignorance and Pride of others
hat mufi needs difgorge themfelves of all
heir Crudities , as if they w:re fuch pre-
iom Conceptions , proceeding from the
Joly Ghoft , that the World might not ,
vithout very great injury , be deprived
of: and it were pity that all men fhould

not

To the Poor in Spirit,
not be made partakers of them ? Andhovt
come I to go on in the fame fault my [elf?
Truly I have no Bxcufe or Argument but
thofe of the Times > NecelTity and Pro-
vidence : which how far they may Zfu-
flifie me , Imufi leave to the tfudge^ Be-
ing in company with a troubled complain-
ing Friend , J perceived that it mu(l be
fome flanding Counfel which might be
frequently perujed , that mufl fatisfatfo-
rily anjwer the Complaints that I heard >
and not a transient Speech y which would
quickly flip away : Being therefore ob-
liged as a Paftor, and as a Friend \ and as
a Chriftian > to tender my be (I afsi fiance
for relief y I was fuddenly (in the moment
of fp caking ) moved to promife one fheet
of Paper , which might be ufeful to that
End. Which promife when I attempted
to perform , the one fheet lengthened to
thirty , and my onedaies (intended) work
was drawn out to a jujl month. I went on
far before I had the leaf thought to let
any eye behold it , except the Party for
whom I wrote it : But at la ft I perceived
an impofsibility of contracting 7 and I was

prefently t

To the Poor in Spirit.

prefently pojjeffed with confident apprc*
benftons , that a Copy of thofe Directions
might be ufeful to many other of my poor
Neighbours andFriends that needed them
&s much : Upon which apprehenfion I
frefently permitted my Pen to run more
at \arge , and to deviate from the
of the Party that I wrote for : and
to take in the common cafe of me ft troubled
doubting fouls . By that 1 ime I badfinifhed
it , / received Letters from feveral parts >
from Learned and judicious Divines ,
importuning me to print more ( having
under flood my Intentions to defijl , a*
having done too much already > even at
fir ft:) I confefs I was not much moved by
their Importunity , till they feconded it
with their Arguments : whereof one was 7
The Experience of the fuccejs of former
Writings , which might afjure me it was
not dijp leafing to God. I had many that
urged me : I had no one but my f elf to
draw me back. I apprehended that a wri-
ting of this nature might be ufeful to the
many weak perplexed Chriftians through
the Lxnd. Two reafpns did at firfl come

To the Poor in Spirit.
in againft it. The fir (I was , That if there
were no more written on this Subjeti then
Doffor Sibs' s Bruifed Reed , and Souls
Conflict , and Mr. Jof. Symonds De-
serted Souls Cafe and Cure , there need no
more: Effecially thzre being alfo Dotfor
Preftons Works , and many of Perkins,
to this ufe : and Mr. Ball and Mr. Cul-
verwel of Faith, and divers the like . To
this my own judgement anfwered , That
yet thefe brief Dire&ions might adde
fomewhat that might be ufeful to the
weak, as to the Method of their proceed-
ings , if not to the matter : And my Bre-
thren flop my mouth by telling me , that
others had written before me of Heaven
and Baptifm : and jet my labours were
not lofi. Next this, I thought the Crudity
and weaknefs of the Writing was fuch, as
fiould prohibit the publication , it being
unfit to thrufk upon the World , the hafly
undigejled lines that were written for the
ufe of one p erf on. To this my thoughts re-
plied, That I. For all that , it might be
ufeful to poor Women, and Country people,
who moft commonly prove the troubled

tyirits

To the Poor in Spirit.
fpirits for whof (akcs I wrote it. Had I
rvnt for the ufe of Lamed men , / would
have tried to make it fitter for their nfe :
and if I cou Id not y I would have fupprcfjed
it. 2 . It w.ts my Pride that nourished
thts fcruple , which moved me not to ap-
pear fo homely to the World , and there-
fore I caft it by. One thing more I confefs
did much prevail with me to make theft
Papers publick : and that is, the Ant i-
nomians common > confident obtrufion of
- Evangelical doctrines and
methods for comforting troubled fouls t
They are the mofl notorious Mountebanks
in this Art , the highefl pretenders , and
mhappieft performers , that mofl of the
R c formed Churches ever knew. And none
ufually are readier to receive their do-
ctrines y thenfuch weak women or unskil-
ful people j that being in Trouble, are like
a fick man in great pain , who is glad to
hear what all can fay , and to make trial
of every thing by which he hath any hope
of cafe. And then there is [o much Opium
in thefe Mountebanks Nepenthes > or An-
tidote of Reft : fo many principles of car-
(b) nal

To the Poor in Spirit.
nal fiecurity and prefiumption , which
tend to the present eafie of the Patient ,
( whatever follow ) that it is no wonder
if form well-meaning Chriflians do
quickly fwailow the batt> and proclaim the
rare effetts of this Medicament , and the
Admirable skil of this unskilful Seff , to
the enfinaring of others , especially that
are in the like diflrefis. Ff^e dally when
they meet with fome Divines of our own >
who do deliver to them fome Mafter-
points of this Syfteme of Mi flakes > which
arefio neceffarily concatenated to the reft >
that they may eafily fee, if they have one ,
they muft have all , unless they will hold
Contradictions. As to instance in the
Doctrine of J>uftification before Faith :
or the difiolvwg the obligation to Punifh-
ment ( which is nothing but Remifiion of
fin ) before Faith : So that nothing re-
mains fince Chrijls death ( as fome ) or
fince Gods Decree ( as others ) but onely
to have our Pardon manifefted > or to be
ffuftified in Confidence ^ or ( as fome
phrafe it ) to have that ^fuflifi cation
which il terminated in Confidence. There

is

To the Poor in Spirit.
is a very judicious man, Mr. Benjamin
Woodbridge 0/ Newbury hath writ-
ten fo excellent well again (I this Errour y
and in fo fmall room , being but one Ser-
mon > that I would advife all private
Clxriftians to %ct one of them , anaperufe

u one of the befl, eafiefl, cheapejl Fre-
es again fl the contagion of this
part of Antinomianifm.

I bad not troubled the Reader with

this Apologie , had I thought fo well of

this Writing as to be afufficient Apologie

for it felf : or had I not taken it for a

hainoiis Crime to (peak idly in Print.

For the Doctrine here contained , it is
of a Middle (train ', between (I think) the
Ext reams of fome others. I have labour-
ed fo to build up Peace , as not thereby to
fortife Prefumption. And perhaps in
feme Points you may fee my meaning
plainly y which through the obfcunty
of former Writings I was mifundt, flood
As for the Manner of this Writing,
I mujl dcfire them that expect Learning
cr Ex4ctnefs 7 to turn away then eyes:
and know , that I wrote it not for fa ch as
(bz ) they.

To the Poor in Spirit.
the j. I aft not to (peak any thing but
-plain Englifh to that Sex , or to that life
and End for which I wrote the fe Lines.
I wrote to the utmofi verge of my Paper ,
before I thought to make it publick , and
jo hadiio room for Marginal Quotations,
(nor time to transcribe that Copy that I
wight have room) nor indeed much mind
of them, if I had had both room and time.
As in all the Removes of my Life I
have been ftill led to that place or fiat e
which was furthef from my own
thoughts y and never defigned or con-
trived by my [elf: fo all the Writings
that yet I have publzfhed arefuch as have
been by jome fudden unexpected occafion
extontd from me , while thofe that I mofi
affeBed have been fiifled in the Con-
ception : and thofe that I have mofi la-
boured in, mujl lie buried in the dufi:
that I may know it s God that is the Bif
pofer of all. Experience perfwadeth me to
think , that God? who hath compelled me
hereto > intendeth to make this hafiy wri-
ting a means for9 the calming of fomt
Troubled Sauls : Which if he do , I have

my

To the Poor in Spirit."
End. / \ do nothing to the

s public I: Pi ther through

my own unsktlfulnejs and unworthi)
or through tl: 'a Lid) :

villit he my comfort to further
:e of the pore \l Chriftian. ( Though
to the former alfo I (hall contribute my
bej} endeavours : and am with this fend-
to the Prefs fome few (beets to that
end , with our Worcefterlhirc Agree-
mentj The full ace omf '.
the jubduing of the Prince of Darknefs ,
Confufion and Contention : the dcftrcyiHg
of that Pride , felf-efteem, fe If -fee king >
and carnal-mindednefs, which remaining
even in the be ft , are the dijlurbers of all
Peace : the fuller difcovery of the fwful-
nefs ofimpeaceable Principles, Difpofiti-
and Practices : the nearer clofure of
all true Believers, and the ha fining of the
Churches Everlafting Peace : Theje arc
his daily Prayers, who is

May 7. A Ktalou* Aefircr of the Peace of the
1 ^ 5 3 • Churcb^nd of every faithful fouly

Richard Raxtbr.
f>j) The-

The Contents.

nr H E Cafe to be Refolvcd. pag. i.

DIRECTION I.

Difcover the true Caufe of your Trouble. 4

The continued neceflity of a (landing Mi-

niftry. 6

DIRECTION II.

Difcover well how much of your trouble is
from Melancholy, or from outward Crof-
fes, and apply the Remedy accordingly.

7

DIRECTION III.

Lay firft in your underftanding found and

deep apprehenfions of Gods nature. 1 7

(b4) The

The Contents.
The Benefits that arife from the Apprehen-
sions of Gods Goodnefs. 18

DIRECTION IV.

Get deep Apprehenfions of the Gracious
Nature and Office of the Mediator. 28

DIRECTION. V.

Believe and confider the full Efficiency of
Chrifts Sacrifice an-d Ranfome for all. 32 j

DIRECTION VI.

Apprehend the Freenefs , Fulnefs and Uni-
verfalityof the Law of Grace, or Con*
ditional Grant of Pardon and Salvation
to all men 3 if they will Repent and Be-
feve. 3 3,

DIRECTION VII.

Underftand the difference between General
Grace and Special, and between the Pot
fibility, Probability, Conditional Cer-
tainty , and Abfalute Certainty of your
Salvation, and fo between the ieveral De-
grees oy Comfort that thefe Severals may

35
How

The Conteiu
How much Comlorc the unconverted may
receive from General Grace. 39

DIRECTION VIII.

UnderiUnd rightly the true nature of faving
\ aith. 49

DIRECTION IX.

Next perform the Condition by Aftual Be-
lieving. 55

Object. I am not able to Believe : Anfwer-
ed 56

Direction how to get faith. 59

How far the prayers of the wicked are ac-
.ahle. 60

DIRECTION X3

t Review your own Believing 5 and
thence gather A/Turance. 66

The Witnefs of the Spirit 5 and Spirit of A-
doption,what they are. C8, 7^

.ether it be a Legil departing i
Chriit , or any finful trufting in our own
Righteoufnefs, to gather Peace, Comi.
or Aflurance from figns within us ?

Arguments proving it lawfvlt'
ther Comfort or Aflurance from G<
races in uc>

(b

The Contents.
DIRECTION XI;

Make ufe in Trial of none but infallible
figns. 86

Five certain figns , together comprizing the
Defcription of a true Chriftian. 83 •

Twenty obfervable explicatory points for

the right understanding of thefe figns. 9 1

DIRECTION XII.

Know-, thatAffufanre of Juftifieation 5 or >
right to Salvation , cannot be gathered
from the leafl degree of faving Crace. •

119^

Proved from the many exceeding Difficul-
ties that muft be overcome by all that will
have AfTurance in ordinary ways: and
from other Reafons. 120

DIRECTION XIII.

The firft time of our Receiving or A&ing
faving Grace f and fo of our Juftificatioiv
and Adoption, cannot ordinarily be
known. 136

To affirm that faving fincerity of Grace
lieth but in a Gradual Natural-difference-.
is.no -diminution of the Glory of Grace.

142

ru

The Contents.
DIRECTION XIV.

*

Know that Affurance is not the lot of the
ordinary fort of true Chriilians, but onely
of a few of the itrongeft , moft aftive,
watchful and obedient, Proved. 145

The obfervation of the Confefiions of the
Godly in this. 151

DIRECTION XV.

Know that even many of the ftronger and
more obedient who have Affurance of
their Converfion , are yet unaffured of
their Salvation, for want of Affurance to
perlevere. 160

The Authors free Confeffion of his own
ftate3 and Judgement herein. 162

DIRECTION XVL

Tfeere are many grounds to difcover a Pro-
bability of laving Grace, where we cannc t
yet difcern a Certainty i And you mil ft
learn, next to the Comforts o\ Ge-
neral Grace, to receive the Com!< : ts of
the Probability of SpecialGraee5
you expert cr are ripe for rfrcComii
Affurance, .

Trc*

The Contents.

Proved that a Chriftian may live a Joyful :
Life without Affurance. 1 7 3

DIRECTION XVIL

Improve your own. and others Experiences .
10 ftrengthen your Probabilities. 179

DIRECTION XVIII.

Know that God hath not commanded you -
to Believe that you do Believe, nor that
you are Juftified, or fhall be faved ( but
enely Conditionally ) and therefore your
Affurance is not a Certainty properly of
Divine Faith. 189

I| is not Unbelief or Defperation in Qui'
ftians which is commonly called, fo. 1 93

DIRECTION XIX, h

Know that thoie few that do attain to Af-
furance, have it not conftantly. ; 209 )

DIRECTION XX,

Never expect fo much Affurance on Earth h
as (hall fet you above all Poffibiiity of the
lofs of Heaven , and above all apprehen- -
lioasofrealdanser, 211

The

if Contents.

The ufcfiilnels of Apprehcniion of da?
ued

DIRECTION XX.

Be glad o* a fetied Peace , and look not too
much after raprurcs and ftrong feelings of
Comfort i And if you have fuch , expeft
I a conftancy of them.

DIRECTION XXII.

Spend more time and care about your Duty
then your Comforts, and to get and exer-
cife and increafe Grace , then to difcern
the certainty of it. 232

DIRECTION XXIII.

flunk not that thofe Doubts and Trouble; •
which are caufed and continued by wilful
Difobedience, will ever be well healed but
by the healing of that Difobedience , or
that fuch can be cured by the fame means,
as obedient doubting Chriftians may,

246

How far a Chriftian c?n or cannot do the
Good he would. 2$ 1

Three forts of tins of] \ or fo called,

The,

The Contents.

The ftate of a Chriftian under grofs fin f
doubtful. 265

Proved, that Aifurance dependeth much on
careful Obedience ; And that when all is
done, the moft obedient Believer will or-
dinarily 'hare moft and beft Affurance of
his fincerity and falvation. 270

The life of the former Diredion. 280

The Doubtings of moft Chriftians that have
the free ufe of Reafon , are fed by fome
(in. ibid.

The fins which Troubled Chriftians fhould
moft fearch after, are
1.. Contrary carnal Intereft encroach-
ing on Chrifts Intereft.

1. In the ilnderftanding , enumerated
as againft each Perfon in theTri- -
nity.

2. In the Will and Affe&ions. ~

1. Pride.

2/ Covetouihefs: -
3. VoluptUQufnefs.
Thefe are confidered here as againft 'God
himfelf, and fo as againft thefirft Com-
mandment, 286
2. Aftualfins againft the other Com-

mandments. -Efpecially fufped
J, ilnmercifulnefs and rigid cenibriout
ne& of others, .

2, .ilnr •

The Contents*

2. Unpcaceablenefs in Family, Neigh-
bourhood, Church, &c. 301

DIRECTION XXIV.

Content not your felf with a cheap Re-
Iigioufnefs , and to ferve God with that
which coftyou little or nothing : And
take every Call to coftly duty or ikffering
for Chrift as a prize put into your hand,
for advancing your Comforts. 313

' Remember this ;

1. In preventing fin.

2. In riling from fin.

3 . In performance of Duty. 3 25

DIRECTION XXV.

Study the great art oi Doing Good>> and let it
be your every-days contrivance, care and
bufinefs , how to lay out all your Talents*
to the greateft advantage, 3 3 2

Applyed to our Rulers , and to Rich men.

DIRECTION XXVI.

-rouble not your foul with needlefs fcru-
pks; Nov p ur fclf more work

the 13

The Contents.

tben God hath made you , by feigning
that unlawful, which Ood hath not for-
bidden ; or by placing your Religion in
Will-wo*fhip , or overmuch rigour to
your body, &c. 346

What it is to be .Righteous Over-much ?
The Queftion Anfwered i Whether all
Virtue be in the middle? And Whether
We -can love or ferve God too much ? 347

All Over-doing in Gods work is Un-doing.
The Devil is moft zealous in Over-doing.
A fad inftance how much the Devil hath
got by Over-doing,

1. InDodrine, agairift Hereticks 9 by

adding to the Creed, and forfaking
Scripture-phrafe.

2. In Difcipline.

3. In Government or Church-power,.

4. In Worfhip.

5. In Reformation $ efpeciallyof late.
The Devil goes beyond Chrift in ail thefe ,

when he once fals to work. 354

DIRECTION XXVII.

When God hath discovered your iincerity
to you , fix it in your Memory that it may
be ufeful for the time to come ; and leave
not? yourTou.1 open to new A p--jrehen(V* -

The Contents.

ons : Except in cafe of notable declining*,
or grofs iinning. 3~o

Proved, that in thefe excepted cafes even the
Juihried mayqueftion then* fmcerity and
Juftification.

DIRECTION XXVIII.

Be\vare of perplexing mif-interpretations of

1. Scriptures.

2. Providences.

3. Sermons.

And be willing that Minifters {hould preacfr
moft fearchingly and rouzingly for the
good of others , without misapplying it
toyourfclf. 387

DIRECTION XXIX.

3Diftingui(h carefully between caufes of
Doubting , and caufes of meer Humiliati-
on and Amendment : God calleth you
very often to Humiliation when he calleth
you not to Doubting. 403

7 \\ext y ordinary Doubt S Refolved.

1. About knowing the time and manner of
Conversion.. 406

2. About

The Contents,

2. About Humiliation. 4U

3. Of receiving Religion by Education, 417

4. About Deadnefs, Hard-heartedneis, and
not weeping for fin. 423

5. About Backwardnefs to Duty , and not
Delighting in it* 434

6. About doing all out of flavifh fear. 439

7. Not able to Believe. 443

8. Strangenefs to the Witnefs of the Spirit ,
Joy in the Holy Ghoft , and Communion
with God.' 444

9. Want of the Spirit of Prayer. 446

10. UnproHtablenefs through want of Gifts.

45°

11. GreatnefsoffinandunworthinefsJ 452
A' twofold Worthinefs and Righteouf-
nefs. 453

12. Want of a deep Hatred- to fin: Fear

left

The Contents.

ieft ftronger Temptation would over*
threw us. 456

j 3. Fear of committing the unpardonable
finagainlt the Holy GhofL 459

14. Left it he too late , and the time, of
Grace be paft Time of Grace palt in a
double fenfe. 46 1

15. Sinning fince Profefllon againft Con-
fcience, on Deliberation. 465

16. Not overcoming Corruptions , and not
Growing in Grace. 469

1 7. Blafphemous and Unbelieving thoughts.

476

18. Fears of Death, 481
i's>. Heavy Afflictions. * 483
20. % Not being Affli&ed. 484

DIRECTION XXX.

Carefully difcern whether your Doubts are

fuch

The Contents*

fuchasmuft be cured by the considerati-
on of General or of Special Grace And
be fure that when you lofe the fight of
Certain Evidence , that you let not go
Probabilities : Or at the worft when you
are beaten from both, and judge your felf
Gracelefs , yec lofe not the Comforts of
General Grace, 489

DIRECTION XXXI.

Inallpre/fingNeeeffities take the advice of
your Paftors,
1. Keep it not feeret.
2,. In what Cafes to feek advice,

3. To what Ends.

4. Of what fort of Minifters,and whom

to avoyd.

5. In what manner to open your Cafe.

Obje&ionsanfwered againft con-
fefiing fin to Paftors. Reafonswhy
Minifters have not fully acquainted
their People with the great duty
of confeffing and opening their
Cafe to them. 499

DIRECTION XXXII.

Utiderftand that the height of Chhftian Lifer

and

The Contents.
and the greateit part of your Duty , lyeth
in A loving 'Delight in God, and * Thank-
fhl >\nd ChiarfiU Obedience to bid Will'.
which you muft be ftill endeavouring- and
fabordinate all other duties to thefc. 523

Mmirters and Chriftians fhould keep the
Lords day as a day of Thankfgiving for
the work of Redemption, and fpend more
of it in Praifes, Pfalms, Hymns , &c. and
lefs in Confeifing, &c. 5 3 3

How Chriftians wrong Chrift and Religion ,
and contradift the main defign of Grace
by their fad dejefted lives. 536

Stand not Complaining and Doubting , but
Chearfiilly Amend and Obey. 5 3 7

.

ERRATA.

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between the two its puc<w. p. 5*6. 1. 27. r. 7hahkr
ful/y.

CO

mmmmmm

THE RIGHT

METHOD

For a fetled

PEACE

CONSCIENCE

and Spiricuill

COM F ORT.

In XXXII. Directions.

T muft be underftood, that
the Cafe here to be refol-
ved is not, How an unhum-
bled prophane (Inner that
never was Convinced of
Sin and Mifery, (hould be
brought to a fetled Peace of Confcience.
Their Carnall Peace muft firft be broken,
and they muft be fo far humbled, as to finde-

B % L the

2 Diretfions for getting dnd keeping

the want and worth of Mercy, that Chrift
and his Confolations may not feem contem-
ptible in their eyes. It is none of my bufinefs
now, to give any advice for the furthering
of this Convi&ion or Humiliation. But the
Cafe in hand is ; How a Sinner may attain to
afetled Peace of Conference, and fome compe-
tent meafure of the Joy of the holy G ho ft. Who
hath been convinced of Sin and CMifery ', and
long made a Trofeffion ofHolinefs, but liveth
in continuaU doubtings of their Jincerity, and
fears of Gobs Wrath, becaufe of a<n exceeding
DeadnefsofJpiritt and a Want of that Love to
God,and Delight in him9andfweetnefs in Duty,
and Witnefs of the Sfirit % and Communion With
God, and other the like Evidences Which are
found in the Saints. How far the party is
right or wrong in the Difcovery of thefe
Wants, I now meddle not. Whether they
Judge rightly or wrongly the Directions
may be Ufefull to them. And though I pur-
pofely meddle not with the unhumbled that
feel not the want of Chrift and Mercy, yet
moft that fails may be ufefull to all that pro-
fefs the Chriftian faith. For I (hall ftudy fo
to avoid the extreames in my doftrinall Di-
rections, as may conduce toyourefcaping •
the defperate extremes, of ' "Ungrounded Com-. ]
forts, and Cavjlefs Terrours, in your own \
fpirit.

Of.

Spiritual Peace and Cemfort. 5

Of my Directions the firft fhall be only
Generall,and the reft more particular : And
in all of them I mult intreat you 1 . To ob-
ferve die Order and Method as well as the
Matter; and that you would praftifethem
in the fame order as I place them. 2. And to
remember that it is not only Comfortable
words, but it is Direflions for your own pra-
ftice which here I prefcribe you: And there-
fore that it is not the bare Reading of them
that will Cure you ; but if you mean to have
the benefit of them, you muft beftow more
time in Pra&ifing them then I have done in
Penning them : yea you muft make it the
work of your life. And let not thatftartle
you or feem tedious to you; for it will be
no more grievous a work to a well tempered
foul, then eating,or drinking, or fleep,or re-
creation is to a healthfull Body ; and then ic
is to an honeft woman to Love and Delighc
in her Husband and her Children : which is
no grievous task.

B z DIR£

4 Dirt Bio n for getting and keying

DIRECTION I

i. Get as clear a difcovery as you can
of the true Caufe of your Doubts
and Troubles : for if you (hould
miftake in the Caufe, it would much'
fruftrate the moft excellent means
for the Cure.

THe very fame Doubts and Complaints
may come from feverall Caufes in fe-
verall Perfons, and therefore admit not of
the fame way of Cure : fometime the Caufe
begins in the body, and thence proceedeth to
the minde : fometime it begins in the minde,
and thence diftempereth the body: fome-
time in the minde, it is moft or firft from
worldly croffes and thence proceedeth to
fpirituall things : And of fpirituall matters,
fometimes it begins upon fcruples or diffe-
rences in Religion, or points of Doftrine :
fometimes and moft commonly, from the
fcnfe of our own Infirmities : fometimes it
is only from ordinary Infirmities : fome-
times from fome extraordinary decayes of
* inward Grace : fometime from the neglefts

• of

Spiritual Peace and Comfert. 5:

me weighty duty : and fometimes from
die deep wounds of K>mc hcynous fecret, or
lalous fin : And fometimes it is meerly
d the frefh difeo very of that which be*
we never did difcern : And fometimes
firbm the violent affaulc of extraordinary
Temptations : which of thefe is your own
, you muft be carefull to finae out, and
to apply the means for Cure accordingly.
Even of true Chriftians, the fame means
will not fit all. The difference of Natures
as well as of a&uall Cafes muft be confide-
red. One hath need of that tender handling
which would undo another : and he again
hath need of that rowfing which another
cannot bear. And therefore underftand
that when I have given you all the Dire-
ctions that I can, I muft (in the end hereof)
advife you to take the Counfel of a skilfull
Minifter in applying and making ufe of
them : For it is in this, as in the Cafe of Phy-
fick : When we have written the beft Books
of Receipts, or for Methodicall Cures, yet
we muft advife people to take heed how they
ufe them without the advice of a learned and
faithfull Phyfitian. For Medicines muft not
be only fitted to Difeafes but to Bodies.Thac
Medicine will kill one man, which will cure
another of the lame diftemper : fuch diffe-
rence there maybe in their age, ftrength,
B 3 complc;

6 Din&ion fir getting and keep fog

complexion and other things. So is it much
in our prefent Cafe. And therefore as when
all the Phyfick Books in the world are writ-
ten,and all Receipts known, yet will there be
ftill a Neceflity of Phyfitians ; fo when all
Difcoveries and Directions are made in Di-
vinity, there will ftill be a Neceflity of a
conftant (landing Miniftry. And as ignorant
Women and Emprikes do kill oft times more
then they Cure, though they have the beft
Receipts, for want of Judgment and expe-
rience to ufe them aright : fo do ignorant
Teachers and Guides by mens fouls, though
they can fay the fame words as a Judicious
Paftor, and repeat the fame Texts of Scri-
pture- Not that I mean,that fuch can do no
good : Yes,much no doubt,if they will hum-
bly, compaffionately and faithfully improve
their Talents, within the verge of their own
Calling: which if they go beyond,ordinarily
a remarkable Judgment followeth their belt
labours ; both to the Churches and parti-
cular fouls that make ufe of them.And there-
fore becaufe ( if my conjeftural prognifticks
fail not,as I daily pray they may) we are like
to be more tried and plagued this way, then
ever were any of our fore-fathers fince
Adorns dayes till now, and feeing this is the
hour of our Temptation, wherein God is
'purpofely feparating the chaff, and difco-

venng

Spiritual Peace and Comfort. 7

vering to the world, the dangers of injudi-
\% mifgutded Zeal ; I fhall therefore both
firft and laft ad\ lie yon, as ever you would
have 1 Ceded Peace of Conference, keep ouc
of the hand ot vagrant and feducing Moun-
tebanks, under what Names, or Titles, or
pretences focver they may aflault you.
Efpecially fufpeft all that beftow as much
pains to win you to their party, as to win
you to Chrift .

DIRECTION tl

2. Make as full a Difcovery as you
can, how much of the trouble of
your minde doth arife from your
Melancholy, and bodily diftempers,
and how much from difcontenting
afflictions in your worldly Eftate,
or Friends?or Name. And according
to your Difcovery make ufe of the
Remedy.

I Put thefe two Caufes of trouble here to-
gether in the beginning, becaufe I will
prefently difmifs them, and apply the reft of
thefe Direftions only to thofe Troubles that
B 4 are

8 * Direction fer getting And keying

are raifed from fins and wants in Grace.
i. For Melancholy, I have by long ex-
perience found it to havefo great and com-
mon a hand in the fears and troubles- of
minde3that I meet not with one of many that
live in great Troubles and fears for any long
time together, but Melancholy is the main
feat of them : Though they feel nothing in
their body, but all in their Minde. I would
have fuch perfons make ufe of fome able
godly Phifitian, and he will help them to
difcern *how much of their Trouble comes
from Melancholy. Where this is the Caufe,
ufually the party is Fearful! of almoft every
thing : a word, or a fudden thought will difc
quiet them : Sometime they are fad and
icarce know why: all Comforts are of no
continuance with them : but as foon as you
have done comforting them,& they be never
fo well fatisfied, yet the trouble returns in a
few dayes or hours, as foon as the dark and
troubled fpirks return to their former force;
They are ftill addided to mufing and folita-
rineis^and thoughts will run in their mindes,
that they cannot lay them by : If it go any
thing farre^they are almoft alwayes aflaulted
with Temptations to Blafphemy, to doubt
whether there be a God, or a Chrift, or the
Scriptures be true; or whether there be a
Heaven or a Hell : and oft tempted to fpeak

fome

Spiritual Peace and Comfcrt. 9 '

feme blafphemous words againft Go<j • and
this with liich importunity that they can
hardly forbear : and oft times they are tem-
pted to make away themfeK es. When it goes
fo farre, they are next to the lois of the ufe
ofreafon, it it be not prevented.

Now to thole that finde that Melancholy
is the Cauie of their Troubles I would give
this advice. 1. Expert not that Rational,
Spiritual Remedies (hould fuffice for this
Cure: For you may as well expeft that a
good Sermon or comfortable words (hould
cure die falling Sicknefs, or Palfie, or a bro-
ken head, as to be a fufficient Cure to your
Melancholy fears. Fern* this is as reall a bo-
dily difeafe as the other : Only becaufe it
works on the fpints and phantafie, on which
words of advice do alfo work, therefore fuch
words, and Scripture, and Reafon, may
fomewhat refift it, and may palliate or allay
fome of the effefts at the prefenr.but as foor*
as time hath worn off the force and effeds of
thefe Reafons, the diftemper prefently re-
turns.

For the Humour hath the advantage i.Of
continuall prefence, 2. Of a more neceflary,
naturall and fenfible way of working. As if
a man be in an eafie Lethargy ; you may a-
wake him fo long as you are calling on him
aloud, but as foon as you ceafe, he is afleep
V> 5 again:

io Direction for getting A»d keeping

again : Such is the cafe of the Melancholy in
their forrows : For it is as natural for Melan-
choly to caufe fears and difquietnefs of
minde,as for Phlegme in a Lethargy to caufe
fleep.

Do not therefore lay the blame on your
Books, Friends,Counfels, Inftruftions ( no
nor all on your Soul,) if thefe Troubles be
not cured by words. But labour to difcern
truly how much of your Trouble comes this
way, and then fix it in your minde in all
your Enquiries, Reading and Hearing, that
it is the other part of your Trouble which is
truly Rational, and not this part of it which
is from Melancholy, that thefe means were
ordained to remove ( though God may alfo
blefs them extraordinarily to do both.) Only
conftant importunate Prayer,is a fit and fpe-
cial means for the Curing of all.

2. ' When you have truly found out, ho^
much of your Difquietnefs proceeds from
Melancholy, acquit your foul from that part
of it : Still remember in all your feif-exami-
nations, felf-judgings and refledions on
your heart, that it is not direftly to be char-
ged with thofe forrowes that come from
your Spleen: fave only remotely,as all other
Difeafes are the fruits of fin : as a Lethargick
dullnefs is the deferved fruit of fin ; but he
mat fbosld charge it immediatly on his foul,

fliould

Spiritual Peace and Comfort. \ i

fhould wrong himfelf, and he that would
attempt the Cure mult do it on the Body.

3. if you would have theft fears and
troubles removed, apply your (elf to the
proper Cure of Melancholy. 1 . Avoid all
p:\llionsofforrow, fear and anger as much
as you can • and all occafions of difcontent
and grief. 2 . Avoid much folitarinefs,and
be molt commonly in fome cheerfull com-
pany : Not that I would have you do as the
foolilh finners of the world do, to drink a-
way Melancholy, and keep company with
fenfual, vain and unprofitable perfons that
will draw you deeper into fin, and fo make
your wound greater inftead of healing it,
and multiply your Troubles when you are
forced to lookback on your finfull lofsof
time : But keep company with the more
cheerfull fort of the Godly : There's no
mirth like the mirth of Believers, which
faith doth fetch from the bloud of Chrift,
and from the Promifes of the Word, and
from experiences of Mercy, and from the
ferious fore-apprehenfions of our everla-
fting BlefTednefs. Converfe with men of
ftrongeft faith that have this heavenly mirth,
and can fpeak experimentally of the Joy of
the holy Ghoft ; and thefe will be a great
help to the reviving of your fpirit, and chan-
ging your Melancholy habit, fo far as with-
out

1 2 Eiretfidnf or getting and ketpng

out a Phyfitian it may be expeded. Yet
fometimes it may not be amifs to confer with
fome that are in your own Cafe, that you
may fee that your Condition is not Angular:
For Melancholy people in fuch diftreffes are
ready to think, that never any was in the
Cafe as they are in,or at leaft,never any that
were truly godly : when you hear people of
the moft upright lives and that truly fear
God, to have the very fame complaints as
you have your felf, it may give you fome
hopes that it is not fo bad as you before did
imagin. However be fure that you avoid fo-
litarinefs as much as you well can. 3. Ai-
fo take heed of too deep, fixed, mufing
thoughts:ftudying and ferious meditating be
not duties for the deeply-Melancholy ( as I
fhall fhew more in the following Dire-
ctions:) You muft let thofe alone till you are
better able to perform them ; left by attem-
pting thofe duties which you cannot per-
fbrm,you (hall utterly difable your felf from
all : Therefore I would advife you, by all
means to (hake and rowfe your felf out of
fuch mufings, and fuddeuly to turn your
ihoughts away to fomething elfe. 4. To this
end, be fure that you avoid Idlenefs and
want of imployment : which as it is a life not
pleafmg to God, fo is it the opportunity for
Melancholy thoughts] to be working, and

the

Spiritual Pedce and Comfort. \ 3

the chicfcft feafon tor Satan to tempt you.
Never let the Devil findeyouunimployed:
but fee that you go cheerfully about the
works of your Calling, and follow it with di-
ligence ; and that time which you redeem
for fpintual exercifes, let it be molt fpent in
Thanksgiving, and Prayfes, and heavenly
Conference.

Thefe things may do much for preven-
tion, and abating your difeafe if it be not
gone too far: but if it be, you were beft
have recourfe to the Phyfitian, and exped
Gods blefling in the ufe of means : and you
will finde when your Body is once cured, the
difquietnefs of your Minde will vanifh of it
felt.

2. The fecond part of this Direction
was,Thatyou take notice how much of your
difquietnefs may proceed from outward
Crofles : for it is ordinary for thefe to lye at
the root and bring die heart into adifquiet
and difcontent,and then trouble for fin doch
follow after. Alas, how oft have I feen that
verified of the Apoiile,2 Cor.y.i c. The for-
row of the world worketh death. How many
even godly people have I known, that
through crofles in children or friends, or
lofTes in their eftates, or wrongs from men,
or perplexities that through fome unadvi-
fednefs they were call into, or the like, have

fallen

14 Direction for getting and keeping
fallen into mortall Difeafes, orintofucha
fixed Melancholy, that fome of them have
gone befides themfelves, and others have li-
ved in fears and doubting ever after, by the
removal! of the difquietnefs to their con-
ferences > How fad a thing is it, that we
ihould thus add to our own Affli&ions ? and
' the heavier we judge the burden, the more
we lay on I As if God had not done enough,
or would not fufficiently afflift us ? We may
more comfortably bear that which God lay-
eth on us, then that which we immediately
lay upon our felves ! CrofTes are not great
or fmall according to the bulk of the matter,
but according chiefly to the minde of the
fufferer. Or elfe how could holy men re-
joyce in Tribulation, and be exceeding glad
that they are accounted worthy to fuffer for
Chrift? Reproaches, wrongs, lofTes are all
without you : unlefs you open them the
door wilfully your felf, they cannot come in
to the heart. God hath not put the Joy or
Grief of your Heart in any other mans pow-
er, but in your own. It is you therefore that
do your felves the greateft mifchief God af-
flifts your body, or men wrong you in your
ftate or name ( a fmall hurt if it go no fur-
ther;) and therefore you will aifliftyour
foul I But a fadder thing yet is it to confider
of, that men fearing God fhouldfo highly j

valuej

1

Spiritual PedCe and Citnfort. 1 5

value the things of the world. They who in
their Covenants with Chrift are engaged, to
renounce the world, the flefh and the devil i
They that have taken God in Chriit for
their Portion, for their All 1 and have refign-
ed themfelves and all that they have to
Chrifts dilpole ! whofe very bufinefs in this
world, and their Chriftian life, confirteth fo
much in refilling the devil, mortifying the
flelh, and overcoming the world : and it is
Gods bufinefs in his inward works of Grace,
and his outward teachings, and (harp affli-
ctions, and examples of others, to convince
them of the vanity and vexation of the
world, and throughly to wean them from it :
And yet that it {hould be fo high in their
eftimation, and fit fo clofe to their hearts^
that they cannot bear the lofs of it without
fuch difcontent, difquiet and diftra&ion of
minde : Yea though when all is gone, they
have their God left them, they have their
Chrift ftill, whom they took for their Trea-
fure, they have opportunities for their fouls,
they have the fure promife of Glory, yea
andapromife, that all things {hall work to-
gether for their good • yea and for that one
thing that is taken from them, they have yet
a hundred outward Mercies remaining ; that
yet even Believers (hould have fo much un-
belief 1 and have their Faith to feek when

they

16 nircttm far getting wdktcftng

they (hould ufe it and live by it ! and that
God (hould feem fo fmall in their eyes as
not to fatisfie or quit them, unlefs they have
the world with him ; and that the world
(hould ftill feem fo Amiable,when God hath
done fo much to bring it into contempt !
Truly this(and more)(hews that the work of
Mortification is very imperfeft in profef-
fors, and that we bend not the force of our
daily drivings and endeavours that way. If
Christians did beftow but as much time and
pains, in Mortifying the fle(h, and getting
down the Intereft of it in the foul, that
Chrifts Intereft may be advanced, as they do
about Controverfies, external duties, for-
malities, tasks of devotion, and felf tormen-
ting fears, O what excellent Chriftians
(hould we then be ! and how happily would
moft of our difquiet be removed 1 Alas, if
we are fo unfit to part with one outward
comfort now, upon the difpofal of our fa-
thers providence, how (hould we forfake all
for Chrift ? or what (hall we do at death
when all muft be parted with. As ever there-*
fore you would live in true Chriftian Peace,
fet more by Chrift, and lefs by the world,
and all things in it; and hold all that you
poflefs, fo loofely, that it may not be grie-
vous to you when you muft leave them.
So much for the Troubles that arife from

your

Spiritual Pedce and Comfort. 1 7

your Body and outward ftatc : All the reft
(hall be dire&ed for the Curing of thofe
Troubles that arife immediatly from more
Spiritual Caufes.

DIRECTION III-

3. Be fure that you firft lay found ap-
prehenfions of Gods nature, in your
underftanding : and lay them deeply.

THis is the firft Article of your Creed,
and the firft part of Life Eternal, to
know God 1 His fubftance is quite paft hu-
mane underftanding ; therefore never make
any attempt to reach the knowledge of it, or
to have any pofitive conceivings of it, for
they will be all but Idols, or falfe concep-
tions; but his Attributes are manifeftedto
our underftandings.WelI,confider,that even
under the terrible Law, when God pro-
claims to Mofes his own Name, and therein
his Nature, £aW. 3 4.6,7. the firft and great-
eft part is, The L$rA,GoA,Mcrcifmll and Gra-
cious, long jhffcring.and abundant inGsodnefs
and Truth, keeping mere J for thonfands, for-
giving iniquity jranfgreffi en and fin. And he
hath (Worn that he hath no pleafure in the

death

1 8 Direction for getting and keeping

death ofafinner, but rather that he return and
live. Think not therefore of Gods Merciful-
nefs,with diminifhing,extenuating thoughts,
nor limit it by the bounds of our frail under -
ftandings; for the heavens are not fo far
above the earth, as his thoughts and waves
are above ours. Still remember that you
mufthaveno low thoughts of Gods Good-
nefs; but apprehend it as bearing proportion
with his Power. As it is blafphemy to limit
his Power,fo it is to limit his Goodnefs. The
advantages that your foul will get by this
right knowledge and eftimation of Gods
Goodnefs, will be thefe.

i. This will make God appear more
Amiable in your eye** and then you will
Love him more readily and abundantly. And
Love i. Is effe&ually confolatory in the
very working : fo much Love, ufually fo
much Comfort ( I mean this Love of Com-
placency : for a Love of Defire there may
be without comfort.) 2. It will breed perfwa-
fions of Gods Love to you again, and fo
Comfort. 3 . It will be an unqueftionable
evidence of true Grace, and fo Comfort.
The Affeftions follow the Underftan-
dings conceptions. If you think of God as
one that is glad of all advantages againft
you, and delighteth in his Creatures mifery,
it is impoffible you (hould Love him. The

Love

Spiritual Pcsce AndCemftrt. i g

Love of our felves is fo deeply rooted in
nature, that we cannot lay it by, nor Love
anything that is Abfolutely anddireftlya-
gainft us. We conceive of the devil as an Ab-
lolute Enemy to God and man, and one
that feeks our deftrudion, and therefore we
cannot Love him : And the great Caufe why
troubled fouls do Love God no more, is be-
caufe they reprefent him to themfelves in an
ugly,odious fhape : To think of God,as one
that feeks and delighteth in mans ruine, is to
make him as the devil ; and then what won-
der if in ftead of Loving him,and Delighting
in him, you tremble at the thoughts of him,
and fly from him ! As I have obferved Chil-
dren, when they have feen the devil painted
on a wall, in an ugly fhape, they have partly
feared, and partly hated it : If you do fo by
God in your fancy, it is not putting the
Name of £God] on him when you have
done, that will reconcile your Affections to
him, as long as you ftrip him of his Divine
Nature. Remember the holy Ghoft's defcri-
ptionofGod,i Job ^.i6.Godu Love. Write
thefe words deep in your Underftanding.

2. Hereby you will have this Advantage
alfo,that your thoughts of God will be more
. fweet and delightful! to you : For as Glo-
rious and beaunfull fights to your eyes, and
melodious founds to your ears, and fweet

fmels,

2 o Dire ft hn fir getting And keeping

fmels,taftes,e£r. are all delightful! : when
things deformed, {linking, &c. are all loath-
fome : and we turn away from one with ab-
horrency, but for the other ,we would often
fee,tafte,c^r. and enjoy them : So is it with
the obje&s of our minde • God hath given
no command for Duty, but what moft per-
fe&ly agreeth with the nature of the objeft.
He hath therefore bid us,Love God and De-
light in him above all, becaufe he is above all
inGoodnefs, even infinitely andunconcei-
vably Good : elfe we could not Love him
above all, nor would he ever command us fo
to do : The objeft is ever as exaftly fitted to
its part ( as to draw out the Love and De-
light of our hearts ) as the Precept is on its
part(to oblige us to it.) And indeed the Na-
ture of things is a precept to Duty, and ft
which we call, The Law of Nature.

3 . Hereupon will follow this further Ad-
vantage, that your Thoughts v/ill be both
eafi Iyer drawn toward God, and more fre-
quent and conftant on him. For delightfull
ob jefts draw the heart to them, as the Load-
ftone doth the Iron : How gladly, and free-
ly, and frequently do you think of your dee-
reft friends ? And if you did firmly conceive
of God, as one that is ten thoufand times
more Gracious, Loving and Amiable then
any friend that you have in the world, it

would

Spiritual Peace dtidCtmfert. a i

would nuke you not only to Love him a-
bo\e all friends, but alfo more freely, de-
lightfully and unweariedly to think of him.

4. And then you would hence have this
further Advantage, that you would have
lefle backwardness to any Duty, and lefle
wearinefs in Duty : you would finde more
delight in Prayer, Meditation and fpeech of
Cod, when once God himfelf were more
Lovely and delightfull in your eyes.

5. All thefe Advantages would produce
a further, that is, The growth of all your
Graces-.For its impoflible but this growth of
Love, and frequent delightfull thoughts of
God and addrefles to him, fhould caufe an
increafe of all the reft.

6. Hereupon your Evidences would be
more clear and difcernable : For Grace in
ftrength and action would be eafily found :
and would not this refolve all your doubts
at once ?

7. Yea the very exercife of thefe feveral!
Graces would be comfortable.

8. And hereupon you would have more
humble familiarity and communion with
God : For Love, Delight and frequent ad-

1 drefles would overcome ftrangenefs and dif-

acquaintance, which make us fly from God,

j as a Fifh,or Bird, or wild beaft will from the

I face of a man, and would give us accefs with

boldnefs

% i Dirtttion for gating and keeping

boldnefs and confidence. And this would
banifh fadnefs andterrour, as theSundif-
pelleth darknefs and cold.

9. At leaft you would hence have this
advantage, That the fixed apprehenfion of
Gods Goodnefs and mercifull nature,would
caufe a fixed apprehenfion of the Probabili-
ty of your Happinefs, as long as you are wil-
ling to be Happy in Gods way. For reafon
will tell you, that he who is Love it felf, and
whofe Goodnefs is equal to his Almighti-
nefs, and who hath fworn, that he hath no
pleafure in the death of a finner, but rather
that he repent and live, will not deftroy a
poor foul that lyeth in fubmiffion at his feet,
and is fo far from refolved rebellion againft
him, that it grieveth that it is no better and
can pleafe him no more.

10. However, thefe right apprehenfions
of God, would overcome thofe terrours
which are raifed only by falfe apprehenfions
of him : And doubtlefs a very great part of
mens caufelefs troubles, are raifed from fuch
mifapprehenfions of God. For Satan knows
that if he can Bring you to think of God as
a cruel Tyrant, and bloudthirfty man-hater,
then he can drive you from him in terrour,
and turn all your Love and cheerfull obe-
dience into hatred and flavifh fear. I fay
therefore again, Do not only get, butalfo

fix

Spiritual Peace and Comfort. a 3

fix deep in your understanding, thchigheft
thoughts of Gods natural Goodnefs and
Gracioufnefs that pollibly you can raife: for
when they are at the higheft, they conic
ftiort ten thoufand fold.

Ob]ttt. But, Gods Goodnefs lyeth not in
Mercy to men, as I have read in great Di-
\ines:he may be perfectly Good, though he
(hould for ever torment the moft innocent
creatures ?

Apfw. Thefe are ignorant prefumptuous
intrufions into that which is unfearchable.
Where doth Scripture fay as you fay ? Judge
of God as he rcvealeth himfelf, or you will
but delude your felf and abufe him. All his
works reprefent him mercifull : for his Mer-
cy is over all his works, and legible in them
all.His word faith, He is Good and doth Good,
Pfat.i 19.68. and 145.9. How himfelf doth
proclaim his own Name, £^^.34.6,7. I
told you before. The moft mercifull men
are his livelieft Image : and therefore he
J plants Mercy in them in their converfion, as
a principal part of their new nature : and
commands of mercifulnefs are a great part
of his Law ; and he bids us, Be mercifull as
our heavenly Father is rnercifalL Luk.6.36.
!\ Now if this were none of his Nature, how
'/■J could he be the pattern of our new nature
- ' herein?and if he were not infinitely Mercifull

1

himfelf,

24 TtlrctfUn for getting and keefwg
himfelf, how could we be required to be
Mercifull as he is ? Who dare fay,I am more
Mercifull then God?

ObjeH. But God is Juft as well as Merci-
full : and for all his Mercifull nature5he will
damn moft of the world for ever in hell.

Anfw. i . But James faith, Mercj rejoicetb
againft Judgement Jam.2. 1 3. 2. God is ne*
ceflarily the Governour of the world (while
there is a world ) and therefore muft govern
it in Juftice, and fo muft not fuffer his Mercy
to be perpetually abufed by wicked, wilfull,
contemptuous finners. But then confider
two things; 1. That he deftroyeth not
humble fouls that lye at his feet, and are
willing to have Mercy on his eafie termes ;
but only the ftubborn defpifers of his Mercy;
He damneth none but thofe that will not be
faved in his way ; that is, that will not accept
of Chrift and falvation freely given them ( I
fpeak of thofe that hear the Gofpel : for o-
thers their cafe is more unknown to us:) And
is it any diminution to his infinite Mercy,
that he will not fave thofe that will not be
intreated to accept of falvation? 2. And
confider how long he ufeth to wait on fin-
ners,and even befeech them to be reconciled
to him, before he deftroyeth them : and
that he heapeth multitudes of Mercies on
them, even in their rebellion, to draw them

to

SpiritH.xl Peace and Comfort. a $

to Repentance and fo to Life? and is it un-
ibercinilnefi yet if fuch men pcrifh ?

Objett. But if God were fo infinite in
Mercy, as you fay, Why doth he not make
all thefe men willing, that fo they may be fa-
ved ?

Anfw. God having created the world
and all things in it, at firft, did make them in
a certain nature and order, and fo ftablifh
them, as by a fixed Law : and he thereupon
is their Governour, to govern every thing
according to its nature. Now mans Nature
was to be Principled with an Inclination to
his own Happinefs, and to be lead to it by
objefts in a Morall way, and in the choice of
means to be a free agent, and the Guider of
himfelf under God. As Governour of the
Rational creature, God doth continue that
fame courfe of Ruling them by Laws, and
drawing them by ends and objefts, as their
natures do require: And in this way he is
not wanting to them : His Laws are now
Laws of Grace, anduniverfal inthetenour
of the free Gift and Promife : for he hath
there given life in Chrift to all that will have
it : and the objefts propounded are fufficienc
in their kinde, to work even the moft won-
ierfull effefts on mens fouls ; for they are,
God himfelf,andChrift,and glory : Befides,
God giveth men natural faculties, that they

C mav

26 Directions for getting and keeping
may have the ufe of reafon ; and there is
nothing more unreafonable then torefufe
this offered Mercy. He giveth inducing Ar-
guments in the written Word and Sermons ;
and addeth fuch Mercies and Afflidions that
one would think (hould bow the hardeft
heart. Befides, the ftrivings and motions
of his Spirit within, which are more then
we can give an account of. Now is not this
as much as belongs to God as Governour of
the Creature according to its Nature ? And
for the Giving of a New nature, and Crea-
ting New hearts in men, after all their re-
bellious rejecting of Grace, this is a certain
Miracle of Mercy, and belongs to God in
another Relation ( even as the free choofer
of hisEled,) and not diredly as theGc-
yernour of the univerfe. This is from his fpe-
cial Providence, and the former from his
General. Nov/ fpecial Providences are not
to be as common as the General, nor to fub-
vert Gods ordinary eftablifhed Courfe of
Government. If God pleafe to flop Jordan,
and dry up the Red Sea for the paffage of
the Israelites, and to caufe the Sun to ftand
ftill for fojbua, muft he do fo ftill for every
man in the world, or elfe be accounted un-
mercifull ? The fenfe of this Objedion is
plainly this ; God is not fo rich in Mercy,
except he will New make all the World, or

Govern

Spiritual Peace and Cent fort. z 7

ern it above its Nature. Suppofe a King
w his fubjects to be io wicked, that they
y one a full defign to famifh or kill
thcinieh e$. or poifon themfelves with fome-
thing which is enticing by its fweetnefs. The
King not only makes a Law,ftriftly charging
them all to forbear to touch that poifon, buc
he fendeth fpecial Meflengers to entreac
them to it,and tell them the danger ? If thefe
men will not hear him, but wilfully poifon
themfelves,is he therefore unmerciful! ? But
luppofe that he hath three or four of his
fons that are infefted with the fame wricked-
nefs, and he will not only command and in-
treat them, but he will alio lock them up, or
keep the poifon from them,or will feed them
by violence with bitter food? isheimmer-

1 unlefs he will do lb by all the reil of his
Kingdom ?

Laltly, If all this will not fatisfie you;Con->
fider, 1 . That it is moft certain that God is
Love, and infinite in Mercy, and hath no
pleafure in the death of finners. 2. But it is
utterly uncertain to us, how God worked]
on mans will inwardly by his Spirit. 3. Or
yet what intolerable inconvenience there
may be, if God fhould work in other wayes,
• therefore we mull not upon fuch uncertain-
ties,deny certainties ; nor from fome unrea-

ble fcrupfes about the manner of Gods
C z working

a 8 DinBionfoY getting and ketfing
working Grace, deny the blefled Nature of
God, which himfelf hath moft evidently pro-
claimed to the world.

I have faid the more of this, becaufe I
finde Satan harp fo much on this itring, with
many troubled fouls, efpecially on the ad-
vantage pf fome common dodrines. For
falfe doftrine ftill tends to the overthrow of
folid Peace and Comfort. Remember there-
fore before all other thoughts for the obtain-
ing of Peace, to get high thoughts of the
Gracious and Lovely Nature of God.

DIRECTION IV.

4. Next this, Be fure that you deeply
apprehend the Gracious Nature,
Difpofition and Office of the Media-
tor Jesus Christ.

T Hough there can no more be faid of the
Gracious Nature of the Son, then of
the Father's, even, that his Goodnefs is In-
finite,- yet thefe two advantages thisCon-
fideration will add unto the former, i. You
will fee here Goodnefs and Mercy in its con-
defcenfion, and neerer to you then in the
Divine Nature alone it was. Our thoughts

of

Spiritual Peace and Comfort. 2 9

of God arc neceflkrily more ftrange, becaufc
►ur Infinite diftarice from the Godhead :
and therefore our appreheniions of Gods
Goodnefs will be the lefle working, becaufe
lefle familiar. But in Chrift God is come
down into our Nature, and fo Infinite
Goodnefs and Mercy is incarnate. The man
Ghrift Jefus is able now ro lave to the ut-
nioft all that come to God by him. We have
a Mercifull High Prielt that is acquainted
with our Infirmities. 2. Herein we fee the
Will of God putting forth it felf for our help
in the moft aftoniming way that could be
imagined. Here is more then meerly a Gra-
cious inclination. Its znOffice of faving and
fhewing Mercy alio that Chrift hath under-
taken ; even to feek and to fave that which
was loft : to bring home ftraying fouls to
God : to be the great Peace-maker between
God and man ; to Reconcile God to man
and man to God : and fo to be the Head
and Husband of his people. Certainly the
Devil ftrangely wrongeth poor troubled
fouls in this point ; that he can bring them
to have fuch hard fufpicious thoughts of
Chrift, and fo much to overlook the Glory
of Mercy which fo (hineth in the face of the
Son of Mercy it felf. How can we more con-
tradict the Nature of Chrift,and the Gofpel-
defcription of him,, then to think him a
C 3 deftroying

30 Diretfion for getting and keeping

deftroying hater of his creatures, and one
that watcheth for our halting, and hath
more mind to hurt us then to help us ? How
could he have manifefted more wiliingnefs
to fave ? and more tender compaflion to the
fouls of men, then he hath fully manifefted >
That the Godhead ftiould condefcend to af-
fume our Nature, is a thing fo wonderfull
even to aftonifhment, that it puts faith to it
to apprehend it : For it is ten thoufand times
more condefcenfion, then for the greateft
King to become a Fly or a Toad to fave fuch
creatures. And fhall we ever have low and
fufpicious thoughts of the Gracious and
Mercifufl Nature of Chrift after fo ftrange
and full adifcovery of it? If twenty were
ready to drown in the fea, and if one that
were able to fwim and fetch them all out,
ihould caft himfelf into the water, and offer
them his help, were it not foolifh ingratitude
for any to fay, / know not jet Whether he be
billing to help me, or not ; and fo to have Jea-
lous thoughts of his good will ; and fo perifh
in refufing his? help ? How tenderly did
Chrift deal with all forts of finners > He pro-
feffed that he came not into the World to con-
demn the World, but that the World through
him might be faved. Did he weep over a
rejeded unbeleeving people, and was he de-
firous of their defolation ? How oft Would he

have

Spiritu.tl Peace and Comfort. 5 1

have gathered them m 4 Hen grtbcrtth her
Chickens under hi ( mark, that

Id have done this ior rhcni that he call

off) v Would not? When his Dik:-

ivc had fire torn* down fttnO

Heaven tocor.fume thofe thdtrrfufedhim, he

them, and tells them, They k
not of Vch.it fjirit tin Were of ( the common
cafe of them that mifcarry, by liiffering their
zeal to overrun their Chriftian Wifdome
and meeknefs.) Yea he prayeth for his cru-
cify ers,and that on the Croffe,not forgetting
them in the heat of his fufferings : Thus be
doth by the wicked : But to thofe that fol-
low him his tendernefs is unfpeakable, as you
would have faid your felf if you had but
flood by and feen him wafhing his Difciples
feet, and wiping them; or biddihg'Thomas
put his fingers into his iide, and be not fd
lefs but beleeving. Alas that the Lord Jefus
fhould come from Heaven to earth, from
Glory into humane flefh, and paffe through
a life of mifery to a CrofTe, and from the
CrofTe to the grave, to manifeft openly to
the world the abundance of his Love, and
the tendernefs of his heart to Tinners, and
that after all this we fhould fufpeft him of
cruelty, or hardheartednefs and unwilling-
nefs to (hew mercy , and that the devil can
To far delude us, as to make us think of the

C 4 Lamb

3 i Direction fer getting and keeping

Lamb of God, as if he were aTyger or de-
vourer !

But I -will fay no more of this,, becaufe.
Dr Sibbs in his Bruifed Reed hath faid fo
much already : Only remember, that if you
would methodically proceed to the attaining
of folid Comfort, this is the next ftone-that
ipuft be laid ; You muft be deeply pofleiTed
with apprehenfions of the moft Gracious
Nature and Office of the Redeemer, and the
exceeding rendernefs of his heart to loft fin-
ners.

DIRECTION V-

. The nextjlep in right order to Comfort
is this : You muft beleeve and con-
fider, the full fufficiency of Chrifts
Sacrificeand Ranfome>fbr All.

THe Controverfies about, this you need
not be troubled at : for as almoft all
cpnfefs this fufficiency, fo the Scripture it
felf, by the plainnefs andfullnefsof itsex-
preilion makes it as clear as the light, that
Chrift died for AH. The fuller proof of this
I have given you in publike, and fhall do yet
more publikely, if God will. If Satan would

perfwade

Spiritual Peace And Comfort. ^

perfwade you cither that no Ranfomc or Sa-
caifice was ever given for you, or that there-
fore you have no Redeemer to truft in, and
no Saviour to beleeve in, and no San&uary
CO fly to from the wrath of God ; he muft:
firfl prove you either to be no loft tinner, or
to be a final-impenitent unbeleever, that is,
that you are dead already • or elfc he muft
delude your underftanding, to make you
think that Chrift died not for All ; and then
I confefs he hath a fore advantage againftr
your faith and comfort. .

direction yr

6. The next thing in order to be done i*
thU : Get clear apprehensions of the
freenefs, fullnefs, and univerfalky
of the New Covenant or Law of
Grace.

I Mean, the Promife of Remiflion, Juftifica-
tion, Adoption and Salvation to All, fo*
they will beleeve. No man on earth is ex-
cluded in the tenor of this Covenant : and
therefore certainly you are not excluded :
and if not excluded, then you muft needs be
included. Shew where you are excluded if

C 5 you.

5 4 Dire&itfffir getting and keeping
you can I You will fay, But for all this, Alt
men are not Juftified and faved : ^/TTrue:
becaufe they Will not be perfwaded to Ac-
cept the Mercy that is freely given them.

The ufe that I would have you make of
this,! will (hew in the next,

DIRECTION VI r.

7. You muft get the right undeman-
ding of the difference between Ge-
neral Grace and Special : and be-
tween the Poffibility, Probability,
Conditional certainty, and Abfolute
certainty of your Salvation : and fo
between the Comfort on the former
grounded on the later*

ANd here I fhall open to you a rich
mine of Confolation.
Underftand therefore that as every parti-
cular part of the houfe is built on the foun-
dation, fo is every part of Special Grace
built on General Grace. Underftand alfo,
that all the four lail mentioned particulars
do belong to this General Grace : As alfo,
ihaLthoughnoman can have Abfolute Cer-
tainty

Spiritual Peace andComfert. 3 5

tainty of Salvation, from the confideration
of this General Grace alone, yet may it af-
ford abundance of relief to ditlreflcd fouls,
yc I much true Confolation . Laftly,Under-

,!,that All that hear the Gofpel may take
part in this Confolation, though they have
no Aflurance of their Salvation at all,no nor
any fpecial Saving Grace.

Now when you understand thefe things
well, this is the life that I would have you
make of them.

1. Do not begin the way to your Spiri-
tual Peace, by enquiring after the iincenty
of your Graces, and trying your felves by
Signes : Do not feek out for Aflurance of
Salvation in the firft place ; nor do not look
and ftudy after the fpecial Comforts which
come from certainty of Special Grace, be-
fore you have learned 1. To perform the
Duty, 2. And to Receive the Comforts
which General Grace affordeth. Such im-
methodical diforderly proceedings, keepeth
thoufands of poor ignorant Chriftians in
darknefs and trouble almoft all their daies.
Let the firft thing you do, be to obey the
voice of the Gofpel, which calleth you to
Accept of Chrift and fpecial Mercy : This is
the Record that Cjod hath given its etc
, and this life is in his Sox : He thai

fom hath life. Fix this deep in your minde;

that

%6 Dire&ion for getting dndkecftng

that the nature of the Gofpel is firft to de- .
ciare to our Underftandings, the moftgra-.
cious Nature, undertakings and per for man- ...
ces of Chrift for us (which muft be beleeved
to be true:) And 2. To Offer this Chrift
with all his fpecial Mercy to every man to
whom this Gofpel comes, and to Intreat
them to Accept Chrift and Life, which is
fteely given and offered, to them. Remem-
ber then, You are a loft (inner : for certain,.
Chrift and Life in him is given and offered to ...
you. Now your firft work is, Prefentlyto
accept jt : not to make an unfeafonable en-,
quiry, Whether Chrift be yours? but to
Take him that he may be yours* If you were
Condemned,, and a Pardon were freely Gi-
ven you, on Condition you would Thank- ,
fully Take it, and it were offered to you and ,
you intreated to take it ; what would you do
ii> this Cafe ? would you fpend your time
axid.tho.ughts in fearching whether this Par-,
•don be already yours? or would you not,
prefentlyTakeit that it may be yours? Or
if you were ready to famifti, and food were
offered you; would you ftand asking firft,
How fhall I know that it is mine ? or rather
Take and Eat it, when you are fure it may
be yours if you will. Let me intreat you
therefore, when the devil clamours in your
€«tfs [[Chrift -and Salvation is none of thine, j[

fuppoie

Spiritual P act And Comfort. 3 7

fuppofe that this voice of God intheGo-
fpel were ftill in your ears, yea let it be (till
in your memory \X) Take Chriit,and Life in
him, that thou maiit befaved :] ftill think
that you hear Taul following you with thefe
words Q We are £mba$adcrs for Chrift, ai
though God didbefeechjou bj us : Vre p >ray you,
u; Chrittsftead, be Reconciled to god.'] Will
you but remember this,, when you are on
your knees in forrow ; and when you would
fain have Chrift and Life, and you are afraid
that God will not give them to you? I fay,..
Remember then, God ftands by Befeeching
you to Accept the fame thing wnich you are
Befeeching him to give. God is the firft.
fuitor and folicitor : God Prayes you to
Take Chrift, and you Pray him to give you,
Chrift: what have you now to do, but to
Take him ? And here underftand, that this
Taking is no Impofliblebufinefs; it is no
more but your hearty Confentint, as I (hall
tell you more anon. If you did but well un-
derftand and confider, that Beleeving is the
great Duty that God calls you to perform,
ana promifeth to fave you if you do truly
perform itj.and that this Beleeving is to Take,
or Confent to have the fame Mercy which
you pray for, and are troubled for fear leaft
you (hall mifle of it, even Chrilt and life in
himj this would prefently draw forth your

Confent,

3 8 Direction for getting and keeping

Confent, and that in fo open and exprefs a
way, as you could not but difcover it, and
have the comfort of it. Remember this then,
That your firft work is to Beleeve, or Accept
an offered Saviour.

2. You muft learn(as I told you,) to Re-
ceive the Comforts of Univerfal or General
Grace, before you fearch after the Com-
forts of Special Grace. ( I here fuppofe you
fo far found in the dodxine of the Gofpel, as
neither with fome on one hand, to look fo
much at Special Grace, as to deny that Ge-
neral Grace which is the Ground of it, or
prefuppofed to it : nor with others,fo far to
look at univerfal Mercy as to deny Special.)
Satan will tell you, that all your Duties have
been done in hypocrifie, and you areun-
found at the heart, and have not a drop of
faving Grace : You are apt to entertain
this, and conclude that all this is true : If I
had any Grace, I fhould have more Life,and
Love and Delight in God ; more tendernefs
of heart, more growth in Grace : I fhould
not carry about fuch a Rock inmybreaft;
fuch a ftupid,dull,infenfible fouler.

At the prefent let us fuppofe that all this
be true : yet fee what a world of Comfort
you may gather from Univerfal or General
Mercy. I have before opened to you four
parts of it in the Caufeof your Happineft,

and

Spiritual Peace and Comfort. 3 9

and three in theEffeft, winch may each of
them afford much relief to your troubled
foul.

1 . Suppofe you are yet Gracelefs,is it no-
thing to you that it is a God of Infinite Mer-
cy that you have to do with? whofe Com-
panions are ten thoufand times greater then
your dearelt friends or your own husbands.

Objett. O but yet he will not fave the
Gracelefs?

<*s4nfw. True : but he is the more ready
to give Grace,that you may be faved. If any
of you (mark,any of you) do lackjfrifdomejet
him ask^ it of Cjod, tybo giveth to all men libe-
rally ( without defert ) and upbraideth not
( with our unworthinefs or former faults)
and itjhali be given hiwu Jam.i .4. If you that
are evil can give good gifts to your children y
horv much more /ball your heavenly Father give
his holy Spirit to them that askjt, Luk. 11.13.
Suppofe your life were in the hands of your
own husband, or your childrens life in your
hands, would it not exceedingly comfort
you or them, to confider, whofe hands they
are in? though yet you had no further Af-
furance how you (hould be ufed ? It may be
you will fay, But God is no Father to the
Gracelefs ? I anfwer : He is not their Father
in fo neer and drift a fenfe as he is the Fa-
ther of Beleevers; but yet a Eather he is even

to

40 Dirtttionfor getting andketfmg

to the wicked : and to convince men of his
Fatherly Mercy to them, he often fo ftileth
himfelf. He faith by CMofes, Deut. 32.6.
to a wicked generation, whofe fpot was not
the fpot of his children, Do ye thus requite
the Lord,0 foolifh people and umvife ? Is not he
thy Father that bought thee ? hath he not made
thee and ettablijhed thee ? And the Prodigall
could call him Father for his encourage-
ment,before he returned to him,Z#^. 15.16,
1 7,18. For my own part, I muft needs pro-
fefs, that my foul hath more frequent fup-»
port from the conlideration of Gods Gra-
cious and Merciful nature, then from the
Promife it felf.

2.Furthermore;Suppofe you were Grace-
lefs at the prefent ; yet is it not an exceeding
Comfort, that there is one of fuch Infinite
Compaflions as the Lord Ghrift, who hath
aflumed our Nature, and is comedown ta
feek and fave that which was loft ; and is
more tenderhearted to poorfinners, then
we can poflibly conceive? yea who hath
made it his Office to Heal, and Relieve, and
Reftore, and Reconcile : Yea that hath him-
felf endured fuch temptations as many of
ours : For Vve have not an high-Trie ft Which
cannot be touched With the feeling of our infir-
mities ; but Was in all points tempted like as We
are, Without fin ; Zrt m therefore ( faith the

holy

Spiritual Peace and Comfort. 4 1

holyGhoft) come boldly unto the throne of
Gr.ict , that We maj obtain Afercy, and finde
Cjrace to help in time of need, Heb.4. 15,16.
U the children Were partakers of
fiefb and bloud, he alfo himfelf likcwife tool^
parr With them, that he might defiroj through

'■>, him that had the power of death, that is,
the devil ; and deliver them Who through fear
of death, Were all their lifetime fubjett to bon-
dage. Forverilj he tookjiot on him the nature
of Angels, but he tcol^on him the feed of <*sf-
brahamu : wherefore in all things it behoved
him to be made like unto his Brethren, that he
might be a ^Merciful and faithful high-Prie ft
in things pertaining to Cjod, to make Reconci-

r.for the fins of the people : For in that he
himfelf hathfuffered being tempted, he is able
to fuccour them that are tempted, Heb.2.14,
15, 16, 17, 18. Have you difcountcnance
from men ? Chrift had much more. Doth
God feem to forfake you ? fo he did by
Chrift. Are you fain to lye on your knees
crying for Mercy ? why Chrift in the days
of his flefh, was "fain to offer up firong cryes
and tears, to him that Was able tofave hirru :
and Was hea,rd in that he feared. It feems that
Chrift had.diftrefling fears as well as you,,
though not finful fears. Have you horrid,
temptations? why Chrift was tempted to.
caft himfelf headlong, and to worfhip the,

Devil,

42 T> ire a ion forget ting and keeping

Devil,for worldly preferment : Yea the de-
vil had power to carry his body up and
down, to the pinacle of the Temple, and the
top of a mountain. If he had fuch power of
you, would you not think your felf certainly
hisflave? I conclude therefore, as it is an
exceeding ground of comfort toallthefick
people in a City, to know that there is a
moft merciful and skilful Phyfitian, that is
eafilyable to cure them, and hath underta-
ken to do it freely for all that will take him
for their Phyfitian : fo is it a ground of ex-
ceeding comfort totheworftof finners, to
allfinners ( that are yet alive, and have not
blafphemed the holy Ghoft,) to know what
a Merciful and fufficient Saviour hath under-
taken the work of mans Redemption.

3. Alfo, Suppofe yet that you are Grace-
lefs: Is it nothing that a fufficient Sacrifice
and Ranfome is given for you ? This is the
very foundation of all folid Peace. I think
this is a great comfort, to know that God
looks now for no fatisfadion at your hand :
and that the Number or Greatnefs of your
fins, as fuch, cannot now be your ruine.
For certainly, no man fhall perifh for want
of the payment of his Ranfome, or of an
expiatory Sacrifice for fin : but only for
want of a willing heart to Accept him that
hath freely Ranfomed them.

4. Alfo,

Spiritual Pedce and Comfort. 43

4. Alfo, Suppofe you areGracelefc ; I
it nothing that God hath under his hand and
feal made a full and free Deed of Guift, BO
you and all iinners, of Chrilt, and with him
.irdon and falvation ? and all this on
dition of your Acceptance Of Confent ?
I know the Defpifers of Chriit (hall be mi-
ferable for all this : But for you that would
fain have Chriit, is it no comfort to know
that you (hall have him if you will? and to
linde this to be the fumme of the Gofpel ? I
know you have oft read thofe free offers,
Rev.zz .17. JVhofoever Will, let him take, of the
Water of life freely : Hoe every one that thir-
fteth, come, and dri»kj&c. AJmoft all that I
have hitherto faid to you, is comprifed in
that one text, fob. 3.16. god fo loved the
World that he gave his only begotten Son, that
W'hofoever believeth in him Jhould not perijh,
but have everlafting Life.

And as I have (hewed it you intheCau-
fes (what Comfort even General Mercie
may afford ) fo let me a little (hew it you
intheEffefts. I mean,notonly in that God
is nowfatisfied; but as to your felf ande-
very (inner, thefe three things are produced
hereby.

1. There is now a Poflibility of Salvation
to you. And certainly even that (hould be a
very great Comfort. I know you wiJJ meet

with

4 4 Dire $ ion for getting and keeping

with fome Divines, who will tell you that
this is no effed: of Chrifts death ; and that
elfe Chrift fhould die for God, if he procu-
red him a Power to fave which he had not
before : But this is no better then a Re-
proaching of our Redeemer. Suppofe that a
Traytor have fo abufed a King, that it will
neither ftand with his own Honour, nor Ju-
ftice, nor Laws to pardon him : If his Com-
paffion were fo great that his own Son fhall
fuffer for him, that fo the King might be ca-
pable of pardoning him, without any dimi-
nution of his Honour or Juftice ; were it not
a vile reproach,tf this Traytor fhould tell the
Prince that foflfered for him Q It was for
your Father that you fuffered to procure
nim a Power of pardoning : it was not for
me.] Its true, the King could not pardon
him, without fatisfaftion to his Honour and
Juftice. But this was not through any Impo-
tency : but becaufe the thing was not fit to
be done : and fo was Morally Impoffible.
For in Law we fay, Difhoneft things are Im-
pofiible. And it had been no lofTe to the
King if the Traytor had not been pardoned.
So is it in our Cafe. And therefore Chrifts
fufferings could not be more eminently /or*
w, then by enabling the offended Majefty
to forgive us ; and fo taking the greatefc
impediment out of the way; for when

impediments

Spiritual Fcace Arid Cmfert. 4 ?

impediments are once removed, Gods Na-
ture is fo Gracious and prone to Mercy, that
he would loon pardon us when once it is fit
to be done, and fo Morally poflible in the
fulleit fenfe : only mens own Unwillingnefs
now ftands in the way, and makes it to be not
fully fit to be yet done. Its true, in a Re-
mote fenfe, the Pardon of fin was alway Pof-
lible ; but in the neereft fenfe it was Jmpof-
fible, till Chrift made it Poflible by his Satif-
fadion.

2. Nay, though you were yet Gracelefs,
you have now this Comfort, that your Sal-
vation is Probable as well as Poflible. You
are very fair for it. The termes be not hard
in themfelves, on which it is tendered. For
Chrifts yoak is eafie and his burden light,and
his Commands are not grievous. The Vvord is
nigh j ou, even the offer of Grace : you need
not fay, Whojhall afcend to Heaven, or go down
to hell? Rom. 10. But this will appear in the
next.

3. Yea, this exceeding Comfort there is,
even for them that are Gracelefs, that their
Salvation is Conditionally Certain, and the
Condition is but their own Vcillingnefs. They
may all have Chrift and Life if they will.
Now I defire you in all your Doubts, that
you will well confider and improve this one
Truth and Ground of Corafort.W ould you,

in

4^ Direction for getting and keeping

in the midft of your groans, and complaints,
and fears, take it for a fmall mercy, to be
certain that you (hall have Chrift if you
will ? when you are praying for Chrift in
fear and anguifh of fpirit, if an Angel or
voice from Heaven fhould fay to you £ It
(hall be unto thee according to thy will : If
thou wilt have Chrift and Life in him, thou
fhalt :] would this be no Comfort to you >
would it not revive you, and overcome your
fears ?

By this time I hope you fee what abun-
dance of Comfort General Mercy or Grace
may afford the foul, before it perceive (yea
or receive,) any fpecial Grace ( though few
of thofe that receive not Special Grace can
make much ufe of General , yet it is pro-
pounded to them as well as others.)

i. All the terrifying Temptations which
are grounded on mifreprefentations of God
(as if he were a cruel deftroyer to be fled
from,) are difpelled by the due confuta-
tion of his Goodnefs, and the deep fetled ap-
prehenfions of his Gracious, Merciful,Love- j
ly Nature ( which indeed is the firft work of
true Religion, and the very mafter Radical "
Aft of true Grace, and the chief maintainer
of Spiritual Life and Motion.)

2. All thefe Temptations are yet more ef-
fectually difpelled by considering this Mer-
ciful

j

Spiritual Peace and Comfort . 47

Ciful Divine Nature dwelling in flefh, I
coming man, by condefcenilmg to theAf-
lumpl our humane Nature ; and io

come neer us, and affuming the Office of
g die Mediator, the Redeemer, the Sa-
viour of the world.

All your doubts and fears that pro-
iced from your former fins, whether of
youth or of a<je, of ignorance or of know-
ledge ; and mole which proceed from your
Legal unworthinefs ; have all a prefent Re-
medy in the fullnefs and fufficiency of Chrifts
A&ion, even for all the world: fothac
no fin ( except the excepted fin) is fo great,
but ic is fatty fatisfied for : and though you
are unworthy, yet Chrift is worthy ; and he
came into the world to fave only the un-
worthy (in the ftrid and Legal fenfe.)

4. All your doubts and fears thatarife
from an apprehenfion of Gods mwilling-
nefs to (hew you Mercy, and to give you
Chrift and Life in him, arife from the mif-
apprehenfion of Chrifts u-',rwilUngnefs to be
jours ; or at leaft from the uncertainty of his
willingnefs- thefe have all a fufficient Re-
medy in the general extent and tenour of
the New Covenant. Can you doubt whe-
\ ther God be willing to give you Chrift and
life, when he hath given them already?
even by a Deed of Guifc under his hand, and

by

48 Direction for getting and keeping

by a Law of Grace, 1 ^.5.10,11,12.

Objett. But yet all are not Pardoned, nor
poffefied of Chrift,and fo faved.

aAnfw. I told you, that is becaufe they
W?/7/ not : fo that ( I pray you mark it well )
God hath inthefe four Means before men-
tioned, given even to the ^Jracelefs fo much
Ground of Comfort, that nothing but
£ their unwillingnefs to have Chrift,] is left
to be their terror. For though fin be not
A&ually Remitted to them, yet is it Condi-
tionally Remitted,^**,, if they will but accept
ofChrift offered them. Will you remember
this, when your doubts are greateft, and
you conclude that certainly Chrifts is not
yours, becaufe you have no true Grace :
Suppofe it be true : Yet ftill know that
Chrift may be yours if you will, and when
you wilL This Comfort you may have when
you can finde no Evidences of true Grace in
your felf. So much for that Direction.

DIRE-

Spiritual Peace and Comfort. 4 9
DIRECTION VIII

8. The next thing that you have to do, for
building up a ft able Comfort y and feu
l':ng yonrCorifciirice inafoltd Peaces,
is this . Bs fure to gee and keep a
light Under Handing of the Nature
ot Saving Faith.

! ! i ! _ ! .

AS you mufthave right thoughts of the
Covenant of Grace ( of which before,)
the want whereof doth pui?le and confound
very many Chriftians ; fo you muft be fure
to liave right thoughts of the Condition of
the Covenant. For indeed that Grace which
caufeth you to perform this Condition, is
your firft fpecial faving Grace, which you
may take as a certain evidence of your Jufti-
ficatioit: And this Condition is the very
which conjoyneth all the General fore-
going Grace to all the reft of the following
(penal Grace. The Scripture is fo full and
i plain in Afluring pardon and falvation to
all true Relievers, that if you can but be fure
you iU'e a Believer, you need not make
any doubt of your intereit in Chrilt and

D vour

50 T>irtElion$ for getting andkcefwg

your falvation. Seeing therefore that all the
queftion will be, Whether you have true
Faith ? Whether you do perform the Con-
dition of the new Covenant ? (For all other
doubts God hath given you fafficient
ground to refolve, asisfaid,) how much
then doth it concern you to have a right
underftanding of the.Natuce of this Faith ?
Which that you may have let me tell you
briefly what it is. Mans foul hath two facul-
ties, Underftanding and Will : Accordingly
the Objefts of mans foul ( all Beings which
it is to Receive ) have two Modifications ;
Truth and Goodnefs (asthofe to be Avoi-
ded are Evil.) Accordingly Gods Word &
Gofpel hath two parts $ the Revelation of
Truth, and the Offer andPromifeof fome.
Good. This offered Good is principally
and immediatly Chrift himfelf, to be joyn-
ed to us by Covenant as our head and huf*
band: The fecondaryconfequentialGood,
is Pardon, Justification, Reconciliation, A-
doption, further San&ification and Glorifi-
cation, which are all offered with Chrift.
By this you may fee what faving Fakh is :
It is firft a Believing that the Gofpel is True;
and then an Accepting of Chrift therein of-
fered to us, with his benefits : or a confen-i
ting that he be ours and we be his; which is
nothing but a true Vtillingnefs to have an

offered}

Spiritual Peace and Cent fort. 5 1

offered Cbrifi. Remember this well ;

. may make ufe of it, when you a.
doubt of the truth of your Faith. Thoulands
>or fouls have been in the dark, and un-
able to fee themfelves to be Believers, meer-
ly for want of knowing what fining Faith is.
And, it is a truth that cannot be hid, that
Divines who (hould have taught them bet-
ter, have been the great caufe of their er-
rour; not well and cleerly undcrftanding
this themfelves. It is a fhamefull confefiion :
but the world knoweth it already. The Pa-
pifts place almoit all in the meerAffentof
the Underftanding. Our great Reformers
made it to be either an Aflurance of the
pardon of our own fins; oraftrongper-
fwafion of their pardon,excluding doubting;
or(the moderateft) a perfwafion of our par-
ticular pardon, though mixt with fome
doubting: The Antinomians ftrike in with
them, and fay the fame : Hence even the
greatert of our Divines ( CLwiier, cTolanixy
Tmjje&c.) conclude, that Justification afid
Remiflion go before faith ( a defperate er-
rour ) becaufe the Aft doth alway fuppofe
its objed: : Fcr they thought that Rcmi:.
already paft, was the objeft of Justifying
Faith : fuppofing faith to be . elfe

but a Belief that we are pardoned : Yea or-
dmarilv, ichath been caught in the wrirr.gs
D 2 of

$i Diretfions for getting and keefwg

of our greateftrefutersofthePapifts, That
this Belief is properly a Divine faith, or the
Belief of a Divine Teftimony, as is the Belie-
ving of any Proportion written in the Scri-
ture ( a foul error which I have confuted in
my book of iJf/?, Part. 3. Chaf.j.) Moftof
late have come neerer the truth, and affir-
med Juftifying Faith to confift in Affiance,
or Recumbency, or Refting onChriftfor
falvation. No doubt this is one Aft of Ju-
ftifying faith ; but not that which a poor
troubled foul fhould firft fearch after and
try it felf by ( except by Affiance^ny fhould
mean as Arnefim doth, Election of Chrift :
and then it is the fame aft which I am aver-
ting ; but very unfitly expreft.) For 1 . Af-
fiance is not the Principal aft, nor that
wherein the very life of Juftifying faith doth
confift : but only an imperate following
aft, and an effeft of the vital aft (which is
Confent, or Willing, of Accepting Chrift
offered:) for it lyeth mainly in that which
we call the fenfttive part, or the Pafiions of
the foul. 2. It is therefore lefle conftant,
and fo unfitter to try by : For many a poor
foul that knowes it felf unfeignedly willing
to have Chrift, yet feeleth not a Refting on
himorTrufting in him, and therefore crys
out, O I cannot believe ; and think they
have no Faith. For Recumbency, Affiance,

or

Spirt ml Peace and Comfort. 5 ?

orRefting on Chrift, implieth chat eating
of themfelves, or calling off their fears
doubts,or care>\ which true believers do nor

ves finde. Many a poor foul comph .
0 1 cannot reft on Chrift; I cannot cruit
him! who yet would have him to be their
Lord and Saviour, and can eafily be con-
vinced of their willingnels. 3. Befides,
Affiance is not the Adequate aft of faith,
fuited to the objeft in that fullnefs as it
mull be Received : but VVillingnefs, or
Acceptance, is, Chrift is Retted on only for
our felves as our Deliverer : but he is Ac-
cepted alfo for Himfelf as our Lord and Ma-
tter. The full proof of thefe, I have per-
formed in other Writings, and oft in your
hearing in publike, and therefore omit them
now. Be lure then to fix this truth deep in
your minde. That Juftifying faith is not an
AfTurance of our Justification, no nor a
perfwafion or belief that we are Juftified or
pardoned, or that Chrift died more for us
then for others ; nor yet is Affiance or Re-
tting on Chrift the vital, principal, certain,
conftant hill ad: : but it is the Underftan-
dings belief of the truth of the Gofpel, and
the Will's Acceptance of Chrift and Life of-
fered to us therein : which Acceptance is
but the hearty Confent or Willingnefs that
he be yours and you his. This is the Faith

D 3 which

5 4 Direftiw fir getting and keeping

which muft Juftifie and faveyou.

