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THE 
 
 Diftinguiihing Characters • 
 
 O F 
 
 TRUE BELIEVERS. 
 
 I God in Chrift, as their refu^-e 
 and portion. 
 
 11. -Then- dif^Sofiti-^n and pradice 
 as citizens of Zion. 
 
 Ill, Their refped to, and reve- 
 rence ot' God's name. 
 .'.Their me-k and peaceable 
 temper. 
 
 \' . T'n L ir forgiving of injui ies 
 
 VI. Their lovin'' their enemies. 
 
 IW RELATION TO, 
 
 VII. Their behaviour as Zion's- 
 mournei-s. 
 
 VIII. Their friendship to Chrill, 
 and the evidence tliereof. 
 
 !X. Tlieir Chriilian \vork and 
 journey. 
 
 X. The happy cfFeA of ChriU's 
 eood--.vili to them. 
 
 XI. Their eiueiing into reft ia 
 
 * In feyeral pra8:ical Difcourfes, largely handled, 
 and excellently calculated to promote the 
 comfort and direclion of Qiriftians, and the 
 advantage of human Society. 
 
 To wliich is prefixed, 
 
 A SoLiLoquY on tlie Art of Man-Fishing» 
 
 Now firfl piiblifhed from the Manufcripts of 
 
 The late Reverend and Learned 
 
 Mr THOMAS BOSTON, 
 
 Minifter of the Gofpel at Etthick. 
 Author of the Pci:rfo]d State, trc, csfc. 
 
 FALKIRK: 
 I*iiiyT£D BY PATRICK ALIIR, roa tki; Boox^ellrt.- 
 
 JI. D S C. X C 2. 
 
/ r. r\ . 
 
 CONTENTS. 
 
 Page, 
 Ji SoRIoquy on the Art of Man-fifhing, - - 5 
 
 The Diftinguilhing Chara6:ers of True Believers^ 
 
 I. In relation to God in Chrill, as their refuge and portion. 
 
 P s A L. cxiii. 5. 
 T cried unto th<^^ Lord, I /aid Thou art my refige^ 
 and rny portion in the land of the living* - - 61 
 
 II. In relation to their difpofltion and pradice as citizens 
 
 of Zicn. 
 
 PSAL. XV. I, 2. 
 
 Lord^ 'whojhall abide in tby tabernacled ivboJhaU du'cU 
 
 in thy holy bi'.l f - - - - -129 
 
 ^ B.e tbat ivalkeih uprightly^-— -~ - - - 141 
 
 And '^'orketh right ecujnefs^ — ,— - - " ^55 
 
 Ar.djpeaketb the truth in hli heait. - - i'6y 
 
 III. In Illation to their fpeecb, and revei ence of God's name. 
 
 James v. 12. 
 
 But ahcve ell things^ my breihren^^ fa-ear nct^ neither by 
 beo'ven^ neither hy the eartb^neither by any other ca:h: 
 but let your yea beyea^ andyournay^ 7:ay; left ye fall 
 into condemnation, - - - - 184 
 
 IV. In relation to their meeknefs as an evidence of great 
 imdeiilanding; and tlie folly of paffionateneis. 
 
 P Ro V. xiv. 29. 
 He that tsjhnv to 'uratb is of great underjianding : hut 
 he that is bafycfjpirit^ exaltetb folly, - - 20$ 
 
 ^ V. In relation to their forgiving of injuries, in oppofition 
 to revenge. 
 
 R o JL xil. 1 9. 
 JDearly hehved^ avenge net yoiirfdves^ hut rather ghue 
 ^lace untonvrath : for it is ^iij-ttten^ Vengeance is minej 
 I vill repay^ faiih the Lord, - * -258 
 
c X r K xV r s, 
 
 VI. In relation lo l6vm^ their enemies. 
 
 o 
 
 M A T T H. V. 44, 4 J. 
 
 Lyjeyour tnemicT^ blcfs them thai curfeyou^ do good t^ 
 tht-pi tkathateyou^ and pray for tbsm ^^hlcb defp^e- 
 fully ufeyou^ OJid pcrfcctuc yiu : that ye may be the 
 ch'-.ldrcn of your Father inhicb is iii heave j ; fr he 
 maketh bis fwi to rife on the c^/d and on the good^ and 
 ferideth rain on the jujl and on the unjiift, - - 252 
 
 VII. In relation to their carriage in a time of abounding 
 fin, and their fafety in a I'uifciing time. 
 
 £ z £ K. ix. 4. 
 And the Lordfcid unto bhn^ Go through the miJJi oftbb 
 CTty^ through the mid/1 of Jcnif.iL'm^ and ft a mark 
 upon the freheads 'ftbe men thatjigb^ and that cry 
 for all the abominations that be done in the - mtdji 
 thereof. ..... 279 
 
 VIII. In relation to their frienclfliip to Chrift, and evi- 
 dencing it, by doing whatfocver he comiiiands them. 
 
 John xv. 14, 
 Te are my friends^ if ye do wbafcjever I command yotu 305^ 
 
 IX. In relation to their work, in tliis l^'e, and their journey 
 to the other world. 
 
 Ecc'L. ix. 10. 
 
 Whatfoever thy hand findeib to do^ do it liith thy might; 
 for there is no ivork^ nor device^ nor knorwied^e^ nor 
 'uiJHcm in the grcroe ivbither thou goeji. - - 342- 
 
 X. In relation to the hnppy cffed of Chiifl's good-will to 
 fmners in the word of grace. 
 
 L u K n xix. 5. 
 Zacrl rt»x, )na!>.€ haCc^ and come d>'sim ; for to-day I ma/i 
 j| abide at thy hzuf, .... yj^ 
 
 XI. In relation to their entering into reil in Chriil. 
 
 Hr. n. 
 for lifC "^biib ta'vs hlk^^JcU- Uq qmqj- ;nio rcfi, - - 3S7 
 
SOLILOQ^UY 
 
 ON THE 
 
 ART of MAN-FISHING. 
 
 Written in 1699. 
 .^ [^For a Pat tern to every Preacher of the Gofpel.!^ 
 
 AH ! Lord, who bath believed (mr repf^rt ? snd ro 
 . whom is the'arm of the Lord reve.ileti? This d^y 
 feems xu be a day of darkiiels and glconiineC ; the glory- 
 is departed even to the thu lliold of the tcn^ple. We 
 may ca 1 ordinances Ichcboa; and name the fcithful 
 ~ preachers of Scotland no mo e jXaomi^ bur JlLirahy for 
 the Lord deals bitterly with thsin, in for raking his 
 ^ordinances fj much as at thi- diy. The Lord hath 
 forfaken them in a great meafure, as to fijcrefs attend- 
 ing their Isbr-urs. 'i hey toil all the night ; bur lircle 
 or noihing is caught ; few or none can they find to 
 come into the ntt. So that Jrrcmi^h's exercife may 
 he theirs chap xi':i- ]y. " It ye will not he?r it, my 
 " fov.l ih^J Nv«fp in lecret places for yciir pride; and 
 *' mine eve fnall weep fore, and run down with tears." 
 And ihon. O my ibui, nnyri: nnke tins thy exercife, 
 , if thou h:idi\ a heart that could mourn either inr ihyfelf 
 I* o- -oihers. Though ind-fed' it is .no great wonder- ^^^ 
 d does not countenance with much fuccefs the ini|Hl 
 ...:, whb (if I may or d:'.re cfafs iir. fclf r.m m'.t {ho^e r?St 
 I" are faithful J am ti;e niernc. 
 
r> A SUkquy on 
 
 them all, not worthy to take his covenant in my mouth, 
 who am a chiU in piety and the myltery of gotltinefs, 
 thoucrh not in years ; who am a poor fool, havinp; a 
 weak heart and a i/iallow h*ea(l ; who might rather be 
 learning of others than tenchiog them; who can hut 
 wade about the outer parts of that depth, into which 
 others can enter far ; who have fo litiie love to Chrifl, 
 -and fo httle pure zal for his gl'iy ; can fay fo little for 
 the truih, ?.nd fo little agair.fl error ; who am altogether 
 unworthy ami infoflicient for thefc things : no wonder, 
 I fay, Gy'fd di)es not coiinten.ince me, when others, that 
 arc as till cedars in the Lord's vineyard, do fo little 
 good, even others that are great men in the church for 
 piety and learn ng But yet feeing I am called'out to 
 preach this everlalling go'pel, it is my duty to endeav- 
 our, and it is my defire to be (Lord, thou knoweft) a 
 triher of men. But, al.is! I may come in with my com- 
 plaints to my Lord, that I have toiled in fome meafure, 
 but caught nothing, for any thinj; I know, as to the 
 convfrfion of any one -oul. I fear I may fay, I have 
 almoil fpent my Itrength in vain, and my labou;* for 
 nought, for Ilrael is not gathered. O my foul, what 
 m:iy be the cau'e of thi^, why does my preaching fo 
 little good? No doiibt part tf rhe blame lies on myfeif, 
 and a great part of it t o. But 'who ciu give help in 
 this cii'c but the Lord hinifdf? ^m\ hovv can i expe«^ . 
 it from him but by prayer, and faiih in the pronnfes, 
 and by confulting his word, vslieyc I mav, by his Spirit 
 ihining on my heart, (Ihine, O Sun of righleoufm fc), 
 learn how to carry, and what to do, to the end the 
 gofpel preached by me may not be unfuccefsful i 
 'J1icref( re fc! d my heart cry out after Qjriibrthis i\aYy 
 and ihy. foul was moved, wiien I 'read tfr.t fwcet 
 promi(^i»f Cinilt. MTith iv. 19. FJltivy me^ and 1 -witl 
 r:tkc y.ii jifhtrs if m^n, (iije<ftcd to rhi'le tjiat would 
 tt;i ()".v h;m, O ho.v f.<in v. .nld my loul follow Iiim, 
 as on iuher a counts, fo on tlr.s, that I might be hon- 
 .1 to be a li.hcr of mt-uft rhercfore my ibul would 
 ;...:. kno.v '•*!-^ f'^^ rf foKowjug of Cliriit this is, to 
 
 which 
 
the Art of Man-fi/king. y 
 
 which this fweet proniife is annexed. I would know 
 it, (L')rd, tho'i knoweli:), that I nii';Tht do it, and ^o 
 catch poor fouls by thegolp^I, and that I might know 
 whether I have a right to this promife or not. O let 
 thy light and thy truth lliine forth, that they may be 
 guides to me in this matter; and let the meditations of 
 my heart be according to thy mind, and direcVd by thy 
 unerring Spirit. Grant light and lite, O Lord my God ! 
 
 Follow me and 1 will make you fiP^cr? cfmcn. 
 
 In thefe words there are two things to be confidered. 
 
 1. There is adjty, FoV.oiu m?. "Wherein confider, 
 (i ) The objscl, me^ even the Lord Jefus Chrift", the 
 chief fi:her of men, who was fent by the Father to 
 gather in the loll Iheep of the houfe of Ifrael, v,ho 
 was and is the infinitely-wife Gcd, and fo knew the" 
 heft way to catch men, and can inftrnc^ men how to 
 be filhers of others. (2.) The act, Follow (Gr. c:ms 
 after) me : L:ave your employment, and come after 
 me. Though np doubt there is a direction here to all 
 the miniilers of the gofpel, that have left their other 
 employments, and bejaken themfelves to the preaching 
 of the word, viz. that if they would do good to fouis, 
 and gain them by their miniflry, thcii thfy are to 
 
 i nitate Chriii, in their carriage and preaching to make 
 him their pattern, to write after his copy, as a fit mcaa 
 for gaining of fouls. 
 
 2. There is a promife annexed to the duty. 
 Wherein we m^y confi ier. ( i ) 1 he b nefit promifed; 
 that is, ToJ^e^ynd^e fi/Jy/rj ofmn; which I take to be 
 not only an invejling of th.m with authority,. aiid a 
 cdling of them to the edifice, but alfo a promife of the 
 f iccefs tliey ihou'd have, that filhing of men ihould be 
 their employ meiu, and they fnould not be employed ia 
 V in, but following Chrif^, th(y ih 'uld indeed catch 
 men by the gvjfpci. (2.) The fcuntain-caufc of this, 
 
 A 2 /, 
 
A Sdlthq-iy on 
 
 I J vjill make ycu; none other can make you fifhers of 
 men but me. 
 
 Thou rnqyeH: obferve, i. Then, O my foul, that it is 
 tk" L'iid J /us Chr'iji that mukLS m:n fijloen of mtn. 
 Here I ihal! Oiew, 
 
 I. H )W Chnil makes men fifliers of men. 
 
 II. Why unconverted men are compared to filh in 
 the water. 
 
 III. That miniilers are filhers by office. 
 
 1. How does Chrifl mak' men fi'hers of men ? 
 
 In anfwer to this queftion, confider fpiritual fifliing 
 two ways., i. As to the office and work itlelf : and, 
 1. As to the fuccefs of it. 
 
 Firft, He makes them fifhers as to their office, by his 
 call, which is twofold, outward and inward, by letting 
 the:n apart to the offi.e of the miniitry ; and it i^ thy 
 bufinefs. O my foul, to know whether thou halt it or 
 not. But of this mor • afterwards. 
 
 S cjndly^ He ni-kes them fi.'h°rs as to fuccefs ; that 
 is, he makes them catch men to himf^lf by the power 
 of his Sj)irit accompinying the word they preach, 
 and the dilciphne they adminifter, i Cor. i. 1 8. 
 ** The preaching of the crofs — unto us which are faved, 
 is the pjwer of God. i ThelT. i. 5. Our g'>f|)el 
 came not unto you in word only, but alfo in power, 
 and in the Holy Gholb, and in much aflurance." He 
 it is that brings finners into the net which minilters 
 fprcad ; and if he be not with them to drive the hlh 
 into the net, they may toil all the night and day too, 
 and catch nothing. *■ ^ 
 
 »i. O my foul, then fee that gifts will not do the 
 buiinefs. A nun nny preach as an angel, and yet be 
 Ajlftlcfs. If Chriit withdraw his prefenve, ^\ will be 
 to no purpc/le. If the Mafter of the houfe be »away, 
 the houfchold will loath their food, though it be drop- 
 ping do.vn about «heir lei\t- doors. 
 
 2. V/hy ffiouldil thou then on the one hand, as 
 
 lome- 
 
the- /jrl of Man fipnng, 9 
 
 fornetimes thou art, be lifted up when thou preacheO a 
 good and folid difcoii-fe. wherein gifts do appear^ and 
 tlion getteit the ai>plaufe of men: Why, thou mayll 
 do ait this, and yet he nofilher of men. The fiih iniiy 
 fee the bait, and plav about it as pleafant, but this i^ 
 not enough to carch them. On the (Uher h .nd, why 
 Ihonldft thou be (o much difcouraged, (as many times 
 is the CA^e), becaufe thv gift- are fo fmsll, and thou art 
 but as a ciiiid in corr.parifon of others? Why, if Chrift 
 will, he can make thee a iiflier of jnen, as well as the 
 molt lesrried rabbi. in the church, Pfal viii. 2. Out of 
 th^ m-iuths of b.*h.:s_ anJ fucklitjgs haf} thju ordiiinsd 
 Jtrcngtr. Yea, hal\ ihou not obferved how. 
 God ovvned a man very weak in gifts, and ^vlr. J. El. 
 nvide him m^re fucceftful than otliers that 
 Were far beyond hi:n in parts : Has not God put this 
 treaiure in earthen veiLls, that the power might be 
 {^^x\ to be of him ? Lift up liiyrcif then, O my foul, 
 Cnrid can m^-ke thee a hiher of men, however weak 
 liiou art. Follow \\\o\-\ him. IVIy foul dcfires to follow 
 h^ird after thee, O God i 
 
 3. Be concerned thsn, in the firft p!:ice, O mv 
 foiii, ior the prefu^ice of God in ordinance?, and for 
 his power chat witl make a change amoiig people, 
 Pi'd. ex. 3. Wh-n thy difcourfe, though n-v^r fo 
 elaborate, ihall.be but a a lovely fong, O fet tliyfelf 
 moit for this. vVhen thou jludieil, lend up ejacula- 
 tions to thy L^rd for it. When thou wrireii: a fer- 
 mo!u or ruminated on ir, then H^y to God, Lord, this 
 will be alcugether weak wirhouc thy power nccomparr/- 
 ing it- O, pj-.ver and hfe from God in ordinances 
 is I Veet. Sc^k it for thyfeif, and leek it for thy hesrers. 
 A^'-^iovled^e tliine o.vn weaknefs and ufelciTTiers 
 \' . . %«>ut ic, aiid io cry inceH'/nrly .for it, that .the 
 L .1 nnv dnvs the riih into the net, when then 
 art i): caJ;ng 't out. Have an eye to this pov.'er. Nvi^e!! 
 thou aiH preaching; and think. nuc thcu to cci ^ 
 
 A3 
 
!• A SAikquy en 
 
 by the for* " ^ ^* r-::ron : If thou do, thou wilt be be* 
 giiilt'd 
 
 4. What ^n iionournb'e thing is it to be filhers of 
 men! Hov\' ^reat an honour Ihnuldft thou elltein it, 
 TO he a fJK.hcr of fculs ! IVe are vjo-hrs together •with 
 Goi, favs the apoltle If Gcd has ever fb honour' d 
 ihee, O that thou knewcd it, thai thou migiitll hlels 
 )ii holy name, that ever made iuch a p<ior fool as thee 
 ro be a cn.\Norker with him. God lias owni d thee to 
 <\o j^roofl to tho(e who weie before caught. O my (bul, 
 hlcl'j thou the Lord- Ijord, what am 1, or what is 
 ny father's houfe,- that thou haft brought me to 
 '.his ? 
 
 <j. Then (ced thou not here what is the rea- 
 ioii thou toilelt fo long, and catcheft nothinp;? The 
 )wer comes not along. JVL'n are like Samuel, who, 
 "sl^tn (jod was c.^.llaig him, thought it had been Eii. 
 S.:? wlien thou fpccvkelt many tim. s, they do not dif- 
 iTU God's voice, but thine; and therefore the word 
 ^oes cut as it comes in. 
 
 6. 'J^hcn, O my foul, defpair not of the conv*frfi )n 
 
 • 'Fany, be they ever lo proflig^ite. For*it is the po\wr 
 
 r the Spirit that drives any perfon into the net ; and 
 
 'lis cannot be refilted. Mt>ckcr» of religion, yea, 
 
 . i-Ubhemers may be brought intO the net ; and many 
 
 t'uies the wind of God's Spirit in the word lays ihe 
 
 tail cedars in fin down upon the g: r)und, when they 
 
 \3t fcem to be as low ihrubs in relixfcl of them, (tai-d 
 
 it upon tiieir root. Publicans and harlots ihall 
 
 rucr into the kingdom of heaven before I'elf-righteous 
 
 ii rifees. 
 
 7v What thinkelt thou, O my TduI, ofthn doc- 
 
 ')e that lays alide this power of ihc i^jjirit, ;nd 
 
 kx'S mnra! (baiion all tlwt is reqiulire to the Htlrng 
 
 t>f men .^ i'h.:t dcclnne is hateful to thee 'My ^Toul 
 
 loaths Jt, a?- atnibuting too ;iujch to the j.reacher, *aiid 
 
 (h rwuciv to corrupt nature, in taking away its natu- 
 
 , ] injpotency to good, and as ag;mut the work of 
 
 vod** Spirit, contrary to expeiiciice ; and is to me 
 
 a 
 
the Art fjf !\Iar:-fi/h'ng 1 1 
 
 a fio;n of the rottenneH; of the heart that embraces it. 
 Alas! that it Ihould be owned by any among us, where 
 io much of the Spirit's power has been felt. 
 
 IF But why are unconverted men comp?.''ed to 
 filh in the water ? Among other reafons, they arc 
 (o. 
 
 I Becanfe as the wa^er is the natural element of 
 fiih, (o (in is the proper' and r^itural element of an 
 unconverted foul. 1 ake the fiOi cut of the water, it 
 cuinot live; and take from a natural man his idols, 
 he is ready to fay with Micah, ^^' hitv^ taken awty 
 viv gods, and what hjve 1 mire ? The young man in 
 the gofpel cou'd not be pcrfuaded to <'cek afc^r trea- 
 i"iire in heaven, and l.-^y by the wirrld. It is in fin 
 that the \ nty delight of natural men is ; but in holi- 
 nets they have no mere delight than a filh upon the 
 earth, or a Tow in a palsce. Oh the woful cafe of a 
 natural man ! Blefs the Lord, O my foul, that wheu 
 that Vv-as thy element as well as that of others, yet 
 Chnft took thee in his r.et, held thee, and would not: 
 let tlieego. and put aroiher prmcip^e in thee, fo that now 
 it is heavy for thee to wade, far more to Iwim in 
 thele waters. 
 
 2. 1 he Mill in a fimny day are feen to play them- 
 felves in the water. So the unregene^ate, \\harcver 
 gritit they may Item to have upon ihe'r fpiriis, when 
 a liorm aril'es either wiirhout. by out\vli"rd tri uhjes, or 
 within by conscience gnawing conv-»jtioQS, yet when 
 thefe are over, and they are in a profp- rous U^te, they 
 play ilieinfefVcs itr the -ay of fin, aid take their ple.v 
 lure in it, not considering wha^ it may colt rhem v.i the 
 lait Oh 1 how doer-, profperity in the wo^lu rain ma- 
 ny a foul! i he profper;ty of fools thai! delhoy ihcin.. 
 And O hovv deitrajtive would profp-.^nty nave been to 
 thee, O my loul, if vjid h d ^i' en k to tVemany 
 
 'f 
 
 re 
 
 Lord, thsi!: ever iie Vvas pUafcd re crois ihee in a- ilnful 
 cojurie:. 
 
12 A Sol'tfrquy on 
 
 3. As the filli p^reedilv look after and fnatch ^t 
 the i)iit, not nii'irjiti^r the hook ; even fu natural *hwn 
 drink in fin frreedily , as the ox dnnketh in the wa- 
 tt r. They look on (in as a fweec morfel ; and it is 
 to thein Tweet in the mouth, though bitter in the belly. 
 They play with it, as the fitli with th' iiait : but, Oh ! 
 alas, when they take the ferpent in their bofom, they 
 mind not the ftin<T, Prov ix 17, » 8 The devil knows 
 well how to drefs his hool^s; bur, alas ! men know 
 not by nature how to difcern them. Pity then, O 
 my fail, the wicked of the world, whom thou ferit 
 greedily fitisfying their lu(ts. Al »s ! they are prwr 
 bhnded fouh ; they fee the bait, but not the hojk ; 
 and therefore it is that they are even ieen as it were 
 diocipg ab(3Ut,the m. nth of the pit ; therefore ni(h 
 they on to lin as a horfe to the b:U'.1e, not knowing 
 the hzird O picy the poor drunkard, the fwear- 
 er, the un:lean p'!rron, <^c. that is wallowing in 
 his flu. Blefs thou tiie Lord alfo, O my foul, th;<t 
 when thou wait playing wi:h t'le bait, and as little 
 minding the hook as others, God opened thine eves, 
 and let thee fee thy madnefs and danger, that thoa 
 m'ghtlt flee from it.. And O be now careful that 
 thou fnatcii at none of the (ievil s bai's, leit he ca cli 
 thee with his hook: for thoifgh thou mnyit be Te- 
 ftored again by grace, yet it iLall not be wiihout a 
 wound ; as the tiih I'linetimes flip ihe hor>k; but 
 go away wounded ; which wound m-iy be fad to 
 tiiee, and long a-healing. And :his thju haft expe- 
 rienced. 
 
 4 As filh in the water 1 wc deep places and well"?, 
 an f are uioil frequent*' f«iund there ; fo wfcked meti 
 have a g'rat love to carn<*l fecurity, antl have -no will 
 to drive agniult the itrefivn. Kiih love deep places 
 bei'l, wh^re ihere i? Isnft no^fe. O hj v c ireful 'are 
 natural men to krep all qu et, that there ;nav be no- 
 thng to dilhirb liimi m! I'eir r.'d in ;in ! they love 
 to oc ilcLUf ■ *.s LiiwU" uiitiuction. O my foid, 
 
 be- 
 
the Art of Man-fifning. 13 
 
 beware of carnal fecnriiy, of being fecure, though 
 plunged over head and ears in fin 
 
 5. As fifli are ak«)gether unprofitable as long as 
 they are in the water, fo are wicked men in their 
 natural eilate, they can do nothing that is reajlv ^ord; 
 they are unprolitable to themfelves, and unprofirable 
 to others : what good they do to others, is more 
 pt^r accidens than per fe^ Rom. iii 12. How far mnft 
 they then be rniitaken, who think the wicked of the 
 world the moft ufeful in the place where thev live ! 
 They may indeed be ufeful for carrying en defigns for 
 Satan's intereil, or their own vain glory ; but really to 
 lay out theaifclviis for God, they cannot. 
 
 III. Minifters are fifhers by office; they a^-e catch- 
 ers of the fouls Q^ men, fent ** to open the eyes of the 
 ** blind, and to lurn them from da.knefs to light, and 
 ** from the power of Satan unto God," Ac1:3 xxvi 18. 
 Preachers of the gofpel are filhers ; arid their work, 
 and that of filhers, agree in feveral things. 
 
 1. The defign and work of filhers is to catch fifli. 
 This is the work that preachers of the g: fpel have 
 taken in hand, even to endeavour to bring fouls to 
 Chrifk. Their defign in their work ihould be the 
 fame. 1>11 me, O my foul, what is thy defign in 
 preacliing ? for what end dolt thou lay the net in the 
 water? is it to Ihew thy gifts, and to gain the applaufe 
 of men ? Oil ! no. Lord, thou knowelt my gifts are 
 very fmall ; and had 1 not Ibine other thing than 
 them to l>an to. I had never gon: to a pulpit. 1 con- 
 fels, that, for a.^ fn'all as they are, tife devil and my 
 corruptions do fometimes pre fent them to me in a 
 nngU'fying gbfs, and fo would blo^v me up with wind. 
 B'lt, Lord, thou knowed it is my work to repel theie 
 nioiioiis. An iniiance of this fee in my Diary, Jan. i. 
 1699. But of this fee afterwards. 
 
 2. Tiieir work is hard woik ; they are expofed to 
 much co'd in the water So is the miniiler*s woik. 
 
 3. A Ilorin that will affl'ight others, they will ven- 
 
 ture 
 
14 A Soliloquy on 
 
 ture on, that they may not lufe their fidi So fhould 
 preac hers of the gofpel do. 
 
 4. Filliers catch hih with a net. So preachers have 
 a net to cat h foils with. I'his is the everlafting 
 pofoel, the word of peace und reconciliation, wherewith 
 finners are caught. It is compared 10 a net wherewith 
 fillers ca^ch fifh, 
 
 (1 ) Becaufe it is fpread out, ready to catch all that 
 will come into it, If. Iv. i. '* Ho, every one that 
 *^ thirrteth, come ye to the waters ; and he th^t hath 
 *' no money, come ye, buy and eat ; yea, come, buy 
 ** wine and milk, without mon y, and without price.'* 
 God excludes none from the benefits of the gofpel that 
 will not exclude themfelves ; it is free to all 
 
 {2 ) Becaufe as filli are taken unexpedtdly by the 
 net, fo are finners by the gofpel. Zaccheu-iwas lutle 
 thinking on fa Ivation from Chrift, when lie went up 
 to the tree. Paul was not thinking on a fweet meeting 
 with Chrift, whom he perfe.uted, when he was going 
 poft-hafte on the devil's errand ; but the man is 
 caught unexpecliedly. Little wait thou thinking, O 
 my fjul, on Chrii^, heaven, or thylelf, when thou, 
 went to the Newton of Whitfome *, to hear a preach- 
 ing, when Chrid firll dealt with thee ; there thou got 
 an unexpccled caft. 
 
 (3 ) As fi.'li fometimes come i^ear and touch the net, 
 and yet draw back ; fo many fouls are ibaiewhat 
 
 - af- 
 
 * Wftitsome is a p.irini in the prefbyten- of Ciiiunside, at a 
 place in which, called Nrv/ro.:, the Rev. Mr Henrv ERSKiNE,\vho, 
 in An 'ufl 1A62, had b^en eie(5lcd from Counhill hi Nohthim- 
 UEKjLAsD, bcrgan to exercife his ininiiir)- in-a meeting-houfe, upoa 
 the comiiv out of Kin-^ James's iL-'c.ati<jn, in 1687, and where he 
 onjjiucd till the revolution, wlun he wms fettled at CninNsinL. 
 It was probriiily in the year 16'?;, that Mr I^osto.v, then also . 
 only ten yeavR of ;i<»e, went from Djnse, where his parciuii livei:, 
 to Jitar Mr E.< SKIVE, by wliofc miniftry he '\-as converted, ilc 
 fpc.iks of this wortliy niiniilcr as liis fpirituai father, afterwanl- ::. 
 ill ti,i-. rvjlilo<jiiy. Tnis Mr IIenkv F'.{Skine was father to il 
 
 excellent McT. EBENEznr. and ilAi^i'H Erskines, whofe pr ♦ 
 
 ill all the thiuchti. 
 
 9- 
 
ihs Art of Man-fifhing. 15 
 
 aiFe(^ed at the hearing of the gnfpel, and ret remain 
 in the gJl of bitrernefs, and the bond of in quity. 
 So Herod heard J^ hn the B.^ptiit g'adly ; but yer the 
 poor man was not caught. Wonder not then, O 
 my foul, that thr)u feell ibme affVclcd in the time of 
 p-'eachin^ ; and yet when they are away again, all is 
 worn off 
 
 (4.) Some fijh that have not been taken fad hold 
 enough by the net, {Iruggle and get out agam So 
 fome fouls have their convictions, and may feem to 
 be caught ; but yet, alas ! they llifle all their convic- 
 tions, itay in the place of the breakmg forth ; their 
 goodnefs is like the morning cloud, and as ihe early 
 dew that foon palfeih away. Wherefore, O my foul, 
 if ever thoti be taken up with exerciftd confcicnces, 
 have a care that thou do not ^pp'y the cure before ihe 
 wound be deep enpug'i. Take all means to under- 
 fland whether the foul be conrenc to tiike Chrill on 
 his own terms or not. Alas ! many this way, by 
 having the wound fcurfed over, are rather killed 
 than cured. 
 
 {5.) All that are tak< n in the net do make fome 
 ftrnggliiig to get free Even fo everv one whom the 
 Lord deals with bv hi^ word and Spn-.t, make fome 
 kind of refillance, before they are tfioroiHThlv cauoht. 
 Cr:.s, Dorrvne, fays Auguiline; et wo'^o, D'jrrtir^, donee 
 moiio n^jn hahcrtt moaum. Ami this thcu alfo knoueif, 
 O m^ foul, how thou wouidft h^ve been content to 
 have bvcn out of the net. Oh! the wickedncfs of the 
 heart of man by nature ! oppofite is it, and an cneii-y 
 to all that may be for its eternal welf:ire. There is 
 indeed a powtr in our wi.l to reli-t, yea, and fuch a 
 j>o\\er as cunnot but be cxercifed by th?" will of man, 
 whiJi cdx\ do nothing but n-:fii't, till ilie overcoming 
 power of God, ilie p,r^iia v^^rix, come and make the 
 unwillina heart willino-, Ph.il. ii 11. 
 
 (6.) Yet this Itiuggl-ng will not do with thofe 
 whitli the ner has fait enoun|h. So neither wiil the 
 reiillance do tlut u made by an ekd foul, wh(jm 
 
 Gtd 
 
J^ A SoUhq-ty on 
 
 God intends to cPtch. John vi 37 AH that thf Father 
 hath p/tvQn me, /h II comc^ to me. Indeed God does 
 not convert men to himfelf againft their will, he docs 
 not force the r.)ul to rective Chrift ; hut he conquers 
 the will, and it becomes obedient He that was un- 
 wilHng before, is thrn wilhng O the power of grace ! 
 When Go J fpeaks, then men fh^ll he.qr; then is it that 
 the dead he^r the voice of the S w of man, and they 
 that hear dt) live. 
 
 (7.) In a net are many maflifs in which the fi/h 
 are caught Such are the invitations made to (inners 
 in the gofpel, the Tweet promifef- made to them that 
 will come to Chrift ; thefe are the mnfhes wherewith 
 the foul \% catched. This then is goTpel-preaching, 
 thus to fpread out the net of the gofpel, wherein are 
 lo many malhes of various invitations and promifes, 
 
 to which if the fiih do come, they are caught. 
 
 But vet, 
 
 (8.) Ti^r^ the net hz lifted up with the water, and 
 fo not fit for taking of filh, and the filh llight it, and 
 p^fs untkr it ; there are fome pieces of lead put to it, 
 to hold it right in the warer, that it m^y l>c before 
 them as thf y come So left invitations and promifes 
 of the {Tofntl be flighted, there muft be uled fome 
 legal terrors ar.d la w-threatenings to drive the lilh into 
 the net. Thou (cefl: then that both law and gcfpel 
 are to be preached, the law aj a pendicle of the gi[ el- 
 net, which make* it efT dual ; the law being a Ic^locl- 
 iTiafter to bring us to ChrilK 
 
 (9) The mjflies mult not be over wide, lefl the 
 fifh run tlirough. So neither muilithy f!f<^rine be 
 gener-^i, without particular application, led thou be 
 no filher of men. Indeed men may be the better 
 pleafed, when thou preathtft d- cf-.n • fo as wicked 
 men m:iy run out- through an<l in-ihr» U'.;h it, than 
 when thou matelt it fo as to take hold cf them: but 
 be not a fervant of rnen. 
 
 (10.) Neither muft they Ke too noat and fine, and 
 curioufly wrought^ Itit they held cu: the filh. ^o 
 
 have 
 
the Art of Man.fijhing. 17 
 
 have a care, O my foul, of ftriving to make by wit 3117 
 fine and curious difcourfe, which thy hearers cannot 
 uriderftand. Of this more afterwyrds. 
 
 5 Filhers observe m what places they fhou'd cad 
 their nets, and where they may expicl tiih. So do 
 thoiijO my foul, ohferve where thou m?yil catch fouls. 
 There are two pools wherein the net fn ^u d be fet. 
 
 (i.) In the public aflemhlifs of the Lord's people. 
 There it wa^ that Lydia't heart was opened, i he 
 pool of ordinances fometimes is made healing water to 
 fouls pining away in their miquity. 
 
 (2.; Ill private conference. Many times the Lord 
 is pie: fed to bltfs this for the good of fouls. Some 
 have found it fo. But more of thtte things afterwards, 
 when Icjme to following of Chrirt. 
 
 6. Laftly, Filhers may toil long, and yet catch no- 
 thing ; but they do not therefore lay afide their \s ork- 
 So may preacliers preach long, ani yet not catch any 
 foul, Ifa. xlix. 4. and 'iii. i. ; but they are not to give 
 over for all that. O my foul, here thou art checked 
 for thy behaviour at fome times undc-r the al fence 
 of Chrill from pniinances, when thou haft been ready 
 to wiih ilv)U hadlt n:n'er taken it in hand. This was 
 my fm : the good Lord pardon it. It b?^o:iies me 
 better to lie Imv under God's hand, and to inquire 
 into the cufes of his withdrawing hii prefence from 
 me and from ordinances, and yet to hold on in duty 
 till J^ be pleafed to by me iiy. Have a care of that, 
 O my foul, and let not inch thoughts and wiihes pof- 
 fei's thee again. Forget not how Gcd made thee to 
 read this thy fin, in thy punifiimenr, Diary, Nov. 13. 
 i6t^8. Hold on, O my louK and give not way to 
 thcfe difcourageinents Thou knoweit not bui^Chrifl 
 may come and teach thee to let down the net at 
 the right fide of the Hup, and thou mayft yet be a hfner 
 of men. Trull God thou ihalt yet praife him for the 
 help of hio countenance, as tho^i hail done, and per- 
 haps for fome fouls that thou mayll bi yet hoaaUL'cd 
 to catch. 
 
 t B And 
 
1 8 A S'Aikquy on. 
 
 And thus I have briefly confidered thefc things. 
 But the main qtiedion that I would have refoived is, 
 H.)"A' I m.^y co;iie by ^his ait? what way I Ihall take to 
 be a filher of m n ? how I may nrder and fet the net, 
 that It nnv bring in (fjuls to Gt>d? this the great 
 Mj(lcr of alTrmblies fets down in the firli part of the 
 verfe. Whence, 
 
 Obferve, 2. O my foul, that the way for me to 
 he a riihcr of men, is to fol'ow ChnlL What it is to 
 follow thee, O Lord, fhew me; and. Lord, help nie to 
 do it. 
 
 Here two things are to be confidered. 
 
 I What following of Chrift fuppofes and implies. 
 3L Whercm Cnriit is to be followed. 
 
 I. What following of Chrifl fuprofes and implies. 
 
 F/V/?, It prefuppoi'es life. A dead man cannot fol- 
 low any perlbn ; a dead preacher cann; t follow' Chnlt ; 
 there mult be a principle of life, fpiritual life m him, 
 or elfe he is nought. Therefore have I faid and 
 maintained, that a man cannot b^ a minift'er in firo 
 Deif though he may in for ci c I Ji£, v^'nhoiM grace in 
 his heart This is a fpuiruil foil, wing of Chnlt; and 
 therefore prefuppofcj a ipinrud and heavenly p in- 
 tiple. 7 ell me ih n, O my foul, what Itaie art thou 
 in .^ TIiou wait once dead, that is fure, Eph. if? i. 
 ^c'j^ in tre/puj/ls and fins. Art tlu u raifcd out of 
 thy grave? hult tli(>u got a p^rt in the firit r.-.furrec- 
 tion ? has Chrift breathed on thv de?d i.nd dry bontb ? 
 or art thou yet void of Ip'ritual life ? art thou rotting 
 away m mine iniqiiiy ? Whit.fayeft thou to this ? If 
 thoi br" yet deid, thy cafe is l.iruentdhle ; but if thou 
 be ali\e, what ligns of life are theie to be I'cen in thee ? 
 I have my own doubts t f this, btc^rd'c of the pre- 
 vi^j'ing cf corrupti(m : therefore I will It^ what I can 
 fay tt» this. 
 
 I. A liiin thai hath the Spirit hath life, Rom. viii. 
 
 2.9.; 
 
the Art of Man fifhing. 19 
 
 2.9.; but I think I have the Spirit : <?r^9, I have life. 
 That I have tie Spirit, I conclude from ihefe grounds 
 following;. 
 
 (i.) I have light that f^^melimes I had not. See 
 
 John xiv. 26 ** 1 he Comforter fhall teach you all 
 
 *' things, and bring all thing? to your remembrance 
 '•' \vhatft^,ever I h.ive faid unto you." I fee now o'.her- 
 wife than fometimes i faw. Once was I blind, but now 
 I fee though I fee hut men as trees Once was I 
 darknef, but now am I light (though weak) in the 
 Lord. This light mskes me fee, 
 
 [i.] Mv former darknefs, the fad and miferable 
 ftate that once 1 was in, ignnrant of God, Chrift, 
 and religion, fave going to the church, and keeping 
 from binning and fwearing, (ic. which I was reltrain- 
 cd from, from a child. 1 his makes me fee my pre- 
 itnt darknefs, i Cor. xiii 12 H w litrle a portion i\o 
 I know of thee, O God ? My knowledge is but as the 
 twilight. 
 
 [2.] It lets me r<"e my hcart-fins, my imperfections 
 and Ihortcomings in the bed of my duties ; fo that 
 God mieht damn me for them The hypocrites fay. 
 Why hc*vs we fajhd^ and tkoufirf} not.- Sec Ifafi^'iii. 3 It 
 lets me fee the wanderings of my heart in duty and 
 out of duty, yea, the finfulnefs of the firft rifiras of 
 liift in mine heart, Rom vii and is Hill difcovering 
 the bafenefs of my heart unto me, (0 that I am for- 
 ced to think and fay, that at the bed I am unclean, 
 unclean. 
 
 [3.] It makes me to fee Chrift precious, (i Pet. ii. 
 7), altogether lovtly, the chief among ten thoufand, 
 preferable to ail the world ; for whom, if my heart 
 deceive me not, (Lord, thou knoweft), I would undergo 
 the lofs of that which I moil elkem in the v.orld. 
 ** Whom have I in heaven but thee ? and there is none 
 " on earth thatl defire befides thee." For indeed, *'my 
 *^ heart and flcfli faints and fails ; but thou art the 
 *' ftrength of my heart, O Lord," Pfal. Ixxiii. 2«:, ad. 
 
 [4 ] It lets lue fee my need of him; fo that nothing 
 B 2 elfe 
 
2o A SrlVoquy on 
 
 elfe but Chrifl, I am perfuided, can help me. When 
 
 I hive done what I can, I am but an unpr firahle fer- 
 
 vant. If I Ihould do a thouffnd times more than I 
 
 do 1 count all but \)(^ and dimg for the excellency 
 
 ijf the kno vled'^e of J fus ChnO niv Lord My (btil 
 
 cries out for thee, O Gcd, and follows hard after 
 
 iliee. 
 
 ^ [5 J The knowledge that I have cf Chrift, mnkes 
 
 nic irult in him in fome meafure, Pfal. ix. 10. ; though • 
 
 a]p<;! my evil heart of unbelitf creates a great deal of 
 
 difficulty in that to me. I rind him a prefent help in 
 
 the time of trouble; therefore I endeavour to caft my 
 
 burden upon him. I know him to be a good MaQer ; 
 
 nnd therefore 1 lean on him for help for his own work. 
 
 I know liis grace is fufficient for me ; therefore, in 
 
 temptation and trials, I endeavour to lift up my 'foul 
 
 to him. 
 
 r> _ •• (2.) I feel help in duty fromthe 
 
 l»om. v;ii. c • • ' T 1 1 T n ij 
 
 ^^ Sp:r:t. I know n t what I Ihould pray 
 
 for ; but the Spirit helpeth my infirmities; 
 
 Isliny times I have gone to prayer very dead, all^^ 
 
 have come avs ny with life ; I have gone with a droop-^ 
 
 ing and f^ntlng heart, and come away rejoicing; with 
 
 sn heart clofed, and have come away with a heart 
 
 tPilarged, and have felt eiilargefnent both as to words^ 
 
 ^. and aftec^ions; and this hath made me both 
 
 1 V-I' • ron 
 .: " ' thmkfiil and more vile in mine own 
 
 ^^'^ '4- p^.^j^^ jjj3j Qq^ fhould have done fo with 
 the like of nie. 
 
 r^ ^ ■ 2. He that hath fenfe and feeling hath 
 
 ^po. IV. j^^^^ ^^^ J \\2iyt fenfe and feeling: ergo, I 
 
 f^* , . have life. My fm? are a burden to me, 
 
 muth XI. ^[^^^^^^ jj^py knoweO), my omiirhjns and 
 
 '^ ' comniiirions, the fins of my thoughts and of 
 
 njy life, the fins ofmyyouth,ir<:-. anda! ove all, that vKhich 
 y ,.. is my daily trouble, is an evil, bickfliding, 
 
 Jer. XVII. ^^^j j^^p^ htiTl, which 1 fiXd deceitful above 
 9' all things, and defpcrately wicked. '1 his 
 
 body of fin and death makes me to groan, 
 
 and 
 
fhe Aft of Man.fi fhhg. 1 1 
 
 and long to he rid of it. And what a Rom. vii. 
 load in was to me this day, God knows. 24. 
 I feel God's prefence, which makes me to Jsn. 20. 
 rejoice fonetimes; at other times a-rnin 1699 
 1 feel his abfence. Thou, O Lord, hideft PfaLxxx. 
 thy fsce, and lam troubl;d. His f niles 7. 
 are fweet as honey from the comb, and 
 his fruvns are bitier as death to my foul. 
 )■ 3. He in whom there is heat hath life ; but I hsvi; 
 -a heat in my foul ; ergo, I have life. I find a three- 
 fold flame, though we.-.k, in my heart. 
 
 (i.) A flame of love to Chrilt. My Rom. v, 
 foul loves him above all ; and I have fe:t 5. 
 my love to C brill more vigorous v/ith'n 
 this ihort while, than for a confiderable time before." 
 Lord, put fewel to this flame. I have 
 a love to his trutr.s that I know, what Pfil, cxix. 
 Gcd reveals to me of his wo^d. I find 19 
 fj:netimes his v,'ord Tweeter to me than Ffal. xix. 
 honey from the comb. It comforts snd 10. 
 lupports me. I cannot but love it; it 
 flirs me np, and qiickens my foul wlicn Rom. vii. 
 dend. I love his commands, though 22. 
 ftriking againft my corruptions. 1 love 
 the promil'e-., as fwc-et cordials to a friinring fed, as 
 life from the dead to one trodden und-r foot by the 
 apprehenfions of wrath, oc the prevailing of corrup- 
 tion. I love his threatninos as moll jult ; my foul 
 heartily approves them. If any man lovd rmi the 
 Lord Jefus^ let hlni be anuthcmj^marana'.ha. Tlie 
 leail hoof of truth, that God. -iii^kes known to 
 me, I love ; and, by grace, wonld endeavour to 
 adiiere to. I love thofe in whom tha 
 image pf Gc^d does appear ; though i John iii. 
 other wife mean and contemptible, my 14. 
 heart warms tosv^rds them. I love 
 F his work, and am glad when it thrives,- Rom. i. 8. 
 ' ^!igh alas ! there is little ground for Pfal. 
 .h glidnefsnow. I love his ordinances, lx:'ix)v. r. 
 B3 ■, -i^ 
 
21 j^ SAilrquy on 
 
 and whit bears his ftamp; thoujrh all this he but weak. 
 I love his plory, that he ihuuld be glorified, come of 
 me what will. 
 
 -^ , . (2.) I find in mv heart a flame of 
 Mattn.v.o. j^^cj^gg j-^ -J After the righ'eoufners of 
 Chrift. My foul earneftiy delires 10 be ftript n ked 
 of my own righteoufnefs, which is as rags, and to be 
 cUuhed and adorned with the robe f'f his rightec^ufnefs. 
 This wedding garment my foul afF (ft- ; fo fiiill I be 
 found without fpot, when the Malter of the feaft 
 comes in to fee the guefts. Mv foul is fatisfied, 
 and acquiefces nn jultificaiit-n by an imputed righie- 
 <>ufntfs, though, alas! my bafe heart would fain have 
 
 a hom.e-fpun garment of its own fome- 
 Pfal. xlii. times [23 After communion with him. 
 J. When 1 want it, my foul thou;;h fome- 
 
 times carelefs, yet, at other times, cries 
 cut, that I kruw whire I might find him I I have 
 found much fv.eetnefs, in comimmion with Cod, 
 elpecially at the Ocrament of the Lord's fupj^r, in 
 pjayerand medication, hearing of the word, faithful- 
 ly and ferioiifly preached,- and in pr&aching it myfclf, 
 •Nvhen the candle of the Lord fliines on my taber- 
 nscle ; then was it a fweet exercile to my fmtl. I 
 endeavour to k- ep it up when I have it, by watch- 
 inrr over my heart, and fending up ej;culations 
 To God. Wtcn I want it, I cry 10 hini for it, 
 ihoufzli, alas! I have l;een a long time very carelefs. 
 Sometimes my foul longs for the day, when my mi- 
 n.»ri:y ihill be over-pjft, and I be entered heir to fh:^ 
 inhtrttjftce vc-jrvuHUnCy I'.udffJcd, ana that fadith 
 ret a-^ay ; lo be quit of this evil world ; to be dif- 
 fi)lved, and to be v^iih Chrift, whicli is beft of all ; 
 t rpeti-iHy at t'.'-ce times (i.) When I ge| more 
 I i n orciinarily near God, when my foul is fatisfied 
 33 With marrow and fat, when mv heart is nobilitated, 
 and tramples on the world. (2.) When I sm wreft- 
 \vvi p.^'l groaning under the body of fm ar.d d^'ath, 
 Lhc c il heart : then fain would 1 be there, where 
 
 Saian 
 
ihe Aft rjf Man fifh'ifi^. 23 
 
 Satan cannot tempt, and fm csnnot enter ; yea, v hen 
 I have been mucn forfaken, at leaft as to tomfort. 
 Diary, Au^. 2. 1696, where is the molt eniment 
 inftance of it. (3 ) v\'hen 1 preach, and fee that the 
 gofpel hath not luccrfs, hue people are unconci^mcd, 
 and go on in their abominations. 
 
 (3.) 1 find in my heart feme heat of zeal for Hod, 
 which vents itfelf, [ i ] By endeavourmg to he active 
 for God in my ftarioii So when 1 was at K. I en- 
 deavoured to do f mething for God, though, alas! it 
 did fome of them no good Before I entered on trials, 
 one main motive was to have opportunity 10 give a 
 teftijTiOny again ft fin, and to fee if I could be an in- 
 ftnimeiu to reclaim any 1-. ul from their wicked way. 
 This I hnve, as the Lord enabled me, done, fmce I 
 was a preacher, telrfying agiin't fm freely and plain- 
 ly, and as earntfrly as 1 could, by grace jfTilting me, 
 though in weiknefs. And, Lord, thou knoweil that 
 my great d fire is to catch m^n, and to get for that 
 end my whole furniture from thee, laying alide my 
 own wifdom. Aiul if I could do this, how laristying 
 would it be to my foul, that defiies ro do good to 
 others, though 1 mylelf Ihould perilh ? Therefore 
 do I not (pare this weak body, and therefore have I 
 dtfirtd never to be idle, but to go unfent-for fome- 
 times. Yet my conlcience tells me tf much flack- 
 nefs in this point, v.hen I have been in private with 
 people, and have not reproved th.em as I ought, when 
 th-y c'fFendifd, being much plagued \Mth want of 
 freedom m private converfe. i his I have in the 
 Lord's itrength refolved againft, and have Icmewhat 
 now amended it. [-2.] It vei^ts itfelf in indignation 
 againft fin in myfclf and others. Many times have I 
 tln-ughr on that of the apoide. Yea, ivhut reVirgei 
 when I have been overcome by a temptation, being 
 conu-nt as it wc-re to be revenged on my felf, and as 
 it w-.re ctmttnt to fubfcrib: a fcnterce of damnation 
 :- againft myfclf, and fo to juftify the Lord in his jaft 
 I proceedings againft ms. And, Lo^i^ ^5 f^Qf j /^.^^ 
 
 ilrfe 
 
24 A S-ilth^uy on 
 
 tho/e tat hate the^ ! am I r.ot grieved 
 Pfi'. lx:x 9 with thife that rife up aniihfi thee ? 7 be 
 rrptoarht s c j} ^m tha^^ hjv fiUen fjn me. 
 And my heirt riles and is grieved, wh^ii I fee tranf- 
 grtllo s, th.it they kep not ihy law [3.] It vents 
 iifelf in grieving for thofe things that I c^nnct he!p. 
 Lord, thou knoM'eft how weighty the fm*: of th s land 
 hnve been unto me, how they hive \\fn and do lie 
 f()iiev^hai hcivy on me; and at this time in pa ti- 
 cuU" the laxnefs of many in joining with the people 
 of the^e abominniins. the tmfrnihfulnefi of fome 
 profefTors, the jack . f zed for God in not making a 
 more narrow fe^rch for the accurfed thing m our 
 Gimp, no v when God's wrath is going out violently 
 agamd us, and not making an acknowledgement of 
 Tins and renewmg our national vo^vs, according as our 
 prcgenitofo did, many as it were thinking Ihame of 
 of the Covenant, of whom the church of Scotland may 
 be aihainfd. 
 
 r>^ I .. 4. Growth and motion is an evi- 
 
 dence of Ide ; 1 move furwnrd to.varc 
 ' '■** ^' heaven, my afftclions are going ^ir 
 after Chrift, and endeavouring to make progrefs in a 
 Chriftian walk. I tliink I d fcern .1 
 2 Pet. iii. growth of thefe gfsccs in me. (j.) Of 
 18. knowledge and acqiiain:ance withChrilt. 
 
 I am more acq lainied with Chriif and 
 his wavs than before. Though I have Ui't fuch uptak- 
 ings of Chrill a? I ought to have, yet I have m.'re than 
 I hive had in this relpecl fometimes before. (2.) A 
 growth of love. If my heart deceive me not, 1 h.ve 
 f«mnd love to Chrirt witfein this mofith more liVtly and 
 vig Tous than before, my foul more alFeifled with \\ 
 abfence from ordinance than ever. (3 ) Of faith. 
 I can, I think, truil God more now than before I 
 Inve had mo-^e experience of his gOKlnefs and know- 
 ledge of his nime ; and therefore think I can calt my 
 bbrdcn on the Lord be. t r than befoii;e. But it is eafy 
 fniniajing when ihe head is held up. Lord, increafe 
 
 my 
 
the Art -f Mar.-fifhtng. ,25 
 
 my fait^. I believe, Lcrd, help mine unbelief. 
 (4.) Of watchfu'nefs. I have fek the Od effc;«5ts of 
 uiiwatchfilnell ovt my heart in times paft. I feel 
 the good of v.'atchfulnefs now; my foul is habitiiaiy 
 mere watchful than before ; neither dare J giv-^ fuch 
 liberty to my heart as fomerimes I give. Yet for all 
 this the Lord m^y well complain of nie, that he is 
 broken with my whorifh heart But, Lord, thou 
 knov.'e'ii, it is alo breaking to myfelf th'^t it \> fo The 
 Lord Teal thefe thing? to »ne. ? 5 ) Of contempr of 
 he world, which, bleifed be God, is on the increafe 
 vith me. 
 
 Secondly^ Following of Chrift implies a knowledge 
 of the wa)'| that Chrift took. No man can follow the 
 example of another as fuch, unlefs he know v/hat 
 way he lived. So neither can any man follow Chrift 
 with refpedl to the catching of men in pirci:ular, 
 unlefs he know Chi ift's way of catching fouh. that 
 is, fo far as it may be followed by us. Acquaint then 
 thyfelf, O my foul, with the hiftory of the gofpel, 
 wherein this appears, and take fpecial notice ofthcfe 
 things, that thou mgyft follow Chrift. What a fad 
 cafe muft they be in that are not acquainted with 
 this ! 
 
 Thirdfy^ It fuppofes fenfe of weaknefs, and the 
 need of a guide. A man that knows a way, and can 
 do well enough without a guide, needs not follow 
 another. And furely the want of this is the reafon 
 why many run before Chrift, and go farther than his 
 exam.ple ever called them; and others take a way al- 
 together different from Chrift's way, which is the 
 product of their l .vn conceited hearts and airy heads, 
 But'thou, O my foul, ackr.owfBSge thyfelf as a child 
 in thefe matters, that cannot go unlefs it be led; ?$ 
 a (tranger in a drfart place, that cm not keep the 
 right way without a guide. Acknowledge aijd be 
 affected with thine own weaknefs and emptinels, 
 which thou may ft well be perfuaded of. A'tjd for tliis 
 end reflect ferioufly, i On that word, 2 Cor. ii. 16. 
 
 Wh9 
 
26 A Solikquy on 
 
 W ') is p.ffic'ent for ihefe things? No man is of himfdf 
 fiiricient; even the greateft of men come Ihort nf 
 furliciencv This may mtke thee then to he airr<flcd 
 vi:h ntViffi/iency, who are To far below thffe men, .^s 
 (hrubs are below the call c^dirs; and yer they cannot 
 teach it of th«!n!'elves 2 Coniider the wei«ihr of the 
 wcik, even of pre'ching. whuh is all that thou hilt 
 to do now. It is the concern of fouls. By the foo'.ifh- 
 nefs of preaching it ple.ifes the Lord to fave 
 Jm 22. them thit believe, and p.s ihou thoughteft 
 1O99. yelterday, before thou went to the pulpit, 
 if may feal the falv.»tion of fnme, and the 
 dimnaiion of t?thers To prcarh in the Spirit in the 
 power and demondration thereof. !s no eafv matter. 
 Thy pitiful g^ifta \\\ \ not fit th-e f r this. 3 Reflccl: 
 on what thou art when God is pleafed to delcrt ihee; 
 how then thou tu^rgeit and roweit, but it will not do, 
 either in ftudying or delivering fermons. I think 
 thou haft had as much of this as may teach thee to 
 beware of taking thy burden on thy own foul but to 
 caft it on the Lord. See Diary, June 3 July 3. Dec. 31. 
 1698. Jan. 6. 1699. be, 4. Conlider what a fmall 
 portion thou knoweft of God. When thou art at the 
 beft, and when thou art in thy meridian, yet how low 
 art thou? and how far fhort thou comei\ of what thou 
 fliouldll be at. Laftly, conuder, that though thou 
 hadft gifts like an angel, yet thou canft not con- 
 vert a foul, unlefs Chrilt be with thee to do the work. 
 Therefore acknowledge thyfelf a weak creature, in. 
 fufficient for the work ; and go not out in thy own 
 (Irengthy but in the nune of the Lord ; and fo al- 
 though thou be but as a ftripMng, thou mnyft be help- 
 ed to cAft down the great Goliaths that defy the armies 
 of ihe liviig God. 
 
 Fourthly, It implies a renouncing cf our own wif. 
 dom. It mult not be the guide that we muft follow, 
 M.itth. xvi. 24. PjuI would not preach with wildom 
 of words, I Cor. i. 17. ; he did not follow the rules of 
 carnal wifdom. Therefore, O my foul, renounce 
 
 thine 
 
the Art of Man-fi/hing, 27 
 
 thine own wifdom. Seek the wifdom that is from 
 above ; feek to preach the words of the Hving God, 
 and not thine own. Since thou wait m^d fet to 
 take this way, and prayed moH" that thou mightll not 
 prertch chat which niighc be the produd: of thy own 
 wifdom and natural reafon, but that which mighr be 
 given thee cf the Holy Ghoft, thou haft found that 
 God hath fignaliy countenanced thee T;^ke not the 
 way of ncitiira! wifd^jni, follow not th"e rules of carnal 
 wifdom. Its language will always be> "Mujiiv, Jpaie 
 thyfeif; have a care of thy credit and leput.tion 
 among men. If thou fpeak freelv, they will call thee 
 a railer, and thy preaching reflccl.ons ; every parifh 
 will ic ire at th^e as a monlter of men, and one that 
 would preach ih m all to hel! ; and fo thou Ihalt not 
 be fettled. Such and fuch a man, that has a great in- 
 fluence in a pirilh, will never like thee. Tlut way of 
 preaching i> not the wav to gain peop'e ; that fbrrles 
 them at the very fi-lt. You may brin^;' theai on by 
 little and little, by being fomewhat Imooth at leait 
 at the firll ; for this generation is not abl- to abide 
 fuch doclrine as th.t thou preachelh B^it hear rhou 
 2i,i\6 fol'ovv the ru!?"^ of the wildom that i- from abuve : 
 for the wifdo^n of the world is fjoli'hr.efs wiih Go'J; 
 that w ich is in high elleem among men, is nought 
 in the light of God. 1 he wildom that is from above 
 will tell chee, that thou rr.uft be denied to thv rn dit 
 and repuntion, &c. Mittn xvi. 2^. Luke xa' 26, 
 It will tell thee, Let them call ihee what rhey vvill, 
 that ihou mult crv cilouH, and Jpu> e not; lift up thy 
 viict I'kc a ttunipet, he. If Iviii 1. It will tell thee, 
 that Go 4 has appointed the hounds of mens habitation^ 
 Acb xvii, 26. It will tell thee, th^t not mcny wife, 
 not many mighty, ^not many mbie are call- a &c, 
 1 Cor. i 29. Whifther ih:y will hear^ ot vj^^elh^r they 
 ivrll fort, arj th'ju /halt jp:jk God^s \ur.T:<s unto thenif 
 Ezek ii. 7. ic will Ihew thee ruks quite contrary to 
 tliote of caVn^l wifloin. Le*- me conlider .then ^\hat 
 nal wifdom fayb to me, and what the sviidom lro.i\ 
 rtoove fays. 
 
28 A So!: 
 
 Carnal Wifdom 
 Thy body is weak, fpare 
 it, and weary it not ; it 
 cannot a'f^idc toil, hbour, 
 and weirinefs; fpare thy- 
 felf then. 
 
 Labour to get neat and 
 fine expreflions; for theTe 
 do very much commend 
 a preaching to the learned ; 
 and vithout thefe they 
 think nothing of it. 
 
 Endeavour to be fome- 
 whit fnooih in preach- 
 ing, and calm ; and do 
 rot go «>ut upon the par- 
 ticular (Ins of the I ind, 
 or of the perfons to whom 
 thou preac|;icft. 
 
 -if thou wilt not do fo, 
 thev wil! be ir:irated a- 
 gainft thee, aud may cre- 
 ate .thee trouble ; and 
 what a fooliOi thing wouid 
 it be for thee to fpc:^!; 
 btldly to fuch a g' nera- 
 
 l:guy en 
 
 Spiritual Wifdom. 
 
 Your body is Jjpd's as 
 well as your I'p'wit • fpare 
 it not for glorifying of 
 God, I Cor. vi. 20. In 
 •weaririLfs and palnfulncfs, 
 2 Cor xi 27. Hf gh-eth 
 pnjer to tf:e faint ^ and to 
 ih:m thiit haVi no might 
 he increafcth /her.gth^ If. 
 xl. 29. This thou haft 
 experienced. 
 
 Chrifl fent thee to 
 preach the go/pel nit ti'tth 
 ivi/^om of luords, i Cor. 
 i. 17 Go not to them 
 .with ( xc 'lie nr of fpecch, 
 or rf lufd.nif i Cor ii. 
 I. Lei not thy fpeech 
 and preaching be with 
 ih-^ enticing -words of man s 
 vjijdcm, ver. 4 
 
 Cry aloud, and/par^ not^ 
 lift up thy voice like a 
 trump,. t ; fht\\} my ptople 
 ih^ir /ir!s, If Iviii. i. — 
 Open rtbuki- is better than 
 fcicret love. Prov. xxvii. 5, 
 Study to Pk'jj if\)fi^f ^P- 
 pr.ved uuto God, rig tly 
 d':vi'irig the word of ttuthy 
 1 Tun li 15. 
 
 He thut r huketh a man^ 
 aft^rWiiTds fjall fina m.re 
 f.vonr^ihun he tnrit fl t- 
 f/eth with ' ", 
 
 Pror XKV.ii. 2^ i ,iive 
 €Xj>erlencc.i>f this. f''ciir 
 them not, neither b. ajr^.d 
 at 
 
the Art if Man-fijhhg. 39 
 
 tion as this, whofc very at their look^^ ihruqh they 
 
 looks arc terrible i* 
 
 It is a dangerous way 
 to fpeak freely, and con- 
 defcend on particulars : 
 there may be more ha- 
 zard in it than thou art 
 aware of. 
 
 Thnu wilt be looked on 
 as a fool, as a monfter of 
 men ; thou wilt be called 
 a railer ; and fo lofe thy 
 reputation and credit, and 
 thou hadd need to pre- 
 ferve that. Men will hate 
 and abhor thee ; and why 
 /houldlt thou expofe thy- 
 felf to thefe things r 
 
 ijireaf people efpecially 
 will be cft.-nded at you, 
 if you fpeak not fair to 
 them, and court and carels 
 them. And if you be 
 looked down upjn by great 
 people, who are wife and 
 njighty, what will you 
 .ihink of your preaching ? 
 
 t c 
 
 be a rebellious boufe, I 
 have made thy face jirong 
 againft their faces, Ezek. 
 iii 8 9. Experience con- 
 firms this. 
 
 He that lualketh upright- 
 ly, walheth furclyy Prov. 
 X. 9. JVh'./} walketh up- 
 rightly fha,} be fi'Vjd^ 
 chap, xxviii. 18. 
 
 Thou mufr bccjme a font ^ 
 that thou mayjt be xo'ifs^ 
 I Cor. lii. 1 8. We are made 
 a fpi^iade to the worlJ^ 
 chap iv. 9 fee ver. 10. 
 The fervdrit is rot grejter 
 than his lord, John v. 20. 
 compared witii ch^p. x. 
 20 He hiith a ntvil mid 
 is mad, why hear yc htm P 
 If thou wilt be Chrift's 
 difciple, thru mujl (^eny 
 ihyjelf IMatth. xvi. 24. 
 If the wcrld hate you, ye 
 know it hated m. b< fore it 
 hjted \cu, John xv. 18. 
 fays ( ur Lord. . 
 
 j^ecipt no m:ins perfbn, 
 nsith^r give fljttering titles 
 to man : fur, in frt doings 
 thy Alaktr -will fori take 
 t hi e a ti' ay , J oh x xxii . 21, 
 22. ¥tw cf the fultrs 
 believe on Chrtfi, John 
 vii. 48. Not many wife 
 men after the flejhy nA 
 -nuny mightyy ?i;/ man,^/ 
 
c© 
 
 A Solll 
 
 Our people are new 
 c »:iie out fioin under Pre- 
 li:y, and they would not 
 cielire to have fi-is told 
 pinicularly, and cipecial'y 
 eld f3res lo be ripped up. 
 They cannot ah de that 
 dtdiine Other dodrine 
 would tar:e better with 
 them. Hold off luch 
 tiiin^^ ; for it nay well 
 t\o thom ill, it will do 
 them no good. 
 
 If you w ill preach fuch 
 thing?, yefpiudence re- 
 qj;res th=t y u fpe^k of 
 them very war. ly. Ihouj^h 
 cpnfcience Ciys yr^u mult, 
 yet fpi-'oU them fomewhat 
 covertly, iln: you njjy not 
 ©ifind them lore, i:nd e- 
 fpecially with refptcl to 
 ihem that are bur coin:no; 
 in yet, and do not ti 1 rhem 
 with prrj idices at tirll ; 
 you nuy gcz occali jn alter- 
 
 Be hut fair. efpeciaViy 
 
 A t'lat have the 
 
 . in parifhes, till you 
 
 Is i«iiied in « patiln to gee 
 
 quy on 
 
 n.h'e arc call: J ^ i Cor. 
 i. 26. Spfuk th'ju God*s 
 XL-ord to kin^s, ani bf mt 
 i/humtd, Pl'nl cxix. 46. 
 
 Th'iu fj.ilt Jfeak my 
 •woids unto thenif wftther 
 they -will hear, or whether 
 they will forbear ^ for they 
 are mojt re belli' iir, Ezek/. 
 ii. 7. G,v~ thitn luarning 
 from me. If thou do it 
 not^ ihey /JjjII die in their 
 /ifjfj but thd':r blood -will 
 I require at thy hand^ 
 chap. iii. 17, 18 Whftt 
 the Lord faith to tkee, that 
 do ihcu Jpe^ky 1 Kings 
 xxii. 14. 
 
 Cry ahud, and fpare 
 nntf If. Iviii. i. Cu*fea be 
 he that d^Ah the -work cf 
 the Lord dec. i: fully y Jer. 
 xlviii. 10. Handle fiA the 
 word cf the L'jrd dcCtit' 
 f^i{y, Peter, at the firlt, 
 told the Jtws that were 
 but coming in to hear. 
 Him ( Chnit ) ye huVi 
 tckjfif ind ay wicked hatuis 
 huVJ cruc'ji^d and fldrt^ 
 Acts ii 23. IV uk while 
 it is cailcd to-day ; the 
 tviiht Cometh tuleniti ihcu 
 CJiJi not w:: '., J<^>ha 
 ix. 4. '. 
 
 'lo huve repp 6i of per • 
 
 fins is n.t gcod ; f r, for 
 
 a piece (f b^ead that r-ian 
 
 will tr^ fif^ rifsy Pr o v . 
 
 2;xviii. 
 
the Art of ?JaK~fijhing. 31 
 
 jitipend. If you wiU not xxviii. 21. Th'd'iilofihc 
 
 I do fo, you may look for Lord be dons, Acls xxi. 
 
 toiling up and dovvn then ; 14. G-^J huth determined 
 
 \ for p-irilhes will fcjre at your t'tme^ b^fcre appdntcd, 
 
 \ you, and will not call you, and the bour.dr cf your 
 
 I and how will you live ? hi^h'tiition^ k^s, xv i. 16. 
 
 And fo fuch a way Oi and his'counfel fbj;U Jumdy 
 
 preaching will he to your o^p-ife it who ivill, If. xlvi. 
 
 iufs, whereas otherwife it 10. It is God that f^ts ths 
 
 might be better wiih you. pAitary in fumii'its* Y^'A, 
 
 jxviii. 6. 1} th:u hj fliit/j- 
 fid J thou fhalt cb:und 
 -with bleffmgs ; but if if:ou 
 mak^t h.fle to he rich, 
 thru fhjlt r/.t bs irrnocent^ 
 Prov. xxviii. 20. 
 Thus thou feefr, O my foul, how th^t carnal wif- 
 dom, notv;ithftanding it fpeaks fair and with a good 
 deal of Ceeming realbn, is quire contrnry to the wif- 
 doni that is from above. It promifeth fa r, but its 
 pfv mifes are not always performed ; it ihre.irens fore, 
 but neither do its threatenings always come to pafs ; 
 it makes molehills mountain^, and mountains mole- 
 hills: therefore reject the wiidom of thewcrld, for it 
 is foolilhnsfs v/ith Cod. Carnal policy would make 
 thee fear him that can but kill the body, yea iliaL 
 cannot do fo much now, and to cai^ otFthe true fear of 
 God. O my f^ul, reinem'-:er that word, and make ufe 
 of it for ilrengthenirg thee, Prov xxix 25. The fear 
 cf m n bnrgcth a fn.ire ; hut ujhjfo puitelh his Uu[} In 
 the Lord^ fr?ult be fafe. Kever go to fetk temporal 
 profit, by putting thy foul in hcZ.ird ; 
 but vjait thou ^n the Lord, and kep his Pi'J. xxxvii, 
 IV jy, ayid he fhali exalt thee to inhtrit the ^4. 
 land: for l.is wsy is the fafefl: way, 
 however carnal wiidcm may fpeak otherwiie of it. and 
 miy account the following ' f it mere ftuly : but re- 
 -;' member thou, that the f.ol-fJmefs cf God is iv'flr than 
 \mtii^ I Cor. 12 7. 
 
 C2 rwy, 
 
32 A Sol'.hqiiy on 
 
 Fifthly y It Hippofcs, that we muft not make men 
 oiir rule, to fo lo.v them any farther than they fellow 
 Chrill. Be ye f.lloivers (fine, fjys the apoitle^ as I 
 am ofChri/}, i Cor. xi. i. Wherein they follow Chrift 
 J may foUow them, but in nothing elfe. All men are 
 falliMe ; the grcateft ( f men have had their own fpots. 
 I^uthcr's opinion of Chriit's corporal prefence in the 
 fac-ament «iFwrds a notable inftance of thir. l^hercfore, 
 O my full, let not man's authoiity prevail with thee 
 to go off the rond at all. If Chritt himl'elf tell thee not, 
 O my roul, where he feedeth, thou maylt be left to 
 turn ifide to the flxks of his coipanionf. Have a care 
 of pntti'^g the fervants of the Lord in his own rcom : 
 but foil J w thou jiim. 
 
 II. Wherein is Chrifl to be followed ? what are thofc 
 things in him that I muQ imitate him in ? what was 
 the copy that he did ca(t, which 1 n.u(t write after, ia 
 order to my being a filher of men ? What he did by 
 divine power is iniinitable ; 1 am not tailed to follow 
 him, in convening Tinners by my own pov/er; to work 
 miracles for the confirmation of the dodlrine that I 
 preach, 6c. But there are (bme things wherein he is 
 imitable, and muft be followed by preachers, if ihey 
 wonld exped to he made hlhers of men. 
 
 Firf^y Chriit took not on him the work of preaching 
 the gofpel without a call, If. Ixi. i. " For, ^lays he) 
 *^ the Spirit of the Lord God is upon me, becaufe the 
 '^ Lord hath anointed me to preach good tidings unto 
 '* the meek, he hath fcnt me to bind up the broken- 
 ** hearted, to proclaim liberty to the captives, and the 
 ** opening of ihe prilbn to them that nre bound." In 
 this he mull: be followed by ihofe that would be catch- 
 ers of men. He was fenc by the Father to preach the 
 gofpel ; he went not to the work without his Father's 
 commillijn. Men mull have a call to this work, Heb, 
 V. 4. They that run unfent, that uke on the 
 Rom. X. work without a call from God, cannot expecfl 
 1 4. to do good to a people, Jtr. x>;ui. I fcnt th^m 
 
 not. 
 
the Art of M.m-fiJJ/mg. 33 
 
 ?:o.', there f re they fhcdl not profit this people. Tell me 
 then, O my foul, whether thou halt thus folio ^vcd 
 Chrill or not ? Hadfl thou a zM from God to this 
 vvo'k of the preaching of the gofpel? or haft thou rua 
 unfent ? 
 
 In ?.nfwer to this. Imuft confider that there is a two- 
 fold Call, an extraordinary and an ordinary c^U, The 
 firit of thefe I was not to feek, nor may 1 pretend to it. 
 The queftion then is, Whether I had an ordinary call 
 from God or not to preach the gofpel ? 
 
 There are thefe four th'.ngs in an ordinary call, 
 wh'ch do make it up 
 
 1. Knowledge of the dovflrine of the Chriftian reli- 
 lignn above that of ordinary profeffors, 1 Tim. iii. j6, 
 17. Th's 1 endeavoured to get by Oudy, and prayer 
 iiiito the Lord ; and did attain to it in fome mealure, 
 though far below the pitch that 1 would be at. My 
 knowledge was lawfully tried by the church, and they 
 were fatigued. 
 
 2. Aptnels to teach, fome dexterity of communicat- 
 ing unio other- tliat knowledge, i Tim. iii. 2. -2 Tim. ii. 
 2. This was alfo tried bv the: church, and they were 
 f^tisticd. This hath been acknowledged by others whom 
 1 have taught; and God has given me fome meafure of 
 it/ however (mall. 
 
 3. A will fome way ready to take on the work of 
 preaching th'.' gofpel, 1 Pet. v. 2. This I had, for 
 any thing I know, lince ever the Lord dealt with my 
 foul, unlefs it was in a time of diftrefs. And ihougli 
 I did a long time fit the call of the church, in nc-E 
 
 i entering on trials, when they would have had me, yet 
 
 I this was not for want of v/ill, but ability for the work, 
 
 •and want of clearnefs for entering on fuch a gre^.c 
 
 work at that lime. 1 had notwiLhlbnding foms de- 
 
 : fire to that work, which deiire my confcience bears^ 
 
 I me witntfs, did not arife from the defire of worldly 
 
 gain ; for I would have defired that tlun, and vv'oulj 
 
 go on in the work now, though there were no liicli 
 
 thing to be had by it, yea through grace, thono-h I 
 
 C .3 iiionld 
 
34 A Soiil quy on 
 
 (lioiilc? meet wiili tro'ihle for it. Neither was it the 
 luve of vain-^ory, Lonl, thou kno velt.vbut thi<t I 
 might be capable to do fomething for (j( d. I rcniem- 
 ber, that when* I was a boy at the 'chool, I defired to 
 be a preacher of the gofpel, becaufe of all m n niini- 
 fters were molt taken up about fpi!i:ual thit^gs. This 
 my defire to the work did then run up^n. 
 
 4. frti call of the church, which i had without any 
 motion from myfelf, not only to enter on trials, but, 
 being approved, to preai h the gospel as a probationer 
 for the miniilry ; wliich does fny, that what I have 
 done in this work, 1 have not done without a cjII 
 from God in an ordinary way, and that I have not run 
 unfcnt. For confirmatioi: of this my call, I refer to 
 my Diary, fo ne things 10 this purpofe being norcd 
 there, all which I cinnot here let down. Perhaps, 
 if leafure permit, I ihall extradl them by themfelvt-s in 
 order. Bicffrd be the Lord that made my d^rkncls as 
 noon- day 
 
 S-'CAtity, Chriil deCtoned his Father's glory in the 
 work. It was not honour, applaufe, and crtdit from 
 men that he ibn^lit, but purely the Father's glory. 
 Men that delign not this, cannot be ufeful to the 
 church, if it be not /> r cccidens. This all adii^ns 
 are to level at ; it i« that \^iicli in all things fhould 
 be dellgn d as the ultimate end. IVhtther thetcfjte 
 ye cat or drhik^ or whatf:tV(ir ye do^ do all to the glory 
 if God. Thou feeih then that thou, O my foul, mult 
 follow Chnll in thi , if thou wrjuldft be a fiiher of 
 men. Lft up thy heart to this noble end, and in 
 .'n,ci:?lly m thy preaching of the gofp^.l, ktep this 
 befcic li.ine eyeb. Beware of T eking thy 
 J^IdUh vi. own glory by preaching. Look not after 
 1. jwpiilar applaufe ; if thou do, thou h.iib 
 
 ihy reward ; look ivr rto niore. O n y 
 v.: not ih.c^ order, Cint. viii. i7» *» Tho.j, O 
 •nc'>n,^mu(t have a ihoufand, and ihofe th t keep 
 •• ;iu ^. ut thereof two hundred *' Hmvc a care of t^k-, 
 ing a iliOuiuni to li.ylelf, and giving God only two hun- 
 dred. 
 
the .^rt cf Man.fifViyg. :;5 
 
 (Ired. Let his honcur be before thine eyes; tramps 
 on thy own cred.t and reputation, and facrifice it, if 
 need be, to God's honour. And to htlp thee to this, 
 conlider, 
 
 I. That all thou haft is given thee of God. What 
 haft thon t hit thou haft not received ? What an un- 
 realonable thing is it then net loufe for his glory what 
 he gives thee ; yea, what ingratitude is it ? and doft 
 t"hou nut hate the ch'ruct.T of an ungrateful perfon ? 
 Ingra'iU m Ji dixcris, c run: a dlxc t is. 
 
 1 Conlider that what thou haft i^ a talent given 
 thee bv ihy great M:.iter to improve till he comes a- 
 gain. If thou imp.tA'e it for him, ihen ihou iliak get 
 thy reward. If ihou wile make thy own ga n there- 
 by, and what thou fliouldft improve for him, thou im- 
 prove for thy felf, what canft thou lock for ihen, but 
 that Go«i fiiall take thy taltnt from thee, and command 
 to C'Ai thee as an unprofitoble and unfaithful fervant 
 into utter darkneis, where Ihall be weeping and gnalh- 
 ingofte.th? God has given (bme great taler.ts ; if 
 they imprt.ve them fo»vam-glory lo themftlves to gain 
 the p >jjular app'aufe, or the Hoi'annas of the learned, 
 and lu facritice all to their own net ; what a (ad meet- 
 ing will fuch have at the great d-y with Chrilt? What 
 mafter would endure that fcivant, to whom he hss 
 given money wherev.'ith to buy a iuir of gcod cloaths 
 to his Hulter, if he Ihould take that n^cney, and huy 
 therewith a luit to himfclf, which his mafter fhouM 
 h^ve had ? How can ir be thought, that God will iuf- 
 
 cr to go unpuniihed fuch a preacher as he has given 
 a talent of gifts to, if he lliall uft thtle merely to gain 
 a U'pend or appLufe to himfdlf rhereAith, not reiptc- 
 ti.ig the glory of his rvlaller ? Wo to ihee, O my Ibul, 
 if l^{-u liike this piih wiicitiii deiuoyers cf uitr.s fouls 
 anil of their own ^' . 
 
 3. Consider th.iC liic .0. ..uic c.f the ........ i^ no- 
 
 IjiDg V* CAith. It is hard to h<: gotitn ; lor re:id.ly the 
 ap[r,aufc of tht u;iUar;ied is given to Liai whuin the 
 
3^ ^ Solilofuy on 
 
 learned defpife, and the learned applaud h'mi whom the 
 com. noil people care not for. And when it is got, 
 what have yoa ? A vain empty pjff of wind. Tiicy 
 think much of thee, thou thinkeit much of thyfelf, 
 aud in the mean ti.ne God thinks nothing of »hee. 
 Remember, O my loul, wh'At Chriit faid *to the Phari- 
 fees, Luke xvi. 15. * Ye are thry whicli juflify your- 
 " felves before men, but God kno veth your hearts, 
 *' For that which is highly elteemrd among men, is an 
 " abomination in the fight of Ciod.'' Let this Icai'e thee 
 from fee king thyfelf. 
 
 4. Cv nfiuer, that feeking thy own glory is a dread- 
 ful and abominable thing, (i.) In that thou then put- 
 teft ttiyielf in God's ro. m. His g'ory ftiould be that 
 which thou fhouldit aim at, but then thy bafe felf muft 
 be facrificed too. O trem'^le at this, O m. foiil, and fplit 
 not on this rock, other wife thou fiialt bt'Lilied in pieces. 
 (i.) In that it is the moft grofs diflemhlir^ v.iih God 
 that can be. Thou pretended to prcaJi Chrill to a 
 people ; but reeking thy ovn glory, thou preached ihy- 
 ftlf, and not him. Thou prcteadeil to be commending 
 Chriil and the ways of God to fouls, and y.-'t in ^the 
 mean time thou commended thyfelf. Will Chnd fit 
 with fuch a mocking of him ? O my (bu^, beware of 
 it i look not for it, but for his gH)ry, Who would not 
 take li for a bafe pfFront, to lend a fervant or a friend 
 to court a woman for him, if he ihi)u d court htr for 
 hiiiifelf? And will notChnftbe avenged orj felf- pre ach- 
 ing minilters much more ? (3.) In that it is bafe 
 treachery and cruelty to the foui': ef bearers, when a 
 man feeks to pleafe their fancy more thun to gain their 
 fouls, ro get people to approve him mtre than to get 
 them to approve themfelves to God. This is a fc^ul- 
 murdering 'vav, ar.d it is, dear-boughi 'ppl.ufc that is 
 Hon L.y the bloxl of CodU. O my (oiiJ, bcw.u'e of this. 
 Let them call thee what they will : b.\. !Uk rli u CuJ's 
 glory and their good. 
 
 5. Confjder th.tt fo to do ... .x ,,.,^^\.. ..u j v. a 
 gracelefs, ChrilUefs^ and fauhlcfs heart; John v. 44. 
 
the Art of Man-fifihig, 37 
 
 How can ye believe, that recnv? honour cw of another ^ 
 and fei k ml the honour that cometh frum Cod crh ? 
 A grain of faith, will cure this lightnefs of the head 
 and heait. 
 
 6. Coniider, O my foul, thy own vilenefs ? What 
 art thou but a poor lump of clay, as to thy body, that 
 will Inon return to the dull, and be a fweet morfel for 
 the worms that now thou trampleii upon ! Haft thou 
 not f^en h^w ioathfome the body i^ m?ny times in life, 
 by filthy boils and other noifome direafe?, and after 
 death what an ugly afpccl it has ? Forget not the fighc 
 that thou faweft once in the church yard of Dunle, 
 how a body perhaps foinetime beau'iful was like thin 
 mortar, but much more vile and abominable. The 
 time will come that thou wilt be fuch thylelf. But 
 what art thou as lo thy heart, but a vile, bafe, and 
 Ugly thing, lb many filthy idols to be found there, like 
 a f^varm of the woift of vermine ? Art thou not as a 
 cage full of unclean birds ! What thoughteft thou of 
 thyfelf en Mondsy liighr, Jan. i6. 1699.? What 
 unbelief law-, ft thou there, what bafenefs of every 
 kind ? And what day goes over thee, but thou feeft ftiU 
 
 , fornething in thee to humble thee ? And what waft 
 thou that God has employed in this work? Thofe that 
 were Tome time thy ft Hows are mean and deipifed • 
 and wilt thou for all this feek thy own glory ? Wo 
 unto thee if thou doft fo. 
 
 7. Conlider, Thit *^ Him that honoureth God, 
 '^ God will honour ; but he that defpifeih him, ftiall 
 " be ligh:ly efteemed." lluvj refpe^, O my foul, 
 with Mofts, to the rccomfenfe ofreivardy and beware 
 of preferring thy own to the intereft of Chrift, left 
 tliou be clalTed among thole that feek their own, and 
 not the things of Chrift. 
 
 8. Laftly, Confider what Chrift has done for thee. 
 Forget not his goodnefs, his undeferved goodnefs to 
 luch a bafe wretch as thou art. Remember him from 
 the land of the Hermonites, and from Mizar-hiU ; 
 
 aad 
 
3 8 A Scli'cquy on 
 
 and let love to him predominate in thee, and thou flialt 
 then be he'ptd to ficrificp all to hi i^l -ry. 
 
 JhirJly, Chrilt had the good of fouls in his eye. He 
 came to feek and to fave that which was loft ; he came 
 to fctk the lu:l fluep of the houf.- of Ifracl. So he fent 
 out the apoille to open thii eyes ^fths blind^ to turn them 
 from da^ kK<.fi to i^g-ty andfTom the poiuer of Satan unto 
 God Folio .V Chrift in this, O my C^ul, that thou mayft 
 be a filher of men.* When thou ftudieft thy fermons, 
 let the good of fouls be before thee ; when thou preach- 
 el^, let this be thy defign, to endeavour to recover loft 
 Iheep, to jret forne brands plucked out of the b'lrning; 
 to g t fome convrrtcd, and brought in to thy Malter. 
 Let that be much in thy mind, and be concrrned for 
 th.it, whatever doclrine thou preacheft. Confider, O 
 my foul, for this effect, 
 
 1. W hat the defign of the gofpel i«. What is it but 
 this I This is i\\e finis operis ; and if it be not the finis 
 oprrS:iti\ :: k very iameaiable. it is the everlalling 
 gmV^ ^^^-i ^"r-r i:us made miruUd, dfcWing the will 
 of Goti concerning the falvation of man. 
 
 2. ConHder wherefore God did fend thee cut. Was 
 it to win a livelihood to thyfelf ? Wo ro them that tfount 
 gain g(jdiinefs ; that will make the gofpe! merely fub- 
 (ervicnt to their temporal want^ Rather wou d I pe- 
 rilh for war.t than win bread that way. Well then, 
 was it not to the cffecl thou m'ghtft libour to gain fouls 
 to Chrirt ? Yea, it was. Have a care then that thou 
 be not hke fome that go to a place, being fent thither 
 by their mafter, but forget their errand, wh^n they 
 come there, and tr flj away their time in vanity and 
 f(x>'i';rie5* 
 
 3. Confider the worth of fouls. If thou remember 
 that, thou canft not but have an eye to their good. 
 The f )a" h a precious thing : which appears, if you 
 coiGd-r, (].) Irs noble endowments, adorned with 
 onderftfndi:.t^, capable to know the higheU obj'cl: 
 Will to chule the fame; afLclicns to purfus after 
 
the Art of Manfi/hing, 39 
 
 to love God, hate fin. in a word, to glorify God here, 
 and to ei.joy him here and hereafter. (2.) Jt muft 
 live or die tor ever. It ihd! either erjoy God through 
 all the ages of eternity, or remain in er.dlefs torments 
 for evermore. (3.J No worldly gain can counterba- 
 lance thelofsofit. '* Whatihdl it p-ofit a man, if he 
 ** ihould g4in the whole world, and Icfe his own foul ? 
 ** or whaf Hull a man give in exchange for his foul ?" 
 {4.) It coit Chrift his precious blood ere it ould be 
 redeemed. It behoved him to bear the Father's v/rsth, 
 that the ehecl ihouki have borne through all eterriry; 
 and no lefs would redeem ir. So that tjie redemption 
 of the foul is indeed previous. (5 ) Chrift courts the 
 foul. He rtands at the door, and knocks, to get in. 
 The devil courts it with his baits and allurements. 
 And wilt thou, O my foul, be imc ncerned for the 
 good of that which is fo much courted by Chriliand the 
 devil both? Be ailnmed to ftand as an unconcerned 
 fpeclitor, lell thou ihew thylelf none of the Bride- 
 groom's fritT.ds. 
 
 4. Conlider the hazard that fouls are in. Oh ! 
 alas, the moft part are going on in the high wav to 
 defh'uJtion and that blind-fi-lded. Endeavour thea 
 to draw oiFihe vail They are as brands in the fire : 
 wilt tiiou then be To cruel as not to be concerned to 
 plack them out? If fo, thou (halt burn with them, 
 world without end, in the tire of God's vengeance, 
 und the furnace of his wruh, that Ihall be fevtn times 
 more hot for uncoi.cerned preachers than others. 
 
 5. Conlider what a fad cafe thou ttiyfelf wall in, 
 Y.hc;n Chri'-t concerned hinfelf for thy good. Thtai 
 wait going on in ih' way to hell as blind as a mo.e; 
 at lait Chriit opened thine eyes, and let 
 
 thee fee thy hazard, oy a preacher * that Worthy Mr 
 was none of the unccncernecf Gallio's, H. Eifk.ne. 
 wiio Iparcd neither his body, his credit, 
 
 nor 
 
 * See the fjot-nore above, p. 10. Several remnrliib'e anecJotes 
 of ilu3 cruiiicnc niLiiils^r may be fe^n ia Wookow's iiilbrv ct'the 
 
40 A Soliloquy on 
 
 nor reputation, to gain thee, and the like of thf - 
 And wilt thou preach unconcerned for others? I fhou'c 
 abhor myfelf as the vilell monfter, in fo doing. Lord, 
 my foul rifes at it, when I think on it. My foul haies, 
 and loaths that way of pre;?ch:ng : but without thee, I 
 can do nothing. Lord, rather ftrike me dumb, than 
 fuffer me to pn acb unconcerned for the g.^od of fouls ; 
 for fo I fhould murder neither my own foul, nor thofe 
 of otliers. 
 
 6. Confider that unconcernednefs for the good r 
 fouls in preaching, argues, (i.) A dead lifelels heart, 
 a lovelefs foul, with refpeft to Chrifl. If thou hall 
 any life or love to Clirift, dareft thou be unconcern- 
 ed in this matter ? Nay, fure, he that has life will 
 move; and he that hath love, will be concerned for 
 the propagating of Chrift^s kingdom. (2.) Unbelief of 
 the threatnings of God efpecially. For if thou believe 
 that thewick.d ihall be turned into hell, and all the 
 nations that forget God, thou canft not preach to them 
 as if thou wert telling a tale. If thou believe that they 
 mu'l depart into everlafting fire, thy heart will not be 
 fo frozen as to be unconcerned for them. The light of 
 it by faith will thaw thy frozen heart. (3.) A l^upid 
 heart, and fo a hateful frame. Who would not abhor 
 a watchman that faw the enemy coming on, if he 
 fliould bid them only in the general provide to rtlilt 
 their enemies, or fhould tell them that the enzmy were 
 coming on, fo unconcernedly as they might fee he 
 cared not whether they fhould live or perilh ? And 
 what a hateful ft upidity is it in a preacher of the golpel 
 to be unconcerned for fouls, when they are in fuch 
 hazard ? 
 
 7. The devil faaaies fuch preachers. He goes a- 
 bout like a roaring lion, f^eking whoiji he may de- 
 vour ; 
 
 Suiferiri'Ts of the Chiu-Ji of Scotland, vol. z. p. Z56. an*J 
 Calamy's continuation of the accouHt of the ejected miniiicii, 
 vol. z. p. 6-8. ET SE(j,. Mr Bollon gives a pariicul;!!- account of his 
 converlion in his Diary and Memoirs, which it U hoped will in llr, 
 be pablilhed, as has been ddired by many. 
 
the Art if Mcn-pjUng. 41 
 
 vour ; and they, fe' to keep fouls, creep about like a 
 fnail. He is in e irnell when he tempts ; but fuch are 
 unconcerneJ whether pe 'p!e hear, or forbear to hear 
 their iiivitarions, reproofs, crc. Yea, huw concerned 
 are rhe devil's minillers that aaent his burineis for 
 him ? They will compafs Tea and hnd to giin one 
 prolelyte. And fhall the preachers of the golpel be 
 unconcerned ? 
 
 8 If it be fo that thou be unconcerned for the good 
 of fouls, it feems thou c^meit not in by the door, but 
 haft broken over the wall, and ^rt but a thitf and a 
 robber, John X i. cornpared with ver. 12. ** He ihat 
 ** is an hirJing, feeth the wolf coming, fleeth. and 
 •* le^iveth the fheep, and tlie wo'f c^tcheth them. 
 '* Vi'r. 15. The hireling fleeth, becanfe he is an hire-, 
 ** hng, and c<rerh not for the iheep.'' O my fjul, if 
 at any time thou findc-ft thy heart unconcerned then, not 
 having tht; go d of fouls before thee, remember tliis. 
 
 9 Laitly, th-/U Can.t not exjjccl God's help, if ibou 
 forgetteil thy errand. Hall tnou not known and ex- 
 perienced, that thefe two, God's help in preach ng, and 
 concerntdnefF {c,v the got d of Ibuls, have gone with 
 thee pari f Jpt F O my foul, then endeavour to be 
 much in following of Chrill this w;^v, fetting the 
 g ;od of fouls before thine eycs ; aiid if thou noli ^o\ 
 thou m?yil be a filher of men, though ihcu knoweft 
 it not. 
 
 Fmrthly, Chrift had rot cn'y ihe good of fouls be- 
 fore his eyes, but he was much stF ctcd with their 
 cafe ; it lay heavy on his fpiric. There are tiiefe four 
 things whircin this appeared, that occur to me, wiili 
 which he was much nffeded. 
 
 I. Fie had comp?liion on the multirude, b^csuie 
 they were as (lieep without a fiiepherd, Matth. ix. 36. 
 That the peop'e wanted trae paitors, was effe<ftin'j to 
 hini ; he had c. mpafiion on them. Follow Chrilt in 
 :':>, O my foal ; pity them that Vv'ander as Iheep 
 
 tiiout a ihcpherd. And let this confid-^raticn move 
 ihee; when thou g.oert to preach in planted congregs- 
 t D liou., 
 
42 A Sjiilc^uy on 
 
 tions, wh°re thou wilt even fee many that are wan- 
 
 dering* thoucrh they have faithful palior-j*. Look on 
 
 them as Iheep not better for them than if they wanted 
 
 a fliepherd But efpr-cially wh-n thou goeit to vacant 
 
 congregations, pity them, conimiferare their cafe, as 
 
 fiieep wanting a Ihepherd ; which no dou")C will be a 
 
 notable means to make thee improve well the little 
 
 time allowed th?e for gathering ihfm in. Be afT^^ted 
 
 with their cafe ; and, fcr this end, cor.fider, 
 
 (r.) That fuch are in a perilhing cojiduion : Where 
 
 710 V'/ion is, the people perijh. They are ignorant, no 
 
 wonder, they have nrne to inftrucl them ; they have 
 
 lean fouls, no wonder, they have none to break the 
 
 bread of life to them ; they wander from God's way, 
 
 they have none to watch over them, and ih the devd 
 
 takes his opportunity. 
 
 ^, , . (2) Confulcr that for the mod part 
 
 1 his was writ- 1 ' 1 ,i 1 j • t c 
 
 ,., T here at lealt, people are deprived of 
 
 ten while I , • i r u r 
 
 ... , watchmen, in ren-ard of the malig- 
 
 pre ^y ^ry riors; fo that thou|\h the people would 
 
 ^ ^'^S* ever fo gladly receive one to break the 
 
 bread of lif(! to them, yet they cannot get their will, 
 by reifon of thefe keeping it from them p. It would 
 niske thy heart to relent, if th<>u faweit a child that 
 v/culd be content to have a pedagogue to guivie him, 
 feeing he acknowledges he cannot do it himfclf, if 
 r.c:v, ithflanding his tutor Ihould not allow him one, 
 
 but 
 
 * Tlic ant^r.r prcbnbly fpeaks h?re of pcuple in diiTercnt paiifli- 
 es who, though piivUcocd with faithful miniitcr.-;, yet, thro.-'i 
 arrrAhmcnt to Frcbcy, ^vouU^ not hear them } or of for.ie pc 
 called Cameronians or Cld Dificnrers, who rcfurcd to coiinrer. 
 the revolution church, becaiif;; (h* had n->i renewed the coven.u.ts. 
 !Mr Boston met with no little trouble from thtfe lafl after liis Irt- 
 tlcment r.t Kitrlck. . How far will tjj^ilguidtd zcul Iciid fonac other- 
 wife, well-meaning people ? 
 
 f Some of the cur.ucs, t]iro;i;;h the fevo'ir of the prcat, 
 llnucd* in their chmxhjs for n.any yer.rs nficr the revolutir 
 fcvcr.al parts of the kin,'d>m, and |xirti-,ul:'.rly in fome pari.; 
 bclon^in^j to I'ac lynoU of i\fch and iiiiriing, as well as the north 
 
the Art nfManfijhhtg. 41 
 
 but (land in the way of it, and To the child be loft for 
 wa'.ir of a ped^goaiie. So, O my foul, commiferata 
 thou the cafe of thofe who would fdin have one to 
 watch oVer their fiiils, but yet they th.u (hould employ 
 the.r authority, power, wit, ic. to find out one for 
 thevii, either lie bv or oppofe the fame. 
 
 (3.) Confi-ier the many fbu's that go out of time in- 
 to eternity, during the time that they want a iliepherd. 
 Thviy have none to inflrucl them, none to let them fee 
 th.^ir hazard, none to comfort them, when death comes, 
 but thev flip away, many of them at leaft, as the 
 brutes thjt perifh . Thou hall found ih's to have been 
 a Cnufe of thy commifcrating Inch before now, when 
 thou hnlt fpoken to fuch being a dying. If this be 
 \Vfll confidercd, and laid to heart, thou ct.-\{\ not but 
 pity them on that very account, which v.ill ftir thee up 
 to employ rh^^ lifle time thou halt among them^ fo as 
 they mny be fitted for dta^h 
 
 2. Chrilt wepr, becaufe people in their day did not 
 lcn()w, i. e. do^ the things that belonged to their peace, 
 Luke xix. 41, 42. When he thought upon this their 
 ftupidity, it made the tears trinUe down his precious 
 cheeks. O-my foul, thou half this ground of mourn- 
 ing, this day, where-ever thou goe(t. Who are they 
 that are concerned to do what is neceiTary to be done 
 in order to their peace with Gcd } Few br none are 
 brought in to Chrift. It is rare to hear now of a 
 foul converted ; but moft pirt are fleep'ng on in their 
 fms in this their day, like to fit the diy of God's pa- 
 tience with them; till patience \)t turned into fury. 
 M.lfiy heart-melting confiderationa to this purpofe may 
 be found. I Jhall only fay this in cuniuh, that I'uch a 
 Cdfe is mod dep'orable, in the noon tide of the tiay 
 that people Ihould venture on the feud of fuch a dread- 
 ful enemy as God is, and Ihould lit as quitteven when 
 the iword of vengeance is hangmg by a hair over their 
 heads, and notwuhft^ndrng that every day may be, 
 foe ought I know, their lalt day, every ffrn)cn tlie 
 lift that ever they Ihall hear, and that ere the next 
 D 2 day 
 
^4 ^ Sclil'^uy on 
 
 day thefe enemies (lull ^r made to rencounter with the 
 terrible and dreadful NLjefty. who fliall ^o through 
 them a"^ thorns and briers, and burn them up toffPther, 
 by the lire of his wrath world without e\}d. ' O my 
 ibul, how can(t thou think of thi5, and not be more af- 
 fected with th^ crfe of peop e as they are now. a days? 
 Sure, if ih'>u couidll weep, heie is ground enough for 
 teais of blood. 
 
 3. He was grifved for the hsrdnefs of people's 
 hc.irts, M^ik iii. 5. It was gronnd of jrrief to the 
 Lord J^fu^, that people were Co hardened, that no 
 means ufed for their amendnient would do them good. 
 Follow Chrift in this, O my foul ; be grieved and af- 
 fected vith the hardnelsof the hearts of this generation, 
 O what hardnefs of heart mayft thou fee in every cor- 
 ner, v/hithrr thou goeft, and where thou preachtft, 
 mort part being as unconcerned as the very (iones of 
 the wall ; and fay what thou wilt, either by fetting 
 before them alluring promifes, or dreadful threatning?, 
 yet people are hardened againft both, none relenting 
 for what they have done, or concerned about it, 
 though thou wouldft preach till thy eyes leap cuf.' O 
 happy they whofe time God has brought to a period, 
 and laken to hinifelf ! Happy iervants whom God has 
 called out of the vineyard, before the ground grow fo 
 hard that almoft airiabour was in vain ! This is a time 
 of mourning for the preachers of the ^ofpcl, for people 
 are l^rajigely hardened Which is the more lament- 
 able, O my foul, if ;iit'U confider, (i.) What God has 
 done even for this generation. Ke has taketi oiFfiL^m 
 our neks the yoke of tyranny and arbitrary power, 
 and has given deliverance from Prelatic bimd^ge ; sr.d 
 yet for all this the generation is hardened. (2 ) If 
 thou. confider how the Lord has been deali, g wich us 
 by rods. For fome time there was f rcat dearth cf fod- 
 der for beafts ; yet that lUrred us not up. Afterwards | 
 was dea.h tf cattle; yet we have nor returned to the 
 
 Lord. 
 
fJjs Art of Man^fifhlng. ^^ 
 
 Lord. Then followed death of men, wcmen, and 
 chilJren. He has Cent blifting amona our corns. 
 This is now, I fuppofe, the fourth year of our dearth *. 
 And for all thefe things we remain hardened. Lord^ 
 ih'ju h.ifl flrichen thcm^ but thev have not gt'icved ; thtt 
 hoj} C'jn fumed thtmy hut they rcfufe to receive correct r,^ 
 they m.:ke their faces harder than a rock, they refufe to 
 return. What ihall be the end of fuch hardnefs as 
 this? (3.) It is yet more lamentable, in regard the 
 •plague of hardnefs feems to be univerfal. It is not 
 only the wicked, or openly profane, or thofe that have 
 no religion, but the proftiTors of religion that are 
 h.irdened in part. Oh my foul, this is a day wherein 
 Scotland*s pillars are like to fail, a day whereisi the 
 hands of our Mofefes are like to fill, and Amalek is 
 like to prevail. Many profefTors d-'fire to hear the 
 caufes of God's wrath !e:;rched into, but tl^ev are not 
 mourning over them ; and truly it is moil lamentable, 
 that thole' among us who as fo many Jolhuas flKuld be 
 difcovering the Achans in our camp, that are tlie 
 trouTlers of Ifrael, by a ftrarge kind of dea'ing are 
 very wary in meddling therewith, or to ihew them 
 onto people f. And it is much to be feared, th c 
 
 there 
 
 ** The nuthor here mentions tlie great dearth and fi'iiine that 
 prevailed in Scotland for feveral years before tlie 1700, chicH/ 
 owing ro unfavourable harvefts. OF tliis metancholy accounts 
 may be feen in feveral parTiphieis publiihed at that time. At this 
 diy it is too evident the Lord is exerciiing us in fome meal*:re with 
 the lame judgement, wiiile lliU greater liardnels ef heart anct 
 impenitency prevails among all ranks, accompanied with monlrrous 
 luxury and abufe of mercies, great'er than ever was kaowu in 
 this poor kingdom. God grant we may net again expi£j?ieuce this 
 Tud ■ement, of the breaking of the ftartot" iK-ead, in the (ame dread- 
 ful manner as our anceltors felt it. " Prepare to meet tuy God, 
 *' O Ifrael." 
 
 f Tiie author probably mear.s fome people who had felt the 
 iripour of the perllcution in the infamous ^ei^;n3 berbre the r^ vo- 
 lution, or were attached to the tellimony of thcfe iuiVeiers, an! 
 gvere gileved that a more particular and full enuii>. ration cf th- 
 rounds of the Lord's cuntroveKfy was not made in a^cls for falls 
 ir.icicd bv the chmdi ufjcr the icvoiuticn ; who, ho.vc\er, 
 D 3 v/.r ; 
 
46 A Soliloquy &n 
 
 there are among us fome acciirfed things that are r^ 
 yet found out. O that God would put it in the hearts, 
 of Zion's xvatchmen to difo'vcr what ihefe ^rhans are> 
 and that preachers were ohliped even hy the church to 
 Ipe^k more frtely of the fins of the land. But, alas f 
 O Lord, why ha(t thou hardened all of us from thy 
 fear? (4 ) If thou confider, that this hardnefs ct 
 heart is a token of fad things yet to come. /Vho hu 
 hardened hiynjtif again ji God^ an^ profpired ? Job x 4. 
 Alas ! it is a fad prognoiVic of a further llroke, that 
 feeing we will nor be foftened either by wo' d or rod, 
 therefore the Lord will thus do to us ; and feeing he 
 AV'iil do thus, we may prepare to mefrt the Lord coming 
 in a way of more fevere judgement againJl ts. Sad ic 
 is already; many famili s are in a deplorable condition, 
 and yet nothing bettered by the ftroke -, and what a 
 l>d face wi'l this land have, if it be contmued ? Spare, 
 O Lord, thine inheritmce, thy covenanted people, and 
 ni; k ! us rrther fall on fiich methods as may procure the 
 removal of the ftroke. Thefe, and many other things, 
 O my ft»ul/ rnay indeed make thee grieved for the 
 hardnefs of tl is generation. 
 
 F'ftkly, Chnit was nmch in p'-.iyer ; and^'that, 
 I. Before he preached, as Luke ix 18. Follow him irii 
 this-, O my ff-nl. Thou hall much need to pray before 
 X.\\pu prea. belt. Be bufy with God in prayer, vJien 
 thou art thinking on derding with the fouls of men. 
 Let thy fermous be fermons of many prayers. Well 
 doth player become every Chridian, but much more a 
 preacher of the gofpel. I'hree things, faid Luther, 
 make a divine, ientutiOy mcditatioy < / pttcut'to. ]3e 
 llirrcd up, O my foul, to this, nectiTary work ; and 
 for this end confider, i. I'hat 
 
 '••^ "c ::r;: fi.^tab'y CTij-loyed in mourning over them. And he nl To " 
 s the policy of lomc leaders in the church, by \\ . 
 .hieriy a thorouj^h fcrutiny into the j^roiinds of the L« 
 1 ; With the churcli and land at this time, was in a pi 
 im',.^.led. But if there was pround cf complaint tor 
 ut thai ti.iic, how fad is our prell-nt cafe, when there has not 1 
 .-•. n-uicn:«l fait for fevcral yCvirs, aud not one appointed by ; 
 
 tor more tlxan forty ! 1 
 
the Art of Man-fijVing, 47 
 
 I. That thou canft not otherNsife (\\y of thy ppeach- 
 ing, thus faith the Lord. How wilt thou get a word 
 from G(Hi, if thou do not feek it ; and how canlt 
 thou feck it bin by earnelt praver ? If otherwife thou 
 mayll get f»jni^thing that is the product of thy empty 
 held to mu nnic over before the people, and fpend a 
 little time with them in the church. Bjt O it is a 
 iniferable preaching wh're the preacher can fay. 
 Thus fay I to you^ but no more; and cannot fay, 
 Thu'sfuilh the Lord. 
 
 2 Confider thy own infuffi iency and weaknefs, 
 together with the xveight of tiie woik, IVho is fjficicnt 
 for thefe thhgs? which if thou do, thou wih not dare 
 Itudy withoi;t praver, nor yet pray wi:hout Itudy, 
 when God allows thee time for both. Ir is a weighty 
 work to bring fttirters in to Chnlt, to pluck the brands 
 out c>f the tire Hait thou not great need then to be 
 ferious with God before thou preach ? 
 
 3.. ConfiJer that ^ord, Jer. xxiii. 22. " But if they 
 '^ had llood in my couufel, and had caused my people 
 *' to hear my wo ds, then they ihou!d have turned 
 ** them from their evil way." There is no doubt but 
 preachers not lt«^iding in God's couniel this day, and 
 not making rnea to hear God's words, is one great 
 reafoii of the unruccer.sfulnefs c f the grfpel. Now this 
 way, to wit, prayer in faith, is the mo.l proper expe- 
 dient for acquaintance with the'counfel of God. Neglect 
 it not then, O my (bul, hut be much in the duty. 
 
 Lajily, Remember, that thou halt found much good 
 of fiich a pravftice, and hall found much of tlie Lord's 
 Iielp both in itudyirig a'ld preaching, by fo doing. For 
 which ciule thou allotteit the S.ibb3th morning entirely 
 to that cxercife, and medltaiicn, if thou canlt get it 
 done. Wherefore fet this be thy work. And there 
 are thefe things which thou wouldil {[>ecially mind to 
 pray for with refpcct to this. 
 
 (i.) That thou Uiaylt have a word from the Lord 
 to tlelrv r u uo them ; thit v^o\^ mayit not preach to 
 them the produa of thy own wifdum; and that which 
 
 merely 
 
4S A S'JIlrifuv en, 
 
 merely flo»vs from thy reafon ; for this is poor hearClef^ 
 preaching. 
 
 (2.) I'hit thy f(m] miy be aWt^ed with the cafe of 
 the pople ti) whom thou preachelt. If that be want- 
 iiijT. ir will be tongue- preaching, but not heart- 
 preaching. 
 
 (3 ) That thy heart miy be inflamed with zeil for 
 the glory of thy Milder ; that out (»f luve to God, and 
 love TO fouls ihy preaching may flow. 
 
 (4 ) That the Lord may preach it into thy own 
 heart, both when then (ludieit and deiiverelt it. For 
 if this be not, thou Iha't be like one that feeds other?, 
 but ftarvjs him (elf for hunger ; or like a way-m ^rk, 
 thu ihews the way to men, but never moves a foot 
 itltlf. 
 
 (5) That th'Q may ft be helped to deliver it ; and 
 that, (r.) With a fuitable frame, ihv heart bting af- 
 f.cled with what thou fpeakelt; (1) Faithfully, keep, 
 ing up nothing that the Lord gives thee ; and, 
 (3.) \\''ithi)uc confufion of m:nd, or fear of man. 
 
 (6.) That thou maylt have bodilv ftrength allowed 
 for the work, that thy indilpofition dillmb thee not. 
 
 L'Jfi)\ That Cod would countenance thee in the 
 wo» k with his pre fence and power in ordinance?, to 
 m^ke the word fpoken a conviocing and converting 
 word^to them that are outof Chrilt; a healing word to 
 the broken ; confirming to the weak, doubting and li'ig- 
 gering ones, dxr. ; that God h^mlclf would diivethe 
 hh into the net, whtn thou fpreadelt it out In a 
 word, that thou mayll be helped to approve thyflf to 
 God, as a workman that needeth not to be alhamed, 
 ri;^htly <iividing the word of truth. 
 
 1. After preaching, Chrilt v^^as taken up in this work, 
 Muk vi. ^6. Mitfh. xiv. 23. y^nd ivh-.n he had fint 
 the mullitud s a->.uav% hf Went up tnto u mountifin op irt 
 t^ pray. Fo low Chrill in this, O my foul. It is 
 b^rttcr to do this, than go awny with the great pfO{)Ie 
 in the afternoon ; which I fhun as much as I cm ; 
 and when at any time I do h, it is a kind of torment 
 
 to 
 
the Art of Man-fifhltigl ^g 
 
 to me ; which I hive Ihunned, and do refolve to 
 fiiun more; and if at anv time I he necf-fiifared to go, 
 tli.t I ih^ll fp^nd more tim* alone through gr.ice. 
 Pr.17 to God, O my (l)ul, that thy labours l-e not nn- 
 r^ccersful ; that what ihou haft de!ivcrec<, msy not 
 be as water fpilt on the ground. Pray f r pardon of 
 thv fallings in public dudes ; and ihat God mav <c- 
 cepr ot tjiy mite whicn thou giveil wiih a willing 
 mind ; t;nt he would not withdraw his hlclTiiig bi- 
 caufe of thy failmgs ; but that he would be pieaiVd to 
 water with the dew of heaven the gr«.und wherein 
 thou didit fow the ftifed, that it may Ipring up in due 
 time ; that the word preached may be as a nail fafl- 
 ened by the Mafter of alllrablies, fo as the devil may 
 not be able to draw it out. Think not, O my foul, 
 that thy work is over, and thou haft no mere to t!o, 
 when the people are difiniiTed. No, no ; it is not 
 fo. Think with thyfelf, that the devil was as bufy 
 as thcu waft, v\hen ihou waft preaching; and that 
 afterwards he is not idle. And iha!l he be working 
 to undo thy work, and thou unconcerned to hold it 
 together .' O no ; it muft rot be fo ; God will not be 
 pleafed with this. And alas ! I have been too flack 
 in this point before this : Lord, help me tJ amend. 
 If ^ man had a fervant that wonlJ go out and fow his 
 feed very diligently and faithfully ; but v.ould come in, 
 and fit down idle when it is fown, and forget to har- 
 row ii, antl hide it with the earth ; would the ma- 
 fter be well ple^led with him > yea, would he not be 
 highly djfplejfed, becaufe the fowls w.uild come and 
 pick it up ? So^ O mv '^^'ts It thou fhouldft be ne- 
 Vfr fo much concerned to get good feed, and never 
 fo faithful and diligent in fowing of it ; yet if after thou 
 turn cartlel^, and take not the way to cover it, by 
 ferious fciking to the Lord, thnt he may keep ir in 
 the hearts of people, and m^ke it to profper, the de- 
 vil may pick it all up ; and where is thy labour then ; 
 and how will the Lord be pleafed with thee ! 1 here- 
 fore pray more frequently, ci y more fervently to God, 
 
 when 
 
50 A SoU/cguy on 
 
 when the pnbhc work is over, than thou haft done 
 and endeivoar to be as nuirh concerned wheh it i- 
 over, as when thou waft goi»'g to it. I do not doubf, 1^' 
 but many t;n>es, when thou preachcft. fome get cheks ^^ 
 and convittitms of guilr ; fonie perhaps are Itrength- \^' 
 ened ; but bo'h imp-^cfTions wear clTvery foon. I tear 
 thou niuft conf'-fs, and take with a finful hand in this, 
 in that thou doft not enough l?bour to get the feed 
 covpfcd when it is fo^vn, and the nnil driven farther 
 in when it is entered. Though many times thy bo* 
 dy is wearied after the pubhc work, yet fure thou 
 mayft do rnvre th.Tn thou doft; and if thy <i-'ul ^>ere 
 more deeply afFcct'^d, the wearit^efs of body would 
 not be Co much in thy mind ; but thou wouldft trample 
 on it, that thou might get good done liy thy woik, 
 and fouls might not always thus he robbed by that 
 greedy vulture and roaring hon, the enemy of thy own 
 falvatlon, and the falvation of others. Ahhough he 
 has been as bufy to do harm all the day to fouls as thou 
 haft been to do good, yet he will not complain of 
 wearincfs at night. Take courage, then, O my foul, 
 and be llrong in the Lord ; and do not give it over to 
 this enemy ; endeavour to hold him at the ftafF'stnd. 
 Thou ha(i a good f^cond j Chrilt is concerned for his 
 own feed as well as thou. Go on then, and be ftrong 
 in the Lord, and in the powel* of his might, and let 
 that ravenous fowl never get a grain away as long as 
 ihou canft get U kept from him. Thus then, O my 
 foul, follow Chrift, in being taking up in this fo necef- 
 fary an excercife. Thy Lord and Mafter had no wants 
 to get made up, thciT ^?* no fear of his failing in this 
 work of fiie gofpel ; yet he prayed, to give all, and 
 cTpetially preachers of his word, an example. Lay 
 nut afide the pattern then, but write after his copy even 
 in this. 
 
 S'xthiy, Chrift contemned the world ; 
 
 M tth. he flighted it as not meet for any of his fol- 
 
 viii. 20. loN\ers. He became piKir, that we might 
 
 become rich. He gave liimle If entirely, at lead 
 
 after 
 
the Art of Manfi/hlng.^ 51 
 
 sfcer his inauguration, to mnters that concerned the 
 caliir-g~h: had to the wo- k of the fTofpel, John ix. 4. 
 All, ffpecially preachers, are to follow Chrilt in the 
 contempt of the world. Yet we muft b-ware of imi- 
 tating hin in thofe things which we are not commanded 
 to follow, as voluntary poverty, this being a part of 
 his fatlsfaclion for the tins of the elecl Neither doth 
 this exeem the preachers of the gofpel from a lawful 
 provifion of thhipjS ntceflary for themfelves. or others 
 th'-y are concerii^'d in: for the ap.^ltle tells us, that 
 he IS worfe than an infidel, who doth not provide f r 
 his- family, i Tim. v. 8 wh^re church-men are not 
 excepted. Yea, it is clear that the minilters of the 
 gofpel may fometimes work with th;'ir hands for their 
 maintenance, eidirr when the iniq lity of the times 
 wherein they live does not allow them uhat may be 
 f<3r tlieir maintenance, or when the taking of it wiU 
 hii]der the propagation of the gofpel, as is clear by 
 the practice of the apollle Paul. So that that in 
 Vv'hich, with refpeft to this, thou art to f . How ChriiV, 
 O my foul, is, that thou do not needlefsly involve 
 tbyfelf in worldly matter?, to the hindrance of the du- 
 ties of tliy calling and Nation. As tliou art ?. prtach- 
 er of the gofpel, other things mull cede and give 
 place to that. This is that which our Lord teaclies 
 us, J^Iatth. viii. 22 Folb-'j thou ine ; and Lt tre dead 
 bury their /iead: and the apolile, 2 Tim. ii 4. /Vo 
 run that -warrctk entangleth hhnfcif ivith the cff/trs 
 tf tins life. Which W2s a thing not obferved by 
 Ibme, efptcially our bilhops, who acled as m.ngi- 
 frrntes as well as rainillers ; a thing which cur Lord 
 ablulutely refnled ; fi'bo nude me a judge or a ruler ? 
 fays he; yetdige'ded by them, being an infalliblv: (ign 
 of their ignorance of the weight of that work. And 
 in my op'.nion it is not obferv-d either by fonie niini- 
 flers now.a-days, who when they have their glebes and 
 ftiper.ds fufiicient for their in.nntenaoce, do notwitl^ 
 (landing take more hnd a- farming. For my part, I fee 
 not how iuch can be faid no*, to entangls themfelves 
 
 with 
 
5 2 A S'jlihquy on 
 
 with the affairs of this life, nml go beyond what do' 
 btconie iheiii as mini.lers of the gofp.l Neither' 
 thtfe ar my temptation now beinir a prob^«iontr 
 Bii: tceinp^ I am unfettled. a corrupt heart a id a fn! 
 tie dtvil miy take a(!v;mt.*fre of oe, if i be nor wri 
 and by their arguments from my prefeni ilate m: 
 end nie off my feet, if I t I - rr r hfi] f' r< rnr. 
 O my 'oul, 
 
 I. Bcv^'are of pre I i:n;^ unctrniv rjuri tii acccJMiit 
 of gcfing ac^ll.fio:n any p^rilh H^ve a cire, that 
 the w,int of that, viz. a c.^li, do not pur (bee upon 
 njen-p'eifing N >, no ; thrt mult not be try bufi- 
 ncfs. Rl- nt mhcr, Ood pr? vides for tliee even now 
 liberally, a he fee*: fir. J'hou dofl not want even fo 
 mu:h of th'* wolJ as is ve/y necefiary ; and he that 
 h^s povided for thee hhhcrfo, yea, tock tliee, and 
 k pr thee trom thit wcjmb will unt forr;ike thee as 
 long as thou d 'It not forOke him, but rrmaineft 
 faiififul. Renieni';er, God hath fct the bountU of 
 thy hahirjt'on, and determined the time. Though 
 men ard devils Oiou'.d oppofe it, they fliall not be 
 able to hinder it. Jt is Gud himfelf that lets the 
 (blitiry in families ; and why Ihi uldlt thou ao ty t of 
 God*s way to procure fuch a tiling to thyfelf, or to- 
 antedate tr.e time which is appc inted of Ciod ; CT< 
 on in faichfulnefs, fear not ;« Cod can m ike, yt 
 will mak' a man*s enemies to be his friends, whtn 
 his ways ple^fe ;he Loid. And though their corrujj- 
 tioui difapprove cf thy docbine, and thyl'elf for it, yet 
 their confciences may be nnde t3 appove it, and 
 God may bind them tip, that thy ihall not appear 
 againft thee. Kemenber what [. B. thy known 
 enemy, faid and how he carried, Djary, p. 14^. 
 See more to this purpofe btforc, in the coii)paril<)n 
 of fpiiicu'l and cunal \vird<nn, p. 24 — 27 Ar^ 
 what though thou llhuldTt never be IciKd in any 
 ch;Mge at all? Chnft and his .poftlcs were itinerants. 
 If the Lnrd fee it ht, why fljouldlt 'hou fay again! 
 it > If ill- Lord have fomcihing to d.o wi.h thee 11. 
 
 diverlc 
 
Ihe Art cf Miin-fjhlng. 55 
 
 erfe corners of his vineyard, calling thee fometinies 
 ivj one place, fomerimes to another, thou art not to 
 j q'j:jrrcl that. Perhaps thou mayeft do more good that 
 } way than orherwiie if thou hadfl been fettled at 
 j home, then 1' me fouls here, which perhaps have got 
 j good of thy preaching, would h^ve been deprived ot it 
 at leaft as from thee ; and G^)d will always give thee 
 meat as long as he gives thee work ; and go were thou 
 wilt, thou canft not go out of tiiy Farher's ground. 
 Further, if thcu fnouldll take that way, and tranTgrefs 
 for a piece of bread, thou nnayft come fliort of thy 
 expectation for all that, and lofe both the world and 
 a good coijfcience. But fuppofe tlv.m fh -uldft by that 
 means gain a call and a good iiipend, thcu lofeii a good 
 confcience, which is a continual feaft. For hovv can 
 fuch a praifiice be excufed from fi nony. Teeing it is 
 munus a Urgua ; and it is a certam fympt/m that a 
 preacher fet ks not them, but theirs ; and To thou get- 
 tcll it, and the curie of God with it. No; Lord, in 
 thy ftrengrh. I refolve ncver to buy eafe and wealth at 
 fuch a deur rate. 
 
