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 COLLECTION  OF  PURITAN  AND 
 ENGLISH  THEOLOGICAL  LITERATURE 
 
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 LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 
 PRINCETON,  NEW  JERSEY 
 
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Digitized  by  the  Internet  Archive 
 
 in  2011  with  funding  from 
 
 Princeton  Theological  Seminary  Library 
 
 http://www.archive.org/details/christianincompl03gu 
 
u 
 
THE 
 
 CHRISTIAN 
 
 I  N 
 
 Complcat  Armour, 
 T  R  E  a't  I  S  E 
 
 OF    THE 
 
 Saints  War  againft  the  Devil,  wherein  a 
 
 Difcoveryis  made  of  that  grand  enemy  of 
 
 God  and  his  People,  in  his  Policies,  Power,  Seat 
 
 of  liis  Empire,  Wickcdneflc,  an  d  chief  de- 
 
 fign  he  hath  againil  the  Saints. 
 
 A 
 
 Magazin  opend 
 
 FROM 
 Whence  the  Chriftian  is  furniftied  with  Spiritual 
 
 Armesfor  the  battel,  help  ton  with  Armoufjand 
 {aaght  the  ufe  of  his  Weapon,  together  with 
 
 the  happy  ifluc  of  the  whole  W*:rc. 
 
 "fhe  third  and  loft  Fart.   f-{  ^  cA 
 
 By  WiViiAm  GurmUy  M. A.  o^ Emanuel  Collcdge,  now  Paftor 
 of  the  Church  of  Chrift,  in  Lavenhdtn  in  Suffolk.' 
 
 LONDON^  Printed  for  Ralfh  Smithy  at  the  Bible  in  Cornhilj 
 near  the  Rojal  Exchanp.     1662. 
 
'S  i 
 
 j.i 
 
 Hi^  '^    iiiLiw^ 
 
TO    THE 
 
 RIGHT    HONOURABLE, 
 
 And  truly  Religious,  the  Lady, 
 
 Mary  Vere, 
 
 Baronefs  of 
 
 TILBURY, 
 
 And  my  muchjionowed  Lady. 
 
 Afaddm, 
 
 OME  fcavc  thought  rt  betta  to  define 
 Man  from  Religien  his  chief  End ,  than; 
 from  Reafon  his  principal  Faculty  5  fup- 
 pofing  that  by  k  he  may  moft  exadly  be 
 diftinguifh't  from  other  Animals^  that  are 
 all  utterly  uncapable  of  Religion, but  have  fome  of  them 
 afagacity  that  is  fomething  like  Mans  difcouriive  Facul- 
 ty. Whatever  there  is  in  this  nice  Notion,,  fare  I  am, 
 that  Mans  chief  Prerogative  and  Dignity  which  he  hath 
 to  glory  of,  is  this.  That  he  is  the  only  Creature  in  the 
 whole  vifibk  World  made  to  worlhip  and  enjoy  his 
 
 A  3  Maker.. 
 
The  Epiflle  Dedicatory, 
 
 Maker,     Jfi  the  Creatures  are  [ervanHy  Pfal.i  19.91,' 
 But  Man  only  is  a  Prkft  to  God  •,  they  obey  their  Crea- 
 tor, he  only  woi  fhips  him.     How  then  comes  it  to  pafs, 
 that  true  Piety  ?nd  Religion  ft:ould  be  thought  a  dimi-» 
 nation  to  the  honour  of  any^  yet  to  our  amazement  we 
 fee^  the  readieft  way  a  man  can  take  to  be  made  a  mock 
 and  laughing  flock,  is  withD4W,to  dance  zealoufly  be- 
 fore the  Ark-    ThcTmfte  of  P^trtf^e  kd  the  Heathen 
 to  the  other  of  Hamur  •,  but  Piety  and  Godlinefs  brings 
 ths  Chriftian  to  difgrace  and  (corn.     No  fooner  does 
 any  daic  to  own  Religion  in  the  power  of  it^  but  Fana- 
 tique  is  writ  on  his  back,  and  a  Fools  Cap  is  fct  upon  his 
 head  ^  which  makes  many  turn  Nicedemites  in  this  fcorn- 
 ful  Age,  and  carry  their  Religion  in  a  dark  Lanthorn^likc 
 thofe  in  S  ah  tans  time,  Ne  viles  haherentur ;  left  they 
 fhould  be  counted  bafe  and  vile  for  their  pains.  We  liave 
 had  I  confefs  too  many  in  our  late  degenerate  dayes 
 (  Menborn^^s  one  faith,  to  do  Religion  a  mifchief  j  who 
 by  profeffing  high,  and  living  low,  in  fordid  pia<5tifes, 
 have  given  Religion  fuch  a  wound  in  its  reputation,  as  is 
 not  like  to  be  cured  while  they  are  above  ground,  who 
 have  thus  fcandalized  both  it,  and  the  ProfefTours  of  it. 
 It  is  the  Worlds  cuftom  todrefs  up  the  faithful  fervantS 
 of  Chrift  in  the  broken  ProfefforsCIoaths,  and  to  draw 
 their  pidure  with  the  Hypocrites  ill- favoured  face,  that 
 they  all  may  be  thought  to  be  alike,  a  company  who 
 would  cheat  the  World  in  a  religious  habit  5  fo  that  he 
 who  means  now  to  be  religious,  muft  be  content  to  be 
 thought  a  counterfeit  by  others.     But  Madam ,  you  are 
 not  ( bleffed  be  God )  to  begin  now  tocaft  up  what  it 
 will  coft  to  build  for  Heaven  j  you  have  not  amidft  thefe 
 fcandals  been  (as  the  manner  of  fome  is)  ofiended  with 
 Religion  for  the  faults  of  thofe  that  have  pretended  to 
 it  3  neither  have  you  in  this  fcandalizing  Age  laid  a  ftcaie 
 