Objett. But ' i. May not wicked men be
Willing to have Chrift ? 2. And do not you
eft tell us that Juftifying faith comprehen-
ded) Love to Chrift and Thankfiilnefs, and
that it receiveth him as a Lord to be obeyed,
as well as a Deliverer > and that Repentance
and fincere Obedience,are parts of the Con-
dition of the new Covenant ?

tAnfw. I will give as brief a touch now
on thefe as may be, becaufe I have handled"
them in fitter places. 1. Wicked men are
willing to have Remiffion, Juftification and
freedom from hell ( for no man can be wil-
ling to be unpardoned or to be damned:)
But they are not willing to have Chrift him-
kif m that nature and office which he muft
be Accepted ; that is, As a holy Head and
liufland, tojave them both from the Cjuilt,and
* Tower ,and all defilement and abode of fin, and
to Rule them by his Law, and Cjuide them by
his Spirit, and to make them happy by bringing
them to God, that being without fin, they may
beperfeUly P leafing and Amiable in hi* fight >
and enjoy him for ever. Thus is Chrift offer-
ed, and thus to be accepted of ali that will be
faved ; and thus no wicked man will accept
him ( but when he ceafeth to be wicked.)
2. ( To cut all the reft fhort, in a word, I
fay, That ) in this fore-defcribed Wiliingnefs

or

Spiritual Peace and Cemfort. 5 j

or Acceptance jRepcntancc^ove/rhankful-
j Rerolution to obey, are all contained,
or necrly implyed, as 1 have elfewhere m;\-
nifefted ; lb that the Heart of faving faith, is
this Acceptance of Chrift, or Willingnefs to
have him to Juftifie, Sanftifie, Gindc and
Govern you. Finde but this Willingncfs,
and you finde all the reft, whether you ex-
prefly fee them or not. So -much for that
Direction.

DIRECTION IX-

9. Having thus far proceeded, in difco-
wiring and improving the General
Grounds of Comfort, and then indifco-
vering the Nature of Faith, which
gives you Right to the fpecial Mercies
of the Covenant following it ^ our next
rvork muft be, To perform this Con-
dition by actual Belhving.

YOur foul ftands in extreme need of a
Saviour: God offereth you a Saviour
in the Gofpel, what then have you next to
do,but Accept him ? Believe that this offer
is general, and therefore to you : and that
D 4. Chrift

56 Vireftions fer getting and keeping

Chrift is not fet to fale, nor doth God re-
quire you to bring a Price in your hand : but
only heartily and thankfully to Accept of
what he freely giveth you. This muft be
done before you fall on trying your Graces
to get AfTurance : for you muft have Grace,
before you can difcover it : and this is the
firft proper fpecial faving Grace ( ask com-
prizeth that knowledge and Aflent which
neceflanly go before it.) This is not only
the method for thofe that yet never believed,
butalfo for them that have loft thefenfeof
their faith3 and fo the fight of their evidence.
Believe again, that you may know you do
believe ; or at leaft may poffefle an Accept-
ed Saviour. When God in the Gofpel bids
you, Take Jefus Chrift, and befeecheth you
to be reconciled to him ; what will you fay
to him ? )f your heart anfwer, Lord 1 am
billing, I ^i/l Accept of Chrift and bethankc
full; why, then the match is made between
Chrift and you : and the marriage Cove-
nant is truly entered, which none can dif-
folve. If Chrift were not firft willing, he
would not be the fuitor and make the mo-
tion : and if he be willing, and you be wil-
ling, what can break the match ? If you
will lay, I cannot believe, if you underftand
what you fay,either you mean that yoacan-
not believe, the Gofpel is true- or-elfe that

you

Spiritual Peace and Comfort. 5 7

you cannot be willing thatChrift fliould be
■s. if ic be the former, andyoufpeak
truly, then you arc a flat Intidel ( yet many
temptations to doubt of the truth of Scri-
pture, a true believer may have, yea and
a&ual doubtings; but his faith prevaileth
and is victorious over them :) But if you
really doubt whether the Gofpel be true,
life Gods means for the difcovery of its
truth. Read what I have written inthefe-
cond part of my book of Reft : I will under-
take now more confidently then ever I did,
to prove the truth of Scripture,by plain, full,
undeniable force of Reafon. But I fuppofe
this is none of your cafe. If therefore wheir
you lay, that you cannot believe, you mean
that you cannot Accept an offered Chriit,or.
be willing to have him: then I demand,
1 . What is your reafon ? the Will is lead by
the Reafon of the Understanding. If you be
not willing, there is fomething that per-
fwades you to be unwilling. This Reafon
mu ft be from fomething real), or elfe upon a
miitake, upon fuppofal of fomething that is
not in being. If it be upon miftake, either it
is that you be not convinced- of Chriihwil-
lingnefs to be yours • and if you thought he
did confent, you would confent willingly :
If this be it, you do truly believe while you
think you do not ; for you do confent ( and
'D 5 th

5 S Direction fir getting tod keeping

that's all on your part to make the match )
and Chrift doth certainly confent, though
you do not underftand it : In this cafe it
concerneth you, to underftand better the
extent of the new Covenant, and then you
will be paft doubt of the willingnefs of
Chrift, and fee that, wherever the match
breaks,it is only for want of confent irTmeri;
for Chrift is the firft fuitor^ and hath long
ago in the Covenant proclaimed his confent,
to be the Head and Husband of every fin*
aer, on condition they will but confent to
be his.

If your miftake be from any falfe appre-
kenfton of the Nature of Chrift, as if he
were notafufficient Saviour,or were fuch an
enemy to your comfort that he would do
you more hurt then good - if thefe miftakes
are prevalent^ then you do not know Chrift,
and therefore muft prefently better ftudy
him iatheGofpel, till you have prevailed
over fuch ignorant and blafphemous con-
ceits (but, none of. this I fuppofe is your
cafe.)

If then the reafon why you fay, you can-
not believe, be from any thing that is really
in Chrift ( and not upon miftake,) then it
muft. be either from fome diflike of his fa-
ying work, by which he would pardon you,
a&d fave you from damnation ( but that is

lmpailible^

Spiritual ?uct and Comfort. 5 9

impoflible 5 tor you cannot be willing to be
damned or unpardoned, till you loleyour
Reafon:) Or die it is from a didikt of his
k of fanftification, by which he would
cleanfe your heart and life, by favingyou
from your iinfull nature and anions: fome
grudgings againft Chrifts holy and undefi-
led Laws and waves will be in the belt, while
there is that flefh in them which lufteth a-
gainft the Spirit, fo that they cannot do the
things they would : But if truly you have
fuch a diflike of a finlefs condition, through
the love of any fin or creature, that you
cannot be willing to have Chrift to cure you
and cleanfe you from that fin, and make you
, I fay, ifthisbetrue, in a prevailing
degree, fo that if Chrift and Holinefs were
offered you, you would not Accept them,
then it is certain you have not true faith.
And in this cafe it is eafie to difcern, that
your firft work lyeth not in getting Com-
fort oreafe to your troubled minde,. but in
r;c:t:ng better conceits of Chrift and a holy
ttate and life, thatfo you may be willing of
Chrift as Chrift is of you, and fo become a
true believer. And here I would not leave
you at that lofle as fome do, as if there were
nothing for you th do for the getting of
faith : for certainly God hath prefer; bed
you Means for that end. Faith comtth by hear-

So Xtirtffioffsfor gating and ketfwg

ingy and hearing by the Vvord- of Cjodf reached*
Rom. io. 17.. 1. Therefore ice that you
wait, diligently ]on this Ordinance of God.
Read the Scriptures daily ; and fearch them,.
to fee whether you may not there finde that
Holinefs is better then fin.. 2.. And(how-
ever fome feducers may tell you, that wicked
men ought not to pray, yet ), be fure that
you lye on your knees before God, and im-
portunately beg that he would open your
<eye& and change your heart, andfhewyou
fo far the evil of fin,, and the. want and worth
<of Chrift and holinefs^ that you may he un-
feinedly glad to Accept his offer. .

Oh]ett>„ But the. prayers of the. wicked,
ate an abomination to the Lord.

Anfyp. 1. You muft diftinguifh between
wicked men as actually wicked and going on
in the profecution of their wickednefs ; and
wicked men as they have fome good in
them, or are doing fome good, or areata
tempting a return to God. 2. You muft
diftinguifh between real Prayer and feeming
prayer. 3. You muft diftinguifh between
lull Acceptance of Prayer, when God de-
lighteth in them,, and an Acceptance only to
fome particular end, not intimating the Ac-
ceptance of the perfon with his prayer : And
between Acceptance fully Promifed ( as cer-
tain ) and Acceptance but half-promifed(as <

Erohable).

Spiritual Tact And Ccrnfort. 6 1

Probable:) And upon thcfc diftinftions I
(hallanlwer your objection intheConclu-
fions*

i . When wicked men pray God to pro-
fper them in their wickednefs, yea or to par-
don them while they intend to go on in it,
and lb to give them an indulgence in fin ;
or when they think with a few prayers for
fomeGood which they can endure, to put
by thatHolinefs which they cannot endure,
and fo to make a cloak for their rebellion,
thefe prayers are all an abomination to the
Lord.

2. When men ufe the words of a Prayer
without the defire of the thing asked, this is
no Prayer ,but equivocally fo called5as a car-
kafle is a man : and therefore no wonder if
God abhor that Prayer, which truly is no
Prayer.

3. God hath not made a full Promife, as-
certaining any wicked man, while wicked,
that he will hear his Prayer: for all fuch Pro-
mifes are made to Believers.

4. God doth never fo hear an unbelie-
vers Prayer, as to accept his perfon with his
Prayer, or to take a complacency in them.
So much for the Negative.

Now for the Affirmative I add : 1 . Pray-
er is a duty which Godenjoyned even wic-
ked men (1 could prove it by a hundred Scri-
pture texts.) 2. There

6 1 Direction for getting and keeping

2. There may be fome good defires in un-
believers, which they may exprefs in pray-
er,and thefe God may fo far hear as to grant
them, as he did in part to zAhab.

%{ An unbeliever may lye under prepa-
ring Grace, and be on his way in returning
towards God, though yet he be not come to
faving faith ; and in this ftate he may have
many good defires, and fuch Prayers as God
will hear.

4. Though God have not flatly engaged
himfelf to unbelievers, fo as to give them a
certainty of hearing their prayers, and gi-
ving them true Grace on the improvement
of their naturals, yet he hath not only ap-
pointed them this and other means to get
Grace, but alfo given them half promifes,
or ftrong probabilities of fpeeding, fo much
as may be a fufficient encouragement to any
fuch finner to call on God and ufe his
Means. For as he appointed) not any vain
Means to man, fo no man can name that
man who did improve his naturals to the ut-
moft, and in particnlar,fought God in pray-
er fo far as a natural man may do, who yet
mift of Grace and was reje&ed ( This is the
true mean between Pekgianifme andAnti-
nomianifme in this point.)

5. When God calls unbelievers to Pray-
er,he withall calk them to Believe; and when

he.

Spiritual ?UCt sfid Comfert. 6}
he works their heart to Prayer by that call,
he ufually withall works them to Believe, or
at leail cowards believing. If he chat was un-
willing to hav e Chrift, do pray God to make
him willing, it is a beginning of willingnefs
already, and the way to get more willingnefs.
In Prayer Gocl ufeth to give in the thing
prayed for, of this kinde.

6. Trayer is the fouls motion Godward :
and to fay an unbeleevcr fhould not pray, is
to fay he (hould not turn to God : who yet
faith to the wicked, Seel^ the Lord While he
mjy be found, and call upon him While he is
neer; Let the Wicked forfake hu Way 9 Sec.
//i.55.6,7.

7. Prayer hath two parts, Defireisthe
foul of it, aud Expreflion is the body : the
foul can live feparated from the body, but
fo cannot the body feparated from the foul :
fo canDefire without Expreflion, but not
Expreflion without Defire. When our blind
Antinomians ( the great fubverters of the
Gofpel, more then the Law ) do rail againft
Minifters forperfwading wicked men toPray, .
they are againft us for perfwading men to
Deli re that they pray for : Prayer having
Defire for its foul. And do not thofe men de-
ferve to be exterminated the Churches and
focieties of the Saints, who dare fay to a wic-
ked unbeliever, Defire net Faith:rDefire not to

leave.

64 Bireftions for getting and keeping

leave thj Vvickednefs : Defire not grace, or
Chrifljr God : and that will proclaim abroad
the world (as I have oft heard them with
zealous reproaches,) that our Minifters are
Legalifts,Seducers,Ignorant of the Myfteries
of the Gofpel, becaufe they perfwade poor
finners to Pray for Faith,Grace,and Chrift ;
that is, to Defire thefe, and to exprefs their
JDefires ; which in effed is to perfwade them
to Repent?Believe and turn to God. Indeed
if thefe blind Seducers had ever heard our
Minifters perfwading wicked men to DifTem-%
ble and lye to God,and ask Faith,Grace and*
Chrift with their tongues, but not Defire
them in their hearts, then had they fuffi-
cient grounds for their reviling language
( but I have been too long on this.) I may
therefore boldly conclude, that they that
finde themfelves unbelievers, that is, unwil-
ling to have Chrift to deliver them from fin,
muft ufe this fecond Means to get faith, even
earned frequent Prayer for it,to God.

3 . Let iuch alfo fee that they avoid wic-
ked feducing company and occafions of fin :
and be fure that they keep company with
men fearing God, especially joyning with
them in their holy duties.

4. Laftly, Let fuch be fure that they ufe
that Reafon which God hath given them, to
confider frequently, retiredly, feriouflyof

me

Spiritual Peace and Comfort. 65

the vanity of all thofc things that (teal away
their hearts from Chnit ; and of the excel-
lency of Holinefs, and how blefled a Hate K
is, to have nothing in us in heart or life that
is difpleafing to God, but to be fuch as he ta-
keth full delight in ; alfo of the certainty of
the damnation of unbeleevers, and the in-
tollerablenefs of their torments ; and of the
certainty and unconceivable greatnefs of
Believers everlafting Happinefs. If wicked
unbelievers would but do what they can in
daily, ferious, deep confidering of thefe
things and the like, they would have no
caule to defpair of obtaining Faith and San-
ftificaticm. Believing is a Rational Aft:God
bids you not to Believe any thing without
Jleafon, nor to Accept orConfent to any
thing without full Reafon to s aufe you to
confent. Think then often andfoberlyof
thofe Reafons that fhould move you to
Confent, and of the vanity of thefe that hin-
der you from Contenting, and this is Gods
way for you to obtain Faith or Confent..

Remember then that when you have un-
derltood and improved General grounds of
Comfort ( nay before you can come to any
full impro\ ement of them,) your next bufU
tiefsis to Believe: to Confent to the Match
■vith Chrift, and to Take him for your Lord
ind Saviour: And t(iis Duty mutt be lookt to

and

66 Direction for getting and keeping

and performed, before you look after fpecial
Comfort. But I faid fomewhat of this before
under the fixth Head, and therefore will fay

no more now.

DIRECTION X

io# When you have gone thus far, your
Stul is fife and you are fafi ycurgrea*
teft Dangers, though yet you are not p aB
your Fears ; Tow next work therefore
for feace and Comfort is this, To Re-
view and take Notice of your own
Faith, and thence to gather Aflu-
rance of the Certainty of your Ju-
ly ficatio«y and Adoption^ and right
to Glory;

THe fumme of this Direftion lyeth in-
thefe things:
i. See that you do not content your felf
with the forementioned general Comforts,
without looking after Aflurance and fpecial
Comforts. The roily of this I have manifefted
in the third part of my book of Reft, about
felf-examination.
2, See that you dream not of finding Aflu-
rance

Sfiritud Peace andComfcrt. 6 J

rancc and (pedal Comfort from nicer gene-
ral Grounds : Thrs is the delufion of many
Antinomies, and of molt oi our prophane
le ( who I finde are commonly of the
Antinomian faith, naturally without teach-
ing.) For men to conclude that they (hall
certainly be faved, meerly becaufe God is
Mercifull, or Chritt is tender-hearted to Tin-
ners, and would not that any fiiould perifti,
but all (houldcome to Repentance, or be-
caufe God delights Hoc in the death of him
that dieth, but rather that he Repent and
live ; or becaufe Chrift died for them ; or
becaufe God hath given Chrift and Life in
theGofpel to all on Condition of believing;
thefe are all but meer delufions. Much Com-
fort,as I have (hewed you, may be gathered
from thefe Generals : but no Certainty of
Salvation, or fpecial Comfort can be gathe-
red from them alone.

3. See that you rejeft the Antinomian
doftrine or dotage, which would teach you
to rejed: the tryal and judging of your ftatc
by iignes of Grace in your felt, and tell you
chat it is only the Spirit that muft Afluce, by
witnefling your Adoption. I will further de-
fine this Caution,when 1 have added the reft.

4. And on the other extream, do not run
rt> Marks unfeafonablj, but in the order here

Iiid down.
5. Nor

6 8 Diretfionsfcr getting and keeping

5. Nor do not truft to unfafe Marks.

6. And therefore do not look at too ma-
ny ; for the true ones, are but few. I do but
name thefe things to you, becaufe I have ful-
lyer handled them in my book of Reft, whe-
ther I muft refer you. And fo I return to the
third Caution.

I have in the forementioned Book told
you, what the Office of the Spirit is in Aflii-
ring us, and what the ufe of Marks are. The
Spirit witnefleth firft Objed:ively,and fo the
Spirit and Marks are all one.For it is the Spi-
rit dwelling in us that is the witnefs or proof
th&fc we are Gods fons : for he that hath not
his Spirit is none of his : and the Spirit is not
difcerned by us in its eflence, but in its work-
ings : and therefore, to difcern thefe work-
ings is to difcern the Spirit : and thefe work-
ings are the Marks that we fpeak of: fo that
the Spirit witnefleth ourfonfliip, as a rea-
fonable foul witnefleth that you are a man
and not a beaft. You find by the A&s of
Reafon that you have a Reafonable foul, and
then you know that having a Reafonable
foul, you are certainly a man : So you finde.
by the works or fruits of the Spirit, that you
have the Spirit,(that is,by Marks : and Paul
enumerates the fruits of the Spirit to that
end ) and then by finding that you have the-
Spirit, you may certainly know that you are

the

Spiritual Pcsxe And Comfort. 69

the child of God. 2. Alio, as the Realonablc
foul is its own difcerner by the help of the
body ( while it is in it ) and lo witneffeth our
Humanity effectively as well as objectuely
( but firft in order objectively and next effe-
ctively :) fo doth the Spirit effectively dif-
c it felf to the ioul, by illuminating us to
difcern it, and exciting us to fearch, and gi-
ving us that fpiritual taft and feeling of its
workings, and fo of its prefence, by which it
is beft km>wn. But itill it witneffeth objefti-
vely firtt • and its effedive witneffing, is but
the caufing us to difcern its objective wit-
nefs. Or (to fpeak more plainly, )The Spirit
witneffeth firft and principally by giving us
thofe Graces and workings which are our
Marks ; and then fecondl}^ by helping us to
finde and. feel thofe workings or Marks 111.
our felves • and then laftly by railing Gon>
forts in the foul upon that difcovery. Take

Iieed therefore of expecting any fuch inward
^itnefs of the Spirit, asfomeexpedt, viz. a
lifcovery of your Adoption diredly with-
out firft difcovering thefignesof it wit!
you ; as if by an inwrard voice he fhouL

ou, Thou art achildeofGod, and thy
Ins are pardoned.

This that Idefcribedtoyou, is die true
vitnefs of the Spirit. This miftake is fo d
^erous, chat I had thought to have made

peculiar

1

70 T>ireBions for gttting and keeftng
to him, and open our. griefs, ; and cry for re-
drefs, and look to him and depend on him as
achilde on the father. This fpirit of Adop-
tion you may have, and yet not be certain of
Gods fpecial Love to you. The knowledge
only of his general Goodnefs and Mercy,
may be. a means to raife in you true- child*
like affe&ions. You may know God to have
fatherly inclinations to you, and yet doubt
whether he will life you as a childe, for want
of Aflurance of your own fincerity. And
you may hope God is your father^ when yet
you may apprehend him to be adifpteafed
angry father, and fphemaybe more your
terror then your comfort . Are not you rea*
dy in moft of your fears, and doubts, and
troubles, to go to God before #11 other for
relief? and doth. not your heart figh and
groan to him when you tan fcarcely fpe^k >
Doth not your troubled fpirit there finde its
firft vent? and fay, Lor^killrnenot ■ :forfak&
me not : my life is inthy hands ; OfoftenJhis
hard heart, make this cffnalminde morejph,
ritual ! 0 be not fUcb aftr'Angen to my foul !
Woe tome that l&m fo ignorant pfthee ! fo dif*
affefledto thee ! fo backward and difinclinedto
holy communion With thee. ! Wee tome that J
cans take no rnpre pleafute in thee, ! I and am fa
mindlefs and difn gardj pll ftft'htt LO that tkou>
Vewldfijlir up inmt rmre iiv{!y defiresx. ?nd

Workings

Spiritual Peace and Comfort. 7$

Workings of my foul tar. . fitter mc

not to Ije *t fuck >i dijl.incc from tbcc. Arc not
filch asthefe the breathings of your fpirit I
why thefe are child-like breathings after
God! this is crying <*/fbba,F>ither. This is
the work of the fpirit of Adoption, even
when you tear God will call you off. You
much miftake ( and thofe that tell you fo,)
if you think that the fpirit of Adoption lieth
only in a perfwafion that you are Gods
<hilde, or that you may not have thefpiric
of Adoption without fiich a perfwafion of
Gods Adopting you. For God may Adopt
you, and give you that fpirit which he gives
only to his children, and poflefs you with
true filial affe&ions towards him, before ever
you know your felf to be Adopted ; much
more, though you may have frequent retur-
ning doubts of your Adoption.

Having thus fhewed you how far you
may expeft the Witnefs of the Spirit, and
how far you may and muft make ufe of
Marks, and Qualifications or Aftions of
/our own, for the obtaining of AfTurance
*nd fetled Peace • I (hall add an Anfwer to
he Principal Objections of the Antino-
nians againit this.
Object. ( They fay ) 'This is to draw men

rm Chrift to themfelves, and from the Go-
1 to the Law : to lay their Comforts and

r

74 Directions for getting and keeping
build their Peare upon any thing in them*
felves, is to forfake Chrift and make them-
felves their own Saviours : and thofe Tea-
chers that perfwade them to this, are Tea-
chers of the Law, and falfe Prophets, who
draw men from Chrift to themfelves. All
our own Righteoufneis is as a menftruous
cloth,and our beft works are fin, and there*
fore we may not take up our Aflurance or
Comforts from them.We fhall be alwayes at
uncertainties, and at a lofs, or unconftanr,up
and down in our Comforts, a? long as we
take them from any fignes in our felves. Al-
io our own Graces are Imperfed:,and there-
fore unfit to be the Evidences for our Aflu-
rance.

tAtifw. Becaufe I am not now purpofely
confuting the Antinomians, but only fore-
arming you againft their affaults ; I fhall not
therefore give you half that I fhould other-
wife fay,for the Explication of this Point,and
the Confutation of their Errors ; but only
fo much as is neceffary to your prefervation.
Which I do, becaufe they pretend to be the
only Preachers of free Grace, and the only
rightComforters of troubled Confciences;&
becaufe they have written fo many books to
that end, which if they fall into your hands
may feem fo fpecious, as that you may need
fome prefervative. I fuppofe you remember

whad

Spiritual Peace and Comfort. 75
what I have taught you fbtfft, concerning
the difference of the LaW ofWorJfc, and the

I ,uv or Covenant of Grace, with their diffe-
rent Conditions. Upon which fuppoiition I
explicate the point thus. 1 .No man may look
at his own Graces or Duties as his Legal
Righteoufneis « that is, fuch as for which the
Law of Works will pronounce him Righte-
ous. 2. Nor yet may he take them for part of
his Legal Righteoufneis, in conjunction with
thrifts Righteoufnefs,as the other part i but
here we muft go wholly out of our felves>
and deny and difclaim all fuch Righteoufnefs
of our own. We have no Works, which
make the Reward to be not of Grace but of
Debt, 3 . We muft not once think that our

es, Duties or fufferings, can make fatiP

>n to Godsjultice for our fin andun-
righteoufnefs : nor yet that they are any
part of that fatisfaftion. Here we afcribe all

hrift who is the only Sacrifice and Ran-
4. Nor muft we think that our Di>

>r Graces are properly Meritorious-.this
alfo is to be left as the fole honour of Chrift.
5. Yet that we may and muft raifeourAf-
furance and Comforts from our ownGra-

■:id Duties, (hall appear in thefedear
Reafor.s following, which fhbw alfo the

rounds on which we may do ir.
[s Pardon, Juitirication and Adoption,
E z and

_n

7 6 Dire films for getting and keeping
and Salvation,are all Given to us in the Go-
fpel only Conditionally (if we believe:) and
the Condition is an a&,or rather feveral ads
of our own. Now till the Condition be per-
formed^ man can have any Certainty that
the Benefit fhall be his : nor can he by any
other means ( ordinarily ) be certain of the
Benefit, but by that which afcertaineth him
that he hath performed the Condition. God
faith, He that "Believeth Jhallbefaved : No
man can know then that he (hall be faved
till he firft know that he Believeth. Elfehe
(hould know either contrary to that which
is written, or more then that which is writ-,
ten : And Juftification and Adoption (hould
be given fome other way then by the Go
fpel Promife ( for that Promife giveth them
only Conditionally, and fo fufpendeth the
aftual right, upon the performance of the
Condition:) But if any can (hew any other
way by which God rnaketh over pardon and
Adaption, befides the Gofpel promife, let
them do it ; but I will not promife fuddenly
to believe them ; for it was never yet (hewed
as I know of. Alfo, if men muft not look at
rheir own performance of the Condition, to
prove their right to the benefit, then either
all or none muft believe that they have that
right.For the Promife faith,H? that Believeth
Jball be faved. And this is a promife of Life

conditionally

Spiritual Peace md Comfort. 77

conditionally to all. It all mull believe that
they (hail be laved, then moll of the world
mull believe a lye. If the true believer may
not therefore conclude that he (hail be
ved, becaufe he perforated] the condition of
the promife,then no man may helieve ic.And
for that abfoluce Promile of the new Heart,
no man can, or may believe that it is his, till
aye chat new heart which it promifcth j
that is, till it be fulfilled : For there is no
k by which a man can know whether
thatPromife belong to him or no, before-
hand: and if all (hould believe that it be-
longs to them, molt would finde it falfe.

2. God hath not Redeemed us by his
Son to be Lawlefs ; To be without Law is to
be without Government. We are without
the Ls.w ( that is, of Works, or of UW
but not without Law ; JefusChnit is
Ruler, and he hath made us a Law of Grace 5
I an cafieyoak, and commands thata:\
j grievous. This Law hath Precep:s, Promiies
,, and threats : it muft needs be either el
j or difobeyed:and fo the pxnalty mutt be due
J or not due ; and the Reward due or not due.
J He that performs the condition, and foto

1 whom the reward is due and not the \\

s Righteous in the fenfe of this Law. As
ien we are acculed to be Tinners againit the
Law of Works,and fo to deferve the penalty '

2 E 3 of

7 8 Diretfionfor getting and keeping

of that Law, we muft confefs all, and plead
the Righteoufnefs of Chrifts fatisfaftion,for
our Juftification : fo when we are accufed
to be final unbelievers or impenitent, and fo
not to have performed the conditions of the
new Covenant, we muft be Juitified by our
own Faith and Repentance,the performance
of that condition ; and muft plead,Not guil-
ty : And fo far our own Afts are our Evan-
gelical Righteoufnefs^and that of fuch necef-
iity, that without it no man can have part in
Chrifts Righteoufnefs,nor be faved. I would
defire any man elfe to tell me, what elfe he
will plead at Judgement, when the Accufer
chargerh him ( or if he do fo charge him )
with final unbelief: will he confefs it, and
fo)\Cbrifi hath Believed and Repented for me ?
that is as much as to fay, Chrifi Veas a Belie-
ver for Infidels, that he might fave Infidels.
Allfalfe. if he will not fay thus (and lying
will do no good ) then muft he plead his
own Believing and Repenting as his Righ-
teoufnefs in oppofition to that Accufation*
And if it be of fuch ufe then, and be called a
hundred times in Scripture, cur Right eouf~\
nefs, and we Righteous for it, then doubt- I
lefs we may accordingly try by it now, whe- I
ther we fhall then be able to come off and be J
* Juitified, or no [ and fo may build our com
fort on it.

3.. Con

Spiritual Peace and Comfort. 79

}\ Conference is a Witnefs and Judge
within us; and doth as under God Auuie
and Condemnor Excufe and Acquit : Now
it Conic tencc mull abfolve us only fo far as
we are Innocent, or do well, or are qualified
withGrace;then it is impoilible bur thefe our
Qualifications and Actions fliould be fome
ground of our Comfort. See ^<f/j- 24.16.
and 23.1. Rom. 2.15,16.

4. Thole which are our Graces , and
Works, as we are the Subjefts and Agents,
are die Graces and Works of God,of Chnlt,
of the holyGhoft dwelling in us. If there-
fore we may not Rejoice in our own Works,
or Graces, then we may not Rejoice in the
Works or Guifts of God, Chrift or the holy
Ghoft. And

5. Our Graces are the fpiritual Life or
Health of the foul, and our holy aft ions are
she vital operations. Now Life and Health
are neceflary Rejoycing, delighting things
of themfelves:and vital Aftions, are necefla-
rily pleafant and deleftable.

6. Our Graces and holy Aftions muft
needs Rejoice us in refpeft of their Objefts.
For the objeft of our Love, Trull, Hope,
Meditation,Prayer,Conference,cV. is God
himfelf,and the Lord Jefus, and the Joyes of
Heaven. And how can fuch Aftions choofe
but Rejoice us !.

E 4 7-Yea

80 DireSHons fer getting and keeping

7. Yea Rejoicing it felf, and Delighting
our felves in pod, is not only one part of
our Duty, but that great Duty wherein lieth
the height of ourChriftianity: And how vain
a fpeech is it, to fay, that we may not take up
our Comforts from our own works, nor Re-
joice in any thin^of our own ; when even
Rejoicing it felf, and Delighting, and Com-
forting our felves is one part of our Duty ?

8. As God inChrift is the chief objed
and ground of our Comfort(fo that we muft
Rejoice in nothing but God, andtheCrofs
of Chrift, in thatkinde, or in coordination
with them,) fo it is the office of every Grace
and holy Work, and Ordinance, and Means,
to be fubfervient to Chrift, either for the at-
taining of Chrift, or applying his merits, or
they are the effefts of his merits. Now if we
mult Love and Rejoice in Chrift principally,
then muft we needs Love and Rejoice in all
thofe things that ftand in a neceffary fubor-
•dination to him,in their places. And there-
fore to fay, TVe muft Rejoice in Chrift only,
and therefore not in any Graces or ^Duties of
cur own ; is as wife as if a wife fhould cait
her husbands cloathes and meat out of
dcors, and fay, You charged me to admit
none into my chamber but your felf : Or as
if a Phyfitian, having told his patients, I^ill
cure you, if you W/// truft me only for the cure ;

thereupon 1

J

Spiritual Peace and Comfort. 8 1
thereupon the Patients fhould c alt awa\
Medicines, and (hut the doors againft his fcr-
I and Apothecary and la\\// v muft truft
none ha the Phjfitl

i). All the failings of our Duties are par-
doned, and they Accepted m Chrift- and
therefore we may Rejoice in them.

ic. Our Duties have a double tendency
to our falvation : i. As the Condition to
which God hath promifed it as the Crown
and Reward ( in a hundred texts of Scri-
pture;) And may we not Comfort our
lelves in that which God promifeth Heaven
to? 2. As a Natural means to our obedi-
ence, and further perfection ( as Watchful-
nefs, Meditation, &c. tend todeftroy fin :)~
as Paul faith to Timothy v Take heed to

\nd to thycDoUrine, and in fo doing thou
fl?dlt bothfave thy [elf and them that hear the ',
i Tim. 4. 1 6. And may we not take Com-
fort in that which tends to fave our own and
our brethrens fouls ?

1 1 . We (hall be Judged according to our
Works : therefore we muft judge our felves
according to our Works ; and fo muft judge
our ftate good or bad according to 1

ks : for can man judge by a nghter way
then God will ? At leaft is it not lawfiill lor
man to judge as God doth ?

1 2. We muft judge of others in probability
E 5 accord'

S 2 Direction fir getting and keeping
according to their external works, even the
tree by the fruits : therefore we muft judge
of our felves in certainty according to our
internal and external works together (which
we may certainly know.)

13. If we may not Rejoice in any of our
Graces, then we may not be Thankfull for
tbem : for Thanks is accompanied with Joy ;
but we muft be Thankfull.

14.- If we may not Rejoice in our Duties,
we may not Repent orforrow for the neg-
lect of them - and if we may not Rejoice in
our Graces, we may not lament the want
of them ( for thefe are as the two ends of
the balance, that one goes down when the
other goes up * or as day and night, light
and darknefs.) But the confequent is intol-
erable.

15. This would overthrow all Religion.
for what a man cannot Rejoice in, he
cannot Love, he cannot efteem, regard,
be carefull to obtain, be fearfull of lo~
fing^r.

16. God delighteth in our Graces and
holy Duties, and is well pleafed with them :
and therefore it is lawfull and needfull that
we do as God doth, ^T.9.24. Heb.n.$.
a^?// facrifice by faith obtained teftimony
that he pleafed God, Heb. 13 .1 6. To do good: |
4. yd to communicate forget not^ for ^ith Juch

facrifice

Spiritual Peace aniComfort. 83

. ,d A) Well fli

17. The Stints of God have not only
tried themielves by their Graces and Du-
HtS, and commanded others to try by them,
but have Gloried and Rejoiced in their Du-
ties and iufferings, 2CV.1.1:, This is our
Rcjcicinc, the Tejlimony of our Confcn -

nflicitj and godly fine er it y Wt have
had cur converjation among yon. Acts 5.41.
They gloried that they Were counted Worthy

rrer for Chrifi, Rom. I 5. I 7. I have
therefore thereof I may glory in fefits Chrifi >
inthofe things Which pertain to God. Rom. 5.
y JVC glory in tribulation ,&c. 2CV.12.6,.
9. Though I JJjould defire to glory , I fhould
not be a fool : I glory in mine infirmities.
Jer.9.24. Let him that glorieth glory in th:<,
that he underftandeth and knowetb me. 1 Cor.
9.15. / h-td rather die then any Jhould make
my glorying void. Gal. 6. 4. Let every man
frove hu otrn Wcrkj fo (hall he have Rejoicing

mf elf alone, and not in another.

18. Scripture nameih many of our own
Graces and Duties, as the certain Marks
of our Jultitication and right to Glory ;
Even Chnit with his own mouth gives us
many: Olfarth.6.21. rrhere your treafurr
is, there Will your heart be alfo. Joh.3.20.He
that doth evil hateth the light Ac. b;.

I- doth good comcth to the light -that fiCC Mit.%.
8

84 Directions for getting W htcpng

is full of fuch. B/ejfed are the poor injpirit, the
pure in heart &q.

1 9. We may Rejoice in other mens good
Works and Graces (and do, if we be true
Chriftians,) therefore in our own,

20. We may Rejoice in Gods outward
Mercies ; therefore much more in inward,
and fuch as accompany falvation. AH thefe
Arguments prove that we may take up our
Comfort from our own Gracious Qualifi-
cations and Adions ( not in oppofition to
Chrift, but in fubordination to him:) and

"moft of them prove that we may fetch our
Affurance of falvation from them, as un-
doubted Evidences thereof.

I have faid the more in Anfwer to thefe
Objections, 1. Becaufe never any came
with fairer pretences ofexalting Chrift, and
maintaining the honour of his Righteouf-
nefs and free Grace, and of denying our
felves and our own Righteoufnefs. 2. And
yet few Doftrines more difhonour Chrift,
^nd deftroy the very fubftance of all Reli-
gion. Even as if a man ihould cry down
him that would Praife and commend Obe-
dience to the King, ,and fay, You muft
Praife nothing but the King : fo do thefe
cry down our looking at and Rejoicing in
our Love to Chrift, and our Thankfuinefi
to him, and our Obedience, and all under

pretence

Spiritual Vuct and Comftr t. 85

pretence of honouring him. Nay they will
not have us Rejoice in one pare ofChrifb
lal\ ation ( his laving us from the power of
fin, and his lanttifying us J under pretence
that we dishonour the other part of his fal-
m (his Juitilying us.) If ever Satan
transformed himfelf into an Angel of Light,
and his Minifters into Minifters of Light, it is
in the miltakes of the Antinomians : and no
people in the world ( except carnal Liber-
tines, whom this do Anne fits to a hair ) are
in more danger of them, then poor doubt-
ing Chriitians under trouble of Confcience :
fpecially if they be not judicious, and skilled
in the Doftrine of Chrift. For the very pre-
tence of extolling Chrift and free Grace will
take much with fuch : and any New-way
will fometime feem to give them Comfort,
upon die very novelty and fudden change.

Having thus proved that you may and
muft fetch your fpecial Comfort and AfTu-
rance from Evidences, and that your firft
Evidence is your Faith, I (hall open this fui-
lier under the next Direction,

DIRE-

26 Dire Won for getting and keeping

DIRECTION XL

II. In the Trial of your State, Be fure
that you make ufc of Infallible
figns of Sincerity, and take not thofe
for certain which are not.

ANd to that end remember what I
faid before, that ypu muft well under-
ftand wherein the Nature of faving Faith,
and fo of ail faving Grace doth confift. And
when you understand this, write it down in
two or three lines : and both at your firft
trial, and. afterward whenever any doubts
do drive you to a Review of your Eviden-
ces, ftill have recourfe only to thofe Signs*
and try by them. What thefe Signs are, I
have (hewed you fo fully in the forecited.
place in my book of Reft, that I (hall fay but
little now. Remember that Infallible figns
are very few ; and that whatfoever is made
the condition of falvation, that is the moft.
Infallible evidence of our falvation, and
therefore the fitted Mark to try by : And
therefore Faith in God the Father and the
Redeemer, is the main Evidence. But be-
caufel have elfewhq^ (hewed you, that thi*

Faith

Spiritual Peace and Comfort. 8 7

Faith iscomprehcniiveof Love, Gratitude,
Refolution to Obey and Repentance; let
me mure particularly open it to help you in
the Triall. To prove any Grace to bela-
ying, it isneceflary that you prove that fal-
vatum is hilly proinifed to him that hath ir.
Now if you will know what it is that hath
thispromife; I will tell you, 1. As to the
Objeft. 2. The Aft. 3. The degree or
modification of the Ad. For all thefe three
jnuft be enquired after if you will get Aflu-
ranee. 1. The Objeft is principally God.
and the Redeemer Chrift : And fecondanly
the Benefits given by Chrift : and under
that, the means to attain the principal Bene-
fits,^. 2. The Aft hath many Names
drawn from Refpeftive and Modall diffe-
rences in the Objeft ; as Faith, Defire,Love,
chooli Qg, Accepting,Receiv ing,Confenung,
But properly all are comprifed in one
word, willing. The Underftandings high e-
ftimation of God, and Chrift, and Grace, is
aPrincipal part of true laving Grace; but yet
it is difficult and fcarce poilible to judge of
your felf by it rightly,but only as it difcovers
k felf by prevailing with the Will. 3 .The De-
gree of this Aft muftbefuch, as ordinarily
prev aileth againft its contrary : I mean,botli
the contrary Objeft, and the contrary Aft
to the fame Objeft. But becaufe I doubt

School-

88 Direffions for getting andketfwg
School'termes do obfcure my meaning to
you ( though they are neceflary for exaft-
nefs)I will exprefs the nature of favingGrace
in two or three Marks as plain as I can.

1 . <*sfreyou heartily billing to take God for
jour Portion, and bad you rather Live
tyith him in Glory, in his favour and
fu/lefi Love, With afoul perfectly clean-
fed from all fin, and never more to offend
him, Rejoicing With his Saints in his
everlafting praifes • than to enjoy the
delights of the flefh on earth, in a Wwy of
fin, and without the favour of God ?

2. Are you heartily billing to take fefus
Chrifl as he is offered in the Gojpel ? that
is, to be your only Saviour and Lord, to
give you pardon by his blcudjhed, and to
fanllife you by his Word and Spirit, and
to govern you by his Laws ?

(Becaufe this General containeth and im-
plieth feveral Particulars, I will exprefs them
diftindly.)

Here it is fuppofed that you know this
much following of the nature of his Laws :
For to be Willing to be Ruled by his Laws in
General, and utterly Unwilling when it
comes to particulars, is no true Willingnefs
or fubje&ion. i. You muft know that his
Laws reach both to heart and outward a-
dions. 2 . That they command a holy, fpiri-

tuai

Spiritual Peace and Comfort. g 9

tual, heavenly life. 3 . That they command
things fo crofs and unplcafing to the flefh,
that the flefh will be Hill murmuring and
ftnv ing againft obedience : Particularly
j. They command things quite crofs to
the inclinations of the flefh : as to forgive
Wrongs, to Love Enemies, to forbear Ma-
and Revenge, to reftrain andmortifie
Lull and Paflion ; to abhor and mortifie
Pride, and be low in our owp eyes, and hum-
ble and meek in fpirit. 2. They command
things that crofs the intercfl of the flefh and
its inclination both together : I mean, which
will deprive it of its enjoyments,and bring it
to fome fuffering : As,to perform Duties e-
ven when they lay us open to difgrace, and
lhame, and reproach in the world ; and to
deny our credit, rather then forfake Chrift
or our duty:to obey Chrift in doing what he
•c ommandeth us, though it would hazard or
certainly lofe our wealth, friends,liberty and
life it felf;forfaking all,rather then to forfake
him: to give to the poor, and other good
ufes, and that liberally according to our abi-
lities : to deny the flefh all forbidden plea-
fures, and make not proviiion to fatisfie its
lufts, but to crucifie the flefh with the affe-
ctions and lufts thereof : and in this combate
to hold on to the end and to overcome.
Thefe are the Laws of Chrift 5 which you
A mull

po Direction for getting and keeping

mu ft know, before you can determine whe-
ther you are indeed unfeignedly willing to
obey them. Put therefore thefe further que-
ftions to your felf, for the trial of your wil-
lingnefs to be ruled by Chrift according to
his Laws.

3, Are you heartily billing to live in the
-performance of thofe Mely and ff?i ritual
Ditties of heart md life, Which God hath
abfolutely commanded you ? and are you
heartily forry that you perform them no
better f With no more cheerfulnefs, de-
light,fuccefs and conflancy ?

4 . Are you fo throughly convinced of the
Worth of everlafiing Happinefs, and the
int oiler ablenefs of everlafiing mifery, and
the truth of both > andof the joveraignty of
God the lather and Chrift the Redeemer,
and your many engagements to him, and of
the neceffity and good of obeying, and the
evil of finning 1 that you are truly Willing,
that u, have afetled refolution,to cleave tg
Chrift and obey him, in the deereft, mofi
difgracefull, painfull, hazardous, flejb-
dijp leafing Duties ; even though itfkould
coflyou the lofs of all your Worldly enjoy-
ments,and your life ?

5- Doth this Willingnefs or refolution alrea-
dy fo far prevail in your heart and life, a-\
gainfi all the Inter efi and Temptations of

the

Spirt tthd Pcdcc andComfcrt. g \

the World, the dtn'il and yourfteftj, that

ycu do ordinarily prathle, the mo/} ftriil

and holy, the mo ft ft If- denying coft/y and

haz.:r.u:u duties that you < :n\ (iadrc-

quireth of you, and do heartily ftn've a-

. known fin .and overcome all q^rofs

and When you fall under any prevail-

ing temptation, do rife again by Repcn-

i c, and begging pardon of God through

the blcua ofChriftfdo rcfolve to Watch and

reft ft more carefully for the time to come.

In theie five Marks is exprefled the Gofpel-

defcription of a true Chnftian.

Having laid down thefe Marks, I muft
needs add a few words for the explaining of
fome things in them, leaft you miftake the
meaning and fo lofe the benefit of them.

i .Obferve that it is your Willingnefs which
is the very Point to be tried. And therefore
i. Judge not by your bare knowledge.
2. Judge not by the ftirrings or paflionate
workings of your Affe&ions.i pray you for-
get not this Rule in any of your felf-exami-
nings : It is the heart that God requireth ;
tJMyfongivc me thy heart, Prov.2 3 .26. It he
hath the Will he hath the heart.He may have
much of our Knowledge and not our heart :
but when we Know him fo throughly as to
Will him unfeignedly, then hehath our
heart. Affectionate workings of foul to God

in

p 1 Dire Si ions for getting and keeping

in Chrift, are Tweet things, and high and no-
ble Duties, and fuch as all Chriftians fhould
ft rive for : But they are not the fafeft Marks
to try our ftates by : i . Becaufe there may
be a folid,fincere intention and choice in and
of the Will, when there is little ftirring per-
ceived in the Aftedions. 2. Becaufe the Will
is the Matter, Commanding Faculty of the
Rational foul; and fo if it be right that man is
upright and fafe. 3 . Becaufe the Pailions and
AfFedions are fo mutable and uncertain-.The
Will can command them but imperfedly ; it
cannot perfedly Reftrain them from vani-
ties : much lefs can it perfedly raife them to
that height, as is fuitable to the excellency of
our heavenly objeds. But the objed it felf,
with its fenfible manner of apprehenfion
moves them more then all the Command of
the Will-And fo wefinde by experience,that
a godly man when with his utmoft private
endeavour he cannot command one ftirring
pang of divine Love or Joy in his foul, yet
upon the hearing of fome moving Sermon,
or the fudden receiving of fome extraordi-
nary Mercy, or the reading of fome quick-
ning book,he (hall feel perhaps fome ftirring
of that Aflfedion. So when we cannot weep
in private one tear for fin, yet at a ftirring
Sermon, or when we give vent to our for-
rovvs, and eafe our troubled hearts into the

bofome

Spiritual Peace and Comfcrt. 9 j

bofome of fome faith full friend, then we can
finde tears. 4. Becaufc Pailions and Affe-
ctions depend fo much on the temperature
of the Body : To one they arc eaiie, familiar
and at command : to another (as honcft)they
are difficult and fcarce ftirred at all. With
nioft women, and perfons of weaker tem-
pers, they are caficr then with men. Some
cannot weep at the death of a friend, though
never fo deer : no nor perhaps- feel very fen-
fible inward grief : and yet perhaps would
have redeemed his life at a far deerer rate
( had it been poflible ) then thofe that can
grieve and weep more abundantly. 5. Be-
caule Worldly things have fo great an ad-
age on our Pailions and Affections.
1. They are fenfible and neerus, and our
knowledge of them is clear : But God is not
to be feen, heard or felt by our fenfes : he is
far from us, though locally prefent with us :
we are capable of knowing but little, very
little of him. 2. Earthly things are alway be-
fore our eyes ; their advantage is continuall.
3. Earthly things being ftill theobjeds of
our lenfeSjdo force our Paflions,whether we
will or not : though they cannot force our
Wills. 6. Becaufe Affedions and Pailions
rife and fall, and neither are nor can be in
any even and conftant frame : and therefore
are unfit to be the conftant or certain evi-
dence

94 Direction for getting and keeping

dence of our ftate : But the Wills Refolution
and Choice may be more conftant. So that I
advife you rather to try your felf by your
Will, then by your Pailionate ftirrings of
Love or longing,of Joy or forrow.

Objett. But doth not Scripture lay as
much on Love, as on any Grace ? and doth
not Chrift fay, that except we Love him a-
bove all,we cannot be his Difciples ?

nAnfw. Its all very true. Butconfider,
Love<hath two parts; the one intheWill>
which is commonly called, a faculty of the
foul as Rational ; and this is the fame thing
that I call willing, Accepting,Choofing or
Confenting : this Complacency is true Love
to Chrift ; and this is the fure (landing Mark.
The other is the Pailionate part, commonly
faid to be in the foul asfenfitive; ami this]
though moft commonly called Love, yet is,
lefs certain and conftant, and fo unfitter to
try your ftate by ; though a great duty fo faif
as we can reach it.

2. You muft underftand and well remem-
ber, that it is not every VvUUngnefs that will
prove your fincerity. For wicked men may
have flight apprehenfions of fpiritual things,
which may produce fome flight defires and
wilhes, which yet are fo feeble and heartlefs,
that every luft and carnal defire overcomes
them: And it will not fo much as enable them

to

Spiritual Peace and Comfort . 9 5

to deny the groflcit fin. But it muft be the
Prevalent pare of your Will that God muft
ha\ e : I mean, a greater (bare, a deeper and
larger room then any thing in the world.
That is, you muft have a higher eftimation of
God, and overkilling happinefs, andChrift
and a holy lite, then of any thing in the
world : and alfo your Will muft be lb difpo-
fed hereby and inclined to God, that if God
and Glory to be obtained through Chrift by
a holy felt-denying life, were fet before you
on the one hand;and the Pleafure,Profits and
Honours of the world, to be enjoyed in a
way of fin,on the other hand; you would re-
folvedly tale the former and refufe the later.
Indeed they are thus fet before you : and up-
on your choice dependeth your falvation or
damnation ( though that Choice muft come
from the Grace ot God.)

3 . Yet muft you well remember, that this
Willingnefs and Choice is ftill imperfe&tand
therefore when I mention a hearty Wnlling-
nefsy I mean not a perf eft Willingnefs. There
may be and is in the moft gracious fouls on
earth, much undifpofednefs, backwardnefs
and withdrawing of heart,which is too great
a meafure of unwillingnefs to duty. Efpecial-
ly to thofe duties which the fle(h is moft a-
verfe from, and which require moft of God
and his Spirit to the right performance of

i

ithem. Among

j

95 DirtBims for getting and keeping

Among all Duties, I think the foul is na-
turally moft backward to thefe following :
1 . To fecret Prayer :becaufe it is fpiritual,and
requires great reverence, and hath nothing
of external pomp or form to take us up with,
and confifteth not much in the exercife of
common gifts, but in the exercife of fpecial
Grace, and the breathings of the Spirit, and
fearchings, pantings andftrivings of a gra-
cious foul towards God. ( I do not fpeak of
the heartlefs repeating of bare words,learned
by rote, and either not underftood, or not
uttered from the feeling of the foul.) 2. To
ferious Meditation5alfo is the foul very back-
wardithat is, either to meditate on God,and
the promifed Glory,or any fpiritual fubjeft,
to this end, that the heart may be thereby
quickned and raifed, and graces exercifed :
(though to meditate on the fame fubjed, on-
ly to know or difpute on it, the heart is no-
thing neer fo backward.) Or elfe to meditate
on the ftate of our own hearts, by way of
felf-examination, or felf- judging, or felf-re-
prehenfion, or felf-exciting. 3 . Alfo to the
Duty of faithfull dealing with each others
fouls, in fecret reproof and exhortation,
plainly ( though lovingly) to tell each other
of -our fins and danger, to this the heart is!
ufually very backward; partly through a fin-
full balhfulnefs, partly for want of more be-

le^ving

Spiritual Pace and Comfort. 9 7

leeving lively apprehenfioas of our duty ani
om brut' [er, and partly becaulc uc

arc loath to dilpleafe men and lofc their fa-
vour; it being grown h common fur Rien to
uit with thofe(if not hate them)chat de: 1
plainly and faithfully with them. 4. Alfo to
Take a Reproof, as well as to Give it, the
heart is very backward: Even godly men
( through the fad remainders of their finful-
nefs, ) clo too commonly frown, and fharle,
and retort our reproofs, and ftudy prefently
how to excufe themfelves and put it by, or
how to charge us with fomething that may
ftop our mouthes, and make the reprover
feem as bad as themfelves-.Though they dare
not tread our reproofs under feet, and turn
again and all to rent us, yet they oft (hew the
remnants of a dogged nature, though when
they review their waies,it cofts them forrow.
We mult fugar and butter our words, and
make them liker to ftroaking then ftriking,
liker an approving then a reproving them,
liker flattery then faithfull dealing, andyec
when we have all done, they go down very
hardly,and that but halfway, even with ma-
ny godly people when they are under a tem-
ptation. 5. The like may befaidofall thole
Duties which do pinch upon our creditor
profit, or tend to difgrace us or impoverifh
--lis in the world ; As the confefling of a Dif-
l\ F gracefull

98 T>irtttion$ for getting and keeping
gracefull fault : the free Giving to the poor
or facred ufes, according to our eftates : the
parting with our own Right or Gain for
Peace : the patient fuffering of wrong, and
forgiving it heartily : and loving bitter abu-
five enemies:efpecially the running upon the
ftream of mens difpleafure, and incurring
the danger of being utterly undone in our
Worldly ftate (efpecially if men be rich : who
do therefore as hardly get to Heaven as a
Camel through a needles eye:)and above all,
the laying down of our lives for Chrift : It
cannot be expeded, that godly men fliould
perform all thefe with perfed WiHingnefs :
The flefti will play its part, in pleading its
own caufe ; and will ftrive hard to maintain
its own intereft: O the fhifts,the fubtill argu-
ments, or at leaft the clamorous and impor-
tunate contradidions that all thefe Duties
will meet with in the beft, fofar as they are
unrenewed, and their Graces weak ! fo than
you may well hence conclude that you are a
(inner ; but you may not conclude that you
are Gracelefs,becaufe of a backwardnefs and
fome unwillingnefs to Duty.

Yet your WiHingnefs muft be greater
then your unwillingnefs ; and lb Chrift muft
have the prevailing part of your will ; and
from that the denomination is ufually taken :
ftfthtt Scripture ufeth to affirm Gods people J

Spiritual Peace and Comfort. 9 ?

to be drilling, even when chey fail in rhe exe-
cution. So /'.*/// Rom//. iS. latch, ToWilltt
prc/lnc Withmc, When bow to do or perform he
found not : that is, not to obey fo perfectly as
he would domot to love God fo intenfly and
endyj not to fubdue pailionsand lulls fo
throughly • not to watch our thoughts, and
ds, and waies fo narrowly, and order
them fo exa&ly as the bent of his will did
tonlent to. And left any Arminian fhould
pretend(as they do) that T>aul fpeaks here ia
the perlon of an unregenerate man, as under
the convictions of the Law,and not as a man
regenerate • it is plain in the text that he
fpeaks of himfelf in theftate which he was
then in,and that ftare was a regenerate ftate:
He expreily faith ,It is thus and thus with me;
en I 'my f elf With my minde do fcrve the
of God: but With my flejh the Law of fin,
1 5 .And to put it out of doubt, the Apo-
ftle fpeaks the like of all Chriftians,GW.5.i7,
For thcflejh lufteth againfi the ffirit, and the
it againfi theflefh, an d the fe are contrary
4 \the one to the Gther,fo that ye [cannot do the thing?
\thatye Would. This is the plain cxpofition of
^ARvm.j. Here Scripture maketh the Godly
^Willing to do more then they do, or can do ;
•%ut yet it is not a perfeft Willingnefs, but it
t:';s the Prevailing Inclination and Choice of
lC he Will,and that gives the name.

F 2 4,Obferve

loo Dir c Elton s for getting and failing

- . 4,Obferve further ,that I add your A&ual
performance of Duty ; becaufe true hearty
Willingnefs, will (hew it felf in adions and
endeavours. It is but diffembling,if I fhould
fay, I am billing to perform the ftrifteft, ho-
lieft Duties and yet do not perform them.To
fay,I am willing to Pray,and Pray not: or to
Give to the poor, and yet Give not: or to
perform the mod felf-denying coftly Duties,
and yet when it (hould come to the Pra&ife,
I will not be perlwaded or drawn to them ? I
will not confefs a difgracefull fin; nor further
a good Caufe to my danger,coft or trouble ;
nor reprove5nor fubmit to reproof; nor turn
from the way of temptations, or the like.
Adion muft difcover true Willingnefs. The
fon that laid to his father, / <ro Sir, but went
not to labour in the vineyard, was not Ac-
cepted or Juftified. If therefore you are in
doubt whether your Willingnefs befincere,
enquire into your practice arid perfor-
mance.God commandeth you to Pray,to li>
ftruft your family, to be Mercifull to the
poor, to forgive thofe that wrong you, ere.
The fiefti and the Devil perfwade you from
thefe.Do you perform them, or do you not ?
Though you may do it with backwardnefs,
and dullnefs,and weaknefs,yet do you Do it?
and defire you could do it better? and lament
your mifdoing it? and endeavour to Do it bew

ted

j

Spiritual Peace and Comfort . i o I

then you v done ?

i
theflefh doconcr

j <>u mult carefully diftinguidi
od hath made fome to b
ts of thecondirion of the Cover

ity for the
i ithtication, and for the attain-
of Glorification: Sikh are confeiiing
E men when we are called to it ;
ng fin ; Praying ; fhewing Mercy to
the poor ; forgiving wrongs ; hearing
yielding to Gods Yfordr&c. it ill fi
that there be opportunity and m
for the performance of the
ties there are that God hath not laid io g
a ftrefs or neceiiity on : though ye:
full refolved omiilion in ordinary, of any
known duty, is contrary to the nature of true
Obedience.

Alfo, the Cafe may much differ with fe-
vcral perfons,places and feafons, concerning
Duty: that may be a Duty to one man that is
not to another-andln one place, which is
in another; and at one feafon,which is not at
another .And that may be a greater duty, and
of indifpenfable neceffity to one, which to
another is not fo great. It may (land with
rue Grace, to omit that duty which men
/ not to be a duty, or not to be foto
F 3 them

i o a Direction for getting and keeping

them ( except where the duty is fuch as is it
felf of abfolute nceeffity to falvation :) but it
cannot fo {land with Grace in thofe that
know it,ordinarily to rejed it.

6. Alfoyoumuftunderftand, that when
I fay, that true VVillinghefs to be Ruled by
Chrift,will fhewif felfin Adual Obedience,-
I do not mean it of every particular indivi-
dual Ad which is our Duty, as if you fhould
judge your felf Gracelefs for every particu-
lar omiifion of a duty : no,though you knew
it to be a duty: and though you confidered it
to be a duty. For i .There may be a true Ha-
bituated Inclination and Willingnefs to obey
Chrift rooted in the heart, when. yet by the
Force of z temptation, the adual prevalency
of it at that time in that ad may be hindered
and fuppreft. 2. And at the fame time,you do
hold on in a courfe of obedience m other
duties, 3 . And when the temptation is over-
come, and Grace hath been rowfedup a-
gainft thefiefh, and you foberly recoiled:
your thoughts you will r.eturn to Obedience
in that duty alfo. Yea how many daies, or
weeks,or moneths,a true Chriftian may po£
fibly negled a known duty, I will not dare
to determe (of which more anon.) Yet fuch
omi (lions as will not ft and with a fincere
Refolution and Willingnefs to obey Chrift
imiverfally (I mean a Habitual Willingnefs;)

will

Spiritual Peace and Comfort. \ c j

will not confift with the truth of Grace

1 know the fourth Mark, about forfa-
king All for Chritt, may ken: lomewlut un-
liable and harfh to propouqd for the
ting of a troubled conference. Butyet,I
durit not omit ir,feeingChriil hath not omit-
ted it; nay feeing he hath io urged it,and laid
fuch aftrefsomt in the Scripture as he hath
; dare not dawb,nor be unfaithiull/or
fear of troubling : iuch skinning over the
wound, will but prepare for more trouble «?c
a further cure. Chnft thought it meet even
to tell young beginners of the word (though
it might poiiibly difcourage them, and did
turn fome back(that they might not come to
him upon miftaken expectations : and he rc-
quireth all that will be Chriftians and he la-
ved, to count their coft before hand, and rec-
kon what it will ftand them in tobeChrifts
Difciples ; and if they cannot undergo his
termes ( that is, to deny themfeives, take up
their Crofs,forfake all and follow him ) they
cannot be his Difciples. And Chriit had ra-
ther they knew it before hand, then to de-
ceive themfelves, or to turn back when they
meet with what they never thought of, and
then to imagin that Chrift had deceived
them & drawn them in, and done the wrong.
8. When I fay in the fourth Mark, that
you mud have a fitted Refutation, I mean the

F 4 fame

■I 04 Direliiens fer getting and keepng
fame thing as before I did by hearty billing*
#e//.But it is meeter here to call it Refclution,
becaufe this is the proper name for that ad
of the Will, which is a determination of it [elf
ufon deliberation, after any havering, to the
ding or fubmitting to any thing as commanded.
I told you, it muft be the Prevailing ad: of
the Will that muft prove you fincere: Every
cold uneffeftual wilh will not ferve tern.
Chrift feeks for your heart on one fide, and
the World with its pleafures, profits and ho-
nours on the other fide : The foul which up-
on confideration of both, doth prefer Chrift
in his choice, and rejeft the world ( as it is
competitor with him) and this not doubting-
ly and with refervation for further delibera-
tion or trial, but prefently pafleth his con-
sent for better and worfe, this is faid to be a
Refclving. And I know no one word that
more fitly expreffeth the nature of that
Grace, which differenceth a true Chriftian
from all hypocrites, and by which a man may
fafely judge of his eftate.

9. Yet I here add, that it muft be afetled
Rejohttion : And that to intimate,that it muft
be aHabituaiedWillingnefs or Refolution.
The Prevalency of Chrifts Incereft in the
loul muft be a Habitual Prevalency. If a man
that is terrified by a rowfing Sermon, or that
iieth in expectation of prefent death, (hould

aftually

Spiritual Peace and Comfort. ioy

a&uallyllefolve to forfakefin, or perform
dury ; without any fi:rther change of minde,
or habit, Of tixednelsof thisRefolution, it
would be of no great value, and foon cxtin-
guifhed. Though yet I believe that no unfan-
dihedman doth ever attain to that full Re-
folution for Chrift,which hath a complacen-
cy in Chrift accompanying ir,and which may
be termed, the Prevailing part of the Will :
Thofe that feemRefolved today to be for
Chrift, and to deny the world and the fiefh,
and the next day are unrefolved -again, ln\ e
caufe tofufped that they were never truly
Refolved. Though the Will of a godly man
may lye under declinings in the degrees of
Refolution,yet Chrift hath alvvaies his Habi-
tual Refolutions, and ufually hisAftaalin
a prevalent degree.

i o.I add alfo the Grounds ( in the fourth
Mark) on which this Refolution nvjft be rai-
fed. For falfe Grounds in the Underftanding
will not bear up a true Refolution in the
Will. And therefore we put the Articles of
our Creed,before our Profeffion of Cortfent
and Obedience. Sound Dodrine, and found
Belief of it, breeds a found Refolution, and
makes a found heart a:«:d life. If a man re-
folve to obey Chrift, upon a conceic that
Chrift will never put him upon any fuffering
(elie hje would notrefolveit,) and that he

F 5 wiii

i

io6 Direction for getting and keeping

will give him fuch bruitifh pleafure^ when
he is dead as Uiiahomet hath promifed to his
difciples,this Refoution were not found : yec
in many lefler points of DoArine a true
Chriftian may be unfound, and yet foundly
cleave to the foundation. He may build hay
and ftubble poflibly; but the foundation
muft be held.

ii. Obfervewell ( left you miftake me )
that I fpeak only of the Neceflity of your
prefent Refolving to forfake all for Chrift, if
he call you to it •, but I fpeak not of your ab-
folute Promife or Prediction that eventual-
ly, youfhallnot deny or forfake him. You
may be uncertain how you (hall be upheld
in a day of trial, and yet you may now be
Refolved or fully Purpofed in your own
minde what to do, To fay, I^ill not confent,
purpofe or refclve, nnlefs I Vvere certain toper-
form mj Refolutionsy and net to flag or change
again- this is but to fay,I will be no Chriftian
unleft I were fure to perfevere. I will not be
married to Ghrift, left I (hould be drawn to
break my covenant with him.

12. Alfo obferve, that when I fpeak of
your refolving to forfake all for Ghrift, it is
not to caft away your ftate or life,but to fub-
mit it to his difpofe, ?nd to relinquifh it only
in cafe that he command youfo.

13 * . And I do no t intend that you fhould

Spiritual Peace and Comfort, izy

be able thus to Rcfolve of your felf without
the fpecuil Grace of God; nor yet without ic
to comitate chafe Relolutions ; much lefs to
perform them by adual differing.

Objctl. But 1 cannot be lure that God will
give me Grace to perievere,or at leatt not to
deny him as Tcter did; and therefore I
fhould neither Promife norRefolve what I
cannot be certain to perform ?

zsfnfw.i. I fuppofe you have read the
many Scriptures and Arguments which our
Divines ordinarily ufe to prove that the true
Believers fhall not fall quire away. And I
know not how the oppofers can aniwer that
text which thcmfelves ufe to alledge for the
contrary, A fat a 3.6,21. Thofe that believe
for a time, and in the time of perfecution fall
away, it is beouife the feed had not depth of
earth, the word never took rooting in their
hearts. Whence it feems that it may be well
inferred, that thofe fhall not fall away in
time of temptation, in whom the word of
God hath taken deep rooting. And that is,in
them in Whofe hearts or %itls Chnft hatha
ftronger intereft then the creature, or thofe that
have a \\ell-grcHnded,unreJerved,habituated or
fetled Refolution to be for Chrifi. 2 .However,
your prefent Refolution and your Cove-
nanting with Chrift is no more but this ; to
fay, I do Confenturjbis lam Refolvedto do:iy

the

ic8 Directum for getting and keeping

the help of Gods grace. 3 . Elfe no mail
ihould be Baptized or become aChriftian,
becaufe he is uncertain to keep his Cove-
nants: For all that are Baptized, do Cove-
nant and VOW, to forfake the World, fiejh and
Devil, and fight under Chrifis banner to their
lives end. Underftand me therefore,that you
are not to promife to do this by your own
ftrength, but by the ftrength of Chrift, as
knowing that he hath promifed his Spirit
and Grace for the aid of every true Believer.
14. If your Refolution atprefent be hear-
ty, you ought not to vex and difquiet your
suinde with doubtfull tormenting fears, what
you fhould do, if you be put to it,to forfake
all,and fuffer death for Chrift. For he hath
promifed to lay no more on us then we can
bear, but with the temptation will make us a
way to come forth, 1 Cor . 1 o, t 3 . either he
will not bring us into trials beyond our
ilrength; or elfe he will increafe our ftrength
according to our trials. He hath bid us pray,
Lead m not into temptation, hut deliver mfrom
evil : and he hath promifed, that Whatfcever
Vce- asJ^in the name of Chrift according to his
)fcili he Will give us. So that if once you can
but truly fay7, that it is your full Refolution
to forfake all for Chrift if he call you to it,
and that on the forementioned grounds, you
$ught not then to vex your foul with fears

of

Spiritual Pace and Comfort. 109

of the ilTue i for that is but to diftruft G<>d
your father and your ftrength. Only you
mult be carefull to do your duty to the keep-
ing up of your prefentReiolutions, and to
wait obediently on God for the help of his
Spirit, and to beg it earneftly at his hands.

15. Much left, is it lawfull for men to
feign and fuppofe fuch calamities to them-
selves, as God dotb never try men by, and
then to ask themfelves, Can I bear thefe for
Chrift ? and fo to try themfeives on falfe and
dangerous grounds.Some ufe to be troubled,
left if they were put to long andexquifite
torments for Chrift they {hould renounce
him. One faith,I cannot endure the torments
of Hell for Chrift: Another faith, Could I
endure to be roafted or torn in pieces fo ma-
ny weeks or daies together > or could I en-
dure to die fo many times over ? Thefe are
fooli(h,finfuil queftions, which Chrift never
<lefired you to put to your felves. He never
tries mens faith on this manner. Tormentors
cannot go beyond his Will. Nay i: is but ve-
ry few that he tries by deathrand fewer by an
extream tormenting deach.AU this therefore
proceeds from errour.

16. Obferve, from the fifth Mark, That
the prefent Prevalency of your Refolutions
nowagainft thofc Temptations which you
encounter with, may well encourage you to

expeft

no Direction for getting and keeping

exped that they (hould prevail hereafter, if
God bring you into greater trials. Can you
now follow Chrift in a holy life, though
your flelh repine and would have its liber-
ties and pleafures, and though the world de-
ride or threaten you, or great ones turna-
gainft you and threaten your undoing ? Can
you part with your money to the poor, or
to the promoting of any work of Chrift, ac-
cording to the meafure of eftate that God
hath allotted you, notwithftanding all tem-
ptations to the contrary? Some trials you
have now : if you can go well through thefe,
you have no caufe to difquiet your minde
with fears of falling in greater trials. But he
that cannot now deny his gneedy Appetite in
meats and drinks fo far as to forbear excefs ;
nor can deny his credit writh men, nor bear
the fcorns or frowns of the world, but be on
the ftronger fide, and decline his duty to a-
void danger, whatever become of confer-
ence or Gods favour ; this man is not like to
forfake and lay down his life for Chrift and
his caufe.

Object. But though I break through lefler
trials,I am not fure to overcome in greater :
for the fame meafure of Grace will not en-
able a man to forfake All, which will enable
him to forfake a little. Many luve gone
through fmaller trials, and after forfake/*

Chrift

Spiritual Peace and Cwfirf. 1 1 1

Chrift in greater : And Chriit makes it the
property of temporaries that are not rooted
in the faith, that they fall when tribulation
and perfecution for the Gofpel arifeth : and
therefore it feems they may ftand till then :
and if trial never come, they may never fall,
and yet be unfound in the mean time ?

slrifw.i. If your trial now be confide-
rable, the truth of Grace may be manifefted
in it, though it be none of the greateft, and
chough in driving againft fin you have nee
yet refifted unto bloud. 2. ; f you carefully
obferve your own heart, you may difcern
whether the fpirit and yeur refolutions be
prevalent, by their daily fubduing and mor-
nfying the flelh and its hifts. Nay let me tell
you, the Viftory of Gods Spirit over the
flattering, enticing world in profperity, is as
great and glorious, if not more, then that
over the frowning, perfecuting world in ad-
verfity. And therefore finde the one, and
you need not fear the other. Though I con-
fefs that hypocrites do loc fall lb vilibly and
fhamefully alwayes in profperity as in ad-
verlity : for they have more pretences, ad-
vantages and carnal fhifts to hide the fhame
-of their falls. And for that in the Parable in
<J\>[at. 1 3 . 1 pray you mark one thing-.Chriit
feem.5 to fpeak of every fev eral fort of Hea-
rers by a Gradation, fpeaking laft of thofe

thac

in DireffioHs for getting andkecfwg *

that go fartheft. The firft fort are the com-
mon, ignorant,negligent Hearers, in whom
the word takes no root at all. Thefecond
fort are thofe that give it a flight and (hal-
low rooting,but no deep rooting at all: thefe
are they that fall away in tribulation. By/*/-
. ling away, is meant the plain deferting Chrift
or the fubftance of his Caufe. Thefe men till
this falling away, though they profeffed
Chrift, and heard the word with joy, yet no
<ioubt,did not crucifie the flefh & the world:
whereby they might have difcovered their
unfoundnefs if they wouid,before tribulation
came : Firft, By difcerning that the Word
was not deep rooted, i . In their Judgement
and Eftimation, 2. Or in their Wills and fet-
led Refolution. Secondly,And by difcerning
the unmortified lufts of their hearts in the
mean time.But it feems the third fort of Hea-
rers likened to the thorny ground, wrent fur-
ther then thefe : for here it is only faid by
• LukJS. 14. that they bring no fruit toperfe-
ttion : However ,whether thefe went farther
- then the other,or not, it is certain that thefe
alfo had their trial and fell in the trial : The
deceitfullnefs of riches overturned thefe, as
the heat of perfecution overturned the o-
ther. So that it is evident that profperity puts
faith to the trial, as well as adverfity. But
mark the different manner of their falls and

overthrowes;

Spiritual VtAct and Ccmfert. i t j

ovcrthrowes : They that arc overthrown by
idverfity, are faid tofillaw^j, that is,to tor-
fake Chrift openly: but they that fall by pro-
fperity, are not laid to fall away ; but only
that the dtct ujullnefs of riches and cares of the
Vrerld chodk^the Word, fo that it becomes un-
fruitfull, tk.it is, brings no fruit t$ perfection.
For ufually thefe do not openly forfake
Chrift, but continue oft an unfruitfull and
hypocriticall profefiion ; infomuch that at
that very time when the Word is choaked
and fruitlefs, yet the blade of profefiion may
be as green as ever, and they may be fo
much in fom* duties, and have fuch golden
words, and wityfhifts to plead for every
covetous praftice, and put fo fair a glofs on
all their actions, that they may keep up the
credit of being very eminent Chriflians. So
that if your Grace can carry you well
through profperity, you may be confident
of the truth of it. 3 . And then if it be thus
proved true and faving,you have caufe to be
confident that it will holdout inadverfity
alfo,and caufe you to overcome the (hake of
tribulation. I think moft men are better in
adverfity than in profpenty : though I con-
fefs no adverfity is fo fhaking, as that which
leaves ic in a mans choice to come out of it
by finning: As for a man in health to be per-
fected, and the perfecutor to fay, If thou

wilt

1 14 Direction forgetting and keeping

wilt turn to my fide and way I will give thee
thy life and preferment with it : But ficknefs
or other fufferings impofed only by God,
and which only God can takeoff, are no-
thing fo fhaking. For as the former drawes
us to pleafe men that they may deliver us, fo
this drawes even the wicked to think of plea-
ling God,that He may deliver them.

17. Obferve that when I ask Wheuherthis
Refolution do already prevail, I do not mean
any perfeft prevailing : nay fin may prevail
to draw you to a particular ad ( and how
many, I will not undertake to tell you:) and
yet ftill Grace and the Spirit do conquer in
the main. For you will fay,that General and
Army get the viftory who vanquifh the
other and win the field, though yet perhaps
a Troop or Regiment may be routed, and
many flain.

18. When I fpeak of your overcoming all
grofs fins, as I mean in ordinary, not doubt-
ing but its too poffible for a believer to com-
mit a grofs fin ; fo I confefs, that its hard to
tell juit which fins are to be called grofs, and
which infirmities only : or ( as fome fpeak )
which is mortal, and which not. And there-
fore this Mark hath fome difficulties as to
the right trying by it (of which more anon.)

19. Yet I defire that you joyn them all
together in trial, feeing it is in the whole that

the

Spiritual Peace and Comfort, nj

the true and full defcription of a Chriftian is

contained. The fame defcription of a true

itian ( prefuppofing his right belief) I

• drawn up in our publike Church-pro-
fellion, which in this County theMinilters
have agreed on;in the Profellion of Confent
in tbcfc wor ds-j / tc homily take tht* one

I for my only Cjod and chief good, and this

u Chriji for my only Lord- Redeemer and
ba/j Cjhofi for my fanttifier ;
and the^Doflrine by him revealed, and fealed
by hi* Miracles, and now contained in the holy
Scriptures, do I take for the Law of God and the
Rale of my Faith and Lite : zy4nd Repenting
mfeignedly of my fins, 1 do refolve through the
Cjrace ofCjodfmcerely to obey him, both in Ho->
Imefs to God and Right eoufnefs to men, and in
fecial Love to the Saints and Communion With
them, againfi all the Temptations of the Devil,
the World, and my ownflejh, and this to the
death. He that fincerely can fpeak thefe
words, is a fincere Chriftian.

20. Laftly, That you may fee that thofe
five which I laid you down are all true
Marks, do but perufe thefe texts of Scripture
following. For the firft^T/^/. 1 6. 5,2. and 73.

25,26,27,28. and 4.6,7.and 1. 1,2,3. Jofi.
24.16,17,18,21,22,24. cJJ£*f.6. 19,20,21.
Rom.-j.z^. and8.i7,i8,23. Heb.11. 10,15,
16,25,26,27. TV^'- 1 6.5,6,7,8. For the

fecond,

«

1 1 6 DireffitYis'for getting and keeping

fecond,fee 7*0/7.1.10,11,12. J oh. 3. 16. Markz
16.16. ^#j 16.31. Joh.14.21. and 16.27.
Rom. 14.9.^^19.27. f am. 1. 12. Af at. 22.1,7.
iCor. 16.22. Mat. 10. 37. Rev.22. 14. He!?. 5. 9.
For the third moft of the fame will ferve:and
Hel?. 12. 14. Mat.7. 24. Ffal. 1.2^. Mat. 5. 20.
Atis io.^.Rom.7.22. For the two laft, be-
fides the former, fee Heb.11.6. Rom.%. from
the 1. to 14. C]al.%. 17,24. and 26.8. \Tim.
6.9. £0^8.13.1 fob.2.i$.znd 54,5- fam.i.
27.and4.4.^/.6.i4.and 1.4.^^.12.2. Tlfc
2.14. ^4W.io 37. Rcm.2.^6^7. Rev. 14.13.
7^7.2.14.(70/. 3. 23, 24.1 CV. 3. 8, 1 4.^/?. 1 2.
16. 1^.3.22,23.^/^.22.16. ^tf.1022.
and 24. 1 3 . H^. 3 .6, 14. and 6. 1 1 . Rev.2.26,
io.and I2.ii.cj^/^.i6.25.and 10.39. Mar.
17.33. Rom.2.9,13. £*^i3-3,5- ^w.6-4,5,
6,12,14,16,17,22.

And thus I have given you fuch Marks as
you may fafely try your felf by, and clear-
ed the meaning of them to you. Now let
me advife you to this ufeof them. 1. In
yourferious felf-examination, try only by
thefe, and not by any uncertain Marks. I
know there be promifes of Life made to fome
particular duties and Tingle qualifications in
Scripture, as to Humility, Mceknefs, Almes-
deeds, Love to the Godly, &c. but it is ftiH
both on fuppofition that they be not Tingle
in the perfon, but are accompanied with,

and

Spiritual Peace And Cemfort. 117

and flow from that faith and love to God
beforementioned ; and alfo that they are in
a prevailing degree.

2. When ever anyfrefh doubtings arife
in you, upon the ftirrings of corruption, or
debility of Graces, ftill have recourfe to
thefe former Marks; and while you finde
thefe, let not any tiling caufe you to pafs
wrong judgements on yourfelf Lay thefe
now to your own heart, and tell me, Are
you not unf eigne dly drilling to have Chrift on
the termes that he is offered ? Are you not -wil-
ling to be more holy ? and beg of him to make
youfo ? Would you not be glad if jour foul Were
more f erf eft ly fan ft if ed and rid of that body of
fin, though it Were to the fmart and diff leafing
of your flejh ? Are you not billing to Wait on
God in the ufe of his Ordinances, in that poor
Weakjneafure as you are able to perform them ?
Durft yon or Would you quit your part in God,
Heaven, Chrifi, and forfake the Way ofHoli-
nefs, and do as the prophane World doth, though
it Were to pleafe yourflejh or faveycur fate or
life f Do not you daily firive againft theflefb,
and keep it under, and deny it its de fires ? Do
you not deny the World When it Would hinder
y oh from Works of Mercy orpublique Good, ac-
cording to your ability ? Is it not the grief of
your foul When you fall ? and your great eft
trouble that you cannot Walk^ more obediently %

innocently

1 1 8 Direction for getting and keeping

innocently and fruitfully ? and do yon not after
finning Refolve to be more tyatchfnll for the
time to come ? Are you not refolve d to flic l^ to
Chrift and his holy Laws andv/aies, whatever
changes or dangers come ? and rather toforfahe
friends and all that you have, then to forfake
him ? Yet in a godly jealoufie and diflrufl of
your own heart, do renounce your own ftrength,
and rtfolve to do this only in the ftrength of
Chrift ? and therefore daily beg it of him ? Is
it not your daily care andbufinefs to pleafe God,
and do his ^oill, and avoid finning in your tyeak^
meafure ? I hope that all this is fo, and your
own cafe ; which if it be you have Infallible
Evidences, and want but the fight and com-
fort of them : You have the true grounds
for AfTurance, though you want Aflurance
itfelf: Your chief danger is over, though
your trouble remain. Your foul is at the
prefent in a fafe condition,though not in the
fenfe of it : You are in the ftate of falvacion,
though not of confolation. Ic muft be your
next work therefore to ftudy Gods Mercies,
and take notice what he hath done for your
foul. Let not fo bleffed a gueft as the holy
Ghoft dwell in you unobferved. Shall he do
fuch wonders in you and for you, and you
not know it, or acknowledge it ? Shall he
new beget you, and new make you, and pro-
duce a ipiritual, heavenly nature in you,who

of

Spiritual Peace and Comfort. 1 10

of your felf were fo carnal and earthly, and
will you not obferve it? Had you any of
thefe holy defires, endeavors or refolutions
of your felf by nature ? Or have the ungod-
ly about you any of chem ? O that you knew
what a Work of wonderfull Mercy,Wifdom
and Power the Spirit performeth in the re-
newing of a foul? then fare you would
more obferve and admire his Love to you
herein !

DIRECTION XII

12. The next Rule fir your Viretftonfer
the right fetlingofyour ?eace is this.
Ton mu(l knew, that Aflfurance of Ju-
ftificacionj Adoprion5 and right to
Salvation cannot be gathered from
the fmalleft degree of Saving Grace*

HEre I muft fay fomething for explain-
ing my meaning to you. 2. And then
give you my Reafons of this Affertion.

1. Underftand that I fpeak of Gods ordi-
nary working by means, not denying but
God may by a voice from Heaven, or an
Angel,or other fupernatural Revelation,be*

ftow

1 2 o Vireftiem for getting and keeping

ftovv AfTurance on whom he pleafech. But
I hope all wife Chriftians will take heed of
cxpeding this, or of trufting too much to
feeming Revelations,unlefs they could prove
that God ufeth to conferre Aflurance in this
way ; which I think, they cannot.

2. By thefmalleft degree of Grace, I mean,
of Faith, Love, Obedience and thofe faving
Graces whofe ads are the condition of our
Salvation, and which in the fore-exprefled
Marks I laid down to you. Do not therefore
fo farre miftake me, as to think that I fpeak
of a fmall meafure of thofe common Gifts
which are feparable from true Sandificati-
on : fuch as are extenfive Knowledge, Me-
mory, Ability x>f Utterance in Preaching,
Repeating, Exhorting or Praying ; An or-
nate, plaufible winning deportment before
men, fuch as is commonly called Good bree
ding or Manners ; An affefted humble,com-
plementall familiarity and condefceniion,
to creep into mens eftimation andaffeftions, |
and fteal their hearts, &c. Many a one that
is ftrong in faving Grace,is weak in all thefe,
and other the hke.

Now for my Reafons.

i . I conceive that it is not poffible for any
Minifter punctually to fet down a difcerna-
ble difference between the leaft meafure of
True faving Grace, and the higheft degree

of

Sfiritu.il Puce and Comfort. i a i

•of common Grace ; and to fayjuft here it is
that they part, or by this you may difcern
them. I do but fay, I think fo, becaufe other
men may knowfarre more then i do : But
I will fay it as certain, that I am not able to
tio it,for my own part. This much I can tell,
that the leaft degree of Grace that is faving
doth determine the fout for God and Chrift,
againft the world and flefh that ftand as
Competitors ; and fo where Chrifts intereft
prevaileth in the leaft meafure, there is the
leaft meafure of faving Grace ; As when you
are weighing two things in the balance, and
at Faft make it fo near evenweight, that one
end is turned and no more : fo when you
are confidering whether to be for Chrift or
for the flefh and the world, and your Will i$
but even a very little Determined to Chrift,
and preferreth him ; this is the leaft meafure
o£ faving Grace. But then how a poor foul
(hould difcern this prevalent choice and de-
termination of it felf,is all the Queftion. For
there is nothing more eafie and common
then for men to think verily, that they pre-
ferre Chrift above the creature,as long as no
temptation doth affaulc them, nor lenfual
objefts ftand up in any confiderable ftrength
to entice them : Nay wicked men do truly,
oft times, purpofe to obey Chrift before the
fle(h,and to take him for their Lord, meerly
» G in

122 Directions for getting and keeping

in the general, when they do not know or
confider the quality of his Laws ; that they
are fo ftrift and fpiritual and contrary to the
flefh, and hazardous to their worldly hopes
and feeming-happinefs : But when it comes
to particulars, and God faith, Now deny thy
felf, and thy friend, and thy goods, and thy life
for my fake, alas, it was never his Refolution
to do it; nor will he be perfwaded to it. But
lie that faid to God who fends him to labour
in his Vineyard, I go Sir, when he comes to
finde the unpleaiingnefs of the Work, he
goes not, or never fets a hand to it. So that
it is evident that it is no true laving Refolu-
tion or Willingnefs, which prevaileth not
foraftual Obedience. Now here comes in
the unrefolvable Doubt, What is theleaft
Meafure of Obedience that will prove a man
truly Willing and Refolved, or to have truly
Accepted of Chrift for his Lord? This obe-
dience lieth in Performing what is comman-
ded, and Avoiding what is forbidden. Noto
it is too certain that every true Believer is
guilty of a frequent negled of Duty, yea of
known Duty : We know we fhould Love
God more abundantly, and Delight in him,
and Meditate more on him, and Pray more
oft and earneftly then we do, and inftru ft
our Families more diligently, and fpeaka-
gainft fin more boldly, and admonifh our

neighbours

Spiritual Peace and Cm fort. 125

neighbours more faithfully, with many the
like : The good that We Would do We do mt%
Rom.y.ig. Naytheflefhfo ftriveth againft
the Spirit, that we cannot do the good We Would,
GaL 5.17. Nay many a true Chriftian in time
of temptation hath been drawn to omit fe-
cret prayer, or family duties almoft wholly
for a certain fpace of time : yea and perhaps
to be Jo corrupted in his judgement for a
time, as to think he doth well in it, as alfo in
forbearing praifing God by Pfalmes, Recei-
ving the Sacraments, and Communicating
with the Church, hearing the Word pub-
likely,^. ( for what duty almoft is not de-
nied of late ?) and perhaps may not only o-
mit Relieving the poor for a time, but excufe
it. Now v/hat man can punctually determine
juft how often a true Chriftian may be guil-
ty of any fuch omiflion ? and juft how long
he may continue it ? and what the duties be
which he may poffibly fo omit, and whac
not?