 1. Beware that thou clofe wirh no call upon the 
 account of (tipend Lay that by \s hen thou confidereil 
 the matter. S.e v.hat clrarncfs thou cmli get fromi 
 the Lord, when any call may be given ihee, and walk 
 according to his mind^ and the ii-ind of the churcii. 
 Wo is me if a llipend ihould be that which v.ould engage 
 me to a place, i would ih w myleif a wretched crea- 
 ture Coiilider matters then abiiracling from that. 
 For fi.i -ely, 
 
 (i.) i his is direcl Hmony ; felling the gift of Gcd 
 
 . fur money. Let th, ir money piiih with themielvts, 
 
 that vviil ad^'encure to do (o. Such are buyers and 
 
 fellers, that God will put out of his temple. Such are 
 
 ». niere hireimgs, vvoi king for wages ; and tc-o much cf 
 ^aham's, te super is to be found mere. 
 (2.) Tiiat Will provoke God to cur fe your b'e lungs, 
 nd to fend a much among thst \\\vx\\ thou m^^yit g c; 
 nd It iurtly will provoke God to fend Lanneis to vhy 
 t E fo.?;. 
 
S4 ^ Sol-hquy on 
 
 foul, as he did with the Ifraelites in the wildernefj, 
 when he gave them what they were feeking. 
 
 (3.) Thou canfl not ex.pcc1: God's bleiling on*thy la- 
 bours, but rather that thou fliouldfl be a pl>igue to a 
 people whom you fo join with. In a word, thou 
 Avouldd g(^ in the wrong way, and be difcounienanced 
 of God, when you have undertaken the charge. 
 
 There is yet a thid cafe wherein this contempt or 
 Tlighting of the world (hould appear in one fent to 
 preach the gofpel ; that is, when a man is fettled, and 
 has encouragement or llipend coming in to him, and fo 
 inuli needs have worldly bulinefs done, efpecially if he 
 be riot fingle, whereby he is involved in more trot^ble 
 thereabouts, than any in my circumftances for tljc 
 lime are. In fuch a cafe a niinifter would endeavour 
 to middle as little as he can with thefe things, but 
 iliun them as much as lies in him, efpecially if heha\e 
 any to whom he can well trult the management of 
 Jiis affairs. For furely the mriking of bargains or 
 purfuing them are not the fit object of a minificr's 
 employment. Not that I mean (imply a man may not 
 do that, and yet be a fifiier of men; but that mar y 
 times the man that t:.k'?s fuch trouble in the things of 
 the world to catch them, indifpo!"es himfelf for the 
 art of m^n-fiih'ng. But this not being my cafe, I 
 pafs it, referring any rules in tlus cafe how to walk nil 
 1^\t Lord be pleafed fo to t^ft me, if ever. Only 
 doihou, O my foul, follow Chrift in the contempt of 
 the world. l3o not regard it. Thou mayft ufe it as 
 a ibff in thine hand, but not as a bnr^^cn on thy b<ick, 
 other wife the care of fouls will not be much in thy 
 heart. And to help thee to this contempt of the world, 
 confidcr, 
 
 ( I ) The vanity if the world. Solomon knew well 
 what it was to have abundance, yet he calls all vanity 
 tf vanities, all h hut vanity. I'he world is a very 
 empty thing, it cannot comfort the fc ul under ui- 
 ilrefi. No ; the body it can do no good 10 when foid 
 difeafes do rfH'.a it. The world catmot pr. fir a m.aii 
 in the day of wrath. When God arifec to plead with 
 
 I 
 
 r( 
 
^^."■^ the Art of Man-fifklng, ^^ 
 
 a' perfon, his riches avail nothing. When be lies 
 down on a deaih-bed, they can give him no comfort, 
 th'-ugh all his cofters were full. When he ftands be- 
 fore the tribunal of God, ihey profit him nothing. Why 
 then fhould fuch an ulelefs and vain thing be efteem- 
 
 (2.) Confider that the love of the world where it 
 predominates, is a fign ©f want f f love to Gid : If any 
 maji love the worlds the tcve cf the Father is not in him. 
 Yea, even in a o-racious foul, in fo f^r as the love of 
 the world fways the heart, in fo far doth the love of 
 God decay. They are as the fcales of ihe balance, as 
 the one goes up, the other goes down. 
 
 (3.} Confider the uncertainty of worldly things. 
 They are as a bird that takes the wings of the morn- 
 ing, and flees away. Set not thy heart then on that 
 which is not. How many and various changes as to 
 the outward flate are in a man's life 1 1 he beggar 
 may well fay, Hodie mthi^ eras tibi. Men fometimes 
 vile are exnlted, honourable men are dcprtfled ; and 
 the world is indeed vulubUls rota; that part which is. 
 now up, flial] cai long be dov.n See if thou not that 
 there is no confian^y to be obferved in the world, 
 x-ve a cor,J}ant inconfiarcy P All things go on in a 
 conftant courfe of vicillltude. Nebuchadnezzar ia 
 cne hour is walking with an uplifted heart in his pa- 
 lace, faying, Is not this great Bahyhn that I have 
 kuilt^ &c. ? and the next driven from men, and made 
 to eat grafs as an ox. Herod in great pomp makes an 
 Di ation, the people cry out, It is the voice if a God^ 
 Qnd n'jt of a many and he is immediately eaten up of 
 worms, l^he rich man to-day fares fumptuoudy on 
 earth, and to-morrow cannot get a drop of water to 
 cool his tongue. 
 
 (4.) Conlider the danger that pecple arc in by 
 worldly things, \^ hen they ha\e more than daily bread. 
 The rich man in Luke xii. felt this to be a Itumbling- 
 blotk on V- hich he brc^ke his neck. The young man 
 in the g^fpel, for love of u hat he had of the world, 
 E 2 parted 
 
^6 ^Soliloquy on ^^ 
 
 parted wirH Chrifl. heaven and gl'^ry, and (o mide a 
 jHid exchange. Prorpenty in the world is a dangerous 
 thing; it is \hAi\v\\c\\ dfjiroys fools, Prov i. 32. Vv hen 
 Jefljuruii waxed fat, he kicked agaju^l God, and format 
 the Lo-d that ^Q.k\ him, Deut XMX'.i. 15. It was better 
 for David when he was on the one lide of the hill, ai d 
 bis enemies on ihe other, and fo in great d jT»ger, than 
 when he wasAvak-no; at eafeon his hoiife-top. when he 
 efpied Baihiheba waihing herfelf. And of thi-, O my 
 foul, thon hatl had rhe experience. Our Loid tells us, 
 that it is very hard" for a rich man to be favtd ; and 
 teaches us, th.n it is hard to have riches, and not iec 
 the heart on them. What care and toil do nien take 10 
 themfelves to get them ! what anxiety are tluy exercif- 
 ed with, and how do they turmcnt themfelvcs to keep 
 them ! and when they are got and kept, all is not rpfrge 
 pretium to them. Many by riches and honour, ^c, 
 have loft their bodies, and more have loft their fouls. 
 It expo.^es men to be the object of others, as Naboth 
 was even for his vmeyard ; and who can Jtand befcrt 
 
 envy P Prov. xxvii. 4. This ruined Na- 
 See I Tim. both, i Kings xxi. Da cbolum Bcl'ifixrio, 
 vi. 9, 10. quern virtus cxtuliff invidia depriffit. So 
 
 th.it he that handles the world, can very 
 hardly come away with clean fingers. It is a fnake in 
 the boibm, that, if God prevent it not by his grace, 
 may fting thy foul to death. • 
 
 5. Remember the thortnefs and the uncertainty of 
 thy time. Thou art a teiunt at will, and knoweft 
 not how foon thou maylt remove ; and thou canft 
 carry nothing with thee. Therefore having food and 
 raiment, (which the Lord does not let ihce wantj, 
 be therewith content, i Tim. vi. 7, 8. Thon art a 
 flranger in this earth, going home to thy Father's 
 houle, where there will be no need of fuJi things as 
 the world affords. Why Ihonldft thi u then, O my 
 . ibul, defire any n)ore than will cany thee 10 thy jour- 
 ney's end ? Art thou going to fet up thy tent on thii 
 
 fide 
 
the Art of Mar.fifhingl 57 
 
 (Tele Jordan to dwell here ? Art ihou faying, It is good 
 forme 10 be here? Art thou fo well entertained abroad, 
 that thou defireft not to go home ? No, no. Well 
 then, O mv foul, gird up the loin^ of thy mind. Thou 
 art making homeward, and thy Father bids thee run 
 and make halte : go then, and take no burden on thy 
 back ; led it make thee fit up by the way, and the doors 
 be lliut ere thou re<5cheft home, and fo thou lie with- 
 out through the long night of eternity. 
 
 And to fliut up all, remember that there are other 
 things for thee to fet thy atfections on than the things 
 of this world. There are things above that merit thy 
 affections. Where is Chriil, heaven and glory, when 
 thou lookeft upon the world, highly efleeming it ? Seelt 
 thou no beauty in him to ravilh thy heirt I Surely the 
 more thou feeft in him, the iefs thou wilt fee in the 
 world. And hath not experience confirmed this to 
 thee ? Alas, when the beauty of the upper houfe is in 
 my offer, that ever I ih.uld have any kindnefs for the 
 world, that vile dwarf and monfter, that lliall at the laft: 
 be feen by me all in a fire. Siitfum cor, O my foul I 
 ihou lookcfl too low. Behold the King in his glory ; 
 look to him that died for thee, to fave thee from this 
 prefent evil world. See him fitting at the right hand 
 of the throne of the Majdly in heaven. Behold the 
 crown in his hand to give thee, when ihou hoft over- 
 come the world. Behold the recompenfe of reward- 
 bought to thee with his precious blood, if thcu over- 
 come. Ah ! art thou looking after toys, and going 
 oif thy way to gather the Hones of the brook, when 
 thou art running for a crown of gold, yea more than 
 the fineft gold ? Does this become a man in his right 
 wits? Yea, does it not rather argue madnefs, and a 
 more than brutilh ftupidity ? The brutes look down, 
 but men are to look up. 1 hey have a foul c:>pnb;e of 
 higher things than what the world alFords : therefore,, 
 
 Pront^que cwnfpc6icr.t anhnalla altera tcrram, 
 
 E -i Os 
 
5 5 A Sol'.kquy on 
 
 Of h'ifnirtifubyime He^it^ cahirr.que tu^ri 
 7''IP^i ^i i^n^os adfiieia vALrt vuitus. 
 
 Be then of a more noble fpirit than the earth-worms. 
 Let the fvvine feed on hufks. Br thcu of a more fub- 
 h:iie fpint : tr.imple on ihofe thin^rs that are below. 
 Arc rhou c'othfd v. ith the fun ? get the moon under 
 thy feet ih n ; defpfe it, lock not on it viiih love, turn 
 from it, and pafs away. Let it not move thee if thou 
 be poor, Chnrt had not wh^re to lay his hccd. Let 
 not the profpetfl of future troublefomc times m ke thee 
 folicitcus how to be carried rhn>Ui;h ; for ** thou Ihalt 
 ** not be nlhamed in the evil d^y^y aid in the days of 
 *.* famine thou flialt be fitisfitd.'* God hath Lid it, 
 Plal. xxxvi'. 19. therefore do thou believe if. Be not 
 anxious about thy provjfion for old ap;c, for by all ap- 
 pearance thou wilt Rpver fiC it. It is more than pro- 
 bable thcu v\ ik be fooner at thy journey's end. Thy 
 body is we:k; it is evt-n fh-pping down to faiutc ccr- 
 rupcion as its mother, ere it has well entered the hill 
 of the wurld : thv tabernacle pins Item to bt di.-H^ing 
 out l-y little and liit'e alread}^ Courage then, O my 
 f' ul : ere h r.g ihe devil, ai.d the ^^orld, and the fllli 
 fliall be brui ed undc r thv feet ; and thou fhalt be re- 
 ceived ir.to eternal mai.fions. But though the Lord 
 ihould lengthen out thy days to old ag-, he that 
 brought thee out of thy mother's belly,' will not fur- 
 fake thee then either. If he give thee life, he will give 
 thee meat. Ktep a loofe hold of the world then; con- 
 temn it if th(5U wcHiIdlt be a fiiher of men. 
 
 Siv nihlj/^ Chrilt v.as.uleful to fouls in his private 
 ccMwerfe, taking cccafion to inflnidt, rebuke, ^r. 
 from fuch thir.gs as otFsred. 1 hus he dtsh with ihis 
 woman of Sdiuaria ; he took cccafion from the water 
 fhe was drawmg, to tell her of the liv:ng wattr, Oc, 
 'i bus being at a fe.'d, he rebuked the Mr.rifres thu 
 chole tie uppeimolt feat*^., and irj(tru<5liMi d em in the 
 right w^y of behaviour at feaftj. O my (oul, ft l:o»v 
 Chrill in this, be edifying in thy private cojiVerfe. 
 
 When 
 
the Art of Mdn-fifhing, 59 
 
 When thou art at any time in comp. ny, let rom«'thing 
 that (Inelis of heaven drop fro'.ri ihy lips. Where any 
 are faulty, reprove iheni as prudently as tli.m canfl; 
 where they appear ignorsnt, inltruct them when need 
 requires, he And iearn thai heavenly chymillry of 
 extracting fome fpiricual thing out of earth!y things. 
 To this purpofe and for this end endeavour ufcer a 
 heavenly frame, which will, as is llori<:fd of the philfo- 
 pher's one, turn eyery metal into golc'. When the 
 iou is heavenly, it wi^l even fcrape jewels out .fa 
 dunghill ; whatever the difcourfe be, it will afFc-rd 
 fome oi:e ufetul thing or another. Alas ! my Ibul, that 
 thou dart follow th's exi;mp!e ^o litt e. O whar a 
 (liamc is It for thee to fit dA\n in conpany, and rife 
 aj^ain, and part with tiiem, a-d never a word of Chrift 
 to be heard where thou art ? Be alhsnied of tiii^, and 
 reme:nber what Chriu ^^)''^., Matih. x. 32, 33. *' Who- 
 *' ibev(;r Ihall confers me before men, hun will I confefs 
 
 *' alfo before my Father, but whofoever ihall d.'tViY 
 
 i*' me before men, him will J alfo deny before my 
 t*' Father, which is in heaven.'* How many times 
 .haft thou been fomrwhat ex-6t in thy converllticn 
 when alone ; but when in company, by the neglect 
 of this duty, efpccially of rebuking, thru haft come 
 a^^ay with iofs and a troubled mmd, becaufe of thy 
 faint- heartednels this way. Amend in this, and make 
 thy converie more edifying, and take courage to re- 
 prove, exhort, he. Thou knoweJi not what a feafon* 
 able admonition may do ; the Lord may be pkaied 
 tu buk it witii hfe and power. 
 
 Eighf!y, Chriil laid hold upon opportunities of pu- 
 blic preaching when they offered r as is clear from the 
 whole hillory of the gofp^l. He gave a pattern to 
 minilters to be inilant in feafon and out of feafon. O 
 my C)al, follow Chriit in this : refuie not any occafiou 
 of preacliing, when God calls thee to ir. It is very 
 unlike Chnit^ prjdics for preaciieis of the goipel to 
 be lazy, and flight the opportuniiies of doing good 
 
 to 
 
^o A SoP^'oip^y on the Art of Man fi/h-rrg, 
 
 to a people, v hen the Lord puts opportunities in their 
 hand. For tWs end conli-^er, 
 
 I. Befules ChrilFs example, that thou art nothing, 
 worth in the world, in fo far as thou .'.rr Ijzy. What 
 for ferve we, if sve are not ferviceable for God ? 
 
 ■2. It may provoke God to take away thy talent and 
 give it to another, if tliou be not aclive. Whatever 
 talent the Lord hath given thee, it mult be empioyed 
 in his fervice. He g^ve it not thee to hide it in a 
 napkin. Remember what became of the unprofitable 
 fervant that hid his Lord's money. 
 
 3. Thou knoweft not when thy Mafter fhall come. 
 And bleflcd is thit fervant whom when his Lord fhall 
 come, he fliiU find fo doing. If Chrift fhould come 
 and find thee idle, when he is calling thee to woik^ 
 how wilt thou be able to look him in the face ? They 
 are well that die at ChrilVs work. ***** 
 
 End of the SoLtLOQUY. 
 
. T II E 
 
 Dlftino-uiihins: Characters 
 
 O F 
 
 TRUE BELIEVERS. 
 
 I. In relation to God in Chrifl, as their 
 Refuge and Portion, ' 
 
 Psalm cxlii..5. 
 
 / cried unto, thee, L^jrd, I fuid, Th:u nri my refuge 3 
 and my portion^ in the hnd of tht living *. 
 
 THAT is a pertinent queftion ro put toeich cf yoa, 
 which was pi;opored to Elijah in the cave, H'hat 
 do// thou here, Elijah P i Kings xix 9. Sure 1 am, ycu 
 have weighty bulinefs to do here, whether you lay it 
 to heart or not. Ye are in this world as in a weary 
 land, a wildernefs, a place of great danger, and of 
 great wants : and if you have ftic it To, ye are come 
 V ith a defign to feek a refuge, where ye may be in 
 fafety ; and a portion for your iouU, whence your wants 
 may be fupplied. Our text difcovers where ye may- 
 find both ; / cried unto fhee^ Lwd, J /aid. Thou art 
 my refuge, and my -pot lion in the land rf the livir.g. 
 
 Tlici'c words fhew us the" courle David tix)k for 
 relief in moil flraitening circumlbnf.es. He was 
 hiding himielf in a cave, that uf Aduilam or Engedi, 
 
 for 
 
 * The firfl- fermcn on tliis text -was preiched at Ettrick, Anrufi: 
 19. 17^2, immediately before the aJminilhation of the Lord's fup- 
 per. 
 
K 
 
 62 God in Chrjj} 
 
 for fear of Saul, by whom h'* was in hazard of hi.. 
 life. His fpir t was like to link under the burden of 
 perpl 'xing fears and griefs ; he was in t)ic uHnoft 
 perplexity, ver. 3. My fp'r it was overwhelm' d within 
 rn. , fays he. He wns cleferted by all, and as ^ out- 
 caft that no body cared fd^, ver. 4. / .'ooW on my 
 right h^mdy and beheldy but there -was no man that 
 ivould k»tovj me ; refuge failed me ; no man cared for my 
 f:uL In this cafe he betakes himfclf to the Lord by 
 prayer. And here, 
 
 1. We may notice his praying in that ca{e, I cried 
 untothcCy Lord. Tho' his cafe was extremely heavy, 
 yet it did not render him incapable of praying, but 
 quickened him to that delightful exercife, and caufcd 
 him to cry to heaven out of the belly of the earth. Fears, 
 forrows, and perplexities on any account whatfoever, 
 are gone too far, when they reftrain prayer to the Lord ; 
 yet it may be the cafe of a faint, as of Afaph when he 
 £ti(l, / am f) troubled that I cannot fpeak^ Pfal. Ixxvii, 
 4. Such would do well to hearken to that word, Cant. 
 ii. 14. my d-jve, — let me fee thy count etiance^ let me 
 hear thy voice : forfweet ij thy voice , and thy countenance 
 is comely. The befteafe for a heart full of trouble and 
 grief, is to give it a vent into the bolbm of a gracious 
 God, as appears from the title of Pfal. cii. y^ prayer 
 if the cfjl died, "when he is ovcriuhelmedy and poureth 
 out hii c(.?nphiirtt btfore the Lord. * Hannah found it fa 
 in her comfortabe experience, i Sam. i 18 who hav- 
 ing poured out h^r foul before the Lordy went her way, 
 tind her countenance was no more fad. 
 
 2. His faith in prayer, I faid^ Thou art my refuge, 
 and my portion He faid it not only with the mouth, 
 but alfo and chiefly in and with his heart (as the woid 
 is often ufed.) His heart and fnul faid it, upon the 
 difcovery of the Lcrd's holding forth himfelf in his 
 word, the ground of faith, tor a refuge and portic n to 
 the funs of men. Aud here three things are to be ob- 
 fcrveiL 
 
 l/?, Faith's 
 
the Believer^ s Refuge and portion. 63 
 
 i/?. Faith's difcerning the Lord Jehovah's fulnefs 
 for and (bitabUnefs to ihz (burs cale : and this niuft 
 be bv the pei fnectlve of tlie word, illuiTjinaied by the 
 Spirit. The plalniill fa^v' the Lord by faith, perfect- 
 ly faited to his cafe, in the leveral exigencies there- 
 of. 
 
 (i.) He was compafled about with evils threatening 
 to fwallow him np, and in all the creation he could 
 find no place to flee to where he might be fafe : Re. 
 fu^e failed mc, fays he, or, A place to flse to is ferijh- 
 ed from me. But by faith he d'.fcerns a refuge above 
 him, though there was none m all the world. Above 
 me thou art a refuge ; and if I can get there, I would 
 be fafe. 
 
 (2 ) He was under many wants, and there was none 
 to fupply them. Though he could have got a place to 
 . flee to In the earth, where he might have been fafe ; 
 yet how could he live in it ? for no man cared for his 
 foul or life, ver. 4. But faith dilcerns Jehovah to be 
 a portion, that one m^y hve on, when the world will 
 afford him nothing. 1 hou art a portion ; and if I can 
 get that, I will have enough. 
 
 2d!y, Faith's difcerning the foul's liberty of accefs to 
 the Lord as a refuge and a portion. 1 his alfo muft be 
 by the p^rfpeclive of the word, illuminated by the Spi- 
 rit. The gofpel-offer caits open the door of the refuge, 
 and proclaims the portion to be free to every man that 
 will take tt. Rev xxii. 17. which general offer is equi- 
 valent to a pariicular one ; as if the Lord fhould (hy, 
 The refuge is open for you and you, every one of you, 
 fo that you may liee to it without fear ; and the portion 
 is free for you and you, and every one of you^ and yon 
 may tcke and uTe it as your own, withwit fear of vicious 
 intromiihon. Heiice our Lord fays, He that beilevelb 
 fhdi be fuvcd, Maikxvi. 16. ; ^nd the apoftle, Bel'uv; 
 in the Lord fefus Chrilt^ and thou /halt be fnvtd, Acls 
 xvi. 31. And this offer the Spirit of the Lord carries 
 home on the foul, that the man believes tht offer is to 
 him in particular, ilie refuge is open to iiim, the por- 
 tion 
 
64 God In Cht'tft 
 
 tion free? to him, accordinjr to the word, i John v. 
 1 1 . This is the record^ that God hath Qtven to us eternal 
 
 life. 
 
 ^dly, Fa-.th's appropriating cf the Lord as a refu2;e 
 and portion to itfelf, Thou art my refuge, ana my 
 portion. The Lord fpcaks hy his Spirit in his word, 
 and fays to the foul. ** I am a fafe refnjre and a 
 ** full portion, and 1 am willing and offer myfelf 
 '* freelv to i-e thv nfnge and thy portion." J'hc 
 foul believes God, and fays, '• Thru, Lord, thou art 
 " my refuge and mv |)ortion ; even (o 1 take ihce.'' 
 And thus the bargain is clofed, and the foul takes pof- 
 feflion of the refuge and portion which ^va< offered This 
 is thit dir«cl a(^:ng of faith, in the cave, which the 
 pGlmift reflects upon with pleafure afterwards. I faid 
 it then. 
 
 And it (liines bright in fmcerity as faith unfeigned. 
 <* Away with all other refuges, as refuves of lies. Lord, 
 <• I t.'ke thee for my refuge, and thou art my refuge, 
 <' where I (hall be in fafeiv, as defperate as my cafe ap- 
 <' pfars to be. And I tske thee not only as my re- 
 *' fuge. but my portion; and my p.Mt:on from this 
 '* moment, as well as my refuge. 1 detign not to take 
 '• the crown of llrael for my portion on earthy and 
 *' thee for my portion in heaven, when that is g(me 
 «^ frofu mc' ; but thou art mv iwrtion now even m the 
 *' hnd of the living, for my heart to live upon whtle 
 
 m this world, as well as \n the next.' 
 
 As this text aifords a large field of dif ourfe, I fliall 
 only at prelcut take notice of one dt/dcme ho:n it -'z. 
 
 DocT Th- f'jul th^t lo-.uld hirw f.f ty and fal'nf^c- 
 tVin^ niuft tuke the Lord Jch'jVuh f-jr a fffiil"^ end pot tion 
 to itfcif, faytrig^ whatever othet s fay, that he ij its rc- 
 jui'c and pjrtijn. 
 
 In difcouifi ig fr'im thi^; doclriui.*, I fliall a lir:Ie at 
 pre lent con lid ,r the nature of this refuge and poitiun. 
 And ht ; - - offer a few things, 
 
 I. C 
 
the B: Uiver^s Refuge and Portion, 6^ 
 
 I Concerning the refuge. 
 [' 2- Concerning the portion. 
 
 '• First, Concerning the refuge, I offer the follow- 
 ing particulars 
 
 I. The Lord Chrift, or God in Chrift, is the re- 
 fuae itfelf : li. iv. 6. There/hall be a tibernncl: — for a 
 flues 'f refuge. The Branch of thr Lord, ver. 2. viz, 
 the Man -ajhofe name is the Btnnrh, Zfch. lii 8, and vi. 
 12. is th^ iube^nucle here fp^ke of, whi. h is for ^ place 
 of nfvgi'y as appears by comparing; John i. 14 The 
 y/ord -was made flefh, and dw.it (Gr. tab^rnacLaJ a- 
 m<ng us ; and IT. xxx'.i. 2. A manjhallbe as an hidmg- 
 
 pi: ce from ths wind, and a cover t from the tempeff, 
 
 as /he /h.idcw of a great rck in a -unary Lnd. A mm, 
 uho is alio Jehovah. The Lord our Righteous- 
 KESS, Jer. xxiii. 6 None lei's than a God, the eter- 
 nal God, is or could be a fufficient rtfuge for guilty crea- 
 tures ; no arms lefs ftrong than the everlaiting arms 
 could bear tr.e weight, Deut. xxxiii. :2 7 Yet Tinners 
 could never hive taken refuge in an abfolute God, more 
 than dry bubble could be fafe in a confuniing fire, 
 Heb. xii. ult. For our God is a co-fum'm2fi'-e. W here- 
 f re, that G(^d m'ght be a refuge for fr.iners, he {>ut 
 himfelf in our nature, he took upon Ijim or.r flelh. 1 he 
 falne's of the Godhead dwelt bodily in Chrill:, Col ii. 
 p Thus he became rur rt fuce, which we might fafe-* 
 fy flee to. But a God out of Chrilt no fmful creature 
 can deal with to its falvation, but to its certain deilruc- 
 tion. For thus faitl^ Jehovah hirnfelf, If xxyii. 4 5. 
 •Who would fct t'r b'iers and thorns ogainjt me in battle F 
 J -would go through them, I w:uld burn them together, 
 ^Or ict him take hold of my Jirength. that he may make 
 ^p ace with ?;?.", a*7d he /hall mruke peace rjith me. 
 None that know God wi'l d:ire to approach him out or 
 Cirili. 
 
 1. Thi^ refuge is bv a legal deftination a refuge 
 
 for loft mankind, for fmners of Ad:?m'-> rc?ce : 2 Cor. 
 
 V. 19. G^jii vjas ijt ChrijK reconciling the VJOrld unto 
 
 t^ himfelf, 
 
66 Cod In Chrifl 
 
 h'lmfelfy mt imputing their trefp.ffes unto them. John 
 iii. 14, 15, 16. y/i Alo/es itfua up the ferpnt in the 
 iviliiitncjs, even f> mujt the Sm of man he lifted up : 
 that wh'foever hcluVcth in him, Jh Mid not perijh, but 
 have cteinnl life. For G^d /b loved the wo^ldy that he 
 gavi^ Hi (jnl)-begrttcn Son, that whofocver bcUevcth in 
 him, JhouUi not perijh^ hut hi.ve everlajtir.g lif". This 
 deltinaton gives men a right to flee thither for fafety, 
 v/hich linners tf the augelic tribe have not ; for as to 
 finners there is a man-love, though no angel-love, cal- 
 led the kirJnefs and Uve of God our S.^ViOur toward 
 man. Tit. iii. 4. Hence the call to the refuge is di- 
 reifted to men, Prov. viii. 4. U>Jo you, U men, I call, 
 end my Vjtce is to the funs of men ; and to the people, 
 Pfal. Ixii. 8. Trufl in him at all times ; ye psople^ pour 
 cut your heart before him. And this call is their war- 
 rant, God is a refuge for wj, ibid. Wherefore, be 
 what ye will, if ye be men or women, if of the loft fa 
 mily of Adam, ftand not difputing whether ye may en 
 ter this refuge, and take pofleilion of it for your (elves 
 or not : you warrant to enter it is clear, and your fafe- 
 ty upon your entering it infallibly fure. 
 
 God knows v. ho are his, and for whom the High 
 Prieft died, and for whom the refuge was deligncd in 
 the eternal decree of election. Thefe arefecrets, on 
 the knowledge of which yoi^r warrant to enter the re 
 fuge does not depend. You mull firrt enter, upon the 
 warrant of the legal deflination of the refuge regiftered 
 in the word, whereby it is appointed for fmful men 
 snd then ye will know what concerns you in thefe fe 
 ciets. Rtmeuiber, the cities of refuge were appointee 
 TiOt for Ifrael only, but for the llranger and (ojuurnei 
 smong them, Numb, xxkv 15. If a ftrangtr and s 
 fojourner would not believe that Vie might have accef 
 to the cities of refuge, btcai;rt he was not an Ifraelitc. 
 and thertfure would flee for refuge to his own coun 
 try, no wonder he fell by the hand of the avenger o 
 blood. 
 
 Mor( 
 
the B.liever^s Rcfugs and Potilon, 6y 
 
 More particularly, I will tell you of four forts of 
 men, whom God in Chrift is a refuge for; and I am 
 lure each of us may find our name among them. 
 He is a refuge, 
 
 (i.) Fo.- the opprcfTed: Pfal. ix. 9. God wtllle a 
 refuge fur the cfpr tjf d. Are ye opprefTed by fm ? 
 Do ye find it holduiir you down as a rrianc d jth a weak 
 miin, fo that your fouls are faying, wretch, d man 
 that 1 ami ivho Jl>ali dtl'ver me from th- body tf this 
 
 ath ? Rom. \ii.'24 A-e ye cporelTjd by Satan? 
 D ) ye find the ftrong* and fubtle adv rCary an over- 
 match for you? Are ye opprelTc-d by the world? by 
 ithe men of the world, in yo.r good.-, in your name 
 and reputation, or on any other acc'Hiiit are you cry- 
 ing our of violence and wrong ? are ye r.jjprefl'ed by 
 |t!ie things of ihe world, the c.^res. buline/s, or frowns 
 of the world ? Here is a refuge for you ; come in 
 ihicher unto a Q (S in Ch.'i;l, fasinir, Lrd^ thou art 
 my refuge: and, Ujrd^ I am ofprrjf d^ undLttak: 
 f^r me. If. xKxviii 14 And there is a promife for 
 yon- fafety, Pfal Ixxii. 4. He (hail l^reck in pirces ths 
 ^PP^^ir^r. This pro:niie i? l>randied out to your 
 feveral cafes; — As to the opprcfnon by fin, ^Iicah 
 vii. i(^ He will fuhdue [jur inqities ; and thou wilt 
 cjfi ail their fins into the depths of the fea. — As to 
 Snan, R:);n xvi. 20 The Gr:. c/ fjace Jhall brn'fo 
 Sal an under your feet Jhorily^ — And as to the world, 
 John xvi. ult. In the -WjrU ye fiJcdl have tribulation: 
 but be of good cheer ^ I have ov^ rccme the w^rld. 
 
 (2.) For ouccalts, Pial. cx'ii 4, 5. the text and 
 context Are there any am-nc; u^ to whom the vorld's 
 face is quite changed, and the brooks of comfort in 
 it are dried up, and they are fo tolled, ch?.fed, and 
 harafled in it, th.u they have forgotten their refting- 
 place ? are any of you become a fir anger unto your 
 brct':r.m and an alien unto your mAhcr^s children? 
 Pfal. Ixix 8. Is. it grown fuch a ftrange world, that 
 even " your own familiar friend, in whom you trufted, 
 •* which did eat of your bread^ hath lifted up his heel 
 F 2 <^ against 
 
6S God in Chrift 
 
 •* »p:ainft you?" Pfal. xli. 9. ami that where-cvcr ygf 
 turn jourfelve' in it, to find reit and refuge, the door 
 is calt on your face? Here is a refuge for you; here 
 is one open d«)or; cnne in thou blc fled of the Lord: 
 P.al cxWn.'i. Tf.e Lord gather elh the outCiiJis (f IfraeL 
 It feeiDs the Lord minds to have you in.' he is doing 
 with you as a father with a Itubborn Ton run away 
 irom o'Jt of his farher^s houfe, thiiiking to Ihifc for 
 hm^t i amcr.g his friends, and not come back: the 
 iiiher fends ptreniptory vord through them all, faying, 
 ** In whofe-foever houfe of ycurs my fon is Ikulking, 
 '* prefently turn him out of doors, ?.nd let none of 
 *' you tiike him in ; and if he come in, give him not 
 •* one night's lodging, nay, let him not heat in your 
 ** hbiife.'' Wherefore is all this, but jult to get him 
 back agjin to his father's huufe ? 
 
 (3 ) For debtors, broken men, unable to pay their 
 debts, ir. XXV. 4. " Thou hall been a Orengih to the 
 ** poor, a ftrength to the needy in bis di(tre(s, a refuge 
 *^ from the florm." Herein David was a type of Chrilt; 
 f^r " every one that was in dillrefs, and every one 
 *' that was in debt, gathered themfehes unto him/* 
 I Sim xxii. 2. All Adam's family is drowned io debt. 
 Our father Adam made a bond, wherein he bound 
 lumfelf and his heirs to perftd obedience to the law, 
 as the Qundiiion of life to him and all his, and th c 
 under the penalty of death in its utmoft extent. This 
 bond is the covenant of works. And when he fub- 
 fcribed it, he had enough to pay the round fain, and 
 fo to fecure heaven and glory for hmi and h s, Buc 
 alas! by his own milinanagement he bri ke, and 
 could never more pay it : fo the bo-id lies upon the 
 head of all his heirs, till getting into the refuge, 
 ihey -re difcharged of it up^m their pleading the Cau- 
 tioner's payment, Rom. vi. 14. Te are not unucr the 
 law, but under grace. Whence it is evident, that 
 ihofe who are under grace in this refuge, are not 
 any more under the law, or und.r that bond, and 
 that they who are not in the refuge, under grace, are 
 
 (till 
 
ihe Believer'' s Refuge and Pution. 69 
 
 ftili under the bond, the law as the co\'en.-nt of wcrk?. 
 And know, O fmner, that thou art liable in payment 
 borh of the penalty and principal fuai contained in the 
 bond : ** For it is written, Curled is every one that 
 *' continueth not in all things* which are written in the 
 *' book of t*he law to do them," Gal. iii. 10. And either 
 of thefe are farther out of your reach to p'^y, than the 
 buying of the ricbeft inheritance in the woild is out of 
 the reach of a beggar in rags. A:]d though perhsps 
 ye know it not, there is a caption out againft you, and 
 ye know not what moment ye may be laid up in prifon 
 upon it, from whence ye can never come forth, Matth. 
 V. 25, 26. But here is a refuge for you, into which as 
 foon as ye enter, your debt is paid, Rom. vii. 4. '' Ye 
 ** are become dead to the law bv the body of Chrifl." 
 
 (4.) For criminals liable to death by the law, Keb. 
 vi. 18. Sinners, ye have by your crimes sgainfi the 
 King of heaven, forfeited your life, and laid yourfelves 
 open to the ilrt^ke of juftice : the averger of blood is at 
 your heelf ; and if you be feized by jultice, and fall in- 
 to the hands of an ahfolutc God, yuu pe iih for ever. 
 But here is a refuge for you, which wi'l afford a reft to 
 your weary funis, IMaitli. xi. 28. a hiding phce, where 
 ye /hall be (■A'iii, Ifa. xxxii. 2. 
 
 3. The gate of this refuge, through which (inners 
 enter, is the vail of the iklh of Chrift, rent, torn, 
 and opened to let in the guilty creature unto Jeho- 
 W^H as a refuge, Heb x. 19, 20. It is only by a cru- 
 cihed Chrift the finner can come unto God comfort- 
 ably, John X. 9. The fmner fleeing for refuge, mufl 
 fix his eyes in the firft place on the wounds of our 
 glorious Redeemer, and come by the altar ur.to th^ 
 lancluary, Rom. ill. 25. When Jacob had feen the 
 ladder fet on the earth, whofe top reached heaven, re- 
 prelenting Chrift not oii'y as God, but as man de- 
 Jcending into the lower parts of the earth by his dejth 
 and buiiil, he faith, '* 1 his is none otlscr but iWz houfc; 
 ** of God, and thii is the gate c^f heaven/' Gen. xxvii . 
 
 F3 j;. 
 
7« Go J in ChnJ} 
 
 17. Without fuch a coftly gate finners had never had 
 accefs to God as a refuge. 
 
 4. Til-: covert in tliis refuge is the ri-^hreoulnf fs of 
 Chrift. Hence Chrift is called, *' Tiie Lord our ngh- 
 <* teou^nef,'* Jer xxiii. 6.; and the apolVie 'glories in 
 that riiThteoufnefa " which i^ tlirou^h the fiith of Chri(t, 
 *' the nghteoufnefs which is of God by faith,*' Phi. iii. 
 9. Tht firmer getting in under this covert is Cfe from 
 the reach of rcvengTig j jflice, the curfe of the law, 
 and the hurt of any thing, Luke x 19. ICu xxvii 3. 
 This covert, which is ev^r over the head of the finntr 
 fioni the moment he enters the refuge, confifts of three 
 plies. 
 
 (i ) The fqtisfaction cf Chrift's death and fuffer- 
 i'^igs, I John ii. 2. He is the propitia'.ion f':r our fins. 
 Thus they are under the covert of the Mediator's 
 blood, through which no revenging wrath can make 
 irs way. Cant, iii 10. with Rom viii. i. This is 
 impur d to the behever, who is reckoned to have fuf- 
 fered in Chrid, even as he finned in Adam. Hence 
 the ai3oUle fays, / am crucified •with Chrijt, Gal. ii. 
 2,0. 
 
 (2.) The righteoufnefs of Chrirt's life and cnuver- 
 fation, who obeyed the commands of the law as a pu- 
 blic perfor., as well as he fiifFe; ed the penalty of it in 
 that cnpacify, Rom. v. j 9 *' Xs by one man's dilbbe- 
 *' di-^nce many were made finners ; lb by the obedience 
 *'cfone llnll many be made rightous." So that his 
 ob difuce u theirs too, and all the good works that he 
 did, for thf ("[^ace of thirty-three years that he lived in 
 the world : the behever has them all in order, to found 
 }\is plea for heaven upon, Koni. viii. 4. Thut the tighle- 
 (jujn fs of tie law vight bt filfiilfd in us. 
 
 (3 ) The holinels of his birth and nature, Heb vii. 
 ^6. ** For tuch An H^gh Prieft became us, who is 
 *' holy, ha-mlefs, undetilcd, feparated f:on finners." 
 This alio is theirs imd UjX)n them: John xvii. ly. " For 
 <' liieir (akes I fancTify myfelf, that th.y alfo might be 
 ^^ fanctifieJ through ihe truth." Not as it were iu^put- 
 
 ed 
 
the Believer's "Refuse and Porthn. yi 
 
 i|ed to them in the point of jrofpel faridification, as Anti- 
 romians foy ; ^ut in |>oint of juilificHt.on, as a pi-rt of 
 the lawciemand of righteonlrefi foi life ; v\hich jaw 
 requires for that end, n.>t only rztihf-ctivm fo- fin, but 
 alfo g od works, and not only good works, bur a good 
 and holy nature. h?ving no biastocvil Exod xx 17. all 
 of them perkiftin their kind. And as Chrift's fansfac- 
 tion for lin is the only I^jlid plea agsinft the firrt, and 
 tlie righreoufnefs of his life the on-y rolid p'ea ayainft 
 the iecond ; fo the h hr.ef: of his birth and nature, is 
 
 ithe only Iblid plea againft the laft : Rom iv. 5. 8. 
 *' To him that work'^th not, but believe th on him that 
 <* juit-fieth rhe un^^idly, his fnith i* counted for righte- 
 *' oufnets. — Blfiied is the man tu whom the Lord will 
 ** not impure (ia '' Hence Chrilt fays of the fpoufe. 
 Then r.rt all f^irj my love, there is no Jpot in thee^ 
 Cvnt. iv. 7 
 
 5 The Tcveral apartments in this refuge f(>r the 
 various cafes of ihc refugees, are all ihe attnburea and 
 prrfcdiions { f God the Lord Jehovah, Prov. xviii 10. 
 ♦* The name of the Lord is a itrong tower : the righ- 
 teous runneth into it, and is. fafe '' And hence the 
 fiuner's refuge is faid to be in Cod^ Pul. Ixii. 7. Every 
 thing in God is a refuge to the man who is once under 
 the covert. Is he in perp'exing di'iiculties that he 
 knoN^s not how to be rid of? let him flee inro the room 
 or chamber of the divine wifdoin. Is he under any 
 thing quite above his ability ? let him flee into ihe 
 chasnber of the divine power. Is he under guilt? 
 let him flee into the charnlrcr of divine mercy. Docs 
 the bw bend up a prccefs againlt liiai for debt aheady 
 paid by his Cautioner, take iiim by the throat, faying. 
 Pay what thou oweil, or I will cnfl thee into the pri(bn 
 of hell.? let him flee into the chamber cf divine j lifice, 
 1 John 1.9. Hd isfaitffutanclju[i^ io fjrgivd us our Jins» 
 And (o in other cales. 
 
 6. The boundsnes of the refuge are the everlafling 
 covenant, Pfal. xlvi. 7. 'Ihe God of Jacob is cur re- 
 f'ge, ii is God's covenant title, "ihe bordtrs of 
 
 the 
 
;2 God in Chr'tft 
 
 the cities ofrefLijTe were to he nicely marked: for up<i5 
 . the •utiide of the line wis death to the cri;ninal, on 
 infulf life, for death could not come over the liwe 
 Nil nh. xKxv. 26. 27 Sinners without the covenant 
 there is no refiicre f^r you ; but come within, and none 
 Ciu touch vou rliere. 
 
 7 Laltly, The Tinner's entering into th? refuge i; 
 by fnth, as in the next, I fuid^ Thm art my refuse. 
 Of ^vhich m-^re afterwai ds. 
 
 Secondly, Concerning the portion, I ofF.r only 
 two things. 
 
 I. The fame God in Chrift who is the refuge for 
 poor finners, is alfo the portion for them to live on : 
 To'jU art my portion in tht land of the living, T-hey 
 are but filly refuges that men can find in the world ; 
 they may be iUrved out of then, and forced by want 
 to.a*iandon them. But God in Chrift is a refuge for 
 us : and he is a portion in the refuge ; and thofe who 
 take refuge in him, need never go abroad without the 
 border of their refuge to bring iu provifion for thein- 
 ielves. 
 
 2. God in Chrift is what one miy live on, Pfal xvi. 
 5. 6. " Tile Lord is the portion of mine inheritance, 
 and of my cup: thou maintaineft my lot The lines 
 are fallen untome in ple^fant.places ; yea, I have a good- 
 ly heritage.*' The mtx\ of* the woilJ cannot und?r- 
 ftand this : but the experience of the faints in glorv^ 
 puts it beyond queftion ; and fo does the experience of 
 the faints on einh: witnefs Djvid, Pial Ixxiii. 25. 
 ** Whom have I in heaven but thee? and there is none 
 *' upon earth that I defire btfides thee:" and Habik- 
 '^ kuk, chap iii. 17. 18 *' Although the fig-tree fhall 
 '* not biortum, neither fhall fruit be in the vines j. 
 ** the labour of the olive Ihall fail, and the fields Ihall 
 ** yield no meat; the flock fhall be cut o(f from the fold, 
 *' and there IhaU be no h.-rd in the Ihlls ; yet I will 
 ** rejiice in the Lord, I will joy in the God of my [al- 
 " vation." One may live upon t'lat happdy, which is 
 commeufurablc to all his deiircs; for the perfeilling of 
 
 bis 
 
the Bcliever'*s Refuge and Portion. 73- 
 
 hi? nsture,. and mainta'ning it: in its perfeiTion. And 
 , no crcuure can be to a man, but God is and will 
 
 L . roall who tdk:? him for their portion. 
 J In him rhe man has a dwelhng place. Pial. nc. i. 
 j'rainient, Rev. lii. 18. meat and d ink. John vi. 5^;. 
 
 and all in a word. Phil. iv. i8. 2 Cor vi. 10. AnJ 
 J, he-rero belongs the ranclificaiion of the foui. ia t'ne be- 
 ^ ginning, p ogrefs, and confumrn »tion of it. as that 
 
 which is f . r the perfecting of the fv ul, 1 Cor. i. 30. 
 
 So that as ^\ive as the fonl is mp.de fafe in Chriit, it is 
 
 fanctified in Chrilt, Ila xlv. 24 '* Surely, fliall one 
 ^ ** fay^ In the Lord hivc I righieoufneis and ftrength." 
 
 I fh^ll now mske fome practical improvement of 
 this fubje^l; which 1 fliall difculs briefiy in a twofold 
 ufe. 
 
 Use I. of trial. Hereby ye may know whetJier 3'e 
 b? believers or not^ and will be welcome guefts at the 
 Lord^s table, 
 
 1. What is your refuge? where take ye flielter, or 
 what is your refuge from avenging judice, the curfe of 
 the law, and tiie v/rathof God for your fins ^ If ye flee 
 for refuge to your own working, doing, and fuffering^ 
 your repentance and reformation, your cafe is bad. 
 But is the covert of ChriiVs righteoufnefs your only 
 refuge, and, renouncing all other pleas, do you hold 
 by that? then God is your refuge, Pfal. Ixii. 6. Do 
 ye make him your refuge, and flee to him, when pur- 
 fued by (in, Satan, and an evil world ? Alas ! mod 
 men either feek no refuge from (in, or they make 
 themfelves, their own Itrength, wifdom, or rcfblution, 
 their re;'iige. But the bektver makes God his refuge 
 for all. 
 
 2. What is your portion ? Many pretend to make 
 God their refuge, but the world and their lulls arc 
 their hearts choice for a portion. But the believer 
 takes God in Chrilt for a refuge and portion too, not 
 only for a defence from evil, but for a treafureof pro- 
 vifion to live upon even in the world. The world's 
 
 good 
 
74 Ojd in Chrlfi ' 
 
 good things th^y may take for comforts, but Gc u 
 alone fi)r t!ie pr>;:tion of the-r TjuIs. ■^nd therefore ij; 
 whirever fondnrfs they may (uinetirr^es fill into, |jr 
 through temptation; for other things, ihey will ihe^v 
 Go'l is their portion in the ci^'c of competiiion. Like 
 the child, who may be fond of oihers that care Is it, 
 yet pr fers its mot])er to ail orhers. 
 
 Use II. I exhort yon to take God in Chrift this 
 day fo- y-Mir refuge and portion. 
 
 Firjt^ O fi -e into th's refuse. Fv.r motives, confidT, 
 
 I. Ye need a refuge : Tor your fou's are in the 
 greatefl hoZird ; the avenger of blood is piirfuing 
 yon: and ye are in an evil world, and judgement is 
 i\\\. appro.^ching on the hnd A^herein ye live. It is 
 high tvie fjr you to lo k out for a plare of I'afety. 
 
 1 Tnere i.« n > othnr f^.fe refuse for you. Wi^fC 
 ye not ahead y found otner refuges, where ye expe<^- 
 ed fjfetv, fail you ? and fo will ye Ht.d it unto the 
 end. Death will calt you out of them all But if 
 ye fl?e by faith into this refuge, it will never fail nor 
 difappoint y( u 
 
 3. 1 his refuge is open to you. God in Chrifl is 
 ready to embrace you with tpen arms, and afford you 
 all manner of (afery, from rtvenging juftice, the fiery 
 law, hell, wrath, in evil world, and tin, the worlt of 
 .all enemies. 
 
 Secondly^ Take God in Chrift for your portion this 
 day. For motives, confldcr, 
 
 1. The Lord is willing to take you for his portion. 
 When all the vorld is divided into two parts, fuch 
 as will believe in Chrili, and fuch as will not ; though 
 the latter may be gf-eat and wife men in comparifon 
 of you, and ye never fo little worth, he fays, They 
 lliali be my portion, Deut. xxx.ii. 9. For the Lord's 
 f'jrtion is his pecple: and will not you fay, Thou art 
 my portion ? 
 
 2. There is no fhadow of jnft competition be- 
 twixt the Lord and all other portions. Ye will get 
 the double portion, as firft born, by taking him for 
 
 your 
 
the BeliiVcr^s Refuge and Portion. 75 
 
 your portion. He is a fall, complete, fafisfying por- 
 tion, and a ].:fling portion that will never decay. 
 Now the all is divided into two part?, GoH himrelr^ 
 and the world with ail that is in • it, chufe you this 
 dav which fhall b*? your portion. And remember rhat 
 upon this choice your everlafting happinefs or niiftry 
 depends. 
 
 But one may fay. How (liall I take the F.crd for my 
 refuse and my portion ? how Hiall I f^y, Tnou art my 
 refugf^ ana my portin? 
 
 1 B° fenfible of thy need of a refuge and a portion 
 to thy foul which it cannot nnd among 'he creatures, 
 as the prodigal deeply felt, Luke xv. 14. Till the vani- 
 ty of created refuses and portions be dilcovered, and 
 they appear refugee of lies, the foul will never tike God 
 in Chrilt for its refuge and portion, Jer xvi ip " O 
 ** Lord, my ftreng^i and my fortrels, and my refuge 
 *' in the day of affliclion. the GentilcS (hill < ome unio 
 '* thee frcm the ends of the earth, and Ihall fay, Sure- 
 ** ly our fathers have inherited lies, vanity, and things 
 <' wherein there is no profit." 
 
 2. Believe God in Chrift to be a life refuge and a 
 full portion. The foul will never come to Chrift, till 
 it be perfuaded that that fafd-ty and fatisfadion is to be 
 found in him, which is to be found no- where elfe, Luke 
 XV. 17. 
 
 3 Believe the gofpel-ofF-r with particular application 
 tothyfelf, namely, That the Lord is olT^-^ed for a re- 
 fuge and portion to thee. This is the report of the gof- 
 pel ; and he who does not believe ir, makes God a har, 
 I John V. 10. 
 
 4. Form a ftedfaft refflution of fpirit to take God in 
 Cji'iil for thy refuge ai.d portion, to venture to flee 
 into the refuge, and lay hold on him as thy portion, 
 upon the warrant of the go fpel- offer, as the prodigal 
 did, / vjtli arifdj and go to my father, Sec. Luke 
 XV. 18. 
 
 5 Renounce all other refnges and portions, and 
 lay the whole ftrefs of thy fafety and provifion, for 
 
 time 
 
y6 Faith^s Ri<r>gmtlon I 
 
 time and eternity, upon God in Ch^ift, faying, " Tr 
 '* ly in vain is fjlvaticn hoped for from tlie hills, z. 
 ^* from the multitude of mountains : truly in the Lr 
 *^ our God is the fjlv^tion of Ifrael, Jer. iii. 23. C 
 '* is a refujie for us, Pfal. Ixii. 8." Bid farewel to: 
 refuge' of l:es, lift thy confidence and dependance iv^ 
 cff all others, and Hx it upon God in Clinii, upon r! 
 waWant of the word, faying as Pfal. Ixii. 5 »* > 
 *' foul, wait thou only upon God : for my expetJlat: 
 ** is from hiin." 
 
 6. Ln/iiy\ Rrfolutely cle^vf to the Lord as thy re- 
 fuge and portion, fayiPg ^vith Job, chap. x.ii. 15 7/V 
 he Jliy nL', yet xu'tU I truft in him : Thou art my re- 
 fuge and portion, I wll feck no other, I can take no 0- 
 iher, for time and for eternity. 
 
 r 
 
 Faith's Recognition of takincr God fo r 
 Refuge and Portion illudrated *• 
 
 Psalm cxlii. 5. 
 
 I cried unto ihre^ Lordy I fatd^ Thou art my rcfvgey 
 and my p:rtion^ in the4ond of the living, 
 
 LAST Lord's day I opened the nature of the re- 
 fuge for poor Tinners, prefled you to flee into it, 
 and to lay each of you for yc urfelves, Thou art my re- 
 fuge, and (hewed how ye Ihould fay it. I no.vpropofe 
 another doftrine, viz, 
 
 DocT. T?at thofs uhi hi:ve f^id to God in Chri/?, 
 T'-":u art m; r fu^e and portion, fi>0!<!d recogmfe^ tffle6i 
 ufonj and euA to mind their fo jay'mg. Or, ihofe 
 
of taking God for a Refuge and Porihr:, 77 
 
 ■nvh have taken God in Chrifi for their refuge and for <- 
 io«, fhould recognije their Jo doing. Iji^^jd, Tf.ou art 
 ^fmy refuge^ and my pot Hon- David laid this in the cave^ 
 Jnd afcerwards he comes over it again. 
 
 A In handling this doctrine, I Ihall proceed as fol- 
 lows. 
 
 U I. I fliall fliew what is imported in this reccgnifancc 
 J^f that deed or fay of tlie foul 
 I II. Why they ihould rccognife it. 
 , in. Apply. 
 
 I. I am to fliew what is imported in this recogni- 
 fance of that d&td or fay of the Ibul : I /aid it. It im- 
 ports, 
 
 I. A remembrance of the folemn tranfa(^'on, Pfal. 
 :iii. 18. This is a dQt(\ never to be forgoeten, but al- 
 kvays to be kept in remembrance. It was God's quar-r 
 rtl with Tyre, that they remembered not ih; brother- 
 ly covenant with Edo n, Amos i 9 How mncii more 
 if we remember not the co\'enant \\iih God himfelf ? 
 But it fares with many in effefl, as with men in other 
 cafes, they fay the word, but afterwards they never 
 lind they f.'id it : for alas ! they remember it as luaters 
 :t pafs aiuay, which is in efFeci:, it fl ps out of their 
 J, Job vi. 16. But, O ye who have faid thi^, re- 
 ♦niemoer, 
 
 ([.) What you faid. You faid th-t God in Chrifl 
 iliould bs your refuge, that undtr the Ihade of his 
 wings you hid ycurfelves, and that, renouncing all 
 Clival' refuges, as refuges of lies, j'-ou did betake your- 
 fclves to the covert of Chi ill's rightcoufnefs, and that 
 there ye would abide for your portion : which was 
 formal acceptance of and lading hold on the cove- 
 nant. 
 
 (2.) To whom you faid it. To God in Chrift fpeak- 
 ing to you in the gofpel-ofFer, and inviting \ou into the 
 rcJuge. What men fav to their fuperiors, ihey think 
 ';t e them. 
 
 K 
 
7 5 Faith ' J Kecognlt'ion 
 
 themfclves fj^cially concerned to mind. And fureljri 
 what ye have liid to God, ye ought in a peculiar man 
 ner to remember, and awe your hearts with the com. 
 tlerat'on of the majelly of the party to whom ye faid it 
 Pial. xvi. 2. '• O my foul, thou haft faid unto the Lord or 
 ** Thou art my Lord.'' For he is not one with whoii|tlt 
 we may play faft and loofe 
 
 (3.) How ye faid it. Did ye not fay it in youi 
 hearts, while God in Chrift was held out as a refuge 
 for you ? And the language of the heart is plain Ian 
 gu3ge with a heart- fearching God. Did not Ibmc o\ 
 you fay it with you mouths? and did not all commu 
 nicanis fay it lolcmnly before the v^orid, angels, and 
 men, by their receiving the elements of bread and 
 wine ? 
 
 (4.) Upon what grounds vou faid it. Did you not 
 fee a nec^ iFity of a refuge for you, an<l a necelfity of 
 taking G.A in Chrifl for your refuge ? Ye had rational 
 grounds for it, and laiting grounds tliat can never f.-il ; 
 fo that ye can never have ground to rerra»^l, nor Ihifl 
 sb'.ut for another refuge, Jcr. ii 31. 
 
 (5.) Where ye laid it. Remember the fpot of 
 ground, where ye faid it in prayer, where yc faid it 
 at the conmmnion-tjble, Pial. xhi. 6. The ifrnes of 
 the place will be witnefles of your frying it, J Ihua 
 xxiv. 27. ^ 
 
 1, A llanding to it, without regretting that we 
 faid It, remembering what is faid John vi. 66, 67, 63, 
 i)K). " From that lime many of his difciples went 
 *♦ back, and walked no more with him 7 hen faid Je- 
 •* fus uiuo the twelve, Will ye alfo go away ? 1 hen 
 ^* Simon Peter anfwered him, Lord, to wh m flull we 
 •' go ? thou h;ill the words of eternal life. And we be 
 " litve, and are iurc that thou art that Chrilt, the Son 
 *' of the living God," iVlen often repent w hat they 
 have laid, and therefore will not own they faid it. But 
 gracious fouls will not repent their faj ing this, but \k\\\ 
 Ebide by it. If ihey were to make iheir choice a thoufand 
 limes, having chofen Cod in Chrilt for thtir refuge 
 
 and 
 
c/* taking God for a Refuge and Portion. 79 
 
 itr.d portion, they would not alter, but their firft choice 
 ^voiild be their Liit choice, Jer. iii. 19. " 1 f^^id, 
 •■ ^ Thou Oiall call me. My Father, and Ihilt not turn 
 'i * away from me.'* Many aherations may be m mens 
 l:ircumRancef in the world, but there can never be one 
 Irhat will afford ground for their going back of this 
 thtir faying 
 
 ij 3. An owning of the obligation of ir. / /T /V, and 
 ^m obliged thereby to ftand to it : For I hj.ve open&d 
 
 (my ni'juth unto the L^^rd, aod I cannot go back, JiJdg. 
 xi. 35. God in Chritt is vours, and ye are his by your 
 own confent ; ye are no more your own ; ye have 
 faid the vyird, and muft own that it is bind met on you ; 
 and ye mutt beware that after vows ye make not in- 
 quiry. Whoever may pretend tl^y have their choice 
 yet to make of ar-fuge and portion to themfelvrs, ye 
 cannot: ye are tngnged :dready, and ye are not in 
 fafety to hea* ken to any other propofjls, more th^n a 
 woman who has akeady figned her contracl: wiih one 
 nun. 
 
 4. A profefTing of it confidently without being a- 
 fhamed of it : q, d. ** I ov;n it fefore a'l men, rod 
 '* am not afiiamed of my choice.'* Autichriit dllows 
 fome of his vaflils to cany liis mark in th ir right hand, 
 Rev. xiii. 16. But nil the foilo>vers of the Lamb have 
 their mark on their forehead, where it will nt.it hide. 
 Rev. x:v. I. The world would put the people of Cod 
 to fname on the head of their rtfuge and portion, as 
 if th y had made a foiilh bargain of it, Pfal. x:v 6. 
 '* You have Oiameii the counfel of the poor, becaule 
 *' the Lord is his refuge.'*' But fincerity will make 
 men de!'p;fe that Ihame, as David faid, '* And I will 
 *' yet be rnore vi'e than thu3, and will be bafe in mine 
 *' own fight." 
 
 5. A fati:fad:ion of heart in it: q. d. '* I faid it, 
 '' and O but I am wt-ll pkafed that ever I faid it ; ic 
 *' was the heft faying I could ever f?.y,'' Pfal. xvi. 2, 
 5 6, 7. And this is in eiftc^ to fay it over again. And 
 jjood reafon there is for them who have fiiicerely faid 
 
 G 2 xt^ 
 
^0 Faith's Rccogmiion 
 
 ir, to be well fatisfied in their refuge, and to rej' 
 in tlieir portion The reflr^ing upon it may afFon 
 loliH de'ight and content of he.irt. Ye who have taker 
 th? Lord for your refuge, may with much fatisfadioi 
 reflect on it ; for y^ have, 
 
 (j ) A (2^Q refuge, Prov. xviii. lo. '' The name o 
 '*jhe Lord is a Itrong tower : the righteous runnctl 
 *Mnto it, and is fafe. Chap. xxix. 25. Whofo putteth 
 '* his trnrt in the Lord, fnall be lafe." Ye may fmg 
 the 9 lit pfalm as your o.vn charter for fafety. What- 
 ever flormi blow, no plague Ihall f ome ncnr thy dwell- 
 ing while thou dwellcit there. Revenging juftice can 
 tio nothing againfb you there: the fiery Uw cannot 
 throw the fire-balls of its curfes within the border of 
 your refuge; Ron^ wii. i. ** There is now, no con- 
 '* demnation to them th^t are in Chrift Jefus. Gal. 
 ^* iii. 13. ChriH: hath redeemed us from the curfe of 
 ^* of the Iavv, being made a curfe for us" God, \\ho 
 without the refuge is a confuming fire to Tinners, within 
 ic is a refndhing, v/arming, enlightening fire to them. 
 However heavy days of common calamity ye m.-^y fee, 
 ye may be very eafy in your refuge, having fuch a co- 
 vert above your hend, Job v. 22. ^t clifiru^kn and 
 famine thou Jhult lavgh^ like the child in the ihipwreck, 
 ilniiingat the motions of the broken bjard. 
 
 (2.) A well furniihcd refuge : 1 hzu art mv nfup^e 
 Cyid my -portion ^ fiys David in the text. There will 
 never be any need to leave it, for want of p ovifion, 
 and to Ihift elfewhere. God in Chrill is a full por- 
 tion in the rtfuge, of which we may afterwards fpeak 
 more particularly. There is nothing the man wants 
 and is really in need of, but he ^\^\ hnve ic there, 
 Pfal.lxxxiv. II." For the Lord Go i ts a fun and Ihield : 
 ** the Lord will give grace and glory : no good thing 
 *' will he with-hold from them that walk upriglitly. 
 What is in the refuge ? There is a fuinefs there, yea 
 all fuinefs, Col. i. 19 For it pltaj'ed the Father thai 
 in him Jhould all fulmfs dwell. And where all fuinefs 
 h, [k] There is not any thin^ wanting to make 
 
 the 
 
of taking a God for a Refuge and Portion, 8i 
 
 the finner happy ; there is a variety of prnvifion, yea, 
 all injnner of provifion. Cant. vii. u!t. " At our patea 
 
 l| *' are all manner of pleaianr fruits, new and ».'ld. Rev. 
 
 li *^ XX!. 7. He that overcomerh (hall inherit all tilings." 
 [2.] There is plenty of every thing ; no exhauiting of 
 any part of the provilion ; nothing will ever run ihort 
 there, Rev, xxii. 2 ** In the miuit of the ftreet of it, 
 *' and of either ilde of the river, was there the tree 
 *' of life, wliich bare twelve manner cf fraics, and 
 *^ yielded her fruit every month ; and the leaves of 
 ** the tree were for the healing of the nations.'' 
 
 (i^.) The on'.y refuge where men can be (^h^ Pfil, 
 xviii. ^^i. For IV ho is God fuve ihs Lord? or -ufho is a 
 rock /(tve our Cod ? There are other refuges int^eed-, 
 but then they are all refuges of »ies, and they will b« 
 all fweptasvav, and tbofe who lodge in theii) left n>.ked, 
 and open to all ruin, ITa. xxviii. ]j, '* The hail ih.ill 
 *' fwtep away the refuge of lies, and the waters lliall 
 ** overflow the hiding-place." Ail mult come to vour 
 refuge or peri (li, Acts iv. 12. '' Neither is there faiVa- 
 *' tion in any other : for there is none other name un- 
 ^' der heaven givtn among men whereby we mult be 
 ** laved." So that your dmy and intenil bcih fay ts> 
 you in this cafe, Let them ie:uFn unto you, but return 
 not ye unto them. 
 
 (4.) A near- hand refuge, Jer. xxiii. 23. ^m I a 
 Cod ai hand, faith the Lord, itid not a God afar offP God 
 in Chrilt is every- whcFe pref; nt ; fo be where }e will, 
 ye are alwa^'s within a Hep of your refuge, zo be made 
 by faith, Rom. x. 6, 7, SV *' But the rignteouinei* 
 *' which IS of fjith Ipeakerh on this wile, S^y not in 
 ** thiuc heart, Vv ho (hall afcend into heaver > (that is, 
 ** to bring Chrilt down from above j ; or, Who ihall 
 ** deicend iuio the deep .^ (that is, to bring i-p Chrid 
 *' from the de?x\) ; but what faith it ? The word i» 
 ^' nigh thee, even in thy mouth, an.* in try heart : ih;;C 
 ** is the word ot faith \^hieh we pie::ch.'' Herce the 
 people i)f God have had the benetit or :hcir refuge when 
 they were call laio psilbn^ dungeons, baniihtd to re- 
 G ^ p '•" 
 
82 F.ntFs RcccgnUkn 
 
 mote parts of the world. The cities of refuse were 
 fo fituated, that H^me of them were on this fule Jordan, 
 and fome on that fide, that they might he near to flee 
 to. In a moment ihou mayft flee into thy refuge by 
 faith. Hence faith is called a looking. Ifa. xlv. 22. 
 Lv'ik un'o we, and beyefav^d^ all the en:is of the earth, 
 
 (5.) A refuge none can flop in your wav to. How- 
 ever the cliild of God be blocked up, lik? David m the 
 cave, however he be hampered, none in the world 
 can Hop his way thither : / faid, Jhu art my refuge, 
 God himfeif ha' prepared the way ; and there is rio ftop 
 in \z for anv that mind for it. Hen^e Chriil fays to the 
 fpoufe, ** Rife np, my love, my fair one. and come a - 
 •' way. For lo, the winter is pad ; the rain is over 
 ** and gone, &:c. Cant. ii. 10, i i.'* Enemies mayiiand 
 betwixt you and c.ll created refuges, but nothing can 
 hold you out of this refuge, who by faith go thitber. 
 ** For, (ays the apoftle, I am perfuaded, that neither 
 *' death, nor life, nor angels, nor principalities, nor 
 ^*^ powers, nor things prelent, nor things to come, nor 
 '* height, nor depth, nor any other creature, fhall hz 
 ** able to fepsraie us from the love o^ God Vvlilch is in 
 *' Chrilt Jtfusciir Lord, Rom. vii. 38, 39. ♦ 
 
 (6.) A ready Rt fiige. J he gates (land open night 
 and day to receive ih^- refnnces, Zech. xiil. i. ** In 
 ** that day there fhall be a fountain opened to the houfe 
 *' of David, and to the inhabitants of jerufalem, fi;r 
 " fm and for uncleannefs.'* None who liee thither 
 are refilled, or denied accefs ; J> hn vi. 37. llim that 
 that Cometh i<n!o nie, I wtll in no wife caff r>u!. The 
 father meets the prod:gal Ion uhile he v.as yet a gre.it 
 v.ay off; and no man can be more ready to enter the 
 refuge, than the Refuge is to receive him. 
 
 (7.) A laiVmg refuge ; a refuge for time, for all 
 times, be ihey never lb bad : Piiil. Ixii. 8, Triji m 
 him at all times : — C'jd is a refuge for us. From the 
 beginning to this djy, through'ou: all gpner;;tior;s, 
 tlii fef' e has lalted, Pial xc. I. and wU lad a re- 
 
 fu; 
 
tf taking God for a Refuge and-Poriion, S3 
 
 ie|fuge for Tinners to the end. Ar.d it is a refujre for e- 
 ijlternity too, uhen all other refuges fhall be razed. Ifa. 
 •jixxv. 4. " Th» u halt been a rtfuge to the poor a 
 y!*' llrtngih to the needy in his dilirtls, a refuge from 
 A** the {form, Ice. Heb vii. 25 Wherefore he is able 
 tl** alfo to fave them to the utrerraoit, that come unto 
 :.[" God b\ him. Teeing he ever liveth to mak: nuerceT- 
 •' lion for them." 
 
 6. A pleading the benefit of it : q d. *^ I have faid 
 *' it, arid plead the benefit of God's refugees, Tafcty 
 " and iatbf. cfion ;" Lam. iii. 24 ** i he Li.rd is my 
 '* portion; faith my Toul ; therefore will I hope m him," 
 God loves to have his people plead. ng tliei. interelt in 
 him Jer iii 4. '* W lit thcu not from this time cry 
 *• unto me. My Father, thou art the guide of my 
 *' youth ?" The faints are very pointed and perempto- 
 ry in it, PTal. cxvi. j6. *• Oh Lord, truly I am thy ier- 
 *' vart, lam thy fervant. arid ihe Ton of thy handmaid: 
 •»' thou h:dt !co!ed my bonds." And this they do over 
 the brjly of diTtour;jgtments, ITa Ixiii. 16. *' Doubt- 
 •* lefs thou ai I cur Father, though Abraham be ignorant 
 *' of us, ap(\ Ifictel acknowitdge us lu^t : thou, O Lord, 
 ** art our Father, our Redeemer, thy name is from e- 
 *' verlafting." We fnould huld by it, and by no means 
 quit it, as the guilty tiid by the horrs of the altar. 
 Iherefore Taith the apoHie, Heb. x. 35. ** Calf not 
 ** away your confidence, which hath great recompenfe 
 ** of reward " 
 
 • JL 1 lie next head is to fhew v. by they who have 
 tsken God in Chrilt for their rtfuge and poiticn, 11 ould 
 recogn'e their io doing. 1 hey IJioulddo it, 
 
 I . For the honour of God in ChrilK It tends to the 
 Lord's honour for bis people to be often recognifmg 
 and re-acktiowledgng their Tubj^clion to him, and their 
 CO I fen t to the covenant, 'Jer. ui. 4 fore-cited. For it 
 favs, they remember it, itand to it, own it, profefs it 
 coi.fidti]t.y, are fatitfied in it, and plead the benefit of 
 it For this cauTe the Tac.rameni ot tiie (upper was in- 
 ilitutcd, and is often to be ctlcbratsd^ that To the co- 
 venant 
 
§4 FaiiFs Rccogmthn 
 
 venint may be confiriiied and recognifed again and 
 again. 
 
 2. To revive the impreflions of it oa their own fouls, 
 Pfal. xvi. 2. my piul^ thou haft faid unto the Lord^ 
 Tf'W art my Lord. We are apt to forget what we have 
 mod folernnlv faid unto the Lord in thex:ovenant. Hence 
 Mofes Hys unro the Children. of Ifrael, Deuc. iv 23 
 Take heed unto yourf'^lvs, i^Jt ye forget the covenant of 
 the Lord your God which he made with you. How fcwn 
 did Pcier and rhe relt of the difciples forget after the 
 firrt com;nunion what they h:^d laid unto the Lord ? The 
 hearts of the belt are Hckle ; imprellians of good are 
 cafdy worn off them, and very foon too do they begin 
 to wear weak We have mnch need therefore to be 
 putting ourfelves jn mind of what paif d in that cafe, 
 \ti\ the heart he like the aduherefs, which forfaketh the 
 guide of her youth, and forgetteth the covenant ofherGody 
 Prov. ii 17. 
 
 3. Brcaufe there is a competition in our cafe betwixt 
 the Lord, and the world with the lulls thereof: and 
 after we have fiid to the Lord, Thou art my refuge and 
 my portion, thefe will fet upon us to take them for a 
 refuge and portion. Wherefore this is neceiiary io that 
 crile to mike a d^cifion of the cafe itili, and to lilencc 
 the Lord's comp-rtitcTS. and cut off thtir pretences to 
 us : Even js a woman already* efpoufed would recog- 
 nife her efpoufals, to filence one continuing to make fuit 
 to her, Tit. ii. 12 
 
 4. To excite ourfelves to the dury of the relation 
 conftituted by that faying. If we have taken refuge 
 under the fhatiow of the Lord's wings, we mint be as 
 obedient children, walking according to the law of our 
 God, our Hufband, elder Brother, and King. If we 
 have taken him for our portion, we mult live to and for 
 him, as we live by him, Pfal. ciii. 18. But we will be 
 ready to neglect our duty, if we call not to mind the 
 engagements to it taken upon us. 
 
 5. Lcjtlyy To Ibcngthen us in the faith of the 
 
 privileges 
 
tftakirg G(jd for a Refuge and P or lion, ^^ 
 
 privileges of the relation. It will ferve to confirm CLir 
 ti lift in liiin for fatery and fitij-frdion, wh^n we re- 
 member th2t we have laid unto the Lord, Thou a>t w.y 
 rtjuge and my pcriion. i uill be a means to cau'^e us 
 to adhere to him as fuch, |Job xiii. 15. Though he Jl.iy 
 rue, yet luiU I trujl in him, 
 
 I come now to ?pply this do(flrine to them that havt 
 faid the Lord is their refu. e and their portion, and 
 to thofe who cannot be brought to fay it. 
 
 P'iRST, Let me addrf fs m) felf to you who have fsid 
 unto the Lord, Thou art my refuge and portion, at a 
 communion- table or oheruifc 
 
 F;r//, Sir.ce ye ha\e faid it, reccgnife, rtflecl upon, 
 and call to mind your Trying it. 
 
 1. Do it often ; often call to mind your faying of it. 
 We find David often upon it, Plal. xvi 1. forecited. 
 Pfal. xxxi. 14. ** I faid, 1 hou art my God. cxix. 57. 
 ** Thou art my portion, O Lord : I have faid. that I 
 ** AAould keep thy words, cxl. 6. I have faid unto the 
 ** LcTd, thou art my God." Ye cannot remember it too 
 often ; for it is a thought that is always feafonable. 
 It mui\ be hahituslly in your mind : it muft never be 
 out of it, either virtually orexprefsly. For your hearts 
 are apt to forget the Lord; and, forgetting him^ 
 and your relation and engagement to him, ye go all 
 wrong 
 
 2. Do it cccafionally at feme times in nn explicit 
 manner. Come over that your tran faction wiih God", 
 and fet it again before your ej es exprefily, and that 
 on ihefe four occiifion5 efpecially. 
 
 (i.) When a temptation is before ycai to fin, In 
 thought, word, or Atti\ ; as JoTeph did, Gen. xxxix. 
 9. Hovj can I do this great 'wlikedw/s^ ar.djin again fi 
 God P Manv think they are to be cxcufed in the wo- 
 ful out-breakings of their corruption, becanfe forfooth 
 they are provoked and tempted : As if a foldier Hiould 
 fay, he did not yield to the enemy \mx\\ he attacked him:. 
 But ye are called to reliit teaiptaticn, that uie may 
 
 res 
 
S6 Faith's Recognitton 
 
 refirt it, to remember ihat ve have fiid unto the Lord, 
 ^hju art my refuge and porthn. J,ct that thought pafs 
 through your heart before ye yield, and it will help 
 you to (laud. 
 
 (2.) When ye find yourfelves unfit for or backward 
 to duty, take this into your thoughts in a believing 
 manner: ^o will ye fee both what »riy excite you to 
 duty, and wh^t may encourage, Iti engthen, and oil the 
 wheels of your fuul : as PjuI experienced, Rom. vi*. 24, 
 25 " O wretched in in th.it J am ! who (hall deliver 
 ** me from the body of this death ? I thank God through 
 ** Je'us Chr)ll our Lord.'' Here is your relation to 
 God, and your privilege. 
 
 (3.) Wh.n \e are in danger or difHcuhies th:\; ye 
 know not how to get through ; then remember, that 
 ye have faid to the Lord, Tbou art my refu(^€» Tiiis 
 is the way to compofe your lonls in a patient waiting 
 for God, and comfortable expectation of relief from 
 him ; wliether they be dangers of your foul, body, 
 outward eihte, reputation, dr. 
 
 (4.) When ye are under the world's frov/ns, things 
 going wrong with you tliere, when the per ons or 
 things of the world difappoint you in your e>ipe<5t:a- 
 tions from them : then remember you have faid, Tl?ou 
 art my portion. This will be of ufe to compofe your 
 heart under all thefe, fmce liiefe are not, but God is 
 your portion. 
 
 3. Do it fomslime^ in a folemn ftated manner, tak- 
 ing Tome rime by yourielf alone to review what pafl'cd 
 betwixt God and your foul in the day you faid. Thou 
 art my refuge avil poriinri, S-lf-examinarion is necef. 
 fary after as well as before a communion : and 1 mult 
 fay, it is a very bad fign, when peop e are at no 
 pains that way after a Cv^mmunion. Jf ye have not 
 done it as yet, fee that ye do it this night ; retire your- 
 felves by yourfelvei a while, and review what you 
 fiid to the Lord this day-eight days ; to whom, how, 
 upon what grounds, and where ye faid ir. And 
 paniculaily cxamiiie yourfelves, whether ye faid it 
 
 fm- 
 
cfiak'ng God for a Refuge and Porthn. 87 
 
 fincercly or not, Thou art my refuge. If you have 
 made God in Chrilt your refuge then, 
 
 (i.) Ye will have a fuperlative efteem of him above 
 allperfons and things, i Pet. ii. 7 Unto you that btlieve 
 he is precious. The city of refuge was hetter to the 
 refugee than all the l-^nJ of Canaan befides, for there 
 only D^uld he be in fafety of his life. And God in 
 Chrift will be better to the lincere fou! than ail perfons 
 or things elfe : Pfil. Ixxiii 25. **Whom have 1 in 
 ** heaven but? and there is none upon earth that I de- 
 ** fire befides thee. Luke xiv. 26. If any man come 
 *' aftd- me, and hare not his father and mother, ^c, he 
 ** canro*^ be my difciple. 
 
 (2.) Ye will have fled to him for fafety from fin, as 
 Well as from wrath, Micth i. 21. ** Thou flialt call 
 ^* his name Jefus : fo'- he (hall fave his people from 
 ** their fin- " Ye will have made his faudifying Spirit, 
 as well as his julHfyirg blood, your refuge. And becaufe 
 the fmc^re refugee fiees from (in as fin, your (ouls 
 wi!l be longing to be rid of all fin, counting it as ycur 
 enemy and the purfuing avenger ; and the remains of 
 of fin in you, will be your fouls buiden, Rom. vii. 24. 
 fore cited. 
 
 {3.) Ye will look for fafety from God in Chrift 
 alone, and not from the law t r your own works : Ftr 
 by thf works of the tn-w fhall no flcfh he jufiified, Gal. 
 ii. i6. From thence will be the fuppgrt of your foul?. 
 When a man is withr.ut the city of refuge, if the 
 avenger of blood purfue hot, then he quickens his 
 pace ; if he halts, then he halts, all his motions and 
 coinf;)rts dependmg on his monons or baitings. But 
 when he has got within the city, it is not fo with 
 hitn. I bus as to men out of Chrift, the great motives 
 to obedience are fear of puniihment and hope of re- 
 ward by their Wv rks, which are the great grounds of 
 their comfort : but the foul which has made God in 
 Chrift its ret'iuje, looks for its fafety only from ChriPi's 
 works and fdfering, Phil. iii. 3. rejoicing -in thrift 
 
88 Faith* s R^cognation 
 
 J</uSf and having no confidc-nce in the ft /h ; and (b its 
 labour is turned into a lutkur of lovf, Hcb. vi lo. 
 
 Secondlv, Since ye have faid, That God m Chrift 
 is your refuge, hold by it, and cairy yourTelves ac- 
 cordingly. 
 
 I. Ab de in your refuge, John xv. 4. Cleave to 
 God in Chrift as your refuge for ever, Ads xi. 23. 
 Your counriniian e there is neceflary to evidence your 
 finceniy, Joiin viii. 3 i. " If ye continue in my love, 
 ** ih.-n are ye my diiciples indeed.'* Drawing back is 
 dangerous, Heb. X 38. " if any man draw back, my 
 foul Ihall have no pleifure in him." It (peaks ^lypo- 
 cfify, I John ii. 19. ** They went out from us, but 
 '* they were not of us : for if they hid been of us, they 
 *' Would no doubt have continued with us ; but they 
 *' went out, that they might be made manifelt, that 
 ** they were not all of us. " And, 
 
 (i.) Venture nor out without the borders of your 
 refuge, Heb. iii. 12. *' Iske heed \^[\ there be in any 
 *' of you an evil heart of unbelief, in departing from 
 ^* the living God.*' A man is no longer in fafetv, thaa 
 he is within the refuge, Num. xxxv. 26, 27. For with- 
 out it death reigns, without it is nothing but the land 
 of darknefs and ih^^dow of death. 
 
 (2 ) Beware of betaking yourfelves to any other 
 refuges, for their is no fafe%y in them, Acls iv. 12. 
 forecited. Every man is fenfiblc he needs a defence, 
 fomething to trull to for (afety in his iliaits : but all 
 things eUe befides God in Cnrill will be found lying 
 retuges which will not fecure you, Ifa. xxviii. 17; 
 And, 
 
 [ I.] Make not men your refuge. For, *' Thus faith the f 
 *' Lord, Cnilld be the man ihat trultrth in man, and 
 ** ma);eth flcfh his arm. and whofe h art dcpirteth from 
 ** the Lord. For he llull be like the heath in the defart, 
 *' and Hull not fee when goodcomerh. but ihall inhabit 
 '• the pjrched places in the wildernefs, in a fMt larrf 
 " and not inhabited,'' Jer. xvii. 5, 6. David w 
 aot one that had much experience of uicu> faliehood, .nd 
 
 dif. 
 
$f taking Cod frr a Refuge ctrJ Portion, t<) 
 
 Ufappointing the expectations of thofe th?.t trufled in 
 hem, Pfal cxlii. 4 ** I looked on my right hand, and 
 ' beheld, but there wa? no man that would knov^' me ; 
 
 * refuge fail 'd me; no man cared for my foul. There- 
 ' fore faiih he, It is better to truft in the Lord, than 
 
 * to put confidence in man. It is better to rrnft in the 
 ' Lord, than to put confidence in princes, Pfal. CKviii. 
 ' 8, 9. Put not your trull in princes, nor in the foa 
 ' of man, in whom there is no help His breath gocth 
 ' fo th, he returneth to his earth : in that very day 
 ' bis thoughts perilh. Happv is he that hath the God 
 
 * of Jacob for his help, whole ho|)e is in the Lord his 
 ' God, Pfal cxlvi. 3, 4,5." Wherefore in all cafes 
 vhere ye may be in hazard this way of placing cbnfideixe 
 n men beware of it, ami place your confidence in C'od, 
 
 [2 ] Nor make world's wealth your refuge, Prc^v. 
 cviii. II * The rich man's wealth is his ftrong city, 
 nd as an h'gh wall in his own conceit.' O what fafety 
 ire men apt to promife to themfelves from their abun- 
 l^nce ! and yet after all it proves but a refuge of lies, 
 
 A lii. 6 7. ** The righteous aUo Ihall fee, and fear, 
 md Ihali lautdi at him. Lo, this is the man that made 
 lot G'd his iticpgth : bur trulled in th° abundance of 
 lis riihes, and Itrencrihened himielf in his v.'ickednefs." 
 Much need is there then to take heed to the advice, Plal. 
 xii JO If tic has increafe^ftt not ^ cur heart upjtt ihem» 
 . [^.] Nor make your own works and duties your 
 *efuge. Paul could not trufl himfclf under that covert, 
 nit dcfired to be *' found in Chriii, not having his own 
 -ighteoufners, which is of the Uw, but th.u which is 
 :hrough the fai h of Chrill, the rightcoufnefs which is 
 >f G d by faith." Phil, iii 9. It is natural to men, 
 kvhen confcience is rai'ed on them, and begins to pur- 
 ue them, to flee to th- ir own works and doings, and 
 :o feek refuge about mount Sinai for their guilty foul-^, 
 IS the Jews did, who fought after righteoufnefs, not 
 ly* faith, but as it v/ere by the works of the law, 
 ^om. ix, 32. Your only fafety is under the covert of 
 jlood. 
 
 t H [43 Kcr 
 
£ 
 
 90 Faith's Re cog nit J on 
 
 [4 ] Nor urcoven.inted mercy, mercy for mere 
 mercy's f ke, as many do who, nor careful to be faving- 
 ly ir.tereftcd in Chrift, betike therrifelve? to mercy, 
 M'ilhoui betaking ih m'tlve^ to Clinft by faith. Thefe 
 jufticc w»ll draw from the horns of the altar : for 
 •witbjut Jh^ddttg of hl>'J Js rem (frjtt, Heb. ix. 22. It 
 is mercy thrcugh a propitiation, thjt is the only faf* 
 refii^rc for a gtii'iy "creature ; for fard the publican. 
 Cod he m.tdful \_prrjpiHfjus, Gr.] to me Mjinn.ry Luke 
 Xviii I I . 
 
 1. Irrprove y^ur refiipe for fafery, comfort and eftab- 
 liniintnt in all cafes. This is the I fe of f.iith which all 
 be lievfrs are cnl'cd to. as that \\hrtcin their duty and in- 
 tercf^ j intly lie, Gal. ii. 20. ** I live ; yet not I, but 
 Chrilt liveth in me : and the life which I now live in 
 the flcih, I live by the faith of the Son of Gotl, wlia 
 Jovcii me, and give himHs f f.jr me '* And, 
 
 (i.) W'\\\\ refptc't to fin, improve your refiif^e. \ 
 When ye are DiFpulted with temptation from ilie dtvl, 
 the world, ard the flefli, htt.-ke yonrftlves to GtK\ in 
 Chrilt for fr^ffy ar.il prtlVrvation, as Paul did, Ro;;i 
 vii. 24, 75. forecfttd Ye are in this world as iti i 
 T^ iMcrncfs, where your foals energies are ready t.) 
 att.ick }ci!, snd caufe you to violr^te your fdelity to 
 your Lord 2vA Hiijbind ; ye Hl u'd then cry out to 
 him, thr.t ye fi:ff r violenc^f aiui flte into the arms c t 
 his ^r.:ce, where ye nuy be f:Se. Thus did Pjnl, 
 2 Cor. xii. 9 who being haralFed with a thorn in the 
 fitlli, a mtffcnger cf Sa:an, befvught the Lo;d, th^t it 
 might depart from him ; and received tl is anfwer, 
 '* My grace is {'ufiiciert for thee ; for my flrengili 
 made perfedl in v.eikmfs." Mens gr^'^ppbng \Mtli 
 tempti lions in their own (Irength, is ihcc.uleuhy 
 fo often they ctm.e foul oflf, Prov. xxviii. 26. tic tLi 
 trujttth in his O'j rt heart, is d /lo/. 
 
 (2 ) With refpecl to the law as a covenant cl 
 woiks. There is no ftantling btfore it, bnt unde» 
 this covert. Sometimes it invades the bilievcr, anr 
 piakeshigh Jd€uwi)ds of him for hi* fclvation. [t/ 
 
 1 hoL 
 
cftakl>ig God fir a R fuge and Portion'^ ^g\ 
 
 Thou art a (inner, and j iiiice mufl: be fatisfied for thy 
 fin: then flee thou into thy refuge, and hide -thy fclf 
 in the wounds of the Redeemer; plead the fatisf clion 
 of his death and fufFerings, and hold them betwixt 
 you and the fiery law: io Ihall ye flap iis mouth. Job 
 xxxiii. 23, 24. ^' If there be a meilenger with hi^n, aa 
 nterpreter, one amt^ng a thoufand, to ihew unto man 
 his uprightne'.s: then he is gracious unto him. and fai:h, 
 Deliver him from going down to the pit, 1 have found 
 a ranfom." [2 ] Thou canft not have a r ght to 
 heaven wirliout working for it works perfe(5l y good, 
 and exactly agreeable 10 the law ; Tot it is writeen, 
 " Cuif.-d is e\'ery one that continu.th not in all things 
 which arc written in the book of the law to do them,-' 
 Gal iii. 10 Then impnwe your refuge, and by faith 
 layiiig hold on Chnft's perfect obed.ence tj all the ten 
 omninds, plead that as your fecurity, and fo you 
 Ihall be fafe, Rom. iv. ^. ** To him that workcrh rj'jr^ 
 rat beli. veth en him that juftifieth the unjrodly, his faith 
 is c^)unred for righteouG.efs". [^ J If the law yet 
 nfiit and fay, But thy nature is con upt and I'ained; 
 ^ee to thy refuge, and plead the hoiinefs of Chnil's 
 3irth and nauirv.% by virtue of whi.h imputed to thee, 
 :hou art v/ithout fpot before the throne of God^ Cant. 
 V. 7 Rom iv 8 both formerly (.iied. Here is your 
 oniv fafety in this cafe. 
 
 (3.) With refpecl to the evil diy, Jer xvii 17. 
 Wt have j.jil ground to expect a day of trial, a diy 
 )f common calamity, abiding this church and land, 
 IS well as ecch of us may lay our account with 
 i^erfonal trials and afBiclions. And v.e llinuld im- 
 prove ou.- refuge in that cafe for our comfort and 
 ;lbh]i!lrnent. 
 
 [i.] Before it come. The profpe^ft of trials is o!^tefi 
 7erv heavy, and unbelief taking a vi-w of them, 
 s ready co rack and torture the h- art with that, how 
 j)ne ihall be carried through. But the man who has 
 akrn God for his refuge, Ihould improve it fo, as to 
 jliih his heart in the faith of through-bearing, 
 : H 2 come 
 
92 Faith's R c^rnithn 
 
 come what will come, Hah. ili 17 18 *' Although 
 fig-rrce {li;ill nor bh'fr:m, neiihe- fliall fruit be u 
 vip'^'s ; the labour of the olive Ih.iU fail, and the \- 
 fhnil yield no meat; the flo k Ih 11 be cnt cfFfr^m 
 fold, iind there ihnll be no herd in the Italls : yet I \mi 
 rej :ice in the Lord, I will joy in the God of my falva 
 tion." There is good reaj. n for it: for however grea 
 the trial be, our refnp;e is fi.fii ient both againlt fir 
 and darger: then fore Gyj Puil, Ph;l. iv. 13. *' i cai 
 do all tn'ogs through Chriit which Itrergther.elh me.' 
 Jer XV II •» Vrnly it Ihal' be w^il wiih ihy remnant 
 verily I wiilcaiife ihe enemy to entreat thre well ii 
 the time of evil, and in ihe time of afH(5tion." 
 
 [2.3 When ii is come "Whatever Ih mis b^ • 
 Ix^} levers have Inch a cover over tlieir heads, as : 
 afford fafety, comfi.rt, and efbbidhmf-nt : for // Gc 
 be for us, who can be cgavji mj/ Rom viii. 3 i Then 
 !? a kir.dlv ir.viration given to all C-d's p ople, will 
 refpeft to the evil day, Ifa. xxvi 20. '' Come, ini 
 people, enter thou into thy chaiubers, and ihut th] 
 iloors about thee: hide thyfcifasit were for a lirt}« 
 moment, until the ind'gnatiou be ovcrpalt '' And thi 
 Yoice of faith in anfwcr thereto is, ** My foul iruneil 
 in thee : yea, in the ihndow of thy wings will I m^ki 
 my refuge, until thefe calamitiei> be overpaft," Pial 
 Ivii. I. It is good news, that Zion's God reigncth 
 whatever the time brings forth. 
 
 (4 ) With refpe^l to death. Death i«; of all ten ibl« 
 the moft terrible, and is therefore called the kmg 0^ 
 terrors. But thofe who have taken God in Chi ill ^o; 
 their refuge, have what may c(.infort .:nd eihblifl 
 them, even in that cafe. Even from that lad enemj 
 God is a refuge. So that, 
 
 [l ] The fea*- of death ought not to perplex an( 
 terrify them David could fay, ** Yea, though 1 wn ' 
 through the valley of the lliadow of deaih, 1 wi:l t 
 no evil : for thou art with me, thy rod and thy i\A, 
 they comfort m^^'* Pfal. xxiii 4. Death can do \v 
 barm to thofe whofe refuge the Lcrd is. For, \ 
 
 [2 ] Th 
 
cf taking G'jdfzr a Refuge a»d Portion, ^j 
 
 [2.] The fting of death cinnot reach them. They 
 may lit within their refuge, and ling, '' O Jeath, where 
 '* is they fting ? O grave, where is thy victory ? The 
 *^ Oing of de^th i^ fin ; and the ftrength of (in is the 
 '• hvv. Bat thanks be to God. v.hich giveth us the vic- 
 *' tory througli our Lord Jefus Chrift,'' i Cor xvv 
 ^5' 5^' 57* ^"^^ refuge was provided againil fin and 
 death in a pecidiar manner, and they miy expecl all 
 f^fety in it, under the c A'ert of the wings of a crucified 
 Redeemer. And it is the weaknefs of faiih that m^ke* 
 them fo fr:arful aSout it. 
 
 Sfxokdly. Ye who cannot be brought to fay unto 
 God in Chrif^, Thou art my rtfuge and m, pjriion^ 
 to take God in Chrilt for your refuge ; I would have 
 you, 
 
 I. To r.fleci: on the fo'ly of this your courfe. And 
 you may fee it, if yon rontilcr, that, 
 
 (i.) There is no fjfetv for you without this refuge.- 
 Ye are guilty, and the avenger is thejullice of God, 
 by which ye will undoubtedly fall, if ye get not within 
 this refuge. Ye mu't either be in Cnri:^, or God 
 AViil purlue j'ou as an enemy. And, [j.] He i? a j ilt 
 Cod, and ye cannot efcape by fiitt ring him. Gen. 
 xviii. 25. Skull not the Judge cf ail the earth do r-ght ? 
 [2.] He is every where pre(-nt and ye eannot flee 
 from hn.n, Pfah cxxx x. 7. [3.] He is omn-po:ent ; 
 and fo ye cinnot refiit him and make head agiinlV 
 him. *• Who hath hardened himiclf agiinU him, and 
 hath prospered ?' Jo ) ix. 4. [4.] He \<^ etcrnil, an^ii 
 ye cannot outlive hin^ See 2 rhelT i. 6. 9- 
 
 {2 ) That hovvever long yt dcl^y, ye milt draw 
 to it at 1 dr, or peruli Aiid who knows but ye may 
 come too late ? 
 
 t. 2 I vvould h-tve you ir.ifant'y to repent and tu-rr 
 to this refuge, Z ch ix 12 ** Turn ye to the iiron^T* 
 hold, ye priil-nc-rs of hope/' Th^u^gh ye have fir Uiarjr 
 cills, and given Chrift many rtfu^ ik, yet there is roon* 
 for 3'our frying unto him Thrju art my rtfuge, ani mf 
 foriio'i ; he aiiosvs you 10 t^^ke youi- word a gain j anri 
 
 a ; ru5. 
 
^4 Goii in Chr'ifl the Believer^ s P:rt'ton, 
 
 rue upon him, Jer. xi i. ly — Jerufhfem, wilt thou n't 
 be maie clean? when f/?ali it on^e be ? How perenip. 
 tory were the people in theip refufal, Jer, ii. 25. 
 <* Thou fjidit, Thtre is no hop*. No, for 1 have loved 
 '* Grangers, and after them will I ^o.'* Yet fee chap, 
 iii. £ — " But th'iii haft pinyed the harlot with many 
 *• lovers ; yet return ap;jin to nie, faith the Lord.*' 
 Chrift infills up •'! your faying to him, T ',u art 7ny re- 
 fuge, andmx pnrti:H; g^ives you one off^r of him fe!f after 
 another : \V^hv fo, but recaure he would have you yet 
 to be wife, and turn to him. Come then, finiieis> 
 while yet there is room. 
 
 God in Chriil the Bc^lies'ei's Portion ^. 
 
 PsAL^f cx!;i. 5. 
 
 I cried unt") thee, Lrird, I fatd^ i/jiu art my refug:^ 
 and my portion ^ in the land of the livl>:g. 
 
 HXviniT con file red the nature of the refuge and 
 portion mentioned in the text, efpeciai y that of 
 the refuae, and ihewn that thole who have Xiktn God 
 in Chrilt fur their refuse and porfo:), ihould recog^n.fe 
 their fo d jin^, I now proceed to another dodruie troia 
 the words, v'z. 
 
 Do c T . To ihefe vbo h n^e fttct^rely m ide God in ChriJ} 
 their rcfirgfj the fame Gjd in Cnrijt ii their p^it tion to live 
 cn in that f'tf'gt* 
 
 In difcourfing from this dextrine, I flwll, 
 
 I. Confi.ler God in C irill as a portion to li\'e on. 
 
 II. Siiew in whatrelpv'- ^ '• :* "f !-"'*jver's por- 
 
 tion, 
 
 ♦ This difcoiii-re, confift-'.^^ of incrc fcrmoas thaa one, waa Jc- 
 jrrj/ed in September i- .• 
 
God In Chnfi tho Bs"uvrr's Poriiv:. 95 
 
 tion, or the portion of thofe who have taken him for 
 the.r refuge. 
 
 Ill C<ulirni *he do<ftr;ne. 
 
 IV. M.<ke feme pradical improvement. 
 
 1. I ;'m to fonfid^r God in Chrift 3s a portion to live 
 on. For iinderitajiding of this, coniuier, 
 
 Fr/L Mill needed and doth need a portion Por- 
 tions are given to iuppiy wanrs, and anfuer the needs of 
 thc.fc who get them. The need is twofo'd. 
 
 I. By neccfHty of nature, . from the moment of his 
 bein^r, he needed a portion, fomething without himfelf 
 to live upon. Innocent Adam did not need a refuge to 
 flt.e to, gniic brought on that neceility. W'^hile he kept 
 free froin (in. none could do him liann. Bur he need- 
 ed a po' lion as he was a cieanire, and therefore was 
 nor ftlf fuiHriept, which i= sn inrommunira'^le property 
 of God, Gen. xvii. i I c/?n God all-Jhfficuiit. God 
 v.as infinitely happy m hiinltif. before tn^re was any 
 creature ; hut no creatut e can be happy in ilCelf, having 
 de fires to be (atisfieJ, that mull be fatistied from another 
 quarter." 
 
 2. By necfiHry of lof?. God himftlf, wiiht^ut the 
 intervention of a mediator, was man's portion at firlt, 
 and the v\ei!-furnilhed world was but the incail to the 
 bargaiji, Cien. i. -26, 27. It was never g.ven liim f r 
 his j ortion ; for it was what his innocent foul could 
 never have lubfiited on. Bur when he gave him every 
 herb f ( r the foppt rt of his earthly part, he g3\ e hi:ii 
 himfelf as his God for the fupport of his heave idy 
 part. But man by lin lolf his j-orrion, God turning 
 his eneu-y, and all accefs to the ei j.)ymeni of Qod be- 
 ing (topt. Tims mvmkind wa^ left m a itarvmg con- 
 tiu on. 
 
 Secondly, The f-ime way that God became a refuge 
 to which guilty linnerj might luve rccef-, he became 
 a poriii)n to wii'th iiarving linners might have acceis, 
 namt-ly, m Chriiit, i hi former drew w uh u the i^jtter, 
 
 1. None lefs than a God could ever be a fifii^ient 
 portion to man. indeed if man had no nobler part 
 
 than 
 
^6 Ooiit Chrtfi /'^ Bel ever'' s Port'iort. 
 
 tlun thf b .dy, the earth of which it was mide, might 
 hz a (bflijient porrion to hiin, as it is to the beaila. 
 B K fiace he is endo.ved with a rational foul, which i> 
 cipible of de.fi'-es that all tha cre»tion cannot fatisfyr, 
 ami nolle but God hijnfelf cm, ir is evident, that only 
 Gjd iiimfelf can bs a fuflijien: pc^tion to man. 
 
 2 B'.it an arjfol'Jte GoJ could mvtr be enjoyed as a 
 portion by a fmful creature. J iitJ:e il(>)J in the way 
 of It, which req iTes the frmsr to die the death, accords 
 ing to the ihreatning. Gen. ii 17. ** In the d^y that 
 tho'j eateft thereof, thou fhilt.farely die ;" and the"e- 
 fure forbade the enj wins; of their portion, by which 
 the fnner m ght live Whit was the life promif:d in 
 ihe co.'enant of works, but thu complete hippinefs 
 flowing from the full enjiyment of (^od iii heaven, and 
 the h ppineCs flowirjg from thr- cnj jyment of him here ? 
 The covenant then bring broken, the j liVxe of Go^ 
 iieccfTirily ftaved him off from this. 
 
 3 Bjr God having clothed himfeif with our niture 
 in xhi perfoa of thi Sm, and fo became a refjge to 
 the guiUy creature, he became alfo a portion for the 
 ftarving creature, upon which it might ]ivc» As a re- 
 fjge we fi id in him a covcTt from reveng.ng wiarli, 
 aud what fully anfwers the demands of the lavv on our 
 account, tience taking him for oar refuge, and f) 
 liieltering ouriclves under the^ .de of a crucified Re- 
 deemer, m whom dwells the foliiefs of the G idhead, 
 there is nothing to hinder our cnj jyment of him as our 
 pjriion. Pi*al. xvi. 5, 10. 
 
 Joiri/ly, God in Cnrift then is a portion, legdly 
 tlel'tincd for, and ofler.d to finners in the gospel He 
 is a portion for the.n to live on, as well as a refuge for 
 them to flee unto, John ii» 16. ** God fj loved the 
 world, that he give his only-begorten Son, thit who- 
 foe vcr believe tli in him, fhoa'd not peifh, but hue 
 eveiia;ting life.*' I take up this i;i theie thr.e 
 things. 
 
 1. The fonl of m^ii miy live on the e , :. of 
 Gjd (Liiu. iii 2^ ) lu Ciinlt. It necdi na iiure to 
 
 make 
 
I 
 
 Cod In Chrijl the Believer's Porf'ort. 97 
 
 make it live happily, John vi. f^y. He that eateth me, 
 ci'en he fh:dl lite hy m.\ The prodigal vhen he was 
 mincif d to return to his father, was convinced of this, 
 Luke XV 17 *' Ho\v many hired fervanrs of my father's 
 have bread enough and to fpare, and I per {\i wiih 
 hiinger!" And if you ^Ik, VVhat is this bread ? t^>ur 
 Lcrd Chrift anfwers, John vi 51 ** I am the living 
 br^ad which came down from heaven : if any m-m eat 
 of this bread he fhal live for tver : and the bread 
 that 1 will give, is my flelh, wh:ch I will give f;>r the 
 life of the world *' And if ye afk, Where the ftrengrh 
 c-^f :h;s bre^d lies for noiiri iiing of the ion' ? it is an- 
 rvered. John vi 6^ *' It is ihe Spirit that quickeneth, 
 the fleih prcfireth nothing : the words th-.t I fpeak unto 
 you, they are ip.rit, and thev are 'ife. Cv\ \\ 9, 10 Fur 
 in him dwelleih 2H the fu'nefs of th" Godhead bodily. 
 And ye are complete in him. who is the head of all prin- 
 cipality ?iid power '' The enjoyment of God in Chrirt, 
 
 (i.) Reuioves the maladies of the iuuK Plal ciii. 
 
 3 Bljs thr; Lord, my fiul^ — wh-i healeth all thy 
 difi'ufes Sin has caft the foul into extreme diforders, 
 has left it in a difeafed c ndition, and the fKknets 
 is mortal, which the foul cannot mifs to die of eter- 
 nally, if it be not cured. John viii -24 If ye btlitve 
 not that I iim /;c, ye Jhall u'le in your Jms, Jt is caft 
 into a fever of raging luffs, which caufe in it many 
 irregu'ar and pcetern-^tural delires And the anlwer- 
 ing of thefe defires does but increafe the diilemper of 
 the foLi', Men whofe portion the world is, endea- 
 vf ur to fatisfy them from their portion, but all in vain, 
 Ectl. i. 8. *' The eye is not fatisfied with feemg, nor 
 the ear tilled with hearing.'' Hab. ii 5 *' He is a 
 proud man, neither keepeth at home, who enlargeth 
 lii- defire as he'l, and is as death, and cannot be fatif- 
 fied " Neither can they be fatisfied from a holy God, 
 whofe h^'linefs is perfectly oppofite to their nature. 
 B .t here lies the matter : 
 
 l^he enj yment c»f God in Chrift kills thefe de fires, 
 and frees tiie fukl fruin them, according lo the meafure 
 
 cf 
 
f;8 GJ in Chrip the Bel truer'' s Porthn, 
 
 of it, Joh.i iv. 14. *' Whofoever drinketh of the water 
 that I Ihall give him, fhill never third : but the water 
 that I flnll give him, fliall be in him a well of water 
 fpringing up into everKiiting life." Lik' as the feve- 
 rilh man's drought is flaked, according to the meafure 
 of his recovery wrouglu by foine fuitable remedy ; fo 
 liod in Chrift being enjoyed by faith, the irregular de- 
 fircs or lufts of the foul die ; and when God in Chrift 
 ih'-li be perfedly enjv>yed in heaven, ihey lliall be p r- 
 fi^ly expelled out of the foul, Heb. xii. 23. Thus 
 mortification is the efFeil of the erjoynient of God in 
 Chrift : and as iults die, the foul lives, lives happily 
 and comfort. iblv. 
 
 (2.) It fjiisfies the regulir cravings of the foul, If. 
 Iv 2. '' Hearken diligently unto mc, and eat ye that 
 which is gond, and let your foul delight itfelf in fatnefs." 
 7'ake away the lultings, flowing from the dili€m|)er 
 of the foul by fln, the dt fires of the heart are brought 
 into a narrow compafs, all centeritig in one th'ng, 
 Viz. what is really needful and u'.efal for the (bul's 
 well-being, Luke x. ult. O.is thing is needful Pfal. 
 xxvii 4 "^ One thing have 1 defircd of the Lord, that 
 will 1 feck after, that I may dwell in the h ufe o^ the 
 Lord all the days of my lif , to behold the heauty of the 
 Loiti, and to inq-vre in his temple.'' And that is to 
 be found in the enjoyment of ^yoidk in Chri't, Pfal. xxvii. 
 4. an J lx>;-ii. 25. forecitrd. Now the reg'ihr cravings 
 of the. foul may be compnied in thcl'e two things 
 
 [i.] A defire of what may ptrfed its nature Every 
 .thing has a native inclination towards ; its own perfee- 
 t:o:i : and the finful creature being made a new 
 creuure, has a (Irong inclination to its own ^ v^cz- 
 tion, and confcqaendv deiires whnt may advance 
 that. Hence we read of the lulling of the Sp'rit, G^l. 
 V. 17. the groaning^ of the graciou* ioul under the 
 remains of co'*ruption, Run. vii 24. Now that 
 which isperft(51ing to the renewed foul is the. trans- 
 f >rmati m of it into the imng: of God. i John iii 2. 
 For this is it by which it is brought back into the hap- 
 
 py 
 
Cod in Chtif} the Believer's Portlorf. 99 
 
 p7 flate it was created in at firft Gtn. i. 2j. And 
 without queflicn every thing is the more peiftc^, the 
 nearer it comes to the likenefs of him \\ho is the 
 fountain of all perfection. And therefore holinefs is 
 indeed the hapjjiitefs and life of the toiil. Now the 
 enjoyment of God in Chrilt anfwers this delire of 
 thi" foul, according to ihc meafure thereof. And 
 in Chriit there is a fuli^els for fatisfying of it ; for la 
 him there is a fulnefs of the Spirit of fanctirtcation, 
 with light, life, iirength. 6c. and whatfoever is ne- 
 ceiTary for nourifhing up the new creature to perfec« 
 tion, J' hn i. 16. Kev iii. i. And through the en- 
 joyment of God in him, the perfect en if the foul i& 
 carried on, according to the degrees of the erjoyment, 
 2 Cor iv. 18 
 
 [2 ] A defire of what msy continue it in its per- 
 fection. This alfo is wl at every thing has a native 
 inclination to, lince nothii g can deflre its own dei^ruc- 
 tioii. And this the new creature or renewed foul is 
 alio endowed v.ith. namely, a detire of its l>ein^ fi^r 
 evc r continued in the fUte of pei fecl'on cnce attained 
 unto. But what portion is fuflicient for fuch a houiMi- 
 lefs defire of the foul ? Not this world furrly, whkh 
 will not laft, but w.ll bci-urntupj but the eternal 
 God, the evt'ir.inng Father, of infiiiite perfections, 
 vhois::.n inhauihble fountain of peiftction for erer. 
 Thf.rcfore fays the pl"i]m It, ** My f^^lh and «ny heart 
 fdiieth : but God is the (trengih ot njy heart, and my 
 portion for ever,'' Pfid. Ixxiii 26. 
 
 2 There is a fuffiuen^y in Ciod in Chrift for the 
 whole msn, foul 2nd bc-dy too Rom. xi. 36 *' For of 
 him, and th.^-ouph liiiii, and to him are a'l thins?." 
 He IS inhnie in perfections, the.efcie there can be no- • 
 thing wanting in him, whi h is necffTiry for the good 
 of his creature any marner of w^y, Job xi. 7. '* Oanit 
 thou by fcarchirig find cut God •• canfi thou find 
 out the xAlmighry unto perfeclion?'' Kence David 
 fays, Pfal. xxxiv. jc. *^ They that itek the Lord ihAX 
 »Gt want any gcod thing/' So that he who would 
 
 hav€ 
 
100 G:d In Chnjt the Believer^ s Portion, 
 
 have a portion, that might furnilh him witli all he 
 needs, both for his foul and his bddy, may have it in a 
 Go:i in Chi i(K Thus GoJ in Chriil is a pjriion the 
 whole man m.iy live <v\. 
 
 ^>jji- How c?n that heH 
 
 Anj I There is enough in God to give a man 
 full conrentnient of heart in any lot whatfc>ever» to 
 caufe him fay from inward feeling that he has enough, 
 whatever be his wants, Phii. iv. i i . •/ hiV". learned^ 
 *fays the apoltle, in what/b vrr Jtate 1 um, there\x}ith to 
 b^ content Hab iii. 17, 1 8 formerly quoted. And 
 that is equivalent to one's having all, and wanting 
 nothing, 2 Cor. vi. 10. Phil. iv. 18. A man living 
 thus in a cottage, with coarfe fare and a fmall meaiurc 
 of it, lives better ihm a difcontented king in hii? palace, 
 Luke xii 15. ** For a man's life confilteth not in the 
 abundance of the things which he ptflefleih." God 
 fatisfies fuch a<i with nurrow and fat, of which a fmall 
 quantity fills fo as the man defires no more, but rejoic- 
 cth in his portion. 
 
 2. All good things whatfocver, that are not foimnlly 
 in God. are eminently and virtually in him as in their 
 caufe, M^.tih xix, 17,18. 7 here is none g^^od but one, 
 thai is Gid, That is to fay. As one getting a great 
 fwm of money for his portion, may hve iipcn it ; becanfe" 
 tho' it is not formally meat noi^cloaths, he cannot fat it 
 nor clothe hinifelf with the metal ; ytt it is virtually Rod 
 in eti'tcl both meat and clojths, iii fo far as it can pur- 
 chale ihefe things to the man, a»id io is equivalent to 
 all fuch thi:igs, Eccl. x. 19. Money t.n/n'frcth all 
 things. Even fo one gettii g G(k1 in Chrilt fcr his por- 
 tion may live L:pon him ; b caufe he c?u fnrnifh hi.n 
 with all good things whaifoever : Co having )i;m to be 
 theirs, they have all in effect, fmce be has all, i Cor. 
 iii 21. not only all for the foul, but all for the bod/ 
 too. 
 
 Thcfe tv.o grounds being laid, I Ciy there is a (nf- 
 ficiency in a God in Chrdt for all that is necefl'ary for' 
 llie whole man ; lb that they who have iiim for tbeir 
 
 fortiou. 
 
Cod in Chrtjl the Believer* s Forth ft. lor 
 
 j portion, have in him a fufiiciency for the body as well 
 as ft>;- the (oui. And, 
 
 j i/f, For their ma nrenance. in meat and drink. That 
 day the ;nan takes Gcd for his portion, his bre?d is 
 ■ baktn. his prov.lion is fecured for ti-ne, as well as for 
 [eternity. i hat is a c laufe in the dilpofnion made to 
 I them of their portion, Pfal. xxxvii. 3 Verily thou /})ult 
 .bef.d, Ila. xxxiii. 16. Bread Jhall be given him, hit 
 ^wutcn (hall he Jure, All living if fed by him. Pfal. 
 icxlv 15 However po-T and needy they may be, he 
 who feeds his birds, will nut- neglccl his bab^s, Pfal. 
 cxlvii. 9. 
 
 -^ ft. But what can a man make of that fnfficiencv 
 in Oud as a portion-for maintenance, when he has empty 
 pantries to g » to? 
 
 /irf If he go bv faith to his portion as his mainte- 
 nance, he may make thefe four things of it 
 
 (i.) He may get providential provifion brought to 
 him in the ch/innei of the covenant, that is, as ^n ac- 
 compli Ihmrnt of the promife on winch he relies. And 
 if that were bare bread and water, it will be more fweet 
 to the godly man than the moil delicious meats to on« 
 U'hofe portion God is not. So I doubt not Elijah's 
 fare was fweeter to him, i Kings xvii. 6. than the fare 
 jof Baal's priclts at Jezebel's table Godly per(bns ia 
 jftraits helped to live by fiith, get many fweet experien- 
 |ces, which they want when their lot is more plentiful. 
 [And fare I am th» creature never taltes To fweet, as 
 [when it comes in anfwer to prayer and faith in the pre- 
 jmile. 
 
 ; (2.) He may get a little to ferve far, as in the ca^e 
 of Daniel and his comp^inions, Dan. i» i^. whofecoun- 
 itcnances, at the end of ten days, appeared fairer, and 
 fatter in flefti, by living on pulfe and water, than all 
 the children which did eat the portion of the kino-'s 
 jmeat. Nature miy be content with little, and gmce 
 Iwirh lefs ; whereas luff can never get enough. J here 
 jis a curfe that Infenfibly waltes the provifion of fome ; 
 nhil* ihc foiall provifion of others, bv God's bleflino-. 
 
1C2 God in Chrtjl the Believer s Portion. 
 
 conips to he like the wifiow's barrel of meal, and cruife 
 of oil, I King- xvii She never had much, but yei llie 
 never wanreJ alcngehjr. Ic is a c rtain trilth, that 
 mun djth n^jt tivf by bread alone Maith i v. 4V ; and 
 that AS men may eu plentiful! v, and nor hive ciioiirrh, 
 lb they may be kept at very flender provifivin, and yet 
 through grace hive abundance. 
 
 (?.) When the Itreanis are quite dr\'. he may get a 
 d. au^ht of th'^ fouitain rhjt wll be itrengthenin^ and 
 refre.'hful to hs very bod v. Males being m th- mount 
 with God, eat none for forty davs, and iDiired neirher 
 meat n T drink It is true, that w.is miraculous : but 
 it tells us, that the godly man'.^ portion is able to fttd 
 him without meat or drink. And I he ievc the experi- 
 ence of many of the faints pr.)ves, that a watering of 
 grace to the foul is even lonetiMies refrtilrng and 
 Itrengthening to the verv b dy, agreeable 10 rheie 
 fcripiure- texts, Ifa Ixvi. 14 Tjur heart Jhail npicCy 
 and jour boriff /hill fl'junfb like an h&rb. Pfal xxxv. 9, 
 19. *' My fou' Ih-.ll be joyful in the L^rd : it Ihali re- 
 joice in his Cilv.uion All my bones Ihall Ijy, Lord, 
 who is likt- unto thee, which deliverelt the poor froin 
 him that is too llrong for him, yea, the poor and the 
 lieec^y from him that fpoileth him ?" 
 
 (4.) He may qnietly and contented! v, in the fiith 
 of the pro.iiife, hang on at tfle door cf his ftorehoule, 
 not doubting but his Father will fealonihly inttrpofc tor 
 his help and relief, after he has tried him, and thus 
 feed on hope. Pfal xxxvii. 3. T'uji in the Lrd, c-nci 
 if n good ^ pj JJjjlt thou diue'l in thc^ lat.d^ and verily Ih .u 
 pjah l)d f'd. And this is one of ihofe ways how the 
 I^iOrd's ptople arc fa tisfied in days of famine, verfe 19. 
 Do not you obferve, that fometimes the hungry child 
 cries for bread, and the mother gives him a promife oi 
 it fome ti.ne after, and thereupon he is eafy ? And may 
 \ve not think a promi'e embraced by faith, will have a 
 fatistying inlluencc on a child of God ? 
 