 •         of 
 
The  Epijile  Dedicatory, 
 
 of  offence  before  others,  but  admirably  vindicated  the 
 honour  of  Religion  (wnich others  have  proftituted)  by 
 the  amiable  uniformity  of  your  PietyjBenificencejCha- 
 rity,  Humility  5  yea,  all  thofe  graces  which  have  the 
 greateft  advantage  to  bring  Religion  again  mto  credit 
 among  us.  T  he  Floods  of  temptation  which  have  car- 
 ried away  the  work  of  many  fandy  Builders  in  our  dayes, 
 iato  the  Sea  of  Errourand  Irreligion,  have  not  been  able 
 to  Hiake  the  Truth  out  o(  your  Judgment,  nor  the  pra- 
 dice  of  Piety  out  of  your  Converfation  ^  fo  ftrongly 
 founded  is  your  building  on  a  judicious  knowledge  of  the 
 Truth  ,  and  clofe  pinned  together  by  a  fincere love  of 
 what  you  know.  Nadim,  ThiSjhad  I  nothing  elfe^were 
 enough  to  make  me  ambitious  of  having  a  name  fo  ho- 
 nourable to  patronize  my  weak  labours-,  yet  (houldlnoc 
 have  prefumedjhad  not  the  many  Favours,  received  from 
 your  Noble  Hand,  obliged  me  to  attempt  fome  way  of 
 expreflin^  my  Gratitude 5  and  this  I  hope  will  not  be 
 thought  tne  worfe,  becaufe  it  is  fo  publick  ^  your  muni- 
 ficent Noblenefs  hath  been  fucb,that  I  cannot  call  in  too 
 many  Witnefles  to  the  acknowledgement  of  myOblir 
 gations. 
 
 As  for  this  Treattfg  which  I  humbly  prefent  to  your 
 Honours  hands,  in  every  Page  of  it  you  will  find  enough 
 to  cxercife  your  Candour  towards  the  unworthy  Author: . 
 But  the  Subjeds  treated  of,  are  fuch,  aslamfurewill 
 rchfli  well  on  your  fpiritual  palate.  I  lead  not  your  Ho- 
 PMT  into  the  dufty  road  of  Controverfies,  which  hath 
 made  C  hriftians  fo  unfociable,  and  keep  aloof  one  from 
 another,  though  travelling  all  to  the  fame  Heaven :  But 
 mto  the  green  paths  of  pradical  Divinity,  where  all  fin- 
 cete  fouls  can  agree  to  walk  together.  They  all  unite  in 
 the  ultimate  olje^  of  their  hope  •  vtz.  Heaven  and 
 iS^lvaiion:  Not  the  World  in  H^nd,  but  Heaven  in 
 
 hope 
 
The  Epijlle  Dedicatory, 
 
 hope  brings  thorn  ifl  their  joy.     The  hdy  Scriptures  is 
 their  Libcllu4  in  Angulo  fas  once  a  devout  faul  for  him- 
 felf  faid)  Never  is  the  fincere  Chriftian  more  folaced  , 
 than  when  he  can  get  out  of  the  Worlds  noire5to  fpend 
 a  Uttle  time  in  a  Corner  in  reading  or  meditating  on  this 
 Book  of  Books»    And  they  have  all  one  haunt ,  where 
 they  feldom  fail  to  meet  one  another  daily,  though  as  to 
 their  bodily  pre  fence  they  be  fcattered  over  the  face  of 
 the  whole  Earthy  and  that  is  Prater.     Thcfe,  Madcim^zx^ 
 the  three  mod  general  Subjeds  difcourfcd  on  in  this 
 Treatile.     I  confefs  I  chofe  in  them  a  Bow  too  ftrong 
 for  my  weak  Arm  to  draw-,bQt  the  Mark  which  I  leverd 
 at  in  handling ,  and  now  in  publiihing  them ,  I  hope  is 
 right.    May  any  thing  in  thefc  Papers  encreafe  the  re* 
 joycing  of  your  hope ,  make  you  more  mighty  in  the 
 Scriptures,  and  blow  up  the  holy  fire  that  already  burns 
 on  the  Altar  of  your  devout  foul,  or  any  other  of  the 
 faithful  •,  I  fliall  then  have  my  option,  and  biefs  God  for 
 it.I  (hall  no  further  opprefs  your  Honours  patience :  The 
 good  Lord  yet  lengthen  out  your  dayes,  ftrengthen  your 
 faith,  and  multiply  your  graces,  that  atlaft  you  may  dye ; 
 like  the  Vhstntx^  amidft  their  fweet  odours ;  and  clofe 
 your  eyes  in  peace,with  full  afliirance  to  open  them  again 
 at  the  Morning  of  the  Refurredion  to  fee  your  Redeemer 
 with  joy  unfpeakable,  and  endlefs.    So  prayeth. 
 