So alfo in fins of Commiflion : Alas, what
fins did Noah, Lot ,David,SolomonyAfa,Peter,
Crc. commit ? If we (hould fay as the Papifts
and Arminians, that thefe being mortal fins,
do for die time, till Repentance reftore him,
caft a true Chriftian out of Gods favour in-
to a ftate of Damnation ; then what man
breathing i$ able to enumerate thofe Mortal
G 2 fins?

1^4 T>ireUions for getting and kecftng

fins? and tell us which be fo Damning, and
which not? Nay it7 he could fay, Drunken-
nefs is one, and Gluttony another ; Who
can fet the punftual ftint,and fay Juft fo ma-
ny bits a man muft eat before he be a Glut-
con : or Juft fo much he muft drink before
he be a Drunkard? or by fuchafigne the
turning point may be certainly known ? We
may have fignes by which he may be tried
at the Barre of Man ; but thefe are none of
them taken from that fmalleft degree, which
fpecifieth and denominates the finne before
God. If we avoid the forefaid opinion, that
one fuch fin doth bring us into the ftate of
Damnation, yet is the difficulty never the
lefs : For it is certain,that he that commits fin
u of the cDevil, 1 Joh.3 .8. and there are fpots
which are not the fpots of Gods children :
and all true faith will mortifie the world to
us and us to it, Gai.6.14. and he that is in
Chrifi hath crucified the fle/h With the affe-
Bions and lufis thereof \ Gal. 5.24. and that ;/
We live after the flejh\\>e fhall die] Rom. 8.1 3.
and his fervants\X>e are to Whom We obey, Whe-
ther of fin unto death, or of obedience unto Righ-
teoufnefs, Rom. 6. 1 6. and if We delight in ini-
quity or regard it Qod Will not hear our prayers,
Pfal.66. 1 8 . and that he that nameth the name
of Chrifi mufi depart from iniquity, I Tim. 2.
19. and that God Will judge all men according

to

Spiritual Peace and Ccmfert ; 1 : 5

tt j/.^/V Works, and bid the workers of iniqui-
ty depart from him ^Mat. 7.23 .Now can any
man on earth tell us juft how great or how
often tinning will ftand with true Grace, and
how much will not ? who can finde thofe
pun&ual bounds in the Word of God? I
conclude therefore, that no Minifter, or at
leaft, none who is no wiferthenlam, can
give a true difcernable difference between
the worlt of Saints and the beftof theun-
fanftified, or the weakeft degree of true
Grace, and the higheft of common Grace ;
and fo to help fuch weak Chriftians to true
AfTurance of their falvation.

2. But asthisisimpofiibie to be declared
by the Teachers, fo much more isitimpoi-
fible to be difcerned by the per fons them-
felves (yea though \x could poflibly be decla-
red to him:)and that for thefe Reafons.

1. From the nature of the thing. Small
things are hardly difcerned.A little is next to
none. 2. From the great darknefs of mans
underftanding, and his unacquaintednefs
with himfelf ( both the nature, faculties and
motions of his foul naturally confidered,and
the moral ftate, difpofitions and motions of
it ;) and is it likely that fo blinde an eye can
diicern the fmalieft thing, and that in lb
ftrange and dark a place? every purblind
man cannot fee an atome,or a pin, efpecially.

G 3 in.

1 2 6 Direction for getting and keeping

*n the dark. 3 . The heart is deceitfull above
all things as well as dark • full of feemings'
counterfeits and falfe preteaces : And a childe
in Grace is not able todifcover itsjuglings,
and underftand a book where almoft every
word is aequivocall or myfterious. 4. The
heart is moft confufed, as well as dark and
deceitfull : It is like a houfe or fhop of tools,
where all things are thrown together on a
heap,and nothing keeps its own place:There
arefuch multiplicity of cogitations, phan-
tafies and paflions, and fuch irregular thron-
ging in of them, and fuch a confufed rece-
ption and operation of objects and conce-
ptions, that it is a wonderfull difficult thing
for the beft Chriftian to difcern clearly the
bent and aftions, and fo the ftate of his own
fosii. For in fuch a crowd of cogitations and
paffions, we are like men in a Fair or crowd
of people, where a confufed noife may be
heard, but you cannot well perceive what
any of them fay,except either fome one neer
you , that fpeaks much lowder then all the
reft, or elfe except you (Ingle out fome one
from the reft, and go clofe to him to confer
with him of purpofe. Our Intelleft and Pai-
fi ons are like the lakes of water in the com-
mon roades, where the frequent paffage of
Horfes doth fo muddy it,that you can fee no-
thing in it, efpecially that is neer the bottom;

when

Spiritual Peace and Comfort. 1 27

when in pure untroubled waters you may
fee a fmall thing. Infuch aconfiifion and
tumult as is ufually in mens fouls, for a poor
weak Chriftian to feek for the difcovery of
his fincerity, is according to the proverb, to
feek for a needle in a bottle of hay. 5. Be-
fides all this, the corrupt heart of man, is fo
exceeding backward to the work of felt-
examinacion, and the ufe of other means by
which the foul fhould be familiarly acquain-
ted with it felf, . that in a cafe of fuch difficul-
ty, it will hardly ever overcome them, if it
were a thing that might be done. In the beft,
a great deal of refolvednefs, diligence and
unwearied conftancy in fearching into the
ftate of the foul, is neceffary to the attain-
ment of a fetled Aflurance and Peace : How
much more in them that have fofmall and
almoft undifcemable a meafure of Grace to
difcover. 6. Yet furcher,The Conceptions,
Apprehenfions, and confequently thefen-
fible motions of the Will, and efpecially the
Paflions,are all naturally exceeding mutable:
And while the mobile, agile fpirics are any
way the Inftruments, it will be fo : efpecially
where the Impreflion which is made in the
undemanding is fo fmall and weak. Natural-
ly mans minde and will is exceeding mutable,
turned into an hundred fhapes in a few dai.es,
according as objefts are prefented to us, and
G 4. the

1*8 Directions fe-r getting and keeping

the temperature of rhe*body difpofeth, helps
or hinders the minde . Let us hear one man
reafon the Cafe.,and we think he makes all as
clear as the Light : Let us hear another folve
all his Arguments, anddifpute for the con-
trary, and then we fee that our Apprehen-
iions were abufed.Let us hear him Reply and
confute all again, and confirm his Caufe,
and then we think him in the right again.
Nothing more changeable then the concei-
vings and minde of man, till he be throughly
Reiolved and Habituated. Now in this Cafe,
how (hall rhofe that have but little Grace be
able co difcern it ? It will not keep the minde
from flu&uating. If they feem Refolved for
.obedience to Chrift to day, to morrow they
are foftiaken by fome enticing objed, and
force ot the fame temptation, that their Re-
solution is undifcernable ; nay adually they
prefer fin at that time before obedience: It is
impoiliblethen but the foul fhould ftagger
and be at a lofs ; for it will judge of it felt as
k tindes it felf : and it cannot difcern the Ha-
bitual Prevalency of Chrifts Intereft when
they feel theAftual Prevalency of the flefhes
Intereft. For the Aft is the only difcoverer
of the Habit: And if /Vfer himfelf fhould
then have fallen to the examination of his
heart, Whether he Preferred Chrift before
his Life, at the fame time when he was deny-
ing

Spiritual Peace and Comfort. u$

mg and forfwearing Chrift to fave his Life,
cio you think he could have difcerned it >
and yet even then Chrifts Intereft was grea-
teft in him Habitually. If rD avid (hould have
gone tofearch, whether he preferred obe-
dience to God before his fiefhly pleafure,
when he was committing Adultery ; or be-
fore his credit,when he was plotting the death
of Vrixh, what difcovery do you think he
would have made ? 7. Add to all thefe, that
as thefe feverall diftempers, were they but in
the fame meafure in a weak Chriftian as they
are in thebeft orinmoft, would yet make
the fmalleft meafure of Grace undifcernable
( if we might fuppofe the fmalleft Grace to
be confident with fuch a frame ;) fo it is cer-
tain that whoever he be that hath the leaft
meafure of Grace todifcover inhimfelf, he
hath proportionably the leaft meafure of
abilities and helps to difcover it, and the
greateft meafure of all the forementioned -
hinderances ; He that hath but a very little
Repentance,Faith,Love and Obedience (fin-
cere,) when he goeth to finde it out, he hath
in the fame meafure, a Darker Under.ftan-
d,ing todifcernit, then others have; and a
greater ftrangenefs and difaccuaintance with
himfelf ; and more decekfuhefs in his heart ;
and a greater confuficn and hurlyburly in
his thoughts and Affections, and all more
G 5 out

i 30 Direction for getting And ktefing
out of order and to feek : Alfo he hath a
greater backwardnefs to the work of felf-
*xamination, and can hardly get his heart to
k, and more hardly, to do it throughly and
iearch to the quick, and moft hardly to hold
onagainft all withdrawing temptations, till
he have made a clearer dikovery : And laft-
ly, his foul is more mutable then ftronger
Chriftians are,, and therefore when crofs
Aftings are fo frequent, he cannot difcern
the fmalleft prevailing Habit. If ( when you
are weighing Gold ) the fcales be turned but
with one grain, every little jogge,or winde,
tor unfteadfaft holding will a&ually lift up
the heavier end -y and its preponderation is
with great wavering and mobility. 8. Yet fur-
ther, Confider, thofe that have leaft Grace
lave moft fin, habitual and a&ual ; and they
are fo frequent in tranfgr effing, that their
failings are ft ill in their eye : and thereby the
. prevalency of Chrifts intereft is made more
doubtfull and obfeure : For when he asketh
bis own confeience, rDo I Will or love moft
the World md myfiejhly delights, orChrift and
his Vtajes ? preiently confeience remembreth
him,at fuch a time, and fuch a time thou didll
choofe thy flefhly pleafures, profits or ere-
<dir,and refufe obedience : and it is fo oft,and
lb foully, that the foul is utterly at a lofs, and:
cannot difcern the Habitual prevalent bene

and

J

Spiritual Peace andComfort. 131

and Refclution of the Will. 9. Befides,
Conference is a Judge in mans foul, and will
beAccufing and condemning men fofaras
they are guilty : now they that make work
for the njoft frequent and terrible Accufa-
tions of Confcience that will ftand with true
Grace, are unlikely to have Aflurance. For
Aflurance quiets the foul and eafeth it ; and
a galled Confcience works the contrary
way. They that keep open the wound, and
daily fret off the skin more, and are ftill gra-
ting on the galled part, are unlikely to have
Aflurance. 10. Again, Thefe weakeft Chri-
ftians being leaf! in Duty and moft in fin-
ning (of any in whom finreigneth not) they
areconfequently moft in provoking and di-
fpleafing God. And they that do To, fhall
finde that God will (hew them his difplea-
fure,and will difpleafe them again.They mult
not look to enjoy Afluranceror fee the Plea-
fed face of God, till they are more carefuli
topleafehim, and are more fparing andfel-
dom in offending him. As Gods univerfal
Juftice in Governing the world, will make as
great a difference between the fincerely O-
bedient and Difobedient, as there is between
Heaven and Hell ; fo Gods Paternal Ju-
ftice in Governing his family, will make as
wide a difference between the more Obe-
dient children and the lefs Obedient, as is

between

1 3 a Eireffiow for getting and kecfhg

between his dreadfull frowns, and his joy*
ous reviving fmileo ;, or between his {marring
Rod, or his encouraging Rewards. 1 1 . If
God fhould give Aflurance and Peace to the
finning and leaft obedient believers, he
ihould not fit his providential difpofals ro
their good. It is not that which their ftate
requires, nor would it tend to their Cure
any more then a healing Plaifter to a fore
that is rotten in the bottom, or a Cordial
to the removal! of a cacochymy, or the
purging out of corrupt redundant humours.
They are fo inclined to the Lethargy of fe-
curity, that they have need of continual
pinching,, ftriking or loud calling-on, to
keep them waking : ( ftill remember, that
by this weak Chriftian, I mean not every
doubting diftreffed foul, that is weak in their
own apprehenfion,. and little in their own
cyes^ and poor in ipirit : but I mean thofe
that have the leaft meafure of fincere Love
to Chrift, and defire after him, and tender-
nefs of confcience, and care to pleafe God,.
and the greateft meafure of fecurity, world-
linefs, pride, flefh-pleafing, and boldnefs
in finning, which is confident with lince-
rity in the faith.) I believe there is no fa-
ther or mother that hath children to go-
vern, but they know by experience, that
shere. is a neceifity of frowns and rods for

the

Spiritual Pe/tce and Comfort. 1 3 j

the more difobedient ; and that rewards and
fmiles are no cure for ftubbornnefs or con-
tempt. 12. Laftly, Do but well confider,.
what a folxcifme in Government it would
be, and what defperate inconveniences it
would have brought into the world, if God
(hould but have fet fuch a punftual land-
mark between his Kingdom and the King-
dom of Satan, as wre are ready to dream of:
If God (hould have faid in his Word, juft fo
oft a man may be drunk, or may murder,, or
commit adultery, orfteal, or forfwear him-
felf,and yet be a true Chriftian and be favedl
Or juft fo far a man may go in negle&ing
duty to God and man,, and in cherifhing his
flefh, hiding his fin, &c. and yet be a true
Believer and be faved. This would i. Em-
bolden men in finning, and make them
think, I may yet venture, for I ftand on fafe
ground: 2. And it would hinder Repen-
tance: Indeed it would be the- way to rob
God of his honour j and multiply provo-
cations againfl: him, and keep his children in
difobedience, and hinder their growth in ho-
linefs, and caufe a deformity in Chrifts bo-
dy, and a fhame to his Religion and facred
name. As for thofe that fay, Afturance ne~
<ver encourageth men in fin, but tends to de-
firoj it. I anfwer, It is true of Gods AfTu-
rance, feafonably given to thofe that ar$

fie.

I ; 4 Direction for gating And hiding

fit for it, and ufed by them accordingly : But
if God (hould have told all the world, juft
how far they may fin, and yet be certain of
falvation, this would have bred AfTurance
inthofe that were unfit fork, and it would
have been but the putting of new wine into
old crackt bottles, or a new piece into an
old garment, that would break them, or
make worfe the rent. I muft therefore free-
ly tell thefe objedors (I am forry thatfo
many of my old acquaintance now harp fo
much on this Antinomian firing ) that igno-
rance or error hath fo blinded them, that
they have forgotten, or know not i.What
an lmperfeft piece the bell is in this life,
much more the worft true Chriftian. 2. Nor
what a fubtil Devil we have to tempt us.
3. Nor what an aftive thing corruption is,
and what advantage it will take on unfea-
fonable Affurance. 4. Nor what the nature
of Grace and San&ification is; and how
much of it lies in a godly jealoufie of our
fclves and apprehenfion of our danger, and
that the fear ofCjodzs the beginning ofwifedom,
See Heb.4.1. Nay 5. They have forgotten
what a man is, and how infeparable from his
nature is the Principle of felf- prefer vation,
and how neceflary the apprehenfion of dan-
ger and the fear of evil to himfelf, is to the
avoiding of that evil, and fo to his preferva-

tion.

Spiritual Peace and Cotnfirt. 1 3 j

tion. 8. Yea if they knew but what a Com-
monwealth or a family is, they would know
that fear of evil, and defire of felf-preferva-
tion, is the very motive to Aflbciations, and
the groundwork of all Laws and Govern-
ment, and a great part of the life of all Obe-
dience.

And thus I have fully proved to you^That
the fmalleft meafure of Grace, carina he If men
to Aj[nrance,in Gods ordinary )fray.

Perhaps you will fay, What comfort is
there in this to a poor weak Chriftian ? This
is rather the way to put him quite out of
heart and hope. I anfwer. No fuch matter :
I (hall (hew you the ufes of this obfervation
in the following Directions. In the mean
time I will fay but this, The expectations of
nnfeafonable Affurance and out of Gods V?ay, i*
a very great caufe of keeping many in languifh-
ing and difirefs, and of caufing others to turn
Antir.omians, and f natch at comforts, Vvhich
God never gave them, and to feign and frame
an Afiurance of their own making, or build Hp~
on the delufions of the great 'Deceiver, trans-
forming himfelf into an %/ingel of Light.

DI&E-

\$6 Directions for getting and keeping

DIRECTION XIII.

I j . Tnm the lafl mentioned obfcrvation',
there is one plain Confecfary arifing,
which I think yon may do rveH to note by
thervay,viz.That According to Gods
ordinary way of giving Grace, it
cannot be expe&ed that Chriftians
fhould be able to know the very time
of their firft receiving or a&ing true
faving Grace,or juft when they were
Pardoned, Juftified, Adopted and
put into a (late of Salvation.

THis muft needs be undeniable, if you
grant the former Point, That the leaft
meafure ofCjrace, jieldeth not Ajfurance of its
fwcerity ( which is proved : ) andwithallif
you grant this plain truth, That it is Gods or*
d'mary Vfay,to give a [mall meafure of Grace at
the firft.. This L prove thus : i.Chriftlike-^
neth Gods Kingdom of Grace to a grain of
muftard feed, which is at firft the leaft of all
feeds, but after cometh to a tree : And to a
little leaven, which leaveneth the whole
lump; I will not deny but this may be applied
* to

Spiritual Peace and Comfort, i ; 7

to the vifible progrefs of the Gofpel and in--
creafe of the Church : but it is plainly appli-
able alfo to the Kingdom of Chrift within us,
2. The Scripture oft calleth fuch young be-
ginners,Babes,Children5Novices,ehr. 3. We
are all commanded ftill to grow wGrace;wbic^
implieth that we have our fmalleft meafure
at the firft. 4. Heb.%. 12. fheweth, that
ftrength of Grace fliould be according to
time and means. 5. Common experience is
an invincible argument for this. Men are at
adiftance from Chrift when he firft calleth
them to come to him : and many fteps they
have Toward him before they reach To him.
We are firft fo far enlightned as to fee our
fin and mifery, and the meaning and truth of
the Gofpel, and fo rowfed out of our fecuri-
ty, and made to look about us, and fee that
we have fouls to fave or lofe, and that it is
no jefting matter to be a Chriftian : and fo
we come to underftand the tenour of the
Covenant,and Chrifts termes of faving men;
But alas how long is it ufually after this, be-
fore we come fincerely to yield to his termes,
and take him as he is offered, and Renounce
the World, Flefh and the Devil, and Give
up our felves to him in a faithfull Covenant I
We are long deliberating before we can gee
our backward hearts to Refolve. How then
fliould a man know juft when he. was paft

the

1 38 Direction for getting and keeping

the higheft ftep of common or preparative
Grace, and arived at the firft ftep of fpecial
Grace ?

Yet mark, that I here fpeak only of Gods
ordinary way of giving Grace : For I doubt
not but in fomeGod may give a higher De-
gree of Grace at the firft day of their con-
verfion, then fome others do attain in many
years. And thofe may know the time of
their true Converfion, both becaufe the ef-
fe& was fo difcernable, and becaufe the fud-
dennefs makes the change more fenfible and
obfervable.

But this is not the ordinary courfe. Ordi-
narily Convidions lye long on the foul be-
fore they come to a true Converfion. Con-
fidence is wounded, and fmarting long, and
long grudging againft our finfull and negli-
gent courles, and telling us of the Neceflky
ofChriftand a holy life, before wefincere-
ly obey Confcience, and give up our felves
toGhrift. We feldom yield to the firft con-
viction or perfvvafion. The Flefh hath ufu-
ally too long time given it to plead its own
Caufe; and to fay to the Soul, wilt thou
forfake all thy fleafure and merry company and
courfe s ? Wilt then beggar thy [elf ? cr make
thyfelfafcorn and mocking ft ockjo the Vporld ?
ts4rt thoH ever able to hold out in fo ftritt a
WHrfe I and to be undone f and to forfake all,

and

Spiritual Pewe and Comfort. 139

and lay down thy life for Cbrift ? Is it not bet-
ter venture thy felf in the fame Way as thou haft
gone in >as Well as others do, andatfo many of
thy forefathers have done before thee ? Under
fuch iinfbll Deliberations as chefe we ufually
continue long before we fully Refolve : And
many demurres and delayes we make before
we conclude to take Chrift on the terms that
he is offered to us. Now I make no doubt
but moft or many Chriftians can remember
how and when God ftirred their Confiden-
ces and wakened them from their fecurity,
and made them look about them, and rou-
fed them out of their natural Lethargy :
Some can tell what Sermon firft did it : O-
thers can remember by what degrees and
fteps God was doing it long : The ordinary
way appointed by God for the doing of it
firft, is the inftrudion of Parents : And (as
I have fullier manifefted in my Book of In-
fant Baptifm) if Parents would do their du-
ties,they would find,that The ffWpublikely
preached was not appointed to be the firft
ordinary means of Converfion and Sanfti-
fication ; but commonly, Grace would be
received in childhood : I fpeak not of Bap-
tifmal Relative Grace, confifting in the par-
don of Original fin; nor yet any infufion
of Habits before they have the ufe of reafon
(becaufe I fuppofe it is hid from us, what

God

1 40 Dire tfi 'oris for getting And keeping

God doth in that.) But I fpeak of aftual
Converfion: and I prove that this fhould
be the firft ordinary way and time of Con-
verfion to the children of true Chriftians,
becaufe it is the firft means that God hath
appointed to beufed with them. Deut.6.6^
7,8.' Eph.6.4. Parents are commanded to
teach their children the Law of God, urgent-
ly, at home and as they walk abroad, lying
down and riling up; and to bring them up in
the admonition and nurture of the Lord :
and to train up a child in the way he fhould
.go, and then when they are old they will
not depart from it, Prov.22.6. And children
are commanded to Reme?nber their Creator
in the dayes of their youth, Ecclef J 2. 1 . And
if this be Gods firft great means, then doubt-
lefs he will ordinarily blefs his own means
here , as well as in the Preaching of the
WTord.

From all this I would have you learn this
leflbn : That you ought not to trouble jour
fe If With fears and doubts lefiyou are not truly.
Regenerate, becaufe you know not the Sermon
or the very time and manner of your Converf-
on : but finde that you have grace, and then.,
though you know not juft the time or manner of
your receiving of it, yet you may neverthelefs
be Affured of Salvation by it. Search there-
fore what you are, and how your will is difr

pofed

Spiritual Peace and Comfort. 141

pofed and refolved, and how your Life is or-
dered, rather then to know how you became
fuch. I know the workings of the Spirit on
the foul may be difcerned, becaufe they ftir
up difcernable Actings in our own fpirits.
The fouls Convidions, Confederation, Re-
folutions and Affeftions are no infenfible
things : But yet the work of Grace ufually
begins in common Grace, andfo proceeds
by degrees till it come to fpecial faving
Grace, even as the work of nature doth, firft
producing the matter and then introducing
the form ; firft producing the embryo, before
it introduce a Rational foul. And as no child
knows the time or manner of his own For-
mation, Vivification or Reception of that
foul, fo I think, few true Believers can fay,
Juft fuch a day,or at fuch a Sermon I became
a true Juftified, fanftified man. That was the
hour of your true Conversion and Justifica-
tion, when you firft preferred God and Chrifi
and Grace before all things in this World, and
deliberately and ferioufly Refolved to take
Chrifi for your Saviour and Governour, and
give upyourfelfto him to be faved, taught and
governed,and to obey him faithfully to the death
againfl all Temptations, Whatfoever you jhould
lofe orfuffer by it. Now I would but ask thofe
very Cnriftians that think they do know the
yery Sermon that;converted them, Did that

Sermon

L

*4* Direction for getting and keeping
Sermon bring you to this Refolution ? Or
was it not only fome troubling, rowfing
preparation hereto ? I think fome defperate
iicknefs or the like Affiidion is a very ufual
means to bring Refolutions to be downright
and fixed, with many fouls that long delayed
and fluduated in unrefolvednefs,and lay un-
der meer uneffedual Convidions.

Obj. But this runs on your own grounds,
that faving Grace and common Grace do
differ but in degrees.

\ Anfw. I think moft will confefs that as to
the Ads of Grace, and that is it that we are
now enquiring after; and that is all the
means that we have of difcerning the Habits;
Yet remember that I ftill tell you, That there
it a Jpecifical Moral difference, though groun-
ded but in a gradual Natural difference. Yea
and that one grain of the Spirits working,
which turns the Will in a prevalent meafure
for Chrift, ( together with the illumination
neceflary thereto) deferves all thofe elogies
and high titles that are given it in the Word ;
fo great a change doth it make in the foul !
Well may it be called, The New Creature i
Born of the Sprit ; The iVorkmanJbip of God :
The new 'Life : yea The Image of God, and
The Divine Nature (if that Text be not
meant of the Divine Nature in Chrift which
wc are Relatively made partakers of in our

Union

Spiritual Peace and Comfort. 14}

Union with him.) When you are weighing
things in the balance, you may add gram
after grain, and it makes no turning or mo-
tion at ail, till you come to die very laft
grain, and then fuddenly that end which was
downward is turned upward. When you
ftandatalofs between two highwayes, not
knowing which way to go,as long as you are
deliberate, you ftand ftill : All the Reafons
that come into your minde, do not ftir you :
But the laft Reaion which Refolves you, fet-
teth you in motion. So is it in the change of
a Tinners heart and life : He is not changed
(but preparing towards it) while he is but
Deliberating , Whether he fhould choofe
Chrift or the world ? But the laft Reafon
that comes in and Determineth his Will to
Chrift, and makes him refolve and enter a
firm Covenant with Chrift, and fay, / mil
have Chrift for Better or JVorfe, this maketh
the greateft change that ever is made by any
work in this world. For how can there be
greater then the turning of a foul from the
creature to the Creator ? fo diftant are the
Terms of this change. After this one Turn-
ing aft Chrift hath that Heart, and the main
bent and endeavours of the life, which the
world had before. The man hath a new Enda
a new Rule and Guide, and anewMafter,
Before the Flefh and the Devil were his Ma-
ilers,

144 Bireftions for getting and keeping
iters, andnowChrift ishisMafter. So that
you muft not think fo meanly of the Turn-
ing, Determining, Refolving ad of Grace,
becaufe it lieth but in a gradual difference
naturally from common Grace, If a Prince
ihouldoffera condemned beggar to marry
her,and pardon her5and make her his Queen;
Her Deliberation may be the way to her
Confent, and one Reafon after another may
bring her near to confenting. But it is that
which turns her Will to Confent, Refolve,
Covenant and Deliver her felf to him, which
makes the great change in her ftate. Yet all
the foregoing Work of common Grace hath
a hand in the change, though only the turn-
ing Refolution do eflfed it : It is the reft with
this that doth it : As when the laft grain
turns the fcales, the former do concurre.
I will conclude with Dr Preftons words in his
Golden Scepter, pag. 210. Obj. It feems
then that the knowledge of a carnal -man and of
a Regenerate man do differ but in Degrees y and
not in kind. Anf. The want of Degrees here
alter the kind. As in Numbers the Addition of
a Degree alters the fpecies and kind. Reade
for this alfo D. Jackson of faving faith, § . 3 .
r/?. 3.^.297,298. and frequently in other
places. Somuchofthatobfervation.

DIRE-

— -r-s— : — '•« --*■

Spiritual Peace and Comfort* 145

DIRECTION XIV-

14. ret further I would have jou to un-
der Hand this: x^Astheleaftmea-
furc of Saving Grace is ordinarily
undifcernable from the greatctt
meafurc of common Grace, (not-
withftanding the greatnels of the
change that it makes ) fo a meafure
fomevvhat greater is fo hardly dif-
cernable, that it feldom brings Aflii--
ranee: And therefore it is only the
ftionger Chriftians that attain AflTu-
rance ordinarily; even thofe3 who
have a great degree of Faith and
Love, and keep them much in exer-
cife, and are very watchfull and care*
full in Obedience : And confequent-
ly(moft Chriftians being of the wea-
ker fort)it is but few that do attain to
Affurance of their Juftification and
Salvation.

HEre are two or three points which I
would have you diftinftly to obferve,
though I lay them all together for brevity.
H 1, That

1^6 Dirtciions for getting and keeping

i. That it is only a greater meafure of Grace
that will ordinarily afford Affurance. z.That
therefore it is only the ftronger and holier
and more obedient fort of Chriftians that
ufually reach to a Certainty of Salvation.
3 . That few Chriftians do reach to a ftrong
or high degree of Grace. 4. And therefore
it is but few Chriftians that reach to Affu-
rance.

For the two firft of thefe it will evidently
appear that they are true, by reviewing the
Reafons which I gave of the laft point fave
one. He that will attain to a Certainty of
Salvation, muft 1. Have a large meafure of
Grace to be difcerned. 2.He muft have than
Grace much in A&ion, and lively A&ion :
For it is not meer Habits that are difcerna-
ble. 3 . He muft have a clear underftanding
to be^acquainted with the Nature of Spiritual
things : To know what is a found evidence,
and how to follow the fearch, and how to
repell particular Temptations. 4. He muft
have a good acquaintance and familiarity
with his own heart : and to that end muft be
much at home, and be ufed fometime to a
diligent obfervation of his heart and waies.
5. He muft be in a good meafnre acquainted
with, and a Conquerour of contradi&ing
Temptations. 6. He muft have fome com-
petent cure of the deep Deceitfulnefs of the

heart,

j

Spiritual Peace and Comfort. 247

heart, and it muft be brought to an open,
plain, ingenuous frame, willing to know the
worft of it felf. 7. He muft have fome cure
of that ordinary confufion and tumultuous
diforder that is in the thoughts and affeAions
of men : and get things into an order in his
uunde. 8. He muft be a man of Diligence,
Refolution, and unwearied Patience, that
will Refolvedly let on the work of felf-exa-
mination, and painfully watch in it, and con-
ftantly follow it from time to time till he at-
tain a Certainty. 9. He muft be one that is
very fearfull of finning, and carefull in clofe
obedient walking with God, and much in
lincereand fpiritualduty, that he keep not
confcience ftill in accufing and condemning
him,and God ftill offended with him, and his
wounds frefli bleeding, and his Soul ftill
fmarting. 10. He muft be a man of much
fixednefs and conftancy of minde, and not
of the ordinary mutability of mankinde; that
fo he may not by remitting his zeal and dili-
gence, lofe the fight of his evidences, nor
by leaving open his foul to an alteration by
every new intruding thought and temptati-
on, let go his AfTurance as foon as he attain-
eth it. All thefe things in a good degree are
Neceflary to the attaining of Aflurance of
Salvation.

And then do I need to.fay any more to
H z the

148 Directions for getting and keefwg

the Confirmation of the third Point, That
few Chriftians reach this meafure of Grace ?
O that it were not as clear as the hght,and as
difcernable as the earth under our feet, that
moft true Chriftians are weaklings and of
the lower forms in the School of Chrift !
Alas, how ignorant are moft of thebeft?
How little Love, or Faith,or Zeal,or heaven-
ly-mindednefs,orDelight in God,have they?
How unacquainted with a frequent exercife
of thefe Graces ? How unacquainted with
the way of felf-examination ? and how back-
ward .to it? and how dull and carelefs ink?
doing it by the halves, as Laban fearched Ra-
chels Tent? How eafily put off with an ex-
cufe ? How little acquainted with their own
hearts? or with Satans temptations, and
waies of deceiving ? how much deceitfulnefs
remaineth in their hearts ? how confufed are
their mindes ? and what diftradions and tu-
mults are there in their thoughts ? how bold
are they in (inning? and how little tender-
nefs of Confcience,and care of obeying have
they ? how frequently do they wound Con-
fcience, provoke God, andobfcure their Evi-
dences ? and how mutable are their Appre-
henfions? and how foon do they lofe that
AfTurance which they once attain ? and up-
on every occasion quite lofe the fight of
their evidences ? yea and Remit their adual

Refolu-

Spiritual Peace and Comfort . 142

Refolutions, and fo lofc much of the Evi-
dence it felf? Is not this the common cafe
of Godly people ? O that we could truly
deny it : Let their lives be witnefs , let their
vifible neglecls,worldiiriefs,pride, impatien-
cy of plain Reproof, remifnefs of Zeal, dull-
nefs and cuftomarinefs in Duty, ftrangenefs
to God, unwillingnefs to fecrec Prayer and
Meditation, unacquaintednefs with the Spi-
rits operations and joyes, their unpeace-
ablenefs one with another, and their too fre-
quent blemifhing the glory of their holy
Profeifion by the unevennefs of their walk-
ing, let all thefe wknefs,whether the School
of Chrift have not moft children in it : and
how few of them ever goto the Vniverfity
of riper knowledge ? and how few of thoie
are fit to begin here the works of their Prieft-
!y Office, which they muft live in for ever ?
in the high and joy full Praifesof God and
of the Lamb, who hath Redeemed them by
his Blood, and made them Kings and Priefts
to God, that they may Reign with him for
ever? lam content to ftandtothe Judge-
ment of all humble felf-knowing Chnftians,
whether this be not true of moft of them-
felves ? and for thofe thai deny it5I will ftand
to the Judgement of their Godiy neighbors,
who perhaps know them better then they
know themfelves.

63 And

1 50 Virtftton for getting Mel keepwg

And then this being all fo, the fourth point
is undeniable, That It is but very few Chri~
ftians that reach to Afiurance of Salvation.
If any think ( as intemperate hot fpirited
men are like enough to charge me) that in
ail this I countenance the Popifh do ftrine of
Doubting and Uncertainty, and contradict
the common dodrine of the Reformed Di-
vines that Write againft them ; I anfwer,
1. I do contradid both the Papilts that deny
Aflurance, and many forreign Writers who
make k farre more Eafie,Common, and Ne-
ceflary then it is (much more both them and
the Anrinomifts,who place Juftifying faith in
ir.) But Iftand in the rriidft between both
extreams ; and I think I have the company
of moft Englifh Divines. 2. I come not to
be of this minde meerly by reading Books,
but mainly, by reading my own heart, and
tonfuking my own experience, and the ex-
perience of a very great number of Godly
people of all fOrts, who have opened their
hearts to me, for almoft twenty years time.
3. I would intreat the gainfayers to ftudy
their own hearts better for foitte confidera-
ble time, and to be more in hearing the cafe
and complaints of Godly people • and by
that time they may happily come to be of
my minde. 4. See whether all thofe Divines
that have been very pradkal, and fuccefsfull

ia

Spiritual Peace and Comfort. 1 5 1

in the work of God, and much acquainted
with the way of the Recovery of loft fouls,
be not all of the fame Judgement as I in this
point, ( fuch as T '.Hooker , J 0. Rogers ,Prefion,
Sibs,Bolton,Dod, Culvenvell ,&c.) And whi-
ther the confidenteft men for the contrary
be not thofe that ftudy Books more then
hearts, and fpend their daies in Difputing,
and not in winning fouls to God from the
world.

Laftly, Let me add to what is faid, thefe
two Proofs of this fourth Point here af-
ferted.

1. Theconftant experience of the great-
eft part of Believers, tels us, that Certainty of
falvation is very rare. Even of thofe that
live comfortably and in peace of Confcience,
yet very few of them do attain to a Certain-
ty. For my part, it is known that God in
undeferved Mercy hath given me long the
fociety of a great number of Godly people,
and great inter eft in them, and privacy with
them,and opportunity to know their mindes,
and this in many places ( my ftation by pro-
vidence having been oft removed : ) and I
muft needs profefs, that of all thefe I have
met with few, yea very few indeed, that if I
feriouflyand privately asked them, Are yon
Certain that you are a true Believer, and jo are
fvflified and Jball be Saved, dur ft fay to me,
H 4 Jam

15* Vhetliens fer getting and keeping

J am Certain of it. But fome in great doubts
and fears : moft too fecure and negleftive
of their ftates, without Affurance, and fome
m fo good hopes (to fpeak in their own lan-
guage) as calmeth their fpirits, that they
can comfortably caft themfelves on God in
Chrift. And thofe few that have gone fo far
beyond all the reft, as to fay, They Vvere Cer-
tain of their fmccrity and f a Iv at ion, were the
Profeflbrs whofe ftate I fufpefted more then
any of the reft; as being the moft proud, felf-
conceited,cenforious, paflionate, unpeacea-
ble fort of ProfefTors : and fome of them li-
ving feandaloufly, and fome fallen fi nee to
more fcandalous waies then ever : And
the moft of their humble, godly acquain-
tance or neighbours fufpefted them as well
as I. Or elfe fome very few of them that faid
they were Certain, were honeft godly peo-
ple (moft women) offmal Judgement and
ftrong Affeftions ; who depended moft on
that which is commonly called The fenfe or
feeling of Gods Love ^ and were the loweft at
fome times, as they were the higheft at other
times : and they that were one moneth cer-
tain to be faved, perhaps the next moneth
werealmoft ready to fay, they fhould cer-
tainly be damned. So that taking out all thefe
forts of perfons, thefober, fohd, judicious
Believers, that could groundedly and ordi-
narily

Spiritual Peace and Comfort, i jr J

narily fay, I am Certain that IJhallbe Savedy
have been lb few, that it is fad to me to con-
fider it. If any other mens experiences be
contrary, I am glad of it ; fo be it they be
Sober Judicious men able to gather experi-
ences ; and fo they live not among meer
Antinomians, and take not the difcovery of
their meer opinion, for a difcovery of expe-
rience. For I have feen in divers profeffors
of my long acquaintance, the ftrange power
of Opinion and Phantafie in this thing. I
have known thofe that have lived many
years in doubting of their Salvation, and all
that while walked uprightly j and in the late
VVarres, falling into the company of fome
Anabapti-fts, they were by them perfwaded
that there was no right way to their comfort
but by being Re-baptized, and affociating
themfelves with the Re-baptized Church,
and abftaining from the hearing of the Un-
baptized Pariih Priefts (as they called them)
No feoner was this done, but all their for-
mer doub'tings and troubles were over, and
they were as comfortable ?s any others ( as
themfelves affirmed ) which no-- doubt pro-
ceeded from, partly the ftrength of Phantafie
conceiting it {hould fo be, and partiy from
the Novelty of their way which delighted
them, and partly from the; 'ftron^ Opinion
they had that this was the way o* jaivation,
H 5 and

154 VircfttM for getting And keeping

and that the want of this did keep them in
the dark fa long, and partly from Satans po-
licy, who troubleth people leaft,when they
are in a way that pleafeth him : But when
thefe people had lived a year or two in this
comfortable condition, they fell atlaft into
the fociety of fome Libertines or Families,
who believe that the Scriptures are all but a
dream ,fidion or Allegory : Thefe prefently
perfwaded them, that they were fools to re-
gard Baptifm or fuch Ordinances, and that
they might come to hear again in our Con-
gregations,feeing all things were lawfull,and
there was no Heaven or Hell but within men,
and therefore they (hould look to their fafe-
ty and credit in the world, and take their
pleafure. This leflbn was quickly learned,,
and then they cried down the Anabaptifts,
and confefled they were deluded, and fo, be-
ing grown loofe while they were Anabap-
tilts,to mend the matter, they grew Epicures
when they had been inltruded by the Liber-
tines, and this was the end of their new got-
ten comfort. Others I have known that have
wanted Afllirance, and falling among the
Antinomians, were told by them that they
undid themfelves by looking .after Signs and
Marks of Grace,and fo laying their comforts
upon fomething in themfelves : whereas
ihey {hould look only to Chrift for Com-
fort

Spiritual Puce andCcmfoyt. 1 5 j

fort,and not at any thing ia themfeives at all:
and for Affurance, it is only the VVitnefs of
the Spirit without any Marks, that muft give
it them ; and to fetch Comfort from their
own Graces and Obedience, was to make it
themfeives in ftead of Chrift and the holy
Ghoft, and was a Legal way : No fooner
was thisDoftrine received,but the Receivers
had Comfort at will, and all was fealed up to
them prefently by the Witnefsofthe Spirit
in their own Conceits : Whence this came,
judge you : I told you my judgement before.
Sure 1 am that the fudden loofenefs of their
lives, anfwering their ignorant, locfe, un-
gofpel-like do&rine, did certifie me that the
Spirit of Comfort was not their Comforter ;
For he is alfo a Spirit of Holinefs, and com-
forteth men by the means of a holy GofpeJ,
which hath precepts and threatnings as well
as Promifes.

2. And as the experience of the ftate of
Believers afFureth us that few of them at-
tain to Certainty j fo experience of the im-
perfection of their underftandings (hews us
that few of them are immediatly capable of
it. For how few Believers be there that un-
derftandwell, what is a found evidence, and
what not? Nay how many Learned men
have taught them, That the leaft unfeigned
Defire of Grace, is the Grace itfelf (as fome

lay)

I j6 T>irefti$m for getting and hecfwg

fay) or at leaft a certain evidence of it ( as
others fay :) Whereas, alas,how many have
unfeignedly defired many Graces, and yet
have Defired the Glory and Profits of the
world fo much more, that they have mifcar-
riedand perifhed? How many have taught
them that the leaft unfeigned Love to God,,
or to the BrethrenT is a certain Mark of fa-
ving Grace? Whenas many a one hath un-
feignedly loved God and the Brethren, who
yet have loved houfe, land, credit, pleafure,,
and life fo much more, that God hath been
thruft as it were into a corner, and hath had
but the worlds leavings ; and the poor Saints
have had little companion or relief from
them, nor would be lookt on in times of
danger and difgrace.. As <*Aufiin and the
Schoolmen ufe to fay, Wicked men do ZJtti
Deo & frui creaturis, ZJfe God and enjoy the
creatures: Godly men do FruiDeo, &uti
creaturiSy Enjoy God. and ufe the creatures.
The meaning is, Both Regenerate and Un-
regenerate have fome Will or Love, both to
God and to the Creature: But the wicked
do Will or Love the Creature as their chief
Good with their chiefeft Love, and they on-
ly Love God as a Means to help them to the
Creature, with a Love fubordinate to their
Love to the Creature : Whereas the Godly
do Will or Love God as their chief Good,

with.

Spiritual Peace and Comfort. 157

with their chiefeft Love or Complacency,
and Love the Creature but as a Means to
God, with an inferiour Love.
i If then the Nature of Sincerity be fo little
known, then Affurance of Sincerity cannot
be very common. More might be faid to
prove that Certainty of Salvation is not
common among true Christians ; but that it
is labour in vain, as to them, feeing experi-
ence and their own ready confeffion doth
witnefs it..

Now what's the ufe that I would have you
make of this > Why it is this : If Affurance
of Sincerity and Juftification ( much more
of Salvation) be fo rare among true Chri-
ftians, then you have no caufe to think that
the want of it proveth you to be no true
Chriftian. You fee then that a man may be
in a ftate of Salvation without it; and that
it is not Jjiftifying Faith, as fome have ima-
gined, nor yet a neceffary concomitant of
that Faith. You fee that you were miftaken
in thinking that you had not the Spirit of
Adoption, becaufe you had no affuring wit-
nefs within you effe&ively teftifying to you
that you are the childe of God. All Gods
<hildren have the Spirit of Adoption : (For
becaufe they are fons, therefore hath God
fentthe Spirit of his Son into their hearts,
whereby they cry Abba Father, Gal. 4.6.)

But

1 5 8 Direftion for getting and keeping

But all Gods children have not Affurance of
their Adoption ; therefore the Spirit of
Adoption doth not alwaies affure thofe of
their Adoption in whom it abidech. It is
alwaies a witnefs-bearer of their Adoption :
But that is only objectively by his Graces,
and operations in them ; as a Land-mark is
a witnefs whofe Land it is where it ftandeth :
or as your Sheep-mark witneffeth which be
your Sheep : or rather as a fenfible Soul
witneffeth a living Creature, or a rational
Soul witneffeth that we are Men : But effi-
ciently it doth not alwaies witnefs ; as a
Land-mark or Sheep-mark is not alway
diicerned: and a bruit knows, not itfelf to
be a bruit : and a man is not alwaies actu-
ally knowing his own humanity, nor can
know it at all in the Womb, in Infancy, in
Diftradion, in an Epilepfie, Apoplexieor
the like difeafe which depriveth him of the
ufe of reafon. Befides,it's no doubt,but the
Apoftle had fome refpeft to the eminent
gift of the Spirit, for Tongues, Prophecies,
Miracles and the like which was proper to
that age ; though ftill as including the Spirit
ofHolinefs.

You fee then that you need not be al-
waies in difquiet when you want Affurance :
For elfe how difquiet a life fhould moft
Chriftians live I I fhall (hew you more anon

that

Spiritual Peace and Comfort. 159

that all a mans comforts depend not fo on
his AfTurance, but that he may live a com-
fortable life without it : Trouble of minde
may be overcome ; Confcience may be
quieted; True peace attained, yea a man
may have that Joy in the holy Ghoft,where-
in the Kingdom of God is faid to confift,
without Certainty of Salvation. (If there
be any pafTage in my Book of Reft, Part 3 dr
in prefling to get AfTurance, which feem
contrary to this, I delire that they may be
reduced to this kn{Qy and no otherwiie un-
derftood.) This fhall be further opened a-
non, and other grounds of comfort manife-
fted, befides AfTurance.

m&&

I 6q DireWons for getting and keeping

DIRECTION XV.

15 . Tea this much more I would hen in-
form joh of y That Very many even of

; the ftrorigerr holier, watchfulL, and
obedient Chriftians3 are yet uncer-
tain of their Salvation ? even then
when they are Certain of their Ju-

• ftification and San&ification •, and

' that becaufe they are urcertain of
their perfeverance and overcoming:
For a mans Certainty of his Salva-
tion can be no ftronger than is his
Certainty of enduring to the end and
overcoming.

T Hat you may not mifunderftand me in
this, obferve 1 . That I do not fay Per-
feverance is a thing uncertain in it felf :

2. Nor that it is uncertain to all Chriftians :

3. But that it is uncertain to many even
ftrong and felf-knowing Chriftians. Divines
*ufe to diftinguifh of the Certainty of the
Objeft, and of the Subject : and the former
is either of the Obje& of Gods Knowledge,

or

Spiritual Peace and Comfort. 161

or of mans. I doubt not but God knows
Certainly who (hall be faved, which with
his Decree doth caufe that which we call
Certainty of the Objeft, as to mans under-
ftanding: But men themfelves do not alwaies
know it.

If a man have the fiilleft Certainty in the
world chat he is Gods child, yet if he be un-
certain whether he (hall fo continue to the
end, it is impoftible that he (hould have a
Certainty of his Salvation. For it's he only
that endureth to the end that (hall be
faved.

Now that many eminent Chriftians of
great knowledge and much zeal and obedi-
ence are uncertain of their Perfeverance, is
proved by two Infallible Arguments, i . By
experience : If any (hould be fo cenforious
as to think that none of all thofe Nations
tmd Churches abroad that deny the Do-
drine of Certain Perfeverance of all Belie-
vers, have any ftrong Chriftians among
them, yet we have had the knowledge of
fiich at home. 2. Befides the Difficulty of
the Subjed is a clear Argument that a
ftrong Chriftian may be uncertain of it.
God hath made all thofe points plain in
Scripture, wrhich muft be Believed as of
Neceflity to Salvation : But the Certainty
of all Believers Perfeverance, is not a Point

of

I £% Direction forgetting and keeping

of flat Necefiity to Salvation to be Believed.
Otherwile it would be a hard matter to
prove that any considerable number were
ever faved, till of late ; or are yet faved,
but in a very few Countries. It is a Point
that the Churches never did put into their
Creed ; where they fummed up thofe Points
that they held neceflary to Salvation. There
are a great number of Texts of Scripture
which feeming to intimate the contrary,
do make the Point of great Difficulty to
many of the wifeft. And thofe Texts that
are for it, are not fo exprefs as fully to fa-
tisfie them. Befides that the examples of
thefe ten years laft paft have done more to
(tagger many fober wife Chriftians in this
Point , then all the Arguments that ever
were ufed by Papifts, Arminians or any
other : To lee what kinde of men in fome
places have fallen, and how far; as I am un-
willing further to mention.

If you ask me, what I think. of this my
felf , and confequently what AfTurance I
have of my own Salvation; I will freely
tell you, both how far I am arrived in Af-
furance of Sincerity of Grace and Juftifica-
tion, and how farre in the matter of Per-
feverance and fo of Salvation. I lay feven
years under great Doub tings of the truth
of my San&ification j efpecially for want

of

Spiritual Pe&ce and Comfort. 1 6 $

of thofe Lively, Affeftionate, Heart-melt-
ing effeds which I defired to have found ;
and for want of Deeper apprehenfions of
God, Chrift, Glory, Sin, Mifery, Mercy,
Duty, &t. which made me ftill fear that
all I had was but the meer effeds of Educa*
tion, Reading and Speculative Knowledge j
and fo that I had only a Notional Religion,
that touched my Phantafie and fwom in
my Brain, but tworkt not throughly on my
Heart ; for want of more Deep and Seri-
ous Believing of thofe holy Truths which
fhouid be operative. Yet all this while,Pro-
babilities of Grace, affording me that
which we commonly call Hope , did bear
me up. Now through the great unfpeak-
able Mercy of my God , I have attained
tafo ftrong a Probability of my Sincerity
and Sandification, as in a large fenfemay
be called Afluranceor Certainty, but not
in the ftrideft fenfe : much lefs is it a per-
fed Affurance : I have fo ftrong a per-
fwafion of the truth of my Faith, and fo
of the pardon of my finnes, as overcometh
moft douhtings and trouble of minde, and
keepeth me in quietnefs and peace of minde^
and fome Joy in the holy Ghoft, and De-
lightfull thoughts of my everlafting Reft ;
and gives me a Confidence in God, and
Accefs with boldnefs to the Throne of his

Grace..

\6\ Directions for getting and keeping

Grace. But yet I finde that carnal fecurity
hath a great hand in the alaying of my
troubles, though not in the railing of my
Joyes : ( And it is no unufual thing for a
good Caufe and a bad Faith, Affurance
and Carnal fecurity to joyn together in one
effeft; even in expelling trouble from the
heart.) Yet darelfcarce fay (in the ufual
fenfe of the word,) that lam certain of my
Sincerity and fo of my f k ft i fie at ion : efpeel-
ally when Temptations have prevailed, and
the ftrength of the flefhes intereft, and the
weaknefs of Chrifts intereft in my Eftima-
don and Will and Affedions, have appear-
ed more then ordinary : And when I have
thought how much ftronger Trials I may
yet be put to, which others daily undergo :
efpecially the Temptations of Profperity do
oftner make me fear, then thofe of perfe-
ction and adverfity. I am fometimes a-
fraid , left it be but the weaknefs of my
Body, and the diftance of Objefts, and fmal-
nefs of Temptations, that makes them no
more prevailing with me : And that if I
hadasftrong a -body as others, and were in
that Dignity, Wealth and Abundance of
all things, as fome are; whether Honors,
Carnal Pleafures, Sports, Delightfull Meats,
Drinks , Beauty , and fuch vanities might
not carry me away, as I fee they do others,

that

Spiritual Peace and Comfort. 165

that made as great a (hew of Holinefs. Yet
do not thefe doubts much affright or dik
quiet me, becaufe I finde God at prefent
poflefiing me with thofe Refolutions to caft
away all for Chrift , which, I doubt not,
are the work of his own Grace , and be-
caufe I have experience of abundance of
preventing and fuftaining Grace ; and be-
caufe I finde at the prefent that Godena-
bleth me to account all things lofs and drofs
and dung for him, and eafily without much
reludancy to empty my purfeforhim and
his poor, and to lay out my time and
ftrength for him and his Church, and with
Tome good fuccefs to refill Temptations ;
and that I have no Defire, ( in any activity
or prevalency ) to be any higher in the
world then I am, but think God hath cho-
fen out for me the beft condition and ftation
that I could have defired in all the world.
And then for Perfeverance and Salvation,
this is my Cafe : It is my ftrong opinion
that no man who hath attained to a Rooted- .
nefsin the Faith, and fois throughly fan-
dified , doth ever totally and finally fall
away : which Chrift feemeth to intimate in
faying that the Caufe why men fall away in
Tribulation and Perfecution, is becaufe the
feed had not deep Rooting, Mat, 1 3 . And
I am yet more confident that none of the

Eleft

\66 Direction for getting and keeping

Eleft fhall ever fall away ; and perfwaded,
that all the Rooted,through-Chriftians, are
Eleft. But yet I dare not fay, that lam Cer-
tain of this, that all are eled to falvation,
and fhall never fall away totally and finally,
wlxo fincerely Believe and are Juftified. It
is my opinion, but I dare not put it into
my Creed among either the Points of abfo-
iute Neceflity , or undoubted Verity. I
know how many Texts of Scripture feem to
fpeak otherwife : and I know how gene-
rally the Primitive Fathers thought other-
wife, if a man can know their mindes by
their Writings : I know that Auftin himfelf,
the Mall of the Pelagians, feems to be either
unrefolvM , or more againft this Perfeve-
rance then for it. I know how many Learn-
ed, Godly men do differ from me, and de-
ny the Certainty of Perfeverance : I know
how fad and (baking examples this age hath
afforded : And therefore I am not Certain,
properly, ftriftly Certain, of my Perfeve-
rance, and fo not fully, ftri&ly Certain of
my Salvation : Nor fo near to a Certainty
of my Salvation, as I am to a Certainty of
my Faith, Juftification, Adoption and San-
dification. Yet amlfoftrongly confident
of it, ( that I fhall hold out, and be faved )
that it doth not only calm and quiet my
minde, and overcome my troubles and

fears.

Spiritual Peace and Comfort. 1 6j

fears, but alfo enable me to Rejoyce in
Hope of the Glory to come, and to Defire
Chrifts coming to Judgement, and to think
of Death with much more contentednefs
and fubmiflion then elfe i fhould do : For
as I am much perfwaded that the Rooted in
Grace do never fall quite away, fo if I were
fure that they did, yet I know fo much of
the Gracioufnefs of Gods Nature, and his
Covenant, that he will not forfake any that
do not wilfully forfake him; and I have fo
full a Refolution to cleave to him wrought
in me by his Spirit, and fuch experience of
tender Love, and his preferving me in Tri-
als, that I haveaftrong confidence that he
will never permit me to fall from him. Yet
do I fee a Neceffity of daily praying to him
Not to Lead me into Temptation, but to De~
liver me from the evil ; and to live in conti-
nual watchfulnefs, expe&ing daily Aflaults,
and renewing daily my Repentance and Re-
folutions.

Thus have I, as truly as I am now able,
opened my very heart and ftatetoyou, as
before the Searcher of my heart : which I
a have done for three Reafons. i . That my
J judgement may be truly known in the Point
of Perfeverance. 2. Becaufe I finde the
communicating of Experiences of each o-
thers hearts and ftatesisof great ufe to Be-
lievers.

1 68 Viretfkns for getting and keeping

lievers. 3 .. Becaufc I finde that many God-
ly people, by divers paflages in my Book
of Reft, about Living in Heavenlj Delights ,
do think that I have attained a greater Cer-
tainty then I have : and that themfelves are
unhappy audmuft live uncomfortably till
they can attain to that which they think I
have done. As for thole that think, and
will be ready to fay, that I am warping to
Arminian or Popifh Doubting ; I regard
not their words or cenfures : I am none of
thofe that dare in the hearing of God af-
firm that I have the Certainty which I have
not, meerly to avoid the fufpition of erring.
Nor dare I by hot Difputes maintain chat
which the conftant Experience of my felf
and the beft and moft of my acquaintance
doth contradift : and believe my Authors
before my own heart, and the undoubted
teftimony of Chriftians concerning them-
felves. Yet remember that I do not deny
but many others may have both more Aflli-
rance of their own Sincerity , and more
clear underftanding of the Doftrine of Per-
feverance then I have ; which may give them
a Certainty that no true Believer fhall quite
fall away. I dare not think that others have
not a higher degree of Light and Certainty,
then i have.

But I think by this time I have perfwaded

yoi

Spiritual Puce and Comfort. 1 69

you that a proper Certainty of- our Salva-
tion is not fo common a thing as fome Con-
ttoverfal Doftors , or fome felf-conceited
Profeflbrs do take it to be. And therefore
that you mull not lay all your comfort on
your Aflurance of Salvation. As for them
who are moil highly confident both of the
doftrine of the Certain Perfeverance of eve-
ry Believer, meerly upon tradition, and pre-
judice, becaufe they have been alvvay taught
fo, orelfe upon weak grounds which will
not bear them out in their confidence ; and
are as confident of their own Salvation on
as {lender grounds, having never wellun-
derftood the Nature of faving Grace, Since-
rity, Examination nor Aflurance; norun-
derftood the Caufes of doubting which
might elfe have ftiaked them ; I will not call
their greatcft Confidence, by the name of
Aflurance or Certainty of Salvation,though
it be accompanied with never fo great boalt-
ings,or pretenies or expreffions of the high-
eft Joyes. And for your felf I advife you,
firft ufe thofe comforts which thofe may
lave who come ihort of Aflurance.

DIRE*

170 Direct tons for getting and keeping

DIRECTION XVI-

I 6. The next thing which I would havt_j
you I tarn is this ,7 hat There arc fever J
grounds of the great Probability of
our Salvation, befides the general
grounds mentioned in the begin-
ning: and by the Knowledge of
thefe, without any further Aflfu-
rance, a Cbrifiian may live in much
Peace and Comfort^and in Delight-
ful!, Defirous thoughts of the Glo-
ry to corae : And therefore the next
work which you have to do, is to
difcover thofe probabilhes of your
Sincerity and your Salvation, and
then to receive the Peace and Com-
fort which they may afford you,
before you can expeft Aflfiuance it
felf.

I Shall here open to you the feveral parts
of chis Proportion and Diredipn di-
ftinCuy. i. I cold you in the beginning of

the

Spiritual P-eace and Cemfort. \ 7 \

the four grounds of Probability which all
may have in general, from 1. the Nature
of God, z.Andof the Mediatour ; and his
•Office. 3. And the un iverfal fufficiency of
Chriitsfatisfa&ion. 4. And the general te-
nour of tire Promife and offer of Pardon
and Salvation. Now I adde; that be.
all thefe, there are many grounds of ftrong
Probability which you may have of your
own Sincerity, and fo of your particular
IntereiHn C you

canno: re^ch to a Certainty.

1. of Probability you may

gather by comparing your (elf with oil
Though tins way be but deiufory to unre-
generace bode confidence is plainly

con:: by the Scriptures, yet mr«y it

be lawfoil and ufefull to an humble foul
; to obey and watt on God: I
mean, D ter, that if flich as you

■eople would God

i ? Conuder firft in ho;v

-Church was confined

before C ng in the fieih? and

how r-c even chat villi le

Church tl even at this day,

Learned do compute, that if you

. ty p^'ts, nineteen

cfti Idolaters , fix of

theira ■ , and only five of

I z them

1 7 a Dire ft ions for getting and kcefing
them are Chriftians. And of thefe five that
are Chriftians, how great a pare are of the
./Ethiopian, Greek and Popilh Churches ?
fo ignorant, rude and fuperftitious and er-
roneous, that falvation cannot be imagi-
ned to be near fo eafie or ordinary with
them as with us : and of the Reformed
Churches , commonly called Proteftants,
how fmall is the number ? And even among
thefe, What a number are groflely igno-
rant and prophane ? and of thofe that pro-
fefs more knowledge and zeal, how many
are grolTely Erroneous , Schifmatical and
Scandalous. How exceeding fmal a number
is left then that are fuch as you ? I know
this is no alluring Argument : but I know
withall that Chriit died not in vain ; but he
will fee the fruit of his fufferings to the fa-
tisraction of his foul; and the God of
Mercy, who is a Lo\er of mankinde, will
have a multitude innumerable of his faved
ones in the earth.

2. But your ftrongeft Probabilities are
from the Confederation of the Work of
God upon your Soul, and the prefenc
frame and inclination of your SOul to God.
You may know that you have workings
above nature in you ; and that they have
been kept alive and carried on thefe many
years againft all oppofition of the fkfh and

the

Spiritual Peace and Com fart . 1 7 ^

the world : It hath not been a meer flafh
of conviftion which hath been extinguish-
ed by fenfuality, and left you in the dark-
neft of fecurity and prophannefs as others
are. You dare not give up your Hopes of
Heaven for all the world: You would not
part with Chrift, and fay, Let him go, for
all the pleafures of fin, or treafures of the
earth : If you had ( as you have) an offer
of God, Chrift, Grace and Glory on one
fide, and worldly profperity in fin on the
other fide, you would choofe God, and
let go the other. You dare not, you would
not give over Praying, Hearing, Reading,
and Chriftian company, and give up your
felf to worldly, flefhly pleafures ; yet you
are not Affured of falvation, becaufe you
finde not that Delight and Life in Duty,
and that Witnefs of the Spirit , and that
communion with God, nor that tender-
nefs of heart, as you defire. It is well that
you defire them : But though you be not
Certain of Salvation , do not you fee a
great likelihood, a Probability in all this >
Isnot your heart raifed to a Hope that yet
God is mercifull to you , and means you
good? Doubtlefs this you might eafiiy d>
icern.

The fecond thing that I am to (hew you

is, that there may much fpiritual Comfort

I 3 and

1 74 TtirtEim for getting and keeping

and Peace of Conscience be enjoyed with-
out any Certainty of Salvation, given upon
thefe iorementioned Probabilities. Which
>ve dais, J. No doubt but Adam in

lcicv had peace of Confcience , and
Comfort and Communion with God, and

he had no Afiurance of Salvation ; I
mean, extkec of continuing in Paradife, or
being cranflated to Glory, for if he had,

prhewasfbreco perievere in Innccen-

• d fo to be glorified. (But that was not
) or eife he muft foreknow both that
lie {Leu Id tall and be raifed again and faved
by Chrift. But this he knew not at all.
2. Experience teis us that the greateft part
of Chriftians-on earth do enjoy that Perxe
and Comfort which they have, without any
Certainty of their Salvation, j. The Na-
ture of the thing telieth us, that a likeli-
hood of fo great a mercy as everlafting
Giory muft needs be a ground of great
Comfort. If a poor condemned priloner
do but hear that there is Hopes of a pardon,
ipecially if very probable, it will glad his
heart. Indeed if an Angel from Heaven
were brought into this fiateitwouldbe fad
to him : But if a devii or a condemned fin-
rerhavefuch Hope, it muft needs be glad
new- to them. The devils have it not, but we
have.

x. Let

Spiritual Peace and Comfort. 1 75

3. Let me next therefore intreat you to
take the Comfort of your Probabilities
of Grace and Salvation. Your horfe or
dog knoweth i)ot how you will ufe them
Certainly ; yet will they lovingly follow
you, and put their heads to your hand, and
truit you with their lives without fear, and
love to be in your company; becaufe they
have found you kinde to them, and have
tried that you do them no hurt, but good :
yea though you doftrike them fomedmes,
yet they finde that they have their food
from you , and your favour doth fuftain
them. Yea your little children have no
Certainty how you will ufe them; and yet
finding that you have alwaies uied them
kindly, and exprefled Love to them, though
you whip them fometimes, yet are glad of
your company , and defire to be in your
lap, and can truft themfeives in your hand?,
without tormenting themfeives with fuch
doubts as thefe, Jam uncertain how wj mo-
ther Will ufe me, Whether Jke Will Wound me r,
or kill me, or turn me out of doors and let me
ferijh. Nature perfwades us not to be too
diftruftfull of thofe that have alwaies be-
friended us, and efpeciaily whofe N;
isMercifulland Companionate: Nor to be
too fufpitious of evil from them that have
alwaies done us good: Every man knows
I 4 that

3 76 Virzllions fer getting and ktcpng

that the Goodwill do good, and the Evil
will do evil : and accordingly we exped:
that they fhould do to us. Naturally we
all fear a Toad, a Serpent, an Adder,a mad
Dog, a wicked Man, a mad Man, a cruel
bloodthirfty Tyrant, and the Devil : But
no one fears a Dove, a Lamb, a good Man,
amercifull companionate Governour, ex-
cept only the Rebels or notorious offen-
ders that know he is bound in juftice to de-
ftroy or punifh them. And none fhould
fear diftruftfully the wrath of a gracious
God, but they who Will not fubmtt to his
KJercy, and Will not have Chrift to reign
over them, and therefore may know that
he is bound in Juftice, if they come not in,
to deftroy them. But for you that would
be Obedient and Reformed, and are trou-
bled that you are no better, and beg of
God to make you better, and have no fin,
but what you would be glad to be rid of,
may not you, at leaft, fee a ftrong Proba-
bility that it (hall go well wich you ? O
make ufe therefore of this Probability : and
if you have but Hopes that God w;Jldoyou
good, rejoice in thofe Hopes, till you can
come to rcjoyce in Affurance.

And here let me tell you that Probabili-
ties are of divers Degrees according to their
divers Grounds. Where men have but a little

Pro-

Spiritual Peace and Comfort. 177

Probability of their Sincerity, and a greater
Probability that they are not Sincere in the
faith, thefe men may be fomewhat born up,
but it behoves them prefently to fearch in
fear, and to amend that which is the caufe
of their fear. Thofe that have more Pro-
bability of the Sincerity of their hearts, then
of the contrary, may well have more peace
then trouble of minde : Thofe that have
yet a higher Degree of Probability may live
in more Joy: and fo according to the De-
gree of Probability may their Comforts ftili
arife.

Andobferve alfo, that it is but the high-
eft Degree of this Probability here which
we call a Cerraintj : For it is a Moral Cer-
tainty, and not that which is called a Cer-
tainty of Divine faith, nor that which is cal-
led a Certaintj cf evidence in the ftri&eft
fenfe ; though yet evidence there is for it :
But it is the fame evidences materially which
are the ground of Probability and 'of Cer-
rainty : Only fometime they differ Gradu-
ally (one having more Grace and another
lefs ) and fometime not fo neither : for he
that hath more Grace may difcern but a
Probability in it (through fome other de-
fed ) no more then he that hath lefs : Bit
when one man difcernshis Graces and Sin-
cerity but darkly, he hath but a Probabi-

I 5

j 7c D ireUtonjcr getting and keeping

lity of Salvation manifefted by them : and
when another difcerneth them more clearly,
he hath a ftronger Probability : and he than
difcerneth them moft clearly ( if other ne-
cefiaries concurre ) hath that which we call
a Certainty.

Now I am perfwaded that you frequently
fee a i'trong Probability of your Sincerity :
and may not that be a very great ftay and
comfort to your foul ? Nay may it not
draw out your heart in Love, Delight and
Thankfulnefs? Suppofe that your name
were written in a piece of paper, and put
amongahundied, or fifty, or but twenty
other like papers into a Lottery; and you
were certain that you (hould be the owner
of this whole Land except your name were
drawn the firft time, and if it were drawn,,
you ihould die : Would your Joy or your
Sorrow for this be the greater ? Nay if it
were but ten to one, or but two to one odds
on your fi de, it would keep you from droo-
ping and clifcouragement : And why iliould
K not do fo in the prefent cafe ?

DIRE-

Spiritual Vc&cc avd&mfort. I J9

DIRECTION XVII-

17. M) next advice to ycu is thif, For
the (lengthening your apprehend-
ons of the Probability of your Sal-
vation. Gather up rnd improve all
yourchoiceft Experiences of Gods
good will and mercy to you: And
obr'erve alfo the Experiments of
others in the fame kind*

T \ / E do God ifcd our felves a g
V V deal of wrong by forgetting, 1
letting and net improving our Experiences.
How doth God charge it on the
efpecialiy m the wilderness, that they
got the Works of God, by which he had
lb often manifefted his F
nefs? Pp-l.-S. & 1 gj. fee 105, ic6. When
God had by one Miracle filenced their un-
belief 5 ihey hr:ci ?n it ki the next

were hardened when I
cks of the loaves, and pi e
diitruftiull and alraiu , Afah 6. fi. God

doth

i£or DireffioM forgetting and kecffag

doth not give us his mercies only for the
prefcnt ufe, but for the future : nor only
for the body, but for the foul. I would this
truth were well learned by Believers. You
are in ficknefs, in troubles, and dangers,
and pinching ftraits, in fears and anguifh
of minde : In this cafe you cry7 toGodfor
help, and he doth in fuch a manner deliver
you, as fiienceth your diftruft , and con-
vinced) you of his love - at leaft of his rea-
dinefsto do you good. What a wrong is
it new to God and your felf to forget this
prefentiy , and in the next temptation to
receive no ftrengthening by the confide-
ration of it? Doth God fo much regard
this dirty fiefh, that he fhould do all this
uieerly for its eafe and relief? No, he doth
irto kill your unbelief, and convince you
of his fpecial Providence, his. care of you,
and Jove to you, and power to help you,
and to breed in you more loving, honou-
rable and thankfull thoughts of him : Lofe
this benefit and you loie all : You may
thus ufe one and the fame Mercy a hun-
dred times. Though it be goners to the
body; it is flill frefh in a believing, thank-
full, carefuil foul.. You may make as good
ufe of it at your very death, as the firli
hour. But O the fad forgetfulneft, mu-
tability and unbelief of thele hearts of

ours 1

Spiritual Pace and Comfort. 1 8 1

ours ! What a number of thefe choice ex-
periences do we all receive? When we
forget one, God giveth another, and
we forget that too : When unbelief doth
blafphemoufly fuggeft to us, Such a thing
maj come cnce or twice bj chance. God ad-
deth one experience to another, till it even
(hame us out of our unbelief, as Chrift
fhamed Thomas , and we cry out, Olfj
Lord and Mj God. Hath it not been thus
oft with you ? Have not Mercies come fa
feafonably , fo unexpededly , either by
fmall means, or the means themfelves un-
expectedly raifed up; without your de-
li gning or effecting; and plainly in anfwer
to prayers , that they have brought con-
vi&ion along with them ? and. you have
feen the Name of God engraven on them ?.
Sure it is To with, us y, when through our
iinfull negligence ,. we are hardly drawn
to open our eyes, and fee what God is
doing. Much more might we have ken
if we had but obferved the workings of
Providence for us. Efpecially they that are
in an affiifted ftate, and have more fenfi-
ble daily ufe for God, and are awakened
to feek him, and regard his dealings. I
know a Mercy to the body is no certain
evidence of Gods Love to the foul. But
yet from fuch experiences a Chrift ian may

have

182 Direction fir getting and ketfing '

have Very ftrong Probabilities. When we
find God hearing Prayers, it is ahopefull
fign that we have feme intereft in him.
We may fay, as iJOtanoabs wife faid to him,
^ftidg. 13.23. If the Lord hed meant to de-
fer oy tu , he Wtxld not have received a fit*
crifice at air hands a r.cr L\:ve dene all thi*
form. To have God fo near to us in all
chat we call upon him for , and fo ready
to relieve \:s; as if he could not deny an
earned prayer , and could not endure to
flop his ears againft our cries and groans;
thefe are hopetull fignes that he meaneth
csgood. I know ipecial Grace is the only
Certain Evidence of fpecial Love : But
yet thefe kind of experiences are many
times more effectual to refrefh a drooping
doubting foul, then the fureit Evidences.
For Evidences maybe unfeen, and require
a great deal of holy skill and diligence to
try them , which few have : But thefe ex-
periences are near us, even in our bodies,
and (hew themfeives : They make all our
bones fay, Lird » ho is like unto thee? And
it is a great advantage to have the help of
knit it feif for cur ( ifioh. I hope

you yet remember the choice particular
Providences by which God hath manifefced
to f< feft, even from your \ •

till now : erpeciaiiy his frequent amwer-

Spiritual Peace and Comfort. 1 8$

ing of your prayers ! Methinks thefe fhould
do fomething to the dispelling of thofe
black diftruttfull thoughts of God. I
could wifti you would write them down,
and oft review them. And when Tem-
ptations next come., remember with David,
who helpt you againft the Lion and the
Bear, and therefore fear not the uncircum-
cifed Philiftine.

2. And you may make great ufe alfo of
the experiences of others. Is it not a great
. .eft ion to hear twenty or fourty or a
hundred Chrifiians, of the gedfteft lives, to
make the very fame complaints as you do
ycr.rfeH? The very fame complaints have
I heard from as many. By this you may
fee your cafe is- not: lingular, but the or-
dinary cafe of the tendereft Confciences ;
and of many that walk uprightly with God.
An;' alfo, is it not a great help to you, to
hear other Chriflians tell how they have
come into thofe troubles ; and how they
have got out of them ? what hurt them ?
and * bat helped them? and how God dealt
wuh them while ihey lay under them > How
deGrois are diieafed perfons to taik with
others that have had the fame difeafe ? and
to bear chem eel!, how it ccok them, and
how rt^fadd them, and fperially what cured
them. BvTides, it will give you much

ftronggr

1 84 DireSticns for fitting and keeping

ftronger hopes of cure and recovery to
peace of confcience,-when you hear of fa
many that have been cured of the fame di-
feafe. Moreover, is it not a reviving things
to hear Chriftians open the Goodnefs of
the Lord? and that in particulars, as upon
experience they have found him to their
own fouls ? To hear them tell you of fuch
notable difcoveries of Gods fpecial provi-
dence and care of his people, as may retell
all Temptations to Atheifm and unbelief?
To hear them give you their frequent and
fall experiences of Gods hearing and an-
fwering their Prayers, and helping them in
their di ft refles ? Though the carnal part of
the Mercy were only theirs, yet by improve-
ment, the fpirituai part may be yours. You
may have your faith, and love, and joy con-
firmed by the experiences of David, fob,
Pau{, which are part fo long ago • and by
the experiences of all your Godly acquain-
tance, as if they were your own. This is
thebeneft of the unity of the Church : the
bleffings of one member of the body are
bleffings to the reft ; and if one Rejoyce the
reft may Rejoyce with them, not only for
their fakes, but alfo for their own. Such
as God is to the reft of his children, fuch he-
is and will be to you. He is as ready to pity
you as them j and to hear your comp'aints

and

Spirit haI react and Comfort. 185

and moans as theirs. And left we (hould
think that none of them were fo bad as we ;
he hath left us the examples of his mercies
to worfe then ever we were. You never
were guilty of witchcraft , and open Ido-
latry, as Manajfes was, and that for a long
time, and drawing the whole Nation, and
chief part of the Vifible Church on earth,
into Idolatry with him. You never had
your hand in the blood of a Saint, and even
of the firft Martyr ( Stephen) as P^///had :
You never hunted after the blood of the
Saints, and perfecuted them from City to
City as he did : And yet God did not only
forgive him, but was found of him when
he never fought him , yea when he was
perfecuting him in his Members, and kick-
ing againft the pricks; yea and made him a
chofen Veffel to bear about his Name, and
as noble an Inftrument of the Propagation
of his Gofpel, as if he had never been guil-
ty of any fuch crimes : that he might be an
encouraging example to the umvorthieft Jin-
tiers , and in him might appear the riches
of his Mercy , 1 Tim. 1.13,16. fee alfo
Titus 3. 3,4,5A7. Is ^lere no ground of
comfort in thefe examples of the Saints >
The fame we may fay of the experiences of
Gods people ftill : And doubtlefs it were
well if experimental! Christians did more

fully

1 26 Direction forgetting and keeping

fully and frequently open to one another
their experiences. It were the way to make
private particular Mercies, to be more pub-
like and common Mercies;and to give others
a-part in our blefiings without any diminuti-
on of them to our felves. Not that I would
have this fo openly and ra(hly done, ( by
thofe who through their difability to exprefs
their mindes, do make the works and lan-
guage of their Spirit feem ridiculous to car-
nal ears ) as I perceive fome in a very for-
mality would have it, ( as if it muft be one
of their Church cuftoms, tofatisfiethe fc-
ciety of the fitnefs of each member before
they will receive them:) But I would have
Chriftians that are fit to exprefs their minds,
to do it in feafon and with k i fdom : Efpeci-
ally thofe to whom God hath given any
more eminent and notable experiments,
which may be of publick ufe. Doubtlefs
God hath left very much of the honour due
to his Name, and poor Chriftians much of
the benefit which they might have received,
(and may challenge by the mutual- intereft
of fellow-members) for want of the pub-
like communication of the extraordinary
And more notable experiences of fome men.
Thofe that write the lives of the holieft men
when they are dead, can give you but the
outfide and carkafs of their Memorials;

The

Spirltttd Fcaa and Comfort. i 87

The moft obfervable pafTages arc
fecret, known only to God and tL
foub; which none 3l;c their. ieives are abie
to communicate. Pfcr aw own par?, I do
foberly and ferioufly profefs to you, that
the experiences I have had of Gods fpecial
Providences, £nd Fatherly care, andfpeci-
ally of his hearing prayers, have been fo
ftrange and great and exceeding numerous,
that they have done very much to the quiet-
ing of my fpirit, ai:d the perfwading my
foul of Gods Love tome, and the filenctng
andihamingof my unbelieving heart, and
efpeciaily ior the conquering of all tempta-
tions chat lead to Atheifm . or Infidelity, to
the denying of fpecial Providence, or or the
verity of theGofpel, or of the Neceffity of
holy Prayer and worfhipping of God. Yea
tho'fe pafTages that in the bulk of the thing
feemtohave no great matter in them, yet
have come at fuch feafons, in fuch a manner,
in evident anfvver to prayers, that they have
done much to my confirmation. O happy
Affliftions and Diftreffes ! Sufferings and
Danger force us to Pray , and force the
cold and cuftomary Petitioner to ferioufnefs
and importunity. Importunate Prayers
bring evident returns : fuch returns give us
fenfibie experiences: fuch experiences raife
faith, Jove, and thankfulnels j kill unbelief

and

8 8 DireEiions fcr getting dnd keeping

and Atheifm ; and encourage the foul in all
diftrefles, to go the fame way as when it fped
fo well. I often pity the poor feduced Infi-
dels of this age that deny Scripture and
Chrift himfelf, and doubt of the ufefulnefs
of Prayer and holy Worfhip ; and I wifli
that they had but the experiences that I have
had. O how much more might it do then all
their Studies and Difputes ! Truly I have
once or twice had motions in my mind to
have publikely and freely communicated my
experiences in a Relation of the more ob-
fervable paffages of my Lite : But I found
that I was not able to do it to Gods praife
as was meet, without a fhew of oftentation
and vanity, and therefore I forbore.

DIRE-

Spiritual Peace dnd Comfort. 1 8p

DIRECTION XVIIL3

18. Next, thjtyontnay yet further un-
der (tax d the true Nature of Afiur ante,
Fatthy Dcubting And Defpcratien, I
would have you- obftrve this $ That
God doth not command every man,
nor properly any man , ordinarily
by his Word , to Bel eve chat his
fins are forgiven, and himfelf is Ju-
stified , Adopted , and (hall be fa-
ved. But he hath prefciibed a
way by which they may attain to
Affurance of thefe, in which way
it is mens Duty to feek it : So that
our Affurance is not properly that
which is called A Certainty of Be-
lief.

]Have ft id* enough for the proof of this
Propofition in the third Part of my Book
of P.ett, Chap. 11. whither I muft re-
ferre you. Bun there is more to be (kid

L y&

1 90 Di* eel ion for getting 4nd keeping

yet for the Application of it. But firft I
muft briefly tell you the meaning of the
words. 1. God commanded us all to
believe ( wicked and godly ) that our fins
are made pardonable by the fufficient fa-
tisfaftkm oi Chrift for them ; and that God
is very mercifiill and ready to forgive : and
that he hath conditionally forgiven us all
in the New Covenant, making a deed of
gift of Chrilt and pardon and Life in him
to all, on cond::;an they Believe in him
and Accept what is given. 2. But no man
is commanded to Believe that he is Actual-
ly forgiven. 3 . Therefore I fay our Affu-
rance is not ftriilly to be called Belief, or
a Certainty of Belief. For it is only our
Certain Belief of thefe things which we
credit of the VYitncffer or
8 e -'Ciller, wr ich we call, Certainty of Faith.
Ifidc ' mmoniy in Englifh ufe the

word Belief to c. ; confident, but

uncc i or pe : And if

any will . \ then I deny not but our

Affuranceis a But it is commonly

taken by Dj or an Affent to any

thing en the of the word of the

1; Cc.ier ; and fo is diftingaifhed both
fern* ivble Appt&erifion of things,

;;es chat are known by the
mecjL'giic andiidp of Nature; and from

the

Spirited Peace and Co mfort. 191

the Knowledge of Conclufions which by
Reafoning we gather from thofe Principles.
Though yet one and the fame thing may
be Known as Revealed in Nature , and
Believed as Revealed Immediatly or Super-
namrally. Andfo we both Know and Be-
lieve that there is one onely God , who
made and preferveth All things. 4. But
our Affurance is an A& of Knowledge,
participating of Faith and internal fenfe or
Knowledge refleft. For Divine Faith faith,
He thai Believeth is fxfiified and Jhall be
Saved. Internal fenfe and knowledge of our
felves faith, But I Believe. Reafon, or Dif-
curfive Knowledge faith, Therefore lam /;;-
fiified andjhdl he faved.

Onlylmuft advife you, that you be not
troubled when you meet with that which
is contrary to this in any great Divines :
For it is only our former Divines whofe
Judgements were partly hurt by hot Dif-
'cioriswith the Papifts herein, and part-
ly not come co that maturity as others fince
them have had opportunity to do. And
therefore in their e;:puf_:ions of the Creed
and fjch like pafTages in the Text, they
eage:!^ nilit.onit, chat when we fay, We
"Bzlievetkb Forgivtimfitfjm) and Life ever-
: man is to profefs chac he Be-
~:li thac his own finnes are forgiven,

and

I9i DtrtciUns for getting And keeping

and he {hall have Life everlafting himfelf.
But our later Divines, and fpccially the
Englifh, and moft efpecially thefe that deal
moft in Pra&icals, do fee the miftake, and
lay down the fame doftrine which I teach
you here, God bids us not Believe, as from
him , more then he hath revealed. But
only one cf the Propofitions is revealed
by Gods Teftimony, He that Believeth
Jhall be Saved. But it is no where written
that Ton do Believe, nor that Ton foall be
Saved ; Kor any thing equivalent. And .
therefore you are not commanded to Be-
lieve either of thefe. How the Spirit re-
vealeth thefe, I have fully told you alrea-
dy. In our Creed therefore we do pro-
fefs to Believe Remiffion of finnes to be
Purchafed by Chrifts death, and in his
Power to give, and Given in the Gofpel
to All on Condition of Believing in Chrift
himfelf for Remiflion : But not to Believe
that our own finnes are A&ually and Fully
Pardoned.