 %dh^ For their cloathing. That likcwife i- an ap- 
 purtenance of the faint? portion, Matlh. vi. 30. *' 11 
 Cod ro cluath the grufs of the lieJd; which to-day is^ 
 
 and 
 
God in Chr'ft ih£ Believer'' s Portion. 103 
 
 and to morrow is c^il into the oven. Hiall he n"t much 
 ^re c]<)P.ih y(U, O ye of little faith ?" fhere is a luit 
 fordoathng and attne, for fati fving of which e^rth 
 and Teas and even the m'A\ remote c<>untrieF. Pertia 
 and the Indies, are ranfacked : ard yet that Kill is not 
 iati fied ; liill fome new ihirg is relired. But, O the 
 f^t!sf.)6lion of heart, where the m.n or woaiin ledges 
 the key of tb^ei^ \vardrv)be m the hai.d of a God in ChnO, 
 believing ihnt he will cloaih them as is meet in his (iijhi. 
 1 his made the ihcep-TK-ins and goa^ flcins whercn the 
 worth.ies. Heb. xi. 37 wandered about, more comfir- 
 table to them thm the moft gorgeous appard could be 
 to their ]">ei Tecut* rs 
 
 •^^'. For their houfing or lodging, Pfal xc. i. 
 ■Lcrd^ thou halt hw^^n our a-weiiirg.pl^ce in al! geutra* 
 thus Thty that have God for their pcrticn, though 
 they were call out of houfe and hold, will not want a 
 jihice where they msy lojge fecur.Iy and tomforta' ly. 
 He who rjinde a fiery furniice a com.for^able lodging to 
 the shree children, can mrike any p'ace iweet to his 
 own. Jacob never lodged a night more c&aifiiru'iilv. 
 th^n when he durir not {\vy -ai hs father's houie for 
 Efau, but got the vault of tie he.n'ens for the roof of 
 his bed-chamber, the b3re field for his bed, and a Itone 
 for hisbolller, Gen. xxviii. That he preferrtd, as the 
 houfe of God, to all the hcufes that ever his foot was in, 
 verfe 17. 
 
 /^tHy, For their provifion with mo;:ey. They that 
 are lovers of "it, Ihall never get enough of ir, heap up 
 as they will, Eccl. v. 10. Nay, it is ruining to them 
 who feek it, ufe it, and value themfelves upon it, as 
 their portion, i Tim. vi. 10 ** For ihe lovs of money 
 is the root of all evil : v.hich while fi me coveted after, 
 they have erred from the fairh, and piercird ^hemfelves 
 th'.ough with many f rrows.*' But thofe whofe portioa . 
 God is, iliall have as much of it as he fees ihey re^.lly. 
 nted ; and that is -cibundancc, Job xxii. 25. Tbou 
 fi It hnvf plenty rf Jilvcr, If their ..portwii fBrniOi 
 thein not money, it will fnrn fh thtra monej;- worth, 
 I 2 whac 
 
JC4 God in Chrifl t^ Believer'' s Portiofj. 
 
 v/hac is as go( d and berter, Heb Jilv^r offirengtbi 
 ibid. The people of God m j;ht be vtn' eafy on thil 
 he.id, if they could believe that all the richer of the 
 world bel'jtjg to him, and are at his difpofaljand thai 
 fini[e wifi'om .-ind !ove carves out their portion of them : 
 and that therefore if their i)art thereof be fina'l, it is 
 neceflary for them it Ihouhi be ^o, and that want is made 
 lip anorher way, Hag. ii. 8, 9. *' The filver is mine, 
 and the gold is mine, faith the Lord of hells. The glo- 
 ry of this laiter houfe Ihdl be greater than of the for- 
 jner, faith the Lord of hofts : and in ihis place will I 
 frive peace, faiih the Lord of holts.'* 
 
 Lit/tly, For a pnrchaic to them. If men are for a 
 heritage, fome polVeilion they might call rhcir own, there 
 is no ilich Care, way for it as to lake God in Chrill U>r 
 their portion. God gives bits of the earth, lairdiliipf 
 ;ir»d lofdil;ips, cc. to fome few cf his children, though 
 but few of them, i Cor. i. 26. The greatcft pari of 
 ihofe V. ho are fo well provided now, are ihofe who have 
 v.o more to expcc'l at hi? hand. But, 
 
 {».) Whereas worldly iijen have but bits of thi« 
 barih, that they car call theirs ; they lliat have God 
 iov their portion, have a right to the whole earth as 
 iheir FaUier's ground, Matth. v. 5. Blfjprti c^re the, 
 f}uck : for they Jhall luhdrit the earth. It is not the 
 carnal worldlings that fight and worry one another 
 for it, but the metk and quiet ones whole hearts rdk 
 in God, that Ihall inherit the earth. There is^ often 
 a great d.fftrence betwixt the faints and others in this 
 earth in refpeift of their pcflUfions ; they whom God 
 has lead kindnefs for, oft-times get the largert (lure 
 of earth : but betwixt a believer and an unbeliever in 
 that cafe there is jalt fuch a difference, as betwixt the 
 young heir and one of his father's tenants. Th« te- 
 nant may be in poflTcffion of much of the land, while 
 the young heir pqif iles not a furrow of it : but he has 
 a right to it all ; the tenant has no more than what he 
 uiuU pay a dear rent for, and may be turned out of at 
 
 th^ term. 
 
 (2.) AVherejisr. 
 
Cod in Chr'tjl ihe Believer'* s Portion. 1 05. 
 
 (2.) Whereas worldly mens property is cenfined to 
 this earth, and they have no peculiar mtereft in the 
 Vifible heavens, air, fun, moon, and ftars ; the children 
 of God's property extends to thefe alfo, and they have 
 a peculiar incerefl in them, as the outworks of their Fa<» 
 ther's pilace, Pfal viii. 3. The vifible heavens are a 
 fpace of the univerfe, which Providence has kindly 
 put beyond the reach of men to imprnpriaCe ; (b thaC 
 the beggar and the king are equally free t- the air, fun, 
 moon, ere. If it had been ocherwife, no doubt the 
 men of the world would have divided thefe among them 
 too, as well as they have done the earth, waters, and 
 feas ; fo that the meaner fort would have had the light 
 of the fun, moon, ^c. to have paid for to the pro- 
 prietors, as well as they have their houfe^ and farina 
 on the earth, dc to pay for. But bleiTed be God, 
 W(^rldly men's heritage extends not that far. Yea, but 
 the |>ortioners of a God in Chriil have a peculiar intereft 
 there, i Ccr, iii. 21, 22. *' All things are yours; 
 "whether Paul, or Apollo;, or Cephas, or the world, or 
 life, or death, or thii.gs prefent, or things to come; all 
 ' ace yours." Each of them may look up, and fay, 
 ' That is my fun and my moon, my Ihrs, my air, pur- 
 , chafed by the blood of my elder Brother, and diiponeti 
 in the everlaifing covenant by his Father to me, to 
 give light to me, and for me to breathe in, by d.17 
 and night, and difcharged to wrong or huit me, Pfal. 
 cxxi. 6. ** The fim liiall not fmite thee by day ; nop 
 the moon by night." 
 
 (^f.) Whereas worldly men have no chlm at all to 
 the higheft heavens, and (o liave np place to go ta 
 v»/hen they ihall be iliaken out of the earth at: the refur- 
 recl'on, but the pit of hell ; the heirs, the portioners, 
 of God in Chrill, their great inrereft lies there. Hea- 
 ven is their ovvn country, thtir own city, kingdom, 
 and manfion-houfe : it is their own home, winch liiey 
 fhail iiever depart fpm, if oncc they were there. Ic 
 is difponed to them with their portion, snd Chriit 
 as their proxy lias laken pi^dWrvjn of it for them in 
 3 3 ihW 
 
io6 God ill ChrlJ} the Bfflicver^s Pr/itkn, 
 
 their name, Heh. vi 20. IV hither th-. fyrerunttcr is for 
 us crK-rtd. H nee t-icy are fa:d to be lettled zhere 
 already, E)h. ii. 6. In one word, they eaji)y all in 
 thrir he.d, Col. li 9 10. 
 
 3 Every mm rnay have thi^ God in Chrift fecared 
 to him as his ^>o tiri,i, in virrue of the ever.alhng cove- 
 nant olf;fred in the gofpel For thus the covn.int is 
 propofed to b- b.^lievdd, embaced, an 1 approprired 
 by all to whom die gofpel comes, Heb. viii. 10. " For 
 this is tlie covenant that I will m:/ice with the hoiife of 
 Ifrael after thole d.^ys, laith the L.rd : I will put my 
 !aw5 into their mini, and write them in their hearts : 
 and I wil-b- to them a God, and they fha 1 be to me 
 a people '' A nr<n's po-iion (peaks a dilpofal of it to 
 him by gift fro.n the donor, and his piopertv in it by 
 chiming it as his own, and To accepting th.' g:ft. Thus 
 Cod in'Chrili is a portion offered to all to wiiom the 
 gofpel comes, and a portion accepted by believers. I 
 take up this in four things. 
 
 1//, T'k; ^il whi h man is capable to enjoy, is divid- 
 t w iiuo two great parts, God and the creatu e. This 
 < ifu.n uas made by fin ; for before it entered, min 
 c; j>yed God aiiid the creat.^re, the latter as the mcail 
 to the former : but mm falling otf fpom God^ chole 
 r!i2 cieature as a portion in «|)pi>liiion to God, Luke 
 XV. 12, 13. *' The younger faivl to hisfaiher, Father, 
 ^ive n.e tue portion of .gnods thai faileih to me. And 
 he tlivlded ur:to them his living -AncWnot many days 
 aftiT, the yoimjTer Ion gathered a.l togtrher, and took 
 h:^ jjurney, in:o a idr com.try, and there vvailtd his 
 fn i..i :e with riotous living.'' He left his father, wirh 
 i '. iMtion. And thus a.l men by nature, wh.le the 
 I .'.0. portion* arc fct before them, gfaip the creature 
 ?.> ^r" ;. portion. 
 
 . , Min by this choi'-e brought himfelf into a 
 ' 'on. (i.) He betook himfelf to a por- 
 
 ; never be fulncient for him, I fa. Iv. 
 
 '^2. *' \v i ercfore do ye fpr^nd arjney for that w inch is 
 n^L breiJ ? znd your Lbuur for that v.'hich ^au^icch 
 
 liOt 
 
 >'> 
 
Grd in Chr'ifl the Bell, ver* s Portion . \zy 
 
 -not?'* (2.) He lolt all right to God as a portion any 
 more. Hi- name bec3ri»e Lo-amml, N<4 m\ pop!e^ 
 Kof. i 9 I'he'dfore men in ciieir nsturjl iid't are 
 laid 10 be without GJ, Eph. ii 12 ; and if rnan had 
 been ricver lb willing to hve retn ned to the p. fTclfi >n 
 of Gt)d as his portion, \y the /irR ba'-gain, he a uld 
 have had no ."ccefs, irore than the fallen angels- Gen. 
 iii. 22, 24. Yea and it \va q 1 te bevond h:s power 
 to hqve procured hiinfclf acccii to God again a:> his 
 portion. 
 
 3 ./v, God in CI 1 rift hath freelv mide over himfelf 
 as a pcurion to fnuiers. in the goff^el ; To that the)- all 
 mny, and are welcome to take pi^ilelil )n of him ae their 
 portion aga'H. This is Hriiyen's grant ;o poor (inners 
 of the race of Adam, from which fiilien angels are 
 exchjded. John iii. 16. ^^ God fo loved the world, that 
 he gave hia only- .egotten Son, thit v.-holb^ver believe ili 
 in hnn, fliould not p;:irilli, but have everlafling life.'* 
 Compare Pro^. viii. 4. '* Unto you, O men, i call; 
 and my voice is to the lon^ men.'' And thus the 
 mercies of ihe covenant art: called tinners oun mi /cits, 
 John ir. 8 and the living God th^; Suuionr of all men^ 
 I riiTi. IV. 10. and laivation the Cjinmon falvaihn^ 
 Jude 3. 
 
 c^i^/?. But how harh Qn:ii\ made over himr If to loft 
 fnintrs of -vdani's ra e, as a poriion ? 
 - Anf By way of free gift to be received by faith. 
 Hence Cnri(i^| c.lltd tht gift of GoJ, J^hn iv. 10. 
 ir ix. 6. John vi. 32.; his r-.gliteoulncls a gift, Rom. 
 v 17. y^a, and etern.^1 hfs is givtn, i John v ii: 
 This is the free g.fc made by Heaven to Adaui'i family, 
 fo that they may bv fiith, every one of them, claim 
 it, and take poirdFion ihtreof, withont fear of vitious 
 inrrorjiilfion. And this is indetd the fou";dation of 
 faiih ; for no man can wanantably take what he has 
 no manner of right to^ nor c^n any Veceivc v/hac is not 
 fir ib given him. I'here mull be a giving on God's 
 pare, before there can be a recsiving on cur p.^rr, 
 John iii. 27. 
 
 The 
 
lo8 God in Chrip the Believer* s Portion, 
 
 The purport of what is faid on this head is, Thar 
 there is a gift of this portion made to you and every 
 one of you. And by this gofpel it is intimated to 
 you, I John V. 1 1 fo that nothing remains to make 
 it your o.vn in a favinjj manner, but that you by faith 
 cla'm it and take poflllfion of it. Ye have a clear 
 and folid ground on which ye may do Co, whatever 
 be your caie, Rsv. xx'i. 17. *' \Vhor)ever will, let 
 him t-ke the water of life freely.*' And this brings me 
 to the 
 
 4t*y and M thing, viz. Faith claims the gift of this 
 portion, appropriates it, and takes fx^fTeirnn thereof; 
 fo that it becomes acluaily the believer's own portion 
 in a faving manner, John i 12. The (inner convmced 
 of his utter poverty and want, and the infufficiency of 
 the wholf creation to fatisfy the foul in the ftirving 
 condition that it is therefore in, hears and believes that 
 God m Chrilt hath given himftlfas a portion to finners, 
 and therefore to hi'ufelf in particular, in the word of the 
 pnnnifeof the gofpel ; and therefore trufts and confidea 
 in him as his portion, for happinefs and fatisfadion, 
 upon the warrant of the word of grace, l^hus faith 
 takes pofFeflion, and faith as in the text, '' Thou arc 
 ray po-tioii. Lam. iii. 24 The Lord is my portion, 
 faith my fonl. therefore will I hfipe in him See Pial. 
 ii. ult. BlefTed arc all they that put their truft in him. 
 I fa xxvi. 3,4.. Thou wilt keep him in perfetit peace, 
 whofc mind is (Vayed on thee : bee i^jj^ie trnifcih in 
 tbte. Truft ye in the I^.rd for ever : for in the Lord 
 Jehovah is everlaliing ftrength.** Thus the man 
 reno'jnceth all other portions, believes a fuffiriency in 
 God, and that that fuffi iency ihall be made forthcom- 
 inor to h:in, according to the promife, and fo reft, in 
 God in Chrift as his portion. Ihis is Oving faith, by 
 whi'. h the foul takes God for its portion. 
 
 Evrn as if where a fa;uily is ruined and rechiced to 
 beggary, a friend of theirs Ihould draw up a difpoiirion, 
 wherein be makes over to them his eitatt', ur^known 
 
 to 
 
God VI ChriJI the Believer^ J Portion. tu^ 
 
 to them. And while they are going about in a Car- 
 ving condition, be cau(es i[]timate it to fheni, that they 
 ni3\ come and claim it, and t^^ke pclFtiri n of it, and 
 fo iive on it. Ii> that cafe, thoe of that family that 
 claim it, fjjjy it as thcT Ovvn ; but if any of them will 
 nor believe the grant of the eitatf to be njade to them, 
 snd the«-eforp will not put in their claim to it, nor 
 lay their weight on it ; tney mull itarve for all it, it 
 iicver becomes theirs adr.ally to any favirg pi"-p<ire. 
 Adam's poflerity is this famil> ; Gcd in Chiilf is the 
 friend ; the gofpel prnnife in the Bible, is the dilpoli- 
 ticn ; the preaching of the gofpel is the intiinarion ; 
 faiili is the making of the claim ; and unbelief is the 
 liOt putting in a claim. 
 
 Thus have 1 fhewn you how God in Chrifl is a por- 
 tion for linners to live on. I ilsall, 
 
 Fcurihty and lajily, Speak of the properties of this 
 portion. 
 
 I. God in Chrift is a fuicable portion, Ifa. Iv. 2: 
 ** iLsr ys tlfftt which is good, and let your foul delight 
 'itfelf in fatnels." Many have little latisfaclicn in the 
 portion given them, becaul'e it is not fuiub'ie to their 
 cafe : Llil Gcd in Clirifl is a porticn iuUed to all the 
 necciliLieo of poor linriers, and therefore they may re- 
 joice in. him, Ifa. Ixi 7. The whole world cannot 
 make a fuitsble portion for man's foul. He fpake hke 
 a fool who (jiA, " Suul, thou haft much goods laid up 
 for many years ; take thine cafe^ eat, drink, and be 
 merry.'' Luk^ii. 20. The foul being a fpirituaj fub- 
 ftance, carnal things can never be a luitalle portion 
 to it, as being quite unfuitab'e to its nature. But 
 God is a fpirit, of infinite perfediom, and therefore 
 a fuitable portion for the foul. 
 
 2. The double portion. Such a portion belonged 
 to the firii-born, Deut xxi 17. by which we nuy 
 undcrlhnd that which Ehlhi prayed for : / fray ihf, 
 faid he to tLijih, iet a dcubie porthn ofthyjptrit b^ 
 vpon me. This fecms to have had foraething typical 
 in it : for all believers in Chrilt, in the language of 
 
1 1 Coi in Gnifl the BeVtever^s Portion, 
 
 the H' ly GhoO tsv fir({.ho^n. Heb xii. 23 denoting 
 th:*t to tbein belongs the bitiiin^ the (1< mifiioii the 
 prieilhw^d, an<i the double poriion. Now ( otl in Chi ilt 
 is their p rtion, therefore he is the double portion. 
 This vorld is, but the fingle p rrion, a portit n for iin- 
 bflieve;-5; whatever be thews, God is not th: irs r But 
 they ih.'t have bod f«>r their portion, they have the 
 
 fooJ thirtgs of this life as the incalV to the bargain, 
 lii'.fh V. 33. r Tim iv 8 Gtxi's dealing \^ith faints 
 and finr.ers, is like that of Abrahr^m with his children, 
 CjQv» XXV 56 '< Abraham gave all that he had unto 
 I^aac Knc unto the Tons of the concu'iints which 
 AWiiiliara Jiad. Abrah:im gnve gifts, and Itnt them a- 
 way.'* All is the believer's, lloiu. vui. 17. compare 
 Hcb. i. 2 
 
 3. A fu'l portion. Col. i. 19. ' It pleafed the Father, 
 that in him Ihould all fuinefs dwell ;' compared with 
 chap. li. 9. < In him dwelleth all the fuinefs of the God- 
 head bodily.' There is no worldly portion that one 
 has or can have, but ihsre i', ohvzys igrrii;:h;;iy wnnr- 
 ing in it. There was a want even m paradifc. The 
 ti^alurcs wi^d kingdoms of the greatefk monarch on 
 €arth cannot f*«ni:Ih all things. But there is a fuJnels 
 in God himfelf, he \%v.U-Jifficient, Gen xvii. i. Eph. 
 i. '23. The faints in heaven are all filled by him, ib 
 that they want nothing ; and 'fomeiimes he has filled 
 faints on earth, that they have been made to cry, Hold, 
 led the earthen pitcher, the body, ihould burft with 
 the incomes of his fu"'nefs. ♦ 
 
 4. Aheart.fatisfying portion, Pfal. Ixiii. 5 6. ** My 
 foul Hiall be fatisfied, fwys David, as with m.irrow and 
 fatnefs ; and my mouth fh.-^tl pr^ife thee with joyful lip?, 
 &c '* M.Mi's heart is a devouring depth, intov^hich 
 if one lliould call the fuinefs of ten thoufand worlds, 
 it would all be fwallon ed up ; and the heart wou'd 
 ftill be crying, Give^gwc. F' r the whole creation, yea 
 all p llible creations, cannot be c mmenfurable to the 
 dcfiresof the (bul of man ; bfcaufe tiK- Creator enlarged 
 its capacity to the enjo)ing of himfelf an infinite gt^od, 
 
 noibing 
 
God In ChrJfl the Bfl'ever's Portion • 1 1 1 
 
 nothing \tC^ can tru y fatiify or ftill its defire? and 
 cravi 'gs. B ir God himlelf is a portion Ictris^ying to 
 the r< ul ; wii !e he pours in of his goohiefs to ihe 
 foul. It liefi es notlYing btyo. d hun, ^nd ni>thing be- 
 fidcs hull, P.al IxKin. 75 *■ VVh»)m have I in heaven 
 bur the ? and there is none upon e^rth- that I defire 
 beli !es thee." Hertr )s a portion, in which the reftlrfs 
 foul ccne- to reit. Ike the hur.gry infant fet on the 
 breait, li^. Ixvi i i. 
 
 5. A certain and fecure portion, Matih vi 19.20. 
 *' Liy not up for.. your felv^^s treafures upvin earth, 
 where innih and ruit doth c rruDt, and where thieves 
 bre .k througii and Itei . Bu' lay op for yoU' Iclves 
 trealurcs in heaven, w he -e neither nn'ih nt^r ruit dvuh 
 corrupt and where thieves do not break tJir. -iinh nor 
 fteai."' No worldly port. on is ih ; all of that k nd is 
 but moveables, which may be 1 •{! : i.ut the famfs por- 
 tion is not (o, Heb, xii. -28 ** a kngdoin which caniiot 
 moved." iiow uidUv h^^ve had ciclie* and wealth ome- 
 time a-day, who hdVe been robbed and (i^oiled of all, 
 having nothing left them ? But none can take away 
 this p)rtion ; tor *• th? gifts and calling of God are 
 without repentance/' R ni. xi. 29. And this is the 
 advantage <. f having God for our portion, in the tetior 
 of thr fetond covenant, beyor^d that of the firft, John x. 
 28. 29 *' I give unto them eternal life, and they Hiall 
 never periih, nei:her IhiU any pluck them out of my 
 hand. My Father which give t'lem m", is greater 
 than all : and none u able to pluck them out uf my 
 Father's hand. 
 
 6. A durable portion. As there is no lofing cf it, 
 fo there is no waiting of it neither, John iv. 14. Many 
 have had great portions in the world, who have gcjE 
 through them having fpent fo prodigally that tjiey 
 have left themrelv:^s n-nhing. But this portion is in- 
 finire, fo it is a well that can never be drawn dry- 
 'J his is enough to bear the believer's ordinary and 
 ex-raordinary charges, as the v/orthies, Heb. xh, ex- 
 perienced. 
 
 7. An 
 
1 1 1 Cod In Chnfi the Belre'V:?r^s Portion, 
 
 7. An evcrlaiting portion, Pfal ixxiii. 26. Though 
 mens pf)rt:on in the world neither be taken froni them, 
 nor vva'ted by them ; yet it wiil lait no louirer with 
 them than rhe iJyin^-hour. VVhen the breath i?^ out, 
 it is no more the.rs ; it br^omes the portion f others 
 after tht-m. Bat death takes not a^vay the btrl.ever's 
 portion : Therefore is the phrafe *' hiy up for your- 
 felves," Matih vi 20. He will be rhe oe never s por- 
 tion m time and throughout eternity. Aud hence it 
 folio >v?. thit he is. 
 
 8 Lifilyy A nonfuch po tion, the heft of portion^ 
 the molt defirable portion : no portion c >mpardb|e to 
 hiMi, Jer. X 15, 16. ** They arc vanuy, and tt.t 
 Work of errors : in the time of their vilicjtoti hey 
 (hall p-nih. The portion of Jacoi) is not Ike them : 
 for he is the former of all things, and Ifrael is the rcxl 
 of his inheritance; the L )r.J of h )(ts is his naincr.'* 
 Pial. xvii. 14, 15 And lb the believer reckon^ all 
 but lofs and dung in conparifon of a Gixi in Chriit, 
 Phil iii 8 So the w rl i*s portion being put in 
 competition wirh Chrift and his heavy cro;6, the Lord's 
 pe pie have r^joced in their portion in the niidib of 
 the molt cruel lufferiogs, and would not have exchang- 
 ed their portion with their perltcutors fulncls aii^ 
 fafe 
 
 II. The next G!;eneral head is to fhew in whit re- 
 fpecls God in Cii-ilt is the portion of his people, or 
 the portion of thofc who have taken hiio tor tiicir re- 
 fuge. 
 
 1. They have and poiTefs him as their portion in 
 virtue of the covenant of grace» which is the difpoli- 
 tion ihey hive to it, Heb. viii. 10. Being brought 
 within the covenant, they are fctured in this which 
 is th? portion of G>d's covenant-people, his children 
 and heirs. O.hers have the ott^r and grant of tiiis 
 portion, but they are actually fjoirefled of it. 
 
 2. They defire him above all for their portion, Pfal. 
 Ixxiii. 25. often cited. They have Iten the viniiy 
 
 and 
 
God in Chn/i the Believer's PattioK. 1 1 3 
 
 «nd emptinefs of created things fur a portion, Pfal. 
 xxvii. 14. the fulnefs and (iifficiency of God in Chr It ; 
 and th-Fcfore their delires terminate in him for a por- 
 tion, John xiv. 8. Pfal xxvii. 4. They defirc him 
 only, wholly, and for ever. And fo he is called their 
 dc/l/ey Hag. ii. 7. all their defires of a portion centering 
 in liim. 
 
 3. They chule him for their portion. When th« 
 two parts into which the all is divtdcd, are fet before 
 them, and they are bid chufe, their fouls take hold of 
 a God in Chrift, 'and fay, Thou art my porthn ; I will 
 take thee as my portion and inheritance before all the 
 world, Jofh. xxiv. 15. They halt not, as many, be- 
 twixt two (pinions ; they are determined, they are 
 brought to a point ; he is their choice. 
 
 4 They cl?.im him as their portion, Lam, iii. 24. 
 Thou art my portion, Jaith my f cut. Th:ir fouls lay 
 ■with Thomas, My Lord, and my God. It is the pro- 
 per wo^k of faith to claim him as ih-irs God infilts 
 on ihi."-, that they Hiould claim him, Jfr iii. 4 ** W ilt 
 thou not from this time cry unto me, Mv Father, thoii 
 art the guide of my ynurh ?' He prom fes that they 
 ihall claim him, vrr 19. I fiud.TtrMfhaU Call me, My 
 Father. And the Spirit of Chrilt in thtni canfes 
 them to claim him, Rom. viii. 15. *^ \t. have received 
 the Spirit of adoption, whereby we cry, Abba, Fa- 
 ther. Gal iv. 6. God hith fent forth the Spirit ol his 
 Son into your hearrs, crying, Abba, Father '^ Ac- 
 cording to the meafure of their faith, fo is their claim, 
 itrc^ng or weak, clear cr unclear : but where ever 
 faith IS, it doih clahn God in Chritl as theirs. Doubts 
 and darknefs may indeed fo overcloud the believer, 
 that he camiot perceive his claiming G^^d x, Chriit as 
 liis, it is like a pulfe ib wei.k that it can hardly be 
 felt : yea, he may be at tliat, that he fays, he has no 
 claim to him" as his, that ha dire not, cannot claim 
 him as his God or portion : and yet bid him in that 
 cajl' qiiic hi* claim ; he wouM not doit for a thou- 
 t K fand 
 
114 God in Chrijl'the BJitver^s P^rticn. , 
 
 fand worlds : which argues that he hath a real claim, 
 though ti) him as it w^e imperceptible. 
 
 5. La/ily^ They rdt in him as iheir poriicn, Heb. 
 iv. 3 IVe iL'hich havc^ brl/rvcd^ do enter into rcjt. 
 Their poor hungry (bulb have 'been feck ir.g a portion 
 to live on. While tliey li-ughc among the creatures 
 for it, they ct»uld find noihipg to red in as a ponion : 
 but a difcovery of God in Chriil being made to them, 
 and they apprehending him by faith, tl.eir fouls Dy 
 within them now. This is my reft. They are. like tie 
 merchant'Tnayjy /(thing goodly p:arb : luhj -juhrn he hud 
 found one pearl (jf gi cd p'icCy went and fAd all thjit h 
 hady and b'A'.ght it, Maitrr. xiii. 45. 46 They fee that 
 there is a fulnefs in him to fatisfy their fouls, toanfwer 
 all their needs, and I'upply all thtir wants : fo they relfc 
 in him as their portion. 
 
 III. I proceed now to confirm the doclrine. It ap- 
 pears frtMii, 
 
 1. The nature of God, particularly his all-fiffiji- 
 cncy and j];(odnefs. There is enough in him for idl 
 ll-,at finntrs Itand in need of: fo hen-reds not fend 
 them for iheir provinon to anctther qi. rttr. He is 
 good, infinitely go* d ; and therefore rcc-dy to commu- 
 n:care of hi^ fi.lficicncy to his own, Pfjl cxix. 6S. 
 ^hcu attgojd, ana dft g'tod^ and will not fend tlv m 
 to another. And fo it i^ indeeii, Pfal. Ixxxiv. 1 1. 1?e 
 LurU G'jdis a fun and fhie^d ; a Ihield for protecVion, and 
 a fun for provifion. 
 
 2. The nature of the covenant, w hich is f. r provi- 
 f on as well as prciec^tion of ihc-fe nnIio come into it. 
 The leadirg promi.e of the covenatt, Heb. viii. 10; 
 / -wilt bi^ to them a Gjdy and they fhall he 1j me a peo- 
 fie, imports the one as well as the other. Aiid fo 
 both are promiied together, Pf.d. Ixxxiv. 1 1 juil 
 .quoted. God's covenant is not like the treacherous 
 covenant the Duke uf Alva made with (bme, to 
 :A'h()m he.promifed them their life, but afterwards 
 ftiirved them, pretending he had not promifed them 
 
 meat 
 
Cod in Chrifl the Believer s Pcrtlon, 1 15 
 
 meat too. No ; / /ay unto ycu, fays Chrift, Take no 
 thought ft. e. anxious or perp'exing thoijjrht) for 
 your life, luhat ye {hall eat, or what ye /hull drink / 
 nor yet for your body, what ye fhall put on : Is not the 
 life more than rnrat, cmd tie ,body th-m raiment ? 
 Marth. vi. 25. It V a full covenant wherein all is fe- 
 ciireu to believers. Rev. xxi. 7. He that f.vei'c.meth 
 fhall inherit all t/.ings. Ic ii a covenant of (ervice, 
 anti marters giv^e provifion as well as prottct'on to 
 their fervanrs ; a mirriage- covenant, and the hufbjnd, 
 if he be able, will furely in:4incain his own wife 
 
 z^. The nature of faith, whch is the fonl's going to 
 God in Chrirt for rell ; and .hat not only for reft to the 
 conf-ience, under the covert of blood as a refuge; but 
 for reft to the heart, in an all-lufficient God as a por- 
 tion, Matth xi. 28. 1 his !aft as. well as the former 
 is the errand faith goes to Gvd m Chrift upon : and 
 doubtlefs it cannot come amifs, for it obfciins all, that 
 being the conllant rule of the difpenfation of grace, 
 AccorJinj^to thy falih be it U7ito ihce. 
 
 4. The honour of Gvd requires it, Heb xi 16. 
 God is not ajhamed to be called their Gcd. Believers 
 go to him and truft in him for all, and it lies upon 
 the honour of God to provide for them, as well as ta 
 protecl: them. Hath he faid, *' If any provide not for 
 his own, and fjiecially for thofe of his own houfe, he 
 hath denied the faith, and is worie than an Infidel," 
 I I'im. V. 8. and will h§ not fee to the protedlion of 
 !iis own family ? Is it not a diihonour to any man of a- 
 Dilrty, to hav^e his fpoufe or children hanging on about 
 :he hand of flrangers, for fomething to live on I So it 
 reHedls diihonour on God, that his people hang on fo 
 ibout the world's door : and we m:iy be fure they need 
 lot do it, John iv 14. 
 
 5. 1 he comfort 'and happinefs of believers require 
 It is noc poiiiDle they c-.n be provided othervvif^ 
 
 vith a portion on whi^h they may live, John vi. 
 
 >8. Lord, fiiid Pifter, to whom ff}dl vje go P thdu hafh 
 
 K 2 the 
 
1 1 6 G'jd in Chnft the Beliiver's Porttcn, 
 
 the -liorJs of etern.il life. Though while they lived 
 ?n their natural (fate, they could like the prodigal 
 feed on hi.fks like the fwine ; yet their new nature 
 cannot now relifh Aich entei tainment. Hence pro- 
 ceetl th«.le breathings of the new nature in them, ** O 
 Cod, thcu art my God, early will I feck thee ; my foul 
 thirlteth for th-e, my fleili Iv.ngcih for thee in a dry 
 and t]iir% bnd, where no water is, Pfal Ixiii. i." 
 And the'.e defires are of the Lord's own kindling, and 
 therefore he cannot but fati.fy ihem, by being a por- 
 tion to thtm liunfelf. May not the wliole creation 
 fay to the foul in thefe breathings, as 2 Kings vi. 
 i/. If the L.rd do mi help thee, whence fhuli I help 
 ih e P 
 
 6 Lnjlly, The duty of believers fuppn'es it. It it 
 their duty to live on a Gcd in Chrilt as their portion, 
 Ifa. Iv. 1. Eat ye that -which is good, and Itt your Jlul 
 4th ght liflf in fjtr.tfs. This very thing is the life of 
 faiih^ which is the great iliii^g God requires of his 
 people Hence Paul lays, '* 1 he liTe which I now live 
 in the flelh, I live by the faith of the Son of Cod,'^ 
 Gal. ii. 20 Compare John vi. 27, 29. '* Labour not 
 for the meat which periiheth, but for that meat w hich 
 cn'ureth unto everlafting life, wh'xh the Son of man 
 Ihall give unto you : for him hath Gcd the Father feal- 
 ed. This is the work of God," that ye believe on hini 
 whom he hath lent.'' It is their privilege, ver. 57. 
 H^ that eatcth me^ even he Jh::ll live by nif : and confe- 
 q lently their duty to live hy him. T hey ought to hv« 
 en him, and lay ail their wants upon him, Plal Iv 22. 
 Oijr thy bur dtn up:n ihe L'.rd^ and he Jh li fuftuin thee, 
 Conf quently he is their portion to live upon He takes 
 it ill at their hands, that thty fcrk to any other for fup- 
 p:y ; this fays, they are welcome to hiui. 
 
 I come now to the praclical impr<;verrent of t!;i$ 
 comfortable lubj-ct, >Unch I Ihall iiifcuis in a three- 
 fold ufe^ namely, of iuformatiun, trial, and •xhorta- 
 tion. 
 
Gf)d In Chrifl the Believer" s Po-tkK. n; 
 
 Use I. of information. Plence we may lenrn, 
 I The liappinefs of believers. They have in a 
 God in Chrilt what makes them happv pcrfon?. in- 
 deed. There are but two things necclfary to mr.ke 
 a gnihy creature happy, namely, fuitable proteclion 
 and provifion. The firit rt-mr>ves evil from them, the 
 bft fiirnifhes them with necelTary good. In God the 
 believer has both ; for he is borh a refuge to them, 
 and a pcrrion m thatrcfuge^ Wherefort \\t may con- 
 clude, as Pial. ii. uU. Bl.ffld ere all they that put thtir 
 truft in him. 
 
 2. 1 he unhpppinefs of believers They are poor 
 portionlefs creatures, whatever they enjoy in the world ;. 
 for any portion they lnve» is not worth the n?.me. Ic 
 is but a creatiire-portion. and that will be bin a time- 
 portion ; it will neither faiirf',', nor will it lal\ v»ith 
 them. And rhcrefore the Spirit of God fpeaks very 
 diminutively cf it, Prov. xxiii 5. *' \5.''ilt thou let thine 
 eyes upon that which is not ? for ri.hes certainly make 
 theinl'elves wing*^, they fly away a an eagle towards 
 heaven" Matih xiii. \z. Whyhi'v-r hath not, from 
 him Jh .ill h^ takeyi niuay, cv n that he hath. GcA is not 
 their portion, for he is n<n their refug»: th- y hue 
 not a God to live upon as their God, fince t;,cy are noC 
 by faith feated under his ihadow- 
 
 3. Ju;^ificatij.'n and lanct-fication are infeparable ; 
 for to whom God is a refuge he is alllv a p(n-tion3 
 Faith takes God in Chrilt for a refuge, and fo the foul 
 15 j.iiliiHed, Rom. viii. 1. Ti:ere is now no conuernnj" 
 tirm to them which dre in Cbtifl "J 'fas. It trkes hi:i"> 
 fv)r a portion, and fo the foul is fanvftried, Eph. ii 20, 
 21. "Ye are built upon the foundation of the apoitle* 
 and prophets, Jefus Chrift hiinfeif iieing the chief cor- 
 ner-itone ; in w horn all the building iitiy framed" trw-e- 
 ther, growelh unto an holy templ«; in the Lord. '"^ Th.iilc 
 not that ye ihall fc-paratci what Cod has fo clolely 
 
 '- j)ined. Ye that are unholy in your Itve^, muy alFure 
 
 -yourfelves that your iiiis are not pird-nui. Fhcr 
 
 Feigning pov.er of lin in 3'ou m2y ailuie you^ tha: it 
 
 i^ 3 U..5^ 
 
1 18 Gjd In Chrifl the Believer'' s Porthn, 
 
 has yet its conde-iining power over you. If the guilf 
 of it were taken away, the reigning power of it would 
 beboken. Ab.s ! how do men deceive thenifelves J 
 Thev wiil be called by Chrift's name; but .they will 
 eat their own bead. They will pretend to m.^ke Chrifl 
 the reit of their con^ciencea, while their he irts cannot 
 reft in him, but in Thei^ lulls. But water as well as 
 blood cam-? one of Chriirs pierced fid^f : and if ye be 
 fprmkltd with the blood to the remiilion of your finj 
 ye are fprinkK-d with the water too, for the fanctifica- 
 tion of vour hearts ?.nd lives. 
 
 4. However, jultification in the o'-d'r o^ nature 
 goes before ranclih\3tion. Firfl. God is the fmner's 
 refuge, and then he becomes his portion, 'XIdih. iv, 
 5 *' To him that vvnrketh n'^t, hut believtth on him 
 thit juibfiL^rh the ungr.dly, his faith i.s cvjiinttd for righ- 
 teouine("s." Whofoever then would be m-<de holy, and 
 would attain to trus evangelical repentace, which is th« 
 top branch of true holinelV, ind the comp«nd of all good 
 \v0rk5, inii't feek to be juitified by f*uh in order there- 
 unto. Fo till once the ctii fj h't taken ^ff thg,jfeuliii 
 julbfic.ition. ho.v is it pofiible it Ihouid bring id^^^ 
 gortd fruit ? How can God become the portion of the 
 iinncr, ti 1 once he is become his refuge ? A leg.il 
 repentance m y and doth go before the rctniirun of fm 
 ab to ilie guilt of eternal wrath; but true gofpel-re- '■ 
 p ntance follows it, ajid that in'.'ei>arab'y, Luke \\\^ 
 47. Hsr fins -which urd many^ are forgiven ; fur fbe 
 hved TJiuch. 
 
 5. Believers nre fo fet np with a portion, that they 
 cr^nnot break. Since Goj him elf is their portion, > 
 ihey can never be poor ; they will have enough a 
 the \^oi ;!: of time.*;, Pfal. xxiii. i. Toe Lord is my Jh ^. 
 herd, lays David, I fl> dl not 'LL\int. The believer's 
 portion is not like that of tiie v/orld, confilHng of 
 moveables, w lich may be tiiken fro:n them ; but it is a 
 k^rgHoTii which canr.ot be movedy Heb xii 28. The 
 Chaidtans and Sabeaus took away Job's caitie, but 
 ujl his God aiidportiumj and therefore he could fay 
 
 after 
 
Go J in Chr'if} the Believer's Pcrticrj, i r^ 
 
 aftf r all his fad lofTe?. Is net my help in mi T Job vi. 
 I ^. The beViCver i.- like the landed man ; though rob- 
 bers take av.*ay his money, t.hey canr.ot take away his 
 land too : rhoii^h a flo(?d fweep away the crop, yet it 
 leaves his ground (till ; fo that lie has whereon to lire. 
 Hence sn eminent faid, ** A'thcugh the fig tree Ihall 
 ** not bUifTom, neiiher /hall fruit be in the vines ; the 
 *< labour of the o'lve fhall fail, and rhe fields (hall yield 
 ** no mea.t ; the flock fhall be cut off from the fold, and 
 ** there lliall be no herd in the lialls : yet I will rejoice 
 *' in the Lord, I will joy in the God of my falvaLion, 
 <' Hah. iii. IT, 18." 
 
 6. Liijrly^ Giyi is a'l-fjfficient. Who but one all- 
 •fulHclent cculd be a portion to all ehn fice into the great 
 Rtfuge? How great murt that po: liun be, whi:h all 
 the ij^wMs, from Ac am have lived, and Ihail live iipcm^ 
 to the lall ih-t Iha'l be in the world ; and that not only 
 fcr time, but for tternicy ? The) Ihall all be heirs-por- 
 tioncr^, and all Jhall have tnoiign. T.Ms world i> but 
 a iovry portion ; one gerier.;iJi>ii inui^ go, that anot :er 
 may corr.e, artd tiijoy it : for it cannot Icrvc ail together, 
 as God m Cbriit can do. 
 
 Use n. of tiial. H- rcby ye may try whether ye 
 be within the precinds, bounds, and prote<5lion of 
 the great R-fuge, or not ; that is, in etKfCt, whe- 
 ther ye be in Chnft, or ouc of Chrift ; wheti^er in a 
 ftate of i'alvaii^^n or of condemnaiion ? This is a point 
 of greit weight, and ic nearly concerns you to know, 
 where you are, whether ye are yet got wiihin the 
 
 I liberties of the rtfuge, or yet without th<rni. And 
 1 won.d otter Ibme motives to preis you to put this to 
 a trial. 
 
 I\kt, I. Life and deatti hang upon this point, 
 Mark xvi. 16. He that bditVcih, jhuU bj Juv.d ; but 
 
 Jje that beii.veth not^ ftj^At bi uanm a. Your eternal 
 falvation or damnation depend upon it A 1 that 
 are within the precir.ds cf this refuge are (Ife ; death 
 cannot come over the iine :. all thac ae without rhem 
 are in the uimoit h.iard of eicrii^ deihuaion every 
 
1 20 Gtd In Chrlfl the Believer^ s P:,rthn. 
 
 moment, Pfal. vii. 12 If ^e turn not y he in '11 whet hit 
 fwjrd ; he hath btnthis hjiu, and m^iftr it ready. There 
 is no fafcty there ; for it is the dominion of death^ in 
 which no man can bt; I'^te. 
 
 M't, 1. There are ftveral partknlar differences be- 
 twixt the llate of ihein that are within, and of thofe 
 that are without this rcf ge ; t'.nJ theie differences are- 
 great and weighty I will Uy rhe-n before you ia thefe 
 five points 
 
 I In the matter of fin ; there is no fafety from it 
 without this refuge. If you be not within this refuge, 
 fin has all its power over you. It has a reigning 
 power in you, fo that do what ye will, ye can do no- 
 thing hut fin, anJ c.^nn:>t pleafe Got\^ Rom viii. 8. 
 They thi2t are in the fl Jh^ CJmvA pUiifr God. John 
 XV. 5. JVlthout ms ye can do nothing. Ye mr:y wrellle 
 again.t it as you will, hut ye will never get vici* ry 
 over it, for that is got only within the refuge, i Cor. 
 XV. ^7 . But thanks be to God^ which giv. th us the vic- 
 t'jry^ through our Lird Jfus Chrifl . Sin h^s a con- 
 demning power over you, it is armed with its it:ng 
 againll you, and keeps you under the giiilt of eternal 
 wrath, John iii. 18 He that hei'uvcth not^ is con- 
 demned already. So it preys on you, as deuh on the 
 carcafe. — But if ye be within^ the refuge, fin's domi- 
 nion is broken untj you, Rom. vi. 14. Sin fhiill not 
 have dominion over you: for ye are not under the LiWy 
 hut under grace. And though it yet dwell in you, 
 it Ihail never recover the dominion, but, like the 
 houfe of Siul, grow weaker and wejker. And it 
 c.innot condenm you, more than the fi-e could burn 
 the th^ee children : for there is no condemnation to 
 th.m which are in Chrijt Jfti^i Rom. viii. 1. O.jr I^ord 
 Chrill felt the condemning power of fin as a public per- 
 (bn, and fo it can never repeat its fentence on tho£e 
 who are in him. 
 
 2. In the matter of the law as a covenant of works. 
 I: extends its dominion over all to the very border of 
 the refuge : fo all thai are wichin the refiige are free 
 
 froi^ 
 
God in Ch I ft the Bdttver's Vorihn. ril 
 
 frnm it, but all that are \^itbout are under it, Rom. 
 vi. 14. So if y€ be withoi-.t, ye are under the cove- 
 nant of works, which exiOs obedience of you every 
 way perf cl, under the pt?in of the curfe ; and what- 
 ever comes Ihort of perfec^'.icn in your obed;ence is re- 
 jrdled. So that when ye have done all you can, and 
 the beft 3'ou can ; yet you and your work? are all re- 
 jided of <>od becaufe your works sre not perfect In 
 the dominion ye live in, Icfc is not accepred. But if ye 
 be within the refuo-e, ve are under the covenant cf 
 grace, where obedience, yea perffcl obedience is indfed 
 requred, but not under pr.!n of the curfe, which Chrift 
 already has bore away from all who are in him. But 
 fincere cbedience is accepted, and God t;-kes it kindly 
 oiFth ir hands, though it is not p' rftCl. for the fake of 
 ' the Mediator's perftcl obedience, which always appears 
 wiihin the refuse. 
 
 3. In the matter of the curfe. All without the re- 
 fuge are und«r the curfe, by the fentence of the law 
 bound over to the -revenging wrath of God, Gal. iii. 
 10. *' Curfed is ever/ orie that conrinueth not in all 
 ** things which are written in the hook of the law to do 
 *' them. Rom. iii, 19. What things foever the law 
 *^ faith, it faith to them who art jnder the law : that 
 *' every mouth may be (lopped, and all the world may 
 ** become guilty before God." But all within the refuge 
 are freed from the curfe, Gal. iii. 13 Chi ft hath re- 
 deemed us from the curfe of the law, bci g made a curfe 
 for us. 
 
 4. In re^p.rc^ of Siitan. All \\irh lit the refuge are 
 under his power, Acts xxvi. 18, They are his captives, 
 pnfoners, fervants or (laves, and members of the king- 
 dom of darknefs. Bul they that are within the refu^;e, 
 are fet free from the powtr of 'hat enemy, Col. i 13. 
 and reign in life through Jeius Chrift:. 
 
 5. Luftly^ In tiie matter of death To a' I without 
 the refuge death is armed with its fling ; but to thofe 
 that are witiiiti #, it can do them nare^.l harm, rCor. 
 XV ^7. alieady quoted. 
 
 Mot. 3. 
 
122 Gzd hi Chrift the Belhv'r's Potthn. 
 
 IMot- '^ All of us are born without the refuge; 
 being children of vjrathy Epb. ii, 3. None enter 
 within it but thofe who are born again. If ye be li- 
 ving then in the Ihte ye were born in, ye are witlioiit 
 the refuge, and lb in the inilerab.e cale ye have heard 
 of/ 
 
 M>t. 4. Sinners when once awakened fee that 
 there is no living whhoat the rtfuge. Hence Peter's 
 hearers, when pricked in their heart, cried out, ll'hat 
 Jhrll we do P At^^ ii 37. No man could contented- 
 ly live in that cufe one moment, if h:; Taw his dan- 
 ger. 
 
 M'jt h:J}. Mnny mifs the entry into the refuge who 
 feem to aim at it, Luke xiii 24 and fo fcein to them- 
 felves and others to he in, while they rtaliy are out. 
 
 Now ye may know if the Lord be your refuge by 
 this : If the Lord be your portion to live on, he is your 
 refuge. If ye liave taken God in Chrid for your refuge, 
 ye have alfo taken him for your portion to*li\'e on And 
 nhether God in Chrift be your portion or not, ye may 
 know by thefe marks. 
 
 jVark I Ye will have a tranfcendent eftcem of 
 and value for him, and love f.f him above all. - He 
 will have the highcil feat in your judgement and 
 praclical underftanding, in your heart, and in your 
 affections, Luke xiv. 26 Propriety in a thing raifes 
 the value for it. A man will have a greater value 
 for, and liking of his own cottage, than another 
 man's cadle. Hence the world is the chief in the 
 minds and hearts of worldly men ; they love the 
 world, and the things that are in the world, i John ii. 
 15 But God in Cnnft is chief with the Caints. 'Jhe 
 great plcafure of the fv)riiier lies in their appropriating 
 the things of the world ; fo the worldly man has his 
 great pleafure in earthly My''s^ Hof. ii. 5. *' She faid, 
 I will go after my lovers, that give me my bread and 
 my water, my wool and my Hax, D^M oil and my 
 drink'' Dan iv 30. ** Is not this|«^ff Babylon that 
 1 have built for the huufc cf the kingdom, by the might 
 
 of 
 
Gjd in Chrip the Be!iver''s Portion, 123 
 
 of my power, and for the honour of my majefty ?" The 
 
 great pleafure of the latter lies in appropriating GqcI in 
 
 in Chrift : To they have their greatelt pleafure in fpiri- 
 
 ,tualand heavenly My's. as Pial. xviii 2 " The Lord 
 
 is my rock, and my fortref , and my deliverer : my 
 
 L God, my Itrength, in whom I will trul^, my buckler, 
 
 liand the horn ci my Taivation, and my high tower.*' 
 
 2. Ye v\ill be 10 d I'pofed as to b« Iktished in the en- 
 jc:iy!nent of God in Chrift, even in the want of other 
 things, Hab. tii. 17, 18. forecited. This is the reft of 
 the i'i)u\ in God as a portion, Pftl. Ixxiii. 25 ** Whom 
 have } in lieaven but thee? and there is none upon 
 €arth that 1 defire befides thee '' Men who have the 
 worlu for their portion, are very eafy in the want of 
 tlie enjoyment cf God ; they reign as kings wiihouc 
 him, a/id rejoice in their portion. And the faints give 
 worldly men the peel of that, being ealy in the enjoy- 
 ment of God, under the want of thoie things 'that 
 wordly men let thtir hearts on. Gal. vi 14. ** God 
 foibid, fays the apoltle. that 1 fliould rlory, lave in 
 tlK CI 0(5 of cur Lord Jei'us Chriif , by whflm the world 
 ii cruciiied unto me, and I unto the worU '* Though 
 abs ! worldly men b.ing altogether tltih and the laints 
 being fpiritujl but in part, the latter cannot get up to 
 the meaihrv, of the former, to care q-iite as httle for 
 the world as they do for God. 
 
 3. .Ye will not be content with any thijig without 
 him, Pfal. Ixiii i. " O God, thou srt ny God, early 
 will I fetk thee : my ibul ihirlteth for thee, my Ikfli 
 lorj^eth for thee in a diy and thirlly land, where no 
 water is.'' No lefs than a God can afford a relt to the 
 gracious foul : nothing can fill up his room to thofe 
 whole portion he is. Carnal men whofe portion ig 
 the creature, take their creature-portion from them, 
 and they cry out, JVh'-t huve I mort F Judg. xviii. 24. 
 If th^'ii worldly enjoym.ents go, the pillow is taken 
 quite from under their he::d, end they cannot be ojn- 
 tent even wuh a God v.'uhout them, Exod. v. 7, 8, 9. 
 
 iifaLi 
 
124 ^0^ '« ChrtJ} the Believer* s Portion, 
 
 Efau fiys. Gen. xxv. 32. ^' Bcho't!, 1 am at the point 
 to die : and what pri)fii ihall this birih-nj^ht ilo to me r" 
 And if God jjo, the pillow is taken from under the laint's 
 head, and all the world c^nuot inAe him a bed, where 
 he can lie eafv : but ftill he cries, My dd, my GoJ, 
 •why haft ihou fjrjuk n mt ? Plal. xxii 1 
 
 Oljt^. But may not a gracious foul fometimei 
 be very eafy, evvn when the Loid is departed from 
 him? 
 
 Anf. It is true it mny be fo, when they arc fpiritu- 
 allv afleep : but yet they are never fo faft afleep, but 
 they have forae uneafmefs on that head, as the fpoufe 
 had. Cant. v. 2. / Jl^'<^y ^t^^ fny heart tuukfth And 
 there is ftill a fi cret difcontent in the foul with all 
 things while he is away. And they will not he alwayt 
 ftill in that cafe, but uiil awake, and dearlv fliew 
 that nothing without a God can content them, Cant. 
 iii. I. &c, 
 
 4. He wfll^ be your chiff concern, Matth. vi. 21 
 J{'herc:yourXfe'ifntt »i, fays our Lord, thrre tuiil yiur 
 heart he c^f^i Whatever it be thai a man takes f r 
 his portion, he will l>e m:nnly taken up about that. 
 Men that have their portion! m this life, the things < f 
 this lite are their main bulincfs : thefe get their fl cp- 
 ing and waking thoughts : all things elfe mult yield 
 lliereto, and what ccncerns'ihtir (ouls ii dr^yged at 
 the heels of thefe things : and is cut and carved as 
 may bert confilt with the advancing cf theai. Ard 
 men whole portion the Lord is, ic is iheir main buiu 
 nefs to fciij'iy him ; as D.^vid witntfllth, *' One thing 
 'have 1 dclired of the Lord, that \mI. 1 leek after, that 
 J may dwell in the houfe of the Lord all the days of my 
 life, to behold the beauty of the Lord, and to inquire \\\ 
 his temple," Pfal. xxvii. 4 It is tl:ei: grcatcft care ro 
 obtain bis favour, for Pfii. xxx. 5. In t'li }\.v ur is I'ljC 
 And all other things rnuft yield thereto, Phil iii. 8, 
 ** Yea doubilefs, and I c^unt all things but lofs, for the 
 excellency of the ki^ow ledge of Chiilt Jeius n y Lord : 
 
 for 
 
Cod in Chr'tft the Believer's Porihn, 1 15 
 
 for whom I have fufFered the lofs of all things, and do 
 count them but dung that I miy win Chrilh'' 
 
 5. It will be your great defire, and fmcer* endea- 
 vour, to l>e like him, i John iii. 3. Men generally 
 lo< k like their porcion. It is known upon them, whe- 
 ther they have a fmall and poor portion, or a great and 
 fat portion And they that have God for their portion, 
 will be like him in holinefs, and it will be their detire 
 and endeavour to be more and m-Te lik? him, in all his 
 imitsble perfections, 1 Cor. iii 18. God was in Chrilt, 
 reconciling the world to himfelf, and gave us a copy of 
 holinefs and righteoufnefs, love and beneficence to man- 
 kind, meekneis, pauence, dc. and his people will fol- 
 low thefe. 
 
 6. It will be yourgreat defign^to pleafe him in all 
 things, by having refpecl unto ail his commandments, 
 Pfal. CX'X 6. Slii that h married takei the hulband 
 jnllead of all otriers, leaving father and mother fur 
 him ; and fo labours how to pieafcf her hulband. And 
 they that take God ior their portion inlfead of all o- 
 thers, will be careful to plffale him, and wa k by his 
 direflion in all things, Pial. xlv. fo Kis wdl, will 
 be not only the rule,* but the rea'on cf duty to them : 
 and what is his plcaiiire they v\i 1 not wiilingjy bau k. 
 He is their portion, and fo their all. And lo th?ir o- 
 bedience is iilimited. 
 
 7. L.iftiyy It will be upon his own that ye v/ill (er\''e 
 him. Gal. ii. 20. I Itv^^ fays the apoliie, yet not /, 
 but Chiijl iiv.'th in me. Ph:l. i\-. ij. / can do all 
 things ihtougb Chrijt -ii'hich Jircngihtneih me. Hypo- 
 crites never take God for their portion ; they feem to 
 t.hem(elves to have cf their ov.n j a'-.d upon that they 
 ftrve him, leaning to their own abilities, like hired fcr- 
 vants. But the iaints, convinced they have nothing of 
 their own, live on him as their portk^n. dLp^fiuUng 011 
 him for itrength, throughbtarii^g, cr. m duties, Matcii. 
 V. 3 <' BltlFed are the puor in Ipint: for iheii\- io the 
 kingdom of he»vca." 
 
 t L ' Use 
 
\i6 Cod in Chr'ijl the Believer* f / . . . ;. 
 
 Use III of exhortation ; ard that to thofe who have 
 fnade God in ChriA their refiige, and to thufe who are 
 v.'irhont a 'rving interertin him. 
 
 />//,. Ye who profcfs to have made God 'in Chi i 
 
 your refiij^e, carry as becomes thofe vh ' : , hua 
 
 a portion to live on. And, 
 
 I. Hang not on ahout the door of ihe-v.criJ and the 
 lufbs iherei f, for fari'^fiKfrion, as thde who iuve no o- 
 ther portion but what they can fiq .'eezr out of ilicft; dry 
 and ful:oT»e bre?lh, John iv 14. Leave the hufks 
 whicli the fvvinc do eat, to thofe poor prcdigals that are 
 not come home to their Father's Iioufe. Ye have bread 
 enough there. That contentment ^^hich oihers feck 
 in thefe ye may have in God. 
 
 1. If the world finile on you, let it not have your 
 heart, fir.ce it is not your portion, Pfal jxii. ro *' If 
 riches increafe, fet not your hesrt up^in them." Carry 
 your heart lighily over time-enjoyments, and let it not 
 cip in them. Though thefe are carnal mens goo(^ 
 things, tiiey are not thy good things, Luke xvi 25. 
 Thy portion is in thy refuge. 
 
 ?. If the world frown, bf^r it with hr»Iy courrge, 
 ■\Vh?tever thou lole, thou canlt not lofe thy por/ion, 
 \^h ch is in thy refuge. Al.;s I it is fad to think that 
 believers fliould appear in that cafe at if all v. ere gone, 
 fincc ihey never want a pjrtioit 
 
 Secondly y Ye who want a favirg intereft in Chrift as 
 your refuge, fetk to get God in Ciiriit for your portion. 
 For motives, confider, . 
 
 1. Nothing Ic-i's can be a frfl-icic-nt portion for y 011.' 
 Increafe your portion in the world, as ye N\ill, ye will 
 itili be in want, while L-o-l is n(^t \our i>ortion. But in 
 him your fouls Ihai] fmd complete fatisfaction. 
 
 2. Any other portion may be lolt. 'i hey that have 
 rot a Gt d to live on, may foon be at that they (h^ll 
 h^ive nothing at all to live on. But if God be your 
 portion, ye Ihail never want 
 
 . 3, What but a God m Chrift can be a portion t(r 
 ygu at death, at the jud^ment-day, and through eter- 
 nity ? 
 
GodinChrlftiheBelttver^s Portion. 127 
 
 nity ! All things will leave you at death, and yoli can 
 carry nothinp; with you into the other world. What 
 p.;M tion then can you havf, if God is not your portioa 
 no-v : 
 
 5. If God be not your portion here, ye will have a 
 dreadful portion in the other world God will then cut 
 yon afunder, and appoint you your portion with the 1 y- 
 pncrites : there Ihai! be weeping and gniihing of teeth, 
 Matth. x:'!v ult^ Remember what Abraham faid to 
 the rich man, Luke xvi 25. '* Son, remember than 
 thou in thv hfe-time recei vedfl thy good things, and 
 likewife L3z\ru'> evil things : but now he is comforted, 
 and thou <irt tcrraented." 
 
 5. Uifityy God in Chrift is now offering himfe'f a=; a 
 portion unto you ; and ye may have ihis enriching por- 
 tion. Your work now is to embrace the offer, and 
 clofe the bargain- 
 
 (i.) Guihy creatures, t^.kc a God in Chrift: for your 
 refuge ; fo ihall y^ be well provided for fafety agaiuit 
 the law, fin, death, and hell. 
 
 (2.) Poor portionlefs creatures, take Gcd in Cf.rifl 
 Tw y<^^r portion. Renouine all other portions, awd 
 t.ike him for y»u.»' portion for time and eternity. So 
 fliall you be piovided happ".!y tVcm ihis Uine and for 
 ever. 
 
 THE 
 
THE 
 
 Diilinguifliing Charadlers 
 
 o r 
 
 i 
 
 TRUE BELIEVERS."* 
 
 II. In relation to their Difpofition and Pradicc 
 as Citizens of Zion *. 
 
 The Citizen of Zion defciibed. 
 
 Psalm xv. i. 
 
 L:rd^ 'whojhall cbidt in thy tabernacle ? ^nhftioM dwell 
 in thy holy hill .^ 
 
 THIS pfafm confifts of a q'^ftion and an anfwer. 
 The former \ac have, ver. i. the latter, ver. 2. 
 to the end. 
 
 in the q'leftion may be confidered, 
 
 I. The party propMuiiding it; Davidy for it is a 
 pfalm of his. He was a good man, concerned for his 
 own foul. And therefore he prcpoles it for his own 
 behoof, toimprefs his own foul with the nectifity of his 
 anfweririg the chan (flcr of a cit zen of Zion. He was 
 ;i prophet, concerned foe the fouls of others: therefore 
 }:e p't-pofes it for their behoof, to iinprefs men with the 
 lit utility of iheir anlwering that character. 
 
 2. TliC 
 
 fubjfd, cosiifling of fevcral fcrmoip'. 
 . ...j^ iii t'ebr.;; ' '■' " ■ ~" ? 
 
The Cillzcn of Z'lon defcribed. iig 
 
 2. The party to whom it is propounded ; it is to 
 the Lord himfelf. He is the infallible Teacher, and 
 the fovereie^n La\\ giver, who has fettled the conftitu- 
 tions of his cwn kingdom ; from whom therefore we 
 mufl: learn them, that we may conform.ourfelves there- 
 to. 
 
 q. Thel^ilflion itfelf, propounded in Old teflamfnt 
 tei ms. The iaberT:acle was that tent which God fet 
 bp among them, and where he mtt with his people he- 
 fore the building of the temple. It was a moveable 
 pbce ; ther(=f(>re one is fiiri to abide or fojourn there* 
 The holy hiii v- mount Zion, Pfal. ii. 6. ccj; prehendincr 
 the hill on which the temple was bui!t after'Aprda by 
 :iM)n. That \\as a fixed habitation, therefore one 
 i5 L^id to dwell iherer 
 
 Theie are two parts of this queftion ; ar.d in New- 
 teilament langii.Tp-e they are thele. 
 
 (i.) Who ihall be lodgers in God's lower honfe on 
 earth, whom he wi 1 own as members of his fan-iily, and 
 of ihe church militant, whom he will entertain with and 
 sdmit to communion with himfelf in ordinances. Thers 
 are many who call themfelves of the holy city, and uf 
 hi.' fafuily, who flock shout his tabernacle, w])om he 
 will diiown as none (,f his, and fo are ftrann-ers to the 
 tabernacle-entertainment. 
 
 (2) Who ihall be dwellers in his upper hcnfe, ii-;- 
 Jiabitants of heaven, and pi lars in the temp'e of God. 
 There are many who will never come there. O, v.ho- 
 -are they \Aho will be t-cken within the g?tes (^f tl:e holy 
 city, while othtrs as unciean lepers art \h\ii out > \V"ho> 
 are they, as. if lie had faid, that I may ftrive to be one 
 of ih( in :' 
 
 4. Ihe order of the quell ion ; (i ) The fojournin'T 
 in the lower; and then, (2.) Ihe dwv^hrg ifn the up- 
 per houfe ; iniimatirg that one muft firtt slide 'n\ tie 
 tJib-ernacle below, be tore he can be iidmittcd to the ho?/ 
 hill above. 
 
 Hie do6lrine natively arifing from the v/c; -i'^ is 2s 
 
 I^ 3 Doc r. 
 
1-0 ' The Cilizen r>f Zhn dcfcnbtd. 
 
 DocT. // chaUcKg-'th every tnn*s mrjjl foiemn r 
 Jerious confid^^fiUiotiy luhat fort of per/on^, fj jut r. 
 with God hercy Jh.dl bj hilh^bitunts of ht-aven hcre^ 
 after. 
 
 In difcourfing f^o^^ this dotlrine, I O.all, 
 I. Shevv what is implied in thu object of our (blenin 
 and feriou? confideration. 
 
 J I. Give the reafons of the doclrine. 
 111. Make ibiie pracYical improvement. 
 
 I. I am to fliew what i- implied in this vVyct of our 
 folnin .ind ie» iouf confideration. 
 
 P'lnsT, All ihaii not Ix." inhabitants of heav.n : fome 
 Will perifh, and drop out of this earth !""• e'^^inl dark- 
 iiefs. 
 
 I. All »he Tons if men will not br i.wvx^ iv heaven. 
 7'here wi'l he a grent company on ClinlVs left hand at 
 thj <^-rat day, doomed to everlal^irg hre, Nhith. xx.v. 
 41. IMany of Ad un's fjmily v;ill be Jolt for ever, as 
 v.e'.l as there are manv of the antrelical tribe loft. There 
 arc veflHsof ii:'(jiiiiy now, who will be vcfTels of wraih 
 for ever fitted for deltruction They may hav# plea- 
 f»nt Ipots of e;<rth. and large portions of it, who \mI1 
 have no place in heaven. ^ 
 
 1. Ninny of th »("e who are now about the taher- 
 TiHle, wid be SD}ining in heaven. Many numbers 
 t.f the vilible clr.ra h are deid and rotten meml^crs, 
 who will be cue tlF. and cali over tl.e liedge, Maith. 
 \ii. 2Ji 22, 23. *' N jt every one that laiiTi unto nie, 
 ''^Lofd, Lord, (lull enter into tiie king<lom of heaven- r 
 *' iMit he that dorh the wiU of my Father which is in liea- 
 *• ven. Miny will lay 10 me m that day, Lord, Lord, 
 ** h ive we i.otj*o[ the livid in thy name ? and in thy name 
 '•' !^ ••_ c^lt*onwev;b. ? dnd iathy n^mc time many win- 
 " 1 ; 1 "A'orks? And :rei v.:ll I prof?; fa unto them, I 
 knew you : c rn me, ye tliat Nvuikini- 
 
 ... /^l^uice 'v\.L^, . . . ' Ihen i^all yc btgm to 
 ^' '^A \Vea?^^-^^^ *nd di'uiik in thy prerence, and 
 
Thr Cl'.lzcn of Zlrjn d'fcr'bcd. 13 j 
 
 " tlioii haft caught in our llreetr. Biu he fhsll fay, I 
 *^ teil yi.u, i know you not whence ycu are ; depart 
 '' from me, ali ye woiktrs of iniquity." To fee rhofe 
 h\\ fhort t)f heaven, who never had the tabernacle of 
 God among them, is not ilrange : but many who in ex- 
 ternal privi egcs have been exalted to heaven^ wiil be 
 brought do'.vn to hel)^ P al cxxv. ult. 
 
 Sfxondly, I hey are perf^ns of a diflinguifted cha- 
 racter nuw, who ihcill be inhabitants of heaven here- 
 
 " 1. They are not of the common g^irg of the world, 
 *^ waiving acco.aing to the courfe of th 3 world, accord- 
 ing tmthe prince of the pj-vver cf the air, the fp-rit tliat 
 nr}\v x^rktili in the children cf d fobcdienee." Eph. ii. 
 1 \'\^zvAv.-.t of th;s wcrld s the u^fe of the muhi- 
 tudcj and ii;e mn'titude is on the ro^d to deilruclim. 
 Hi nee fays our Lord, *' Enter \e in at the llrait gate ; 
 for wide is the -gate, and broad is the way that leadeth 
 to deiirucLion, ar.d many there be wh'ch go in thereat r 
 ' becaufe Itrait is the gate, and narrow is liie way which 
 r leadeth unto Ife, and few ;here be that find it,'' M.uth. 
 vii 13, 14. l^hey are noncorformiAs to the wc^Bf 
 who are content to be i lit; world's wcnckr, 2^chji» 
 ' 8. not daring for their Ibvds to venture on fuch poB- 
 ces as, b|ir>g contrary to ihe law of God, others maKC 
 no bones of, i Pet. iv. 4. 
 
 2. They are not of the common gang of pr feflbrs 
 neither, Mitih. xxv. 2, 3, 4. Many prohiFors are 
 foolilh virgins, that will get heaven's door cait m their 
 face They carry as if tliey had found cut the fecreC 
 ^f making concord betwiKt Chriit and Behal, of reccn- 
 cjlmg the lav/ to then- luits, of. abroad and eafy way 
 to heaven, wherein men may carry the cloak of religion^ 
 . and netd not put o^^the old man. Thofe who i^iidW be 
 inhabitants of heaven are not fo, Pfal, xkIv. 3, 4^ 
 *' Vy ho ihiUl af:end into the hill'of the Ltrrd ? and who 
 ill ill iinnd in his Jioly place ? He th?.t hath clean hands^-.-i 
 and a pure heart; who hath not i:ft up his icul ui.lo' ' 
 vanity^ ucr Uvora deceitfully.'* ' 
 
132 The Cl 'z -n of Z'fj n defer ibfd, 
 
 3. Much \efs are they fiich as are of a diftingutfli 
 character for wickednefs, worfe than the ordinary ga 
 cither of the world or of profeflbrf, Pfal. i. i . *< BleiW 
 is the man that waiketh not in the counfel of the ungc 
 ly, nor llandeth in the way of Tinners, nor fitterh 
 the feat of the Icornful." There ate many who dift 
 giit(h themfelves fr(^m others, by their loofe fpeakin 
 lying, fwearing, ^c. their loofe living in revellii _ 
 drimkenneff, filchinefs, injnilire in their dealings, C 
 Thefe mny expe6l a diilingiiiihed place in hell, but no. 
 in heaven if they repent not. 
 
 Now, th.ic thty are p^rfons of a diflingi] fhed cha- 
 racter now, who Ihall be inhabitants of heaven Heieaf- 
 ler, appears, ^ 
 
 I. None buu fuch hive a right (t title tohe:\vcn, 
 Mdtih. XXV. 34? " Then ihall the king fay iinro them 
 on his right hand, Come, ye blefled of my Father, in- 
 herit the kingdom prepared for you from the fcundation 
 cf the world.'* And h«)wever men may get p(.lTeiIion3 
 on earth, by force, fraud, and irjjftice, without a juft 
 right thereto; there is no fuch purchafe to be made 
 of hfaven, or in it. Hence the apoftle fays, ** There 
 i: laid up for me a crov^^n of righ:ecufne(?, which the 
 Lord the righteous judge fha'.l give me at that day r 
 and not to me only, but unto aU thtni alio tha| love his 
 appearing," 2 Tim. iv. 8 " And if a mnn ftKne for 
 nial!cri;s, yet is he not crowned, except he drive law- 
 fully," ch.ip. ii. 5. How can ye think to he inh. bi- 
 tants of heaven, that walk like the comjuon gang of 
 the world ? Where is your title to it ? Ye will fay, 
 ye have a title by faith, yebtleve in Chif^. If it 
 be (b. your title cannot be denied. But it is a de- 
 r n.i that ye will not get refused, She-a/ y^ur fa\'^ 
 
 }vur works. A man may fay he has fith, u! 
 has not works, but he cannt^t have f.iith wirhcuL 
 weiks, James ii i ^. By faith a man gets a right to 
 ht^iven, but it ishtliuefs of heart and i^fe ;hat i-. t- 
 evidence of that righ% Hence lays our Lcrd, " Bh 
 §d are they that do his coiiuiiandinents, that they m •/ 
 
 ha; e 
 
The Citizen cfZlort d'fcrihed. 153 
 
 ^Ihave right to the tree of life, and may enter in through 
 , the g^res into the city,'' Rev. xxii. 14. 
 J. 2. None but fiich are meet for it. and none come 
 Jthere, who are not made meet for it before they. come. 
 ,|Hence the ?poftle gives thnrks unto the Father, ivhlch 
 ,hath made us 7ncet to be prrtuka's of the inher'vcnce of 
 . \he faints in li,^kt^ Col. i. la. Every one is in this 
 • jvvoHd made meet for their place in rhe other world. 
 iGod makes his chofen ones meet for heaven, and the 
 . jreprobates them.felves for hell, Rom. ix. 22. And none 
 but thofe of a diflinguifhed*chAra(5tcr are, 
 
 (i ) Meet.fi r the journey to heaven It is the hill 
 of God, and it is not every one that is fit for going up 
 that hill. The way to heaven lies npv.'ird, the way to 
 hell is down<e\'ard ; therefore the latter is eafy, and 
 many chufe it ; the former is difficult, and none hut 
 thofe of a peculiar chGrricter and difpffuion have a hrart 
 for it. Hence the L^>^d (ays of Caieb, Numb. xiv. 24. 
 *' But my fervant Caleb, becaufe he had another fpirit 
 with him. and hath fcJIc.ved \\\<, fully ; hioi v.ili 1 bririo* 
 ijito «-hf l-uc!, whereinto he went ; and his feed Ihall 
 pcfFefsit." 
 
 (2.) Meet for heaven itfflf It is a holy hill ; and 
 jll is holy there. It is juft the reverfe of the unholy 
 world, and the unholy heart : and if a man with an un- 
 irenewed nature and heart could poflibly be let in there, 
 :he would think he were all wrong, and he \\ ould leave 
 [the holy God, angels, faints, pleafures, and the place, 
 and down ag.iin to the beloved world, where he would 
 get company, prt firs, pleafures, <tc. fuitable to. his 
 imind. He would exchange the river? of pleafures for 
 Ithe pleafures of the tleih and the world, 
 i Thirdly, In ihis world they foj jurn with God ia 
 his tabernacle, who iliall be inhabitants of heaven in the 
 world to come. 
 
 He; e I Paa 11 Djew. 
 > What that fij turning is. 
 
 -• Wb- tL,>r^ .„.;„. 0,;..,..-, ,..;,!^ God in his taber- 
 
 nacle 
 
1^4 T'/Jf Citizen rfZhn dpfcrlbed. 
 
 nack, (hall be inhabitants of heaven in the world 1 
 come. 
 
 r/r//, I nm to fliew what that f jturning with Gc 
 in his tabernacle is I: imports the following thinp;s 
 
 1. The world is no more their home ; they look c 
 therafeh'cs as pilgrims and ftrangers on earth, and the 
 head is houiewjrd toward heaven. Hence the apoft 
 fpeaking of tome of thjs 0!d Teiliment worthies, fay 
 
 * Thefe all died in faith, not having; received the prom 
 
 * (es, but having feen them af.T off, and were perfiiac 
 
 * ed of them, and embraced them, and conftlTc^d \ 
 ' the-y v/^re Itnngers and pilgrims en the earth. 
 *thfy that fay fuch things, declare phinly that_ t 
 
 * feck a country. And truly if they had been miii- 
 
 * of that country, from whence 'they came out, the r 
 
 * might have had opportunity to h:ive returned : bi 
 
 * now thry defire a better country, that is, an heavei 
 
 * ly : therefore G- d is not alhamed to be called the 
 
 * God : f<T he hath prepared for them a city,' Heb. x 
 1^ — 16. They are bruucrht our of the houfe of bor 
 dage, and ar6 on their wliderne fs journey MiniU^h ^h 
 world, Cant viii. 5. ; and the belt conveniency the 
 have by the way is not the tents of fin, but the tabern 
 cle of God. There they draw water out of the wel 
 of falvation, while going through the vjlley of Baca. 
 
 2. Tiey are in a peculfar manner confecraied 
 God and his fervice, prefenting their bodies livir.g fj 
 criiices, holy, acceptable unto God, which is ihci 
 reafopable fervice, Rom. xii. i. All Ifrael had accel 
 to the outer court of the tabernacle, but the pnell 
 only to the tabernacle itlelf, as conlecrat-^d to G^{\ i 
 a peculiar manner. While others are externally coni'e 
 crated ro God by baptifin and the L »rd's fupptT, the 
 are all made prlefis to Gid, Pvev. \. 6. ; they are 
 royal priejthiody i Pet. ii. 9. who ihall be members c 
 the general aflembly of the iiril-bc/in. 'i'hey are mad 
 fo in their converliou. 
 
 -i. Th =y are admitted to communion with God ii 
 orjinances public, private, aiid fccrcr, and by caber 
 
Ihe Citizen of Zion defcrihcd, 135 
 
 ade-communion with him are fitted for temp-c-com- 
 lunion with Iiim above. Hence the Lord Cays, * O thou 
 lat art named the houfe of Jacob, is the Spirit of the 
 -lOrd llraitened ? are thefc; his doings ? do not mv words 
 Q (Tood to h'ln that walketh uprightly V Micah ii. 7. 
 ' Therefore with joy (hall ye draw water out of the 
 veils of fdvation/' Ifa. xii. 3. '< If a man love me, 
 ays Chrift, he will keep my words ; and my Father 
 vill love him, and we will come unto him, and m.ike our 
 ibode with him/' John xiv. 13. The worihijpers in 
 he omtr court only will get their eternal abode without 
 imong the. dogs, forcerers, ec. ; but they that ih.ill 
 De inhrtbitants of heaven, come farther in, even into 
 the tabernacle itfelf : their fouls are fed at hii table, 
 they find the fmell of his garments as of myrth, aloes» 
 and caflia ; and if they mils it at any lime, it ic the grief 
 of their (onls, and ihey are never at reit till they reco- 
 ver it again. 
 
 Szcondly, I am to (hew, why it is that thofe M-ho in 
 this world f(journ with God in his tabernacle, ihall bt 
 inhabitants ct heaven in the world to come. 
 
 1. Thej' are born from above there. It is the wa- 
 ters of the fanctuary that the Spirit moves for the repe- 
 n<:ration of thofe who arebcrn^of the Spirit. TIjC 
 Vv'ord is the feed whereof the tjew creature is formed, 
 
 I 1 Pet. i. ^3. Where OvA las a defign of love on a 
 1 people, he fets up his tabernacle among them, and 
 ; gives his prefence with ordinances for tlieir convic- 
 tion and converlion. ** And fo of Zion it Ihali he Gid, 
 This man and thai, man was born in her,^' Pla!. Ixxxvil. 
 5. And lb it is natural for them to breathe in :^.it 
 air. 
 
 2. They are made meet for heaven there, Ei;h i/. 
 II, 12. They are nouriihed there unto eternal life ; 
 though thole who remain dead in their lins rcctiva 
 nothing from ordinances but food to their luits, 
 whereby they grow worie and worfe ; thofe that 5re 
 born for heaven, are nurfed up for it in ordinances, 
 
 I There the^bhde the Lamb's wife makes herlslf ready 
 \ for 
 
£36 The Citizen ofZion defer ibed, 
 
 for the conrunimation of die mnrriage ; there flie get 
 the pledges of jhe Lord's love, his love-vifits and love 
 tok.^ns, nil ihe be brou^rht home ; and there the tra 
 vellers are refrefhed for their journey, Cant, iv 6. 
 
 3 From thence are they tranfported to heaven, ai 
 the Ifraehtes from the wiWernefs to Canaan. The ta. 
 bernacle is the nurfery of grace, whence the trees oi 
 righteoufhefs are tranfpliintcd into the garden of glo- 
 ry. It is the lower room of the houfe of God, from 
 whence at death they are brought up to the higher 
 rooms and manlions And whofo lbj>nrn not with God 
 in the tabernacle below, iliall never dwell with him inl 
 heaven. 
 
 II The next general head is to sflign tVc reafbns of 
 the d' 6bine, or why every one iiiould ferioufly and 
 Toleninly confider what fort of perfuns, fojoiimmg 
 with God here, /hall be inhabitants of hea\'cn here- 
 after. 
 
 1 . Becaufe there is a heaven and hell, and every one 
 xnuft land in the one or the other at length. Sure the 
 very being of a heaven and hell, being made known to 
 us in the word, leaves men without excufe for th^care- 
 lefs unthinking life they lead. Oar being concerned in 
 them challenges our confiderrtion, fince we arc not ^i 
 the bcalts which being dead a»e done ; and the weight 
 and importance of the m to us challenges the mcft folemii 
 and fcTJous conlidcration. 
 
 2. Becaufe the law* of heaven admit only fuch and 
 futh perfons as are fo and fo qjalified into it, and ad- 
 judge oth^'rs to be excluded for ever from it, John iii. 
 3. * Except a man be born agnin, he cannot fee the 
 kingdom of God.' Heb. xii. 14. ' Without holinefs nr> 
 man fhall fee the Lord.' Pfal. xxiv. 3, 4. forecited And 
 therefore the ypoiHe tells us, that • if we live ufter the 
 fleih, we fiiall die ; but \i we through tiie Spirit do 
 mortify the dt eds of ihe btxiy, we ihiil live/ Koi» viii. 
 13. See Kev. xxi ult ♦ 'J here flia'l in no wilt enter 
 into it any thiii^]; that deiiUth, neiiher v.h^ifoever 
 
 wofketh 
 
The Ctheit cfZion defer Iked. 137 
 
 worketh abomination, or maketh a lie : But they which 
 are wriiten in the Lamb's book of life.' 1 his is a good 
 reafcn for our molt ferious ccnlideration of the mat- 
 ter. 
 
 3. Becaufe none who are capable of confi deration, 
 will ever fee heaven without it. The work of grace 
 begins there, Lam iii. 40. * Let us fearch and try onr 
 ways, and turn again to the Lord.' Pef»ple may go 
 rambling through the world at all adventure^-, they 
 may go dreaming through it without ferious thoughts 
 of eternity, and land in the pit : but none will get to 
 heaven either of thefe ways. 
 
 ': 4, Lajily, Becaufe if we mifs of heaven, we are 
 ruined eternally Eternal falvation and damnation lie 
 at ftake : and if thefe cannot obtain fulemn ferious 
 thoughts of us, oar cafe is very defpsrate. 
 
 1 come now to the application of this fu'^je^l. And 
 1 exhort all of you folemnly, and ferioufly to confider, 
 what fort of perfons fhall be inhabitaifts of heaven. 
 Take this matter to heart, and bellow fume thoughts 
 upon it. And, 
 
 1. Confider of it folemnlv, fixedly, and deliberste- 
 ly : Thus faith thf Lc^nl of h:/h, CorifderyMr-w::}'!, 
 hiag. i. 5. You confider of other things drjiberately 
 and fixedly ; why will you allow your loul-concerns 
 only fome prifii^g thoughts by the by I 
 
 2. Confider of it with application to ycurTelves, Job 
 v.iilt. '* Lo this, we have fearchtd it, lb it is ; htar 
 it, and know thou it for thy good. Prov ix. 12. M 
 thou be wife, thou ihait be wife for thyfelf." Do this, 
 that fo you may fee whither you yourfelves be of that 
 fort, that are in the road to heaven, or not. 
 
 3. C^'Uiider t'f It praclically, that you may frt your- 
 fcives to chrulf in among thofe thit (o run as they may 
 obtain, fo lirive as they may enter, and uie iuch vio- 
 lence as thry may rake it by force. 
 
 4. Lafly, Conlider of it divinely, as fifring your 
 fouis before tht Lord to underitand it of himfelf by 
 
 t M his 
 
138 The Citizen cf Zhn drfcribed. 
 
 Ills word. If you take the verdict of the world, or of 
 your own hearts in the matter, /e will deceive your- 
 ffclves ; for f > many are thousrht to get to heaven, thst 
 •will not be found there. For motives to prefs this, 
 confider, 
 
 Aljt. I. Heaven is not plenifhed but with chofen 
 people, 2 Cor. vi 17, 18. ** Wherefore come out from 
 amo. g them, and be ye fepirate, faith thr Lord, and 
 touch not the unclean thing ; and I will receive you, 
 and will be a Father unto you, and ye Ihall be my Tons 
 at d daughters, faith the Lord Almip;hty.'* Hell receives 
 all comers, but many are fent olF from the g 'tes of 
 heaven, and refufed accefs. Hence fays our Lord, 
 Lr.ke xiii. 25. ** When once the niafter of the houfe is 
 rifcn up, and hath ilmt to the door, and ve beaiti to 
 ftand without, and to knock at the door, faying, Lord, 
 Lord, open unto us ; and he Ihall anf wer and fay unto 
 you, I know you not whence you are.'* None can 
 (on;ie to heaven, but, 
 
 I. Se-iled ones, fnch as God has maiked for him- 
 felf, 2 Tim. ii. 19. " The foundation of God Itanderh 
 furr, having this feai, 1 he Lord knoweth their^that 
 are his." I'hey are fealed in the hidden man of the 
 heart, with the privy feal of the Spirit, Enh. i. 13. — 
 Td were paled ivith that holy Hfirit fjf ftonnfe. GoiVs 
 O'An im;tge is itamped c>n them, in knowkdg-', righ- 
 teoufnefs and holinels. In the day rf their conver/- 
 fion, the Lord puts his fcalon them, and lays, * They 
 flnll be mme in the dny that I m^ke up my jcj.vels.' 
 They are lei.led in the forehead, Rev. vii 3 and x 
 I. They lcx)k like him in the outward man, r 
 walk as he walked, labouring to follow him, John 
 
 2 Separated ones, fepirated from tlie worliklying 
 in wiikednefs, 2 Cor vi. 17. forecitcd. Tlicy are 
 fepnrated from am; ug the relt in ihik ht>, by the work 
 of God on their foul?^, convincing, il. z, anil 
 
 renewirg thcrn, and bringing them a ^ Chriit, 
 
 Grace I"fcie«fli ihcmoumow trom among thereit of man- 
 kind, 
 
The Ci'lzpn rfZlon defcnhed. 1 39 
 
 Icind, I Cor. vi. i i. '-And fnch were fome of you: but 
 ye are vvailied, but ye are fanciificd. but ye are juftifi- 
 
 ,' ed in the name of the Lord Jefiis, and by the Spirit cf 
 our God. Eph. ii. 2 In time part ye walked accord- 
 in(^ to ti-ie courfe of this world," &c. They will be fe- 
 
 'parattd after this hfe, Matth. xxv 32* ** He Iha'll fepi- 
 rare thern one from another, ts a flupherd divideth iiis 
 fheep from the p;oars ;" and that will be a clean'y fe- 
 piir.uion, not only in refped of manner of life, but of 
 p'acc* 
 
 M.t. 2. The mcfl part will be found refufe. Matth. 
 j;xii. 14 *' For many are called, but few are chofen/' 
 Chriil^s flock is but a very little fleck, in co nparifon 
 of the devil's drove, Luke xii. i^T.. The former are 
 few, but the latter many,. Muth. vii 13, 14. The 
 gofpei net has abotit it, the bad to be c^fi away, as well 
 as the>good to be gvithered into vcireis. Matth. xiii. 47. 
 :1 fince the moft part w;U be raft out, fhould not e^ch 
 .. as be iayirig. Majier\ is it /.<? 
 
 T*ht. \ Coiifider it is not eafy to get to heaven^ 
 Matth. vii. 14. '' Beeaufe itrait is the op.:e, and narrow 
 is the way which leadeih unt< life, and few there be 
 
 \ that find it. Luke xiii. 24. Sr?ive to er«ter in at the 
 Itrait jrare : for many will leek to enter in, ^nd ihall not 
 be able." It is a buTinefs of the grratelt difficulty to get 
 up to the l^oly hill. Many h iv.^ ftemed to hjve been 
 
 I fet fair on the way to it, who have miferably f .hen 
 ihort. The Ifraelites in the wiidernefs were an emblem 
 .of this, Heb. iv. 1. Nay, they that do got there, have 
 a great pmch in getting forv.ard. i Pet. iv. 18. Jhe 
 righteous art^fcai cel\ fuved. There is aij/earcn for the 
 ut'.noft diligence 'and circiimfpection, accordirg to the 
 apolHe's exhortation, Phil. ii. 12. Wcvk out ycur owft 
 Jhlvat'jAi iitth fear and irerfihiingi Our work is great, 
 uur ilrength (mall, our enemies are m; ny, and their 
 cppoluion is great : thefe require llriving, wreflling, 
 ^ghting, ufing viclence, b'c* 
 
 Lcijtly, It is not a matter to be cr.relers and indif- 
 ferent about, whetlier we fliail get there or no. 
 M a There 
 
140 The Ctlzen of Zlon dcfciic : . 
 
 There are two things about it, that maj: mnve ns ta 
 the (leepsft coricern. (i ) The p;reatnefs of the happi- 
 nefs or mifery that is before us. No tonpue can exprefs, 
 nay nor heart conceive, the happinefs of heaven, and 
 the niifcry in hell. i'he one is fhadowcd out to us 
 by the beft things here, the other by the worft ; I ut 
 a- heaven is better than the beft here, hell is worfe than 
 the worll. (2.) The eternity of that happinefs or nji- 
 f<^ry That is it that accents the joys and praifes in 
 heaven, and the wo and fhriekinp^s of the damned. 
 -Happinefs without end, mifery without end, are h^ppi- 
 r.ef> and mifery in perfe<5lion. 
 
 What may heljJ you in tliis inquiry, as to your own 
 itate, is the matter of communion with God here in his 
 'tabernacle of ordinances. Of which you may oblerve 
 "the three following things. 
 
 1. Thjt is our eilay. piece for heaven : they whom 
 God admits to communion with him in ordinances, ht 
 V'ill never debar from communion with him in heaven : 
 and they that never get communion with him in the 
 lower houfe, being capable of it, will never get it ia 
 heaven. 
 
 2. The fame kind of qualifications arc neceflary for 
 the one as for the other. I'he a#if\ver to both queftions 
 is one. 
 
 3. Lajllvy Wherefore jnft as you were living in this 
 V'orld under ordinances, fo may ye expeft your lot in 
 the other world. 
 
 Let thefe things move you therefore feriouQy to think 
 on this important matter, and the Lord give you under- 
 Handing in all things. 
 
 The 
 
L MI J 
 
 The Citizen of Zion an upright Walker. 
 
 Psalm xv. 2. 
 He that rjaiketh uprightly,——* 
 
 THIS is the-firft character of one that fhali be arr 
 inhabitant of heaven. It is taken from his lualky 
 that is, his habitual and ordinary coiirfe of life. Metis 
 walk in this world is ihe fign of the place and flate they 
 are making to in another world. His W2]k is upright ; 
 he is upright in heart and life ; or perfect and entire^ 
 r-dinely, in the way of gofpel perfect.on. 
 The text affords this doctrine. 
 
 DocT. // is fuch as walk uprightly KO'df, that/hall 
 dvjill in hejv. n hereafter. 
 
 In handling this doctrine, I fii^ill, 
 I- Unfold this characl:€r of walking uprightly. 
 II Confirm the point, that fuch as walk uprightly 
 now, ihall dwell in heaven hereafrer. 
 111. Apply the fubject. 
 
 I. I (hall unfold this character. He that fhal! dwell- 
 in lieaven hereafter, j^valks uprightly now. And he 
 hat walk= uprighily, 
 
 I. Is fincere in the frame and difpofition of his 
 
 lieart. Hence prays the Pla'.rnift, *•' Do gocd, O Lr>rdy 
 
 unto thofe that be good, and to them that are upright 
 
 1 their hearts," Pfal. cxxv. 4. There cannot be up- 
 
 'ghtnefs of life without uprightnefs of hs^rt. If the 
 
 i ipp'e is made to go lira ght, his legs muft have 4 
 
 ew let; and if men be brought to w.lk uprightly, 
 
 : 'leir he?rts mull: get a new (et by converting gr^ce. An 
 
 .iilbund heart will certa-nly make an unhdy life, 
 
 IvI 3 agree- 
 
142 '^h: Citizen cfZ'ion an upright Walker. 
 
 agreeable to that, Pfal. Ixxviii 37. <* Their heart was 
 not right with God, neiJur were they Itedfaft in his 
 covenant.*' All th-j religion of an unrrgeneratc man 
 is but hypocrifv, hateful to God and unprofit:fble to 
 himfelf. God made man upright ; and he loll his 
 iiprigiitnefs. Whcii God new makes him, he makes 
 hi. 11 upright again ; gives his hesn a fet and bent to- 
 wards God and holinefs. So that the choice and de- 
 fire of his foul is conformity to the will of God in all 
 things. 
 
 1. He walks entirely in the interefls of i-eligion. 
 This is the -v^alk of the man thnt is v,ithin the cove- 
 nant, Gen. xvii. I. IVnlk b-fore rrify and b^ thou /)fr- 
 fe6f. It is the fame word as in the text, lie is evan- 
 gelically perfect in parts, though not in degrees. 
 'The apoflle explains it, Jam. i. ^. ** Let patience have 
 her perfect woik, thnt ye may be perfect and entire, 
 wanting nothing.*' His religion confilts of hoiint/s i.nd 
 ri^htcoi'fmfs, Luke i. 74. He i^ Lonfwientkus and 
 tendijr in his duiy to God, and to his neighbour. Try 
 him in the matters of piety, he is in the inierclls of re- 
 ligion there ; try him in the matters of morality, jie is 
 ill. the fame interefts there : for he walks entirely and 
 ]xrfectly. Vcrflels fitted for deflruction, fome of them 
 chnfe the one half of religion* m -king painted hypo- 
 crites ; others the other half, making mere nuTalilts ; 
 others call ofF all llitw of piety and morality too, mak- 
 ing practical Athitils. 'J he vefl'.ls Hticd fur glory, 
 chnle, embn^ce, and walk in the whole of religion, 
 piety, and morality. 
 
 3 He walks uniformly, his walk and religion is 
 
 t)f ;t pitce, Col iv. 12 ** that ye may (tand i>erfe(ft 
 
 and coiijpleie in all the will of God." It wa> a piece of 
 tiie HjipciU's charader, that he was confiitcnt wiih - 
 himfeif', nor here and there ac ord ng to the blowing 
 of t.ie wind, "Luke vii. 24. Men may hide and dil- 
 cover their art as they pleafe ; but nature will out. 
 They'whcfc religion is artticial, are never unift.rm 
 ia it J theiC are aiv.ays fume things whcreia tlicy have 
 
 no 
 
7he Citizen of Z'.'jn an uptight IV ulker. 143 
 
 no ufe for it, but lay it afide as what would mar the 
 courfe of their corrupt nature. Hence many will be 
 fiariiing hot in fome opinion of religion, and key-cold 
 in the duties of Ji've lo their neighbour; in their per- 
 f'onsl wslk fcmething like Chriilians, but in their rela- 
 tive cuties d'veilfd of confcience towards God ; in the 
 'matters of God feeming to be feme what, but in their 
 deshngs with men Hart naught. Bat religion is made 
 natural in fome fort to the vtfTels of glory, namely, in 
 fel'pe<n: of their new nature, and being natural will be 
 of a piece, 
 
 4 He walks in the way of known dutv univerfaliy, 
 like Zscharias and Ki:z.tbeth, whofe characler is, that 
 they ' walked in all the coiiiinandments and ordinances of 
 the Lord blaiiielefs,' Luke i 6. W'herefoever lie per- 
 ceives God to call him, he follows, and i'o follows tlic 
 • Lord fully; not llicking at, or willingly baulking any 
 coQjmandcd duty. Such are they wh',.' are fitted for the 
 upper Cariaan, Num^. xiv. 24 It was David*s charac- 
 ter in oppofition to Saul, that he would be univerfal in 
 his obedience, Acts xiii. 22. * I have found David, — 
 a m-An after mine own lieart, which lliall fulfill ail my 
 V. : L' And Saul loft the kingdom, but it was elta- 
 biiihed to David for ever. And it is always the charac- 
 *ters of the veil'els fitted for deltcui^ion, whate\er their 
 attaiameuts be, One thing then la^kcft, Matth. x 21. 
 Hence, 
 
 (1 ) He that walketh uprightly, will not walk on 
 in grols p<;llutions of the oui\\ard man: that cannot 
 be urjverial obedience that has fuch a feen grafs de- 
 fed. Pial. xxiv. 3, 4. *' Who Ihall afcend into the hill 
 of the Lord > and who fnall iland in his holy plsce > He 
 th.it hath clean hands, and a pure heart ; w ho hath 
 not lift up his foul unto vanity, nor fworn deceitfuvy, 
 Pfal. cxix. I. BltiTcd are th.e undefiled in the way, who 
 walk in the law of the Lord '' 1 he upright want not 
 liieir ipots, fins of daily infirmity : but a courfe of 
 waliowmg in the mire of drunhennef?, feiifuality, 
 fiUhinei's, fwear::i<^, \yir.g^ cc. I doubt if that be 
 
 fcuiid 
 
144 77;^ Ct'zen of Zion an upright JValkcr, ^ 
 
 found ihc Ipot of God*s people, i Cor. vi. 1 1, Ani 
 fucb lucre fome of you, fays Paul to the Corinthians^ 
 that ii furnicators, ^c. verfe 9, ic. hut ys are Wijh» 
 ed, b-c. Gal. v. 19. ** Now the works of the flelh are 
 manifeft, which are thefe Adulier)', fornication, ua- 
 clea?m fs, lafcivioufnefs," &c. 
 
 (2 ) He that \v2lketh upri^htU', wil! not allo\T 
 himfeit m any known fin whitfoever, feen or un feen 
 to the world. Hence Divid fays, • I was uprinrht be- 
 fore him : and I kept myfelt from mine iniquity/ PfaL 
 xviii 23. Such a bias of the heart and way as leida 
 to the indulgence of any fm, fpeaks a heart parted be- 
 tween tlie Lord and lulls. The upright man is at odds 
 with fm as fin, ani therefore wiih all that is kn^'n to 
 be fin. 
 
 5. He walks as under the eye of God. Henc? faid 
 the Lord to Abraham, IValk h fore mf, Gen. xvii. i. 
 And fays Di\ id, / have Jet the Lord always bcfjre mf, 
 Pfal. xvi. 8. Knowing him to be his wiinefs in all 
 things, and believing his omniftience with* application, 
 he ftudies to approve himfelf unto God. '* Our rej >i- 
 cing is this, fays ihe apoftle, the teOimony of our coii- 
 (cience, tjiat in fimplicity and godly fincerity, not-vith 
 ficfnly wifdom, bjt by the grace of God, we have had 
 our converfition in the world '' 2 Cor i. 12. There 
 is a ipice of Atheifm in hypocrily. The carelefs finner 
 forgets God, and minds not that the eye of God is 
 upon him : the prefumptuous fmner, if he can carry 
 the matter fccurely as to the world's part, itands not 
 en the Lord's knowlsdge of his crime, Pal. xxxvi. i. 
 ** The tranfgreflion ot the wicked fa:th within my 
 heart, that there is no fear of God before his eyes." 
 But. the upright man deals with God, as if the eyes of 
 all men \v/=re on him ; and with men, as knowing-that 
 the eye of God is upon'him. And his main care is to 
 approve himfelf to God, whether the world spprove or 
 condemn him. 
 
 6. He walks fmgly, 2 Cor i > )ve (ited. 
 The upright mac is opp^firc duuble minded 
 
 man, 
 
The Citizen ofZ'ion an upright Walker. 145 
 
 man, who in the languaae cf the holy Ghoft hath a 
 h^art and a heart, Plal. xii 2. that is, a (iouble heart. 
 This (in^Vnefs was a bright part cf the charadler of the 
 primitive ChriOians, of whom it is faid. A6ts ii. 46. 
 that, ' they d:d eat their meat with ^hdnef? and (ingle- 
 nefs of heart ;' bur it is a rare charadcr with as. The 
 upright man waiks fingly, 
 
 (1.) In oppofition to deceitfuTnefs, Co!, iii. 22. He 
 dare not der.l deceitfully wirh God, lik? thofe who with 
 the mouth Ihewed much love, but their hearts went 
 aftfr their covetoufnefs. Hence the upright man is 
 content that God would iearch and lift iiim, as defiting 
 to be open before him : Pial cxxxix. 23, 24. * Search 
 me, O <^3od, fays David, and kr^^w my heart : try me, 
 and know my tliought^. And lee if there be ary wick- 
 ed way in me, and lead me in the way everlalfing.' He 
 abhors deceitful dealing with men, as knovving it is aa 
 abomination to the Lord. He dares not ufe the bcu:- 
 gates and tricks that others (land not upon ; but deals 
 fingly towards God and man, 
 
 (2.) \i\ oppjfition to icihihnefs, Eph. vi. 5. They 
 will labour to be Tingle in their aims and defign?, for 
 the honour of Gcd ni the chief place, and their own 
 and their neighbours good in the next. Sclfilbnefs is a 
 (^j^vouring fieep that l\vallows up a'l due concern for the 
 ' honour of God, and the good of others ; and facrifices 
 all to one's own interell : fo that felf is all that fuch. 
 feek in their religious performances, and worldly bufi- 
 nrfs. Where it predomindLcs, there is no room for up- 
 rio-htnels. 
 
 o 
 
 7. Lujlly, He walks conHantly in the paths of iip- 
 ^r^tnefs, John viii. 31. ** If ye continue in my word^ 
 then are ye my diiciples indeed." He walketh, which 
 denotes a continued action ; he perleveres in the 
 Lord's way; nprightnefs is his conltant couiTe in the 
 whole of his lire. A good man may do an ill thii^g, 
 and an ill man may do a good thing : but it is the 
 habitual courfe of a man's life that denominates him 
 a good or ill man. For men to take their religion by 
 
 fi:3 
 
146 The Ctlfzen cfZlon an upright JValhr, 
 
 fits and ftarts, and now and then to make conrdence cf 
 rbeir dury to God and to man ; and anon to fliake all 
 Itxjfe again, and walk like men of Belial without yoke ; 
 that is n^t the upright wa'king, tlut is the character of 
 ihofe who (hall be inhabiiaots of heaven Remember 
 that IV.ying of Chrifl's. ' He fliall endure unio the end, 
 the fame Ihall bt Cdvui/ Matth. xxiv. 13. 
 
 II. I proceed to confirm the dcclrine, thnt it is fuch 
 as walk uprighily now, who (hhW dwell in heaven here- 
 after. In order to this, confider, 
 
 1. Heaven is the )a,iid of nprightnefs, Ffal. cxiiii, 
 10. All are upiight there, Gvod, angels, and men. 
 A! I liars or dilTvniMers with God or mf-n. are excluded 
 from heaven, and dechied to he Inch as fhiU have ihcir 
 portion in hell, Muth. xxiv. ?<//. Rev. xxii 15 It is 
 the uj>right on^y that will dwell in heaven, Pial. cxh 
 tilt. ' The upright ih.ll dAcll in thy prefence.' 
 
 2. 1 he new birth, which is from heaven, and 
 in?kes men meet for heaven, frames them to an up- 
 right walk. No peri^jus get there, but fuch 2$ ?re 
 born ngiin : for, fiys our L.ord, ' Except a man be 
 born agr;in, he cannc t fee the kingdom of G .d,' John 
 iii. 3. None are born again, but thereby they get a 
 new fct of heart, whereby they are made uprighc Lq 
 heirt, Pfa!. xxxvi. 10. And »y ujwight hi art wil cer- 
 tainly Ihew itl'elf in one*8 w?lk j 1 Cgr. v. 17. ** If 
 any man be in Ch: ilt, he is a new creature : old things 
 are paflcd away, behold, all things are beci)n)e new. 
 Therefore 'a pure heart and clean hands are joined to- 
 gether, Pfil. xxiv. 4. 
 
 3. An upright wa'k is the faints walk,, in wlj^ 
 they make forward to the kingdom. H;nce SoKii^^ 
 fiys, ** Thou hall Ihewed unto thy fervant David my 
 father great mtrcy, according as he wajked before tihee 
 in truth, and in righteoufi. efs, and in uprightncfs of 
 heart with thee/' i Kings iii. 6. And no man can cx- 
 pedt on good grounds to walk in white in heaven^ 
 but he who walks in uprighinel5 here. Hence Chnft- 
 
 fays 
 
The Citizen cfZkn an upright JValk.r. 1^7 
 
 fays to the church of Sardis, *^ Thou haft a few names 
 even in Sardis, which have not defiierl their garments ; 
 -and they fhall wajk with me in wliiie,'* Rev ill. 4, 
 The contrary wsy is the way of the wicked and leads 
 to dnknefs, * Whofe ways are crooked, and thry fro- 
 \s aid in cheir path^/ P ov ii. 15. , 
 
 4 Lt/z'/v, The Lord himfelf iiath plainly determin- 
 ed in his word, that upright walkers and they only 
 ihil bef-ived. Prov. xxviii. 18. IVh'/owuikdih uprigl-t, 
 iy^ Jhail bt Juved. If the blood of Ghritt h^tth touch- 
 ed a man's confcience, and the Spirit of Clinft far;cTi- 
 fied his foul, thit min will w^lk norigluly As for 
 others, thev have no iTiare of thefe ; and however 
 they may carry ic a wliile, they will be rumed-m a mo- 
 ment. 
 
 I come now to the appl. cation of this fijbje(^, which 
 I ill I 1 di feu's in an ufe of conviction ar.d an ufe of ex.- 
 horta'ion. 
 
 Use 1. for convxlion* This may ferve to convince 
 lis, that there are few of this g;eneration that will dwe'l 
 in heaven, \i the y^tiur n not over a new. leaf, and fall 
 on a way they ^^^Bp'^ acq-iamted with yet, v'z, the 
 ^^y of upiigh nef^^Weii nny we take up Mcah*^ la- 
 HRitation over the m. n of tlufe dregs i^i lime we, live 
 in, Micah vii. \ —4. ' Wo is me, fo. I am as when 
 
 * they hive gctthered the lamiper-fruus, as the grape- 
 
 * gleanings of ihe vint.ig«|ihere is no cluirer to eat : 
 
 * my loul defired the liri^Jflpe fruit. The good man is 
 
 * periii.ed out of the earth : and tiiere is noiie uprighc 
 
 * aajong men : they all lie in v.'ait for blood : they hunt 
 
 * e*tery man his brother with a net. That they may 
 
 * do evil with both hands earneltly, the prince :-iketh, 
 ^ and the judge :.fl;eth for a rev/i^rd : and the grrat man 
 ' he uttereth his milchievous defi e : lb they v/rapt it 
 
 * up. Tii'j belt of thejTi is as 1 brier : the irKJit upright 
 
 * is liiarper than a ihorn-hcdge : the day of thv watch- 
 
 * men, aiid thy viiication romcth ; nyw {YiAX be their 
 'perplexity.' But inltead of uprighciiefs; there is 
 
 much 
 
I4$ The CUiz^n rfZlon an up right JValkrr. 
 
 much double dealing; with God and with mea I of^ 
 fer a few of many glaring figiis and evidences of want 
 of I'prightneG. 
 
 Sign I . Men keeping dill fome beloved luft or other, 
 that all the checks they tret for it, from the word, 
 their confcienccs, t>r providence, cannot/aiake them 
 part with. They nevrr de .1 uprightly with God, hut 
 {till like Anan'k*. ?nd Sppphira keep back a p*rt ; quire 
 contrary to the prndicc of the holy Pialmift, who Inya, 
 * I was up'lght t.cfore him ; and I kept myfelf from 
 mint in qii:ty,' PmH. xviii 23. 
 
 Sign 2. Having more regard to the eye of men, than 
 to the eye of the all-fef-ing Gc6, 1 heir cedit ha^ more 
 weight with them than their confcience ; and if they 
 can pka!e men, they little regard whether* th^y pleafe 
 God or not, Gal. i 10. Hence if they can carry their 
 wickednef? fecretly to the world, they regard no more 
 than if God were cli Ted up in he^vm. 
 
 St^n 3. Impudence of reproof, a fad fizn of a hfarC 
 not upright with God. As a man that defires to k'Cp 
 a clean ipce^ will bear with one that tells him rf a Ipot 
 upon it; fo an upright man v.il! take with uarning^, 
 admonition, and reproofs, ViA.}0Q\, 5. ** Let the 
 
 pigh:eojs finite me, it ibiill be k ki||jnels ; and .et him 
 
 :^Knc8||, which (halliM' 
 break my head : for yet my praver alfo ftiall be in th^ , 
 
 reprove me, it fnall be an ex.c«^K nc o||, which (hall 
 
 caUin.tie'.'' And alas ! there are few this day uf ih it 
 fort. Men love their fmsi-at Lalt their credit, better 
 than to bear with having it%olJ tiiem that they hive 
 dune an ill thing. 
 
 Sign 4. Not labouring to approve one's ftif to God 
 in one's dealings with men, in matters of the worW, 
 Eph. vi. 5, 6. 2 Cor. i. 12. An upright man, m 
 world'y matters, will loc k on God as his party, us v.ell 
 as his neighboy. He will deal in th^'e thirgs, as 
 kn-^wing that God is his witnefs, and ui*! be h..^ judge. 
 Bar alas ! moft uien have no eye to God, but »n tiieir 
 religions duties, which Ihcv.s that th^v are i.ot upright 
 With God tiiere utither. 
 
 Sign 
 
The Citizen ofZhn an if right Walker, 149 
 
 Sign 5 The wearing out of the ^tvXe cf the hind- 
 f jrce of that rule from off the fpirits of m n, Matth. 
 12. *' All things whatfoever ye vvc'uki that men 
 HiouU do to you, do ye even fo to them." This is x 
 iruleof pradice, which the very li^rht of nature tCdcheth, 
 las the bond of fociety. corfinned to us by divine reve- 
 lation ; but fo little regarded in our day. as if men had 
 renounced their T-eafon, as well as their rlig-on in 
 favour of their own felfifh ends Hence, wh^ n there 
 is occafion of advantage ofFjrinrr to many, there is no 
 Hiore confidered by them, bn: if it be fo' their ov n 
 profit ; no more confideration of their neighbours, ihan 
 if they plone were in the world > or at 'e^li that they 
 may very well build up the intereii of their dtcir feif on 
 the ruins cf others. 
 
 Sign 6. The abounding of fratid, deceit, and vio- 
 lence among men Religion in the power of it is mucli 
 worn out from among the generation, and moral bonrf- 
 ty is dying out apace. The fear of God is caft eft by 
 the moH: p'rt, and an upright regnrd to men is rr^re 
 to be found. It was fo with the Jevv.v before the Ba- 
 bylonifli captivity, Jer. ix. 4.5 9. *' Take ye heed 
 every one of l; n«jghb<rjr, and trull ye not in any 
 brother : for evtiy brother will utrerly luppL-nt, and 
 every neighbour vviJl walk v> ith blinders. And thev 
 W\\\ deceive every one his neighbour, and will not fperik 
 the truth : they have taught their tongue to fpe^^ik lies, 
 and weary th-ml'elves to commit in onity. Shall I r;oc 
 yific them for thefe things? faith the Lord: /hall not 
 pay (bul be avenged on fuch a nation as this?'' It \V3S 
 fo wi:h the old world before the delude came on, 
 Qen vi. 4 11. "There were giaat.^ in the cartl. i-i 
 thole dayo ; ai^d alfo afier tlv^t, v. h n the r(.>ns of God 
 ram:; in ur.io the daughiers of men, and tljcy bare chil- 
 dren to them ; the lame becariic mighty men, which 
 ivere of old, men of renown The earth abb was cor- 
 rupt bef.Te (iod; and the earth was filled with vio- 
 lence.'' \i is fo with us at this clay j and thtre is li ^ 
 t N grc.-id 
 
rjo ' ^'Z^' Cil'iz:n cfZhn an npnght Walker. 
 
 ground to doubt but it will bring a heavy flroke oa 
 the p;en?ratinn. 
 
 Ufe II. of exhortation. As ever ^''e would dwell in 
 heaven, walk uprightly on this earth. I iliall enforce 
 this exhortation with a few motives. 
 
 I\hi. I. They who walk otherwife declare them- 
 felves firangers to ChriO:, without Chiift, without hope 
 and without God in the world. They ha\c no favina 
 intereft in Chrift who do not lov^t him. i Cor. xvi. 22. 
 ** If any mail love not the Lord Jefus Chrift, let him 
 be anathema, Maran-stha.'* It is the upright only 
 that love him, Cant. i. 4. They only are accounted to 
 lov'e him that are upright in their w.dk, John xiv. r " 
 If ye love nie^ keep my commandments. \ [ohn v. \ 
 This is th Lve of God, thai ive keep his commandments. 
 Hence upright walking is declared to be the evidence 
 of one's right and title to heaven, Rev. xxii. 14. 
 *^ B'eiTed are they that do his commandments, that they 
 may have right to the tree of life, and may enter in 
 through the gntes into the ciry.V 
 
 Alot. 1. God hntes hypocritical and deceitful men, 
 and excludes tl;em from commimion with him here 
 5>nd hereafter, Pi'al. v. 5, 6. •' The fooli.'h fli^Il not 
 (land in thy fight : thgu hateft all workers of iinquiry. 
 Thou ilnlt deltrty them that fpenk leaUng. " God if 
 light, which fets every thing* it its true colours. A 
 <larknefs then if contrary to light, fo are they to the 
 nature antl will of God, and darkneG will b- their por- 
 ti:^n, Matth.-xkiv. ult. ** He (hail cut him afundcr 
 ,and appoint him his portion with the hypocrites : there 
 /liall be weeping and gnafhing of teeth." 
 
 Mot. 3. The cheat fails heavi?{} on the man himfd 
 who does not walk uprightly. Men deal dccritfullj 
 with God ; but can they deceive him, c?.n they biint 
 hi<; all-feeing eye ^ No; ** Be not deceived; God 
 not mocked : tor whatfocvcr a man I'oweth, tliat liiaj 
 he alfo reap," Gal, vi. 7. They deal deceitfully witi 
 men, and they may deceive them indeed : but when 
 I'i i-he gain, when perhaps they procure a good opinioi 
 
The Citizen cfZlon an upright JValker. 155 
 
 of themfclves from others, which they do not deferve ; 
 but in the mean time they bring double guilt on their 
 own fouls, both doing evil, and pre~tending the contra- 
 ry ; and lb expofc themfclves to God's \vra:h both as 
 evil-doers and as dilTeniblers. 
 
 M'J. 4. The trade of deceitful dealing and d (Tem- 
 biiiig either with God or man, will -:otlaile. A'l the 
 hvpocri-fy and deceit of tl;e world will be expufed to 
 open view ere long, when Chriil fliali fet his throne for 
 judgement. **Thfre i> nothing covered, (fays he.) that 
 ihall n'»t be revealed ; and hid, that Ihall not be known, 
 IVlatih. X. 26. For God ihail bring every work into 
 jaJgtrmenr, with every fecret thirg, whether it be 
 good, or \sh--ther it be evil," Eccl. xii. ult. Ar;d there 
 VMil be no pbce for deceit any more. None will pretend 
 to be what he is not in liell ; v.nd there will be no 
 place for over-reaching others there. 
 
 /ViO^ 5. There is nothing in the world worth g<^ing 
 cfF the way of uprightnefs for, Ifa. xxxiii. 15. For 
 whatever is to be had tiiat way, is had wim God's 
 difpleafure, and inltcad of a rod it becomes a ferpent, 
 E<:cl. X. 8. ** He that diggcih a pit, ihill fail into ic ; 
 and whoib breaketh an hedge, a ferptnt fnali bite him.*' 
 And however men fare accvji ding to their wiJh in fucli 
 a way, it is a dear reckoning that conies in at the end. 
 It is a way to cnt mens days, Pial. Iv. uit. *' B'oody 
 and deceitful men Ihall not live out half their days :" 
 and a fair w.^y to ruin them for anotiier world, Jer. 
 xvii. II. *' He liiat gettcth riches, and not by right, 
 iliall leave tliem in the inidiiof his days, and at his end 
 ihall be a fool." 
 
 Mnt. i.Jt, Confider the excellency of uprightnefs and 
 walking uprightly. 
 . I. T- is very pleafmg and acceptable in the fight of 
 Go*!, Piai xi 7. *" The righteous Lord lovcth nglite- 
 ou nefs, his countenance dcih behold the upright.'' It 
 is his c\\ n imdge, £i:d he cannot but ]y^\'Q it. Whea 
 he made man like himfelf, he made him upright. Job 
 was a noni'uch nun m God's account, and he was an 
 Xsi 2 upright 
 
152 The Gt'zen cf Zion an upright Walker. 
 
 upright man. Job i. 8 See how Chrift commends Na« 
 thnnacl, Behfjld un JJraelite indtcd, in wh:m Is no gu'tley 
 John i 47. 
 
 2. Tiiough there be many weaknefles hanging about 
 a man, yet, if what he does, he do uprightly, that will 
 not n)ar the acceptance of hjs work with God through 
 Ciirilt, Cant. V :. Gold is precious, though it be a- 
 mong nriuch drols ; and our gr.icious God knows how 
 to 'Ji 'cer n betwixt and (eparate the drofs from the gold, 
 
 1 Kincsxv 14 ' 1 he high places were not removed : 
 ntvertbelel-, Afa his heart was perfed with the Lord 
 all his davs.'' 
 
 3. It is the great didinguifhing charKHer betwixt 
 go- d and hqd men, Chris's /lieep'and the devil's goats, 
 ^vht;'■he^ hvi")ocrites or pri;fpne, Pial cxxv. 4, 5. *' Do 
 g(K'd, O Lo d, unto thofe that be good, aniJ to them 
 th-.t are upright in their liearts. A^ for fucli as turn 
 af'ide unto th. ir crot ked way.*, the Lord fiiall lead ihein 
 forth with the woikers of in quity : but peace Ihall b« 
 upon Ifrael." 
 
 4. It is a great pnTervative Pgainft 2pr ftafyj i Jolin 
 ii 19. '^ Ihf'y went out from us, but they were not 
 of Ufe : for if rhfy h.nd been of us, they would notioubt 
 liave cont nued with us : but tluy went out, that they 
 nugiit be made manifelt, that ^hey were not all of us. 
 Prov xiii. 6. Righteoufner keepeth him that is up« 
 r git m the way.'' It is the want of it, that makes (b 
 luanynpofbtes, in an enfnaring world, wherein they that 
 w li be led oil'ihe way, will not want fuicable tempta- 
 tions 
 
 5. It is a notable comfort in the worfl of time?, that 
 H.li lalt when sll « ther c(Mnfort< are t^ken from us, 
 
 2 Cor. i 12. forecited. Conftience of uprightnefs is a 
 ftaibintlced. 
 
 6 i h y are entitled to proted'on from the evil fby. 
 in a rpcci.d uTaiincr, whether GaS tskes them away ere 
 it co;iie, Jr?.. Iv 12. or they he (heltered when u comes, 
 as No.ih Was, Gen. vi. 9. 
 
 7 /. :il., I r.cir end will bfe -pera xxxvii. 
 
 37- 
 
7he Citizen ofZion a Worker of Rlghkoufnefs . i c^ 
 
 37. '' M<?rk the prrfecl man, and beheld the upright : 
 for the end of that man is peace^' A blelFmg follows 
 theirs after they are dead and gone, Pfal cxii. 2. * The 
 generation of the upright fiirll be b'.elied/' 
 
 The Citizen of Zion a Worker of Righ- 
 teouiaels. 
 
 Psalm xv. 2. - 
 'And iLOr kith R:ghieot'fr,efs .-—^ 
 
 T ll^reis the fecond charscler of an inhabitant ofnea- 
 l~i vtn. He i*; a worker, not or.e that Itandeih iille 
 in the market-place ; but a doer of gf>od works : he. 
 v rk th righteoiifnefs tovvarcT'^ God and man, making 
 it hio bufinefs to ph'e both to- God aiid maji their due. 
 For the wcrds are gener.^K taking in svhatioever is juft- 
 .:,d righteous, whether o^ing to God or man. 
 
 The dc»5liine nanvely arifmg from the text is as fol- 
 lows, v':z, 
 
 DocT. It Is he that worhih rtghlco^ffnefs nozu in 
 this -.virtJ, th.'it fiall urM:li in he.iVen keieajisr. 
 
 Jn p^rltcnring this d<'Clrine. 1 fh-*]], 
 I. Unfold this char^-der.of one that fliall dwell ini 
 heaven. He lojrk^th rig'iit'jufn'.fs,. 
 II Confirm the dcdrine. 
 111. Apply. 
 
 1. I r ' ro unfold this characlerof one that ffiall dwell 
 in he. v-n. He -^^uk^.h nghitoufnej], 1 take icup ia 
 litres parts. 
 