My end in telling you this again ( which
I have told you elfewhere) is this, That
you may not think ( hs I finde abundance
of poor troubled fouls to do ) that Faith
(much Ids jufhfying Faith) is a Believing
that you have true Grace, and (hall be
faved: And fo fall a condemning your

fdfj

Spritnal Peace and Comfort. 193

fclf unjuftly every time that you doubc
of your own Sincerity ; and think than
fo much as you doubt of this, fo much
unbelief you have : and fo many poor
fouls complain that they have no faith,
.or but little, and that they cannot Be-
lieve, becaufe they Believe not their
own Faith to be Sincere : and when
they wholly judge themfelves unfandi-
lied, then they call that Defperation ,
which they think to be a finne incon-
fiftent with true Grace. Thefe are dan-
gerous Errour-s , all arifing from thac
one Errour which the heat of conten-
tion did carry fome good men to, thac
Faith is a Belief that our linnes are for-
given by Chrift. Indeed all men arc
bound to appty Chrift and the Promife
to themfelves. But that application con-
■fifteth in a Belief that this Promife is
true as belonging to all* and fo to me,
■and then in Acceptance of Chrift and
his benefits as an offered gift • and after
this in Trufting on him for the full per-
formance of his Promife. Hence there-
fore you may beft fee what Unbelief
, and Defperation are, and how farre
. men may charge themfelves with them.
\ When you doubt whether the Promife
be True, or when you refufe to LAccepc
K Chrift

1 94 Dirtflion forgetting and keeping

Chrift and his Benefits offered in it, and
coniequencly to Truft him as one that
is Able and Willing to fave you , if
you do Aflent to his Truth and Accept
him; this is 'Unbelief. But if you do
Believe the Truth of the Gofpel , and
are heartily Willing to Accept Chrift as
offered in it , and only Doubt whether
your Belief and Acceptance of him be
fincere, and fo whether you (hall be
faved , this is not Unbelief, but igno-
rance of your own Sincerity, and its
confequents. Nay, and though that Af-
fiance be wanting which is a part of
Faith , yet it is but a hindering of the
exercife of it , for want of a neceflary
concomitant condition.; for the Grace
of Affiance in the Habit and Virtually
is there : (o that it is not formally Di-
ftruft or Unbelief, any more then your
not Trufting God in your deep is Di-
itruft. If a friend do Promife to give
you a hundred pound on condition that
you thankfully Accept it : If you now
do Believe him , and do thankfully Ac-
cept it; but yet through fome vain fcru-
ple (hall think My thankefntnefs is fo
fmall that it is not fincere , and thertfors
J doubt , / do not perform his condition,
Andfo jhall never have the gift, in this

cafe

Spiritual Peace and Cemfort. 1 95-

cafe now , you do Believe your friend
and you do not Diftruft him properly;
butyouDiftruft your felf, that you per-
form not the ^condition ; and this hin-
dreth the exercife of that Confidence or
Affiance in your friend which is habitu-
ally and virtually in you. Juft fo is it in our
prefent cafe.

The fame may be faid of Defperation,
which is a Privation of Hope : When
we have Believed the Truth of theG i-
pel , and Accepted Chrift offered , we
are then bound to Hope that God will
give us the Benefits promifed : So hope
is nothing but A Defirom expectation of
the good fo promifed and believed. Now
if you begin to Diftruft whether God
will make good this promife or no, ei-
ther thinking that it is not True, or he
is not able, or hath changed his minde
■fince the making of it, and on thefe
grounds you let go your Hopes, this
is Defpair. If becaufe that Chrift feems
to Delay his coming, we fhould fay, I
have waited in Hope till no.v, but how
I am out of Hope that ever Chrift will
come to Judge the world and Glorifie
Believers, I will exped it no longer:
this is Defpair. And it hath its feveral
Degrees more or lefs, as unbelief hath.
K z In-

195 Direction for getting and keeping

Indeed the Schoolmen fay that Affiance
is nothing but ftrengthened Hope. Af-
fiance in the propereft fenfe is the fame
in fubflance with Hope; only it more
expreffeth a Refpeft to the Promife and
Promifer, and indeed is Faith and Hope .
expreft both together in one word. So
that what I faid before of Diftruft , is
true of Defpair. If you do continue
to Believe the Truth of the Gofpel ,
and particularly of Chrifts coming and
. glorifying his Saints, and yet you think
he will not glorifie you becaufe you
think that you are not a true Believer
or Saint; This is not Defperation in the
proper fenfe. For Defperation is the
privation of Hope , where the formal
.caufe, the heart and life of it is wan-
ting. Eur you have here Hope in the
Habit, and Virtually do Hope in Chriil :
but the Ad: of it as to your own par-
ticular falvation is hindered , upon an
accidentall miftake. In the forementi-
oned example , If your friend Promife
to give you a hundred pound on condi-
tion of your thankfull Acceptance, and
promifetn to come at fuch an hour and
bring it you: If now you ft ay till the
boar be almoft come, and then fay, /
cm cut of Hope of his coming now ; he

hath

Spirit ml Peace and Comfort . 1^7

hath broke his word; this is properly a
Defpair in your friend. But if you on-
ly think that you have overftaid the time,
and that it is paft , and therefore you
(hall not have the gift , this may be
called a Defpair of the event , and a
Defpair of your felf ; but not properly
a Defpair in your friend ; only the Ad:
of Hoping in God is hindered as is faid.
So it is in our prefent cafe. Men may
be faid to Defpair of their Salvation,
and to Defpair in themfelves, but not
to Defpair in God , except the formal
caufe of fuch Defpair were there pre-
fent; and except they are drawn to it,
by not believing his Truth and Faith-
fulnefs. The true nature of Defpair is
expreft in that of the Apoftles Luke
24.21. We trufted that this Was he that
fiould Redeem Ifrael : Only it was but
imperfed Defpair : elfe it had been dam-
nable. Their hopes were (haken. And
for my part i I am perfwaded that it is
only this proper Defpair in God, which
is the damnable Defperation , which is
threatned in the Scripture : and not the
former : And that if a poor foul (hould
go out of this world without any A&u-
al Hope of his own Salvation, meerly
becaufe he thinks that he is no true
K 3 Belie-

1 98 Dkettionfor getting and keeping

Believer, that this Soul may be faved,
and prove a true Believer for all this.
Alas, the great fin that God threatneth
is our Diftruft of his Fairhfulnefs, and
not the doubting of our own fincerity
and Diftruft of our felves. We have
great reafon to be very jealous of our
own hearts , as knowing them to be
Deceitfull above all things and defpe-
rately wicked , who can know them >
But we have no reafon at ali to be Jea-
lous of God. Where finde you in Scri-
pture that any is condemned for hard
thoughts of themfelves, or for not know-
ing themfelves to have true Grace ; and
for thinking they had none ? li is true
unbelief in Gods Promife that men are
condemned for : even that finne which
as an Averfion of the Soul from God.
But perhaps you will ask, Is doubting of
our own fincerity and Salvation no fin?
I anftver , Doubting is either taken in
oppofition to Believing; or in oppofi-
tion to knowing or to conjecturing.

1. Doubting as it fignifieth only A
vet-believing that our fins are pardoned
and we (hall be faved, is no finne ( ftill
remember that I take Believing in the
ft; ft proper fenfe, for The Crediting of
& Divine Tefimony or Affertion) For

God

Spiritual Peace and Comfort, jgg

God hath no where commanded us or-
dinarily to Believe either of thefe. I
fay Ordinarily ( as I did in the Propofi-
tion before) becaufe when Chrift was
on earth he told a man perfonally Thy
ftnnes are forgiven thee ( whether he
meant only as to the prefent difeafe in-
flicted for them, or alio all punifhment,
Temporal and Eternal , I will not now
difcufs ) fo Nathan from God told Tta-
vid, His fjnne was forgiven : But thefe
were Priviledges only to thefe perfons,
and not common to all. God hath no
where faid , either that All mens finnes
are a&ually forgiven; or that yours or
mine by name are forgiven : But only
that All that Believe are forgiven :
which fuppofeth them to Believe before
they are forgiven , and that they may
be forgiven; and therefore it is not
true that they are forgiven before they
Believe : and therefore this faith is not
a Believing that they are forgiven, but a
Believing on Chrift for forgiveneffe*
Elfe men muft Believe an Untruth to
make it become True by their Belie-
ving it.

2. But now, Doubting, as it is oppo-

fed to the Knowledge Of our Remifiion

and Juftification-, in thofe that are Ju~

K 4 ftified

aoo DireBitofer getting and 'keeping

{lifted is a fmne : ( For it can be no
finne for an unjuftified perfon to know
that he is unjuftified.) But then, I pray
you mark, how farre it is a finne in
the Godly, and what manner of fin it is.
i. It is a finne as it is part of our na-
tural ignorance and original Depraved-
nefs of our Underftandings , or a fruit
hereof and of our ftrangenefs to our
own hearts, and of their deep Deceit-
fiilnefs, Confufion, Mutability or Neg-
ligence. 2. And further as all thefe
are increafed by long cuftom in finningT
and fo the dilcerning of our ftates is
become more difficult, it is yet a great-
er finne. 3. It is a finne as it is the
fruit of any particular finne by which
we have obfeured our own graces, and
provoked God to hide his face from us.
And fo all ignorance of any Truth which
we ought t© know, is a finne, fo the ig-
norance of our own Regeneration and
fincerity is a finne, becaufe we ought
to know it. But this isfo farre from be-
ing the great condemning finne of un-
belief which Chrift threatneth in his
New Law, that it is none of the great-
eft or moft hainous fort of finnes, but
the infirmity in fome meafure< of every
Chriftiam

And

Spiritual Peace and Comfort. 2 0 1

And let me further acquaint you with
this difference between thefe Doubtings,
and your Fears and Sorrows that follow
thereupon. Though the Doubting it felf '
be your fin, yet I fuppofe that the Fears
and Sorrows and Cares that follow it
may be your Duty. Yet Refpeftively
and by remote participation even thefe
alfo muft be acknowledged finfull; even
as our prayers for that pardon which
we have received and knew it not, may
by remote participation be called finfull :
becaufe if we had not finned we (hould
not have been ignorant of our own
hearts : and if we had not been igno-
rant we (hould not have Doubted of the
Jeaft true Grace we have : and if we
had not fo Doubted, wefhould not have
Feared or Sorrowed or Prayed for that
Remiflion in that fenfe. But yet though
thefe may be called finfull, as they come
from fin, yet more neerlyand in them-
felves considered on fuppofition of our
prefent eftate, they are all Duties, and
great Duties neceffary to our Salvation.
You may fay to a Thief that begs for
pardon, If thou hadft not ftoln then hadft
not need to have beg'd -pardon. Yet flip-
pofing that he hath ftoln it may be his
Duty to beg pardon. And fo you may
K 5 fay

i g 2 Direction- for getting And keeping

fay to a poor fearing foul, that fears
Damnation and Gods wrath, Than need-
eft not fear if thou hadft not finned. But
when he hath once by fin obfeured his
evidences , and neceflitated Doubting ,
then is fear and forrow and praying for
Juftification and pardon, his Duty: And
indeed not fitly to be called fin, but ra-
ther a fruit of fin in one refpeft ( and fo
hath fome participation in it) but a fruit
of the Spirit and of Chrifts command in
another refped, and fo aneceflary Duty,
for elfe we {hould fay, that it is a fin to
Repent and Believe in Chrift, and to love
him as Redeemer : For you may fay to
any finner, Thou needeft not to have Re-
fented y Believed in a Redeemer, &c. but
for thjftn; Yet I hope none will fay that
fo doing is properly a fin, though doing
them defectively is. God doth not will,
and, approve of it, that any foul that can.
fee no fignesof Grace and fincerity in it
felf, {hould yet be as confident, and
merry and carelef*, as if they were cer-
tain that all were well God would not
have men doubt of his Love , and yet
make light of it: This is a contempt tof
him. Elfe what fhould poor carnall fin~
ners do that finde themfelvesunfan&iiied.
Mo nor doth God expeft that any man

fhould

Spirited Peace and Comfort. 205

fhould judge of hiipfelf better then he
hath evidence to warrant fuch a judge-
ment: But that every man (hould prove
his own work that fo he may have rejoy-
cing in himfeif alone, and not in another.
For he that thinketh he is fomething when
he is nothing, deceiveth himfeLf, Gal. 6.
3,4, 5,6. And no man fho^ild beafelf-
deceiver, efpecially in a cafe of fuch u:>
exprefiible confequence. It is therefore
a moft defperate doftrine of the Anti-
nomians ( as moft of theirs are ) that
all men ought to believe Gods ipecial
Love to them , and their own Juftifica-
tion : and that they are Juftified by Be-
lieving that they were juftified before :
and that no man ought to queftion his-
faith ( faith Sxltwzrfv, any more then to
queftion Chriit : ) and that all fears of
our Damnation 3 or not being Juftified
after this Believing, are finne : and thofe
that perfwade to them, are Preachers of
the Law. (Kow punftually do the moft
prophane ungodly people, hold molt
points of the Antmomian belief, though
they never knew that Sedt by name 1)
God commandeth no man to Believe
more then is true :. nor inomediatiy to
caft away their doubts and fears; but
to overcome them in an orderly metho-
dical

104 Dlrettitn for getting And keeping

dical way : that is, ufing Gods means till
their Graces become more difcernable,
and their underftandings more clear and
fit to difcernthem, that fo we may have
Aflurance of their fincerity, and there-
by, of our Juftification, Adoption, and
right to Glorification. Heb.^.i. Let h*
therefore fear leafl a Promife being left of
tntring into his Refi , any of tu Jhould
feem to come Jhort of it. Pfal.2.11. Serve
the Lord with fear, and rejoyce before him
with trembling. Kifs the Sonne left he b6
*ngry and ye ferifb. Phil.2.12. Work-out
jour falvation with fear and trembling.
Not only 1. A reverent fear of Gods
Majefty. 2. And a filial fear of offen-
ding him. 3. And an awfull fear of his
Judgements, when we fee them executed
on others, and hear them threatned.
,4. And a filial fear of temporal chaftife-
ments -y and lawfull and our duty : but
alfo 5. A fear of damnation exciting to
Hioft xarefull importunity to efcape it-
when ever we have fo far obfeured our
evidences, as to fee no ftrong probability
of our fincerity in the faith, and fo of our
felvation. The fumme of my fpeech there-
fore is this : Do not think that all your
fears of Gods wrath are your fins: Much
«£ them is your great duty. Do you not

feel

Spiritual Pedce dndCemforf. aoy

feel that God made thefe fears at your firft
conversion, the firft and a principal means
of your Recovery ? to drive you to a fe-
rious confideration of your ftate and
waies, and to look after Chrift with more
longing and eftimation ? and to ufe the
means with more refolution and diligence ?
Have not thefe fears been chief preservers
of your diligence and integrity ever fince >
I know love fhould do more then it doth
with us all: But if we had not daily ufe
for both ( Love and Fear ) God would
not i. Have planted them both in our
natures. 2. And have renewed them both
by regenerating Grace. 3 . And have put
into his word the objefts to move both
( viz,. Threatnings as well as Promifes )
That fear of God which is the beginning
of wifdom includeth the fear of his threat-
ned wrath. I could fay abundance more
to prove this, but that I know as to you
it is needlefs for convi&icm of it : but re-
member the ufe of it. Do not put the
name of unbelief upon all your fears of
Gods difpleafure. Much lefs fhould you
prefently conclude that you have no faith,
and that you cannot believe, becaufe of
thefe fears. You may have much faith in
the midft of thefe fears • and God may
n^ake them prefervers of your faith, by

quickning-

2 o6 Viretticnfcr gating and keeping
quickning you up to that najeans that mu ft
maintain it,and by keeping you from thofe
evils that would be as a worm at the root
of it, and eat out its precious ftrength and
life. Security is no friend to faith ; but a
deadlier enemy then fear it felf. o£/.Then
Cain and fudas finned not by defpairing :
or at leaft not damnably. Anfw. i. They
defpaired not only of themfelves, and of
the event of their falvation, but alfo of
God ; of his Power or Goodnefs, and
Prcmife, and the Efficiency of any fatif-
faftion of Chriit. Their infidelity was the
root of their defpair. 2. Farre is it from
me to fay or think that you fhould defpair
of the event, or that it is no fin ; yea or
that you fhould cherifh caufelefs and ex-
ceffive jealoufiesand fears: I fhall (hew
you towards the end, the finfulnefs of {q
doing. Take heed of ail fears that drive
you from God, or that diftrad: or weaken
your fpirit, ordifable you- from duty, or
drown your love to God, and delight in
him, and deftroy your apprehenfions of
Gods Lovelinefs and Corripaflion,andraife
black and hard, and unworthy thoughts of
God in your minde. Again, I intreat you
avoid and abhorre aH iuch fears. But if
you find in you the fears of godly jealou-
fieof your own heart, and iuch modera-
ted

Spiritual Ptace /tfidCemfirt. 207

red fears of the wrath of God, which ba-
ni(h fecurity , prefumption and boldnefs
in finning, and are (as D.Sibbs cals them)
the awe-band of your fojul j and make
you fly to the merits and bofom of the
Lordjefus, a$ the affrighted* child to the
lap of the mother, and as the man-flayer
under the Law to the Gity of refuge, and
as a man purfued by a Lion, to his San&u-
ary or hold; do not think you have no
faith becaufe you have thele fears ; but
moderate them by faith and love, and then
thank God for them. Indeed P erf ett love.
(which will be in heaven when all is per-
iefted ) will caft out this fear ; and f o it
will do forrowand care,, and prayer and
means. But fee you. layno.tthefe by till
Perfett live have caft them out. Seefer.$.
22,23. & bleb. 12. two laft verfes. where*
fore V?e receiving a Kingdom Vrhich cayimt
be moved, let m ferve Cjod acceptably ^ith
reverence and godly fear . For our God is a
confumingfire.

I am feniible that I am mo large on thefe
foregoing heads ; I will purpofely fhortea
the reft k& I weary you.

DIRE-

io8 DireStion for getting nndkeeftng

DIRECTION XIX-

19. Further under ft and, that Thofe
few who do attain to A(Turancc3
have it not either perfectly or
conftantly (f$r the moH fart) but
mixt with imperfe&ion 3 and oft
clouded and interrupted.

THat the higheft Aflurance on earth is
imperfed, I have (hewed you elfe-
where. If we be imperfed, and our faith
imperfed, and the knowledge of our own
hearts imperfed ■ and all our evidences
and graces imperfed ; then our Aflurance
muft needs be imperfed alfo. To dream
of Perfedion on earth, is to dream of
Heaven on earth : And if Aflurance may
be here perfed, why not all our Graces ?
Even when all Doubtings are overcome,
yet is Aflurance farrefhortof the higheft
degree.

Befides that meafure of Aflurance which
godly men do partake of, hath here its
many fad interruptions, in the moft. Upon

the

.

Spiritual Peace and Comfort. 2:9

the prevalency of Temptations, and the
hidings of Gods face, their fouls are ofc
left in a ftate of fadnefs, that were but
lately as in the arms of Chrift. How fully
might this be proved from the examples of
fob, David, Jeremy and others in Scri-
pture ? and much more abundantly by the
daily complaints and examples of the beft
of Gods people now living among us. As
there is no perfeft evennefs to be expe&ed
in our obedience while we are on earth •
fo neither will there be any conftant or
perfeft evennefs in our comforts. He that
hath life in one duty, is cold in the next :
and therefore he that hath much joy in one
duty, hath little in the next. Yea perhaps
duty may but occafion the renewall of his
forrows j that the foul who before felt not
its own burden, at a Sermon, or in Prayer,
or holy Meditation, which were wont to
revive him, now feems to feel hismiferies
to be multiplied. The time was once with
David, when the thoughts of God were
fweet to him, and he could fay, In the mul-
titude of my thoughts ^ithtn me, thy com-
forts delight my foul : And yet he law the-
time alfo, When he remembred God and
was troubled, he complained and his Spi-
rit was overwhelmed : God fo held his
eyes waking, that he was troubled and

could.

2IO Dtrutlori lJ ror getting ana (keeping

could not fpeak: he confidered the daies
of old, and the years of ancient time-; he
called to remembrance his fong in the
night, he communed with his own heart,
and his fpirit made diligent fearch : will
the Lord, faith he, caft off for ever ? and
tyill he be favourable no more ? Is his mercy
clean gone for ever* doth his- prcmife fail
for evermore ? Hath God forgotten t& be
gratious ? hath >he in anger flout up his ten-
der mercy? Was not this a low ebb and a
fad cafe that David was in ? Till at laft he
faw, This was his infirmity, Pfal. 77. i,2v
3, 4,5,6,7,8,9, ic. Had David* no- for-
mer experiences to remind ? no arguments
of comfort to confide-r of? Yes, but there
is at fuch a fcafon an incapacity to improve
them : There is not only a want of com-
fort, but a kind of averfnefs from it : The
foul bendetb it feJf to break its own Peace,
and to put away comfort farre from it. So
faith he in verf 2. My fcui refvfed to be
comforted. In fuch cafes, men are witty
to argue themfelves into diftrefs ; that it
is hard for one that would comfort them
to anfwer them ; and they are witty in re-
felling ali the Arguments of comfort that
ycuican offer them; fo that it is hard to
fatten any thing on them. They have a
weak-wilfdnefs againft their own Conf-
lations. Seeing

Spirited Peace and Comfort. 211

Seeing then that the beft have fuch
ftorms and fad interruptions, do not you
wonder or think your cafe ftrange if it be
fo with you. Would you fpeed better then
the beft? Long for Heaven then, where
only is Joy without forrow, and everla-
fting Reft without interruption.

DIRECTION XX-

20. Let mealfo give voti xbk warning,
That You muft nsver expe$ To
much AflTurafrce on- earth,, as (hall
fet you above a Poflibilky of the
lofs 9f Heaven, or above all ap-
prehenfions of real, danger of your,
miscarrying.

1 'Conceive this advertisement to be of [
great n.eceflity. But I muft firft tel!
you die meaning and then the reafons of
it. Only I am iorr.y that I know not how
to tjspreis it fully , but in School terms
which are not fo familiar to you. 1 . That
which fhall certainly come to pafs, we call
hing [Future. 'J That which May and

Qui

212 Diretfionfor getting and keeping

Can be Done \ we call [ Poflible. ] All
things are not Future which are Poiiible :
God can do more then he hath done or
mil do. He could have made more
worlds, and fo more were Poflible then
were Future. Moreover a thing is faid to
be Poflible, in reference to foine Power
which can accomplifh it : whether it be
Gods Power, or Angels, or mans. God
hath Decreed that none of his Eled: (hall
finally or totally fall away and perifh :
and therefore their fo falling and perifh-
ing is not-future, that is, It is a thing that
(hall never come to pafs : But God never
Decreed that it (hould be utterly Jmpoffi-
ble, and therefore it ftill remaineth Pofli-
ble, though it {hall never come to pafs.
Obj. But it is faid, They Jhall deceive if it
roere Poflible the very Elett. A moft com-
fortable place, which many oppofers of
Eledion and Free-grace, do in vain feek
to obfcure. But let me tell you for the
right underftanding of it, i. That as
I faid, £ Poflible ] and Q Impflible ] are
Relative terms, and have Relation to the
Power of fome Agent, as proportioned
to the thing to be Done: Now this Text
fpeaks only of thcpower of falfe Chrifts
and falfe Prophets (and the devil by them)
Their power of Deceiving-4s exceeding

great,

Spiritual Puce and Comfort. 1 1 5

great, but not great enough to Deceive
the Eleft : which is true in two Refpefts,
1. Becaufe the Eled are guided and for-
tified by Gods Spirit. 2. Becaufe fedu-
cers work not efficiently, but finally, by
propounding objects ; or by a Morall im-
proper efficiency only. All their feduce-
ments cannot force or neceflitate us to
be Deceived by them. But though it be
impoflible to them to do it ; yet it is Pofli-
ble to God to permit ( which yet he never
will ) and fo Poflible for our felves to be
our own Deceivers, or to give Deceivers
ftrength againft us, by a wilflill receiving
of their poyfoned baits. 2. Befides Chrift
fpoke not in Ariftotles School, but among
the Vulgar, where words muft beufedin
.the common fenfe, or elfe they will not
.be underftood : And the Vulgar ufe to
call that ImfGjpble which (hall never come
to pafs.

And indeed when we fay that it is Pof-
fible, or Impoflible for a man to fin or fall
away, there is fome degree of Impropri-
ety in the Terms ; becaufe Pcjfibh and Im-
fojpble are terms properly relating to fome
.power apportioried to a work : but fin-
ning and falling away thereby , are the
consequents of impotency , ami not the
effeds of Power : except wefpeak of the

natural

2 1 4 Direction for getting and keeping

natural ad:, wherein the fin abideth. But
tlismuft be born with, for want of a fit-
ter word to exprefs our meaning by. But
Tie leave thefe things which are not fie
for you , and defire you to leave them
-and overpafs them, if you underftand
•them not.

2. I here told you alfo, that you muft
not look to be above all apprehenfion of
danger of your mifcarrying. The grounds
of this are thefe : J . Becaufe, as is faid,
our mifcarrying remaineth ftill Pofiibie.
2. Becaufe the perfed certain knowledge
of our Eledion, and that we fhall not fall
away, is proper to God only: We have
our felves but a Defective , interrupted
Affurance of it. 3 . The Covenant gives
usfalvationbut on condition of our per-
feverance, and perfeverance on conditi-
on that we quench not the Spirit : which
we fhall do, if we lofe the apprehenfion
-of our danger. *j. Accordingly there is
a connexion in our Affurance, between
-all the feveral caufes of our Salvation, and
-neceffaries thereto ; whereof the appre-
henfion of danger is one. We are fure
we fhall be faved, if we be fore to Perfe-
vere: eJfe not. We are fare to Perf>
vere, if* we be fure faithfully to refill
Temptations. We can be no furer of

faith-

Spiritual Peace and Comfort . 2 15

faithfull refitting of Temptations, then we
arefuretobe kept in an apprehenfion.of
our danger.

I ftill fay therefore that the Doftrine of
Antinomians is the moft ready way to
Apoftacy and perdition : and no wonder
if it lead to the Licentioufnefs and Scandals
. which our eyes have feen to be its-genuine
. fruits ! They cry down the weaknefs, un-
i belief and folly of poor Chriftians,that will
apprehend themfelves in danger of falling
away, and fo live in fear, after they are
-once Juftified ; and that if they fall into
fin ( as whoredom , drunkennefs , mur-
der,. Perjury, deftroying the Miniftry,
and expelling the Gofpel, &c.) will pre-
sently queftion or fear their eftates and
-their Juilification. Such like paflages I
lately read in fome printed Sermons of
one of my ancient acquaintance , who
would never have come" to that pafs that
he is at now, if his Judgement and Humi-
lity had been as great as his Zeal. I in-
;treat you therefore never toexpeft fuch
an Affurance as (hall extinguish all your
apprehend ons of danger. He that fees
not the danger, isneereft it and likely to
•fall into it. Only he that feeth and ap-
-prehendeth it, is likely to avoid it. He
4:hat feeth no danger of falling away, is in

greateft

2 1 6 Direction for getting and keeping

greateft danger of it. I doubt not but
thacsthe caule. of the Seditions, Scandals,
Herefies, Bloodguiltinefs, Deftroying of
the Churches of Chrift, and moft Horrid
Apoftacies, Hypocrifie and wickednefs,
which thefe late times have been guilty of;
that they apprehended not the danger of
ever coming into fuch a ftate, or ever do-
ing fuch things, but would have faid, Am
la Dog ? to hini that fhould have foretold
them what is come to pafs. Wonderfull !
thatmenftiouldbe fo blinded by falfedo-
(ftrine, as not to know, that the appre-
henfion of danger is made in the very
fabrication of the nature of man, to be
the very engine to move his foul in all
waies of felf-prefervation and falvation !
Yea it is that very fuppofed principle, up-
on which all theGovernment of the world,
and the Laws and order of every Nation,
are grounded. We could not keep the
•very Bruits from tearing us ia pieces, but
-for their own fafety : bec'aufe they appre-
hend themfelves to be in danger by it I
The fear of man is it that reftraineth them.
But for this, no mans life would be in any
fafety : For every malicious man would
be a murderer : He that feareth not the
•Jofsof his own life, ismafter of another
mans. Do thefe men think that the ap-

prehenfion

Spiritual Peace and Comfort. 1 1 7

prehenfion of bodily dangers may carry
them on through all undertakings, and be
the potent fpring of moft of their a&ions,
and warrant all thofe courfes that elfe
would be unwarrantable, fo that they
dare plead Neceffity to warrant thofe fear-
full things which by extenuating language
(like Sauls) are called Irregularities I
And yet that it isunlawfull or unmeet for
aChriftian, yeatheweakeft Chriftian, to
live in any apprehenfions of danger to
their fouls? either danger of finning, or
falling away, or perifhing for ever ? No
wonder if Rich do (in, and fall away and
perifh. Would thefe men have fought
well by Sea or Land, if they had appre-
hended no danger ? Would the earth have
been fo covered with carkaiTes and with
blood (yea even of Saints) and the world
filled with the doleful! calamities that ac-
companied and have followed , if there
had been no apprehenfions of danger?
Would they take Phyfick when they are
fick ? Would they avoid fire, or water, or
thieves ; but through an apprehenfion of
danger? Let them talk wh at they pleafe,
if ever they efcape hell, without a deep
apprehenfion of the danger of it, it muit
be in a way not known by Scripture or by
Nature. Sure I am Paul did tame his body
L and

2 1 8 Direction forgetting and keeping

and bring it in fubjedion, through an ap-
prehenfion of this danger, left when he
had Preached to others, himielf (hould be
a caft-away or reprobate, 2 Cor. 9. 27.
And Chnft himfelf, when he biddeth us,
Fear not them that can kill the^body ( whom
yet thefe men think it lawfull to fear and
fight againft ) yet chargeth us , with a
double charge, fo Fear him that is able to
defiroy both body and foul in hell : yea I fay
unto you, faith Chrift, fear him, Luk.12.5.
What can be plainer ? and that to his Dif-
ciples ? My deteftation of thefe deftruftive
Antinomian Principles, makes me to run
out further againft them then I intended :
Though it wereeafie more abundantly to
manifeft their hatefulnefs :- But my rea-
fons are thefe : 1. Becaufe thefe Mounte-
banks are ftill thrufting in themfelves and
impudently proclaiming their own skill,
and the excellency of their remedies for
the cure of wounded confeiences, and the
feeling of peace : when indeed their re-
ceipts are rank poifon, guilded with the
pretious name of Chrift and free-Grace.
2. Becaufe I would not have your doubt-
ings cured by the Devil ; for he will but
cure one difeafe with another, and a leffer
with a far greater. If he can fo cure your
fears and doublings as to bring you into

carnal

Spiritual Peace and Cemfort. 2 1 9

carnal fecurity and preemption, he will
lofe nothing by the cure, and you will get
nothing. If he can turn a poor doubting
troubled Chnftian, to be a fecure Anti-
nomian, he hath cured thefmartof a cut
finger by cafting them into a Lethargy, or
ftupefa&ion by his opium. To go to
Antinomian receipts to cure a tcoubled
foul, is as going to a Witch to cure the
body. 3. I would have you feniible of
Gods goodnefs to you in thefevery croi>-
bles that you have fo long lain under.
Your bleffed Phyfician knew your dife^fe,
and the temperature of your foul. Per-
haps he faw that you were in fome danger
of being carried away with the Honours,
Profits or Pleafures of this world ; and
would have been entangled in either co-
vetoufnefs, pride, voluptuoufnefs or fome
fuch defperate finne : And now by thefe
conftant and extraordinary apprehenfions
of your danger , thefe finnes have been
much kept under, temptations weakned,
and your danger prevented. If you have
found no fuch inclinations in your ielf,
yet God might find them. Had it not been
farre worfe for you to have lain fo many
years in pride, Veniuality and forgeu
nefs of God, and utter neglect of the it:
of your foul, therfto have Lain fo long as
L 2 you

tio Direction for getting and keeping

r you have done in apprehenfions of your
danger? O love and admire your wife
Phyfician 1 Little do you know now what
he hath been doing for you : Nor (hall
you ever fully know it in this life : but
hereafter you fhall know it, when your
fandification ^ and confolation , and his
praifes (hall be perfected together. 4. If
you fhould for the time to come expeft
ordefire that God fliould fet you out of
all apprehenfion of danger , you know
not what it is that you defire : It were to
defire your own undoing. Only fee that
you apprehend not your danger to be
greater then it is ; nor fo apprehend it as
to increafe it, by driving you from Chrift,
but as to prevent it by driving you to him.
Entertain not fancies and dreams of dan-
ger in ftead of right apprehenfions. Ap-
prehend your happinefs and grounds of
hope and comfort, and fafety in Chrift,
andletthefe quite exceed your apprehen-
fions of the danger. Look not on it as a
remedilefs danger, or as greater then the
remedy. Do not conclude that you (hall
perifh in it, and it will fvvallow you up :
But only let it make you hold faft on
Chrift, and keep dofe to him in obedience.
Shall I lay open all the matter expreflfed
in this'fedion, by a familiar companion ?

A

1

Spiritual Peace and Comfert. 2 u

A King having many Subje&s and Sons,
which are all beyond Sea, or beyond fome
River, they muft needs be brought over
to him before they can live or reign with
him. The River is frozen over at the fides
till it come almoft to the middle. The
foolifh children are all playing on the Ice,
where a deceiving enemy enticeth them to
play on till they come to the deep, where
they drop in one by one and perifh. The
eldeftSon, who is with the Father on the
other fide , undertaketh to caft himfelf
into the water, and fwim to the further
fide, and break the Ice, and fwim back
with them all that will come with him and
hold by him. The Father bids him, Bring
all my Subjefts with you, if they will come
and hold by you ; but be fure you fail not
to bring my Sons. This is refolvedon:
The Prince cafteth himfelf in the water,
and fwimmeth to the further fide : He ma-
keth a way through the Ice, and offereth
all of them his fafe carriage, if they will
Accept him to be their bearer and helper,
and will truft themfelves on him, and hold
faft by him till they come to the further
fide. Seme refufe his help and think he
would deceive them, and lead them into
the deep and there leave them to perifh :
Some had rather play on the Ice and will
L 3 not

222 DinBionfoY getting and keeping

not hearken to him-: Some dare not ven-
ture through the ftreams, or will not en-
dure the coldnefs of the water : Some
waveringly agree to him, and hold faintly
by his skirt, and when they feel the cold
water, or are near the deep, or are weary
of holding, they lofe him; either turning
back; or perifhing fuddenly in the gulf.
Jhe children are of the fame minde with
the reft, but he is refolved to lofe none
of them, and therefore he chargeth them
to come with him , and tels them fulJy
what a welcome they (hall have with their
Father $ and ceafet'h not his importunity
nil he perfwade them to confent : Some
of them fay, How fhall we ever get over
the River ? we (hall be drowned by the
way : He tels them, I will carry you fafe
< ver • fo you will but hold faft by me :
Never fear ; I warrant you : They all lay
hoJd on him and venture in with him.
When they are in the miuft feme are a-
fraid, and cry out, We (hall be drowned :
Thcie he encourageth, and bids them truft
him ; hold fall ; and fear not. Others
when they hear thefc words that they need
not fear, they grow fo bold and utterly
fecure as to lefe their hold : To thefe he
ipe: keth in other language, and chargeth
them to hold fall by him, tor if they lofe

their

Spiritual Peace and Comfort. 223

their hold they will fall into the bottom,
and if they ftick not to him they will be
drowned. Some of them upon this warn-
ing hold faft : others are fo boldly confi-
dent of his skill and good- will and promife
that they forget or value not his warning
and threatning, but lofe their hold : Some
through lazinefs and wrearinefs do the like.
Whereupon he lets them fink till they are
almoft drowned and cry out for help, Save
we ferifh, and think they are all loft :
•and then he laieth hold of them and fetch-
cth them up again, and chideth them for
their bold folly, and biddeth them look
better to rhemfelves and hold fafter by
him hereafter if they love themfelves.
Some at laft through meer wearinefs and
weaknefs, before they can reach the bank,
cry out, O I am tired, I faint, J /ball never
hold faft till I reach the jhore, I Jball be
drowned. Thefe he comforteth and gives
them cordials and holdeth them by the
hand, and bids them, Defpair not: do
yourbeft: Hold faft, and I will help you.
And fo he brings them all fafe to the
Haven.

This King is God : Heaven is his habi-
tation : The Subjects are all men : The
Sons who are part of the Subjects are the
Eled; The reft are the Non-EleEt : The
L 4 River

,

224 direction fer getting And keeping
River or Sea is the pafiage of this life. The
further fide, is all mens natural, finfull
diftance arid feparatron from God and
happinefs : The Ice that bears them, is
this frail life of Pleafures, Profits and Ho-
nours which delight the fleflh : The depth
unfrozen is hell. He that ticeth them thi-
ther is the devil : The eldeft Son that is
fent to bring them over, is Jefus Chrift.
His Commiffion and undertaking is , to
help all over that refufe not his Help • and
to fee that the Eled: be infallibly Recover-
ed and Saved. Do I need to go over the
other particulars? I know you fee my
meaning in them all : Specially that whicfi
I aim at is this : that as Paul had a pro-
mise of the life of all that were with him
in the fliip, and yet when fome would
have gone out, he told them Except theft
abide in the/hip je cannot be faved, Aft. 27.
31. (fothat he makes their apprehend-
on of danger in a Portability of being
drowned to be the means of detaining
them in the fnip till they came all fafe to
land ) fo Jefus Chrift who will infallibly
fave all his E!e& ( they being given him
by his father to be infallibly laved ) wall
doitbycaufing them toholdfaftby him,
through all the troubles and Labours
and temptations of this tumultuous tern-

peftuous

Spiritual Peace and Comfort. 225

peftuous world, and that till they came to
land ; and the apprehenfion of their dan-
ger fhall be his means to make them hold
faft : Yet is not their fafety principally
in themfelves, but in him : Nor is it their
holding faft by him that is the chief caufe
of their difference from thofe that perifh :
but that is his love and refolution to fave
them. And therefore when they do lee
go their hold, he will not fo lofe them ;
but will fetch them up again : Only he
will not bring them through this fea of
danger, as you would draw a block
through the water ; but as men that muft
hold faft, and be commanded and threat-
ned to that end : and therefore when they
lofe their hold, it is the fear of drowning,
which they felt themfelves near , which
(hall caufe them to hold fafter the next
time : . and this muft needs be the fear of
apoffible danger. And for thofe that
perifh they have none to blame but them-
felves. They perifh not for want of a
Saviour : but becaufe they would not lay
hold on him, and follow him through the
tempefts and waves of trial : Nor can they
quarrel with him , becaufe he did more
for others, and did not as much for them,
as long as he offered them fo fufficient
help, %that only [their own wilfull refufal
L5 * was:

216 DtYcftion for getting And keeping

was their mine, and their perdition was of
themfelves.

I conclude therefore, That feeing our
Salvation is laid by God, upon our faith-
full obedient holding faft toChrift through
^11 trials and difficulties, and our holy
fear is the means of that holding fait
( Chrift being ftill the principal caufe of
cur fafety ) therefore never look for fuch
a Certainty of Salvation as (hall put you
above fuch fears and moderated apprehen-
sions of danger : For then its ten to one
you will lofe your hold. You read in Scri-
pture very many warnings to take heed
leaft we fall, and threatnings to thofe that
do fall away and draw back. What are
all thefe for, but to excite in us thofe mo-
derate fears and cares and holy diligence
which may prevent our falling away. And
remember this, that there can be no fuch
holy fears and cares and diligence, where
there is no danger or poffibility of falling
away ; for there can be no A& without
its proper Objeft : And the Objed: of
fear is A poffible hurt, at leaft in the ap-
prehend en of him that feareth it. No man
can fear that evil which he kneweth to ba
Impoilible,

DIRJE-

Spiritual Peace and Comfort. 227

DIRECTION XXL

2 1 . The next advice which J mttfi give
you is this, Be thankfull if you cart
but reach to a fetled Peace and
compofureof yourminde5 and lay
not too much on the high raptures
and feelings of comfort which

6

fomedo pofTefs: And if ever you
enjoy fuch feeling Joyes3 expedt
not thst they fhould be either long
or often.

IT is the caufe of miferable languifhing
to many a poor foul to have fuch im-
portunate expe&ations of fuch paflionate
Joyes, that they think without thefe they
have no true comfort at all ; no witnefs
of the Spirit, no Spirit of Adoption, no
joy in the holy Ghcft. Some think that
others have much of this though they have
not, and therefore t\- .hem-

felves becaufeit is nc. with

others : whert nlas, the\ tittte ti&df? how
it goes with ethers ! Sen;

2i8 Direftien for getting and keeping

raptures fometimes themfeives ; and there-
fore when they are gone, they think they
areforfaken, and that all grace, or peace
at leaft is gone with them. Take heed of
thefe expeditions. And to fatisfie you
let me tell you thefe two or three things :
i. A.fetled calm and peace of foul is a
great Mercy, and not to be undervalued
and looked at as Nothing, 2. The higheft
raptures and pafiionate feeling joyes, are
ufually of moft doubtfull fincerity. Not
that I would have any fufped: the fincerity
of them without caufe : but fuch paffions
are not fo certain fignes of Grace, as the
fetled frame of the underftanding and will :
nor can we fo eafily know that they are
of the Spirit: and they are liable to more
queftioning, and have in them a greater
Pofiibility of deceit. Doubtlefs it is very
much that Phantafie and Melancholy, and
fpecially a natural weaknefs and moveable
temper will do in fuch cafes, . Mark whe-
ther it be not moftly thefe three forts of
people that have or pretend to have fuch
extraordinary raptures and feelings of joy.
i. Women and others that are moft paf-
fionate. 2. Melancholy People. 3. Men
that by erroneous opinions have loft al-
moft all their underftandings in their phan-
Mfi.es , and live like Lmen in a continual

dream.

Spiritual Ptdct And Comfort. %i$

dream. Yet I doubt not but foiid men
have oft high joyes- and more we might
all have if we did our duty : And I would
have no Chriftian content himfelf with a
dull quietnefs of fpirit, but by all mean?
poflible to be much in labouring to re*
joyce in God, and raifing their fouls to
heavenly delights : O what lives do we
lofe, which we might enjoy ! But my
meaning is this : . Look at thefe joyes and
delights as Duties and as Mercies, but look
not at them as -Marks- of trial j- fo as to
place more neceffity in them then God
hath done, or to think them to be ordi-
nary things. If you do but feel fuch an
high eftimation of Chrift and Heaven, that
you would not leave him for all the world,
take this for your fureft Signe. And it
you have but fo much Probability or Hope
of your intereft in him, that you can think
of God as one that lovethyou^ and can
be thankfull to Chrift for Redeeming you,
and are gladder in thefe hopes of your
intereft in Chrift. and Glory then if you
were owner of all .the world ; take.this for
a happy Mercy and a high Confolation.
YeM mean not that your joy in Chrift
willbealwaiesfo fenfible, as for worldly
things ; but it will be more rational, folid ,
and deeper at the Heart, And that you

may

2$o Viretfion for getting and keep Ing

may know by Jus, You would not for all
the Pleafures, Honours or Profits in the
world be in the fame cafe as once you were
( fuppofing that you were converted fince
you had the ufe of Reafon and Memory )
or at leaft as you fee the ungodly world ftill
lye in.

3 . And let me adde this : Commonly
thofe that have the higheft pafiionate
joyes have the faddeft lives : for they have
with all the moft pafiionate fears and for-
rows. Mark it whether you finde not this
prove true. And it is partly from Gods
will in his difpenfations ; partly from their
own necefiities, who after their exaltati-
ons do ufually need a prick in the flefh,
and a meflenger of Satan to buffet them,
left they be exalted above meafure : and
partly and moft commonly it is from the
temperature of their bodies. Weak paffi-
onate women of moveable fpirits and
flrong affe&ions, when they Love they
Love violently, and when they Rejoyce,
efpecially in fuch cafes , they have moft
fenfible Jcyes, and when any fears arife,
they have moft terrible forrews. I know
it is not fo with ail of that fex • but mark
the fame people ufually that have the high-
eft Joyes, and fee whether at other times
they have not the greateft troubles. This

week.

Spiritual Peace and Comfort. 231

week they are as at the gates of Heaven,
and the next as at the doors of hell. 1 am
fure with many it is fo. Yet it need not be
fo if Chriftians would but look at thefe
high joyes as Duties to be endeavoured
and Mercies to be valued : But when they
will needs Judge of their ftate by them,
and think that God is gone from them, or
forfaken them, wrhen they have norfuch
joyes, then it leaves them in terror and
amazement. Like men after a flafh of
lightning that are left more fenfible of the
darknefs. For no wife man can expect
that fuch Joyes fhould be a Chnftians or-
dinary ftate; or God fhould fo diet us
with a continual feaft. It would neither
fuit with our health, nor the condition of
this Pilgrimage. Live therefore on your
Peace of conlcience as your ordinary diet ;
when this 19 wanting, know that God ap-
pointed you a faft for your health : and
when you have a feaft of high Joyes,
feed on it and be thankful! ; but when
they are taken from you 5 gape not af-
ter them as the Difciples did after Chrift
at his Afcenfion ; but return thankfully
to your ordinary diet of Peace : and
remember that thefe Joyes which are
now taken from you, may fo return a-
gain : however there is a piace prepa-
ring

2 3 2 Direftionfor getting andkecfing

ring for you , where your Joyes fhall
be full.

DIRECTION XXIL

22. My next Direction is this, Spend
more of your time and care about
your Duty then about your Com-
forts : and for the exercife and in-
crcafe of your Graces then for
the difcovery of them : And when
you have done all that you can^
for AfTurance and Comfort, you
fhall finde that it will very much
depend on your A&ual Obedi-
ence.

THis Dire&ion is of as great impor-
tance as any that I have yet given
you : but I fhall fay but little of it becaufe
I have fpoke of it fo fully already in my
Book of Reft, Part 3. Ch.8, 9,10,11. My
Reafons for what I here aflert are thefe :
1. Duty goeth in order of nature and
time before comfort : as the Precept is be-
fore the Promife : Comfort is part of the

Rewards

Spiritual Pcdce And Comfort, 2 J $

Reward, and therefore neceflarily fuppo-
feth Duty. 2. Grace makes men both
fo ingenuous and Divine, as to confider
Gods due as well as their own ; and what
they fhould Do, as well as what they (hall
Have : ftill remembring that our works
cannot Merit at Gods hands. 3. As we
muft have Grace before we can Know we
have it, fo ordinarily we mult have a
good meafure of Grace before we can
lb clearly difcern it as to be certain of it.
Small things, I have told you are next to
none, and hardly difcernable by weak eyes.
When all waiesin the world are tried, it
will be found, that there is no way fo fure
for a doubting foul to be made certain of
the truth of his Graces, as to keep them
inA&ion, and get them increafed. And
it will be found that there is no one caufe
of Chriftians doubting of the truth of
their Faith , Love, Hope, Repentance,
Humility,^, fo great or fo common as
the fmall degree of thefe Graces. Doth
not the very language of complaining
Chriftians (hew this? One faith, I have
no faith : I cannot believe : I have no
love to God : 1 have no delight in Duty :
Another faith, I cannot mourn for fin r
my heart was . never broken : I cannot
patiently bear an injury : I have no cou-

rage

234 ^>ireciion forgetting and keeping

rage in oppofing fin, rjrc If all thefe were
not in a low and weak degree, men could
not fo ordinarily think they had none.
A lively, ftrong, working Faith, Love,
Zeal, Courage, 0v. would (hew them-
felves , - as do the higheft Towers , the
greateft mountains, the ftrongeft windes,
the greateft flames, which will force an
obfervance by their greatnefs and effeds.
4. Confider alfo that it is morepleafing
to God to fee his people ftudy him and
his will diredly, then to fpend the firft
and chiefeft of their ftudies about the at-
taining of comforts to themfelves. 5 .And
it is the nature of Grace to tend firft and
chiefly toward God : and but fecondarily
to be the evidence of our own happinefs.
We have faith given us principally that
we might believe, and live by it in daily
applications of Chrift : We have repen-
tance that it might break us off from fin
and bring us back to God : We have
Love that we might Love God and our
Redeemer , his Saints and Laws and
waies : We have Zeal that we might be
quickened in all our holy duties : and we
have obedience to keep us in the way of
cur duty : The firft thing we have to
do with thefe Graces is to ufe them for
thofe holy ends which their nature doth

exprefs.

Spiritual Peace and Comfort. 2 3 J

exprefs. And then the difcerning of them
that we may have Aflurance foiioweth
after this both in time and dignity. 6. And
it is a matter of farre greater concern-
ment to our felves to feek after the ob-
taining of Chrift and Grace , then after
the certain knowledge that we have them.
You may be faved though you never gen
Aflurance here, but you cannot be faved
without Chrift and Grace. God hath
jiot made Aflurance the Condition of
your falvation. It tends indeed exceed-
ingly to your comfort , and a pretious
mercy it is ; but your fafety lieth not on it.
It is better go forrowfull and doubting to
Heaven, then comfortably to hell. Firft
therefore ask what is the Condition of
falvation and the way to it, and then look
that you do your beft to perform it, and
to go that wray ; and then try your per-
formance in its feafon. 7. Befides, as it
is a work of farre greater moment, fo
alfo of quicker difpatch, to Believe and
Love Chrift truly, then to get Aflurance
that you do truly Believe and Love him.
You may believe immediatly ( by the
ifjhelp of Gods Grace :) tut getting Aflu-
rance of it, may be the work of a great
part of your life. Let me therefore in-
treat this one thing of you , that when

you

2j6 Viretfionfer getting And keeping

you fee! the want of any Grace, you
would not prefently bend all your
thoughts upon the enquiry Whether it be
true or no ; but rather fay to your felf
I fee trying is a great and difficult, a long
and tedious Work^: I may be this many years
about it ; and fojfibly be unrefolved fttlL If
I Jhould conclude that I have no Grace, I
may be miftaken : and fo I may, if I thinly
that I have it. I may inquire of friends
and Miniflers long, and yet be left in doubt •
It is therefore my fureft Veay to feek^ pre-
fently to obtain it, if I have it not, and to
increafe it if I have it : and 1 am certain
none of that labour Vt ill be loft: to get more
is the Veay to know I have it.

But perhaps you will fay, How fhould
I get more Grace? that's a bufinefs of
greater difficulty then fo. I anfwer, Un-
derftand what I told you before, that as
the beginning of Grace is in your Under-
ftanding, fo the heart and life of it is in
your Will : and the Affections and paf-
fionate part are but the fruits and bran-
ches. If therefore your Grace be weak,
it is chiefly in an unwillingnefs to yield tc
Chrift and his Word and Spirit. Nov
how fhould an unwilling foul be mad<
-willing? Why thus, i. Pray conftancb
as you are able, for. a willing minde, am

yielding

Spiritual Peace and Comfort. 237

yielding inclinable heart to Chrift. 2.Hear
conftantly thofe Preachers that bend their
doftrine to inform your underftanding
of the great neceflity and excellency of
Chrift and Grace and Glory; and to
perfwade the Will with the moft forcible
Arguments. A perfwading quickning
Miniftry that helps to excite yopr Graces
and draw up your heart to Chrift, is
more ufefull then they that fpend moft of
their time to perfwade you of your fince-
rity, and give you comfort. 3. Butfpe-
ciallylayout your thoughts more in the
pott ferious Confiderations of thofe
things which tend to breed and feed thofe
particular Graces which you would have
increafed. Objects and moving Reafons
kept much upon the minde by ferious
:houghts , are the great engine appoin-
:ed both by nature and by Grace to turn
ibout the foul of man. Thoughts are
to your foul, as taking in the Air, and
rvleat and Drink to your body. Objedis
l":onfidered do turn the foul into their
^own Nature. Such as are the things
[0hat you moft think and confider of (I
'%iean in purfuance of them) fuch will
tou be your felf. Confederation, fre-
quent ferious Consideration is Gods great
^nftrument to convert the foul and to

confirm

aj8 VireStion for getting and keeping

confirm it : to get grace and to keep it
and increafe it : If any foul perifti for
want of Grace, it's ten to one it is main-
ly for want of frequent and ferious Con-
fideration. That the moft of us do lan-
guish under fuch weaknefles, and attain
to fmall degrees of Grace, is for want
of fober , frequent consideration. We
know not how great things this would
do, if it were but faithfully managed.
This then is my advice, When you feel
fo great a want of faith and love ( for
thofe be the main Graces for trial and
ufe ) that you doubt whether you have
any or none, lay by. thofe doubting
thoughts a while, and prefently go and
kt your felf to confider of God's Truth,
Goodnefs, Amiablenefs, and Kindheart-
ednefs to miferable unworthy finners:
think what he is in himfelf, and what he
is to you , and what he hath done for
you, and what he will do for you if
you do but confent. And then think
of the vanity of all the childifh Plea-
fures of this world, how foon, and in
how fad a cafe they will leave us • and
what filly contemptible things they are
in comparifon of the everlalHng Glory,
of the Saints ! By that time you have
warmed your foul a little with fuch fe-
rious

Spiritual Peace and Comfort . 239

rious thoughts, you will finde your Faith
and Love revive, and begin to ftir and
work within you : And then you will
feel that you have Faith and Love ! On-
ly remember what I told you before, that
the heart and foul of faving Faith and
Love ( fuppofing a Belief that the Gofpel
is true ) is all in this one Ad of willing-
nefs or Confent to have Chrift as he is
offered. Therefore if you doubt of your
Faith and Love, it is your ownWilling-
nefs that you doubt of; or elfe you know
not what you do. Now methinks, if
you took but a fober view of the good-
nefs of God and the Glory of Heaven
on one fide, and of the filly, empty,
worthlefs world on the other fide ; and
:hen ask your heart, Which it will chufe ?
and fay to your felf, O my foul, the God
if Cjlory offers thee thy choice, of dung and
vanity for a little time , or of the uncon-
ceivable foyes of Heaven for ever: which
vilt thou choofe ? I fay, methinks the an-
wer of your own foul (hould prefently
efolve you that you do Believe, and
hat you Love God above this prefent
/orld 1 For if you can choofe him be-
ore the world, then you are more wil-
iig of him then the world: and if he
ave more of your will, for certain he

hath

2 40 Viretfioa for getting and keeping

hath more of your Faith and Love,
life therefore , in ftead of doubting of
your Faith, to Believe till you put it out
of doubt : Arid if yet you doubt, ftudy
God and Chrift and Glory yet better,
and keep thofe objeds by Confidera-
tion clofe to your heart, whofe nature
is to work the heart to Faith and Love.
For certainly objeds have a mighty
power on the foul : and certainly God
and Chrift and Grace and Glory are
Mighty Objects ; as able to make a full
and deep impreflion on mans foul as
any in the world : and if they work not,
it is not through any imperfedipn in
them, but becaufe they be not well ap-
plied , and by Confideration held upon
the heart that they may work. Perhaps
you will fay, that Meditation is to© hard
a work for you ; and that your memory
is fo weak that you want matter to me-
ditate upon ; or if you do meditate on
thefe, yet you feel no great motion or
alteration on your heart. To this I an-
fwer : If you want matter, take the help
of fome book that will afford you matter j
and if you want life in Meditation, per-
ufe the moft quickning writings you can
get. If you have 'not better at hand,
read over (and ferioufly confider as youP

read

Spiritual Peace and Comfort. 2 4 1

read it) thofe paflages in the end of my
Book of Reft, which dired: you in the ex-
ercife of thefe graces, and give you fome
matter for your Meditation to work up-
on. And remember that] if you can in-
creafe the refolved choice of your will,
you increafe your Love, though you feel
not thofe Affeftionate workings that you
defire.

Let me ask you now whether you have
indeed taken this courfe in your doubl-
ings ? If not , how unwifely have you
done ? Doubting is no cure : but attual
Believing and Loving is a cure. If Faith
and Love were things that you would fain
get, but cannot , then you had caufe e-
nough to fear, and to lie down and rife
in trouble of minde from one year to ano-
ther. But its no fuch matter : It is fo far
from being beyond your reach or pow-
er to have thefe Graces though you would,
that they themfelves are nothing elfe but
pour very Willingnefs; at leaft your
vVillingnefs to have Chrift is both your
Faith and Love. It may be faid there-
bre to be in the power of your Will,
vhich is nothing elfe but that A&ual
fVillingnefs which you have already. If
herefore you are unwilling to have him,
vhatmakes you .complain for want of the
M fenfe

1

2 4 * Dirtttion forgetting and keeping

fenfe of his prefence, and the Afltirance
of his Love, and the Graces of his Spirit,
as you frequently do ? It's ftrange to me,
that people (hould make fo many com-
plaints to God and men , and fpend fo
many fad hours in fears and trouble, and
all for want of that which they would not
have : If you be not Willing be Willing
now : If you fay you cannot ; do as I
have before direfted you : One hours
fober, ferious thoughts of God and the
world, of Chrift and Satan, of fin and
Holinefs , of Heaven and hell, and the
differences of them , will do very much
to make you Willing. Yet miftake me
not ; Though I fay you may have Chrift
if you Will, and Faith and Love if you
Will, and no man can truly fay, I would
be glad to have Chrift ( as he is offered )
but Cannot; Yet this Gladnefs, Confent
or Willingnefs which I mention, is the
effeft of the fpecial work of the Spirit,
and was not in your power before you
had it : nor is it yet fo in your power as
to Believe without Gods further help :
but he that hath made you willing, will
not be wanting to maintain your willing-
nefs. Though I will fay to any man, You
may have Chrift if you Will : yet I will
fay to no man, You can be willing of your

felf,

Spiritud Peace and Comfort. 24}

felf, or without the fpecia* Grace of God.

Nay let me further ask : Have not yon
darkned, buried or weakned your Graces,
in (lead of exercifing and increafing them,
even then when you complained for wane
of Aflurance of them ? when you found
a want of Faith and Love, have not you
weakened them more, andfo made them
lefs difcernable ? Have you not fed your
unbelief, and difputed for your doubt-
ings, and taken Satanspart againft your
felf -y and ( which is farre worfe ) have
you never through thefe doubtings enter-
tained hard thoughts of God, and pre-
fented him to your foul as unwilling to
fhew you mercy , and in an unlovely ,
dreadfull , hideous fhape , fitter to at-
fright you from him then to draw you to
him, andlikeLerto provoke your hatred
hen your love ? If you have not done
hus, i know too many troubled fouls
:hat have: And if you have,you have taken
\ very unlikely way to gecAffurance.If you
vould have been certain that youLo/ed
iod in fincerity, you (hould have labou-
red to Love him more, till you had been
ertain : And that you might do fo, you
lould have kept better thoughts of God
l your minde. You will hardly love him
hile you think of him as evil, or at lead
M 2 as

244 DirtSfhn for getting and keefing

as hurtfull to you. Never forget this RuU
which I laid you down in the beginning,
that He that W*7/ ever love God, mufi ap-
prehend him to be Good: and the mon
large and deep are oar apprehenfions of hit
goodnefs, the more \fc/// be our Love : Foi
Juch as God appears to be to mens fixec
conceivings , fuch will their Affections bi
to him. For the fixed, deep conceptions or
apprehenfions of the mind, do lead about thi
foul, and guide the life.

I conclude therefore with this impor-
tant and importunate requeft to you,
That though it be a duty neceffarj in it:
time and place , to examine our felve:
concerning our fmceritj , in our feverai
graces and duties to God; jet be fure tha\
the firfi and farre greater part of jom
time, and pains and care and inquiries, bi
for the getting and increafwg of your grace
then for the decerning it; and to. per-
form jour dutj rightlj , then to difcen
jour right performance. And when yoi
conferre with Minifters or others tha
may teach you, fee that you ask ten time;
at leaft, How Jhould I get or increafe mj
faith, my love to Chrift, and to his people,
for once that you ask, How /ball I kyon
that I helieve or love ? Ye: fo contrary
hath bee 1 and ftill is the Drafticeiof mofl

' Chri<

Spiritual Peace and Comfert. 24?

Cbriftians among us in this point, that I
have heard it twenty times asked, How
Jball 1 know that I truly love the Brethren ?
for once that I have heard it demanded,
How Jhould I bring my heart to love them-
ketter ? And the like 1 may fay of love to
Chrift himfelf.

I fhould next have fpoke of the fecond
part of the Dire&ion , How much our
A([urance and Comfort, will fill I depend on
our Actual obedience. But this will fall in
in handling the two or three next follow-
ing Direftions.

M 5 DIRE-

2^6 Vireftion fir getting and keefing

DIRECTION XXIII-

23. My next advice is this. Think
not that thofe doubts and troubles
ofminde, which arc caused and
continued by wilfull Disobedi-
ence, will ever be well healed but
by the healing of that Difobedi-
ence: or that the fame means muft
beufed and willfufficeto the cure
of fuch troubles • which muft be
ufed and will fuffice to cure the
troubles of a tender-confcience3
and of an obedient Chriftian5
whofe trouble is meerly through
miftakes of their condition.

I Will begin with the later part of this
Dirertion. He that is troubled upon
meer miftakes may be quieted upon the
removal of them. If he underftood not
the univerfal extent of Chrifts fatisfaftion,
or of the Covenant or conditional Grant
of Chrift and Life in him : and if upon

this

1

Spiritual Peace and Comfort. 247

this he be troubled, as thinking that he is
not included ; the convincing him of his
error may fuffice to the removal of his
trouble. If he be troubled through his
miftaking the nature of true Faith, or true
Love, or other Graces, and fo think that
he hath them not when he hath them ;
the difcovery of his error may be the
quieting of his foul. The foul that is
troubled upon fuch miftakes muft be ten-
derly dealt with : Much more they that
are difquieted by groundlefs fears , or
too deep apprehensions of the wrath or
juftice of God, of the evil of fin, and
of their unwtrthinefs , and for want of
fuller apprehenfions of the loving kind-
nefs of God, and the tender companio-
nate nature of Chrift. We can fcarce
handle fach fouls too gently. God would
have all to be tenderly dealt with , that
are tender of difpleafing and dilhonour-
ing him by fin. Gods own language may
teach all Minifters what language we
(houldufe to fuch, Ifa. 57. 15, 16,17,18,
19,20,21. Thus faith the high and lofty
ene that inhabit eth eternity, whofe Name is
Holy ; / awe I in the high and holy place ;
with him alfo that is of a contrite and humble
Jpirit, to revive the jpirit of the humble, and
to revive the heart of the contrite ones. For
M 4 I will

L

948 Direttienfer getting and hefing

I will not contend for ever, neither mil I
be alwaies wroth : For the jpirit fbotild fail
before me, and the fouls which I have made,
Sec. But the wicked are like the troubled
fea when it cannot reft, whofe waters caft
up mire and dirt : There is no peace faith
my God to the wicked. Much more ten-
der language may fuch expeft from Chrift
in the Gofpel, where is contained a fuller
revelation of his Grace. If Mary a poor
finfull woman lie weeping at his feet, and
wafhing them with her tears, he hath
not the heart to fpurn her away ; but
openly proclaims the forgivenefs of her
many finnes. As foon as ever the heart
of a (inner is turned from his finnes, the
heart of Chrift is turned to him. The
very fumme of all the Gofpel is contained
in thofe precious words, which fully ex-
prefs this , Matth. 11.28, 29, 3 c. Come
unto me all ye that labour and are heavy
laden, and I will give you Reft. Take my
yoa!^ upon you and learn of me ; fur I am
rneek^ and lowly in heart : and ye fiall finde
lie ft unto your fouls : For my yoak^ is eafie
and my burden is light. When the Pro-
digal, Luke 15. 20. doth once come home
to his Father, with forrow and fhame
conlefiing his unworthinefs, yea but re-
iblved to confefs it ; his Father preventeth.

him,

Spiritual Peace and Comfort. 249

him , and fees him afarre off, and ftaies
not his coming but runs and meets him:
and when he comes to him he doth not
upbraid him with his fins, nor fay, Thou
Rebell , why haft thou forfaken me, and
inferred harlots and luxury before me ? nay
he doth not fo much as frown upon him:
but compaifionatly fals on his neck and
kifleth him : Alas , God knows that a
poor finner in this humbled troubled cafe,
hath burden enough on his back already,
and indeed more then he is able of himfelf
to bear, The fenfe of his own finfull
folly and mifery is burden enough : If
God ftvould adde to this his frowns and
terrors, and fhould fpurn at a poor fin-
ner that lies proftrate at his feet, in tears
or terrours, who then (hould be able to
ftand before him, or to look him in the
face ? But he will not break the bruifed
reed ; he will not make heavier the bur-
den of a finner. He cals them to come
to him for Eafe and Reft, and not to op-
prefs them or kill them with his terrours.
We have not a King like Rehoboam that
will multiply our preflures; but one
whofe office it is to break our yoaks, and
loofe our bonds andfet us free. When he
was a Preacher himfelf on earth, you may
I gather what Doftrine he preached bv his
M 5 Text,

2 jo Direction for getting and keeping

Texry which he chofe at one of his firft
publike Sermons; which as you may finde
in Luke 4.18,19. was this, The Spirit of
the Lord is upon me ; becaufe he hath anew-
led me to preach the Goffrel to the poor ; he
hath fent me to heal the broken hearted, to
preach deliverance to the captives, and re-
covering of fight to the blinde, to fet at li-
berty them that are bruifed •, to preach the
Acceptable year of the Lord. O if a poor
bruifed, wounded foul had but heard this
Sermon from his Saviours own mouth ;
what heart-meltings would it have caufed ?
what pangs of Love would it have raifed
in him I You would fure have believed
then that the Lord is gracious, when All
( that heard him) bare him witnefs, and
wondred at the gracious words that pro-
ceeded cut of his mouth, Luke 4.22. I would
defire no more for the comfort of fuch a
foul then to fee fuch a fight, and feel fuch
a feeling as the poor penitent Prodigal
did, when he found himlelf in the arms of
his Father, and felt the kiffesof his mouth,
and was furprized fo unexpectedly with
fuch a torrent of Love. The foul that
hath once feen and fekthis, would never
fure have fuch hard and doubtfull thoughts
of God, except through ignorance they
knew not whofe arms they were that thus

embraced

Spiritual Peace and Comfort. 251

embraced them , or whofe voice it was
that thus befpoke them ; or unlefs the
remembrance of it were gone out of their
mindes. You fee then what is Gods own
language to humbled Penitents, and what
is the method of his dealings with them :
And fuch muft be the language and deal-
mg of his Minifters : They muft not
wound when Chrift would heal; nor
make fad the heart that Chrift would
comfort, and would not have made fad,
JEzekz 13.22.

But will this means ferve turn, or muft
rhe fame courfe be taken, to remove the
forrows of the wilfully difobedient ? No,
God takes another courfe himfelf, and
prefcribes another courfe to his Minifters,
and requires another courfe from the fin-
ner himfelf. But ft ill remember who ft:
is that I fpeak of: It is not the ordinary
unavoidable infirmities of the Saints that
I fpeak of; fuch as they cannot be rid of, .
though they fain would ; fuch as Paul
fpeaks of, Rom. 7. 19. The good that 1
would do I do not : and when I would do
good evil is prefent 'with me : And CjaL^,
J 7. The flejh lufteth againft the Sprit, &c .
fo that we cannot do the things that we
would. A true Chriftian would Love
God more perfe&ly, and Delight in him.

more.

252 Dtretfhn forgetting and kttfing

more abundantly, and bring every thought*
in fubjeftion to his Will, and fubdue the
very remnants of carnal eoncupifcencey
that there fhould be no ftirrings of lull
or unjuft anger, or worldly defires, or
pride within him ; and that no vain word
might pafs his lips : all this he would do
but he cannot. Striving againft thefe un-
avoidable infirmities is conquering.

But though we cannot keep under eve-
ry motion of concupifeence, we can for-
bear the execution. Anger will ftirre up-
on provocations; But we may reftrain
it in degree, that it fet us not in a flame,
and do not much difiemper or difcompofe
our mindes : and we can forbid our
tongues all raging , furious or abufive
words in our Anger ; all curling, fwear-
ing or reproachfull fpeaking. If an envi-
ous thought againft our Brother do arife
in our hearts, becaufe he is preferM be-
fore us, we may hate it and reprefs it,
and chide our hearts foritr and command
our tongues to {peak well of him, and no
evil. Some pride and felf-efteem will re-
main and be ftirring in us, do what we
can, it is a finne fo deeply rooted in our
corrupt Natures : But yet we can deteft
it, and refift it, and meet with abhor-
rence our fdf-conceited thoughts, and

re joy.

- Sftritual Peace and Comfort. % 5 j

rejoycings in our own reputations and
fame, and inward heart-rifings againft
thofe that undervalue us and ftand in the
way of our Repute ; and we may forbear
our boafting language , and our conte-
ftings for our credit, and our excufes of
our fmnes, and our backbitings and fe-
cret defaming of thofe that crofs us in
the way of credit : We may forbear our
quarrels and eftrangements and dividings
from our Brethren, and ftiff infilling on
our own conceits, and expe&ing that
others (hould make our Judgements their
Rule, and fay and do as we would have
them, and all dance after our pipe ; all
which are the effeds of inward Pride,
We cannot, while we are on earth, be
free from all inordinate Love of the
world, and the Riches and Honours of it ^
but we may fo watch againft it and re»
prefs it, as that it (hall neither be prefer-
red before God, nor draw us to unlaw-
full waies of gain, by lying, deceit and
overreaching our Brethren; by ftealing,
unjuft or unmercifull dealings, opprefiing
the poor, and infuking over thofe that
are in the way of our thriving , and
xrufhing them that would hinder our aC-
piring defignes, and treading them down
that will not bow to us, and taking re-
venge

;

254 Dire £ii on for getting and keeping
venge of them that have crofled or dis-
paraged us , or cruelly exafting all our
Rights and Debts of the poor ; and fquee-
zing the purfes of fubjeds or tenants, or
thofethatwe bargain with, likeafpunge,
as long as any thing will come out: Yea
we may fo farre fubdue our love of the
world, as that it (hall not hinder us from
being mercifull to the poor, companio-
nate to our fervants and labourers, and
bountifull to our power in doing good
works : nor yet fhut out Gods fervice
from our families or clofets, nor rob him
of our frequent , affe&ionate thoughts,
efpecially on the Lords day. So for fen-
fuality or the pleafing of our flefli more
immediatly ; we fhall never on earth be
wholly freed from inordinate motions,
and temptations, and fleftily defires, and
urgent inclinations and folicitations to
forbidden things. But yet we may reftrain
our Appetite by reafon, fo farre that it
bring us not to gluttony and drunkennefs,
and a ftudying for our bellies, and pam-
pering of our flelh, or a taking care for
it 3 and making provifion to fatisfie its
lufts, jRcm. 13. 14. We may forbear the
obeying it, in excefs of Apparel, in un-
decent , fcandalous or time-wafting Re-
creations: in uncleannefs or unchaft

fpeeches

Spiritual Puce and Comfort. 2 5 j

fpeeches or behaviour, or the reading of
amorous Books and Sonnets, or feeding
our eyes or thoughts on filthy or enticing
ob jeds, or otherwaies wilfully blowing
the fire of luft : So alfo for the perfor-
mance of Duty: We fhall never in this
life be able to Hear or Read fo diligently,
and underftandingly or affectionately as
we would do : nor to remember or profit
by what we hear, as we defire, But yet
we can bring our felves to the Congrega-
tion, and not preferre our eafe or bufi-
nefs or any vain thing before Gods Word
and Worlhip, or loath or defpife it be-
caufe of fome weaKnefs in the fpeaker :
And we may in a great meafure reftrain
our thoughts from wandring,, and force
our felves to attend; and labour when
we come home to recall it to minde. We
cannot call on God. fo fervently, belie-
vingly or delightfully as we would : But
yet we may do it fincerely as we can, and
do it conftantly*. We cannot inflruft
our children and fervants, and reprove
or exhort our neighbours, with that bold-
nefs, or love and compailion and difcre-
tion and meet expreffions, as we would :
But yet we may do it faithfully and fre-
quently as we are able.

So that you may fee nf alJLthis what

fin

1

2f6 Dlrettion for getting andkeeftng

fin it is that P^/fpeaks of, Rom.j. when
he faith, When he would do good, evil
is prefent with him j and that he is lead
captive to the Law of fin, and ferves the
Law of fin with his flelh: and Gal. 4. 17.
when he faith, we cannot do the things that
•we would ; he fpeaks not of wilfull finning,
orgrofsfin, but of unavoidable infirmi-
ties j whereby alfo we are too often
drawn into a committing of many finnes
which we might avoid ( for fo the beft
doe.)

And becaufe you may often reade and
hear of finnes of Infirmity , as diftin-
guifhed from other finnes, let me here
give you notice, that this word may be
taken in feveralfenfes, and that there are
three feveral forts of finnes of Infirmity in
the Godly.

1. There are thofe finnes which a man-
cannot avoid though he would : which
are in the gentleft fenfe called Sins of In-
firmity. Here note 1. That Adam had-
none fuch. 2. And that the reafon of
them is becaufe 1. Our Reafon which
fhould direft , and our Wils themfelves
which fhould command, are both Imper-
fed. 2. And our Faculties that fhould be
commanded and direfted are by fin grown
impotent and obftinate , and have con-
traded

Spiritual Pctce and Comfort. 257

traded a rebelling difobedient difpofifcion.
3 . And that degree of Grace, which the
beft attain to in this life, is not fuch as
wholly to overcome either the imperfe-
ction of the guiding and commanding fa-
culty, or the rebellion of the obeying fa-
culties. Otherwife if our own Wils were
perfed, and the rebellion of the infer iour
faculties cured, no man could then fay,
The good that I would I do not, and the
evil that I would not that I do. For the
Will would fo fully command , that all
would obey, and it felf being perfed, all
would be perfed. And therefore in Hea-
ven it is and will be fo.

I know Philofophers conclude that all
ads of the inferiour Faculties are but ads
commanded by the Will : It ihould be fo
I confefs : It is the office of the Will to
command, and the underftanding to <li-
red, and the reft to obey. But in our
ftate of finfull imperfedion the foul is fa
diftempercd and corrupted, that the WilL
cannot fully rule thofe Faculties that it
(hould rule ; fo that it may be faid, [would
forbear fin but cannot.. For 1. The un-
derftanding is become a dark, imperfed
Direder. 2. The Will is become an im-
perfed Receiver of the Underftandings
Diredions; yea an oppofer, as being

tainted

2 5 8 BirtciiOH forgetting axdkeefing

tainted with the neighbourhood of a di-
ftempered fenfe. 3. When the Will is
rectified by Grace, it is but in part i and
therefore when Paul or any holy man
faith, I would do good, and / would net do
evil, they mean it not of a perfeft wil-
hngnefs, butofafincere; to wit, that this
is the main bent of their Will , and the
rcfolved prevalent aft of it, is for good.
4. When the Will doth command, yec
the commanded Faculties do refufe to
obey, through an unfitnefs, of impotency
and corruption. 1. The Will hath but
an imperfeft command of the Underftand-
ing ( I mean as to the exercife of the aft,
in which refptft it commandeth it, and
not as to the fpecification of the aft.) A
man may truly and ftrongly defire to
Know more, and apprehend things more
clearly, and yet cannot. 2. The Will
hath but an imperieft command of the
Phantafie or Thoughts; fo that a man
may truly fay , / would thinly more fre-
quently, more intentively, and wore orderly
of good, and lefs of vanity ; and yet I can"
not. For objefts and paffions may force
the Phantafie and Cogitations in fome
degree. 3 . The Will hath but an imper-
feft command of the paffions : fo that a
man may truly fay, / wwld nop be trou-
bled,

Spiritual Pedct and Comfort. a J$

bled, or afraid, or grieved, or difjuieted,
*r angry ; but I cannot ehoofe, and / would
mourn more for finne, and be more afraid
cf fmning and of Gods disfleafure, and
more ^ealom for God, and more delighted
in him, and jcy more in holy things, but I
cannot. For thefe paffions lie fo open
to the aflaulc of objefts ( having the fen-
fes for their inlet, and the moveable fpirits
for* their feat or inftruments) that even
when the Will commands them one way,
an objeft may force them in part sigainft
the Wils command, as we finde feniibly
in cafes of fear, and forrow or anger ,
which we can force a man to whether he
will or no. And if there be no contra-
dicting objeft, yet cannot the Will excite
thefe paffions to what height it fhall com-
mand. For their motion depends as
much (and more) on the lively manner
of reprefenting the Objeft, and the work-
ing nature and weight of the objeft re-
prefented, and upon the heat and nobi-
lity of the fpirits, and temperature of the
body, as upon the command of the Will.
4. Much lefs can the Will command out
all vicious habits and fenfual or corrupt
inclinations : and therefore a true Chri-
ftian may well fay in refpeft of thefe, that
be would be more holy, heavenly and

difpofed

L

i6o Direction fer getting and keeping

difpofed to good> and lefs to evil, but he
cannot. 5. As for complacency anddif-
placency, liking or difliking , love and
hatred, fo farre as they are pafiloris I
have fpoke of them before : but fo farre
as they are the immediate afts of the Will
( Willing and Nilling ) they are not pro-
perly faid to be commanded by it, but
elicit, or afted by it: (wherein how
farre it hath power is a moft noble Que-
ftion; but unfit for this place or your
capacity. ) And thus you fee that there
are many Afts of the Soul, befide Habits,
which the Will cannot now perfe&ly
command, and fo a Chriftian cannot be
what he would be, nor do the things that
he would ; And thefe are the firft fort of
fins of Infirmity.

If you fay, Sure thefe can be no finnes
becaufe we are not willing of them , and
there is no more fin then there is will in it.
I anfwer, 1. We were in Adam willing
of that fin which caufed them. 2. We
are in fome degree inclining in our Wils
to fin, though God have that prevalent
part and determination, which in compa-
rative cafes doth denominate them . 3 .The
Underltanding and Will may be moft
hainoufly guilty where they do not con-
tent, in that they do not more ftrongly

diffent^

Spiritual Peace dtid Comfort. 261

diflent^ and more potently and rulingly
command all the fubjeft Faculties. And
fo a Negation of the Wils aft, or of fuch
a Degree of it, as is neceflary to the Re-
giment of the fenfual part, is a deep guilt,
and great offence, and it may be faid,
that there is Will in this fin. Iti$ morally
or reputatively voluntary, though not
naturally : becaufe the Will doth not its
office when it (hould : As a man is guilty
of voluntary murder of his own childe,
that (lands by and feeth his fervant kill
him, and doth not do his beft to hinder
him. I would this were better under-
flood by fome Divines : For I think that
the commoneft guilt of the Reafon and
Will in our aftual finnes, is byOmiilion
of the exercife of their Authority to hin-
der it: And that moft finnes are more
bruitiih, as to the true efficient caufe, then
many imagine ; and yet they are humane
or moral Afts too, and the foul never-
thelefs guilty; becaufe the commanded
Faculties performed not their office, and
fo are the Moral or Imputative caufes,
and fo the great culpable caufes of the
faft. (But I am drawn nearer to Philo-
sophy and points beyond your reach
then I intended : a fault that I muft be
ftill refitting in all my Writings , [being

upon

%6i Direction for getting and keeping

upon every occurring difficulty carried
to forget my fubjeft, and the capacity
of the meaneft to whom I write : But
what you understand not pafs over and
go to the next.

The fecond kinde of finnes of Infirmity
are, The f mailer fort of finnes which we
may forbear if we will ; that is, If we be
aElually, though not perfettly, yet preva-
lently willing ; or if our JVils be determi-
ned to forbear them : or if the chief fart of
the will aftually be for fuch forbearance.
The firft fort are called finnes of Infirmity
in an Abfolure fente. Thefe laft I call
finnes of Infirmity in both an Abfolute
and Comparative knk : that is, both as
they proceed from our inward corrupti-
on, which through the weaknefs of the
foul having but little grice, is not fully
reftrained, and alio as it is compared with
grofs finnes : And fo we may call idle
words, and rafh expreffions in our haft,
and fuch like, Sins of Infirmity, in com-
parifon of Murder, Perjury, or the like
grofs finnes ; which we commonly call
Crimes, or wickfdnefs, when the former
we ufe to call but Faults. Thefe Infir-
mities are they which the Papifts ( and
fome Learned Divines of our own; as
Rob. Baronitu in his excellent Tradate

de

Spiritual Peace *nd 'Comfort. i6\

de Veccat. Mortaii & Veniali) do call
Venial finnes : Some of them in a fair and
honeft ienfe, viz,. Becaufe they <*re fuch
finnes as a. true Chriflian may live and die
in, though not unrepented or nnreffted, yet
not fubdued fo farre a* to for fake or ceafe
from the practice of them • and yet they are
pardoned. But other Papifts call them
Venial finnes in a wicked fenfe, as if they
needed no pardon, or deferved not eter-
nal punifhment. ( And why (liould they
call chem Venial if they need not pardon ?)
A juftified man liveth in theda*iy praAice
of fome vain thoughts, or the frequent
commiflion of fome ocher finnes, which
by his utmoft diligence he might reftrain :
But he liveth not in the frequent pra-
dice of Adultery, Drunkenreis, falfe-
witnefting, Slandering, Hating his Bro-
ther, &c.

Yet obferve that though theforemen-
tioned letter finnes are called Infirmities,
in regard of the matter of them ; yet they
may be fo committed in regard of the
end and manner of them, as may make
them crimes or grofs finnes : As for ex-
ample, If one fhould ufe idle words wil-
fully, refolvedly, without reftraint, re-
luftancy or tendernefs of confeience, this
were grofs finning: or the neerer it

comes

2$4 Viretfitn fir getting and keeping
comes to this, and the more wilfulnefs or
negleft or evil ends there is in the fmalleft
forbidden adion, the worfe it is, and the
groffer. And obferve ( of which more
anon ) that the true bounds or difference
between grofs finnes , and thofe leffer
faults, which we call Infirmities, cannot
be given; (I think, by any man; I am
fure not by me ) .either as to the Ad it
felf, to fay, juft what Ads are grofs fins
and what not- or elfe, as to the manner
of committing them ; as to fay, Juft how
much of the Will muft go to make a grofs
finne; or Juft how farre a man may
proceed in the degree of evil intents;
or how farre in the frequency of fin-
ning , before it muft be called a grofs
finne.

3, The third fort of finnes which may
be called Sins of Infirmity, are thefe laft
mentioned grofs finnes themfelves, fofar
as they are found in the Regenerate:
Thefe are grofs finnes put in opposition
to the former fort of Infirmities ; but our
Divines ufe to call them all Sins of Infir-
mity, in oppofition to the finnes of Unbe-
lievers, who are utterly unholy. And
they call them Sins of Infirmity 1 .Becaufe
the perfon that committeth them is not
dead in finnes, as the Unregenerate are,

but

Sfkiiiul Puce and Comfort. 26 $

but only difeafed, wounded and infirm.
2. Becaufe chat they are not committed
with fo full conient of Will, as thofe of the
Unregenerate are; but only after much
ftriving, or at lealt contrary to Habitual
Refolutions, though not againft Aftual.

Here we are in very great Difficulties,
and full of Controversies : Some fay,
-thatthefe grofsfinnes do extinguiih true
Grace, and are inconfiftent with it: and
that David and Peter were out of the ftate
of Grace till they did again Repent: Ochers
fay ,that they were in the ftate of Grace and
not at al fo liable to condemnation,but that
iftheyhaddiedinthe Ad:, they had been
faved : becaufe There is no conde?nnation to
them that are in Chrifl fefw.-und that there-
fore all the fins of Believers are alike fms of
Infirmity, pardoned on the fame terms:and
therefore as a rafh word may be pardon-
ed without a particular repentance, fo
poflibly may thefe grofsiins, Toothers
this feems dangerous and contrary to
Scripture, and therefore they would fain
finde out a way between both : But how
to do it clearly and fatisfadoriiy is not
eafie ( at leaft, to me, who have been
Jong upon it, but am yet much in the
dark in it. ) I think it is plain that fjch
perfons are not totally unfandmed by
N their

2 66 Direction forgetting and keeping

their fin : I believe that Chrifts intereft
is Habitually more in their Wils, then is
the intereft of the flefh or world , at
that very time when they are finning, and
fo Chrifts intereft is leaft as to their Adu-
al Willing : And fo finne prevailed! for
that time againft the Aft of their Faith
and Love, but not wholly againft the
prevalent part of the Habit. And there-
fore when the fhaking winde of that ftor-
my temptation is over, the foul will re-
turn to Chrift by Repentance, Love, and
renewed Obedience. But then to know
what ftate he is Relatively in this while,
as to his Juftification and Reconciliation
and right to Glory, is the point of ex-
ceeding difficulty. Whether as wediftin-
guifh of Habitual Faith and Love and
Obedience, which he hath not loft ; and
Adual, which he hath loft - fo we mult
make fome anfwerable dtftinftion of Ju-
ftification ( Habitual and Adual it can-
not be ) into Virtual Juftification, which
he hath not loft, and Adual Juftification
which he hath loft ? or into Plenary Ju-
ftification ( which he hath not ) and Im-
perfed Juftification , wanting a further
Ad to make it Plenary ( which may re-
main. ) But ftill, it will be more difficult
to fhew pundually what this Imperfect

or

Spiritual Peace and Comfort. 267

or Virtual Juftification is ? and moft diffi-
cult to fhew, Whether with the lofs of
Aftual Plenary Juftificatioa, and the lofs
of a Plenary Right to Heaven, a mans
falvation may confift ; that is, Whether
if he (hould die in that condition , he
fliould be faved or condemned ? Or if it
befaid, that he Jball certainly repent, i.Yet
fuch a fuppofition may be put, while he
yet repenteth not; for the enquiry into
his date; How farre there is any incerei-
fionofhis JuftificaTion, Pardon, Adopti-
on or Right to falvation ? 2. And whe-
ther it can fully be proved that it is impof-
fible ( or that which never was or fhall
be ) for a Regenerate man to die in the
very aft of a grofs linne ( as felf-murder
or the like?) For my parti think God
bath purpofely left us here in the dark,
that we may not be too bold in finning,
but may know that whether the grofs fins
of Believers be fuch as deftroy their ju-
ftification and right to Glory, preva-
lently, or not, yet certainly they leave
them in the dark, as to any Gefckinty of
their Juftification or Salvation.