154 ^^' Citizen 'f Zlo'i 
 
 Fh/Iy He is a believer in Chriii, and righteous hy 
 faitli. riiis is a nr-cefTiry and chief branch of this 
 character, acccrdinjy to our Lord's own teftimony^ 
 John vi. 29. •* This is the work of God, th;3t ye br- 
 lieve on him whoin he haih fent." He th^t does not 
 work this work, wo. ks no riohteonfiiefa at idl. The 
 imputed rightv o^ifneTs of a ReJeemer is the meat abid- 
 ing unto ever biVing life, which our Lord calls us to 
 vvDfk, that i<, to get to ourfelves by faith, ver. 27. Gr, 
 To he a worker of righteoufnefs fuppofes one to be in 
 the rtrft p'ace a believer, one Inying hold on and em- 
 brscing Chriil for righteoufnefs, and living by faith in 
 him. This rppesrs, 
 
 i» A min fU'id firft be righteous, before he can 
 work riahreoufnefi of l:fc, i John iii 7. "He that doth 
 righteouiht fs. is righteous, even as he is lighter us." 
 The tree m. kes the fruit, not the fruit the ireet and 
 therefore the tree mult be good, before the fruit can 
 be good, iVLuih vii 18. A righteous man may make 
 a righteous wo; k, but no work-of an unrighteous man 
 can make him righteous. Now we' become righteous 
 only by faitli. through the righteoufnefs of Chrilt im- 
 puted to u^. Rom V. I. 
 
 2. A foul not united to Jefus Chritl, cannot work: 
 righteoulhefs, Joiin xv 5. JVith^tt me ye can do no- 
 t.hirig. All life andltrength fpiriiu.d for finners, is trea- 
 fuied up in Chrilt, i John v. 11, 12. As the pipe 
 Lid Ih It of the fountain, mult be empty of water; fo is 
 the foul of life and {treng(h, which is not united to- 
 Ciiriit. Auii it is l-^y faith th.at fou4s are united to him. 
 So, where th re is. no faith, there is no life ; and 
 wh^Te tiiCre is no life; there is no woiking of righttouf- 
 
 3. While the confc er.ce is nor purged of the guilt 
 of eternal death, the works wroi:g'U by the m ui ara- 
 but ii^tid wo ks, not work= of rigiitt onfnefs Heb, ix. 
 i^ And it is on'y the blocd of Chriit applied by faith 
 tu.it c:m purge the confcience, reir.ove the curfe, which, 
 while .cliSioaa uun, will hav^ him etern,^I'y ir-rren. 
 
 4- -^'L4^/# 
 
a r/o r k cr of R 'ghleoufnefs . 155. 
 
 4. Laftly^ Faifh is (he fpring of all gWDd works. 
 li^htvc the mill's wt^rking of righieoufnefs begins, 
 I Tifi\- i. 5. t John iii 12. How was it that Abel 
 wrought righteciirnefs ? The apoflle tells us, Heb. xi^ 
 4 " By faith Abirl offered unto God a mce excellent 
 facrifice than Cam, by which he obtained witnefs, that 
 he was righteous '' And without it no man can do a 
 work pler.ur.g to God, 2nd thfrefcT? no righteous work, 
 vtr 6. Whatever urrbelievc-rs do. is but a ihadow of 
 riohicoufnei's. 'I h y are n t married to Chrift, there^ 
 fere they cannot biing forth fruir to God ; they are i:ot 
 begotten again, and ni-ide his children; therefore their 
 obedience is but fl^vl^h : they are not partakers of his 
 life, therefore their works are but dead. 
 
 Wherefore let men work as they will, if they be 
 not true believers in Chriit, they are not workers of 
 righteoufncCs ; and, con('et]Utn':ly, they will not be 
 dweliers in heaven. Ye iduiI then clofe with Chrilt in 
 the firit pljce, and by faith recewe the g^ift of imputed 
 rightecfilnefs, or ye will nevtr truly bear this characler 
 of a citizen of Zion. A man Ihall as foon force fruit 
 out of a branch broken ofFfiom the tree and withered, 
 as work righteoufntfb without believing in, and uniting 
 with Chrilt. 1 hele are two things by which thcfe 
 that hear thegofpel are rui? ed. 
 
 (f .) One is, work^ wkliout faith ; ?nd here the lega- 
 iill lettles, Wirnefs the Pharifee, Luke xviii. ii, 12. 
 * God, I thank rhee, ih:^t I am not as other men are, 
 exrortioners, uiijult, adulterers, or even as this pub- 
 lican. 1 flift tWiCe in the week, I give titlies of all that 
 I poiTefs." And this he iloes to hiso\vn dellruclion. He 
 aims at the duties of the law, but negUcls tlie great 
 duty ef the gofpet. lie aims to do good, but never 
 trfkes the right Way, the cn^ way to be good. Hence 
 his religion is no more but a parctlcf hvpocritical per- 
 formance.?, tlt^d works, the man himfelf bfing ftili a 
 itranger to the life of God, becaufe out of Chriih 
 
 In oppolicion to this, ihe citizen of Zion is a believer, 
 or.e that has clufed wiih Chnlt by faiib^ and that ibll 
 
 iives 
 
iy3 The Citizen of2\nn 
 
 lives by faith, Gal. ii. io deriving virtue and ftrengifr 
 from J^(us, and leaning on his righicouihers alone ; 
 who ha« takfp^ and doth ftill t .ke Chrifl for righteouf- 
 ncp! ^nd fanclrfication too, hi. xlv. 24. A^rreeable to- 
 this firft p3rt cf the cin racier. 
 
 (2 ) The other is^ faith wfthont works; which is bpt 
 a de*d f^irh, th^t nil! never fave the foul. With this 
 carnal jrofpellers fatisfy themselves to th^ir own deftriic- 
 tion, Jimes ii 14, 17. ** What doth it profit, tho-jgh 
 a m.in tny he hsth faith', and have not \vt>:k:>? c^n faiih 
 f'>.ve him ? Faith, if it hith not work?, is dead, beiiinr 
 a'one '' ^ They pretend to believe in Chriil, but i.xz 
 not confientions in the performance of h:ly duties. 
 They will take Chriit {'<n' their Prieit to (ave thenv 
 from h. 11, but not f?jr their King to fave them fr< m 
 their (ins. And fo in eff;(fl they would make ■'": r- t thii 
 minifter of fin; 
 
 In oppofiiion to this, the cii'z?n of Zion, bcji^^g a true 
 believer, is a v/oker too» a worker i-f rightecuin fs. 
 Being married to ChriO, he brir.gs forth the fruit cf 
 holy obedience ; being railed v\itii Chriit, he iiijes to 
 God, and ferves in newnefs of the Tpirit. This brings 
 me to the 
 
 Second part, He woiketh rig^teou^efs towards God. 
 He is one thjt Ubonrs lincerely to g've God his due, 
 bemg jultand righteous in his dealings with his Maker. 
 Thtre is a duty that man owe to God, iiy th: rule of 
 jnOicc : it is jull that we perform ir, a:id it is a wrong 
 done to him, to with hold it, becaufe it is.his due from 
 us, Matth xxii. 21 K^nifr unto Goii tfye fhh^s thut 
 ure God's. And thus men are faid towoik righ^eouf- 
 iiefs, Ha. Ixiv. 5. <' Thou meetcft hi n that rtj-iceth, 
 and workeih rj^rlireoufnefs. A-.ls x.35 In evuy na- 
 tion he tiiatfe.ieth God, and .*. ^Tketh righieor^ii.cfs, 
 is accept 1(1 ^ ith him" Ihe true Chi ilh^n that ihill 
 be a dwelltr in heaven, being fornilhL'd froui heiveii 
 by faith fur working righreournefs, workn 1 according- 
 ly, fiiiccrcly endeavouring to givs Gui his due. And 
 
 this 
 
a r/orker of BJghieovfncfs. 157 
 
 this part of his character Hull be branched out in the 
 following parti ulars. 
 
 1. He gives God his heart. God requires it. Prov. 
 xxiii. 26. IMvfon, g'we me thins heart. It is his due, 
 becaiife he made it. and r^ alone is the fit match for it, 
 and only can fnify it : and the believer gives it him, 
 faying, as PiaUxxiii- 25. *' Whom have I m-heavea 
 buc ihee ? and there is none uprn earth that I defire 
 be fides thee." He gives Gcd his heart, to be his tem- 
 ple, his throne, the holy of holies confecrated to him. 
 He lifts his heart and affections off the world, his lufts, 
 yea even his lawful ccmf rts. and gives it back ti^ the 
 p.-oper owner ; not darirg to alienate it, knowing that 
 
 be facrilegious rol-bing of God. 
 
 2. He gives God himfelf, as the Macedonians did, 
 of whom it is faid, that ihcy fif f? fuve their ownfelves 
 i' the Lotdj 1 Cor viii. 5. The man does not look on 
 
 iifelf as proprietor and mailer of hiinfelf. He is the 
 i .ord's by creation, and the LfTd's by baptifmal dedi- 
 cation, by redemption, by daily coiifervrition : and 
 therefore he makes himfeif the I>:)rd's alfo by voluntary 
 refignation, faying / am the Lord^j, Ifa. xliv 5 He 
 own.> himielf debtor to God for his being, and therefore 
 accounts it juit that he be for him, Hof. iii. 3. and 
 therefore that foul and body be employed for him, 
 1 Cor. vi. 20. 
 
 3 He gives obedience to Gcd, Luke i 6. Obedi- 
 ence is his due from us. He is th* Lord^ our Crea- 
 tor and Sovereign Lord ; cur Redeemer ; and tbere- 
 fo.e we are bound to obey him, Excd. xx. Z- He is 
 '^ ip King and Lawgiver, our Father and lupreme 
 .after, Mai. i 6. And the ct nfcienre of duty ow- 
 ing to hiiu, on all thcle and other accounts, moves 
 them that fhall dwell in heaven to be ( bedient to him, 
 as his creatures, fnlj-cCt., children, and iturvauts. And 
 they giv:^ him iUimited i:h dience, aS their ablMute 
 Lord, not d.fputing, but d.-ing his commands, as Abra- 
 kam tiid, Geu xmi*. ; ur.iverfal obedience, as knowing 
 
i^Z The Citizen of Zion 
 
 that all his precepts are right, Pfal. cxix 128.; the 
 obedience of the inner man, refigning their fouls to the 
 will of his coniin^nds ancJ of h's providence ; and of ihe 
 outward man, ftudjing a bbmelefs life, Luke i 6 Pfal. 
 xxiv. 3, 4.; a chearfiiJ, foi. ' ^e obedience, with heart 
 and good-will, Ifa. Ixiv. 5. ; and conltant obedierxe, 
 Pfal. cxix. 112. 
 
 4 He gives God his worfliip, John ix. 31. He is 
 our God, and therefore it is his due, Matth. iv. 10. j 
 and they who will not worTfjp him, wouKi ungtn! him 
 if they could. But they that {h\\\ dwell in heaven, 
 walk in the ordinances of his worOrp, as well as in his 
 commands of obedience, Luke i- 6. They are univer- 
 fal in his -worfliip, ibtd, ; they dare not keep b?.ck a 
 part of his known wcrlhip from hiui. They give him 
 outward worlhip, in prayer, praile, b'c. They wor- 
 iliip hijn in fecret, Matth. vi. 6. ; in their families, if 
 they have a family, being awed by that threatening, 
 *' Pour out thy fury upon — the families that call not 
 on thy name ;'' and in the congregation of his people. 
 And thry join inward worlhip wiili the outward, \\hich 
 diiTmguiflieth them from tie hypocrite, as the other 
 from the profane, John iv. 24. PhiLiii. 3 Th€ in- 
 ward worlhip is the worlhip of the heart, in faith, fear, 
 love, pa^-ence, humiliadon, €>«. 
 
 5. He gives God the ufe of his talents. It is his due, 
 for they are all his, given to men to improve them^ 
 for him. They that ihall dwell in heaven, know 
 that theT time is the Lord's,, and they mult be ac- 
 countable to him for it ; therefore they dare not 
 fq-i3nder it avv^y idly, doing noihiiig, far lefs wickedly 
 doing niifchief, Pial. xc I2. Their gifts are the 
 Lord's, gi\ en theui to profit withal, i Cor xii. 7. ; 
 therefore they dare neither keep thefii laid up in the 
 napkin of civility, fatistying theiufelves that ihcy do 
 no ill with them, as the (lotliful Ic; vaot did, Luke xix. 
 ^c. ; nor hide them in the earth of carncility, l.zinrfs, 
 jtLcl •• .-': 1 -'■•n-^':?' a'*^ ''--^ bin-ving ihfm; Matth. 
 
 XXV. 
 
nJVorJter of BJghteoufnefs, 159 
 
 :<xv. 25. ; knowing that both th^ one ?-nd the other arc 
 T^leS.cd of Gcd, as unprofitable fervants ; that their 
 wcakh, honour, crfdit, authority, opportunities of 
 doing good, are the Lord's ; that God has iatnjfted 
 them there *'ith for his own fervice, and they mud 
 reckon for the ufe of them, Luke xvi. 2. ; and there- 
 fore it is their care to honour the Lord with their fub- 
 ftance, to iniprove their honour, cbc. for God, 1 Sam. 
 ii, 30. to do good as they have opportunity ; that their 
 youth, healtli, and ftrength are the Lord's; that thefe 
 will not laft, and therefore they will ufe them for 
 God, while they have them ; knowing that the beft is 
 his due. 
 
 6 He gives G(xl the praifc and thankful ackno-v^-- 
 ledgement of all his comforts and enjoyments, Pf^I. 
 c. 3. It is his due, for they are all his benefits. Our 
 daily bread we have at his table : he gives us our 
 good things, he gives us the good of them ; and no- 
 thirg can be more comfortable to us thrn he makes it 
 to be. So while others farrifice to their own net, 
 and fay as Deut. viii. 17. " My power and the might 
 of my li^nd hath g(^tten me this wealth ; they remember 
 the Lord, for it i<^ he th^t giveth them power ro get 
 Avealth,'' verfe 18. This thankfuhiefs runs out into a 
 ilream ofobedier.ee, 
 
 7. He gives God the d'Tpofal of his lor, PQl. -i'vii. 4. 
 It i« hi^ due ; hence is ihat. Much, xx 15. ♦ Is it not 
 Innful for me to do what 1 v\iil with mine own ?* S-i 
 they that fliall dwell in heaven are ftlf-denied ones : 
 all they have in the world is at his diipolal, their heakh, 
 >vealth, liberty, and life icfelf, Luke xiv. 26 
 
 S Lajily^ He gives God the chief part in a]' h'S 
 dury to man. out ot cnnf'icncp towards Ood doin«3; his 
 duty to men : his piety is the fountain of his j.iiiice, 
 Eph. vi. 7. This is God*s due, becaufe he is the 
 brft of bemg5, therefore to be loved for himfe'f, snd 
 all others loved for his fake. - Hence hfe Itrves God 
 in all his rehtionS; and dealmgs with men, doing his 
 
 duty 
 
1 63 TheCttzsnofZlon 
 
 duty to th?m as the will of God : fo his love to God U 
 thff rprin^ \ji his duty to men. 
 
 Thf Ce drc thr^; that work niihteourneG ; and with 
 nut UHJch ado, it may be fetn, that there are few fuch 
 in the world. 
 
 7hhdl\\ He work* righterufnefs towards man. H« 
 thu (hi 1 dwell in heaven hereafter, as he believes in 
 Chnll. and performs his «'ury to God in finccriTy, lo he 
 is coiifcicntious in rhe praftice of his duty to his n^-igh- 
 bour ; and this complete his char-'ft<?r as a worker of 
 r'ghttoufne's. NI>ra; honefty is an cflentia 1 part of 
 true Chfiftianity, without which no man fh.ill fe^ the 
 Lord, I Cor. vi. 9. True rehgion mak "s a man not only 
 pioas towards G. d, but righteous towards his neigh- 
 bour. This part of the chiracler of a citizen of Zion 
 ve m^y take up in thefe three generals. 
 
 1. He is one th^t will wrotg no man to his know- 
 ledge. Th:s i= a neccflary evidence of fonfliip to God. 
 Hence believers are repreCented to be •* bhmelcfs and 
 harmlcfs, the Tons of God, without rebuke, in the 
 mids of a cro ked and pervcrfe n<ition,'* Phil ii. 15. 
 Job took the comfort of it as fuch, ch»p xxxi. 7, 8. 
 •* If my ftephath turned out of the way, ami liiire^eart 
 wa.ked after mii^e eyes, and if any blot hith cleaved to 
 my hands : then let me fow, and let cmo:her cat ; yea, 
 let my offspring be routed cift." The bell of men 
 muit no doubt lay in this cafe as in others, *' Who can 
 underitand his errors *i deanle thou me Uom fccret 
 faults " But the habitual praftice of irjulbce, and 
 wronging our neighbours, is not, i am fure, the fpot 
 of God's children, l)ut a maik i.f the devil's flives, 
 J Cor. vi. 9. And he that [•irlues his coui fe that way* 
 through the world, will hnd in hell ht reafter 
 
 2. He is one that fmcerely Itu its to do as he 
 V. c.iild be done to. This a natual confcieRce dic- 
 tates, and the revealed will of God confirms, Maith. 
 vii. 12- " AH things whatfocver ye would that me-^ 
 Tnould do to you^ do yc even i\> to them." And r^gei 
 
 rating 
 
a n'orksr of Rrg.hfeofi/nrfs, i6i 
 
 rating grace v/rites it in brighter chara(?lers on the 
 jrcneA-ed heart, Heb. viii- lo. VV'htre the love of God 
 jis planted, the love of our neighbour is plant d too. 
 jlfwe love God with a fuprcme love, we will iove 
 irur neighbour as ourielves, and, conl'eq lently, ftud^^ 
 I to do to him as we wou'd have him» agreeable to the 
 rules of the word, do to us, if we were in his circum- 
 jftances When Chrift enters the heart, the great 
 jidol fclf is knocked down. SelFflhnefs makes men 
 icsrry towards their neighbour, as if ihcir neighbour 
 ;were bound in duty to them, but tii^y free. But 
 jgrace makes the man fee that there is one L^i^vgiver 
 lover, and one law to him and hi.*^ neighbour too. 
 
 3. He is one that makes confcience of giving every 
 one their due. This alfo is the d:d-ite of natura; con- 
 fcience, confirmed by the word, Rom xiii 7. Rcjider 
 to all their (lu: s ; and is- the native e^vcrcife cf that 
 righteoufnefs whe:cin tlie new man is cre?ted, 
 Eph. iv. 24 I'his is right, that eve y one hsve their 
 right of us, for we are members one of another ; and 
 if men be not confcientious in this^ how do they bear 
 the iiri3ge of the righteous God, or how can they 
 exp-d the crown of righteoufn is? Luke Kvi. 1 1., 
 
 I mean not, as if no righteous per (on couid tranf- 
 grefs or ciTend againft the rul s (^f 5 idice. No, no: 
 the juilice of tli^ faii^ts towards men i'. but imperfect 
 in this life, as well as their holinffs tow-rds God, 
 Even David was the man in the parable that took his 
 neighbour's lamb, and good Ala ofpr^Jf^d fim- of the 
 beoptc, 2 Chron. xvi. 1.0, And the father of the 
 rait:;ful was jiiftly reproved by a Heathen king for 
 ihe wrong he did him, Gen xx 9 
 
 But it is one thing to (in of ignorance and neaknefs, 
 md another deliberately and of iet pu;pi)(e. It is 
 Dne thing to be hurried into an ^0. of injulVice, 
 ^y a violent tcniptaiion, pailjon.. or f^?r, as in the 
 iforementioned cafes ; at'd another to be hnbitually 
 injuit, and ready to fill in v.-it;i every opportuiuty of 
 iiat aaiure- liie former is mcident la i:u:us thp' 
 t Q latter- 
 
1 62 The Citizen ofZhn 
 
 litter peculiar to finnprs : the one repent their folly 
 bitterly, when it is difcovered to them, snd will !-e 
 ready to their power to make rcparaiion, and sre 
 sfraid to fall back into tl>e fame iniq litoiis ways again, 
 vatch sgainrt thcin, and the h.ihitmil bent of their 
 heart is to do juillv : but the ciher goes on impcni- 
 tentiy in his lin, is ready for the next lemptntion, 
 .and opportuniry cf dealing unjiiilly, hecaufe the proud, 
 covetcius, ftltilh fpirit reigns in him, to his dcltruc 
 lion. 
 
 So ftill it remains true, rh:it the citizen of Z-nn 
 though he is not legally arul perfe^flly jwft, is j-ft 
 evangelically, in a gorpel-fenCe. fie is a fmcere wt rk 
 er of righteoufners towards rnan ; he is fincerely rigli 
 tcoiis in his dealings tow irds his neighbour. I^hii 
 fhall be branched out in fcvcral p:irti<u!ars. 
 
 i. He is righteous in his particular relations, g^V 
 jng his rtla rives wh-3t is due to therr! by that relu'on [ 
 ilicy ftand in to him, Luke i. 6. He is righteous tc 
 xheni. 
 
 (i.) In the fp'cial d-ir;e'= of the rc'ati«m. Thrrc 
 is a duty ths l.iib.ind owes to the wife^ and <^e w?f< 
 to the hufbmd ; chidrcn to parents, and pal-cnts tc 
 children ; fervanrs to m-jllfrs, and malrers to fen 
 vans, err. as Ibch And tl^efe duties ihey owe to tlieiv 
 by a natural tie, or a voluntary u':i)p..43:. And thi 
 ciii/^n of Z'on wcrkcth righteoufneis, in nrikin^ 
 tonfcience of thefe duks to their rel.uives, whetlici 
 they be hulhands, wives ^c. i Cor. vii. 33, 34 
 Eph. vi. I, 56. And the neglcd of thefe wil 
 prove one to be none of tiiofe tnaL <]i:.l d.veli ii 
 heaven. 
 
 (2 ) In common duties. The common (Uitics r 
 jui'lice which they owe to every body, they will ti 
 deny to their own relations. So h;:n)inds w^i 
 iheir fubftance to tbe detriment of thf^ir vives 
 children, are none of the cit zens of Zion, i Tim. \ 
 Nor wives embezzling, and pining away il 
 ^'uibands «ood?, to iheir loi's apd sviiliuuc their kn; 
 
a iTor k er of R-ghleouf}! fs, 1 63 
 
 edtre. Prov. xiv. i. and xxxi. 12. Children that 
 em ^^zzle and take away their parents (ubilar.ce with- 
 out I heir confent, Prov. xxviii 24. Servants wrong- 
 ing their nullers, in t«k ng of their fal)rtance to 
 tiiesnfeives, or gi^'ing ic awc^y to others without their 
 coiifenc, I'it. ii 9, 10 It is injiiftjce in all thefe, 
 as bting againft the right of then* relaiives : and all- 
 fuch as tempt or enconrnge thein to fuch irjudice, 
 wrong their own fouls, Prov. xxix. 24, 
 
 2. He is rig!it:'Ous in his choice of the manner of 
 ife he betakes himfelf to for his through-bearing. 
 TlviS is a piece of jjiHce he owes to mankind, and 
 piirt'.cularly to the ibciety whereof lie is a member, 
 that he be iifefnl in it, and not hurtful. And therefore 
 the cit.'zrn of Zion, 
 
 (i.) D.^.re not be an idle man, wirhout employment,, 
 if providence has not quite difabled him for any em - 
 ploym.'n:. None can with a good ccnfcicnce lay the 
 burden of their maintenance on others, further than 
 what they cannot ready prevent by their own iitnioft 
 application, 2 ThelV. lii. 10. Idle perfons by that 
 m:ans are ut jaft both to them tiiat luve, to whom 
 thev arc witnout nec( ^h y a burden, and they are 
 111 juit to thufe that are poor and really unaLde to help- 
 them'elves, Eph.iv. -^8. 
 
 (2 ) He dare not ufe an unlawful employm.enr, 
 A.fts xix \Ky* i\\\ gain gotten by unla\^ful means 
 is itolen or roblied in tiie fight of God, and is injullice 
 to men. -And fuch is the gain of a lawful empk>y- 
 mmt ufed unlawfully, a? ftrllmg of dnnk to men to the 
 bu e tyf themrelvts and God's good creature Ye 
 lo ;!d do your ne^ghb(.nr lefs hurt, if ye wou'd Iteal 
 the money out of his potket ; for by that means yoii 
 would hurt jnm only in his purfe, but at this rate yoa 
 wound h:s coidcience t )o. Ar-d wli««i ye have confi- 
 dered that pJlage feriLiifly, H b. li. i^;. ^' Wo unto 
 hi'ii that givtth his neigi:t)cur dru.k; that putteil thy 
 bottle to him, and mai-itit h.m drunken uitb; that thou 
 aiiy it lo.kon iLcir aakcdiKis :'.' ye. will fee your gain 
 O 2 that 
 
164 . The Citlzn of Zion 
 
 that W3y is like the gaming of a burnTgcoal into you* 
 own be rom. 
 
 3 He is ri'Thtfoiis in the management of his em- 
 ploynient. i Cor vii. 24 ** Let every man \\h rein he 
 is called, there n abide with God.'* He that walks \\>\z}\ 
 . God at all, '.vill walk %\ ith him in his employment, of 
 wiiatever fort it be ; folio. ving it confcienlioufly, as 
 under the eye of God There is a fjrjre in all employ- 
 jnrnts, and a falsehood incident to all trades, by rcalbn 
 of the corruptions of men's heart ; but he that fhall 
 d.vell m heaven, will be aware of it, while he is upon 
 Xhw earth, Hcb xii. i 
 
 4. He.^ i$ rigliteons in his commerce and ba-gaii)« 
 with men, i I heff. iv. 6. *' T hit no man go beyoiid 
 and tieff^'jd his bnnher in any matter " It is Ood*4 
 com'.iiand that we do juflly in theft things, that we do 
 as we Wiuld be done to. People's undermining one 
 another in their barg.^ins, raifing ihcmfclve* on their 
 neighbour's ruins, takmg their lands over their heads, 
 railing and rackiiig their rents to them, taking ad 
 vantage in their bargains of ilieir neighbour's nec^ ilr- 
 ties, or ig!iorar.ce, uling falfe weights and meafnrcs, 
 adulterating of their wares, not keeping condiiion 
 but oppreiJiiig ejtlier in buying or felling, req^jiring 
 more than due, or keeping «batk part of the price, 
 need no more to Ihew the irju!tice of them, but for 
 men to bok in to their own bn afts, and ilk their 
 ow!i confcieiices, if :h:it be the w:iy they think it rea« 
 fonable others ihf-u'.d do with them, Lev. xxv. 14, 
 •'if thou fell cught unto^thy neiglibour, or buyeH 
 ought cf thv neighbour's hand ; ye Ihall not oppteii 
 one ^vioViiCT " C. r.fider whit is fa-d, Ifa, xxxiii. 15, 
 
 ^16. ** lie t.sat w.rketh righteonfly, and Ipf^ke^h up- 
 rigliily, he tiiat dcfpifeth tiie gain of o]>pre!ikms, — he 
 iliall dv.'eil on h-^h. ' 
 
 5. He is righteous in matters of neighbourhood and 
 fedwwihip. 1 h::t is an awful wg^d in this aftair, 
 Deut. xxvii 17 " Curled be lis iliat removtth hii 
 neighboui's Liiu-mujk.'' A goodiiuu wiUbeas loath 
 
ali^orh^r of R^ghtemipi^fs, 165 
 
 to do wrrnjr in neighbourhood, as to receive wrong ; 
 and '.vill ^vA hiinfelf in -conrcieTxre bound, net only to 
 abitsir. from wilfui wrongirg of them, but to beware of 
 culprble wegl'^ence, whertby they may fuilain lofs^ 
 though undefigned. And as he is in partnership with 
 others, he %vi:i beware of taking more to hi:n(elf thaa 
 fgll- CO his fli.ire, or raifiig aain to himfe'f in a way that 
 c:urt.th 1 is nciai.bour's lofs Fur aH ibeft are con- 
 trary to the love we owe to ethers as to ourftlves. 
 
 6 He is righteous in matters of truft. that i=, in th'ngs 
 committed to bis care, and put into hib hand Treach- 
 eiy under trull is :j:iiong the wi^.rll pieces of injuvtice r- 
 ar.ci bftrcivers t-f their irull in thirgs of this w<Tld, 
 ea rot ex^ eel the t:iin;;S of a irerrer world to be coni- 
 in-'ted ro tht:f». Luke xvi. 11. I^t fuch as h^ve other 
 peop'e*s huiiTiels and gocds coniniirted to them- take 
 he-^d to this ; arid z.^ ^s in the fighf ^^^ God. ar.ti in the 
 tight cf thofe who trull them, and beware of the fuare 
 th:it is rrsdy for them there, a.; ili^y would not ruin 
 thc'r own fouls, Prov. xxviii 20. 
 
 7. He is I ighteous in ths rnitter of lonns. Borrow- 
 ing r4nd Sending is a neceiVury bond ( f f'^ciety among 
 Ktrighbours, and a good man will find him f If to bd 
 ob'igtd to do jufily therein; to fee that the thi'.g bor- 
 rowed by hiin, ludain no not-^bic Icf; |jy his m-r.:is, or 
 if it do, to repair the lofs, and fai lifuly to rellore the 
 the thing borrowed. He will piy his jdil debts if he 
 be able, and will confcientionfly fee tliat he run himfelf 
 if: to no more than he is in a probable condition to p.iy, 
 P al. xxxvii. 21. Ke.wiji not Have ofF his neighoour 
 from what is his duc unnecclTirily, and oblige him to 
 vexatious law-fuits for his own, Prov. iii 2^, 30. 
 NuH* wdl be uiis extortion '.n compenCrdoii of loans, 
 impciing upon his neighbour beyond law and right, 
 
 Pfdl. XV. ult. 
 
 8 He is righreous in ihe matter of loft things 
 found by him, and will confcientiouily reib)re, if the 
 owner can be found, and Vvill not dare fnuduiently 
 to conctal it, and much lefs di'pHtcb it lb as the owi'.er 
 
 O ^ :-4 caiTv 
 
1 66 The Cit'z'n rf Zion 
 
 cannot have it a^nin. For that fraciolent concealmPnt 
 and rtiaiiiiij^ fuch a tiling, is do v\\ cr but a continued 
 thtirt ai;d VkTonginpr i^wr neiahbour. Dent xx'ii. i, 2,3. 
 So ngiitecus J 'Cob deierruiiied, G^n. xxx. \i^. And 
 to i)ns mny be Tid&tA, that the righteous man will find 
 himfcU'* M'g d to prevtiit any lofs to his ne ghb >ur, 
 which he has an opportunity to prevent, whether his 
 neig! bc'ur fee it or not. 
 
 9, He '." ri;j!h?eoii5 in ufing tliis world's goods to the 
 honour (if G'M, pnd ih? le :ef of the needy. PfjU rxii. 
 ^, {;. Thrngh nifn hrjvc the right of prfpeny in their 
 D'vn fu)).'^?ncc, yet the po< r have a right i.f chanty in 
 theTi- fo fsr a< they need, ami their neighbours c^n 
 f]»are. And the truth is, thf'fe to uhom God has 
 given fuhltance, they are his Ifev/sris, and have th tr 
 orders- frcni him to Oev.srd fr.ichfully as they will be 
 anrvcrable ; and the pcx^r and neuly are amotig thofd 
 by hitii sre ronmitj d to their (tewardrtnp And 
 life wei^'ht laid on this piece of nghtconihefs, as 
 "an evidence of in pnred righteoufnefs, by otir Lord 
 liiniidf, Lnke xvi. 9. and in Math xxv. will 
 always have weight with a good man, to be a 
 wc^k-^r of righttoufntfs, in point of a charitable dlf- 
 po(it:cn. 
 
 L(j(ily, In a v.ord, he is conAientiouOy righteous in 
 all things that c( nccrn his neighbour, Micah vi. 8. 
 He thai is a Chriitian indeed will be a ilriclobferver 
 cf tjuth, faithfn'n-r^, and j'lltice, in the miiicri of this 
 wi rldj.df alij:g with rr.cn as'under the all feeuig eye of 
 Gud. Aj tl he Will never want ^ q,iick-(ighted witneCs 
 to his cealiniis with nitn, while there is a.Gt^d in hea- 
 ven. \\h rhcr the pzrty he deal: with be ab:tnt or pre- 
 lent lk:lfnl or limple, able to revenge aiiy wrong done 
 U) him or U:.ui):e. 
 
 II. I proceed to ccnfiiMi il;ls dut^ine. To this end 
 cc-iili icr, 
 
 1 Go! is a ii.iheou5 God. He is righteous in 
 his naiurc, a'"' ^t ! ves r;ihteou'^nt fs, Pfal. xi. ult. 
 
 He 
 
a JVrjrkcr r^f R'ghlcwfn^fs. \6y 
 
 He cnrnot but do what is right. Gen. xviil. -25. So 
 the King pf heaven is a ri^ni-fons Kmg: whru ccin- 
 m union can they have witii him that are ULrighte- 
 
 2. It i^ the jrreat end of redemption by Chrif>, 
 that his people m^y he r:g!:ti«.U5. and fo htied for 
 henvitt. -He ^.ive hinilelf to purchd'e the Spir't of 
 faiih a!id hclineji, by which th'-y might work, who h-id 
 
 \\oit all power of workiiig rigliret/tjf he fs by the t?.H, 
 Tir. ii. 14 Hed lievers them fiom the bondage of 
 t)ieT Jpirituai eneniif s, that they m?.y lerve him in 
 ri^i^'^^tiHher?, Luke i. 74, 75. Acccrdingly it is pro- 
 niifed to the Redeemer, Ifa Ix. 21. Thy p-fp'e Jbdl 
 he all 7fphleous. 
 
 3. LnJ/l, , Men will be judged and fentence paf upon 
 them btfore the tribunal of God, according to their- 
 voiks, U«v. XX. 12, i-*. Sec Mitth. xxv. U'orks of 
 rij>hre(miners will be the evidence; <if a title to heaven ; 
 and unr'ohteous wcrks the caul'e of damnation. 
 
 I (liull f/mt up thjs branch of the character of a 
 cit.zen of Zk n, uith a wcrd ( f improvement. 
 
 Use 1. This may Ifit ns iee thit few in this 
 world are lofe for another world. Ai^s ! how many 
 are there, (j.) Who are no: righteous towards men ? 
 (2.) Who make no conilience of giving GotJ his due, 
 and walking rigiueoufly with liim.'^ And, (^ ) 1 ho'.igh 
 they may ff&m to be fomethmg in both thefe re- 
 fpccl , yet are not righreciis by faith, nor fohcitous 10 
 beio?' 
 
 Ust: H Of exhortation Study tlren to be workers 
 of riohteoufiiers, in ali the relpci^s that have been de- 
 cisred. and Co evidence youiiclvei. 10 be ciiizens of 
 Zion *. The 
 
 * As the autiicr has not extended il.ls U^e in the I IS. '.c [.ro- 
 bably en this, occaiion recapituhit;fd what h^; had JelivereJ more 
 fuliv, en a former cccaliou, in the applicp.t'oaof his exj:olui:ncf 
 the eighth con-irnr.r.diaent. There ilie rtndjr wVA nnd it, whsiQ 
 his Body of Divinity is piiblilhed, which h now in ihe Frcfb. 
 
C i6S ] 
 
 The Citizen of Zion a Speaker of Trutli 
 in hiis Heart. 
 
 Psalm xv. 2. 
 *-—^Andfpcnkelh tht Truth in h:^ h''^rf. 
 
 HERE is the tWnl char.cler of a c rizen of Zion, 
 i le is a follower of rnirh. it harh t.vo parts 
 clearly dalinguilied in r!ie ori^rinal. (i.) He fpeakecFi 
 Iriirli ; whu he exprcll<:s in words, he is cnreful that 
 it be confutent with truth, (a.) He fpc^k^'ih truth 
 in his heart 1 here is a fpeakina in the heart with- 
 out words, Pfal. xiv. t. Ecr.l ii. 15. '1 his is don*r b/ 
 thoughts ?.nd reafc nings, and muLn depends on their 
 beii.g confiii' r.t with truth. And both thefe go ro- 
 geiher to ni.ike up the chara^frrr of one that jh-.dl be an 
 •Inhabitant of heaven The hrll part is hut a negative 
 mark; it is the addition of the latur that makes the 
 politive msrl'. 
 
 Two dcCtrmes are dedu:ible from the text, viz, 
 
 DocT. I. TJ/jfe that ftfall^h^ i>: habitants rf hcr.vrn 
 hereujiiTy are fuch as make cortjciaice of jpeakir.g truth 
 ij'iic tkey art in this w.rU. 
 
 DocT. n. 7hi\y luho (hdli be Inhabitants of hi^rvenf 
 arL fi'ch as not only fptJt tiuth to others, but /peak truth 
 wit hill th; ir own heat ts. 
 
 I fluil profccute each dx)ilrine in order. 
 DocT. 1. Th^y th'Jt Jhuil bz ink^b -.tints '.f hecwcn 
 heie ff'y are fuch us mnh^ conj'cience f fpcuk'ng truth 
 
 uhile they are in this wo? I J, 
 
 In dircourfing this decline, I /liall, 
 1. Kxpjciin this character, or part of the character 
 of a cU.z.n of Zion. 
 
 II. Confijm 
 
'[he CttJz-fi ofZion a Speaker of Truth. 169 
 
 II. Confirm the doclrine. 
 
 III. Make applicatiorv. 
 
 I. The firft head is to explain this part of the clTa- 
 racler of a citizen of Z:on, i hat he is one who fpeak- 
 eth the truth. And here I will iliew, 
 
 1. What is truth. 
 
 2. What it is to be a fpeaker of truth. 
 
 Firjf, I am to lliew wh-t is truth. This q'leftion 
 Pi' ar<^prop<j fed to Chrift, but Oaid not for an anfwer, 
 John xvlSi. 38. Truth is a facr^d harmony or agreement 
 of things. Anaromifls have obferved, that the torgue 
 in mjn is tied with a doable ft:hTg to the heart And 
 ic> in truth fpckm there is nccefLry a double agreement 
 of our words . . 
 
 I. With our heart. That is, to the fpeaking of 
 truth, it is neceiTary our v.ords agree v.iih our iriind 
 and thoughts about the thing. Vv e mutt fperk as we 
 think, and our tongues mull be faithful interpreters 
 of our mind : other wife we lie, not fpe^king as we 
 think. So what is truth in iifvrlf may be fpokcn by a- 
 man, and yet he be a liar, viz. if he docs not thii.k 
 as he (peaks. 
 
 , 2. With the thing as it is in itfejf. Though we 
 think a thing to be lb, which is not ib, we lie, when 
 we affirm ii ; becaufe it is not as we fay, the ugh we 
 really thirk it is fo For our miftaken ncstions of things 
 can never itamp lies to pafs current for truths, 2 ThclF. 
 ii. ii 
 
 StLOKdly, I <hall fhew what it is to be a fpeaker of 
 tru'.h, which is the charac^ter cf a cit.zen of Z; n. It 
 lies in two things. 
 
 I. A citizL'n of 21on is one who m-kes coi f:ience 
 oi rpeaking out the truth in the prefer lime and foa- 
 Ibn thereof, J.-;l.n xviii 37. As the he.^d was, fov.iil 
 the n:em.}ers be on the fidi of" truth in the Morld, 
 3 John 8. it is \ur this end God has calkd his ova 
 peo.jje out of the world lying in wickednefs and falie- 
 hcud- 
 
 Sulumon 
 
I70 The Ct'zen of Zlon 
 
 Sr.lf)mon tells us, Ecc). iii 7. that, " Tliere is a time I 
 to kf ep filence, and a li ne to fpeak '* P-. pie m^y fin 
 e:r'-e^ioufl/ by an uufealonable fpe^kina; of the tru^h, 
 Prov. XK'X If. *•' A fool uitoreth aW his mind." This 
 was Do-g's fin. Pfil. Iii. Nutnre has p-it a double 
 bar on our tongues, and d fcretion. and much more 
 the g-?.ce of GoJ, will add a th rd. Thod' whofe 
 ton'^ues :ire like a loofe window in wind, ever chtttr- 
 ing, difcover thenifelves to havp; very little either 
 wit or grace, if any at all. Talkuivtmefs is, (i.) A 
 fign of little awe or dread cf God upon the heart, 
 Eccl. V. 2 '* Be not ralh with thy mourh, and let not 
 thine heart be ha.'ly to urter any thing before God : for 
 God is m heaven, and thou upon earth : therefore let 
 thv words be few. God has given men two ears, and 
 but one tongue, which fays, that, ** evciy man fhould 
 h^ Tvift to hrar, (low to fpcak.'' Jani. i,. 19.. (2.) The 
 ftv>l's bridge, Eccl. v. '^. '* A focA's voice is known by 
 mulr'tiide of words. Prov. xiv. 33. Wifdom refteihin 
 the heart of him that hath underrtanding : but that 
 v/hich is in the mldd of fools is maile known." It is 
 the empty barrel thst m. kes molt noife ; which made 
 an oraror afk a double fee of a ta'kative fcholir,* cne 
 to teqch him to fpeak wdl, another to teach him to 
 hold his peace. Our words ihould be few, true, and 
 Jtafonable. 
 
 Now the ciriz^'n of Zion is a fpeaker out of the tnith 
 in tlie feafon thereof, that is, when he i*^ c.dled of God 
 to fperik ir. A'ul a man is called to fpcak out the truth, 
 when the glory of God, or the good cf othtis make it 
 n^celfiry, or their ov. ngood, 1 Cor. x. 3.1- Rom. xiii. 
 o Our tongne is called our glory, becauie tiiereby we 
 mui'l gl «: ify (iod. And it is a bjnd of huiian Ibciety, 
 whereby we ought to coiuribute to ( ur f>ower to miove 
 thofe ills thar arc thi phguts and ptlls of focicty, Tiiis 
 call is twofold. 
 
 (1.) Private and providential, wherein men have 
 the: ca^l of providence to dicbre the truih, though 
 thifre is no ha lun authority obliging tiiem to ir. 
 
 This 
 
d speaker of Ttuth, i7t 
 
 This ordinsrily occurs in converfation among men, 
 where truth may be ^\ronged, God dilhonoured, our- 
 fclves or riCighbours injured, if there is no body to 
 fptak out the iruth A g od Chriftian wiil find him- 
 felf obliged to fp-ak the truth upon thi> call^ tho:gh 
 none is defiring hini, i Swm. xlx. 4. 
 
 il ) Public and auihoritarivc, v,hen people ar^ cil- 
 kd either by the authority of the m5giil:rate or of rhe 
 church, judicially to declare the truth. This is a fo- 
 lemn call from God to that duty, which ht' gives bv the 
 jnouih of thofe whoii he has put in authority, either 
 making them gods by office, (jr ambafiadors for God. 
 And therefore 10 decline the Ipe^king out of truth in 
 fhat cafe, is to decline God's Hdtmn Cc^ll to it, and to 
 mar the courfe of juftice, and the honour of God, 
 Ifa iix. 14. 
 
 Now, one th^t Ihall be an inhab'tant of heaven be- 
 ing thus called, will fonfcientioufly as in the fight of 
 G( d fpeak out the truih ; and th.u, 
 
 [1 ] f^ii'iy, r!f>t diring to conceal the trurh, nor 
 any p^rt of it knov.n to them, which may contribute 
 •to the clearing of the matter in qiiefiion. So did that: 
 prudent won-:an mentioned, 2 Sam. xiv. 18. — 20. 
 Ananias ami Snpphira wtrre i^ruck dead, for their di.ing 
 oil.crwife in iiich a cafe, Acls v. 
 
 [2.] Freely, not being hampered in fpe.ik-ng cur 
 the truth by the awe of any perfon, or x\v^ dread of 
 any thing that may btrfal theni for doing their <duty 
 vhich God calls ihcin^ to, 1 Sam xix 4, 3. The 
 dre..d of God will be on the (pi its of his own children, 
 to carry them out in this ; and will downweigh refpicb 
 to all others, Job xxxii. ult. 
 
 1^3.] Clearly, not t-quivocst ng, iiiifring, mincing, 
 obilunng, and wrapping up rhe tj u:h ; To as thev wbo 
 jiear it know not wiiat lo mtke of it, Jc'n vii. ip. 20. 
 Awful is that curfe, Jer. xlvnii. 10 •* Cu-led be he 
 that dcth the work of the Lord dece.ifully " 
 
 [-3.] Sincerely. 2 Cliron. xi;- 9 vvuhc^ut feud or 
 faVour tu any. fht |^race of Gcd working in the 
 
 heart 
 
l•J^ The C'.tlzen of Zhn 
 
 teart will make gracious people to fpeak as in the fight 
 of God. 2 Cor. li. 17 
 
 2 A citizen of Zion is one who makes con fciencc 
 of Ipeakin^ nothing biU the truth at any time, Ifa. 
 Jxiii. 8 rhoii<rh we are not at every time to be 
 bldhbmg out the truth wc do k!>ow. yet we arc at no 1 
 time to lie againfl the truth, 2 Cor'xiii. 8. There 
 can be no call to lie, bur from the devil, and mens 
 own crrrupt hearts whatever circun)f>ance3 we be in, 
 Job xiii. 7, 8 There is no time to f[)cak falfcly. 
 And we arc to fpeak nothing but truth. 
 
 (i ) In fpeaking to Ciod. in our profeflions, con- ' 
 feflions, and prayers. Hypocrites lie to the Lord, 
 Pial. Ixxviii. 36. Sincere fouls will fp^^ak truth 
 
 (2.) In fpeaking to men, Eph. iv 25 whether in 
 private converfation, or in public ap^Karanoes. 
 
 II. I come now to confirm the doclrine. It is evi- 
 <ienti if ye cor.fider, 
 
 1. That in ths fa at$ the image of Satan is def.^ced, 
 and the power of the corruption of nature br. ken, Rev. 
 xxi. ult. Corrupt men may call Satan father, for he 
 abode not in the truth, but is the father of lie*;, jvha 
 viii. 44. Aivd the corruption of nature qair kiy vcnri 
 itfelf ill lying, bring what the unrenewed heart as na- 
 tur-iiiy brmgs forth, as the ciir(*cd ground brings forth 
 •thorns and thift'es, Pfal. Iviii- 3. '• The wicked are 
 ertranged from the womb, thty go aftray, as foon as 
 they be born, fpeAing lies/' So that wht re-ever the 
 grace of God comes, ic mull give a new let. 
 
 2. The imiige of GoJ is repaired in ihcm, which 
 has truth for a lliining lineament in it, Eph. iv. 24. 
 It was a norabie faying of a phjofopher, Tliat tiuth is 
 in great a perft<3;ion, that if God Mould render him- 
 felf vilible. he would take light for his buJy, and ; 
 truth frr his foul. And, the fcriptuie :,irares us, that 
 Clirilt Ihewing himfclf to the world, was tr.e liyht 
 and the ttutn. G d is truth itfelf, and no lie can 
 liavc place withhiin; lit. i. 2. Numb, x^lii. 19 V, here 
 
 then 
 
a Speaker cf Truth. 173 
 
 ith€n the image of God is repaired, as it Is in all the 
 faints, no doubt the lying difporuicn will be broken 
 in them. 
 
 j 3, The Chriilian life is a -walking in truth, 3 John 
 'g. There is truth of heart in true Chriftiaiis, and 
 that makes truth of converfation. Yea, it is called a 
 fpeaking of truth, Eph. iv. 15. the whole life of a 
 ChrilHan being an exprtlTing of truth in pratlice. 
 So that to walk in lies is the very revcrfe of Chrilli- 
 anity. 
 
 4. Liftlyy The Lord has exprefsiy declared, that 
 liars Hiall be the inhabitants of hell, not of heaven ; 
 ithat in their end they fliqll not be with God, who is 
 the God of truth, but with the devil, the father of 
 ilies, Rev. xxi ult. and xxii. 15. 
 
 I fliall now make application of this fubjecl. 
 
 Use I. This writes death on the faces of two forts 
 of people. 
 
 I. Thofe who are concealers of the truth, which 
 Go(\ calls them to (peck out. There are many who 
 can fet a brazen face againil the truth, and caufe 
 their tongues go on in a tourfeof lying 'ag.iinft their 
 confciences, and outface and bear down what God 
 and their own confciences know to be truth : and 
 though their conf ihng the truth wc;uld honour God, 
 jand be a mean to bring their Cfuls out cf the fnare of 
 ithe d^'rvil J yet, becaul'e it may be to their own (hame 
 Ibefore men, they will Ihile and conceal the truth, 
 !jer. ix. 3, 5. And there are not wanting others, 
 |who, however re^^dy they may be to fpeak in otiier 
 (cafes, have never a mouth to open in a good caufe, 
 for the fupprerfrng of {^\n and wickednefs. But though 
 they be ca.Ied of Gcxi to fpeak what they know to be 
 truth, yet they will let their foot on it, and wickedly 
 conced it, or mince it, and ihift the matter, as men 
 who have no fear of God before their eyes. Da 
 fuch believe there is a heaven and a hell ? If they do, 
 how can they think that ever they flnll be inhabitants 
 
 t p 
 
174 ^^' Citizen rfZmi 
 
 of heaven, in whom ths charncler of a citizen of "Zion 
 is not to be found ? Let all fiich remetnber that awful 
 word, Rom i. i b'. '' The wrnth r,f God is revealed 
 from 1 caven againd all unoodlinef, and unri^hreoiil- 
 nefs of men, who hold the truth in unrighteoufnefs " 
 .God will charge the iniquity' on thofe who conceal it. 
 Lev. V.I. and that as con Tenting to it, Dent xiii %. 
 Truth i5 (Irong, and will prevail, and will fet up its 
 hesd at length, to the confufion of thofe who bear it 
 clown. 
 
 1, All liars, who make n^t confcience of fpealcinjr 
 truth, but fpeak lies and falfeboo;!. Thii lin of ying, 
 i<; a common vice : hnt it is the black brand of one 
 that <haU never fee haaven. And that this is fo very- 
 common, notwithlhinding that the Scripture is fo ex- 
 prefs in afii-rnin^ liars for tb-r inhabitants of hell, not 
 of heaven ; is not to be thought ihange, while that 
 Hands in the Bib'e, M.itth. vii. 13. *' Wide is the gne, 
 srd broad is the way that leadeih to deilrovlion, and 
 many there be which go in thereat." If they that 
 fliail be inh ib't'^nts of heaven be (bch as fpesk the 
 truth, what fh.ll become of lia:s ? Are they not barred 
 out cf heaven thereby \ ^Xnd i charge all liars tt/take 
 this home ; and, 
 
 (i.) The jefting liar*:, wh^ ^viil lie to m'<ke others 
 merry, lie to m^ke fport, Hof. vii. 3. Thofe men are 
 l.beral of the b'ood of th?ir own fcul?, who, to m-rke 
 fport to others, will run the rifk of everlalHng forrov/ 
 to themlrlves. Sze Pcov. xxvi. 1 8 19. 
 
 (2 ) The ofEcirus .liars, who v.iil lie to do th-^m- 
 felves cr others a real good turn. 1 hey are apt to 
 thiiik, that fmce they do good by ihrir lies, or intend 
 to do good by them, there is no hr.zird in fuch ly ng. 
 Bjt that is the doclrine of the f.nher of lits, not of 
 the fcriptures of truth, i John ii. 21 iVa l\e is of tks 
 truth. If it werp poflible to l)iye a fnil by a lie, or 
 honour God by one, it is unlav.'ful Hence Job fays, 
 chap. xiii. 7 *^ Will ye fpeak wickedly f r Grd ? and t;dlc 
 deceitfully for him ?'* The damnation of fuch is as juft, 
 
 as 
 
fi speaker of TfiJh, 175 
 
 as it is fare, Rom iii 8. who do Co, if m?rcy prevent 
 it rot. 
 
 (:;.) Tlie pernicious lisrs, \\ho lie to do a mifchief 
 tlierth>', Prov vi. 17. Thtie iorts of lisrs break at 
 vnc:i ibe lionds of charity and tiuih, andof al! liars are 
 the l.keil their father the dev'il, who was at once a li^r 
 and a murderer. Vet how many ilich are there, whole 
 hintr tv)r}^n s are fwords to Ihib, and arrows to pierce 
 thtir neighbours, and a hre from htW to let whole ih- 
 cieiies m a fi :irie ? 
 
 (4 ) The covetous^ liars, whofe covetous hearts iife 
 their lyin{r tongues to decfive their neiohbour, Prov. 
 XK. 14. '• Ii is nanght. it is nsughr, fjith the buyer : 
 but when he is gone his way, then lie boifleih.'' O ! 
 what 'yin^ is there in buying and ielling, and begging, 
 By this nicnns ? For a thing cf nought men will nut 
 ftand to lie; if they cmgsin a very htile thing, they 
 will not fbild upon the expcnce of truth, rot confider- 
 ing the unfp'akable lofs cf the foul thereby. 
 
 (5) The proud bcallig liars, who to rai fc; cthe- s 
 efltem of ihcm, and to be thought fine people, will 
 tell of Lhcmfelves whit has no ground in truth, Prov. 
 xxv. 14. They fcrut to thcnrdvcs a f.gnre of them- 
 felves m their own inngination, and breathe cut lies to 
 i\x that opinioii of them in others. Som% v. ho pride 
 ihemfclves in inif:hief, will ttU wickednefs of tr.eni- 
 fclvcs which ihty never did : but th.it h ent.nigh to make 
 them guilty of i! before God. Pride of heai: is a nurle 
 of lyiug 
 
 (6-) The flattering jlars, who fper.k of ethers the 
 good thry tL> not think, jull to curry favour with them, 
 Pi':?!, xii 2, 3. They fawn like c'cgs aijd fooih up men 
 in f:lLhocd and vanity, like the devil. Their flatter- 
 ing tongue is foft as oil, but in the msan time it J3 
 more ruining tlian a (word, Prov. xxvi 28. Fv)r by 
 it two fall at once, the fhtieied as well as the flatitrer, 
 Prov. xx'.x. 5. 
 
 if.) ihe fearful liars, who, for fear of others, 
 
 make iies their itfuge, as ch;ldien often do, bewray- 
 
 P 2 ing 
 
176 Ths Citizen if Z-jm 
 
 ing thereby the corruption of their nature, Pfal Ivrii* 
 3 ; and others too, who though men and woman in 
 }€ars, are but children in courage, Prov. xxix 25. 
 'I he fear of mm b-lngetb afxare. But fad is the doom 
 of thofe who have fo little regard to truih as to be 
 fri^'^h<-ed into lies, Rev xxi. 8. 
 
 (8.) The tallc.itive liars Solomon obferves, Prov. 
 X \<). In ihe multitude of 'xxjords there wanteih not Jin, 
 They who are given to much talking, will hardly be 
 found regardful of trwlh. When ihtir fund of truth 
 runs out, or occurs n.)t, thv will rather foiil in lits 
 than bold their pedce. And I believe a ftricl regard ro 
 truth would be a notable means to reprels ralkaiiveneff. 
 
 (9.) ihe ralh liars, who lie through inadvertency 
 and cuftom^ry loofenefs cf fpirit as to their words, 
 2 Sam xiii. 30. Much {v\ is contraded this way. 
 There is fo much careleffnefs as to what mefi fpeak, 
 that their tongues outrun their minds, and ere ihey 
 are awapj tliey are mired in a lie. But if men muH 
 give an account (jf their idle wcrds though true, much 
 more of their lying words, ihough ralli and inadver ^ 
 tent. 
 
 Use II. I exhort you to fpeak the truth, and dehort 
 ycu from lying. F(.r motives, trnfidcr, 
 
 I. God is the God of truth, Deut. xxxii. 4. He is 
 the author of tr-uih, and truth is lb much of his nature, 
 that he who made the world of nothing* can no more 
 lie thr.n he can ceafe to be God, Tit. i. 2. So that as 
 fire is contrary to waier^ yea hell to heaven j fo is the 
 li..r to Cod. 
 
 2- The devil is the author and fiiher of lies, John 
 viii. 44. He ruined ti^.e woild at firlt wiih a he, Cicn. 
 iii. 4, 5. He lied upon (jod, he Led ro our hrit parents 
 and deceived them, and he lied of hinjfclf. W hat won- 
 Is it that he is lb concernt d ;o get the trade of lying 
 kept up in the world, iince he ui-de iLch a hand by it 
 at M\ > 
 
 3. It is the bine of humsa fjcitty. Truth is the 
 
 bend 
 
a Sp c akcr cf '1 ru fh. ' 177' 
 
 bond of fojiery, \viiich keeps inen toget'rer, caufirg 
 t;'eiii th.U thev nisy truf]: oi;e another Lying cuts 
 this bond afunder, and fo fubverts the comfarc and ad- 
 vantage of fcjciety, Micah vii ^. And ihcre^re liars 
 dtferve to be extruded out of lociety with other men, 
 for they aie ihe p'ag-jes and peusof ir. 
 
 4. h is a mean, bafe, and cor.teniptible thing ; fo 
 fo that no body regards a liar. Even they thit will 
 iiot (land ta lie, cannot endure to be held and reputed 
 liars; ihc-y will be ready* to revenge the affront. ' Tnis 
 f?ys that there is f^niething fo bafe in lying, that it 
 leaves a man no credit.- And no wonder; for finding 
 a man to lie f-nict'ines, nobody cati trait him lecurely^ 
 even \*. hen he fpCriks truth. 
 
 5. Lving is the native prodL:*5>.'of the corruprion of" 
 !!:iture, th.e tff-d-of the fpr.wn of the o d Irrpent left- 
 m the hearts of the children of men, Pial. Ivlii. 3. Ir 
 is a pnrt (f the old man of fin^ th^t w-l! be put elf 
 where-ever the grace of Gc d comes, Eph. iv. 25. 
 Gol. iii. 9, And there cannot be a more cei tain fi'-n (,f 
 one in the bljtk (lite of nature, under the curfc, than 
 a h^ibit of lying, 
 
 6. It is an abomination to G.\\^ and God abhors- 
 liars, Pfov. vi. 17, 19. and xii'. 22- Though ye think- 
 to pleafe yourfelves and others by lyinjr. where is th*" 
 gam when ye thereby m.ke yourfelves abominable to • 
 God ? 
 
 7. Laflty, Lying will ur.dc^ubted'y ruin your fouls - 
 fur evermore. God will deRroy liars, Pial. v. y,- 
 They Ihall lurely penih, Prov. xix. 9. Pccv. xxi i^//. 
 and xxii. 15. 
 
 Be concerned ro curb ir in your^g ore?, a*^ ye Irve " 
 their f'vj's. Evip.g and tfesi'mg are akin/ ilof. iv. n 
 And when once they get a- habit of it, how hard is it; 
 to get them olFic ? 
 
 Remember that God's omnifc-ent eve is en ycMi' 
 always, and moit-fy ihofe currupiions v.'htnce lyii.g 
 arilcs, 
 
 ?3- Boc- - 
 
178 The Qi'zen of Zion 
 
 DocT. II. Thi-y whi}J})a,l be inhub: tarts of heaven, 
 art fuch as not only fpei.k truth to athcts, but fp^ak 
 truth within their own hearts. 
 
 In if'c.Air'ing zh\% p'^'nt, I O.all, 
 
 f. IVemife Ibme things for he right undcrftanJing 
 of it. 
 
 IJ. Shew the in.port of this part of ihe ciiiz;^n of 
 Zion s char.-^clcr. 
 
 ill. Ccjnfijn] the doctrine. 
 
 IV. Impn vc the lubj Jt. 
 
 I I am to prtmife feme thirgs fc^r the right unJer- 
 ftsnding i.f this poiYit 
 
 I. \V hen Cod created man, he ftt np the liglit of 
 truth in his foul, that thereby he iiiigi:t cleniiy per- 
 ceive tl.e way to true hapi^ii.-efs, and niigiit not by 
 lalfe colours be led cffhis way, if he would take hc-ed 
 thcrito. Gen. iii. 2 1« The rem:-.ins cf the natural 
 law in the hearts of the Heathens, do evidence the 
 knoAletigt: of the truth necelTary to true h.-ppinefs, 
 tf> have been perfect in innoceiu Adam, Iloni, li. 15. 
 KccI vii. 29. 
 
 1. When man fell, the truth fet up in his leart fell 
 down too. Inilejd of his primitive light which rej)re- 
 ients thirgs in iheir native colours, ihtre came m d:ir!i- 
 i:cf«, wh.eh prafcnts things in falfe co ours unio nien, 
 Kph V. 8. ai:d niakes them cafy to be inipoftd i<pon 
 ai.d led out of the way. I'he fciiliCr of l:es prevaiHng 
 \v.ith our firit parents, left m their hearts a Ipavsn of 
 vanity, fai;ehood, and I'es. 
 
 3. Hence proceed milbken notions cf th« moft 
 we-.oluy things, falle appreh^iifions cf them, and falfe 
 rej|oiim2,s ai'iu\: them, \\lKrcby men lie to thcniTelves 
 mo!l daiigcrouily, ar.d deceive and cheat tliemfclves 
 thereby, even as by l>i»ig v.ords they he to dtceive 
 and ciieat (uhers, lla x:iv. 20. And upon this kind (f 
 Jyuig the fcr'pture often f uhers finners ruin, Pial. J. 2 i. 
 *' i hcfe ihnos halt tliou done, and I k'ptfiUnce: 
 thou thoughiclt ihat I was iiltvgt ther ibch a wie as thy- 
 
 felf: 
 
a Spf^Lr rf Truth in his Heart, lyp 
 
 ff'f : hut 1 will reprove thee, and icz th«^m in order be- 
 fore ihine eyes :'' and therefore it fhews the neceflity 
 of laying them afide, ila. h-. 7. ** Let the wicked for- 
 Hke his way, and ihe anrighteru^ man hi* thcughtj." 
 Bui this is the reignnig difp{ fition of the hearts of all 
 rnen by n.^.tur?, snd the thoughfs o'^ mcli men touchii g 
 the iiate of their Ibiils are vi\e centinued v\eb of hes^ 
 Jer- XVI i. 9. 
 
 4. Where the grsce of God con>e«;, renewing ?.nd 
 changiiiyr rhe heart, truth is rertured again \\«ihin the 
 heart. Eph. v. S. Men's notion* of fpiritual things 
 are rf:ct;ti:rd, their thoughts and reafonings about them 
 are q lite altered, 2 Cor. v. r/. We fee it exempli- 
 fied it l^ani's caf?, Phil^iii. 7. '* U'hit things were gain 
 to me, (fays he) tho'e 1 counted lofs tor Chritt.'* 
 Hence tepentar.ce is, in fcriptiire- language, a coining to 
 one's feif. ike a madman reitored to his rigf.t mind ; aa 
 after- wit, the inai* bting brou^;h{ to fecond thoughts 
 about his Tout mat ter.s, by which the tii il thoughts 
 are difcovered to have been llUfehood and hes, qtiite 
 wide oi the truth. 
 
 5. Lajtly, From all this it nectffari'y follows, that 
 it mud be a diitingu Ihing character of a faint, to fpeak 
 truth within his own heart ; which no irreg nerate 
 man, while he is fuch, does ever arrive at, 1 it. iii. 3. 
 
 lOihers being under- tfie powtr of Satan, truth has nut 
 Jits cfiicacy within their hearts. 
 
 ir. I ihall next lliew the import of this part cf the 
 citizen of Zion's charader, tha-: he is one that Ipe^keih 
 the truth in his heart. 
 
 ' L. Cit'zens of Zion are not deceivers of themfelves 
 as to their own fp ritual ftate, Gal. vi 3. It is very 
 natural for mtn to lie on themfelves to themfelves \\\ 
 thcit matter, locking to themfelves in a fslfe gla.Cs, 
 which repreCenis tiiein to be in the favour of God, 
 while they are in tiie gail of bittern tfs and the bond of 
 iniquity. Thu- did Paul lie of him felf to himfeif, tq 
 tiisuncoriVerted iiaie^ Rom. vii^9, " I was alive wich- 
 
 cut 
 
i?o Thj Citiz'n of Z ion 
 
 out the law once " Laodicea breathed out a hrap oi 
 lies of this fort. Rev. iii. 17. *' lani rich, and increafed 
 with goods, and liave nted of nothing. And though 
 men think fo of tliemfelves, it is not one whic the in<jrt 
 true, Ifa. xhv. 20. The fir '> work of the Spirit in con- 
 Vtrfion ii to caufe men fperik iiiith in thcirhearts ir^ 
 this point, Luke XV. 17. Rem. vii, y. 
 
 2. They labour to appiove t^emfe'^TS to God ir 
 th?ir way ; not fatisfyi//T {hcnifeJves with the appro- 
 baiion of men, but efidravt)uring to carry th^jnlelve- 
 as in the light of God, Rom ii. 28, 29. Many wi 
 be at fome pains to niainrain trurh in their converfatior 
 with men, who are very Irtte concerned for truth ir 
 the inward parts, v.h^re th.y have to do with G 
 alune. But a .rue Chnltim wil! be mainly concfrru'c 
 for this hi\, as the fprir.g ofthe other. Hence Djvk. 
 fays, Pfal. Ii. 6. ** Behold, thou defireft truth in the 
 inward parts : and in tlie- hidden part thou Hull m-ake mt 
 to know ssifdom.'' 
 
 3 'i>uih is the prevailing predcmiinant principle ir 
 their hearts. And theref.ire the Chriitian life is callec 
 ^fpeaktr if truth ^ Eph. iv. 1 5* lualktng im irutJ? 
 3 John 3. Regeneration cafts the heart into the vers 
 mou'd of truth, Rom. vi. 17 And fo the truth taking 
 the throne in the heart, frees them from the poyvei 
 of th^ deceitful lull wliich had a reigning powe 
 over them before. John viii. 32.- 
 
 (i.) Law- truth is a predominant principle in iht 
 man's heart. And it feives to convince the man of hi. 
 iit.fulnefs of nature and life ; to ihe%v him his Jiatnri 
 liablenefs to the curie for Cm ; to dlfcover his ablo 
 lute nted of an imputed riglueoufnefs, and being in^ 
 tereiied in Chr.ll, the abfoluie need of univerfal h'>li 
 Ti<il\ r-f he^rt and life, John xvi. 8. Thus he is ma^ii 
 to fpeak truth in his heart in thole points, wliereir 
 the iiearts of others to whom the law is never ye 
 come in power, are ItufF-d \vith lies to their own de. 
 fmr.'tion. '* 
 
 (2 )• Gorpel-tuth is a prod'jminant principle it 
 
 them 
 
a Speaker cf Truth in his Heart. l8i 
 
 them. And it ferves to point the foul to Jern« Chrifl-, 
 as its alone righteciifnefs, and fountain of fanctifiation, 
 I Cor. i. 30 ; to carry the finner entirely out of hirnfelf 
 for acceptance and favour with God ; to bring him for- 
 ward to all ihe beauties of holinefs, and to carry him 
 ciF them all in point of confidence, Phi^ iii. 3. And 
 thus the Chriftian is made to (peak truth in his heart in 
 thoie points, wherein hypocrites, legaliiis, and forma- 
 liils go ou in a courfe t f foul- ruining lies. 
 
 4 They form their thoughts of foul-matters, fin, 
 duty, fafetv, and danger, nut according to their own 
 luf!s, nor the courfe cf the world ; but according to 
 the word of God, which is moft firm truth, Pfal. cxix. 
 30^ 31. Hence thofe things which others fee no ill in, 
 they dare not meddle with ; 'becaufe they form their 
 judgement of them by the w^ord, while others have no 
 regard to the teftimony of the word there-anent. Here 
 the ungodly go quite wrong, fpeaking lies within their 
 hearts. 
 
 They often herein downright contradkl the word. 
 They will promife ihtmfelves lafety in a courfe where- 
 in God's word declares there cap be no fafety, Deut. 
 xxix 19. They will form to themfclves thoughts of 
 God conira'-y to his hclinefs, Pfal. 1. 21. They will 
 footh themfelves in thoughts unbecoming his omnifcience^ 
 that they may erjoy their fecret wickednefs, Ezek. viii. 
 12. They think to contemn God, and yet efcape, Pfal. 
 X. 13. They promife themfelves continuarce of world- 
 ly profperity, notwithitanding God has declared the 
 contrary, Pfal x. 6.^ and xlix. 11. And many fuch 
 thoughts p-i fs through the hearts t f men : and what are 
 th y ^11 bat To many heart lies, which they make to 
 themfelvts to their ov.n ruin? 
 
 5 LiJiiVy I hey form their rrafcnings in foul-mat- 
 ters accord'.i^g co the piinciples of the word, and not 
 th-:ir own corrupt luits and a^e»5tions, 2 Cor. x. 5. 
 The kilts 01 ungodly men bear the fway in them, and 
 their rer.fur.ings art managed by the power of their 
 luits, fo as th.ty may be accu.mmcdated to their corrupt 
 
 iffcclions*. 
 
tSi The Clt'.zen of Z'lon 
 
 afF-dions. The man defires that there were not a God, 
 and he confiders how thev profper that defpife hini,, 
 and (o fays i:i his heart Tocre is no Go J, Pfil. xiv. 
 I. and conciu'Ies it is vain to be rtlirrioas, M.d. iii. 
 14 15 He hears God is merciful ; and tlience he con- 
 cludes, he may indulge hinifclf in his finful courfi^s, 
 atid yet be lafe in the er.d ; thas fpe^King lies in his 
 hear:. 
 
 •Ill To confirm this doclrine. confiJer, 
 1.1 hey are all regener^'ed, laving) v ch3np;ed in all 
 the faculries of their fouls, John iii. 3. And in repenera- 
 rion the hw of God is written over aj;ain in their hearts, 
 according to the great promiie of the covenant, Heb. 
 viii. 10. *' I will put my laws into their mind, and write 
 them in iiveir liearts.'' Thus the light is fet up within 
 them, and the former darknefs, under which the reign-- 
 ing deceit of ihe heart lodged, is put away. Their 
 minds are renewed. 
 
 2. Sincerity and nprightnefs of heart, is that with- 
 out which no man lliill fee the Lord. Matth. v. 8. 
 The fooliih virgins were fliut out n(^awithlUndingr their 
 fair outtlde, becjufe there was no truth in their hearts. 
 1 S.^m. xvi. 7. Hypi)criies are they who fpeak not the 
 trurh in their hearts, and ruin-^nd dellruclion certjinly 
 al-ide them, iMatth xxiv ult. 
 
 3. If trurh is not in the heart, the life will be bjta 
 . mats of lies, fairfh(X)d, and vanity, Matth. vi. 23. 
 
 D.jrknefs and reigning deceit in the hearty will ever 
 produce an u?-,hoiy \\\c : and they that live not holy,: 
 how Ihall they die happy : licb. xii. 14. 
 
 I conclude with a fliort word of improvement. 
 
 Use. I. rhis duclnne writes death to leveral forts 
 of perfons 
 
 I. Thofe who have never yet learned, by the 
 Spirit^ teaching, what a God the Ljrd is, how greatly 
 he hatco lin, and how iVvertly he pundhes it. Their 
 notioni of God arc faUc, aiitJ under them they HnJ 
 
 ihelter. 
 
a Speaker of Truth in his H^^rt. i 5 3 
 
 ilielter to their Inftg. A clear evidence thev nave net 
 •yet knv^wn the Lord. But Tooner or latter they wiil 
 find their mifiake, and fid they have not tpoke truth 
 in their hearts of Gcd, Plal. 1. 21. ' 
 
 2. Thofe whofe natural notions of fin have rot yet 
 been corecled, by feeliiifr the bitterners of it, R. m vii. 
 ^. Many are mined by not difcernin^ the ill of fin : 
 if they haJ jjft thoughts of it. rhey durll: not venture 
 .on it fo freely as they do; more than they wcu'd venture 
 'to take a Terpen t in their bofom. But their hearts lie 
 -to them about it, and they love to have it fo. 
 
 ;^. Thofe v.ho have never yet felt the abfolute need 
 of the blood and Spirit of Chrill Jefus to remove their 
 guilt, and bre.^k the power of fm in thern. There is. 
 no other v»ay to get it removed, Achiv. 12. ; :?nd thofe 
 .who look for it another way, will find at length to their 
 .colt, that they have not fpcke truth in their hearts. 
 
 4. Thofe who have not yet learned to mal<e the 
 word of God the rule of their lifs in all pc^nts. Gal vi. 
 j\5. Many have very little ufe for their Bibles, for re- 
 gulating of their converfadon. The courfe of this 
 world Icrves them for a rule, and their own corrupt in- 
 clinations ferve them for the fame pui-po.'e. They will 
 find thefe' to have led thxm to lie in iheir hearts to 
 ^themfelves.to their own ruin. 
 
 Use. II. Be exhorted to tsk? heed to vour heirts', 
 that ye fpeak truth there, and deceive not yourfelves* 
 Por motives, confi ier, 
 
 I Self-dtcri\ingis frequ nt in the world, and th~ra 
 is a principle of (elf love in every one leading th>m to 
 it. Men' of all utts, rrofelfors and profaiie are apt 
 to fall into it ; therefore be on ycur gu^rd. 
 
 2. Your eternal ifate depends on it. If men be not 
 Jed into truth in their hearts, they can never fee nor 
 rfaii on the way to 'happinefs. 
 
 3. Lajily, It will make a dreadful awakening when 
 the deceitful dream is at an end 
 
 Examine yourfelves then, and fee that ye get yoiK* 
 judgement of fpiriuial things formed hy the word. 
 
 I'he 
 
THE 
 
 • Diftinguifliing Charaders 
 
 O F 
 
 TRUE BELIEVERS. 
 
 III. Ill relation to their Speech, and 
 Reverence of GOD's Name. 
 
 A Caveat againft profane Swearing, and si 
 Perfuafive to plain Speaking, without un-- 
 hallowed Additions. 
 
 James v h. 
 
 But ahovf all things, my brethren, fwear wof, neither 
 by heaven^ nelthtr by the earthy neither bv any other 
 oath: but let your yea, be yea, and ^ our nay^ nuy ; 
 It ft ye fall into condemnation *. 
 
 IN thefe words we have three things. 
 I. A ferious caveat againlt piofjne oathing or 
 fwearing : for (itherwife an oath i*^ ;in ordinance of 
 God, Heb. vi. i6. and fo to be ufcd iipcm a due call 
 thereto, Jer. iv. i. In this caveat we have, 
 
 (i.) l^he nutter cautioned againd. [i.] Swearing 
 by the creatures ^ as by heuvcn or earthy forms of 
 
 • oaths, 
 
 ♦^ The Scrrnons on this text -\Cit prcacbed at Etlrick in Augurt 
 an4 Scp;cn:;UT 1724. 
 
A Caveat againfl prcfune Swearing. 185 
 
 aaths, it wouM feem, then in ufe among untender 
 men. [2 ] ^*jy other oath as well as thefe ; oaths of 
 the fame kinJ, namely, by creatures ; and oaths 
 of other kinds viz. by God their Maker. That 
 the la:ter as well as the former prO'^ane fwearing 
 is here comprehen'-ed, appears from the univerfalit/ 
 of the exprelFion, and the direction as to mens ordi- 
 jiary converfe given in th*' follo^ving vords, where the 
 one as well as the other is excluded. 
 
 (2.) The m?r.ncr of the caveat. It is given, 
 [1 ] Very affcdlonarely, Afy hcthrrr. They were 
 fo m refpecl of their nation, and in refp^tc of the 
 Chi iftian re]igi(^n whsch they profeiTed, being believing 
 Jews Though heathens and inHdeK make no bones 
 of fwearing, yet it ill becomes the Chriiiian brother- 
 hood, being fo very contrary to the laws of Chnfl:, 
 Matth V 34, — 37 *. [2.] Wi:h a pfcu'iar earnelt- 
 nefs, /IJ'Ve all things This refers to, (i.) His 
 guarding them ag;in(t impatience, vcr. 10, j i. V/hea 
 once men let their paflion loofe, ajid lofe their patience, 
 they are apt 10 break out into blifpi-cmies, horrid oaths, 
 and curfes. (2.) To a corrupt cuflrm prevailing 
 am^ng the Jews of cu'lomary fwesring, and therefore 
 hardly to oe rooted out: whicii he w<n'.!d tlierefore 
 h..ve them with the utmoft care and diligence to Iet« 
 themfelves aaai.'ift. 
 
 o 
 
 2. A plain direclion as to mens ordinary conver(e. 
 In oppolition ro the larding of your converfition with' 
 fu'ih profine mixtures, let your fpeech be plain and 
 C:np]e, conhiling of plain ^ffir. nations or d.tnials, 
 without thefe unhallowed additions. If ye mind to 
 aifert a thing, which is yea, then lay. Tea, or Kx, 
 or. It is fo. Jf ye me :n to deny a ti»mg, \vh:ch is nay. 
 then fay, AV/j, or, It is not (<>. 
 
 3, A motive prtflLig boch the caveat and direjTdon, 
 Left ye fail into condemnation ; Cr» jn-gcrntnt, under 
 
 judge- 
 
 * The aithor has n fat of Serncrs on tais text, preathed aif« 
 at littridt ia 1707, but not yet publiihc-J. 
 
 o 
 
lS6 A Caveat againft frcfane Swear hg. 
 
 jud^emfit. He ].;ck$ to the third command, of God's 
 net hzldino guilt 'efs /mi that tak-.th his Name in v^in . 
 God will he avenged on thofe that do other wife, and 
 yc will fall undei: his judjrement on that (core, if- ye 
 purge not your language from thefc thirgs. 
 The text affords three docirines 
 
 DocT. 1. Prof, ne fwearing is a liorrid evil, with 
 the utmoA w^tchfulntfs to be avoided by all Chriflians. 
 
 Doer. II God reqjires mens fpeeclj in iheir ordi- 
 nary converfe to be plsin and fin^ple, as yea and nay, 
 without unhalio-vei adtiiiions, cf the mture of oaths. 
 
 DccT. Ill Profane Ta earing, pnd the like ung-dly 
 fpeeches skin thereto, will njakc the guilty fall under 
 ihe fearful iadf^eraent of Gud. 
 
 J (hall profecnte each docl-lne in ord-r. 
 DocT I Profane fv* earing is a horrid evi!, with 
 the uuncil watchfu'neis to be avoided by all Chriflians. 
 
 Pnfane fv.earirg is of two forts ; f a earing by Gcd 
 or Chnl>, and by creatures. 
 
 /7r//, Swearin^T by Gt^d hinifi:»f, and by Chrift 
 who is Gcd. Such iVeariog is duty, when the matter 
 «s (%f wei^iht, and men are ^a 1 d thertio of Gcd, 
 Heb vi. i6. Jct. iv. 2. But it is profane when mtn 
 f*ear by God cr^hr:i\. 
 
 I F^Hcly, M^l i.i 5. This is pet jury, which is 
 a falfehofxJ confirmed by an oath, a breach at on e of 
 the'tb'rd and ninh c mm;ind. Sonietines people 
 are called to f>^e^r, by auihori'y, and (Wearing fjlitjy 
 in that cafe they are guilty of perjjry. Stirneiimcs 
 they are not calkd to Twear, but of their o\n n accord, 
 without any juft ca'd, ihey fwear, and f^'ear wha: is 
 faife. Tl/is is doubtlefs perjury as v. ell as the oihtr, , 
 beins a f^earing filfclv- 
 
 Perjury is an open affronting of an omnifcient jjfl 
 G«d. and is near akin* to Athtif.n. Ic is a callinj; of 
 Cad to be v.itnefs to a he, a pitying with ncvengii g 
 
 jUti'^S, 
 
A drueai againft prcfine Svjeartng. 1 S7 
 
 jnil'ce, a darinjr of Heaven's vengeance, a wilful de- 
 voting of one's foal to de^trUvTi:: n. For in an oath 
 men invocate God to judge them, acccrding to the 
 truth or falfehood of what they faear. It loofeih the 
 bond of human fociety, and dt-fervedly m kes men 
 ' infamous, and binds over the party to the fearful 
 judgements of God, Ze.h. v. 4. ** I will bring it forth, 
 faith the Lord of hoils, and it (hal' enter intoihe houfe 
 of the thief, and into the houfe of him that iVearcth 
 fiilfely by my nam'^ : and it fhall remain in the midll of 
 his houfe, and ihall confunie it, with the timber thereof, 
 and the ilones thereof." M;.l. iii. 5 ** i will come 
 near to you to judgement, and I will be a fwift witneis 
 acrarnf^ — fjlle fwearers." 
 
 o 
 
 2- Vainly, rafhly, and ufually, in common converfe, 
 "S^'ithout any jalt call, whether the thing fworn be true 
 or falfe, good or bid, Matth. v. 34. i^j This is that 
 fwearing lu frequent among thole called Chrdb.ans. 
 Some have a God thus to fwear by, though not a Gcd 
 to pray to ; as if they wou'd own tio Gcd, but to 
 diilioncur his name. OLhcrs have found the art of 
 joining Chriii antl Bcliai (u^ thit one w'iile they will 
 be praying to God, and another while fwearing by his 
 holy name pn^fanely, Jam. iii. 10. ** Out ci :he fame 
 ni uth proceedeth bltlfing and curfing.'' 
 
 This is a horrid evil. It is, 
 
 (i.) A tilt conrradietion to the letter of tlie lavv, 
 even as murder and adultery is, Jkzu/hait Kot tak-' the 
 nume ijf the Lord ihy God in vain. Many ways the 
 commands are bn ken, though one do net d recl'y 
 tranfgrefs the letter of them : fo is the third coaimand 
 by a hjpocritical profdlijn ; but profane fwcarers 
 crofs tile ietrer. 
 
 (2.) Ic is a profanation cf a holy things vvlich is 
 very d^r^gcTOUs, Lev. xix. 8. ; an ufing that for a 
 common ute, \^ oich God has kt apsrt tor a holyufe 
 ony. And, [t.] It is a profanation cf the holy 
 name, which is awtul, reverend, and holy, Lev. xxii. 
 32. Ic IS a proilituting of that Ireaiendous Dame to 
 
lS8 A Caveat ttgainft profane Swearing. 
 
 ferve mens lufls and palfions [2 ] Ir is a profanation 
 of an holy ordinance of worfhip, appointed of Ccd to 
 be iifed bolily and reverently, with hands lifted up to 
 beaven, upon jiilt and weighty caufes, and a due tall, 
 to be an end of ttrife in matters which cannot be 
 ctherv^i'.e cle;ired than by invocatinji God as witnefs, 
 Jer. iv. 2 '* Thou fhalc Ivvi ar, The Lord liveth, 
 in truth, in jiid;^enient, and in rij.rhtcourners." — 
 W«)uld it f^pi m..ke one's heart tremble, to lee nv n 
 profane the facraments by a common ufage of them ? 
 An oa h is an holy ordinance inltitiited by GckI, as 
 well as the facraments. How then do men fearlefsly 
 bring fwearing into common ufe in their common 
 convcrfation ? 
 
 (3 ) Ic argnes a profane contempt of God, Pfal. 
 xxxvi. I, 3«' An ordinary mcafure of the fear of God 
 on the heart, would keep a man from profane fwear- 
 ing by his nam- ; and the conftiences of common 
 fwea ers mav witnefs that they would take it hainoufly, y 
 if others fh jTihi !eal as freely and ordinarily with their 
 names, as they do with tlie name of the God that 
 made them. 
 
 ^tcondlyf Swearing by creatures. The Pppifts 
 worihip creatures, and confequenLially enough ihinlc 
 it lawful to fwesr by the creatures they N^oilhip ; as 
 by the holy biead of the facrament, the bread of God; 
 and no wt nder, for they worihip it ; and by St. Mary, 
 for they woril^p her too. But how many Protefhntj 
 are there, who though in their piinciples they are 
 againlt g'ving divine worHiip to any creature, yet do 
 in concradiclon thereto fwear by creatures, as by 
 ihf.'iT fail hy tmth or truth, Joul, c '7/citr.CL\ Sec. This 
 is in no cafi lawf^il, but in every cafe p/ofane 
 Iwearing. 
 
 I. Ic is facrilege and idok'try. It is a.t3l<'rg away 
 from God the worihip due to him alone, and giving 
 it to the creature, Matth. iv. 16. compared ^vi^h 
 I3eut. vi. 13. Shearing is an invocaiing of th^ ob- 
 ject fworn by to be wiuicCs of the iraih of whit wt 
 
 afEim 
 
A Caveat ctgJyrf} prcfane Sz^ecnng^ 1S9 
 
 affirm or deny, to jjdge antl puniHi us in cafe we fv^'ear 
 fullely, Jer. v 7. Is your faith, troth, ^c God I 
 Ko: but yon m-jke thele idols. And an idol is no'hing 
 ' in the world. It Is likely it is even Co with your 
 faith, 6c. Nlany hug their faith, troth, ec. fo la 
 their mouths by fsvearing, till their conlciences are 
 feared, *5nd mirher faith nor truth isjeft them. 
 
 2. Thefe thini^s hiving a relation :o God, the dl(- 
 honour reaches, to him : they arc his vvorUs, and bc'ncr 
 fo profaned, his name is profaned. Heaven ts God s. 
 thrcn^y- and the earth his j'jolfiovl, Matth. v. 34. 35, 
 and therefore are not to be fworn by, according to our 
 Saviour's reafoning. bo may we fay, Faith ii the 
 gift of God, truth his imijzc. the ful his creature in 
 p fpeci-il manner, who is the Father of Ipirits, coiifci- 
 cnce ilie candle of the Liird. Gi d's deputy in the ioul : 
 ^.\\6 the: effere are not to be fworn by. 
 
 '^. They are not fo our own, that we can engng^ 
 
 *" thern by an oarh, for the lealt change to be mace lipcii 
 
 1^ lliem, Matth. V. 36. In the fe oaths ir-en do iiiipnva 
 
 I their faith, truth, foul, confiience, to lofe them, if it 
 
 be not, fo as the> fay . And is this a fmall matter •* 
 
 I Where have we fuch dominion and power ever thefe 
 
 things, as thtis on every irilie to lay them in pawn ? 
 
 Hczckiah' broke the br..Zv-n ferpert wlicn abufed to 
 
 idolsrry. Take liced God do not fo break and dcllroy 
 
 thy foul, while thus played with ? 
 
 4, It is a horrid abufe of thefe precious things. 
 Is that faithj by which thou muit be i'.iv^d, or damneJ 
 without it, no more precious in thine eyes, than thus 
 to make a by- word of it? Is that truth, without v/liicli- 
 rhc^u art lolt with the father of lies/ no more to be 
 regarded? Is that (oul which could not bti redeemed: 
 biK by the blood ofChriO, and that con citnce whiclt 
 could no other way be purg.d, to be thus ui'cJ ? 
 
 5. Liiftlvj Swearing by the creatures was- o-dinary 
 snuiug Pagans, and heretics were the firlt afier the 
 J vis that !;roug]it it in among Chiiiianx ;• anJ.PapiU>, 
 as Im been faid; niainr^ii^ it a^ a priii^iple rgr-.taSle 
 
 ii3 * ^3 
 
I €;0 A L. - L- : .. i I'gdmJ} pf J.. 7. . J U.- .i.ri rig . 
 
 to their idohrn% Oh ! that men prorelTing Chriil and 
 his truth, would be alhiuied of thtm I 
 
 Use. I dehort you froTH Gvearin^, either by God 
 or Chritl vsiiily, wiihout a lawful cA^, or l-y the 
 creature in sny Cii's Avund ali fwearing in common 
 converie. Let futh as have g t i ciiltom of it, leave 
 it off; and thofe who yet are free, v.arch againft it. 
 I ofer the fjllowing motives to enforce this dehorta- 
 tion. 
 
 Mot. I It 15 highly dJlhonouring to God, and 
 p-ovoV^rg in his fi^ht. He hvh faiJ, Thru Jh It wA 
 tr^\' t-.e mmi' iif t-.e Jjjrd thy Gji in v-iin, S^z. W'he- 
 t;ier we cr rfidcf him as our Ccator to wliom we owe 
 all reverence, or as our Saviour who has bren C'Ur 
 He'per, and offers os again the fo feired life and 
 fHivatinn, it i^ horrible. Fo hear men profanrng the 
 ri^me of ihat God, who made thcin, g<ive them a 
 tori^me, life, b'c. prr. fining ih.^t name by which they 
 raaii'be f^ved, i>r el!*e psnih, is fiigiitful- They are 
 made to difforr fro-ni brutes, by a foul and coufc ence ; 
 aud faith . ai d truth makes men Liuis, d»iFaring 
 from oihrr men: ho%v diihonourij^g is it to God to 
 prof^riC thefe ? 
 
 A[.i^ 2 Ii is fcand-iloiis with rr Cp^ct to om* nc'gh- 
 bnijr ; and that is no fma'l sggr^v^tirn of the fult, 
 Mitth X. iii. 7- '* \Vo unto the world becauft of offerees : 
 for it mull needs be that oii«;ncescomj^ : but wo to that 
 nun by wh^m tlie oiFeniC cometh *' Men fweer fpeak- 
 ing to others ordin:tri!y. And if they that heir them 
 b^ gt>djy, it wourids them, sal grieves them to the 
 heirt ; and that is d5ngf rou«, Maith. xviii 6. •* Whofo 
 ih-H culad one <;f thtfe little ones -a hicM bslieve in me, 
 it were belter for him that a TTjlllVone were hiv.'itd 
 a^c It ::i; neik, and that he were drowned in the depth 
 lii the lea ' K chey-fce ungodly and yr fane, u hardens 
 thtij\, ar^d is spt lo br.red more contempt cf God ia 
 ■ en 3e Sut {k:H.r, ir sto ihem, ' 
 
 .' - ^ . ..c ii ii a fa^re, iir. _ = in g'jilt. 
 
A Cuvcdt againp prcfane Swearing, 1511 
 
 always giving a bad exsrr-p'e, and fo lending to ruir. 
 the fouls of other?, Rom. xvv. 13, 15. 
 
 .Mot. 3. It is deviiilh in relp ct of tlie fmallnefs of 
 the temptifif n there is to it. Profi: draws the ihitf 
 to itertl, rhe Ui jjil to chsa*, the oppnlTor to opprefj. 
 Plfafnre ensnares men into gluttony, druiikenncf', 
 uncleannefs, and other ft-nfualities 13;it what profit 
 cr p'eafiire is to be fJnnd in fwerring ? What fru:c 
 hru gs it in, but the abhorrence .f the foK-r, and the 
 feaiful }adgements of God I '.Vhieh cf your i'enfes does 
 it gratify I Odur finners ^^T\t the devil for pay ; 
 but the fwearer as a volunteer, fcr nought. 
 
 Aht l:i/f, It r? ruining, ruining rq the fcul. ^ (i.) Ic 
 m-ikrs havc ck of the fears cafe. It wears oiTtemier- 
 nels, makes a profane heart, infenfible of Ju*y ro GoJ. 
 A cullo'ii of (""wearing leirs and l^jpiiies the confcitnce. 
 (2) lt\\t!l ruin the frul forever, and bring urath 
 upjn the guilty. Sorne^uncs it brings viG^ne j jdge- 
 Uients upon men on th-e eanh, whereof ihere have been 
 many fearful in/^ances. However, if ihey repent nor, 
 it u ill ruin iheni in another world, E^eur. xxviii :;3, ^'>. 
 '* If thou ui't not ob.crve to do all the wcn^s of this 
 la^', that are wrirrcn in this book, that tlicu ma) (l fear 
 this glori' us and fearful Name, The LoriD thy God ; 
 tlien the Lord will moke thy plagues wonderful, and 
 the p'agiits of thv i^^d, even great pLgucs, and of 
 long Continuance." 
 
 DocT. II. God rcq-rrcs mens (peech in the?r ordi- 
 nary converfe to be pUin and limp'e, as yea and nay, 
 V. iihout unhallowed additions of the nature of oaths. 
 
 - This p'ainnefs and fimplicity of fpeech ia ordinary 
 converfe, we may tka a v.ew of in the le two parti* 
 cu'ars. 
 
 Flrff^ .It Gcnfiils ia mens accuftomir.g themfelves 
 to plain and (iinple ailerting or denying of things, 
 according *'o. their judgement ; and not liglitly hrirging 
 iii facrtd things to cui.FiT^^ v.Iut tliey ^^y, or vet;t their 
 
jt^l A Caveat a^a'inj} pr'^fanf Sivetr'trfr. 
 
 pilli>n. This is fufficifnt to anfwer tlie ends of 
 common converfation, Tia, Tea indeed^ Truly, &:. 
 and obtains among tender perfons, who jae moii 
 regard! u! of truth. 
 
 Scc'jnal) f It excludes out of rj>peth in common con- 
 verfation, ai! that which is akin to ojths, where 
 there is no fufCiient cill thereunto. And (o it con- 
 demns not only all exprefs (wearing by God or tiie 
 creatures, but, 
 
 I. All mii^ced oaths, where the form, of fwea ring 
 is not ufed, but fupprelled. Yet one may plainly 
 perceive the words, if tliey have any fenfe at al, or 
 be of the nature of fwenring ; as Good fuiih, faith^ 
 haith, hat\ fux' d' ^e, Murj, &c. Of thefe f me 
 have fuch a cuftom, that they can fpeak few feniences 
 •without thera. 
 
 (i) Th ugh one could not be convinced that thefe 
 tbi!i;;s are evil, yet he cann )t mifs the conviJlion that 
 they are cvil-i.ke. And von can never think that it is 
 duty to Cod or your neighbour to fpeal; fo. On this 
 very groujid ye ouijht lo forbear them, i rhefT. v. 12. 
 •* Ahilain from all ajipearance of evil." Jnde -23. 
 ** — Hating even the garments fpottcd by the flcfh/*" 
 Whofo will not fliun appearances of evil, will eafily 
 \'enture on real eviis. 
 
 (2.) I appeil 10 your con 'Sciences, whether thefe be 
 the language of the molt tender and f^nous fort of 
 Chr:ffiiiis, or of profane men and roagh uotender 
 pi'ofeffors ; and w heiher or not the more tender any^ 
 our is in their walk, their I'peech is purg'^-d fr >m thefe.. 
 L-t chat then have weight with you, Ipi^en by the 
 apoitle, Pliil IV. <^ ** Thole things wr.ich \e h.we both 
 Jcarned and re.eivcd and heard and feen in me, do.^' 
 
 (:; ) They are off^nfive to the fericus godly ; they 
 grate on their ears, asT tlie language of hell. It is 
 grie\ous to i- em to hear men whj are baptztd in 
 the n. ne of Chriii, ipt^king hdi thti !.jng.jsge of 
 Canaan, and "half that of. i\ihdod. Ajd on this 
 
A Caveat agahij} profane Swearing. 193 
 
 ]. fcore they are dangerous, Matth. xviii 6^ 7. fore, 
 cited. 
 
 (4.) At beft they ar? idle words, and therefore fm- 
 fiil What good p'j.po'e do they frve for ? Are they 
 of any life for Gf.xi's honour, your own ^.n-od, or the 
 jrood of thofe with whom ye convtrie ? Confider there- 
 fore, that dedaraiion, Matth. xii 36. ** I foV onto you. 
 That every idle word that men ihall fpeak, they lliall 
 give account thereof in the dny of judgment.'' 
 
 • (5.) They are more th>in vea and nay, and of ano- 
 ther kind ; and To are condrmni'd in our text. And ye 
 miifl: either m^^ke minced oaths rf them, or ye cannot 
 make fenfe of tliem. Is not Good faith is^i, 8cc. more, 
 and of another kind, than Tea it /j ? 1 ake heed 
 of them then, lelt ye fall mto condemnation. Is down- 
 right p ofane f\\ earing a thing that it is fuch a pity 
 to be deprived of the hberty of, that ye mud nccds re- 
 tain fome remains of it with you? 
 
 But fom^ may he ready to lay, They are but little 
 fins. Af. Every f\n d-ierrcz Goilh ^vj-t^ ; and there 
 
 ' is none fo httle, but they will nnn you for ever, if they 
 
 ' 'be not v/aflied away by the R- deenier's bkx)d, as one 
 little hak will fink the (Ivp. Gal. iii. 10. '- Curfed is 
 every one that coiuinueth not in all thmgs which are 
 Avritten irr th^r book of the law to do them '' If they 
 are but liitle, how wilt thou do a great thing for God, 
 that wilt not pleafe him in fuch a imall matter ? Alas ! 
 if ihey be little, they are not few. Many grains make 
 a moimtain, ami many drears an ocean. If one be 
 drowned, it is all a cafe to him, whether it be in a 
 fmali water or in the ocean. 
 
 2. All light or irreverent ufing of the name of 
 God. His name is dreadful, ard requires to be men- 
 tioned with profound- reverence : and it will be found, 
 that thofe who have leall of God in their hearts, have 
 moft of his name interpofed in their comnion talk- 
 If the Mihomctans tincl a piece of paper, they take it 
 up, and put it in the hole of a wall; becaufe the name 
 q1 God iiuy b«i v.'ri[cen on it. Alas! if paps*- were put 
 
 isk 
 
194 ^ Civeat againjl profans S-ju earing. 
 
 in the holes of walls , at every rime the name of God is 
 pr fpned amonnf Clwiltians^ the holes of the walls 
 would foon be full It is profaned, 
 
 (i.) In exchmarions, wh.re the ho'y name is in- 
 terpv'ffd ar any little thing untendcr perfons wonder 
 at, are vexed about, or fecm to fear Hence fome 
 cry. O God! O Lord! fome, God blefs us, fave u<:, 
 g'.iiJe us, forgive us ! CUr\i\ or Lord h«ve a cire of us: 
 Gi^d he wi' you ; which is an ordinary fdhration. 
 What! (may ibme fay) m^y we not pray to God to- 
 blefs us, ami be wiih our neit»hb()urs, ^r. / A'/^ Yes, 
 ind.*ed; but rhcn ye ihould ufe them in a pr.'vmg man- 
 rer, with holy reverence, anfAerable afFt!<frion5, faith 
 in ihe blood of Chrifh as praying indeed. Of which 
 we hn^ean exsmple, Ruih ii. 4. ** And bthold, Boaz. 
 came from Bethlehem, and faid unto tJie reaper?, The 
 L<jrd be with y- u: snd ihey anfwercd him. The Lord 
 befb thee.'* But to proftitute that name to g;ve a 
 vent to your fooliih pilfions, to ufe thufe things with 
 a ralhnel's and irr^vercr-ce, is praf^r.a. GodS blcf- 
 fing, dr. are matters of greatelt weight; and thofc 
 who a»e moft concerned for them, will not fctk them 
 thit way. 
 
 (1.) In perraiffion?; as, Let him do It in God^s name, 
 I know no facf can be pjt on ihis as it is ufed in com- 
 iDun talk, but a profanation of that holy name. And 
 1 dare fay, it is not ufed by thofe who walk up and 
 down in the name of the Ljrd, and that remember his 
 name is dread f«il. 
 
 (3.) Ill obftrcraiions or entreaties ; as, For God's 
 fikf, For Goo's love &c. For C brill's fake, kz. No 
 Cioubt, acconlirg to the fcrip'.ure, tliefe things may be 
 uftj in wci^luy matter., fo i: be «'"ih due reverence; 
 but iii trilies it is prt>fane. Let thetTi be ihirgs that 
 concero on.-'s life cr I'aUation, tliat ye will entreat for 
 .that •^ay ;, and when ye do it, Ut it appear you \\3iV^ 
 tl'.ea'Aeof God on yciur fpii. . " :crpofe not 
 
 tile holy name at every tfifl". 
 
 (4)1^ 
 
 -tf 
 
A CcTuraf nga'wfl profjne Svjeaftr.g, jg^ 
 
 (4 ) In appeals to God in light matters ; matters of 
 ro ferioufnefs ; as, Gsd kuyw^. The omnircier.ce of 
 God is a matter <A <ire?.t irr;j>o't;ince. and h's people 
 may t^ke the comfort of it under rep-onches which 
 other wiff thfy cannot fully clear themfelves of before 
 the world. But lightly to appeal to that ji'djrf, 15 the 
 way to bring wrath on the appellant The fe/iLUS 
 thoughts of God*£ knowledge, may m^ke the bed to 
 tremble; and Crike fuch dread on the worfl, as wcy 
 m»y not mtke a light mnrter ( f it. W'e fir.d indeed 
 fuch an appeal m^de by the apoft'e, 2 Cor x:i 3 but 
 it was in a ferious weighty [.ffair, which none knew 
 but God. But what is that to a profane ufe of it in 
 trifles, which perhaps many do know? 
 
 ^. All aflcverations of the nature of oaths; ss, /fs I 
 cm a Chr'tji'un, hdvr afwl ti hf^ juVid. 1 hat theie are 
 akin to oaths, is evident from tliat form ^^ an oijth ufed 
 by God himfelf. As I live ^ fihk the Lord: and there- 
 fore they are not to be ufed in common converfation. 
 And as oaths they imply an in^precsrion, v:z. Let nie 
 not be reckoned a Chriltian, Let me i-iot have a ioul 
 K to be fived. And none will therefore, in comnion con- 
 1 verfation ufe them, who liive a due value for Chrif- 
 lianity, and the falvation of their fou's. 
 
 4. Curf^ng, wlifreby one imprecates evil on him- 
 felf or others, whether abfo'uttly or conditionally, if 
 they do not fo snd To. And the more folemn and de- 
 liberate it is, it is the worfe. This is one of the cha- 
 racters of a wicked m?n, Pfal x. 7. '* His mouth is full 
 of ciirfiiig." Thtre are three w^iys \\ hereby rnn 
 utter this language of heii. 
 
 (i.j Sometimes God i:- exprefs-y invocated in the 
 cnrfe. ihus profane men vvill invo. are God to damn 
 them, confound them, or curfe themleives or others. 
 This fpesks a profane contempt of God, a defiance of 
 Jiis curfc and eternal v. ratli : and furely their damna- 
 tion, as it will he jufl, fo it will be dieadtul, and ^he 
 Hioie cutting to their cor.fcieiices through eternity, that 
 ihey have played for i:« '^^ 
 
 (2.) Some- 
 
19^ ^ Caveat a^ am/} profane S-mearing, 
 
 (2 ^ SoinnMne": the name of God i^ fiinpreireij, but 
 the c.irrc belched out So (tmie will wifh rhjt thern- 
 fe'ves or oth-rs may br-atc th^-'.r neck, that r.n ill rhan' e, 
 wo. or fnamf- msy ''ght rn then, "ibf fe are cnrfes 
 indeed, wherein though the n-^mcof Gfd i« rupprefTt^d, 
 yet h^ it called to execute chtir wicked wifhes againft 
 themlVlves or others forarniuch as ibefe mufl be the 
 cfF«^dt^ of divine providence, if rhty be at all. 
 
 (3 ) Soinermes the dfvi! is mvoc^red in the curfe. 
 And thus mny arc found ofrener pray njr to the devil 
 to t ke thernfelves or otliers, thTn ro God, to fave 
 th^m. rhcy cannot deny a thing, but th«- name of ilie 
 dev;l muit be in it. And the devil has feveral names 
 g ven him ro ft- rve thi<i purpofe, as Foul Fiend^ &c. 
 
 Thiu 1 have ralced in this dnnghjll for your warning 
 r.rd reformation ; and by what is fai 1 ye nifjy j'^idge of 
 oher t ings of this nature. \^hifh 1 have n«..t named. 
 It IS a p!am rule againll all the'e, Ljt your yea ht^ y(a^ 
 and yiuf nay, nay. 1 pi oceed to 
 
 DocT ult. Profane /wearing, and the Jlkr ung^Jhy 
 fpe>ches ck'm thc-reio. wUlmake the gu Ity fall undtt the 
 fva ful judgment cf God. So tlie third couiinandmeac 
 threatens. 
 
 The import of this, we may take up in the following 
 thii'g . 
 
 1 However lightly men look on thefe. and overlork 
 them, God writes them down guitv upon every fuch 
 prtfane I'peech. There is a lork of remembru-ce 
 written witii God, whereby none of thf-ni all fhall be 
 loit. Mens J'^)dge is their >Aitneh in thele as in other 
 things ; arid if they ir.uit fill iinder*conrfemnat!on for 
 them, fnrtly ihey are remembered, for, fay.<> our 
 Lord, by thy woras thou Jh alt be' condemned, M^lthf 
 xti 37 
 
 2 God will cri!l men to a reckoning for them foon- 
 tr or later. Though they may no*^ pais without a 
 challci^e, the time will come tJiat they will get deep 
 
 chal- 
 
A Cavfat ugaln/l profane Swearing. i^f 
 
 diallenges for them, cither in mercy or in wrath. 
 ' Their words that they think liaht of now, ihall feme 
 
 time^.lie Lke a talent of lead on their conlciences, and 
 I pierc \''em like fwods, Matth. xii. 36 ** Every idle 
 j word that men (ball fpeak, they ihall give account ihere- 
 j of in the day of judgment." Jude 16, 
 I 3 If ever they get the pardon of them, they (hall be 
 I made to condemn theinfelves for them, and be rut to 
 ! the heart for the fin and fcandal of them, and go with x 
 ' bowed down back on account of thnt profan-itu n tf the 
 
 holy name, and their ungodly Ipeeches of the nature of 
 
 oatiis, I Tim. i 13. 
 
 4. Loftlvy If men get not the pardon of them by 
 
 faith, if they repent not of them, and reform, they Ibsll 
 
 fall under eternal wndemnation by the weight uf the 
 
 guilt of them, Matih. xii. 37. forecited. 
 
 I conclude with an ufe of exhortation. 
 
 I exhort you to purify and keep clean your fpeech, 
 \]^zt your yea may be yaiy and y-jur nay^ nay; and that 
 you wi:l beware of profane Iwearing by God or -the 
 creatures, all curfing, light and irreverent iife of the 
 ho!y nnr.ie, and all fpeeclies v/hstroevcr of the nature 
 of profane fwenring. For motives, conlider, 
 
 I. God is a Gc^d of glorious m-jelly, infinitely above 
 us and all creatuies in his pfrfeer.ons: th.erefoie he 
 Is to be feared by us: Job xxv, 2. ** Dcminion and 
 fear are with him. Pfa!. Ixxxix. 7 Gcd is greatly to 
 be feared,-— and to be h:id in reverence '' His name 
 is reverend and holy; and what he has m:.de focred, it 
 is high prefumption in us to profane, Mril. i. 14. /l/y 
 name is dreadful^, lays he. U he origels ad(Te it, the 
 devils tremble at it ; nnd lh:dl oi^^y ni' n trample it uni'er 
 foot without fe;ir ' He hns fen ed about rhe honour of his 
 name with an awful hedge. Dfut. xxviii. 58, 59 *' If 
 thou wilt not obferve to do all the words ot tiiis law that 
 a-e written in this book, that thou mayeit fear this 
 glorious and fearful name, the Lurdthy.God; then 
 the Lgrd will make thy plagued vonderful^ and the 
 t ^ plague 
 
j(j% A Cav:at Pgd'nf} profane Swearing, 
 
 pbfTues of thy ^ce^^ even great p) »p;ues. and of lon|r 
 continuance, and fore ficknelTcs, and of long conti- 
 nuance." Let his terror make men afraid to break 
 over this hedge. 
 
 a. Yt are God's debtors for the ufe of your tongue, 
 and it is your glory that ye can fpeak with it Turn it 
 not rg. in{t him who gave it yovi, by yr ur ungodly 
 fpefches. He gave you a faculty of fpeaking for hii 
 own glory and your comfort: he might have prevented 
 your fwearing, curfng, cjr. by cauiing you to h.wc 
 been born dumb. And yet it is in his hand when he 
 will, to take the ufe of your tongue from y< u ; and (o 
 to by the fwearirg tongue even before death lay it. 
 
 3. This is a (in th;it debaucheih the confcience in a 
 particular manner, railing out of it any tolerable reve- 
 rence of God, It is bird to fay, that it is the fpot of 
 God's children, Pfal. cxxxix. 20. Many otherwifc 
 loofe men have had a horror of it, the natural confcience 
 ftartling at ti^at fi!i to which t! ere is To very little 
 temptation. But ihofc who are once engriged in a 
 courie of it, fcldnm get it laid alide: lb that whereas 
 many who are otherwifc ve^ extravagant in their 
 3'outh. afterwards take up theml'fclves; it Is often {ctn 
 that this grows grayheaded with thofe who have adl 
 di(fted ihemftlve:^ to it. The cuftom in it takes away 
 the fenfe of it, fo ih^t it become^ in a manner natural 
 to tliem : anil hence itco:!ies out with them, ere ever they 
 are aware, iheir tongue btino fo fet on the Iw earing c>r 
 curling run, tl:at in that lort of fpeech it outruns ih« 
 mind. A iad evidence of a hardened heart and feared 
 confcicn e. 
 
 4. 1 obferved before, that it was devililh fin. I, 
 fliail h«re add, that ii is in a peculiar mnnncr heliifh. 
 There are many f»i'^ which this life will put an end 
 to; there will be no gluttrny, drunkennefs, unclean- 
 n?r«;, ^c. in h'«;n : but will there be no profaning of 
 the holy name neither nor curling there? Yea, there 
 niil; that i? a fui that will go aUmg with the curfed 
 rumpany to the pit, and will be cai-ried to a height, 
 
 and 
 
A Caveat againf} profans Swearing, 199 
 
 and carried on there, Rev. xvi. 21. And an eternicy 
 will be long enou^ih to give men the"r fill of fuch fpeech. 
 In the naiu-e of fonie iins there is fomething pleafant 
 to the corrupt nature, which being mixed with that 
 poifonous cup, makes finners greedily drink it off: but 
 cui-fing and fwearing are in their nature malicious, 
 and can alford no pleafure even to corrupt nature, un- 
 lets it arile from the opening of the mouth againil 
 the heavens, and natively come fro-n a heart rankled 
 and fiettrd, which will be the lot of fiuners fignaily iii 
 hell, where they will weep, roar, gnalh their teeth, 
 and blafpheme. 
 
 5. It is a fin that brings down wrath in a f^iecial 
 m .nner, 
 
 (1.) On a land, Hof iv. i, 2. '* The Lord hath a 
 ■** controverly with the inhabitants of the land, becaufe 
 *' there is no truth, nor mercy, nor knowledge of God 
 ** in the land. By fwearing, and lying, and killing, 
 ,** and {dealing, and committing adultery, they break our, 
 *' and blood toucheth blood, Jer. v. 7, 9 How Ihall I 
 *Vpardon thee for ihls ? thy children have forfaken me, 
 *' and (worn by them that are no gods. Shall I not 
 *< vifit for thefe things ? faith the Lord : and ihall not 
 ** my foul be avenged on fuch a nation as thi»?'' It is 
 a burden to the Spirit of God, to the fpirits of'his peo- 
 ple, and makes a land to mourn, Jer. xxiii. 10- *' Be- 
 i caufe of fwearing the larid m-- urneth." And none needs 
 doubt but the fsU'e- fwearing, the for- fwe? ring, and 
 profane fwearing in comnion converfe, in this g^^nera- 
 tion, will make Scotland mourn- How can a land mifs 
 a flame of wrath, in which are fo many tongues i'tt on 
 fire of hell ? 
 
 (2.) Onfamihes, to confume and root them out from 
 the earth, Zech. v 3, 4. *' This is the curfe tliat goeth 
 ** forth over the face-of tho whole earth : for every one 
 <*that ftcaleth, Ihall be cat ciFasoa this fide, according 
 ** to it : and every one that fweareth, dial! be cut off 
 ** as on that flde, according to it. 1 will bring it forth, 
 J* faith tiie Lord of hoils, and it ihall enter into the houfe 
 R 2 *^ of 
 
ceo A Caveat agamj} frofjns Swraring. 
 
 ** of the thief, and into the houfe of him that fweareth 
 *• falfcly by my nanae : and it ftjall remain in the m'ulli 
 •* of his houfe, and fhall confunie it, with the timber 
 ** thereof, and the ftones thereof.'' It brings a curfe 
 that a hou(e cannot long ftaiid under. And therefore 
 maft-rs of famihes (hould take heed to thenifelves, ap.d 
 to children and fervants addicled to this fin, as to thofc 
 who would bring do»vn the houfe about their ears. 
 Many times things go wrong not foi^-want of diligence, 
 bii: liiere is a fecrec curie for this and other fius that 
 bUlls them, 
 
 (3.} On the partic'jbr perfons ; on their bodies, 
 Deut. xxviii. 58,59. forecited. On their fmls too. 
 See the text \\ i.l idle words ruiji men for ever ? 
 how much more profane fwearing and curfing words ? 
 Have pity on your own fouls, and facrifice them not to 
 a wicked tongue. Reiucmbtr the rich man in hell, 
 whofe tongue was lorniented in that flafne. Heavy 
 judgements have been b-'^fore the world inflicted on fuch 
 perfons, Pfal ]xiv. 7. 8. 9. *' Gfxl Tn^il ihoot at them 
 with an arrow, fuddenly lliall they be wounded. So 
 they (hall make their own tongue to fall upon ihem- 
 felves : all that fee them, fhall flee away. And all 
 men Ihall fear, and (hali declare the work of God ; for 
 they fhall wifely confider of his' doing.*' 
 
 6. As it is a fcandalous fm, fo it is efpecially a 
 fcandal, i. e. a fturab!ing block, to the rifing genera- 
 tion. It was heavy to Nehemiah, chap. xiii. 24, 25. 
 but he foou favv where the blj^me lay. And is it not 
 lamentable to hear young ones among us, as they be- 
 gin to fpeak, to begin to curfe and fwear ; and as they 
 grow inye-.rs, to grow in this hellilh art? How dt 
 they learn it but from the elder peoj>le ? They learr 
 to curfe and fwear at thofc who learn them to fpef.k 
 at their fathers and mothers, or profane fervants, 01 
 young ones Ike themfelves, v.ho learn it at home 
 Thus thefe fmners traoimit their fin from generatioi 
 to generation ; and when ye ihall be dead and gone 
 ihe cuffing aud i'v.tuiwg fet afoot by you flull remair 
 
 an( 
 
A Caveat again fl pr'ifune Swearing, 201 
 
 and be going on ; snd cnnfcqucntly your guile fliall be 
 increa'eu afccr ye are av.av. 
 
 7. Your tor^ivi ihall eirher be f:^r ever employed in 
 prailing God in heaven, or blafpheming in hell. 1 bc- 
 ieech ytiu foberly collider, wliether j;oing on in a 
 courfe of curfing and f.vearing, you Lck i keft to have 
 the one or the other for y^ur lor. is it a preparation 
 for heaven or for heil f 
 
 3 To forbear curfing. f^vearing, and pn.>f2mng 
 the nara^ of God, is bn: a frusil attainment in religion. 
 Some, bj' their educaiion, who never yd hsd faving 
 gr^icc, 1 ave been kept irec from thefe things. And 
 the reforming thereof will but bring you out from 
 ?.mnrg the number of the profane. If it is fuch a 
 matter for y^ u to reform in that point, which i> but 
 h the outward man ; what way will ye ccme to reform 
 the heart-luiU that belong to the inner man ? But ye 
 mu^t iiave pure hearts and cleart hands too, die yc will 
 never fee heaven. 
 
 ^. Liijjty^ Confider the life and death of J-f»::s, both 
 which were for glonfying that name, which ye prof^ine. 
 His fpeech was v^ity, y rilyy i. e. truly, truly. 
 All his Ife-rime he was blafpemed, and pirtict^brly 
 by the thief on the crofs, which was a part t>f hss 
 fjllenngs. Why will ye go en thus to crucify the 
 Lcrd of glory afrefh? 
 
 Now I ihdil endeavour to obviate fo'Tie (hifts, w here- 
 by fmner^ endeavour to Tooth themfelves, and ward 
 off coiiviclion and fcrious thoughts of refonrt«Uon in 
 tills point. 
 
 I. rhefe things are ver>' c?mm^n ; and there are 
 fe.v that have not an ufe cf fome of th-:in ; therefore 
 " e jieed not think Co much cf them 
 
 J:/, The more common the worfe, as the duL^sles 
 are which tarn epidemic. Cod commands you to turn 
 back from follovving the mu'titiide, which are in crn- 
 fpiracy againit hira, tramping en hb hw-, ExofJ. 
 xx:i». 7. And mn omfi either ceafc to f..\ with die 
 or periUi wirfi them^ Ma... = :. 
 
 K3 .u: 
 
201 A Caveat againfi profane Swearing, 
 
 Rev. iii. 4. If ic be i'l with yon, ye think it will be ill 
 with many a one ; and Co it will. B«it it will be no 
 comfort tD go to hell with company, if wc may bclit^ve 
 the rich man there, Luke xvi. If men think that, 
 going to hell by tr^-rop*, they will be conquerors, arnl 
 not fuiferers, they will be wretchedly Jifappointed. 
 
 2. But feveral good people hive an u(e of thefe 
 things ; and we fid Peter curfed and fwore. 
 
 jfl'if Peter under a violent fit of temptation fell into 
 that Cnare, and with the fame breath dciied his 
 part in Chrif^ : but he repented bitterly for it, and 
 reformed. Do se Co too, and ye Ihill do well. There 
 are many whom the world counts good people, whom 
 God never counted fo. You may (ee hovv the heart- 
 fe;'rching Cod reckons in this ca(e Pt'al. cxxxix. 20. 
 *■ Tiiey fpeak aginft thee wickcdfy, and thine enemies 
 take thy njw.e m vain.'* Pfal. x 7. His mouth is full 
 tfcu*Jlig, If ti ere he any fuch good people, ye have 
 much to reckon for that pick out their bkmiihes, and 
 follow them ; and they alfo have much to account for, 
 V ho lay a Itumbling-block before the blind But it is 
 God^s word and not mens practice, that is the rule of 
 our life, and that we will be judged by, i Cor. xi. f . 
 Be ye fjliowcrs of me, fays the ap'^ille, even as 1 41I/0 
 am rjf O.nji. 
 
 3. We have no ill in our minds, when we ufe thefe 
 words ; they jull come out raflily. 
 
 A'f, HI wc»rds are certainly the product of an ill 
 heart, Matth. xii. 34. Mark vii* 21, 22. But alas! 
 molt men are itrangers to the ill of their hearts, 
 Jf Xiiv. 20. They that murdeied ChriO's difciples, 
 John xvi. and Saul, i Sam xv when he fpared Agag, 
 and the cat'le of the Amalekites, might have pretended 
 that they had no ill in their minds ; yet the former 
 were murderers, and the latter a rebd to God. 
 It is God's hw, a. id not mcivs dcfig!!S, that is the 
 rule of their words i ml adions. The tongue is an 
 unruly membpr, and they ilvat fpe.^k ralhly with it, 
 cannot fpeak wcil. Ye are obliged to watch it, and 
 
 biidle 
 
A Caveat againf} prrfane Swearing, 203 
 
 bridle it. This was David's practice, Pfal. xxxix i. 
 *' I laid, I \vi 1 take heed to my ways, that I fin not 
 wiih my tongue : I will keep my mouth with a bridle, 
 while the wicked is before me." Your raihnefs is 
 your fin, aiid one fin will not excufe another. Good 
 IVIofes was kept out of Canaan for his ralh rpe:iking, 
 PTal. cvi. 31, 32 1 hey fp kc raflily who nude ex- 
 cufes for not coming to the marri ige of the King's fon, 
 Luke xiv. ; and fee the effect of it, ver. ■24. I fiy unto- 
 ^ o«, that n^ne of tk^f: men -uhich iv're biidcn, /hull tajte 
 of my fupfer. Let the awe of God be on your hearts, 
 iivx\ it will prevent that ralhnrfs. 
 
 4. But what f.iattv^r of the ceviPs name how it be 
 ufec ? fu: e it is not holy. 
 
 j-inf He is the cnff^my of God, and oar fouls enemyj 
 5nd an intcrcommmied fpirit, wJiom we are not allowed 
 to rpeak to wnhr ut a fpecial call. How then dare men 
 adveniuic to call on him to do this or that, as to take 
 themfelvps or ottiers I and in their words to give things 
 to him, if it were a bit, as Dcv'il a bit, FidtiJ a bit ? 
 It is kiiown this is the very thing he lecs.s from his 
 drudges, that thev call him to do this iyv that for them; 
 and that they offer him fomf ihing, be it ^ver fo little. 
 B'jt the love and fear of God would teach you, th'dJ: 
 '* l^heir forrows (hall be multiplied, that halten after 
 another god : and that you iluaild not take up their 
 names into your lips,'' Pf«l xvi. 4. 
 
 5. Well, it is but feldom I fall into thefe thir,g<;, 
 jiy^f. Now and then linning will coll everlaihng 
 deitruclit)n, if repentai;ce prevent it not. You are 
 allov.ed no time for ihefe thing-, but they are forbidden 
 you always. But a common t\vearer gettii^g grace to 
 repent and reform, is in the way of iaivation, while the 
 man that ^fL^i no neevl of repentance, bccaule he is but 
 (eldom guilty, will i>erilh. Sti:p however in time, led 
 your feldom turned to ordinary, be turned to a coi> 
 tinned cu^icm. 
 
 6 Bi.u all thefe things are but words, and we hope 
 i God will not b;; fo kvere for words. 
 
 Ayij\ It 
 
3L04 ^ Cjvfat agatnjl profane S'djcarmg", 
 
 J if. It is a fad hope that is kept iip over the bcTy 
 of Gobi's truth. Here is God's word, Matih. xii. 37. 
 By thy ujrdj thou /halt hs corJemnrd. Mult not either 
 God'* \vt)rd or your hope fall then ? Read the doom < f 
 fuch g;^>od hcpers, Deut. xxiX 19, ^o. ** And it come 
 to pals wh^n he he.reih the words of this curfe, that 
 he blefs hfrnfelf in his heart, faying. I ihall have peace, 
 though I walk in the icnag'nnion of mine heart, to add 
 drimkennefs to third : the L?)rd v. ill n'?t fpire him, but 
 then ifie snger of tiie Lord, and his j'alouty fhalt 
 fmck« againit that man, and all the curfes that are 
 witren in this hock fhill lie irp-^n him, and the I>onl 
 fiiali bl(>t out his name from under heaven,*' And that 
 ye may alTure yourfe'ives, G<>d will be as feverc for 
 the^e things, as it is Gid of him from the word, fer 
 Zrch. V 2, 3. " And be iaid unto me, What feeit 
 thou ? And I anfwered, I f-e a fl) irg roll ; the length 
 tlitfiof is tweniy cubits, and the brendth thereof ten 
 cu'rts. . Then fiid he unto me. This is th^ curfe 
 that goeth forth over the face of the whole earth : for 
 every one that ilepleth, fhill be cut ofFason this fide, 
 according to it ; and every one that fweareth, Ihill he 
 cut off as on that fide, according to it " Conipare 
 I Kings vi. 3. 
 
 7. 1 neither curfe nor fwear, but when I am 
 provoked. 
 
 j4nf (i.) Where is your patience, in which ye 
 are called to pc-llefs your I'uuls ? Luki^ xxi. 19^ The 
 proper leafon of exercilirg it is when ye are provoked. 
 Will It excufe your curling ar>d 1 wearing, that in 
 the firli place ye c^ft off patience? (2 } 1 hope it 
 is not God who provokes you, is it? Will a man 
 tear his own {Itlli, or itab his deareit friend to th.e 
 heart, becauf^ an enemy provckes him? Yet you 
 will fet your mouths againit the heavens^ beciule a 
 fellow-worm di'obliges you. However, if men' will 
 cr.rfe an J iWear, beir.g provokci!, ih^y may allijre 
 themfclves that God v\ ill d.rllrcy them fi>r it, being 
 piuvoked v.'iih their cuifmg and f.vearing, Jcr. v. 7, j. 
 
 fore- 
 
A CiWeat again/} profane Swearing. 205 
 
 fcrecifed — But flefh and blood is not able to abide the 
 pr<no:aticns I meet with. Anf. FUflj and kkod fhrJl 
 ri'J in^'crit the htngdom of G'^d They arc flelh and blood 
 as well as ye, that bear as great provocations. 
 
 8 I have got a cailom of it, and it is out with me 
 ere e^'e^ I am aware. 
 
 Anf The greater is yorir fm that you have a cuftom 
 of it. You are like tho^e, Jer. ix. 5. ** They have 
 taught their tongue to fpeak lies, and weary themfelvf s 
 to commit iniq lity." Sure ye were not born cutting 
 and fweaiing as bieathing; but ye have learned it. Ye 
 leirncd that cullom at the inftigation of the devil ; un- 
 learn it again at God's call. Is not that thief, that 
 nmrdercr, that has got a cuftom of it, efteemed by you 
 the worft of thievt s and murderers? And are not you 
 v/ho have got a cnflom of curilrg and Iwearirg, the 
 worlt of curlers and Uvearers ? Hov,' dreadful mull your 
 cale be, and how like the devil, to whom it i*^ become- 
 jull natural 10 profane the holy name ! Look to it in 
 time, for it is next door to a del'peraie cafe. Some have 
 died curling and fwearing, the thief on the crofs blaf- 
 pheming, others roaring out horrid oaths. Now what 
 do ye know but ye may die roving, without the exer- 
 cife of your judgement ? Would it be any thing ftrange, 
 that ye who have a cuf^om ofcurfing and fwearing, 
 flijuld in that cafe go off the world, Ipeaking according 
 to your cullom ? 
 
 9. But it is no fooner out but I regret it, I repent 
 of it. 
 
 A-f, But do ye reform it ? Ye regret it ; fo did 
 Pharaoh, fo did Judas ; hut they mended not, till 
 they were ended ; and fo I doubt not many in hcll 
 this day are regretting v\hat rliey did and fpoke on 
 earth. Ye repent of it, but llill ye go back with 
 the dog to the vomit, and with the Tow that was 
 wafiied, to her wallowing in the mire. What repent- 
 ance is that ? Hearken to the cill of Qod, Ezek, 
 xviii. 30, 31. *' Therefore I will judge you, O houfe of 
 lfr«el. evwry one according to his wavs. Taith the Lord 
 
 Gcdr 
 
zo6 A Caveat again ft profane Swearing. 
 
 God ; repent, and tu'-n yourlelves from all you- tranf- 
 greilions; Co iniqiity fhall not be your ruin. Caft 
 away from you all your tranfgrcflions whereby ye have 
 tr-^nftrrefTed, gnl make you 3 new heart, and a new 
 {pint ; for why will ye die. O lioufe of Ifrael ?^' It is 
 a fad {]yn, that it has never been hittejr enough to you 
 to this day ; and ye may even fay with tlie dr -nkard, 
 Prov. xx.i i ult. " They have ftrnken nie, and I was 
 not Tick ; thev have beaten me, and I felt it not: when 
 fliiill I awrke ? I will feek it yet again.'' 
 
 lo Lt/?//, I have often refolved againft it, but I 
 find I cannot he^p it. 
 
 Ar:y it fecins you have never ftruck at the root of 
 it, the fm of your nature, Pfal. xxxvi. i. Ye have 
 nevfr gone about it in faith, -Pfal. cxli 3. But, withal, 
 the ab.Hining from profaning the holy name of God, 
 by curfmg and fwearing, and reforming a cuitom 
 of that, is but an act of moral difcipline, not 
 beyond the power of a natural man. 1 make no 
 queftion. but a fixpence for every oath would at 
 length carry you over that cuftom. But be it fo, that 
 you cannot help it ; I sfk yon, whether or no you 
 defire to have it helped ? And fo 1 clofe with fome 
 direcfticxns. 
 
 1 . Go to Chrift in the way of believing, that he 
 may help it, 1 Tim i 13, 14. There is help ia 
 Clirill for it : there is a fulnefs of merit in him to 
 remove the guilt of it, and of. the Spirit to remove the 
 power of it. He is lifted up on the pole of the gofpel 
 to be looked to for j illification of our per Tons, and 
 fjndificati.'ti of our natures. There is virtue in him 
 for curing us of all our heart and Ijfc pljgues, thole 
 running fores not excepted, which have fpurned a'l 
 other rtmedie • Muid the woman in the golpel, of 
 whom it is laid, Luke viii. 43, 4^ *' And a woman 
 having an ilTue of blood twelve years, wliich had Ipent 
 all her living upon phyftciaos, neither could be healed 
 of any, came behind hmi, and touched the border of his 
 garment : and immediiitely her liTjiof bijod itanched.'* 
 
 lie 
 
A Qweat again/} pr-'-jfjne Swe^lng. 207 
 
 He i« the great Phyfician, and heals all ('ifeafes of the 
 foul, Pr»l. ciii 3. No difcafe is the reproarh of rhis 
 Pliyficiati. He is by cffice Saviour of the '.vorld, and 
 your Saviour, i John iv. 14. and he faves th-.te who 
 emply him from thrir lins. Matth. i. 21. And it is 
 lyour following other m;ih(xJs of cufc, and nor going to 
 Chrift by fauh for it, that makes that running fore in 
 yru to feem incurnhle. For all other means bur the 
 blood and Spirit of Chrii\ applied by faith, fcrve but to 
 fkin over the fore, after which it is ready to break out 
 ag?in. 
 
 ,%r//. How fhall I mske ufe of Chria in the way 
 I of believing for the remedy of this evil ? 
 I An/'. ( I . ) Believe that he is held forth and (ifTered to 
 you in the gcfpel with all his falvation, and particu- 
 larly his falvation from that fm, Ifa. xlv. 22. *' Look 
 unto me, and be ye faved, all the ends of the earthc 
 for I am Gcxl, and there is none elfe '* This i* the 
 conftnnt voic? of the gofpc!, Rev. x^ii. 17. '* And the 
 Spirit and the bride fay. Come. And let him that hear- 
 eth, fay, Come. And let him that is athirlt, come : 
 And whor*.»ever will, let him take the water of life tree- 
 jlv." Jefus Chrift crucified is by the opp^intn^ent oi Gcd 
 I the great ordinance of heaven for the fanctification of 
 finners^ and healing them cf all Spiritual phguci ; being- 
 jnac'e pf God unto ihem Jar citfi cat: on. 1 Cor. i. -^o. 
 
 ^^. ) Truft on him for his whole falvation, upon ihe 
 ground of the liivine faithfulnt- is plighied in the pro- 
 Diife. Belirve that he will by his grace f.ive you from 
 all your guilt, and all your fin, and that in particular. 
 This has the prornife oi Glvation. Acts. xvi. ^i , ' Be- 
 heve on the Lord Jefus Chrift, and thou thslt be faved.* 
 Not only kept out of hell hereafter, but in)mediately 
 on your believing faved from all your fpiritual p'agues 
 whdtlbeVfr; fo that the guilt of eternal wrath Ihall no 
 more lie on yc-u for them, nor the reigning power cf 
 them be any more Unbroken. The ground of this 
 iconfidtnce you have, John iii. 16. *' Whoioever belie- 
 iT^th in him, iliall ngt perilli, but have everlafting life '* 
 
 But 
 
aoR A Caveat agamfl prtfane S-Juearirg. 
 
 But this truft mull be on him for all : for faith looks 
 to Chr.ft for his whole falvation. 
 
 (3.) M.ke ufc of the means of reformation in the 
 faith of the pronnfc, 2 Tim ii. i. ** Be ftrong in the 
 grace that is in Chrill JeOjs.'* The promiie yon have 
 Mic;ih vii. 19. ** He wUl turn again, he will have com- 
 paflion upon us ; he will Ibbdue our iniquities : and thou 
 wilt dift all their (nis into the depths of the fea." To 
 life the means without taking along the faiih of the 
 proniife is athciftical : to pretend to belitve the promife 
 wirhont care of ufmg the means is prefumptuout. Now 
 the proper mean* may he thefe 
 
 2. Libour to imprefs your hearts deeply with a feirfe 
 of the ill of thefe things. You have heard mur.h sum^ 
 them. Be fo juO: to your own fouls as to conGder the 
 matter impartially Weigh your profimations of the 
 holy name, ^r. in the balance of the word. They will 
 never rightly reform that fee not the ng'y nature 
 their fin. 
 
 3. Devote your hearts, lip% and livef to the Lord, 
 1 Cor. vi. u!t. Learn to ufe your tor«;ucs fc r God. and 
 his honour in the world : for they who iife them i.ot 
 for him, can hardly mifs to iife tlxm againlt h.im. There 
 is no neutrality in that cafe. 
 
 4. Labour to get your hearts prfrcfTcd habitually 
 with dread and reverence of* the nwjelty of God ; and 
 with a due value f</r your own fouls, and love to your 
 neighbour. The former will keep you from pn^fan^ 
 fwearing, ^c. ; and the Ltter from cuifing yourfclvcg 
 or others. 
 
 5. Watch and pray. Keep a guard over your tongue?, 
 and lift up your hearts to the Lord, in the language of 
 David, Plal cxli. 3. ** Set a watch, O Lord, before 
 my mou'h, keep the door of my lip^.'' Be not raih to 
 fpcak, but confider before hand. 
 
 6. Liiily, Set about the reformation of your who'c 
 life at once. Put all the idols to the door at once, as 
 thieves and robb<='rs, elfe thofe remaining will rpen the 
 door to thofe which ye put out. Guard againfl pa/lion, 
 b£ meek and caloi^ 
 
 THE 
 
Diftino-uifliino; Characters 
 
 O F 
 
 TPvUE BELIEVERS. 
 
 IV. Ill relation to their INIeeknefs, as afi 
 Evidence of great tJnderftanding, and the 
 Folly of Palfionatenefs *. 
 
 '» .11 ■ 11 ..11 ' • •■ • m m 
 
 Pro VERBS xiv. 29. 
 
 tie that Is fl-v to wrafh is nf great urti^rrnanJlng : 
 hut hd that is hafty ofjplrit^ c x elite! h frjiy. 
 
 ^T^IIERE is a great rffiiiity betwixt fir.rul anger, 
 jl and ciirfing, fuearing, proFaration f)f the name 
 of God. ]t is the rrother, and thev are the dp.nghrtrs 
 ordinarily; thouj2,h in all ic does no' bring thsra forth, 
 yet they are hardly to be found >\ iih a nietk and q^ict 
 fpint. 
 
 The {co\it oi thefe words is to bfat di^'xn (ir.fu! angpr, 
 a common evil, producing much nrifchitf. Ai.d iii 
 them, 
 
 I. There is the excellency of meeknefs. Pvleeknefs 
 is the bridle of anger or Vvrath ; tbe meek nisn v^ Jlrdj 
 ,75'*[Heb. of] wrath. He is one that does not fofm take 
 cfFcnce, and kseps futh a coinmand over his p irion, 
 thp.t it tiiTes not uiireaforiiibly ard vio'.ertly bre2k out, 
 breaking up as it were the doors of his fonl, and Hvirg 
 forth and ragino;. The txrellency of this is, that 
 lu^h a one is an underitanding man, cf i;rc.7t undi r- 
 
 liundirg. 
 
 * Tkk fubjeA wns kanJLd at Ettrlck iii Cilcber i-:4i 
 
 t s 
 
aie The Wifdom of Mcfknifs, 
 
 J}andiftir, W<irMly men, \vho(e priiie and p;?flrion is 
 to them inHeacI of law an.l reafon, count fuch a one 
 a poor, meMi-fpiritccI, filly man, that does n 't onHer- 
 {t\n'\ himfelf ; for -that when he receives an injury, 
 he does not prefently t.;k^ fire and rcfent it: but as liie 
 underlbnding, (o the wifd m of ihe world is f Kjldhnefs 
 with God ; and the world's fol is God's wife man. 
 
 2. The mifchief of p^fTDnatenefs. and the evil 
 thereof. The palfionate man, is hijty of /pirit ; his 
 p?fri3n runs before his reifon. The original calls 
 h\m fi'jrf, or cutted of Jpir'tt, He is fo f;ir from being 
 flow to wraih, that his fpirit finds a llio;t way to 
 it. His fiery fpirit is as tiiider to every fpark of pro. 
 vocation, and at one ftep is forward in the midlt of 
 wrath or finfal an;^er. The ill of this is. that he 
 exalts, or i.fts t<p h.s o-xnfjlL like a liandard, ranking 
 it vifible tckal! about him. H- thinks by that means 
 to proclaim his worth, and make others (laud in awe 
 of him ; but in very deed he proclaims hisfo'.ly. that is, 
 his finfulncfs, corruption nsnghtinefs, and wickednefs. 
 
 So htrre anger is held forth as a palHon dangerous 
 and difficult to manage, which the wife wi'l tlunfure 
 be lotii to venture in^o, and when they are irt,. wil 
 labour to keep 3 bririle upon ; but fools ralhly venture 
 on, and let loofe the bridle to jt, and in it. 
 
 The text gives a foundation for the following 
 c3c(51rines. 
 
 DocT. I. The man that is ilow of wrath or anger, 
 jliews great wifdom and underltardmg in his iixrck 
 and peaceable difpcfuon and deportment. 
 
 OocT II. The pailionate man p oclaims his folly and 
 naughtinefs in his unbridled pajlion and finfiil anger. 
 
 I fliall handle each docVmc in order. 
 
 DocT. I. The man that is flow of wrath or anger, 
 fliews great wif(i.»m and Uiiderlt.mding in his inetk and 
 peaceable di^politiou and deportment. 
 
 In 
 
the JVlfJrjm rjf Mecknefs, 2li: 
 
 In dirrbiirfinp from this dcftrine. 1 fiiall, 
 
 I Coiilider ihe nature of wrath or arger in gene- 
 ral » 
 
 IT Shew wbat it is to be flow of v rath. 
 
 II ^ III V. hdt rt^ipects he that is How of wrath is of 
 grea»^ underll'ndrjr 
 
 IV. Make fomc improvement. 
 
 I. I am to cnfider the n:^tiire of -svrath cr anger ia 
 grnpral. An^er or uraih is a pafi^ion \\hich is not 
 of itfeh llnt'uk but is either good cr ill as it is regu* 
 lated : ^nd fo it dfu^rs from fretting, ninrmuriig, 
 and envy, n\ hich c^n never be god (T al'owibie ni 
 any cafe. This is evident from the fcripture's attri- 
 buting anger or wrath to God. We find it in Chrift, 
 Mnk iii 5 Hi hfjked rcurci ubout oti th> m with anger. 
 So that without qaefhon there is an allowab'e and holy 
 anger. Such was that of Mofes, cf whcm it is laid, 
 that, on his defcent fr* m the mouniain, when he 
 favv the calf and the dancing, his anger lu.Xtd kof^ 
 Exod xxxii. 26. And ih s is c ur duty, Eph. iv. 16. 
 B. ye ^ygry, arJJl , r.a. But fuch is the tcmipiion of 
 man's nature, that when this pallion rifeth in hi^ breaft-, 
 it is exceeding hard to keep it within bounds, and 
 rarely is it that it overflows not the bai-ks Therefore 
 the apolfle exhorts, that ail wruih and anger ke fui 
 fiw.iy, Eph. iv. 31. 
 
 Anger is hke a fire, that is a gc^i d fervant, but an 
 ill mailer. It is a fervant to the mtck, but a rnafter 
 to the palhonate. The pallion of anger is like wind to 
 ihtt ihip : lo is it to the foul called to ifeer us courla 
 to iinmarAiers !ar;d. 
 
 I If there be a desd calm, ?nd the v.irds blow 
 not at all, or very weakly, the ihip does not make 
 .way. And if men be lo ftupid, mdolent, and un- 
 c nterned, that their fpints \m11 net Itir in them, 
 vhatever ddhunour they Ite done to Gcd, thefe are 
 ffandii^g if ill in the way to hea\en. And many fcch 
 : tbtre be, N\ho are all fi-e in tlieir own masters, but 
 
 S 2 ia 
 
212 Toe iVifihm of ALeknfs. 
 
 in thofe or God, their hearts are d^afl like a Hone'. ' 
 And if their hearts on fuch occ- linns Oir in rhem, but ■ 
 very weakly, liiey are making but little 'progref^. 
 Sich vv.is the c^feof Eli: His ('.ns made thtmJVives vile^ 
 arri he r^firnimfi irtm not, i Sam iii. 13 it was not 
 jfo wiih Piiil : for his /p'-rit w.u ftirred in hlmy whift 
 he favj the city [Atheiis] wholly givtn to idolLirVy 
 A>ns xvii. 16. 
 
 2. If the wind is brifk encugh, bur yet is conrr.iry, 
 the (b'p will at bed hj-ve uiucli ado with it, and u)ay 
 be driven into a Ihore which the crew defired n(»t to 
 itL'. So if mill's ano-i-r be in itf-If (inful, if their 
 an^r.r burn againll -.vhit is good and jii{l, aj^^ainfl their 
 own in^rcy, their duty, fuch things orperfons as are 
 for their real good, as the Jews urath wps aguinll 
 Chriil, his apuUlts, and their doctrine ; Ibch ar^p r 
 cannot fai! of an unhappy evei^.t, driving the foul ii b 
 much fin, and driving at length into dt{ku«5tion, if that 
 wind i\o not turn, ai.d they cjjange their courf'e. This 
 was liie cafe of the Jews, (jfv.hom the spoUle fays, 
 X Their, ii. 15, j6. " Whu both kiiltd the Li>rd jelus, 
 ** and their own prophets, and have perfccuted us ; 
 ** and they pl^afe not God, and are contrary to all 
 *' rnen : forbuiding U'. to fp^ak to the Gentdes, that 
 ** they might be laved, to fill up their fms alway : for 
 *^ the wraih is come upon them to the nttermoit.** 
 
 3. Though the wind be not contrary, yet if it be 
 too impetuous and violent, it may da'h the flnp on 
 rocks, and fpl t it. So though mens anger may have 
 « jwd ground, y^t if it prove exc( flive and boillcrous, 
 it may run men headlong into great mifthltfs, to the 
 ilidionour of God, and rum of tinmrtlyts and others. 
 And therefore Juob thus cenfures thit of Simeon 
 and Levi, Gen/xlix. 7. '* Curf. d 1 e their anger, Ur 
 it was fierce ; and ihc'ir wrath, for it was cruel : I uill 
 divide them in J cob, and (caitcr thesn in ili-ael.' Oft- 
 times re ilon lets in ai^ger into one's brcrdJ; but then 
 anger turns out reiton to the do( r, and ca»:its on all 
 prccpuanily wuhoat reafbn gr dirttficiun : ike o^q 
 
 ihu( 
 
The W'Pom cf niee.knefs, 215 
 
 hn brings in a coA ro his hearth, becaufe of the cold, 
 ':i\\t nnwai ily lets it fall on ' tow, whrch fees the houfe 
 Dii fire about hi cars. 
 
 Y\\e iiH»re Jients of anger are ibefe following. 
 
 I. A cornm ition or troui-'le of rhe I'pirir, whi^ h ^rif- 
 eth from an apprehenfion of an ii jury The iijurv ap- 
 pr- hended itnkes on mens fpirit, and difturbs us j e- 
 pufe. Aiid many tim»js the linfnlnefs of it rifcih h re, 
 that there is an irj i y appn liendcd where there is 
 none, or it i^ apprehtpded 10 be greater than it really 
 is In b)th c:^fes it i? ra(h ang^r ; he; ice our Lord fays, 
 Matth V 22. *' Who'bever is angry with his bro- 
 ther withour a caufe. ih::!! be in dai ger of the judge- 
 ment: 3n:l whoioevtr Ihill fay to his brother. Raca, 
 Ihill b." in danger of the council : but whofoever ihall' 
 l'..y, 1 bi'U.. tool, iha-1 be in danger of hell fire." But 
 however it is, as to the canfc of^it, it is acording to its 
 n nie an anger, vexation or trouble of (pirit in its na- 
 ture-, which a svif<° m-^n wi.l be loth to adiiih without 
 a good can e, 1 Pet. li 7 
 
 2 Hatrtd, wliich is bent againft the injury appre- 
 liended, thai they cannt t think on it but with deteOa- 
 tioh. A,:d in refpedtof this anger is Cilled indignation. 
 And if the irjury be re^l, and confcquently a ilnfut 
 thing, and the natred and iiidir^nation be ccnSned to it, 
 the anger 211 that cafe is laudable, io that it keep due 
 propi.'ition With the offence, 2 Cor. v.i. 11. But here 
 sg^in the linfuliief>» pt anger riltth, while .ike a flo. d- 
 Wa.er it does not only fiil the channel, but overflows^ 
 the banks ; the hatred being not only dire<^ed agamlt 
 t>ur neighbour^ hn and otfence, but hi^ pei ion, whom 
 ue are obi ged to love as on felves, norwi hftandmg: 
 et h:s rtal or apprehended iij-i.-ies lo us, i\Ltih v. 4^. 
 
 3. Grief, lor whenever is apg:y is grieved too^ 
 M.^^k in 5. A-nd tnis arifeth from the Gt)nceived in.^ 
 jury too which is hated. But the g. icf is on the ac- 
 tuiit of the party or partiCb 11 jjred ; and in la\\ fn[ 
 anger it is iniparual, and goes as. broad as the injury 
 ^ 3 g'jcs ; 
 
214 7he Wifdom of Meehip. 
 
 j» es: a^ in our Linl*? ^nc^er, he wis *' grievei! fj) 
 thf hintner-nr iluir hearts '* He was grieved fori 
 . ns an injijrv to his Father, to himCcIf, nnJ to their owi 
 loais And here U another i iint, at \v!iich onv ?.\vrt 
 is orttn* ui.io"tC(t, and becumfs (inful. The ^ne 
 ihe anary mnn ha?, often loiks only to hmfelf 2 
 flighted, d Tpifd, and wronged ; upon that his an^'^i 
 feeds: but he ha> no regard to the diOionour of C- 
 r»or to the wrong done to the injurer's ovin foul, ::) 
 the inj'iy to ns. 
 
 ^. A dcfire of the vindication of the right and 
 honour rS the inj ired. And from this appecke or 
 dtjJire it hath one of its names in tne New Teliainent, 
 O'-GE. And tl;is deliip is allos^ablc as far as it tecks 
 \vh:;t otilv in a way of jiiiHce and ' qsityis neceffiiy 
 to vindxnte the rigiii and honour of the ii.jirtil, 
 TLTid wiihai fe^ks it hi nn orderly and allowable wsy* 
 'J he mtek dtfire lint in their anger ; but they coin- 
 ^mu it to Gorl to whom it belongs J5ut here again 
 vv.-r r i^tT ufiially b^xonies fmful ; partly, while i' 
 f- ^ refp cis only our ^wu right and hon' 1 > 
 e hive no concern for the vindicati*iQ of the 
 1. UUP o^ Gcd Slid our neighbour ; pntly, whde men 
 arc bent o\\ revenge, vthich is meafurcd n. t by the 
 rule of modtraion, jnfliv-e, and (qjiry, but by li.e 
 f^iisfying cf an exorbitant psfTion ; ;ind p>rlly, wh )c 
 men are by it to curifd to avenge theiulclves, while 
 yet they have no lawful power, Rom. xii. i(> 
 V'lience come IcoIJings, quirrelings, beathigs, and 
 
 1 !.ij \ e mny (:e that anger is a pafiiim uneafy to- 
 on<**s ftlf. co'DpoUiided of i^itier ingredients and untafy 
 p-fTi !ris ; ill which one v^alkson (l:]'pery g.ouiid, where 
 lit ;^ ^.: to fdU uedJlcng. 
 
 .' T : ne now to fliew what it is to be flow of 
 ^ ' \< M^pvTt^ tlieTe three thij'gs. 
 
 / fi..).v to take up anger iu one's v^n c^uft'. 
 
 'I i.i V, ^- iiua is iiQL icon aj)v^;y, Prov. xiv. 17, It 
 
 15 
 
7>^€ IV'fJom / ^recknrj}. 2f5 
 
 is wif (om indeed to be very tender of God's honour, 
 but to be more indifferent about our own pergonal in- 
 tfre.^s, ;«5 AIi>re? wa«. B'lt the v/o»^ld's way is the re- 
 verfecfihis; they are 1io!js in their own caufcf, out 
 Jarubs ir, the mHitcrs of Gcni. However, in all calos 
 ihiC wife are not rafh with ih.eir anger; they ccpfider 
 m ?ticrs dnly, jxk a ch:irit3b]e conit ud'on on ?cT:ions 
 ihat \\\\ bear one, ?LnA put up m-iiiy cftlnccs, to\*enng 
 them v;ith a iri.3.!.i:!e of l.)ve. 
 
 I. Managing It u'arilywhen it i* t. k-^n up being 
 gnidfd by the 1-ght of rejfm, ^\h\ not by the fie of 
 p Hivn. This 15 to p( !!?{•• thi-mfeives, and not to be 
 turned out of the piirellion of ihemddves by their paf- 
 Tion, L'uke xxi. 19. ih. y fid I'.enilelves on ll ppL^ry 
 ground, ?-nd ihe^ekre arc itow in tl.eir rnoti ^ns : they 
 fie their danger, and th.erefore do the rathtr watch, 
 leit they be pie: ipitated into wh-it will after vvard bring 
 them noihing but reniorle. 
 
 3 Being eafy t) Jsy it down, Eph iv. 26, 27. f 
 eaiy to forgive and forget irjurits. Mat:h. xviii 22. 
 Tne more {'tj.w that anger burns, it is the eader to 
 quench, it doih x\.z caller die our. Thus he w ho has 
 the* rule over his own fpirit, as he manaj^-.h his anger 
 reguliriy v.hile there is need for it, he ihucs it out v. litn 
 there is no more ufe for it. 
 
 III. I proceed to fhew in what refprvils he thst 35 
 flow ( f wra.h is of gi eat ur.dciliandiug Such a oue 
 thereby ihews, that he does well undcriiand. 
 
 I. His duty to God his fovereign Lord Ecch v. 2, 
 If men umlerllcod that, they ifioQid i.ot e lo reacfy 
 to ti^ke fi'e on every tempraiion. If they co* rid..rtd 
 thjf^God is the Judge of ail and their JuJg-, to wIkhii 
 belongs vengranci' ; that he hss by h^s co iUnapd lujom- 
 ed tiitm paci nee, loi g-lufttring gnd forh^sraiiCe ; 
 and that he is flow to wrath towanis them eives, .nd 
 that they are obliged to be followers of God j; they 
 Would fee it their duty to be flow to an^rcr. 
 
 o _ 
 
 2. 11.2X' 
 
2i6 The WifJom of Meeknefs, 
 
 2 Hiinf^lf. Th.' pafliiiiate mm thinks he will fli?\v 
 t!it>is t'ut otf^n.l bin. ift.t he underibuds h'lnfelf yre y 
 well. Bji our tex.t Ihews, that he hangs out a C\<^u at 
 his own door to tel) ihat a fot)l dwells within, one who 
 does not undcrltand liimfi-'lf. If you faw one grt 
 aootir with b -jts of povde* run in a jkuiji fp fks, yon 
 woiild l-iy lu" d d not uivltrrtand hinif-^lf. He ihar is 
 tiuiy wile uiulcr-tand- hiniflr to have a mafs of cor- 
 ruption wiiiiiti hwx. to be of i k" p.-liVms ^\iih (>th<.rs, 
 thii It is very hard for him to b:: an^ry ai^.d not 
 fi I, to r>ridle his p^lFioi l'ufH:it-ntly if once it get 
 pi ice ; and theref.ire he is flov to wra'h ?s ( ne handles 
 g I lies tenderly and warnly, thac knows the nature of 
 liicni. 
 
 3. Saran's dhcr^n^e an<l rrnlice af^a'n-^ him, wlio 
 y,V'\ not K le a Uir opjvortunity f'>r tr ppng up hi- hceis. 
 He knows full wei', that that evil ipirK «\\\ b.ow ih« 
 eoai that he has catt in, if fo he my bring it to a 
 flame, and then (-y, Aha, I urn warm Eph iv. 2^ 
 27 He uncieritand- that S^tan fctk^ fii It to trouble 
 tl'iC waters^ ai^d then to Mill in the muddy fl H)d» 
 The paditmatc fool fees nothing of this, till once he 
 finds hi.ufcif Larrieu licsxilung, and afterwards comes 10 
 hinile f. 
 
 4. His real intereft; tlut to give up him fe If to his 
 palli.m 13 to bii!ig damage to hinnclf. to let in an ene- 
 my ihat m kcs havock of ful ;<nd btdy at once ** 'i'a 
 fee mhabit.mts breaking down thtir Ci y, anJ flifmant- 
 Iing It of H3 Walls, u hereby they ihould be dv- fended 
 f. oni their enem'.e. , we wou'd fay, they nnderil.)od 
 not their own iniereli As htTle does .he man that is 
 halty to wrath halty in it, anJ flow ai laving it down. 
 He h s no ruie over his own i^nru, Prov xxv. ult. 
 His p:lll>n mailers his reafon, and his grace x.o{> if he 
 bave any: and lo the good tint is in may go out^ and 
 ill may cmne in. 
 
 c. Hiiuin nature, and wh.>t met il fallen j\dain's 
 (bas aiivi daughter* ate of. He is n.'t lurpi.ltvl to 
 xuect \uUi oit'cHwCs amoiig muukmd, moiT thin with 
 
The Wifihmcf Mcxknffs. -217 
 
 fnicip^es flying about him in the fummrr, or froft 
 and fnow p'nching him in the winter. For ns th?t js 
 the nriture of the fe^rons, io the other is the nature 
 of riiiful- mankind. He cinlnlers that there is noc 
 one a mono; th.e-m r.ll to cad a done at another ; that as 
 fon.e ( fFenJ him, he offends others too ; and therefore 
 fmce he needs for^earar;ce and forg.vcnefs; he s\ill give 
 It too. 
 
 I come now to improve this fubjcv^l ; and tliat in an 
 ufe of c-xhort.iticn. 
 
 j3e flow of \\rath, (Id-v to take up ariger, v/ary in 
 >;mana^ing your fpiriLs w ben ^mgry, and ready to lay it 
 down. For motives, confide:-, 
 
 1. It is a heaven. like difjjofition, it i* a God-like and 
 Cfiriil-Iike t-=mper, Joel ii. 13 " God is gracious and 
 merciful, flow to anger. Matth. xi. -29 I am mtek 
 and losviy in heart/' fays Chrilt. And iliould we fol- 
 io a' the diclites and way of the wicked vvorlil, which 
 puts darknefs for light ? If we bear the name of Chnf- 
 tians, let us labour to carry like Chrilt 
 
 2. The comfort of fociety depends on it, Coh.iii 13. 
 
 ! what difrrder does the want vA this breed a- 
 Biong neighbours, and in families ! One fircs his train, 
 another catches the fire, as fl:ix or tow would do, 
 and then the flame goes up ; and Satan finds his account 
 in it. 
 
 3 It is n^celFiry for a man's own crnifort. The 
 
 1 'ly mntvwill nevcr want wo, v.hile he livts in a fm- 
 ful world And what a piry is it that O'-ir peace and 
 qiret (honld lie at tie mercy of every one wiio has the 
 i;i difpofition to ^)i\e us a p-ovociiti m ? Thr meek man 
 Will maintain his c]uict in-er th*e belly of thefe, and will 
 be hip]:y in bearing calmly the provucdlion that others 
 are fo unhappy as to give. 
 
 4 It is neceifiry lo k'^f p both one's felf £nd others 
 from the Glare of (in. We are to pray, Lead v.s ntt 
 vii'i ten pr., lion. This is a neccflary n.eaii thereto, 
 Pfov XV'. iS. " A- wrathful man Itirrtih up itrife : 
 
a 1 8 The m/dom c/ Mcckncfs, 
 
 hut h? that is fl^nvr Danger appeaG^th ftrife.*' Compj»rc 
 Mitth. V. 9. B'Jpl ar. the peace-mikers. Ht- that 
 is lliw to anf;er keeps the bri.l e over his own pcfTi n, 
 he lays in no feAci to another's, and fo appeafeih 
 ftrife, as the coal goes out when left alone on the 
 heart'i. 
 
 5. Confhler the authority of Oofl binc^ing it on nic, 
 Ja:n. i 19 Lt e^ery man h — JIao to vjrt'th. This 
 is b icketl by the authority and example t)f the Media- 
 tor, who caft us a copy for our imitation. Matth. xi. 
 29 I am ni tk a*id lowh' in heart. Let ihi? double tie 
 Ce-Tve to bind down our fpints when they begin to Iwell 
 finfully. 
 
 6. What need we have of the Lord's being flow to 
 anger towards us^ Lim iii. 22, 2> *' It is of the Lord's 
 mercies that we are not confnmed. bfcfufe his com pa f- 
 fions fjil not. They are new every morning : great 19 
 thy faith tulncfs '' There is no body fo fr qucnt, fo 
 unreafonable in their provocations ro us as we towards 
 him. What fhou'd come of u?, if Heaven Ihould lire 
 againft us at every provocation ? We fhould be m^de 
 to cry as ihofe unreafonably did, Numb xvii. 12, 13, 
 ** Behold, we die, v\e perilli, we all penfh. Who'oe- 
 ver Cometh anything near urito the tabernacle of the 
 Lord (hall die : Shall we be confumed with dying?'* 
 What we need for ourfelves, let us ufe to others. 
 
 7. La//y, The want of it wi'.l provoke the Lord to 
 anger againll us Remember :he lervant i« the p.ira- 
 ble. Miitth xviii 33, 34 ** Shouldft not thou aUb 
 have had compafTion on thy fel ow- fervent, even as I 
 h.^d pity on tht e ? And his iord was wroth, and deli- 
 vered h;m to the tormentors, ti'I he ihculd pay zl\ that 
 was due unto h m" God is alnr.ghty, able t^- revenge 
 every difbedience ; yet js Jl liJ 10 angtr, Nah. i 3. 
 We are v\ei*k, and often can do no more than fli w 
 ill- w 11. Mow then can it mils to provoke the Lord 
 aga'nli us I 
 
 Bjc here it is necelTary to caution agninft finful 
 fiuckuefs Lo an^er, whertby the ntttllary duties of 
 
The Wtfdom of Meehn-'/s. 2 re; 
 
 jafticc_anH charity come to be omitted. It has indeed 
 a ^f mblance to meeknefs and flovvnefs to wrath : but it 
 is really »he rock on the right hand of them, as \iAVi n 
 is the rock <n the left ; and upon the one as well as the 
 ether (he ''up of the foul m.^y be damaged, if ir is not 
 dallied in pi^^ces. The difference befvixt this floA^nels 
 and liniul lUcknefs is, that the for'ncr prr ceeds from 
 true wildom, as in the text, viz fpiritual and hec^.ven- 
 ly ^vifdom, wrrnight in men by the Spirit, through the 
 word, Jam iii, i?- the latter from a mere uaiural 
 fofmels of temper which we call good hiimour, or 
 from carnjl v.ifdoin, in both which the princ pie man- 
 ner, and end of the a(fli n are all confined within the 
 circ'e of felf, and ( cannoc be acceprabie to Co:!, ag 
 they are not the product *-f his fanftifying Spins' And 
 hence it is that the eft ct of them is often, as m this 
 Cd^Cf quite contrary to the rule of the word ; which 
 the efFed uf grace and fpintual wifdom can never be, 
 Gal V. 2 2, ■23. 
 
 Now, the evil of this flacknefs lies in its caufmnr a 
 crimmal omiflion of that duty which we o ve to God, 
 and to our neighbour, either by the ti- of julHce or 
 chr;ruy. Such was the finful flacknefs of Gal lio, Ads 
 xviii. \y of the church of Cormth m rot caihng out 
 the mcertuous perfon, i Cor. v with 2 Cor. vii. 11. 
 and of Eli in not rellr^ining his fons. 
 
 We h<ve need to take heed how we fteer our courfe 
 then, keeping off finfLil p.-^fii on on the one hand^ t^nd 
 fmful flick'iefs on the other, lludyinj a Chnltian meek- 
 nefs, a gracious flownefs of wrath, v\ hereof the new 
 natu!-e is the principle, the word, the rule and reafon, 
 the glory of tiod the ch:ef end, and faith tlx: nv^an by 
 vh.ch we come to exercife it. All other meeknefs and 
 flosvnefs of wrath, will be found but fpurious ineekiiefs 
 and fl^twnefs, or *1nful fl.ckn'^is 
 
 1 herefore let us look ro ChriO for the findifying 
 pf our nature, the exrmguilhing of the hell Ih fire of 
 them by his Spirit working Lke water; let us enter- 
 tain habitual iinpreifians of the m^ijelty of God. the 
 
 fpi'it- 
 
*22o The Folly of P^ffimaienefs, 
 
 fpiritiiality of the law, and our oT'n cfan^er, on our 
 fpirirs ; and I bnur to cxercife this flo\vi>fl\ to wrath, 
 depcti^ng on Jcfiis as the head of iiifiuances for 
 (tren^ih. 
 
 DocT. IT. Th^ fnffl'matr mnn procf^^tmr hts folly and 
 nJUghUrtcfi / .- his unbridled pjjjion undjlnful angtr. 
 
 In r^irronrP.n^ from this dncl^'ne, I fiiall, 
 I Confider the nature of pallion or fn^fnl anger. 
 II. Shew ho.v the palTionaie nun proclaims his 
 folly. 
 
 Ill Make application. 
 
 I. I fliall confider the natnre of pifHon or finful an- 
 ger. And that we may underftand ic, let us view, 
 
 I . The caufes of it. 
 
 1. 1 he k'rids of It. 
 
 3. The cfFcfts of it. 
 
 Tiffly Let us view the cnnf^s conAitutinjt anger, 
 iinful anger. Anger then is llnful anger and paflion, 
 
 •f ^Vhen it rifeih without a jiil ground, having no 
 cauTe for it alligned bv grace or right reafon as jml. 
 Hence our Lord fpe. ks of one*s bein;^ ^"^'V ivithout a 
 cau/fy Matth. V. 22. That is either, ( 1.) without any 
 caufe at all. The rufn grows not without mire, nor 
 the flag without water. But ih? heart of man cm pro- 
 duce anger with.ut any caufe g'ven lim There is a 
 certain fournefs cf fpirit tha^fomrtimej fits down 011 
 men, whcrebv they are argr)' while they know not 
 ^'herefore. A hnmbling initance cf the ccrrupnon of 
 nature, (i.) Vainly, upon fome light and trifling occa- 
 (lon, unworthy of fuch police. 1 here is no jull cau'e 
 for ic ; but the judgment is wesk anfl yielding, and Co 
 gives way to psliion. Bar, O ! hnw often do terrible 
 flames arife from Inch trfl'ng f|>'jks and the watfts 
 Y-hich at the beginning wtiuld hanlly wet one's foot, 
 cr might e^fily be Htpt ever, come rhrviuga thi^ ra.'h 
 anger to ovcrllow cvcu to the neck ? Prov. xvii 14. 
 
 ^^Tbe 
 
The Folly (f PfJ[ionatenef4. 22 { 
 
 ** The beginning of ftrife is as when one lett^th out 
 water : therefore leave off contention^ before it be 
 ineddled \viih." 
 
 2. When it keeps no due proportion with the ofFcnct, 
 but in its degree quite exceeds the meafure of the injury- 
 received, as in the cafe of Simeon and Levi refpectinff 
 the Shechemites, Gen. xUx. 7 forecited', and that of 
 David with regard- to his defign againlt Nabal, i Sam. 
 Kxv. 34. compare ver. 32, 33. It muft needs be fm- 
 ful anger, that turns men fo far out of themfelves, as 
 to turn abcHit their cart-wheel on the cumin, which 
 might be beat out with a rod Men need to take 
 good heed left they exceed ; for when the fmoke of 
 palFion rifes, meii fee injurie* as in a magnifying gUfs; 
 and being once (et on the paffianate run, are apt td 
 purfue beyond bounds. 
 
 3. When it is not diresfled to the honour of Gnd, 
 and the de{iruc\tion of fin ; but is confined within the 
 curfed circle of felf Prov. xxi. 24. " Proud and haugh- 
 ty (corner is his name, who dealeth in proud wrath.'* 
 God is dillionoured, as well as the man is wronged : 
 but the paifi mate man has no concern for the former, 
 but his concern is I'wallowed up in the latter. So it is a 
 fire lighting on others, juit to m-ke them facrifces la 
 the pride and arrogance of a lot'tv heart, which ihii.iiis 
 notliing too much for itfelf, Prov xxviii. 25. 
 
 4. When it mnkes no due difference between the of- 
 fender and the off. nee, but gives both one meafure. It 
 was the corrupt divinity «f the Pharifi'^es in Chrift's 
 lime, Mattli. v. 43. **^hou Otak love thy neighbour^ 
 and hare thine enemy.'* But Chrili. who never bade 
 ■us love but hate offence^, aiid aiSs of enn»ity, will lisve 
 us neverthelefs to love the perfons even of c^'tnders 
 and our enemies, ver. 44. thereby Ihewing that we 
 muft in our anger make a difference betwixt the cKend- 
 er and the offence. But, ala^ ! how little is tliis regard- 
 ed, but the paifiun hand over head treats ih-e offender 
 and the olr'enc-e alike, till they hie ihcont no better 
 ih^n the other. 
 
 t T 5. When 
 
122 The Folly cf Pajfionatenefs. 
 
 5. When .the effecls of it are finful. Tf the fruits 
 be finful, the tree they grow on mult be fo, for the 
 tree is knosvn by its fruit. The effects of holy anger 
 are juft and good : but when anger puts a man fo far 
 out of hiinfelf, that it unfits him for his dury, or 
 drives him on to revenge, or breaks out in clamour 
 and evil.fpeaking, and the hke ; it is eafv to fee that 
 that fird is not from the altar, but from another quarter. 
 Mofes himfelf hid a fit of it, Pfal. cvi. ^3. »' They 
 provoked his fpirit, fo that he fpake unadvifedly with 
 his lips." Bjt pafTion is never a whit thel)etter of that, 
 but the mere to be feared, as a potent enemy which 
 maftercd fo much Lieeknefs for a time as Mofes was 
 poireifed of. 
 
 6. Lajtly, When it is kept up and continued be- 
 yond due time, cont.'-ar)' to the apoftle's ccnnfel, Eph. 
 iv. 26. Let n:t the fun gi dotin upon your wrath. The 
 keeping up of flnfnl anger is a double Tin. It is fin- 
 ful to admit it, is is more fo to keep it up, and rt-fufe 
 to let it fall. It is not to be thought, that it is lawr 
 ful to keep it up till the fwn go down ; for what is 
 (inful in Its rife, murt be more fo in its continuance. 
 But the meaning is in thefe two thing<. ( i . ) As the fun 
 with his fcorching heat hallens to go down, like one 
 running a race, Pfal. xix. 5. fo fhould we to lay by 
 our pafhon, which coma's orcPmrily f^r fooner to a 
 height with us. (2.) As the feiiing fun bringing on 
 the night, calls men to call off iheir chathi, and fo 
 compofe themfelves 10 reit ; lb fliouid we timely put 
 off this part of ihe old man, and get our fpirits compof- 
 cd. And particularly v.e ought not to he down with 
 it; for whereas the day-light afj'ords a variety of objects, 
 that miy ferye to divert the force of paifion, the dark- 
 nefs of the night hides all thele, and leaves the fiery' 
 fpirit to fccd on that ailenarly, which railed it. So it 
 gets leave to range tbrough the fevera- methods of re- 
 venge, Pfak xxxvi. 4. 
 
 Scfcondly^ Let us view the kinds cf finful anger. In 
 general, anger is twufold. 
 
 I. There 
 
The Folly tf Pajfionaienefs. 213 
 
 T. There is an anger efTeniiaily finful, finful in 
 itfelf. And that is where there is do jull gronr.d of 
 anger Such w-ss Jansh's anger at the withering 
 of the gourd, and Saul's anger againft the priefts whom 
 he murdered. Tiie worft i:nger cf this kind is, where 
 that inflames anger that lliould be entertained with love 
 and elteem. Sirh was Srail's anger againlt Dav d : 
 he was angry with him. j-jll becauie he behaved himfelf 
 well, and God profpered him. See Pfal. cix. 3, 4, 5. 
 Men may fm, in their anger at others for their lln : but 
 to be angry at one i. r their duty, there can be no 
 good in that. This kind of ar.ger is like a water thac 
 has quite left its channnel, or like fire in the thatch 
 of a houfe, where it ftiould never be. 
 
 2. There ts an anger accidentally finful : and that 
 is, where there is indeed jail ground for it, but it is ill 
 managed, either by not keepmg proportion with the 
 offence, or not direvSling it to the honour of God, &c. 
 Such was M( ftfs' anger agaiuft the Ifraelites, and Da- 
 vici's againft Nabal: and the more of i\m is in it, and 
 the more violent, the worfe is the anger, and the mere 
 hellifti ; as Simeori and Levi's anger agsinft the Sheche- 
 mites. 'i'his is like a water which is indeed in its chan-. 
 litl, but withal it is without it too ; or Lke a fire which 
 is indeed on the hearth, but withnl coals of it fcat- 
 tered up and down ilie Ivjufe, More particularly, 
 there is, 
 
 I. A clofs fa'len ang^r, called, Eph iv. 31. bitter* 
 nejs^ which is a tire that burns within the breait, with 
 Jrittle noice. It isk^pt wirhin, and makes one go with 
 a bitter heart, and full of gi.ll, a b\ndin to InmlKf and 
 others, till it be digeiled It has more of difcontent 
 than revenge ; and often carries not to actual revenge, 
 ■ either becaufe they cannot, or for certain rtafons will 
 not. So it is very lingering, like a fire that has little 
 vent. There is much of this in the world, which 
 eats out the comfort of fociety, and mens own com- 
 fort. This is it that makes maipy go champing their 
 ©wn bridle, and gnawing on their own Uvt^ ; and 
 X 2. tmc« 
 
12 4 7'/5<? Fally of ? cffimateneff , 
 
 tir.'flurps all their words and lof^ks, as in the jaundice 
 theoveiti(3\ving jrall cf^lours the fk'n. And the nearer 
 the relation is, it is the more dangerous; hence is that 
 txhortaiioa, Col. iii. 19. ** Hnfb nds, love your wives, 
 and be not bitter againU them." 
 
 1. An open and impetuous anger, called their wrath^ 
 which is too violent to hold long. The hot (pirit keeps 
 it not in, as in the former cafe ; but it breaks fi rth 
 like a thunder-lhower, overflowing. Jt is a moft 
 dangerous thing, apt to precipitate men into fuch 
 indecencies and wickednefl'es, that if they were them- 
 felves, they would be ready to fay, y^m I a dog that I 
 Jh'iuld do thrj'e things? But the fmoke of the psffioa 
 flrikes them blind while it lafts ; for it is in elitct a 
 fhort madnefs. Men are apt to think little of this, 
 unresfonably tsking it for bravery of fpiric, Prov. xxv. 
 n't, and becaufe it is foon over, and they rue it : but 
 it leavens the whole man, it is fire fet to the devil's 
 train ; and oft- times that is done in it, which it is too 
 Jatc to rue after. 
 
 3 There is a purfuing implicable wrath, called 
 there, anger ; which is fet upon revenge fo, that they 
 will never lay down their anger till they be rfvenged 
 to their own fatisfaclicn. This is not kept fo clofe 
 as the firft kind, nor is it carried fo precipiicntly as 
 the fecond ; but is more epen than the firtt, more de- 
 liberate than the fecond. and fo is the more dev.lifh. 
 This- is to be mad with reafon, and may' well be 
 called malicious anger, and is at the utmoft remove 
 from the Ipirit of Chriftianity. The apoftie calls it a 
 giving place to the dcvH^ Eph. iv 27. In c>iher kirds 
 of anger the de\il lakes place; in this they give him 
 place. 
 
 Again, more particularly, there may be obfervcd a ** 
 fourfold anger. 
 
 I. Anger that is long a-taking up, and is foon hid 
 down I'his is the belt (ort of that ill thing : it fpe. ks 
 either a good natural temper, or great grace. It is 
 like fire in wet wo(>d, which is ill to kindle, and foon 
 
 dies 
 
The Fulty cf Vafr.y.o.tcncfs, 2^S 
 
 dies out. However, It is matter of iiumiliation, being 
 fii.fnl anger; and needs fprinkling of the blood of 
 Chrill, as vVcll as the worlK 
 
 2. Anger foon tjken up. and foon laid do ''n. This 
 is like fire in flmr, tiyirg out with a touch, but quicL'y 
 vanilh away. It is good it is foon laid down; as 
 when one falls into a mire, the fooner out the 
 better. But it is a great evil to be foon an^,ry, Tic* 
 i. 7. to fling iikr' a wafp at a touch. Ix is very con- 
 trary to the nature of God, who i« (lov/ to anger; and 
 ninkes people an eafy prey to temptation, like a bunch 
 of ill y rtraw to a fpark of lire, loon kindled and fooa 
 burnt otit. 
 
 3. Anger long a-taking up, and long a-laying 
 down, i his is like fire in iron, which is Umg a-heat- 
 ing, and long a-cooling too. \i is good it is long a- 
 t.^king up, but very fmful that it is long a-laying 
 down. Many value thenifelves, and are valued by 
 ethers, upon their good te:iiper, that they are Co long 
 a-takmg up anger, and can f>verlook To many offences; 
 who yet are of fuch a difpolition, that if once they 
 be heartilv angered, there is no gaining of them again. 
 They are like fire in a mofs, that is very ill to take 
 fire, but when once fired there is almoit no q^.iench- 
 ing of it And they, when once raifc^i in anger, are 
 implacable. This is moll finful and d=ingerous-. 
 Their name is in the black roll, Rom. i. ^i. Satan 
 has eminent place with inch, Eph. iv. 26, 27. and 
 they cannot wa'k in a courk of communion with God, 
 Matih. xviii. ult. 
 
 4. Anger (bon taken up, and long a -laving down, 
 l^his is like fire in oil or TpTituous kqnor, kindled with 
 a touch, and burning vehemently, and continually 
 while there is any thing to burn. This is the worll 
 of ;dl ; it has all the mifchief of the third kind, and that 
 ill in it over and abov; . that it is foon taken up. It 
 Ipeaks a fearfuj height and power, of fm, a perfon to 
 be a [)eiit.clJU»e(,.tuJ>i6! pallion|, who is guided neither 
 
^^6 The FoVy cf Pcffi-naienefr. 
 
 by grace nryr reafon : and it is of all the moft oppofitr 
 to the fpiritof Chriilianity^ 
 
 Thirdly, Let us viev/ the eftc(fts of finful anger. I. 
 will hint at the geiieral heads of them as the particulars 
 are too mnny. 
 
 I. It is mrfihievous to the body, a killing in fl^ru- 
 ment to it. Job v. 2. Wrath kiikth'the foiijh man. 
 Therefore the fcripture reprefents it as a fin againlt 
 the likth command, M4tth. v. 21, 1^. The tranf- 
 ports of priffion makes a man a tormentor to himfelf, 
 iiifl.ime the heart, lire the eyes, render the vifagc 
 fierce and pale, and loo!e as it were the very joiiiis ; 
 and hiftory aiFo ds levcral inliances of perfcri* who 
 have been thrown into fevers, and died, by their paf- 
 fion. "And it readily makes a fenUb'.c alteration on the 
 body. 
 
 2. It fires the tongue in a pariicnhr manner, James 
 iii. 6 . and thrit brings along w;th it a tr.^in of evils,. 
 Kph. iv. ^i quarreling, biitei words, railing and Icold. 
 ing, reviling .-rnd reproaching, rvvcariug, cu. fing, fear- 
 ful impreLations, blafpheming, ebt*. And all thefe, 
 
 .being tractd to their original, are landed at the doop 
 of pillion, which opening, fends out thele as the fiiioke 
 cf the pit 
 
 3. It difiiirbs fociety, and \t de{lru(flivc of ir, Prov. -» 
 XV. i&. "A wrathful man (tirreth up ftrife. And 
 where ftrife is, there is cenfufion, and every evil 
 work/' James iii 16. It is the coal that fi^es families 
 and neijThbourhoods, and fets every one againft another. 
 Yea, hence proceed people's devouring one another, 
 flriiin^, fighting, wounding, and murdering: lo that 
 this palfion hris been the death of many, and brought 
 many to an evil end. 
 
 4. It overJouds reafon, as in the text. It carries 
 a man out of himfelLvihnt he cannot judge of mat- 
 ters clearly, nor ad> deribcrate^y ; but it makes hnn 
 ra/h and precipitate ' in, his rtiaivSgiratnts, To that 
 1^ hen* the fit is bwiry nolhlhg rt<Uiailis:<oihimby it but 
 rcinorie. 
 
 S^LaJtlyy 
 
7J:C Folly ofPiffio-nat'emfs, lif 
 
 5. Laply, It unfits a man ff)r his duty. For the 
 
 ducy of his Itation j for often the paiiion makes him, 
 that wlien he is doing, he knows not what he i3 do- 
 ing. For his (iuty to God, and mars any thing nf 
 
 that kind in his hand, James i. 2 0- *' For the wr^ih 
 of man worketh not the righteouihefs of God." To 
 conclude in a word, the effects of linfnl anger are live- 
 ly reprefented bf}' Nloies in his holy anger breaking the 
 tables of the law, Exod. XKxii. 19. \V hen finfu] paf- 
 fion is up, what will it not do ? it will precipitate mea 
 into al: niifchief.- 
 
 II. The next head is to fliew how the palTionatS 
 man proclaims his folly. He pliinly difcovers that 
 he does not truly underihnd his duty to God, himfelf, 
 Satan's malice, his own intereit, or human nature ; 
 of which 1 have fptke btforc. Further, he prcclaim.s 
 himfcif, 
 
 - I. A proud man, Prov. xxi. ■24. The j^afTionate 
 man is alw ays a proud man, and the proud man, is a 
 fool in God's account, and in the account of all wh3 
 underOimd themf^lves. Were there lefs .pride, there 
 would be lefs pafTiou : but he who is conceited of his 
 own excellency, cannt-t mifs to fall into the fha; e, 
 while he receives not from others v/hat he thinks is 
 due to his merit. 
 
 2 A we..k man, one incapable to rule himfelf, 
 Prov. XXV ult. Is he not a weak man, v.'ho rules 
 nor hii;j(elf by grace or realbn, but is a fiaveto-his 
 pafTion, and riiuit roil or flee away before it, as chciff 
 before the \\ind. You know, that children, by rea- 
 ll>n of I heir weaknels of fp^rit are ealily frened and 
 angered: and. of the fame m.'ke are the pallionate, 
 who on evLTy tiiflng occafion lole the maflery of tnem- 
 ielvds. 
 
 . 3' An unm< rtificd mcin, whofe defires of the- 
 "Wc rd's' (miles are too vigorous, ' his uticaii:.e(s at its 
 frowns too great, his cxptctat.ons from the world by 
 far too big. Fur. thelb iix the fourccs of unruly paf. 
 
 ■ fiOIl, 
 
11 8 Tie Fitly of Paffionatcncfs. j 
 
 fion, aKvavs ariling from one's being baulked or dif- 
 appointed in fome tiling orpthcr, fol. iii. 3, 8. And 
 an mrnortificd, Ipirit is a fo6lifli fpirit, James iii. 17, 
 18. t 
 
 4. A raih and precipitant man^ dangerous to (bchetjr^ 
 ap: to ran himfelt and others intd liiarco Prov. xxii. 
 24, 25- And thiii muft obbge both hime'.fand ochert. 
 to cab him a fof)iilTi man. It is the character of a 
 pjiident man to be deliberate in his motions, and fore- 
 Ifemg : l>ut the paljionate man is the very reverie 
 of this, Piov xxii 3. ** A prudent man forefeeth 
 the evil, and hideth himfclf: but the (imple pafson, and 
 are punifred." 
 
 ^. L^ftly^ An imwatchful n>an, who has his ene- 
 mies vvirh;n him, without him, round about him, and 
 yet cannot be brought to liand on his guard, and re- 
 press their motions, Prov. iv 23, 24- i his his prac* 
 uce i; folly with a witnefs. 
 
 I Ihall now make fome practical improvement of thi» 
 iubject. 
 
 L&E. I. of humiliaticn and convifrion, 
 
 1. It mult be a darigerous and fmful thing deligned- 
 Iv to prov*^ ktf and itir up others to pdfTion Yet how 
 many are there who make no bones uf it, but will di- 
 vert themlclves with it ? Thus the young and foolilli 
 cfi^ecially, wili pleafc them'elves in angering the aged 
 and hafly.^ But lei fuch know, that 'fools make a mc^k 
 atfm,' Prov. xiv. 9. It is dangerous to pleafe one's 
 felf with what is difplesfing to God, and enfnaring to 
 tl)C foul of our neighbour. 
 
 2. What ihame>. and confufion of face may cover 
 every one of us, when ^^e examine ourfelves in thi» 
 pt)int ? The pidure of pafuon is draw n, and is it not 
 an Ugly one ? But where is the man or woman that 
 has riot entertained this moniter, and in whofe brcall 
 it has not been bred mauy a time ? O how unlike 
 Cod and Chriil has it made us, ho*v unhke Chri- 
 flians, yea hov/ uniike rational ruen and women? 
 
The Fully of Piiffionafenffs, Zil^ 
 
 JThink not light of ir, Fph. v. 6. compared with chap. 
 iv. 31 We mud be wafhed from the guilt of it by 
 iChniVs blood, and the fj-e -of it mnfl be quenched by 
 'jhis Spirit, or we wiil be undone for ever. 
 
 Use II. cf exhortation ; which I oiFer in ^'^-"^ *7 o 
 
 'iparticul rs, • 
 
 *| Fi^f/. Beware of provoking and P.irring ip o:r.ers 
 
 jto p-ifTion. L^y in no fewel to that fire in the breafis 
 
 of others, neither dtlignedly nor any other m-r.ner 
 
 " cf way, without exception of any thing but r.ecelTsry 
 
 If that will prove ke people's p^lTion there 
 
 .0 h??p for it. Better men be provoked thaa 
 
 '' i, Adj> iv. 19. But ctherwife beware of it, as ye 
 
 \ anfwer it to the God that mide you. To prefs 
 
 ;, con fide r, 
 
 I. The law ff love binds it on yru, Zcve thy netoh^ 
 '^our as thyfc'f If you do fo, you will be loth to pro- 
 voke him ; for you would not chufe to be provoked 
 yourfelf. If you love his (bul as you are obliged to do, 
 you will be as lorh 10 l>ir up his paffion, as to fire#iis 
 '-- iTe. If you love his peace and welfare, you will be 
 i -Ti to rob him of it. 
 
 |. 2. That is to be a fn^re to him, to lead him into 
 iin G' d charged hi peop'e. Lev xix. 14 " Thou 
 ifliah not put a Itumbiing-biock before the blind;'* and 
 |the apo{IIe will have all to take hee4, *' that n<> man 
 rpiu ^ Itumblirg. block, or an occ lif n to fall in hs bro- 
 ■' t\ way,*' Rom. xiv. 13. To lead ycur neighbour 
 a mire, over a precipice where he might fall, and 
 brtak a leg or an arm, you will own ^on!dbe?-kin to mur- 
 der. This is worfe. as being of the natiire of fcul-n urdcr. 
 J. Ydu are partaker of the guilt which is brought 
 on another by your means; and t s^iH jufHy be charged 
 on you, as inilrumen'.al in it. laying the iVi<?re for them, 
 1 Kings xxi. 25. As he v.ho lays the ttLmbhrg-'t'lcck 
 before a blind man, over which he break? hi^ neck, is 
 gu Ity o\ his blood ; fo are thofc who patvoke o(Ii<Ers 
 t6 pailion, guilty of their fin. "^Jpr" 
 
 4. iMjtiy^ \i is c-aing Satan's work, and thifls a 
 
 forry 
 
230 The Folly of P ijponatcntfs. 
 
 forry office. When Perer advifed our Saviour to br- 
 ware of expofing himfelf to fufFerinjr, he Hiys, Get thee 
 behind me, Satan, Matth. xvi. 23 for he faw that Peter 
 was ferving him in that. Satjn fpared Job's wife, 
 becaufe he had ufe for her to provoke him to blaf- 
 phcme. And that is the way they are employed, who 
 provoke others 
 
 Therefore I befeech you, beware of this practice 
 
 1. For God's fake, who is thereby dilhonoured. 
 The coal you cdl\ into your neighbour*! bread, kindles 
 a i]dme there : but the rm.)ke mounts upward, and 
 darkens the heavens. And therefore, as ye have any 
 love to God. or regard to his honour, treat your neigh 
 boirr tenderly in that point. . 
 
 2. For your neighbour's foul's fake, which is there- 
 by endangered and involved in gilt, Rom xiv. 15. Say 
 not, Am I my brother^ s keeper P You certainly are (o 
 far : but certainly you can never think you are at liber 
 ty to be your brother's deflroyer. 
 
 ^. For your own fake, ^.vholc accounts are thereby 
 incrcafed with the addition of your neighbour's guilt. 
 *' Therefore be not ye partakers with them : and have 
 no fellowlhip with the unfruitful works of darknefs, 
 but rather reprove them," Eph v 7, 11. Each of 
 us wi'l have enough ado with cur burden ; why iliouid 
 "we a<4)pt the fins of others, and ilir them up to what 
 win be laid to cur charge? 
 
 4 Z ///v» As ye would rot do Satan a fervice and a 
 plealiire. Dull is the ferpent's meat ; even the (in 
 ar.d rum of mankind, with the diflunoiir of ('od, sfLrd^ 
 him ".W the fat-.rfsclion he has. It pleafes him to lee 
 *' • .lares to one another, and to cleave them with a 
 ' of tiieir own timber. 
 
 1 ilull giv^ you a few dircwiion^. 
 
 I . B. habitually concerned that ye ft^nd not in th« 
 way of, but to advaneti the fpiritiial good .of others, 
 Gal. vi. 10. ^He who is concerned for one's recovery, 
 will be careful not to do any thino; that may occafioii 
 areUpe to hun. It is Cam's hui. -our, untoncerned- 
 
TheFoUyofPaffnnaicnefs. 231 
 
 jnefb for the good, efpecially the fpiritual good of oihers, 
 that makes men fo eafy in this point. But take that 
 i advice, Rom. xiv. 19, '20. '* Let us therefore fo1!o\v 
 I after the things which mske for peace, and things where- 
 'with one may edify another. For meat deilroy not 
 'the work of God. All things indeed are pure ; but it 
 lis evil for th^t man who eateth with cfFence." 
 
 1. Be confcientious in giving every one their due, 
 Rom. xiii. 7, 8 '* Render therefore to all their dues ; 
 tribute to whom tribute is due, cuflom to whom cuftom, 
 fear to whom fear, honour to whom honour. Owe no 
 jman any thing, but to love one snother : for he th.^t 
 loveth another, hath fulfilled the hw." Inhere is an 
 honour due to men as men, which makes them to be 
 ino objects of contempt, i Pet. ii. 17. Be always ready 
 to give every one what isdus to them,' whether in the 
 way of juitice or charity. For wrong done, and con- 
 tempt ihewn, are the great upllirrers of this padion, 
 >nd kindlers of this coal, in the breafts of others. ^^ 
 
 3. Particularly make confcience of your relatwe 
 durie?. The nearer the relation is, the provocation 
 pierces the more deep, tht peace i? the more precious, 
 and the offence in many cafes the harder to be renioved, 
 Prov. xviii. 19. Let hufuands and wives be tender of 
 one another in that cafe, and beware of pro'j^ing 
 one another's paliion, as they would not be l^ares to 
 one another. Eph. v. w/^. Let children honour and 
 reverence their parents, as their natural lords; and 
 parents treat their children as parts of theinfelve.?, 
 Eph. vi. I, 2, 4. Let fcrvants be precifcly juft. faith- 
 ful, and refpedful to their mailers, and mailers jufl 
 and ev]uitable to their fervants, yerfe.v. 9. It i, the 
 neglect of thefc tilings that provokes the palfion of 
 relatives. 
 
 4. Be net negligent and carelefs of yrur carriage 
 imd behaviour towards any body : for whatever d.ffci- 
 snce there m%.y be betwixt them and yru you owe 
 rhem an honour, i Pet. ii. ly. ; you are cap ble of of- 
 fending them, Mauh. .%viii. 7, j and it is gangerous 
 
 to 
 
221 7he Folly of Fafflonateneft. 
 
 to be a fnare to their (buls, and all fouls are alike pre- 
 cious .There was no more paid by Chrift for the king's 
 foul, than the bepgar's, Rom. xiv. i^. 
 
 5. If one's p^ilhon be up or like to rife, file'nce is 
 <)ftiraes necelTary, nrA an/wiring agairiy Tit. ii. 
 The reafon is, Where nn wo'jd i/ there the fire goeth 
 cut, Prov. xxvi 20 W-arh is a fire, anfvVcring often 
 is like coals or fuel laid to it. Therefore learn to give 
 place to -wrath y Rom xii 19. 
 
 6. But fometimes there is a necellitv of anfwering, 
 as when one is direflly queftioned, and an anfwcr is 
 locked for, and paiTion may be irritated by filenc®, the 
 angry penon judging hinifelf defpifed by filencc, J'^hn 
 xix..io. in that cafe a fofcanfver is a fovercign reme- 
 dy, Prov XV. I. as yielding wool will be a better fence 
 againft a cannon-ball than a ftone wall. A foft tongue 
 breaks the bone, and yet wounds nobody, Prov. xxv. 
 
 15. So did Abigail pacify David. 
 
 7. Laftly, Be Hi I ready to do them all good offices, 
 Hiiln. xii. 19, 20, 21. And look to the Lord for the 
 blefliug on ihefe things, pra-ftifrng them out of refp d 
 to hii command : and great wil! be your peace and fa- 
 tisfadioncherein. 
 
 Let no body fay, Such a way of carrying is mean and 
 fneafeig. It is prefcribed by God in his word, and it 
 i& rAq|inended to us by the Example of Chrift, i Pec. 
 ii; 23 " Who when he wa^ reviledj resnled not again 
 vhcn he fuffered, he threatened nut :" and it is true 
 greatnefs of fpirit, Prov. xvi. 32. '* He that is flow to 
 anger, is better than the mighty: and he'that rulcih 
 his Ipirit, than he that taketh a city..*' 
 
 Secondly, Beware of fmful anger in yourfelves ; bridle 
 your own pallTon, and fubdue it. Be not hafry iii 
 fp.rit ; take not that fire into your bofoni, nnr cheriih 
 it, Imt extirguilh it. To prels this, I offer the follow 
 ing motives 
 
 I. Cunfider it is a work of the fl<fli as really as a- 
 dultcry and idclpti'y, Gal. v 19, 20. It is a notable 
 piece of the ccnuptian of our iia.:urc, not to be tole- 
 
 rated, 
 
The folly of Poffijnafencfs. 233 
 
 rated, far lefs cheriihed, but mortified. So the fow- 
 iiig to it will b'ing a renping of corrnption. It is far 
 from bravery of Ipirit, bat is a piece of man's corrupt 
 fpirit, the fpirit of the world. 
 
 1. It is not only a fm, but it is a mother-fin, Prov. 
 Kx'.K. 11. ** An angry man ftirreth up itrife, and a 
 furious man aboundeth in tranfgrefllon." It i? fcldom 
 it comes alone, but has a hellifh train along v^ iih it, as 
 clamour, evil-fpeaking, (be. And as one fire ferves to 
 kindle another, fo feldom anger rifes in one's bread, 
 bur the fparks fl/ into another's, and fo another fhme 
 is kindled there. 
 
 3- It is a murdering fin, as we vrry learn from our 
 Sn'iour's teaching it to he forbidden in the words, 
 *' rhou Ihalt not kill. Match, v. 21, 22. Ye have 
 h?ard, that it was laid by them of old time, thou (lialo 
 not kill : and whofoever Ihall kill, Ihall be in danger of 
 the judgment. But I fay unto you, that whofoevtr 
 is angry with his brother without a caufe, liiall be,i:i 
 danger of the judg nent.' <bc. Ii is of a murd^ng 
 nature to the man himfelf, Job v. 2. and to the man 
 ihe finful anger is conceived againft. It is in its own 
 rature heart. murder, Matth v 22. As he who luft- 
 cth after a v.'o:nan is guilty of heart-r.dii]:ery» (o a 
 fmfully-angry man is guilty of heart-mur.ler. It 
 i^ o'-dinarily attended with eye-murder, vaitkig ii- 
 felf in a wrathful countenance A proud Kxk f^d 
 bloody hands are joined, Prov. vi 17. 1 he Spirit of 
 God takes notice of Cain's countenance. Gen iv. z^. 
 See Obr^d 12. And it is attended with tongue- mur- 
 der. Solomon cbferves, that death andJif- are in the 
 power of thj tongue^ Prov. xviii. 21. If p;l]i;n have 
 the management of it_, no wond-r that ii be fourid 
 gu'lty of murder. In its lliapes it rcfembles both fire 
 and fword, and with the niourh bow ajid arrov, all of 
 them inilruments t -f death : and in the angrv mm it is 
 fo, Jimes iii. 6 Pfal. Ivii .4 and Ixiv. 3. A:id it has a 
 native tendency to hind- murder, as iii ti.e Cafe of Cain, 
 Gen iv. ^ 8 
 
 4 It divsfts a m^n of his crnanieut a>. a man, 
 t U vvh^rrc- 
 
^34 ^^^ ^^^^y ^f P^Jp'jrt'^^^nrfs, 
 
 whereby he differs from bcift?, that is, his reafon, 
 Prov. xvii 12. Lst a bear robbed of her xubf/pr mett 
 a man, ratbir than a fo'jl in his folly. Wliile p;?frion 
 rules, r^ofon is banilli d : that i>, he ads the beail-, and 
 lays afi'Je the rain fo long. The bcafii hive tlidr pjf- 
 iion, anjTfr, and wr-th, as we I as men ; but ihfy have 
 v.o reafon to guide it \vi:h, and therefore in them it is 
 not finful. EiU for inen to indu!^- their paifion, and 
 lie ruled by it, is to degrade themlelves into the crder 
 cfbe^ft-. 
 
 t;. It dix'efls a man of his ornament as a Cliriili.in, 
 i. e. am:tk ani /juiet fphit, i Pet ii'. 4. They who 
 put en the new man, are fuppoC^d to lay afide and pnc 
 ^)fF all thefe, n^ig^r, wrath, malice^ Sec, Cul iii 8. 
 Where the golpel comes in power, and calls the foul 
 into tlie mould of it, it meek^ns the rugged fpirit, 
 Iia. :si 6. conforms the foul to fellis the pattern of 
 meeknefs and lowlinels. So that profefTors would 
 know, that vidcry ever their pailiuu is nectlFary to 
 cvi^nce their interefi; in ChrilK • 
 
 oT It is a doNvnright oppofiteio communion with Go«j, 
 in any of the duties of religion. What duty is the man 
 iit for when he is in a fit of psluon ? If G(xl Us Tpeak- 
 irg to him by his word, he does not hear, his heart is 
 t'tken rp v.ith the o\yci of his anger: and therefore 
 the apolt!e laith, i Pet. ii. 1,1. " Wherefore laying 
 tilde ail malice, and all guile, and hypccrilies, and 
 envies, and all evil IpeakiDgs as newborn babes delire 
 the fiucere mi'k of the word, that ye m^y grow there- 
 by.** If he is to fpeuk to God in prayer in thnt cife, 
 what comes of it ? his praying is a burd-. n to himfelf, 
 and it is a burden to the S'pint of God tod. ** There- 
 fore, (fays Chrill,) if thou bring ihy g f t to the altar, 
 and there rcmeinbercit that thy brother hath ought 
 a^ainfbtbee ; leave there thy g:ft before the altar, and 
 |To ihy w. y, firlt be reconcied to ihy brother, and 
 then come and offer thy gift," Maith v. 23, 24. And 
 fays the apoille, " 1 wi 1 th. refore that men pray every 
 '.vhere, lifting up holy hands, withoui wrath and doubt- 
 
' The Folly cf raffimutcncfe. 235 
 
 incr '' I Tim. ii. 8. For as trQiibled wster is not fit 
 to receive the imsge of the (un, fo the foul in pafTion is 
 not meet .for divine comrnunicacions. Ah! how many 
 fccrec prayers and family prayers have been loll this 
 v.'ay? Mil. ii. 13 
 
 7. Laftly, It exdndes men rnt of the kingdom of 
 heaven, Gal. v. ly 10, 21. And no wonder, for it 
 is a -work 'of the flcfh, a mother fin, a murdering Im : 
 and no murderer hath eternal life abiding in him: \Vhen 
 men are hroughr into the kingdom of ^race, their fpirits 
 are meekened : and thereare none taken into the kiiig- 
 tlcin of glory above, but who are taken into the king- 
 dom of grace here. 
 
 I lh"ll conclude with giving you a few direiflii 
 
 I. Carry your {inful nature to Chrift by fai 
 ii€5lcd, that ye ni-y partcke of the. virtue of 
 and Spiri: for your renovation^ Gal v. 24. M 
 this all other remedies w ill be but feu: fing over the fcTe. 
 . 2. VV'hen ye are in haxird of the temptation, catch 
 hold of the promile cfprGtecrion and prefervsnei^ by 
 faith, and r.fe the means of refilling, Eph. vi. 16. " A- 
 bove all, taking the ihield of-faith, v*herewich ye Ihall 
 he able to quc^nch all the fiery darts of the wicked " 
 Hence one bears fomttimes greater affronts and it juries 
 better than leiTer ones ; becaufe in the former cafe they 
 betake themlelves to the ihields of gold made by ifie 
 true Solomon, faith and dependence on the Lord ; in 
 the latter, hke fools they venture with the brazcni ones 
 of their refclutirns, 6r. 
 
 3. Confider the fuftdrings of Chri/l, when any thing 
 thou fulKireft is hke to raile thy pafTion, H^b. xii. ^. 
 Thofe Ihing by the ferpents in the Wildemefs, were 
 to look to the brazen fefpent and be healed. The 
 irjjiies thou received are fiings in this v.ildernefs; 
 therefore lot^k to Chri(t who is exalttd on the pole of 
 the golpe!; and thou flialt be healed by him. 
 
 4 Study humility, and remember well whatill-de- 
 
 ferving creature-, ye have been ; how linful ye are, 
 
 and whatever is done cr faid to ycu^ you= defer ve it, 
 
 U 2 and 
 
236 The FAly of Pajjl^natcn'fs. 
 
 and much m re at his hand. This would mnke us 
 l.iy our hand on our mouth, under the provocationj 
 v.e meet with. Tit iii. 3. And whoever be ijie inftru-' 
 nienrs nf our uneafinefs, we know it is in God's hand 
 to m.'tkt; ufe of whoiii he will for onr trial, 2 Sam xvi. 
 II. It is pride that is at the bottom of all our pallion, 
 Prov. xxv.ii. 25. 
 
 •5. Confid r the injjry done you, as a fin and as a 
 trial. — As a Tin of the party who d es it ; and this will 
 turn your eye on the diihononr done to God thereby, 
 and fo make the injury to y( urfeif light; it will alfo 
 turn your anger into pi-y upon t!ie pcirty who is fo un- 
 happy ^ to provcke God agiinll himlelf, by wronging 
 of you. Thus Chrifl faid on the cr Is, Luke xxiii. 34. 
 '^m^mfi forgive them ; for thty know not what they 
 doj^^hipd - confider the . ii.jury as a trial to you, a 
 rriai^rydur pitiente : God is looking on, obferving 
 how you will bear it; and Gud chules the inllrumtnt 
 of the tried. 
 
 6. Bear djwn your paifion with filence, if you find 
 it beginning to rife. I do m-t bid you harbour it i:i 
 your heart, but refu'e to give it vent. Some will 
 fhirk, that perhaps it is berter to give it a vent pfefent- 
 ly, and tl.at it will be the fooner over. But what is 
 that but to fatisfy it with damour, and then it will 
 end ? I'hat is not the fcrlpture-method, as you may 
 fee, Prov. xii. 16. "Afv)o''s wraih is prcfemly known : 
 but a prudent man covereth Ihanie. Eph. iv. 31 Let 
 all bittcrnefs, and wrath, and anger, and claratnir. and 
 evil-fpeaking be put awsy from you, with all malice 
 Give fire a vent, and it will burn uhi e it has matter; 
 but if it hcwe no vent at all, it will die out. So it wi 1 
 be in this cafe. 
 
 7. Study a charitable difpofition, and beware of* 
 fulpicicus, curi •'^, and credulous temper.. Thu 
 would be an excellent antidote agVh^ft tiie attempts ol 
 palFion, I Cor. xiii. 7. Charity will put t e bel 
 condru.lion on the adions of others that rariond!) 
 they can bear, and fo eafes men of many fuppofecl 
 
 i) juries I 
 
Ths Folly rjfpyflonatenefs\ iy^ 
 
 iiiiiiries, and many real ones too.' Sufpicic^i {erves to 
 garher in fewel from all quarters to the ii e of p^ffion, 
 and wonlti find it in jAenty there, where charity would 
 fee none at all Curiolity aiid cicdulity are paiFioirs 
 h-ind-maids. He that is curious to know what otiiers 
 think and fay of hi.n, and crcdul-'U. to believe tvery 
 re})ort, will not want enough to make him uneafy. 
 
 8. Remove the occafruii of your piTion, as people 
 ufe to keep Imt far from the fire, bcc^ufe the fire ealily 
 feizcs, on it. It is f id of Au^uOus, th.n he did for this 
 re.ifjn break foiije cu loii? gl ^l^e' of piirp ,fe. And it is 
 faid of turpentine, that it v\il; drav.' tire to it. No tire 
 fire is lo eafily drawn as that of paihon And therefore 
 it IS good to remove thofe th.ings that draw it to ihem. 
 
 9. Liijiiyy IVatch and pray, that ye enter not Into 
 temptaiton ; and if at any time ye are caiched, halie 
 tut of the fnare. Dallying with temptation is the fair 
 way to entangle you furuier : therefore fly from it £i- 
 fr-oiiva ferpent; \ci\ ye be itung to death thereby^ 
 
 i 
 
 U THE 
 
THE 
 
 Diftino^uifliino; Charadlers 
 
 O F 
 
 TRUE BELIEVERS. 
 
 V. In relation to their forgiving of Injuries, 
 in oppofition to Revenge *. 
 
 Romans xii. 19. 
 
 Dearly behv.'d^ avenge not your felvefy but *-ather givs 
 place unto wrath : for it is written. Vengeance is 
 mine ; I will ripay, /aith the Lord. 
 
 \S in finful anger there \^ a dcfire of revenge, fo re- 
 venge IS the hellifh facriice to finful anger, j^'here- 
 V. ith it is fatisfied, arid wherein it is fully accompliihed. 
 '' he; efore it is ncceflary to add a little concerning ihi^. 
 \^. the wo ds there is, 
 
 I . A dehtTtation from revenge, which is propofeJ 
 P'::hcticdlly, 
 
 I//, Wuh an endearing con^pellation, Dearly bcLv^ 
 ed. He. knew how pr >ne corrupt nature is to revenge, 
 ho'.v hirJ it is to fmful men to ne denied the fatisfavftion 
 of It, when once their p ifion is up : therefore he in- 
 terpofes as it were with the angry man, and with foft- 
 t wor(k begs hi.n to forbear. 
 
 2//1, D.uh Uigativey and pofirively, telling what is 
 r. : to be done, iind whit is to be done. 
 
 ' /.) Yc are not to avenge youilclves. All revenge " 
 
 it 
 
 * ■' fuhjea was dircu.Tcd ui two focrt difcourles, prcachci' 
 .'-^:r..:<, Kov. I. and " -: • 
 
The Sirftdnefs rf private Reven^s'. 239 
 
 is not finful, nor here forbidden. For it is competent 
 to God, as faith the text ; and to the magiftrate, chap, 
 xiii 4. " He is the minifler of God, a revenger to 
 execute wrath upon him that doth evil.'' But it is pri- 
 vate and perf(-nal revenge, namely, where on6 as a 
 private man revenges linilelf on another, ever whom 
 he ha:^ no authority and power given him fv r that efFcd. 
 Avenge not y our /7 Ives. 
 
 (2) Ye are to ^'ve place io wrath; i. e. to the 
 wraih of yonr advrrfary who does you the injury. De- 
 . cline it as David did Saul's JAve'in thrown at him ra- 
 ther thi.in give him as good as he briiigs. Rather pa.k 
 up injuries, than revenge yourfclves at your owa 
 hand, it is juii what our Saviou- teaches, Marth. 
 V. 39. *' Relift not evil ; but whcfoever ih 11 fmite 
 thee en thy right check, turn to him the other alfo.'* 
 As if he had laid, Take a fecond blow, rather than re- 
 venge the firft. 
 
 2. A reafon of the dehor tation, which is taken 
 from'Deut. xxxii. 35 To me btiongeth vengeance^ and 
 rccmp rfe, 
 
 \jt^ Revenge belongs to God ; he pleads it as his 
 
 ^ own right, and he has put in his claim to it. as his fo!e 
 
 privilege before the world, in the word, that none 
 
 ;: who hear the Bible can pretend ignorance. There- 
 
 ] fore it belongs not to us, and we muft not invade i)is 
 
 right, 
 
 2^A, He will certainly fee to the execution of it. 
 
 S.y not, If we are not allowed to reverse injuries, then 
 
 they will go unpuniOitd^ and many v\r(-ngs we get will 
 
 'i^'ver be rightwd. No; God will right all wr ngs ; 
 
 le of them Ihall go unfeen to. He has given his 
 
 id for it. 
 
 The doclrine ^rifing from the text is, 
 
 DocT. Onf^s revenging himfeifat h'ryoivn hand rjff 
 fuch us have cjrcnged h:m, is aeep.y Jlnful and dijhonour* 
 irg to 0:ci^ '\jjh)fe pt :>yirxc alone vengeance r/. 
 
isi Th: S'lr.fuhefs of private K^venyf. 
 
 I.i tre:iti!ig this doflrine, I Hull Oiew, 
 
 1 V\'hat tiiis revenge is that ib To deeply (inful and 
 difh iiioinng to God. 
 
 11. Whit is the fiufulnefs and dnhonoar to Gl- 
 in ir. 
 
 Hi. Make applicaiion. 
 
 1. I am to fhew what this revenrre is that is fo (Teep- 
 ly finfal and cilhonouriiig to God, whjfe province 
 alv nc ven^eaiiLf is. 
 
 Revenge is twofold, public and auihoritative, private 
 and perfonal. 
 
 1. There is a public and authoritative, revenge, 
 which is taken on thof.- that v.Tong; oihe= i Ijy fuch as 
 arc hu'ehed wiili a lawful po'Aerand authority for that 
 piirp)!*;. This is fo far from bein^ fiiful, that it is a 
 iiectflary piece (;f jitlice and chanty, and is done in 
 
 'the name and by the autiiority of God. Thus the 
 magillraie has a power to revenge v/rongs in the ftate^ 
 Roiu. xiii 4 forecited. So alfo have church-rulers 
 power to revenge or cenfure fcandals in the churchy 
 2 Cor X. 6. where the apoltle fpsaks of a reacixncfs to 
 revenue all d./i^benitnce And thus matters of faniiM^'S 
 have a ;ovver to r, venge wrongs in the r families, as 
 Abram did in the cafe of Hagaf, Gen. xvi 6 And it 
 is of equal iatitutie with righ.ful governme:tt, in what- 
 ever lawful (bciety. And pcr-fons wroi ged fetking 
 redrcfs fiom thofe to whom the public revenge be- 
 longs, is a lawfii! thing, and men ard inverted v\i;h 
 authority that they may be i\j apolied to, as the impor- 
 tunate wiJoA' did lo the u-ijalt j'ldge, faying, Av-n^'C 
 me cf mine av rfary, Li.ke xviii 3. And applying to 
 than for it, 'ihey apply to God for it, (ince tuey ac^m 
 his name. 
 
 2. There is a p'ivate and perfor.al revenge, which 
 is the rcc]j tmg of a wio!ig wi h the 'ike or worfe,. 
 for the laiufying of the p.jflion of ihe injmed, not .up- 
 ported by aiij^ auilioriiy lixai ihe Q^^ of \cngeance.. 
 
 TiuV 
 
The Slr.fulr.f/s cf private Kt verge, 241 
 
 Tills is the finful reverge. The kinds of it are 
 three. 
 
 ly?, Revenire taken by thcfe in authority, out of 
 hi ted and iUwill to the ptTfbri of him who does ihe 
 wrong. For they are revengers to exscvte 'turalh, 
 Roai. xi i. 4 not their own v\rith a^ainft 'he perfon, 
 bat God'e, in whofe name they a(fl. And the ex- 
 ccutinrr of jnfli:e mufl Itill be an 2tt cf love to their 
 neighi^oar, which is the fum of the fecond tab'e, but 
 never of hatred. No man has any authority from God 
 t- rhat p:jrpore. So the public revenge in that cafe 
 I f come? fo far private, deepV fmful and diiTicnouring 
 t . GcK^ 
 
 Zi'Iy, Revcnr;e foucr^.t frrm thofe in authority, in 
 c.K=£ wherein it is neither nccetl^ry for the public good, 
 nor the amendment of the cftender, nor the (afety 
 of the pnr-y lefed. This alio is private revenge, 
 deeply iinfnl, and diflionmirable to God. For in 
 fuch cafes there is nothing: obliging the man's con- 
 fcience to fetk it, and therefore he is oblig-d to for- 
 give it vvhoPy. Col. iii. 13. All then that is aimed 
 at in futh cafes, is the fatisfyirg of the man's own re- 
 vengeful pySiion, getting his heart's fiu.ht on the party 
 thnt has wronged him : which is diametricslh' op- 
 p (ire to the royal law of love, and the fpirit of Chri- 
 Itiani'vV, James ii. 8 Let fuch toke heed to this, who 
 fly to their law-j^leair.g on every trifling occsfion, 
 juft to gratify their own padicn. It is a horrid abu'"e 
 of an ordinance of God ; it is to m^ke the law, the 
 mariitrate, and the authority c*f Cod wh'ch he is in- 
 velfed with, fubfervient to ycur revengeful paifioijc^ 
 
 M.;tth. V. 40. 
 
 3^//^ , Revenge taken- by thofe net in authority fn:» 
 pov.erir.g ti tm to take it, taken by perfons rot acting 
 in a pu')]ic c=ipacity, but at the ccmmanti cf their 
 p'dirion fleeing to take revenge at their own h-nd ; 
 which IS molt direcTy forbidden in the ttxt. It is a 
 common fm in the perverfe generation wherein \v« 
 live. And this revenge is taken three ways. 
 
 I/?, B7 
 
S41 The SlnfuJnefs c/ private B^everge. 
 
 i/?, Bv words. I fpeak not here of revenue in tfie 
 heirt. fur that belongs to ang-r, (>f wiich 1 have f(-K>ke 
 already. Bui the tongue is as real an inllninient of 
 reven<2e» as the hands, Twcrds, ( r (pears. 'I'hcri-fore 
 * Tay not, \ will rccoinptnce f vil, Pr.v. xx 22 Say not, 
 1 will do (o to him as he hath dene to n e; I will render 
 to the man according to his wor!:,"ch5p xxiv 20. And 
 wJiat ?re the fcoldinps and flou'ings among people, but 
 the zcl'ng of revei ge on them fur the wrong alledged 
 to be fa d or done to them ? One's pailion is fired 
 ag:^ nft another, and then they purlue them with bitter 
 WfTds, lying, railing, and reviling fpecchts ; fo that 
 ni«ny can no more (peak good < f thofe by whom they 
 conceive themfetves \\Tonged, but on all occafions boil 
 out their revenge that waj And the pa(rion of re- 
 venge is fcrved by thefc fpe eches, as really as it would" 
 be by ihe blood of their cfFenderS; ihongh not to the 
 ianie degree. 
 
 idly, By deeds. Prov xxvi 29. above quoted. When 
 men make one ill turn vnh.i another, fo rhai they 
 come to be c\ en with thofe that have wronged them, 
 paying them home in their own coin or worie, which 
 the Spirit of God dire^fl'y forbids, Piom xii. \}' Re- 
 compfr.fc' to m rriun evil for tviU Tims many lay up 
 the:r refentemtLnrs till a convenient feafjji, iliat it fills 
 in their way, to do their neighoour an ill turn, becaufe 
 he did cne to ihem ; which will have a fearful end, 
 Ifa xxix 20. Of this kmd is beating, figliting, and 
 nmrde.'ing ; to which the revenge :ul palTion naiivtly 
 leads ^ 
 
 r^^ilv, By omillion cf diiry owning to the ofF^inding 
 partv, L'M\tr in the way of jjfticc, (rr charity ^ contrary 
 to that, Rom. xii. 20 "If thine enemy hunger, feed 
 him; if he tbirlt, give him drink : for in Co doing tliot 
 Ihalt he^p coals of fi'e on bis head '* Many think 
 that it I-. enough if they do no il^ to thofe wh^) o(fer.d 
 thein. But as :he rt vengeful pafTwn nativelv 'eads xx 
 \vith-holdi!»g tiie g(od 'hat is due. ct)nrrary to Prov. iii. 
 27 it 15 evident, that the with- holding of it is a fa- 
 
 crilice 
 
Th Slnfu'refs of prhate Revenge. S43 
 
 crfice to revenge, ns wfll as the pofitive doinc: of ill to 
 them. Even as beGe^ers may revenue t-emfeU'cs 
 as efflclnaily on the belieged, by Itarving ihim, as by 
 'ftormiiig their town- 
 
 II. I proceed to fhew what is the finfulnefi and dif. 
 honour to God in this revenge. 
 
 1. It is directly {3pp^rite to the love of our nc'gh- 
 i hour, the fund imentil law of the fecond table. Lev. 
 
 xi>i. 18. ** Thou Ihalc not avenge, nor bear any 
 -grudge againft the children cf thy people, bu: thou 
 Ihalt love thy neighlx>ur as thyfelf: lam ihe Lord." 
 This jaw had in ChriiVs days a great deal of.rubbifn 
 laid over it ; but he cleared it from sU that kind, both 
 by this doctrine and example. But alas! how has the 
 pra*5lice of Chriliians To cnlled, hid it under mv.ch rub- 
 bilh again! Will men pretend to love ihofe 3s them- 
 ftlves, whom they mull at their own hand, without 
 law or right, be revenged on ? Nay, revenge is hatred 
 carried to a height. 
 
 2. It is unjuit violence, an afiaming and cxercifuig 
 a power and authority over men which God never 
 
 e us. Whjtever ilirtVrence there is betwixt pri- 
 e men, foine more fume lefs honourable, they are 
 by right all equal fo far, being together fiibject to 
 xhofe in author ity to \\hom Gvd has given the exe- 
 cuiion of wrsth. And as unjuli violence ever was (o 
 It v.ill ever be h'ghly dillionourable to G(d the Judge 
 and Proteclcr of ail, Gen. vi. ic ^ien are noc 
 left like bealls, among whom the Itrcnger command 
 the weaker ; but God has let laws fur the one and the 
 other. 
 
 3. It carinot reach tjie true ends of revewge, which 
 Cfod hath fettled It may indeed resch we end pro- 
 pofed by the proud heart, viz. the r.;tisfying of paf- 
 
 ilion : but thar end, and the. means to it, arc alike ab- 
 jhorred by God But G^d hjs appointed pubhc revenge 
 ;for the aintndmentof [he party • ifer,di'ig. Rom xiii 14. 
 |,^c puolic good of liie iociecy, Diut. xu. 20. and for 
 
 ''the 
 
244 ^^^ Sinfulnefs of private Kvengd. 
 
 the fafety of the wronged thereafter, i Tim ii. 1. 
 But what doth private revenge but irritate the parry 
 f narting by it, give a fcandalous example to oth'TS, 
 and involve the party revenging and others to in much 
 trouble } 
 
 4. It is void of all equity : for in it a nnn is accufer, 
 judge, and executioner, all in hi> own ca'ifc. WMio 
 would reckon that fair in aaother's cafe ? He not oi.ly 
 accufes his neighbour of wrong, vb'ch is oft^-n {\) ill 
 grounded, that if anoihcr w^rc to judge, it would not 
 be fuftained : but he judges of it too, and pafle^ fcn- 
 tence on his neighbour, to be* fure in favour of hinifclf: 
 and finally he executes his own fentence : and a 1 this 
 when he is undci the power of pafiic»n. M?n are par- 
 tial in their own favours at all times, and pafli )nat( 
 then. Where then can equity have place, in a matter 
 fo aatcd > 
 
 5. It is an invid ng of the authority of thofe \\ ho 
 are in authority, a takuig out of their hand wh-^t God 
 has put in it. Therefore the apoft^e immediately to 
 this fuhjeft fubjohis the dufy of fubj/ds to magillratt^, 
 and theirs to their fuhj -els, Rom xiii. Members of 
 families revenging thtmfrlves on one another,wi'\n'le 
 the m-.ller's authority ; church-members in the cafe of 
 fcandah, the authority of the church-rulers ; and rlie 
 members of the i>ontic bodv, in tl^e cafe of civ. I w j 1- 
 ries. the c ffice of the magiilrate. And ulurp.ition in 
 ali cafes is a fin of a deep dye. 
 
 6 Lijilv, It is an invading of the auth Tiiy of God. 
 Cod himClf claims vengeance as his peculiar preroga- 
 tive ; it is a fiower cf the crown of hesven, which, he 
 will not part with, as in the text It i^ owned to he 
 fo by hi. gooJ fuSj-c'ts, PfJ xciv. i. '« O Lord God, 
 to whom veng- ance bclongeih : O God, U) whcin 
 
 ver;:ear.cc btitngeth. N:;h. i 2 0\:'i^ i? jealous. 
 
 2nd the Lord revengeth, the Lord revengtih " There- 
 fore none are to mddle with it, but thole who have 
 :;utho-i;y fr-m himfelf to a6t iji his \^:■\^^f. therein. He 
 Lnly ii fit to h..vc u in his hau^' t he is 
 
 ouuii' 
 
The Stnfulnefs of private Revenge. 245 
 
 omnifcient, we know little, and are liable to niiftrkes : 
 lie is without pnlFions, we are ready to he blinded by 
 them : he is the common Father and Jadjre of rdl, 
 mofi j'jft and impartial, we are prejudiced in c ur own 
 favours. A father of a family v/iil not allow the 
 chil.lren to paniih one another, but bids them complain 
 to him. So faith God to men, but private revenge 
 regards not his orders. 
 
 I fliall now- make fonie prarticai improvemer.t of 
 this fubjed. 
 
 Use I. of lamentation. We m^y hence take occa- 
 fion to lament, 
 
 1. The ftate of human nature in general. How 
 low are we brought who once ilood in the iinige of 
 God ! We may fee here -man's nature ful.ied with 
 two black lineaineots of the p flu re of the d^^vil. (i .) 
 Wrong and ir.jaliice. Man wa*-. a rij^hreous creature, 
 but now he wrongi aiui is wronged, his fair righte- 
 oufnefs that he was created in, is gone. Men are 
 now thieve^ robbers, and oppr^ flbrs to one ant^tiier : 
 and every -where the cry is heard of violence and 
 wrong, and the neareft relation is not a fence again'*: 
 ir, Micah vii. (2.) Reveng<^ cf wrong for fatisfying 
 ofpafljjn. Hence there is a crv of cruel fuli'ering a: 
 the hands of men v^ho were created harmlefs, and are 
 born naked, as dtfiTned for the picture of pe?.ce. His 
 meeknefs and p.i^ience is gone :co. 
 
 2. The ftite of our nature of each of us in pnrticu- 
 ] ,r. thit is fo ready to revenge ; Co that no fooner nn 
 
 , i jury is received by us, but a«r powder is ready to iif 
 
 lip when a fpark lights an it, our jKiiure is no leiis 
 
 >?a<iy to fly to re-venge on the h.-ft appearance 'of an 
 
 •jnj'iry. ~ It is humbling to think how carl/ this piece 
 
 I of our nature appears, even in lUe.bibe iij the ni'>ther's 
 
 arms, who • leeks and ihews 3:\fa'isf clion in th^. 
 
 . rev^enge cf wh.n is difj^leating to it-;- though its givincr 
 
 the mother a ilrckc to give fuch a on^^jpe, be ludi- 
 
 ' "v t X crous 
 
246 The Sinfulnefs of private R^ven^e. 
 
 crous in itfelf, it is humbling to confiJer the rife of 
 it. 
 
 3. The finfulnefs of our lives. O what jruilt lies 
 on every fcul of us in this point I Wh^t black ac- 
 co'.ints on the fcore of revenge ! Though (brne per- 
 haps have b^en kept from fighting, hiirriag, and 
 wounding others ; yet view the thoughts, words, 
 JtiTer (iteils, and oniillions of duty, in the way of 
 revenpre, who can count his errors that way? O the 
 need of the blood and Spirit of C\\ni\ for healing of 
 our n t!Te, for removing the guilt and ihin (jf our 
 lives that way ! 
 
 Use II. of reproof. It ferves to rep-ove, 
 
 I. Thofe who ^ive themfeiVts th; 'oofe in fcolding, 
 railing on, and reviling thofe who they conceive have 
 wronged them. Such tongue- vengeance did Shiniei 
 tjrke on David for which juil vengeance fell afterwards 
 upon him from the Lord, 2 S^m. xvi 7. 8 It is an 
 ill uffc of the tjngue, to make it as a fword to pierce 
 onr weighbour, and as claws to tear him. This is that 
 cLim'jur and tvil-fpcaklrig, which is the cfFt.fl of palfion, 
 Vph. iv 31. See the danger cf it, Mitth. v. 22. 
 
 1 Thoie who end thtir quarrels in blows and 
 fightings. If is mu h to be lamentefl that thi* is fo 
 frequrr.t amongll us. It is contrary to the letter of 
 the text, and being i'.> contrary to ilie laws of God, 
 it is ih-anp^e that thofe who own a Gvd, and the 
 Bible to be his word, that they make no bones of 
 it. It is contrary to the laws of the hnd nlfo Sg 
 ihat fighters do thereby fhew, iliat ihey neither it\T 
 God nor n gard man. li^ time of war, we were 
 all men of peace, v\ux. a man among us to lend a 
 hand to the defence t»f the public cauie, for Our K:ng 
 and country, religion and liberty, though calltd 
 thirtto ^uiblicly by public authority. Is it not finful 
 Dud fh. nieiul to be men cf war then in time of peace ? 
 r>ut from it we may fee that the luils of molt men 
 1 ve a greater power to fet their hands to action, 
 liidfl tlicir coiifcieuces, Jam. iv. i. Ye have rtafon 
 
 to 
 
The Sfr.fulnefs ofp^-ivatr R.venfe, i^j 
 
 to decide vonr quarrels ; if that will not Ao, ye have 
 fuperiors to do it : why fhould men then, like iinrc'a- 
 fonable crestures, fall a pnihing one another ? But 
 let fnch rernember, that if thev repent not and re- 
 form, the day will come wherein they (li^l! read their 
 fm in their punilnment, Matrh xxvi 52. F^jr all they 
 that, tnke the p^ord, Jhall pettfn luith the /word j 
 and God will fight againft them for ev:r. See 
 Gal. V. 19, 20 21. 
 
 3. Thofe \\ho are fure to do an ii! turn to tliofc 
 who have wronged tliein, if it lie in their power. 
 They will confidently promife it. and p: rform it too, 
 and bo?.{l them ft Ives of it when they h>ve done. It 
 is a fign rehgion is at a low pnfs, and that the laws of 
 Chrirt are little regarded among Chriilian>. Prcv. 
 XXIV 29 Matth. V. 44, 45. Alas ! how Ihall we 
 prove ouifelves Ch.riftians indeed living at that rate ? 
 How would we fuffer lofs or liberty, goods, and life 
 for Chri(i, with a fpirit of nieeknefs, when every 
 private wrong can provoke our venvreance ? What 
 would they do more wl o never heard *. f Chrilt ? It is 
 worthlefs religion that puts not men to be followers of 
 the meek and iowly Jelus. 
 
 4. Lajily^ Thofe wlio make no confcience of doing 
 their duty \o thofe who have wronged them, but they 
 carry towards them as if their tlfcnce loo'ed them 
 from all bond of duty to them, and fo fatify their 
 revenge, M^tth. v 44 — 46. Oiic's being out of 
 their duty to us, is not enough for us to neglect our 
 duty to them. Ala-- \ what would become of us, if 
 God treated us at this rate, withdrawing his mercies 
 from us upon every provocation? Bn fohoucrs cfGod., 
 
 Use £jf. R'rvenge not yourfelve?, but ratfier give 
 p!sce to wrath, the wrath of your adverfary. To prefs 
 this, I offer the to. lowing mf)tive$, 
 
 I. This is true excellency and bravery of fpirit. 
 Men are much miifaken in their meafurts, who count 
 other wife. Fcr, 
 
 X2 (i.)In 
 
24 S The Sirrfulncfi of private Re verge, 
 
 (i.) In this ye will refemble the Spirit Jefus Chrift 
 \vas a^u3ted by, i Pet ii. 2:^. ** Who, when he was 
 reviled, reviled not again ; when he fnffered, he 
 threatened not; but committed hinifelf to him tint 
 juiigtth righteoiilly. Lukexxiii. 34. ** Father, forgive 
 ihem ; f t r they know not what ihey do.'' Ye/htJI be 
 as g^^iis, was the height of ambition that men afpirtd 
 10 very fo( n. Behold an allowable way how we may 
 hi like our Lord ! in mtekneis and patience, futler- 
 ing wrong rather than avenf»ipg at our own hand. 
 This was the way how Chriih being true God as 
 v.el! as man, did v/alk. And therefore it is tn;e ex- 
 cellency of fpirit. When James and John would 
 have revenged an affront offered to ChriU by the 
 irihofpitable Samaritans, by ciMumanding fire to come 
 CQ-.vn from heaven, and con fume them, '* He ifirned, 
 and rebuked tliem, and faid, Ye know not what 
 manner of fpirit ye are of. For the Son of man is 
 not come to dcflroy mens lives, but to fave them, 
 Luke ix 5^;, 56. He had legions of angels at tiis 
 command, yet he fays, Father j forgive them, Luke 
 xxiii. 34. 
 
 (2.) Ye v.'.ll fi>ew a generous contempt of the 
 impotent malice of an evil world, poffeliing yourfeives 
 in the midlk of all the faille* of it upon you, Luke 
 xxi. 19 /n paikr.ce fcjftfs ye )Our jQidls. The moon 
 ret.-^in^} her brightnefs, though the cur barks at her : 
 Siid ail excellent Ipirit retains its compofure, notwith- 
 flandiug of the ktcle rubs one meets with in an evil 
 world. 
 
 (3.) Ye will fliew yourf Ives maflers of your own 
 fpirit ; and many who have won cities by Itorm, hp.ve 
 been trod under foot by iheir onmi fpirits ; which (he\ 
 victory over the latter to be a more glorious thii.g 
 than over the former, IVov. xvi. 32. '* He that i^ flow 
 to anger, is better than the mighty : ar.d4ie that ruleih 
 his fpirit, than he that t.^keth a city." 
 
 (4.) Ye will overcome hi«i that wrongs ycu. Ei- 
 
 ihvC 
 
27;(? Sinfy.lnefs of private K.venge, 2«;9 
 
 theryou will crain him to return to his duty, Rom. xii. 
 ao or ye will at leait ksep your ground while his^or- 
 ruption carries him but: of the road, and tends to drive 
 you olt your road too. So he is the true overcomer, 
 not who does the wrong, but who bears it with patience, 
 Rom. viii. q;/. ** In all thefe things we are more ihia 
 conquerors, through him that loved us.'' 
 
 2. Confider the wrong done to God by your reveng- 
 incr yc urfelves. Ye take cut of his hand what he has 
 referved for himfelf on good grounds; ye invade his 
 lovereign authority, and pull a jewel out of the crown 
 
 •of heavgn to adorn yourfelves, Deut. xxxii. 35 fore- 
 cired. Thus, 
 
 (i ) Ye impeach hisjuftice, as if he like Gailio cared 
 for none of thefe things, ^o that unlefs ye revengeJ: 
 yourfelve*:, your wrongs would never be righted. This 
 rs tlie blalphemous langunge of that practice : for who 
 believeth that a ju't God w i',1 revenge all v.rongs, 
 would take it out of lu> hand ? 
 
 • (2.) Ye impeach his wifdbm, in commlttino: ven- 
 geance into the hands of thole in authority, fajinr, ia 
 etfec'tj that it would be bs better to leave that to pri- 
 vate men, and that God's method of vengeance is not 
 litttd to reach the end. And therefore ye v/ill correct 
 the ordinance of heaven. 
 
 (3.) Ye impeach his veracity, and refufe to believe 
 his word, that he will repay. And therefore ye wiH 
 Fcpay injuries yourfelves, as if God's word we:e not to- 
 be believed. 
 
 (4 ) Ye dare his vengeance.- If he is the God of 
 vengeance, and will repay, fure he w:ll take vengeance 
 on thofe who thus contemn and invade his authority. 
 
 Now what wrong can any nian poflnly do to you, 
 that will juftify your doing fuch wn,ngio Cod ? 
 
 3. Revenge is a molb enfnaring thji-g, not to be 
 "harboured in the leafl. It isa f^erifice to p.dlion, ana 
 
 involves the foul in guilt that way. It oft'en c;irr!-s 
 men into Inch heights, as aftcrv/ards they would wiih- 
 ihey had not gone to when it is pafl reaieuy, How 
 
 X 3 ' lii?.;-.- 
 
250 7^^ Slnfulnffs of ptwate Kiver{tf. 
 
 many has revenire brou|;lu to an ill end ? Yea, } 
 niany havt- been brought into compacl with the ci 
 by ihis means ? 
 
 4. Li/tly, It is inconfident with pence with he.T 
 and pardon. They who hve in a conrl'e of rcvenjTeriu 
 prifions, pre livinjr ;n a Hate of i)'ack nature, lit lii 3* 
 Our Saviour isexiJicfsin that, Marrh. vi. 15. '* If ye 
 forgive not men iheir trelp-lles, neither wi!l your Fa- 
 ther for^rive your trefpafTcs." How c;»n ye go to God, 
 to pray for pardon, when ye will not fv)rgive thofc that 
 fin againft yon ? So revenfre puts a bar in the wav of 
 your pardon : and the guili of (in ur.pardoned will bar 
 ynu fMK of heaven. 
 
 OhjcSi. The llrpture faiih, Eye for eye^ and tooth- 
 
 f(j: torjih. 
 
 Anf. 7 hat was the l.nv, the execution of which was 
 rot comiuitteii but to the niagilirare ; and does not be- 
 long to private perfons. 
 
 Obj H 2. it" we pick up one ii.jury, v/e will get 
 more. 
 
 Anf, The text fiith not fo, Rnm. xii. 20. *' If thine 
 enemy liung«'r, feed him ; if he thiri^, give him j^rink: 
 fitr mln doing thou (h.ilt heap coals of fire on hfshead." 
 But better we get never (bmaiTy wrongs, than I'lat we 
 wron^ Ciod by reveiig-ng ourfelves. 
 
 Oh'yM 3. It ii not manly not to revenge affronts- 
 and wiiMigs. 
 
 Anf As blackmoors paint the devil white, fo do vain 
 mv n their ^ces and corrupt pjllions. So proceeding 
 from words to blows is manlinefs with them ;: whereas 
 a lutle conii*leration would Ihew them, that it i» child- 
 ifliuefs; for fo doe.- nurfes ftill their babies, by reveng- 
 ing th^ m on thofe ilut difpleafe rhem. It is brutiih- 
 ncls ; anoer a dog, and he will be ready to fiee at your 
 face. It is foil.: ncfs; Eccl vii. 9, '* He not hjlty in 
 tiw foirit to be argry ; for anger relleth in the! ofom 
 
 ;\ !£.'* Was David not mnily that revenged not 
 iii.icii on Sail) ? Saul fays other \ile, i Sam xxiv, 
 lu — 2 1 . ^* Tiiou h.dt ilicwed this day how that thou 
 
"53 
 The Sir.fulmfs cf private Reveyige. 251 
 
 haft de3,:t \^el] wiih nie : fora'''much as when the L. rd 
 hsd delivered me into thine hi:nd, thou kiliedit me not. 
 For if a miiv\ find h^s enemy, will he let him go well 
 away ? v\herefore the Lord reward thee good, for that 
 thou haft done unto m^ this d^y" 6c. 
 
 ^ejt. How then Ihould we do in the cafe of affronts 
 and v\ rongs ? 
 
 /^rif. 1 Arm yf urfelves whh meeknefs ai!d patience, 
 while yon go through an ev.l world, laying your 
 accounts that ye will have ufe for them, wherever ye 
 are, and that daily. , 
 
 1. Learn to bear with and forbear one another, and 
 to be always ready to forgive the ii J :ries done to you, 
 \o far as they concern yourfdves, Col iii, J3 '\For- 
 bearing one another, and forgiving one aiioiher, ''if any 
 mjn have a quarrel agiinft any : even as Chrift forgave 
 you, (b alfo do ye/* And there is no meaftire to 
 which this fo'-givinjr is to be itinted. Matth. xviii 2r, 
 22. " Lord, (fays Peter) how oft fliall my brother (ia 
 againft me, and 1 forgixe h'm ? till ("even times? Jefus 
 faith unto him, 1 fay not unto thee, Ui;til (t\'n\ times : 
 but, until ftventy times feven." 
 
 3. In matters of weight, where the good of the party 
 cffending, the public go d, or your future fafety, makes 
 rfdrefs neeelTary, apply to thofe for it v.-ho are vefted 
 with authority for that end, Rom. x.i. 4. Only do it 
 not from a fpiri: of revenge. 
 
 4 In that cafe, and in other cafes, wherein redrefs 
 b not to be expected; lay the matter before the Lord, 
 put it in his hand, and wait for him, Prov. xx. 22. 
 *• Say not thou, I will recoifipenfe evil : but wait on 
 the Lord, and he ilia 11 fave thee " 
 
 5. Lnjfly'y Live by faith, keeping your eye on Chrifl 
 the fountain of (trength, the patcern of metkiiefs, and 
 on tlie judgment to come, when all wrcng^ fliall be re- 
 dftlTtd, and jullicc fnall be done to every body. 
 
 THE 
 
THE 
 
 iftinguiiliing Charaders 
 
 O F 
 
 TRUE BELIEVERS. 
 
 YI. In relation to loving their Eiiemics * 
 
 A perfuafive to love our Enemies. 
 
 INI A T T H E \V V. 44,, 45, 
 
 L'A'C your enemies, bUfs them th.it curje you. do gooi tt 
 them that hide you, aud fray for thtm which dej'pitc- 
 fidly life you, and per fi cute you: ihat ye may he the 
 children tf your Fathsr which is in heaven, for hfmak- 
 (th his fun to rife on the evil and on the good, andfend- 
 eth rain on the juft n:don the ujfiJK 
 
 NEcrntive hollnefs is fliort of Chriilianity more than 
 the one half. It is not enough that we do 
 others no ill, but we muft do them good a.> we have 
 accefs. Nor is it enough that we fly not out in paf- 
 fion and revenge on thofe who have wronged us, but 
 wc iTiull love them. 
 
 Nature teaches us to love them that love us ; and 
 fo the worll of men mav learn that Itiron, ver 46* 
 *' For if ye love them whif h love you,whrt reward h^v:; 
 ye ? do not even the publicans the f;inie?'' But lancl'- 
 fy;i ;; grace goes higher, teaching to love them that 
 
 hate 
 
 * Ti;e difcourfcs on this rubjeJt ^verc ^readied at Etliivk ia^ 
 hJ DcccnilKT 1724. 
 
A VerTuoJive to love cur Enemies: 253 
 
 hr.te ITS ; and this is a leflTon hard to learn. Hence 
 the corrupt fewiih teachers, unable to come up to 
 the intent of the holy \a\v, brought dcnvn the law to 
 their nature, and expounded the fecond g;reat com- 
 mandrnc-nt of the law cunfcrmably, ver. 43. Tku/halt 
 love thy neighbour y and hate thine tmmy . Our Lord, 
 who loved his enemies lb as to die for them, doe^ 
 juilice to that law here ; and that end of the law 
 which they had folded in, he folds out ap;ain, and 
 flrecches it out in its full lenj;th, (o as to reach our 
 foes as well as our friends. But I fay unto you ^ Love 
 your emmJes, &c In the words we have, 
 
 1. A duty enjoined, Love your enemies. It is fijp- 
 pofed, that in this world every body will have fome 
 enemies; and want who will, Chrift's friends will 
 not want enemies, who will hate them, and do them 
 any mifchief they can reach. The greatcft innoccncy 
 of life, and harmlefTuefs, the greatelt ufefulnefs in tiie 
 world, Will not fecure one from having enemies. 
 ChrilKs own cafe demonftrates this. Well, what is 
 our duty to them ? Love them. That is explained, 
 Bl fs theniy do them goody pray for them. That is an 
 old commandment, Prov. xxv. 21. ** If thine enemy 
 be hungry, give him bread to eat: and if he be thirty, 
 give him vvater to drink.'* But it is new (lamped 
 with the authority and example of Jefus. And of all 
 coin men are fonded cl the very old and the fplit-new. 
 Here are both tcgedier. 
 
 2. The neccili:y of thif, duty, and of obedience to 
 this command. It is agreed among all to be the 
 hsrdelt duty of Chrillianity. The PapiHs will have 
 it to be not a command, but a counfel of perfection. 
 Anri if moll Protellants would fpeak their he?rts m 
 tliis point, they would agree with them ; for in effecH: 
 they think and fay. It is not for every one, it is only 
 the attainment af fome very rare good men ; and 
 though they camiot reach ir, they are in no doubt for 
 all that, that they belong to Chrift. But our Lord 
 leiiiliCo litie tiic uownnght contrary, name y, the 
 
2 54 ^ Vtrfuafiveto iovs our Encmtes. 
 
 ablMute neceflit)' of it to all. to ChrifVians of the 
 fnialiell as well as of the grcateft C\ze : TkU ye may he 
 the children of xour Fulher zvhich is in hcav n. Nnt 
 that we muft firft love our enemies before we can be 
 adopted into the family of Hod ; but that we mud 
 necefTariiy evidence our foulhip by this, or elfe forfe 
 cur claim to it. So that ye may be. is. that ye may 
 appear to be. Adoption into the family of heaven is 
 a great p.ivik ge. The quellion is", Who may claim 
 intereft in it, and who not? They who love their 
 enemies may cla m it ; for thereby they difcover 
 they are really Gv^d's children, they are To like him : 
 they who do not, may not chim that privilege ; for 
 they really are not God's children, they are fo un- 
 like him. 
 
 The text affords the following inftfuclive note. 
 
 DocT. l/jving ^.four enemies is a nccfffury fviJence, 
 yruirky and charu^sr of th'ife -who are of ihe family c/ 
 heaven. I 
 
 In difcourfing this fubjec^:, I fhall, 
 I. Confider ths duty of lov.ng our enemies. 
 II Shew that this loving of our enemies is a necef' 
 fary mark and evidence of a child of God. 
 in. Make fome practical improvement. 
 