And then more dark is it and impofti-

ble to difcover, How farre a man may

go in thefe groffer finnes ; and yet have

the prevalent habits of Grace ? As to the

N z former

2 68 DireBionfcr getting and ketftng

former Queftion about the intercifion of
Juftification , I am fomewhat inclinable
to think, that the habit of Faith hath
more to do in our Juftification then I have
formerly thought, and may as properly
be faid to be the condition as the aft : and
that as long as a man is ( in a prevalent
degree) habitually a Believer, he is not
only imperfeftly and virtually Juftified,
but fo farre aftually Juftified , that he
(houldbe faved, though he were cut off
before he aftually Repent: And -that he
being already habitually Penitent, having
a hatred of all fin as fin, (houldbe faved,
if meer want of opportunity do prevent
the Aft : And that only thofe finnes do
bring a man into a ftate of condemnation,
or prove him in fuch, which confift not
with the Habitual Preheminence of Chrifts
intereft fa our fouls above the intereft of
the flefh and world; And that David's
and cpeters were fuch as did confift with
the preheminence of Chrifts intereft in the
habit. But withall, that fuch grofs finnes
muft needs be obfervable, and fo the foul
that is guilty doth ordinarily know its
guilt, yea and think of it: And that it is
inconfiftent with this habitual Repen-
tance, not to Repent aftually as foon as
Time is afforded , and the violence of

paffion

Spiritual Peace and Comfort , 2 (9

paffion fo farre allaied, as that the foul
may recoiled it felf, and Reafon have its
free ufe : And that he thathath this lea-
fure and opportunity for the free uR
Reafon, and yet doth not Repent, it is a
fign that the intereft of the flefh is habi-
tually as well as aftually ftronger t;
Chrifts intereft in him. I fay, in this
doubtfull cafe, I am molt inclining to
judge thus: But as I would have no man
take this as my refolved Judgement, mueh
lefs as certain Truth, and leaft of all, to
venture oniinne or impenitency ever the
more for fuch a doubtful! opinion, which
doth not conclude him to be certa*.
unjuftified; fo I am utterly ignorant
both how long fenfaal paffionsmay poi-
fibly rage and keep the foul from fober
Consideration ; or how farre they may
interpofein the very time of Confidera-
tion andfruftrate it^ and prevail againft it :
and fo keep the finner from actual Repen-
ting , or at leaft, from a full ingenuous
acknowledgement and bewailing of the
fin which is neceffary to full Repentance :
and how long Repentance may be fo farre
ftifled, as to remain only in lome inward
grudgings of confcience, and trouble of
minde, hindered from breaking out into
free Confeffion ( which' feemeth to have
N 3 been

2 70 Dirtftionfir getting and keeping
been ZXtt/id's cafe long.) Nay itisimpof-
fible to know juft how long a man may
live in the very praftice of fuch grofs fin,
before Chrifts habitual Intereft above the
flefh be either overthrown, or proved
not to be there? and how oft a man that
hath true Grace may commit fuch fins :
Thefe things are undifcernable ; befides
that none can punctually define a grofs
fin fo as to exclude every degree of Infir-
mities, and include every degree of fuch
grofs fin.

Perhaps you will marvellwhy I run fo
farre in this Point ; It is both to give you
as much light as I can, what fins they be
which be to be called Infirmities, and fo
what fins they be that do forbid that gen-
tle, comforting way of cure, when the
foul is troubled for them, which muft be
ufed with thofe that are troubled more
then needs, or upon miftakes : and alfo
to convince you of this weighty Truth,
That Our Ctmfcrt yea and Ajfuranee hath
a great dependence on our atlpuil obedience :
yea Jo great that the' leaft obedient fort ef
fine ere Chrijlians cannot by ordinary means
have any Ajfarance : and the rnofi cbedierit
( if other neeejjaries concurre ) will have
thi moft Afinrance : and for the middle fort •
Their Affnrance Will rife and fall, ordinarily

With

Spiritual Peace dnd Comfort. 2 7 1

Vrith their obedience : fo that there's no Vray
to comfort fuch offending Christians but by
reducing them to fuller obedience bj Faith
and Repentance, that fo the evidences of
their f unification may be clear, and the great
impediments of their Affurance and Comfort
be removed.

This I will yet make clearer to you by
its Reafons, and then tell you how to ap-
ply it to your felf.

1 . No man can be fure of bis falvation
or Juftification but he that is (lire of his
true Faith and Love. And no man can be
fure of his true Faith and Love, but he
that is fure of the fincerity of his obedi-
ence: For true Faith doth ever take God
for our great Soveraign, and Chrift for
our Lord-Redeemer, and containeth a
Covenant-delivery of a mans felf to God
and the Redeemer to be Ruled by him, as
a Subjeft, Childe, Servant and Spoufe.
This is not done fincerely and favingly
unlefs there be an aftual and habitual Re-
solution to obey God and the Redeemer,
before all creatures, and againft all tem-
ptations that would draw us from hiin.
To obey Chrift a little, and the flefh more,
is no true obedience : If the flefh can do
more with us to draw us to fin, then Faith
and Obedience do, to keep us from fn-:,
N 4 ord:--

a 7 i Diretfim far getting and keeping

ordinarily ; this is no true Faith or Obe-
dience. If Chrift have not the Soveraign-
ty in the foul, and his Intereft be not the
moft predominant and potent, we are no
true Believers. Now it is plain, that the
Intereft of the world and flefh doth aftu-
ally prevail, when a man is actually com-
mitting a known finne, and omitting a
known duty: and then it is certain that
Habits are known but by the Ads. Aisd
therefore it muft needs be that the foul
that molt finneth muft needs be moft in
■doubt whether the Intereft of Chrift or
the flefh be predominant ? and fo whether
his obedience be true or no? and fo whe-
ther he did fincerely take Chrift for his
Soveraign? and that is, whether he be a
true Believer ? For when a man is enqui-
ring into the ftate of his foul, Whether he
do fubjed himfelf to Chrift as his only
Soveraign ? and whether the Authority
and Love of Chrift will do more with him,
then the temptations of the world, flefh
and devil ? he hath no way to be refolved
buc by feeling the Pulfe of his own Will ?
And it he fay, / am willing to obey Chrijl
ieforeiheflejb, and yet do actually live in
an obedience to the flefh before Chrift,
he is deceived in his own Will : for this is
no laving WiUingnefs. A wicked man

may

Spiritual Peace and Comfort. 2 73

may have fome will to obey Chriflr prin-
cipally : but having more will to the con-
trary , viz. to pleafe the fiefh before
Chnft, therefore he is wicked ftill : fo
that you fee in our felf-examination, the
bufinefsis for the moil: part finally Refol-
ved into our fincere aAual obedience. For
thus we proceed: VVe ' firft finde, He that
believeth and loveth Chrifi fincerely, Jhall
be faved* Then we proceed, He that be-
lieveth fine ere Ij. taketh Chrifi for his Sove-
reign. Then, He that truly tal^eth.Ci.
for his Sovereign, doth truly refvlve to obey
him and his Laws, before the, world, fiefh
or devil. Then, He that truly ,refolveth
thus to obey Chrifi before all, doth fineerely
ferform his refolution, and doth Jo obey hi?rm
for that is no true refolution ordinarily,
that never comes to performance. And
here we are caft unavoidably to try whe-
ther we do perform our refolutions by
actual obedience > before we can fit down
with fetled Peace : much more before we
get Aflfurance. Now thofe that are dili-
gent and carefull in obeying, and have
greateft conquefl over their corruptions,
.anddomoft ieldom yield to temptations,
but do moft notably and frequently con-
quer them, thefe have the cieareft difcor
very of the performance of their refolu-
N~5 tions

274 Vfocftito fir getting and keefing
tions by obedience ; and confequently the
fulleft Affurance : But they that are often-
eft overcome by temptations, and yield
moftto fin, and live moft dilbbediently,
muft needs be furtheft from Affurance of
the fincerity of their obedience, and con-
fequently of their falvation.

2. God himfelf hath plainly made our
a&ual obedience, not only a fign of true
Faith, but a fecondary part of the con-
dition of our falvation as promifed in the
New Covenant. And therefore it is as
impoflible to be faved withoutit, as with-
out Faith : fuppofing that the perfon
have opportunity to obey, in which cafe
only it is made neceffary as a condition.
This I will but cite fever al Scriptures to
prove, and leave you to perufe them if
you be unfatisfied. ito#.8.i,to 14. They
that are in Chrift Jefus, are they that walk,
not after the flefh but after the Spirit. If
ye live after the flefh je Jball Me, but if ye
by the Spirit do mortifie the deeds of the
body, ye Jball live. Rev.22.14. Bleffed are
thej that do his commandments, that they
way have right to the tree of Life, and may
enter in by the Gate into the City. Heb.5.9.
He is become the Author of eternal falvation
to all them that obey him. Matth. 1 1. 28,
z% 3 c. Take my ycak^ npn yon, for it is

eafie,

Spiritual Peace and Ccmfort. 275

eajie, and my burden for it is light. Learn
of me to be meekjind lowly, &c. and ye fhall
fnde Reft, &c fokn 16. 27. Luke 13. 24.
Phil. 2. 12. ivew. 2.7,10. ^/?. 15. 12,17.
& 14.21. iWitf. 5.44. Luk16.27,$$. Pro.
8.17,21. Matth. 10.37. i77;».6.i8,I9..
2 Z/w. 2.5,12. Matth. 25.41^2. fam.i.
21,22,23,24,26. & 1. 12. &;2..jfi IVw..
1.23. &28.13. Z/^13.3,.5. Olfatth.12.
37. & 11.25,26. & 6. 12, 14, 15. 1 ^/?«
1.. 9. ,4#. 8.22. & 3. 19. &22. 16. Z#^g
6.37. iPtf. 4. 18. & 1. 2,22. Rem. 6.16.
with abundance more the like. Now when
a poor finner that hath oft fallen into
Drunkennefs , Railing, Strife, Envying,
&c. fhall reade that thefe are the works
ofthefiefh, and that for thefe things fake
the wrath of God cometh en the children
of difobedience ; and that every man fhall
be judged according to his works, and
according to what he hath done in the
fiefh ; and that they that do fuch things
fhall not inherit the Kingdom of God;
it cannot be but that his Affurance of fa!-
vationmuft needs have fo greatadepen-
dance on his obedience, as that thefe fins
will diminifh it When he reades Rom.6.
16. His fervants ye are to whom ye obey,
- yphether of ftnne unto death, or of obedience
unto Righeoufnefs ; be muft needs think,

how.

276 Direftien for getting and keeping

how fuch a time and fuch a time he obey-
ed finne : and the oftner and the more
wilfully he did ic, the doubtfuller will his
cafe be. Efpecially if he be yet in a fin-
full courfe, which he might avoid, whe-
ther of grofs finne, or any wilfull finne,
it cannot be but this will obfcure the evi-
dence of his obedience. Men cannot
judge beyond evidence : and he that hath
not the evidence of his true obedience,
hath not the evidence of the fincerity of
his Faith.

3. Moreover, Aflurance and Comfort
are Gods gifts ; and without his gracious
aid we cannot attain them. But God will
not give fuch gifts to his children while
they ftand out in difobedience, but when
they carefully pleafe him. Paternal Juftice
requires this.

4 . And it would do them abundance of
hurt, and God much difhonour if he
fhould either tell them jnft how oft or
how farre they may fin and yet be faved •
or yet fhould keep up their Peace and
Comforts as well in their greateft difobe-
dience, as in their tendereft carefull walk-
ing wich him. But thefe things I fpoke
ot before,and formerly elfewhere.

You fee then that though fome obedi-
ent tender Chriftian$ may yet on feveral

occasions

Spiritual Peue and Comfort. %<jy

occasions be deprived of Aflurance - yet
ordinarily no other but they have Aflu-
rance : And that Aflurance and Comfort
will rife and fall with obedience.

And for all the Antinomian objections
againft this, as if it were a leading men to
their own righteoufnefs from Chrift, I
referre you to the twenty Arguments
which I before laid you down to prove
that we may and muft fetch our Aflurance
and Comfort from our own works axd
Graces: andfo from our own Evangeli-
cal Righteoufnefs, which is fubordinate
to Chnfts Righteoufnefs ( which he fpeaks
of^Mattb.i^Aad; and in fourty places
more ;) though we muft have no thoughts
of a Legal Righteoufnefs ( according to
the Law of Works or Ceremonies ) in our
felves. They may as well fay that a wo-
man doth forfake her husband , becaufe
fhe comforteth her felf in this, that (he
hath not forfaken him or been falfe and
ttnchaft, thence gathering that he will not
give her a bill of Divorce : Or that a fer-
vant forfakes his Matter ; or a fubjed: hk
Prince; or a Parent is forfaken by his
childe; becaufe they comfort themfelves
m their Obedience and Loyalty, gather-
ing thence that they are not flat Rebels,
and (hall not be ufed as Rebels I Or that

any ,

278 Direction for getting dvd keep ing

any that enter Covenant with Superiors
do forfake them becaufe they cemfort
themfelves in their keeping Covenant, as
a fign that the Covenant (hall be kept
with them : All thefe are as wife collecti-
ons , as to gather that a man forfakes
Chrift and his Righteoufnefs, and fetteth
up his own in ftead of it, becaufe he looks
at his not forfaking, refufmg and vilify-
ing of Chrift, his Love and faithfull obe-
dience to Chrift, as comfortable fignes that
Chrift will not forfake and rejedt him.
Do thefe men think that a Rebell may
have the love of his Prince, and as much
comfort from him as a Loyal fubjeft? or
a whorifh woman have as much love and
comfort from her husband, as a faithfull
Wife? or a ftubborn rebellious fon or
fervant have as much love and comfort
from their Father or Mafter as the duti-
full ? If there be fo near a Relation as
hitherto wre have fuppofed , between a
Soveraign and fubjedion to him, and a
Husband and Marriage-faithfulnefs to him,
and a Mafter and fervice to him, and a
Father and loving obedience to him ; it is
ftrange that men fhould fuppofe fuch a
ftrange oppcfition , as thele men do ?
Certainly God doth not fo when he faith,
MaL 1..6. Jf I he a Father when is mint

hem fir f

Spiritual Peace andCotnfirt. 279

honour? and if I be a Mafter where is my
fear ? And If a. 1.3,4. ^eAr O heavens y
and, give ear O earth, for the Lord hath
Jpoken : I have nourifhed and brought up
children and they have rebelled againji me :
The Ox knoweth his owner, and the Ajfe his
Majiers crib : but Ifrael doth not know,
my people doth not conjider : Ah finfull Na-
tion ! a people laden with iniquity ! a feed
of evildoers I children that are corrupters !
they have forfaken the Lord ! they have pro-
voked the holy one of Ifrael to anger ! they are
gone away backward. And Jer. 3. 19. Thot*
jhalt call me my lather, and /bait not de-
part away from me. And 2 Tim.l. 1 9. The
Lord knoweth who are his : and let him that
nameth the Name of Chrifi depart from-*
iniquity. And PfiU.66.tS. If I delight-
in iniquity or regard it, Cjod will not hear
my prayers, faith I)^z/^himfeif. Doubt-
lefs Paul did not forfeke Ghrifts Righte-
oufnefs by confidence in his own, when
he faith, This is our rejaycing. the Tefti-
mony of our Confcience, that in fmplicity
and godly fincerity we have had our conver-
fation.amongyou, 2 Cor. J. 12. with many
the like which I before mentioned. Nor
doth the Lord Jefus at the day of Judge-
ment turn men off from his Righteouf-
nefs, whea he faith, well done good and

faithful!

L

280 Vireftion for getting and keeping

faithfull fervant • becanfe thm haft been
faithfull in a verj little, I will make thee
ruler overmuch, Luke 1 9. 17. Mat.25.23.
andcals them thereupon Righteous, fay-
ing, And the right eom jhall go into life evcr-
Z*j?/*£,Mat.25.1aft.

It remains now that I further acquaint
you what ufe you (hould make of this ob-
servation, concerning the dependance of
AfTurance upon aftual obedience. And
1. I advife you, if your foul remain in
doubts and troubles , and you cannot
enjoy God in any way of peace and com-
fort, nor fee any clear evidence of the
fincerity of your faith; take a ferious
view of your obedience 1. and faithfully
furvey your heart and life, and your daily
carriage to God in both. See whether
there be nothing that provokes God to
an unufual Jealouiie. If there te, it -is
either the increafe of fome carnal interefl
in your heart, or elfe the wilfull or neg-
ligent falling into fome a&ual finne, of
commiffionor omiflion. In the making
of this fearch you have need to be exceed-
ing cautelous • for if I have any acquain-
tance with the myftery of this buiinefs,
your peace or trouble , comfort or dif-
comfort, will mainly depend on this.
And your care mufl: lie in this point ; that

you

* Spiritual Peace and Comfort. 281

you diligently avoid thefe two extreams :
Firft, That you do not deal negligently
and unfaithfully with your own foul, as
either unwilling to know the truth, or
unwilling to be at that labour which you
mull needs be at before you can know it.
Secondly, That you do not either con-
demn your felf when your confcience
doth acquit you, or vex your foul with
needlefs fcruples , or make unavoidable
or ordinary infirmities to feem fuch wil-
full hainous finnes, as fhould quite break,
yourfetled peace. O how narrow is the
path between thefe two miftaken roads >
and how hard a thing, and how rare is it
to finde it and to keep in it? For your
felf and all tender confciencM Chriftians
that are heartily willing to be Ruled by
Chrift, I would perfwade you equally to
beware of both thefe 1 becaufe fome fouls
are as inclinable to the later extream as
to the former (during their troubles.)
But for the moft Chriftians in the world,
I would have them firft and principally
avoid the former , and that with farre
greater diligence then the later. For
1 . Naturally all mens hearts are farre pro-
ner to deal too remifly, yea unfaithfully
v/ith themfelves in fearching after their
fins, then too fcrupuloufly and tenderly.

The

282 Direction forgetting and keeping

The beft men have fo much pride and car-
nal felf-love, that it will ftrongly incline
them to excufe, or mince , or hide their
finnes , and to think farre lightlier and
more favourably of it then they (hould
do , becaufe it is theirs. How was the
cafe altered with Judah towards Thamar,
when he once faw it was his own a&. How
was Davids zeal for Juftice allaied, as
foon as he heard, Thou art the wan ? This
is the moft common caufe why God is
fain to hold our eyes on our tranfgreffi-
ons by force, becaufe we are fo loth to
do it more voluntarily : and why he open-
ethour finnein fuch crimfon and fcarlet
colours to us ; becaufe we are fo apt either
to look on them as nothing, or to fhut
our eyes and over-look them : and why
God doth hold us fo long on the rack,
becaufe we would ftill eafe our felves by
uningenuous excufes and extenuations :
and why God doth break the skin fo oft
and keep open our wounds; becaufe we
are ftill healing them by fuch carnal fhifts.
This proud fm-excufing diftemper needs
no other proof or difcovery , then our
great tendernefs and backwardnefs infub-
mitting to reproofs : How long do we
excufe finne, and defend our pretended
innocency, as long we can finde a word

to

Spiritual Peace and Comfort. 283
to fay for it. Doth not daily experience
ef this fad diftemper even in moft of the
godly , difcover fully to us, that moft
men ( yea naturally all ) are farre proner
to over-look their finnes, and deal un-
faithfully and negligently in the triall;
then to be too tender, and to charge them-
felves too deep.

Befides, If a Chriftian be heartily wil-
ling to deal impartially and fearch to the
quick, yet the heart is lamentably de-
ceitfiill, that he fhdl over-look much evil
in it, when he hath done his beft. And
the devil will be farre more induftrious
to provoke and help you to hide, excufe
and extenuate finne, then to open it, and
fee it as it is. His endeavour to drive
poor fouls into terrours , is ufually but
when he can no longer keep them in pre-
emption ; When he can hide their fin no
longer, nor make it feem fmall to keep
them in impenitency, then he will make
it feem unpardonable and remedilefs, if
he can: but ufually not before. So that
you fee the frame of moft mens fpirits doth
require them, to be rather over-jealous
in fearching after their finnes, then
over-carelefs and confident of them-
felves.

2. Befides this ; I had rather of the

two

284 Direction fer getting and keeping

two that Chriftians would fufpeft and
feareh too much then too little, becaufe
there is a hundred times more danger in
feeing finnelefs then it is, or overlook-
ing it , then in feeing it greater then
it is, and being over-fearfull. The
later miftake may bring us into for-
row; and make our lives uncomfortable
to us ( and therefore fhoufd be avoid-
ed : ) but ufually it doth not endanger
our happinefs ; but is often made a
great occafion of our good. But the
former miftake may hazzard our everla-
fting falvation, and fo bringustoremedi-
lefs trouble.

3 . Yea, left you ftiould fay, This hfad
language to comfort a diftrejfed wounded
fold, let me adde this one Reafonmore.
So farre as I can learn by reading the
Scriptures , and by long experience of
very many fouls under troubles of con-
ference , It is moft commonly feme notable
cherijhed corruption that breedeth and feed-
eth the fad uncomfortable ft ate of meft pro-
feffours, except thofe who by melancholy or
very great ignorance, are fo weal^ in their
Intellectuals, as that they are uncapable of
making any true difcovery of their condition,
and of pajfing a right judgement upon them*
felves thereupon.

r Leaft

Spiritual Pedce and Comfort. 4 £ %

Leaft I fhould make fad any foul than
God would not have fad, let me defire
you to obferve, i . That I fay but of mcfi
ProfeJJors, not all : For I doubt not but
God may hide his face for fbme time from
fome of the holieft and wifeft of Belie-
vers, for feveral and great r^afons. 2.D0
but well obferve raoft of the humble obe-
dient Chriftians that you know to lie un-
der any long and fad diftrefs of minde,
and you will finde that they are generally
of one of the two foremenrioned forts :
either fo ignorant as not to know well
what faith is, or what the conditiohs of
the Covenant are, or what is the extent
of the promife, or the full fufficiency of
Chrifts fatisfaftion for all Tinners, or
what are the evidences by which they
may try themfelves : Or elfe they are
Melancholy perfons whofe fancy is {till
molefted with thefe perturbing vapours
and their underftandings fo clouded and
diftempered , that Reafon is not free,
And fo common is this later, that in my
obfervation , of all the Chriftians that
have lived in any long and deep diftrefs
of minde, fix if not ten for one have been
deeply Melancholy; except thefe that
feed their troubles by dilobedrence. So
that befides thefe ignorant and Melan-
choly

i%6 Direction for getting and keeping

choly perfons, and diforderly declining
Chriftians, the number of wounded fpi-
rits I tliink is very fmall, in comparison
of the reft. Indeed it is ufual for many
atorftiortly after their firft change to be
under trouble and deep fears : But that
is but while the fenfe of former finne is
frefhupon their hearts. Thefudden di£
covery of fo deep a guilt, and fo great a
danger, which a man did never know be-
fore, muft needs amaze and affright the
foul : and if that fear remain long where
right means are either not known or not
ufed, for the cure, it is no wonder: and
fometimes it will be long if the righteft
means be ufed. But for thofe that have
been long in the Profeflion of holinefs,
and yet lye, or fall again, under troubles
of foul ( except thofe before excepted )
I would have them make a diligent fearch,
whether God do not obferve either fome
ileihiy intereft incroach upon his Right;
or fome aftual fin to be cherifhed in their
hearts or converfations ?
. And here let me tell you, when you
are making this fearch, what particulars
they be which 1 would have you to be
moft jealous of. i . The former fort which
I call contrary carnal intereft incroaching
on Chrifts Right, are they that you mult

look

Spiritual Peace and Comfort. 287

look after with farre more diligence then
your adual finnes. 1. Becaufe they are
the farre greateft and moft dangerous of
all finnes, and the root of all the reft :
for as God is the End and Chief Good
of every Saint, fo thefe finnes do ftand
up againft him as our End and Chief good;
and "carry away the foul by that Aft
which we call fimply willing, or compla-
cency, and fo thefe interefts are mens I-
dols, and refift Gods very Soveraignty
and perfed Goodnefs, that is, They are
againft God himfelf as our God. Where-
as thofe which 1 now call Adual finnes as
diftinft from thefe, are but the violation
of particular Precepts, and againft Gods
means and Laws diredly , and but re-
motely or indiredly againft his Godhead ;
and they have but that ad of our Will
which we call Election, Confent or Vfe,
which is proper to Means, and not to the
End. 2. Becaufe as thefe finnes are the
moft damnable, fo they lye deepeft at the
heart, and are not fo eafily difcovered.
It is ordinary with many to have a Cove-
tous, Worldly, Ambitious heart, even
damnably fuch, that yet have wit to carry
it fairly without ; yea andfeem truly Re-
ligious to themfelves and others. 3 . Be-
caufe thefe finnes are the moft common :

For

aS8 DlrtBUnfor gming and keeping
For though they reign only in hypo-
crites and other unfanftified ones, yet
they dwell too much in all men on
earth.

If you now ask me what thefe iinnes
are: I anfwer, They are, as denomina-
ted from the Point or Term from which
men turn, allcomprifed in this one Vm-
vpillingnefs of God , or the turning of the
heart from God^ or not loving God But
as we denominate them from the Term
jor Objeft to which they turn, they are
all coKiprifed in this one, Carnal felf-love>
or turning to and preferring our carnal f elf
before God, and as it inclinech to a&ion,
all or moft of it is comprehended in this
one word Tlefh-yleafing. But becaufe
there are a Trinity of finnes in this Unity,
we rauft confiderthem diftindly. Three
great Objefts there are about which this
iinne of Fle/b-flexfing is exercifed :
i. Credit or Honour. 2. Profit or Ri-
ches. 3. Senfual Pleafure, more ftriftly
fo called, confifting in the more immedi-
ate Pleafing of the fenfes; Whereas the
two firft do more remotely pleafe them,
by laying in Provision to that end : O
therwife all three are in the general but
Flejb-f leafing. The three: great iinnes
therefore that do moft dire&ly fight

againit

Spirit** I Peace 4*d C$mfort. 289

againft God himfelf in his Sovereignty, are
1. Pride or Ambition, 2. Worldlines or
Love of Riches, 3. Senfuality y Volup-
tuoufhcfs, or inordinate Love of Pleafures.
There are in the Vnderfianding indeed
other fmnes as diredly againft God as
thefe, and more radicall (as 1. Atheifm,
denying a God. 2. Polutheifm, denying
our God to be the Alone God, and joyn-
ing others with him. 3. Idolatry, owning
falfe Gods. 4. Infidelity, denying Jems
Chrift our Lord-Redeemer. 5. Owning
falfe Saviours and Prophets, in his ftead,
or before him , as do the Mahometans.
6. Joyning other Redeemers and Saviours
with him, as if he were not the alone
Chrift. 7. Denying the holy Ghoft, and
denying Credit to his Holy and Miraculous
Teftimony to the Chriftian faith, and blaf-
phemoufly afcribing all to the devil: which
is the finne againft the Holy Ghofi
8. Owning and believing in devils, or
Lying fpirits in ftead of the Holy Ghoft :
as the Montanifts, Mahometans, Ranters,
Familifts do. 9. Owning and adjoyning
devils or Lying fpirits in coordination or
equality with the Holy Ghoft, and belie-
ving equally his dodrine and theirs, as if
he were not fole and fufficient in his Work.
AH thefe are finnes diredly againft God
O him*

2 9 o Direction for-getting and keeping

himfelf, and if prevalent, moft certainly
damning;- three againft the Father, three
againft the Sonne , and three againft the
Holy Ghoft. But thefe be not they that
I need now to warn you of. Thefe are
prevalent only in Pagans, Infidels, and
Blafphemers. Your troubles and com-
plaints fhew that thefe are not predomi-
nant in you. Ic is therefore the three
forementioned finnes of the Hearc or Will
that I would have you carefully to look
after in your troubles, to fee whether
none of them get ground and ftrength
in you.

i. Enquire carefully into>your humility.
It is not tor nothing that Chrift hath faid
fo much of the excellency and neceflky of
this Grace ; When he bids us learn of him
to be meek and lowly : when he bleffeth
the meek and poor in fpirit : when he
fetceth a little child in the midft of them,
and telleth them, Except they become as
that child they could not enter into the
Kingdom of Heaven : when he ftoopeth
towalhand wipe his Difciples feet, requi-
ring them to do fo by one another. How
oft doth the Holy ' Ghoft prefs this upon
us? Commanding us, to fubmit our felves
to one another : and not to minde high
things ^ but to condefcend to men of low

eftate,

Spiritual Peace and Cemfort. 291

eftate, Rem. 12.16. and not to be wife in
our own efteem, but in honour preferre
others before our felves, Rom. 12.10. How
oft hath God profeffed to refift and take
down the Proud, and to give Grace to the
humble and dwell with them ? Search care-
fully therefore left this finne get ground
upon you. For though it may not be f>
predominant and reigning as to damn yov?,
yet may it caufe God to affiid you and
his face from you, and humb.. j the

fenfe of his difpleafure, and the con^
mentof his Love. And though one w
think that doubting troubled fouls fhould
be alwaies the moft humble/and freed from
pride, yet fad experience hach cer:
me, that much pride may dwell wd
doubtings and diftrefs of minde. Even
fome of the fame fouls that cry out of their
own unworthinefs, and fear left they fhall
be firebrands of Hell, yet cannot endure
a clofe reproof, especially for any difgrace-
full fin, nor cannot bear a difparaging word,
nor love thofe, nor fpeak well
do not value them, nor endure to be (
or contradicted in word or deed, I
have all go their way, and follow their
judgement, a::d lay as they fay, a
after their pipe, and their :
thofe that will not do it ; much more kg
O 2

2 9 * Dire&ion for gating and keeftng

thofe that fpeak or do any thing to the di-
minifhing of their Reputation : They can-
not endure to be low , and paft by, and
overlooked when others are preferred be-
fore them, or to be flighted and difrefpe-
.fted, or their words, or parts, or works,
or judgements to be contemned or difpara-
ged : Nay fome are fcarce able to live in
the fame Houfe, or Church, or Town in
love and peace with any but thofe that will
humour and pleafe them, and fpeak them
fair, and give them fmooth and ftroaking
language, and forbear crofting, reproving
and difparaging them. Every one of thefe
lingly is an evident mark and fruit of pride ;
how much more all joyntly. I ferioufly
profefs it amazeth me to confider how hai-
noufly moft profeflbrs are guilty of this fin I
even when they know it to be the devils
own fin, and the great abomination hated
of God, and read and hear fo much againft
it as they do, and confefs it fo oft in their
praiers to God, and yet not only inwardly
cherifh it, but in words, a&ions, geftures,
apparel, exprefsit, and paffionately defend
thefe discoveries of it. The confufions and
diftraftions in Church and State are nothing
elfe but the proper fruits of it : fo are the
contentions among Chriftians, and the un-
peaceablenefs in families ; For only fronts

fruk

Spiritual Peace and Comfert. 293

pride cometh contention , faith Solomon, Pro v.
15.10. For my pare when I confider the
great meafure of pride, felf-conceitednefs,
felf-efteem that is in the greateft part or
Chriftians that ever I was acquainted with,
( we of the Miniftry not excepted ) I won-
der that God doth not affiiftus more, and
bring us down by foul means that will not
be brought down by fair. For my own part
1 have had as great means to help me againft
this fin, as moil men living have had, firft
in many years trouble of minde, and then
in near twenty years languishing and bodily
pains, having been almoft twenty times at
the graves mouth, and living near it conti-
nually; and laftly, and above all, I have
had as full a fight of it in others, even in
the generality of Profeflbrs , and in the
dolefull ftate of the Church and State, and
haynous deteftable abominations of this
age1, which one would think fhould have
fully cured it. And yet if I hear but either
an applauding word from any of fame, on
one fide , or a difparaging word on the
other fide,. I am fain to watch my heart as
narrowly as I would do the thatch of my
houfe when fire is put to it, and prefently
to throw on it the water of Deteftation,
Refolution, and Recourfe to God : And
though the afts through Gcds great mercy
O 3 be

s 9 4 BireZiienfor getting andkeefhg

be thus reftrainedy yet the conftajiey of
thefe inclinations aflures me, that there is
ftill a ftrong and d^cp root. I befeech you
therefore, if you would ever have fetled
Peace and Comfort, be watchfull againft
this finne of Pride, and he fure to keep it
down, and get it mortified at the Very
heart.

2. The next fin that I would have you be
fpecially jealous of is coveteoufnefs, or love
of the profits or riches of the world. This
is not the fin of the rich only, but alio of
the poor : and more hainous is it hi them
to love the world inordinatly that have fo
little of it, then in- rich men that have more
to tempt them: though dangerous in both.
Nor doch it lye only in coveting that which
is anothers, or in feeking to get by unlaw-
tuU means ; but alfo in over-valuing and
over-loving the wealth of the wrorld though
lawfully gotten. He that loveth the world
( that is, above Chrift and holineis ) the
love of the Father is not in him ( that is,
iavingly and fincerely ) i fob. 2. i^>. He
that loveth houfe or lands better then Chnrt
cannot be his Difciple. I befeech you there-
fore when God hides his face, fearch dili-
gently, and fearch again and again, leaft
theu'crldfhould encroach on Chnftsinter-
cft in your hearc : If it fhouid be fo, can

you

Spiritual Peace md Comfort. 25? 5?

you wonder if Chrift feem to withdraw,
when you begin to fet fo light by him, as
to value dung and earth in any companion
withhimfelf? May not he well fay to you,
If you fet fo much by the Vsorld, take it, and
fee Vehat it will do for you ? If you can fptre
me better then your wealth, you Jkall be with*
out me. Muftnotthe Lord Jefus needs take
it exceeding unkindly, that after all his love
and bloodfhed and pains with your heart,
and feals of his kindnefs, and difcoveries of
his Amiablenefs and the Treafures of his
Kingdom, you fhouid now fo much forget
and flight him, to fet up the .world in any
comparifon with him? and to give fuch
loving entertainment to his enemy ? and
look fo kindly on a competitor ? Is his glo-
ry worth no more then fo ? and hath he
deferved no better at your hands? Again
therefore do I befeech you to be afraid, left
you fkculd be guilty of this fin. Examine,
whether the thoughts of the world grow
not fweeter to you, and the thoughts of
God and glory more unwelcome, and un-
pleafing ? whether you have not an eager-
nefs after a fuller eftate, and too keen an
edge upon your defires after riches? or at
leaft, after a fuller portion and provifion
for your children ? or after better accom-
modations and contentments in Houfe,
O 4 Goods,

196 T>hcftionf$rgttting4ndketfmg

Goods, or other worldly things? Do not
worldly hopes delight you too much ? and
much more your worldly poflefiions? Are
you not too bufily contriving how to be
richer, forgetting Gods words, i77w.6..8,
9,17- Doth not the world eat out the life
of your duties, that when youftiouldbe fe-
riouswith God, you have left your heart
behindeyou, and drowned your affections
in things below ? Doth not your foul ftick
fo faft in this mud and clay, that you can
fcarce ftirre it Godward in Prayer or hea-
venly Meditation ? Do not you cut (hort
duties in your family and in fecret, if not
frequently omit them, thatfo you may be
again at your worldly bufinefs ? Or do you
not cuftomarily hurry them over becaufe
the world will not allow you leafure to be
ferious > and fo you have no time to deal
in good earneft with Chrift or your foul?
Do not your very fpeeches of Chrift and
heaven grow few and ftrange, becaufe the
world muft firftbe ferved? VVhen you fee
your brother have need, do you not (hut
up the bowels of your companions from
him? Doth not the love of the world make
you hard to your fervants? hard tothofe
you buy and fell with ? And doth it not in-
eroach much on the Lords own day ? Look
after this earthly vice in all thefe difcove-

ries :

Spiritual Peace and Comfort. 2 9 7

ries : fearch for your enemy in each of
thefe corners. And if you finde that this
is indeed your cafe , you need not much
wonder if Chrift and you be ftranger then
heretofore. ]f this earth get between your
heart and the Sun of Life, no wonder if
all your Comforts are in an eclipfe • feeing
your Light is but as the Moon's, a borrow-
ed Light. And you muft be the more care-
full in fearching after this finne, both be-
caufe it is certain that all men have too
much of it, and becaufe it is of fo dange-
rous a nature, that fhould it prevail, it
would deftroy : For coveteoufnefs is Ido-
latry. And among all the hainous finnes
that the godly have fallen into, look into
the Scripture, and tell me how many of
them you finde charged with coveteoufnefs ?
Andalfo, becaufe it is a blinding befooling
finne , not only drawing old men , and
thofe that have no children, and rich men,
that have no need to purfue thefe things as
madly as others ; but alfo hiding it felf from
their eyes, that moft that are guilty of it
will not know it : Though, alas, if they
were but willing it were very eafie to know
it. But the power of the finne doth fo fet
awork their wits to finde excufes and fair
names and titles for to cloak it, that many
delude others by it, and more delude them-
0 5 ielves3

2 9% Vin&ion for getting And keying

felves, but none can delude God. The
cafe of fome Profeflors of Godlinefs that
I have known is very lamentable in this
point ; who being generally noted for a
dangerous meafure of worldlinefs, by moft
that know them, could yet never be brought
to acknowledge it in themfelves : Nay by
the excellency of their outward duties and
difcourfe, and the ftrength of their wits
( alas, ill imployed ) and by their great abi-
lity of fpeech, to put a fair glofs on the
fou left of their a&ions, they have gone on
ibfmoothly andplaufibly in their worldli-
nefs, that though moft accufed them of it
behinde their backs, yet no man knew how
to faften any thing on them. By which
means they were .hindered from repentance
and recovery.

In this fad cafe, though it be Gods courfe
very often to let hypocrites and other ene-
mies go on and profper,. becaufe they have
their portion in this life, and the reckoning
is to come ; yet I have oft obferved that for
Gods own people, or thofeth&t he means
to make his people by their recovery, God
ufeth to crofs them in their worldly defires
r-nd defignes: Perhaps he may let them
thrive a while, and congratulate the pros-
perity of their ftefh, but at laft he breaks
infuddeniy ontbeir wealth, and fcatters it

abroad,

Spirited Peace And Comfort. 2 $9

abroad, or addeth fome crofs to it that im-
bitters it all to them, and then asketh them,
where is now your Idol ? and then they be-
gin to fee their folly. If you do .dote on
^ny thing below to the negledingof God,
he will make a rod for you of that very
thing you dote upon; and by it will he
fcourge you home to himfelf.

3. The third great heart-finne which I
would have you jealous of, is Senfuality or
Voluptuoufnefs, or pieafing the fenfes in-
ordinately. The two former are in this
the more mortallfinnes, in that they carry
more of the Underftanding and Will with
them, and make Reafox it feif to be fer-
viceable to them in their workings ; where-
as fenfuality is more in the flefh and paffion3
and hath oft times lefs affiftance of Reafon
or Confent of the Will. Yet is the Will
tainted with fenfual inclinations, and both
Reafon and Will are at the beft guilty of
connivence , and not exercifing their au«*
thority over the fenfual part. But in this
fenfuality is the more dangerous vice , in
that it bath fo ftrongand infeparablea feat
as our fenfual appetite; and in that it add-
eth fo violently andragingly as it doth';,fo
that it bcareth down a weak oppoiition of
Reafon and Will, and carrieth us on blind-
fold , and transformed us. into bruits.. I

will.

yoo Direftito for getting And Uq fag

will not here put the Queftion concerning
she grofs afting of this fin ( of that anon :)
but I would have you very jealous of a fen-
fual difpofition. When a man cannot deny
his appetite what it would have; oratleaft,
coveteoufnefs can do more in reftraining it,
then confcience : When a man cannot make
a Covenant with his eyes , but muft gaze
on every alluring objeft : When the flefli
draws to forbidden pleafures, in meats,
drinks, apparel, recreations, lafcivioufnefs,
and all the confi derations of Reafon can-
not reftrainit; this is a fad cafe: and God
may well give over fuch to fadnefs of heart.
If we walk fopleafingly to the flefh, God
will walk more difpleafingly to us.

And as you fhould be jealous of thefe
great heart-tranfgreffions , fo fhould you
be of particular a dual finnes. Examine
whether the jealous eye of God fee not
fomething that much offendech him and
caufeth your heavinefs. I wilL not enlarge
fo farre as to minde you of the particular
finnes that you Ihould look after, feeing it
muft be All, and your obedience muft be
&niverfall. Only one I will give you a hint
of. I have obferved God fomecimes fhew
himfelf moft difpleafed and angry to thefe
,Chriftians ^ who have the leaft tendernefs
and companion- towards the infirmities of

others.

Spiritual ft Act And Cmftrt. 501

others. He that hath made the forgiving
others a neceflary condition of Goas for-
giving us, will furely withdraw the fenfe of
our forgivenefs , when we withdraw our
forgivenefs and compafiion to men. He
that cafts the unmercifull fervant into helJfI
who takes his fellow-fervant by the throat,
will threaten us and frown upon us if we
comebutneerit, Bleffed are the mercifull
for they flail obtain mercy. Be Jball havt
judgement "without mercy that jheweth no mer-
cy, Jam. 2. 13. Study well Rom. 14. & 15.
Chap. & Gal.6. which the proud, cenfori-
ous , felf-efteeming Profeflbrs of this age
have ftudied fo little, and will not under-
ftand. When we deal fourly and churlifh-
ly with our weak, brethren, and in ftead of
winning an offendour by love, wewillvili-
fiehim, anddifdain him, and fay, Hew can
fuch a man have any Grace I and will, thirik
and fpeak hardly of thofe that do but che-
ri(h any hopes that he may be gracious, or
fpeak of him with tendernefs and compafii-
on ; no wonder if God force the confiden-
ces of fuch perfons to deal aschurlilhly and
fourly with them, and to clamour againft
them, and.fay, How canfi thou have any true
grace, who haft fuch finnes at thefe ? When
our Lord himfelf dealt alway fo tenderly
with finners, that it gave occafion to the

flanderous-

3d DirtBionfor getting and keeping

flanderous Pharifees to fay, He was a friend
of Tublictws and finners, : ( and fo he was ;
even their greateft friend.) And his com-
mand CO us is, We then that are firong ought
to hear the infirmities of the weak, and not to
pleafe our f elves : Let every one of iu pltafe
his neighbour for his good to edification . For
even Chrifi p leafed not himfelf, Rom. 1 5 . 1 .2 3 .
And Gal. 6.1,2. Brethren, if a man be over-
taken with a fault, ye which are fpiritual
reflore fuch a one in the fpirit of meeknefs,
confidering thy felf, lefi thou alfo be tempted.
Bear ye one another s burden, and fo fulfil
the Law of Chrifi. When people can bear
with almoft no infirmity in a neighbour, in
a fervant, or in their neereft friends, but
will make the worft of every fault, no won-
der if God make fuch feel their dealings
with others, by his dealings with them.
Had fuch that Love to their pooreft bre-
thren, which thinketh no evil, andfpeaketh
not evil, which fuffereth long and is kinde ,
envieth not, vaunteth not it felf, is not puffed
up, bekaveth net it felf unfeemly, feeketh mt
her own, is not eaftly provoked , beareth all
things, believeth all things., hopeth all things >
endureth all things, J Cor. 13.4,5,7. Had
we more of this love which covereth a mul-
titude of Infirmities; God would cover
our ; Infirmities ihe mojre, *and tell us of

t£em3

Spiritual Pttc&j&d Comfort. 303

them, and trouble us for them the lefs.

To this finne I may adde another, which
is fcarce another, but partly the; fame with
this, and partly its immediate efFeft : and
that is , ZJnfeaceablenefs and unquiet nefs
with thofe about us • this commonly occafi-
onethGod to make us as unpeaceable and
unquiet in our felves. When people are fo
frovvard, and peevifla , and troublefome,
that few can live in peace with them, either
in family or neighbourhood, except thofe
that have little to do with them, or thofe
that can humour them in all things, and
have an extraordinary skill in fmooth
{peaking, flattering or man-pleafing , fo
that neighbours , fervants, children, and
fometimes their own yoak-fellows , muft
be gone from them ^ and may not abide
near them, as a man gets out of the way
from a wild beafl: or a mad dog, or avoid-
eth the flames of a raging fire ; is it any
wonder' if God give thefe people as little
peace in their own fpirits, as they give to
others. When people are fo hard to be
pleafed that no body about them or near
them can tell how to fit their humours;
neighbours cannot pl?afe them , fervants
cannot pieafe them, Husband or Wife can-
not pleafe each other ; every word is fpoke
amifs, and every thing done amifs to them ;

what

304 ^re^ion for getting and keefing

what wonder if God feem hard to be plea-
fed, and as frequently offended with them ?
efpecially if their unpeaceablenefs trouble
the Church , and in their turbulency and
felf-conceitednefs , they break the peace
thereof.

Thus I have told you what finnes you
muft look after when you finde your peace
broken , and your confcience difquieted ;
fearch carefully left fome iniquity lye at the
root Some I know will think that it is an
unfeafonable difcourfe to a troubled con-
fcience^ to minde them fo much of their
finnes, which they are apt to look at too
much already. But to fuch I anfwer, ei-
ther thofe finnes are mortified and forfa-
ken ; or not : If they be ; then thefe are
not the perfons that I fpeak of, whofe
trouble is fed by continued finne : but I
fhall fpeak more to them anon. If not-
then it feems for all their trouble of con-
fcience, finne is not fufficiently laid to
heart yet.

The chiefeft thing therefore that I in-
tend in all this difcourfe, is this following
advice to thofe that upon fearch do finde
themfelves. guilty in any of thefe cafes.
As ever joh would have peace of conscience,
fet your [elves prefent/j againfi jour finnes *
And do not either miftaki?*glj crj out of

one

Spiritual Pact and Comfort. 305

me fore, when it is Another that is jour ma-
ladj ; nor jet jpend jour dates in fears and
difquietnefs of minde , and fruit lefs com-
plainings , and in the mean time continue
in wilfull finning : but refift finne more*
and torment jour mindes lefs : and breaks
iff jour fin and jour terrours together.

In thefe words I tell you what muft be
done for your cure; and I warn you of
two fore miftakes of many fad Chriftians
hereabouts. The cure lieth in breaking
off finne , to the utmoft of your power.
This is the Achan that difquieteth all. It is
Gods great mercy that he difquieteth you
in finning, and gives you not over to fo
deep a (lumber and peace in finne, as
might hinder your repentance and refor-
mation. The dangerous miftakes here are
thefe two.

1. Some do as the Lapwing, cryloudeft
when they are furtheft fiom the neft : and
complain of an aking tooth, when the dt-
feafe is in the head or heart. They cry out,
O I have fuch wandring thoughts in prajery
and fuch a bad memorj, and Jo hard a heart
that I cannot weep for finne ; or fuch doubts
and fears, and Jo little fenje of the Love of
God , that I doubt 1 have no true Grace :
When they fhould rather fay , / have fa
proud a heart , that God is fain bj thefe

fad

yo6 Viretfm for getting and kttfing

fad means to humble me : lam fo high in my
own eyes, fa wife in my own conceit, and fa
tender of my own efleem and credit, that
God is fain tc makemebafe in my own eyes,
and to abhorre my felf J am fo worldly and
in love with earth , that it draws away my
thoughts from God, duls my love, and f foils
all my duties, I tm fo fenfual that I ven-
ture fconer to d iff leaf e my God then my fiefh .•
/ have fo little ctmpafJUn on the infirmities
vf neighbours and fervants and. other bre-
thren , and deal fo xenforioufiy , churlijhly
and unmercifully with them, that God is fain
to hide his mercy from 'we, and ffeak^ to me
as in anger, and vex me as in J 'ore difplear
fure. J am fofroward, peevifb, quarrflfeme,
unpeaceablt and hard to be p leafed, that it is
no wonder if I have no peace with God, or in
my own confeience ; and if I have fo little
cjuietnefs who love and feek^it no more. Ma-
ny have more reafon, I fay, to turn their
complaints into this tune.

2. Another moft common unhappy
mifcarriage of fad Chriilians lieth here,
that They will rather continue complaining and
felf tormenting , then give over finning, fo
farre is they wight give it over if they
would. I befeech you in the Name of
God to know and confider what it is that
God mjuireth of you. He doth not de-
fire

'Spiritual Peace wd Comfort. 307

fire yous vexation but your reformation.
No further doth he defire the trouble of
your minde, then as it tendeth to the avoid-
ing of that finne which is the caufe of it.
God would have ,you lefs in your fears
and troubles, and more in your obedience.
Obey more, and difquiet your minde lefs.
Will you take this counfel prefently and
fee whether it will not do you more good,
then all the complaints and doubtings of
your whole life have done. Set your felf
with all your might againft your pride,
workttinefs and feniuality 3 your unpeace-
ablenefs and want of love and tendernefs
to your brethren ; and whatever other fin
your confdence is acquainted with. I
pray you tell me, If you had gravel! in
your ihoe, in your travel, would it not
be more wifdom, to fit down and take off
your fhoe, and caft it out, then to ftand
ftill or go complaining, and tell every one
you meet of your forenefs ? If you have
a thorn in your foot , will you go on
halting and lamenting, or will you pull it
out? Truly fin<ne is the thorn in your
confcience : and thofethat wouki not have
foth troubled coirfciences told of their
finnes for fear of increafing their diftrefs,
are -unskilful! comforters ; and will conti-
nue the trouble while the thorn is in. As

ever

308 T>irc£imfor getting and keeping

ever you would have peace then^ refolve
againft finne to the utmoft of your power :
Never excufe it, or chenfh it, or favour
it more. Confefe it freely. Thank thofe
that reprove you for it. Defire thofe about
you to watch over you, and to tell you of
it : yea to tell you of all fufpitious fignes
that they fee of it, though it be not evi-
denr. And if you do not fee fo much
Pride, Worldlinefs , Unpeaceablenefs or
other finnes in your felf, as your friends
think they fee in you, yet let their judge-
ment make you jealous of your heart ; fee-
ing felf-love doth oft fo blinde us, that we
cannot fee that evil in our felves, which
others fee in us * nay which all the Town
may take notice of. And be fure to en-
gage your friends that they (hall not fmooth
over your faults, or mince them, and tell
you of them in extenuating language,
which may hinder Conviftion and Repen-
tance; much lefsfilencethem, for fear of
difpleafing you : but that they will deal
freely and faithfully with you. And fee
that you diftaft them not, and difcounte-
nance not their plain dealing, left you dip-
courage them , and deprive your foul of
fo great a benefit. Think beft of thofe as
your greateft friends, who are leaft friends
to your finne, and do moft for your reco-
very

Spiritual Peace dftd Comfort, gop

very from it. If you fay, Alas, I am not
able to mortifie my ftnnes : It is not in my
fower. I aniwer, t. I fpeak not of a per-
fect conqueft : nor of a freedom from eve-
ry paflion or infirmity. 2. Take heed of
pretending difability when it is unwiilirig-
nefs. If you were heartily willing you
would be able to do much, and God would
ftrengthen you. Cannot you refift Pride,
WorWlinefs and Senfuality if you be wil-
ling? Cannot you forbear moft of the
aftual (innes you commit, and perform the
duties that you omit, if you be Willing >
( though not fo well as you would perform
them ? ) Yea let me fay this much, left I
endanger you by fparing you : Many a
xniferable hypocrite doth live in trouble of
minde and complaining, and after all pe-
ri(h for their wilfull difobedience. Did
not the rich young man go farre before he
would break off with Chnft? and when he
did leave him he went away forrowfull.
And what was the caufe of his forrow?
Why the matter was, that he could not be
faved without felling all and giving it to
the poor, when he had great Poffeilions.
It was not that he could not be rid of his
finne: but that he could not have Chrift
and Heaven without forfaking the world.
This is the cafe of unfanftified perfons that

are

310 VireSiion for gttti&g and keeping

are enlightened to fee the need of Chrift, but
are not weaned from worldly profits, ho-
nours and pleafures ; they are perhaps trou-
bled in minde, ( and L cannot blame them )
but it is not that they cannot Jeave finning,
but that they cannot have Heaven without
leaving their delights and contentments on
earth. Sin as lift they would willingly leave:
For uq man can love evil as evil. But their
fiefhly profits,, honours and pleafures they
will not leave ; and -there is the: ftop : and
this is the caufeof their forrows and fears.
For their own judgement criesrout againft
them, He that loveth the world,- the love of
the Father is not in him : If ye live after the
falh .ye Shall die. Godrefifteth the pro fid. This
ii the voice of their informed understand-
ings: And confcience feconds it and faith,
Thou art the man. But the fle(h cries louder
then both thefe, wilt thou leave thy plea-
fares ? wilt thon undo thy felf ? vnlt thou>
be made a, f corn or laughing foi\ to all t Or
rather it ftrongly draws and pf ovokerh,
when it hath nothing to fay: No wonder
if this poor finner be here in a ltrait, and
live in diftrefs of minde. But as long as the
flefti holds fo faft, that all this conviAion
and trouhlewill not caufe it tolofeits hold,
the poor foul is (till in the bonds of iniquity.
The cafe of fuch an hypocrite or half-Chri-

ftian

Spiritual Ptatt and Comfort. 311

ftian is like the cafe of the poor Papift, thai
having glutted himfelf with flefh in the Lenr,
was in this ftrait that either he muft vomit
it up, andfo ditclofe his fault and undergo
penance • orellehemuft befickof his fur*
feit, and hazzardhi^life : But he nrfolvecft
rather to venture on the danger, then to
bear the penance. Or theii^cafe is like that
of a proud woman, that hath got on a ftrait
garment, or a pinching ihoe, and becaufe
(he will not be out of the fafhion, (he will
rather choofe to bear the pain^ though (he
halt or fuffer at every ftep. Or lite the more
impudent fort of them, who willeniure the
cold, and perhaps- hazzard their lives, by
the nakednefs of their necks and breafts and
armes, rather then they will controul their
fhamelefs pride. What cure now fhoulda
wife man wifh to fuch people as thefe ? Sure-
ly, that the fhoe might pinch yet a little
harder, till the pain might force them to
caft it off. And that they might catch fome
cold that would pay them for their folly (fo
it would but fpare their lives) till it fhould
force them to be afhaoied of their pride,
andcover their nakednefs: Even fo when
diibbedient hypocrites do complain that
they are afraid they have no grace, and a-
fraidGod doth not pardon them, and will
not fave them, Ilhould tell them, if I knew

them,

3 1 2 Direction for getting and keeping

them, that I am afraid fo to; and that it. is
not without caufe ; and defire that their
fears were fuch, as might affright them from
their difobedience, and force them to caft
away their wilfull finning. I have faid the
more on this point, becaufe I know if this
advice do but help you to mortifie your fin,
the beft and graateft work is done, whether
you get Aflurance and comfort or no : and
wkhall that it is the moft probable means to
this Aflurance and Comfort.

I (hould next have warned you of the
other extream, viz,, needlefs fcruples; but
I mean to make that a peculiar Direction
by it felf, when I have firft added a little
more of this great means of Peace, A found
Obedience,

DIRE-

Spiritual Peace and Comfort. 3 1 3

^l1^CT^;0 n xxiv.~

24. My next advice for the obtaining
of a fctled Peace and Comfort, is this:
£Take heed chat you content not
your felf with a cheap courfc of
Religion5and fuch a f^rving of God
as cofteth you tittle or nothing :
But in your abftaining from fin , in
your riling out of fin 5 and in your
difchargeof Duty , incline moft to
that way which is moft fclf- deny-
ing, and difpleafing to the ftefli (fo
you be fure it be a lawful way.)
And when you are called out to
any work which will ftand you in
extraordinary labour and coft, you
muftbe fo far from fhrinking and
drawing your neck out of the yoke,
that you muft look upon it as a fpc-
cial prize that is put into your hand,
& a lingular advantage & opportu-
nity for the increafe of your comforts.

^PHTS Rule is like the reft of theChri-

-*- ftian Doftrine, which is not throughly

underftood by any way but experience.

V Li-

5 1 4 Dir etiions for getting and keeping

Libertines and fenfual Profeflbrs that never
tryed it, did never well underftand it. I could
rind in my heart to be large-in explaining and
applying it, but that I have been fo large be-
yond my firft intentions in the former Di-
rections, that I will cut off the reft as fhort as
I well can.

Let none be fo wickedly injurious to' rae,
as to fay I fpeak or think of any Merit , pro-
perly fo called, in any the coftlieft work of
man: Fatten not that on me which I both
difclaim , anddefire the Reader to take heed
of. But I rauft tell you thefe two things :

i. That a cheap Religion is a far more
uncertain evidence of fincerity , then a dear,
it will notdifcover fo well to a mans own
foul , whether he prefer Chrift before the
world , and whether he take him and his Be-
nefits for his Portion and Treafare.

2. That a cheap Religion is not ufually
accompanied with any notable degree of
Comforts, although the perfon be afincere-
hearted Chriftian.

Every Hypocrite can fubmit to a Religion

,thac wili (colt him little: much more which

will get Reputation with men of greateft

Wifdom and Piety : Yea he may flick to

it, fo it will not undo him in the world. If a

have knowledge, and gifts of utterance,

gth <yt bodv , it is no coftly matter

to

i

Spiritual Peace and Comfert* 3 1 5

to fpeak many good words , or to be earnell
in oppofing the (ins of others, and to preach
zcaloufly and frequently ( much more if he
have double honour by it , Reverent Obedi-
ence, and Maintenance , as Minifters of the
Gofpelhave, or ought to have.) It is hard
to difcern fincerity in fuch a courfe of Piety
and Duty. Wo to thofe Perfecutors that
(hall put us to the Trial , how far we ci n go
in fuffering for Chrift : but it (hould be a
matter of Rejoycing to us , when we are put
upon it. To be Patient in Tribulation is not
enough : but to Rejoyce in it, is alfo the duty
ofaSamt. Let thofe that think this draweth
men to Rejoyce too much in themfelves, but
hear what the Lord Jefus himfelf faith , and
his Spirit in his Apoftlesj £Mut. 5 10, 1 1 , 1 2.
Blejfed are they Vvbicb are perfected for rigk-
teoufnefsfakf, for theirs is the Kingdom of Hea-
ven. B/ejfed areje %hen men jh all revile you ,
a>idperfecuteyois , and fay all manner of evil
fayings againft yon falfly for my names ftikj :
Rejoyce and be exceeding glad, for great is four
reward in Heaven.^ law. I. 2, 3^ 12, My
Brethren , count it all joy tyhen ye fall into di-
vers temptations ( not inward temptations of
the Devil and our Luft , bue trials by per-
fection:) kriovping that the trying ofyourjaith
Worl^eth yatience. B/ejfed -is the man that er>-
dureth temptation* for W'hcn he is tried, he
P 2

3 1 6 Directions for getting and keeping

Jhallreciive the frown of Life , Which the Lord
hath promifed to them that love him7\ See
Lukj 6. 23. 17^.4. 13. ^.5.41. 2 Cor.
6. 10. & 7. 4. £V. 1. 1 1. Hei.lO.^^.zCor.
13. 9. & 12. 15. Oh how gloriouflfy doth a
tried faith fhine , to the comfort of the Be-
liever, and the admiration of the Beholders ?
How eafily may a Chriftian try himfelf at
futti a time when God is trying him f One
hours experience , when we have found that
our faith can endure the furnace f and that
we can hazard or let go all for Chrift, will
more effedually refolve all our doubtings of
our iincerity , then many a months trial by
meer queftioning of our own deceitful
hearts,

ObjetL But (you may fay) what if God
call me not tofuffering or hazards? mufti
caft my felf upon it without a Call i or muft
I be therefore without Comfort ?

Ahjh. No ; you (hall not need to caft
your felf upon frittering ; nor yet to be with-
out Comfort for want of it. I know7 no man
but may ferve God at dearer rates to the flefti
then molt of us do , without ftepping out of
the way or His duty : Nay he muft do it, ex-
cept he will avoyd his duty. Never had the
Church yet Rich times of profperity, but that
faithful duty would hazard men, and caufe
their trouble in the flifh. Can you not , nay

ought

Spiritual Peace and Comfort. 3 1 7

ought you not to put your felf to greater la-
bour for mens fouls? If you fhould but go day
after day among the poor ignorant people
where you live 3 and inftrud them in the
knowledge of God , and bear with all their
weaknefs and rudenefs , and continue thus
with Patience ; this might colt you fome la-
bour , and perhaps contempt from many of
the unthankful : and yet you fhould not do
more then your duty , if you have opportu-
nity for it, as moft have, or may have, if they
will. If you (hould further hire them to
learn Catechifms ; if you (hould extend your
liberality to the utmoft for relief of the poor ,
this would coft you fomewhat. If you carry
on every Juft Caufe with Resolution, though
never fo many great friends would draw
you to betray it : this may coft you the
lofs of thofe friends. If you will but deal
plainly with the ungodly, and againft all fin ,
as far as you have opportunity , efpecially if
it be the fins of Rulers and Gentlemen of
name and power in the world ; it may coft
you fomewhat. Nay though you were Em-
bafladors of Chrift, whofe office is to deal
plainly , and not to pleafe men in evil upon
pain of Chrifts difpleafure ; you may perhaps
turn your great friends to be your great ene-
mies. Go to fuch a Lord, or fuch a Knight,
or fuch a Gentleman, and tell him freely,
P 3 that}

3 1 8 Directions for getting andkeefwg

that God lookech for another manner of
fpending his time then in hunting and hawk-
ing , and fporting and feafting 5 and that this
precious time muft be dearly reckoned for :
Tell him, that God looks he fhould be the
moft eminent in Holinefs f and in a Heavenly
iife 5 and give an example thereof to all that
are below him , as God hath made him more
eminent in worldly dignity and poffeflions.
Tell him , that where much is given , much
is required . and that a low profeflion , and
dull approbation of that which is good, will
kr\'^ no man , much lefs fuch a man. Tell
him, that his Riches muft be expended to feed
and cloath the poor, and promote good ufes,
and not ineerly for himfelf and family, or elfe
he will make but a fad account : ancl that he
muft freely engage his reputation, eftate and
life, and all for Chrift and his Gofpel , when
he cals him to it ; yea and forfake all for
him,if Chrift put him toit,or elfe he can be no
Difciple of (Thrifts : and then what good
will his Honours and Riches do him, when
his Soul (hall be called for? Try this courfe
with Great men, yea with Great men that
leem religious,and that no further then faith-
fulnefs and companion to mens fouls doth
bind you , and do it with all the wifdom.you
can, that is not carnal ; and then tell me
what it doth coft you. Let thofe Minifters

that

.

Spiritual Peace and Cemfert. 3 1 9

that are near them , plainly and roundly tell
both the Parliament-men, and Commanders
of the Army , of their unqueftionable tranf-
grefiions, and that according to their nature,
(and wo to them if they do not) and then let
them tell me what it doth coft them. Alas
Sirs , how great a number of ProfefTors are
bafe, daubing, felf-feeking Hypocrites ,N that
cull out thefafe, the cheap ; the eafy part of
duty, and leave all the reft ! And fo ordina-
rily is this done , that we have made us a new
Chriftianity by it; and the Religion of
Chrifts own making , the felf-denying courfe
- prefcribed by our Mafter. is almoft unknown;
and he that (hould pradice it would be taken
for a madman, or fome felf-conceited~Cy-
nick, orfomefaucy, if not feditious fellow.
It is not therefore- becaufe Chrift hath not
prefcribed us a more felf-denying, hazardous,
laborious way , that men fo commonly take
up in the Cheapeft Religion: but it is
through our falfe-heartednefs to Chrift . and
the ftrength of fenfual carnal Interefts in us ,
which make us put falfe Interpretations on
the plaineft precepts of Chrift which charge
any unplealing duty on us, and Familiftically
turn them into Allegories , or at leaft we will
not yield to obey him. And , truly, I think
that our (hifting off Chrift in this unworthy
manner , and even altering that very frame
P 4 and

320 Directions forgetting and keeping

and nature of Chriftian Religion (by turning
that into a flefli-pleafing Religion , which is
more againft the flefh then all the Religions
elfe in the world ) and dealing fo refervedly,
fuperficially and unfaithfully in all his work ,
is a great caufe why Chrift doth now appear
no more openly for men \ and pour out no
larger a meafure of his Spirit in Gifts and
Confolations. When men appeared ordina-
rily in the rnoft open manner for Chrift , in
greateft dangers and fufferings; then Chrift
appeared morb openly and eminently for
them (yet is none more, for meeknefs • humi-
lity and love , and againft unmerciful or di-
viding zeal , then Chrift.)

2. And as you fee that a cheap Religiouf-
nefs doth not fo difcover fincerity : fo fe-
condly , it is. not accompanied with that fpe-
ciat blefling of God. As God hath engaged
himfelf in his Word < that they fhall not lofe
their Reward that give but a cup of water in
his name : fo he hath more fully engaged
himfelf to thofe that are rnoft deeply engaged
for him; even that they that forfake all for
him, fhall have manifold recompence in this
life, and in the world to come eternal life.
Let the experience of all the world ofChri-
ftia'ns be produced , and all will atteft the
lame truth , That it is Gods ufual courfe to
give men larger Comforts in dearer duties,

then

Spiritual Peace and Comfort. 3 2 1

then in cheap : Nay feldom doth he give
large Comforts in cheap duties *. and feldom
doth he deny them in dearer , fobeit they are
not made dear by our own fin and foolifli
indifcretion , but by his command , and our
faithfulnefs in obeying him. Who knows not
that the Confolation of Martyrs is ufually
above other mens , who hath read of their
fufferings and ftrange fuftentations ? Chri-
ftian, do but try this by thy own experiences,
and tell me , when thou haft mod refolutely
followed Chrift in a good Caufe ; when thou
haft ftood againft the faces of the greateft for
God ; when thou haft caft thy life , thy fa-
mily and eftrate upon Chrift, a^drunthyfelf '
into themoft apparent hazards for his fake:
haft not thou come off with more inward
peace and comfort, then the cheaper part of
thy Religion hath afforded thee? When
thou haft ftood to the Truth and Gofpel ,
and haft done Good through the greateft op-
pofition , and loft thy greateft and deareft
friend? becaufe thou wouidft not forfal>e
Chrift and his fervice , or deal fallly infome
Caufe that he hath Trailed thee in ; haft not
thou come off with the blefiing of Peace of
Confcierce? Nay, when thou haft denied
thy moft importunate Appetite, and moft
croffed thy lufts , and moft humbled and a-
bafed thy felf for God j and denied thy
V 5 i credit,

322 I>ir eft ions for getting and keeping

credit , and taken fhame to thy felf in a free
confeflingof thy faults , or patiently put up
the greateft abufes , or humbled and tamed
thy flefh by neceflary abftinence, or any way
moft difpleafed it, by crofting its intereft, by
bountiful giving, laborious duty , dangers or
fufferings for the fake of the Lord Jefus , his
Truth and People : hath it not been far bet-
ter with thee in thy Peace and Comforts then
before ? I know fome will be ready to fay ,
That may be from Carnal Pride in our own
doing or fuffering. I anfwer ; It may be fo ;
And therefore let all watch againft that. But
I am certain that this is Gods ordinary deal-
ing with his people, and therefore we may
ordinarily exped: it : It is for their encourage-
ment in faithful duty ; and I may truly fay ,
for their Reward , when himfelf cals that a
Reward which he gives for a cup of water.
Lay well to heart that Example of Abraham
for which he is fo often extolled in the Scri-
pture, viz,, hisreadinefstofacrificehisonly
Son : This was a dear Obedience : And faith
God, Becanfe (mark Becaufe) thou haft done
ihi& thing , in bleffmg I tyj// blefs thee , &c.
''David would not offer to God that which
toft him nothing , 2 Sam. 24. 24. 1 Chron.
2 j. 24. God will have the beft of your hearts,
the beft of your labours , the beft of your e-
• Btes, the beft of all; or he.wilinct accept vu

Spiritual Peace and Cow fort. 323
Labels facrifice was of the beft , and it was
accepted: And God faith to Cain , If thots
do ycell,jbalt not thou be accepted ?

Seeing this is fo, let me advife you ; Take
it not for a calamity , but for a precious ad-
vantage, when God cals thee to a hazardous
coftly fervice 5 which is like to coft thee much
of thy eftate , to coft thee the lofs of thy
chiefeft friends, the lofs of thy credit, the in-
dignation of Great ones, or the painfttlleft
diligence and trouble of body : Shift it not
off, but take this opportunity thankfully, left
thou never have fuch another for the clear-
ing, of thy fincerity, and the obtaining of
more then ordinary Confolations from God:
Thou haft now a Prize in thy hand for fpi-
ritual riches, if thou have but a heart to im-
prove it. I know all this is a paradox to the
unbelieving world : But here is the very ex-
cellency of the Chriftian Religion, and
the Glory of Faith. It looks for its
greateft fpoyls , and richeft prizes from its
Conquefts of fiefhly Interefts: It is not only
able to do it, but it expefteth its advancement
and confolations by this way. It is engaged .:
in a war with the world and fleftv, and in
this war it plays not the vapouring fencer ,
that feems to do much < but never ftrikes
home, as Hypocrites and carnal worldly Fro-
fefforsdo-: bur belays it home and {pares

324 Direct ions for getting And keeping
not, as one that knows, That the flelhesruine
mull: be his RIfing , and the flefhes thriving
would be his Ruine. In thefe things the true
Ghrifttan alone is in good fadnefs, and all the
reft of the world but in jeft. The Lord pity
poor deluded fouls ! You may fee by this one
thing y how rare a thing true Chriftianity is
among the Multitude that take themfelves for
Chriftians ! and how certain therefore it is
that few (hall be faved ! Even this one point
of true Mortification, and felf-denial , is a
ttranger among the moft of Profeflbrs. Oh
how fad a teftimony of it are the aftions of
thefe late times , wherein fo much hath been
done for felf, and fafety, and carnal interefts,
and fo little for Chrift I yea , and that after
the deepeft engagements of Mercies and
Vows that ever lay on a people in the world :
Tnfomuch that through the juft judgement of
God 3 they are now given up to doubt, whe-
ther it be the duty of Rulers to do anything
as Rulers for Chrift, or no ? or whether they
fhould not let Chrift alone to do ithimfelf?
Well , this which is fuch a myfterie to the un-
regenerate world , is a thing that every ge-
nuine Chriftian is acquainted with \ for they
that are Chrifts have crucified the flefh, with
the affections and lufts thereof; and the world
is dead to them > and they to the world , Gal.
6.11,

Take

Spiritual Peactind Comfort. 325
Take this counfel therefore in all the fe-
veral cafes mentioned in the Dire&ion :

1 . In your preventing fin , and maintain-
ing your Innocency,if you cannot do it with-
out denying your credit , and expofing your
felf to difgrace- or without the lofs of
friends, or a breach in youreftate , do it ne-
verthelefs : Yea, if it would coft you your
utter ruine in the world, thank God that put
fuch an opportunity into your hand for ex-
traordinary Confolations : For ordinarily
the Martyrs Comforts exceed other mens , as
much as their burthen of duty and fuffering
doth. Cj}ri*n *s fain to write for the com-
fort of fome Chriitians in his times , that
at death wrere troubled that they mift of
their hopes of Martyrdom. So alio if you
cannot mortifie any luft without much pinch-
ing the fleft\ do it chearfully ; for the dearer
the viftory coiteth you , the fweeter will be
the iffiie and review.

2. The fame counfel I give you alfo in
your rifing from fin. It is the fad condition of
thofe that yield to a Temptation , and once
put their foot within the dores of Satan, that
they enfnare themfelves fo, that they muft un-
dergo thrice as great difficulties to- draw
back , as they needed to have done -before-
hand for prevention and forbearance. Sin
unhappily engageth the finner tago on • and

one-

3 2 6 Dirtttiom for getting and keeping

one fin doth make another feem neceffary.
O how hard a thing is it for him that wrong'd
another by ftealing, deceit , over-reaching in
bargaining , or the like , to confefs his fault 9
and ask him forgi venefs, and to the utmoft of
his ability to make reftitution ! What abun-
dance of difficulties will be in the way ? Ic
will likely coft him the lofs of his Credit ,
befides the breach in his eftate , and perhaps
lay him open to the rage of him that he hath
wronged. Rather he will be drawn to cover
his fin with a Lye 3 or at leaft by Excufes.
And fo it is in many other fins. Now in any
of thefe Cafes , when men indulge the flefh ,
£>nd cannot find in their hearts to take that
lofs or fhame to themfelves,which a through -
Repentance doth require , they do but feed
the troubles of their foul , and hide their
wounds and fores , and not eafe them. Ufu-
ally fuch perfons go on in a galled, unpeace-
able condition , and reach not to foiid Com-
fort : (I fpeakonlyof thofe to whom fuch
Confeffion or Reftitution is a duty.) And I
cannot wonder at it : For they have great
caufe to queftion the truth of that Repent-
ance, and confequently thefoundnefs of that
heart , which will not bring them to a felf-
denying duty, nor to Gods way of rifing
from their fin. It feems at prefent the in-
tereft of the flefh is a&ually predominant ,

when

Spiritual Peace and Comfort. 327

when no Reafon or Convi&ion will perfwade
them to contradift it. As ever you would
have found Comfort then in fuch a Cafe as
this , fpare not the flefti. When you have
finned, you muft rife again or perifh. If you
cannot rife without falling, without free con-
fefiing, without the utter fhamingof your
felves , without reftitution j never ilick at it.
This is your hour of Trial: O yield not in the
Conflift. The dearer the Viftory cofteth
you, the greater will be your Peace, Try itj
and if you find it not fo, I am miftaken. Yet
if you have finned fo that the opening of it
may more difcredit the Gofpel , then your
Confeflion will honour it, and yet your Con-
fcience is unquiet, and urgeth you to confefs;
in fuch a cafe be firft well informed, and pro-
ceed warily and upon deliberation ; and firft
open the cafe to fome faithful Minifter or able
Chriitianin fecret, that you may have good
advice.

3. The fame counfel alfo would I give
you in the performance of your duty. A Ma-
giftrate is convinced he muft punifh finners ,
and put down Ale-houfes , and be true to
every Juft Caufe : but then he muft fteel his
face againft all mens reproaches, and the fo-
licitations of all friends. A Minifter is con-
vinced that he muft teach from houfe to
houfe, as well as publickly, if he be able ; and

rhr.t

318 Dire&iem for getting andkttpng

that he muft deal plainly with finners ac-
cording to their conditions ^ yea and require
the Church to avoyd Communion with them,
if they be obftinate in evil! after other Ef-
ficient means : But then he fhall lofe the
Love of his People, and be accounted Proud,
Precife, Rigid, Lordly, and perhaps lofe his
maintenance. Obey God now; and the
dearer it cofteth you , the more Peace and
Prote&ion , and the larger blefling may you
expeft from God : For you do ( as it were )
oblige God the more to ttick to you ; as you
will take your felf obliged to own , and bear
out, and reward thofe that hazard ftate, and
credit , and life for you. And if you cannot
obey God in fuch a Trial , it is a fad iign of
a falfe-hearted Hypocrite : except your fall
be only in a temptation, from which you
rife with renewed Repentance andRefoluti-
onsr which .will conquer for the time to come.
As Peter , who being left tohimfelf for an
example of humane frailty , and that Chrift
might have no friend to ftick by him when he
fuffered for our fin , yet prefently wept bit-
terly , and afterward fpent his ftrength and
time in preaching Chrift , and laid down his
life in Martyrdom for him.

So perhaps many -a poorfervant, or hard
labourer , hath fcarce anytime except the
Lords day to Pray or Read. Let fuch pinch

the

. Spiritual Vtace and Comfort. 329
the flefli a little the more ( To they do not o-
verthrow their health ) and either work the
harder, or fare the harder, or be cloathed the
more meanly , ok efpecially break a little of
their fleep , that they may find fome time for
thefe duties ; and try whether the Peace and
Comfort will not Recompence it. Never
any man was a lofer for God 1 So private
Chriftians cannot confcionably difcharge the
great plain duty of Reproof and Exhortati-
on ; lovingly, yet plainly telling their friends
and neighbours of their fins, and danger, and
duty , but they will turn friends into foes,
and poflibly fet all the Town on their heads.
But is it a Duty , or is it not ? If it be , then
truft God with the IfTue , and do your work,
and fee whether he will fuffer you to be
lofers.

For my part I think, that if Chriftians took
Gods work before them, and fpared the
flelh lefs , and trufted themfelves and all to
Ghrift alone, and did not balk allthetrou-
blefom coftly part of Religion , and that
which moft crofTeth the intereft of the flefh ;
it would be more ordinary with them to be
filled with the joys of the Holy Ghoft , and
walk in that Peace of Confcience which
is a Continual Feaft ; and to have fuch full
and frequent views both of the iincerity of
their Evidencing Graces i and of Gods Re-
conciled

3$o Directions for getting and keeping
conciled Face , as would banifh their doubts
and fears , and be a greater help to their cer-
tainty of falvation ? then much other labour
doth prove. If you flinch not the fiery fur-
nace, you (hall have the company of the Son
of God in it. If you flinch not the Pnfon and
Stocks , you may be able to fing as Paul and
Silas did. If you refiife not to be ftoned with
Stephen , you may perhaps fee Heaven open-
ed as he did. If you think thefe Comforts fo
dear bought • that you will rather ven-
ture without them ; let me tell you , you
may take yourcourfe , but the end will con-
vince you to the very heart, of the folly of
your choyce. Never then complain for want
of Comfort ; remember you might have had
it, and would not. And let me give you this
with you : You will fhortly find , though
worldly Pleafures, Riches and Honours were
fome flight falves to your molefted Confci-
ence here , yet there will no cure nor eafe for
it be found hereafter: Your merry hours
will then all be gone , and your worldly De-
lights forfake you in Diftrefs : but thefe folid
Comforts which you judged too dear, would
have ended in the Everlafting Joys of Glory.
When men do flinch God and his Truth in
ftraits, and juggle with their Confciences ,
and will take out all the honourable , eaiy,
cheap part of the work of Chrift, and make'a

Religion

Spiritual Peace and Comfort. 331

Religion of that by it felf, leaving out all the
difgraceful^ difficult, chargeable , felf-deny-
ing part • and hereupon call themfelves Chri-
ftians, and make a great (hew in the world
with this kind of Religioufnefs , and take
themfelves injured if men queftion their ho-
nefty and uprightnefs in the faith : thefe men
are notorious felf-deceivers , meer Hypo-
crites ; and in plain truth, this is the very true
defcription by which damnable Hypocrites
are known from found Chriftians. The Lord
open mens eyes to fee it in time while it may
be cured. Yea , and the nearer any true
Chriftian doth come to this fin , the more
doth he dif-oblige God , and quench the
Spirit of Comfort , and darken his own Evi-
dences, and deftroy his Peace of Confcience,
and create unavoydable Troubles to his Spi-
. rit, and eftrangednefs betwixt the Lord Jefus
and his own foul. Avoyd this therefore , if
ever you will have Peace.

DI-

332 Directions for getting md keeping

DIRECTION XXV.

25 . CMy next Advice flta/l be [omewbat
near of kin to the former. If you
would learn the moft expeditious way
to Peace andfetled Comfort , [Study
well the Art of Doing Good :& lcc
it be your every-days contrivance,
care and bufinefs, how you may
lay out all that God hath truftcd
you with 5 to the greateft pleafing
of God 3 and to your moft com-
fortable account/]

STill remember (left any Antinomian
(hould tell you that this favours of Po-
pery, and trufting for Peace to our own
Works.)

1. That you muft not think of giving any
of Chrifts honour or office to your beft works.
You muft not dream that they can do any-
thing to the fatisfadion of Gods Juftice for
your iins : nor that they have any proper
Merit in them , fo as for their worth to ob-
lige God to Reward you : nor that you muft
bring them as a Price to purchafe Chrift and

Heaven :

Spiritual Peace and Comfort. 333

Heaven : nor that you have any Righteout
nefs or Worthinefs in your felf and Works ,
which the Law of Works will fo denominate
or own. But onely you muft give Obedience
its due under Chrift ; and lo you honour
Chrift himfelf , when thofe that detraft from
Obedience to him ■ do dilhonour him : and
you muft have an Evangelical Wcrthmefs xnd
Rigbteoufnefs (fo called many and many times
over in the Gofpel ) which partly confifteth
in the fincerity of your Obedience and Good
Works ; as the condition of continuing your
ftate of Juftification , and right to eternal
Life.

2. Remember I have given you many Ar-
guments before , to prove that you may take
Comfort from your Good Works, and Gra-
cious Aftions.

. 3. If any further Objections fhouid be
made againft this , read confiderately and be-
lievingly Math. 25. and CMath. 5 and 7,
Chapters throughout , or the former onely ;
and I doubt not but you wiil be fully refol-
ved. But to the work.

Thofe men that ftudy no other Obedience
then onely to do no (pofitive) harm, arefo
far from true Comfort, that they have yet no
true Chriftianity ; I mean 3 fuch as will be fa-
vingtothem. DoingGood is a high part of a
Chriftians obedience , and muft be the chief

part

334 Directions for getting and keeping
part of his life. The Heathen could tell him
that askt him, How men might be like to
God ? That one way was , To do good to all..
This is beyond our power , being proper to
God the Univerfal Good , whofe Mercy is
over all his Works. But our Goodnefs muft
be Communicative, if we will be like God ,
and it muft be extended and diffufed as far as
we can. The Apoftles charge is plain , and
we muft obey it if we will have Peace. GaL
6* io. While joh have time , Do good to all
men, but ejpecia'ly to them of the houfhold.of
faith. Ifa. 1. 1 6, 17. fcafe to do evil , learn
to do well^feek* judgement, relieve the opprejfed,
judge the father lefty plead for the Widow : fame
now drdiit'm reafon together , faith the Lord ;
though jour fins be as fcarlet , they /hall be as
White 04 fnow ; though they be rid like Crim-
fon, they JhaU be at Wool.'] Heb. 13. 16. To
Do Cjood , and to communicate , forget not ; for
With f uch facrifces God ii Well pleafed.~\ I Tim.
6. 17, 18, 19. Charge them that be rich in this
World) tbrt they be not high-minded , nor trufl
in uncertain riches^ but in the living God , Who
giveth us richly all things to enjoy : That tkej
/)<? Good% that they be rich in Good fVor^s, ready
to di^ribute, Willing to communicate^ laying up
in (lore for the mfe Ives a good foundation againji
the time to come , that they may lay hold on e-

tzrnal UfePiSzz Luk^Ah 34,35* Mar.14.7. j

LMath

I

Spiritual Peace and Comfort. 335
Math. 5. 44. 1 Pet. 3. 1 1 fmm 4. 17- PM

34-i4« <^3 7-27- *&l6-l* ^37- $ *>*#
Ml r^ Z,^, and Do Good7\ Gen: 4. 7. If thou
Do Well y Pi alt thou not be Accept ed>' but if
thou do Evil , fin liethat the dor e.^ Ad. io.
3,4. 34, 3 J. Cornelius , rAj Prayers and thine
Alms are come up for a Memorial before God7\
35. ["/# fwjr Ration he that fear eth God^
and Vvorketh Right eotsfhefs , *.* Accepted of
him7\ Rom. 6. 16. Know ye not that to Vckom
ye yield your [elves [ervants to obey -y his [er-
vants ye are to W'hom ye obey ? Vthether of fin
unto death}or of Obedience untoRigbteou[ne[s>~^
13. Yield your [elves unto God as thofie that
are ulive from the dead , s.nd your members as
Inftruments of Right eou[ne[s unto God7\ Mat.
5. 16. Ad. 9 36, Eph. 2. 10. TVe are created
in Chrifi Refits to Good Workj Jxhich God hath
ordained that Vre fhould ftW^ in them. J I Tim.
2, 10. & 5. 10. & 5. 2 J. 2 Tim. 3. 17. Tit.
2.7. & 3. 8. 14. & 2. 14, H<? redeemed us
from all iniquity , that he might pun fie to him-
[elf a peculiar people^ zealous c[Good Worhj^
I *Pet. 2. 12. Heb. 10. 24. Let us ccnfider one
another 5 to Provoke to Love and to Qood
Workj ■.] What a multitude of fuch paffages
may you find in Scripture ?

You fee then how great a part of your
Calling arid Religion confiiteth in Doing
Cjood. Now it is not enough to make this

your

H$ Direftbns for getting and keeping
your care now and then , or do Good when
it fals in your way but you muft ft ndj it, or
it will not be well done. You mult ftudy
which are Good Works ; a$d which are they
that you are called to : and which are the
beft Works, andto.be preferred v that you
choofe not a lefs inftead of a greater. Qod
looks to befervad Xvith the beft. You mult ftudy
for opportunities of Doing Good , and of the
means of fucceeding and accomplifhing it ;
and for the removing of Impediments ; and
for the overcoming of diffwaftves , and with-
drawing Temptations. You muft know what
Talents God hath entrufted you with ,. and
thofe you muft ftudy to do Good with. Whe-
ther it be Time, or Intereft in men, or oppor-
tunity, or Riches, or Credit, or Authority,
or Gifts of mind , or of body : If you have
not one , you have another , and fome have
all.

This therefore is the thing that I would
perfwade you to : Take your felf for
Gods Steward: Remember the time when
it will be faid to you £ Qive account of thy
Stewed/hip ; thon /halt be no longer Steward ]
Let it be your every- days contrivance , how
to lay out your Gifts, Time, Strength,
Riches or Intereft, to your Matters ufe. Think
which way you may do moft , firft , to Pro-
mote :he Gofpel , and the Fublique Good of

the

Spiritual Peace and Comfort. 337

the Church : and then , which way you may
help towards the faving of particular mens
fouls j and then which way you may better
the Commonwealth ; and how you may do
good to mens bodies ; beginning with your
own, and thofe of your family , but extend-
ing your help as much further as you are a-
ble. Ask your felf every morning , Which
way may I this day moft further my Mailers
bufinefs, and the Good of men? Ask your
felf every night , What Good have I done to
day? And labour as much as may be, to be
Inlcruments of fome great and ftanding
Good , and of fome Publick and Univerfai
Good -y that you may look behind you at the
years end, and at your lives end , and fee the
Good that you have done. A piece of bread
is foon eaten , and a peny or a (hilling is foon
fpent : But if you could win a Soul to God
from fin , that would be a vifible everlafting
Good ; * li you could be Inftruments of let-
ting up a Godly Minifter in a Congregation
that want, the everlafting Good of many
Souls might in part be afcribed to you : If
you could help to heal and unite a Dh
Church , you might more rejoyce to look
back on the fruits of your labour, then any
Phyfician may Rejoyce to fee his poor Pa-
tient recovered to health. I have told
men in another Book, what oppoctun

338 Directions for getting and keeping

they have to do Good if they had hearts ;
How eafy were it with them to refrefh mens
bodies , and to do very much for the faving
of fouls! To relieve the poor; to fet their
Children to trades ; to eafe the opprefled.
How eafy to maintain two or three pocr
Scholars at the Univerfi ties for the ferviceof
the Church ? But I hear but of few that do
ever the more in it , except three or four of
my friends in thefe parts. Let me further tell
you , God doth notleave it to them as an in-
different thing. iJPlatb. 25. They muft feed
Chrift in the poor , or elfe ftarve in Hell
themfelves : They muft cloath naked Chrift in
the poor,or be laid naked to his fiery indigna-
tic n for ever. How much more diligently then
muft they help mens fouls, and the Church of
Chrift , as the need is greater, and the work
better ? Oh the blinding power of Riches !
O the eafinefsof mans heart to be deluded !
Do Rich men never think to lie rotting in
the duft ? do they never think that they muft
be accountable for all their Riches ? and for
all their Time , and Tower , and Interefts ?
Do they not know that it will comfort them I
more at Death & Judgement, to hear in their
reckoning, hem fo much given to fuch & fuch
Poor ? fo much to promote the Gofpel ? fo
much to maintain poor Scholars while they
ftudy to prepare themfelves for the Miniftry ? \

&c.

Spiritual Peace and Comfort. 3 39

&c. then to hear, fo much in fuch a Featt ? to
entertain fuch Gallants ? to pleafe fuch No-
ble friends? fomnch at dice, at cards,. at
horfe-races , at cock-fights ? fo much in ex-
cefs of Apparel ? and the reft to leave my Po-
fterity in the like pomp ? Do they not know
that it will comfort them more to hear then
of their time fpent in Reading Scripture , fe-
cret and open Prayer , Intruding and exa-
mining their Children and Servants ; going
to their poor Neighbours houfestofee what
they want, and to perfwade them to godlinefs;
and in being examples of eminent hoiinefs to
all ; and iniuppreffing Vice , and doing Ju-
ftice ; then to hear of fo much time fpent in
Vain Recrca:ions, Vifits, Luxuriesand Idie-
nefs ? O deep Uubelief and hardnefs of heart,
that makes Gentlemeii that they tremble not
to think of this Reckoning 1 Weil, let me tell
both them and all men , that if they knew but
either that undifperifable duty of Doing
Good, that lieth on them , or how neceflary
and hire a way ( in fubordination to Chrift )
this aft of I?o:ng Good is for the fouls Peace
and confolation , they would fludy it better ,
and practice it more faithfully then now they
dc: They would then be glad of an oppor-
tunity to do Good , for their own Gain , as
well as for Gbds honour , and for the lo
Good it ftlf. They would knowth?-

340 Directions for getting and keeping
to the Lord is the onely thriving Ufury ; and
that no part of all their Time, Riches , In-
■tereft in men, Power or Honours will be then
comfortable to them, but that which was laid
out for God; And they will one day find*
that God will not take up with the fcraps of
their Time and Riches which their flefti can
fpare ; but he will be firft ferved, even before
ajl comers, and that writh the beft, or he will
take them for no fervants of his. This is true,
and you'l find it fo, whether you will now be-
lieve it or no.

And becaufe it is poflible thefe lines may
fall into the hands of fome of the Rulers of
this Commonwealth , let me here mind them
of two weighty things.

i. What opportunities of Doing very
great Good hath been long in their hands?
and how great an account of it they have to
make. It hath been long in their power to
have done much to the Reconciling of our
Differences , and healing our Divifions , by
fecting Divines a work of different Judge-
ments to find out a temperament for Accom-
modation. It hath long been in their power
to have done much towards the fupply of all
the dark Congregations in Enqland and
Wkfrz-j with competently able, found and
faithful Teachers ! We have many Congre
gations that do contain three thoufand , five

thoufand,

Spiritual Peace and Comfort. 341
thoufand , or ten thoufand fouls , that have
but one or two Minifters, that cannot poffibly
do the tenth part of the Minifterial work of
Private overiight ; and fo poor fouls mull be
negle&ed \ let Minifters be never fo able or
painful : We have divers Godly Private
Chriftians of fo much underftanding as to
be capable of helping us as Officers in oui"
Churches : but they are all fo poor that they
are not abletofpare one hour in a day or
two from their labour , much lefs to give up
t-hemfelves to the work: How many a Con-
gregation is in the fame Cafe? Nothing-al-
moft is wanting to us to have fet our Congre-
gations in the order of Chritt j and done this
great Work of Reformation which there is fo
much talking of, fo much as want of Main-
tenance for a Competent Number of Mini-
fters or Elders to attend the work. I am fure
in great Congregations this is the Cafe , and
a fore that no other means will remedy. Was
it never in the power of our Rulers to have
helptushere? Was nothing fold for other
ufes , that was once Devoted and Dedicated
to God , and might have helpt us in this our
miferable diftrefs ? Were our Churches able
to maintain their own Officers, our Cafe
were more tolerable : but wh^n a Congre^
gation that wants fix* or feven, or ten, is not
able to maintain one, it is hard.

CU 2. The

342 Dirtftions for getting and keeping

2. The fecond thing that I would mind
our Rulers of, is, What mortal Enemies thofe
men are to their fouls , that would perfwade
them that they muft not, as Rulers', Do
Good to the fouls of men, and to the Church
asfuchs nor further the Reformation ; nor
propagate the Gofpel, nor ftablifh Chrifts
orders in the Churches of their Country, any
otherwife then by a common maintaining the
Peace and Liberties of all. What dottrine
could more defperately undo you if enter-
tained ? If you be once perfwaded that ic
belongs not to you to Do Good, and the
GreateftGood , to which all your fucceffes
have but made way , then all the Comfort ,
the Bleffing and Reward is loft : And con-
sequently all the Glorious preparative fuc-
ceffes, as to you \ are loft \ If once yen take
your feives to have nothing to do as Rulers
forChrift, you cannot proniife your feives
that Chrift will have any thing to do for you
as Rulers kva way of Mercy : This Mr. Owen
\ lately told you in his Sermon i Oft. J?.
The God of Heaven forbid , that ever all the
Devils in Hell > the }efnits at Rome , or thefe-
Auced fouls in England , jbSmJN be able to per-
fcade the Rulers of this Land, *ho are fo deeply
'hound to God ty row , Mercies ,' Profejfions ,
and high expences oftredfiire dnd blood , to Re-
formbis Church, and propagate his G of pel; that

now

Spiritual Peace and Comfort. 343

now after all this it belongeth not to them , but
the) rnufl a* Rulers be no more for £hrift the*
for CMahomet : But if event [hould prove the
fad cafe of England to have fuch Rulers (Which
ljlrongly hope Will never be) if my Prognofiiiks
fail not, this Will be their fate : The Lordjefus
Will for fake them>a* they have forfa^en him, &
the Prayers of hi* Saints Will be fully turned
againft them ; and his EleB flail cry to him
night and day , till he avenge them fpeedily , bf
makjng thefehis enemies to lick, the dv§ , and
drifting them in pieces like a Potters veffcl , be-
cause they Would not that he fbould reign over
them : And then they /hall faow Whether
Chrift be not King of Kings 9 and Lord of
Lords.

Perhaps you may think I Digrefs from the
matter in hand : But as long as I fpeak but
for my Lord Chrift , and for Doing Good , I
cannot think that I am quite out of my way.
But to return nearer tothofe for whofe fakes
I chiefly write : This is that fum of my ad-
vice : Study with all the underftanding you
have, how to do as much Good while you
have time as pofiibly you can , and you (hall
find that ( without any Popi(h or Pharifaical
- felf-confidence ) to be the moft excellent art
for obtaining fpiritual Peace , and a large
meafure of comfort from Chrift.

To that end ufe ferioufly and daily to be-
0^4 think

344 Vinttions for getting and keeping
think your felf, What way of expending your
Time and Wealth, and all your Talents, will
be moft comfortable for you to hear of, and
review at Judgement? and take that as the
way moft comfortable now. Onely confuk
not with flefh and blood : make not your
flelh of your counfel in this work : but take
it for your enemy : exped: its violent un-
wearied oppofition : But regard not any of
its clamours or repinings : But know,as I faid
before , that your trueft fpiritual comforts
are a Prize that muft be won upon the con-
queft of the flefh. I will only add to this the
words of Bleffed Dr. Sibs (a man that was no
enemy to Free Grace, nor unjuft Patron of
mans Works) in his Preface to his Souls Con-
fitt ; Chnfi is firft a King of Rightemfnefs ,
*nd then of Teace : The Rtgkteoufnefs that he
W$rl^t by his Spirit brings a Teace of fanBifi-
catton : Whereby though We are not freed from
fn y jet We arc enabled to combat With it , and
to get the viUory over it. Seme Degree of Com-
fort follows every Cjooddttion^ a* heat accom-
panies fire , and as beams and influences ijftse
from the Sun : Which is fo true^ that very Hea-
thens upon the dif charge of a good Confcience ,
have found Comfort and Teace anfwerable :
this is a Reward before our Reward Again ,
In Watchfulnefs and diligence We fooner meet
tiith Comfort then in idle Complaining Again,

Pag.

Spiritual Peace and C em fort. 34?

Pag. 44, 45. aAn unimployed life U a burthen
to ttfelf. god is a pure aft : always Working*.
always 'Doing : and the nearer our foul comes
to God , the more it is inattion^ and the freer
from difquiet. LMen experimentally feel that
Comfort inDoingthaiWhich belongs unto them ,
Which before they longed for and Went With-
out. And in his Preface to the BruifedReed;
There u no more Comfort to be expelled from
Chnft then there is Care to?leafeh\m: Other-
Wife to make him an Abetter of a lawlefs and a
looje life , is to transform him into a ph'ancy ;
nay into the Ukenefs of him Whofe Works he
Came to deftroy , Which is the moft deteflable
Idolatry of all. One Way Whereby the Spirit of
£hrift prevail eth in hU , u to prefer ve them
from fuch thoughts : Tet we fee , Teople Will
frame a Divinity to themfelves , pleafing to the
fiefhyfutable to their own ends, Which being vain
in the fub fiance , Will prove likewife vain in the
fruit , and a 'butlding upon the fands. So far
Dr. Sibs. It feems there were Libertines and
Antinomians then : and will be as long as
there are any carnal unfan&ifiedProfefTors, -

<^5 DI-

3 4$ Wre&im fir getting and keeping

:

■ i , ■— ■ 1 — ' —

DIRECTION XXVI.

z6. Having led you thus far towards
a fetled Peace , my next Dire&ion
fhall contain a Necefifary Caution,
left you run as far into the contrary
extreme , vi%. Take heed that you
neither trouble your oxen [out with
needle fs fcruples • about matters of
docirine , of duty, or of fin y or about
your own Condition: Nor jet that yott
do not make your felf mote work then
God hath made you b by feigning things
(inlaw fnl which God hath not forbid-
den j or by placing your Religion in
JVitl-wotlhip 5 or in an over-curious
infilling on Circurnftantials , or an
wer-rigorous dealing whh your Body.

- -*-■ ■»— . — — ,

THis is but the Exposition of Solomons ,
Be not Over-wife , and be not Right eons
overmuch , Eccl. 7. 16. A ijian cannot ferve
God too much ; formally and ftriAly con-
sidering his fer vice : much lefsLove him too
much, But we may do too much Materially

in-*

Spiritual Peace and Comfort . 347

intending thereby to ferve God; which
though it be not true Righteoufnefs , yet be-
ing Intended for Righteoufnefs v and clone as
a fervice of God, or Obedience to him, is here
called Over-much-Righteoufhefs. I know it
is ftark madnefs in the prophane fecure
World to think that the doing of no more
then God hath commanded us, is Doing too
much , or More then needs; as if God had
bid us do more then needs, or had made fuch
Laws as few of the foolifh Rulers on earth
would -make: This is plainly to Blafpheme
the Moft High^ by denying his Wifdom and
his Goodnefs 5 and his Juit Government of
the World : and te Blafpheme his holy Laws,
as if they were too ftrict , precife , and made
us more to do then needs : and to reproach
his fweet and holy ways, as if they were grie-
vous, intolerable and unneceffary. Much
more is their Madnefs, in charging the Godly
with being too Pure, and too Precife , and
making too great a llir for Heaven , and that
meerly for their Godlinefs and Obedience ,
when , alas , the beft do fall fo far fhort of
what Gods Word and the neceflity of their
own fouls do require , that their Confciences
do more grievoufly accufe them of Negli-
gence , then the barking World doth of be-
ing too precife and diligent : And yet more
mad are the World, to lay out fo much Time; ;

and"-

348 ViYtfiitns for getting and keeping

and Care, and Labour for Earthly Vanities ,
and to provide for their contemptible bodies
for a little while , and in the mean time to
think that Heaven and their Everlafting Hap-
pinefs there , and the efcapingof everlafting
damnation in Hell , are Matters not worth fo
much ado \ but may be had with a few cold
wifhes , and that its but folly to do fo much
for it as the Godly do : That no labour
(hould be thought too much for the World ,
theFlefh and the Devil, and every little is
enough for God. And that thefe wretched
fouls are fo blinded by their own lufts, and
fb bewitched by the Devil into an utter Ig-
norance of their own hearts, that they verily
think, and will ftand in it, that for all this
They Love God above all, and love Heaven-
ly things better then Earthly , and therefore
(hall be faved.

But yet Extremes there are in the fervice
of God, which all wife Chriftians muft labour
to avoyd.. It is a very great Qneftion among
Divines, Whether the common rale in E-
thicks , That Virtue is ever in the middle be-
tween two extremes^ be found, as to Chriftian
Virtues : ssfmefiM faith , No. The Cafe is*
not very hard, I think, to be refolyed, if you
will but ufe thefe three DiftincHons. i. Be-
tween the Afts of the meer Rational facul-
ties, Uaderftanding and WUJ , called, Elicited

AdiSy

Spiritual Peace and Comfort. 34^

Ads ; and the Ads of thelnferiour faculties
of foul and body , called , Impcrate Ads.
2. Between the Ads that are About the End
immediatly , and thofe that are About the
Means. 3 . Between the Intension of an Ad,
and the ObjediveExtenfion^ and Compari-
foa of Objed with Objed, And fo I fay :
1. The End (that is, God and Salvation)
cannot be too fully Known or too much
Loved , with a pure Rational Love of Com-
placency, nor too much fought by the Ads of
the foul as purely Rational : For the End
being loved and fought for it felf, and being
of Infinite Goodnefs, muft be loved and
fought without Meafure or Limitation , it
being Impoflible here to exceed. Prop. 2,
The Means, while they are not mif-appre-
hendedy but taken as Means , and Materially
wellunderitood, cannot be too clearly dis-
cerned, nor too Rightly chofen, nor too Re-
solutely profecuted. Prop, 3, It is too po£
fible to mif-apprehend the Means j and to
place them inftead of the End, and fo to
Over-love them. Prop. 4. The Nature of
all the Means confifteth in a Middle or Mean
betwixt two Extreams, materially: both
which Extreams are fin : fo that it is
pofiible to over-do about all the Means , as
to the Matter of them, and the Extent of our
ads. Though we cannot Love God too

mwcha

3 5 o Diretfions forgetting and keeping
much , yet it is pofiible to Preach % Hear,
Pray, Read, Meditate , Confer of Good too
much ; for one Duty may (hut out another ^
and a greater may be negleded by our over-
doing in a leffer : which was the Pharifees
fin in Sabbath-Refting. 5 . If we be never fo
nght iri the extenfionof our Ads, yet we
may go too far in the Intention of the Im-
peme Ads or Pafiions of the foul j and that
both on the Means and End : Though the
pure Ads of Knowing or Willing cannot be
too great towards God and Salvation , yet
the Pafsions and Ads' commonly called Sen-
fitive, may. A man may Think on God not
onely too much ( as to exclude other necef-
fary thoughts ) but too Intenfly : and Love
and Defire too Pafsionately : For there is a
Degree of Thinking or Meditating , and of
Pafsionate Love and Defire , which the brain
cannot bear, but it will caufe Madnefs , and
quite overthrow the ufe of Reafon , by over-
ftretching the organs, or by the extreme tur-
bulency of the agitated fpirits. Yet I never
knew the man, nor ever fhall do I think, that
was ever guilty of one of thefe excefles , that
is?of Loving or Defiring God fo Pafsionately
as to diftrad him : But I have often known
weak-headed people (that be not able to or-
der their thoughts ) and many Melancholy
People, Guilty of the other; that is, of

thinkir-

Spiritual Peace tnd Comfort. 1 5 1

thinking too much and too feriouflyand in-
tently on Good and Holy things, whereby
they have overthrown their Reafon and been
diftrafted. And here I would give all fuch
weak-headed Melancholy perfons this warn-*
ing, That whereas in my Book of Reft , I fo
much prefs a conftant courfe of Heavenly
Meditation , I do intend it onely for found
heads, and not for the Melancholy that have
weak heads , and are unable to bear it. That
may be their fin r which to others is a very
great duty:Wlule they think to doithat which
they cannot do , they will btit difahle them-
felves for that which they can do. I would
therefore advife thofe Melancholy perfons
whofe minds are fo troubled , and heads
weakned , that they are in danger of over-*
throwing their Underftandings ( which ufu-
ally begins in multitudes of fcruples, and reft-
lefnefs of mind, and continual fears, and blas-
phemous temptations : where it begins with
thefe , diftra&ion is at hand , if not prevent-
ed) that they forbear Meditation, as being
no duty to them 3 though it be to others •
and inftead of it be the more in thofe duties
which they are fit for : efpecially Conference
with Judicious Chriltians , and Chearful and
Thankful acknowledgement of Cods Mer-
cies. And thus have I fhewed you 5 how far
we may poflihly exceed in Gods fervice : Let
me now a little apply it. It

3 $ i Directions for getting and keeping

It hath ever been the Devils-Policy to be-
gin in perfwading men to Worldlynefs,Flefh-
pleafing, Security and Prefumption , and ut-
ter Negled: of God and their fouls, or atleaft
preferring their bodies and. worldly things:
and by this means he deftroyeth the world.
But where this will not take ,> but God awa-
keth men effectually, and cafteth out the
fleepy Devil, ufually he tils mens heads with
needlefs fcruples , and next fetteth them oraa
Religion not commanded-, and would make
poor fouls believe they do Nothing, if they
do not more then God hath commanded
them. When the Devil hath no other way
left to deftroy Religion and Godlmefs, he
will pretend to be Religious and Godly hmi-
felf : and then he is always over-religious?
and over-godly in his Materials. '*sfll over-
doing in Gods ftw^ is undoing. And who ever
you meet with that would Over-do , fufpeft
him to be either a fubtii deftroying enemy, or
one deluded by the deftroyer. O what a
Tragedy could I here (hew you of theDc-
vils afting ! and what a Myfterie in the Hel-
lifh Art of Deceiving could I open to you I
And {hall I keep the Devils counfel ? No.
O that God would open the eyes of his poor
defolate Churches at hit to fee it !

The Lord Jefus in Wisdom and tender-
Mercy ,eftablifheth a Law of-Grace,and Rule r

of-

Spiritual Peace and Comfort . 553

of Life , Pure and Perfeft , but fimple and
plain; laying the Condition of mans falva-
tion more in the Honefty of the Believing
Heart, then in the ftrength of Wit , and fub-
tilty of a Knowing Head. He comprized the
Truths which were of Necefilty to falvation
in a Narrow room : So that the Chriftian
Faith was a matter of great plainnefs and
fimplicity. As long as Chriftians were fucb,
and held to this, the Gofpel rode in Triumph
through the world , and an Omnipotency of
the Spirit accompanied it , bearing down all
before it. Princes and Scepters ftoopt : fub-
til Philofophy was non-pluft ; and ail ufeful
Sciences came down, and acknowledged
themfelves Servants, and took their places 5
and were well contented to attend the plea-
fure of Chrift; As Mr. Herbert faith in his
Church Militant :

Religion thence fled into Greece, Cohere Arts

Gave her the higheft place in all mens hearts:
Learning^ as pos'd : Tbilofephj ft }as fet ;

Sophtfters taken in a Fifbers Netm.
Plato and AriftodeVter* at a lofs ,

And "tehee I'd about again tojpell Chrift s Qrofs*
Tracers chas't Sjllogifms into their den ,

And Ergo Was transform* dint 0 Amen<

The Serpent envying this Happtnefc of

the

354 Direfliens for getting and keefing
the Church, hath no way to undo us , but by
drawing us from our Chriftian Simplicity. By
the oceafion of Hereticks quarrels and er-
rours, the Serpent fteps in , and will needs be
a fpirit of Zeal in the Church; and he will
fo Over-do againft Hereticks , that he per-
fwades them, they muft enlarge their Creed r
and adde this Claufe againft one , and that
againft another , and all was but for the per-
feftingand preferving of the Chriftian Faith:
And fo he brings it to be a Matter of fo much
Wit to be a Chriftian ( as Erafmm com-
plains ) that ordinary heads were not able to
reach it. He had got them with a Religious
xealous Cruelty to their own and others
fouls, to lay all their Salvation, and the Peace
of the Church upon fome unfearchable my-
fteries about the Trinity , which God eithet
never revealed, or never clearly revealed, or
never laid fo great a ftrefs upon : Yet he per-
fwades them, that there was Scripture-}
enough for thefe : Onely the Scripture f]
it but in the premifes, or in darker terms,
and they muft but gather into their Creed
the Confequences , and put it into plainer
expreffions which Hereticks might not fo ea-
fily corrupt, pervert or evade. Was not this
Reverend Zeal ? and was not the Devil feem-
ingly now a Chriftian of the moft judicious
and forward fort ? But what got he at this

one

Spiritual Peace and Comfort. 355

one game ? 1. He necefika£ed Implicit
Faith even in Fundamentals, when he had got
points beyond a vulgar reach among Fun-
damentals. 2. He necefiltated fome living
Judge for the Determining of Fundamentals
quoad ms ^ though not infe (the Soul of Po-
pifh wickednefs ) that is , what it is in fenfe
that the People muft take for Fundamentals,
3. He got a Handing Verdid: againft the
perfe&ion and fufficiency of Scripture ( and
confequently againft Chrift , his Spirit , his
Apoftles, and the Chriftian Faith:) That it
will not afford us fo much as a Creed or Sy-
fteme of Fundamentals , or Points abfolutely
Nece/Fary to Salvation and Brotherly Com-
munion , in fit or tolerable phrafes; but we
muft mend the language at leaft. 4. Heo-
pened a gap for humane Additions, at which
he might afterwards bring in more at his
pleafure. 5. He framed an Engine for an
Infallible Divifion , and to tear in Pieces the
Church , Cafting out all as Hereticks that
could not fubfcribe to his Additions, and ne-
ceflkatingfeparationbyalldifTenters, to the
Worlds End , till the Devils engine be over-
thrown. 6. And hereby he lays a ground
upon theDivifions of Chriftians, to bring
men into doubt of all Religion, as not know-
ing which is the right. 7. And he lays the
ground of certain neart-burnings, and mu-
tual

356 Vlrtftions forgetting and keeping

tual Hatred , Contentions , Revilings j and
Enmity. Is not here enough got at one
Caft ? Doth there need any more to the e-
ftablifhing of the Romiflvand Hellilh dark-
nefs? )3id not this one ad: found the Seat
of Rome ? Did not the Devil get more in his
Gown in a day , then he could get by his
Sword in three hundred years ? And yet the
Holy Ghoft gave them full warning of this
before-hand. 2 Qor. 1 1. 2, 3. For 1 am fel-
low over you faith a godly fealoujy ; for I have
efpoufedyou to one Hatband , that I may pre-
Cent y oh as a chaft Virgin to Chrift. But I fear
left- by any me am , at the Serpent beguiled Eve
through his fubtilty^foyour minds Jbouldbe cor-
rupted from the fimplitity that is in Chrift*
Rom. 14. i. Him that is Weak in the Faith re-
ceive je\ but not to 'Doubtful Difputations.
Pfal. 19. The Law of the Lord vs perfett.
2 Tim. 3. 16, 17, All Scripture is givefi by
Infpiration from Gody and is profitable for Do-
Urine ^f or Reproofs for Correction, for ]
ttion in Right eortf nefs , that the Man cf God
may be per jetty] throughly furni/bed unto all
QoodWorks* Jfa. 8. 20, To the Law and to
the Teftimony : if they fpeak^ not according to
thefe , it is becaufe there is no truth in them.
With many the like.

This plot the Serpent hath found fofuo
cefsful , that he hath followed it on to this

dav.

Spiritual Peace and Comfort. 357
day. He hath made it the great Engine to get
Rome on his fide, and to make them the great
Dividers of Chrifts Church : He made the
Pope and the Gouncel of Trent believe, that
when they had owned the antient Creed of
the Church, they muft put in as many and
more additional Articles of their own, and
Anathematize all gain layers : and thefe Ad-
ditions muft be the peculiar Mark of their
Church , as Romiih : and then all that are
not of that Church , that is , that own not
thofe fuper-added Points, are not of the true
Church of Chrift , if they muft be Judges.
Yea among our felves hath the Devil ufed
fuccefsfully this plot: WhatConfeflion of
the pureft Church hath not fome more then
is in Scripture ? The moft modeft muft mend
the phrafe, and fpeak plainer, and fomewhat
of their own in it ; not excepting our own
moft reformed Confeffion,

Yea and where Modefty reftrains men
from putting all fuch inventions and expli-
cations in their Creed, the Devil perfwades
men that they being the Judgements of God-
ly Reverend Divines ( no doubt to be Reve-
renced,valued and heard) it is almoft as much
as if it were in the Creed, and therefore who-
ever diffenteth muft be noted with a black
coal, and you muft difgrace him , and avoyd
Communion with him as an Heretick. Hence

lately

358 Directions for getting and keeping

lately is your Union , Communion and the
Churches Peace laid upon certain unfearch-
able Myfteries about Predeftination , the or-
der and obje&s of Gods Decrees, the manner
of the Spirits fecreteft operations on the foul,
the Nature of the .Wils efTential Liberty ,
hnd its power of felf-determining the Divine
concourfe , determination or predeftination
of mans and all other Creatures actions , dec.
that he is fcarcely to be accounted a fit mem-
ber for our fraternal Communion that dif-
fers from us herein. Had it not been for this
one Plot, the Chriftian Faith had been kept
pure ; Religion had been one ; the Church
had been one ; and the hearts of Chriftians
had been more one then they are. Had not
the Devil turn'd Orthodox, he had not made
lb many true Chriftians Hereticks , as £/>/-
phanius and /ft*/?*'» have enrolled in the black
Lift : Had not the Enemy of Truth and
Peace got into the Chair,and made fo pathe-
tique an Oration as to infiame the minds of
the Lovers of Truth to be over- zealous for it,
Sc to do too much, we might have had Truth
and Peace to this dav. Yea ftill, if he fee any
man of Experience and Moderation ftand up
to reduce men totheantient fimplicity, he
prefently feems the inoft zealous for Chrift ,
and eels the unexperienced Leaders of the
flocks , that it is in favour of fomeHerefy

that

Spiritual Peace and Comfort. 5 5:9

that fuch a man fpeaks • he is plotting a Car-
nal Syncretifm , and attempting the recon-
cilement of Chrift and Belial* he is tainted
with Popery, or Socinianifm^ orArminia-
nifmvor Calvinifm, or whatfoever may make
him odious with thofe he fpeaks to. O what
the Devil hath got by Over-doing ?

And as this is true in Doftrines , fo is it in
Worfhip, and Difcipline , and Paftoral Au-
thority and Government. When the Ser-
pent could not get the World to defpife the
poorFifhermen that published theGofpel,
( the Devil being Judged , and the World
Convinced by the Power of the Holy Ghoft,
the Agent, Advocate and Vicar of Chrift on
earth ) he will then be the forwarded to ho-
nour and promote them : And if he cannot
make Chnftanrbie aPerfecutor of them , he
will perfwade him to raife them in worldly
glory to the Stars , and make them Lords of
Rome, and poffefs them with Princely Digni-
ties and Revenues. And he hath got as
much by over-honouring them , as ever he
did by perfecuting and defpifingtbem. And
now in EnnUrd , when this plot isdefcryed ,
and we had taken down that faperfiuous ho-
nour, as Antichriftian , what doth the Devil
but fet in again on the other fide ? and none
is fo Zealous a Reformer as he. He cryes
down all as Antichriftian , which he defireth

fhould

_

360 Direttions for getting and keeping

fhouU fall : Their Tythes an,d Maintenance
are Antichriftian and oppreflive ( O Pious
Merciful Devil ) down with them 1 Thefe
Church-lands were given by Papiits to Po-
pifhufes , to maintain Bifhops , and Deans ,
and Chapters : down with them. Thefe Col-
ledge-lands , thefe Cathedrals , nay thefe
Church-houfes , or Temples (forfo He call
them, whether the Devil will or no) all come
from Idolaters , and are abufed to Idolatry :
down with them. Nay think you but he hath
taken the boldnefs to cry out , Thefe Priefts ,
thefe Minifters^are allAntichriftian,Seducers5
Needlefs, Enviers of the fpiritofProphefy,
and of the Gifts of their Brethren, Monopo-
lizers of Preaching : down with them too !
So that though he yet have not what he
would have, the old Serpent hath done more
as a Reformer by over-doing , then he did in
many a year as a Deformer or hinderer of
Reformation : Yet if he do but fee that
there is a Soveraign Power that can do him
aMifchief, he is ready to tell them, They.
mult be Merciful , and not deal Cruelly with
fmners ! Nay it belongs not to them to re-
form, or to Judge who are Hereticks and
who not . or to reftrain falfe dodrine , or
Church-difturbers. Chrift is fufficient for this
himfelf.] How oft hath the Devil preached
thus , to tye the hands of thofe that might
wound him? Would

Spiritual Peace md Comfort . 361

Would you fee any further how he hath
play'd this fuccefsful game of Over-doing ?
Why he hath done as much by it in Worfhip
and Difcipline, as almoft in any thing; When
he cannot have Difcipline negle&ed , he is an
over-zealous fpirit in the breafts of the
Clergy ; and he perfwades them to appoint
men Penance, and Pilgrimages, and to put
the necks of Princes under their feet. But if
thisTyrannie muft be abated, he cryes down
all Difcipline , and tels them it is all but Ty-
rannie and humane Inventions ; And this
confe fling lin to Miniftersfor Relief of Con-
fcience; and this open Confe fling in the
Congregation for a due Manifeftation of Re-
pentance , and fatisfaftion to the Church ,
. that they may hold Communion with them ,
it is all but Popery7 and Prieftly Domineer-
ing.

And in matter of Worfhip , worft of all :
•When he could not perfwade the world to
perfecute Chrift , and to refufe him and his
Worfhip , the Serpent will be the molt zea-
; lous Worfhipper , and faith, as Herod , and
with the fame mind , Come and tell me^ that I
may Worfiip him. He perfwades men to Do
and Over-do : He fets them on laying out
their Revenues in fumptuous Fabricks, in
• fighting to be Mafters of the Holy Land and
Sepulcher of Chrift ^ on going Pilgrimages ,
R Wor-

$6 z Direction: for getting and keeping
Worfhipping Saints, Angels , Shrines , Re-
ltques j Adoring the very bread of the Sacra-
ment as God , excefiive faftings , choyce of
meats, Numbred Prayers on beads, Repetiti-
ons of words , fo many Ave Maries f Pater
jtfyfters , the namejefus fo oft Repeated in
a breath, fo many Holy-days to Saints, Ca-
nonical hours, even at midnight to pray, and
that in Latine for greater reverence , Crof-
fings, holy garments , variety of prefcribed
geftures , kneeling and worfhipping before
Images, facrificing Chrift again to his Father
in theMafs; forfwearing Marriage; living
retiredly as feparate from the world ; multi-
tudes of new prefcribed Rules and orders of
life ; vowing poverty ; begging without
need ; creeping to the Crofs , Holy water ,
and Holy bread, carrying Palms, krieelingat
Altars, bearing Candles, Afhes ; In Baptifm,
Crofting, Conjuring out the Devil , faking ,
fpittle , oyl ; taking Pardons , Indigencies
and Difpenfations of the Pope ; praying for
the Dead, perambuiations , ferving God to
Merit Heaven, or to eafe fouls in Purgatory ;
doing Works of fupererogation ■ with mul-
titudes the like : All thefe hath the Devil
added to Gods Worfhip , fo zealous a Wor-
fhipper of Cbrift is he , when he takes that
way. Read Mr. Hertxris Qhnrcb Mtlitant
of Rome, pag. 188, 189, 190. I could trace

thii

Spiritual Peace and Comfort. 36$

this Deceiver yet further, and tell you where-
in, when he could not hinder Reformation in
Luther "/-days, he would needs over-do in Re-
forming I But O how fad an example of it
have we before our eyes in England ! Never
people on earth more hot upon Reforming !
Never any deeper engaged for it. The Devil
could not hinder it by fire and fword ; when
he kes that, he will needs turn Reformer as I
faid before, and he gets the Word, and cryes
down Antichrift , and cryes up Reformation,
till he hath done what we fee ! He hath made
a Babel of our work, by confounding our lan-
guages ; For though he will be for Reforma-
tion too, yet his name is Legion^ he is an Ene-
my to the one God , one Mediator and
Head, one Faith and one Baptifm, one heart,
and lip, and oneway. Unity is the chief butt
that he (hoots at. Is Baptifm to be Reform-
ed I Chrift is fo moderate a Reformer , that
he onely bids, Down with the Symbolical
Myftical Rite of mans vain addition. But the
Serpent is a more Zealous Reformer : He
faith , Out with exprefs Covenanting \ Out
with Children ; They are a corruption of the
Ordinance : and to others he favs. Out with
Baptifm it felf. We might follow him thus
through other Ordinances. Indeed he fo O-
verdoes in his Reforming , that he would not
leaveusaGofpel, aMiniftry, aMagiftracy
R 2 to

3^4 Direftions for getting and keying

to be for Chrift , an Ordinance 9 no nor a
Chrift: (though yet he would feem to own
a God, and the light of Nature.) Allthefe
with him are Antichriftian.

By this time I hope you fee that this way
of Over-doing hath another Author then
many zealous people do imagine : and that
it is the Devils common fuccefsful trade : fo
that his Agents in State- Affemblies are
taught his Policy, When jou hwe no other Wsj
cfttn-doing , let it be by over-doing. And the
fame way he takes with the fouls of particu-
lar perfons : If he fee them troubled for fin,
and he cannot keep them from the knowledge
of Chrift and free Grace, he puts the name of
\_fne Cjrace an& Gofpel-preachinp ] upon An-
tinomian and Libertine errours which fubvert
the very Gofpel and fr^e Grace it felf. If
he fee men convince of this , and that it is
neither common nor Religious Libertinifm
and fenfuality that will bring men to Heaven,
then he will labour to make Papifts of them ,
and to fet them on a task of external for-
malities x or macerating their bodies with
hurtful faftings i watchings and cold , as if
felf-murther were the higheft pitch of Reli-
gion , and God had a pleafure to fee his
people Torment themfelves! I confefs it is
very few that ever I knew to have erred far in
Auitereufage of their bodies ; But fomel

have ;

Spiritual Peace and Comfort. 365

have ; and efpecially poor Melancholy Chri-
ftians that are morceafily drawn to deal ri-
goroufly with their flefh then others be.
And fuch Writings. as lately have been pub-
lifhed by fome Englifh Popifh Formalifts ,
I have known draw men into this fnare. I
would have all fuch remember, 1. That
God is a Spirit, and will be worshipped in
Spirit and in Truth: and fuch Worfhippers.
doth he feek. .2. That God will have mercy
and not faciifice ; and that the Vitals of Re-
ligion are in a Confumption when the heat
of Zeal is drawn too much to the out- fide.
And that placing moft in externals is the
great chara&er of Hypocrifie, and is that
Pharifaical Religion to which the do&rine
and praftice of the Lord Jefus was moft op*
pofite , as any that will read the Gofpel may
loon fee. 3. That God hath made our bo-
dies to be his Servants, andlnftruments of
Righteoufnefs , Row. 6. 13. and helpful and
ferviceable to our fouls in Well- doing : And
therefore it isDifobedience, it is Injuftice ,
it is Cruelty to difable them , and cauflefly
to vex and torment them , much more to de-
ftroy them. You may fee by fick men , by
Melancholy men, by Mad men and Children,
how unfit that foul is to know, or Love, or
ferve God , that hath not a fit body to work
in & by. The Serpent knows this well enough:
R3 If

$66 Dire fit itm for getting and keeping

If he can but get you byexceflive* faftings,
watchings, labours, ftudies , or other aufteri-
ties, efpecially fadnefs and perplexities of
mind, to have a fick body, a crazed brain , or
a (hort life , you will be able to do him but
little hurt , and God but little fervice p be-
tides the pleafure that he takes in your own
Vexation. Nay he will hope to make a fur-
ther advantage of your weaknefs, and to keep
many a foul in the fnares of fenfuality , by
telling them of your miferies : and faying to
them , Do ft thou not fee in fuch a m.m or Wo-
man , What it utobefo holy and precife ? They
Will all run mad at la/h : If once thou grow fo
firitf, and deny thy f elf thy 1H e af tires, an dtakg
tin* precife courfe i thouWilt but make thy life
a mifery , avid never have a merry day again.
Such examples as yours the Devil will make
ufe of, that he may terrifie poor fouls from
Godlinefs , and reprefent the word and ways
of Chrift to them in an odious, and un-
pleafing, and difcouraging fhape. Doubt-
lefs that God who himfelf is fo Merciful to
your Body as well as to your Soul, would
have you to be fo too : He that provideth
fo plentifully for its refreftiment , would not
have you refufe his provifion. He that faith
the Righteous man is merciful to his beaft, no
doubt would not have him to be unmerciful
to his own body. You are commanded to

Love

Spiritual Peace and Comfort. ^6-j

Love your Neighbour but as your felf : And
therefore by cruelty and unmerciful dealing
with your Own body , you will go about to
Juftifte the like dealing with others. You
durft not deny to feed, to cloath, to comfort
and refr£fh the poor, left Chrift {hould fay ,
Ton did it not tome. And how fhould ycu
dare to deny the fame to your felf? How
will you anfwer God for the negleft of all
that fervice which you {hould have done
him, and might , if you had not difabled your
bodies and minds? He requireth that you
Delight your felf in him : And how can you
do that when you habituate both mind and
body to a fad, dejected, mournful garb ? The
fer vice that God requires , is, 1 ojeyvt him
rtitb chearfulnefs in the abundance that Vve
pojfefjj Deut, 28. 47. If you think that I here
contradid: what I faid in the former Directi-
ons , for pinching the flefh , and denying its
defires, you are miftaken : I onely (hew you
the danger of the contrary extreme. Gods
way lieth between both. The truth is (if you
would be refolved how far you may pleafe or
difpleafe the flefh), The flefh being ordain-
ed to be our fervant and Gods fervant , mult
be ufed as a fervant : You will give your
fervant food, and raiment, and wholfom
lodging, and good ufage , or elfe you are un-
juft , and he will be unfit to do your work :
R 4 But

368 Directions for getting and keeping

But Co far as he would Mafter you , or dif-
obeyyou, you will correft him or keep him
under. You will feed your horfe , or elfe he
will not carry you : But if he grow unruly ,
you muft tame him. It is a delufory for-
mality of Papifts to tye all the Countries to
one time and meafure of fafting , as Lent ,
Fridays, &c. when mens ftates are fo various
that many (though not quite fick) have more
need of a reftoring diet ; and thofe that need
fafting, need it not all at once , nor in one
meafure, but at the time, and in the meafure,
as the taming of their flefh requireth it. As
if a Phyiician fhould proclaim that all his Pa-
tients fhould take Phyfick fuch 40 days eve-
ry year,whether their difeafe be plethorick or
confuming., from fulnefs or from abftinence,
and whether the, difeafe take him at that time
of the year or another. And remember that,
you muft not under pretences of faving the
body , difable it to ferve God. You will not
lay any fuch correction on your Child or Ser-
vant as fhall difable them from their work ,
but fuch as fhall excite them to it/ Andun-
derftand that all your Affli&ing your body
muft be but either Preventive, as keeping the
fire from the thatch , or Medicinal and Cor-
rective, and not ftri&ly Vindictive : for that
belongs to your Judge : Though in a fub-
ordination to the other ends, the fmart or

fuffering

Spiritual Peace and Comfort. 3 69

fuffering for its fault, is one end , and fo it is
truly Penal or Vindicative, as all Chaftifemenc
is : And fo 7W faith, Behold Vehat Revenge^
&c. 2 Cor. 7. 1 1 . But not as meer Judicial
Revenge is. Remember therefore , though
you muft fo far tame your Body as to bring it
into fub je&ion , that you perilh not by pam-
pering it; yet not fo far as to bring it to
weaknefs , and ficknefs , and unfitnefs for its
duty : Nor yet muft you dare to conceit that
you pleafe God, or fatisfie him for your fin ,
by fuch a wronging and hurting your own
body. Such Popifh Religioufnefs fhews that
men have very low and carnal conceits of
God. Was it not a bafe wickednefs in them
that offered their Children in facrifice , to
think that God would be pleafed with fuch
cruelty ? Yea, were it not to have dire&ed
us to Chrift , he would not have accepted of
the blood of buls and goats : It is not fa-
crifice that he defires : He never was blood-
thirfty, nor took any pleafure in the Crea-
tures fuffering. How can you think then that
he will take pleafure in your confuming and
deftroying your own bodies ? It is as un-
reafonable as to imagine that he delights to
have men cut their own throats y or hang,
themfelves; for pining and confuming ones
felf is felf-murther as well as that. Yet I
know no- man (houid draw back from a
R 5

-

37 3 DircBlom for gating and keeping
painful or hazardous work when God cals
him to it, for fear of deftroying the flefh :
But do not make work or fuffering for your
felves. God will lay as much Affliction on
you as you need ; and be thankful if he will
enable you to bear that : but you have no
need to adde more. If your felves make the
fuffering, how can you with any encourage-
ment beg ftrength of God to bear it ? and if
you have not itrength , what will you do ?
Nay how can you pray for deliverance from
Gods Affliftings , when you makefnore of
your own ? And thus I have fhewed you the
clanger of Over-doing, and what a hindrance
it is to a fetled Peace, both of Church (State}'
and Soul1; though perhaps it may not con-
demn a particular Soul fo certainly ( in mofb
parts of it ) as doing too little will.

5. The next part of my Dire&ion ( firit
exp.veft) is , that Ton avoyd canjltfs fcruf.es f
about doftrmes , duties , fins or your own*
ftate.

Thefe are alio Engines of the Enemy to*
batter the Peace and Comfort of your foul ;
He knows that it is chearful Obedience faith*
a confidence of Chrifts Merits and Mercies
that God Accepteth : And therefore if hz<
cannot hinder a poor foul from fetting upon
DiKy , he will hinder him if he can by thefe-
&t;upks from a chearful and- profperous pro-

grefs..

Spiritual Peace and Comfort. 371

grefs. Firft, if he can, he will take infcru-
ples about the Truth of his Religion,, and
fhewing him the many opinions that are in
the world , he will labour to bring the poor
Chriftian to a lofs. Or elfe he will aflaulc
him by the men of fome particular Seft ; to
draw him to that party- and fo by corrupting
his Judgement to break his Peace : or at leaft
to trouble his head , and divert his thoughts
from God, by tedious Difputes. The Papifts
will tell him that they are the onely true Ca-
tholick Church (as if they had get a Mono-
poly or Patent for Religion i and had con-
fined Chrifl: to themfelves) who are fuch no-
torious abufers of him. And as if all the
Churches of Qreece , Ethiopia and the reft of
the world were unchurch: by Chrifl to hu-
mour Mafter Pope , though they be far more
in Number \ and many of them founder in
do&rine then the Romanifts are ; Thofe of
other parties will do the like , each one to
draw him to their own way. And the Devil
would make him believe that there are as*
many Religions as there be odde Opinions:
when, alas, the Chriftian Religion is one, and
but one, confuting, for the doCh'inals , in
thofe fundamentals contained in our Creed :
and mens leffer erroneous opinions are but
the fcabs that adhere to their Religion :

Onely

372 Diretfhns ftr getting and keeping

Onely the Church of Rente is a very Leper ,
whofe infe&iou& difeale doth compel us to
avoyd her company : ( As for any fort of
men that deny the Fundamentals , I will not
call them by the name of Chriftiansj So alfo
in Duties of Worfhip Satan will be calling in
Scruples. If they (hould hear4 the Word, he
will caufe them to be fcrupling the calling of
the Minifter, or fomething in his doftrine, to
difcourage them. If they ftiould Dedicate
their Children to Chrift in the Baptifmal Co-
venant , he will be raifmg fciuples about the
Lawfulnefs of Baptizing Infants : When they
fhould folace their fouls at the Lords Supper,
or other Communion of the Church > he will
be railing fcruples about the fitnefs of every
one that they are to Joyn with, and whether
it be lawful to Joyn with fuch an Ignorant
man3 or fuch a wicked man ; or whether it be
a true Church , or rightly gathered , or go-
verned j or the Minifter a true Minifter , and
twenty the like. When they fhould Joyn
with the Church in the finging of Gods Prai-
fe$ 5 he will move one to fcruple finging
Davids Pfalms i another to fcruple finging
among the ungodly , another finging Pfalms
that agree not to every mans condition ; an-
other, becaufe our Tranflation is bad, or our
Meeter defe&ive , and we might have better
ien ChouJd fpend the Lords Day in

Spiritual Peace wdComfm. 373

Gods Spiritual Worfhip, he caufeth one to
feruple whether the Lords Day be of Divine

Inftitution : another he drives into the other
extreme , to feruple almoft every thing that? is
not worlhip ; Whether they may provide
their meat on that day ( when-yet it is a fo-
lemn day of thankfgiving , and they feruple
not much more on other thankfgiving days)
or whether they may fo much as move a ftick
out of their way ; Others he moves to trou-
ble themfelves with fcruples 5 at what hour
the day begins and ends , and the like :
Whereas if they \ 1 . Underftood that world-
ly reft is commanded but as a help to fpiritual
Worftiip. 2. And that they muft imploy as
much of that day in Gods work as they do of
other days in their Callings, and reft in the
night as at other times , and that God looks
to Time for the Works fake • and not at the
Work for the Time fake ; this would caft out
moft of their fcruples. The like courfe Satan
takes with Chriftians in Reading , Praying in
fecret, or in their families y Teaching their
families, Reproving Sinners , Teaching the
Ignorant5Meditation,and all other duties^too
long to mention the particular fcruples which
he thrufts into mens heads, much more to
Refolvethem , which would require a large
Volume alone.

Now I would intreat all fuch Chriftians

3 74 Direciiem forgetting and keefing
to confider how little they Pleafe God, and
how much they Pleafe Satan, and how much
they break their own Peace , and the Peace
of the Churches. If you fend a man on a
Journey , would you like him better that
would ftand Qoeftioning and fcrupling every
ftep he goes, whether he fet the right foot be-
fore ? or whether he fhould go in the foot-
path , or in the road ? or him that would
chearfully go on, not thinking which foot go-
eth forward;, and rather ftep a little befide
the path, and in again, then to ftand fcrupling
when he fhould be going. If you fend reap-
ers: into your harveft , which would you like
better ? Him that would ftand fcrupling how
many ftrawshe fhould cut down at once, and
at what height, and with fears of cutting
them too high or too low , too many at once
or too few, fhould do you but little work ?
Or Him that would do his- work chearfiilly as
well as he can ? Would you not be angry at
fuch childifh unprofitable diligence or curio-
fity as is a hindrance to your work ? And is
it not fo with ourMafter? There was but
one of thofe parties in the right that Vaul
fpoke to , Rom. 14, & 15. And yet he not
onely perfwades them to bear with one an-
other, and not to Judge one another , but to
receive the weak in faith, and not to doubtful
difputations: but he bids tl.em,Let everyman

be

Spiritual Peace and Comfort. 375

be fully perfwaded in his own mind. How ?
Can he that erreth be fully perfwaded in his
errour ? Yes : he may go on boldly , and
confidently, not troubling himfelf with de-
murs in his duty , as long as he took.the fafer
fide in his doubt. Not that this fhould en-
courage any to venture on fin , or to negled
a due enquiry after Gods mind. But I fpeak
againft tormenting fcruples , which do no
work , but hinder from it , and ftay us from
our Duty.

The fame I fay againft fcruples ahout
your fins: Satan will make you believe that
every thing is a fin, that he may difquiet you,
if he cannot get you to believe that nothing
almoft is fin, that he may deftroy you. You
fhall not put a bit in your mouth but he will
move a fcruple whether it were not too
Good , or too much. You fhall notcloath
your felf but he will move you to fcruple the
lawfulnefs of it. You fhall not come into
any company but he will afterward vex you
about every word you fpoke, left you finned,

The like I may fay alfo about your con-
dition ; but more of that anon.

BI.

37^ Directions for getting and keeping

DIRECTION XXVII.

37. When God hath once fhewed
you a Ceminty, or but a ftrong
probability of your fincerity and'
his fpecial'Love : Labour to fix
ibis fodeep in your Apprchcnfion
and Memory 5 that it may ferve for
the time to come, and not onely for
the prcfent: And leave not your
foul too open to Changes upon e-
very New Apprehenfion, nor to
qucftion all that's paft upon every
Jealoufie: Except when fome No-
table declining to the world and
the fieflij or a committing of Grofs
fins, or awilfulnefs or carelefnefs
in other fins that you may avoyd ,
do give you juft Caufe of queflion-
ing your fincerity, and bringing
your rout again to the bar, and
your eftate to a more exaft review.

SOmc Antinomian Writers and Preachers
you {hall meet with, who will perfwade-
you 3 whatfoever fins ycu fall into , never

more

Spiritual Peace and Comfort. 377

more to queftion your Juftification or Sal-
vation. I have laid enough before to prove
their doftrine deteftable. Their reafon is ,
Becaufe God changeth not as we change ,
and Juftification is never loft. To which I
anfwer , 1. God hated us while we were
workers of Iniquity, Pfal. 11. 5. & 5. 5. and
was angry with us when we were Children
of wrath, Eph. 3. 1,2, 3. And afterward he
laid by that Hatred and Wrath : and all this
without change. If we cannot reach to ap-
prehend how Gods unchangeablenefs can
ftand with the fulleft and frequenteft ex-
preflions of him in Scripture, mult we there-
fore deny what thofe expreffions do contain?
As Auftin faith , Shall we deny that which is
plain , becaufe we cannot reach that which is
obfcure and difficult ? 2. Rut if thefe men
had well ftudied the Scriptures, they might
have known that the fame man that was
yeflerday Hated as an Enemy , may to Day
be Reconciled and loved as a Son, and that
without any change in God ; even as it fals
out within the reach of our Knowledge : Por
GodRuleth the world by his Laws: They
are his Moral Inftruments : By them he Con-
demned! : By them he Juftifieth ; fo far as
he is faid in this Life , before the Judgement
day , to do it ( unlefs there be any other fe-
cret aft of Juftification with him , which man

is

578 Directions fer getting and keeping

is not able now to underftand.) The change
is therefore in our Relations, and in the Mo-
ral Aftion of the Laws. When we are Un-
believers and Impenitent , we are Related to
God as Enemies, Rebels, Unjuftified and Un-
pardoned : being fuch as Gods Law Con-
demned and pronounceth Enemies 5 and the
Law of Grace doth not yet Juftifie or par-
don ; and fo God is, as it were, in fome fenfe
obliged according to that Law which we are
under, to deal with us as Enemies by deftroy-
ing us : And this is Gods Hating , Wrath,
&c. When we Repent , Return and Believe,
our Relation is changed : The fame Law
that did Condemn us , is Relaxed and Dif-
abled , and the Law of Grace doth now Ac-
quit us 5 it Pardoneth us, it Juftfieth us; and
God by it ; And foGod is Reconciled to
us , when we are fuch as according to his own
Law of Grace, he is, as it were, Obliged to
forgive and to do Good to and to ufe as
fons. Is not all this apparently without any
change in God! Cannot he make a Law
that fhall change its Moral Aftion according
to the change of the a&ions or inclinations
of finners ? and this without any change in
God ? And fo, If it fhould fo be, that a Jufti-
fied man fhould fall from God, from Chrift,
from fincere Faith or Obedience , the Law
would Condemn him again , and the Law of

Grace

Spiritual Peace and Comfort. 3 79

Grace would Juftifie him no more ( in that
ftate ) and all this without any change in
God. 3. If this Antinomian Argument
would prove any thing , it would prove Jufti-
fication before and fo without Chrifts fatif-
faftion , becaufe there is no change in God.
4. The very point , That no juftified man
jball ever fall from fori/} , is not fo clear and
fully revealed in Scripture , and paft all doubt
from the a/Fault of Objections, as that a poor
foul in fuch a Relapfed ettate fhould venture
his everlaftingfalvation wholly on this ; fup-
pofing that he were Certain that he was once
fincere. For my own part , I am perfwaded"
that no Rooted Believer , that is Habitually
and Groundedly Refolved for Chrift , and
hath crucified the flefh and the world ( as all
have that are throughly Chrifts ) do ever fall
quite away from him afterwards. But I dare
not laymy falvation on this.And,if I were no
furer of my falvation , then I am of the truth
of this my Judgement , tofpeak freely , my
foul would be in a very fad Condition. 5. But
fuppofe it ascertain and plain as any word
m the Gofpel , (that a Juftified man is never
quite Un juftified) Yet as every new fin brings
a new obligation to punifhment (or elfe they
could not be pardoned , as needing no par^
don ) fo muft every fin have its particular
pardon, (and confequently, the finner a par-
ticular

380 Diretfiens for getting awdkcvping

ticular Juftification from the Guilt of that
fin ) befides his firft general pardon ( and
Juftification : ) ( For to pardon fin before it
is committed , is to pardon fin that is no fin ,
which is a Contradiction, and Impoffibility.)
Now, though for daily unavoydable Infir-
mities, there be a pardon of Courfe, upon the
Title of our Habitual Faith and Repentance;
yet whether in cafe of Grofs fin, or more no-
table Defedion , this will prove a fufficient
Title to particular pardon , without the ad-
dition of aftual Repentance ; and what Cafe
the finner is in till that aftual Repentance
and Faith , as I told you before > are fo dif-
ficult queftions ( it being ordered by Gods
great wifdom that they (hould be fo ) that it
befeems no wife man to venture his falvatioa
on his own opinion in thefe. Nay it's cer-
tain , that if Grofs finners having opportuni-
ty, and knowledge of their fins, Repent not ,
they fhall perilh. And therefore I think,
a Juftified man hath great Reafon upon fuch
fals , to examine his particular Repentance ,
( as well as his former ftate ) and not to pro-
mife himfelf, or prefume upon a pardon with-
out it. 6. And befides all this, though both
the Continuance of Faith , and non-mter-
cifion of Juftification be never fo certain ,
yet when a mans obedience is fo far over-
thrown , his former Evidences and Terfwafi-

ons

Spiritual Peace and Comfort. 381

onsof hisjuftification will be uncertain to
him. Though he have no Reafon to think
that G od is changeable - or Juftification will
be loft , yet he hath Reafon enough to que-
ftion whether ever he were a true Believer f
and fo were ever Juftified. For Faith work-
eth by Love : and they that Love Chrift will
keep his Commandments. Libertines and
carnal men may talk their pleafure : but
when Satan maintains not their Peace, fin
will break it : and Dr. Sibs words will be
found true, Souls Confttff$&g. 41 , 42. Though
the main pilar of cur Comfort be the free for-
givenefis of our fins , jet if there be a negUSi /fi
growing in Hclinefs , the foul Will never be
fioundlj quiet , becaufie it Will be prone 40 que-
Jiion the truth of Juftification : and it u at f re-
fer for fin to raife doubts and fear sin the (fen-
ficience , as for rotten flejh and Wood to breed
Worms : Where there u not a pure Confidence ,
there is not a pacified Confidence , &c. Read
the reft.

This much I have been fain to.prernife,
left my words for Confolation (hould occa-
sion fecurity and defolation. But now let
me defire you to perufe the Direction , and
pra&ice it. If when God hath given you
Affurance , or ftrong probabilities of your
fincerity, you will makeufeof it but bnely
for that prefent time , you will never then

have

3 8 1 Directions for getting and keeping

have a fetled Peace in your foul : Befides ,
the great wrong you do to God , by neceffi-
tating him to be fo often renewing fuch dis-
coveries , and repeating the fame words to
you fo often over. If your Child offend
you, would you have him when he is pardon-
ed no longer to believe it then you are tel-
ling it him ? Should he be ftill asking you
over and over every day , Father , am I for-
given , or no ? Should not one anfwer ferve
his turn ? Will you not believe that your
money is in your purfe or chert any longer
then you are looking on it ? Or that your
corn is growing on your land , or your cattel
in your grounds any longer then you are
looking on them? By this Courfe a Rich
man fhoulcUhave no more content then a
beggar , longer then he is looking on his mo-
ney, or goods, or lands : and when he is look-
ing on one, he (hould again lofe the Comfort
of all the reft. What hath God given you
a Memory for , but to lay up former appre-
henfions, and difcoveries , and experiences ,
and make ufe of them on all meet occafions
afterwards ? Let me therefore perfwade you
to this great and neceffary work. When G od
hath once Refolved your Doubts, and (hew-
ed you the truth of your Faith, Love or
Obedience , Write it down , if you can, in
your book (as I have advifed you in my

Treatife

Spiritual Peace and Comfort. 385

Treatife of Reft ) Such a day upon feriom
ferufal of my heart J found it thus and thus
With my felf. Or at leaft ; Write it deep in
your Memory ; And do not fuffer any fan-
cies, or fears , or light furmifes to caufe you
to queftion this again, as long as you fall not
from the Obedience or Faith which you then
difcovered. Alas, mans Apprehenfion is a
molt mutable thing : If you leave your foul
open to every new apprehenfion , you will
never be fetled : You may think two con-
trary things of your felf in an hour. You
have not always the fame opportunity for
right difcerning, nor the fame clearnefs of
Apprehenfion , nor the fame outward means
to help you , nor the fame inward Afliftance
of the Holy Ghoft : When you have thefe
therefore, makeufeof them y and fix your
wavering foul , and take your Queftion and
Doubt as Refolved, and do not tempt God,
by calling him to new Anfwers again and a-
gain , as if he had given you no anfwer be-
fore. You will never want fome occafion of
Jealoufie and fears as long* as you have Cor-
ruption in your heart , and lin in your life ,
.and a Tempter to be troubling you : But if
you will fuffer anyfuch wind to (hake your
Peace and Comforts , you will be always
{baking, and fluctuating as a wave ofthtf Sea.
And you muft labour to apprehend not onely

the

584. T)ire£iicns for getting and keeping
the Uncomfortablenefs , but the Sinfalnefs
alfo of this courfe. For though the queftion-
ing your own fincerity on every.fmall occa-
fion be not near fo great a fin , as the que-
fhoning of Gods Merciful Nature, or the
truth of his Promife, or his Readinefs to fhew
Mercy to the Penitent foul , or theFreenefs
and Fulnefs of the Covenant of Grace : yet
even this is no contemptible fin. For 1 . You
are doing Satans work, in denying Gods
Graces, and Accufing your felf falfly; and
fo pleafing the Devil in Difquieting your
felf. 2. You (lander Gods Spirit as well as
your own foul , in faying , He hath not Re-
newed and Sandified you , when he hath.

3. This will neceffitate you to further Un-
thankfulnefs : for who can be Thankful for
a Mercy that thinks he never received it ?

4. This will fhut your mouth againft all thofe
Praifes of God, and that Heavenly joyful
Commemoration of his great unfpeakable
Love to your foul , which fhouldbethe blef-
fed work x>f yourlife. 5. .This will much a-
bate your Love to God ,: and. your feiife. of
the Love of Chriitin dying for you , and all
the reft of your* Graces , while you areftill
queftioning your- Intereft in Gods Love.
6. It wiH lay fuch a difcouragement on your
foul /as will both- d$ftroy the fweetnefsof all
Duties toiyori( which is a great evil) and

thereby

Spiritual P eace and Comfort . 3 S >

thereby make you backward to them f and
heartlefs in them : You will have no mind of
Praying, Meditation, or other duties, becaufe
all will feem dark to you , and you will think
that every thing makes againft you. 7. You
rob all about you of thac chearful encourage-
ing example & perfwalion which they fhould
have from you , and by which you might win
many fouls to God : And contrarily you are
a difcouragement and hindrance to them. I
could mention many more finful aggravati-
ons of your denying Gods Graces in you on
every fmall inefficient occafion; which me-
thinks fhould make you be very tender of it,
if not to avoyd unneceffary Trouble to your
felf, yet at leaft to avoyd fin againft God.

And what I have laid of Evidences and
Aflurance, I would have you-underftand alio
of your Experiences You muft not make
life onely at the pre lent of your Experiences,
but lay them up for the time to come. Nor
muft you tempt God fo far as to exped new
Experiences upon every new fcruple or doubt
of yours, as the Ifraelites expefted New Mi-
racles in the Wildernefs, ftill forgetting the
Old. If a Scholar fhould in his Studies for-
get all that he hath Read and Learned , and
all the Refolutions of his Doubts which in
ftudy he hath attained , and leave his Under-
ftanding ftill as an unwritten Paper 5 as Re-
S cer>tive

3 86 Directions for getting and keeping

ceptive of every Mutation and New Appre-
heniion , and contrary Conceit , as if he had
never ftudied the Point before , he will make
but a poor proficiency , and have but a flu-
ftuating unfetled brain. A Scholar {hould
make all the ftudies of his Life to compofe
one entire Image of Truth in his foul , as a
Painter makes every line he draws to com-
pofe one entire pifture of a man ; and as a
Weaver makes every thred to compofe one
Web : fo (hould you make all former Exa-
minations , Difcoveries , Evidences and Ex-
periences, Compofe one full Difcovery of
your Condition , that fo you may have a fet-
led Peace of foul: And fee that you tye both
Ends together; and neither look on your
prefent troubled ftate without your former ,
left you be unthankful , and unjuftly dif-
couraged ; nor on your former iiate without
obfervance of your prefent frame of heart
and life 5 left you deceive your felf , or grow
fecure. O that you could well obferve this
Dire&ton 1 How much would it help you to
efcape extreams , and Conduce to the fetling
of a well-grounded Peace , and at once , to
the well ordering of your whole Converfa-
tion.

DI-

Spiritual Peace and Comfort. 387

DIRECTION XXVIII.

Be very Careful that you create not
perplexities and terrors to your
own foul , by rafti mif-interprcta-
tions of any Paffages either of Scri-
pture, of Gods Providence 5 or of
the Sermons or private Speeches of
Minifters: Bit Refolve with Pati-
ence , yea with Gladnefs , to fuffcr
Preachers to deal with their Con-
gregations in the mod fcarching ,
ferious, and awakening manner:
left your weaknefs fhould be a
wrong to the whole Aflcmbly ,
and poffibly the undoing of many
afenfual, drowfy or obftinate foul,
who will not be convinced and a-
waked by a Comforting way of
Preaching, or by any fmootheror
gender means.

HEre are three dangerous enemies to
your Peace , which ( for brevity ) 1
warn you of together.

S2 1:

3 88 Directions for getting and keeping

i. Rafh Mif-interpretations and mis-
applications of Scripture. Some weak-headed
Troubled Chriftians can fcarce read a Chap-
ter, or hear one read , but they'l find fome-
thing which they think doth Condemn them.
It they read of Gods Wrath and Judgement,
they think it is meant againft them. If they
read , Our Qod is a Confuming Fire , they
think prefently it's themfelves that muft be
the Fewel : Whereas Juftice and Mercy
have each their proper objects : The bur-
ningft Fire will not wafte the Gold , nor is
Water the Fewel of it : But combuftible
matter it will prefently confume. An humble
foul, that lies proftrate at Chrifts feet , con-
felling its unworthinefs, and bewailing its fin-
fulnefs , this is not the objed: of Revenging
Juftice : Such a foul bringing Chrifts Me-
rits • and pleading them with God , is fo far
from being the Fewel of this Cqnfuming
Fire, that he bringeth that water which will
undoubtedly quench it. Yet this Scripiure-
expreflion of our God , may fubdue carnal
fecurity even in the beft, but not difmay them
or difcourage them in their hopes. Another
reads in Tfa!. ?o. / W/// fet thy fins in order
before thee ; and he thinks, certainly God will
deal thus by him. Not confidering, that
God chargeth onely their fins upon them
that charge them not by true Repentance on

themfelves ,

Spiritual Peace and Comfort . 3 89

themfelves ■ and Accept riot of Chrift who
hath Difcharged them by his blood. It is the
excufers, and mincers, and defenders of fin ,
that love not thofe that Reprove them , and
that will not avoyd them , nor the occaiions
of them, that would not be Reformed , and
ui 1 not be perfwaded, in whofe fouls Imqui-
ty hath Dominion, and that Delight in it, it
is thefe on whom God Chargeth their fin :
For tbx u the Condemnation , that Light is
ctfme into the Worlds and men Love cDurknefs
rather then Light \ and come not to the Light%
left their deeds ftould be Reproved, Joh. 3.
20, 21. But for the foul that trembtethat
Gods Word, and Comes home to God with
fhame and forrow , Refolving to return no
more to wickednefs, God is fo far from
Charging his fins upon him , that he never
mentioneth them , as I told you , is evident
in the Cafe of the Prodigal. He makes not a
poor finners burthen more heavy by hitting
him in the teeth with his fins , but makes it
the office of his Son to eafe him by disbur-
dening him.

Many more Texts might be named ( and
perhaps it would not be loft labour) which
Troubled Souls do mif-underftand and mis-
apply : but it would make this Writing te-
dious, which is already fwell'd fo far beyond
my firft intention.

S 3. 2.The

390 Dire ft ions for getting and keeping

2. The fecond Enemy of your Peace here
mentioned , is , Mif-ttnderfiAndwg and mij-
applyingPajfages ofTrovidence.Nothing more
common with Troubled fouls, then upon e-
very new Crofs and Affli&ion that befals
them, prefently to think, God takes them for
Hypocrites I and to queftion their fincerity !
As if David and lob had not left them a full
warning againft this Temptation. Do you
lofe your Goods ? fo did lob. Do you lofe
your Children ? fo did lob : and that in no
very Comfortable way, Do you lofe your
Health ? fo did lob. What if your godly
friends fliould come about you in this Cafe ,
and bend all their wits and fpeeches to per-
fwade you that you are but an Hypocrite ?
as lobs friends did by him ? Would not this
put you harder to it ? Yet could lob relblve ,
/ Vci/i not let go wine Integrity till I dye. I
know Gods Chaftifements are all Paternal
Puniftiments : and that Chriftians fhould
fearch and try their hearts and ways at fuch
times ; but not conclude that they are Grace-
lefs ever the more for being Affiled i feeing
God chafieneth every [on Whom be receiveth ,
Heb. iz. 6, 7. And in fearching after fin it
felf in your Afflictions , be fure that you
make the Word , and not your fufferings 9
the Rule to difcover how far you have fin-
ned 3 and let Afflictions onely quicken you

to

Spiritual Peace and Comfort. 391

to try by the Word. How many a Soul have
I known that by mif-interpreting Providen-
ces , have in a blind Jealoufy been termed
quite from Truth and Duty, fuppofing it
had been errour and fin f and all becaufe of
their Affliftions? As a foolifh man in his
ficXnefs accufeth the laft meat that he ate be-
fore he fell fick, though it might be the whol-
fomeft that ever he ate , and the difeafe may
have many Caufes which he is Ignorant of.
One man being fick , a bufy feducing Papift
comes to him ( for it is their ufe to take fuch
opportunities ) and tels him , It is Gods hand
upon jou for forfa^ing or ftrajingfrcm the Ro-
man^atkolick^Churck ; andCjod hatbfent this
sslfflittion to bring jou home : #B jour ts4n<*
cefiors lived and dyed in this Church , and fo
mujl jou if ever jou Will befaved. The poor
Jealous affrighted finner hearing this, and
through his Ignorance being unable to an-
fwer him, thinks it is even true, and prefently
turns Papift. In the fame manner do molt
other Sefts. How many have the Amine--
mians and Anabaptifts thus feduced f finding
a poor filly woman ( for it's moft common
with them ) to be under fad doubts and di-
ftrefs of foul, one tels her, It is Qods hand on
jou to convince jou of errour , and to bring jou
to fpibmit to the Ordinance of Baptifm : and
upon this many have been Re-baptized , and

put

35? 2 Directions fer getting and keeping
put their foot into that fnare which I have
yet ken few efcape and draw back from.
Another comes and tels the troubled foul y It
u Legal ^reaching* and looking at fomething
in your f elf for 7eace and Comfort , Which
• hath brought yon into this difirefs : *s4s long
as you follow thefe Legal Treachers % and read
their bookj , and look^at any thing in your felf,
andfeek ss4ffurawce from LMarks Within you ,
it Will never he better With you. Thefe
Preachers underftand not the nature of free
Grace , nor ever tafled it tbewfelves, and
therefore they cannot preach it , but dejpife it.
You mufi know that Grace is fo free that the
Covenant hath no Condition : You mufi Bem
U eve and not look^ after the {Jbtarkj i and Be-
lieving is but to be perfwaded that God is Re-
conciledto youy and hath for given yw : for you
are Jufttfied before you Were born if you art one
of theEleB , and can bat Believe it* 't is not
any thivg of your own by Which yon can be Jo*
jlified : Nor u it any fin of yours that can ttn-
juftific. It k the Wunefs of the Spirit onely
ferjwadingjGu of ycur J unification and Adopt i.
en , that c&igive you ^A^urance ; and fetch*
rW it from any thing in your felf > is but a refl-
jjtfg on your own Right e ou fnef s ^ andfsrfakwg
£hfift< When the Antinomian hath but
fung this Ignorant Charm to a poor Soul as
Ignorant as himfelf, an4 prepared by terrours

to

:

Spiritual Peace and Comfort. 39 j

to entertain the ImprefTion, prefently it (oft )
takes , and the finner without a wonder of
Mercy is undone. This Dodrine which
fubverteth the very fcope of the G ofpel , be-
ing entertained ; fubverteth his Faith and O-
bedience ; and ufually the Libertinifm of
his opinion is feen in his Liberty of Confer-
ence, and Licentious praftifes : and his trou-
ble of mind is cured, as a burning feaver , by
ephsm, which gives himfuch a ilcep:that he
never awaketh till he be in another world.
Yet thefe errours arefo grofs , and fo fully
againtt the exprefs Texts of Scripture , that
it Minifters would condefcendingly , lovingly
and familiarly deal with them , and do their
duty, I (hould hope many well-meaning
Souls might be recovered. Thus you fee the
danger of rafh interpreting, and fo mif-
interpreting Providences. As fuch inter-
pretations of profperity and fuccefs deludeth
not onely the Mahometan world, and the
Prophane world , but many that feemed
Godly ; fo many fuch Interpretations of
Adverfity and Croffes do; efpecially if the
Seducer be but kind and liberal to relieve
them in their Adverfity. he may do with
many poor Souls almoft what he pleafe.

S'5 3- The

3^4 ^reSiions for getting and keefing

3. The third Enemy to your peace here
mentioned, is, Mifir.tcrpretingor mifappljixg
the l^affages of Preachers , in their Sermons^
Writings, or private Speeches. A Minifter
cannot deal throughly or ferioufly with any
fort of finners,but Tome fearful troubled fouls
apply all to themfelves. I muft intreat you
to avoid this fault, or elfe you will turn Gods
Ordinances, and the daily food of your fouls
into bitternefs and wormwood , and all
through your miftakes. I think there is few
Minilters fo preach, but you might perceive
whom they mean, and they fo difference as
to tell you who they fpeak to. I confefs it is
a better fign of an honeft heart, and felf-
judging confcience, to fayHefpe^ksnorp to
me : thus U my cafe: then to fay, He [peaks now
to fuch cr fitch a one : this is their cafe. For it
is the property of Hypocrites to have their
eye molt abroad ; and in every duty to be
minding moft the faults of others : and you
may much difcern fuch in their prayers, in
that they will fill their confeffions moft with
other mens fins, and you may feel them all i
the while in the bofom of their neighbours,
when you may even feel a fincere man fpeak-
ing his own hearty and moft opening his own
bofom to God. But though felf-applyingr ^
andfelf-fearching be far the better fign, yes A
siuft not any wife Chniiian do it xmftakingly t

Spiritual Peace and Comfort . 395

for that may breed abundance of very fad
effe&s. For befides the aforefaid embitter-
ing of Gods Ordinances to you, and fo dis-
couraging you from them, do butconfider
what a grief and a fnare you may prove to
yourMinifter. A grief it muft needs be to
him who knows he (hould not make fad the
foul of the innocent, to think that he can-
not avoid it,without avoiding his duty .When
God hath put two feveral Meflages in our
mouthes, 7/0.3 .10 y\ 1. Say to the Li-ghtcous^ it
fi?all be well with him ; and Say to ths Vcicked^
it (hall be ill with him $ He that believcthfhall
befaved^He that believeth not frail be damned^
and we fpeak both ; will you take that as
fpoken to you, which is fpoken to the unbe-
liever and the wicked ? Alas^how is it poffible
then for us to forbear troubling you ? If you
will put your head under every ttroke that
we give againft fin and (nners, how can we
help it if you fmart ? what a fad cafe are we
in, byfuch mifapplications 1 We have but
two MefTages to deliver, and both are ufually
loft by mifapplication. The wicked faith, /
am the Righteous, and therefore it fhM ?o well
with me: the Righteous faith, lamthewic^
edy a*d therefore it firillgo ill With me : The
Unbeliever faith, JamacBeliever, andtbtri-
foreamwflifad ; The Believer iaitb, / arn^n
Vubtliever^ yd therefore am condemned ; nay,

396 Dire ftitm fir getting and keeping

it is not onely the lofs of our preaching, bur
we oft do them much harm : for they are
hardened that fhould be humbled ; and they
are wounded more that fhould be healed.
A Minifter now muft needs tell them, who
he means by the Believer, and who by the
Unbeliever 5 who by the Righteous, and who
by the wicked : and yet when he hath done
it as accurately, and as cauteloufly as he
can, mifapplying fouls will wrong themfelves
by it : fo that becaufe people cannot fee the
diftinguifhingline, it therefore comes to pafs
that few are comforted, but when Minifters
preach nothing elfe but comfort : and few
humbled, but where Minifters bend almoft
all their endeavors that way , that people
ran feel almoft nothing elfe from him : But
for him that equally would divide to each
their portion , each one fnatcheth up the
part of another, and he oft miffeth of pro-
fiting either : And yet this is the courfe that
we raufttake.

And what a fnare is this to us, as well as a
grief? what if we fhould be fo moved with
compaflion of your troubles, as to fit almoft.
all our Doftrine and Application to you >
what a fearful guilt fhould we draw upon our
own fouls 1

Nay, what a fnare may you thus prove to
tfjfr greater part of the Congregation ? Alas,

we

Spiritual Peace and Comfort. 397

we have feldom paft one or two, or three
troubled Confciences in an Auditory (and
perhaps fome of their troubles be the fruit of
iuch wilful finning, that they have more need
of greater humbling yet)(hould we now neg-
led: all the reft of thefe poor fouls, to preach
only to you ? O how many an ignorant hard-
hearted finner comes before God every day I
Shall we let fuch go away as they came, with-
out ever a blow to awaken them and ftir their
hearts ! when alas, all that ever we can do
is too little ! when we preach you into tears
and trembling, we preach them afleep!
Could we fpeak fwords , it would fcarce
make them feel, when you through mifappli-
cation have gone home with anguifh and
fears ; how few of all thefe have been pricked
at the heart, and faid, What Jhall We do to be
faved ? Have you no Pity now on fuch ftu-
pid fouls as thefe? I fear this one diftemper of
yours, that you cannot bear this roufing
preaching, doth bewray another and greater
fin • look to it, I befeech you ; for I think I
have fpyM out the caufe of your trouble :
Are you not your felf too great a ftranger to
poor ftupid finners? and come not among
them ? orpitty them not as you (fcould ? and
do not your duty for the faving of their
fouls ? but think it belongs not to you but
to others >• Do youufeto deal with fervants

aad ;

3^8 Direfliens forgetting and keeping

and neighbors about you, and tell them of
fin and mifery ^ and the remedy, and feek to
draw their hearts to Chrift, and bring them
to duty ? I doubt you do little in this ( and
that is fad unmercifulnefs : ) for if you did,
truly you could not choofe but finde fuch
miferable ignorance , fuch fenfelefnefs and
blockiftmefs , fuch hating reproof and un-
wiilingnefs to be reformed, fuch love of this
world, and flavery to the flefh, and fo little
favour of Ghrift, Grace, Heaven and the
things of the Spirit, and efpecially fuch an
unteachablenefs, intra&ablenefs ( as thorns
and bryars) and fo great a difficulty of
moving them an inch from what they are,
that you would have been willing ever after
to have Alinljlers preach more roufingly
then they do, and you would be glad for
their fakes when you heard that which might
awake them and prick them to the heart.
Yea, if you had tried how hard a work it is
to bring worldly formal Hypocrites to fee
their Hypocrifie, or to come over to Chrift
from the creature, and to be in good earneft
\n the bufinefs of their falvation, you would
be glad to have Preachers fearch them to
the quicks and ranfack their hearts, and help
them againfl: their affefted and^obftinate.
iejf-delufions.
Be(ides0 you Ihourd confider thaLtheis

Cafe.:

Spiritual Peace and Comfort. 399

Gafe is far different from yours; Your difeafe
is pain and trouble, they are ftark dead :
You have Gods favour and doubt of it :
they are his enemies and never fufpeft it :
You want comfort, and they want pardon
and life : if your difeafe fhould never here
be cured, it is but going more fadiy to hea-
ven: But if they be not recovered by Regene*
ration, they muft lie forever in Hell: And
fhould we not then pitty them more then
you ? and ftudy more for them ? and preach
more for them? and rather forget you in a
Sermon then them? fhould you not wifh
us fo to do ? ftiould we more regard the
comforting of one , then the favipg of an
hundred ? Nay more, we fhould notonely
negled: them but dangerouily hurt themf
if we fhould preach too much to the cafe of
troubled fouls : For you are not fo apt to
mifapply paflages of terror , and to take
their portion, as they are apt to apply to^
themfelves fuch paflages for comfort , and
take your portion to themfelves.

I know fome will fay, that it is preaching
Chrift, and fetting forth Gods Love that:
will win them beft, and terrors do but make
unwilling Hypocrital ProfefTbrs. This makes,
me remember how. I have heard fome
Preachers of the times blame their BretL
£ta not preaching .Chrift. t$ their. People^,

400 Directions for getting and keeping

when they Preached the danger of re-
je&ing Chrift, difobeying him and refift.
ing his Spirit. Do thefe men think that it is
no preaching Chrift(when we have firft many
years told men the fulnefs of his fatisfadion,
the freenefs and general extent of his Cove-
nant or Promife,and the riches of his Grace,
and the incomprehenfiblenefs of his Glory,
and the Truth of all) to tell them afterwards
the danger of refilling, negle&ing, and dif-
obeying him ? ar4 of living after the flefti,
and preferring the world before him ? and
ferving Mammon, and falling off in perfecu-
tion, and avoiding the crofs , and yielding
in Temptation, and quenching the Spirit,and
declining from their firft Love, and not im-
proving their Talents, and not forgiving and
loving their brethren, yea and enemies ? &c
Is none of this GofpelH nor preaching Chrift?
yea, is not Repentance it fejf (except defpair-
ing Repentance) proper to the Gofpel, fee-
ing the Law excludeth it, and all manner of
hope. Blame me not, Reader, if I be zealous^
againft thefe men, that not only know no
better what preaching Chrift is, but in their
ignorance reproach their Brethren for not
preaching Chrift, and withal condemn Chrift
himfelf, and all his Apoftles? Do they
think that Chrift himfelf knew not what it
was to preach Chrift? or that he fet us a

patera'

Spiritual Peace and Com fori . 401

patern too lo\? for our imitation ? I defire
them foberly to read Mat. 5. 6,7, 10,2 5. Rom.
8. from the firft verfe to the 14. Rom.z. Heb.
2.& 4. &5-& 10 and then tell me whether
we preach as Chrift and his Apoftles did.
But to the Obje&ion ; I Anfwer firft, we do
fet forth Gods love, and the fulnefs of Chrift,
and the fufficiency of his death and fatisfafti-
on for all, and the freenefs and extent of his
offer and promife of mercy, and his readi-
nefs to welcome returning finners : this we
do firft (mixing with this the difcovery of
their natural mifery by fin, which muft be
firft known) and next we fnew them the dan-
ger of Reje&ing Chrift and his offer,
2. When we finde men fettled under the
preaching of free Grace, in a bafe contempt
or fleepy neglect of it, preferring the world
"and their carnal pleafures and eafe before
all the Glory of heaven, and Riches of Chrift
andGrace, is it not time for us to fay, HoV?
/ball ye ejctpe, if ye negleEt fo great faJvotion >
Heb. 2.3. and of hoty much f oar er funifhment
fbaH ht be thought worthy that treaAt under
foot the blood of the Covenant ? Heb. 10.26,
when men grow carelefs and unbelieving,
mull: we not lay, Take heed left a promife be-
ing left of tntrktg into his Refly any of you
Jhould Jeem to come Jhort of it? Heb. 4.1.
3- Hath not Chrift led us , commanded us

and

40 1 Direct ions for getting and k eeping

and taught us this way ? Except je Repent ^je
fhall all perifo, was his Do&rine, Luke 13.
3,5. Go into the world, and preach the Qofpel
to every creature : ( whats that Gofpel ? ) He
thp.t believeth Jhall be faved^ *nd he that be-
lieveth not fhaH be damnedjslzrk 1 6. 1 6%Thofe
mine Enemies that Would net I fiould raign
over them, bring hither and (lay them before
me^ Luke 19.27. Doth any of theApoftles
fpeak more of hell-fire , and the worm that
never dyeth,and the fire that never is quench-
ed, then Chrift himfelf doth ? And do not
hisApoftles go the fame way? even Taul^
the greateft preacher of faith, zThejf.t 7,8,
9. and 2. 12, &c. What more common?
Alas, what work fhould we make , if we
fhould ftroak and fmooth all men with Anti-
nomian language? It were the waytopleafe
all the fenfuai prophane multitude j but it is
noneofChrifts way to fave their fouls, I
am ready to think that thefe men would have
Chrift preached, as the Papifts would have
him pray'd to ; to fay, Je/n, Jefu, Jefu^ nine
times together, and this oft over, is their
praying to him ; and to have Chrifts name
oft in the Preachers mouth, fome men think
is the right preaching Chrift.