 I. We fh^li confider the duty of loving our enemies. 
 And here I fl^.ll ih w, 
 
 I. Who are to be underftood by our enemies 
 
 1 What h that love which we owe to them. 
 
 F/r/y, I am to Ihew who are to be underItof»d by 
 our efiemies. In gcntril, it aims at thofe about 
 ■whom there is lealt to tngarre our love to them. For 
 the more our Chriltian love is of that l<3rt, it is the 
 liker ro the Icve of God, vvho loves freely, and does 
 rot fin4 ths objects of ic lovely, but makes them ii>. 
 And, 
 
 1. It 
 
I A Perfu'Jive to kve our Enemies. C55 
 
 I. It is- not onlv to be underftood of thofe who are 
 ^imply our enemies, but of thofe who are enemies to 
 God as well as to us. This is evident from the con- 
 :ext, for the law binds us to love our neighbour, 
 43. Every body is our neighbour in the fcnfe of 
 Uw, Therefore our enemies, even fuch of them 
 IS are enemies to God, are our neighbours, and fo to 
 DC loved And upon this principle our Lord's explica- 
 ion goes. Ag^-in, were not fuch as curfcd, hated, and 
 lerfecuted the difciples f>f Chrift, the enemies of God 
 IS well LS tiieirsf Yet the text will have thofe loved. 
 Finallv, th** evil and the urjiift are fo far loved of our 
 leavenly Father, that he does them good : yet they 
 ire his enemies Therefore we arc to love thein too, 
 f we would be like him, ver. 45. 
 
 They would do well to conlider this, who mrke 
 
 he ext.nt of their reli^rjon the boundaric^of their love; 
 
 ^'ho, if they love thofe of their owii rtW^ou and way, 
 
 hirk tl.ey owe no love to others, bur are at liberty to 
 
 late all the world befides ; and could be ccmtent to 
 
 •xiermlnate and devour them under the notion of 
 
 jod's enemies. This is the way of the bloody Papifis; 
 
 md be v.ho ihcy will that go that way, ihey are 
 
 ' iired by the fpirit of AntithriO, which is a fpiric 
 
 .atred, not by the Spirit of Cliriit, which is a Spirit 
 
 n love, Jf Chrift had loved at that rate, there had 
 
 lever been a church in the world : but, as fays the 
 
 pel tie, Rom. V 10 fVhen we uird enemies, ive tvcre 
 
 i.c:rciied to God by the death of his Son. 
 
 Ohjcdl. I. Does not the pf^lmift f^y, Pfal cxxxix. 
 LI. 22. '* Do not I hate chem, O Lt:rd, that hate 
 hee ? And am not I grieved with tliofe that rile up 
 g^infb ih;e? I hate them with perf.cl iTatred : I count 
 hem miiie enemies?" And does not Jehu the fbn of 
 ianani the feer fay to King Jeh4:fli2phat, Shculdjl thou 
 elp the ungodly, and kve ihcm that hate the Lord? 
 . Chron. xix 2. 
 
 Arf. ( I.) There is a hating of one's way pnd courfe, 
 nd a haling of one's perfon. k is not ihe hiter that 
 
 is 
 
^§6 A Pcrfua/ive /o love our Encrnies. 
 
 is meant in thefe paffages, but the former. They 
 hate the Lord, rife u}> againtt him, are ungoctty ; 
 that is their coHrfe, which our hatred niuft fix upon. 
 So the- Turn of it is, I count them mine enemies, 
 whofe perfons I am obliged to love, but their e^imity 
 1 am obliged to hate. So a man loves his fick child, 
 though he loaths his loathfome difeafe, and feeks to 
 root It out 
 
 (2.) There is a hatred oppcifite to a love of com- 
 placency, and a hatred oppofue to a love of good will : 
 the former is \shat we fhould bear to the enem.ies of 
 God, and ii th^re meant ; the latter is nor. 
 
 Ohjc^ 2. Are not the prayers of the church bent 
 sgainit the ene^jiies of Chrilt I 
 
 Arf. Yea they are, and for tVm too. in different 
 rcfpects ; the former in refpect of iheir wicked works, 
 the latter i-i refped: of their perfons. And if there 
 is no feparating of their work? from thoir per fens, 
 that their work? are not to be dcftroyed but 'Aiih the 
 dcHrutflion of, their perfons, /. e. if they be incorri- 
 gible, then fince God's honour mui> be dearer to us 
 than all the world, v/e may lawful'y pray againlfc 
 their perfons tco. And this is as con.iftent wkh the 
 love in the text, as a parent's calling a furgeon to cut 
 off his child's gangrened leg^ he loves the leg, r.r.d 
 would heartily wilh its prefervation ; yet he mu.ft call 
 for cutting it ^M, left it ruin his chIld^s whole boJy. 
 See nil this, PfU. Ixxxiii 16, 17, 18. '* Fill iheir faces 
 with Ihame : that thfcy may letk thy nsme, O Lord. 
 Ltr them be confounded and troubled for ever : yea, 
 let them be put to fliame; and pcriih ; that men uuy 
 know, that thou whole name alorc is Jehovah, art 
 the Moll High oveV all the earth." 
 
 2. It is to be underliood of ihofe who are ?(.P|f 
 verfaries to us, or are againft us any manner if v. ' 
 whether they in that matter be againil God or n 
 And fo it takes in, 
 
 i/y, Thofe wiio are not truly and properly our ene- 
 rcics^ but in cur account and rcckon.ng only are e»ie» 
 
 mies. 
 
A P<!rfucifive to love our EKrnuss: 257 
 
 m'es to u?. And here is an occaficn of the exercife of 
 this grace and duty, as well as in the cafe of the moll 
 real enemy to us. For thou crh one be net indeed your 
 enemy, yet if you think him to be fo/ it is all a 
 cafe to you to love him, as to love one that is really 
 To ; and if you reach it, it will be certainly accq^tahle 
 to Gt)d, it will not be loft : for though it is your 
 weaknefs to raiftake one for your enemy uho is not- 
 to, yet it is your excellency to love ore whom you 
 take for your enemy, Luke xxiv. i. So this love is 
 owing, 
 
 (i) To thofe whom we take for our enemres, but 
 nre really only fmiting friends. Wounding friends in 
 a childifh fickly world oftimes go under tlie name of 
 enemies ; while killing enemies are taken for fri,ends, 
 Prov. xxvii. 6. ** Faithful are the wounds of a friend ; 
 but the kides of an en?my are deceitful.'* So it fared 
 with Paul among the Galatians, chap. iv. 1^. j^m I 
 Ihercfore bic^jme 1 our enemy, fays he to iliem, bscaufc I 
 tell you the truth f Much eniniry is raifed this way in 
 the world. A found reproof for fm, an oppofmg of 
 perfons in finful courfes, is fufHcient in the world to 
 make enemies, and then the war is denounced agninrr 
 them, Amos v r. *' They lute him that rebukcth in 
 the gate.'* But if thefe mult needs be your enemies, 
 love them according to the t-xt, fivirg with David, 
 .Pfal. cxli- 5. *' I.et the righte(«,us f.niie me, it fliall be 
 a kindnefs; and let him reprove me, it ih^jjl be an ex- 
 c-ellent oil. which iha'.l nor break mv head : for yet \i\y 
 prayer alfo Ihall be in their cal.miiiies.'' 
 
 (2.) l^o thofe whom we take for cnr enejiiieF, but 
 ZT(^ ou\y competiujrs whh us in a lawful way. There 
 is fo much fe!h,'ljner< in the world. £wid (^\ little re>ard t» 
 the interest of our neighlwnr. ihrt a gtieat manv ima- 
 ginary enemies are made this 'way. I hu9 Jofeph's 
 brethreii rook hiai for their enemy,' rnd purl ued the 
 KUTcl agair.it hmi. So a man's purfuing in a bw- 
 lui way for hi^ own, what eniiiiiy does tha'c many times 
 breed among men ? Perfons of the fame emplovmeiK 
 or occupation; v.hat envv, grudge, and enmiiy is raifed 
 
OjS A P^rfuf.fivs to love cur Ercmies. 
 
 amonqr tliem nn that very head? Where there is an 
 aclvantaae. U3 bargain to which all are alike free, 
 how often is the man tliat gets it ]cM>ke(I i/n as an 
 enemy to the rtd > And at bottom it is jiift btcuite he 
 is a friend to himftlf, \vl:ich all the worhi muli allow. Co 
 it be in a lawful way. But if fuch mnn: needs be ene- 
 mies, know you ought to love your enemies. 
 
 2^/j, Thofe who are indeed our enemies, whom v/e 
 reckon fo, and who are t; uly what we reckon them. 
 Hdre is o calion for the exercife cf thi? j^race and duty: 
 and it is not hki-ly that any body appearing in the world 
 wants fuch occ.ifion. If they belong to Cod ihey will 
 not want ir, Luke vi 29. Let all then take heed that 
 they be found in the way of this dury, Thefe ene- 
 mies are of two fc rts, but all of them to be loved, ac- 
 cording to the text. 
 
 ( 1 . ) Stated enemies, in refped of a coiufe of enmity. 
 And thefe, 
 
 [i.] Stated pnHic enemies, who, in their principles 
 snd by open prnfelTun, are oppoHre to us, and praclife 
 accordingly. Such were the unbelieving Jews, parti- 
 cub' ly the Scribes and Pharifees, to the followers of 
 Chriit, inwardly hating ihem, openly curfnig them^ and 
 :,cr: rd-^.pV/ ptrfecuiing them. But, fays our text, kve 
 'r,lts. This party-crmiiy is frequent in the 
 _: -rid it is the bane of th% church. It i^ the m- 
 tive i uit of tlie corruption of ou:- nntnre. Men are 
 by a certain propenfity t*f nature led to hate and bear 
 enmirty pnd t;r>idge againft thofe they diiier from : it 
 grows up Ike thiitics and other weed-, uf its own ac- 
 tcrd, k> that no man (hall be kept from it, if he fet not 
 liimfelf by grace to bear ii'do'.vn, and -root it lip. Aiid 
 the ir.ilchief of it is in cl;\irch-difF<;i encrj^ efpec'^lly, thit 
 people l6ok en this brocd of htll as the offpring of , 
 heavc n,' and fo call it ceal and duty ; and the more of it 
 they have, think they are the better men.- .Hence fiid 
 oiir L<-rd, John xvi. 2. ** The time comeih. th.it whol'n- 
 ever kiiitth ycu, will think that he doth Grd ferviccv ' 
 BuiO how far aie they cjtceivtd in this ! Jam.iii. i^,^c. 
 
 Ci;r 
 
A Perf^afive to hve our Encrn'es. ~ z^j 
 
 O.ir Lord cruOied the appearance of this in his ciifc p!es, 
 I like ix. 54, 55. ,Nay, he jhed his blcod to quench 
 unhal'owed fire, Eph ii 16. ** That he might 
 oncile both unto Gid m one body by the croG, h'iv- 
 : ihin the enmity thereby." This is the defign cf 
 ' parable of the njan that ftll smong ihe thieves, 
 - '.e X 30. 
 [2 ] Stared private enenr.es, who fet' th^rpfe'vcs 
 ^;' a courfe of enmity aganit luch ami fuch perfo^is. 
 ch enemies were Herod and Pdate tj one another, 
 . ke xxiii. 12. We cali this {tale Vi^r/j^jrc-; Gal v. 2c. 
 :-.d th"s kind of enmity /ttv.-/, a Itrttied, {tafed, con- 
 ned enmity. Such had J«)reph's brethren ag^iinfl 
 ; ' !i, Ahab againft Micaiah, and Abfaloni ag.iiiiir his 
 brother Amnon. This is frequent every- where, Iprcfad- 
 ing itfelf hke venom among neighbours, yea among 
 relations, and among neighbours of ail forts. Ard ihey 
 ' that have fuch enemies, think it not to be enough to 
 be wife a^'i f^irpents, to be o^i their guard as to them ; 
 but they think ihey are warranted to join therewich the 
 venom of the icrpent too : -and lb they are even with 
 them. Hence they will not fpeak together, hut on sU 
 -^-^laiions ?.re fure to be at them, and to bear h.ard on 
 ■ e another, purfuir^ their war. But this is not the 
 way of God: on the contrsry, fsys the fcriprnre, " If 
 thine enemy be hungry, give him breruJ to eit : and 
 if he be thirily, give hi n v.'ater to drink, Prov xxv. 
 21. Be not overcome cf evil, but overcome evil with 
 good," Rom xii. 21. See the law, Exod xxiii. 4. 5. 
 1 hefe thin^:? Kill exclude men out of heaven, Gal v. 2 { . 
 (2 ) Occalional enemies, who, up.n particular emer- 
 gent cccalicns, do wrong_to us; but not from ^ Oated 
 enmity againil us. If we are to luve our Ihittd ene- 
 nnes, much more thefe, Col. ii 13. There are thou- 
 fands of enmiiies of this nature : ar.d fuch io the weak- 
 refs and corruption of cur nature, that there i<^ no body 
 but, either through inadvertency crthepowe i cfte'mpta- 
 tion, do thu.s wrong others. So that if men mult hate 
 thofe who' fo treac them, they will be lilimael-like, 
 havine tiicif* h.^i.d a -^i;:.'* cvcrv r;::: ''^^v !;;av to do 
 
:l6o a Pctfuf/tve to love our Enemtcs. 
 
 with, <ir. But it is utterly unli!:e the jrofpel to blow 
 lip thefe rparks into a fire. But love fuch eneniits 
 Jjotwithrtjiidin^;: for *• if ye fortrive not men their tref- 
 p ffes, neither wiU your Father forgive yoartrefpilTes/' 
 Marih. vi. 15 
 
 Boih the!e kinds of enemies are of three forts. 
 
 I] I 3 Heart- enemies, who in their hearts arc fet ?/- 
 gainltus, buniinjr with grudge, malice, and rancour at us. 
 'Ihe text is plain as lo our duty in that cafe, Do p/j'jd 
 to tknn that hale you. Love begets love, even anior.g 
 tho'e void of the grace of God ; (b if ye love theiri 
 who love you, ye are not one Hep beyond the profane 
 i-n that point, ver. 46. But if ye v/ou!d (hew the power 
 of God's grace in you, ye muft be heart- friends to your 
 Leart-enemies, having your heart towards thern, whofe 
 heart is away from yen. 
 
 [23 Tongue- enemies, who cnploy their tongues 
 aguinit us like iwords, arrows, lire, ai:d fcourges. Bl/s 
 them ifhtt citrfe you, Thefc are very dangeroiu ene- 
 mies, and fornetimes give very dccp and galling wuunds, 
 Pial. Ivii. 4. *' My foul, (fays LhviJ,) is among lions, 
 and I lie even among them that arc fet on fi.e, evea 
 the Ions of men, whole teeth are fpears and arrows, 
 and their tongue a Iharp fword." One does not know 
 how to get out of their way. ^Men may flee from the 
 hands of their enemies, but who can flee from their 
 tor.gues ? Only Gcd himfelf can be a refuge herein, > 
 Joj V. 21. ' I'hou llult be hid frum the fcourge of the 
 tongue ' Bat even to thefe you owe love, Fral.cix.3,4 5. 
 Andiongue-Iove wdl not pay that debt, it mult be heart- 
 love, Prov. X. 18. Wit may funiiih the former, but 
 true wifdom mulV furniih the latter in that cafe. 
 
 [3.] Hand enemies, who in their actions and deeds 
 arc enemies to us; not only in their hearts wiihing ikS 
 ill, and with their tongues (peaking ill of us, but to 
 their power, and as they have occalion, doing ill to u$j 
 *' Pray for them which deCpiiefMl'y ufe you, and perfe- 
 cute you ** Our Lord binds us cvtn to love thde, and 
 that while they are doing againii ui. So be gave us 
 
A Tcrfiiifive /) hve our Enemies * 261 
 
 e!<:ample, Luke xxiii. 34. * Father, forgive them ; for 
 they know not what they do ' So the firit martyr 
 followed the bleiled example, Acts vii. 60. ' Lord, lay 
 not this fin to their charge.' And fo muft we fliew 
 ourfelves to be the children of the bleiTlrig, i Pet iii. 9. 
 " Not rendering evil for evil, or railing for railing : 
 but contrariwife, blcfimg; knowing that ye are there- 
 unto called, that ye fliould inherit a blelling '' The 
 corrupt heart's morion is to do ill for i 1, but by grace 
 v/e muft do good for ill : that is heaven's exchange. 
 
 Secondly, I come to Ihew what that love is which 
 we owe to our enemies : We mud love them. It is ne° 
 ct^llary to explain this, both negatively and pofitively. 
 
 Firf/f Negatively. We are not bound to love them>- 
 
 I. So as for their fal.es to be reconciled t>) and at 
 peace with their fin. Our Lord obliges us to love the' 
 perfons of our enemies, but not the wrong they do to" 
 us, and much lefh the wrong they do to God. We are 
 not, under pretence of thifc love, to give over oppofing 
 them in evil : that Vv-ere to hate them, nor to love them^ 
 whatever they may thi; k^ Lev. xix 17. Or if it is cal- 
 led love, it is to love them more than God, i Sam. iii 
 29. Vv"e mull love and (trive to pleafe one another, 
 but to edification, not to de/iru^ion. Not only does the 
 father love his child, thouah he chaflens him ; but be- 
 caufe he loves him, therefore he chalieni him And the 
 more we lov'e any truly, the more we will hate their fin, 
 
 2» Neither does this love bar lecking redrefs of- 
 V/Tongs in an orderly way. If God had meant that men 
 fliould be in the earths like the fiihes in the fea, where 
 the greater fwallow up the leller, wi hoiit poiffjility of 
 redrels, nothing being left ^o the we?.ker but to yield' 
 tjiemfelves, he had never appointed the magiftrate, * a 
 revenger to execute wrath upon him that doth evil ' 
 Rom. xiii. 4, And Jefus Ghriif never ^-xtended his 
 precepts to the pulling down -of the fence of huHian fc-- 
 citty, government, governours, and laws: And w hat 
 he faid of lurniiig the other cheek to him th^tfmote' 
 ^he one, liiiiifclf explained; John xviii. 23. ^* 1: I h-r.ve^ 
 
 \ J r^okentr 
 
20 i A Pcrfuafi-je U hv 2 cur Enemies. 
 
 fpoken evil, bear witnefs of the evil : but if well, why 
 fmiieit thou me?" being ready to receive a fecond (tmke 
 rather th.in to revenge that he had got ; but with.il 
 complaining of the wrong before a jndge. Men may 
 do this, and luve the enemy that wrongs them notwith- 
 flanding. 
 
 3. "Neither doth it bind us to a love of complacency 
 in them- 1 hat is, we are not obliged to take delight 
 in them, miike them our hitimatc and familiar com- 
 panion?, aflTociare with them as with our f; iends, being 
 in a c ui fe of enmity againft God. fehoHiaphat was 
 reproved for that, 2 Chron. xix. 2. Djvid makes it a 
 innrk cf his fmcerity, thi^t he abiUined from it, Pi'al. 
 cxxxix 21 Solomon tells us, Prov xiii 20. '• He 
 tliat wa keth with wife men fliall be N^ife ; but a com- 
 panion of fools fhall be deftroyed.'' And every- where 
 the fcripture calls us off from complacency and fntimate 
 conmiunion with evil iiien. It holds too in the cafe of 
 of thofe who are really our enemies fnnply, otherwife 
 we were to m^ke no dfFerence between our friends 
 and our' foes ;, hence iays Chrill:, Matth. x 16,17. 
 ** Beho'd, I fend you forth as flieep in the n*dlt of 
 wolves: be ye therefore wife as ferpents, and harmlefs 
 as doves. But bcwsre of men, for they will deliver 
 you up to the councils, ^nnd tney will fcourge you in 
 their fynagogues." Wife walking is a Chriltian duty, 
 wherem "the wifdom of the ferpent is kept, but fisparate 
 from its venom, Prov. xiv. 15. ' The prudeKt man look- 
 €th well to his gcifig. 
 - Seccftdh, Pofitivcly. There is a threefold love that 
 •Sales to be diftinguifled. { i.) A love of complacency ; 
 (2.) of good will ; and, {3 ) of beneficence. As to the 
 hrlt, I have already fhewed, thit it is not owing to our 
 fcA enemies. Our Lord bids us bl:/s, but not fmg and 
 rcioice with thoft that curfe us : do good to^ but not 
 delight in and take them into our bofdm, that hate us : 
 fray f,r^ but not alTociate, as with our befl friendf, 
 with thofe who defoitefuily ufe us, and perfccuie us. 
 Ir is the two laner kinds cf love thatvre owe to them. 
 
 And 
 
A Pcrfuafvc to love cur ^n(?mes. 263 
 
 And this is evidently clear from the whole to this con» 
 
 xt, to be the full coinpkfs of the love of cur enemies; 
 
 hich is explained, 
 
 I Of the love of good-will to them, ver. 44. " Blefs 
 th'ni, — pray for them. So vtr. 47. If ye laiute your 
 brethren only, what do ye more than others? do not 
 even the publicans fo ?'' 1 he publicans falute, i. e. 
 bear and ihew good will to thole who bear and Ihew 
 it to them. 
 
 2. Of the love of beneficence, ver. 44. D9 good to 
 them. S. do rhe publicans, ver 46. rewarding one 
 another's good deeds. Of thefe two it is explained 
 from God's own example, ver. 45. '• That ye may be 
 th^ children of your Fatherwhich is in heaven, for he 
 nic-keth his fan to rife on the evil and on the good, and 
 lendeth rain on the juft and on the unjull." God doth 
 not entertain a love of complacency m evil and unjufl 
 men ; but that is the peculiar portion of the good and 
 jutl from the Lord. But he foliows the evil and the 
 good, j lit and unjull, with a love of gO' d-will, making 
 his fun 10 rile on them ; fo heaven opens it^ eye, and 
 looks to them as wilhing them well. And he follows 
 them with a love of beneficence, making his rain to fail, 
 'whereby fruitful feafons are made. 
 
 1 hcfe tN\o together miike the perfection of that love 
 that men promifcuoufly arc fit objects of, ver. 48. *• Be 
 ye therefore perfedl, even as your Father which is in 
 heaven is perfecl." If ye confider men as jull and 
 gcod they are fit objects of the divine ar;d human com- 
 placency: as evil and unjuft, they are not fit obje<^s of 
 the one nor of the other.. But the word of them may be 
 fit objcds cf good will and beneficence And God's 
 love IS perficl in affording them both thefe ; and if we 
 alfo affoi d them the fame, our love that we owe to them 
 will be perfect too. no due pirt being lacking. Then, 
 
 Fnfly We ow-e to our enemies, onr real enemies, a 
 K ve of gocd-wiir, Rom xiii. 9. Thou, /halt love thy 
 7iugkhour 0.5 ih-fdf. Our hearts ought to be lovingly 
 dilpofed tLNvards ihsm^ and they ig have a room in 
 
 ihcm, 
 
%Sj^ a Pcrfuijlue to kve our Enemies. 
 
 them, as we when we were yet enemies had in tlrr 
 heart of Chrift. If we be not ^o difpofeJ, we have not 
 the Spirit of Chrift Good- will is a debt we owe t9 
 mankind, even the worlt of tliem : and though it takes 
 norhing out of our p.xket it ii not ealHy paid. : here 
 is need of a Itock of grace, for nature's flock will fooii 
 be exhaulled, Fit. iii. ^. This good-will Ires in, 
 
 1. We muft not wijh ihcm ill as ill to th^m, Pfal. 
 xl. 14 We muft pluck up the roots from which ill 
 \^i{hes to them iSo fpring up, Envy, which loi:ks with 
 an ill eye on their welfare, and would eat it up, James 
 iii. 16 ; hatred, which blocks up all good from us to 
 them, Lev xix 17 ; grudge, which is a train lying 
 within the heart, ready t^:> be blown up on occafion for 
 niiCchief to them, Lev. xiH. 18.,; and malice, which 
 like a burning fire purfues them with ilt-will, Eph. 
 iv. ^i. Our ill wiihes can do them no ill, but they do 
 Gurl'elves much Every ill wifli is an item in our ac- 
 counts before Gcd, and the reigning root of ill-will to- 
 our neighbour proves one to be naught, i John ii. j i. 
 •* He that hateth his brother, is in darknefs, and walk- 
 cth in darknels, and knoweth not whither he gocth^. 
 becaufc that darknels hath blinded his e^es." 
 
 But this extends not to thei'e two cafes, (i.) The 
 ^ilhing one an ill fi r good to him, e. g. the lofmg of 
 fuch an one's favour, the having of which is a fnare to 
 his foul : the lowering of one's outward circumflances, 
 V hole profperity makes him forget God and himfclf. 
 But in this cafe the thmg wilhed, though in itfelf an 
 evil, is wifhcd as a mean of good, and of good to the 
 perfon. (2) The wifhing evil to a perfon for the 
 good of many, as that one who is a corrupter of others^ 
 and incorrigible in it, may be taken out of the way. 
 For th.e honour of God and the public good is always 
 preferable to the private good of one, Gal. v. 12." 
 
 2. We mult not take pleafure in any ill that befals 
 them, as ill to them, Prov. xxiv. 17. *' Rt juice not 
 when thine enemy fallcth, and let not thine heart he 
 glad when he ftiimbleth.'' To m^ke tlie inifcriesof 
 
 othtW 
 
A Perfuafivs in love cur Ene?n'es. 26 J 
 
 ©ihers our delight, is unbecoming the fpirit of the goC- 
 pel ; it is a t'eedinjr with the ferpent on dufV; that 
 is to fiy, a joining iluie with the dcvil in our rejoicing. 
 Bar O how much of that Ipirit is in the world ; ye^a, 
 ho.v naturally iloes the heart of uTan take that biasT 
 Tlioucrh perhaps men will not do them ill, yet it is 
 a pleasure ta tiiem, to hear of others do'ng it, or 
 of Providence's reaching them fome liioke. The 
 former caies muft be excepted here too. But other- 
 wife it is a veiy wicked difpofition, to take pieaiurc 
 in our enemy's hurt. Job clears hinUelf in that 
 point, Job xxxi. 29. '* If I rejoiced at tlie deflrutliou 
 of him that hated me, or lift up myfelf when evil 
 found him." There is no exception, Rom. xii. 11^, 
 *• Rejoice with them that do rejoice, and weep with 
 them that weep." 
 
 3. We muit heartily wifli them well, I Tim. i. 5. 
 ' Pray for them/ fays the text. We muft wifh them 
 the belt things, that they may be fvT ever happy ; w?,y 
 have favour and peace with God, Luke xxiii. 34 ; and 
 that for that caufe God may grant them faith, repen- 
 tance, and all other faving graces. For it is a vain 
 wilh, and worfe than vain, to willi people happy living 
 and going on in their fins : therefore our wifnes muit 
 be fo regulated as God's dated method of grace may 
 be kept in due regard. And as for other things that 
 are temporal, we muft vvilh them thefe as they may beft 
 promote thofe ends. 
 
 4. We mull wiih them well, as well to them, Pfal, 
 cxxii 8. Men may wiih well to their enemies, from 
 a mere carnal principle, not as being well for them, but 
 for theml'elves. That is, they may willi them repenc- 
 
 , ance, &c. for their own eafe, not from any love to 
 their fouls. But God Tecs through that, and will 
 account it no more than it is, that is, lelf-love, not love 
 to our enemies. To overlook our own intereif, and 
 from love to God, and our neighbour, to wiih well ta 
 thofe that are our enemies, is worthy of a Chriilian. 
 Scc/jjidly^ We owe ti) our enemies; our real enemies, 
 
 a 
 
1(^^) A Pcrfiwfiv^ to love our Enem'ies. 
 
 a love of beneficence, wherehv we will be ready if^ w'o i 
 theai good as we have accefs ; and therefore fays tlie 
 ap 'fhle; i John iii i 8 '< My little children, let u? not 
 love in word, neither in tongue, but in deed and in 
 truth.'' And certain it is, thu wl^ere the hesrt 
 in g«)od earneft wiflieth them good, the tongue and i!".e 
 hajids wiU be r^ady to do them the go d we wiHi them, 
 and can do thcin. Min wa^ born fjr fociety, and m 
 man was born for hiailtlf only, but is obliged to feck 
 the good of others too : and their enmity to us loiHeUi 
 not that bond. 
 
 1. We niuit not praelife revenge upon ihem, bv do- 
 ing one ill turn for another they have dune us, Horn. 
 xii. 19. " Dearly beloved, avenge not yourlelves, but 
 rather give place unto wrath" Th«'y that are fariheft 
 behind with their neighbour here, arc in beft cafe : 
 for revenge for wrongs done is a debt that will be pjid,' 
 and the longer it is a-paying, it will be the heavier 
 charge at length. Bnr God has kept the clearing of 
 that debt in his own hand, and we are not to middle 
 with it. Revenging nurfelves on our enemies is the 
 Utmoit remove froni the love we o^ve to them. It is 
 hatred, flaiiVmg haired againft tiiem, inllead of*!ove. 
 It tends to iheir deltrucliun, and therefore dcnomiustes 
 men murtUrers before the Lor^, i John iii i^ O thit 
 n^ien would confider how they wiii anrvv(jr it to him, 
 who having fct us a pattern, commands us to lo-* e 
 o*ir enemies. So f.jr bearing pofitive revenge is the 
 lo.vcft ilep cf this love. 
 
 2 We rnuit not witli-hold from them the good that 
 is due to them from us by any particular tie ; but tniiit 
 be fure to be in our duty to tiiem, though they be ( ut 
 of their duty to us, Prov. iii. ^7. <* Wiih-holJ not 
 good from them to v.hom it is due, when it is in the 
 power of thine hand to do it." it is not enough that 
 we do them no ill, but we mull do thetn the good we 
 owe them, by whatluever fuch tie, whether they be 
 fpetial neighbours, or nearer relations. For the duty 
 we uwe one to aiioihcr m our relations, is not founded 
 
 on 
 
A Perfupjive to love our Etjem'es. 16 j 
 
 on mere compa^l, that when the one breaks the other 
 
 ole ; but upon the aurhoriry of God, which binds 
 
 parties. If men would then turn their ev es up- 
 
 V. rl, and Idok to God as the common Mafter, they 
 
 '' Id find reafon from his command, to continue in 
 
 r dury to thofe who ca(l off their duty to them, as 
 
 W: as they can have accefs. 
 
 3. We murt be ready to do them good as Providence 
 ■puts an opportunitv in our hand, Gal. vi. 10 "As we 
 ^ave opportunity, let u? do jrood unto a'l men " This 
 love of benefi-ence takes in this alfo as t;:e crowning rn- 
 grtdicnt, the hig^heft Oep in it. (i.) We mult d^* cheni 
 no ill. (2.) We muQ 60 them all the good \^ e owe 
 them, and they can challenge of us by any p rticular 
 tie. Bat we muft go higher yet, and, (3 ) T)o them 
 all the good that ue have accefi^to do them, though 
 they cannot challenge it by any particular tie. Here 
 is a general tie in the text, to make up that want : and 
 in theic cafes thtniah the^' cannot clr'lenp-e it of 
 
 nge 
 
 us. 
 
 o??r God and Lord can and doth. The Je .vs \\\\o cru- 
 J Chrift, and llontrd Stephen, could not d-mand. 
 r prayers for them as a cifbt they owed them by a 
 iLolar bond : but the extenfive law of love requ red 
 1, and Chrirt fulfilled that law in that as in other 
 is ; and Stephen wrote after his copy. So that it 
 not be fufHcient to Ihift a good work tow^irds !uch 
 fuch perlbns, to fay v. e owe them none. Now we 
 ^ be ready to do them good, 
 
 I'f, \i\ their temporal mtereil-, Rom x;i. 2c. '' If 
 
 t|thir.c enemy hunger, feed hun : if he tbirif, give him 
 
 '^'' : k : for in fo doing thou fhalt heap coals cf fire on 
 
 lead.'* Thus our Lord Jeiiis went about doing 
 
 i in the m:dft of his enfini = s, healit»g their (ick, 
 
 ng their blind, isc . He v/ds a public benefador, 
 
 :i.;h in the mean time he was the objecl: of the pub- 
 
 ; ,..^ enmity. So if it lie in our way to advance their tem.- 
 
 ejp* ral interert:, and do them a good turn for that end, 
 
 ;"!iut1 not wiih-hold it; whatever enmity they iliew 
 
 aave iliewn to us". 
 
 2:11^; In 
 
C(^8 A P»^ffu{ifive to love our Enemies, 
 
 Q.dly^ In their (piritual inter^ft, conrribuiing onr nt- 
 liioil endeavours ns we h.<ve acccfi ^or rhcir eternal hrn- 
 pinefs, Prov. xi 30. He that wlnntlh fouls is wife, ll.iis 
 Chrift and his apoftles gave us an example, in their 
 thirrting for the fciil-good of the Jews, their declartd 
 enewiies. Wlien the winning or lofmg of a (bul comes 
 in competition with any wrong clone to us, th?-t wrong 
 is not worth noticing ; for the redemption cf the fo\\\ 
 is precious above all. And for butli thefe we muft be 
 ready, 
 
 (i.) To fpeak for their good : for a good word is 
 often of fuch nfefulnefs to men, that it miy be reck- 
 oned among good deed«. This was Jeremiah's com- 
 fort, thjt he had *o done for his people, who were very 
 abufive to him, chap, xviii. qo. *' Shall evil be recom- 
 penfed for good ? for they have digged a pit for my 
 Ibul : remeaiher that I ftood before thte to fpeak good 
 for them, and to turn av/ay thy wrath from them." 
 And when we may advance the good of thofe who are 
 our enemies by our fpeaking for them, then is the time, 
 •to fpeak. 
 
 (2.) To aft for their good, Rom. xii. 20. forecited. 
 The fpirit of the gofpel difpofeth men not onl/ to ufe 
 their tongues, but their hands for the good of their 
 enemies ; and to abide fome ftrefs themfelves, for do- 
 ing good to them, Rom. v. 7. 8. /' For fcace'3' for a 
 righteous man will one die : yet peradventure for a 
 good man fome would even dare to die. But God com- 
 mendeth his love towards us, in that while we werei 
 yet fmnersrChrill died*for us.'* If men p'eafe them-' 
 lelves with givmg one good wonls for their enemit.*;, 
 while they have accefs to do them good deeds, but' will 
 not, we may lay, ffh^t doth that prcfit P James ii. 16. 
 
 Fur all this we mulf be, 
 
 I . ) Habitually difpofed to benefi :enre towards them. 
 The habitual bent and frnme of (»nr fouls fljould l.e to 
 do god to all, our enemies not excepted. For that 
 i,s the native cffed of the writing of the law of love t>n 
 the heart. 
 
A Perfuajive to love our Enemies: 76 f 
 
 2.) We muft readily fall in with any fpecial oppor- 
 tunity :har Providence puts in our hand for that efFecT:, 
 Gal. vi. 10. How do ill men ftrike in with an oppor- 
 tunity to do an ill turn to their enemies? So would we 
 fiiew ourfelrcs Chriftians, by ftriking in with an occa- 
 fion of doing good to our enemies, as knowing that 
 then God is putting us to the trial in that point. 
 
 II. The next general head is to fliew, that this 
 loving of our enemies is a necciTary mark and evidence 
 of a child of God. Ye have heard what it is not, and 
 what it is: confider now that you miift either reach it, 
 or forfeit your clami to God as your Fc<rher. I do not 
 fay, that without perfection in it ye cannot make that 
 claim. It is our duty indeed, but we can no more 
 reach a perfediion of degrees in it, than in other graces 
 and duties. But the reaching of it in a perfection of 
 parts, the fincere aiming at< and endeavouring it, as 
 other graces and necelBry dnties, in the habirual courfe 
 of our lives, is fuch a neceflXry mark and evidence cf a 
 child of God, as appears from the following confidera- 
 tions. 
 
 I. The living in malice and envy ?gainft any, is an 
 evidence of one- in the black ftate of nature, a child of 
 hell. Hence fays the apoftle, Tit. iii. 3. ** We our- 
 felves alfo were fometimesfooiilli, difobedient, deceived, 
 ierving divers lufts.and p'eafures, living in malice and 
 envy, hateful, and hating one snother.'' The fcrip- 
 ture calls our natural (tate ilis gall of bltternffs, Acts 
 viii 21,23. and naturAl men a generation of viper s^ 
 Matth.iii. 7. M-:a falling into enmity againft God, 
 fell into enmity one againlt another, and, rcnderin^^ 
 themfelves hateful to God, came alfo to hate one ano- 
 ther: and there is no effediual cure for it, till they re- 
 turn to God the centre of unity. See it in the cafe of 
 oiir firit parents. So this reigning enmity againft any 
 is t ,6 native produce of man's apoftatc ftate, difcover- 
 ing it as furely as fmoke does fire. ThereK.re love lo 
 ou' enemies is a necefTary mark and evidence of a 
 :hild of God, t -^ ' *• T» 
 
^70 A Pctfuajive io love cur Enemlesl 
 
 1. To love our frifnds and hate our enemies, Is 
 nothincr above the reach of nature, as corrupt as it is. 
 The Pliarifees, that generation of vipers, as fhorr as 
 they cut the law, left fo much of it in that point, 
 JVIatth. V. 43. «* Ye have heard that it hath bten Tiid, 
 Thou riult love thy neijrhbnur, ard hate thine enemy.*' 
 The word of men nnv do that ; ftlf love teaches it, 
 and produces it : therefore there is no body, but they 
 bear love to fome others. But furely Chriftianity muft 
 carry men farther than the worft of men ; therefore a 
 true ClirilVian muft neccflarily love both his friends and 
 enemies, fmce there is no medium betwixt th°fe, 
 ver 46, 47. The true Ci^ridirtn nuift love all men, 
 {ince the wcrfl of men love fome ; elfe the children of 
 heaven and of hell are a ike. 
 
 3. The want of it will evince the perfon to want 
 the true love of God ; and he who wants that, furely 
 is not a child of God, but a child of the devil. Men 
 will perfuade themfeives,^ that th-nigh they cm h::ve 
 no love to fuch and fuch a one whom they lock on as 
 their enemy ; yet they love God. and that is enough. 
 But hear what llie Spirit of God favs in this cafe, 
 1 John iv. 20. *' If a man fay, I love God, and Viat^^th 
 his brother, he is a liar : for he that loveth not his 
 brctihrr whom he hath (cern how can he love God 
 whom he haih not feen?'' Men do not love God truly, 
 who cannot love men for his fake : and the love of our 
 friends is loving for our own fake, if we do not love 
 our enemies too. For if we loved for God's fake, then 
 we would love all whom he bids us : but ihcking at the 
 love of our enemies fo exprefsly required by him. fliewj 
 that we do not love God, flnce we will not do that for 
 his fyke. If we love onrfelves, we muO love our 
 friend^, beciufe they love us : but the great trisl is in 
 the love ofiour enemies, where we cannot fetch i!ie 
 orguments for loving them from ourfclvc-s, but frunj 
 God. 
 
 4. It is a necfflary confequetit of regeneration, and 
 Without that no man (hall fte heaven, 1 John iii.9, 10. 
 
 '* Who- 
 
A Perfucfive /o love cur Encmhs, iyi 
 
 '^ Whofoever is born of God, doth not commit fin-, for 
 his feed remaineth in him : and he cannot {4^1, becaufe 
 he is born of GoJ. In this tiie children of God are 
 manifeft, and ihe children of the devil : Whofoever 
 doth not righteoufnefs, is not of God, neither he that 
 loveth not his brother.'* If we be God's children, we 
 have got the new nature, and old things are done away. 
 Then we will be no more hving in malice, hateful, and 
 hating one another. But thefe things will'be laid afide. 
 Hence it is prophefied of the gofpei-days, If. xi. 6. 
 " Ihe wolf alfo Ihall dwell v.ith the lamb, and the 
 leopard (hill lie dosvn with the kid : and the calf, and 
 the young lion, and the fatling together, and a little 
 child fliail lead them.'' If we are born again, the law 
 is written on our hearts, Heb. viii. 10. whereof love 
 is the fum ; and particularly the loving of our neigh- 
 bour as ourfelves, is the iecond great commandment. 
 And it is evident from the fcriptures, that our enemy 
 is our neighbour in the fenfe of the law. So if we are 
 
 .not difpofed to love our enemies, we are not difpofed 
 to love our neighbour; and if we do not that, the lav/ 
 is not written on our hearts; and if it is not written, 
 we are not born again, and io are not God's children. 
 
 5. If we love no: our enemies, we are not like God; 
 and if we be not like him, we are not his cliildren ; for 
 all his children have his Spirit in them., GaL.iv. 6. and 
 they all bear his image, Col. iii. 10. Therefore fays 
 our Lord, Matth v. 45. *' Love your enemies — that 
 ye may be the children of your Father which is in 
 heaven, for he maketh his fi:n to rife on the evil and 
 on the good, and fendeth rain on the joif and on the 
 unjnft.'* God loves even thofe that arc his enemies, 
 feeking their good, and doing them good ; yea, ** He 
 loved the world fo, (while yet enemies,) that he gave 
 
 ' his osly- begotten Son, that \\hofover belie veth in him 
 lliould not perilh, but have everlalling life," John iii- 16. 
 If we lock to the work of creation, he gave us our being, 
 and the whole world ; if to providence, he fuitains us 
 by his bounty 5 if to redeir.ption, ** Gcd commended 
 Z z hb 
 
iji A Perfur.five io love our Enemies. 
 
 his love towards us, in that while we were yet finncrs, 
 Chrift dieti for us,*' Rom. v. 8. How can we then be 
 Jike him, if we love not our enemies ? 
 
 6. If we K ve not our enemies, we have not the 
 Spirit of Chriit, and fo are none of his, Rom viii. 9. 
 Oar Lu; d Jefus gave us a moft complete pattern of 
 love, extending to our enemies as well as friends. He 
 lought the good of all, the hurt of none ; he did good 
 to thofe who did ill to him ; he prayed for them who 
 ufcd him moft defpitefiilly ; nay he died for them by 
 whofe hands he himfelf died. We can never then be 
 reckoned his difciples, and of his family, nor to have 
 his Spirit, without we love our enemies. 
 
 7. L.'j^Iy, Without this we are murderers in the 
 light of God, and fo have no Ihare in eternal life, 
 1 John iii. 15. ** Whofoever hateth his brother, is a 
 murderer : and ye know that no murderer hath eternal 
 Lfe abiding in him.'' We Hiew ourfclves the children 
 cf tlie grand murderer, and To mult iuve our portion 
 with him. 
 
 I conclude this fuhjfcl with fome pradical improve- 
 nient. . 
 
 Use I. of information. This fliews us, that, 
 
 1. It is not eafy to be a Chridian indeed, however 
 cafy it is to take on the nauie and profcffion of it. 
 Chrillianity has in it fupernatural truths to le believed, 
 and fupern itural duties to be done ; which the arms of 
 natural abilities are too fhort to reach. Divine grace 
 is abfolutcly neceflary for thefe. 
 
 2. Chrillianity lies in a Chriiiian or Chrift like dif- 
 pofuion of heart, and a condud of life agreeable thereto, 
 Jam. i. 22. There is a power of godlinefs, which 
 cafts the heart into a mould of conformity with the ex- 
 ample of Chrill, and regulates the life in a fuitablenefs 
 thereto. Where that power is wanting, there is no 
 true godlinefs. 
 
 3. Thofe who pick and chufe in religion, ticking 
 the eafier, and not meddhng with the difficult duties 
 thereof laid before them, do but dective tbemielve?. 
 
 Though 
 
A PerfiLiJlve fo love our Enemlef. Tj^ 
 
 Though ye 1 )ve profcflTors of reiijrion, and the children 
 of God who are friendly to you ; for all thatye are none 
 of God's family, if ve love not your enemies too. The 
 falfe mother wouM have the child divided ; Pharaoh 
 would have let Ifrael go, if they \vould but have left a 
 part with him. But we muft either take on Chrid's 
 whole yoke, or none at all. 
 
 4. Chrillianity is the beft friend of human fociery. 
 O how happy might the world be if it fliould obtain ! 
 "VVhat peace, fafety, and eafe would there be among 
 nations, in neighbourhoods, and in families ? It would 
 be an effectual quench-coal to all the fightings, quarrell- 
 ings, jarrings, ftrifes, and wrongs, that tjke away the 
 comfort of fociety. There are indeed proftfTors of 
 religion, who are fTre-brands and pells to fociety, bv 
 their injuftice, contention, &c. but better a millftone 
 were han^^ed about their neck, ar.d they cait into the 
 midft of the fea, than that fuch things frould take phce: 
 Jam. iv. I. *'P>om whence come wars and fighiings 
 among you \ come they not hence, even of your lulls, 
 that war in your members .'"' 
 
 5. Luf}ly\ There are few Chriflians in the world; the 
 ■children of God^s family are very rare ; even as rare as 
 
 they are who love their enemies. For the one and the 
 other are of equal latitude. The children of this wor d 
 are hateful, and hating one another ; the badge of the- 
 faints is ]ove, which is rare to be feen. 
 
 Use II. Hereby ye mry difcern, whether ye are the 
 children of God or nor. This is an evidence propofed 
 by Chrift himfelf, the elder brother of the family. 
 All thofe of the family of heaven capable of loving or 
 h-^ting their neighbour,, have the Spirit of the familv, 
 which is a benign and favourable one, csufmg them to 
 love even their enemies wi:h a love of gc»od will and 
 beneficence So this writes death to, and excludes ouc 
 of the number of the children of God, 
 
 I. All thofe whofe hearts are fo foured with the* 
 real or imaginary wrongs they conceive ihemfelves to 
 have received from fuch and fuch perfons, thit they 
 cannot fiiid ia their hearts r?-lly aud truly to wifa theuii 
 
 Z 3 w;.!].;: 
 
274 ^ Perfuajive to love our Enemies, 
 
 well : but they define, feek, long, and thirft for mifchid 
 to befal them, that they may have the fntisfaftion of it. 
 This is the badge of the devil's family, Tit. iii. 3. and 
 fpeaks one's fpirit to be leavened cf hell. It is the 
 vtnom of the ferpent appearing in his feed, whatevei 
 profefTion they make, Matth. iii. 7. It was eminent in 
 the fcribts and Pharilees ; and is ordinarily mof 
 virulent in hypocritical proftflors, becaufe of their 
 reigning pride and felf-love. To ail fuch we may 
 fay, * Ye I'erpents, ye generation of vipers, how can 
 ye efcape the damnation of hell?' Matth. xxiii. 33. 
 
 1. All thofe whofe fpirits are fo bitter againft thoft 
 who are or are accounted their enemies, that their 
 hands are quite bound up from doing them a good turn 
 lying in tlicir way, but on the contrary will do them 
 an ill turn if they can. This is the malignity that h 
 the brand of hell, Rom. i. 29. to which the malignant 
 Ipirit prompts men : and it reigns in thofe of the 
 tlevil's family, who like Cain are cf that xuicked one. 
 They muil be revenged, and vengeance fliall certainly 
 be taken on them : ihty cannot forgive, and there- 
 fore they cannot be forgiven. Wo mull be to them 
 for ever, fur the meafure they met Ihall be meafur«J 
 to them. 
 
 On the other hand, this dodrine fpeaks comfort to 
 thofg who are fo difpofed haSiiual y,as heartily to wifli 
 well to their enemies, and evidence it by doing them 
 the good they have accefs to do them ; and that froin 
 an inward pnncip'e of love to them, flowing from the 
 love of Godf and from a fenfe of the commanii of 
 ChrilK Sec the text. No doubt hypocrites and car 
 nal m.en may have the counterftit of thif. But yc 
 mny lately take the comfort of love to your enemies, 
 
 ( I ) If it be a Lving of them in deed and in truth, 
 and not in word and tongue only, i John iii 1 &. 
 Men for their own fake rajy give their enemies their 
 hti\ words and wifhes, wliile thefe are but a white 
 cover cf bbck hatred. But happy they who are real 
 in their good wilhes to them, and cvideiice the fame 
 by iheir dc^ds, as they have opp'.nunity. 
 
A Verfuajlve to love our Enemies, 275 
 
 (2.) If it be evangelical in its fpring and rife. A 
 good humour, fome particular interelt of men's own, 
 may go far in the counterfeit of this. But the true 
 love to cur enemies riles from gofpel- principles. The 
 man confiders his own natural enmity to God, the ads 
 of enmity againft God which himfelf is often falling 
 into, the love of God to us while yet enemies in giving 
 Chrlfl for us, drc ; and his foul is fuftened and melted 
 down into this love. 
 
 (■:>.) Lajily, If it be univerfal, not extending to fome 
 only for whom we retain a particular regard, but to 
 all whom we take for our enemies. For if the fpring 
 of it be evangelical, it will be univerfal ; fincc in that 
 cafe the reafcn for bearing that love to one, is a rea- 
 fon for bearing it to all; fur being in charity with all 
 the word. 
 
 Use uit. Evidence yourfelves children of God, 
 members of the family of heaven, by loving your ene- 
 mies. Set yourfclvcs to the confcientious practice of 
 this duty, lyirig afide all hatred, malice, and revenge 
 againft others. To prefs this, let me fuggeft the fol- 
 lowing motives. 
 
 1. It is the command of God and his Son Jefiis 
 Chrift God gave us that command, 'I hou Jhcdt itve 
 thy neighbour as thjclf. Chnll opened it, and parti- 
 cularly enforced it as to our enemies And it is not a 
 naked conmi.-ind, but backed with the example of God 
 and Chriil, which mnit have weight with all who 
 have any regard to either. 
 
 2. Ye were baptized in the name of God the Fa- 
 ther. Son, and lioly Gholf, all c:>f you, and many of you 
 have communicated in the Lord's fupper. Since ye 
 have taken on the external badge of he family, walk as 
 becomes members of that holy fociety. Ye were bap- 
 tized into Chi ill's death, which was for his enemies : 
 the fupper is the commemoriticn of hib dying for us 
 while yet ei^emies. How natively then do they bind 
 to this duty ? 
 
 3. 'i he more ye have of ihis, ye are the more like 
 
 Gcd; 
 
2y6 A Perfua/ive to love our Enenues, 
 
 God ; the lef$ ye have of ir, ye are the more unlike 
 hi:n. Here is a piece of holy ambition, to drive to be 
 more like God, in uiiiverfdl good-wiil and beneficence. 
 Here is your true glory. 
 
 4. This is the way to be ufeful in the world Yoa 
 will be ufeful for God this way, who will be jnuch ho- 
 houred by it, John xv. 8. " Herein is my Father g'o- 
 riHed, (fays Chrift,) thac ye bear much fruit, i Pet. ii. 9, 
 Ye are a peculiar people ; that ye (hould Ihew forth the 
 praifes of him who hath called you out of darknefs into 
 his marvellous light." Ye will be ufeful to others ; 
 particularly ye may be ufeful to your very enemies, 
 Rom. xii. 20, 2 r. And this is a noble thing ; for // // 
 more blejjcd to giv: than to receive. 
 
 5. It will be muc?l to your own advantage. While 
 Qthers rack and torment themfelves with their impotent 
 malice, ye will enjoy a calm and ferenity in your own 
 minds. Y'ou will have the fatisfa»5tion of the t? ftimony 
 of your own confcience, that you are not enemies to 
 them, but in charity with them, 2 Cor i. 12. 
 
 6. Lajily^ Your claim to the family of God depends 
 on it. The enmity of wicked men will perilh in a little, 
 Eccl ix. 6. ; but they will eat the "bitter fruits of it 
 for ever in hell. And you will eat the fruit of love in 
 heaven. 
 
 I Ihall conclude with a few direcflions, 
 
 I. Come to Chrift, and unite with him by faith, 
 Heb. xi. 6. Without this ye will never reach this nor 
 any other duty acceptably. Until ye believe, ye are in 
 the gall of bitterncn ; and the grapes> of love to our 
 enemies will never be gathered ofFfuch thirties. With- 
 out it ye cannot have the new n-iture, 2 Cor. v. 17. 
 for it is in Chrilt on^y v/e are mnde partakers of the di- 
 vine, and the power of the devilifli nature is done away. 
 Without faith ye cannot love. God truly, i John iv. 19. 
 How then will you love your enemies ? Would ye 
 quench the hellilh fire of malice, hatred, and revenge 
 in your breafts ? go inward, and fee to your own fouls 
 cafe in ilie firft place, flicw a love 10 your own perifli- 
 
 ing 
 
A Verfuojive iohve rMr Enern'cs. 277 
 
 mg fouls, be convinced of your fin and mifery, and be- 
 fuk'" yourfelves to Chrift in the promile nf the gofpel. 
 IThen vv:ll ye be capable of this Chrifl-l.ke difporuion 
 J and duty. 
 
 2 Bear up in your hearts a deep fenfe of your own 
 finfulnef?, with the faith of pardon thereof. This will 
 narively produ.e it, Tit. iii. -2,3. A fenfe of our own 
 finfulnefs againft God, will blunt the edge of the en- 
 mity of others againft us, that it will not pierce fodeep 
 with us, as with the proud unhumbled fuiner. The 
 fai'h of p:?rdon from heaven to ourfelves, will make us 
 eafy to forgive others. To think that Gcd has forgiven 
 us ten thouUnd talents, will niske us ready to forgive 
 the hundred pence to our ft-llosv- ftrvants. 
 
 3. Ply your hearts with the believing thoughts of the 
 beneficf-nce of God to his enemies, and the love of 
 Chritl ^'yi^^fg ^^^ his enemies to redeem them from 
 wrath. As the darknef^ of the night, mills and fcgs, 
 go away before the fhining fun, and wild hearts of prey 
 creep into their dens ; fo would all malice and hatred 
 before this. 
 
 4. C'. nfider that even your enemies were made origi- 
 nally after God's image. Gen ix 6. and they may be 
 for all ye know the objects of everlafting love ; for 
 whom fpecial favour is fecured by the eternal tranfac- 
 tion. Love all men then, iell if ye hate any, ye he 
 found to pitch your hatred where G( d has pitched his 
 free love, and fo be found fighters againft God. 
 
 5. As there are readily none, but they have fome- 
 thing defirable about them ; fo fix ye upon that, and 
 love them for it, as ye vJU love gold, though ye 
 fhould find it in a mire. Beware left the faults of 
 others and their bUmifhes blind your eyes to their 
 beauties and exctllencies. It is unbecoming among 
 thofe who have no beauty without blemiih thcm- 
 felves. 
 
 6 Confider them rather as objeds of pity and com- 
 psKTion, than of hatred And this ye will (},o, if ye con- 
 fider their enmity to you, more as fm againft God, than 
 
 as 
 
278 A Virfuojhe fo Jove our Enemies, 
 
 as wrong to yourfelves, Col. iii. 25. God is Judge, 
 and he will rr^ht all wrongs, and recompenfe every one 
 according to his work. 
 
 7. Lti/^fyf Cnnfider the fnortnefs of time, their and 
 your own, Eccl. ix 6 We have no time to fpend in 
 thefe petty qiarrels of this world. Death will make 
 them all to die out. Our enemies are but enemies for 
 a day ; night comes, and they are removed. . And wc 
 oudcives go accordingly. Let us therefore be ready to 
 go, in charity with all men, loving our enemies, ihit 
 we may appear to be ihs children of God. 
 
 THE 
 
THE 
 
 Diftinguifhing Characters 
 
 O F 
 
 TRUE BELIEVERS. 
 
 VII. In relation to their Carnage in a 
 ^ Time of abounding Sin, and their 
 Safety in a fuffering Time *. 
 
 The Charadler of Zion's Mourners. 
 
 EZEKIEL ix. 4. 
 
 /^nd the Lordfaid unto hitn^ Go ihrcugh the mtJJ? cfihe 
 citVi through the m'l^/t of J^rujaletriy and ftt a mark 
 up':n the foreheads of the men that figh^ iind th i cry for 
 all the abominations ihat be d^ne in the midft thereof. 
 
 The firfl Sermon on this Text. 
 
 DAYS of abounding fin ufher in days of ovfrflow- 
 inj^ judgments. -They are merry jovial days to 
 the wicked and ungndly, who iwim with the ftream, 
 and, having the reins on th.eir recks, give themfelves 
 the loofe in the courfe of apo'.Ufy and irreligion : but 
 they are heavy days to the (erious godly, who dare not 
 go along v.'ith the (ireain, but mud opnofe it, ihouoh 
 their oppcfition cannor mend it, and therefore muft ilTue 
 in fighing and crying for it. But when the day of 
 reckoning with the generation of God's wrath comes, 
 
 the 
 
 * The two fermcns on this fubjetfl, were prs-ached on ccc^^cR 
 of a congregatioaal fall, at E.urlck, March 31. 1725. 
 
sSo Zlon's Mourners charaSlertzed, 
 
 the guife will turn, they fhall get forrow, and th( 
 ferioufly-godlv fliall rejoice. 
 
 Ezekiel prophefied in Babylon, to which he ha( 
 been carried captive among thofe that were carriec 
 away feveral years before the completing of the capci 
 vity in the reign of Zedekiah It would Teem he vva. 
 among thofe that were led captive in the time o; 
 Jehoiachin, l Kings xxiv. 7'hofe that are molt deai 
 to God may fmart with the firfl in time of commor 
 calamity. Thofe that were left, went on in theii 
 wickednefs ; and therefore Ezekiei is railed up ir 
 Babylon to pn.phefy of that utter overthrow which fell 
 put in Zedekiah's reign, wherein the temple and holy 
 city were facked, and the land was laid defolate. 
 
 In the preceding chapter, the Lord fliews Ezekiel 
 in a vifion the horrible abominations that people \^ 
 yet going on in, chap. viii. 3, dc and in this chap 
 he fhews their terrible deflruction by the Ba'j>y!onians. 
 This is reprefented by the deiiroying angels fent forth 
 to kill: *• They came from the way of the higher gate, 
 %vhich lieth toward the north, and every man a (laugh- 
 ter weapon in his hand/' ver. 2. for their ruin wa-. to 
 be from Babylon, 
 
 In the text we have two things. 
 I. A party diliinguifhing themfelves from others in 
 a finning time. And this they do by their exercife, not 
 by any particular name of fecT: or party, but by their 
 pradice. Here we may obferve, 
 
 (i.) The heavy exercife they have on their fpirits 
 at fiich a time. It is exprelTed by two words, both 
 paflive, importing thit there is a lor.d and a weight of 
 grief and forrow on them ; which makes them figh, 
 when others laugh ; oppreflTes their fpirits, while others 
 go lightly : and makes them cry The word rather 
 fignifies to groan, as a deadly wounded man, who is 
 hardly able to cry, Jer. li 52* The fins of ihemfelves 
 and others pierce and wound their liearts, and they 
 groan out their forrows before the Lord, as under an 
 evil which they aie not able tg remove. This word in 
 
 the 
 
Z:5«V Murncrs chara^etizfrl. iSi 
 
 ibe Hebrew, is in eW::R doubled, rionif\ing, ilat grjsn, 
 that groan ; importing their fetching niany a groan 
 
 (2.) The ground of this their heavy exercife, ih:; abo- 
 minatViTtr dene in the midfl thereof. Jernfalem was the 
 ho'y city, bur the holy city was pointed with abomi- 
 nable wickednefs of many forts, whereby the name of 
 God was dilhonoured by a people called by his name. 
 This made them ligh and gror.n. Not that they knew 
 all the abominations done in it : but what they knew, 
 'all of it was heavy to them, and God conUrucled tJiat 
 *to be mourning for svhat tliry knew net. 
 
 2 Here is God's diliinguijliing that pirty from 
 ! others in a fulFering time, feeing to their fafety when 
 tlie men wi:h the (lu];;hter- weapons were to go 
 through. And here coiifider, 
 
 (r.) Who gives th3 orders conccming them, J'A* 
 Lord /aid. God trkes notice of the mourning remn^i;t 
 among them ; he books their prayers and romp'ainis, 
 he bottles their tears, and f<j has a p^rticiibr eye on 
 them for their fafety, when otlicrs are to be dclUoyed, 
 (2 ) Wh) gets the orders about them, He that u- i* 
 clothed -with linen ^ hav:rn a ivritcr^s if. k horn hv l-sJzJj. 
 ^ liis is Jefus Chriil, the Ar gel of the cc venent, the 
 :er's fervanr, the great H^gh Prieft. to v. ho. 11 the 
 pie of Gcd owe their temporal as well ss their eter- 
 falvat on He appears here in all his tflicos : he is 
 ng the dellroying angels a^ a Kirg ; he is clothed 
 in hnen as a pried ; he has a v.riter's inkhorn by his 
 fide as a prophet. Both he vnd they fiand by the bra- 
 zen altrir, ver. 2. to Ihe vv that it v/as the profanatif a 
 and flighting of the aliar, a notable tjp? of Chrilt, that 
 was the great ground of the controverfy wich ihofe 
 vho were to he deiiroyed ; and that it was fco:a 
 thence, and not from their own fighs and crieS; iliat 
 the fafety of the mourning pirty was to ccn.e. Tlie 
 deilroyers were fix; the Saviour was but one; to Ihew 
 that the far greater part of thjt people would i.-U, 33 
 b.ing devoted to deftruclion. 
 
 * A a ;;.^ The 
 
zSi Zkns DIourners chara^er'zrd. 
 
 (3 ) Tlie charge given concerning them. Where- 
 of there are three parts. 
 
 r (.] To go through the mHp r,f Jtrufalem^ the high 
 ftreeis. The mourners woukl be found there, by their 
 carriage among others, tellif) ing their diil ke of the 
 God prv)vckiiig abominacions abounding among them. 
 They were not afiianied to bear wirnefs for God, and 
 God will not be afiiamed to own them. 
 
 [2 ] To fet a murk upon them. It is vain to in- 
 qui;e particularly into the nature of this mark; for all 
 here was vifionary. It is to be a dire<fHon to the dc- 
 (b nyers v/hom to pafs by and not to meddle with. And 
 this is to be done before the deflroying angels get the 
 v.'ord to fall on, to fliesv the fpecial care that God has 
 cf his own in the time of the greateft confufion. The 
 Babylonians would not notice tliis mark, but over-ruling 
 Pruvidence would carry them by the perfons fo marked. 
 
 [3 ] To fet it in their foreheads. In the Egyptian 
 dtitruciion the mark was fet on the d<)or-pofts, becaufe 
 their whole fami ies v/ere to b? favcd ; but here it was 
 to be fet on their foreheads, bccaule it was only de- 
 figned for particular perfons. Servants in the ealt had 
 their mailer's name in their foreheads: and thofe ^^ ho 
 are fealf d in their forehead^, God owns for his fer- 
 vaius, whil^ he treats the reit as enemies ; compare 
 Iltv. vii. 3. The forehead is open to the view of ail, 
 which fpeaks the greater fcciirity of the maiked ones, 
 snd that neither is God alhamed of them, nor ought 
 they to be of him, even in the midll of dangers. 
 
 'i he words alFord the two following do(^lrincs, v'.z. 
 
 DocT. I. Tivifs of ah'jurJing Jin are htavy i'nnef, 
 // -'cJ of Jighir.g and gro.v;ing to the fcriQUi go. ly, 
 Zi n^s rnourneis. 
 
 ■ DocT. II. Th')/e to luhom Jinning'times are heavy 
 times, making tbtrnjigh ard proan^JhMi bi m.rktdfor 
 ffity (by J ejus Chiiji) in ujfl'ring times, 
 
 I fhill endeavour to explain and apply each of thefc 
 :i ctrines in order.' Doer. 
 
DocT. I- Times cfnhundlng /in are heavy times, 
 times of Jig hi ng and groani}Jg to the fcrious godly, 
 Ziori's mourners. 
 
 In handling this docrrlne, I fhall, 
 
 I Give the import of this exercife, and therein the 
 cliaracler of Zion's mourners, to whcm ti.nes of sboim- 
 dinor fin are heavy times, times of lighing and groaning. 
 
 II Shew why fuch times are heavy times, times of 
 fighing and groaning to ihem. 
 
 III. Conclude witli feme improvement. 
 
 1. I am to give the import of this exercife, and 
 therein the character of Z:on's mourners^ to whom 
 ti::ies of aboundiniT fm are heavy times, times of fi-ih- 
 mg and groaning. 
 
 'i. Zion's mourners are g<^dly perfons, who in re- 
 fpett of their (fate have come cut from thi world ly- 
 ing in wickedncfs, and joined tht'inlelves to Jc-fiis Chrii^, 
 I John V. 19 It IS not to bf expeired; ihac while 
 men lie ftill there, they wirl be mcarncrs for the 
 V'ickednefs done among them. They that never trulv 
 repented for their own fin to this day, may indeed 
 talk and inveigh againft the fins of others, but cannot 
 be kindly mourners with Chr-iiPs mark. In a time of 
 abounding fin, thy may bite and iting the finners like 
 ferpents, as Satan reproving fin: but they can never 
 . mourn iike c'oves over their abominations, Ezek. vii. 16. 
 
 2. Waking godly perfons, not (keeping wich the 
 fooliih virgins. Lot in Sodom was a mourner, ar.J 
 the ways of his nf 'ghbours were l:ke thorns in his fide, 
 that kept him WEkmg, 2 Pet. ii 8. One may have 
 the root of the mauer in him, and yet beino- sfleep he 
 peitlier fees nor hears^ a5 he ought j and therefore can- 
 Rot figh and groan Anc' hei'.ce it comes to pafs, that 
 ■xhty may, with others, get a terrible v/; kening in ihe 
 day of \ira;h ; as fleeping Jonah did, when the ilorm 
 arofe. 
 
 3. Moumeis fur iheir own fins, EztL vii. 16. 
 
2o4 ZhrCs Mourners charaSierizd, 
 
 mvuming every one for his iniquity. . Mourning for fin 
 begins at h(^rne, if of the righr (lamp. The man firft 
 mourns for anJ groans under the weight of ihe body of 
 fin, Rom vii. 24/ and then under the weight of the fms 
 of oth?rs ; fir(t over the Cms of his own heart and life, 
 and then over the fins of the land. This makes kindly 
 mcnrnine f^r the fins of the bnd ; otherwife a man 
 m-^v ba filled with anger and rage againft them, as Jonah 
 was ag'infl Nineveh, but not witii ChriftiAn mourning. 
 
 4. Pu-'li^-fpirited perfons, v;lio are concerned to 
 kno.v how mat'ers gp in the generation wherein they 
 live : how tlie interelt of the gofpel thrive?, what reganl 
 is had to tiie law and honour of Gorl^what cafe rel;^ <m 
 is in, whether Satsn's kingdom is gaining or lofing 
 jrmiTnd. For it is feeing and hearing that makes this 
 fig'.ing and groaning, as in the cafe of Lot, of whom 
 it is faiJ. 2 Pet ii 8. " That righteous man dwelling 
 among the Si.domires, in feeing and hearing, vexed 
 his righteous foul from day to day, with their unlawful 
 deeds.' Thofe who are concerned for nothing hut their 
 own p.irticul^.r affairs, and thoff^ whofe concern is only 
 r.j a mattci* of nevvtf. will neither of them be janked 
 among Zion's mourners; but rhofe who are concern.J 
 to hear or fee, that they may be afJeJltd. 
 
 5. Tender perfons, carefirt to keep their ov;n gr^r- 
 ments clean in a defiling time, and dare not go along 
 with the cjurfe of the times, Hev. iii. 4. '1 hey that 
 row with the fireim of a declining generation, follow 
 til- giiife of the time, and will rather foVow a multitiide 
 to do evil than b^ firgulnr; ihry are none of Zion's 
 ir.ourners, nor Chrill's marked ones. But either they 
 be^r the devipG mark ; or if they belong to God,, they 
 will get amaik of God's anger sgainll their way fet 
 upon th:?m, as Lot got for his fojourning in Sodom. 
 
 6. Zealcus perlons, oppofing themfelvts to the 
 current of aacmmatijns, as they hive accejs, Pfal. 
 Ixix. 9. '1 hey Nvill be confcientious to dd what they 
 cm in their Nations to Hem thv^ tide, Pfal. Ixxv. 4. 
 •* Saying unto the fowls, Deal not foolilhly ; and to the 
 wlckedj Lfc not up the horn.'' They will lot^k on 
 
 them- 
 
Zion''s Ttl'Airners churcftiv'.z^d. sS'j 
 
 themPlves as called to be God's w'.tnefie^, and to con- 
 tend for him, Prov. xxviii 4. They that fi.jd n? 
 concern they have with the piety or impiety of other's, 
 but are ready 10 fay, '' Am I my brother's keri)rr V^ 
 that hnd no obiifration on ihem to iunpjrt the caufe of 
 -God and relioion in ihe world-, ci^:). be none of Zion's 
 mourners. Fhe mirk they beuT is neutrality, which 
 raiiks them on the {'Ac of (iod's enemies, Matth. x'i. 3c. 
 
 7. Lajlly^ Perfons aftev:l:ed at the h^art for the (ins 
 of the generation, to the making of them (Igh and groan 
 on th^t account l)cfore the Lord, when no eye fees but 
 the all feeiiig Owt, J>r. xiii. 17." And this implies 
 four things. 
 
 (r.) ill:; abominations done, lie crcfs to the g^aifi. 
 anfl difpoficion of their fouls: otherv.ife rhry would not 
 make :hem (igh and groan. They V.-wz a real hatred 
 of them, where-ever they j-ppenr, j-^ial cxxxix-2i. 
 They would fain fee the world rcfo njtd, and the 
 naufeous wickednefs prevaihng in it cu' bed : ai-'d thev 
 w(;Uid hearti'y dtlire :-o have-reliirion and llbrictv.p-cC 
 place. 
 
 (2.} They are a burdea ro thei'- fplrit?, 35 vile and 
 fi'tliy things are to the (enies. They make them fig.i 
 2*= oppreiTed with the weight of them, Pf-^d. Ixix. 9^ 
 As they are a burden to the Spirit of God, {o ihe\' are .t 
 burden to tlie fpirits of the godly. Hence miny t'iDes 
 the wings of a ciovC; Pfal. Iv. 6,. 7. and' a lodge in th^ 
 wildcrnei% Jer. ix 2. are dclirable: and it turns the 
 world into a wHdernefb to them, makingr ihem. lono: tO' 
 be away trom it. 
 
 (3.). They are wounds to their heirr^, they groan- 
 like wounded men, Jer. XV. iS. Men know that, i 1- 
 other thing?,, the feeing of matters go q^iite croTs to- 
 tlieir inclmaii'.jns, and the defire an.d oe:U of their" 
 hearts, will he very wounding to th.em. No W'on.^er 
 then that the v.icked course of a ^'-" '• -aeration be 
 wounding to a gracious begirt. 
 
 (4.) L.ijily, llitir gri^-f vents \\\c.i i.i (ighs and^ 
 
 groans, as native iadic-tioas of the airtctlon .of their 
 
 A 33 hear 1 5=,. 
 
2 86 Zion^s M:urncrs chara^enzfd, 
 
 hearts, as faith the apoftle, 2 Cor. v., 4. <' For we thai 
 arc in this tabernacle do groan, being burdened." 
 
 II. I proceed to fliew why fnch times are heavy 
 times, times of figging and groaning to Zion's mourn- 
 ers. 
 
 I. Hfcanfe of the diOionour iliey fee done to Gcd 
 by thcle aboniinstions, Pfal. Ixix 9. Whofe heart 
 v.culd not rife to fee his father that begat him afFront- 
 ed and treated with contempt: without caiife? And how 
 can the hearts of the ferious godly chn'ebut be moved 
 to fee their fellow- worms contemn their heaven'y Father, 
 cafling difiionour upon him, trampling under fix)t his 
 iacrer! laws, lliahting his Son, and grieving aiu! VeviuiT 
 his Holy Spirit.'* Tiic relation bet.vixt Gi^i^ and the 
 }a nrs m:.kes a fympathy, that what is done to the one 
 is reftnred as done to the other. 
 
 1 Becaufe cf the wonr.ds ihey fee given to religion 
 and ihd inrereit of Chrift by thefe abominations, and 
 the sdv^nrage they fee securing to the interell of the 
 devi! ard hi^ kin^^doni thereby, Rom ii. 74 It is long 
 fiMce Mich:?el and the dragon toe k tlie field one «gaiidt 
 anoihcr- The war is not yet ended, nor will be tiil i!ie 
 end of ihe world. Both arm'es are in the field, and 
 the feriou^ godly are concerned for the victory to fail 
 to Chrill's fide; and therefore they take notice how the 
 battle proceeds. And as the devil and his followers 
 rage, when reliaion gets ground ; no wonder the fairts 
 figh and groan 'when it is otherv. ife. So ;hat from t!ie 
 prevailing of dbominaiioiYS tv,o arrows fiy into a gi acioas 
 heart. 
 
 ( I.) An arrow of grief for the lofs on Chrift*s fide. 
 Such ai)onin;itions are done, and behoM thereby the 
 glory of the King of faints is darkened, xht eiFw(fl of 
 iiK Word of the g/'r|>€l is ni:?rred, and a foul, pi-rhsps 
 feveral louls, are lo:t by it together, Eccl. ix. utt, 
 *' C).ie (inner d^lh-nyeth tiiuch good.'' . 
 
 (i ) An arrow of gritt for tlie gain on tlie devil's 
 fid;:, Sj many abominauonj as a:c dene in the midlk 
 
 of 
 
Zton^f Mourners clarc^cr'zcJ: i^y 
 
 cf 3 land, Co many trophies are fet up, as figns of Sa- 
 tan's victory over the kingdom of Chrift. And that 
 cannot but be moving to thofe whofe hopes are all 
 bound up in the kingdom of Chrilt, and the deltru(5lion 
 of Satan's l:in^dom : thongh it is natural enough for 
 thofe on Satan's fide to rejoice. 
 
 '^. Becaufe of the fearful riil: they fee the Tinners 
 ihemfelv^esrun by ihefe their abominations, Pf.cxix 5^. 
 '* Horror hath taken hold upon me, (fays David) 
 becaufe of the wicked that forfake thy law.'* When 
 Chrilt faw what a rifk Jerufalem was running blindly, 
 he wtp: over it, faying, " If thou hadit known, even 
 thou, at leaft in this thy day, the things which belong 
 vinth thy peace ! but now they are hid f: om thine eyes,'' 
 Luke xix. 41, 42. The eyes of the ferious godly ar? 
 open, and they fee the hazard cf a blinded generation, 
 which ihey do not themfelvcs. They fee them run- 
 ning on the fvvord- point of vengeance, m.^king halie 
 to the pit, and will not be itayed ; heaping up wrath 
 s^aind rhe day of wrath, and ruQiing to their eternal 
 ruin. No wonder that knowing the terror of the Lord 
 by their experience, and the precioufnefs cf a foul, 
 they lioh and groan to fee fouls fo thrown away for a 
 thing of nought. 
 
 4 Becaule of the contagion to others they fee ready 
 to fpread from thefc abominations, IMatth xviii. 7. 
 Eccl. ix. ult. Every one of them is an opening of the 
 bottomlcfs pit, by the (learn of which many may be 
 infected, and drop down into the fame fnare of the 
 devil. O! the difmal confequences of the abominations 
 cione at firlt, may be, by one fmner, as a little cloud 
 like a man's hand, and may in time as it were darken 
 the whole heavens. Men by one abomination may 
 {hike up a fpring of abominations, that may run long 
 after iliey are dead and rotten in their graves; as 
 jerob iim did. And the prclpcci: cf this cccafions 
 iigliUjg and groaning to the ferious gcdiy. 
 
 5. Becaufe of tne judgments of God which they 
 fee may be brought upon ihole yet unbo;n, by reafcn 
 
 of 
 
283 Zhns M'jurners charaSl^rlzed. 
 
 of thefe abominations. Hence fays the prophet, Hof. 
 ix. 13. 14 *•* Ephraini. as 1 law Tynis» is phnted in 
 a pic afanc place: but Epiiraiin Ihail brin^ forih his 
 children to the murderer Give Thc:n, O Lord : wlnt 
 wilt thou give? give them a mifcarrying womb, ai:J 
 dry brea(ts. Mmy a man entails a curie on his family 
 by his.abomin 'tions; a^appeaisby br^^iiking the iccond 
 commnndinent, by reafon of wh.ch the Lord vifits. the 
 iniqjiry of the fathers upon the chulren unto the third 
 and fourih generation, Ex.od. xx. 5 And the CiUiiro- 
 verfy may be purfued for his'caule wh'-n he is in his 
 grave. And if a (top be noi: put by repentance and 
 rt formation to the abojiinations and r^poitafies of this 
 diy, they will undt^ubtedly Tmart under tium who are 
 not yet born into tlie world: and the generation to 
 come will have caufr^ to pronounce a wo on this going 
 before them, Matth. xxiii. 35, 36. 
 
 6. Becaufeof the Lord's diipleafure with the gene, 
 ration for thefe abominaiions, Jer kv. i. It is the j)/ 
 of the Tericus godly, to fee the tclvens of God's good 
 p'.^afnre with the generation wherein their iot is caif, 
 that the Lord will honoui- them, and take plealiire :o 
 dwell among them. But aboundirg abominations turn 
 matters quice another way. If temporal, ftrokes are 
 kept off, they are left to pTne away under fpiritual 
 plagues; God is provoked to dep?.rt, to withdraw h:s 
 prelence from his ordinances, and they are left to lamet.t 
 af'cr the Lord The glory depiirts by degrees, av.d 
 v^io knows where it may end, if it may not go the 
 length of removing the candleilick. as the Lord threat- 
 ened he would do to the church of Ephclus,Rev. ii 5. 
 
 7. Lujtly, Bi-caufe of ihe common cdamity whi h 
 t-.ey (ee thefe abounding abominations mav involve 
 t.ier.jrelves and the whole land in The fcrious god'y 
 ar'j Ici liblethat v.ith them alfo are finsagainit the Lord, 
 and that God may juflly proceed aga-nlt thcai becaure 
 of their iniquities. When thin they fee lii cup of a 
 land*s iniquity fall filling by i;nnvhanJ.\. thtv have rc.i- 
 fon to be afraid of feting i.t filled to the briai, and ih-n 
 
 1: 
 
Zkns Mourrers chjrc^erlzeJ, 2S9 
 
 it may run over even in their time. And however o- 
 theri m?.y mske a jell of the threatening oi' land-over- 
 flowing judgements, th' y <J^re not do it, Hab. iii. 16, 
 And therefore the awful profpect of the day of the 
 Lord's anger again! the generation of his wrath, 
 makes them Hgh and groan, 
 
 I ihall conclude at prefent with a fiiort word of im- 
 provement. 
 
 O firs! (hew yonrfelves ferions godly, by mourning 
 over, and lighing and groaning for the abominations 
 done in the niidlt of the land. Turn from the God- 
 provoking courfes of this day, and go not in the way of 
 the multitude, as ye would not penlh wirh them ; but 
 labour to ker ;:> your garments undenied, by (landing at 
 2 diibnce from the abominations C)f the time ; fet your- 
 felves in oppc^fition to ihem, and mourn over the dif- 
 honours ye fee and hear done to the holy name of God, 
 as ever ye would have the mark of fafety fet on your 
 foreheads. 
 
 The cafe of the generation affords much matter of 
 mourning, if ye conlider, 
 
 1. From whence we are fallen. The time was 
 when the land was iolemnly married to the Lord by 
 covenant for reform nion, and the Lord put^ particular 
 honour on Scotland .by hisprcfence in ordinances. But 
 now reformation is out of fight, ar.d matters are flill 
 going from evil to worfe ; fo that if the Lord's hand do 
 nut Miterpofe, it is hard to fay where we will Hop. 
 
 2. The unfuccefsfulnefs of the gofptl. There is 
 lictie convidion, and kfs converfion, by the preaching 
 of the word. Molt part of the generation are proof 
 againft warnings from providences and ordinances. 
 Whatever light there may be, there is little heat. 
 
 3.. The abounding of grofs fcandalous imnioralities 
 in the light cf the.gofp^l, tlie facrtd name" of God rent 
 by horrid imprecations and blafphemies, his fabbaths 
 profaned, nmrder, adultery, theft, perjury, and covet- 
 oufnefs prevailirig; while errors fab ver five of the foun- 
 
 datioii 
 
ipo 2ton*s Mcurrtet*s charaSlertzcd, 
 
 dati -n of Chridianity, fuch as Arian, Socinlan, and 
 Arminian tenet.'j, are vented, the purity of the dcftrine 
 of the gf.fpel darkened, and put into an ill name, as if 
 it was downright Antinomianifm *. 
 
 4 Ui.iverf.ility of the apollafy, a growing unten - 
 dernefs amorig all forts, whereby caufes of forrow arc 
 multiplied among ininifter.s and profeiTors, among the 
 5 oiir.f^ and aged ; many pulling ofFtheir m?ik of religion, 
 and tlirowiiig it by ; and from the compiny of profelCirs, 
 communicants going over to the camp of the profane. 
 
 5. The incor-i^iblenefs in it. A brow of brafs, 
 refufing to \v^ alhamed, is added to all the defection 
 that has taken pbce. People will n^ t be reproved and 
 convinced, but wilfully with a hi^h liand go on in their 
 fm. So thit Tighing and groaning is almoft :j11 that is 
 left to doj for contending and Itriving "^re to little 
 purpofe. 
 
 6. Laftiy, From all which there is plain evidence 
 of fearful judgements abiding the g-Mieration, fo much 
 the more terrible as, after many deliverances there is a 
 grovv ing of the apoflafy, and new deliverances do bac 
 mske v/ay to new Heps farther forward in it. And na- 
 tional faiting and humiliation are gro\v\i out of life, but 
 fo far as they^re called for by thole who neither know 
 nor can be fuppofed to know^the ftate of this church and 
 hfid v/ith refpect to thele things f . 
 
 ADVICE 
 
 • It was at this time that .ArliDlfin and Socimanifm were rry\y\- 
 pant in Ln^flancl, that IjofclTor Simfoa iit Glaf^ow broached Arinix- 
 iTm under j'.i.:ds.'rii icfiiiemcais, and iIuU tlie preaching of pure 
 >ipoftolie;J doctrine was by fomc in tiic charclvbrandwd with ihc 
 uanie ot'^minomianifni. 
 
 \ This relates to the church's not appointing farts wlihouL :hc 
 ibt?, N^hjfe. province it is to fpecify the caufes i»f a reh/ious i.\A. 
 A nc-k-»Jl wliitk ihcic is fiiil too much graund 10 conipiain cf 
 
# . 291 J 
 
 ADVICE to Zion's Mourners. 
 
 EZEKIEL ix. 4. 
 
 ^nd the Lf^rd fa'id tmfo hlm^ Go through the midp cfthe 
 ctiyj ihrrugh the midft of Jerufalem, and fet a matk 
 upjn the foreheads of the men thatfigh^ anSthat cry for 
 alfkhe abominations that be done in the midft thereof. 
 
 The fccond Sermon on this Text. 
 
 AFter a particular explication of thefe words, I ob- 
 ferved, ** That times of abounding fin are heavy- 
 times, times of fighing and groaning to ihe ferious god- 
 ly, Zion's mourners.*' Here I endeavoured to give the 
 import of this exercife, and thereinthecharacler of Zi(>n's 
 mourners; and to fh^w why fuch times are heavy times 
 to the people of tliat character. And I concluded with 
 a ihort word of improvement. 1 fhall now proceed 
 further in the application. 
 
 Use I. of information and inflruciiion. Are times of 
 abounding fm heavy times, times of fighing and groan- 
 ing, to the fefious godly, Zion's mourners? then, 
 
 I. Our time is a time that may be heavy, and cuglit 
 to be a fighing ar.d groaning time, mid woulij be To if Vv-e 
 had a heart for the duty of the day, being a day wherein 
 ** the Lord of hofrs is calling us to weeping, and to 
 mourning, and to baldnefs, and to girding with fact:- 
 cloth," Jf. xxii. 12. Whither can one that is ferious 
 look, but he muivTee matter of mourning ? We have 
 had long peace, and a long tack of the gofpel, and have 
 gathered much drcfs, fitting the chiv ch or land for a fur- 
 nace of wrath. Iniquity abounds, but mourners for it 
 are rare. 
 
 1. This blots out of the nimiber of the ferious god- 
 ly, Zion's mcurneri, feveral forts of perfcns, that mud 
 be put in ano.her clafs. 
 
 (1.) Thcfe 
 
^y- AJv'ice to Zions Mjurnfrs. 
 
 ( r .) Thofe who are fo far from it, that by their pro- 
 fane and ungoily courfe^, of a piece with the r^flof the 
 abominations of the d^y, they afford c-xufe of fi^^hing and 
 groaning to all the ferious godly, that know them and 
 their way. Thele by the text are of the n'lmber i!e- 
 \otcd to deftrudion; and affuredly they will find it ({}, 
 if they turn not over a new leaf, and that fof.ner than 
 they ex peel. Let them conlider the cife of tile evil 
 fervant, Mitth. xxiv. 48. — 51 ** Jf that evil (eivnnt 
 nia':' lay hi his heart, My lord dehyeth his coming, and 
 fnaii begin to fmire his fellow- fervants, and to eat and 
 drink with th^- drunken; the lord of that fervant (lir.ll 
 come in a day when he lookcih not for him, and in an 
 hour that he is not ware of; and Ihall cut him afnnder, 
 ana appoint him his portion with the hypocrite?: there 
 fliall be weeping and gnafliing of tetth.** 1 h.cre is a \\o 
 denoi^ced againll fuch which will not fall to the ground, 
 Luke xvii. i. ** It is impofiible hut that offences will 
 come; but wo unto him ihrouph whom they come." 
 Sighing and grosning is the necefiary duty of the Lord's 
 followers; but fad v/ill their reckoning be who give them 
 caufe for it, vcr. 2. ** It were better for him tii^ a n;ill- 
 flone were hanged abcut his neck, and he cait into \.\\z 
 fea, than that he (hould cffcr4l one of thefe little ones. 
 
 (2.) Thofe who pride chenifelvcs in their abominn- 
 tions, Pial. x. ;;. '* The wicked boalieih of his heai t's 
 clefire, and blelfeth the covetous, whom the Lord abhor- 
 reth.'' The confciences of men by n.?ture are vtiy 
 ir.iiender, but by cuilom in fmning they come to he fear- 
 ed. Hence they arrive at fmning prefumptunnfly, and 
 with a high hand, and inflead cf being alhamed, glory 
 io thtir wickerinefs. Under the lav«i-(iKh were to he 
 cut (^ff, Numb. XV. 30. *' But the fcul that doth ought 
 prefumptoindy (whether he be born in thehnd, ora 
 i'lrapger) the fame reproacheih the Lord; and that foul 
 fliall be cu» oft' ^n^m among his people." Compare 
 Heb. X 26, 27. ** For if we fm wilfully afcfl|ihat we 
 have received the knowledge of the truth, ihewTemain- 
 cth no racxe facfifice for Hns^ but a certain fe^ful lofk- 
 
 i.ig 
 
 I 
 
/luv'ice to Zi'ms Mourners. 29:5 
 
 ing For of judgment, and fiery indignation, which lliall 
 devour the adverfaries.'' Thefe are to be mourned 
 over. Hence fays the weeping prophet, Jer. xiii. 17. 
 '* But if ye will not hear it, my loul ihall weep in fecret 
 places for your pride, and mine eyes Ihall weep fore, 
 and run down with tears. 
 
 (-^ ) Thofe who m ke a jeft: of the abominations of 
 the day, having a certain pleafure in the hearing of 
 them, and improving ihem to make tlienifelves merry' 
 with them. Thefe are fools in God's account, Prov. 
 xiv. 9 for fools make am'.ck at fix; and tlie practice is 
 one of thofe found among thofe who are given over to a 
 reprobate mind, Rom. i. ult. ** Who knowing -the 
 judgement of God, (that they which commit fuch things 
 are worthy of death) not only do the fame, but have 
 pleafure in them that do thf m. '* lliey muil needs be 
 of a difpofition mighty conmry to the nature of God, 
 and of his people, who rejoice at the abominable thinnr 
 which God hates, and the ferious godly figh for. 
 ' (4 ) Thofe who Ihew no concern about them, hut 
 prlve up themfelves to a derettable neutrajiry, beir.cr 
 Gallio-like, caring for none of thefe things. If thev 
 touch them Indeed in their particular irtereit, they are 
 very fenfiblcof thetn, and ready to cry out under tiimi: 
 but if tiiey c'o them no harm, whatever dilhonoiir they 
 do to God, or reproach they bring on the profeflion of 
 Chriftianity, that is none of their bufioefs. What is 
 thr:t to us ? fay they. See how rhey are charadl^^rized 
 by filihu, Job xxxv. 9. 10. " By reafon of the multi- 
 tude of opprellions, they make the onprcfrfd to crv : 
 they cry out by reaf )n of the ai'm of the m-crhry. But 
 none faith, Where is God my maker, whogiveth fonos 
 in the night?" Thefe are Chnli's enemies, as notb?- 
 inghis friends: for, fays he, '• He that is not with me, 
 s againd me : and he that gathereth not with me, 
 fcattereth abroad,'* Matlh. xii. 30. And they iha'i 
 *are as thefe his enemies fai-e. Rev. iii. 16. '• So then 
 Jcciufe thou art lukewarm, and neither cold nor hot. I 
 .vill fpue thte out of mv mouth." 
 
594 Advice to Zions /Mourners. 
 
 (5.) Lr.ftlyy Thofe who whatever concern they (hew 
 for the abominations of the tiiiie, yet are rot really 
 SiFccleJ with them m the fiprht of God. Though they 
 may (pare fome words againft them before men, yet 
 their confciences can wirnefs they have no ferious figh? 
 and groans to fpire for iherh in fecret before the Lord, 
 Jer. xiii. 17 forecitcd. Truly this is a matter that 
 will not do with a flour iih of words. God knows the 
 heart: and a<^ the heart is, fo is the man. 
 
 UsK II. of exhortation. Take a lift of the heavy 
 cafe of this day and ;:;cneration in refpectof the abound- 
 ing fin thereof, and ligh and groan on the account of it. 
 LrCt it be your care to be found among the lerious god- 
 ly, Z'on's mourners. And for this caufe, 
 
 I . Awaken yourselves to a more clofe walk with God, 
 from tlie obfervati^ n of the abomimiions of the time, 
 Rev. iii. 4. They that are not more than ordinary 
 watchful in a deciinii^g time, can hardly niifs to be (lolen 
 ou their feet, Matth. x'viv. 12. ** Becaufe iniquity (hall 
 abound, the iove of many 0)all wax cold.'' As then 
 double gaurds are fet where the h»J7..ird is grcateO, fo 
 double diligence is rfquifltc in fucli a time. I^ct ilis 
 abounding lin of the time be like oil to the flame of your 
 love to anil zeal for GofS^ to make it burn the more 
 ketniy, Pfal. cxi>: 126, 127? '* It is time for thee, 
 Lord, to work: for tlv'y have made void thy law. 
 Therefore I l(5ve thy commandments above gold, yea, 
 above Hne j;o!d." 
 
 1. Be ye more careful that ye partake not wi:h 
 them, but fland at p. dift^^nctf from all feliowlhij) with 
 the unfiL-ithd works of darknefs, Eph. v. 11. Many 
 nia':e it an argument for their doing (o and lo, becaufe 
 iy^ many m.^ke no bones of it : but argue ye contrari- 
 v.ife, that (nice ib many caft God's laws behind their 
 back in fuch and fuch pomts, the; efore ye mufl take 
 the better l.eed y^ be not carried away with the flream ; 
 and that ye muit not give religion an untoward cait, 
 when it ha^ fo many enemies. But hear Chrifl faying 
 to you, 35 Jolvi \i 6j. IVillyc alp go avjay ? There 
 
 m 
 
j4dv'C2 to Ztons Mcunirrs. C95 
 
 are many ways how in fuch a time peop'e may draw in 
 the contagion cf the abominations of others : and there- 
 fore ye have the more need to take heed. 
 
 3. Awakfn yourfelves 10 a due concern for the 
 pubhc honour of the Lord J^fus, fayina with David, 
 Pfal. Ixix. 9. *' The zeal of thine hoiile hath eaten me 
 up ; and the reproaches of them that reproached thee, 
 are fallen upon me." God is faying at fuch a time, 
 Who is on my fide ? We have p;ood resfon to be on his 
 fide, and to account his honour dear to us, who counted 
 not his prtcioas blood too dear to Hied for us. When 
 the war was proclaimed by heaven ag,ainft the earth, he 
 mcde the peace, becoming Immanuel, Gad with us. 
 And fiiall not our fouls find them (elves concerned to be 
 with him, on his fide, in earth's war sgainll lieaven? 
 
 4. Awaken yourfelves to a Av\t concern for the cafe 
 of perifiiihg fouls, and a finking land^ Ilab. iii. 16. If 
 ever wc knew any thing ef the terror of the Lord, we 
 arfe too eafy that way ; we have too little bowels of 
 compafTion, elfe we could not Ihift to take a lift of the 
 heavy cafe. It is inexcufable nep^ligence and indolence, 
 to confine our care to our own cafe in fuch clamant cir« 
 eumftauces. This was not David's practice, for when 
 deeply affected with his own f(»ul fall, he had the cafe 
 of the church of God at heart, Pfal 11. 18. '* Do good, 
 (fays he) in thy good pleaiore, unto Zion : build thou 
 the v/alls of Jeruialem." 
 
 5 Contribute yoi.r endeavours, in your ftation*', to 
 your power, to lltm the tide of wiikcdncA. <• Say 
 (as David did) unto the fools, Deal not fooliihly ; and to 
 the wicked, Lfc not up the horn,'' Pial. Ixxv. 4. 
 Beware of giving countenance in tl>e lead to the abomi- 
 nations of the day ; but difcountenance them as ye have 
 any regard to the fouls of the fmners, and would not 
 contribute to the hardening and ruining them ; and a^ 
 ye have any regard to your o.vn fouls, and would not 
 involve them in the lame. 
 
 6. Take fericus thoughts of the \\^z\y cafe in your 
 
 f.rivate medhaticns, Jer. xiii. 17. foreciied. Thinly 
 
 B b a what 
 
5 9^ ^r/v/V* 1o Zhn^s Mourners. 
 
 Nfchat a miferable pafs ihe ftate of religion is brought to, 
 by prevailing iniquity ; how the kingdc m of the devil 
 thrives, in the midll of Chrift's territories, and what, 
 acccrdirs; to the fcripturcs, and the ordinary method 
 of providence, muft he the end of thefe things. 
 
 7. L^.Jtly, Carry the cafe along not only to your 
 family prayers, but to your fecret p' ayers, where ye can 
 lay it before the Lord v. irh grcatcll freedom. Let your 
 eye affei^ your heart there in a fpecial manner, and drop 
 a tear for yo»ir own fin*, and the fms of others. Yea, 
 it wou'd be very n^cellary, that, fervour own cafe^ and 
 the caff* ct*the day, ye would ufe foiiie times of extra- 
 ordinary prayer. If ytu would do fo, fure your labour 
 would not be in vain. 
 
 I lliall give you the following moiives to prefs yon 
 to take fuch a hft of the heavy cafe of ihe d.=iy. 
 
 1. A gracious fpirit is a holy and public fpirlt ; and 
 a predominant felfilhnefs, whereby {people are fet only 
 to fari^fy their own luds, and their care u confirmed only 
 to their own private intereO, is a black mark of an irre- 
 ^rcnerate ftate, according to what the apoftle fays, 
 1 1 im iii. 2, 4. '* Men fliall be lovers cf their own 
 ielves — lovers of pleafures more than lovers of God." 
 Accordingly our Lord f^ys, ** If any man will come after 
 KiC, let him deny himfelf, and take up his cfofs, and 
 follow me,'' Matth. xvi 24. Whoever can call God 
 Father, their hearts defire and concern will be, that his 
 kingdom come. Whoever is a child of the family of 
 CjoJ, and hc.s any inrereil in the privileges of it, muft 
 needs be concerned for its thriving, and for deftroying 
 the kingdon^ of the devil fet up ag:iinll it. Beware of 
 Simon's feltilhneCs, to whom the apoftle Peter faid, 
 *' Tiicu h3ll neiihcr part nor lot in tiiis matter : fcr 
 ihy heart is not r'ght in the fight of God," Acls yiii. 2 
 
 2. Great is the dillionour done to God by the ab 
 minations of this day. God has been a kind and gt 
 cious'.C/od to Scotland; givieg us* the gofpel, that has 
 been hid from many greater nations : yet abominations 
 prevail, as in a land ot daiknefs. He has continued the 
 
 gofpcl 
 
Aui;ice fc Z'lAi^s Puourr.ers,' 297 
 
 ^ofpel long with us ; but for all the pains he has he. 
 ito'vveJ upon us, we are as a vineyard over-grown with 
 thorns, the face thereof cove rcid with netihs, and the 
 {ione-wall thereof brok n down. *• For the name of 
 God is blafpiietned among the GentiLs, thrcugli us,'* 
 Pioin ii 24 He his g'ven peace, and plenty of the 
 good things of tiiis Uie, and they are improved against 
 hi:u. The filver and the goUl are his, the corn and 
 the cattle, our health and ftrengrh, and his debtors we 
 are for every lireathing : 30: a'l thffe are facrificed to 
 mens lufts, and are ufed in contempt of God and negjeifl 
 of hiin, to the treading his laws under foot, defpifing 
 of his gofptl, and fl gluing his ordinances. If there 
 is any fenfe of God's greatnefs, or of gratitude fo? 
 fo many (ignal blc^fiings, we would figh and groan icr 
 all th? abominations done in the midit of us. 
 
 :>. Great is the h.azard that many a precious poor Crul 
 is in by means of ihefe ab nnirations, Rom. i. 18. ** FoF 
 the u rath of God is revealed from hea^'cn againft all 
 ungodlmefs and un-ighteoufneis of men, who hold the 
 truth in ui^i-ighteoufners.'' How is Satan at this d^' 
 diiving poor fiiiners in Ihoals to dsHruction? Half an eye 
 may iee a blade cloiKi of wrath hanging over many a 
 head of thofe v.'edded to foiiK' one abouiination or other. 
 They cannot figh and groan for thcmfelves ; for eitlicr 
 thfy do not fee, and they will no: Ccc, nor btlieve ihiir 
 h.zird, though it be told them : or elfe their lulls bavij 
 fo got the maitery over them, that they niuft t^ke their 
 fwing on all hr;zards, faying with thofe, Jer ii. 25. 
 *' There is no hope No. for 1 ha\e laved lli-angers, 
 and after them will I go." I'his m-ay txcite oi-lurs 
 to figh and cry. 
 
 4 Gr-rat is the hazird of -the riGng generation from 
 them ; th^y are coming into a lad world, in a fad 
 declin:iig t:me. And what ])itch the genera'ion niay be 
 arrived at ere they come up, if 2 ihx^g hand do not 
 interpofe, who know.- ? The generation now on tlie 
 flage is become wc^rfe than iheir fathers. The v.^onders 
 ih« Lord did for his peop'e v. hen they v.tre in the iioa 
 B b 3 fur- 
 
^9^ A^vJce to Zion^s IMyurners, 
 
 furnace, are by this time much worn out of knowledge : 
 moft of thofe ihjt were witncflTes thereto are gone, and 
 a generation is rifen up that knew not Joftph. The 
 eovenanted rtformjition of this church and land is drop- 
 p'ng out of heart and hen(*, by degrees: a religion that 
 has no relation to jefus Chi ill and the Spirit of God, 
 h like to take place : and the fl;K>d of immorality is l;kc 
 to rife higher and higher. O lirs ! figh and groan for 
 all the abominations of the d.iy, for th(? fake of the riling; 
 generation, that ihey n>ay not be infe<fted there wirh. 
 
 5. Great is the hazirtJ of the judgements of God 
 that the land is in by thefe ai)onnnation^-. An overftow- 
 ing of abominations is a forerunner of an overflowing 
 ef national pdgements. Hear what the mourning pro- 
 ]>het fays, jer. v 3, 4. 5 9- " Thou bait rtricken them, 
 inn they h ve net grsjived; them halt consumed them, 
 hut they have rehiCed to receive correction : they have 
 m:?de thf ir faces hardf^r thati a rock, they have refufed 
 to return. Therefore 1 faid, Sur-ly thefe are poor, they 
 are foolifh : for they know not the way of the Lord, 
 nor the jui^gemenr of their God. 1 will get me unto 
 the grear men. and will fpeak unto thetu . for they ha\e 
 kno'.vn the way cf the Lord, and the judgement of their 
 (jod : but thel'e have altogether broken the yoke, and 
 burft ih^ bond^. Shall 1 not vifit for thefe things? faith 
 the Lord : and fliall not my foul be avenged on fuch a 
 itntion as this ?'' And the longer national judgements 
 are a-coming on, the heavier will they be when they 
 fio c-ine. And whofo confiders ferioofly the Itate of 
 the land at ih.is day, in refpecl of her abominations 
 former and prefcut, ah lying together on our head, with 
 tiie fcripture threatenings againlt fuch a generation, can 
 lurdly mifs fearing, that rf God hsve thoughts of good 
 towards the generations to come, a ftroke is abidmg 
 this l.md, tivii as the b^ dies of fume dead have been un- 
 j lii'y and diHionourably ufcd by the living, in pulling 
 tltfia cu: of their graves ; To the carcafcs of many now 
 
 living 
 
Advi'^e io Zions Mjurners. 299 
 
 living may yet come to lie aS dung on the face of the 
 ground, jer. viii. 2. * 
 
 6. HuAvever many abominations there are that we 
 know done in the land, there are many done no doubt 
 thar we know not. The former gives fufScient ground 
 to fi^h and groan ; and the latter m2y add weight to 
 that reafjn. When many abominations break out and 
 are brought to light, as at this day, we may be lure that 
 there are many befides that ha\e never feen the fun. 
 But thefe ?.re all open to God, and are linking weights 
 on the places where they are done, and on the hnd. 
 Compare hzek. viii. and ix And they will make them 
 to vomit out the impenitent tranfgrefltjrs. 
 
 7. Our fins have hiid a hand in bringing matters to 
 this paCs, Tit. iii. 3.; and therefore we are the more 
 cor.cerned to take a lift of the cafe. We have all mif- 
 nianaged our mercies, milimprmed our day of grace, 
 and, by untenderncls oive way or other, provoked the 
 Lord to go far from us, and to leave the generation to 
 their fwing to go from evil to worfe. 1 lie conviclioa- 
 uf this may pre Is us to figh and cry for all ihc abomina- 
 tions of the day : and if any refule the eonvi£Uon, be 
 fure they wi'.l be mide to take with it, uill they will 
 they, when God rifeih up to plead his controver fy. 
 
 8 If ye do not figh and cry for ihs abom.inaiions of 
 this day. ye cannot efeape b ing involved in the guilt of 
 them, and confequcntiy in ihe puifilhnientto be infl:0:l-d 
 on account thereof. See the text and context. In this 
 cafe (ilence gives confent ; ye will be held asconfer.ting 
 to all the dilhonour done to God by them : for inafmuch 
 as ye do not figh and cry for theni, ye give them your 
 
 ta-it 
 
 * That the author's apprehrr.fions relattng to fuch a melancholy 
 event were not ^^ithoui forijc foundation, ^v-ll appear, if it is 
 ccniidered, that about one and twenty years after ihe date ct thefe 
 fernions, the carcales of many of diole who were engaged in the 
 unnatural rebellion in 174.5^ railed aj,:anft 1^ ing George II. heided 
 by a Popiih pretender, mst with fome fuch treatir.ent as is liere 
 alli d?d to : aiid thele were the heirs and Ricocil^irs of Lhole who had 
 To treated the bodies oi foir^e of the iaincs in a fariuer period. 
 
I 
 
 qco Advice to Z'lons Mzum^s, 
 
 tacit appri)bation. Eph v ir. So the abominations of U 
 others \\W\ he laid on your fcore, and yei never make 
 their burden one whit the lighter. And lee the doom 
 of the unimrkcd ones, Ez.ek. ix 5, 6. ** And to the 
 others he faid in mine hearing. Go ye after him through 
 the ciiy, ami finite ; let not your eye fpjre, neither have 
 ye pity. Siay utterly old and yoi^ng, boih maids and 
 httle children, and women ; but come nv3t near any man 
 upon whom is the mark; and begin at my fantfluary." 
 Say not then, What can we do? Here is what ye muft 
 ^Oy v.z. figh and groan on account of ihefe abomina- 
 tions. 
 
 9 There will never one fincere figh and groan of 
 yours upon that head be \oi\ ; God v/ill take notice of 
 every one of them. Hence the pfalmirt fays, Pfal. 
 Ivi. 8. ** Put thou my tears into thy bottle: arc they 
 not in thy book?'' See what notice was taken of a 
 feriousfeWj whole forrow of heart for the abominations 
 cf the generation tlicy lived in» mode them to fpep-k 
 ofttn one to another, Mai. iii. 16 " The Lord heark- 
 ened, and heard it, and a book of remembrance was 
 written b-fore hirti for them that feared the Lord, ami 
 that thoii;jht upon his name." The all leeing eye that 
 i^kes notice of the Icalt plea&nt lotk his enemies give 
 to aboininations dor.e, as he did in the cafe of ths 
 E'Jo^^ues envy to Ifratl, Obad. la. will not overlook 
 the li^hs and groans cf his friends on account of tlicle 
 abominations. 
 
 1 o oighing and groaning for abominations in a land, 
 is fairer to put a flop to tl.em than ye are aware of, one 
 w.iy or other. Thole tnat figh and groan for the abo- 
 minations cf Olivers before the Lord, will in the event 
 prcu'e either their beft friends or iheir moll dangerous 
 enen/ies. Prayers and tears arc the weapons of the 
 chur h; and ntv.r mifs to have tffctt fooner or later. 
 Jn a word, the fighs and groans of the people cf God 
 lie fiir far recovering of iranfgrt llrrs from their abo- 
 niinatior.s. Chrilt groaned, and L'iZ'rUi, was raifed. 
 I'hey lariicnt after lUe Lord, aiid the Lord will regird 
 
 lilS 
 
77; J Safdy cf Z ion's Mourners. 50 1 
 
 his people's lamentations; and if that Spirit were poured 
 out, we might exped good (If Ixvi. 8) that way, 
 namely. Tinners to he turned from their abominations. 
 But if it fhou'd not hive that happy effed, it would iflTue 
 in providence Ihovelling prefumptuous fmners out of the 
 W2y, as it was in the cafe of Sodom, and fo putting a 
 ftcp to the current, 2 Pet ii. S^ 6, y. It is his people's 
 appeal to the tribunal in heaven, which one may be 
 fure will not lie undifcuiTed. 
 
 II. Lafllyy Be fure it will turn to yc ur private 
 advantage, go what way it will. They that have a 
 Chriftian coricern for the fmful cafe of others, it will 
 fare the belter of it with their own. Hence David fays 
 Pfal. XXXV, 13. ** But as fcr me, when they were fick, 
 my clo ithing was fackclcth : I humbled my foul with 
 faiting. and my prayer returned into mine own bofbm/* 
 Thus ye will be amongft God's marked ones in the day 
 of fufFering, while now in the day of finning taking 
 your place amongfl his fighing ones. This brings me 
 
 5 to another dccbrine, which I lliall fpeedily difcufs. 
 
 1 . 
 
 { DocT. TI. Thofe to whom finning times are heavy 
 {jtimes, making them f]gh and groan, fhall be marked for 
 .ifafety (by Jelbs Chriitj in fuiTcrirg times. 
 
 k 
 
 e On this point, I fhall, 
 
 1. Shew the import of CbrifVs marking his fighing 
 Mind groaning people. 
 .; Ii. Give the reafons of his fo marking them. 
 
 III. Deduce an inference or two 
 
 I. 1 am to Oiew the imjK)rt of Chrift's marking his 
 rghing and groaning people. I: imports, 
 
 . His taking a particular notice of them, and their 
 arriage m the finning tiin?, Rev iii. 4- *< Thou halt a 
 w navnes even in Sardis, which have not defiled their 
 arments; and they ihaU walk with me in while : for 
 ley are worthy." They are his hidden ones, 2nd the 
 reat piece of their heavy exercife is feqret. But never 
 
302 'The Safety of Zkn^s Mourners. 
 
 a figh or jrroan thfy utcer but he knows it. However 
 they be hid among a croud, none of them are milled or 
 overlooked. 
 
 2. His owning iherp for hi*; own, ^lal iii 17. 
 ** They fhi!l be mhie. faith the Lord of hofts, in that 
 day when I make up mv jewels.*' And h? owns them, 
 
 i//, As his own and his Father's fervantii, Rev. vii 3. 
 while others are obferved by him to be ferving 
 their lu(h, fervinp; the times, and ferving their own 
 private worldly intereft. 
 
 i<ilyi As his frien<ls, thofe on his fide in the war, 
 while others are his enemies, having neither the word 
 nor tlie fign. 
 
 3^/y, As his treafure to be kept and prefcrved, 
 while others are lo(t. Though thev be the world's 
 ourcafts, they are his jewels, precious in his eftcem 
 Mai. iii. 17. 
 
 And this owning fignified by the marking, haa 
 refped to, 
 
 ( I ) The time present v.herein abominations abouncf, 
 and God exercifeth patience, and they are left to figh 
 and groan, and are apt to think they are forgot. 
 
 (2.) The fuffering time coming ; then he will owr 
 them, Mil. iii. 18 *' Then fliall ye return and difcerr 
 between the righteous and the wicked ; bctweeji hinr 
 that ferveth God, and him that ferveth him not.' 
 When the Lord's anger is going nut in a flme, yc 
 then he v;iil look on thena with a pleaicd countenana 
 as crwn. 
 
 (^.) The time betwixt and the fuffering time. Fo 
 the m..rk once Itton, is never loft. 'I'hough they hav 
 a heavy time tt) go ihroijgh, he will own them as his. 
 
 3. Hi^ (tcuring of tht-m, come what will. The; 
 (lia'.l be fafe, as God*s own people marked for fafety. 
 
 Concerning this we may obferve m general, t) 
 fafety from trou)Ie is lometimes the lot of d 
 iiiourners. Noah fished in a finning time, and G 
 mj(fe him Cdh in a Inti'cring time. There was an a 
 provided for him and iib ramiiy, when the deluge cain< 
 
 ac 
 
 <i'P( 
 
The Safety of Zlons Mourners, 303 
 
 and fsvept away the whole race of men. God can 
 provide a hiding place to his people when the world is 
 involved in the utmoll chaos of confufion and diforder. 
 If we look to the providence of God, there will be 
 found no random ihots in the world. In a fiiower of 
 bullets, there is none that can hit but where providence 
 has marked its deHination, Pfal.xci. 7. " A thorfand 
 fhall fall at thy fide, and ten thou fa nd at thy right 
 hand : but it jliall not come nigh thee." 
 
 Frequently there is a mitigation of their trouble, 
 when it befals them. Though they drink of the cup, 
 it ihall be of the brim, not of the bottom or drerrsy 
 part. The rod (hall be to them the rod of a man, 
 a weak man, that lays ©n but a (lender ftroke. 
 
 And they (hall be fafe from the Uing of trouble. 
 They will have eafe within, though trouble without, 
 Hab. iii. 16. When others are tofled with fears with- 
 out and terror within, and the guilty ccnfcience is 
 founding an alarm within their finfut breaih, they 
 ihall have a feaft in the fenfe of the Lord's goo^nefs, 
 at lead in dependence on the promiGs More particu- 
 larly, this fecuring has a view, 
 
 i//, To public calamities in time He wi 1 either 
 (i.) Take them out of harm's way, before it come, 
 as he did gocd king Jofiah. Or, (2 ) He will pre- 
 ferve them when it comes, as he did Lot from the 
 deftruction that overwhelmed Sodom and Gomorrah, 
 and Jeremiah from being carried away captive to 
 Babylon. Or, (3 ) Whatever their Ihare in the public 
 troubles be, they Ihall be happy in the divine favour, 
 under the covert of the covenant of grace, which is a 
 covenant of peace to all who have taken hold vi it. 
 Thus it fared with Jeremiah, chap. xv. 11." The Lord 
 Lid. Verily it Ihall be well with thy remnant, verily I 
 will cauTe the enemy to in^reat thee well in the time of 
 evil, and in the time of afH cYion." Joliah got a promife 
 of dying in peace, iKmgsxxii. 20. but he died in 
 I battle ; yet the promife (food firm ; for they die in 
 }u. peace, die as they will, who die in a Uate cf rccon- 
 
 tiliation 
 
304 The Safety of Zlori's Mourners. 
 
 ciliation with God in Chrift. They make a blefled 
 exchange that get heaven for their hiding-place, go 
 the times as they will. 
 
 idlyy To the great day, when wrath fliall come to 
 be poured out on the wicked world in full meafu'e, 
 Mil. iii. 17. ** And they (hall be mine, faith the L^rd 
 of hofts, in that day when 1 make up my jewels, and I 
 will fpare them as a man fparcth his own Ton that 
 ferveth him " Not one drop of that wrath fliall fall up. 
 on them; but they (Inll enter upon the pofTellion of all 
 that blefTedner and felicity which their Redeemer pur- 
 chafed for then at the price of his blood. Then will 
 the joyful invitation be given them, " Come, ye bleffed 
 of my Father, iRherit the kinjrdom prepared for you 
 from the foundation of the world," Matth. xxv. ^4. 
 
 II. The reafons of Chrift's maricing his fighing and 
 groaning people, are ihortly thele. 
 
 1. Becaufe they are his redeemed ones, being re- 
 deemed to God by his blood; and his Spirit in them 
 fliews the blood i]->rinkled on them; fo that nodcftruc- 
 tion can befal them. 
 
 2. Becaufe he loves them, having loved them witli 
 an everlafting love, ard drawn them to him wirh the 
 bands of love and the cords ofa man; and he will love 
 fhem to the end. He fympathizes v.iih them in all 
 their troubles, and will fee to their comfort and fafeiy. 
 
 3. His own honour is engaged for their prefervatioa 
 3nd fafety, thit the world may fee they ftrve a gdod 
 Mafier, and that it is not in vain to row againit the 
 ftream of a backfliding generation. 
 
 An inference or two fjiall conclude all. 
 
 I. Hence fee that none Qiall be lofers at Chrifl's 
 hands, however heavy hearts tl:ey get for his fake. 
 The tables will be turned, If. !xv. 13, 14. •« 1 hns 
 faith the Lord God, Behold, my fervanis fliall eat, but 
 ye fliall be hungry : beheld, my ft rvants liia'l drink, but 
 yc Ihall be tliirity : bthold, my fervant> Ih.dl rejoice, but 
 ye fliall be aflianied: behold, my fervarjts iliall fing for 
 
 joy 
 
The Safety of Zions Mourners. 305 
 
 joy of heart, but ye fliall cry for forrow of heart, and 
 Jhall howl for vexation of fpirit." 
 
 2. Here we may fee that upright walking is fiire 
 walking in the worft of times. It is better to fighand 
 groan with the remnant, than rejoice with the multitude, 
 in the time of the apoftafy of a generation : for •' ic 
 ihall be well with the righteous, but ill with the wicked. 
 They that fow in tears, Ihall reap in joy." 
 
 THE 
 
 Diftinguiiliing CJiara6ters 
 
 O F 
 
 TRUE BELIEVERS. 
 
 VIII. In relation to their Friendfhip to Christ, 
 and evidencing it, by doing whatfoever he 
 commands them ^. 
 
 Believers the Friends of Christ. 
 
 John xv 14. 
 
 Te are my friends^ Ifyc do vjhaifocver I command y cm » 
 
 IN thefe words we have two thiugs. 
 I. A high and hcnnurab e privilege which P^mc 
 erj ly: they a^e Chrff*s frkrds. It is arelitron, and a 
 kindly and honouPible one. S;^nie are hisenem'es, and 
 he will treat thtm as iuch, faying, '* Thofe mir-t ene- 
 mies 
 
 Tliefe fermons were preached at Eitrkk In June and July 172^4. ; 
 and were begun June 21. the Lords day Lnmedia'-rly alVs.: Vi.z 
 author's tiniibing hk difcourfes on the^covenaiu of ^race. 
 t C Q 
 
3o6 Beliivsrs Chnft's Fi tends, 
 
 mies which would not that T fhould rcigu over ihcm, 
 bring hither, and flay them before me/* Luke >j^ix. 27. 
 Yea all are fo by nature, Rom viii. 7. *' The carnal 
 mind is enmity ajxainit God : for it is not fubjc^ to the 
 law of God, neither indeed can be." But there is a par* 
 fy of mankind, brought into a date of friendfiiip with 
 him, whom he has done and will do the office of the beft 
 cf friencls to. 
 
 1, The characfier of thofe who enjoy that privilege. 
 Many are pretrnders to it ; but few can make it out. 
 Here is the badge they bear, the fign they arc known 
 by, If ys do "jjhatfr.ve^ I comm.ind you. Thofe who 
 bear it, Chriil will own. This charader Chrill lays 
 before his difcip]es,'and all the vifible church, (i.) That 
 they may ftrive to anfNver it, as ever they would evi- 
 dence tp the world, and their own confciences, this re- 
 lation. (2.) That they may at times examine ihem- 
 fclvp.s by it, and ^o clenr their intercft in him : ** Ye are 
 my friends, if ye dj w hatfoever I command you *' 
 
 The chrirnder is taken from praftice. Friends mufl 
 fliew themfelves friendly. This Chrift*s friends do by 
 dQh:g -wha^fjcvr he ccmman'^i them. This doing is not 
 the foundation of the friendlliip ; that is faith applying 
 Chrifl's reconciling blood, Rem. v. 10, 11. ; but it is 
 the fruit of the friendlhip, and therefore follows after it 
 Jtneceirarily fpringsfroni ir, and fo manifefts and makes 
 it known, as the fruit doth the tree. So John viii. 3 i . 
 ^* If ye continue in my word, then are ye my difciples 
 indeed. llfb. iii. 14 We are made p3rt.ikers of 
 Chrid, if we hold the beginning of our confidence ftedfall 
 imto the end.'' Thus obedience is not the condition 
 upon which the privilege is obtained; but th^TC is a 
 jieceflTary conncclion betwixt the privilege and the duty, 
 which is ail that the //here (ignities: As if one Ihould 
 fay» If there is fui )ak, there is tire; if there is good 
 fruit, there is a gr»od tree. Now obferve here, 
 
 (i ) The character itfelf, univerfal obedience- to the 
 comuinnds of Chriil. Chrift our Friend is our Lord 
 f^rid our God ; he requires obedience of us : he muft com 
 
 maud 
 
EfUevers Chr'iji^s Friends. 307 
 
 fnand, and we muft obey, and that without exception, 
 with unliaiited obedience. The friend H.ip bctwixtChrift 
 and his people referves ftill the diftance of Sovereign 
 and fubjects, Pfal. xlv. 11. He is ihy Lord, andvjorjkip 
 thou him, 
 
 (2 ) The decifion on this chara<fler, '* Ye are my 
 friends, if ye do whaifoever I command you'' i.) In 
 that cafe, ye rea'Jy are, and prove yourfelves to be my 
 friends. Fair words and a profeffion will not do it; 
 but the pradice of a friend will do it ; and fmcere obedi. 
 ence is the touhi^one of friendihip to Chrift. 2.) Ye 
 (hall be owned to be real friends. Chrift himfelf will 
 take it as full evidence of your friendfliip to him. 
 
 The fubftance of this text may be lummed up in the 
 thre-^ following; oblervations. 
 