Let me now delire you hereafter, to be
glad tohearMinifters awaken the prophane
and dead-hearted hearers, and fearch all to

the

Spiritual Peace and Comfert. 403

the quick, and mifapply nothing to your
felf : but if you think any paflage doth
needy concern you , open your mind to the
Minifter privately, when he may fatisfie you
more fully, and that without doing hurt to
others : And confider what a ftrait Mini-
fters are in that have fo many of fo diffe-
rent conditions , inclinations and conven-
tions to preach to.

DIRECTION XXIX.

29. Be fure you forget not todiftin*
guifh between Caufesof Doubting
of your fincerity, and caufes of
meer Humiliation , Repentance
and Amendment : And do not raife
Doubtingsand Fears, where God
calleth you but to Humiliation ,
Amendment , and frefh recourfe
to Chrift.

HT His Rule is of fa great moment to your
-** peace,, that you will have daily ufe for
it and can never maintain any true feded
peace without the pra&ice of it. What more
common then for poor Chriftians to pour out

a

404 Directions for getting and keeping
a multitude of complaints of their weak*
nefles, and wantsrand miscarriages:- and rte-
verconfider all the while that there may be
caufe of forrow in thefe, when yet there is
nocaufe of doubting of their fincerity. I
have (hewed before, that ingrofs jfaib "and
great backflidings , Doublings will anfe,
and fometi'me our fears and jealoufies may
not be without caufe ; But it is not ordinary
infirmities, nor every fin which might have
been avoided, that is juft caufe of Doubting.
Nay your very Humiliation mu'ft no further
be endeavored then it tends to your Reco-
very, and to the honouring of mercy: For it
is poffible that you may exceed inthemea-
fure of your Griefs, You muft therefore firft
be refolved wherein the Truth of faving
Grace doth confift, and then in all your fail-
ings and weakneffes firft know, whether they
contradid fincerity it felf and are fuch as
may give juft caufe to queftion your finceri-
ty : If they be not (as the ordinary infir-
mities of Believers are not) then you may
and muft be humbled for them, but you may
not Doubt of your Salvation for them. I
told you before, by what marks you may
difcern your fincerity, that is, wherein the
nature of faving faith and holinefs doth con-
fift 1 Keep that in your eye : and as long
36 you finde that fure and clear, let nothing

make

spiritual Peace and Comfort. 405

make you doubt of your Right to Chrift and
Glory. But, alas , how people do contradift
the will of God in this! when you have fin-
ned, God would have you bewail your folly
and unkinde dealing,and fly to mergy through
Chrift : and this you will not do : But he
would not have you torment your feif with
fears of damnation, and queftioning his
Love : and yet this you will do.,, You may
difcern by this that Humiliation a$d Re<-
formation are fure of God, mans heart is fo
backward to it: and that vexations, doubts
and fears in true Chriftians that fhould be
comfortable, are not of God, mansrnature is
fo prone to them (though the ungodly that
fhould fear and doubt are as backward to

it.)

I think it will not be unfeafonable here to
lay down the particular Doubts that ufually
trouble fincere Believers, and fee how far
they may be juft, and how far unjuft and
caufelefs -y and moft of them (hall be from
my own former experience; and fuch as I
have been mod: troubled with my fe-lf, and
the reft fuch as are incident to true Chriftians,
and tooufual with them.

DOU BT

406 Direttiom fir gating and keeping

DOUB T. I.

| Have oft he&rb and read in the be ft Diviner^
^'that (jraee'H not born -with us, and there-
fore Satan hath always poffeffion before Chrift^
and keeps that pojftjion in 'Ttace , till Chnfi
cdme and binde him and caji him out ; and that
this is fo grefct a ^orkjhat it cannot choofe but
beobferved, and for everremembred bj the foul
Where it is brought ; yea the fever al fteps and
paffagts of it miy be all obferved : firft
caft ingldown, and then lifting up : fir (I Wound-
inga;td lulling, and then healing and reviving.
Bnt Ihave not obferved the di ft in ft parts and
%es of this chrnge in me 5 nay, I kno\\? of
nofuchfudden obfervable change at all : /**»-
not remember that ever I was fir ft killed ^ and
then revived*. Nor do 1 know by what Ad 'inl-
fttr, nor at what Sermon^ or otter means that
work, xShich is upon me was wrought : No nor
What day or moneth or year it w< s begun. I
h xv e flided infenfbly into a Trofejfton of Rf>li-1
gion, I knorvnot how : <iAnd therefore 1 fear
that I am not fncereJ and the work, of true Re-
generation was never yet wrought upon my
foul.

ANSWER.

Spiritual Peace and Comfort. 40 7

ANSWER.

T will lay down the full anfwer to this in
■* thefe Proportions. 1. It is true that
Grace is not Natural to us , or conveyed by
Generation. 2. Yet it is as true that Grace
is given to our Children as well as to us.
That it may be fo , and is fo with fome , all
will grant who believe that Infants may be 5
and are faved : And that it is fo with the
Infants of Believers , 1 have fully proved in
my Book of Baptifm : But mark what Grace
I mean : The Grace of Remiflion of origi-
nal fin the Children of all true Believers have
at leaft a high probability of, if not a full Cer-
tainty ; their parent Accepting it for himfelf
and them , and Dedicating them to Chrift 5
and engaging them in his Covenant , fothat
he takes them for his People , and they take
him for their Lord and Saviour. And for the
Grace of inward Renewing of their Natures
or Difpofitions , it is a fecret to us , utteily
unknown whether God ufe to do it in In-
fants or no. 3 . Gods firft-ordained way for
the working of inward holinefs is by Parents
\ Education of their Children 5 and not by the
; publick Mintftry of the Word : of which
I more anon. 4. All godly Parents do ac-
quaint

40S Directions for getting ami keeping

quaint their Children with the dodrine of
Chrift in their Infancy, as foon as they are
capable of receiving it, and do afterwards in-
culcate it on them more and more. 5. Thefe
Inftruftions of Parents are ufually feconded
by the workings of the Spirit according to
the capacity of theGhild , opening their tin-
derftandings to receive it, and making an im-
prefiion thereby upon the heart. 6. When
thefe ItfftruAions and the inward workings
of the Spirit are juft paft the preparatory
part, and above the highett ftepof Common
Grace r and have attained to fpecial favxng
Grace,rs ordinarily undifcernible:& therefore
as I have fhewed already, in Gods ufual way
of working Grace, men cannot know the juft
clay or time when they began to be in the
ftate of Grace. And ftiough men that have
long lived in Prophancfs^ and are chan-
ged, fuddenly , may conjecture near at the
time : yet thofe that God hath been work-
ing on early in their youth , yea or r.fcer-
wards by flow degrees , cannot know the
time of .their nrft receiving the Spirit. 8.
The, Memories of all men are fo flipp.
and one thought fo fuddenly thrutt out by an-
other, that many a thousand fovls forget
thofe particular workings which they have
truly felt. 9. The Memories of Children 1
are far weaker then of others; and therefore-

it

Spiritual Peace and Comfort. 409

it is lefs probable that all the Spirits workings
fhould by them be remembred. 9. And the
motions of Grace are fo various , fometimes
ftirring one Affe&ion, and fometimes an-
other; fometimes beginning with fmaller
motions, and then moving more ftrongly and
fenfibly}that its ufual for later motions which
are more deeply affecting , to make us over-
look all the former, or take them for nothing.
10. God dealeth very varioufly with his
Chofen in their Converfion , as to the acci-
dentals and circumftances of the work. Some
he calleth not home till they have run a long
race in the way of Rebellion , in open drun-
kennefs, fwearing, worldlinefs, and derifioii
Df holinefs : Thefe he ufualiy humbleth more
•deeply , and they caa better obferve the fe-
deral fteps of the Spirit in the work ; ( and
yet not always neither ) Others he fo re-
ftrainech in their youth , that though they
have not faving Grace 5 yet they are not
4guilty of any Grofs fins , but have a liking to
the people and ways of God : and yet he
doth not fa vingly convert them till long after.
It is much harder for thefe to difcern the
time or manner of their Converfion : yet
ufualiy fome conjeftures they may make :
And ufualiy their humiliation is not fo deep.
Others /as is faid , have the faving workings
of the Spirit in their very Childhood , and

T thefe

4 1 o Hiretiioni for getting and keeping
thcfe can leaft of all difecrn the certain time
or order. The ordinary way of Cods deal-
ing with chofe that are Children of Godly
Parents , and have good Education , is , by
giving them fome liking of Godly perfons
and ways, fome Confcienceof fin, fome Re-
pentance , and recourfe by prayer to God in
Chrift for mercy j yet youthful lulls and
folly, and ill company , do ufually much ftifle
it ; till at laft by fome Afflidion , or Ser-
mon, or Book, or good Company , God fet-
teth home the work , and maketh them more
Refolute and vidorious Chriftians. Thefe
perfons now can remember that they had
convidions and ftirrings of Confcience when
they were young , and the other fore-men-
tioned works : perhaps they can remember
fome more notable rowfings and awakenings
long after , and perhaps they have had many
fuch fits and fteps, and the work hath flood
at this pafs for a long time , even many years
together. But at which of all thefe Changed
it was that the Soul began to be favingly fin*
cere, I think is next to an impollibilityto
difcern. According to that experience which
I have had of the ftate of Chriftians , I am
forced to Judge that mod of the Children of
the Godly that ever are Renewed , are Re-
newed in their Childhood , or much toward:
it then done, and that among forty Chriftian

then

Spiritual Peace and Comfort. 4 1 1

there is not one that can certainly name the
month in which his foul firft began to be fin-
cere ; and among a thoufand Chriftians , I
think not one can name the hour. The Ser-
mon which awakened them they may name ,
but not the hour when they firft arrived at a
faying fincerity*

My advice therefore to all Chriftians is
this ; Find Chrifl by his Spirit dwelling in your
hearts , and then never trouble jour J elves 5
though jou know not the time or manner of his
entrance. Do you value Chrifl: above the
world t andllefolve to choofe him before
the world? and perform thefeRefolutions?
Then need you not doubt but the Spirit of
Jefus is vidorious in you.

DOUBT II,

BVT I have oft read and beard , ibu a
man cannot come to Cirri ft till he feel the
\heavj burthen of fin : It is the Weary and
Wiavy -laden that (fhriff calieth to him. He
winieth up onelj the broken- hear ted : he is z
\Vhyfeian ontly to thofe that feel themfelves
\pjck_: he brings men to Heaven by the^atespf
! Hell : They rnuft be able to fay , / am in a lop
ticn, arid in a fiat e of damnation . and if I
y dye this hoar I mult per if: fur ever ' be-
fore Chrifl Will deliver 'them.. C}od VriU not
T z throw

4 1 2 Diretf/ons for getting and keeping

throrv away the blooi of his Son on thofe that
feel not their abfolptte neceffity of it , and that
they are undone without it. Bat it Was never
thus With me to this day.

ANSWER.
i.VTOU muft diftinguifti carefully be-
X tween Repentance as it is in the Mind
sndWill, and as it (hews it felf inthePaf-
fion of Sorrow. All that have faving intereft
in Chrift, have their Judgements and Wils fo
far changed „ that they know they are great
finners , and that there is noway to the ob-
taining of pardon and falvation but by Chrift,
and the free mercy of God in him ; and
thereupon they areconvinced that if they re-
main without the Grace of Chrift, they are
undone for ever : Whereupon they under-
ftanding that Chrift and Mercy is offered to
them in theGofpel, do heartily and thank-
fully accept the offer , and would not be
without Chrift, or change their Hopes of his
Grace for all the world , and do refolve tc
wait upon him for the further difcovery o:
his Mercy and the workings of his Spirit , ir
a Conftant and Confcionable ufe of hi*
Meats j and to be Ruled by him, to theii
power. Is it not thus with you ? If it be
here \$ rhe Life and Subftance of Repentance

whicl

Spiritual Peace and Comfort. 4 1 3

which confifteth in this change of the mind
and heart : and you have no Caufe to Doubt
of the truth of it5 for want of more deep and
pafiionate humiliation. 2. I have told you
before how uncertain and unconftant the
Paffionate effefts of Grace are , and how
unfit to Judge by, and given you feveral Rea-
fpns of it. Yet I doubt not but fomc work
upon the Affeftions there is, as well as on
the Will and tlqderftanding : but with fo
great diverfity of manner afid degrees , that
it is not fafe judging by it onelyor chiefly :
Is there no degree of Sorrow or Trouble
that hath touched your heart for your fin
or Mifery ? If your Affeftions were no whk
ftir'd, you would hardly be moved to Act -
on ; toufe means, oravoyd iniquity , much
lefs would you fo oft complain as you do.
3. If God prevented thofe hainous fins in
the time of your unregeneracy , which thole
ufually are guilty of who are called to fo
deep a degree of forrow ; you fhould rather
be thankful that your wound was not deeper ,
then troubled that the Cure coit you not
dearer. Look well whether the Cure be
wrought in the change of your heart and life
from the world to God by Chrift , and then
i1 you need not be troubled that it was wrought
it fo eafily , 4. Were you not acquainted with
the evil of fin , and danger and mifery of
T 3 finners

c

4 1 4 Directions for getting and keeping

finners in your very Childhood t and alfo
of the neceility of a Saviour, and that Chrift
dyed to fave ail finners that will believe and
Repent? and hath not thisfaftned on your
heart, and been working in you by Degrees
ever fince ? If it be fo , then you cannot ex-
peft that you (hould have fuch deep terrours
as thofe that never hear of fin and Chrift till
the news come upon them fuddenly in the
ripenefs of their fin. There is a great deal of
difference betwixt the Converfion of a Jew
or any other Infidel , who is brought on the
fudden to know the dodrine of Sin, Mifery ,
and Salvation by Chrift ; and the Conver-
fiofl of a Profeffour of the Chriftian Religi-
w h j hath known this doctrine in ibme
fort from his Childhood , and who hath a
found Religion, though he be not found in
his Religion , and fo needs not a Converfion
to a found faith , but onely to a fonndnefsin
the faith. The fuddennefs of the News mutt
needs make thofe Violent Commotions and
Changes in the one, which cannot ordinarily
be expefted in the other , who is acquainted
fo early with the truth , and by fuch degrees.
5, But fuppofe you heard nothing of Sin
and Mifery , and a Redeemer in your Child-
hood, or at Ieaft underftood it not (which yet
isf unlikely) yet let me ask you this : Did not
that Preacher 3 or that Book, or whatever

other

Spiritual Peace andComfort. 415
other Means God ufed for your Converfion,
.reveal to you Mifery and Mercy both to-
gether I Did not you hear and believe that
!Chrift dj'ddi£br.fia , as foon as you under-
wood your .Sin and Mifery i Sure I am that
xhc Scripture reveals both together : and fo
doch every four.d Preacher, and every found
Writer ( notwithstanding that the (landerous
Antmomians do fhamelefly proclaim that we
preach not Chrift, but the Law.) This being
io , you may eafily apprehend that it mult
needs abate very much of the Terrour, which
would elfe have been unavoydable. If you
had read or heard that you were a fin'
and the Child of Hell and of Gods \vr..
and that there was no Remedy (winch i> i
a Preaching of the Law, as we muft not ufe
to any in the world , nor any fince the firft
promife to ssfdam muft receive ; ) Yea or
if you had heard Nothing of a Saviour for a
year , or a day , or an hour after you had
ieard that you were an Heir of Hell 3 and fo
the Remedy had been but Concealed from
you j though not denied ( which ordinarily
.muft not be done) then you might in all like-
lyhood have found fome more terrours of
foul that hour. But when you heard that
your fin was pardonable as foon as you heard
that you were a finner , and heard that your
Mifery had a fufficient Remedy provided , if
' T4 you

4 1 6 Dire ft ions for getting and keeping
you would accept it , or at lcaft that it was
not Remedilefs, and this as foon as you heard
of that mifery , what wonder is it if this ex-
ceedingly abate your fears and troubles !
Suppofe two men go to vifit two fevcral
Neighbours that have the Plague , and One
of them faith , // is the Plague that is on you ;
you are but a Dead man : The other faith to
the other fick perfon , It is the Plague that
you have ; but here is our Phyfician at the next
door that hath a Receipt that Vet 11 cure it as In-
fallibly and as eaftlj as if it Vcere but the pricl^
of a pin; he hath cured thoufands and never
•faiVd one that took hi* Receipt : but if you Vvill
not fend to him, and trufi him f and take his Re-
ce't't there is no hopes of you. Tell me now
whether the firft of thefe fick perfons be not
like to be more troubled then the other ? and
whether it will not remove almoft all the
fears and troubles of the latter to hear of
a Certain Remedy as foon as he heareth of
the difeafe ? though feme trouble he muft
needs have to think that he hath a difeafe in
it felf fo defperate or loathfome. Nay, let
me tell you , fo the Cure be but weir done,
the lefs Terrours and defpairing fears you
were put upon , the more Credit is it to your
Phyfician and his Apothecary, Chrift and the
Preacher or Inftrument that did the work :
snd therefore you (hould rather praife your
rbyfician^then queftion the Cure. DOUBT

Spiritual Peace and Comfort. 4 1 7

DOUBT III.

BVT it is common With all the World to
confent to the Religion that they Are bred
up in, and fomewhat affettedWith it , and to
make Conscience of obeying the precepts of it :
fo do the Jews in theirs : the Mahometans in
theirs : $s4nd I fear it is no other Work^ on my
joul but the meer force of Education , that
maketh me Religions ', and that I had never that
great Renewing Work °f f^e Spirit upon my
Joul; and fo that all my Religion is but meer
Opinion^ or Tactions in my "Brain.

ANSWER.

1, A LL the Religions in the world > be-
JljL fides the Chriftian Religion , have
either much errour and wickednefs mixt with
fome Truth of God , or they contain fome
leffer parcel of that Truth alone ( as the
Jews ) Onely the Chriftian Religion hath
that whole Truth which is faving. Now fo
much of G ods Truth as there is in any of
thefe Religions 9 fo much it may work Good
effefts upon their fouls ; as the knowledge
of the Godhead, and that God is Holy,
Good , Juft, Merciful , and that he fhewet.li
them much undeferved Mercy in his daily
T 5 pro-

41 & Directions forgetting wd keeping

providences, &c. But mark thefe two thing.*,
I, That all perfons of falfe Religions do
more eafily and greedily embrace the falfe
part of their Religion then the true ; and
thofe they are zealous for, and practice with
all their might , becaufe their natural cor-
ruption doth befriend it, and is as combufti-
ble fewel for the fire of Hell to catch in : but
that Truth of God which is mixt with their
Error, if it be pra&ical, they fight againft
it, and abhor it while they hold it, becaufe
it; crofleth their lufts: infomuch that it is
ufually but fome few of the more convinced
and civil that God in providence maketh the
main Inftruments of continuing thofe Truths
of his in that part of the wicked world : For
we finde that even among Pagans the Pro-
phaner and more fenfual fort did deride the
better fort, as our prophane Chriftians do
the godly whom they called Puritans#2.Note,
that the Truth of God which in thefe falfe
Religions is ftill acknowledged, is fo fmall
a part and fo opprefled by Errors, that it is
not fufficient to their falvatioa (that is, to
give them any found Hope) nor is it fuffici-
ent to make luch clear and deep and power-
ful Impreflions in their mindes as may make
them Holy or truly Heavenly, or may over-
come in tnem the Intereft of the world and

This

Spiritual Peace and Comfort. 4 ] 9

This being fo, you may fee great reafon,
why a Turk or a Heathen may be zealous for
his Religion without Gods Spirit, or any
true San&ification, when yet you cannot be
fo truly zealous for yours without it. Indeed
the fpeculative part of our Religion, fepa.
rated from the Pra&ical, or from the hard
and felf denying part of the Prer&ical, many
a wicked man may be zealous for: as to
maintain the Godhead, or that Gou is mer-
ciful, &c. or to maintain againft the Jews
thacjefus is the Chrift, or againft the Turks
that he is the only Redeemer and Teacher of
the Church, or againft the Papifts that all
the Chriftians in the world are Chrifts
Church as well as the Romans; and againft
the Socinians and Arrians,that Chrift is God,
j&c. But this is but a fmal part of our Religi-
on i nor doth this, or any heathenifli Zeal,
fanftifie theheart, or truly mortifie the flefh,
or overcome the world. They may contemn
Life and caft it away for their Pride and Vain-
glory; but not for the hopes of a holy and
blefled Life with God. This is but the pre-
valency of one corruption againft another,
or rather of vice againft nature. There is a
common Grace of God that goeth along
with common Truths, and according to the
meafure of their obedience to the Truth,
fuchwauhe change it wrought 3 which was

done

420 Directions forgetting and keep ng

done by common Truths \ and common
Grace together ^ but not by their falfe mix-
tures at all. But God hath annexed his fpe-
cial Grace only to the fpecial Truths of the
Gofpel or Chriftian-Religion. If therefore
God do by common Grace work a great
change on a Heathen by the means of com-
mon Truths,and do by his fpecial Grace work
a greater and fpecial change on you, by the
means of thefpecial truths of the Gofpel,have
you any reafon hereupon to fufpeft your con-
dition ? or (hould you not rather both admire
that providence and common Grace which is
manifefted without the Church, and humbly,
rejoycingly and 'thankfully embrace that fpe-
cial favrng Grace which is manifefted to your
felf above them?

2. Andfor that which- you fpeak of Edn-
catiov^ you have as much caufe to doubt of
your converfion, becaufc it was wrought by
publike preaching, as becaufe it was wrougltt
by Education. For i. Both are by the Go-
fpel : For it isthe Gofpel that your Parents
taught you, as well as which the Preacher
teacheth you. 2 I have fhewed you, that
if Parents did not (hamefully negleft their
duties, the Word PubHkefy preached would
not be the ordinary inftrumentof Regenera-
tion to the Children of true Chriftians, but
wouldonely build them up, and direct them

10

Spiritual Peace and Comfort. 42 1

in the feith, and in obedience. The proof is
^very plain : If we (hould fpeak nothing of
thelntereft of our Infants in the Covenant-
Grace upon the Conditional force of their
Parents faith,nor of their Baptifm: yet Bent.
6. & Eph.6. and oft in the Trover bs you may
finde that it is Gods ftrift Command that Pa-
rents (hould teach Gods word to their Chil-
dren, and bring them up in the Nurture and
Admonition of the Lord ; yea with a predifti-
^n or half promife,that if we train up a childe
in the way he (hould go, when he is old he
(hall not depart from it, Prov.22.6. Now its
certain that God will ufually blefs that which
he appointeth to be the ufual means, if it
be rightly ufed : For he hath appointed no
means to be ufed in vain,

I hope therefore by this time you fee, that
in ftead of being troubled that the work was
done on your foul by the means of Education*
Is You had more R^afon to be troubled if
it had been done firtt by the publike Preach-
ing of the word : For it (hould grieve you at
the heart to think, 1. That you lived in an
unregenerate ftatefo long, and fpent your
childehood in vanity and fin, and thought
not ferioufly on God and your falvation, for
fo many years together. 2. And that you or
your Parents (in (hould provoke God fo long
•to withdraw his Spirit & deny you his Grace.

2. You.,

422 Dire ft tins for getting and keeping

2. You ixiay fee alfo what unconcciv cable
thanks you owe to God, who made Educati-
on the means of your early change. 1. In that
he prevented fo many and grievous fins which
elfe you would have been guilty of (And
you may read in DapUs and CHanajfes cafe*
that even pardoned fins have oft-times very
fad effe&s left behinde them.) 2. That you
have enjoyed Gods Spirit and Love fo much
longer then elfe you would have done.
3. That- iniquity-took not fo deep rooting in
you, as by cuftom it would haye done. 4, That
the Devil cannot Glory of that fervice which
you did him, as elfe he might : and that the
Church is not fo much the worfe, as elfe it
might have been by the mifchief you would
have done ; and that you need not all your
days look back with fo much trouble, as elfe
you muft, upon the effects of your ill doing ;
nor with Paul, to think of one Stephen, yea
many Saints in whofe blood you firft embrued
your hands; and to cry out, 1 was bom out
cf due time : / am net worthy to be called a
Chriftian^ becaafe I perfecutfd the Church of
God: I Vo as mad again ft them, and perfected
them into feveral Cities : I Wat Jomettme
foolifb^ difobedient , ferving divers lufts and
pleafnres, Would you rather that G od had
permitted you to do this > 5 . And me thinks
itfliould.be a comfort to you^ that your own

Father.

Spiritual Peace and Comfort. 423

Father was the Inftrument of your fpiritual
Good : that he that was the means of your
Generation, was the means of your Regene-
ration : both becaufe it will be a double
comfort to your Parents, and becaufe it will
endear and engage you to them in a double
bond. For my part, I know not what God
did fecretly in my heart before I had the ufe
of memory and reafon,but the firft good that
ever I felt on my foul, was from the Coun-
fels and teachings of my own father in my
childehood ; and I take it now for a double
mercy , being gladder that he was the Inftru-
ment to do me Good, then if it had been the
beft Preacher in the world : How foul an
overfight is it then , that you fhould be
troubled at one of the choiceft mercies of
your life, yea that your life was capable of,
and for which you owe to God fuch abun-
dant thanks !

DOUBT. IV.

BVt my great fear is\ that the life of Grace
is not jet Within me , becaufe I am fo
void of fpiritxalfenfe and feeling: Me thinkj
I am in fpiritual things as Dead as a bloch^
and mi heart at hard a* a Rock^ or the.net her
Mill-fiwei Cjrace is* principle of neftLife^

424 Direftions for getting and keeping
and Life is a principle of fenfe and motion : it
caufeth vigour ?nd Aftivity ; fuch Jhould I
have in Duty if I had the Life of Grace. But
I feel the great curfe of a dead heart within me :
Godfeems to withdraw his quickening Spirit,
and to for fake me ; and to give me up to the
hardnefs of my heart. If I Vvere in Covenant
Vvithhim, I fhou/dfeel the bUffingof the Co-
venant within me ; The hard heart would be
taken out of my bodyr and a heart of fe/h9 a
foft heart would be given to me : But lean*
not^eep one tear for my fins* I canthinl^on
the blood of Chrift , and of my bloody fins that
caufed ity and all will not wring one tear from-
mine eyes : And therefore I fear that my foul
is jet defiituteof the life tfy race.

ANSWER.

1 . \ Soft heart confifteth in two things,
jl\ 1. That the Will be perfwadablc,
tradable and yielding to God, andplyable
to his will: 2. That the Affe&ions or Paffions
be fomewhat moved herewithal about fpirir
t-ual things. Some degree more or lefs of
the latter, doth concur with the former ; but
I have told you that it is the former wherein
tile heart and life of Grace doth lie, and that
the latter is very various,atid uncertain to try

by.

Spiritual Peace and Comfort . 425

by., Many do much overlook the Scripture-
meaning of the word Hard-keartednefs. Mark
it up and down concerning the Israelites who
are fo oft charged by CMofes, David, lfaiaby
Jeremiah, and other Prophets, to be hard-
hearted, or to harden their hearts, orftiffen
their necks ; and you will finde that the moft
ufual meaning of the Holy Ghoft is this;
They were an intra&able, difobedient, ob-
ftinate people : or as the Greek word in the
New Teftament fignifieth, which we often
tranflate Vnbelieving , they were an Vn-
vperfaadable people : no faying would ferve
i them. They fet light by Gods Commands,
IPromifes, and fevereft Threatnings, and
Judgements themfelves: nothing would move
them to forfake their (ins and obey the voyce
of God. You (hall finde that hardnefs of
heart is feldom put for want of tears, or a
melting weeping difpofition; and never at
■ all for the want of fuch tears, where the will
is tradable and obedient, I pray you exa-
mine your felf then according to this Rule.
God offereth his Love in Chrift, and Chrift
with ail his benefits to you : Are you willing
to Accept them I He commandeth you to
worihip him, and ufe his ordinances, and
Love his people, and others, and to forfake
your known Iniquities, fo far that they may
not have dominion over you ; Are you Wil-
ling

426 Directions for getting and keeping

ling to this? He commandeth you to take
him for your God, and Chrift for your Re-r
deemer,and ftiek to him for better and worfe^
and never forfake him. Are you willing, to
do this? If you have a ftiff Rebellious hearty
and will not Accept of Chrift and Grace,
and will rather let go Chrift then the world,
and willnotbeperfwaded frotfi your knowa
iniquities, but are loth to leave them, and
love not to be reformed , and will not fet
upon thofe duties, as you are able, which
Godrequireth, and you are folly convinced
of, then are you Hard-hearted in the Scri-
pture fen'fe. But if you are glad to have
Chrift with all your heart lipon the terms
that he is offered to you in the Gofpel, and
you do walk-daily in the way of duty as you
can, and are willing to Pray, and willing to
hear and wait oh God in his Ordinances,and
willing to have all Gods Graces formed
within you, and willing to let go your pro-
fitableft and fweeteft fins,and it is your daily
defire*, O that I could feekGod, and do his
will more fekh fully, ^ealoufly and pleafingly
then I do ! O that I were rid of this body
of fin ! thefe carnal, corrupt and worldly
inclinations, and' that I were as holy as the
beftofGods Saints on earth ! And if when
it comes to pra&ife,whether you fhould obey
or no, though fome unwillingnefs to duty and

willingnefj

Spiritual Peace and Comfort. 427

willingnefs to fin be in you, you are offend-
ed at it, and the greater bent of your Will is
for God, and it is but the leffer which is to-
wards fin, and therefore the world and flefh
do not lead you captive, and you live not
wilfully in avoidable fins, nor at all in grofs
fin: I fay, if it be thus with you, then you
have the Bleffing ofafoft heart, a heart of
flefh, 1 new heart; for it is a Willing obe-
dient tradable heart, oppofed to obftinacy
in fin, which Scripture calleth a foft heart.
And then for the Paflionate part, which con-
fifteth in lively feelings of fin, mifery,mercy,
&c. and in weeping for fin, I (hall fay but
this- i. Many an unfan&ified perfon hath
very much of it, which yet are defberately
Hard-hearted finners.Itdependeth far more
on the temper of the body, then of the Grace
in the foul : Women ulually can weep eafi-
fy (and yet not all) and children, and old
men. Some complexions encline to it, and
others not: Many can weep at a Paffion-
Sermon, or any moving duty, and yet will
not be perfwaded to obedience : thefe are
hard-hearted finners for all their tears.
2. Many a tender godly perfon cannot weep
for fin; partly through the temper of their
minds, which are more judicious and folid,
and lefs paflionate, but moftly from the tem-
per of tneir bodies, which difpofethem not

that

41 8 Direfiions for getting and keeping

that way. 3 . Deepeft forrows fcldom caufe
tears, but deep thoughts of heart : as great-
eft joys feldom caufe laughter , but inward
pleafure. lie tell you how you (hall know
whofe heart is truly forrowful for fin and
tender ; He that would be at the greateft
coft or pains to be rid of fin, or that he had
not finned. You cannot weep for fin: but
you would give all that you have to-be rid of
£in; you could wilh when you difhonoured
God by fin, that you had fpent that time in
fuffering rather ; and if it were to do again
on the fame terms and inducements , you
would not do it : Nay, you would live a beg-
gar condtendedly, fo you might fully pleafe-
God, and never fin againft him $ and are
content to pinch your flefh and deny your
worldly intereft for the time to come, rather
then wilfully difobey. This is a truly tender
heart. On the other fide , another can
weep to think of his fin; and yet if you (hould
ask him, what wouldft thou give, or what
wouldft thou fuffer, fo thou hadft not fin-
ned ? or that thou mighteft fin no more?
Alas, very little: For the next time that he
is put to it, he will rather venture on the fin,
then venture on a little lofs, or danger, or
difgrace in the world, or deny his craving
flefh its pleafures. This is a hard-hearted (in-
ner. The more you would part with to be

rid

Spiritual Peace and Comfort. 429

rid of fin , or the greater coft you would be
at for that end , the more Repentance have
you , and true tendfcrnefs of heart. Alas , if
men (hould go to Heaven according to
their weeping , what abundance of children
and women would be there for one man !
Tie fpeak truly my own Cafe. This doubt
lay heavy many a ^ear on my own foul :
when yet I would have given all that I had
to be rid of fin 5 but I could not weep a tear
for it. Nor could I weep for the death of
my deareft friends , when yet I would have
bought their lives , had it been Gods will, at
a dearer rate then many that could weep for
; them ten times as much. And now fince
, my nature is decayed, and my body languiih-
l eth in confuming weaknefs , and my head
more moiftned , and my veins filled with
fiegrnatick watry blood , now I can weep :
and yet I find never the more tender-hearted-
nefs in my felf then before. And yet to this
day fo much remains of my old difpofition ,
that I could wring all the money out of my
purfe eafier then one tear out of my eyes ,
to fave a friend , or refcue them from evil :
when I fee divers that can weep for a dead
friend, that would have been at no great coft
to fave their lives. 5. Befides, as Dr. Sikt
.faith, There is oft.forrow for fin in us , when

it

-

430 Directions for getting and keeping

it doth not appear : It wanteth but fome
quickening wor4 to fet it afoot. It is the na-
ture of Grief to break oiit into teais inoft,
when forrow hath fome vent, either when we
ufe fome expoftulating aggravating terms
with our felves , or when we are opening our
hearts and cafe to a friend; then forrow will
often fhew it feln, that did not before. 6. Yet
do I not deny but that our want of Tears and
tender AfFe&ions and heart-meltings, are our
fins. For ray part,Ifee exceeding Caufe to be-
wail it greatly in my felf 5 that my foul is not
railed to a higher pitch offender fenfibility
of all fpiritual things, then it is : and I doubt
not but it fhould be the matter of our daily
confeffion and complaint to God , that our
hearts are fo dull and little affefted with his
facred Truths , and our own fins : But this
:is the fcope of all my Speech 5 Why do not
-you diftinguifh between -Matter of Sorrow
and Matter of Doubting? No queftion but
you (bould. lament your dukiefs and ftupidity,
and ufe all Gods means for the quickening
of your Affe&ions, and to get the molt lively
frame of foul : but mult it caufe you to
doubt of your fincerity when you cannot
obtain this? Then will you never have a
fetled Peace or A&irance for- many days to-
gether „ for ought I know. I would ask you
but this : Whether you are willing or unwil-
ling

Spiritual Pcdce dnd Comfort. 431

ling of all that hardnefs , infenfiblenefs,and
dulnels which you complain of t If you are
willing of it, what makts you complain of it ?
If you are unwilling , it ieems your will is fo
far found ; and it is the Will that is the feat
of the Life of Grace which we muft try by :
And was not Pauls Cafe the fame with
yours? Rom. j. 19. whenhefak'h, fheGhed
Vrbicb I Would do? I do not ? and , When I
Would do Good,Tivil is prefect With y me. I
inow 7*attl fpeaks not of- grots fins , but or-
dinary Infirmities : and I have told you be-
fore, that the Livelinefs dhd Senfibility of
the Paflions or Affe<ftions, is a thing that the
Will, though ftn&ified, cannot fully com-
-mand or excite at its pleafure. A fanftified
man cannot Grieve or Weep for fin when he
will, or fo much- as he will : he cannot Love,
Joy, be Zealous ,- &c. when he will i He may
be truly Willing,' and not Able : And is not
this your Cafe? And doth not Tml make
it the Cafe of all Chriftians ? Cjal 5.17. The
fie ft lujleth again ft thefpirity and the fpirit a-
gainft the ft eft . and ibtfe are contrary'dwe to
the other , fo that We cannot do the things that
Vre Would. Take my Counfei therefore in
this , if you love not felf-deceiving and dif-
quietnefs. Search whether you tan fay un-
feignedly, / Would With all my heart bwe
lChriJi and his quickening, and fanttifftng Spi-

rir*

4 J % Dire&ions for getting and keeping

rit , and his Joftmng Grace , to bring my hard
heart to Tendemejs , and mj dull and blockifi
feul to a lively frame \ O that I could attain
it I And if you can truly fay thus, Blefs
God that hath given you faving fmcerity :
And then let all the reft of your Dulnefs, and
Deadnefs , j^ndHard-heartednefs be matter
of daily forcow to you , and fparenot, fo it
be in Moderation , but let it be no matter of
Doubting. Confefs it, complain of it , pray
againft it , and drive againft it : but do not
deny Gods- Graces in you for it.

And here let me mind you of one thing;
That it is a very ill diftemper of fpirit when a
man can mourn for nothing, but what.Cauf-
eth him to Doubt of his falvation : It is a
great Corruption , if wheayour Doubts are
Refolved ■ and you are perfwaded of your
falvation % if then you ceafe all your humilia-
tion and forrow for your fin : For you muft
forrow that you have in you fuch a body of
Death , and that which 15 fodifplcafing to
God p and are able to plcafe ar,d enjoy him
vno more, though you were never fo Certain
of the pardon of fin and of falvation.

7. Laftly, let me a$k you one QuelUon

more: What is the r'eafon that you are fo

.troubled for want of Tears for your fin,?

Take heed left there lie fome Corruption in

. this trouble that you do not difcern. If it

be

Spiritual Peace and Comfort. 4$ $

be onely becaufe your deadnefs and dulnefs
is your fin , and you would fain have your
foul in that frame , in which it may be fitteft
to pleafe God and enjoy him : then I com-
mend and encourage you in your trouble.
But take heed left you (hould have any con-
ceit of a Meritorioufnefs in your Tears ; for
that would be a more dangerous fin then
your want of Tears. And if it be for want
of a fign of Grace , and becaufe a dry eye is
a fign of an unregenerate foul ; I have told
you , It is not fo, except where it onely fe-
conds an impenitent heart , and comes from,
or accompanieth an unrenewed Will , and a
prevailing unwillingnefs to turn to God by
Chrift. Shew me, if you can, where the Scri-
pture faith , He that cannot Weep for fin ,
fliall not be Saved, or hath no true Grace ?
Is not your complaint in this the very fame
that the eminenteft Chriftians have ufed in
all times ? That moft Bleffed , holy man,
Mr. Bradford , who facrificed his life in the
flames againftRomifh abominations, was
wont to fubfcribehis Spiritual Letters (endi-
ted by the breath of the Spirit of God) thus;
The mo ft miferable Hard-hearted Jinner , John
Bradford.

V DOUBT

434 Dire ft i*ns for getting 4nd keeping

DOUBT V.

OBut I amnotVvilling to good ; and there*
fore 1 fear that even my Will it f elf is
jet unchanged : / have fuch a backwardnefr
and undtfpofednefs to Duty , efpecially fecret
"Prayer 9 Meditation , and felj ^examination f
and reproving and exhorting finners^ that I
am fain to force my f elf to it againft my to'//.
It U no "Delight that I find in thefe Duties that
brings me to them , but onely 1 ufe violence
^ith my felf and am fain to pull my f elf down
on my knees > becaufe I know it U a Duty , and I
cannot be favedVvithout it : but I am no fooner
on my knees, but I have a motion to rife , or be
fbort,andam VQeary of it, and find no great mifs
of duty When I do omit it.

ANSWER.

i. T^His (hews that your foal is fick when
1 your meat goes fo much againft your
ftomack that you are fain to force it down :
And ficknefs may well caufe you to complain I
to God and man. But what's this to Dead-j;?
nefs ! The Dead cannot force down theirl^
meat, nor digeft it at all. Itfeemsby thisll^

thai

Spiritual Peace and Comfort. 43 5

that you are fan&ified but in a low Degree ,
and your Corruption remains in fome
fkength , add let that be your forrow , and
the overcoming of it be your greateft care
and bufinefs : But fhould you therefore fay
that you are unfan&ified ? It feems that you
have ftill the flefh lufting againft the fpirit %
that you cannot do the Good you would :
when you would pray with Delight and un-
weariednefs ' the flefh draws back , and the
Devil is hindering you. And is it not fo in
toogreata meafurewith the beft on earth?
Remember what Chrift faid to his own Apo-
ftles , when they fhould have done him one
of their laft Services , as to the attendance of
his body on earth , and fhould have com-
forted him in his Agony, they are all afleep :
Again and again he comes to them, and find-
eth them afleep : Chrift is Praying and
fweatihg blood 9 and they are ftill' fleeping %
though he warned them to watch and Pray
that they enter not into Temptation. But
what doth God fay to them for it ? Why he
ufe'th this fame Diftinftion between Humi-
liation for 'fin , and Doubting of fincerity
and falvation ■ and he helps them to the for-
mer, arid helps them againft the latter ; fo&fd
ye y&t Watch With me one hour ? faith he. There
he convinceth them of theiin, that they may
be humbled for it. The fpirit indeed is W&*£,
V 2 ixt

436 Directions for getting and keeping

but theflefb is Weak , faith he. There he ut-
terly relifteth their Doubtings , or prevent-
ed them ; (hewing them wherein fincere
Grace confifteth , even in the fpiritswilling-
nefs ; and telling them that they had that
Grace ; and then telling them whence came
their fin , even from the weaknefs of the
fleftL

2. I have (hewed you, that as every mans
Will is but partly fan&ified ( as to the De-
gree of holinefs) and fo far as it is imperfeft,
it will be unwilling; fo that there is fome-
thinginthe Duties of fecret Prayer , Medi-
tation and Reproof, which makes moft men
more backward to them then other duties.
The laft doth fo crofs our flefhly Interefts ;
and the two former are fo fpiritual , and re-
quire fo pure and fpiritual a foul ■, andfet a
man fo immediatly before the living God , as
if we werefpeaking to him face to face, and
have nothing of external pomp -to draw us ,
that it is no wonder, if while there is flefh
within us, we are backward to them ! efpeci-
ally while we are fo unacquainted with God
and while ftjrangenefs and confcioufnefs of
fin doth make us draw back: Befides that
the Devil will more bufily hinder us here
then anywhere.

3. TheQueition therefore is not whether
you haveanunwillingnefs& backwardnefs to I

Good?!

Spiritual Peace and Comfort . 437

Good? for fo have all: Nor yet whether
you have any cold uneffe&ual wifhes ? for
fo have the ungodly : But whether your
Willingnefs be not more then your unwil-
lingnefs ? And in that , j . It muft not be in
every fingle aft of duty; for a godly man
may be actually more unwilling to a duty at
this particular time, then willing ; and there-
upon may omit it : but it mutt be about your
Habitual Willingnefs, manifefted in ordinary
aftual Willingnefs. 2. You muft not ex-
clude any of thofe Motives which God hath
given you to make you willing to Duty : He
fiath Commanded it; and his Authority
{hould move you : He hath Threatned you 3
and therefore Fear fhould move you : Or
elfe he would never have Threatned. He
hath made Promifes of Reward, and there-
fere the Hope of that (hould move. And
therefore you may perceive here what a dan-
gerous miftake it is to think that we have no
Grace , except our Willingnefs to Duty be
without Gods Motives, from a meerLove
to the Duty it felf , or to its effeft. Nay, it is
a dangerous Antinomian miftake to imagine
that it is our duty to be Willing to Good
without thefe Motives of God ^ I fay, To
take it fo much as for our Duty to ex-
clude Gods Motives, though we fhould not
uj judge of our Grace by it. For it is but an
V 3 Ac-

4 3 8 Directions for getting and keeping

Accufation of Chrift (and his Law) who
hath ordained thefc Motives of Punishment
and Reward , to be his Inftruments to move
the foul to duty. Let me therefore put the
right Queftion to you; Whether all Gods
O^Iotives laid together and con fidered, the or*
dinar] prevailing part of your Will he notra*
therfor T^nty then againft it ? This you will
know by your pra&ice. For if the prevail-
ing part be againft Duty , you will not do it :
If it be for Duty, you will ordinarily perform
k, though you cannot do it fo well as you
would. And then you may fee that your
backwardnefs and remaining unwillingnefs
mtrft ftill be matter of Humiliation and re-
flftance to you, but not matter of Doubting.
Nay thank God that enableth you to pull
down yourfelfon you t knees when you are
unwilling: For what is that but the pre-
vailing of your willingnefs againft your un-
willingnefs ? Should your unwillingnefs once i
prevail , you would turn your back upon the I
moft acknowledged Duties.

DOUBT

Spiritual Peace and Comfort. 439

DOUBT- VI.

BVt I am afraid thst it is onelj flavijh fear
of Heti, and not the Love of God, that
caufeth nte to obey : and if it were not for this
fear, 1 doubt whether ijhould not quite give
over all. And perfett Love cafleth out
fear.

ANSWER.

I Have anfwered this already. Love will
not be perfe&in this life. In the life to
come it will caft out all fear of damnation :
and all fear that drives the foul from God,
and all fear of men ("which is meant in Rev.
21. 8. where the fearful and unbelievers are
condemned; that is, thofe that fear men
more then God ) And that 1 John 4. 17,18.
fpeaketh of a Tormenting Fear, which is it
that I amperfwading you from, and con-
fifteth in Terrors of foul upon an apprehen-
fion that God will condemn you ; But it
fpeaketh not ofa filial fear, nor of a fear left
we (hould by forfaking God, or by yield-
ing to Temptation, lofe the Crown of Life,
and fo perifti : as long as this is not a tor-
V 4 menting

440 DWtUtws for getting and keeping

meriting fear, but a cautelous , preferving,
preventing fear.Befides theText plainly faith,
// is that rve tnaj have boldnefs in the day of
judgement jhat Love cajieth out tkU fear: And
at that day of Judgement, Love will have
more fully overcome it. It is a great miftake
to think that Filial Fear is onely the fear of
temporal chaftifement, and that all fear of
Hell is flavifh. Even' Filial Fear is a Fear of
Hell: But with this difference. A fon(ifhe
knowhimfelfto be a Son) hath fuch aper-
fwafionof his Fathers Love to him, that he
knows he will not caft him off, except he
Ihould be fo vile as to renounce his Father •
which he is moderately fearful or careful left
by Temptation he fliould be drawn to do,
Ir.tnot diftruftfully fearful, as knowing the
helps and mercies of his Father. But a flavifh
Fear is,when a man having no apprehenfions
of Gods love,or willingnefs to fhew him mer-
cy, doth look that God fhould deal with
him as a flave, and deftroy him when ever he
doth amifs. It is this flavifh Tormenting
fear which I fpend all this writing againft.
But yet a great deal even of this flavifh fear
may be in thofefons, that know not them-
felves to be Tons.

But fuppofe you were out of all fear of
Damnation ! do not belye your own heart ,
and tell me, Had you not rather be Holy

then

Spiritual Peace and Comfort. 441

then Unholy? pleafing to God, then dif-
pleafing? and would not the Hope of Sal-
vation draw you from fin to duty, without
the fear of Damnation in Hell ?. But you will
fay, That is ftill Mercenary, and as bad as
flavifh fears. I anfwer, Not lb, 1 his Hope
of Salvation, is the Hope of enjoying God,
and living in perfeft Pleafingnefs to him, and
pleafure in him in Glory; AndtheDefireof
this is aDefire of Love : It is Love to God
that makes you Deiire him,, and Hope to
enjoy him.

Laitly I fay again, Take heed of feparating
what God hath joyned. If God, by putting
in your nature the feveral Paflions of Hope,
Tear. Love &c. and by nutting a Holinefs
into thefe Paffions., by fanftifying Grace,and
by putting both Prormfes and dreadful
Threatnings into his word; I fay, if God
by all thefe means hath given you feveral
motives to obedience,take heed of feparating
them: Do not once ask your heartfucha
quelhon. Whether it would obey if there
were no Threatning, and lb no I ear. Nor
on theotheriide,donot let Fear do all, with-
out Love. Doubtlels the more Love con-
ftrainethto duty-* the better it is: and you
fhould endeavour with all your might that
you might feel more of the force of Love in
your duties ; But do you not mark how you
V 5 cherifh

44* Direttiens for getting and keeping

chertfh that Corruption that you complain
of? Your Doubts and- Tormenting Fears
are the things that Love fhould caft out.
Why then do you entertain them ? If you
fay , I cannot help it : why then do you che-
rifh them ? and own- them ? and plead and
difpute for them? and fay you do well to
Doubt, and you have Caufe ? Will this ever
caft out Tormenting Fears? Do you not
know that the way to caft them out , is not
to maintain them by diftruftflil thoughts or
words , but to fee their finfiilnefs, and abhor
them , and to get more high thoughts of the
Lovingkindnefs of God* and the tender
mercies of the Redeemer , and the unfpeak-
ableLove that he hath manifefted in his fuf-
ferings for you, that fo the Love of God
may be more advanced and powerful in your
foul , and may be able to caft out your Tor-
menting Fears. Why do you not do this in-
ftead of Doubting? If Tormenting Fears
andDoubtings be a fin, why do you not
make Confcience of them ? and bewail it that
you have been fo guilty of them ? Will you
therefore Doubt becaufe you have flaviflv
fears ? Why that is to Doubt becaufe you*
Doubt: and to Fear becaufe you Fear ; and
fo to fin ftill becaufe you have finned. Con-
fjder well of the folly of this courfe.

DOUBT

Spiritual Peace and Comfort. 443
DOUBT VII.

BVT 1 am not able to Believe : anci
Without Faith there is no f leafing Cjod >
nor hope of f ah at ion, I fear Unbelief Will be
my rube.

ANSWER.

1. T Have anfwered this Doubt fully before.
** It is grounded on a Miftake of the Na-
ture of true Faith. You think that Faith is
the Believing that you are in Gods favour,
and that you are Juftified : but properly this
is no Faith at all, but onely Affurance, which
is fometimes a fruit of Faith , and fometiines
never in this life obtained by a Believer.
Faith confifteth of two parts ; 1. Affent to
the Truth of the Word. 2. Acceptance 'of
Chrift as he is offered; Which immediatly
produceth a Trufting on Chrift for falvation,.
and a Confent to be Governed by him i and
Refolution to obey him ; which in the lulled
fenfe are alio afts of Faith. Now do not you
Believe the truth of theGofpel? And do
you not Accept of Chrift as he is offered
therein? If you are truly willing to have

Chriff

444 Directions forgetting and keeping
Chrift as he is offered , I dare fay you are a
true Believer. If you be not willing , for
fhame never complain. Men ufe rather to
fpeak againft thofe that they are unwilling
of, then complain of their abfence , and that
they cannot enjoy them.

2. However , feeing you complain of un-
belief, in the Name of God do not cherifti it,
and plead for it , and by your own cogita-
tions fetch in daily matter to feed it : but do
more in deteftation of it , as well as com-
plain.

DOUBT VIII.

BVT J am a ftrarger to the Voitneft of-
tbeffirit 9_*ndtbe.fojof the Holy Ghoft,
and Communion Vcith God \ and therefore how-
can I he a true Believer >

ANSWER,

i.T^Eeding your Doubts and Perplexities ,
A and arguing for them , is not a means
to get theTeftimony and Joy cf the Spirit:
but rather ftu dying with all Saints to know
the Love of Chrift which pafTeth knowledge ,
tp comprehend the height , andbredtb, and

length

Spiritual Peace and Comfort. 44 y

length, and depth of his Love: and feeking
to underftand the things that are given you
of God. Acknowledge Gods general Love
to Mankind , both in his Gracious Nature,
and Common Providences, and Redemption
by Chrift , and deny not his Special Mercies
to your felf , but dwell in the ftudy of the
Riches of Grace, and that's the way to come
to the Joy of the Holy Ghoft. 2. I have
told you before what the witnefs of the Spirit
is, and what is the ordinary miftake herein.
If you have the Graces and holy operations
of the Spirit,you have the witnefs of the Spi-
rit , whether you know it or not. 3. If by
your own doubtings you have deprived your
felf of the joy of the Holy Ghoft , bewail it,
and do fo no more ; but do not therefore
fay you have not the Holy Ghoft. For the
Holy Ghoft often works Regeneration and
Holinefs , before he wrorks any fenfibie Joys.
4. You have fome hope of falvation by Chrift
left in you : You be not yet in utter defpair :
And is it no Comfort tayou to think that-
you have yet any Hope? and are not quite
paft all Remedy? It may be your forrows
may fo cloud it that you take no notice of it :
but I know you cannot have the leaft Hope
I without fome anfwerable Comfort. And may
I not that Comfort be truly the Joy of the
J Holy Ghoft ? 5. And fo* Communion with*

Gcd ,

446 Direflitns for gating and keeping

God, let me ask you : Have you no recourfe
to him by Prayer in your itraits ? Do you
not wait at his mouth for the Law and di-
rection of your life? Have you received no
holy defires, or other Graces from him?
Nay, areyou fare that you are not a member
of Chrift , who is one with him? How can
you then fay, that you have no Communion
with him ? Can there be Communication of
Prayer, and Obedience from you ? yea your
own felf delivered up to Chrift ? and a Com-
munication of any life of Grace from God y
by Chrift and the Spirit ? and all this without
Communion ? It cannot be. Many a foul
hath moft near Communion with Chrift that
Anows it not.

DOUBT IX.

I Have not tbe fplrlt of prayer : When I
f?ould p'iptr out my foul to God , / have
neither bold accefs, no?' matter of Fryer nor
Words.

D

ANSWER.

O you know what the fpirit of Prayer
is? It contained! , i. Defires of the

foul:

SfiritUdhPeace And Ccrmfort. 447

foul after the things we want, efpecially
Chrift and his Graces. 2. An addrefiing
ourfelves to God with thefe Defires , that
we may have help and relief from him. Have
not you both thefe > Do you not Defire
Chrift and Grace, Juftification and Sandifi-
cation ? Do you not look to God as him
who alone is able to fupply your wants , and
bids you ask that you may receive ? Do yoi*
utterly defpair of help, and fo feek to none ?
Or do you make your addreffes by Prayer
to any but God? But perhaps you look at
words , and matter to dilate upon , that you
may be able to hold out in a long fpeech to
God , and you think that is the effed of the
fpirit of Prayer. But where do you find that
in Gods Word? I confefs that in many,
and moft, the fpirit which helpeth to Defires,
doth alfo help to fome kind of expreftions :
Becaufe if a man be of able natural parts ,
and have a tongue to exprefs his own mind ,
the promoting of holy Defires will help
men to expreiiions. For a full foul is hardly
hindred from venting it felf : And experience
teacheth us , that the f pints enflaming the
heart with holy Affedions , doth very
much furnifh both the Invention and Expref-
fion. But this is but accidental and uncertain :
For thofe that are either men of unready
tongues, or that are fo ill bred among the-

rude.-

448 D rcttions for getting and keeping

rude vulgar., that they want fit exprefiions of
their own minds, or that are of over-bafhful
difpofitions , or efpecialiy that are of fmali
knowledge, and of little and fliort acquain-
tance with thofe that fhould teach them to
pray by their examples, or that have been but
of (hort ftanding in the School of Chrift ,
fuch a man may have the fpirit of Prayer
many a year, and never be able in full expref-
iions of his own to make known his wants to
God : no, nor in good and tolerable fenfe
and language , before others to fpeak to-
God , from his own Invention. "A man may
know all thofe Articles of the Faith that arc;
of fiat neceflity to Salvation , and yet not be
able to find matter or words for the opening
of his heart to God at length. I would ad-
vife fuch , to frequent theCoiripany of thofe
that can teach and help them in Prayer, and
negled not to ufe the fmalleft parts they
have , efpecialiy in fecret between God and
their own fouls, where they need not fo much
asin publick to be regardful of expreffions :
and in the meantime co learn a Prayer from
fome Book , that may fitlieft exprefs their
neceffities ; or to ufe the Book it felf in.
Prayer . if they diftrutt cheir memories :
not refolding to (lick he. and make it a
means of indul eir lazinefi and neglir

gence-, much Ids ro reproach and deride

thofe

Spiritual Peace and Comfort . 449

thofe that exprefs their defires to God from
the prefent fenfe of their own wants (as fomc
wickedly do deride fuch:) but to ufe this law-
ful help till they are able to do better with-
out it then with it, and then to lay it by, and
not before. The Holy Ghoft is faid, Rom. 8.
i6% to help our Infirmities in Prayer: but
how ? 1. By teaching us what to pray fort
not always what matter or words to enlarge
our felves by ; but what necefFary Graces to
pray for. 2. By giving us Sighs and Groans
unexpreiilble : which is far from giving Co-
pious expreffions: For Groans and Sighs be
not words : and if they be Groans that we
cannot exprefs , it would rather feem to in-
timate a want of expreffion , then a conftant
abounding therein , where the fpirit doth af-
fift: Though indeed the meaning is, that
the Groans are fo deep, that they are paft
the expreffion of our wrords : All our fpeech
cannot exprefs that deep fenfe that is in our
hearts. For the Underftanding hath the ad-
vantage of the Affeftions herein : All the
thoughts of the mind may be expreffed to
others ; but the Feelings and fervent Paflions
of the foul can be but very defectively ex-
prefTed.

Laltly , All have not the fpirit of Prayer
in like meafure : nor all that have it in a
great meafure at one time y can find it fo at

pleafure ,

450 Vireftiom for getting and keeping
pleafure. Defires rife and fall , and thefe
earneft Groans be not in every Prayer where
the Holy Ghoft doth aftift. I believe there
is never a Prayer that ever a Believer did put
up to God for things lawful andufeful , but
k was put up by the help of the fpirit. For
the weakeft Player hath fome degree of
good Defire in it, and addrefles to God with
an endeavour to exprefs them : and thefe can
come from none but onely from the fpirit :
Meer words without defires are no more
Prayer , then a fiiit of apparel hang'd on a
ftake is a man. You may have the fpirit of
Prayer , and yet have it in a very weak de-
gree.

Yet ftili I woutd encourage you to bewail
your defed herein as your fin , and feek ear-
neftly the fupply of your wants : But what's
that to the queltioning or denying your fin-
cerity, or right to falvation ?

DOUBT X.

I Have no Gifts to make me ufeful to my [elf
or others. When I Jkonld profit by the Word%
I cannot Remember tt : W hen I Should Reprove
a Sinner -> or Inftruft the Ignorant , I have not
Words : If I Were called to give an account of
my Faith 7 I have not Words to exprefs that

Which

« ■- n

Spiritual Place and Comfort. 451

fr/?*f /? ^ ill m) mind : e^W W/?** Grace can
here be then ?

ANSWER;

fnT His needs no long Anfwer. Lament and
-*- amend thofe fins by which you have
been difabled. But know , that thefe Gifts
depend more on Nature i Art , Induftry and
Common Grace, then upon fpecial faving
Grace. Many a bad man is excellent in all
thefe , and many a one that is truly godly is
defective. Where hath God laid our lal-
vationupon theftrength of our Memories,
the Readinefe of our Tongues , or meafure
of the like Gifts? That were almoft as if
he fhould have made a Law , that all fhall be
faved that have found Complexions, and
healthful and youthful bodies* and all be
damned that are fickly, aged, weak, children,
and moft women*

DOUBT

45 * Diretfitns for getting and keeping

DOUBT. XL

OBut I have been a grievous finner, be-
fore I came home, and have fallen foully
fact, and I am utterly unworthy of Mercy i
Will the Lord ever Jave fuch an unworthy
wretch as I ? Vvill he ever give his Mercy and
the blood of his Sony to one that bath fo abufed
it I

ANSWER.

r.*TTHe Queftion is not; with God, what
JL you have been, but what you are ?
God takes men as they then are, and not as
they were. 2. Its is a dangerous thing to
objed the greatnefs of your Guilt againft
Gods mercy and Chrifts Merits ! Do you
think Chrifts fatisfadion is not fufficient?
or that he dyed for fmall fins and not for
great ? Do you not know that he hath made
fatisfadion for all, and will pardon all, and
hath given out the pardon of all in hisCo-
venant, and that to all men, on Condition
they will Accept Chrift to pardon and heal
them in his own way? Hath God made it
bis great defign in the work of mans Re-
demption,

i

Spiritual Peace and Comfort. 45 j

demption, to make his Love and Mercy as
Honorable and wonderful,as he did his Power
in the work of Creation? and wil you after all
this oppofe the greatnefsof your fins againft
the greatnefs of this Mercy and Satisfaction ?
why,you may as wel think your felf to be fuch
a one that God could not or did not Make
you, as to think your fins fo great that Chrift
could notordid not fatisfie.for them, or will
not pardon them,if you Repent 2nd Believe in
him. 3 . And for Worthinefs, I pray you ob-
ferve:There is a twofold Worthinefs & Righ-
teoufnefs. There is a Legal Worthinefs and
Righteoufnefs, which confiftethinaperfed
obedience, which is the performance of the
Conditions of the Law cf, Pure Nature and
Works. This no man hath but Chrift : and
if you look after this Righteoufnefs or Wor-
thinefs in your felf, then do you depart from
Chrift, and make him to have dyed and fatis-
fied in vain ; you are a Jew and not a Chrifti-
an, and are one of thofe that Taul fo much
difputeth againft, that would be Juftified by
the Law. Nay you muft not fo much as once
imagine that all your own Works can be any
part of this Legal Righteoufnefs or Worthi-
nefs to you. Only Chriits Satisfaction and
Merit is in ftead of this our Legal Righteouf-
nefs and Worthinefs. God never gave Chrift
and Mercy to any but the unworthy in this

fenfe ;

I

454 Dircttions for getting and keeping

fenfe : If you know not your fdf to be un-
worthy and unrighteous in the fenfe of the
Law of Works , you cannot know what
Chrifts Righteoufnefe is. Did Chrift come to
fave any but linners, and fuch as were loft?
what need you a Saviour, if you were not
Condemned ? and how come yon to be con-
demned if you were not unrighteous and un-
worthy. But then 2. there is an Evangelr-
cal perfonal VVofthinefs and Righteoufnefs,
which is the Condition on which Godbe-
ftows Chrifts Righteoufnefs upon us: and
this all have that will be faved by Chrift. But
what is that ? Why it hath two parts : i.The
Condition and WArAinefs required to your
Union with Chrift ahd pardoii of all your fins
pall, and your Adoption and Juftificatioti ; it
is no more but jour hearty thankful Acceptance
of the Cjift th.it is freelf (jiven yon of God by
his (foveywnt- grant, that i* , Chrift and Life
in hint, 1 John 5.10,1 1, 1 2. There is no wor-
thinefs required in you before Faith as a Con-
dition on which God will give you Faith :
butonely certain means you are appointed
to ufe for the obtaining" it -.And Faith it
felf is but the Acceptance of a free Gift.
Cod requireth you not to bring any other
Worthinefs or Price in ypur.hands ; but that
youconfent unfeignedly .to have Chrift as he
is offered, and to the ends andufes that he

is

Spiritual Peace and Comfort. 455

is offered : that is > as one chat hath fatir-
fied for you by his blood and merits, to put
away your fins, and as one that muft illumi-
nate and Teach you j Sanftifie and Guide
and Govern you by his Word and Spirit •
and as King and Judge will fully and finally
Jultifie you at the day of Judgement, and
give you the Crown of Glory. Chrift on
his part 1. Hath merited your pardon by
his fatisfaftion, and not properly by his fan-
d:ifying you : 2. And fan&ifieth you by his
Spirit, and Ruleth you by his Laws, and not
dire&Iyby his bloodlhed : 3. And he will
juftifie you at Judgement as King and Judge,
and not as Satisfier or Sanftifier: But the
Condition on your part of obtaining Intereft
in Chrift and his benefits, is that our Faith
which accepteth him in all thefe refpe&s
(both as King, Prieft and Teacher) and to
all thefe ends conjunftiy. But then 2. The
Condition and Worthynefs requ-red to the
Continuation and Confummat on of your
Pardon, Juftification, and right to Glory, is
both the Continuance of your faith^and your
fincere obedience , even your keeping the
Baptifrnal Covenant \ that you^made with
Chrift by your Parents, and the Covenant
which you in your own perfon made with
him in your firft true Believing. Thefe in-
deed are called Worihincfs and Right ton \f*efs

frequently

4J6 Directions for getting and keeping

frequently in the Gofpel : but it is no wor-
thinefs confiding in any fuch works which
make the Reward to be of Debt, and not of
Grace (of which ?*#/ fpeaks) butonely in
faith, and fuch Gofpel works as fames {peaks
of which make the Reward to be wholly of
Grace and not of Debt.

Now if you fay you are unworthy in this
Evangelical fenfe, then you muft mean (if
you know what you fay ) that you are an
Infidel or Unbeliever, or an Impenitent ob-
ftinate Rebel that would not have Chrift to
reign over him : For the Gofpel calleth none
Unworthy (as non- performers of its Con-
ditions) but only thefe. But I hope you
dare not charge your felf with fuch Infide-
lity and wilful Rebellion.

DOUBT XII.

r j " Hough Qcd hath kept me from Grofsfinsy
-** yet Ifinde fuch afearednefs of (fonfci-
ence^&i£ }o little avexfnefs from fin in my
minder^t I fear th*t I fhould Commit it if
1 lay under Temptations : and alfo thAt I
JhoulAndt-hold out in Trjal if I Veer e called to
fuffer Death or any grievous Calamity. And
that obedience which endureth meerly for want
of a Temptation, is no true Obedience.

ANSWER.

I

Spiritual Peace and Comfort. 457

■ — 1 ■ - ■ ■ ii

ANSWER.

Have fully anfwered this before. If you
can overcome the temptations of Prospe-
rity, you have no caufe to doubt diftruftfoily
whether yo^fhall overcome the temptations
tof Advqtfny : And if God give you Grace
to avoid Temptations to fin, and flyoccafi-
ons as much as you can, and to overcome
them, where you cannot avoid them ; you
have little reafon todiftrufthis prefervatior*
of you, and your .ftedfaitne£ thereby, if you
ihould be caft uvpon greater Temptations
indeed if you feel not fuch a Belief of the
evil and danger of finning, as to,poffefs you
with fome feniible hatred of it,you have need
to look to your heart for the {lengthening
of that Belief and Hatred: and fear your
heart with a godly preferving Jealoufie ; but
not with tormenting, difquieting doubts.
Whatever your Paffionate Hatred be, if you
have ;a fettled well-grounded Refolution, to
walk in obedience to the death , you may
confidently & comfortably truft him for your
l\ prefervation,who gave you thofe refolutions.
2. And the laft fentence of this Doubt,had
need of great Caution, before you conclude
A it a certain Truth. Its true, that the Obe-
1 4ience which by an ordinary Temptation,

A x fuck

45? Diretfims for getting and f keeping
fiich as men may expeft, would be over-
thrown, is not well grounded and rooted be-
fore it is overthrown. But its a great Doubt
whether there be not Degrees of Temptati-
on Pofsible, which would overcome the Re-
folution and Grace of the moil Holy, having
Rich affiftance asr the Spirit ufaally giveth Be-
lievers in Temptation ? And wnether fome
Temptations which overcome not a ftrong
Chriftian, would not overcome a weak one,
who yet hath true Grace? I conclude nothing
of thefe Doubts. But I would not have you
trouble your felf upon confident conclufi-
ons on fo doubtful Grounds. This I am
certain of, i. That the ftrongeft Chriftian
fhouldtake heed of Temptations, and not
trull: to theftrength of his Graces, norpre-
fume on Gods prefervation while he wilfully
cafteth himfelffnthe mouth of dangers •, nor
to be encouraged hereunto upon any per-
fwafiofc of an Impoflibility of his falling
away. O the falls, the fearful falls that I
have known (alas,how often) the eminent-
eft men for Godiinefs that ever I knew, to
be Guilty of,. by caftir>g rhemfelves upon
Temptations. I confefs l will never be
confident of that mans perfeverance', were
he the bell that I know. on earth, who caft-
eth h ion Violent Temptations, efpe-
HqiJS of Seci'mnHty 5 Pf ofoe-

Spiritual Peace and Comfort. 459

rity, and Seducement. 2. I know God hath
taught us daily to watch and pray, that we
enter not into Temptation $ and to pray %
Lead u* not into Temptation % but deliver us
from evil. ( I never underftood the neceffity
of that Petition feelingly, till I faw the exam-
ples of thefe feven or eight years laft paft.)
This being fo , youmuft look that your per-
feverance ihould be by being preferved from
Temptation ; and muft rather examine ,
Whether yon have that Grace which will
enable you to avoyd Temptations , then whe-
ther you have Grace enough to overcome
them, if you ru(h into them. But if God un-
avoydably caft you upon them, keep upyour
Watch and Prayer , and you have no Caufe
to trouble your felf with diftruftful fears.

DOUBT XIIL

F Am afraid lefi 1 have committed the urr
pardonable Jin again ft the Holy Qhcft : ani
then there ii no hope of motivation*

A>v

j±6o Directions for getting and keeping

ANSWER.

1

T feems you know not what the fin againft
the Holy Ghoft is; It is this, When a
man is convinced that Chrift and his Difci-
ples did really work thofe glorious Miracles
which are recorded in the Gofpel , and yec
will not Believe that Chriit is the Son of
God , and his Dodrine true 9 though fealed
with all thofe Miracles and other holy and
wonderful works of the Spirit, butdoBlaf-
phemoufly maintain that they were done by
the Power of the Devil. This is the fin a-
gainft the Holy Ghoft : And dare you fay
that you are guilty of this ? If you be , then
you do not Believe that Chrift is the Son of
God, and the Mefliah , and his Gofpel true.
And then you will fure oppofe him , and
maintain that he was a Deceiver , and that
the Devil was the Author of all the Miracu-
lous and Gracious workings of his Spirit.
Then you will never fear his difpleafure , nor
call him ferioufly either Lord or Saviour !
nor tender him any fervice, any more then
you do to Cfttafomet. None but Infidels do
commit the Blafphemy againft the Holy
Ghoft : Nor but few of them. Unbelief is
eminently called £ Sin ] in the Gofpel :

and

Spiritual Peace and Comfort. 461

and that Q Vr.belief} which is maintained
by Blafpheming the Glorious Works of the
HolyGhoft, which Chrift and his Difciples
through many years time did perform for a
Teftimony to his Truth, that is called Angu-
larly [] The fin a^mnfi the Holy Cjhoft ! Tj
You may meet with other Defcriptions cf
this fin, which may oceanon your terrour :
but I am fully perfwaded that this is the plain
Truth,

DOUBT XIV.

BV T I greatly far left the time cf Gr&e
be paft : and left I have out- fit- the day of
mercy , and new mercy hath wholly forfa\en
me. For I have oft heard Minifters tell me
from the Word 1 Now is the Accepted time :
Now is the day of your vifitation : To day ,
While it is called to day , harden not your hearts,
left God [wear in his Wrath that you fhall not
exter into his Reft. But I have flood out long
after. I have reft ft ed and quenched the Spirit 3
and now it is I fear departed from me,

I X 3 AN-

I

4 6i Directions for getting and keeping

ANSWER.

HEre is fufficient matter for Humilia-
tion : but the Doubting arifeth meerfy
from Ignorance : The day of Grace may in
two refpefts be faid to be over : The firft
( and moft properly fo called ) is y when Go J
'Will not Accept of a fnner , though he fiould
Repent and Return. This is never in this life
for certain. And he that imagineth any fuch
thing, as that it is too late while his foul is in
hrs body , to Repent and Accept of Chrift
and Mercy , is meerly ignorant of the Te-
uour and fenfe of the Gofpel : For tbeNew
Law of Grace doth limit no time on earth for
Gods Accepting of a Returning finner. True
Faith and Repentance do as furelyfave at
the laft hour of the day, as at the firtl. God
t^ath faid,that whofoever Believeth in Chrift>
fhail not periflr, but have everlafting life.
He hath no where excepted late Believers or
Repenters ; Shew any fuch Exception if you
ean.

2. The lecond fenfe in which it may be
faid that the day of Grace is over, is this:
When a man hathfo long refifted the Spirit jhat
God hath ffiven him over to Wilful obftinate
Refttfals of Mercj ^nd of Chrifx s Government y

refolving

Spiritual Peace and Comfort. 40 3

refolving that he Veili never give him the pre-
vailing Grace cf hi* Spirit, Where note,
1. That this fame man might ftill have Grace
as foon as any other, if he were but Willing
to Accept Chrifl, and Grace in him. 2. That
no man can know of himfelf or any other ,
that God hath thus finally, forfaken him :
For ■' od hath given us no figo to know it
by; (at leaitwhofin not againft the Holy
Ghoft.) God hath not told us his fecret in-
tents concerning fuch. 4. Yet fome men
have tar greater caufe to fear it then others ;
cfpecially thofe men , who under the moil
fearching lively Sermons , do continue feci: re
and wilful in known wickednefs; either
hating godlinefs and godly perfons ; andsU
that do Reprove them , or at leaft beinr
pified , that they feel no more then a Foil
the force of Godsterrours , or the fweetnefs
ofhispromifes; but make a jeft of finning ,
and think the life of godlinefs a needlefs
thing. Efpecially if they grow old in this
courfe ,. I confefs fuch have great Caufe to
fear left they are quite forfaken of God :
For very feWfuch are ever recovered. 5. And
therefore it may well be faid to all men , T&
day ifyott Wi// hear his voyce harden not your
hearts^ &c. and , This is the Acceptable time :
this u the day of [alvation * both as this life
is called 5 The day rf fahation ; and becaufe
X 4 no

464 T>irtftion$ for getting and keeping
no man is certain to live another day j that
he may Repent; nor yet to have Grace to
Repent, if he Live. 6. But what's all this to
you that do Repent t Can you have Caufe
to fear that your day of Grace is over , that
have Received Grace ? Why,that is as fool-
ifh a thing , as if a manftiould come to the
Market , and buy Corn ? and when he hath
done , go home lamenting that the Market
was paft before he came ? Or as a man
fhould come and hear the Sermon, and when
lie hath done , lament that the Sermon was
done before he came. If your day of Grace
be paft , tell me , ( and do not wrong God )
Where had you the Grace of Repentance ?
How came you by that Grace of holy De-
li res? Who made you Willing to have
Cfarift for your Lord and Saviour? So that
you had rather have him, and (Sods favour >
and a Holy hear: and life, then all the glory
ofthe World? Howcameyoutodefire that
vou were fuch a one as God would have you
xo be ? arid to defire that all your fins were
dead, and might never live tayou more ? and
that you were able to Love God, and Delight
in him,and pleafe him even in perfe&ion? and
that you are fo troubled that you cannot do
it ? Are thefe figns that your day of Grace
is over? Doth" Gods Spirit breath out
Groans after Chrift and Grace, within you ?

and

Spiritual Peace and Comfort. 46 5

and yet is the day of Grace over ? Nay,what
if you had no Grace? Do you not hear
God daily offering you Chrift and Grace?
doth he not intreat and Befeech you to be
Reconciled unto him (2 Cor. 5. 19,20.) and
would he not compel you to come in ? ( Mat.
zz.) Do you not feel fome unquietnefs in
your linful Condition? and fome motions
and drivings at your heart to get out of it?
Certainly (though you Ihould be one that
hath yet no Grace to falvation) yet thefe
continued offers of Grace, and drivings of
the Spirit of Cbriit with your heart, do (hew
that God hath not quite forfaken you -y and
that your day of Grace and Vifitation is
not paft.

DOUBT XV.

BZJtl have finned fir.ct my Profefilor:^ a?id
that even agtinfil my Knowledge afii
Confidence : / lyave had Temptations to fir^
and I h&veconfidtred of the Evil and Danger y
and yet in the very fioberefi dtliberations , I
have Refiolved to fin. And koto can J neb a one
have any true Grace : or befiaved ?

X 5 ANSWER.

4#5" Jyhtttiom forgetting and keeping

ANSWER.

i.TFyou had not true Grace, God is ftili
JLoffering it, and ready to work it.2.Where
do you finde in Scripture that none who
have true Grace, do fin knowingly or De-
liberately ? Perhaps you will fay in Heb.io.
24. If we Jin willjully after the knowledge of
theTruthjhere Remainetb no more facrtfice. for
Jin^ bat a fearful looking for of Judgement, and
fire Schick foali devour the adverfanes. dnf.But
you muft know that it is not every wilful fin
which is there mentioned ; but, as even now
I told you, Unbelief is peculiarly called Sin
in the NewTeftament : And the true mean*
ing of the Text is , If we utterly renounce
fflrift by Infidelity ^ as not being the -true
JWejftah* after * rre have known hi* Truth y then
&c, Indeed, none fin more againftknow-
iedge then the Godly when they do fin : For
diey know more, for the mo ft pare, then
others do. And Pafiion and Senfuality (the
remnant of it which yet remaineth) will be
workfng ftrongly in your very Deliberations
againft fin, and either perverting the Judge-
aa€ft£^Q*doub^whetheritheaiin, or whe-
ther

Spiritual Feace and Comfort. 467

ther there be any fuch danger in it ? or whe-
ther it be not a very little fin ? Or qWc
blinding it, that it cannot fee the Arguments
againft the fin in their full vigor : Or at
leaft, prepoflefling the Heart and Delight,
and fo hindring our Reafons againft fin, from
going down to the Heart and working on
the Will, and fo from Commanding the
ASionsof the Body. This may befal a god-
ly man And moreover, God may withdraw
his Grace, as he did from Teter and David
in their fin : and then our Confiderations
will work but faintly, and fenfuality and fin-
ful Pailion will work effe&ually. :t isfcarce-
Pofsibie^ I think, that fuch a man as D*vid
could be fo long about fo horrid a fin, zn&
after contrive the murther of -Uriah, and ail
this without deliberation, or any reafonings
in himfelf to the contrary.

3. The truth is, though this be no good -
caufe for any Repenting linner to doubt cf
Sah atibn, yet it is a very grievous-aggrav a-
tion of fin, tocommk it againft Knowledge,
and Confcience , and upon confidcratior.
And therefore 1 advife all that Love their
Peace or Salvation to take heed of it. For "
as they will finde that no fin doth deepiier
wound the "Conference, and plunpethe :: -
ner into fearful perplexities - which oft ti
hang on him very long; fo the oftner iu.h

fin

4#8 Dirttfions for gating and keeping
fin is committed, *he lefs evidence willfuch
a one have of the fincerity of their faith and
obedience : And therefore, in the name of
God beware. And let the troubled foul
make this the matter of bis Moderate Hu-
miliation, andfparenof. Bewail it before
God. Take fhame to your felf, and free-
ly confefs it, when you are called to it|
before men : Favour it not , and deal not
gently with it, if you would have Peace ;
but give glory to God by taking the juif
difhonorto your felves. Tender dealing is
an ill fign ; and hath fad effefts. But yet for
every fin againft knowledge to doubt of the
Truth of Grace, is not right: much lefs to
doubt of the pardon of that fin when we
truly Repent of it. Are you unfeignedly forry
for your fins againft Confcience , and Re-
folve againft them for the future , through
the help of vjods Grace ? If fo, then that
fin is pardoned now, through the blood of
Chrift believed in, whether you had then
Grace or noi.

DOUBT

Spiritual Peace and Comfort. 4^
I DOUBT XVI.

TJ Vt I have fitch Corruptions in my na-
jL) ture that 1 cannot overcome: I have
fitch a paffionate nature r and fitch a va-
nity of minde, and fuch Worldly de fires 3
that though I pray an& Jlrive againfi them
daily , yet do they prevail : And it is not
firiving Without overcoming that will prove
the truth of Grace in any. Befides^I do not
Cjrow in Grac?, as all Gods people do.

ANSWER.

i. r^ O you think finis not overcome as long
JLy as it dwelleth in us, and daily troubleth
us, and is working in us ? Paul faith, The
evil that I would not do^ that 1 do ; and#->
cannot do the things that We would : And yet
Taul was not overcome of thefe fins, nor
Lad they Dominion over him. You muft
confider of thefe fins as in the habit or in
the Aft. In the Habit as they are in the
Paffions they will be ftill ftrong : but as they
are in the Will they are weak and overcome.
Had you not rathej you were void of thefe
Pafiions, then not? and that you might re-
train them in. the aft? Are you not weary

of

470 Dfrefiiens forgetting and keeping
of them, and daily pray and ftrive againft
them ? If fo, it feems they have not your
will. 2, And for the Adual Pafiion (as I

may call it) it felf, you rauft diftinguifh be-
tween i. thofe which the Will hath full power
of, and which it hath but partial power
over. 2. And between the feveral Degrees
of the Pafsion. 3 . And between the inward
Pafsion and the outward exprefsions.

Some Degree of anger and of luft will oft
ftir in the heart, whether we Will or not.
But I hope youreftrain it in the Degree ; and
much more from breaking out into Pradifes
of hift , or Curfed fpeeches , or Railings,
Backbitings, Slanderings or Revenge s For
thefe,your Will, if fandified, hath power to
command. Even the Ads of our Corrupti-
ons as weJl as the habits will ftick by us in
this life : but if it be in grofs fins, or avoid-
able Infirmities carelefly or willfully con-
tinued in, lean tell you a better way to Af-
furance and Comfort then your Complaints
are. Inftead of being afraid left you cannot
have your fin and Chrift together, do but,
more heartily oppofe than fin, and deal,
roundly and confeionably againft it till you
have overcome it, and then, you may eafe.
your felf of your complaints and troubles.
If you fay, 0 bttt it it not jo eafilj done : /
sannot overcome it i / have frajtA andjirove

Spiritiul Peace and Comfort. 47 1

againft it long. I anfwer, But are you hearti-
ly willing to be rid of it ? If you be, it will
be no impoflible matter to be rid of the out-
ward exprefsions, and the high Degree of
the Pafsion, though not of every degree. Try
this courfe a while, and then judge: 1. Plainly
confefs your Guiltinefs : 2. Never more
excufe it or plead for it, to any that blameth
you. 3. Defire thofe that live and deal with
you, to tell you roundly of it as foon as they
aifcern it, and engage your felf to them to
take it well, as a friendly aftion which your
felf requefted of them. 4. When you feel
the Pafsion begin to ftir, enter into ferious
Confideration of the finfulnefs, or go and.
tell fome friend of your frail inclination, and
prefently beg their help againft it. If it be-
tiodly perfons that you are angry with, in-
ftead of giving them ill words, prefently as
foon as you feel the fire kindle, fay to them,.
1 have a very paJJJonate nature, which already
is kindled, I fray you reprehend nte.for it, and
help me againft it, and pray to Cfodfor my de-
liverance. Alfo go to God your felfr and.
complain to him of it, and beg* his help..
Laftly, be fure thatyou make not light of it :
and fee that you .-avoid the occasions as much
as you can. If you are indeed willing to be
rid of the fin, then do not call thefe directi-
ons too hard; But (hew your willingnefsk

47 * Directions f*r getting and keeping
in ready pra&ifing them. And thus you may
fee that it is better make your Corruptions
the matter of your humiliation and reforma-
tion , then of your Tofffienr.

And for the orher part of tlie Doubt, that
you grow not in Grace : I anfwer, i. The
Promifes of Growth are Conditional , or
elfefignifie what God will ufoallydo for his
people : but it is certain that they be not
Abfolute to all Believers. For it is certain
that all true Chriftians do not alway Grow •
nay that many do too oft decline 1 and lofe
their firft fervour of Love , and fall into fin -9
and live more Carelefly : Yea, it is certain
that a true Believer may Dye in fuch De-
cays 5 or in a far lower ftate then formerly he
hath been in. If I thought this needed proof, I
could eafily prove it: But he that openeth his
eyes may foon fee enough proof in England.
2. Many Chriftians do much miftake them-
felves about the very nature of true Grace;
and then no wonder if they think that they
thrive when they do not, and that they
thrive not when they do. They think that
more of the life and Truth of Grace doth
lie in raffionate Feelings of Sin, Grace,
Duty, &c. in fenfible Zeal, Grief, Joy, &c.
and do not know that the chief part lieth in
the UnderftandingsEft;mation, and the Wils
firm Choyce and Refolution, And then they

think

Spiritual Peace and Comfort . 47 3

think they decline in Grace, becaufe they
cannot Weep, orjoyfo fenliblyas before.
Let me aflure you of this as truth , 1. Young
people have ufually more vigour of Aflfefti-
ons then old ; becaufe they have more vi-
gour of body, and hot blood, and agile aftive
fpirits : when the freezing decayed bodies
and fpirits of old men muft needs make an
abatement of their fervour in all duties.
2. The like may be faid of moft that are weak
and fickly in comparifon of the ftrong and
healthful. 3. All things affeft men moft
deeply when they are new, and Time weareth
off the vigour of that Affection. The firft
hearing of fuch a fight, or fuch a victory, or
fuch a great man, or friend dead , doth much
aflfeft us : but fo it doth not ftill. When you
firft receive any benefit, it more delighteth
you then long after : So Married people t or
any other in the firft change of their Con-
d it ion are more affe&ed with it then after-
ward. And indeed mans nature cannot hold
up in a conftant elevation of Affe&ions.
Children are more takien^ with every thing
that they fee and hear then old men , becaufe
all is new to them , and all feems old to the
other. 4. I havie told you before that fome
natures are more fiery , Pafiionate and fer-
vent then others are ; and in fuch a little
Grace will caufe a great deal of Earneftnefs ,

Zeal

474 Viretfions for getting and keeping
Zeal and Paftion. But let me tell you , that
you may grow in thefe , and not grow in the
body or your Graces. Doubtlefs Satan him-
felf may do much to kindle your Zeal > if he
do but fee it voyd of found Knowledge , ( as
he did in lames and lohn when they would
have called for Fire from Heaven , but knew
not what fpirit they were of.) For the dole-
ful Cafe of Chrifts Churches in this age hath
put quite beyond difpute ,. that none do the
Devils work more effeftually,nor oppofe the
Kingdom of Chrift more defperately , then
they that have the hotteft Zeal with the
weakeft Judgements : And as Fire is moft ex-
cellent and necefTary in the Chimney , but in
the thatch it is worfe then the vileft dung ; fo
is Zeal moft excellent when guided by found
Judgement ; but more deftru&ive then pro-
phane fenfuality when it is let loofe and mif-
guided.

On the other fide , you may decay much
in feeling and fervour of Aflfe&ions , and yet
Grow in Grace , if you do but grow in the
Underftanding and the Will. And indeed
this is the Common Growth which Chriftians
have in their Age : Examine-therefore whe-
ther you have this or no. Do you not under-
fland the things of the Spirit better then you
formerly did? Do you not value God,
Chrift, Glory and Grace at higher rates then

formerly ?

Spirited Peace and Comfort. 475

formerly ? Are you not more fully ilcfolved
tottickto Chrift to the death then formerly
you have been ? I do not think but it would
be a harder work for Satan to draw you from
Chrift to the flefh then heretofore. When
the tree hath done growing in vifible great-
nefs, k groweth in rootednefs. The fruit
grows firft in bulk and quantity , and then in
mellow fweetnefs. Are not you lefs Cen-
forious, and more Peaceable then heretofore?
I tell you . that is a more noble growth then
a great deal of auftere and bitter , youthful ,
cenforieus, dividing Zeal of many will prove.
Mark moft aged experienced Chriftians, that
walk uprightly , and you will find that they
quite outftrip the younger , 1 . In experience,
knowledge,prudence and foundnefs of Judge-
ment. 2. In well-fetled Refolutions for
Chrift, his Truth and Caufe. 3. In a Love
of Peace, efpecially in the Church, and a ha-
tred of diiTentions, perverfe contendings and
divifions. If you can {hew this growth * fay
not that you do not grow.

3. But fuppofe you do not grow > (hould
you therefore deny the fincerity of your-
Grace ? I would not perfwade any foul that
they grow, when they do not. But if you do
not , be humbled for it , and endeavour it for
the future. Make it your defire and daily
bufinefs , and fpare not. Lye not ftill com-
plaining ,

47 6 Ttirtftiom for getting and keeping

plaining , but roufe up your foul , and fee
what's amifs , and fet upon negle&ed duties i
and remove thofe Corruptions that hinder
your Growth : Converfe with Growing
Chriftians , and under quickening means :
Endeavour the Good of other mens fouls as
well as your own: and then you'l find that
growth, which wiH filence this Doubt , and
do much more for you then that.

DOUBT XVII.

IAm troubled Vvithfuch Blafpemotu thoughts
andTemftations toVnbeliefi evenagainfl
Ged , and Cbrift, and Scripture , and the Life
to come ^ that I doubt I have no faith.

ANSWER.

TO be Tempted is no fign of Grace-
lefnefs , but to yield to the Temptati-
on : nor every yielding neither; but to be
overcome of the Temptation ! Moft Me-
lancholy people \ efpecially that have any
knowledge in Religion, are frequently haunt-
ed with Blafphemous Temptations. I have
oft wondred that the Devil fhould have fuch
a power and advantage in the predominancy

of

Spiritual Peace and Comfort. 477

of that diftemlper. Scarce one perfon of ten,
vrho ever was with me in deep Melancholy f
either for the Cure of body or mind , but
hath been haunted with thefe Blafphemous
thoughts ; and that fo impetuoufly and vio-
lently fet on and followed , that it might ap-
pear to be from the Devil ; yea even many
that never feemed Godly , or to mind any
fuch thing before. I confefs it hath been a
ftrengthening to my own faith , to fee the
Devil fuch an Enemy to the Chriftian faith f
yea to the Godhead it fel£

But perhaps you will fay, It is not meer
Temptation from Satan that I complain of '•
but it takes too much frith my finful heart :
I am readj to dtubt oft-times whether there be
a Cjod% or whether his Providence determine of
the things here below ? or whether Script fire be
true} or the Soul immortal ? drc.

sslnfw. This is a very great fin , and you
ought to bewail and abhorr it , and in the
Name of God make not light of it, but look
to it betime : But yet let me tell you , that
fome degree of this Blafphemy and In-
fidelity may remain with the trueft faving
Faith. The beft may fay, Lord I believe, help
thou mine unbelief. But I will tell you my
Judgement; When your unbelief is fuch as
to be afignof aGracelefs foul in the ftate
of damnation : // jonr Doubting* of the

Truth

47 3 Directions forgetting and keeping

Truth of Serif Wire and the Life to come, be fo
great thatyouwill not let go the pleafures And
-profits of firty and part Vrith all, if God call
you to it, in Hepe of that Glory promifed, and
to efcape the judgement threatxed, becaufe joh
looh^upon the things of the life to come but as
uncertain things ; then is your Belief no faving
Belief; but jour unbelief is prevalent. But

tfa for *ft y°Hr fiazztrinis^ joh fee f° mucb

probabil tyof the Truth of Scripture and the
Life to ccme, that you are rejclved to venture
( and part with, if called to it ) all Worldly
Hopes and Happinefs for the Hope of that pre-
raifed Cjlory, and to make it the chief eft buji-
Tiefs of your life to attain it, and do deny your
felf thcpleafuref of Jin for that end-, this is a
true faving Faith, as is evident by its ViElory 5
Tionvithftandlng all the Infidelity , Atheifm and
BUffbemy that is mixt With it.

But again, let me advife you to take heed
of this hainous fin, and bewail and detz&
■the very leafl: degree of it. It is dangerous
when the Devil ftrikes at the very root and
heart & foundation of all your religion.Thcre
is more finfulnefs and danger in this then in
many other (ins. And therefore let it never
be motioned to your foul without abho>
rence. Two ways the Devil hath to move ir.
The one is by his immediate inward fuggefti-
ons ; thefe are bad enough. The other is by

his

Spiritual Peace and Comfort. 47P

his Accurfed Inftruments : and this is a far
more dangerous way : whether it be by
books, or by the words of men: And yet if
it be by notorious wicked men or fools, the
Temptation is the lefs : but when it is by
men of cunning wit,and fmooth tongues, and
hypocritical lives (for far be that wickednefs
from me, as to call them Godly, or wife or
honeft) then it is the greateft fnarethat tfae
Devil hath to lay. O juft and Dreadful
God ! did I think one day that thofe that I
was then praying with, and rejoycing with,
and that went up with me to the houfe of
God in familiarity, would this day be blaf-
phemers of thy facred Name ? and deny the
Lord that bought them ? and deride thy ho-
ly word as a fable? and give up themfelves
to the prefent pleafures of fin, becaufe they
Believe not thy promifed Glory I O Righ-
teous and Merciful God 1 that haft preferved
the humble from this Condemnation! and
haft permitted only the Proud and Senfual
Profeffors to fall into it ! and haft given them
over to Hellifh Converfations according to
the nature of their Hellifh opinions I that
they might be rather a terror to others then
a fnare ! I call their Dodrine and Praftice
Hellifh, from its Original, becaufe it comes
from the Father of Lyes : but not that there
0 any fuch opinion or practice in HeH. He

that

480 Dire ft ions for getting and keeping
that tempts others to Deny the Godhead >the
Chriftian faith, the Scripture, the life to
come,doth no whit doubt of any one of them
himfeif, but believes and Trembles. O fearful
blindnefs of the profeflbrs of Religion, that
wil hear, if not receive thefe Blafphemiesfrom
the mouth of an Apoftate Profeflbr, wbkh
they would abhor if it came immediately
from the Devil himfeif. With : what fad
complaints and trembling do poor finners
cry out (and not without Caufe ) O I am
haunted With fitch HUfftmom temptations^
that I 4tn afraid left God Jbonld fudAenlj dc-
ftrojme, that ever fuch thot+ghts fhouldcvn^e
into mj heart : But if an Inftrument of the
Devil come and plead againft the Scripture
or the-Lifetocome, or Chrift himfeif, they
will hear him with lefs deteftation. The
Devil knows that familiarity will caufe us to
take that from a man, which we would ab-
hor from the Devil himfeif immediately.
I intend not to give you now a particular
prefervative againft each of thefe Temptati-
ons : Only let me tell you, that this is the
dired: way to Infidelity, Apoftacy, and<the
fin againft the Holy Ghoft : and if by any
Seducers the Devil do overcome you herein,
you are loft for eve^ , and there will be no
more fccrificefor joptr fin font a fearful expecta-
tion of judgment jindthatf re which ft><*l devour
tbetdverfaries of Cbrifi. DOUBT

Spiritual Peace and Comfort. 48 1

DOUBT XVIII.

1 Have fo great fears of Death, and unxvlU
lingnefs to be With Gody that I am afraid
J have no Grace \ for if I had Pauls fpirit, I
fiould be able to fay ^tb him, I defire to de-
part and to be with Chrift : Whereas now no
neVes would be to me more unwelcome.

ANSWER.

THere is a loathnefs to Dye that comes
from a Defire to do God more fervice;
and another that comes from an Apprehen-
fion of unreadinefs, when we would fain have
more AfTurance of Salvation firft : er would
be fitter to meet our Lord. Blame not a
man to befomewhat backward, that knows
it muft go with him for ever in Heaven or
Hell according as he is found at death. Rut
thefe two be not fo much a loathnefs to Djey
as a loathnefs to Djenow^at this time. 3. There
isalfoin all men living, Good and bad, a
natural abhorrence and fear of death. God
hath put this into mans nature ('even inln-
nocency)to be his great means of Govern-
ing the World. No man would livemord r.
Y

48 1 Directions for getting and keeping
or be kept in obedience , but for this. He
that cares not for his own Life, is Mailer of
anothers# Grace doth not root out this ab-
horrency of Death, no more then it unman-
neth us : Onely it reftrains it from excefs,
and fo far overcometh the violence of the
Pafsion, by the apprehenfions of a better
life beyond death, that a Believer may the
more quietly and willingly fubmit to it. <Paul
himfelf defireth not Death , but the Life
which followeth it ; He defireth to depart ^nd
to be with Chrijl : that is, He had rather be
in Heaven then on earth, and therefore he
is contented to fubmit to the penal (harp paf-
•fage. God doth not command you to De-
fire death it felf; nor forbid you fearing it
as an evil to nature and a puni(hment of fin :
Only herequireth you to Defire the Bleffed-
nefs to be enjoyed after Death, and thatfo
earneftly as may make Death it felf the eafier
to you. Thank God, if the fear of death be
fomewhat abated in you, though it be not
fweetned.Men may pretend what they pleafe,
but nature will abhor death as long as its na-
ture, and as long as man is man : elfe tem-
poral death had been no puniihment to
Aditm , if his Innocent nature had not ab-
hor'd it - it was an evil to it. Tell me but
this : If Death did not ftand i a four way to
Heaven, but that you could trawl to Hea-
ven

Spiritual Peace and Comfort. 48 5

venaseafily as to London^ would not you
rather go thither, and be with Chrift, then
ftay in fin and vanity here on earth, fo be
it you were certain to be with Chrift ? If you
can fay Tea to this, then it is apparent thac
your loathnefstodye is either from the un-
certainty of your faivation, or from the na-
tural averfenefs to a diflblution, or both ; and
notfromanunwillingnefs to be with Chrift,
or a preferring the vanities of this work! be-
fore the Bleffednefs of that to come. Laftly,
it may be God may lay that affii&ion on
you, or ufe fome other ncceflary rr ?ans with
you, yet before you dye,that may make you
willinger then now you are.

DOUBT XIX.

GOd lajeth upon mefttch heavy Afflicliwf^
that I cannot believe he Loves me : He
ttrittetb bitter things aga'nfi me , and taketh
me for his enemy : lam affls&ii in my hi
in my name, inmj children ^dr.e-' efi friends^
and in my fttte \ I live in &n voi>erty^

or pinching diftrefs of cne fade : je&

my very jotd is filled \^th h:s tercrrs^nd mght
and day is his hand heavy upon m?.

Y 2. ANSWER

4 84 Dinft'tMt for getting Md buying

ANSWER.

[" Have faid enough to this before : Nor do
^ I think it needful to fay any more, when
the Holy Ghoft hath faid fo much : but only
to defire you to read what he hath written in
Heb.iz. and fob throughout : and Pfal. 37.
and 73. and divers others. The next doubt
is contrary.

DOUBT. XX.

I Read in Serif ture that through many tri-
bulations we muft enter into heaven * axd
that all that will live Godly in fhrift jefus
mttft fuffer perfection: and that he th.it takjetb
not up his C rof^ andfo followeth fhrifl \cannot
be his Difciple: and thzt if we are not cor-
retted ^e are baftards^ and not fens : But I ne-
ver h*d any AffliElionfrotn Cjod^but have lived
in conftant prosperity to this day. Chrifl [a\th%
Wo to you, when all men fpeak well of you :
but all men for ought I l^now fpeakwell of me :
and therefore J doubt of my fm:eritj.

ANSWER.

Spiritual Peace and Comfort. 48 5

ANSWER.

I Would not have mentioned this Doubt 5
hut that I was fo foolifti as to be troubled
with it my felf: and perhaps fome others
may be as foolifh as I : though I think but
few in thefe times* our great friends have
Done fo much to Refolve them more ef-
fectually then words could have done.
1 Some of thofe Texts fpeak onely of mans
duty of bearing perfection and tribulation ,
when God lays it on us ; rather then of the
Event y that it (hall certainly come. 2. Yec
I think it ordinarily certain and to be ex-
pefted as to the Event : Doubtlefs Tribula-
tion is Gods common road to Heaven : Eve-
ry ignorant perfon is fo well ware of this,
that they delude themfelves in their fuffer-
ings, faying, That God hath given them their
punifhment in this life , and therefore they
hope he will not punifh them in another. If
any foul be fo filly as to fear and doubt , for
want of Affliftion ; if none elfe will do the
Cure , let them but follow my Counfel , and
I dare warrant them for this , and I will ad-
vife them to nothing but what is honeft , yea
and necefiary, and what I have tried effectu-
ally upon my felf: and I can affure youy it
Y 3 cured

48 6 Directions for getting And keeping

cured me , and 1 can give it a 7robatum tfl%
And firft , fee that you be faithiul in your
Duty to all finners within your reach ; be
they great or fmall , Gentlemen or Beggars >
do your duty in Reproving them meekly
and lovingly, yet plainly ana ferioufly , tel-
ling them of the danger of Gods everlafting
wrath ; and when you find them obftinate ,
fell the Church-Officers of them , that they
xnay do their duty ; and if yet they are un-
iformed , they may be excluded from the
Churches Communion , and all Chriftian fa-
miliarity. Try this courfe a while, andif you
speet with no Affli&ions , and get no more
fifts about your ears then your own , nor
more tongues againft you then formerly, tell
me I am miftaken. Men bafely bawk and
ihtin almoft all the difpleafing ungrateful
work of Chriftianity of purpofe , left they
ftiouldhavefufrerings intheflefh, and then
they doubt of their fincerity for want of fuf-
ferings. My fecond Advice is , Do but ftay
a while in Patience ( but prepare your Pa-
tience for a (harper encounter ) a**l do not
tye God to your time. He hath not told'
you when your Affii&ions fhall come: If
he deal eafier with you then others, and give
you a longer time to prepare for them , be
not you offended at that, and do not quarrel
with your mercies. It is about feventeen

years

Spiritual Peace And Comfort. 487

years fince I was troubled with this Doubt r
thinking I was no fon , becaufe I was not af-
flifted; and I think I have had few days
without pain for this fixteen years fince to-
gether , nor but few hours , if any one , for
this fix or feven years : And thus my fcruple
is removed.

And if yet any be troubled with this
Doubt i if the Churches and Common trou-
ble be any trouble to them, (hall I be bold to
tell them my thoughts ? ( onely underftand ,
that I pretend not to Prophefy , but to Con-
jecture at Effe&s by the pofition of their
Moral Caufes.) / think, that the Righteous
King of Saints is even now , for our over •ad-
miring rajb z&al , and high profejfion , making
for England fo heavy an ssfffHttion and /harp a
fcourge9to be inflittedbj f educed , proud \ felf-
conceited Profejfours , as neither tiff nor our
fathers did ever jet bear: Except it Jhould
■prove the merciful intent of our father , one If
tofuffer them to ripen for their own deftruttion 7
to be a ftanding {^Monument for the effeBual
"framing of all after' ages of the £hurch> Whe-
ther pride and heady Zeal may bring Profef-
fors ofholinefs • *s4n& Vvhen they are full ripe%
to do by them as at UWunfter and in 2%jwm
England, that they may go no further, but their
folly may be known to alt : Amen. I have told
you of my thoughts of this long ago in my
Book of 'Baptijm. All

488 Directions for getting and keeping

AL L thefe Doubts I have here anfwer-
ed , that you may fee howneceflary it
is that in all your troubles you be fure to
diftinguifh between Matter of Doubting,
and Matter of Humiliation. Alas , what
foul is fo holy on the Earth , but muft daily
fay , Forgive as our trefpajfes ? and cry out
with Taul, O Wretched man that lam , 'toh*
Jball deliver me from thU body of death ? But
at the fame time we may thank God through
our Lord Jefus Chrift. If every fin ftiould
make us Doubt , we (hould do nothing but
doubt. I know you mayeafily tell a long
and a fad ftory of your fins^ how you are
troubled with this and that, and many a
diltemper , and weak and wanting in every
Grace and Duty, and have committed many
fins : But doth it follow that therefore you
•have no true Grace ? Learn therefore to be
Humbled for every fin , but not to Doubt of
your fincerity and falvation for every fin.

DI-

Spiritual feace and Comfort* 489

DIRECTION XXX.

30. WhatfocverNewDoubtings do
arife in your foul, fee that you care-
fully difcern whether they are fuch
as muft be refolved from the Con-
futation of General Grace , or of
Special Grace .• And efpccially be
fureof this, that when you want
or lofe your Certainty of fincerity
and falvation , you have prefently
rccourfe to the Probability of it,
and lofe not the Comforts of that :
Or if you fhould lofe the fight of
a Probability of Special Grace >
yet fee that you have recourfe ac
the utmoft to General Grace , and
never let go the Comforts of thas
at the word.

THis Rule is of unfpeakable Necefilty
and ufe for your Peace and Comfort,
Here are three feveral Degrees of the
Grounds of Comforts It is exceeding weak-
Y I • neft

490 Dirt&iom fir getting and keepng

riefs for a man that is beaten from one of
thefe holds r, therefore to let go the other
too : and becaufe he cannot have the high-
eit Degree , therefore to conclude that he
hath none at all.

I befeech you in all yourDoubtings and
Complainings ftill Remember the two Rules
here laid down. i. All Doubts arife not
from the fame Caufe, and therefore muft not
have the fame Cure. Let the firft thing
which you do upon every doubt, be this;
To confider Whether it come from the Vn-
believing crlow ssfpprebenjiow of the General
grounds if Comfort , or from the Want of evi-
dence of fpecid Grace} For that which is a,
fit Remedy for one of thefe, will do little for
the cure of the other. 2, If your Doubting
be onely Whether J on be fine ere in Belt uing ,
Lovtng, Hoping Repenting and Obeying ? then
it will not anfwer this Doubt 9 though you
difcern never fo much of Gods Merciful Na-
ture, or Chrifts Gracious Office, or the Uni-
verfal fufficiency of his Death and Satisfa&i-
on, or the freenefs and extent of the Promife
of Pardon. For I profefs confiderately,
that I do not know in all the Body of
Popery concerning Merits, Juftification, Hu-
mane Satisfa ftions , Affurance or any other
point aboutGrace , for which we unchurch
them3 that they erre half fo dangeroufly , as- .

Sdtmarpi ,

Spiritual Peace and Comfort. 49 1

Saltmarjb and fuch Antinomians do in this
one point , when they fay , That Chrift hath
Repented and Believed for tu 5 meaning it of
that Faith and Repentance which he hath
made the Conditions of our falvation : and
that We mufl no more tjueftion our oven faith ,
then toe mttft queftion Chrifi the Objett of it.
It will be no faving Plea at the day of Judge-
ment to fay 3 Though 1 Repented not , and Be-
lieved not , yet Chrifi djed for me , or God is
merciful , or Chrifi Relented and Believed for
me 3 or God made me a free Trcmife and Qtft
of falvation , if 1 Vcottid Repent and Believe.
What Comfort would fuch anAnfwer give
them? And therefore doubtlefs it will not
ferve now to quiet any knowing Chriftian
againit thofe Doubts that arife from the
want of particular evidence of fpecial Grace:
though in their own place, the General
Grounds of Comfort are of AbfoluteNc-
ceflity thereto,

2. On the other fide, if your Doubts arife
from any Defeft in your Apprehenfidns of
General Grace ; it is not your lookingafter
Marks in your fe If that is the way to Refolve J
them. I told you in the beginning , that the
General G rounds of Comfort lie in four par-
ticulars ( that fquare Foundation which will
bear up all the Faith of the Saints.) Firft^
Gods merciful and unconceivably Good and

Gracious 3

49a Diretfiom for getting and keeping
Gracious Nature , and his Love to mankind.
Secondly , the Gracious Nature of theMe-
diatour God and Man , with his moft Gra-
cious undertaken Office of Saving and Re-
conciling. Thirdly, the fufficiency of Chrifts
Death and fatisfaftion for all the world, to
fave them if they will Accept him and his
Grape : I put it in terms beyond difpute ,
becaufe I would not build up Believers Com-
forts on points which godly Divines do con-
tradift (as little as may be:) Yet I am paft all
Doubt my felf, that Chrift did aftually make
fatisfaftion to Gods Juftice for All ; and
that no man periftieth for want of an Ex-
piatory facrifice, but for want of faith to be-
lieve and apply it,or for want of Repentance,
and yielding to Recovering Grace. The
fourth is, Thellniverfal Grant of pardon,
and Right to falvation, on Condition of
Faith and Repentance. If your Doubt arife
from the Ignorance or overlooking of any of
shefe , to thefe muft you have recourfe for
your Cure.

Where Note, that all thofe Doubts whicli
come from the greatnefs of your fin, as fuch
that you think will not therefore be forgiven,
or that come from the fenfe of Unworthinefs,
(in a Legal fenfe ) or want of Merit in your
lelf,^ and all your Doubts whether God be
willing to accept and forgive you, though

vou

Spiritual Peace and Comfort. 493

you fhould Repent and believe j or whether
any facrifice was offered by Chrift for your
fins ; I fay, all thefe come from your Igno-
rance or Unbelief of fome or all of the four
General Grounds here mentioned j and from
them muft be cured.

Note alfo in a fpecial manner, That there
is a great difference between thefe four Ge-
neral Grounds , and your particular Evi*
dences in point of Certainty : For thefe four
Corner-ftones are faft founded beyond all
portability of Removal ; fo that they are al-
ways of as undoubted Certainty as that the
Heaven is over your head • and they are im-
mutable : ftill the fame. Thefe you are con>
manded ftri&ly to Believe with a Divine
Faith, as being the clearly revealed Truths of
God ; and if you fhould not Believe them ,
yet they remain firm and true , aud your un^
belief fhould not make voyd the Univerfal
promife and Grace of God. But your own
Evidences of fpecial Grace , are not fo Cer-
tain, fo Clear ,, or fo Immutable ; nor are
you bound to Believe them , but to fearch
after them that you may know them ; You
are not bound by any Word of God ftridly
to Believe that you do Believe, or Repent,
but to try and difcern it. This then is the
firft part of this Direction , That you always
difc'over whether your troubles arife from

low

494 Directions fir getting and keeping
low unbelieving or ignorant thoughts of
Gods Mercifulnefs, Chrifts Gracious nature
and office, General Satisfa&ion, or theuni-
verfal Promife : or whether they arife from
want of evidence of fincerity in your felf ?
and accordingly in your thoughts apply
the Remedy.

Thefecond part of the Dire&ionis, that
you hold faft Probabilities of Special Grace
when you iofe your Certainty, and that you
hold faft your General Grounds when you
!ofe both the formen Never forget this in.
any of your Doubts.

You fay, your faith and obedience have
fuch breaches and fad defefts in them, that
you cannot be Certain that they are fincere#
Suppofe it be fo:Do you fee no great Likely
kaod or hopes yet that they are fincere? If
you do(as I think many Chrittians eafily may, ..
thatyet receive not a proportionable com-
fort) remember that this is no finall Mercy9 .,
but matter of great confolation.

But fuppofe the worft, that you fee no>
Grace in your felf: yet you cannot be fure
you have none : For it may be there,and you
not fee it. Yea fuppofe the worft, that you
were fure that you had.uo true- ( race at al],
yet remember that you have ftill abundant
caufe of Comfort in Gods General Grace,
Do you. think you, muft needs D.efpair, or

give

Spiritual Peace andCemfirt. 495

give up all Hope and Comfort, or conclude
your felf irrecoverably loft, becaufe you are
Gracelefs? why be it known to you there is
that ground of Confolation in general Grace
that may make the hearts of the very wicked
to leap for joy. Do I need to prove that to
you ? You know that the Gofpel is called
Glad tidings of falvationy and the Preachers
of it are to tell thofe to whom they preach
it. Behold we bring jon tidings of great Joy0
and glad tilings to all People. And you
know before the Gofpel comes to men they
are miferable. If then it be glad tidings and
tidings of great joy to all the unconverted
where it comes, why fhould it not befo to
you ? and where is your great joy ? If you
be Gracelefs, is it nothingto know that God
is exceeding merciful, floVo to anger, ready to
forgive, pardoning iniquity , tranfgreffion and
ftnf loving mankinde? Is it nothing to know
that the Lord, hath brought Infinite Mercy
and Goodnefs down into humane flefh ? ana
hath taken on him the moft blefled office of
Reconciling,and is become the Lamb of God?/
Is it nothing to you, that all your fins have
afufficient Sacrifice paid for them, fo that
you are certain not to perifh for want of a
Ranfom ? Is it nothing to you, that God
hath madefuch an univerfal Grant of Pardon
ancLSalvation. to all. that will Relieve: and

tbats

4 $6 Direflitns for getting and keeping

that you are not on the terms of the meer
Law of Works, to be judged for not obeying
in perfection ? Suppofe you are never fo cer-
tainly Gracelefs, is it not a Ground of un-
fpeakable Comfort, that you may be certain
that nothing can condemn you% but a flat re-
fnfal or unmllingnefs to have fhrifl and hU
Salvation. This is a certain truth, which
may comfort a man as yet unfan&ified, that
finmeerly as fin (hall not Condemn him$
nor any thing in the World, but the final ob-
ftinate Refiifal of the Remedy , which
thereby leaveth all other fin unpardoned.

Now I would ask you this Queftion in your
greateft fears that you are out of Chrift : Are
you Willing to have Chrift to pardon3fan di-
ne, guide and fave you ? or not ? If you are;
then you are a true Believer, and did not
know it. -If you are not; if you will but wait
on Gods Word in Hearing and Reading,
and Confider frequently andferioufly of the
neceffity and excellency of Chrift and Glory,
and the evil of fin, & the vanity of the world,
and wilbut beg earneftly of God to make you
Willing, you- (hall ficde that God hath not
appointed you this means in vain, & that this
way will be more profitable then all your
complainings, See therefore when you are
at the very loweft , that you forfake not the
Comforts of General Grace.

And

Spiritual Peace and Comfort. 497
And indeed thofe that deny any General
Grace or Redemption , Do leave poor
Chriftians in a very lamentable Condition,
For, alas, AfTurance of Special Grace (yea
or a high probability ) is not fo common a
thing as meer Difputers againft Doubting
have imagined. And when a poor Chrifti-
an is beaten from his AfTurance (which few
have) he hath nothing but Probabilities : and
when he hath no confident probable per-
fwafion of fpecial Grace, where is he then?
and what hath he left to fupport his foul ?
I will not fo far now meddle with that Con-
troverfie, as to open further how this opi-
nion tends to leave rhoft Chriftians indefpe-
ration, for all the pretences it hath found?
and I had done more, but that General Re-
demption or Satisfa&ion is commonly taught
in the maintaining of the General Sufficiency
of it , though men underitand not how they
contradift themfelves.

But perhaps you will fay, This is cold com-
fort : for I may as well argue thus, Chrift
will damn finners : I am a firmer^ therefore he
mil damn me: as to argue thus, Chrift Vt ill
fave finners : / am a Sinner : therefore he
will fave me. Ianfwer: There is no (hew of
foundnefs in either of thefe Arguments. It is
not a certainty that Chrift will fave you, that
can be gathered from General Grace alone :

that

498 Direttions for getting and keeping

that rauft be had from aflurance of of fpecial
Grace fuperadded to the General. But a
conditional certainty you may have from
General Grace onely: and thus you may
foundly and infallibly argue, God hath made
a Grant to every finful man , of Pardon and
falvation through Chrifis Sacrifice , if they
will but Repent and Believe in Chrift : but I
am a finful man ■, therefore Cjod hath made this
€rant of Pardw and Salvation to me.

DIRECT-

Spiritual Peace and Comfort. 499

DIRECTION XXXL

If God do blcfs you with an able,
faithful , prudent, judicious Paftorj
take him for your Guide under
Chrift in the way to Salvation ;
and open to him your Cafejand dc-
firehis advice in all your extraordi-
nary prefling neceflities, where you
have found the advice of other
godly friends to be infufficient :
And this not once or twice only,
but as often as fuch prefling necef-
licies fhall return. Or if your own
Paftor be more defective for fuch a
work, make ufc of fome other Mi-
nifter of Chrift, who is more
meet.

HEre I have thefe feveral things to open
to you. 1. That it is your Duty to
feek this Diredion from the Guides of the
Church. 2, When and in what cafes you

IhoukS

$co DireEtions for getting and keeping
ihould do this. 3. To what end, and how
far. 4. What Minifters they be that you
(hould choofe thereto. 5. In what manner
you mult open your Cafe, that you may re-
ceive fatisfa&ion.

1. The firft hath two parts. I. Thatyoa
muft open your Cafe. 2. And that to your
Paftor. 1. The Devil hath great advantage
while you keep his Counfel : Two are bet-
ter then one ; for if one of them fall he hath
another to help him. It is dangerous Refitt-
ing fuch an enemy alone. An uniting of
forces oft procureth viftory. God giveth
others knowledge, prudence, and other
gifts for our good : that fo every member of
the body may have need of another, and
each be ufeful to the other. An Indepen-
dency of Chriftian upon Chriftian, is moft
unchriftian : much more of people on their
G uides. It ceafeth to be a Member, which is
feparated from the body : and to make no
ufe of the body or fellow members, is next to
feparation from them. Sometime bafhfalnefs
is the caufe, fometimes felf-confidence (a far
worfe caufe;) but whatever is the caufe of
Chriftians fmothering their Doubts, the ef-
fects are oft fad. Thedifeafeis oft gonefo
far, that the Cure is very difficult, before
fome bafhful or proud or tender Patients
will open their difeafc* The very opening

of

Spiritual Peace and Comfort. 501

of a mans grief to a faithful friend, doth oft
eafe the heart of it felf. 2. And that this
(hould bedonetoyourPaftor, I will fhew
you further anon.

2. But you muft underftand well Vchen this
is your Duty. 1. Not in every fmall infirmi-
ty, which accompanies Chriftians in their daily
moft watchful Converfation : Nor yet in e-
veryleffer Doubt, which may be otherways
refolved. It is a folly and a wrong to Phyfi-
tians to run to them for every cut finger or
prick with a pin. Every neighbour can help
you in this. 2, Nor except it be a weighty
cafe indeed, go not firit to a Minifter. But
firft ftudy the cafe your felf, and feek Gods
direftion : If that will not ferve, open your
cafe to your neareft bofom friend that is
godly and judicious. And in thefe two cafes
always go to your Paftor ; 1. In cafe pri-
vater means can do you no Good : then God
calls you to feek further. If a cut finger fo
fefter that ordinary means will not cure it,
you muft go to the Phyfician. 2. If the cafe
be weighty and dangerous : For then none
but the more prudent advice is to be trufted.
If you be ftruck with a dangerous difeafe, I'
would not have you delay fo long, nor wrong
your felf fo much as to ftay while you tam-
per with every womans medicine, but go pre-
sently to the Phyfician. So if you either fall

into

502 Direftions for getting and keeping
into any grievous fin , or any terrible pangs
of Conscience, or any great ftrcightsand dif-
ficulties about matters of Dodrine or Pra-.
dice , go prefently to your Paftour for ad-
vice. The Devil, and Pride, and Baftifolnefs
will do their utmoft to hinder you; but fee
that they prevail not.

3. Next confider to what End you muft
do this. Not 1. either toexped thataMi-
nifter can of himfelf create Peace in you : or
that all your Doubts (hould vanifh asfoon
as ever you have opened your mind. Onely
the great Peacemaker , the Prince of Peace ,
can create Peace in you : Afcribe not to any
the office of the Holy Ghoft , to be your ef-
fedual Comforter. To exped more from
man then belongs to man > is the way to re-
ceive nothing from him, but tocaufe God
to blaft to you the beft endeavours. 2. Nor
muft youreiolvetotake all meerly from the
word of your Paftour , as if he were Infalli-
ble : Nor abfolutely to Judge of your felf
as he Judgeth.For he may be too rigorous,or
more commonly too charitable in his opinion
of you : There ma\ wch of your dif por-
tion and converfation unknown to him ,"
which may hinder his right Judging. But 1.
You muft ufe your Iviiour as the ordained
Inftrument & Meflfenger of the Lord Jefus &
tns Spirit.appointed to fpeak a word in feafon

to

Spritu&l Peace and Comfort. 503

to the weary , and to (hew to man his Righ-
tcoufnefs , and to ftrengthen the weak hands
and feeble knees, yea and more, to bind and
loofe on Earth, as Chrift doth bind and loofe
in Heaven. As Chrift and his S pirit do onely
fave in the principal place , and yet Minifters
fave fouls in fubordination to them as his In-
ftruments. Aft. 26. 17,18. 1 Tim.4. 15,16.
Jam. 5. 20. So Chrift and the Spirit are
as Principal Caufes the onely Comforters :
but his Minifters are Comforters under him.
2m And that which you muft expeft from
them is thefe two things. 1. You muit ex-
peft chofe fuller difcoveries of Gods Will*
then you are able to make your felf, by which
you may have affurance of your duty to
God , and of the fenfe of Scripture , which
expreffeth how God will deal with you :
That fo a clearer difcovery of Gods mind
may Refolve your Doubts. 2. In the mean
time till you can come to a full Refolution ,
you may and mutt fomewhat (lay your felf
on the very Judgement of your Paftour :
Not as IofeUibk: hut as a difcovery of the
Probability cf% our C*ood or bad eftate i and
fo of your duty alfo. Though you will not
renounce your own underftanding , and be-
lieve any man when ycu know he is deceived,
or would deceive you , yet you will fo far
fufpeft your own reafon, and value an-
other,

5 04 Directions forgetting and keeping
others , as to have a fpecial regard to every
mans Judgement in his own Profeilion. If
the Phyfician tell you that your difeafe is not
dangerous , or the Lawyer that your Caufe
is good , it will more Comfort you then if
another man fhould fay as much. It may
much ftay your heart till you can reach to
clear Evidences and Affyrance , to have a
Paftor that is well acquainted with you ,
and is faithful and Judicious to tell you that
he verily thinks that you are in a fafe Con-
dition. 3. But the chief ufe of his Advice
is , not fo much to tell you what he thinks of
you, as to give you Directions how you may
Judge of your (elf, and come out of your
trouble; Befides the benefit of hisFrayers
to God for you.

4. Next let me tell you what men you
muft choofe to open your mind to : And
they muft be , 1. Men of Judgement and.
Knowledge, and not the Ignorant • be they
never fo honell : Elfe they may deceive you,
not knowing what they do : either for want
of underftanding the Scripture , and the na-
ture of Grace and Sin ; or for want of skill
to deal with both weak Confciences , and
d^ep deceitful hearts. 2. They muft be truly
fearing God , and of experience in this great
work. For a Troubled foul is /eldom well
refolved and comforted meerly out of a

Book;

Spiritual Peace and Comfort. 505

Book; but from the Book and Experience
both together. Carnal or formal men will
but make a Jeft at the Doubts of a Troubled
Chriftian 5 or at leaft will give you fuch for-
mal Remedies as will prove no Cure : Either
they will perfwade you , as the Antinomians
do, that you (hould truft God with your foul,
and never Queftion your Faith : Or that
you do ill to trouble your felf about fuch
things : Or they will dired youonely to the
Comforts of General Grace , and tell you
onely that God is Merciful , and Chrift dyed
for finners : which are the neceffary Foun-
dations of our Peace ; but will noc anfwer
particular Doubts of our own fincerity and
of ourlntereft in Chrift: Or elfe they will
make you believe that Holinefs of heart and
life ( which is the thing you look after ) is it
that troubleth you and breeds all your fcru-
•plcs : Or elfe with the Papifts, they will fend
you to your Merits for Comfort ; or tofomc
Yindi&ive Penance in Faftings, Pilgrimages,
or the like; or to feme Saint departed, or
Angel, or to the Pardons or Indigencies of
the Pope : or to a certain, formal , carnal
Devotion, to make God amends. 3. They
muft be men of downright Faithfulnefs ,
that will deal plainly and freely, though noc
cruelly : and not like thofe tender Surgeons
that will leave the Cure undone for fear of
Z hurting*

5o6 Directions for getting and keeping
hurting: Meddle not with men-pleafers and
daubers 9 that will prefently fpeak Comfort
to you as Confidently as if they had known
you twenty years , when perhaps they know
little of your heart or Cafe. Deal not with
fuch as refolve to humour you. 4. They
muft be men of fidelity , and well tryed to be
fuch , that you may truft them with thofe fe-
crets which you are called to Reveal. 5 .They
muft be men of great ftayednefs and wifdom ,
that they may neither rafhly pafs their Judge-
ment, nor fet you upon unfound , unwarran-
table or dangerous Courfes. 6. It is fufpi-
cious if they be men that are fo Impudent as
to draw out your fecrets , and feme them-
felves deeper into your privateft thoughts
and ways then is meet : Yet a companionate
Minifter , whenhefeeth that poor Chrifti-
ans do endanger themfelves by keeping fe-
cret their Troubles , or elfe that they hazard
themfelves by hiding the greateft of their fins,
like zs4chan9 Saul^ or ^Anania4 and Saphira ,
and fo play the Hypocrites ; in thefe Cafes
he may and muft urge them to deal openly.
7. Above all be fure that thofe that you feek
advice of be found in the Faith, and free
from thetwodefperate plagues of notorious
falfe doftrine , and feparating dividing in-
clinations, that do but hunt about to make
Difciples to themfelves. There are two of

the

Spiritual Peace and Comfort. 507

the former fort, and three of the latter , that
I would charge you to take heed of ( and yet
all is but four) 1. Among thofe that erre
from the Faith ( next to Pagans , Jews and
Infidels, whether Ranters, Seekers or Socini-
ans , which I think few fober godly men are
fo much in danger of, becaufe of their ex-
treme vilenefs) I would efpecially have you
avoyd the Antinomians , being the greateft
pretenders to the right comforting affiifted
Confciences in the world : but upon my cer-
tain knowledge I dare fay they are notorious
fubverters of the very nature of theGofpel ,
and that free Grace which they fo much talk
of, and the great difhonorers of the Lord Je-
fus, whom they feem fo highly to extoll
They are thofe Mountebanks and Quack-
falvers that delude the world by- vain oftenta-
tion, and kill more then they well Cure.
2. Next to them , take heed of the Papifts ,
who will go to Rome , to Saints, toAngels, to
Merits , to the moil carnal delufory means
for Comfort , when they fhould go to Scri-
pture and to Heaven for it.

And then take heed that you fall not into
the hands of feparating dividers of Chrifts
Church. The mod notorious and dangerous
of them are of thefe three forts : 1 . The
laft mentioned, the Papifts-.They are the moft
notorious Schifmaticks and Separatifts that
Z 2 evet

5 o 8 Dire ft tens for getting and keeping
ever Gods Church did know on Earth : For
my part , I think their Schifm is more dan-
gerous and wicked then the reft of their falfe
Dodrine. The unmerciful, proud, felf-
feeking wretches would like the Donatifts
make us believe that God hath no true
Church on Earth but they : and that all the
Chriftians in Ethiopia, Afia> Germany Hun-
gary^ France, England , Scotland , Ireland ,
Belgia , and the reft of the World that ac-
knowledge not their Pope of Rome to be
Head of all the Churches in the World 5 are
none of Chrifts Churches nor ever were.
Thus do they feparate from all the Churches
on Earth , and confine all Religion and Sal-
vation to themfelves, who fo notorioufly de-
part from Chrifts way of falvation. Indeed
the extreme diligence that they ufe in vifiting
the (lck,and foliating all men to their Church
and way, is plainly to get themfelves follow-
ers ; and they are everywhere more induftri-
ous to enlarge the Popes Kingdom , then
Chrifts. So far are they from ftudying the
Unity of the Catholick Church which they fo
much talk of, that they will admit none to
be of that Church, nor to be faved , but their
own party , as if indeed the Pope had the
Keys of Heaven. Indeed they are the moft
impudent Seftaries and Schifmaticks on
Earth, z. The next to] them are the Ana-

baptifts ,

Spiritual Peace and Comfort. 509

baptills, whofe Do&rine is not initfelf fo
dangerous as their Schifm and gathering
Difciples fo zcaloufly to themfelves : And
fo ftrange a curfe of God hath followed
them hitherto , as may deter any fober
Chriltian from ra(h adventuring on their
way. Even now when they are higher in the
world then ever they were on earth, yet do
the judicious fee Gods heavy judgement upon
them, in their Congregations and Conven-
tions. 3 . Laftly, meddle not with thofe com-
monly called Separatiils;for they will make a
prey of you for the increafe of their party .1 do
not mean that you (hould feparate from thefe
two laft, as they do from us, and have no-
thing to do with them, nor acknowledge
them Chriftians. Butfeek not their advice
and make them noi of your counfel. You
will do as one that goes to a Phyfician that
hath the plague, to be cured of a cut finger f
if you go for your comfort to any of thefe
Seducers. But if you have a Paitor that is
found in the main Do&rines of Religion,and
is ftudious of the Unity and Peace of the
Church, fucha man you may ufe, though
in many things miftaken • for he will not
feek to make a Prey of you by drawing you
to his party. Let him be Lutheran,Calvinift,
Arminian, Epifcopal, Independant, or Pref-
by terian, fo he be found in the main,and free
Z ? from

5 I o Directions for getting and keeping
from Divifion. Thus I have (hewed you the
Qualifications of thefe men that you muft
feek advice of.

2. Let me next adde this : Let them be
rather Paftors then private men, if it may
be : And rather your own Paftor then o-
thers , if they are fit. For the firft confider,
i. Itis their office to be Guides of Chrifts
Difciples under him, and to be fpiritual Phy-
iicians for the curing of foul*. And expe-
rience telleth us (and fadly of late) what a
curfe followeth thofe that ftep beyond the
bounds of their calling by invading this of-
ficii and that God blefleth means to them
ftep within h\< order, i Tbijf.$ 12,13.
rli-O.x 3.7.17. Not but that private men may
help you in this, as a private neighbour may
giV* you a Medicine to cure your difeafe ; but
you will not fo foon truft themin any weighty
tafe as you will the Phyfician. 2. Belidesr
Minifters have made it the ftudy of their
lives, and therefore are liker to underftand
it then others. As for thofe that think
long ftudy no more conducible to the
knowledge of Scriptures, then if men ftudi-
ed not at all, they may as well Renounce
Reafon , and difpute for preheminency of
beafts above men, as renounce ftudy which is
but the ufe« of Reafon. But it appears how
confiderately thefe men fpeak themfdves,and

whence

Spiritual Pe act and Comfort. 511

whence it comes, and how much credit a fo-
ber-Chriftian fhould give them ! Let them
read />/*/. 1.2,3. ^^,5. 11,12,13,14.1 7/^.
4-I3JV5, l6- anc* 2 77w. 2. 15. and let
them return to their wits. Paul commands
Timothy -> though he was from his youth ac*
quainted with the Scriptures, Meditate upon
tbefe things : Qhe thy [elf Wholly to them^
that thy profiting way appear to a/I: How
much need have we to do fo now ? 3 . Alfa
Minifters are ufually moft experienced 'in this
work : And wifdom requires you no more
totruftyour foul then you would do your
body with an unexperienced man,

2. And if it may be (he being fit J let it be
rather your own Paftor then another; 1 Be-
caufe it belongeth to his peculiar place and
charge, to Direft the fouls of his own Con-
gregation. 2. Becaufe he is likelier to know
you, and to fit his advice to your eftate, as
having better opportunity then others to be
acquainted with your converfation.

5. Next confider, in what manner you
muft open your Grief, if you would have
Cure. 1. Do it as truly as you can. Make
the matter neither better nor worfe then it is^
Specially take heed of dealing like An*nia* ;
pretending to open all (as he did to Give all)
when you do but open fome common infir-
mities, and hide all the moft difgraceful di-
2 4 ftemper*

5 1 2 Directions for getting and keeping
{tempers of your heart and fins of your life,
The Vomit of Confeffion muftworkto the
bottom and fetch up that hidden fin, which
is it that continueth your Calamity. Read
Mr, T. Hooker in his Souls Preparation, con-
cerning this Confeffion ; who fhews you the
danger of not going to the bottom.

2. You mult not go toaMinifterto be

cured meeriy by Good words, as Wizards

do by charms; and fo think that all is well

whence hath fpoken comfortably to you ;

But you muft go for Dire&ions for your own

Pra&ice, that fo the cure may be done by

iiefure when you come home. Truly moft

even of the godly that I have known, do go

to a Mmiftfcf for comfort ^ as filly people go

n for Phyfickv If the Phyfician

could: $roak them whole , or give them a

.y worth of fome pleafant ftuff, that

would cure all in an hour, then they would

praife him. But alas, the cure will not be

done i. Without coft. 2. Nor without time

and patience. 3. Nor without takingdown

unpleafing medicines ; and fo they lee all

alone. So you come to a Minifter for advice

and comfort; and you took that his words

fhould comfort you before he leaves you, or

at lead, fome fhort fmall dire&ion to take

home with you: But he tells you, if you will

be cured you muft more Refolve againft that

difquieting

Spiritual P eace And Comfort . 513

difquieting Corruption and Pafllon; you
mull: more meekly fubmit to Reproof: you
muft walk more watchfully and confcionably
with God and men ; and then you muit not
give ear to the Tempter, with many the like ;
he gives you, as I have done here, a bill of
thirty feveral Dire&ions, and tells you, yon
muft praftife all thefe. O this feems a tedi-
ous courfe ; You are never the nearer com-
fort for Hearing thefe : it muft be by long
and diligent prattifing them. Is it not a
foolifh Patient that wilTcome home from the
Phyfitian, and fay, / have heard all that he
/aid : but I am never the better ? So you
fay, / haze hard allthxt the L7vitmjl er fa<d,
and 1 have never the more comfort. But
have you Done all that he bid you? and
7*^ all the Medicines that he gave you?
Alas, the cure is moft to be done by your
felf (under Chrift) when you come home :
The Minifteris but the Phyfician to direft
you what courle to take for the cure. And
then, as filly People run from one Phvfici.m
to another, hearing wha:. all can fay, and
deiirousto know what every man thinks of
them, but throughly follow the advice of
none, .but perhaps take one medicine from
one man, and ojie from another, and let moft
even of thofe lie by them in the box, and fo
periih more certainly then if thev never med-
Z 5

5 14 TnrtBiom forgetting W ktepng
led with any at all : fo do molt troubled
fouls, hear what one man faith, and what
another faith, andfeldom throughly follow
the advice of any : but when one mans
words do not cure them, they lay, This is
not the man that God hath appointed to cure
me: And fo another, and that is not the
man : When they (hould rather fay, This is
ftatthe )fra)'t then This is not the man : This
Jazy complaining is not it that will do the
work- but faithful pra&ifing the Dire&ions
given you.

But I know fome will fay, That it is near
to Topijb Auricular Confejfion which I here,
ferfoade Chrifiians to , and it is to bring
Chrifiians under the Tyranny ef the Triefts
again , and make Them acquainted with all
mens fterets , and Makers of -their Confid-
ences.

Anfx*. i. To the laft, Tfay, to the railing

Devil of this age, no more but, The Lord

Rebuke tbeel If any Minifter have wicked

ends, let the God of heaven convert him,

or root him out of his Church, and caft him

among the weeds and bryers. But is it not

the known voyce of Senfuality and Hell, to

caft reproaches upon the way and ordinances

of God ? who knoweth not that it is the very

Office of the Miniftery, to be Teachers and

Guidesta men in mattery of falvation ? an$l

" ' ' Over-

Spiritual Peace and Comfort. 5 1 5

Overfeers of them ? 2sA that they watch for
their fouls y as thofe that rnuft qive an account i
and the people therefore bound to obey
them ? heb. 1 3 . 7, 17. ftiould not the (hep-
herd know his (beep, and their ftrayings and
difeafes? How elfe (hall he cure them?
fhould not the Phyfician hear the Patient e~
pen all his difeafe,yea ftudy to difeover to the
utmoft ever}7 thing he knows ; and all little
enough to the cure ? A difeafe unknown
is unlike to be cured:and a difeafe well known
is half cured. Mr. The. Hooker faith truly,
It is with many people as with fome over-
modeft Patients, who having a difeafe in
fome fecret place, they will not for ftiame
reveal it to the Phyfician, till it be paft cure,
and then they mtift lofe their Hves>by their
modefty : So do many by their fecret 2nd
more difgraceful fins. Not that every man
is bound to open all his iins to hisPaftor :
but thofe that cannot well be otherwife
cured, he muft: either if the fcnfe of the
'guilt cannot beremoved, and true Affurance
of pardon obtained : or elfe, if power againft
the finbenot otherwife obtained , but that
it ttill prevaileth: In both thefe cafes we
muft go to thofe that God ha'hmade our
Directors and Guids : I am confident man?
a thoufand fouls do long ftnve againft Anger,
Luft,Fle(h-pleafing AVorldlinds^and Trouble

5 1 6 Directions for getting am keeping

of Confcience to little purpofe, who if they
would but have taken Gods way, and fought
out for help,and opened all their cafe to their
Minifter, they might have been delivered in
a good meafure long ago. 2. And for Po*
pi(h confeffion, Ideteftit: We would not
perfwade men that there is a neceflity of con-
fefling every fin to a Minifter before it can
be pardoned. Nor do we do it in a perplexed
formality only at one time of the year : nor
in order to Popifh pardons, or Satisfa&ions :
But we would have men go for Phyfick to
their fou!s,as they do for their bodies ; when
they feel they have need ; And let me advife
all Chriftian Congregations to pra&ife this
excellent duty more. See that you knock
oftner at your Paftprs door, and ask his ad-
vice in all your preffing necellities : Do not
let him fie quiet in his ftudy for you : Make
him know by experience that the tenth part
Miniilers labor is not in the Pulpit. If
your fins are ftrong , and you umi-

^d Confcience deep, go for his advice for a
iafe cure : Many a mans fore fefters to dam-
nation for want of this : And poor igno-
rant: and fcandalous linners have far more
need to do this then troubled Conferences,
I am confident, if the people of my Congre-
gation did but do their duty for the good of
their own fouls in private feeking advice of

Spiritual Peace and Comfort. 5 1 7

their Minifters and opening their cafes to
them, they would finde work for ten Mini,
iters at leait : And yet thofe two that they
have, have more work then they are able to
do already. Efpeci^lly Minifters in fmall
Countrey Congregations, might do abun-
dance of Good this way ; And their peo-
ple are much too blame that they come not
oftner to them%for advice : This were the
way to make Chriftians indeed. The Devil
knows this, and therefore fo envies it, that
he never did more againft a defign in the
world.he hath got the Maintenance alienated
thatfhould have maintained them, that fo
they may have but one Mmifter in a Congre-
gation, and then among the greater Congre-
gations this work is impoffible for want of In-
ftruments : yea he is about getting down the
very Churches and fettled Miniftery, if God
will luffer him. He fetteth his Inftruments
to rail atPrieftsand Discipline, and to call
Chrifts yoke Tyranny ; becaufe while the
Garden is hedged in, he is fain with envy to
look over the hedge. What if a man (like
thofe of our times) fhould come to a Town
that have an Epidemical Pleurifie or Feaver,
and fay, Do not run ike fools to the/e Pto)pci-
ans ; they do but cheat jou^tpd rob jour purftjr9
ttl^thenifilves^ ^^ jeek^to be Lords of
!ivu* Itspoflible feme do fo ; But if by

5 1 3 Directions for getting and keeping

thefe perfwaiions the filly people (hould lofe
their lives, how well had their new preacher
befriended them? fuch friends will thofe
prove atlafttoyour fouls, that difTwade you
from obeying the Guidance and Difcipline
of your Overfeers, and dare call the Ordi<-
nances of the Lord of Glory Tyrannical ,
and reproach thofe that Chrilt hath fet over
them. England will not have Chrift by his
officers Rule over them ; nor the feveral
Congregations will not obey him. But he
will make them know before many years are
pall, that they refiifed their own mercy ; and
knew not the things that belong to their
Peace; and that he willbe mafter atlaft in
fpight of Malice., and the proudeit of his
foes. If they get by this bargain of Refu-
ting Chrifts Government, and Defpifmg his
Minifters, and making the Peace, Unity and
Profperity of his Church, and the fouls of
men, a Prey to their Proud mifguided Phan-
fiesand Paflions,- then let them boaftofthe
bargain, when they have tryed ir. Only I
would intreat one thing of them : Not to
judge too confidently til! they have feen
the end.

And for all you tender Confcienc'd Chri-
ftians, whom by the Miniftry the LordhatI>
begotten or confirmed to himfelf, as ever you
will fhewyourielves thankfuJ^ for fo great.

y

Spiritual Peace and Cemfert. 519

a mercy, as ever you will hold that you have
got, or grow to more perfe&ion, and attain
that blefled Life to which Chrift hath given
you his Minifters to conduft you, fee that
you ftick clofe to a judicious, godly, faithful
Miniftry ; And make ufe of them while you
have them. Have you ftrong lufts ? or deep
wounds in confcience, or a heavy burthen
of doubtings ordiftrefs? feek their advice.
Godwill have his own ordinance and offi-
cers have the chief inftrumental hand in your
cure. The fame means oft times in another
hand fhall not do it. Yet I would have you
make ufe of all able private Chriftians help
alfo.

I wilitellyou the reafon why our Minifters
havenoturged thisfo much upon you, nor
fo plainly acquainted their Congregations
with the neceflity of opening your cafe to
your Minifter, and feekinghis advice.

1. Some in oppofition to Popery have gone
too far on the other extream ; perhaps fift*
ning as deeply in negled, as the Papifts do
informal excefs. It is a good fign that an
opinion is true,when it is near to errour. For
truth is the very next ftep to error.The fmalf
thred of Truth, runs between the clofe ad-*
joynitig extreams of errour.

2, Some Minifters knowing the exceeding*
greatness of -the burthen - are* loth to pu*

themfeive^ -

I

5 2 o Directions for getting and keeping
themfelves uppn it, This one Work of giving
advice to all that ought to come and open
their cafe to us, if our people did but what
they ought do for their own fafety, would
it feif in great Congregations, be more then
preachipg evpry day in the week. What
then is ail the reft qi the work ? And how
can one man, yea or five, do this to five
thoufand fouls ? And then when it lieth un-
done, the malicious Reproachers rail at the
Minifters, andaccufethe people of unfitnefs
•to be Church-mgmbers • which howfoever
there may be fome caufeof,yet not fo much
as they fuggeft ; and that unfitnefs would
beft be cured by the diligence of more La-
bourers, which they thiflfc to cijre by re-
moving the few that do remain.

3. Alfo fome Mmifters feeing that they
have more work then they can do already,
think themfelves uncapable of more, and
therefore that its vain to put their people
on it, to feek more.

4. Some Minifters are over-modeft , and
and think it to be unfit to defire people to
open their fecrets to them; in confeiling
their &gs and corrupt inclinations, and open-
ing their wanes : And indeed, any ingenuous
man will be backward to orv into the fecrets
of others. But when God hath made it our
X>i£ce. under Chrift to b^ Phyficians to the

fouls

Spiritual Peace And Comfort. 521

fouls of our People , it is but bloody cruelty
to connive at their Pride and Carnal Ba(h-
fulnefs , or Hypocritical Covering of their
fins , and to let them dye of their difeafe ra-
ther then we will urge them to difclofe it.

5. SomeMinifters are loth to tell People
of their duty in this - left it (hould confirm
the world in their malicious conceit \ that we
would be Matters of Mens Confciences J and
would lord it over them. This is as much
folly and cruelty, as if the Mafter and Pilot
of the Ship (hould let the Mariners govern
the Ship by the Major Vote , and run all on
(helves, and drown themfelves and him \ and
all for fear of being thought Lordly and Ty-
rannical in taking the Government of the
Ship upon himfelf , and telling the Mariners
that it is their duty to obey him.

6. Moft godly Minifters do tell People in
General of the Necefiity of fuch aDepend-
ance on their Teachers ; as Learners in the
School of Chrilt (hould have on them that
are Ufhers under him the chief Mafter ; and
they do gladly give advice to thofe that do
feek to them : But they do not fo particular-
ly and plainly acquaint People with their
duty in opening to them the particular forest
of their fouls.

It is alfo the Policy of the Devil to make
People Believe that their Minifters are too

ftout.

522 Diretfions for getting and keeping

ftout , and will not ftoop to a companionate
hearing of their cafe s efpecially if Minifters
carry themfelves ftrangely at too great a di-
ftance from their People. I would earneftly
intreat all Minifters therefore to be as fami-
liar and as much with their People as they
can. Papifts and other Seducers will infinu-
ate themfelves into their familiarity , if we be
ftrange : If you teach them not in their
Houfes, thefe will Creep into their Houfes,
and lead them Captive. I perfwade others
of my Brethren to that which my felf am dis-
abled from performing ; being by conftant
weaknefs (befides unavoydable bufinefs)
confined to my Chamber. But thofe that
can perform it, will find this a moft neceffary
and profitable work. And let not poor Peo-
ple believe the Devil, who tels them that Mi-
nifters are {o proud , onely to difcourage
them from feeking their advice. Go try them
once before you believe it.

Laftly , Remember this , that it is not e-
nough that you once opened your cafe to
your Paftour ; but do it as often as Neceflity
urgeth you to call for his advice : though not
on every light occafion. Live in fuch a De-
pendance on the advice and guidance of
your Paftour (under Chrift) for your foul, as
you do on the advice of the Phyfician for
your body. Read Mai. 2. 7, and let Minifters
read 6,8,9- D J-

Spiritual Peace and Comfort. 523

DIRECTION XXXir.

3 2 . >lf ever you would live in Peace and
Comfort , and we//-pleafwg unto Gcdt
be Jure that you under ft and and deeply
confider wherein the height of a Chri-
fiian life , and the greatefl fart of our
DuVfdoth confifti To wit , In a lo-
ving Delight in God, and a Thank-
ful and Chearful Obedience to his
Will : And then make this your
Conftant aim •, and be ftill afpiring
after it5 and let all other affe&ions
and endeavours be fubfervient unto
this.

HP His one Rule well pra&ifed , would do
A wonders on the fouls of poor Chrifti-
ans, in difpelling all their fears and troubles 9
and helping not onely to a fetled Peace , but
to live in the molt comfortable ftate that can
be expe&ed upon earth. Write therefore
thefe two or three words deep in your under-
standings and Memory j that the life which

God

524 'Directions for getting and keeping
God is belt pleafed with , and we fhould be
always endeavouring, is, ^4 Loving^ eiight
in Cjod through Chrift ; and a thanltful and
chearfal obedience to him. I do not fay * that
godly forrows, and fears, and jealoufies, are
no Duties: butthefeare the great Duties,
to which the reft fhould all fubferve. Mif-
apprehending the ilate of Duty and the very
Nature of, a Chriftian life muft needs make
fad diftempers in mens hearts and conven-
tions. Many Chriftians look upon Broken-
heartednefs, and much grieving and weeping
for fin, as if it were the great thing that God
Delighteth in and requtreth of them : and
therefore they bend all their endeavours this
way ; and are ftill ftriving with their hearts
to break them more, and wringing their Con-
ferences to fqueez out fome tears ; and they
think no Sermon , no Prayer, no Meditation
fpeeds fo well with them , as that which can
help them to grieve or weep. I am far from
perfwading men againft Humiliation &Godly
forrow and tendernefs of heart : But yet I
muft tell you , that this is a fore errour that
you lay fo much upon it , and fo much over-
look that great and noble work and ftate to
which it tendeth. Do you think that God
hath anyPleafurein your forrows as fuch?
Doth it do him Good to fee you dejefted ,
afflifted and tormented ? Alas , it is onely as

your

Spiritual Peace and Comfort. 525

your forrows do kill your fins , and mortifie
your flefhly lufts, and prepare for your Peace
and Joys, that God regards them : Becaufe
God doth fpeak comfortably to troubled
drooping fpints ' and tels them , that he de-
lighteth in the contrite, and loverh the hum-
ble , and bindeth up the broken-hearted ;
therefore men mif-underftanding him , do
think they (hould do nothing but be ftill
breaking their own hearts : Whereas God
fpeaks it but partly to (hew his hatred to the
proud , and partly to (hew his tender com-
panions to the humbled , that they might not
be overwhelmed or defpair. But , O Chri-
ftians, undcrftand and confider, that all your
forrows are but preparatives to your joys :
and that it is a higher and fweeter work that
God cals you to , and would have you fpend
your time and ftrength in. 1. The firft part
of it is Love. A work that is wages to it felf.
He that knows what it is to live in the Love
of Cod, doth know that Chriftianity is no
tormenting and difcontented life. 2. The next
part is, Delight in God^ and in the Hopes and
fore-thoughts of ever la/ling Cjlorj. Pfal. 3 7.4.
Delight thy felf in the Lord , and he fhall give
thee the*De fires of thy heart : This is it that
you fhould be bending your ftudies and en-
deavours for , that your foul might be able
to Delight it felf in God. 3, The third part

is,

526 Dire ft ions for getting and keeping
is Thankfulnefs and Praife ? Though I fay
not as fome, that we fhould be moved by
no fears or defires of the Reward (that is,
of God) but aft only from Thankfulnefs
(as though we had all that we expeft alrea-
dy) yet let me defire you to take fpeciall no-
tice of this Truth ; that Thankfulnefs mnfi
be the main principle of all Gofpel-Obedience :
And this is not onely true of the Regenerate
after faith ; but even the wicked themfelves
who are called to Repent and Believe, are
called to do it in a glad and Thankful fenfe
of the mercj offered them in Chrift. All the
world being fallen under Gods wrath and
deferved condemnation, and the Lord Jefus
having become a Sacrifice and Ranfom for
all, and fo brought all from that Legal Ne-
cellity of perifhing which they were under,
theGofpel which brings them the News of
this, is glad tidings of great Joy to them \ and
the very juftifying Aft which they are called
to, is, Thankfully to Accept Chr/Jl as cncthtt
hath already fatufied for their fins, and will
Javethem, if they Accept him, and will follow
his faving Counfel, andufe his faving means :
and the faving work which they muft proceed
in,is Thankfulnefs to obey that Redeemer Whom
they Believe /».Sothatas GeneralRedempti-
on is the very Foundation of the new world
and its Government, fo Thankfulnefs for this

Redemption

Spiritual Peace and Comfort. 527

Redemption is the very life of Juftifying
faith, and Gofpel obedience. And therefore
the denyal of this univerfal Redemption (as
to the Price and Satisfaction) doth both
difable wicked men (if they receive it) from
coming to Chrift by true Juftifying Faith
(which is,TheThankfui Acceptance of Chrift
as he is offered with his benefits ; ) and this
Thankfulnefs muft be for what he h*th
done in Dying for us, as well as for what he
yp-tldo in pardoning and faving u$j and it
doth difable all true Believers from Gofpel
Grateful Obedience, when ever they lofe
the fight of their Evidences of fpecial Grace
(which, alas,how ordinary is it with them!)
For when they cannot have fpecial Grace in
their eye to be Thankful for, according to
thisdoftrine they muft have none; becaufe
they can be no furer that Chrift dyed for
them, then they are that themfelves are fin-
cere Believers and truly fan&ified. And
when Thankfulnefs for Chrifts Death and
Redemption ceafeth, Gofpel obedience ceaf-
eth,and Legal & flavifli terrors do take place:
Though the fame cannot be faid of I hank-
fiilnefsfor fpecial renewing,pardoningGrace.
4. The fourth part of the Chriftian Life,
isChtxrfptl Obedience. Godloveth a chearful'
Giver, andfo he doth in every part of obe-
dience, Dwt.28.4j. Bcctwfc tbonfcrvedft not

the

528 Directions forgetting And keeping

the Lord thy God With fojfulnefs & Kith Glad-
refs of heart for the abundance of all things fhoft
piMferve thy enemies in hunger & thirfi^ &c.
Will you now lay all this together , and
make it for the time to come your bufinefs ?
and try whether whether it will not be the
trucft way to comfort ? and make your life a-
bleffed life ? will you make it your end in
hearing, reading , praying and meditation
to raife your foul to Delight in God ? Will
you ftrive as much to work it to this Delight
as ever you did to work it to forrow ? Cer-
tainly you have more reafon ? and certainly
there is more matter of Delight in the face
and Love of God, then in all the things in
the world befides. Confiderbutthe Scripture
Commands, and then lay to heart your Duty,
Phil.^.q. Rejoyce in the Loraahvay, and again
I fa) Rejoyce. Ph;l. 3. 1. Zech. 10. 7. foel 2.
23. Ifa.^.1,16. Tfal 33.1. Rejoyce in the Lord
O ye Righteous ^ for praife is comtlj for the up-
right. Pfal. 97.12. 1 Theff. 5. 16. Rejoyce
evermore. 1 Pet. 1.6,8, Rom. 5.2. John 4.
36. Pfal 5. 11. & 33.21. & 35.9. &66.6.
& 68.3,4. &71.23. & 89.16 & 105.3. &
149.2% &49»4. &27.6. John 16. 24. Rom.
15 13. and 14.17. The Kingdom of God is
in R fhttonfnefs, Peace and foj in the Holy
Gheff! Gal. 5. 22 Pfal. 32.11. Be glad in the
Lord .and Rejojce 0 ye Righteous, and fljout

for

Spiritual Peace And Comfort. 529
for joj allje that are upright in heart. PfaL
132.9,16. &5.11. &35.27. Hab.3.i8.with;
a hundred more the like* Have . you made
eonfcience of this great duty according to
its excellency and thefe preiting Commands
oi God ? Have you made Confcience of
the Duties of Praife , Thankfgiving and
Cheerful Obedience, as much as of Grieving
for fin ? Perhaps you will fay, / cannot do it
for Want of Ajfurance : If I kneW that I "to ere
one of the Righteous , and upright in Heart \t hen
I could be GUd and Jhoutfor ?oj. ayfnfl. I
have before (hewed you how you may know
that; when you difcover it in your felf, fee
that you make more Confcience of this duty*
2. You have had Hopes aud Probabilites of
your fincerity : Did you endeavor to anfwer
thofe Probabilities in your Joys? 3. If you
would but labour to get this Delight in God,
it would help you to Affurance : for it would
ibe one of your cleared evidences.

O how the fubtil enemy difadvantageth

{the Gofpel, by the mifapprehenfions and

'dejefted fpirits of Believers! It is the very

Defignof theever-bleffedGod, to Glori-

fie Love and Mercy as highly in the Work of

Redemption, as ever he Glorified Omnipo-

tency in the Work of Creation: And he

hath purpofely unhindged the Sabboth which

was appointed to Commemorate that work

A a of

i

53© Virettitns ftr getting and keeping
of Power in Creation, to the firft day of
die weekf That it might be /pent as a weekly
day of Thanksgiving and Traife for the nor*
more Glorious Work of Redemption, that Love
might not only be equally admired With poWer9
but even go before it. So that he hath laid the
foundation of the Kingdom of Grace in
Love and Mercy : and in Love and Mercy
hath he framed the whole Strudure of the
Edifice : and Love and Mercy are written
in legible indelible Characters upon every
piece : And the whole frame of his Work
and Temple-fervice, hath he fo compofed,
that all might be the refounding Eccho'sof
Love ; and the Praife and glorious Comme-
rations of Love and Mercy might be the great
bufinefs of our folemn Affemblies ; And the
new Creation within us, and without us, is
fo ordered, that Love, Thankfulnefs and De-
light, might be both the way and the end.
And the Serpent who moft oppofetlv God
where he feeketh moft Giory, efpecially the
Glory of his Grace , doth labour fo fuccef-
fuliy to obfcure this Glory , that he hath
brought multitudes of poor Chriltians to
have poor low thoughts of the Riches of
this Grace : and to let every fin of theirs
againft it, which fhould but advance it : and
even to queftion the very foundation of the
whole building, whether Chrift hath Re-
deemed

Spiritual Peace and Comfort, j j i

deemed the World by his Sacrifice ? yea he
putsfuch avail over the Glory of theGo^
fpel, that men can hardly be brought to Re-
ceive it as Glad tidings, till they firfthave
Aflurance of their own Sau&ification \ And
the very nature of Gods Kingdom is fo un*
known, that fome men think it to be Unrigh-
teoufnefs and Libertinifm, and others to be
Penfive Deje&ions, and Tormenting Sera*
pies and fears $ and but few know it to be
Righteoufnefs and Peace and Joy in the Ho-
ly Ghoft : And the very bufinefs of a Chri-
ftians life and Gods fervice ifrrathef taken to
be Scrupling, QuarrcHmg and Ve*m our
felves and the Church of God , then to
be Love and Gratitude and a Delighting our
fouls in God and chearfully obeying him.
And thus whcn Chri^filiy iem^XhiiU.
dom and Torment : and the fervice of the
world, the flefli and the Devil , feems the
oneiy freedom, and quiet and delight, no
wonder if the Devil have more unfeigned
fervants then Chrift ; and if men tremble at
the name of Holinefs, and fly away from
Religion as a Mixhief. What can be more
contrary to its nature, and to Gods defign
in forming it, then for the ProfefTors to live
fuch dejeded and dolorous lives ? God calfe
men from Vexation aud Vanity, to high
Delights and Peace ! And men come to
Aaz God

53* directions for getting and keeping
God as from Peace and Pleafure, to Vexa-
tion. All our preaching will do little to win
fouls from Senfuality to Holinefs, while they
look upon the fad lives of the Profeflbrs of
Holinefs; As it will more deter a fick man
from medling with a Phyfician,to fee all that
he hath had in hand to lie languifhing in
continual pains to their death, then all his
words and promifes will encourage them. O
what blefled lives might Gods people live, if
they underftood the love of God in the myfte-
tie of mans Redemption ; and did addift
themfelves to fcfcfe confirmation and improve-
ift&t&f it, and did believingfy eye the pro-
tnifed Glory, and hereupon did make it the
bufinefs of their lives, to Delight their fouls
in him that hath Loved them I And what
S Wonderful iiicceft might wa expeft to our
Preaching, if the Holy Delights and Chear-
ful Obedience of the Saints did preach as
clearly to the eyes of the world,as we preach
loudly to their ears ?

But fle(h will be flefhyet a while ! and un-
belief will be unbelief I we are all too blame !
The Lord forgive our overlooking his Loving
kindenefs * and our diftionouring the Glo-
rious Gofpel of his Son ; and our feconding
Satan, in his contradi&ing of that Defign
which hath contrived Gods Glory info fweet

away.

And

Spiritual Peace and Comfort, y 3 3

And now Chriftian Reader, let me intreat
thee in the name and fear of God, hereafter
better to underftand and praftife thy Duty.
Thy heart is better a thouiand times,in God-
ly forrow then in Carnal mirth (and by fuch
iorrovvs it is often made better, Eccles.j.i^
3,4.) But never take it to be Right till it be
Delighting it felf in God. When you kneel
down in prayer, labour fo to conceive of
God, and befpeak him that he may be your
Delight : fo do in Hearing and Reading : fo
do in all your Meditations of God : So do
in your feafting on the flefh and blood of
( Drift at his Supper. Ef pecially improve the
happy opportunity of the Lords Day, .where-
in you may wholly devote your fclves to this -
work. And. I advife Minifters and all Chrifts
Redeemed ones , that they fpend more of
thofe days in Praife and 1 hankfgiving, efpe-
cially in Commemoration of the whole work
of Redemption (and not of Chrifts Refur-
reAion alone) or elfethey will notanfwer
the Inftitution of the Lord : And that they
keep it as the moft folemn day of Thanks-
giving, and be briefer on that day in their
Oonfeflions and Lamentations , and larger
tit other times! O that the Congregations
of Chrift through the world were fo well
informed and animated , that the main bu-
finefs of their folemn Aflemblies en, that
A a 3 dav.

M

534 DireSlions for getting And keeping
day might be to found forth the high Praifes
of their Redeemer ; and to begin here the
Praifes of God and the Iamb which they
muft perfeft in Heaven,for ever ! How fweet
a foretafte of Heaven would be then in thefe
folemnities I And truly, let me tell you, my
Brethren of the Miniftry, you ftiould by pri-
vate Teaching and week-day Sermons fo ■
further the knowledge of your People, that
you might not need to fpend fo much of the
Lords Day in Sermons as the moft godly ufe
to do ; but might beftow a greater part of it
in Pfalms and folemn Praifes to our Redeem-
er. And I could wiflh that the Minifters of
£ngUni to that end would unanimoufly agree
on fome one Tranflation of the Englifli
Pfalms in meeter, better then that in com-
mon ufe,and if it may be, better then any yet
extant (not neglefting the poetical fweet-
nefs under pretence of exad tranflating )
©r at lea-ft to agree on the beft now extant :
(the London Minifters may do well to lead '
the way ) left that bleffed part of Godsfo-
lejnn worfhip, ftiouldbe blemifhed for wane
either of Reformation or Uniformity. And
in my weak judgement, if Hylnns and Pfalms
of Praife were new invented, as fit; for the .
ftate of the Gofpel-Church and Worfhip
(to Laud the Redeemer come in the flefh3
1$ cxprefly as the work of Grace is now ex-

Spiritual Pesce and Comfort. 535

prcfsj as Davids Pfalms were fitted to the
former ftate and infancy of the Church, and
more obfeure revelations of the Mediator
• and his Grace, it would be no (infill humane
Invention or addition; nor any more want
warrant, then our Inventing the form and
words of every Sermon that we preach, and
every prayer that we make,or any Gatechifm
or Confeffion of faith : Nay it may feem of
fo great ufefulnefs, as to be next to a Neceffi-
ty. (Still provided that we force not any to
the ufe of them that through ignorance may
fcrupleit.) And if there be any Convenient
parcels of the Ancient Church that are fitted
to this ufe, they (hould defervedly be pre-
ferred. I do not think I digrefs all this while
from the fcope of my Difcourfe. For doubt-
iefs if Gods ufual folemn worfhip on the
Lords Days were more fitted and direded
to a Pleafant, Delightful , Trailing way*
it would do very much to frame the fpirits
of Chriftians to Joyfulnefs and Thankfalnefs
and Delight in God : then which there is-
no greater cure for their Doubtful, Penfives
felf-tormenting frame, Otrythis,Chriftian$9
atthe requeft of one that is moved by God
to importune you to it 1 God doth piety you
in your forrows! butheBelighteth in you
when you Delight in hrm. See /fa.jS.ufi
compared with Ztph^Aj, And if fin inter*
A a •-•:. p?(e

%l 6 Bircttionsfvrgettwg and keeping

pofc and hinder your Delights , believe it , a
Chearfirl Amendment and Obedience is that
which will pleafe God better then your felt-
tormenting fears.- Do not you like that fer-
vant better that will go chearfully about your
work , and do it as well as he can, accounting
it a Recreation 5 and will endeavour to mend
where he hath done amifs , then him that
will at every ftep fall a crying ,0 1 am fo
Vpeak: I can Ao nothing as I pjoptld. An hum-
ble fenfe of failings you will like • but not
that your fcrvant fhould fit ftill and com-
plain when he (Would be working ; nor that
all your fervice fhould be performed with
weeping, difquietneft and lamentations;
You had rather have your fervant humbly
and modeftly chcarftfb, and not alway de-
jefted, for fear of difpleafing you. O how
many poor fouls are overfeen in this F You
might eafily perceive it even by the Devils
oppofitionatid temptations! . He will further
you inyour felf-vexations ( when he cannot
keep you in fecurityand preemption) but
in amending he will hinder you withall his
might. Howoft h&ye I known poor paffio-
nate Creatures , that would Vex and 'rage in
anger , and break out in unfeemly language,
to thedifquietingof all about them ; and o-
thers that would drop into other the like fins,
and wftfcn they have done,lament ir3 and.con-

demn >i

Spiritual Peace and Comfort. 537

demn themfelves ; and yet would not let up-
on a refolute and chearful ReformattonlNay,
if you do but reprove them for a«y fin , they
will fooner fay , If 1 befo bad, Cjod WilUon-
demn me for /*« Hypocrite ; and fo lye down
in difquietnefs and diftrefs; then they will
fay , 1 fee my fin , and I refolve to re ft ft it , and
1 fray you Warn me of it, and help me to Watch
againjt it. So that they would bring us to
this pafs , that either we mutt let them alone
with their fins for fear of Tormenting them ,
or elfc we muft caufe them to lye down in
terrours. Alas , poor miftaken fouls ! It is
neither of thefe that God calsfor ! Will you
do any thing fave what you ihould do ? Muft
you needs be efteemed either Innocent % or
Hypocrites, .or fuch as (hall be damned ? The
thing that God would have, is this ; That
you would be glad that you fee your fault 5
and thank him that fheweth it you , and re—
folvedly do your beft to amend it 5 and this
in faith and chearful confidence in Chrift ,
flying to his Spirit for help and vi&ory. Will
you pleafe the Devil fo far , and fo far con-
tradict the gracious v. ay of Chrift , as that
you will needs either fin ftill , or Defpair ? Is
there not a middle between thefe two? to
wit, Chearful Amendment ? Remember that
it is not your Vexation or Defpair, but your
Obedience and Peace that God defireth

Tfeat

5 3 8 Dlretlfomftr getting tnd keeping

That life is moft Pleafing to him , which is
inoft fafe and fweet to you.

If you fay ftill , You cannot Delight in
God : I fay again ; Do but acknowledge it
the great Work, that god reqnireth of you , and
make it jour daily atm^ and care, andbufinefs,
And then yon Will more eajily and certainly at-
tain it. But while you know not your work r
or fo far miftake it, as to think it confifteth
more in forrows and fears • and never endea-
vour in your Duties or Meditations to raife
your foul to a Delight in God , but rather to
eaft down your felf with ftill poaring on your
miferles , no wonder then if you be a ftranger
to'this life of holy Delight !

By this time I find my felf come up to the
febjett of my Book of the Saints Reft •
wherein having faid fo much to Direft and
Excite you , f or the.attainmentof thefe Spi-
ritual and Heavenly Delights , I will referr
you to it , for your help in that work; and
adtfe no more here5but to Defire ^ou through
the courfe of your life to remember , That
the true Love cfCjod in Chrijl , and Delight in
him and Thankful \ Chtarful Obedience to himy
is the great Vvor\ of a Chriftian «, Which God is
bejl } leafed With , and Which the blejfed Angels
and Saints [hall be exercifed in for ever,

tAndO thon the Blejfed God of Love , the
Father ofMerey^ the Trine e of Peace, the Spi-
rit

spiritual PeACC and Comfort. 539

tit of Qonfolation , compofe the Difquieted fpi-
rits of thy Teople , and the tumultuous , dif-
joy n ted ft ate of thj Churches; and pardon our
Rafhnefs , Contentions and Blood-guiltinefs, ,
and give u* not up to the ft ate of the Wicked ,
fr/70 are like the raging Sea^ and to Whom there
is no Peace I Lay thy command on our Winds
anthfr*%res9 before thy fhipvpracht veffel peri ft *
sAnd Rebuke that evil fpirit Whofe name is
Legion y Which hath poffeffedfo great a part of
thine Inheritance : Send forth the fpirit of
Judgement and Meeknefs into thy Churches 3
andfave us from our "Tride and Ignorance With
their cffetts : a/fn d bring our feet into the Way
of Peace , Which hitherto We have not known.
O clofe all thy Teople fpeedily in loving con*
fultations , and eamtft enquiries after Peace
Let them Return from their Corruptions^ Con-
tentions and Divifions % and joyntlf fecl^ thee%
asking the Way to Z ion With their faces thither-
Wardifayingi Come^ let m joyn our (elves to the
Lord in a perpetual Covenant that Jhatl not be
forgotten : Blafi all oppofing Policies and
powers : Say to thefe Dead and Dry tones ,
Live. And out of thefe Ruines do then yet erect
a City ofRighteovfnefs, Where thy People may
dwell together , in Peaceable habitations ; and
inthemidft thereof^ A Temple to thy Holinefs :
Let the materials of it be Verity and Purity ;
Let the Redeemer be its Foundation : Let

L-e

540 iHYtttiofu for getting^ &c.
Love andTeace cement it into V^ity : Let thy
Lavertnd Covenant betheDores: and Holinep\
to the Lord be engraved thereon • that bujery
and fellers may be caft out% and the common and
unclean may know their "Place ; and let no de-\
{dating Abomination be there fet up : But let
thj People all in one name , in one faith , With
one mind, and one foul, attend to thine Injlruili-
or.s j and Wait for thj Larvs , and fubmit unto
thine Order , and Rejojce in thy Salvation*.
that the troubled fpirits may be there exhilera-
ted, the dark^enlightned , and all may offer thee
the fieri fice of Praife ( Without dif-affettions %
Aifcords or divifions: ) that jo thy People may
be thj Delight , and thou mayjl be the chief ej}
Delight of thy People; i they may "pleafe
ihec through him that hat j perfectly pleafed \
thee. Or if our expectations of this nappineft \
on earth be too high, yet give us fo much at may
enlighten our ejes , and hed thofe corruptions
Vchich eflrange us from tkeey and may propagate
thy Truth, increafe thy Churchy and honour thy
Holinefs , and may quicken our de fires , and
ftrcngthen w in our Way , and be a fore-tafl to
w of the Ever lading Kef.
£/?(». 2/14. Glory to God in theHighcft , on earth

Pence, Good will towards men.
Edef. 12. 1:, i;, 14. Of making many nooks there
h no end : and much fhidy is a wearinefs to the lleili.
la us hear (he Ccnclufion of the whole matter: Fear
. God , and keep his Commandments : for, this is the
whole [Diuv]of man, &c\
F I H 15.