 DocT. I. It is the privilege of fome of mankind 
 fmners to be the friends of Chrift. 
 
 Doer II. It is the diftmguilhing chnrsfler of the 
 friends of Chrift to do v/hatfoever he commands theirt. 
 
 DocT. Ill They are the friends of Chrift, who 
 are in a gofpel-fenfc univerfal iiv their obedience to his 
 commar:d3. 
 
 I fhall handle each dcflrine in order. 
 
 DocT. I. It is the privilege of fome of msr.klnd- 
 fmners to be the friends of Chrift. 
 
 In dilcouiTing fom this doctrine, I ftiall Ihew, 
 
 I. What this privilege is in general. 
 
 II. How this friendihip is made up. 
 ill. What a privilege this is. 
 
 IV. Nhke application. ■ 
 
 I. I am to fhew what this privilege is in the genera]. 
 It is a ftate of peace and onenefs of intereft with Jefus 
 Chrift. In thefe two it lies, as is evident from the com- 
 mon nature of friendihip. 
 
 I. The friends of Chrift, whereas naturally they 
 were in a ftate of enmity with God, they are n< w in a 
 iftaie of peace with Chrift, and God through Chrii:, Eph; 
 'u. 14. *' For he is our peace, who hath m^de both one, 
 i and hath broken down the middle wall of partition 
 !b4;t\ve£ii us." All the, children of Adam in their natural 
 C c X ftate^ 
 
.:;o8 BdUvers Chrtfi^s Friends. 
 
 flare, the eles5l not excepted, are in a ftate of enmity 
 nith God. God bears a lejral enmity againft them, as 
 ihe j'ldge againii ilie criminal whom he condemn?, 
 according to law: and rh'y have a real enmity againft 
 liiin appeaing in their hearts, Rom viii. 7. and in their 
 works Col i. 2 1 But now thofe enjoying that privilege 
 are now in a ftate of peace and reconciliation with d d. 
 God's legal enmity rg linft them is now removed ; he 
 condemns them no more, there being «o cznicmnat'ion 
 to them Mihich are in C^rift J^fuSy Rom. viii. i. The 
 countenance cf the wrathful Judge is now laid by as 10 
 them. And their real enmity againft him is removed 
 too, out of their hearts and lives, that it reigns no more, 
 Col. i. 2 1, 22. ** You that were fumetime alienated, 
 and enemies in your mind by wicked works, yet now 
 hath he reconciled, in the body of his flefti through 
 death, to prefent you holy and unblameable, and unre- 
 proveable in his fight.'' So there is a cool of that moft 
 dangerous fever in their cafe. 
 
 2^ Whereas they had divided interefts as to heaven, 
 no.v there is an unity of interefts betwixt Chrift and 
 them, I John i. 3 *' Tru'y our fellowilhip is with the 
 Father, and w^ith his Son Jefus Chrift." Many are at 
 peace, who ytt are not in a ft^ie of friendfhip: fo this 
 i^more than to be at peace with God fimply. When 
 Chrift m^kes up the peace with finners, he enters 
 inco a friendfliip with them: there is an alliance, a 
 ( ovenant betwixt God and them, ofFenfive and defen- 
 five: their interefts are woven together from that mo- 
 ment : they hdve common friends and common ene- 
 mies. Chrift efpoufes their interefts, and tiey efpoufe 
 his; and they mutually pur! uc the interells of one an- 
 other as a common intereft. 
 
 II. The next head is, How this friendfhip is made 
 up 
 
 I. The firft fpring and fource of it is everlading free 
 love Hence fays the Ltvd to tlie prophet, Jj.'r. xxxi. 
 3. *' Yea, I have loved thte with nn everlaliing iove.'* 
 it is as ancient in the deligu of it as frt ni eternity. 
 
 JSoiue- 
 
Belicvsrs ChriJTs Friend t, 3C9 
 
 Sometimes one friend will fay to another, When I faw 
 yoM in fuch a y)!3ce; or at fuch a time, there was fome- 
 thing in you thit I liked extremely, and from that time 
 1 was fliil defirous of a friendlhip with you. So Chrifl 
 may fay to his people. Since 1 faw you from eternity, 
 lyingin the corrupt ruined mafs of mankind, I liked you, 
 my delights were with the Tons of men, Prov. viii 31. 
 
 2. The plot for compafiing u was laid from eternity 
 betsveen the Father and the Son, Tit. i. 2. ** In hope. 
 
 j of eternal life, which God that cannot lie, promifcd be- 
 fi)re the world began." The covenant of grace was 
 made for bringing about thii friendfhip: the method 
 was there laid dosvn, how, with the honour of the divine 
 perfections, thefe enemies 10 God might be brought 
 into a iUte of fricndfiiip ; bow they might be won into 
 it. 
 
 3. The foundation of it was liid in the blood cf 
 Clirill, in the fulnefs of time. Gal. iv. 4, 5. *' When 
 
 *the fulnefs of the time was come, God fent forth his 
 Sen made of a woman, made under the law, to redeem- 
 them that were under the lav^, that \^e might recieve 
 the adoption of fons." Tlie friend Ihip with- them, as 
 little v.'orth as they were, cou'd not be purchifed. but by 
 blood that might fatisfy juitice ; for they were criminals 
 under a fentence of death; Heb. ix. 22. '' Wi.hcut 
 fhedding of blood is no remilnon " So Chriil died for 
 them, and gave them the greateft'iemonllrationof fiiend- 
 fliip for them -therefore fays he, J'hn xi\ 13, ** Great- 
 er love hath no man than this, that a man lay down> 
 his l.fe fo" his friends.*' Hence we are ofcen faid to be^ 
 redeemed by his blood. 
 
 4 It was moved to them in the gofpel 2 Cor v. 20;' 
 '^ We are ambalTadors fur Chriif, as though God did" 
 befeech you by us; we pray you in Chrift's Itead, be ye 
 reconciled to God. In the v/ord of the gcfpel Chrifl 
 courts the acquaintance of Tinners, and pre pofes a llr:cV' 
 iVitndlhip beiwixt him and them. He f.nds his ktte.s 
 to them in the v.ricien word for that efftd, which m^ny 
 times have remained unanfwered, or got an ill anfwer. 
 
 C c 3 He, 
 
310 BJ'cvers Chrt/i^s friends. 
 
 He fend^jfome of their own acquaintance, earthen vefT-Is, 
 to prevail with iheni to enter into this friendlh'p, who 
 many tim^s libour in vain. But he cominues his 
 folxitations till he win them. 
 
 5. They are \son to it by his own Spirit, If xliv. 
 3, 5 '' 1 will pour water upon him that is thirfty, and 
 floiid?; rpon the dry ground: I will pour my Spirit upon 
 thy feed, and my blefrmg njx)n thine cfF-pring One 
 ihsll fay, I ar:^ the Lord's: an(J another {[\A\ call him- 
 felf by the name of Jacob:, and another Ihall fubf ribe 
 with his h:nd unto the Lord, and jfirname hirnfclf by 
 the n^ine of Ifrael.'* 1 hey will not be friends with 
 him, till the Spirit take the work in hand. Their old 
 fiiends, th^: devil, the world, and their lults, have the 
 afcendrnt (o over them, that they cannot va'ue Chriit's 
 fiier.dfliip, till the Sp'rit open their eyes, difplay it to 
 tl.eni, and change their niincis and hesrts: and he does 
 it efr.crually when once he takes it in hand 
 
 6 By faith they go into the friendihip with him^ 
 Eph. iii. 17. " Thst Chrifl may dAe'.l in your liearts 
 by fiiith.*' So they come to hitn, and unite with hini. 
 And thivs the bonds of the friendlhip are the Spirit on 
 ChriiVs part, whereby he appreiiends them, and faitli 
 on their part, whereby they lay hold on him So the 
 frifiidihip^ is made up inviolable and mod Hricl, and 
 Ghriii: ai:d tluy are in the bend of the fame covenant j 
 he a; the hes^d, and they as the members. 
 
 7. Uijily, The friendihip is fealed by the facrament-v 
 particularly that of his bcdy and blood. It was an- 
 ancient cuHom to confirm a covenant of friendlhip witlx 
 a feafi, Gen xxsi. 54, And fo the Li.rd has been 
 confirming, his friendihip with his true friends among 
 us of late, faying, as Cant, v i. " I am come into n^.y 
 gnrJen, my lilier, my fpoufe ; I have gathered my 
 ijn rrh with my fpice, I have eaten my honey-comb 
 v/uh my honey, I haVe druf.k my wine with my milk : 
 t It, O fi iendr/ drii.k yea, drirk abundantly, O belov- 
 L J "' And" O (low f.t is it to confirm ti.e fri<^ndfhip ! Can 
 I ;tre br a g^eattr inilance of friendlhip than what 15 
 
 ! T 
 
BetLvers Cnrijl^s Friends. 3 II 
 
 III. I go on to iliew what a privilege this is. Men 
 
 nor angels cannot fully exprefs the value of it, for it is 
 cf infinite value, i Cor. ii 9. ** Eye hath not feen, nor 
 ear heard, neither have entered i.^to the heart of man, 
 the things which God hath prepared for them that love 
 him." To-raife your efteem of it, confider, 
 
 I. It is an honourable friendOiip. Many value them- 
 felves to little purpole on their great friends, while per- 
 haps they and their friends both are enemies to God, 
 and though liiey have greatnefs, want grace. But the 
 believer niay jultly . yea only value hiinlelf on his friends^ 
 I Cor i. utt. He that g lot Lth, let him ^hry in tht Lord, 
 Their Friend rs the Prince of the kings of the earth ; and 
 through him God is their friend 'i'hty are allied to 
 heaven : th(;ugh they werc^ C(.me of the dunghill, the 
 bjood-royai of heaven runs in their veins. 
 
 2. It is a beneficial friendlhip. The friendfhip of 
 many in the world is no m' re but an empty name: if a 
 good word will ferve their friend, they will give it him, 
 but for any good deed, it is far from them. Jam. ii. 16. 
 Yea I he frrei.dlhip of many is deitruclive; ir ierves for 
 rj(.tlnj.g but to he a fnase, a trap, and a boi.d of itrquity, 
 Jam. iv. 4 as betwixt Hercd and Pilaie But Chriit's 
 iriendlhip is moii beneficial; it is enriching and r.pmaking. 
 1 he bentfirs of it who can teil? they wi:l tell out for 
 time arid ete<Tiity ; they are for the foul and for the body,. 
 One need.-. i:o m(M*e to mske him happy: they are for 
 .^profperity, and for adverfiiy. 
 
 3. It is an intimate frierdHlip. There is no fuch 
 dole and intimate friendlhip betwixt any relations on 
 earth, I Cor. vi. jj, He that is j itv d unto the Lcrd, 
 tsor.efp.rit. Many whofe fiiendlhip is vory valuable 
 and beneficial, are ver>' referved even to their friends, 
 allowing them little intimacy with them. But Chrift 
 -eoujimjnicates himielf moit intimately to his friends, 
 lodges his greattll iecrets with them, Pfal. xxv. 14. ; 
 and they on the other hand pour out their heaj ts to 
 hi'.n, with greater frce'Jo.m than they can do to -heir 
 nearefi: relations, where oft- times they find it necellary 
 tt: be on the refer ve. ' 4, It 
 
312 Bsltevers Chrifi' s frlinhr. 
 
 4. It is an univerfil friendfhip, of univerfal influencr. 
 There is no friendlhip in the world, but it is limited to* 
 fome particulars. There are fume things to which 
 mens friendlhip duth not extend, and in which they 
 do not concern themfelves with their friend. But 
 Chrilt's friendlhip is of univerfal irfluence: from tht 
 greatttl to the lead of the concerns of his friends, he 
 intereds himfelf ; he manages all about them in a fricnd- 
 }y manner ; from their eternal falvation, to the lead 
 hiir falling from their head. And there is no cafe 
 therein one can come wrong to him for help. 
 
 5. Itisa fure andlafting frieiidihip. The friend/hips 
 in the world are very uncertain. Sometimes the 
 greatfcll friendfliip ends in great enmity, and often doth 
 it degenerate into accolnefsand indifferency : and rarely 
 doth it fall out, but adverfity fl3ckeneth the bond, if not 
 puts it lot^fe for altogether. Hence proceed the com- 
 plaints of the faints, Job xix 14. " My kinsfolk have 
 failed, jnd my familiar friends ha\e forgotten me.' 
 Plal. xxxviii. 11. *' My lovers and my friends ftand 
 aloof fjcm my fore : and my kinfmen ilard afar (ff " 
 But Chnlt's friendlhip never dies out, John xiii. i. 
 •* Having loved his own which v.-ere in the world, he 
 loveJ tliem unto the end." He may hide hi- love from 
 his people, but never lifts it away from them. Hence 
 is thst con^fortable p2tV3j;e, If. x!ix. 14. i^, 16 ''ZTon 
 faid. The Lord hath forfiken me, and my Lord hath' 
 forgottcfn me. Can a woman forget her fucking ch:ld,. 
 ihat Ihe fhould not have compafliun on the fon of her 
 womb? yea, they may forget, yet will 1 not forget thf^e. 
 Be hi Id. I have graven thee upt>n the palms of my hands, 
 thy walls are continually befrre me.'' The) maygr;eve 
 hjs Spirit, ai d he may cc rect them with the rod: but 
 the Ihirpeft rod on their bJck^ is 3 fri^noly one; th>e 
 htavif ft h^ind he lays lin them, is iiiil thehand of afriend, 
 not of an eneiT'y, Pfal. Ixxxix. 31. — 34, And their 
 adverfity ia f<. far from making hi^frif ndihipcooi toward 
 them, that he bear? 1 part wiih tbeni in ail their bur- 
 iiens; in ati their <fl^iQns kc is rffitcIeJ; and wi.ile he 
 
 f;nite5 
 
Beticvefs Chri/i's Friends. 313 
 
 fmites with the one hand, he fupports with the other. 
 He afflidh not willingly ; and he turns all their bed in 
 their fuknefs. 
 
 A i]]ort word of improvement fhall conclude this* 
 dodf'ne. 
 • Use I. of information. Hence fee, 
 
 1 . The wonderful condercenfion of heaven to man- 
 kind-finners, in that God uas pleafed to take any of 
 them into friendihip with him. The angels fell, hut 
 
 f| there was no (fFer of peace for them, no Saviour provid- 
 ed : bnt men may not only be at peace, but in friendihip 
 with God. ^^"c are rebels to God naturally, but may 
 become friends through Chrift. 
 
 2. They that are Chriil's are moft happy. They 
 arc provided with a ftock, upon wh.ich they may travel 
 throucrh all difficulties, and make ihcir way thiough all 
 ftorms. Chnii is their Friend, and he is both able and 
 willing to provide for ihem. And they may travel 
 comfortably through all, if ihey had f^ith in exercife to 
 improve the friendiliip. 
 
 0. p.n.i? Chrill ii the beft and moft generous of 
 mailers. He makes all his fervants friends; he treats 
 them generoiifly. He nee-'s ncne of iheir feivice; 
 none of their fervice can make him more happy : but 
 he rewards their fervice nobly. O ! who would not 
 chufe to have fuch a friend ? who ^^ ould not ferve fuch 
 a liberal Maffer? 
 
 4. How f'iendlcfs perfons, who have none ro regard 
 them, may beft bellow themfelves, and get a friend, 
 ^hac will be better to them than all the world. Come 
 to Chr;(f, O friendlefs tinners ! for tl,e fatherlefs find- 
 mercy in him, even the outcails of Ifrael, whom' no body 
 c^res for. Come to him, and he will Ihew you the moft 
 dillmguilhing marks of friendihip, more eminent than 
 ihofe tliat ever took place among men. 
 
 Use TI. Of exhortation. 
 
 1. Let finners fee k this friendfhip Chrift, in the 
 days of his heih, was called a friend cf pubiicans and 
 finners : and it was fb far true, that he was and is ready 
 
 so 
 
3 1 4 Chrift^s Friends Doers of all his Commands, 
 
 to befriei'd finners, to fave ihem from their fins, bet 
 not to befriend them in their fm^. Here is a privilege, 
 and rhe worlt of finners may ohrain it in the wav of 
 b-^hevinfr now, as well as many have done heretofore; 
 wiin?f Manafleh, Mary Magdalen, Paul, yea the whole 
 of thcfe that are now the redeemed from among men, 
 .fitting at his right hand in glory. But if ye continue 
 in your Uate cf enmity againll him, ye will find at laft 
 that he will treat you as enemies: and as he is the beft: 
 of friends, if you remain impt- nitent, he will be the mod 
 dreadful of enemies, and confign you to everlafting 
 burninc;s Accept of his fi iendilvp therefore in time. 
 
 2 Ye that profefs to be the friends of Clirift:. walk 
 worthy of your privilege. Carry yourfdves fitendly 
 towards him Difcover it by your relpeft to his com-' 
 mands, lubmiffion to his will in all things, and employ- 
 ing him in all your needs. And do not pretend to be 
 his friends, while ye are rcgardlefs of keeping bis way. 
 Ye mult diftinguiHi yourfelves from his pretended 
 friends, by a fincere snd univer(al obedience to what- 
 foever he fa^s or en'oins in his word. 
 
 r- »•■--—> 
 
 DocT. II It is the diftmguifliing chara<fler of the 
 friends of Clirlll, to do whatfoever he commands them. 
 In handhng this dodrine, I Ihail, 
 
 I. Inqnire into this character of the friends of Chrift, 
 of doing whatfoever he commands them. 
 
 II. Siiew why this is made their trying and diRin- 
 guifhing charaftcr. 
 
 HI. Conclude with fome pra<fiicaT improvement, 
 
 1. I fhall inquire into this characltr of the friends of 
 Chrift, of doing whatfoever he commands them. I 
 take it up in three things. 
 
 Fi»y/, The friends of Chrift are doers of his com- 
 mands. I'hey are all his fervants, Luke vi. 46. Chrift 
 is their Lord and Lawgiver, and they do hiscommanc?- 
 mencs, Rev.xxii 14. His enemies may feign fubmilTion ; 
 thty may fay fair, and profefs obedience to him : but his 
 friends are doers of what he commands, in a holy life and 
 practce, J^m. i. ■22. It imports the following things. 
 
 i. Their lulh are not their duttiineenr.g lords, ta 
 
 whom 
 
Chn/^s Friends Doers of all his Ccmmands, 3 15 
 
 whom they yield themfelves to obey, Rom. vi 13, 14. 
 
 If they have beco.ne ChrilPs friends, they are become 
 i -enemies to their lulls, feeking the pleafmg of Chrifl-, 
 I .and the deftruflion of their corrupt afFetftions, faying, 
 I ♦' O L rd our God, other lords befides thee have had 
 I domini'on over us : but by thee only will we m.'ke men- 
 , tion of thy name, If xxvi. 13- They that are Ch-ift's, 
 ; have crucified the flefh, with the afFeclions and luflb," 
 
 Gal. V. 24. To -walk ^fttr one^s own luj?s, is the charac- 
 I ter of /coffers y 2 Pet. iii. 3. Chrift's friends have 
 
 changed mafters, and renounced their own will and 
 
 corrupt affrctions. 
 
 2. The courfe of the world is not their niic, Eph, 
 ii. 2. It has the force of a command on Chrid's ene. 
 mies: hence To frequent is the following a multitude to 
 do evil, as if the commonnefs of a fm did licentiate it. 
 But Chnft's commands contradict the courfe of the 
 w^ld, and his friends will obey them over the belly of 
 the torrent cf the example of agodlefs generation, as 
 Noah did, Gen. vi 9. 
 
 3. But as they look for faivition by him, it is the 
 bulinefs of their life topleafe, rerve,and glorify him, to 
 walk worthy of the Lord, unto all pUv?/ir,g, Col i. 10. 
 There are two works ferioufly piicd by all Chrilt's 
 friends, (i.) Salvation-work, that they may be faved 
 from (in and wrath, and fet beyond hazard of eternal 
 ruin. This is done by faith. (2.) Their generation 
 \\'ork y /erv in g their generation by the -a'ill of God, as 
 David did, ktii xiii. 36: ; that they may be ufetul for 
 Chrift in their day, to advance his honour and glory, 
 ^' Shf wing forth the praifes ofhim who hath called them 
 out of darknefs into his marvellous Ight, 1 Pec. ii. 9. 
 This is done by obedience- l^ci the former they look 
 for their own fafety, and in the latter for the honour of 
 their Saviour. Chrift 's enemies either H ght both, or if 
 they feem to be concerned for the former, thpt is all, 
 they have no due concern for the latter Why ? because 
 they have no regard to the honour cf Ckrift, bet to 
 their own falvation. Here lies the royilery of the 
 
 in- 
 
3 1 6 Chrifi^s Friends Doers rf all his Commands » 
 
 inconfiftent lives of many, who will pray like angels, aric 
 yet live like devils, as if there were no God to whuii 
 obedience were due But Chrift's friends purfue both 
 and labour to ferve and obey him, with the fame earnef 
 nefs as to be faved by him; and fo are doers of his com 
 mands, as well as feekers of his falvation. 
 
 This is evident, if ye confider, 
 
 i/?, That all Chrift's friends are true believers ir 
 him, endued with f'aving faith, being c alled^ and chef ^n 
 and faithful J Rev. vii 14. For by faith it is that one 
 enters into the ftate of friendfhip with him. And al 
 rea^l believers are doers of Chrift's commands, makinp 
 it their bufinefs to obey him. Y or faith without works 
 is dead. Jam ii. 20. True faith is a woiking grace^ 
 ivorking by love, Gal. v. 6. For it knits the foul to 
 Chrilt, in whom is the fulnefs of the Spirit of holinefs, 
 Eph iii. 17.; joins to him as to a hufband, who(e rpoufe 
 is always fruitful, Rom. vii. 4.; as the true vine, ilfck- 
 ing branches really united to it, bring forth fruit, 
 John XV 2. And fo faith is virtoally all good works. 
 Hence Chrift fays, John vi. 29- " '1 his is the work of 
 God, that ye believe on him whom he hath lent." And 
 fays the beloved difciple, i John iii- 23. ** This is his 
 Commandment, that we ihoukl believe on the name 
 of his Son Jefus Chrift." And it receives Chrift as a 
 King, Lord, and Head, Pfal. ex. 3. 
 
 2dly, The very end for which Chrift purchafed the 
 friendOi'^p of heaven to any, and aclua!ly communicates 
 it to them, is, that they might be do^rs of his commat^ds. 
 He laid down his life to purchafe it for that c:tnre. Hence 
 fays the apoltle, Eph. v. 25, 26 ** Chrift loved the 
 church, and gyve himfelf for it : that he might Cavcii'y 
 and clcanfe it with the waihirg of wafer by the word. 
 '1 it. ii 14. W ho gave himfelf for us, thr.t fie might re- 
 deem ns f om all iniquity, and purify unto himfelf a 
 peculiar people, zealous (^f gr od v.ojks.'* He brings 
 them furih from among his and thtir enemies, f jr tiiC 
 fame end. Luke. i. 74 y^. •* That iie would grant 
 unto us, (faid Zacharias) that we bwing delivered out 
 
 uf 
 
Chrift^s Friends Doers zf all his Commands. 317 
 
 of tJie hards of our enemies, might ferve him without 
 fear, iii hohnefs and nghteoufnefs before him. all the 
 day:^ of our life/' It was their mifery while they were 
 his enemies, that they m^ither would nor could do his 
 commands: hut in the day of their reconci!i;ttion he de- 
 liver* them, knocks ofFtheir chains, and gives them both 
 heart and hand in Tome mrafure for obedience. 
 
 3, Regardleflhefs of Chrift's commands, and walking 
 contrary to them, is the native pfodu*^ of the enmity 
 'of the heart againft him. This is the very way how 
 men ev'dence themfelves enemies to him; fcr it is walk- 
 ing contraay to him. What is the reafon that men 
 cannot be fubje(^ to tlie holy law? Their enmity toGod, 
 a tranfcript of whofe nature it is, Rom. viii. 7. 1 Jiey 
 will be their own k)rds, and will not have Chriit to rcigri 
 over them : they are his enemies. Luke xix. •27. Men 
 may pretend efleem of Chriil, while they arc regTrdiels 
 of jiis commands: but all fuch pretences are vain. 
 Col i. 11. 
 
 4'hly, AVhere there is friendfiiip there is love wiii]- 
 out dil]iinulat!on ; and where there is love, there \\ill 
 be care to pleafe the party beloved. Ciirift puts our 
 love on this trial, John xiv. 15 If ye kve me^ lays he^ 
 'kici> my CDvinhmdrucnts. Ard it is a mci\ rational con- 
 vincing trial \V^hat man among us would reckon one 
 to love us, uho were ftili walking contrary to ns, griev- 
 ing and vexing us w irh doing the things which we can- 
 not rndure? An unholy life is grieving to the Spirit of 
 Chriit; ir i^ a fmcke in his noftriis. How then can men 
 pretend love or frienc'.lhip to him, who are reg:?rdlcrs 
 of his holy la\^•s? W hatevejajlf c:di love to God, iee 
 what he calls To, i John v*3. "This is the love of God^ 
 ithat we keep his conimandfivcnts.'' 
 
 S^corJfy^ The friends of ChriH: are dcers ofhiscom- 
 minds^becaufe they are hi? commands; as his wiil is the 
 rule of their obedience, Ih it is the reafon of it too: 
 ** Ye a-e my friends, if ye do whatfoever 1 command 
 you.'' Thh is it that torches ih,^ hearts of his fric-nds, 
 and lets the wheels of their fouls in motion iu obedience ; 
 iDd That 
 
3 iS Chn/}*j Friends Doers of all his Commands, 
 
 That he commands it, that he requires it, Col iii. 17, 
 *' Wharfoevcr ye do in word or deed^ do all in the name 
 of the Lord Jcfus.*' Chrift's pretended friends fome- 
 timcs do what he commands; but it is not from any re- 
 jrard to him, but to themftlves. But real regard to 
 Chrifl weighs with his friends. This imports, that, 
 
 I. They do his commands out of refpe^^ to his au- 
 thority, Pfal. cxfx 4. *^ Thou haft commanded us to 
 keep thy precepts diligently.*' They perceive the im- 
 prefs of a divine authority on every command, and in 
 compliance with that authority clife with the duty en- 
 joined. Hence where they cannot fee any rcafcn for 
 a command, but that fo is the will of Chrilt, they find 
 even there fuificient ground for obedience: as being 
 .thofe who are not to difpute his command, but obey 
 them ; ihofe to whom the will of the great Lawgiver is 
 reafon enough, Hcb. xi. 8. *' By faith Abraham, when 
 he was called to go out into a place v hich he fho^ld 
 after receive for an inheritance, obeyed; aiid he went 
 ,out not knowing whither he went.'' 
 
 2. They dv. his commands out of love to him. Hercc 
 we read of their ** Work and labour of love, (liev.ed 
 ■towi^rd his name/' Hcb. vi lo. Being faved by his 
 blood, they give themfelves to he ruled by his laws, 
 and obey hrii from love and gratitude, the Icve of 
 ■Ch'fjl conftrainlrig thtnij 2 Cor v. 14. Love lines the 
 ycke (f Chrift 10 believers, and nu>kes it fit eafy on hi» 
 friends, while it is very grievcus to his enemies, John. 
 V. 3. And the ftrorger faith is. the lironger is love; 
 and the llronger that love to Chrri\ is, the foul is the 
 more ready for duty. His commands are acceptable to 
 lliem, heauCe they are his. 
 
 3. 1 hey do liis commands as forts redeemed by his 
 blood, not as bond-fervants working for ihtir own re. 
 demprion; to plenfe their Benefaclor, not to render 
 themfelves acctpted by their own obedience, Rom, 
 viii.15 Col. i, 10. Chnft has brought in everlaltjngrigh- 
 teoulnefs by his obedience, and put it on all* his friends, 
 whereby they llandacxepted to Ood: and he commands 
 
 them, 
 
ChrifiU Friends D'osrs of all his Commands. 319- 
 
 them, being righteous through faith, to be holy; and 
 their fouls fay, as 1 Cor. vii r. *' Having ihefi- pro- 
 mifes, let uscLanfe ourfelves from all filthinefs = f the 
 fieili and fpirir, j:>erfet5ling holinefs in the fear c»f God." 
 The mercy of God, and the lov^ of Clirift in dying for 
 finncrs, makes them to fay, *' What ihall 1 render 10 
 the Lord f»r all hi benefits towards me?'' 
 
 4 Luftly^ They do his commands with hep.rr and^ 
 good-will, Eph. vi. 7. and that is the obedience onl/ 
 that is acceptable, If Ixiv. 5. '' Thou meeieit him that 
 rejoiceth, and workefh righie^fnef^.'* What is done 
 flu- Chrift's fake by his friends, will be done heartily; 
 while the obedience of his pretended friends, his reah 
 enemies, is done againll the grain. 1 he c- rds of love* 
 draw Iwifily and eafily : and what backwardnefs to duty 
 is found at any time, will be grievous to them: 
 
 It is evident there can be no acceptable obedience but 
 what is done this way, done bccaufe Chriib commniids 
 it: for if it have not a refpe^ to his comm3nd, it may 
 indeed contain the matter cr'* obedience, but is defiitute" 
 of the form and eflence of godly obedience. Thus we 
 fee felf-ends mar obedience, Matili. vi. i. God knows 
 the (prings of our obedit:nce, however c'ofe they lie 
 within our breafts: and he will never acknowledge that 
 to be obedience to him, that is not infiueuced by his 
 
 I authority, and has not him for its end, 
 
 I Tlirdly^ The friends of Chriii are duersof his commands 
 univerlally and wiiho'U t:t' eption, Fill, cxix 6. ** i hen 
 fnill I net be aihanied, v. hen !■ have refpe(5t unto a'V-- 
 thy commandments.*' Their obed.erce to Chrilt is un- 
 limited as to an abfolute i^ord. \{\& friends will pre- 
 fciibe no bounds of their obedirnce, but what he fets 
 in his holy la-A'. The obedience of hypocrites is ever 
 defcL^ive here; they never w^nt Ibme lecret rcftrve, 
 which proves ti.eir ruin. Here ih^n is the tiial of 
 Chnlt's true and pretentled friends, it iscertiin, that 
 there is no obedience on earth legal'y univerfal: but 
 ad the friends of Chrift give hnii Uidveiial obedience in 
 agofpel-fenfe. Tiiat is, 
 
 l^ dz. ju They 
 
320 ChriJVs Friends Dotrs of all his Commands, 
 
 I. They are univerfal in their dcfire to do ail 
 tis tommantis, faving, as Pfal. cxix 5. ** O that my 
 ways were dirtiHied to keep thy ftutiues}'* Perfecl h( " - 
 nels is the dcfire of their fouh, the aim and dtf: . 
 ^hich they h^ve in view, though ft 11 ihey cannot as yec 
 reach the mark. Every fin is a burden, and lies on 
 them as an iron chain; and there is no luft they would 
 not fain be quit of, Roci. vii. 24. Some fins lie nearer 
 them than orhers, and they hr»'e greater difficulty t) 
 iliake them off than others. Chrilt fays, that the right 
 eye niuft be plucked mit, with thine own conf-nt. 
 Amen, fays the friend of Chrift. Hypocrites ha\-e 
 always fome !uit which they deftre not !o part wiih; 
 there h fome part of Chrilt's yoke that they cannot 
 away with. It is no m >re a burden to them than a 
 gold chain about the neck, which one would be veiy 
 Xoath to q lit. They hate not every falfe way 
 
 2. They are univerfal in refpect of their endeavour 
 to do all, to CO nply with every part of Chrift*s will; 
 ** I count not myftlf to have spprehen Jed, (fays Paul) 
 but th:s one thing I do, forgetting thofe things whih 
 are b-hind, and reaching forth unto thofe things ^'hicb 
 are before, 1 pref-> toward the mark, for the prize of the 
 high calling of God in Chriit Je^fus," Phil. iii. 13, 14. 
 Many plealc ihemfelves with faint and lazy v/illies to do 
 ali : but it is one thing to wifli to do whnte^'er Chritl 
 comma'ids ; and another to aim at ic in fnitable endea- 
 vours, to rry one's itrength at every known duty, end 
 to put hand to work, though they cannc;t go cleverly 
 through ir. It is the ruin of many foul-?, that ihty put 
 oft' ihemfelves with Kzy wilhes. but never once try m 
 earnelt the mortin-aiion of fonje I:no.vn lul^ or f<;tting 
 about fome kr.own duty. But Chriit's friends are uni» 
 
 veifa! In their endeavours. 
 
 3. They are univerfal in rerpe(fl of their wiili: 
 nefs to kn'j.v all that Chriil commands, that tlicy 1 
 do it, Ptai. cx>wJ^:x. 23. " Search me, O G(.d, c.. 
 knjw my heart: try me, and know my thoughts 
 Ic 1% the voics of CiUiil'b friends, *» Lord, what svili 
 
 thm 
 
CnrUfFs Friends Doers of all hh Comrmuds, 3 2 1 
 
 thou have mc to do?" Acls ix. 6- And hence, where 
 the command of Chrift spperrs in zny pirticular, thc-y 
 fet themlHves to receive and obey ir. I here is a 
 great deal of deceit ^inong men in this point Maft 
 men (lave ofF the difcovery of thofe (ins which th-^y h.^ve 
 no mind to pure with; they ilrive to blind their con- 
 fciences, th-it they may enjoy their finfiil can.-fes with- 
 out didurbance: they lodge f.ms Inlh iT.uier difunire, 
 wilHng to give them heart-room, but unwilling :o know 
 what they are. 
 
 The reaibns why Chrilt's friends ?.re univeiTal in 
 their obedience, are, 
 
 1 . Becaufe the grace of God inclines them to do 
 what Chrill: commands, because he commands it, Pfal. 
 cxix. 4. foreciied.- And he that does one thing, be- 
 caufe of the authority of ChriO reqairing it, will endea- 
 vour to do all ; for the auti.oriry of G rd is equal in all, 
 Jim. ii. 1 1. The laail coin that has the Kmg'i f^.^mp 
 on it, is current among the i'ubjocls as well a^: i!;e 
 greateft. Ih^ law of Chiiit is a chain of many lirks, 
 aiid he that truly draws one to him, draws all: where- 
 fore the Jewilh rabbies f.^y, •' He that Uith. I receive 
 ** the whole except one word on'v, d-'.^r.fcth the 
 '* com nandment of God." • 
 
 2. Becaufe the whole law is written on iheir hrsrto 
 in regeneration, and not fcraps of it here and there, 
 Heb. viii. ID The new nature is fuited to wharever 
 Chrift commands, becauie it -is his own im^;'e drawn 
 on the (oul: it anfwers the law as the wax does the Teal. 
 Hence it is called a neixrmanj tbe -.^c-ju cnafure, where- 
 in all things are become new; and th.re ii a perfe.^t::;~ 
 of parts, though notof degrees. • 
 
 3. Becanfe Cii-'iithath the chief rocTn in their hearts 
 beyond all coip.p titbrs. His in.er^it with his tn-H-Js 
 
 ".weio-lis down all other iuterelts, Luke xiv. 2'j 
 world and curled felfhive ths predominant in;ei._,. ..i 
 the heart? of mofl: men : hence Chrifi's conmiinJs muil 
 give place to theirs, and religion s^nd confcience rnu'i: 
 lacqjey at the foot of their dfci'-c to nleafe nien, the-'? 
 
 IJ d 3_ GCVt:-- 
 
312 Chtlfr^s Frie^.ds Dfrs of all }ns Commands. 
 
 covetoufnef^, p-iJe, and palfion. Bjr in the hearts of 
 his friends all oihtr fheaves mu.l bow u> his, and lb the 
 conitnands of others inult give place to the coiiiaiando of 
 GhiiiK 
 
 4 Btc .ofe he is jealous, and every the lead com- 
 mand oi hi. flighted is difpleatin^ tf) him, Mitth.v. ip. 
 And a rei:der confcicnc-e will beware of difplealing him, 
 M.iny a rime God's people fiid in thtir experience th»€ 
 danger of tampering wi:h Come bofom idol It pro-' 
 vokes him to depart, till they returii and acknowledge 
 ttieir fm, Pul. Ixvi. \^ Therefore fays the fpoufe. 
 Cant iii. 5. *' I charge you, O ye daughters of 
 Jerufa'em. by the roes, and by the hinds of the fi Id, 
 th lyG ftir not np nor awnke my love, rill he pleafe *' 
 
 5 Lijtly, B^catife their hearts are reconciled to the- 
 whole law, and every part ()f*it. Their practical judge- 
 ment approves it as good in itfelf, and good for ihcin^ 
 too, Pfui. cx'x 128 .*' I elteem all thy precepts con- 
 cerning all things to be right.*' And hence iherc is a- 
 iincere endeavour to conform toi\ in all tl>e parts thereof... 
 'Ihere is a trankripr of God's image in it, which the 
 gracious foulMngs for the drawing,of upon it; fo every 
 coaimand as a Tuu-ament of that image muii be p ecious 
 to them. Thus the chara(^er is eltablilhed. 
 
 11. The next head is to fhew, why this is made the 
 trring and diitingui/limg charader of the friends of 
 Gijriit. 
 
 I." BecGufe thi hits the point in which ih« fincere 
 ^\v^ hypocrites differ, whether they be C'"^^^ *^r tlofe 
 h\ pocritcs. Lt>ok en both in their profelfion of love 
 and friendih'p to, Chrilt, and the hypocrite wiil vie 
 with ihe fincere in it. The foolilh virgins have 
 Ja!i>ps as wfll as the wife; the foolifli man's building 
 rt»jy be as high as the wife bu;ldcr*s is; the one u-cajs 
 tl;e exttmai batf^e pf the ChnlHan name, and of the 
 f-4cramfnts, as we.l as the other But follow them ta 
 their practiire, and there they part. 
 
 ihe grofs h.p.^cr.te has the name of a Chriftian, 
 bat no hisi;: of the life aad pradlice of okc. He will 
 
 call 
 
dn-ifl^s Friends Doers nf al! his O^mrytands, 323. 
 
 call Chrift Lnd, Lord, but m^kcs no conlcience of" 
 d'Ang the things that he faith. He will cry, The tempts 
 of the Lord, and yet wxW/i^aiy murder^ commit adulter y^ 
 fjjear f'aljelv, Jer. vii.8. 9 His profellion is facred, 
 but his practice is profane. He v\ ill own Chriit for his 
 Lord, but in the nie.in time makes no bones of tramp. 
 Lng his holy commandments under foot. The fincere 
 foal dare not do- this: finte he abides in Chrilt, he mull 
 endeavour to walk as he alio walked. He uiuft be 
 obedieut to hiii Lord, Head, and King. 
 
 The ciofe hypocrite, who does rndfecd many things 
 which Chrift commands, fo tliat the world cannot 
 determine him to be infincere; yet he never does all 
 in known du y ; his obedience is always wanting in fome- 
 material pan; and what he does, he doih not becaiife 
 of the regard he has to the will of ChriiV, but the 
 regard he iias to himielf Whereas the (jncerc aims at 
 and en.:eavours compliance with the whole will of God, 
 and fhat becaufe it is his will, Aif^s xiii 22> 
 
 2. Becyufe the realiry of fnendihlp to Chrift does 
 without controverfy appeal* here. Solomon obreives, 
 Prov. xxvi. 23. ** Burning lips, and a wicked, are like 
 a potlherd covered with filver drofs/* WiU any mnn 
 reckon one his friend, bec^nfe he I'peaks him fair; while 
 yet he is evtr injuring him egrejTloudy, traducing his 
 name, and ven mg mifchief againft him f No; a mani 
 will look upon fuch an one as a notorious dilTembler, 
 and vvorfe than a profefled enemy. So fays the Lord, 
 <' Shew your f;ii(h by your works If ye !*^'.e me, keep 
 my commandments. Lovenotin word only, but in deed.'* 
 
 3. Becaufe where Chriirs friendlhip to a perfon 
 takes etFt (ft, it certainly has thii, eiffcct, Eph. v. 25, 2.6. 
 How does it api^ear that Chrilt died for fuch a perfon, 
 that he has juflified bmi, &c. ? If that man be not 
 holy in his life, it cannot ?ppear; if he be, it appears 
 by his ian(ilifi-:ation, Tit. ii. 14. For that v/asthe end 
 of the friendfliip, to bring back the linn^r to obedience. 
 
 4. Becaufe though the free grace of God tends to 
 holinefs^ I'it. ii, ii, ]2. yet there is a dilpofition ia 
 
 the 
 
j2t^ Chrlft^s Friends Dojrs ^^fall his Commfind), 
 
 th€ children of men to rum it to licentioufnefs, Jade 4. 
 Therefore 'he nnotile cautionstbeGalarian3,ciiap. v i^. 
 ** Brethren, ye have b en called untolibcrrv; only ufe 
 not l-.bertv for an occalion to the (leih, bat by love ferre 
 one anoiher.*' Wherefore oar Lord puts the trial 
 faith on good works, and of his friendihip on univen . 
 obedience to his commands ; that men may not by their 
 unholy lives jomed to a holy prorellion. make Chrift the 
 minifter of lin, and deceive and deftroy their own 
 fouls. 
 
 I Ihall now make Corns application of this doiib"ine. 
 
 Use 1. cf informahon. i'his (hews U5, 
 
 I What the life of a Chriliian is. It is a life of doing 
 vhatfoever Chrifl conrcaands. And fo it is, 
 
 ( I.) A doing life, an ac'tive not an idle life H.'nce 
 is that exhortation, Phil. ii. 12. " Workout your own 
 falvation %vith'fear and tre:nbl:rg •/' and that, Rf v.xiv. i 
 vhere we are told the Lints 21 deaih '* rtft from their 
 labaursj and their works do fellow ihcm." And rhey 
 have Co much to do, the commandment being exceedit^cr 
 broad, Pfal. cx.ix. 96. that they h^ve do time to be 
 idle. Chrift \\ent about doing, good, and Chnilians 
 muft imitate him therein. God has fet every one ihfir 
 work and jwd, and th' y muftjbe bufy in the work of 
 their general and particular vtx-ati 'n. 
 
 (2 ) A wed doing life. Ma^y are bufy enough do- 
 ing niifchitf : but the Chriftian's life is a life of doing 
 good, for God's honcur, and their own and their 
 neighbour's gooj ^lany do what is good on the 
 matter, but tney^jfc it not well. The Chriitian*s iif« 
 is a life cf doing good, from a opod principle, to a 
 good end. for a good reafon, and in a good manner^ 
 I Tim. i. 5. 
 
 (3.) A watchful life, i Cor >ivi. 13. H^atch y% 
 fays the r.poit.e. One wili never do whtifoeverChrill 
 commands without watchfnhier,. A loofe cirelels 
 life will never make it. If one Ao not watch, they 
 will let the fcafon cf fomc duties dip; they will go con- 
 trary tu his cotumaiids. 
 
Chi/Vs Friends Doers of all /;// Commands, ^5 
 
 (4 ) A re folate life, Eph. vi 15. It is net pofiible 
 but that, in fuch an evil world, the Chriftian mull have 
 fometimes the trial of advices and commands laid on 
 him, contrary to the commands of Chrilt But he mull 
 be precife in his adherence to the commands of Chril>, 
 fay the contrary, or bs tiifpleafdd, who will. So there 
 is need of refohitenefs in this cafe, and need of a brow 
 for a bargain. *^ For the fe.irfirl, and unoeli-ving Ihall 
 have their p=irt in the lake which burneth with fire and 
 brimftonc," Rev. xxi 3. 
 
 2. That there are few friends of Chrift in the world, 
 his flock is a littL fljck, Luke xii. 32. It is little; 
 wonder that there are (b many oppofers of the intercfls 
 of ChriQ, fo many reutralifts in his cau'e. and fo many 
 enemies to his pc.'ple and way': for certainly his friends 
 are very few in number; there are fo few difpofed 
 to do whatfucver he commands them. If we ex- 
 amine the number of them by this chrrsitPr, it is but 
 here one and there one will be found The mod part 
 declare themfelves none of his friends, but his haters, 
 J'hn XV i8" 
 
 3. Sincere Chriftians may ti^^ke comfort from this, 
 whofe confcience witneHeth their confcientinus regard' 
 to all the commands of Chriil, and their fincere endea- 
 vour to come up to the obedience of them all. They 
 are, and are accounted of Chrift bis friends. Though* 
 in many things they cfn-nd, yet in every known duty 
 they aim at obe*!iencc; and (^ur Lord m^kes n difference 
 betwixt weakncfs and wickednefs. Hence Dav'd fa^s, 
 *^ I have kept the w.iys of the Lord, and have not 
 wickedly departed icvm my God/' Pfal. xviii. 21* 
 Thoiigii they want not their iin thateafi'y befets them, 
 yet their confciences witnefs that they are fet againlfc 
 it as well as other (ins : and the Lord will, (iiltincruiih 
 between vo'untary yielding and involuntary, iKe reign 
 and tyranny of fin, ver. 23. " i vva5 alfo upright before 
 him, (fays the fam^ holy man) and I kept rayftlf from 
 mine ir.iquity." 
 
 4- Let ail fuch cis make not coafcience of unlverfal 
 
326 ChiJVs Fr tends Dosrs of all his Commattis, I 
 
 obedience know, that their pretences to Chrift's friend - 
 /hip :\rt in vain. For fays he, *' Why call ye me Lord, 
 Lord, and do not the things which I Cay?'' Luke vi. 46; 
 If your hfe be not in (one meafure fuited to that charac- 
 ter, ye do but decieve yourfelves thinkinrr ye have that 
 privilege. If ye do not what Chrift commands, but 
 what thcilevil, the world, and your own paffions com- 
 mand you, theirs you are to whom ye yield you-felvcs 
 fervants to obev, not ChriiFs. Ye are felf pleafers, 
 men-pleafers, if the will of Chidis not the reafon of- 
 your obedience, and does not influence you i© univerfal 
 obedience. 
 
 5. L:ijlly, The dodrinc of free grace gives no ei> 
 couragement to loofenefs of life : for there is no fepi- 
 rating of faith and holinef^. If ye be Chrift's fiiends 
 by faith, ye will b;:: his faithful and tender fervants in 
 obedience. Though ye are not to gain heaven by 
 works, yet having tlie right to it made over to you as 
 his frieiKJs, y^ u w:ll v/ork good works as the native 
 fruit of the frienJfhip. 
 
 Use II. of exhortation. Shew yourfelves Chrifl's 
 friends by doing whaLfoever he commands you. And 
 do ye what Chrifl commands you, if you would ihew 
 yourfelves his friends, 
 
 1. In a time of general apoftafy and backfliding from 
 the ways of God, luch as our time is, when the torrent 
 cf backdiding is running with a mighty force. It was 
 the commendation of Noah, that he ** was a j ill man 
 and perfti.^ in his generations, and walked with God,** 
 Gen, vi. 9. So did Lot in Sodom. It is a fnjall thing, 
 to do what Chrill commands, when credit, and rcputa- 
 tion, and muhitnd-s are on the fide of' religion: but to 
 be bell when oihersare worrt. to be among the feyv 
 names, is the trial of a friend oi Chrill, Kev. iii. 4. 
 John vi 67 to regard hi& commands when the gener- 
 ation is iramphng on them, ih^t is friend Ihip indeed,' 
 Pfal xji. 7. 
 
 2. Even whf n 'it m ifl be to -your temporal lofs, 
 Hcb, xi. 33. While Ctirift and the world go together,. 
 
 hypo*^ 
 
 ?A 
 their 
 [d 
 
 lion 
 Unci 
 
Chr i/i ' s Friends Doers of all his Commands . 327 
 
 hypocrites will follow him ; while they may do the com- 
 mands of Chrift on free coft, they will do them: but if 
 once their worldly intereft interfere, there they will flop. 
 They have a fort of love to Chrift, but their love to 
 -their worldly intered is flronger, and fo the latter 
 f.vallows up the former. Hence perfecution drives 
 many away from Chrift ; and when there is no perfecu- 
 -tion, covetoufncfs will fiip|)ly its place. But (hew your 
 fmcerity by following the commands of Chrift over the 
 belly of all lolTes that ye can meet with in the world^ 
 Luke xiv. 26. 
 
 3. When his hand is lying hea\n/ on you by crofTes 
 and 3fRi<5lion«. The devil fay$ that Job is an hypocrite. 
 Job i. 9, 10.; but Job was regardful of God's com- 
 mands even in affliction, ft is eafy fwimming while 
 the head is borne up; and to be for God while he 
 appears to be for us in favourable dil'penfations, is not 
 fo hard. But to be tender of the authority of an.airiicl- 
 ing God, to ftrive to pleafe him in a'l things, doing and 
 fuflfering, while he is afflicfting, croiling, and chatHnng 
 ^us, there is the trial of a friend of Chrift, Job xxvii. 10. 
 *' Will he delight himfclf in the Almighty? will he 
 -always call upon God.'^** 
 
 4. When fin comes with a feen advant.ige in its 
 hand, as in the cafe of Mofes, Heb. xi. 2.1, 25, 26. 
 When the poifon is prefented in a golden cup, and 
 there is a feen advantage in finning, it will resdily 
 make Chrift's pretended friends lay by their mafk, and 
 trample on Chrift^s command, that they may reach the 
 bait. So Judas betrays Chrift when he could have chirty 
 pieces of lilvcr for it; and Demas embraced the prefent 
 world, letting the world to come flip. But know ye,^ 
 that at fuch a time Chrift is takinfi a tri-1 of your 
 friendfliip; and therefore fee to youri'elves. 
 
 5. When the fm that moft calily befets you comes 
 in competition with your obedience to the commands of 
 Chrift, Pfal. xviii. 23. When it and th. command are 
 in the balmce, and -he command weigh? it down, it is 
 a hopeful figu. Many who will bear very fair in 
 
 many 
 
giS Clr:/}*s Friends Doers of ail his Commands. 
 
 many inftances, are quite undermined when tlvs 
 come tr» be their cafe. They cnu!d rsife their regard 
 to the command of Chrid above many temptations, but 
 there is one thicg that ever fpurns his authority, 
 Mark X. 2 1 . 
 
 6. When there is nothing to keep vou back frrm 
 fin, but pure regard to the command of Chrift. Some- 
 times holy providence brings people into fiich circum- 
 ftinces for their trial. The tempration is attended with 
 all advantages which the evil heart could uifh. fair 
 occafion, fecrecy, and encouragement to it from tvery 
 hand, but the hand of a holv God So it v as in Joftph's 
 cafe, but he fhewed himfelf a friend of Chrift, ^''y'rig, 
 *' How csn I do this great wickednefs, and fin againft 
 God?'' Gen. xxKix. 9. IMany temprations are relifted 
 from fome extrinfic conGderaiions : but this is the trial 
 of a friend of Chrift. 
 
 7 When you are tempted to fin that has fuch a 
 plaufible name in the world, that ye can lofe no credit 
 by if, but-rather be in hazard. of riiking your repiKati- 
 ori by your making any bones of it. There are many 
 fuch rini=; which the generation has ftamped lawf^lnefs 
 upon, and is ready to expofe as needlefs fcrupulofity 
 the abrtaining therefrom- But conform not ye to the 
 world, Rom. xii. 1. Tendernefs has often been nick- 
 named precif-^nefs, and God's people bf en wondered at, 
 ** thinking it {trange that they run not with them to the 
 fame excefs of riot, fpeaking evil of them/' i Pet. iv. 4. 
 But if all the world iliou'd approve the prr.dice, and 
 Chrilt difspprove it, Chrill's friends mult fi md cff from 
 it, '* walkiJg circum pedly, not as fools, but as wife/' 
 Eph. V. 15, 
 
 8. When the tempter appears refolute in the ten^p- 
 tation, and being repulfed renews the attack. Shew 
 your rtgard to Chrift's conunand by a refolute and con- 
 tinued refiOance. So Paul did, 2 Cor. xii 8. " F«.r 
 this thing I befought the Lord thrice, that it might 
 depart from me." They may have fome relped to 
 Ciiritt's dJmmand at firft, who bting importuned will 
 
 yield 
 
Chri/i^j Friends Doers cf all his Commands. C29 
 
 yield the caufe at length, like Pilite, who condemned 
 Chriil over the belly of his confcience. 
 
 9 Liffly, When Chrift is calling to feme more 
 than ordinary hard x:Sk Someiimes the Lord t kes 
 a trial of men this way, calling tliem to fome unordi- 
 nary piece of obedience. So he did with Abraham, as 
 to the command to facrifirc his beloved fen Ilaac. 
 And io he did with the rich young man, as to the ^ r- 
 der to fell all that he had, and give to the poor, Mark 
 X. 21, 22. 
 
 I fhall offer you the following motives to fiiew your- 
 felves Chrifl's friends by doing whatfoever he commands 
 you, without referve or exception. 
 
 1. Becaufe all his commands are the commands of an 
 abfolute Lo- d, to whom we owe cbedience in all thing?, 
 Exod. XX. 2. / am the Lord ihy God. We were ci-eat- 
 ed by him, are prefervrd by him ; whatever being we 
 have, or means of life and being, all is from him, A(5^s 
 xvii. 28. Therefore he has an urlimired power over 
 us, and we ought to live, move, and be for him, in all 
 things. And any command of his neglecled is a v.i'h- 
 drawing of due obedience from him. 
 
 2. All his comm.?nds are jull, righteous, and rea- 
 fonable, Pfal.cxix. 128. Men fome times demand un- 
 juft and unreafonable things of their lubjtcls ; but al 
 his ways are judgment, and his commands jjft, Rom. 
 vii. 12. He has linked togctfier our duty and true in- 
 terelt : fo that he req'jires nothing of us, but wliat is 
 for our good. And we carmot trample on ary of his 
 command.*;, but we a<ft againil our real intereii ; and fo 
 finning againlt God, we fm alfo againft our own fouls, 
 Prcv. viii. 36. The interefts of mens fouls, and of their 
 lultsf are different indeed. Gcd's commands do crofs 
 the latter, but never the former. 
 
 3." -We are all of us under covenant- engagements to 
 do whatfoever he commands us. We have all avouch- 
 ed him for our Lord, Luke vi: 46. Many of us have of 
 late tak^n ou thefe ei7^];agemeuts at his table ; let us not 
 forget them. Several v.ho have fallea off from re.new- 
 
330 Chrift^s Fri.nds D:ers of all his Comm-^ndr, 
 
 ing their engagements in thar manner, in fome former 
 years have taken them folemnly on ; let fuch remem- 
 ber, that thjir difufing of thai ordinance doe not loofe 
 their engagements taken on forme rly, but thev he on 
 them before the Lord. And thofe who iicver yet fat 
 clown at the Lord's table, are yet baptized : and Co are 
 fi mly engaged to him, as their Lord ^nd M.^fter, to 
 do wharfoever he commands them, Gal iii. 27. So that 
 if we do nof, we mall expect to be treated a- rebels, 
 apolhites covenant b.-eakers. as men that caft c(F the 
 yoke of Chriit, after they h?5ve profeirtd to take icon. 
 Chriil ha^ been the beft friend ever mankind had : 
 done for Tinners what no creature whatfoever 
 lid or could have dune for them, John xv. 13. 
 8. Look ye for any (hare in the berjcfit of his 
 and will ye refnfe to obey him ? Remember 
 that word, Heb. v. 9 *' Be'ng made perfed, he be- 
 came the author of eternal falvation unto all ihem ih^.t 
 cbey him" If ever he Was a Prieft f r \ou he wi'l 
 lurely be ycur Kin^ : if ye be favtd by. his blood, ye 
 will furcly be far.ct tied by his Spirit. 
 
 5 I!e refafcd nothing that was laid upon him fog the 
 behoof of poor fmners ; but whatever w -s the will of 
 his Father for that efFircl, he did readily comply with it, 
 Pfnl. xl 7,8. " Lo, I come : in the volunje of the 
 book ic ib written of me : J delight to do thy will. O 
 my God: yea, thy law is witi^in my heart.'* i he bard- 
 f ft of c<:>m;r;aiids were laid on liim, ai^d the hardelt fuf- 
 ferings put up n him : but the cup given him to drink 
 he woi:;d by no means retufe What are we then 
 lb it we Ihould make any exce[tions in our obedience to 
 hv.n ? 
 
 6- If \e Jo not whatfoever he ccmmands you, but 
 Hill make ibmc exceptir-nt of feme ihii gs ye cannot com- 
 ply with, ye will lofe t^at which ye Ou : the negfci^ed 
 |;,.nvsn dii:y will fpoil all the duties ye perform ; the 
 known lin wiU mar all the other pieces cf 
 : r.n«'.iwn. It will be like poifon 10 a cup cf 
 .: . ( I .) a: will mar ii as to acceptance with G' •:' 
 
 Jan.. 
 
ChrijTs Friends Doers of all Us CcmmmiJs. 2j ' 
 
 Jam ii. lo. *' For whofoever flull keep the whole lavv, 
 and 3'et offend in one point, he is guilty of all." No p^r- 
 rijl obedience will evrr be acceptable to God He mult 
 e the whole man, the whole heart engaged in his 
 icivice, or he will accept none at your hand. Hence 
 fijys the pfjlmiri:, Pfal. Ixvi. j8 " If I regr^rd iniquiry 
 in my heart, the L rd will not hear me" (2.) It 
 mar it as to the eternal reward, 2 Jolin 8. Parci.U 
 ferv'ices may indeed receive a temporal reward, li^s 
 Jehu's half-reformation; but ti^.en there is no more got 
 thereby. 
 
 7. It is neccffary to evidence your fircerity, Pfal. 
 cxix 6. *' Then ihall 1 not he afhaii:? d, when I hive re- 
 fpecT: unto a 1 thy commcmdm^nts,*' fjiys David. Uni- 
 versal obe(iience in a g'^fpel-ien!e is the bacige Chriii's 
 real friends. Therefore labour to know ycur whole 
 duty, and readily crmply with every duty ye knov/-. 
 While ye thu' fupi^ly what is lacking in your conver- 
 fati;;n, fiilujg up ail the gaps ye can difcern therein, ye 
 will dxCccA'cr y.urfelve!: th^ true friends of Chrid, ar.d 
 you will have miich comfort and peace in it. 2 Cor. i. 12. 
 while ye leave no:h;ng unattcmp'ed, v. herewith your 
 he.jrt iiuy reproach you. This will '^e a mean cf con- 
 fiJence btfire the Lord to you, i JohnUi. 21. '' If our 
 heirt condemn us not, (fays theapollic) then have we 
 confidence towards God.*' But if \e it;!! r'rtain Icme 
 fweet morfel u:der the tongue, fome fecret excepiioa 
 againft fome part of ChriiVs yoke, ye will dr^clare your- 
 felves none of ChriiVs friends, but his real biters and 
 enemies. And it will prove thefe lix fad things agaiiiil 
 you. 
 
 (i) That ye are yet in the bk-?ck (late of nature, 
 U'-regenerate: for, '' if any man be in Chrilt, he is a 
 new creature; old things are pad away, behold, all 
 things are become new," 2 Cor. v. 17. For the new- 
 creature from the time of its birth is perf <ft in parts, 
 though not in degrees It is furniihed with all its integ- 
 ral parts, though none of them are come to their full 
 gro.vth. There is int!eed fome ihing lacking in every 
 E e i pait 
 
332 Chr'ifl^s Fiknds "Doers of all his Commands, 
 
 pirt of the new man, but no part alogether lacklnjr. 
 And if ye b-^ not born again, ye have no right to the 
 inheritance, John iii. 3. ** Except a man be born again, 
 be cannfi fee the kingdom of GoJ.'' 
 
 (2.) Tint whatever your attainments are, ye are but 
 hypocrites, Pfal. xviii. 23. For fincere Ci.rifVians are 
 univer''al in their obedience, Pial. cxiv. 6. She was 
 the fdlfe mother v. ho would have had the child divided; 
 and fhe is an adulterefs th t t^kes one inflead of her 
 hi ibmd. And they are f:*ire to Chrift who indulge 
 th:nirclves in one known fin, whatever lengths they 
 may other wife go. And hypocrites are in a fad cafe, 
 as you may Le, Rev. iii. 15, 16. Mauh. xxiv. 51. 
 
 (3.) That ye have not the Spirit of Chrilt; for 
 v/here-ever he dwells, he brings forth the fiuits of holi- 
 nefs, and ihefe are m all g^jodnefs , Eph. v. 9. Where 
 then there is only feme and not all gocdnefs, there (he 
 Spirit is not: and that cuts off all your pretenlions to 
 Chriil, Rom. \i:i 9, *' If any m-in have not the Spirit 
 of Chrill, he is none of his." 
 
 (4 ) That ye are not truly mortified to any thing, 
 but under the reigning power of lin; for ycur right-eye 
 fins remain untouched. Whereas, *' They that are 
 C brill's, Ijave crucified the flclli^ with the aftcdions and 
 julh," Gal V. 24. True morlificatirn is univerfal; 
 while one njember is alive, the body is not drad : death 
 removes life from every part (;f the body, and to does 
 mortiPiCation wich ihe body of fin and deatli. One lull 
 on the throne is futficient to keep Chrill out of it. 
 And this binds over the whole man to hell-fire, 
 Match. V. 29. 
 
 (5. ) i hat you ^o not one thing right. If. i. 1 1 . to 15. 
 Fk.r it is hereby tvident that you do nothng out of lovs 
 to Gcd, or refp. ci 10 his authority: becaufe if it were 
 lo, ye wou'd regard his authority in that thing as uell 
 as in othtr things, and true love to God wtujd not 
 allow the placing any thing in his room. 
 
 (6.) Li/tLyy i'hat ye are defpifers of the whole law, 
 and of the whole yoke of Chrilt^ Ja:u. ii. 10, 11. 
 
 ^' For 
 
Chrifi^s Friends Doers :f all his Commands, nn-^ 
 
 *' For whofoever fhall keep the whole law, and yet 
 cfFend in one point, he is guilty of all. For he that 
 faid, Do not commit adultery; faid alfo, Bo not kill. 
 Now if thou commit no adultery, y^t if thou kill, thou 
 art become a tranfgreiror of the law.'* As the breck- 
 ing of one link is the breaking of the chain; lb he that 
 defpifes the authority of God in one command, defpifes 
 it in all. What can be expected then, but that ye are 
 and will be treated as enemies of God? Luke xx 27. 
 
 8. Lafily, Confid-r the glorious privilege of thole 
 who do whatfoever Chriit commands them. They ars 
 his friends and favouri:es. He was their friend ^rcm 
 eternity, he is their friend in time, and he will be their 
 friend for ever, when time is gone;. 
 
 Now, if ye would walk up to thi= character, 
 
 1. Read the fcripiure much, and read it as the rule 
 of vour duty, as the book of yo;ir inliruclions: For, 
 *' All fcriptui e is given by inspiration of God, and is 
 profitable for doctrme, for reproof, for corrt«51ion, for 
 inltruclion in righteoufnefs: that' the man of God may 
 be perfect, through'y furniihcd unto all good wqrks/* 
 2. I'lm. iii 16. 17. Some read the Bible as it were for 
 mere reading's fake; fome, that tliey may be nialiers 
 of and able to talk of fcripnire-hillory : but few read it 
 to the end they may know what is the will of ChriH as 
 to their walk, that they may frame their life according 
 to it. 
 
 1. Let your heart lie open to the' difcoveries of the 
 will of Chrilf either in the written or preaci ed word. 
 Beware of ftaving off convitlions of fm and duty, of 
 flighting difcoveries of the miiKl of God in matters of 
 your pradice : but w here the Lord makes light to (nine, 
 open your hearts to receive ir^ and be not of thole that 
 rebel againft the light. 
 
 3. K^ep the word before your eye, in tlie whole of 
 your converfation, knowing that whatever ye are doing, 
 the word binds you to do it after fuch a manner: and 
 labour ye to conform to it, Pfal cxix. 9 As one walk- 
 ing in the dark, fixes bis eyz on the candle carried be-- 
 E e -1 fo-e 
 
334 Chrift^s Vr lends Doers ofaH hh Cmmands, 
 
 fore him, thereby to direct every ftep: fo do ye " tpkc 
 heed unto the Aire word of prophecy, as unio a light 
 that iliineth in a dark place," a Pet. i rp. Let not 
 the world's good or ill opinion of a thing be what fhall 
 determine you, but what the Lord's word fays of it, 
 and let that determine you over the belly of aU ob} c- 
 tions, Mark x. 15 
 
 4. Be watchful to obfvrve the feafens of duty, PlaL 
 i. 3. To every thing there is a time, and every thing 
 is beautiful in its feafcn: and if one mifs the fcalbn, he 
 niiifes the du.y itfelf in njany cafes. Sometimes God 
 puts cppc rtnnity of doing fuch a good i\\\\.g in ones 
 hand ; if they let it flip, they may never have accefs 
 to it again, Gal vi. 10. 
 
 5. \V hatcver ye are called to, fet about it in faltli, 
 doing all in the name of the Lsrd Jefus^ Col. iii. 17. 
 Seeing your call from the word, apply yourfelf to it, in- 
 the faith of the promiie oi aiTjllance, 1 Tim. ii. 1, 
 Though it mav ftem an e.rty thing, venture not upon 
 it but in taiih of Urengih for it from the Lord : for 
 onimes v/hen men are fureii in their own conceit, ^liey 
 ire really loofefl^. Though never io hard, your call 
 being clear, go forv/ard to it, and on in it in faith ; 
 and ye ihall be carried through*: *'I can do all things 
 through Chf ill which (trengtheneth me," fays the apol- 
 t!e, Ph:l. iv. 13. And again fays he, IVhenlamweak, 
 thcni.m I J/rong^ 2 Cor X;i. 10. 
 
 6 Be frequent in the thoughts of the love of Chrift, 
 the iliortnefs and uncertainty of your time, and in 
 bteatliings after ptrrkdion. The believing thoughts 
 of Chriit's love will oil the wheels of the Icul for the 
 coiirfc of obedience The confideration of the ihort- 
 nefb and unctrtainty of your time will be a fpiir to di- 
 ligence, and falhng in with occafions of lerving the 
 Lord, and will ihew that if your woik be hard, it will 
 rot be of Ic ng continuance. And the breathirg afier per- 
 fection Will natively lead yon to be m:.king progrefs. 
 
 7. Labour to get on refohition for God, and ward 
 oil ihc fear of man, Eph. vi. 15. Prov. xxix. 25 
 
 8. Learn 
 
The Pnv'ilrge of Chr'Jt^s Fr tends » 335 
 
 8. Learn to live above the. world, to keep it under 
 yourfeer, and not to let your heart on it, i Tim vi. 10, 
 
 9 LciJHy . Obferve the fide where yon are weakeit, 
 and there iet double gujrdi. : and be peremptory for 
 viclory over the ^wi that mci"l ealily befetsyou; and 
 to do what Chriil coFnmands in that p3rc Mat. v 29. 
 
 DocT 111 They are the friends of Chi ifl^uho are 
 in ag'fpsl-Jcrfi umverjal in their edience to his com- 
 mands. 
 
 This is the pappy ftate, tb's is the honourable rela- 
 tion which they itand in, who arc thus tender in their 
 practice. I have already opened this practice; it re- 
 mains on^y to open up tl.e privilege of fuch, which I 
 olFcT in the following particular?. 
 
 I. Friendfhip properly lo called is mutual ; it (lands, 
 not upon one fiJe only, but is competent to each of the 
 parlies who are in the bond of fi iendfh'p. And ChriiVs 
 fincere lervants are in the bond and Itate of friendihip 
 with Chrid, John xv. 15. I huve culled yen f i^ncs, 
 fays he. 
 
 (l.) Chrift is their friend, Cant v ult. He is not 
 only their Lord and Mailer, but he is their friend. He 
 prtfelFes himfelf their friend, whoe 't. be their haters 
 and enemies; be does the part of a friend to them, and 
 tliey have p'tched on hijii as their friend^ and nu^y claim 
 his friendihip as their privilege, and improve it to a'.l 
 intento and purpofes This honour have all his faints. 
 (2.) They are Chrift friends, James ii. 23. ^hra~ 
 ham -dj'js calUd the friend of God. Moft part of the 
 world are enemies to Chrift, and haters of him, for they 
 will not be ruled by him, Luke xix 27. The greateit 
 length they are brought to is to feign lubmiiTion to him, 
 retaining their hatred, Pfal. Ixxxi. 15 Only his fin- 
 cere fer.v^nts are his hearty friend^, as faith the text. 
 They are that part of mankind, who really are, and 
 are owned by him to be his real friends. 
 
 2 in friendihip there is a peculiar afteclion, regard, 
 love, and eiteem, Deut. xiii. 6 — thy friend, which is 
 as thine own fuuU And fuch there is between Chriil 
 
 and 
 
336 Tne Privilege cfChrifi's Friends. 
 
 and his fincsre fervants, i Cor. vi, 17 He that is joined 
 unto the Lord^ is one /pirit. They are truly one, in 
 the liride ft bonds of one fpirit 
 
 (i.) Chrill has a peculiar afFedion and <#egard for 
 them. They are his dirlinp^s, his only ones in the 
 world, Cant. vi. p Though the world count them un- 
 worthy of a room among them, he bears them in his 
 h^-art, E^od. xxviii. 29. Though the world haies 
 them, he has a fingular love to them, John xv. 9. 
 He is very mindful of jhem, even when they think he 
 has forgotten th-em^ If. xlix. 15, 16 He looks on 
 them as his peculiar treafure, Pial. cxxxv. 4 i Pet. 
 ii 9 ; his jewels, Mai iii. 17. ; and therefore he 
 has a ("pedal concern for them in a time of common 
 calamity, Ezek ix 4. ; till Lot be in Zoar, Sodom 
 could not be deltroyed, Gen. xix. 22. Hence is that 
 tender addrefs, If xxvi 20. *' Co iie, my people, en- 
 ter thou into thy chambers, and ihut thy dojrs about 
 thee: hide thyfclf as it were for a litde moment, until 
 the indignation be overpaft.*' 
 
 (2.) They have a peculiar affedion and regard for 
 him, Pfal. Ixxiii. 25. ** Whom have I in heaven but 
 thee ? (fays Hie ^''almift) and there is none upon earth 
 that I delire befides thee." All perfons and things in 
 the world are but lofs and dung to them in comparifon 
 of Chnlt, Phil, iii 8. They have feen a glory in him 
 darkening all created excellency; fo that he is dearer 
 to them than all the comforts of life, yea than life itfelf, 
 Li.ke xiv 26. 
 
 :^. In fnendfhip there is a common intereft of the 
 parties; for a friend is as it were another felf So is 
 there betwixt Chrift and his fincere fervants, i John i 3. 
 ^* Truly our fellowihip is with the Father, and with 
 his Son Jefus Chnll.'* 
 
 ( 1 .) Jefus Chrirt efpoufes their intereft, and concerns 
 him'eif in all their concerns. Ads ix 4. He takes 
 part with them againd all their enemies, and' fcconds 
 them in all rencounters, whether with Satan, Luke 
 xxii. 3 I; 32, with men, 2 Tim. iv. 17. or their own 
 
 hi'' 
 
The Privilege of ChnJ}'s Friends, 337 
 
 lull?, 1 Cor. xii- 9. fo that there is always more with 
 them than againit them He rympathiles with them 
 in all their ^ntfs and afR.<5tions, Z:ch ii 8 Ifa. Ixiii. 9. 
 
 (2.) They efpouft; Chriil's irterefts, and concern 
 ihenife'ves in the matters of his g^ory : ** The zeal of 
 thine honfe hath eaten me up," faysDav^d. Pfal Ixix 9. 
 Vv/hr.t wounds his honou-, wounds their hearts : '* Rivers 
 of wafers run down mine eyes: becaufc they keep not 
 thy law, Pfal. cxix I j6. They have a natural concern 
 for the pr^fperiiy of his kingdom, and la'^our to take 
 part with it againft whofuever oppofe it. So that even 
 when their own private cafe lies heavy on them, the 
 public intereit of Chriit does fo too, as in David's cafe, 
 P.al. ii 18. 
 
 4. In frienddiip there rs a peculiar freedom and 
 familiarity which the parties ul'e one with another, 
 which they ufe not towaids others. And fuch there 
 is bet.vixt Chrift and his fmcere fervants. There was 
 one in David's court, 2 Sam xv. 7. another in Solomon's, 
 Kings iv ^ who was the king's friend, as admitted 
 to greater trcedom with the king than the reft of the 
 courtiers. Such are all Chrift's fmcere fervants. 
 
 ( I ) Chrill's treats them with great familiarity, the 
 fimiliarity of a friend, Ji hn xv. i 5. He vif ts them in 
 tiieir loweft ccndition, and fpeaks a word in feafon to 
 them, when their neareii friends on earth can do thcni 
 no fervice, Pfal cxxxviii :>. Lam iii 57. He brings 
 them fometiines very near him, Cant, i 4. and com- 
 municates his fecrets to them, that are hid from the reft 
 of the world, Ptal. xxv 14. ; ihews them his glory. 
 If xxxiii- 17. ; opens the myftery of providence to 
 them, and helps them to fee love in the daikeif difpen- 
 fitions, Pfal cvii ult, ; and fometlmes gives them a 
 fight of everlalling love, Jer xxxi 3. 
 
 (2.) They ufe gaeat familiarity with him, Cant, 
 vii ri- Whatever they need, and at whatfoever t!me, 
 they go to him f i r it freeiy, Luke xi 5, 6. Their 
 molt loathibne fores they can lay out before him, and 
 freely tell him all their mind, even what they cannot, 
 
 COIIi- 
 
338 7he Privilege of Ch r ^Ji's Ft lends, 
 
 communicate to any on earth, Eph. iii. 12. And if at 
 ^ny rime it i^ other^Mf^, the fault li^s in not improving) 
 th' privi'ifjre of their friendi'hip. 
 
 5 Lifriy, In frie ui/lip there is mutual real friend-: 
 linefs in deeds of friend Ihip, accordmg to the circum- 
 ftances of the parries, Prov. xviii. 24 ** A man that 
 hath friends, mult (hew himf-clf friei.dly.'' Friendihip' 
 animates one friend to do for another, as they are capa. 
 ble. And, 
 
 1/?, Cnrilt is very friendly to them The sfts of his 
 fri ndlh p towards his fincere fervants M'ho can fuffici- 
 enrly decbre? Muiy a time he h^s found them in 
 flraits, wherein none but he could relief them, and he 
 has befriended them tlierein, arid he wilTbef iend them. 
 
 (i) He btfiehded them in the cverlafling cove- 
 nant, undertaking lor them in it. When they lay with 
 the relt of mar.kind in a Joft helplefs flare, there 
 being none in the whole creation able to a<5l for them, 
 he befriended them, took on their perfon, bound him- 
 felffor them, to pay their debt cf duty and pa. 
 nif}i:nent. So he became Surety for his ruined frknds,' 
 Pfal. xl. 7. 
 
 (2.) He befriended them in his life and death in the 
 worlil. He w^s born lioly fcr rhem, lived holy forthem, 
 and died for them on the crofs, John xv. 13. Never 
 was there fuch an a(ft of friendfliip as this among men, 
 one bearing the wrath or God in the room and ilead of 
 another. O how he loved them? 
 
 (3.) [{e befrirnded them in their converfion to God, 
 Jer xxxi 3. When they hy dead in lin, he quickened 
 them ; when thry were going away from God, he 
 bronght them back again ; while they remained in the 
 world lying in wirkednefs, he feparated them for him- 
 felf W hile the guilt of all their fins lay on them, he 
 clothed thttn with his righteoufnefs, and procured their 
 juititication by his blood ; while their (ins had dominion 
 over them, he broke the ycke by his Spirit, &c. 
 
 (4. J He befriends them all their life long. On 
 earth hi all their necelliues, whoever proves their 
 
 eue- 
 
The Pnv'ilegc cf CkrlTs Friends. 339 
 
 'enemy, he takes them by the hand, Pfah cxviii 6. 
 ; he befriend- them hi heaven, pleading and ma- 
 1. ,;.rrg tlieir caul'e there, i John ii. i. They have a 
 fritnd in courr there. 
 
 (5 ) He befriends them at de^rh. when no oth^r can 
 ido it, Pfal xxiii 4 l-fe takes the ihncr out of it, be- 
 fore it comes to them : he has another hilVitacion p-o- 
 vided for thenij ^ better manfion, before they remove 
 lout of th^bidy: and he fei^ds his mgcls to carry th^ir 
 feparate fouls into A'jraham's bofcm O nonfucli 
 friendiliip! 
 
 (6.) L ftly^ He will befriend rhem at the j idgemcnt. 
 He will raife up the bodies of his frienJs out of tJie dull 
 by hi'^ Spirit: he will fet them on his right hand, and 
 anj'id;;'^* them to the everlalling Kingdom, as the blelled 
 of his Father. ^ 
 
 'i.nly^ Chriil's fincere fervants arc friendly to him. 
 But ho.v? 1 heir go^dnefs extends not to him; they 
 have nothing to give liun but of lis own. B'lt he t<c- 
 kons them friendly to him, in -beitig friendly to hs 
 libers, Mitth xxv. and in a fincere obedience to all 
 i... .o^Tirnqndmtnt?, a^ fj.i'h the text. 
 I 1 iliall conclude all with a very brief apnlicntioa. 
 
 Use 1. of lamentation over the cafe of thcfe who can- 
 
 liot be brought to a fincere endeavour to comply with 
 
 tluever Chrifl commands th^m. How n)ar;y are 
 
 re who comply with very little that he commands 
 
 hem, but in the whole track of their converfuion Ihew 
 
 p ofane contenipt of the commands of Chriil.'^ There 
 
 re many who do many things, but fpoil all, by the wo- 
 
 \\ ex.cep ions they put in to fome particular commnnds, 
 
 /hi h they c;n never be honeftly engaged in the r.bferv- 
 
 nce of. Some are fv^ayed by tlieir carnal inrereft, and 
 
 ley cannot do (uch a command of Chnlfs, fur it 
 
 olles their worldly intereft; others cannot ^o another 
 
 om.ri:iiid, for it lie crol's to their honour i^nd credit: 
 
 id 01 hers cannot do another command, for it is con- 
 
 ^ary to their humour^ &c. 
 
 Ah! 
 
340 The Privilege if CI rifles Friends. 
 
 Ah ! how do fuch ftand in their own light, and de- 
 prive themfelves of ChrilVs friendfli'p hy the way that 
 they take! Their lofs is inexprefiible. Chrid's friend- 
 (hip is what one cannot want, but he is ru ned for time 
 and eternity: and wherefore is it loft, but for a thing 
 of nought^-: 
 
 Use iT^ of comfort and encourafrctnent to the fincere 
 fervarrts of Cfirift, hoaeftly addreflino; themleh'es to the 
 obedfenc^cf all his commands wirhout exception. 
 
 I. This may animate you to go on in univerfd obe 
 dience, to ftick at n(;thing thnt Chrirt commands, bui 
 cordially to fall in with every known duty. Our Lore 
 takes it as a fign and proof of friendfhJp to him, anc 
 allows you to iske it as an evidence of his friendfhip tc 
 you, Pfal cxix 6 
 
 2 It may alTure you of tentlernefs and compaflion ir 
 that wherein ye come (hort Cnrilt's T«-iendihip make: 
 your pardon lure, i John ii. i ; it provides a mantlt 
 of love to caft over the infirmities of his people 
 Numb, xxiii. 2i- and takes the fmcere will for tht 
 deed, i Cor. viii. 12. 
 
 3 This may determine you to purfue your duty! 
 ■whatever difpleafure, ilf-will^ and hatred of men y( 
 may incur for it, Heb. xi 27 If men fay in eff ^^ 
 If you do fuch a thing v.hich Chri(t commands, we 
 rcrkon you enemies; what may balance that is, iha 
 Chnlt fays, *' Ye are my friends, if ye do whatfoever '. 
 command you." 
 
 4. La/fly . It may help you to bear afflidions tha 
 Chrift is your friend. No hing comes to you but thro 
 his hand, John v. 22. So whatever your c i(e is. you an 
 in a friend's hand, who llicketh clofer than a brother. L 
 
 THI 
 
THE 
 
 Diftinguifliing Charaders 
 
 O F 
 
 TRUE BELIEVERS. 
 
 ■^IX. In relation to their Work in this Life, 
 and their Journey to the other World *. 
 
 The Nature -and Neceffity of the Chriitian's 
 Work. 
 
 ECCIESIASTEC \\ IC?. 
 ^atfjever thy hand findctb to do^ do it ivilh thy might; 
 for there is no work, nor divice, nor kmwledge, nor 
 ivifJom in the i^rave whither thou goef}, 
 
 AS no man h^d more accefs to kn^w what might be 
 made of this prefent life, than Solomon; fo none 
 ;;'ves U3 more mortifying accounts of it than he He 
 fliews it to he (hort, uncertain, and mtx^d with a variety 
 t)f ungrateful events. And thereupon he calls us to 
 make the bell ufe of it we may, and that it will bear. 
 ( I.) He will have us to take the comforts of life, in the 
 favoui* of God, ver. 7, S, 9. '* Go thy way, eat thy 
 bread with joy, and drink thy wine with a merry 
 heart; for God now acccprerh thy woiks. Let thy 
 garments be always white; and let thy head lack no 
 ointment. Live joyfully with the wife whom tiion lov- 
 elt, all the dn's of the life of thy vani-y, whicli he hath 
 given thee under the fun, all the days of thy vanity : 
 for that is thy pcrcion in this life, and in thy I -.bour 
 T/hich thou takeit under the fun/' (2 ) I'o ply the 
 
 buQ: 
 
 * Tlie author's m-iniTr-Tipt ber.r?, tint the fcrrror,'; on thli iliS- 
 jei^ were begun to be preached July z(\ and ended Sept. 27. 1724. 
 havui^ durir.^ that time alio pieaohed from other texts. 
 
 t Ff 
 
v^- 7he Nature and t^eceffity 
 
 buTinefs of Ife whiU life hfts. So there arc comforts 
 to l>e had in life, and there is bufmefs to be done in it. 
 ^appy arc they who taking the one^ do tl«c other. 
 " V.'harfoever thy hand findeih to do, do it with thy 
 might," &c. 
 
 In thefe words we have two things. 
 
 1. An exhortation to ply the bufmefs of life, while 
 XAt hfls No man was born to be idle, nor fent into 
 the world to iieep or dream aw^y a lifetime, but to be 
 doing, and doing good. And here is, 
 
 (i.) The bufinefs of life, " Whatfoever thy hand 
 ili^ll find to do with thy might, Reb. The wc ik 
 we h^ve to do is Jf work of many piece?, as much as 
 to fill up every minnre of our Ok rt time : and no pnrt 
 of it is to be negle*rted,/f'A/»//5et;^r thy hundfhall firj to 
 do. It is detemined two ways, what we have to do. 
 ^l.) Wliat God gives us opp: rtur^iry for, what our hand 
 fhall at any time find to bs laid hand by our Creator. 
 He is our great M:jfter, and appoints every one his 
 partiailar work, by his word and providence : he Irys 
 it to Ovir h-ind, by giving us opp.Tiuniiies. And (o 
 k i^ rc^Uraincd to that which is good (2.) WliV.r God 
 gives us abiliiy for. He gives might, ftrength of body 
 and mind, comforts and conv«niencies of life, as talents 
 that we are to trade with. And we are not to abufe 
 Thefe, but ufe them for the ends he gives thtm for. 
 
 (2.) The aftivit)' to be u fed in this bulincfs of life, 
 i?5, di i'. Neglect not this your work, put it not off 
 with delays but do you timely and feafonahly. while 
 the time and feafon Jr.fts. It is but a Ihort lime, and 
 therefore we mult huiband it well. 
 
 2. A motive to prcfs tl.e exho.'-taiion. Do, for your 
 xloing lime will be done nu)rt'y : and then if your work 
 ht not done, ye will be lor ever undone AiuJ, 
 
 (i.) Our life in the world is but a journeying to the 
 jrrave, the flate of the dead. Mti'are we begin to wdk 
 alone, v.e begin to go to it. even from the womb: anc 
 in that journey there is no lloppmg; iieep we or wake 
 Ts-e, wc arc always ^oing the other ftcp toward* it 
 
 Aiic 
 
c/ the ChnJ}tan-s Work. 343 
 
 And when a man is in his prime, g^>in{y and living at all 
 e.iie, he is ftill going thither (2.) There is no doing- 
 there; if your work be not done ere you C^me there, 
 it will never be d(^ne. This is the world for working, 
 and that is the world for the reward of our work- 
 
 The fcope «>f the text may be gathered up in the two 
 fo lov/ing dotlrinal oblervations. 
 
 DocT, I. It nearly concerns all men diligently io 
 Improve tkeir t/pportunities and abilities in doing th^ir 
 lujrk accordingly y while life^ cpportunities, and abiiiuei 
 lafl with them, 
 
 DocT. II Our life in ibis world is a j urney, a gO" 
 rng to the grave J to the J i ate of the dead^ where there is 
 no doing of our work any more 
 
 Eich doctrine (hail be handled in order. 
 
 Dc OT. I. // nearly concerns all men diligently to 
 improve their opportunities and abiaties in doing their 
 work accordingly, while hfe^ opportunities, and abilities 
 hjl with them. 
 
 In dlfcourfing from this doctrine, Ifhall iliew, 
 
 I. What is the work to be done, while life, oppoi> 
 rjirie«, and abilities laft with lis. 
 
 If What are thofe opportunities and abilities which 
 are to be diligently improved in doing our work. 
 
 III. Improve the fubjeCT 
 
 I. Our firff buHnefs is to (hew what is the work to 
 be done, while life, opportunities and abilities laft with 
 us. In the general, there is a threefold work laid 
 to our hand 
 
 I Work for our (elves, for our own good and welfare^ 
 Pfai. xlix 1 8. Men will praife thee^ when thou dofl well 
 io th-ftlf. I put this in the firft p'ace, not that it is 
 our chief work, more than rv.irfe'.ves are to be our 
 chief end : bu: that fallen man will never work for God 
 aright, till once he begin to work for hiiuOlf, laying 
 his own falvation to heart. We have all work to do 
 for ourfelves ; work for this life, and for ererniry. It 
 is duty to f':e to the former, according to our opportu- 
 nities and abiiiiies ; but not as moll men do, to make 
 F f 2 ir 
 
T44 ^^ Nature and Neceffjy 
 
 it our a]l, the whole hLTmcfs of our life; for it is but 
 the leaft part of what we have to do, Luke xi. 41, 42. 
 We may fiy in this cafe, as Matth. xxiii, 23. "Wo 
 unto yc a fcribes and Pharifees, l.ypochtes ; for ye pay 
 tithe of mint, and anife, and cummin, and have emit- 
 ted the weightier matters cf the law, judgment, mercy 
 and faith ; ihefe ought ye to have done, and not to 
 leave the other undone." 
 
 2. Work for God, for his honour and glory in the 
 world; I Cor. vi. 20. Ghify God in your budy ^ and 
 in your Jpirity -which are God^s. God is our M^ker, 
 and he made us for himfelf ; ihcrefcre we Oioulci live, 
 move, and be for him, Matth. v. 16 If we are Chrif- 
 lians, redeemed by the blood of his Son, this is a new 
 tie to this work, Phil. i. 21. To mc to live is Onifl, 
 This is little minded by moll men, who never confider 
 for v;hat ufe they are in God's woild, or in Chrid^s 
 church : what they are d' ing for God, wherein ihcy 
 are fervireable to him in promoting his glory in the 
 world. Yet as God is our chitf end, this is our chief 
 Vork, and it will be enquired into at the day of ac- 
 counts; and what we did wiih cur cpporiunitics and 
 abilities for glorifying of him. 
 
 3. Work for our ncighbouVs, for their good and 
 welfare ; according to the spoil le's dire«^ion, Phil. ii. 4. 
 h^j'ik net (Very mun en ha cwn thin^Sy but every m:jn 
 clfo on the thlt gi of oihtrs. Ct.d has made men in 
 Ibcieiy, and knit them together by the bond of a com.- 
 mon human niJure ; and CI rift h.is knit his peo- 
 ple together by the additional tig, cue f nit h^ one Spirit, 
 &c, ; and ft) has hound every mnn to feck the good of 
 mankind, and every Chriftian the gord efpecially of 
 niow-Chriftians Gal. vi. 10 He g-ves men opportu- 
 nities and aMliti'. s to benefit their fellow-creature's: and 
 it ought to be a qncftion to every one of m5, what uli; 
 we arc for in the \\orld, towards the gocxl of mankind ? 
 what benefit God*s creatures, our fellov/s, have by us? 
 what advantage Chrill's members receive at our han(j ? 
 This wjI: be taken fpecia! not ce of in the awful day of 
 accounts, as appears from Maab xxv. God 
 
oflh Chrlflhfi:^! /Fork. 345 
 
 God commands msa to fee to the temporal welfare 
 of other , 1 Cor. x 24. Let no man feck his cwrr ; but 
 every man aKofh.r^s -wealth And a? the poor are to 
 look for the welfare of the rich, fo the rich are ur.der 
 the fame obhgAtion to fetk the good of the poor, as 
 their fellovv- creatures and fellow Chiliians. And 
 therefore either milters or tenaiiis depopulating 
 grounds, and layip.g Held to fild. to the p cjadice of 
 the poorer fort their mean of living, is no doubt a cry- 
 ing oppreffi n in the ears or the Lord of hoils, and 
 will bring a curie on the lelfrih and unmerciful men 
 viio doit, Ifa V. 8. 9; 10. May not I do -with mine 
 own ijhut L vj'i'd ? is a fayirg competent to JehovaH,. 
 x\ho is abfohite L-^rd of the creatures, as having 
 made them of nothing ; but to no msn under heave'n, 
 no not the highlit monarch, who in all his dealings is 
 under the law of loving his neijjhbour as l.imfcit, and 
 Iras but a limited power c\"er what is his own. 
 
 He comninnds men alfo to fetk the fpiritual good of 
 their neighbours, R.om xv. 2. Let ev ry one of us 
 fltafe hi J nijglbLur for his good to edificalrjn. A:^d 
 that fo much the more as their fouls is preferable to 
 tlieir bodies. Hence it is, ih^t as foon as the grace of 
 God reaches one's av;r, heart, he is in a mighry con- 
 cern to get otlier brands plucked out of ihe lire, and 
 to lliare of th^t grace he partakes of, as did rhe woman* 
 of Samaria, John \v. It is Cain-hke to be unconcerned 
 for the fpiriiual good- of others : fure it is devilijh. to' 
 go about to enfnare and entrap, otliers into irn^ and' 
 wredie r^ linft their fouls good. 
 
 And tnas we may take up our work wc hire to do ' 
 Avith our opportunities and abilities while they lad, in- 
 thefe two particulars. 
 
 F/>//, Salvation-work, Phil. ii. 12 IV o^ k cut your 
 cunjiihation -With far and trenihhrig. We ejm? into 
 the world loft finners ; there is a polfilMlity of our ui, 
 vatic n ; and we may get it, if- we will iiiprove our np. 
 ptortunities and abidties for that end. 'i'hefe op.wnuiii- 
 titfs are cciifiued to liie narrow compare of the time oi 
 Fi-3, l>,:= 
 
34^ The Nature and Nee Jpfy 
 
 this life ; amJ in that time Gori Ijys that work to our 
 hail. Is And it con erns us all timely ro ply it. f*or we 
 inufr i\o ii now or never. The'-e is no working of that 
 W(Tk in ihe ^rive. when thecantlie of hfe is blown out 
 at dtfaili; n> the tree falls, it muJt lie forever. There 
 are nimy pieces of (ilvarion-work that we mull do, 
 ■while doing iinie lafls with us.' The chief whereof 
 are theic. 
 
 I:. We muft ( onfidet our wavs, and come to our- 
 felves by a found conv'dion of (in, the fin of our na- 
 ture, hearts, and Hves. This is a work not to be de- 
 layed, left opportunity and ability fhp, Hag. i 7. 
 ThusfAth th' Lord of koftSj Onjiier ) our ways. Abi- 
 lliy may be taken from us in this life, and we rendered 
 intnpable cS a folid iliou^ht. In the other world the 
 0}vf>{)rfJS!ity is gone There indeed men will confiJer 
 tht-ir wiys, but it will be out of time. Now is the 
 time for thit work of ct>nfidcration whife in life and 
 hcAhh. Ply it then, and fee your ruined natural ftare, 
 till it caufe you to cry, IVhat Jhail I do to befaved? 
 Some go ranjbling through the world in a prof m* life, 
 and in a nio:uent flip do^n to the grave, ne^'er confi- 
 dering till it be out of time-^ Some go fL-eping and 
 drea.nng through tlie world in ignorance or formality, 
 and never lifts their eyes rill in hell But oil that Infill 
 l>c heirs of falvaHon, take thought of their fouls Hate. 
 in time 
 
 1. We mufV come to Chri.'^ and unite with him by 
 faith; for without that there is no falvrrtion. Heb. 
 xi. 6* Here is work, molt necedary woik A^r us, to 
 embrace C.'irdl for all his Jalvation, as held out t6 us in 
 the gofiel ; to Hee for refuge to the Redeemer's blood, 
 r»nd take <]ielter under that covert ; to get from under 
 f'le c; venant of woiks and its curfe, to be perf)nally 
 in.ljied in the covenant of g'-ace, and r.jvingly intereft- 
 ed in the btelhngs v^ it, John vi. -29. Tins is th3 wo' k 
 cf G»ji i.h.it yc bJitv on him whom he h-thfnt There 
 is now an opp<5rrun;ty for it ; QYi^MX is offering himfelf 
 and h:s covenant; dehy it, and ths opportunuy may 
 
 Hip 
 
^fthe ChrifDans JVofk. 347* 
 
 fl'pyou for ever, Matth. xxv. lO. In the other world 
 there is no beginning to believe unto falvation. ^ 
 
 3 We nnili pet nn our pardon of all our fins un- 
 der the broad feal of heaven. A neceilary work ; for 
 
 without it ye will prriih in your fins, Muth, v 25. A 
 man whcfe life being by the law adjudged to be taken 
 from him, depeoded entirely on the kwig's pardon-, would: 
 ]o(e no time ofluing for hU pardwn, Itlt it Ihould come 
 too late. Now is the trn)e wherein heaven's pardon 
 is to be had, and in a litt'e that rime will he gone. 
 In death there is no p-^rtion to be had, no removing of 
 the f u'fe. Yet how do men trifle in this matter, as it 
 the pardon were to wait till ihey were ready to receive 
 
 4 We muft be bcm again, become new creatures, 
 get new hearts and a new nature, and be renewed in 
 all the faculties of our fouls after the image of G iJ.' 
 Here is wt rk to do, Ezek. xviii. 31." Calt away from 
 you all sour tranfgreilions, whertby ye have iranf* 
 gredld, and make you a new heart, and a new 
 ipirit ; ft)r why will ye die, O hotjfe of ifracW" This 
 is abfolutely nec-ciTary work, John iii. 3. For txcept a 
 man be born again, h^ cunnol fee the kirgnom 0/ God.^* 
 And now is the feafon of the new birth; but when 
 dCcth comes, it is goue. J here is a mighiy change 
 in the grave indeed whither we are going, but there is 
 no faving change there. The bodies thst lie down- 
 there full of the tins of their youth, will life with them; 
 again ; and the linful fouls that parted with them at 
 death, wi.l meet them again in no better plight at the 
 refurreftion. Ye mu^ be born again now or never. 
 
 5 We muff repent of cur fins. This is a work abfo- 
 lutely necefiary, Luke xiii. 3. Except ye repent, ye /hall 
 aU iike-juije ptfffh. Heaven's gates are bolted againlk 
 iniptnitenc finners. We mull turn from cur fms 
 unto God, with hatred of, and htarty forrow for 
 them, othervvife we will die, we will periHi in them, 
 Ezck. xviii. 31. above cited. And now is the fe-afon . 
 fur repentance ; there is no repenting in the grave* 
 
 In 
 
34^ 2^ Nature and NiCeJ/ity 
 
 In the other world impenitent finners will doubtle.V 
 change their minds, they will regret from the heart 
 their gracelefs carelefs way; and they will wi(h a thoi> 
 find tifnesihac tliey had Teen to themfelves in time : hut 
 their repentane there will he their torment; it will be 
 out vi time, not kindly, and will no: he accepted. 
 
 6 VVc muft mortify our luiis. Th:s is not ealy 
 work, but K is abfoiucely necf ffary : Rom. viii. 13. 
 '* For, (fays the apoftle,) if ye live' after the fleih, ye 
 fhall d e : but if ye through the Spirit do mortify the 
 deeds of the b'ldy, ye ihall live.'' We mail either be the 
 death of our lufts, or they will be the death of our fouls. 
 Jf one of them go, our life mull go for its l;fe ; even 
 that hill which is moll dear to us, and whiv.h we caa 
 mod hardly part with, muit be morrifiird. Matth. v. •29. 
 and that work mult be done now or never. VVhen^ 
 death comes, there is no more poifil^ility of mortifica- 
 tion ; there is a bar drawn for ever betwixt dimncd 
 fin'jers and fancli Tying influences The (tate of the 
 damned is inconfulent with the fulfilling of fome lulls ; 
 but however they may be kept from them, to their 
 torment, there can be no kindly mortificaticn of luils 
 there ; but, on the contrary, fin in the ruined foul will . 
 come 10 its pcn'eilion. 
 
 7. We muit live to righteournef<:, in v/orks of holy 
 obedience This is v;ork to lill our hands every minute 
 of our time, and necelTary work, John xv. 14, 
 " Ye are my friends, if ye do whatfoevcr I command 
 you.'* Luke vi 46. ** Wiiy call ye mc Lord, Lord, 
 anal do not the thmgs which 1 fay.>" They who are 
 now idle in hfi', will labour under the weight of wrath 
 for ever, without hop." of an end of their toil. No,v 
 Chriik 111 ipes out our work for us, and takes a proof of 
 our obedience to him. If we neglect it now, there will 
 be no ii:ne hereaf:er for it; for the rihe'- world is th.u 
 vherein men receive the reward of their works, and 
 working time i> overtliere, Joliu ix. 4. 
 
 8. '»V'e muit perfevere in grace and good works to 
 the end. Th-s is wock aUolutely neceil>y, for fuch- 
 
 only 
 
§/ the Chrlflian^s JVork, ^^9 
 
 onTy /hall get the heavenly crown, Matth. xxiv. 13-. 
 *^ He tlia: ihall endure unto the end, the fame fhall be 
 faved." Rev. ii. 10 '* Be thou faithful unto death, 
 and 1 will give thee a crown of lite '* There is a dan- 
 ger of never entering on the N^'ay of the Lord, and 3 
 danger of apoftafv and breaking; off from it, when once 
 a perfon is entered, Heb. x. 38, 39. If death catch us 
 cither of thefe ways, there is no mending of the matter 
 for ever. That is a ftep off the way that can never be 
 recovered. 
 
 9. Laftly, We muft die well. This is a neceffary 
 piece of our work, our lail \\ ork, on wh'ch much de- 
 pends. If it be marred, there is no coming back to 
 mend it, Job xiv. 14. *' If a man die, fhail he live 
 a^.un^" To die well is to die in the Lord, Rev. xiv. 
 13^; to die in faith, Heb. xi r:^. ; to die in union 
 wiin Chrid, in i)eace and favour with God, within the 
 compifs of the well-ordered covenant. It is no^a 
 bufmefs to by by the thoughts of till the time of it 
 come : but the bufmefs of our life fhould be to learn 
 to die : and we IhouM often be cfiaying it. 
 
 Secondly^ Our generation- work- A6><; xiii- 36. "This 
 is the work we 'have to do for God and the genera- 
 tion in which we live, that we may be ufelul not for 
 ouifelves only, but for our God and fellow-creatures, 
 Rom. XV. 7. It i^ remarked of Noah, thit he was 
 perfecl in his generations. There are, by the wife 
 wi(e difpenration of God, fevcral generations of men ia 
 the world, one after another; one gees of? the ftagcj 
 and another fucceeds. Each generarion has its work; 
 afiigiied it by the fovereign Lord ; an:', each perfon in 
 the generation has his alio And ^o^v is our time of ply- 
 ing of ours We could not be aieful in the generation^ 
 that went before us ; for then we were not : nor can 
 we per-'onally in tl>dt which <hall come after us ; for 
 then we fhail he off the ftage. Now is our lime ; let 
 u« ply it, and not negltct uiefuhiefs in our generation. 
 This work n?av be redueeci to thcfe two general hea^ds. 
 
 L The diifes of our itution and parucular calling 
 
 audi 
 
35^ "^^s Mature and Nccfffity 
 
 and relations in the world, i Cor. vii 94 Every re- 
 lation has a train of duties belonging to ir, and God Lys 
 thcfe duties on us as members of fo iciy, for his glory 
 and the good of others. That is the room which we 
 h;ve to fill up in the world, by a comcientiou- perfor- 
 mance I f tile duties incu-nhent on us. as placed on fuch 
 and luh a ftition and relation. That is to (ny, if one 
 is a mini^ler, he is faiihfu ly to ply his ininifterial wmk; 
 if a hr.fband, a wife, a parent, &€. they are faithfully 
 to ply the work proper to fuch relations. For there 
 is no doing of ihefe duties in the grave, no- making up 
 the defects there. Then all relations are difr)lved, and 
 the difference of Nations is no more. So that thefe 
 things mufl be done now or never. 
 
 2. Duiies of fpccial opportunities and abilities, Gal. 
 vi. 10. S nietimes the Lord puts m a man's hand a 
 fpecial opp'Ttuniiy of lome iervice. good work : which 
 opportunity if he lets (lip, he may p. li'ibly never have it 
 again iill his life, as Saul in the tale of the Amalekites, 
 and as in Efau's cafe, Heb xii 17. So it is mens 
 wifdom and duty to iirke the iron while it is hot, to do 
 the gtj^d ihey have oponuniiy to do, left if they raifs 
 the tide, f.ey never have scccfs to repair the defetl. 
 Sometimes God gives men abilities, th<«t if they will, 
 they can do fuch a good thing. \i they fall not in with 
 k ltafo^:^r;lv, the time may come, when, if they neve. 
 lb fain would, it is beyond their powtr, Heb- xii. 17, 
 
 He that t<,kes heed to thefe two particulars, does the 
 wotk of his generation. 
 
 II I proceed to ihew what are thofe opportunities 
 and abilities wh;"h are to be diligently improved in do- 
 ing our work, the workof our falvation and generation^ 
 Thcfe are all the advantages for vvorkmg, which the 
 , Sovereign Ljrd and Malter puts in our. hands, with a 
 charge ro improve them in doing good with them, 
 Luke xix. 12, 13. All is from him, and he has put 
 them in our hand for his own fervice : and if we 
 mifimprove them, either by doing ill with them, cr do- 
 hi^ no good with them, our accounts w:ll be with grief, 
 
 a lid. 
 
tf the Chrijiam's IVorL 35 1 
 
 and not with joy ; for he that gave us them will call us 
 to an account for them, Luke xvi 2. He gives us 
 thefe opportunities and abilities, not to lay by u- for ho 
 life, and far lefs to put them to an i'l ufe ; but to do 
 •with them for his glor>', and our own and others good. 
 
 1. The time of life is given men to do their work 
 with, and fhouJd be improved accordingly, Jonn ix 4. 
 / muft work the works of him that Jent me, fays Chrift, 
 while it is day. He might have cut u» off from the 
 womb, and then we would have had no time to (\o any 
 thing : he might ere now have laid us in the dull, and 
 then our opportunity of working had been over. But 
 we are ftill in life, and our great bufmcis is to make 
 ready for eternity. It is a precious time, an uncertain 
 time, the only time for working. What ule are we 
 making of it? why fi.ould we trifle it a way, which when 
 once gone can never be \ called ? How fad will it be, 
 if our glafs is run, while our work is undone ? 
 
 2. i he day of the gofpel ; precious ^ofpelfenfons 
 are given us for that end. Thefe maka the day of fal- 
 vation, which need to be well inproved while they iaft, 
 ^2 Cor. vi. 2. Behold, now is the accepted time ; be- 
 held J now is the day of falvaiirjn. Every fabbaih, fcr- 
 nion, communion, Cc. is a fair opportunity for peace 
 with God. feeing to and advancing the fouPs interelt. 
 In thefe the market of fre^ grace is opened, and hea* 
 ven's peace and pardon, are proc aimed to rebels. 
 Thefe precious feafons will not Iaft as to us, Chrift 
 will call in his ambairadors, and how foon his Iaft call 
 to us may come, we know not, Luke xiv. 24. 
 
 3. Seafons cf the Spirit's blowing are to be thus 
 improved, Cant. iv. ult. Sometimes the power of God 
 comes along with ordinances, and Chrift has fenfibly 
 his hand at the hole of the lock of finners hearts ; con- 
 vidions faften on them, by the word or provdences, 
 and there is an unufu'.l moving in the (inner 's foul. 
 O the need of firiking in wirh tiiefe, to work t ut our 
 falvation ! Then is a fair giie for Immanuel's land, in 
 which Ihould the fmner fet oiFfor the port of ijeaven, 
 
 he 
 
552 The feature and NccrJ[piy 
 
 he mfghtfurely at length arrive there. But the opportu- 
 nity may foon be over, John iii 8. and not returning, 
 the finner lies wmd-bound, and c;innot move So that 
 many mils of heaven for altogether by mifimproving 
 it 
 
 4. Far occafions of doing good, and of fcrvice to 
 God, Gal. VI. 10. Sonietmies the Lord gives men a 
 fair opportunity of fiich a piece of fervice to him ; and 
 by his providence invites men to embrace it, and a6l for 
 hirii ; then they Ihould beltir thetDfelves m a fpecial 
 minncr. 1 hefe opportunities are many times long 
 kept open, and yet not embrKed, but debyed from 
 time to time, till in end they go out of thf ir handii ; the 
 ilieet is taken up to heaven, and the door is Ihut, 
 Matth XXV. 10. And then there is no domg v^ith 
 them more. 
 
 Next, The abilities to bexhus improved, while they 
 laft with us, are, 
 
 1. Soundnels of mind. God has made man a rea- 
 fonable creature, given him judgment and refle«^ion, a 
 reafoning faculty, and a memory ; which are improved 
 by educatii^n and ufe. Thcfe may be of good ufe, 
 while affiled with the revelation made in the word. 
 And they are to be diligent?ly improved for our main 
 concern and intercft. But alas ! how i;ften are they 
 thrown away on men's lufts, and confined to worldly 
 interclfs I Now no man has a tack of ihefe ; they may 
 be taken fr-om him while life lalts ; and yet without 
 them there is no doing our work. The njolt folid man 
 or woman God can fniite with madnefs, or take the 
 excrcife of their reason from them ; and then the 
 party's ftate muft (land, for any vifible mean, where it 
 was before that came on ; they are not capable of alter- 
 ing it to the better. 
 
 2. Strengrh and health of body. All the duties of 
 religion are beft done when one is in health and 
 ilrength ; for tJien the body is n'>t a clog to the foul. 
 And feveral of the duties of religvon can hardly be 
 done without it. A man cannot rile out of a fuk-bed, 
 
 and 
 
o/ the Chnjltans JVnrk. 353 
 
 and go to a fermon or a communion table, go about 
 the vvorfliip of God in his family. <yc. Yet alas ! what 
 a deal of work is laid up for the fick-bed and death- bed, 
 when men are moft unfit for doing any thing ?' And in 
 the mean time youth, heal'h, and ilrength are ipent in 
 purfuit of the world and lufts Bnc labour to make 
 better ufe of them, fome good ufe of them for eternity ; 
 for erelong ye will not have them to make ufe of atall : 
 and it will be little comfort to think, that when ye had 
 them, ye fquandered them away on vanity, but laid 
 them not out in your falvat'on and generation work. 
 
 3 Worldly fubftance. That is given of Gcd to be 
 improved for his honour : and whatever your portion 
 cf It is. the Lord has fo far made you his Rewards, and 
 but Rewards of it, whomuit give account to your Lord, 
 how you have ufed it. God calls us to honour him 
 with it, Piov. iii 9 ; and afTuredly the more any has 
 of it, the more it is required of them to 1 ly out them- 
 fe'ves for the honour of God, as being thereby put in 
 the greater capacity to do for the honour of God in the 
 world, Luke xii. ^8. For unto wh-rnforvcr much is 
 given, of him/hall be much r t quired : though ordinarily 
 the quite contrary courfe is taken. And men hsd need 
 to improve it, while they have it, for it is mighty un- 
 certain, Eccl. xi. 2. 
 
 4 Lajtiy^ Power, authority, honour, reputation and 
 refpcifl Thefe comes from God, who makes the dif- 
 ference in condition that is among men ; fome more, 
 iome Itfs h«mourable, fome to rule, and (ome to be 
 ruled, cTf. Pial. Ixxv. 6, 7 For promotion coviith «:/- 
 thr ftom the enji, nor from t^e ivcjt, mr from th. fout^. 
 But God is the juc'ge: he putleth drv.n one. una fctteth 
 up imother. And all thefe he gives to be iniproved for 
 hiinfelf, who is the fountain of power and honour. 
 1 he more a man has of them, the more accefs he has 
 to r6t for God : hence a word for a good caufe fom 
 fome vmH be more cfFeclual than a It: ugi;le m:?de fvr 
 it by other-. Heavy then mull: be thtir accoimt^ he 
 who make no confcience of doing the grtat wo'k hy 
 
 t ^ g thefe.. 
 
 i>:* 
 
354 37;^ Nature and Ncc jftty 
 
 thefe. They are uncernin, and foon fly away too; whil 
 people have them, they would need to improve ihcm 
 left God be provoked to take from them, that whic? 
 they would not ufe for his honour, but their luih: f'^r 
 faith he, them t^at hon'>ur me, I will hon.ur ; and trej^ 
 that dtfp*ft me, /hall be lif^kly cfreemedy i Sam. ii. 3; 
 
 I fliall fliut up this dodrine with an ufe of exhorta- 
 tion. 
 
 While life cpportunitics and abilities laft v.ith you 
 ply your great work, the work of ycur falvaiion jnc 
 generation ; and do not delay it, but time.y do youi 
 work. For enforcing tliis exhortation, let me Tuggel 
 the following motives. 
 
 M'-jt. r. Your work is great, and attended \v\:\ 
 much difTiwUlty ; thereforvi iv.tk out y.ur/li.vJtKjrt vith 
 fear and trtmbl'ng^ Pliil ii. 12. If it were a trifinig 
 biifinefs that nii^ht l>e either done or not done as ont 
 thone;ht fit ; and when to be done, done eafily ; yt 
 might perhnps caufe it wait your time. Bur furfl^ 
 your fme fhould wait your work, and be carefully ap. 
 plied to it, htlbandingit well. For, 
 
 i/^/, It is neccfiary work, and muft I e done, or y€ 
 are forever undone, Luke x 42. One thing is needful. 
 It is work for yonr own felvarion, and God's g;iory ; 
 andthele are of all the molt needful It is not abf ilu:el) 
 nee ITarv td yoipr hspp nets, that ye be healthy, wealthy 
 in refpecl and honour in the world : but that ye hi 
 gr:i(ious. believing, penitent, holy, err. that ye live foi 
 Gii(\, and b: ufeful for him If ye fleep in this youi 
 feed iMne, ye will beg in harveft ; if ye do not now, yt 
 \\'\\\ fulfi^r for ir for ever. 
 
 2^/)', If i> d'flii ulr \i'ork, and not eafily done ; hence 
 fiys our Lnrd, T^uke xiii 24. Strive to enter in a. 
 the JJruit,gi:te : fir inuny^ J fay unto you, will Jet k / , 
 enter in, and /ball no! be chle, IMany doing people wii^ 
 fall fhort. bec.^ufe they do not their work in the riglj 
 manner, Eccl. x. 15 Y^m, ihtv that do beil will fiiu- 
 cno'igh sdo to get ih.oii h it fafely, i Pet. iv. 18. anc| 
 HJt to mar it. Conlidcr, 
 
 (..) I 
 
c/ the ChriPrAn's Work, 355 
 
 (i.) It is heart-doing, doing w?th the heart, Prov. 
 xxiii. 16. Among men if the work be done with the 
 hands, whether it be with the heart or not, it is all a 
 cafe. Bat though the tongue fpeak well, the hands adt 
 well, and the feet carry the man in good ways ; yet if 
 the heart be not at the work, the work is not done to 
 'purpofe, Ezek. xxxiii. 31. 
 
 (2.) It is undoing work, work wherein ye have to 
 'undo much of what is done, like the pulling down what 
 has been wrong put up, the opening out of a raveled 
 hafp. 1.) Your own life is a raveled bulinefs, much 
 iilorder ha.^ b en there ; ye have woven your l)fe ifuo 
 I web of fm and contrariety to the divine will: ye have 
 (:hat 10 open out again, by faith, repentance, and morri- 
 'icadcn ; elfe ye wi 1 be fwept away l.ke th^ fpider in 
 8^our own web, with the beiom of deftrudion, Ezek. 
 ^cviii. 31. 2.) The way of the generation ye live in 
 's a raveled bufinefs, a confpiracy ag^inll God : ye mufk 
 Mo your endeavour to undo that, and to bring it to 
 *''ights. Ye muit guard againfl being carched in their 
 let J A£ts ii ^o Save yourfelves from this untoward, 
 I'eneralim. Yea, ye mult let ynurlclves to break an.l 
 "indo it, for God's honrur and the good of others ; and 
 o ye mull drive agninft th^ liream, or be carried head- 
 ing by it. And try it when ye will, ye will find it 
 'nard \\ork ; and many limes ye will find that ye coiTi« 
 l^fttle fpeed. Jer. vi. 7-). Yz: yz :;;i::t i-ngive it cver^ 
 ' , ret. ii. 8. but bear up a teftiuiony for God, Prov. 
 xvii 4 ; and that is your generation- woik, Luke 
 '^.xi. 13. 
 
 ^ (3 ) It is counter-doing, doing a work '/herein ye 
 •'/ill find many doing againd you, Matth. xi. 12. Ap- 
 lly yourfelves to n wh n ye will, ye wiil find it a la- 
 ouiing in the fire, where ye will have much ado to 
 'iny on the work, over the belly of oppolition . 1.) 
 Jatan will do againll you, i Pet. v. 8. 2.) ihe evii 
 J orld will join illue vvitii him. 3 ) Your own corrupt 
 eart will join ilTue with both. 
 
 (4^ it is doing above your ftrength, your natural 
 G g z ftrengch, 
 
35<5 The Nature and Necejfity 
 
 flrength, ^ Cor. i. 8. 
 oar ihorr arms cannot reach, and our natural abilities 
 are not fnfTKient for. How then can it be done ? VVhy, 
 we nrmft learn to fly on borrowed win^s. and we m\\\\ 
 acl withrtrength borrcv^d from the Mediator, 2 Tim. 
 ii I So rherc is no riiiii: to trifle. 
 
 hht. 2 Ye have lou.l calls to your work, nnd it is 
 dsnjTerous to fit them, Pfal xcv 7, 8. Unlefs ye flop 
 your ears, ye camot mifs to hear ihtm. Ye have, 
 
 1. The cail of the word. God has given you the 
 Bible in your hands, and every p'^ge of it bids you be 
 doing q rckiy. He fends his meflcngcrs v/ith his meflage 
 to the fiisg^ar-ds on their bed, and in the name of 
 God it is foundsd in ys^ur ears, 2 Cor. vi. 2. *' Behold, 
 no.v is the accepted time ; beho'd, nov/ is the day of 
 falvation." Sic nut the call, lelt the opportunity flip. 
 
 2. The call cf pinching need and jiecellity. The 
 cafe of your bodily wants niikes you to labour for the 
 meat that perilheth ; and doth not the need of yout 
 
 •penihing fouls cail you aloud to fee to them, that they 
 b« not loll? The cafe of the generation, wherein Ic 
 much dilhonour is done to God, tails you aloud to lay 
 out yourfeif for God, Pfal. cj^ix. 126. 
 
 3. The call of providence If ye look to the con- 
 duct of providence towards yourftrlves and tosvard: 
 others, y.^ are warned to fee lo yourfeif in time. 
 Many are droppij.ff f^ff mro anoiiier v.orld, and the 
 living fliou'.d lay it to heart. 
 
 4. The call of conf ience. Heathens want no 
 fome c'.iCcks that way, Kom. ii. 15. It is not to bi 
 thought, b\]t ihofe who live under the gof[)el, havi 
 now and then their alarms from wiihin, to get out o 
 their bed of floth Is there not fomething v.itljm, v I 
 fays ye have delayed long enough, and that more d^ 1 
 may be dangerous ? T 
 
 ALt. 1, Ye have opportunities and abilities put if 
 your hand for to do your work by thtm, Luke x.x. 
 God gives you them to do with: why then fliui^d 
 nv>t improve them I Coafid»;r, I pray you, 
 
 1. Om 
 
of ih: Chnjlhns IVork* 257 
 
 1. Opportunities and abilities are God*s free gift?, 
 given to be improved for him in his work. He (.Uy^s 
 rot light the candle of your life, and keep it burning, 
 to put it under a bufhcl, cr for you to iife it againll him. 
 No wonder he is provoked in wrath to take away life, 
 opportunities and abilities from them who make r.o 
 good ufe of them. 
 
 2. Ye muft give an account to God what ye have 
 made of them, Luke xvi. 2. ; what ufe ye have made 
 of y^'Ur years, your gofpel-feafons, feafonsof the Spirit's 
 blowing, fair occafions ©f doing gooJ prefented to you ; 
 of your foundnefs of mind, ftrength of body, world iy 
 fubftance, power and character. And* it will be a 
 heavy account, that fo many years have been fpent in 
 God's world, and nothing done by the man for God and 
 for his own foul ; that fo much hcdith, (Irength, he Sec. 
 has been enjoyed, aiul all expended on the things of the 
 world, the purfuit of lufts, kc. 
 
 3 The more you have had of them, and not im- 
 proved, the greater will your condemnation be, Luke 
 xii. 47. 48 We area!! in the cafe of fervants intrulled 
 by the mafler, where fomc have mo^e, fome lefs ; but 
 the more one has, as on the one hand his conveniency 
 for doing is greater, fo on the other, the not improving 
 of the grearer trull will make the more heavy account. 
 
 I\Iot. 4 Ye are always doing foruething. Why, iinca 
 it is Co, will ye not do your proper, great, and necellary 
 woik? Man's life is a continued tran of adtions, anci 
 rke foul of man, like a watch, goes ^s faft when (he 
 goes falfe, as when fiie goes true. So, properly 
 Ipcoking, there is no man Vv'ho does nothing at all 
 with his opportunities and abilitit^s: but every body 
 
 oes Ibmething with them ; howbeit moft mm do noc 
 do their proper work with tiicm. So men are guiKy 
 :iot only of not improving, but of mifimproving their 
 opportunities and abilities. They do v.'ith t'lem indeed^ 
 
 ut they will not do that with them v.hich God ipeci- 
 
 l;y gave them for. 
 J . Inilead of doing their great work v.ith them^ ihpy 
 G g 3 da 
 
35^ 7*/;^ Nature and Neceffity 
 
 do next to nothing with them, hke ihofe l ThelT iii. i r . 
 workirfi ti'J at all. If we consider the bufinrls of nn)fl 
 n^ens life with the opportunities and abilities put iti 
 tiieir \\.\\d for dom^; we willii'id that tl^ir who'e life is 
 fuch an inllgraficant pi ce of folly, as tlie adion of that 
 foolilh emptror, who pretrnded to lead out an army to 
 fight the cneniy, and all he did was to catife them 
 gather ihells by the fea-fide In a word, their life is 
 a continued trifling ; always doing, but never doing 
 any thing to the purpofe. Their precious time and 
 abilities aie fpent in labouring for the wind; and that 
 ihey will find when they come to ftep into another worli^, 
 and cad up the account of their gain, Ecd. v. i6. 
 
 How many niay/f?y. I have been buiy managing my^ 
 boufe, but Of gledted my heart ; gained filver and gold, 
 but no faving grace ; feen many harvcfts cut down, hut 
 njine own fv-ed for glory is not Town yet ; 1 have b^en 
 careful for my body, but my foul is yet lying in a bleed- 
 ing, perilhing cafe ? This is but trifling, to fpend ycuir 
 time in caring for your body, and negieciing your TduI. 
 
 (i.) Thy body is mortal, but thv foul imnrortal. 
 If men were to die hke bealts. they might live iiks 
 bcalts, eat, drink, ftc^ep, ar,d ^ork. But thy foul will 
 i-emaiu in life, when thy body dies : v\hen thy tongue 
 begins to filer in thy mouth, and thou canll fcarc« 
 fpe. k an articulate word, it will be vigorous: when 
 iricnds are clofing thine eyes, it will be going off ta 
 compear btfore ttie tribunal of God. 
 
 (2.) Thy f ul cravfs more than the body. While 
 the l)ody is livmg. a little will fervc its back and belly ; 
 and when dead a few feet of earth, uhich none will. 
 jrruJge it. But nothing lefs than an infinite good, that, 
 is, God himfclf, cjn iaiiify the foul. He was a f . ! 
 who fdid, ** S )ul, th"U hall much goods laid up \ 
 niiuy years; take thine eafe, eat, dFii.k, and be merry/'" 
 Tuks xi. 19. 
 
 (3.) 1 hy foul is of far more worth than the body.^ 
 It is a ij)i'ituiil, immortal fubil.inre, not to be laid in th** 
 balance wiih the cotiao^^tUy. The fuui is the ci: 
 
fif the Chiijlian's H'nrk. 359 
 
 Riond in the ring, the jewel in the cabinet, the dignified 
 hortonrablc iiihibuant in the cottage of c:ay,M3t. kvi 26. 
 What do they then but trifie, who are bufy about 
 the many th:n;T5, forgetting the one thing needful ? 
 They are, in thrir manner of hfe, like the Ipder, that 
 fpends its own bowels to make up its wcb: and when 
 al! is done, at one ftroke of a befom the pocr fpider is 
 either killed in its own web, or by it drawn to death. 
 
 2 Jnrtead of doing their great work vvith them, 
 they i\o wurfe than nothing with them, they do mif- 
 chief with them, Hof. xi. 2 and xiii. 6. Hence Soloiicn 
 remarks, that " the proip^rity of fools dellroys them;" 
 and the spoitlc remaiks, that " tlie gofpel is the favour 
 of deaih unto death to many." Thty wlmdo not im- 
 prove their opportunities and abilities for uod's honour 
 and their own lalvation, cannot mils to improve ihem 
 to God's difiioncur and their own deftrudion : for the 
 fcui of man is of nature too actve to be doing nothing 
 at all: fo if ic be not doing good, it will he doing evil, 
 for it mufl be doing fomething. If the matter were 
 weighed in an even balance, it would be found, that 
 many arc at as much pains to ruin their own fouL, as 
 might poilibly lerve to fave them, if they would but 
 turn thtir pains to run in another channel. M»ny a 
 rack Satan pu's men on in his fervice, which the way 
 of du^y would let men fee from, J^-b xxiv. 15, 16, 17. 
 Jeremiah tethfies, they -weary ti:em/flves to commit 
 iniqityy Jer. ix 5. See Pfal. vii. 14. Hab ii. 13. 
 
 Now, fmce ye are Itill doing fomething with your 
 opportunities and abihties, why will ye not do what ye 
 ihould do with them ? Ye are running in a race, why 
 do ye not run in the' right way, rather than the wrong? 
 ^V^e may fay in fome (tvi'ie^ that God does not call you 
 to do more work tiian je do; but other work, your 
 great work. 
 
 Mot. ij. Your opportunities and abilities for doing 
 will npt lait ; but they will be fhort-lived. We have 
 a day,. and it is but a day we have, Luke xix 42. 
 a hireling's day, that is ibon ever; Job vii i. Time 
 
 mns 
 
l(io Mins Vfe a J'inrney 1o the Grave', 
 
 runs with a rapid courfe, and carries with it all our 
 opportunities and abilities for doing rur work. Our 
 life is but a vajx)ur, that foon evanilheth ; a fhadovr 
 that flics away, a handbreadth foon palTed over. So, 
 
 1 . You muft now or never do your work, John ix 4, 
 Working. time will foon be gone. How can we be at 
 cafe, while fo much time is over, and fo little of our 
 work by hand ? Yet are not the fhadows of the even- 
 ing ftretchiiig out on many, while yet they have been 
 in no due concern where to take up their eternal 
 lodging? 
 
 2. If the \yoik we have to do be fore, it will not be 
 longfome, -Tl^.that is tired with his j )urney may be 
 refrefhe^d^, Mjh'iT^he fees he is near the end. l^he faints 
 afHiclions are'^fet for a moment, their weeping but for a 
 night : the watchmen will be called in from their polls. 
 
 Mot. 6. It is utterly uncertain 10 you when they 
 fhall come to an end. We are tenants at will, have 
 no tack of our life, and know not how foon we may 
 be called off. JVLtih xxiv. 44, 46. So a moment's 
 deby here ma)/Sr\^e an eternal lofs. Our abilities maybe 
 at an end, befofee our time. However our time is un- 
 certain as to the end of it, but, end when it will, there 
 AV'ill be no more opportunity nor ability for doing. 
 
 Alct. 7 Our time when once gone can no more be 
 recalled, no more i ban the candle burnt to fnufFcan be 
 lit^lued again It is bald in the hindhcad, and there is no 
 bringing of it back. As the tree falls, fo it muU lie. 
 
 Alot. la// If our great work be not done in time, 
 we are ondone for ever. If time is loft, our eternal 
 falvation is loft. 
 
 DocT. II Our life in this world is a journey, 
 a going to the gr ve, to the ttate of the dead, whrre 
 there is no (!oiog of our work any more 
 
 In difcoiirlirig f om this d ftrine, I fliill, 
 
 I. CoTjfiJer thi^ jjurney we arc on. 
 
 II, Shew that there is no doing of our wo'-k any 
 more, when once we are ccme to our journey's end, 
 to the lia:e of the dad, 
 
 III. Makf 
 
Man^s Life a Journey io the Grave. 361 
 
 III. Make fome improvement of each head feparately. 
 
 I. i ihall confider this journey we are on. And here 
 we may tske a view cf, 
 
 I. 1 h« point where we begin our journey. We 
 begin it from the womb, from the firft moment of our 
 receiving life there. As foon as we become living fouls 
 in the womb, we begin our journey to the grave For 
 then we are llnful creatures, Pfai. H. 5. and therefore 
 dying creatures. So we are g^-ing this journey, before 
 we can fet a foot on the ground, yea btforeji^'e fee the 
 light of this world. 
 
 2 The pont where it is ended. The term to wh'.ch 
 we are going, is the grave, the ftate ci the dead. The 
 travellers ntver hah till they be there. • That is the 
 place where all men meet from all the diflirrent places 
 of the world. It is the hAift appointed formal I Hii'-g, 
 Job XXX 23. Their baiting- houfes by the way may 
 be very different, as a palace, and a cottage, but the 
 lodging- houfe at the end of the j -urney is one. They 
 lie dov\n alike in the duft. 
 
 3. The jouineying or travelling itfclf is the mrticn 
 between thefe two points : and that is our livirg'in 
 this world. What is our liviu;! here ? It is not a reO ; 
 thu is not to be expeclcd here. It is a nioiion^ a jour- 
 neying motion. And it is juit a journeying, a going 
 from the womb to the grave ; a con.ing from the 
 w omb of our mother woman, and going in again to the 
 womb of our mother earth. Job i» 21. '1 hat is the 
 life we have here. 
 
 4. The p!ice v. e go through in our j:iurney to the 
 grave in ihii j^ref- nt world ; where the iun riling and 
 letting makes days and nights, where are lb many 
 fprirgs and harvefts, lummersand winters in our time ; 
 and, what is cfal. molt remarkable, where God fends 
 .his meilengers to meet u- in our/journey, to direcl us 
 
 to tiie road, by which we may get fr.fe to the j )urney's 
 end. Many louk on this world as their dwelhng-p'ace, 
 Pfal. xlix II. and fo as their rel^ing-place, Luke xii. 
 19. But it is but cur journeying- place, which we 
 
362 Mans Vfe a 'Journey to the Grave, 
 
 travel through ; 1 kc a town in a tavel'er's road, >\ho 
 Cf)mei in at the orieend of it, and goes out at the other, 
 Eccl. i 4. Therefore the godly take if fo, conj jfi g 
 that they are grangers and pilgrims on the eaith, 
 Heh. xi. 13. 
 
 5 The way we make in this jourrey is our time 
 Some have a longer, fbme a Hiorter way to their jour- 
 ney's end. P>ut lonk back, and lb much time as is over 
 your head, fo much way have ye made, -?nd the nearer 
 ye are to tke end. Time goes, \ea flies awny, and as. 
 it goes, you q lickly cut the Wciy, fo that it grov.s every 
 moment (horier and fhorter, and you arc nearer the 
 grave. 
 
 6 The feveral ftages in our way, which accord'ngly 
 are to fome^fnore. to others fewer, are to all but a 
 very few, fvhereby we may know th t it is not a long 
 j juniey. 
 
 ( I .) The firft ftape is infancy, that wherein the j ur* 
 ney is becrun* While we are in that firlt Ibge, ue are 
 going indeed to the grave, but poor wc know not in 
 the mean time whither we are going. Then we are 
 under a nectfiiy of dying, but know not that we mufl 
 die, nor know we any thing of the (late cf the dead ; 
 and therefore can do nothing to prepare for it. Our 
 concern in that ftage is firft confined to meat^ and then 
 extends to c'o:ith!ng, but no farther. 
 
 (2.) TliC fecond (tage is childhood, wherein we arc 
 nioie advanced in our journry. 1 hen do we begin to 
 be informed, that there is fuch a thing as dying, as a 
 heaven and a hell. But how rude are cur notions of 
 thefe things in that Itage, and how unwelcome ! They 
 art like a dream to us, confitling cf inilhapen i:nagina- 
 tions Hjw hard is it to be able to have any tolerable 
 conception of the way to be faved, or fo much as to 
 coiiCcive aright of the work we have to do ! How little 
 of the work c;in then be (lone till that (lage be over ^ 
 1 hjngs* of the world are more natural ; yet in that 
 ft .ge ic is hard to ply to them, or to any thing but (uch 
 triHes as wiii be iht Horn of our riper years. So there 
 
 are 
 
Matins Life a Journey to the Crave, 363 
 
 are two ftages over ere we have well bepim to know 
 where we are, and what we have to do. The niornirg 
 is g -ne. 
 
 (:^.) The next (Inge is youth, which is the forenoon 
 of <»ur da\' ; the fta^e of our wav, wherein wr begin 
 to know oarfelves entering into thi'S world But ho^v 
 doth vaixity and fo^ly fill np th^t period of jjjo's life, 
 that the going through it is 'urned into a play or a 
 dream, if nor into a fit of madu'^rs in wickednefs caftirg 
 ofFrili hands, unlefs it be in fome whom grace early 
 r.acheth. They think they hive a great pan of their 
 way before them, and reckon it needicfs to be as yet 
 much cuncerned ab ut the journey's end, though two 
 ' i^^6^^ ^**^ over lefore that, and they will foon fitid 
 theinlelves pafl that ftage too. So true it is, that 
 childhood and ^^Mth are v.nity, Eccl. xi 10. 
 
 (4.; The fi)ur:h fl^ge is middle age, in whi"h the 
 foam of youth is fillen, and the infirm. ties of old age 
 have not yet overtaken the man, and is therefore called 
 the b^Jt tftate, Ffal xxxix. 5. Now he is in beft cafe 
 in point of wifdom and management. His thoughts are 
 ripened, and his llrength is fit for executing tne pro- 
 duct of thc'.e his r'per thoughts. But ho-.v is he thea 
 wrapt up in a thicket of cares of this world, that often 
 he cannot find the w y out feri^ ufly to conlider his 
 larter end ? But this alfo is foon over, and he quickly 
 arrives at the. 
 
 (5.) Lalt Ibge, rid 3ge. Then his fun is remark^hly 
 turned, it is fait (declining, and he rem mbers the days 
 of his youth and middle age, as waters that pais away. 
 They r-inetime> lun full; but nowth.it brocvk is d. ird 
 * up. If h'^ ja Igmeju C-Mitinues firm yet he is orduurily 
 befet with infirantict of body, whereby he is rendered 
 more unfit for action : and foretimes • judgment -and 
 memorv ^tkW too. The t^hrrn.-^cje is gf ing dowji, till 
 after.gth it 1 e along on the e-rhh to rile no more till 
 the heavens b? no more. So rhe iiz\ s c-jm^ wherein 
 mrn have no plcaHire : ar,d then quickly the mourners 
 go about the ItreeCi. j the man i$ at his journey's end. 
 
 Thefe 
 
3^4 Mans Life a 'Journey to the Grave. 
 
 Thefe are the few ftages in our way : but it is but 
 a few that fee them all. Some find the end of the 
 journey in the firR ft'age, fome in the fecond, 6c. 
 
 7. Lafiy^ The fteps we make in our way on this 
 journey. Every breathing we make, every pulfe that 
 beats, is a ftep in the way. Whether we fleepor wake, 
 our breath and blood is going : and (b we are going on 
 toward the grave. Infinite wifdom ha« determined 
 how oftt^n we (hall breathe in and out the air, how 
 often our blo^d Hiall go the round in our bodies, and 
 what number of pnlfes it Hidl make. Thefe are con- 
 tinued one on the bsck of another, as (b many fleps by 
 which this journey is made. And at length the lall 
 pulfe beats, the laft breathing is made, wherby on^ 
 gives up the ghoR : and that is the Ud (lep, and fo we 
 are at our journey^s end. 
 
 I fliall now make fome improvement of this firft 
 head. 
 
 Ufe. I . of information Is our life in this wor!d a 
 journey, a going to the grave ? thf^n, 
 
 I. This hfe is a tranfitory, pr.fTing thing, -that will 
 rot laft, but \\\\\ foon be over, J >n iiiii. ^. Form 
 right notions of life from this ; you wi 1 find it is but ..j 
 a Ihort preface to a long etejnity; an inconfiderable ! 
 point betwCi'n two extremes, the womb and the grave; 
 fo Ihort, that SoJ()mcn pafles it by in his sfTigning a time 
 to every thing, Eccl. iii 2. 
 
 1. J he ftate ot the dead, and what lies beyond it, is 
 cur ftate of conTiniiance, which we are to be mainly 
 conCvrn:d for. This life is our journeying ; at the end 
 ofrur journey we will find the place of our ab^ -de. 
 The grave is our long hnme, heaven or hell our eternal 
 home. This world is but the poiLge. as through a 
 firange country to our hoine. "l heretore Job wa* in 
 the right, to render him'elf familiar wiih it, ch tp xvii. 
 14 y h^vejaid to co* rvptton^ Thou m t my fu'htr : /o P.e 
 >Wjnrr, 7 hou ctt my mother ^ {ind my Jijter, 
 
 3. Mm at his b^lt eftnte is vanity CorDder him 
 in his piime, when his health and (Irength are at t'leir 
 
 mei i- 
 
M^^s Ufe a J:urn?y to the Grave, 3<ij 
 
 •meridian, death is gaming ground of him : however 
 ftately he goes, he is going tovvards the grave, how- 
 ever httle he thinks of it While he rifeth, he doth 
 but fwell hke a bubble of water, v/hi:h in a moment 
 is broken and gone. 
 
 4. There is great need to fee hnw we improve ir^ 
 that we mifpend it not. Matth v. 25. We cam= in'o 
 this world without any t' .ought of our own, how ta 
 be provided for in it. Biit wo to us in the other world, 
 if we take not thought while we sre in the way. 
 
 Ufc 2. of exhortation to ffveral things. Is our \Sz 
 a joLirney to the grave, to the ftat; of the dead.'* then; 
 
 I. Acqaaint yturftlves timely with the God ancf 
 Lrord of that land, and make up your peace and friend- 
 iljip with him, that when ye come there^ ye may be 
 treated as his friends, and not as his enemies. Job 
 xxii. 21. Acquaint now th)jeif lijlth him, and hj at 
 peacf .* thereby go:id fhall come u:7t« thee. For if that 
 be neg'c>fled while we are in the w.y, fad will be oui" 
 lot at the endof the jjuruey, Matth. v. 25 Go<-l is no// 
 willing CO be at peace wiih u< in his Son, who is Lord 
 cf that land, has the keys of he II and of death. Rev. i. 1 8, 
 and is now offering himlelf and his falvation to us. 
 Rev xxii 17. yea off. ring himfelf in a marriage- cove- 
 nant, Hof. ii. 19. Matth xxii. 4. 'It wi:l then be our 
 wiidom, to fee that our Maker, the L>^ of that pl;.ce, 
 be our Hufband nov/ : and then be fure he wll fee 
 r.weli to us there. 
 
 2. Be fure to take the fafe road in that jjurnev; 
 a!id beware of the road of de(lru»ft:or\. All the world 
 is on the journey : but they are divided into two com- 
 panie.^, takii^ig two d^lTerent roads, the road of eternal 
 iife, and the road of eternal death, l^he'fafd rond is 
 the way of holinefs, Ifa. xxxv. 8 An hi^b /ujay fo.dt 
 A): there ^ and it jhuli he called the ivaycf holinefs ^ ;. e, 
 the h'Vy way, v'-z. Chrid the perional way^ John 
 xiv. 6- and gofpel holinefs and obedience, the' real way, 
 CgI. ii. 6 It is a ftrait vvay, that will not allow room 
 for the fiiiful latitude which corrupt nature afrlcl>, and 
 t H h there- 
 
3^6 Mar^s Life a Journey to the Gravf, 
 
 therefore ye will ^et but little compnny upon it. The 
 road of dfltrnelicn is the way of fin, the way of unbe- 
 lief and nnholinefs. It is a broad "^ay, and there the 
 multitude ^oes : there go the profane, there the grof&ly 
 ignorant, there the ni^re moralili, there the g^ofs and 
 clofs hypocrite, Matih. vii 13, 14. Take your marks 
 cf the way by the word. Pfal xvii. 4. 
 
 3. Aflcciare yourfelves \^ith thofe on the fafe road, 
 ard beware of chufing for your companions thofe r n the 
 bread way, Prov xiii. 20. Pial. xvi. 3. Travellers de- 
 fire company in their journey ; but then ihey chufe 
 thofe who are gomg their road, not thofe who are go- 
 ing a contrary o;ie. If they do, one may conclude that 
 tbc-y have left iheir road for love of crmp-my. And 
 many fad inftanccfc of this there are on this journey, 
 I Cor. XV. 33. Hence many fometimes hopfful, by 
 the fociery thy chuft , firft turn untender, then loof« 
 profefTors, and at lalt spoliates ; and fo fall fcera the 
 thrclhold of heaven, down to the pit, Plai.cxxv. ult. 
 
 4. Bv^ware of forgetting that ye are on a journey, 
 travellers, (trajige: s and pilgrims in the world, Heb, 
 xi. i:^. This world that we go through is very charm- 
 ing to the corrupt heart ; inlbmuch iliat many come to 
 be fo taken with it, that they think themfclves at home 
 in ir. And fo they mind nothing but buildmg taber- 
 nacles in it, relling and folacing themfelves therein. 
 Th.y feck no better home, they defire no better, Phil, 
 iii. 19. and fo they are ruined when they awake out of 
 their drenm, if they a\va^:e not timely But fee that 
 ye count heaven your home, the world the place of 
 your pilgrimage, and your prefent life youi j.-urney 
 hcmewprd. 
 
 5. Beware of leading yonrielves in your journey, 
 Htb. xii. I. Men on a j^uinity will be very loth to 
 CTtrry necdlefs wfights abiut them, but endeavour 
 V hat they csn to be as light and expedite as may be. 
 But alas \ mod men on this journey think never to get 
 enough on their bi.ck ; and what is it ? jud a backtul 
 of thick clay, Hab. 11. 6. a dchiing load oi the world. 
 
 Men 
 
Marl's Dfs a 'Jvurncy to the Grai>e. 367 
 
 Men lade themfelves this wav, flill grafpino; at more 
 and more of the world, laying fitjcl to field, till they are 
 juft overwhelmed with the biifinefs of this hfe, and by 
 anxciety about the things of the world, and undue 
 eagernffs, whv»:her they have little or mnch- They go 
 bell through the world, that lade themfelves lead with 
 it, £ Cor vii 29, 30, 31. • 
 
 6 Take heed of carrying along with yon fnch things 
 as are apt to entangle you in the road, and ciufe you to 
 fall, Heh. xii. 1, L:t us l.iy ajtch every vjti^hi^ ani the 
 Jin which doth fi cojlly befet us. A metaphor taken 
 from long garments, that canno: mifs to retard one on 
 a journey. Unmortified lufts are thefe entangling things, 
 efpecially the predominant one. In our way there are 
 many Ibmibling blocks, and thefe difpofe us to fall ever 
 them. In it are many fnares, and thcTe catch men by 
 their unmortified lulls, as thorns in the way catching 
 hold of the traveller's loofe garments. And many a 
 mire are fmners by this means caft down in, who do 
 not by faith, mortiikation, and v/aichfu'nelV, gird up 
 the loins of their mind. 
 
 7 Letnotaffliclicn3,croir?s,and harJfi:ipsin tliisv/nrld 
 fink too deep with you : for you aie neitiier to ftay 
 with it nor them, i Cor vii. 30. Ye are on a j.urncv, 
 not in your place of continuance. Vou nfed ihe leis 
 to value the frowns of a j^refent world ; for ere long 
 ye will be beyond them, and bo:h the imiles rnd frowns 
 of it Vv'ill be buried in oblivion. The confhierarion cf 
 our Ihort and uncertain time in the world, would be an 
 excellent antidote agair.H: immoderate forrow ; for we 
 are here but as colors in a p.ay, where it is no great 
 matter \\ hf tiier one be the king or the peafaur ; for in 
 a little v.mt the f.ib'e is ended, aiid each ^4)earb in the 
 (lation he really is. 
 
 8. Learn to fetch your comforts in your journey 
 from the place ye are going to, the othe/wrrlJ, Heb. 
 xi. 13 And tlie dodrme of the gofp-l contained in the 
 BbU is the Itorehoufe of thefe comforts, and faith is 
 the aiean whtieby to draw ihem out^ Puh xtiv. 19. 
 ii ii 2 and 
 
368 Mans Vfe a Journey io the Grave. 
 
 and xvii. 13 The believing meditation of the better 
 MO) Id, is ih^ beft iUy fur tt.e traveller's heart, un- 
 der tiie t il and hardlhips of the way. There ij fuch 
 a tHir^ as the traveller's fong, to^be Gmg by the way. 
 David hid lesriied ir, and he iclls you uhere, Pfal. 
 cxix 34 Thy (laiutes huve been my Jhngs in the houfe 
 if my p'ligr imiig''. 
 
 9 Be liOt fclicitcus for great things in the world, 
 but bf content wiih what Providence lays to your hand, 
 Jtr xlv 4 3 Being (>n a joiMMiey, it is no great mat- 
 ter though ycur sccommcdatloVis he n 't pompous, 
 !Men i>n a road do not expeifl feafls, nor do they value 
 ihenrj. A traveller's dinner is foon d:;;ht ; he takes 
 as he comds to, for he my not ftay. O that we could 
 ]earn the lefTon, and labour to fecure eafc and fulncfs 
 tc curfclve: in the place whiiLcr v.c are going, 2nd keep 
 up a ho'y indiifercnce as to our entertainment on the 
 load 
 
 10. Ccrrecl your vain irarginations ard con.luficns, 
 in al! conditions of life, by a lively faiih oi this truth. 
 In a rime of prof; erity, nifn are 2pt to be full of tower- 
 iiig ioipginitions, Pfal. xlix 11. ; they feed themfctves 
 wiih g :dendreanis, pur adverCty farfrom their the vghts, 
 {l.Il itkcning on to-moirow, zr\^ that tc-niorrcw will 
 h-" ai this day. Bat corred the iniltake ; ye are on a 
 j iirnfy, and may be at ihe end t f it ere ye are av/are. 
 all adverfjty the man is apt to fay, It will never be 
 over: bm that is a mil;ake t<^o ; for cur forrows as 
 veil as cur joys here are ihort lived, and will foon be 
 at an end. 
 
 I r ^Lajfiy. Let prcp-'rat^cn for dea'h be the main 
 liiTr. efs of > our bte Frr your abiding hnppirefs and 
 nil ery depen;;s on whar iffiie your j«,urr.ey takes : and 
 row is the time, the only ime to fix ihit point. He 
 that lives in Ch'iil Ihall die in him, and d\ irg in him 
 be hipps' for ever. And he who getf li^ t into Chrilt 
 v.hiie he lives, w.ll fii;d ib.c door Ihut \\h n he is dead, 
 ard n*^ rorf accefs to falvatinn. Thtrt fore prep- re 
 .0 your liaic, that ye be in that refpecl 
 
 lit 
 
Mans L\f: a ycurrey (o the Grav'j, 31^9 
 
 fit to die; that ye be out ofycnr natural flste, and 
 broU{Tht into a itate cf ^race. And v/acch, ?rid enure 
 yourfelves to a dying frame, that ye may be always as 
 on the wing for your departure. 
 
 II. The next thing to be confidered is, That there 
 h no doing of cur work any m/.re, when once we sre 
 come to our journey's end, to the Hate cf the dead. 
 
 There are two things that v.ili fet this in a clear 
 light 
 
 I Then our day is gone, and the rip;ht is come, 
 Jchn ix 4. The (bte of the dead is c«lled a n'rght, 
 bccaufe the darknefs of the night pnrs an end to wo k- , 
 ins:, 2s the light of the d.^v give5: an op5Hirtunicy for it. 
 When death is come, the (un of the gofpel is fet on the 
 mm ; and to th'.:fe who burnt d;y-light whi^eihey had 
 it, God will not fet up a new light in the grave, which 
 is '' the land of daikuefs, and the Ihadow of de?th ; a 
 land of darknefs, as daikncfs itfeif, and of the {lisdow 
 of death, wi hout any order, aiid wliere the r:ght i> as 
 darknefs, Job x 71^22. 
 
 2. Tlien the fen'.ence for eternity is p-Okd on men. 
 The next ftep after death is to the tribunal of God, 
 whrre men are j^idged ?.n6 fentenced according ta 
 the-r deeds done in the iieCn, Hrb. ix. 27. So» 
 
 (i.) The time of God's pa:ience with impenitent 
 finners is at an end. The door is (hut, Matth. xxv 10. 
 The mercy and goodiiefs of God opens a door of grace 
 for unners for term of life, long fuii'ering patience keeps 
 it open during that time ; but the term of life being 
 expired, the door is fnut, finntrs can be waited on no 
 longer, jnltice takes place. 
 
 (2.) Our probationary time is at an eii^ and our 
 flate is fixed unalrerabiy for all the ageV-of e'.ernity, 
 Lvike xvi. 26. While mens life in this Vv orUi'^fdh. they 
 are on their trials for another world: but Sentence be- 
 ing p.iffed after death, they are brought to a HMeti point 
 of h:ippinefs or mifery. 
 
 I llidl coriclude this fc^bje^rc ui-h fonie improvement 
 of luis head, 
 
 Hh3. U.Ji 
 
3/0 A/.m'j Ufe a 'Journey to the Grave. 
 
 UsK I. of inf THi.ti' n. Hence ue rnav learn, 
 
 I. 1 h.;t tht ivnt ot'ciir life hi thn world is excfeci- 
 injr prfcioii ; ii Is a g..!(len fpot, more to be valiKci l\ 
 a j»iiiiiv trcuiiie \\\nu oil :he \ve»lth of the vvoild, a^ 
 beii g the opporruir.ry, and the only opportunity for 
 frU'ing the l.uliiiifs of our eternal faivation 1 htn the 
 Lmpc! is rn a th one of grnce fir us. th'-n is the time of 
 hii d'rperifinjr of p^rgons. then i^ the time of the (h'p 
 cf the gofp^l Iv'inj.; in our harbour, bound for Immau- 
 Utis IjDtl, -eady to rake ia pp.irii-.ger:;; which if it once 
 ho\\\ f il. and. let oif to Tea, the pciffengers are fur ever 
 left hopelcfs on tiie fi^Te. O how inexcufab c are 
 men tritlin^ away their precious hours \ 
 
 1 That the moment of death is of vaft conftqurnce, 
 in^.fmuch as it is riie concluding point of our woikng 
 time, the tinje of o\?r trial, inMicdidtely fucceecied by 
 an nniiiterible (iate in eternal h«ppinefs or nililTy For 
 as the tree then falls, it mull l.e for evtr. If one prays^ 
 coiiMnuniciies, t>:c. wrong nt a time, he may have acceP? 
 to mend it : but once dyirg wrong, there is no he!pin. 
 of that. 4 
 
 3 Happy they who di^pnrch their wck timely, wVile 
 they sre in the lam! of the l.virg : for iheir work is 
 done, befi;re wcrkiog time is ove^, ilev. xiv. 13. When 
 they come 10 die, they have no more ado but 10 djc, 
 and tjiat of it (elf is iLflicietu work to fill one's hand. 
 
 4. Sad is the cafe of thofe who mifpend their time, 
 vvhi;re \\U is at an end, before their great woik for 
 eternity is done For their cafe is hope'efs, (inci there 
 is no doing of their great work, then anv more. 
 
 Use 2 of ex'iortation. What ye have to do, do 
 quickK , without delay. And, 
 
 I. Do ycur fa vation-w(,rk without delay, Phil ii I2. 
 Ye nre by nature loll Tinners, but by grate ye my be fav- 
 cd. B It none an expf <ft to be brought into a ftate of fal- 
 vsiinn in a morning dream. . The wcnk of faith, reprnr- 
 rr.cr rt^enf ration, and mortification, is rotealy Give 
 Noti.f.Ivts no reil, tU once yc are brought in:o a Itate 
 of peace with God^ tili }e h^VQ cnce Hiot the gulf as ^ 
 
 CO:. 
 
Mans Life a Journey tt) the Cra'ue. 3.71 
 
 condemnation, and. your eternal hnppinefs be fecured. 
 Then will ye live holUy and happily ; and come death 
 when it wi'l your great work is done, ye are habit- 
 ually prepared for it. If otherwife, death may take 
 you unawares, and in a moment niake you for ever 
 mifera'^'e. 
 
 2. Do the work of your generation without delay. 
 Confider what is- the wrrk of ycur ftatton and relation, 
 the work for God" and the good of others that provi- 
 dence puts nn opportunity in your hsnd to do : and do 
 it q'-.ickly ; for if ye delsy it, the opportunity' m^y be 
 for ever t^kpirour of vour hand. ConHder, 
 
 (i.) To put f fFyour great work to an* tber time yet 
 to ci)i3>e. is inconfjitent with a fmrere purpofe of fetting 
 about it. I Pet. iv. 2) ^- Who having burning coals in 
 his bofom, would put ofF throwing them out till amore 
 convenient feafon, another hour, or another njinute ? 
 He that is not fit: to.d:^y, will be isfs fo to-morrow. 
 
 (2.) 'J he longer yc delay, thi harcer will your work 
 be-, when it comes to the fetting to. Siu is like a 
 wr.rer, the farther from the hend, the deeper, and the 
 harcer to get over. The longer j'-c continue, in fiOj 
 the he rt grov/s harder, the underltanding more blind, 
 ti.e will more perverfe, and the affections more carnal. 
 
 (3 ) l.ojiiyy It is moft fo/lrfh and unre-nibnabie to 
 delay. Hosv can one d lay a work till to-morrow, 
 which mull be done, ellc he is ruined for ever, when 
 he is not lure of another hour \ Jam iv. i ^, 14. *' Go 
 to now, ye that fay, To-day or to-morrow we will go 
 into fu^h a city, and continue there a year, and buy, 
 and fell, and get gain : whereas ye know not what 
 ihail be on the incrrcw : for what is yv.ur life ? It is 
 even a vapour, thar sppcareth for a liitle time, and 
 then vanilheth away.'' Remember \Nhat was faid to 
 the rich man Lake xii 10. '^ Thou fool, this nighi thy 
 foul fliall be required of thee : then v, hofe ihali thofe 
 things be which thou haft provided?" I ho]:>e we are 
 agreed about the nectflity of your difpaiching yuur 
 great woik : the only quv-iiion is. When? Gcd fays. 
 
 To. 
 
3 7*^ The happy Efe^ of Chrlft's Gc-J-will 
 
 To-day. Reafon fays fo too ; for to-morrow is rot 
 yours. The concliilion then is, Do it ininiedutely^. 
 Up then and be doing. 
 
 THE 
 
 Diftincruifhino; Characters 
 
 O F 
 
 TRUE BELIEVERS. 
 
 ST. In relation to the happy EfFecl of Chrlft's'- 
 Good- will in the word of Grace *. 
 
 Luke xix. 5. 
 
 Zuccheus, moJir hiflf, and come Joivn : for to-day 
 I muji abide at thy hcufe. 
 
 T Hough our fun of the gofpcl at this diy is a winter 
 fun, having light, but little heat, ye and we,. 
 Tninlfters and pecple, muft be doing. It is go;)d to be 
 in Chriit*s v.'ay : he loves to iurpril'c finncrs with a caft: 
 of free grace ; whereof we have a notable inltance in 
 the text. 
 
 Chrift palling through Jericho, and a great thrrmg 
 beitig about hi;n, Zjcchtus is taken with a iirghty delire 
 to fee him: but bemg a little man, and our Saviour but 
 of an rrdinary llaiure, not hke S^ul, who, by the htiglit 
 of hi? llature overtopping all about liini, might have 
 been feen hv a little man even in acroud; (God ihewed 
 in Chrifl of how little value Ibch things are), he, to 
 
 fatif. 
 
 ♦ This Sermon ^^^^3 preached at Eltrick, June . : . . ir.:n:c- 
 iiaicl/ bcioie ike «idnii;uIli*ilon cf the LorJ's fiij>pcr. 
 
to a Sinner w {he W.ord of Grace, 373 
 
 fatisfy his curiofiry, ran before, and gets op into a tree, 
 to fee Ahat like a man h:^ was. fn his Bible, snd in 
 Chrifi's docirine and miracles, he mi^ijt.hive ieen him 
 by an eye of faith to be the Son vi God and Sav.our of 
 the world : bnt he was fpiritua'ly bhnd. He had no 
 particular bufmefs with him; he was healthy and weal- 
 thy, and felt no need of him ; otherwife he would have 
 cried to him, as the blind man did, yejus, thou Spn cf 
 David, have mercy on me, Luke xvui 38. He only 
 wanted a fight of a mrxn fo talked of. 
 
 Chrill coming to the place makes a halt, for there 
 was the time and place for the dawning of cverUUing 
 love on Z^iccheus. And, 
 
 I. He g!ves him a lock, and fixes lifs eyes on him ; 
 a fign that he had a ferious purpofe about him. Such 
 a look let Peter's heart a mtltiog ; and there is no 
 reafon to doubt but thi> look liirpnftd Ziccheus, made 
 his hear*: move out of its place, and fet it a- tremblings 
 not knc.ving but initantly he might make him d^^•p■ 
 down dead oiFthe.trcre before the multitude, contider- 
 ing how feverely God threatened gazing at mount 
 Sinai, and how dear it coft thole of Bethlhea^elh for 
 looking into the ark. 
 
 2. He gives him a wcrd^ a word cf g^'ace, nn lefs 
 fur'jrifing than the look, which inliantly changed and 
 tranlpoited his trembling heart,*- Zliccheus. make hafte, 
 and come dawn ; for to-day I mull abide at thy hou!e." 
 That it was luch a word, a favingly-eff. ctual calhto 
 hirn, j.yfully clofed \vi:h by f.:ith, ver. 6. app.^ars from 
 (i.) Fhe vifible cff-cl: of ic in true repentance, vcr. 8, 
 " Bcho'd, L rd, (fays he,) the ha'f of my goods I give 
 to the p or : and if I have taken any th ng from any 
 man by falfe accufation. I refiore him fourfold." 
 (2) Th"e teitimony of Chrift 35 to his faith, ver. 9. 
 *^ And J^fiH laid unto him, lh\s day is filvaiion come 
 to tiiis houfc, f^-j-afmuch as he a'fo is the fon of Abra- 
 b?im '* Seiy not, tliat there is nothin^^j Here but about 
 coming, down from a tree ; fpr Christ's word is like 
 himifcifj ihat has a glory in it not to be perceived but 
 
 by 
 
374 7"^^ ^^PPy ^^ff-<^ ^/ Chr'ifl's Cood-vj'tll. 
 
 by the Tpiritual eye. So it is with the word of the 
 jTofpel to this day ; they whofc eyes are opened, and 
 hearts touched wiih it, fee a glory and fed a power in 
 it that is hid to all the multitude befide. Wherefore 
 the fcnfe of thefe words was a compound one, niade up 
 of an exttrnal part, lyin[r open to the view of the whole 
 multitude ih^t heard them, and an internal part myrtical 
 and fccret, and clear to Zccheus, however hid from 
 others. Tiiey are like Jonathan's crying ajtcr the laJ, 
 Make fpeedj huftCf fiuy not. Of whom it is f^id, Ana 
 Jjnathjn\s lad gathered up the arrows^ and came to his 
 maflrr' but the Ijd kn'w not any thing : only yo>iath::n 
 and Dav'd kne'M the matter ^ i Sam. xx 38^ 39. In 
 the words then, 
 
 I. There is an open difplay of the grace and ^ooff. 
 will of a Saviour to Z.iccaeus in particular, prop-jfed to 
 him to be believed and credited. And it ccnlills of two 
 parts. 
 
 (i.) Chrift's readinefs and wi lingnefs to meet wii 
 him, to receive 2nd be received by "him : fo the grace 
 of union with Chrift was propofed to him. Th.s v.as 
 couched in thefe words, ZnccheuSj cane down ; as if he 
 had fajd, ** Ziccheus, come away to me, T wait yuu 
 here to receive and be recei\^ed by you. Th'?re is 
 thronging about me, but whatever is of them, I have a 
 pi^rticular gJMjd-v.'iU to you.*' 
 
 (2 ) Chrill's invitintr himfelf to Zacchcus's hcufe, 
 and fo a deiire and dciign of communion with him, 
 tlion<^}-i he was a finner. Huh a (inner as many in thjt 
 mulritnde would abhor being his guelt. But he (htv/s 
 a gcMjJ.will to him, to come over all that, to entertain 
 and be entertained by him 
 
 2 1 here is a pere nptory call to him to embrace 
 this grace and good- will, pripjfed to h'.m to be com- 
 plied with Z.ucheus, nukx: hajte, come d'^wn, viz to me 
 .And heie there is, 
 
 (i ) Flow it was to be emi-^raced. v:z by Zicche- 
 u^'s c )min4 to Chrift. A nodi y rt^ouon was in this 
 oale neccflury, bat the IpuituJi xnution of the foul by 
 
 f^tti 
 
to a Sinner in the Word of Grace. 375 
 
 faith was the great thing; aimed at. Believing the 
 gri^ce and good- will of Chrift displayed to him ia 
 Chrift's word of grace, he is required to betake himfelf 
 to it, by trufting on it for his falvation, as heaven's fe- 
 curity granted him. and claiming and ufmg it as his 
 own, in ail the efFcds thereof in communion with him 
 whole grace it is. 
 
 2. The manner of the coming rcqiired. [i.] I- is 
 a coming down. Z«ccbeus w^js fitiipg on high, and 
 looking down on Chnil, when Chri.t began wi^h him. 
 So is every (inner before the good work is begun oil 
 them. But the word of power calls them down from 
 their heights; and com'ng to Chritl is com'n;T dowa 
 from them. Hamiliation of foul is twilled with true 
 faith, and runs through the whole of it [2.] A 'p^edy 
 £oming dovn, ryJake haftf, &c. *' Hafte as if the tree 
 were breaking and fa'lmg with your weight, and yjLia 
 could not fit fafe there one moment longer." What- 
 ever off- puts the fmner makes as to coming to Chrifi, 
 while the heart is not touched with the power of grace, 
 as foon as efficacious grace touches it, the fmner can no 
 longer refift, bat comes to Chrill like a fand/ brae Aid- 
 ing down in a break. 
 
 The doclrine 1 obferve from the words is, 
 
 DocT. When Chrifi and the finner have the happy 
 meeting for union and communion, Chnfk gives the 
 fmner a word of grace, that difcovers a good-will in him 
 to the fmner in particuUr, and hales the finner down 
 from his heights away to the Lord Jefus. Thus the 
 happy-meeting is brought about. 
 
 In handing this dodlrine, I Ihsll confider, 
 
 I. The Lord's difcovering a good- will to the finner 
 by a word of grace. 
 
 U. The Lord's haling down the finner from hij 
 heigiits to himfelf by his word of grace. 
 
 in. Apply in an ufe of exhortation. 
 
 T I am t.) conhder the Lord's difcovering a good- 
 v.'ili to the finner by a word of grace. This ye may- 
 take up in thefe five ihiiigs. 
 
 I. Tho 
 
376 The hcppy Effect of Chrifi's Go J- will 
 
 1 . The word of the law goes before the word of 
 grace to the liriner. Zaccheus ^ot a piercing look, 
 before he got the word of grace. Tlie holy la^v glances 
 into the dark foul, and awakens it: the Sinai ligntnings 
 lighten the finner who was poing on in darknefs, and 
 give him a brojd view of the holmefs of God, the 
 fpirituality of the law, the iUifuhief of his life, heirt, 
 and nariire. Pfal. 1. ii ** Thefc things halt thou done, 
 and i k?pt fiienr*;;. (fays God to the fmuer;: thou 
 t]ic)uahtelt ihat I was .altogether fnch a one as thyfelf : 
 but I will reprove thee, aiitl let thera in order before 
 thine fyes." The word of grace is not valid without 
 t'is previous efTed of the law 
 
 2. The linner begins to fear a d<*fign of ruin npon 
 him. 1 hen fore the law is c^lK^d ih: m'tfi'-Jiration of 
 dfaif\ iQor iii 7. Theprodigd pre lently cries. Ip^rifh, 
 Guilt lying on the confcience iting<i, and makes fecret 
 whifpers within the man's brealt, that fill him with 
 jealonfies of a defign in he.iven for his deilru^ on, as 
 we find in the cafe of the Ifracliies in ths wildernefs, 
 Numb. xvH. 10 12. *• And the L nd faid unto Pylofcs, 
 Bring Aarjn's rod ag^'n, before the teitimony, to be 
 kept for a token againll the rebels ; and th -u lha!t q li'.c 
 take away the'T murmurings 'i'rom me, that they d;e 
 not. And the children of Ilrael fpike unto Mofes, 
 faying, Bfhold, we tiie, we pe ilh, we ail ptriih." 
 And this iiuy haunt the m^n like a ghoil many a diy ; 
 and can hardly niifs to do To, after an awakening, ti I 
 the foul come to CJirill by btlieving. 
 
 3. 1 he Lord fends the ^ofpel to the fearful jea- 
 lous fmner. That is the word of grace, wherein 
 Chrift*s love and good.wiil to felf-deltroying fimc; 
 is held forrh. And it is a proper ine-tn to cure tl 
 fi.m^r of liis fecret jealonfies of him, and to^biir 
 him to oelitve his good- will towards him There he 
 is reprefented as Saviour of the world by office, and 
 conffqu.nily as h»s Siviour, 1 John iv. 14 IVe havi 
 fun and UQ tcjilfyy fays i!ie ajjolilj, that the FiU-ier Jcut 
 
 th^ 6jn to be the Saviour ofih: warid ; an erideani • 
 
 heai\- 
 
UaS}nneriKih3WcrdofGrace, ""' 377 
 
 Jieart. quieting characTter : the good defign of his com- 
 ing in that charafter, John xii. 47- I came not-to ju^gs 
 the world J hut to fcve the ivorld : and of his Father's 
 fending him, John iii. 1 7 Fcr Godfent ko! IAs Son ird^ 
 the world to condemn the world ; hv.t that the world 
 ihrough him might he faved.: his good- will to the work 
 of their falvation, i Tim. ii. 3, 4, '* For this is good 
 and acceptable in the fight of God our Saviour ; who 
 will have all men to bs f^ved, and to cone unto the 
 •knowledge of the truth." Yea, there down-right pro- 
 mifes of Hfe and falvation to Tinners indefinitely ^re held 
 forth as Chrift's legacies left them to be enjoyed by be- 
 lieving and applying them ; hence fays the apoftle, 
 Heb. iv^ I. ** Let us fear, left a promife being left 115 
 x)f entering into his reft, any of you fliould feem ta 
 come fhort of it '* Nay, the benefits contained in thcfe 
 promifes are declared to be fo far theirs, that they may 
 come to Chrift as their own Saviour, and take pofitlh- 
 on of them by faith, as their own mercies, i John v. i j. 
 Ih'ti ts the record^ ihat God hath given to in eternal life : 
 and this life is in his Son. 
 
 4. The Lord mnkes the word of grace touch the 
 fmner'a particular cafe. The blcfTtd words of the gofpel 
 holding in general to the man, are hke fo many arrows 
 flying over his head: he thinks they m^y be very true 
 to others, but he finds them not directed to him ; and 
 the good- will in them, he thinks, is to others, but nc»t 
 to him. At length the word touches his particular 
 cafe, as furely as if fuch a word had been put in the 
 Bible jhift for him, or as if the minifter had known his 
 cafe, and were -Speaking ju(^ to him. Zr.ccheus, fays 
 Chrift ; he names him as if they had been acquainted^ 
 H-'oce the (prufe relates in her cafe. Cant. lii. 3, 4. 
 <* The watcli'xn that go sbout the ciiy, found me; 
 to whom I faid, S^w ye him whom my foul loveth ? It 
 was but a little that I paiTed from them, but 1 found 
 hi?n whom n)y foiil loveth/' Thus the fmntr perceives 
 that Chrift has f ;miething to fay to him. 
 
 5 L:j}:y, The Lord rp^ns and ppplies the word rf 
 
 grace lecretly to the fmn^.r in particular, though it be 
 
 '\li (pekea 
 
278 The happy Ejfe^f ofChrlJl's Good-will 
 
 fpoken to all in general ; whica is as it were an internU 
 word. This i.^ c.Jled tiiC tit mo n/h- at ion 0/ the Spirit, 
 I Cor. ii. ^. Chrifl breathes grace and good-will to 
 iinners ip the gofjiel : but ibcy cannot perceive it. men 
 cannot nnke them fee it : but the Spvrit demonftratcs 
 it to them pov/erfully. He Ihines on the word of ihe 
 grace of the gofpe), and illuftrates it, on the dark mind 
 ofthefinncr, and illuminates it, fo that he fees that 
 word of grace and the good- will in it is really to him 
 in particular, and firmly believes it, ver 5. the Spirit 
 %vith the word atceiiing the good-will of Chrift to the 
 Cnner m the word of his q;race. Thus the fame Spirit, 
 >\ho before rpplied the do.truie of the law to the fmner 
 in particular, for his conr(ftion, applies the gorj)el to 
 him in particular, to b: iag him to -Chrift by f«iiib^^nd 
 the tfftd of it is, he believes the gofpel wSit a 
 pariicubr application of tiie grrce and good- will in it 
 to himfelf, howbeit it may be attended with doubts and 
 ears ftiT, M rk ix 24 L^rJ^ I bcluve; help thou mine 
 Uhbeiief. But the faiih of Chrill's good- will to the fm- 
 ner is fo far above the f'.jubts of ;t, that it hale* the 
 fmner do.sn from all his heights to Jefus Cliriftaod this 
 liis free grace, to venture his ail there. 
 
 II. I proceed to cordider-the Lord's baling down the 
 fmner from his, heights tohimftlf by hi"^ word of grace ; 
 vhich \v£ may ta];e up in tht fe four things. 
 
 I. The foul is humbled by it, and tutnbled down to 
 the duftofClirirt's fret. And ilii^ appears in tiicfe tjiings. 
 
 (j ) The Ibul finds it has nothing but the grace and 
 good- will of Chril!^, left to it, to tjuft to now, cither 
 i'or a red to the a)nrc!ence or to the heart. Ail its 
 law-righieou^ncfs, all itsli^; expectaiions of fatisfa<ftion 
 from tne creature, tumble down i4ce a (ii^oting biae 
 under its feet, Jer. xvi. 19. Tht duiilts, (ays the 
 prophet. y/;^?// c'jmt urto ihet from th, ends of ths earthy 
 mid Jhal I Jay y Surely Qur fathers have inhctitedliej^^am" 
 ty, and thinf^s wrerdn there it no p refit, 
 
 (2.) The foul fees its utter unworthir.efs of Chrift 
 and ld3 grace, thai it has n-jlhing tu coamieod it to 
 
 him. 
 
{q a Sinr.er in the IV or d of Grace, 379 
 
 hrni, Matth. viii. 8. Lord, fays the centurion to Ch'-if^, 
 2 am ml worthy that thu ftiouldll c me und.r my roof ;' 
 and wonders at ih- match'e'^ freedom of g-ace to fuch 
 a wrerched creature. The glo^-y of Chrift, and of his 
 pracp and nrood-wi;l, fhines lo bright, that it fmks the 
 llnner to nothing in his own eyes. 
 
 (3.) The foul ii content of Chriil: on any terms, and 
 Vv'i'h V?^u\ fays, Lord, -jjhat wilt thzu have me to d) ? 
 Acls >x. 6. The man irjjed to be off and on with Chrift 
 before ; he would be his on fuch terms, but not on fuch 
 terms : but all tiie exceptions and referves are thrown 
 by now, and now he would have Ch. ill and his grace 
 at anv rate. 
 
 2,. The foul is dr^wn hj it, John xii. 3'2. /, if 1 he 
 I'ft&d ^"^ from the earthy will draw all men unto me. 
 There is grace in the Mediator's lips, he .venly oratory 
 which the (inner can no more refill. His former back- 
 wardnefs is killed with Chriil's gix^d-will appearing in 
 the word of grace : he is a captive to the love of ChriiU 
 
 3. The foul is imprefTed. with di';*ine auiherity by it, 
 req airing it to believe on Chrilt, i John iii. 23. This is 
 his commandment, That we Jhoidd btlieve on the name of 
 his Son Jefur Chrift. The fmner fees glorious Chrilt 
 held forth to^iim in that svord, and feels not only upon 
 his heart the weight of abfolute need preiring^him for- 
 ward, but alfo upon his conicience tlie weight of the 
 authoriiy of heaven prcfTkig iiim forward ; and as by the 
 former he may not, by the latter he dare net but em- 
 brace him, over the btl y of f=lc unwonhinefs. 
 
 4. Lajily, The foul is haiiened by it 10 Chrld, Pfal. 
 Ixviii. 31. Ethiopia Jhail fo.n /tretch out her hands ur.to 
 God. The finner puts off r.nc a moment Icjigcr, but 
 comes freely awsy ro Chriit, Lke wnter that has got a 
 free vent, I fa ii. 2. \^il njtkv.s Jhail flow unto it. 
 The foul lets go all i:s other holds, and calls itfelf on 
 the Meciator's grace 2^11(1 good- will in the v^t^rd of grace 
 for all, and holds by that, fcfolvcd never to let that 
 hold go. Thus Chntl and the £i\M\?r meet. 
 
 I cone now to ;'pp'y this in an ufc cf exhortation, in 
 two b.-2iich£S, I I 2- F/Vy/, 
 
380 The happy Efft^i of Chip's Goodwill 
 
 Firfl, If €v?r yc would have union and communion 
 ^ith Chrift, difcern now and believe the grace and 
 good-wi'l of Chrift towards you in particular, in the 
 word of hisgr^ce which he is fending you this day, viz, 
 the gofpel Do not think chat he is overlooking you, 
 U^'.vevci finfu! and mifernble your cife is ; but open 
 your eyes and fee, and believe him breathing grace 2.\\i\. 
 good-will to you in particular. 
 
 ObjiC}. Wh^t warrant have T tobelcve Clirift's good- 
 will to me. who am a poor unlioly creature ? Ayif. If 
 ye were holy, fanclified by faith, you might believe not 
 only his good-will to, but complacency in you-. But as 
 it is, you have a warrant to believe his good-will to you, 
 lince he is holding out himfelf to you to be believ«^*|wi. 
 Si^^ouQwY^ojufiifiei the ungodly, Rom iv. 5. wailie^BI 
 UiKlean in his own blood, I'ceks and faves the loft. 
 
 1. I afe you, Are ye not warranted to believe the- 
 gofpel? M:irk i. 15. Can ye b^^lieve ihe gofpe', and 
 not believe Chrift's grace and good-will to Tinners of 
 mankind ? Surely not ; for it is the word of hia grace. 
 Then 1 afk, Can ye think ye are not req^^iircd to beheve 
 more thjn devils believe > they beheve the gofp*?! irv 
 the general, and Chrill's goodrwilL to Tinners of man- 
 kind, but not to them: and this is that which fills them, 
 vith rage againft him and them. Therefore ye are 
 required to beiicve it with particular application to your* 
 lelves, namely, Chrift's good-will to ycu. 
 
 2. The venom of unl^elicf lies in making God a liar^ 
 i3ot believing the record that God hath given of his 
 Son, I John v. 10. But the molt defpTaie unhclie»ers 
 believe ChrilPs goixl-\N ill to iinners in gcutral, but not 
 to them in p?.rt'cular : thtrefore ChriJt s good-uiil tu 
 them in particular is a truth, a:ui it is ihe;r crying fm. 
 ind ruiti that they will not believe it. 
 
 3. It is impoliiblj to believe on Chrift for f.dvation,. 
 iiniers we beheve his good- will to us in particular ;thcrii- 
 fore lince ye arc warranted for the one, John \\\. 16. 
 ye are for the other. 
 
 Uhjid}, Bat how U it pclTible fcr me to fee Chris's 
 
 g(X)d- 
 
r a Sinnsr in the JVztd of Grace. 381 
 
 p;ood will to me, feeing I can neither look into his 
 heart, nor into the decree of-elec1:on ? Anf, How do 
 you lee an honed man's good-will to you, fince you 
 cannot look into his he^rt, nor fee what thought.*; he 
 had towards you when 5'ou were in the womb ? Do 
 you not fee it in his words and c-wrisge to you? So 
 you may fee ChrifVs good- will to yen in his word of 
 grace and deiiling \^v\y you. He declares he came to 
 J'ave the -world, John xii. 47. ccnfequendy to fave yoii 
 who are of that fociety. Is not that good-will to ycu? 
 — to fave that which vicis l^>f}^ Luke xix. lo- and you are 
 k'i'r. He is come in the character cf S.whur of the 
 vjr/d, I John iv. 14- and ihere'orc he is becoMie vcur 
 Saviour. He hold- out to ycu his righteoufneG, his 
 promiie to be believed on by } ou for your lajvaticn. 
 Is not that g^.od- will? 
 
 (Jhj.'cJ, But there is n(^t a wcnl (f me in particular 
 in the gofpel. Arf There is jult as m\\ h of you in 
 parti uiar in the prcinife of the gofpel, as ihtre is in 
 the curfe of the law. Jv^hn iii 16 '• God fo lovtd the 
 world, that he g::ve his only- begotten Son, that wliofo- 
 ever belie veth in him. lliould not jeriih, but h^ve ever- 
 lafting life," is a propcficion ss univerfal as Gal, iii 10. 
 *' Curled is every one that conrinurth nor in all things 
 v^hich are written in the bi'ok of the lav.' to do them." 
 B.it the natural confcience (^.f fin lielps to btiieve the- 
 htrer, but nir^kes it h.nrd to believe the f Jrmcr. 
 
 Objtd. But there is one thing 1 can never get over, 
 and v,h.en I would be uvA\ ferl-: us, then if- is ^^jive \o 
 be upon me : fo I thii k the Lord has even left it to 
 be a fecret iign that he has nj goodwill rt> me, and 
 ihiit I niiiit periih in the hinder-end. Atfli that tin ^g 
 be the r urdtn cf your loul,- as it fecms to be, you will 
 l>e making recoui fe to Christ's blood and Spirit agai. ft 
 it ; and though you lofe rnsny bsttles. you will certaiuly 
 he vi(rt<:rious m the war. See ilie cafi cf the apoit'e 
 Paul. Rom vii. ar, C4, 25. '• 1 iind a lavr, that when I 
 would do good, evii is prefert \\\i\\ nie O wrctcheit 
 man that 1 am! whollnll deliver me from the body ot 
 
3^2 The bappy Ef.a ofChnJi*s Cccd.x.^M 
 
 this death ? I thank God, through Jefiis Cbr ft o\jr' 
 Lord.'' The evil (Itfipin of the divine dirpsufarion in- 
 leaving it, is a malicious irfinuation of the terperit, 
 ^latth. XXV. 2.\ to difcTf dit the gofpcl. But the c^olpet 
 gives you an ht>nnu:a!)le account of it, i Cor. xii 3 9. 
 *' For this thin^ I he?uughr the L'-.id thrice, (fays Paul) 
 that it mi^ht depart from nie. Afid he fjid unto me, 
 ^Iv grace is li fHcienl for tiiee: f(»r iiiy Itrwigth ii :n'de 
 perfect in werknefr,'* To fee a poor creature mainrain 
 inp; an obflin^te haule with the ferpent, after many a 
 fail rifing with the tear in his e) e, wnd falling to it again, 
 declares the pnverof grace n>i re than his going wiihi 
 an even-up back dunug the chainirig of ihe tneir.y, 
 
 would do. y 
 
 Sicwdty, If ever ye wouVi hive uni.Mi and comnui- 
 iii(Mi with Ch\iiV coflje t\iwn then fioni yi ui* heij^hrs, 
 snd rcceivci Chriil brt-s'hing gcod-will to you, truilrg- 
 on his grace and good will in the word for your i'alva- 
 lion. And, 
 
 1. Come down from tlic height of your expedirinns 
 from the law, your own rigiiftoufneis, whatever ye\an 
 door fuiter : and receive Chriit for righteoiifneli, fos" 
 a reft to yoiir coiifcience. ^ 
 
 2. Come clown from the he-pht of vcur exp^'cla titans * 
 Vonj the creature, and receive Chrilt for a rclt to your 
 
 heart. 
 
 ^. LciQly, C:^me down from the he-ght of \our Jea-- 
 .'iuftes of Chrill, by which ye xrc ciin>bing up to heaven 
 '.refuFnptu ufty, ap.d bre^k'ng in to Tod's fecret things, 
 ..:uJ receive Cliri't uho v duwn here in hjs word of 
 :r2ce, breafhing goo'l-will to .yo'.i. Hearken to what 
 :ae apoflle fay., *• The rightcoufnefs which is of fauh 
 fpeakeih on this wi'e, Say npt in thine liearc, Who fhall 
 :.*cepd i;::o heaven T (that is, to bring Chnft down from 
 ?ove) : or, Who Ihall defcend into the dctp^. (that is, 
 to brinj!;; up Chnlt again from the dead). Ekit v\hat 
 {»!i!i it? The <vorxi is n;g!i theie, even in thy mcu'h, 
 and in thy he^it : thit i'-:, ilie word (»f faith ^* hich we 
 pcauh/' Rom. X. 6; 7j 8. Mai^e hafle doAn, cr ye 
 
 Vvi'! 
 
to a Sinner in the H'cr^ of Grace, 3 ^.3 
 
 i5^il! f^!l headlong into the pit ; for the law will not bear 
 your weipht, the creature will fail you, and the fheet 
 cf'the golpel, whereifi Chrift's grace, and gond^ will to 
 you is fpread cut, will be drawn up to heaven^ and y-e 
 will lee no more of it for e-v'cr. 
 
 THE 
 
 Diliingui{liing Characlers. 
 
 O F 
 
 TRUE BELIEVERS: 
 
 XL In relation to their entering into Ren; 
 in. Cm R 1ST ^. . 
 
 For i\TJ v)h:ch have bcH^vsd do- enter into reft, 
 
 OUR Lord Jefus has been invitinpr you to come to 
 him by believing, and mary have profefr-d to 
 give him the hand- Here is a tcucliilone whereby ye 
 may try, whether ye luv« believed indeed or wk.i ; 
 F-r lue which h^,ve heliivcd do enter into rtj}. 
 
 \v\ ver. I. the apolHe h^d exhorted the He'orews to 
 take heed and fear k'll they m iled or fell ih( r: of »he 
 bl-. ITed rell, of which they h.^d the promift left them in 
 the gnfpel. This he enforce :h from ih"S confide raiioii, 
 that tiicy were in the fame ftaci with refpeft to it, as 
 tke ancient lii^aclires to Canaan. On the one hand, as 
 
 the 
 
 * Tlie Sermons on tMs fulijetft Twre nreacrieo at Ettrick, begim 
 June t8. 1727. tl>e Lord's d:ty imnicdiutely fgiiowinj t}»e a.-lmLr:'- 
 ftraiion cf the Lord's liippcr there. 
 
384 Believers entering t/tto ReQ in Chrifl. 
 
 the Ifraelites hid the pro.nife of Canaan, but \oCi it 
 thn)u;^h their not beljevin^ the proinife, ver. 2. ; fo we 
 hivc the g'^^pel, the pronpfe of ihe fpiritual reft ; but 
 if we believe not, we will ncv-r enter into it, but fall 
 as the bofly of Ifrael in the wirdernefs. On the ether 
 h''nd, as Caleb and Jdhua who believed the proaiife of 
 Gaiiaan, did enter int<i it ; fo we believers do enter into 
 the rpiritual reft. Thus you fee the conneclion of the 
 text with the two preceding verfes. 
 
 In tl:e words we hive two things to be confidered. 
 
 1 . A fweet ejqierience declared, JVe do enter into rjft. 
 It is an experience of a fpiritnal and h-avenly benefit ; 
 whereof Caleb and Jolhua's exp'erieiice was the t\pe, 
 Jofh. xiv. And here conilder, 
 
 (i.) The benefit experienced; that is, rcfi. Refl 
 \i a fweet thing, as ail v.eary labourers do kni>w. But • 
 of all reft foul-reft is the f^eettll ; and fuch is this. 
 The reft here meant is the reft held forth in the pro-i 
 Riife of the gof'pel, ver i , 2. And if ye sill where it is 
 found ? it is not in heaven only, for the believer enter** 
 into it no v/ : but it 53 in Ghrift, whether in earth* or 
 heaven. This Jippears from the finner*s entering into 
 K by fiith, the nature of the reil^ver. lO- the apoftle's 
 (•p;x)ruig be lievers parrakin^ of Chrili, to unbelievers 
 loling ihei' part in Criaaaii. chap. i:i 14. and is agree- 
 rvble to the pro.nife of the gofpel, Priaith xi. 1^4 
 ** Come nmo me, all ye that labour, and are heavy 
 liden, and I will give you reft.'' 
 
 (2») The experience of that benefit, IV e do er.trr. 
 Ke fays not, W ejhjil enier, -jlz at deaih ; but in the 
 prefcnt ii:ne, \V^e do enter. The believer'* reft is not 
 altogether put off- to another lifd. it is not co:i\j;lete 
 ".ideed, till we come to heaven ; but it is begun here, 
 v.c are entering in'o it, and do enter* And the very 
 e«tr^ncc of the reft is fv cet. 
 
 2. The parties in \^hofc name this exp-riercc is 
 J/e Urtil, i'/e which huv^ hr^uited, viz in Chrift. 
 '.'nbeli.'vers Itili reman ;;i t'lcir ieftlefs cc^ndition, but 
 :^ih inChrJft lays the foul toreil.. Chrift is the leliing- 
 
 place- 
 
Believers enierhtg into Kefi in Chnft. 385 
 
 place of poor finners ; and faith uniting the foul to- 
 Chriii. the foul enters into reit in him. 
 The words afford the following dc^ch'ine. 
 
 DocT. They who have truly believed in Ghrlft, 
 da enter into reft in him. 
 
 Here I fhall, 
 
 I. Shew Vv ho they are that have truly believed^. 
 
 II. Confider the entering; of thofe that have be- 
 lieved into rell in Jefus Chriii. 
 
 III. Apply the whole. 
 
 I. I am to fhew who rhey are that have frury belier^ 
 ed. 1 am rtot here to enter on the nature nf faith af 
 large ; only with a view to the gofpel-mefTage fent you 
 laft day, I am to (hew who have believed in two par- 
 ticulars. 
 
 F/r//, They who have believed, have be'ieved the 
 grace and good will of Chrilt to thtm in pjrticular, held 
 forth in his word of grace to them. v'z.. a good-wij] to 
 fcve them from fm and wrath. Behold the tc<\o of 
 the belicvirjg foul to the word of grace, i Tim.i 15; 
 **^ This is a faithful faying, and worthy of all aceepta- 
 tion, that Chrilt Jefus came into the world to fave fin- 
 ners ; of whom I am chief." Chriir has been at 
 much pains to Ihew his good- will to you and every one 
 of you in particubr : I aflv you, Do ye now believe ill 
 or are ye not as yet convinced of it ? There are three 
 fo: ts o\ unbehevers in this pt)int. 
 
 I . Thofe who do not bebeve wh^t the gcfpel holds 
 out as j^ood-will, to be good-wil! to them Such unbe- 
 hevers are all carnally fecure tinners, unwiUing U) part 
 with their iuils ; Jer. ii. 25. '-Thou faidU, There is 
 no Iiope. No, for I hav.e luv^d ftrangers, and after 
 them will I go-/^ If Chrill in his gofpel ihouid Ihew a 
 good will to makif them healthy, and weahhy, and wdl 
 in the world, thty could believe that to be gooti-vill to 
 them ; or. if he could reilr.cLhis good- w Hi '-o the keep- 
 ing.. 
 
586 Belt vers entering into R^Jf in Chi/t, 
 
 ifi^ them out of hell, when ihey die. But all that f^ 
 faid of good will to thcni othcrwire, they l(X>k on as 
 idle tales, Pfjl iv. 6. And fo th?v treat as airy notions, 
 what they have no heart for, Pjov xvii 16. Nay, 
 when they look on it in earneft, thev take it fir ill-will, 
 to rob them of what thev hive moii delight in. Koin. 
 viii 7, Becanfe the carnal mind is enmity againil God : 
 for it is not fuhj (fl to the hw of God, neither indeed 
 canbe. Gal iv 16 " Am I'therefore become your enc-- 
 my, becaufe 1 tell you, the tru:h?" 
 
 2 Fhofe who dn not believe the grsce and good* will 
 of Chrift otliem to be pure grace and good- will. Such 
 unbelievers are all unhuinbled fouls: they have never 
 go: a true ri'j;ht of their own exceeding finfulriefs and 
 utter unw.Tihinefs ; fo it is eafy for them to believe 
 Chrift^s god will to 'hem, for they nevtr fiw any diffi- 
 cnlty m that, Hw ,fhull I put thee am:ng the childrer,? 
 But then it is not grace and good-will, but due good- 
 will to them, that they believe : and that is not divine' 
 faith, Rom iv 4, i^, 16 wrought by the Spirit. • 
 
 3. Thofe who do fre their own fmfuhiefs, that they 
 cannot fee nor believe Chriit's grate and good-will to 
 them. Such unbelievers are awakened finntrs, on whom' 
 the law has its effect, but not the g^-fpel, I fa liii- 1. 
 They have a jeaUmfy of Chrift reigtiing in them, that 
 thfy c mnot believe that ever hi> her.rt can be towards 
 them. And fo however they may believe the truth of 
 the gofptl as to-othero, they believe it not with' refpcct 
 to themfe'ives. 
 
 Now all thefe are unbelievers, who have not entered 
 into reft, but continue reftiefs. They do n; t believe 
 rhe golpel, receive not ChrilVs teftimony, John iii 32. 
 :n:ike GoA a linr, i John v. 10, j i They go no farther 
 • n their belief of the g;)fpel th.^n devils, Marki. 24, 25. 
 
 ^</{' By what charadrrs may they be known, who 
 have believed in thi- pt)int : 
 
 Aiif, I. They have believed Chrift's grace and good- 
 will to them, over the bellv of ftarmg guilt, and ^'^^ 
 mi-vtti- thine fi, Luke xv. 18. Convinced that the 
 
Sellevers entering into Reft in Chrtft. 38^ 
 
 •would have been juft, and done tbem no wrong, x.4 
 have fet himfelf ag;ainll them for ever; they have yet 
 .beheved his unhired good- will to them held forth in his 
 word of grace- So their faith Hands on the foot of 
 mere grace, pure grsce- 
 
 2. They have believed his grace and good- will to- 
 wards the drawing them out of the miry clay of their 
 •(infiiinefs, »s v.ell as out from the rolling waves of 
 ■guilt, the cu^fe, and eternal wrath. For this is the 
 gojd-will of Chrilt leOified in the gofpel, Matdi i. 21, 
 He fhallfCiVe his people ft om their fins ; and faith be- 
 lieves that good- will as held forth in the gofpel. So 
 they reckon it good-will to them, that they be made 
 holy, that the power of fin be broken in them, and 
 believe fuch a goorl-will to them in Chriil Jefus. 
 They would as fain be fari6lified, as one would be {vtsd 
 from his running fores, and believe the grest Phyfician's 
 good- will to their. cure, Micah vii 19 *^ He will luru 
 again, he will have cotiipaliion upon us ; he will lubdue 
 our iniq-iitie^ : and thou wilt call all their fins into the 
 depths of the lea." 
 
 3. The only foundation of their belief of it, is the 
 faithfulnefs <;f God m his word of grace, Gal iii. 2* 
 *' This only would I learn of you, Received ye the Spirt 
 by the works of the law, or by the hEa^i^g of faith V 
 "J'hey fee fo mucli of their own viienefi, that if men 
 or angels had faid it, they could not have believed it: 
 but becpufe they fee God himfeif has fiid it, they can- 
 not but believe it. The Spirit of God has demonilrated 
 to tiiem ChrilVs good-will in the word of the golpirj, 
 2nd that that word is God's own word : fo they are 
 overcome into a belief of it. So the word of the gofpd 
 U the anchor cf their fouL-, which they \\v\'S h\ al- ne, 
 v/iiatever wav.^s come on them to beat th'.iii . off frons 
 that their belief. 
 
 4. L.,Ji'yy They have betaken ther t' c 
 grace and good-wiii (..f Chrift in his wore; n gr^ce and 
 laid A\ thtir weight over upon it. Whaievcr'jealriuties 
 of Chri{l*s Tuod-Wiil were hanging about vhe^n, j.ro- 
 
 ceediiig 
 
"5^8 Believers entertn^ irrfo Krft in Chrift. 
 
 cecdin^r from confcience of guilt, and Sat^ip/s fubti] in- 
 fmnations; they have broke through them all, and cdli 
 themfelves into the arms of free grace, Mark ix 34. 
 This brings to 
 
 The Second particular, They who h.iv^e believed, 
 have believed on Chrift as their own Saviour for life 
 and falvation to them, Acts xv 11. « We believe that, 
 through the grace of the Lord Jefus Chri(f, we fhall be 
 faved/' Thus believing the Son, and bdieving on the 
 Son, believing the gofpel, and receiving and relting on 
 Chriit, are infeparably conneded, John iii. 36. *' He 
 ihat believeth on the Son, brith everlafling life : and 
 he that belTeverh not the Son, flnil not fee life/' They 
 who believe xhi gorpel, teflifymg Chriira grace and 
 good-will to them in particular, caniiot but receive and 
 red on Chrift breaih'ng that gond-will towards them- 
 as ycu fee was exemplified in Zicclienc, Luke xix. 6* 
 //r made hafte, and came down^ and received himj^,y fully. 
 Their reigning jealuufy being cured by their faith of the 
 word of his grace, they cannot but throw themi'elves 
 into the nnns of his grace, and embrace him as their a'.l. 
 
 This believmg lies prccifcly in ttuftingnn h'm as^ur 
 r>aviour : the fmner triifting to the report of his good- 
 will to him, triiftsnn him accordingly for all, If. xxvj. 4. 
 Plal ii.r<//. And fo he, 
 
 1. Co'jimils himfelf to him, as one doth quietly 
 commit himfelf 10 an able perfon, wh(^fe g(^od-will tc 
 him he believes, Pfal. x. 14. The poor ammittcth him- 
 
 ft.funto tbeey Heb. haves upon thee. 'I'he finner fees 
 his cafe in itfelf to be defperate, but h^-aring of the 
 Saviour able to fave to the unermoft, and b-lieving his 
 good-will to him, commits and rolls himfelf on him 
 
 2. He expects filvation from him according to the 
 word of hu grace, A(^s xv. 11. foTcited. For tiic 
 frcfptfi i? a prcnnfe hfld forth to (inners to bt; b(.)ie\e(l, 
 apr-omife of life and filvation, Heb iv. i.; and faith 
 trulting theproipife,. txpeCts the srcomplifhment <>f it. 
 
 An«V the lirner behcvmg on Chr.li^ betakes himfelf 
 to hici only, wWlly, and lor <r\ er. 
 
Believers entering into Reft in Chrift, 3S9 
 
 (i.) He renounces utterly all expe^titions of reft to 
 his confcience from the law, and betakes himfelf to a 
 crucified Chrift for it, Phil. iii. 3- All his doings and 
 fufF/rings are quitted in point of confidence in them 
 before the Lord ; and he hvs his weight allenarly on 
 the blood and righceoufnefs of Chrift. llie infi'vlty of 
 the perfon perfuides him of the tfficacy of thcfe for 
 acceptance, and the word of promife iaiij-fies him of 
 Chrift's good- will to apply them to him 
 
 (2.) He renounces utterly all expectations of reft to 
 hii heart from the world, and his lufts, and betakes 
 himfelf to a full Chrift for it, Jer. xvi 19. The world 
 has appeared vain and empty, it has given the mai^ 
 many difappointments, and he will trull: it no more ; 
 he fays, There is no hope from that quarter. His fin- 
 ful lulls have appeared deceitful ; looking for a reft in 
 them, he has found himfelf as among lions dens, and 
 on mountains of leopards. Wherefore he takes Chrift 
 for a reft to his reftiel's heart, for all and inftead of all : 
 Pfal. Ixxiii. 25. '* Whom have I in heaven but thee? 
 and there is none upon earth that I defire befides thee." 
 
 Thus the linner believing does enter into reft, refts 
 in Chrift as his choice, never to make another choice^ 
 to rake any perfon or thing in his ftead ; refts in him as 
 a complete portion, fenlible that there is enough in him 
 to make him happy. 
 
 n. 1 Ihall conlider the entering of thf)re that have 
 believed mto reft in Jefus Chnft. And herein I Ihall 
 ihew, 
 
 1. What is fuppofed in that thofe who have believed 
 do enter into relt. 
 
 2. What is that reft in Chrift which they do enter 
 into. 
 
 3. What is the import of their ent-^ring into that 
 reft in Chrift. 
 
 4. Hosv the foul is entered into reft in the way of 
 believing;. 
 
 Fr;isT, [ am to (hew whnt is fuppofed in that thofe 
 who have believed ..: enter into reft. 
 
39<5 Believers entering into Keji in Chrift; 
 
 Firf}^ Thofe who h;ive not believed, are in a (late 
 of reniefTnefs. Unbelievers are relllefs creatures, If. 
 Ivii. 20. Tj'iI the foul come to Chriit, it can never 
 get true reil: one may take rell as well on the top of 
 a mall, as get it in an ungodly, unregencrate, uncon- 
 verted llate. Thofe out of Chriit have, 
 
 1. A reliefs Itation, an infecure lianding, Deut. 
 XKviii. 65, 66. " And among thefe nations Ihalt thou 
 find no eafe, neither Ihall the fcle of thy foot have reft; 
 but the Lord ihall give thee there a trembling heart, 
 and failing of eyes, and forrow of mind. And thy life 
 fnall hang in doubt before thee, and thou llialt fear day 
 and night, and' ihalt have none aflurance of thy life." 
 It is by faith only that one's ftet come to be let on a 
 rock. Sinners out of Chrill are like thofe who are 
 {landing on the earth quaking under them, like thofe 
 who are leaning on a broken reed : for how can they 
 have fure footing, who are lymg open to the wrath of 
 God, and are evtry moment in hazard of dropping into 
 the pit ? John iii ult. 
 
 2. A fcltlels labouring, Matth xi. 28. Their reign- 
 ing lufts kct-p mem always buly ; for they have many 
 moiuhs to feed, many taik-malters to pleafe, who arc 
 under the command of unmoriified luits, Jer ix 5. 
 1 hey have hard work to Iqueeze their fatisfaction out 
 c»f the hufks of the empty creation, Hab. ii. 13 And 
 if confcience is awakened, they have hard labour, in the 
 fiery region of the law, to keep pace with it, and work 
 a righteoufnefs in which they may ftand before a jufk 
 God, Rom X 3 It is a reP.lefs labouring, fur they 
 can never reach the end cf their work ; Ur reigning 
 hilts will never ceafe craving, the creature will never 
 fatjsfy, nor the law jultify. 
 
 3. A reitlefs wandering. God is the place, the 
 relriog place of the f ;ul, Pfal. xc. i. ** Lord, thou haft 
 been oui dwelling-place in all genprations." Adam and 
 all his poPccrity in him Kft this place ; fo the foul not 
 retunied to God by Chrift, h in a wandering ftate, 
 Prov. xxvii. 8. " As a bird that wandereth from her 
 
Believers entering into R:ft in Chrift. 391 
 
 (2.) A reft of difcovery, difcovering the objcifl fuffi- 
 neil ; fo is a man that vvandereth froai his place." 
 
 1 Pet. ii. ult. They are as fhcep ^oing ajiray. Lo(k 
 a> the r.raelites wandered forty years in the wildernefs, 
 till thev were confumed ; (o the foal out of Chrilt hav- 
 ing loft God, has no certain refting place, bat wanders 
 in the wildernefs of fin, from one lull to another; of 
 the empty creation, from one creature to another ; of 
 Sinai, from one leg^l performance to another ; like the 
 great wanderer the devil, iNIatth. xii. 43 Only they 
 who believe, l:ke Caleb and Jolhua. do enter into reft. 
 
 4 A reftlefs burden-btaring, Matrh xi. -28. There 
 is a load of guilt on them, w hi^h they cannot Ihake i if, 
 John viii. 24 — of fervitude to reigning Ivjfts, which 
 they cannot free thcmfelves of, 2 Tim iii. 6. — of law- 
 duties bound on them uftder the pain of the curfe, 
 while it has no promife of ftrength wherewith to per- 
 form them, which they can neither bear nor be freed 
 from, Gal iv. 24. 25, 26. — of curfes, which they are 
 continually increaling, Gal. iii. 10. — and of wrath lying 
 on them, John iii ult. and heaped up. Rom ii. 5. 
 
 5. Lajtly^ A reflltfb eternal llate abiding them, 
 
 2 ThefT i. 7, 8, 9. They that tak^ not up their reft in 
 Chrift now, will have no reft hereafter : for their -worm 
 will ncvrr die, nor thtirfire be quenched As rhey have 
 no fohd reft in this world, they will have no reii at all 
 in the ether world 
 
 Secondly Reftlefs (buls rpay be laid to reft in Jefus 
 Chrift, Matth. xi. 28. *♦ C(Mne unto me, all ye that 
 labour, and are heavy laden, and 1 will give vou reft '* 
 The who e race of mankind being put cfF their reft by 
 Adan>*s fall, wht^lb vvill may return to their" reft in 
 Chrift, by him returning to God. For the reft that 
 men a e feekmg, but cannot get in their lufts, in the 
 creature, and in the law, may be found in Chrift. In 
 him the foul may fweetly repofe itfelf; being f^fe 
 from the fear of evil, and having all in him to anfwer 
 its needs. 
 
 Liijil\ . It is by fai'h the reftlefs foul is laid to reft in 
 Chrift^ Rom. xv. 13. *• Now the God of hc^pe fi'l vou 
 
 K k 2 NV 
 
39^ Believers entering into Reft In Chijl. 
 
 with all joy and peace in believinp;.'* The world was 
 pur cff, and is kept cff its reft, by rhe diHurbance given 
 by the tempter : he goes about, and will let none of 
 then) reO, that he can get hindered. God has fent us 
 the gofpel, as a fong to fing |x>or finners to reft in 
 a Saviour. Pfal. xxxvii 7. ; and it is fo efficacious for 
 that end, that all that hear it by faith, are really laid to 
 reft in him, though iliey had been raging like madmen, 
 as ManalTeh and Paul. 
 
 Secondly, 1 proceed to lliew what is that reft in 
 Chrift, which they v\ho d<j believe enter into It is 
 lv\ofcld, fpiritual and heavenly, initial and complete. 
 
 FirJL They who have believed, do enter into fpintual 
 reft, which is their initial or begun reft. Though they 
 /hould get little more reit for their bcdies. till ihcy reft 
 in the grave; they enier into foul-relt, Matth xi 29. 
 they get reft for their foul- in Chrift. And none that 
 knows what foul- trouble is, out they will value it more 
 than any reft out of heaven. And they enter into, 
 
 I. A reft of the underltanding. The mind of man 
 is a reftlefs thing ; and though it is always fceking^and 
 fcarching, it can never find where to reft, till the foul 
 come to Chrift, and there it comes to the utmcft poinr, 
 and fo refts. Now ihe mmds of thole that have be- 
 jjcved, do enter into, 
 
 (i.) A reft of perkKifion and i^fturance of the truth 
 of I he g< fptl. I Theft' i. 5. *' Our g fpei came not 
 iiiHn you in word only, but alfo in power, and in the 
 H(ily Ghoft, and in much ..fTurance.*' There is a root 
 cf Aiheifm and increduliiy in the minds of men by 
 narure : tFie gvfpcl is b cught to them, but they cannot 
 believe it, If. iiii i. It is enforted upon ihem with 
 many clear argunients, re^dy lo c.ptivaie their aflent : 
 but fiill at belt they remain Hu^tuaiing abi ut it ; fome- 
 limes they are almoft p* rfuaded, and anon the vain 
 riird recoils. Hence thev are here and theie in their 
 refolutions, coun'e of Ife, kc. Thus ihcy remain reft- 
 lefs in their minds about it, till the Sp;nt dtmonftrating 
 it, w(»iks faiih in them : and then they r^ft i^fiured of 
 it, ai of what ihey fee and feci. (2.) A 
 
Believers entering ir.io Reft in Chrift. '^(^i, 
 
 ciept to make men happy. The whole blind world is 
 in quefl of that, and rhey are rambling up and down 
 in great confiifion fceking it ; Avh'le ilev know not 
 what it is. One runs to the prorirs. others to ths 
 pleafures of ihe world for it ; but can never find it in 
 the whole round of the creation to which thev go for it. 
 But Chriff being feen by an eye of fnith, the mind is at 
 reft from the weary learch : the foul has fciund the ore 
 pearl, and cries cut, I have found, I need leek no 
 farther, Joh.n i. 45 here is en. ugh for n^.e. 
 
 (:; ) A reft of the higheft eftiniaiion, Pfcil Ixxiii 2^, 
 forfeited Natural men are in a conftant hurry this 
 way, they never reft in this point. 1 hey uill mc'ft 
 efteem that to-day, which they will loath and thi'ik 
 ver\' little of to-morrow. What we had the higheft 
 valu? for in infr-ncy, v\e care rot for in childhood ; in. 
 childhood, we dsfpife in youth. &:c In a word, natural 
 men are all their days i:ke children, that value the 
 neueft Xxw moft- But when men blieve, the hiaiieft 
 eftimation i- fixed on Chrift, i Pet. ii 7. UrJoyou ivh'ch 
 beliive he is precious : and though thoulands of oHj^^vfis 
 come after him, he preftrves his tranfcendent excel- 
 lency in tlie believer's eyes. His mind is at reft there, 
 though the greareft hardHrps tome with him^ their 
 higheft value for him is not funk 
 
 2. A reft of the will The will is a reft'efs faculty 
 of the foul ; it goes hither and thither, and can never 
 be brought to reft, till tiie fuul comes to Chrift. 
 Unftiible as water, may 1 e its motto, for what he wilb 
 to-day, he will not to morrow. But the wilLof thole 
 who have believed doth en^er into, 
 
 (i ) A reft of full liking -to and contentednefs with 
 Chrift, Pfal. cx^ 3. Thy people fiall be 'djilUrig in ihe day 
 of thy power. The unbeliever never faw the ol-jedc in 
 which he could fo reft. However pleafed he was with 
 it, it wanted ftill fume one thing or other to him; the 
 creature, initfelf; and Chrift hmifelf, v.ith re^pscl to 
 their mind Hence he could never find reft to his wiil. 
 But they \N ha believe do enter uito this r&U ; they hav« 
 Kk 3 ac 
 
394 Bi^ticvers entering Into Reft in ChrJft. 
 
 at length fallen on an objecft that fully pleafeth them ; 
 there h novhitit^ in hin whicli they would have away, 
 and 'here is jiotiung out of hirn that they would have 
 in, Cdiit V. ult. //. // aitogcthtr iovdly, 
 
 (z ) A refc of chief defign and purpofe, namely, 
 to partake of Chrifr, and enjoy God in him. which is 
 nun's chief end, Pfal Ixxiii 25. Unbelievcri are ftill 
 changing their particular chief defigns, they alter their 
 minds in them, and cannot reft: but faith fets the loul 
 to rt'ft in cne thing, which it wiil chieliy purfuc v\ hilc 
 breath lafts, Pfal xxvii. 4 and what that is, the apoltle 
 ttlis, Pinl ill. 8 *• Yea duubtltfs, and I count all things 
 l)Ut lolb, for the excellency of ih<; knowledge of Chriit 
 Jei'iis my Lord : for whom 1 have fiirfcrevl the lo(s of 
 a 1 thing:,, and do count them but dung thai 1 may win 
 Chriit " 
 
 (3.) A reft of final choice, Pfal. Ixxiii 25. The f nl 
 t'nat IS our of Chi ift is light of conceit, arid given to 
 changes: but rhey that h-ve believed have niade their 
 choice, and clofed their eyes never to chufe another, 
 aLqiiiefcing in the choice of Ch i t for a portion Heiic 
 they deny uiigodlinefs and worldly iufts, as a worn.m 
 efpouied to a hulbind can no more admit the addrclles 
 ot former Tuitors, Fit. ii. 12 !> 
 
 3. A reft ot the confcience A difturbed confciene 
 is a heavy companion, Prov. xviii 14 and there is no 
 found reft for it, but in Chrifj;. 1 he confciences uf 
 fome are cflcep, yea thofe of fome are feared ; but that 
 is no kind y reft for thtm. *i hey will certainly be 
 a\».ak(-r,cd fooner ox hter, and confcience makes fome 
 frightful fiarti ia that fleep. The av.akcned confcience 
 f:]iarts Ure as by a deep wound, Ac>s ii. 37. and that 
 woiind*s becoming incurable, is the gnawing worm in 
 in heil. The Hrft way men go for reft in this cafe is 
 U) the law, m.tking a healing pLifter of il.eir duties to 
 apply to their fore : but there is no reft thes«) die 
 thunder oi its curfcs beir-g reuoubied But the c^^n- 
 fcicnces cf ihofe .vho have l'teije\f 1, do eiiter into, 
 
 X rcit of eafe^ Rjai. xv. 13. The foui diat 
 
 was 
 
Believers enfenng into Reft in Chri/i, 395 
 
 was in a ftorm befoie, comes to enjoy a calm by be- 
 lieving, juft according 10 the meafure of believing. In 
 the aw;.kened fired confcience, guilt ferments, and 
 cafts it into a fever ; by believing the foul gets the 
 corfcience purged, Heb ix. 14 and fo there is a cool 
 of chat fever, chap. x. 2. Faith brings the tolled foul 
 to an anchor in Chrift. 
 
 (2.) A reft of refrtihment, comfort, and eftabl Oi- 
 ment : there is not only peace, hui j -y in beiicving, 
 according to the meafure thereof,. Rom. xv. 13 The 
 fame contcience that ftung the man before, chears him 
 i noA'; that brought the dread of God as an enemy, 
 brmgs in kindly thoughts of God through Chnft, find- 
 ing kind'y reft in tlie righteoufncfi of a Rtdeeiner 
 appr cher ded by fd iih. 
 
 Indeed fo f^r as faith is mixed with doubting, the reft 
 will be mixed with uuquietneis. And if taith were 
 peifeft, the reft would be perfec't too. But if the hand 
 of faith tremble, taking and holding the grip, fo m-jch 
 Will be wanting of the eafe and comrort of confcieiice. 
 
 4. A reft of heart and affections, Pfal. cxvi. 7. 
 This is a reft the foul can nev'er find till it come to 
 I Chrift: for ftiU the heart of man is craving, at the 
 , rate the whole creation cannot anfwer it, and ihere- 
 * fore is kept refilefs. But the hearts of thoie who have 
 1^ believed, do enter into, 
 
 (i ) A reft of fa:i?faaion, Phil, iv 18. The foul 
 beir.g by faith ftt on the brealh of the divine confola- 
 tions, has en<:;igh, Gen. xxxiii. 11. It fn.ds Cbrifl an 
 object commenlurable to its boundlefs defires, nothing 
 to be defired without him, nothing beyond him, Pfal. 
 Ixxiii. 25. The whole compafs of worldly comforts 
 could never match the heart ; there was (Vill fometbing 
 \yanting w-hich the htart defired. But now it is match- 
 ed in a latisfying object. 
 
 (2 ) A reif of Ifcitled abode, Pfal xc. i. fo that it 
 goes no more abroad, as it was wont, among the crea- 
 tures for fati-faCtion, John iv. 14. Having Chriil, ii has 
 Ci^ough Withi!:! itfelf, Pi-ov. xiv 14. ar/d cheref'^re can 
 
 reft 
 
39^ I^elicv rs enterifig into R'^/t in Chri/t, 
 
 reft futi«fied even when the ftreams abroad are dried tip, 
 Hah. iii. 17, c8 why ? becaufe the fountain is with it. 
 Chnft, as the hufbind of the foul, becomes a covering 
 of its eyes. 
 
 (3 ) A reft of holy cilmnefs. Matth. xi. 29. While 
 the foul is out of Chrift, the heart and afFedions are like 
 a troubled fca: unrnorrilled hills and pallions fight there- 
 in like contrary winds blowing ; one paftion drives the 
 hfeart this way, anon another comes and drives it that 
 way, Jam. iv i. But the foul believing in Chrift^" the 
 turbulent rout of anryly lufts is caihiered, and the foul 
 gets a c(3ol of that fever, Rom. vi 14 Sin fhall not 
 have d'im:nio>t over yju. Then is fuKilicd that promife, 
 I fa xi 6. T^t woif alfo Jhjll dwell with the lam\ and 
 the leopard fh all lie down vjith th.- kid : and the calfy and 
 the y-jung lion, and the fjt ling together , and a little child- 
 Jhaii lead tht-m. 
 
 (4 ) A' reft of holy fecurity as to the ilTue of all thn 
 concerns them, 2 Tim. i. 12 ,*.* I know, (fays Paul.) 
 whom I have believed, and I am perfuaded that he is 
 able to keep that which I have committed unto him 
 againft that day." Faith brings the news from heaven, 
 on all events, that all will be well in the end. Lather, 
 when any cloud of troubles appeared to be gathering,, 
 ufed to r<iy, " Come let us fing the 46th pfalm " For 
 faith can make a rtit in the loidft of trouble, building 
 irs neft in the promife, John xvi. ult. ** Thefe things 
 I have rpoken unto you, that in me ye might have pe.ice. 
 In the v/orld ye (liall have tribulation : but be of good 
 cheer, 1 have overcome the world '' 
 
 And thus the foul ceafeth from its own works, Heb. 
 IV. 10 and hath a fpintual fabbith begun. 
 
 Secondly J I'hofe who have bt-lieved, do enter into 
 heavenly reft at length. This is the reft completed. 
 The grave is made a refting- place for their bodies for 
 a wliile ; but the foul refts in Abraham'^ buibm at death 
 til! the refuiTcdion. And then foul and body together 
 will have aM everiafting complete reft there together* 
 A.l 1 Ihall fay of ic is iu.thele two things. 
 
 1. AU 
 
DJitvers entering into Reft in Chrlft. 397 
 
 1. All the mixture of difquiet and uneafinefs that rr- 
 mains in the reft of believers here, Ihall then be taken 
 away. The foul reft in Chritl here is not without 
 forne mixture of difquiet, becaufe of the imperfection 
 of faith. There is a remaining darknefs in their 
 minds, and rebellion in their will : the red of their 
 conlcicnce in Chrift may be afTiulted with doubts and 
 fears ; and the relt of their hearts in him interrupted 
 by the Tallies of corruption. But according to the golpe?, 
 God judgeth of them according to the bent of their 
 foul. 
 
 2. The reft begun here (hall be fcrewed up to a 
 height there. Their minds being enlightened with the 
 light of glory, their wills' perfcc'ted in hoiinefs, their 
 cunfciences quieted by the decifive 'entence from the 
 tribunal, and their hearts fati fied with full enjoyment, 
 will give them a more profound relt in Chrilt than we 
 can imagine. 
 
 i HiRDLY, I proceed to Ihew what is the import of 
 t*heir eniermg into that reft in Chrift. It imports, 
 
 1. Sinners befo e they believe have a toiled reftlefs 
 uneafy life of it. Matth. xi, 28. No wonder, for i hey 
 are God's enemies, the law's criminals, fin's flives, and 
 Satan's drudges. In vain do men rejed religion, be- 
 caufe it will not lufFer them to be idle : for the fervants 
 of fm are as bufy as the fervants of God can be for 
 their hearts. The watch goes as faft when wrong, as 
 wlien ngiu : and the Lord does not put more, but 
 other work in people's hands. The foul of man is al- 
 ways doing and sd;ve, right or wrong. 
 
 2. Ail that believe are wearied, outwearied people, 
 that find they need reft, and would fain have it, Ifa. 
 xxviii 12. This is the re/t whercu^ith ye may caufe the 
 iieury to refly and this is the refreprng. Never a foul 
 will come to Chrift, till ic be fo wearied, that its legs 
 are able to carry it no furiher, Jer. ii. 24 ^o being 
 quite tired out, it lies down at his door. They are out- 
 weaned of the vain world ; it has difappointed them fo 
 often, that they fay, I hen is no hopc» They are out- 
 
 weuried 
 
358 Belhvers entering into Reft in Chrift. 
 
 wearied of their deceitful Iiifts, for they find there is noi, 
 faiisfyin^ of them. They fee th re is no reft for iheru! 
 there. If ye were never tlius wearied, ye have never 
 yet entered into ihi? re't. 
 
 3. They fee and believe there i< a reft in Chrift for 
 theni; The gofpcl is a "juord in f^opm to the weary^ 
 Ifa. I. 4 there it is i\\ty find reft to iheirfuls, Matth. 
 xi. 28. They fee Chrift as t^-e /hadow of a grrat rock 
 tn the weary land, and conclude, that if they csn get 
 there, they will get reft. It is the Spirit of God that 
 difcovers Chrift as a refting-place for the finner ; for 
 the fuul remaining in it> natural blindnefs, is fo far 
 from it, that it reprefents Chrift in quite contrary co- 
 lours. 
 
 4. They come to him as a refring- place, bv believ- 
 ing on him, Matth.xi.28. Ifa xi 10. They throw 
 themffclvcs into the arms of his grace, take hold of his 
 covenant, and receive hmi for their eternal rcfting- 
 place, to abide in him for ever, defiring nothing with- 
 out or beyond him, Pfal. Ixxiii. 25 as having all in him 
 for their fafety and provifron, rtal cxlH. 5. So the 
 weary foul takes up its Uxiging in Chrift, faying, All 
 my wants be on thee. "* 
 
 5 They compofe themfelves for, and fet themfelves 
 to reft in hirn, Pfal. txv-. 7. They feek their reft in 
 him, as a wearied man gone to bed feeks reft there. 
 They give over fcckmg reft, either to their confciences 
 in the law, or to their hearts in the world, or their 
 wills ill their lufcs : but what they were fee king be- 
 fore in all the("e, they feek now in Chrift alone, Pfal. 
 xlv. 10. 
 
 6 l^hev are a6live to get reft in Chrift. Entering 
 fpeaks activity, and ihar lies in the exercife of faith. 
 They who have believed, do by believirg enter into 
 reft : by the firft a(^ of faith the foul is brought into the 
 refting pi jce, by the continued p(f^ings of faith the foul 
 enters, nito r^-ft in hiii So fai^h is called a refting on 
 t/je Lord, 2 Chron xiv. 1 1 tn the Lord, Pfal. xxxvii 7. 
 
 And 
 
Believers entering into Reft in Chrlft, ^99 
 
 And as far as the exercife of faith is intermitted, fo far 
 the entering into reft in Chril't is interrupted. 
 
 7. They find a begun relt^ but not complete ; they 
 are entered into it ; though they are not yet come to 
 the perfection of it, yet they are in the way to it. Such 
 is the difference betwixt the reft of faith, and the reft 
 of fight and fenfe. Hence they are eafily difturbed, too 
 eafily put off their reft by temptations and trials; where- 
 as in heaven they can be no more difturbed in the leaft. 
 
 8. Laftly^ The behever all his life long here, is but 
 entering into that reft : JVe do enter, Ihe Ifraehtes 
 were forty years a-entering into Canaan, after they 
 came out of i^gypt. And from the moment of thw firft 
 believing, till the foul comes to glo'*y, it is but entering 
 into reft; entering being bur an initial and imperfect ac- 
 tion. Hence they that have come to Chrift, are ftill 
 faid to be cwmg, i Pet. li. 4. But at length they 
 fliall have it full and complete. 
 
 Fourthly, 1 come now to fhew how the foul is 
 entered into reft in the way of believing, or the mfia- 
 ence of faith to bring and lay the foul to reft. This 
 is a mylfery to the blind world : no body can truly 
 know the reft of the foul in Chrift, but thofe that have 
 experienced it ; nor the influence of faith that way, but 
 thofe that have felt it ; though they m^y talk rationally 
 about it, and preach it. 
 
 I. Faith difcovers Chrift as the only objeft commen- 
 furable to the defires of the foul, Pfal, Ixxiii. 25. Men 
 employ the eyes in their head to difcover among the 
 creatures fomething they may reft in ; the eyes of their 
 mind, and thele go to what they never faw, and drefs 
 up a thoufand airy nothings to themfelves : but all 
 thefe leave the man difappointed, fo that he muft goon 
 to a new fearch, and fo can never reft. But the eye 
 of faith beholds through the glafs of the gofpel Chrift 
 as fuch an objed, a lull and complete match for the 
 heart ; (o that the man fees he needs feek no farther, 
 and (9 he rcfts. 
 
 %, Faith takes poffellion of Chrift, as fuch an objedt 
 
 offered 
 
40O Believers entering jnlo R^Jl in Chrift. 
 
 offered to the foul ; knits with him in a marriage-covc- 
 nnnt, by triflting on him for all to itfelf, J»)hn i. 12. 
 Plal. ii. ul{. So it enters the foul to reft, as a wife in 
 the h«H]fe of her hufband, who has now made her final 
 choice The man that was leeking goodly p-arls. hav- 
 ing difcovered the one pearl, purchafes that, and feeks 
 no more, Macth. xi:i. 45, 46. A beggar may fee an 
 cltate, which, if he had it, would be enough for him ; 
 but that fight cannot caufe him g'^> over his begging : 
 but if on? Ihould make it over to him, and he thereupon 
 takes poiTcilion, he will reft, and beg no more. 
 
 3. F.Tith draws the iling of guilt out of the confci- 
 ence, and {o enters the foul to reft, Rom. iii. 24. ■25. 
 Lay a man down in the fofteft bed, the quieteft room, 
 a thorn llicking in his finger, he cannot reft till the 
 thorn be pulled out. Guilt is a thorn in the confcience ; 
 but faith applying the blood of Chrilt to the wound, the 
 thorn is drav\ n out, Heb. ix. 14. It caft him in a fpi- 
 ritual fever, but he is he:iled, I fa xxxiii. ult, 
 
 4 Ftith fets the foul in fafety, Prov. i. t///. If a 
 man have never fo many conveniencies for rcfting, but 
 fees himfelf fi 1 in danger of his life, how can he reft ? 
 job xi 1 8. In fuch danger arff all unhdierers, and they 
 cm have no reft, but when the dead fleep is in their 
 eye. But as fom as the foul believes, all i« fafe, Rom. 
 viii. I. Faith brings the foul under the covert of blood, 
 Vw'here not a drop of wrath can p^fs; and within the 
 bond of the covenant of peace, where the noife of war 
 is heard no more. Pardon and peace give fafety for 
 quicC reft. 
 
 5. Faith mortifies and bre?ks the power of reigning 
 lulls, Aclo XV. y. While they abide in their f(;rce, there 
 can he no reft, more than in the troubled Tea : but faith 
 brings a calm, mornfying thofe lult^, that fi^ht in and 
 againft the Ibul. Fiith knitting the foul to Chrift as 
 the head, in whom is lodged the fulnefs of the Spirit of 
 hulinefs, cannot mifs of fandifymg irfluence, Ads 
 XKvi 1 8. And the mtTe vigorous and (irong faith is, 
 the virtue of the death of Chrift for the death of lufs 
 
 IS- 
 
Delteverg entering into Refi in Chtift. 401 
 
 IS the more partaken of Hence it brings the io\<\ to 
 reft freeing it from the hellifli noife that unmortitied 
 lufis were wont to make ; and from the viol mt tolTes 
 th.n they give the foul among thetn, fo that it could 
 not reft. 
 
 6. F.4ith cures the (oul of the dog-hke appetite that 
 painful hup^er and thirft which the eating of the for- 
 bidden fruii left in all mankind Lay one never fo foft, 
 if hunger be gnawing him, and thirft fcorching h'm, 
 he cannot reft Such '? the cufc of ?.ll utibelievers, they 
 are liungerring and ihi f-incr for facisfndion from the 
 crrratnre : rhey eat of the hulk., but they are never fa- 
 tisfied ; they f^rink of the puddle waters, but their thirfi: 
 is nut quenched. Hence Clirifc cails them to him, 
 ♦' Ho, every one that thlrfteth, come ye to the waters, 
 ard he th>t haJi no money; come ye, buy and eat, yea, 
 come, buy wine ap.J mi k withou-: money, and v\ithout 
 price. Wherefore do ye fpend money for that which 
 is not bread ? and your labour for that which fatisfieth 
 not ? hearken diligently unto me, and eat ye that which 
 is good, and let your fi)ul delight itfelf in fatnefs/' If. 
 Iv. I, 2. And faith taking of the hidden manna, the 
 waters of like, tliat hunger and thirft is cured, John, 
 iv. 14 and the foul -efts. 
 
 7. Faith contra6lv the defires of the foul into one 
 point, Pial xxvii. 4. " One thing have I defired of the 
 I>.ord, \\\^X. will 1 fcek after, that 1 may dwell in the 
 houfe of the Lord all the days of my life, to behold the 
 beaury«of t^^e Lord, and ro inquire in his temple.'' The 
 unbeliever's hej.rt is divided, nr.y it is fplit in a thoufmd 
 pieces as it were ; for man^ are the cravings of the 
 heart naturaUy : bui the thing nectlTary for the foul is 
 but one, Luke x ult. One thiKt^ is ncedfiL He that 
 lies down wanting many things to nii-ke bim eafy, how 
 can he reft when his mind is going out on one want af- 
 ter another > Fdith makeb the dcfires to be ccntra/led 
 into this one, that the foul may reft in Chrift. 
 
 8. Faith fees it has a fnlneis in Chrift enough ro an- 
 fwer all its Leeds; and henre the language thereof if, 
 
 t LI / 
 
402 Believers entering into Reft in Chrift, 
 
 J have ally and ahiund, Phil. iv. i8. PrtfTinpr wants 
 which one knows n^t of fupply for. breed anxiety, and 
 anxiety difhirbs and keeps {7<^m reft : but faith difcern- 
 ing a full fiipp'y for the man inOirift, lays h m to reft; 
 There is the fulntfs nf a Godhead tn him, and fo they arc 
 cornplete In him. Col. ii.p, lo.' Though a man have no- 
 thing in hand to anfwer the Jeniand? of his creditors, 
 if he has biJls and bond? of a friend of his, to whom he 
 can never crme wrong, he is ea(y : (^^ the foul, what- 
 ever its wants be, knowing it h^s enough in Chrift, refts 
 fatisfied that they fhall all be fupplied out ef his exube- 
 rant fiilne Cs. 
 
 9. Laftly^ Faith leaves all on Chrift, Pfal. x. 14, 
 T^e poor le veth himfclf on thre^ Heb. Hanunh W3$ 
 very reftlefs a while, but praying in faith, and leaving 
 her cife to the Lord, fhe was eafy, i Sam i. 18. Be- 
 li«:vers are travelling through the wildernefs, but they 
 have ^^ guide whom they can truft, and :hat makes them 
 rafy, Phil iv. 6, 7. l^he believer foinetimes racks and 
 dirtrelTes himfelf, upon this antl the other ftrait and dif- 
 ficulty ; and ni.my unbelieving hov^s and whys go thro* 
 his Ijeart ; and he is Jike a man that in a jdark and path- 
 lefs wildernefs has loft fi-ght of his guide : but when 
 the eye of faith clears, all thefe are filenced; and fixing 
 on a promife, he ge:s a cool of that fever : he trufts 
 on the power, wifdora, and truth of Chrift. 
 
 I Hiall nov/, in the laft place, apply this fubjedl ia 
 forne practical ufes. 
 
 UsK I., of information. Hence lear«, • 
 
 I. 1 hat Jefijs Chrift is a reliing-place for the weary, 
 Matth. xi. 28. By faith the foul comes to him, and 
 there finds a reft. Whar reft Noah found in the ark, 
 when the deluge was on the earth ; the man-flayer in 
 the city of refuge, otherwife in hazard of his life ; the 
 Jfraelites in Canaan after their bondage iii Egypt ; ihat 
 Jefus Chrift will give to believers in him, ifa. xi. 10, 
 To it Jhall the Gentiles Juk, and his reft fiall be glo- 
 rious, 
 
 2. TlL^ 
 
Jielievers entering Into Refr in Chn/J. 40^ 
 
 1. True faith is an aftive and efficacious thing. It lays 
 the refllefs foul to relt. It is e.flcscious on the confci- 
 cn>e, and heart, and all the faculties of the foul : and 
 therefore cannot but be fb on the life too. Gal v 6. 
 Faith ivorketh by love. That faith which is idle .Tnd in- 
 efScacious, making no change on the henrr and life, is 
 but dead, and will leave the foul in deaih J'lnr. ii 17; 
 True fiith uniting the foi>l to Clirilt th-' foim'-ain of life, 
 partakes of ihe Spirit of life in him, and (o is a wti k:ng 
 fanh. 
 
 3 The wav of believing is the way to folid reft All 
 we^ry touls lh')u!d take this way, Co ihould they attaia 
 the re'f they would fain hcjve This n tiie way to the 
 wildernefs relt, where the foul relh m Chrift anii it ail, 
 the tofies • f a prefent life. John xvi uii. and to tlic 
 heavenly reft, whe' e they fliail have a profound peace, 
 not to be difiurbed any more,. Rev. xxi. 25. 
 
 4. Thofe who have believed, may fee what cQur.fe 
 to take at any time v. hen their reft is difTurled. They 
 muft renew the aclino;^ of faith on Chrift. This is a 
 fovereign remedy, (i ) When their inward peace of 
 conlcience is marred, through a fenfe of un^iardoned 
 guilt lying on them The fame faith that applying the 
 blood of Chrift to the foul, drew the fting out of the 
 confcience before, will do the fame again. ;2.) Whea 
 corruption ftirring and prevailing in the foul, difturbs 
 its reft. Nothing is more eiTsctual to quench tlie bellifti 
 fire blown up- in the heart, than the exercife of faith, 
 ^-vrt; XV. ^. And at no t:me is the exercife of faith out 
 of feafon, -Pfal. Ixii 8. Trujt in bim at all times ^ parti- 
 cularly at fuch a time, faying with David, Pfal Ixv. •^, 
 Iniquities prevail again/i me : as for cur tra-fnrejji-jnSf 
 tb'Ai fb ait purge thtm away. (3 ) When one is under 
 a prell'ure of outward trouble, faith will carry the Ibul 
 to a hiding-place, Ifa. xxxii. 2. and relieving the foul 
 by the con\fort of the promife, will make it go eafily 
 under ihc burden. 
 
 Use II of trial. Hereby ye may try whether ye 
 
 have iruly beheved in Chrift or not; for they who have 
 
 L-U be- 
 
404 Believers entertJig into Rift in Chrift, 
 
 believed do enr^r intorefi in htm And by this touch- 
 ftone we m^y fort the hearers of the j^ofpel. 
 
 1. Thvfe who have never yet found the objecl, iit 
 which their heart could take up its ttcrnal reft, but arc 
 ftill fecking it among the creatures, are unbelievers. 
 That is an evidence, thy are in their natural ftare, 
 ftill wandering on ihe mount.iins of vanity, and Chrift 
 has never been discovered favingly to them, John 
 iv. 10. 
 
 Oa the other hand, thofe who have feen fuch a tran- 
 fcendenc glory and excellency in Chrift . as has put an end 
 totheir fearch'fg cut for a fatisfying oi)je<fl, and brr-ught 
 them to make a final choice of Chrift as fully fatisfying, 
 they are true hthtvers. For ihey are come to a ooint^ 
 in the main thing, Pfal. Ixxiii. 25 ; they have found- 
 the one pearl, elfe they had not given over their for* 
 mer vain fearch 
 
 2. Thofe whofe pretended clofing with Chrift has 
 never made th-rn ceafe from their own works, bur th^y 
 are Itill living the li ofe, li enri(>us, carnal life they led 
 before, are unbelievers, Hcb. iv 10. They who con- 
 tinue in the devil's drudgery, yielding ftill ilieir mem- 
 bers inftruments of unt ighteoufnefs unto fm, are not 
 entering into this holy reit, but abiding at their relilclk, 
 labour. 
 
 Bat fuch as having clofed with Chriit have given 
 over their former work, dying unto (in, and living to 
 God as thofe that are alive from the dead, arc true 
 believers. Their faith is proved true, as being a fonn% 
 tain of fanftification. Their lives are actually purged 
 from the grofs pollutions of the world, whereby they 
 differ from the profane ; and ibey arc wrcltlin^ againft 
 the pollutions of the heart, wliereby they dilfer from 
 hypocrites, i Jv^hn lii 3 Pfil xxiv. 3, 4. 
 
 3. Thofe who fall away from Chnlt in heart or life, 
 have not truly btlieved, 1 John ii. 19. There are bran- 
 ches in Chrilt that rell not m him, but are taken away, 
 bccaufe they never truly knit with him, John xv 2. 
 (i.) There is a failin^j away from Chrill in heart j that 
 
 is. 
 
Believers entering into Reft in Chrift, 405 
 
 Is, when thofe who have pretended to yield themfelves 
 to the Lord, keep up their profefTion, and a form of 
 duties, to farisfy their confciences ; but in the mean 
 titne it is the v.- in world and their dccei*.ful lufts whence 
 they fetch all their farisfa(5l on to their hearts, like thule, 
 I fa iv. I who faid, IV e will eat cur own breau\ end 
 wear our own apparel : only let us hs called b\' thy namty 
 to take aw'jy our reproach. (2 ) In hfe and converfa- 
 tion, which readi.}'- follows the other, fo that they re- 
 turn by dtgrtes to their former finful courfes ; turning 
 as loofe and licentious as ever, if not more fo. Of 
 thefe it is faid. that i£ had been better for them not to 
 hubs known the way of right eoufr^efi^ than after they 
 have known it^ to turn from the holy commandment deli" 
 vered unto them^ &c. 2 Pet ii. 21, 22. 
 
 But thofe who continue with Chrift in heart and lifr, 
 are true b^rKevers, John viii. 31. *♦ If ye continue in 
 my word, then are yc my difcipies indeed '* Such a 
 continuance argues them to hive knit with the ftock; 
 the (torms blow, but ihey are founded on the rock, 
 therefore they Oand. Their continuance with him 
 fliews. they have entered ir:to rell in hjm. 
 
 Cafe. Biit alas ! my heart continues very ref^lcis, 
 and ill to guide; it is unliable as water, I cannot get 
 it to rert in Chrill as I would have it Art/. What of 
 that reit is obtained here is an entering into it, a be- 
 ginning of it, and ciideavour after it, rather than a full 
 rell. The Chnilian is in that cafe rather like one that 
 is going to il:rep that has his Cartings now and then, 
 than like one v\ ho is lound aileep. Though he cannot 
 reit as he v>'ou'.d defire in Chrift, yet {till he abides 
 within the retting- place, does not turn his back onChrift, 
 and take up his reil in the world and his lulls again ; 
 like a fick o]au who may change many feats, yet ilil! 
 abides within his own houfe, and goes not abrosd leav- 
 ing it So the Chnltian is habitually, and in reipect of 
 endcaviur, reiting n Chnft: and the Lord will reckoQ 
 that a true rclc in hun, 2 Cor. viii. 12. ** For if there 
 
4o6 Bfilii vers enterw^ into Re/} in Chri/i, 
 
 be n'-ft 2 willi'^^g mind, it is accepted according to that a 
 m-in harh. and not according to that he hith not." 
 Pfal xxvii 4. *' One thing have I defired of the Lord, 
 that will I feck after, that 1 may dwe.l in the houfc of 
 the Lord all the davs of my life." Nobody while here 
 wants rhcir wandering fit,>- : but happy they vvh ) are ):ke 
 th** (iove fenroui of the ark. ever reftlel> till Ihe came 
 b^rk ; nor Ike the rav.n, who finding carrion to feed 
 on, re'ur- ed no more. 
 
 Use III iif exh- rra:ion. Ye who profefs to haVie' 
 belevtd in C^'p.Uir-f^i'i in him, and (b evidence your 
 faith. Fjr ii^otvt'es. confidcr, "*»- 
 
 I There is nO'*ij<E d ye fhould go ro any other 
 q'larter f ^r whst ve need : For it pi ajrd the Fatrt r, that 
 in bin Jhou.J all fuln f$ avj.ll^ C j1 i. 19 inhere is 
 c^ih:!:^ ve ^an want, bu' ye have it in him ; T ou art 
 my refi'g^, f^vs Dav'd, and my ,pjrlicn in the land of 
 fk<' 'w'vgi Pial cxlii 5. Tlierelt JPo cafe ye can be in, 
 bnt there is a fuitdble remedy -for it in him. He that 
 refts in Chriit, having Chrik m him, has all within 
 himfelf. 
 
 2. There is no true reft to be found out of Chrift^ 
 John vi. 67, 68. He is the life, and without him there 
 is nothing but death; he is all in ail, and without him 
 there is nothing but cmptmels ; he is the reft, and 
 without him there is nothing but wandering- 
 
 3. It (liihont urs him Highly not 10 reft in him. It 
 ^ives out ail ill report of hxm to the world, whereby 
 bis name may be blafphemed, as if there wtre not 
 enough in him to fatitfy in all cafes. It is fuch an in- 
 dignity a? it would be to a hr.fband, that his fpouib 
 were hanging about the doors of her former fuitors. 
 
 4 Your not rel'ring in him will evidence your hy- 
 pocrify : li^ill he delight him fc If in the Ahwghty ? fa)s 
 Job of the hypocrite ; IViil he always call upon Goa ? 
 J b xxvii. 10 Ye will be apoltates and backfliders, 
 Wvhoie iacer end will be woifc ihau tbe beginnmg ; for 
 
 Che 
 
Believers entering info Kef} in ChriR. 407 
 
 the unclean fpirit returning coiiics with feven devils 
 worfe than himielf 
 
 5. Lal^tly, Reft in him nowy and ye fliall rel't with 
 h'm tor ever : but if ye forfuke him, he will cair you 
 off, and ye will fall there where there is no rel''- for 
 the ages of eternity. And it wid aggravate y<}ur 
 condemnation, that ye might have been well, if ye 
 could but have rel'ted in Chrifc. 
 
 FINIS. 
 
 
 ^3^H, 
 
ADVERTISEMENT. 
 
 TFfS foregoing Serm S^lilo^ty prefixed, 
 
 were carefully tjaiifcribeJ from the orlglnaJs in the 
 author *s hand-\V:-it!ng, and exaitly compa'-cd with them in the 
 courfe of printing ; fo that they are the gruuin? comporuion 
 of the g»-pat man whofe name they bear. The tianfcriber is 
 happy in having been concerned in ufliering into tJie v.orld 
 moii of his pollhumous pieces. efj'ecialJv that great work of 
 thl^ author, entitled, ^n illufiration of tba^ Dotlr'mes of tbc 
 CLri/iian Rtli^hn^ on the plan of the A^embly^s Shorter Cole' 
 cbifm^ the firft volume of which is jufl publiihcd. 
 
 The Soliloquy \ras written the fame year that Mr. Boston' 
 was or Jalned to the office cf tlie holy minifl-y, and exhibits 
 a very amiable picture oi him as^Cj^rift'an and a preac icr. 
 Hapry were it for the world, did'^^^y preacher of the gofpel 
 copy after fo laudable an example. Sevr^ral references in It 
 are madd to his D'ary, whicli would have been fi'ppreflcd as 
 fuperfluous, were there not caufe to think, that the Rev. 
 Mr Michael Boston', his grandLn, will foon favour the world 
 with his Diary and Memoirs ; in wiiich cafe the particulars 
 referred to may be confulted with pleafure. 
 
 As to the Seirt^onn, thev were ail preached at a period of the 
 author's^ life, when the purity of gofpel-do6lrine was mu^h 
 contended for, on cccanvin of the Marrow controverfy; and 
 the greatefl part of tliem treat of what may be called moral 
 duties. This may partly account fcrnis iofifiing fo largely 
 inx>n the do^ine^ of morality at that time, as the doclrine he 
 contended for was then falfely called Antinomianifrn. By 
 which we may fee, that a refolute cleaving to the pure truths 
 of the gofpel, natively leads to a confcieniious regard to the 
 authority of the divine law. Of wliich there is tiie fulleft 
 "^.oof in the foregoing Difcourfes, v/herein moral duties are 
 
 fl beautifijlly illuftratcd, and warmly urged on the con- 
 jci:nce frr m motives drawn f om gofpel-principles. Do 'iue 
 then ntakc vAd the Ictip through fa'ttb? G^d f.rb'id : nay^ •u'C 
 tfiablil: the ia-i^ Rora, iii. 3 i, 
 
 It fhall only be further a Ided, that if this cqJUlfllpr fliall 
 meet with a favourable reception from the public, according 
 to its merit, a volume or two more of tiii? author's Sermons^ 
 of the fame fize, mav be publilbed' afterwards, as the,l(i^ 
 rcma'ns of his intended for public view, , 
 
 Edin'Bubgh, May 1 7. 
 W 7 3- 
 
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