 MaeUmy 
 Angnfi  28. 
 
 ^^^^-  .  YoHrnaofthunaWefefvant, 
 
 William  Gurnall; 
 T  H  E 
 
CO 
 
 ^P^f^¥lr<Piif'^^^^<^i'P'^:^  i  ^^H^^ft^^'i'^^'^ 
 
 il(?^teS€VSoiSM  Si^? 
 
 THE 
 
 CHRISTIAN 
 
 1  N 
 
 Compleac  Armour^ 
 
 Part*  ^. 
 
 Ep  H  E  s.  6.  17, 
 
 A/2d  tahe  the  Helmet  of  Salvation. 
 
 ^^tp<-<5^  Hcf^  words  prefent  us  with  another  Piece  in  the 
 ^^  ^  R^C    C^^'^^^^'^s  r amply.   A  Helmet  to  cover  his  head 
 -^J-riT^.    in  the  day  of  battel.    It  makes  the  fifth  in  the 
 y^pofiles  order.     And  which  is  obfervable.  This 
 with  moft  of  the  Pieces  in  this  Magazin  are  De* 
 f en  five  Arms ,  and  all  to  defend  the  Chriftian 
 from  fin ,  none  to  fecure  him  from  fuffering. 
 Pirl},  they  are  moft  defenfive  Arms.    Indeed  there  is  but  one 
 of  all  die  Pieces  in  the  whole  Panoply  for  offence^  i.  e.  The  Sfvord 
 It  may  be  to  give  us  this  hint.    That  this  fpirituai  Warre  of  the 
 ChrifHan  lies  chiefly  on  the  defence,  and  therefore  requires  Arms 
 moft  of  this  kind  to  wage  it.     God  hath  depofited  a  rich  trcafure' 
 t)f  grace  in  every  Saints  hearty  at  this  is  t  Ac  Divclsgirat  fpight,  to 
 
 i? 
 
And  ta\mg  the  Helmet 
 
 plunclcrhim  of  which,  and  with  ic  of  his  happinefTe,  he  commen- 
 ceih  a  bloody  warreagainft  him:  So  that  the  Chriftian  overcomes 
 his  enemy, when  himfelf  is  not  overcome  by  him.  He  wins  the 
 day  when  he  doth  not  lofe  his  grace^  Ms  work  being  rather  to  keep 
 wnat  is  his  own,  than  to  get  what  is  his  enemies.  And  truly  this 
 ©ne  thing  well  heeded,  that  the  Saints  war  lies  chiefly  on  the  de- 
 fence, would  be  of  fingular  ufc  to  dired  the  ChriOian  how  to  ma- 
 nage his  Combates  both  with  Satan,  and  alfo  with  his  inftruments. 
 Firfi,mih Satan.  Look  Chriflian,thou  ftandft  always  in  a  defenfive  - 
 polture,  with  thy  armour  on,  as  a  fouldier  upon  thy  Works  ready 
 to  defend  the  Caftle  of  thy  foul  which  God  hath  fet  thee  to  keep 
 and  valiantly  to  repel  Satans  affaults  when  ever  he  makes  his  ap- 
 proach. But  be  not  perfwaded  out  of  the  Lire  of  thy  place  and 
 calling  that  God  hath  drawn  about  thee.  No,  not  under  the  fpe- 
 cious  pretence  of  zeal,  and  hope  to  get  the  greater  vidory  by  fal- 
 ling into  theenemies Quarters.  Let  Satan  be  the  Aflaylant ,  and 
 comeif  he  will  to  tempt  thee-,  but  go  not  thou  in  a  bravado  to 
 tempt  him  to  do  it.  It  is  juft  he  (houldbefoyled,  thatfeeks  his 
 own  dancer.  This  got  Peter  his  fall  in  the  High  Priefts  Hall,  who 
 was  left  therefore  cowardly  to  deny  his  Mailer,  that  he  might  learn 
 humbly  to  deny  himfelf  ever  after.  Secondly,  with  Satans  Inftru- 
 snents.May  bethey  revile  &  reproach  thee.Remcmber  now'thy  part 
 lies  on  the  defence.  Give  not  railing  for  railing,  reproach  forre- 
 proach.The  Gofpel  allows  thee  no  liberty  to  ufe  their  weapons,and 
 return  them  (jf/idpw  quo^i  Pet.3 ,8,9.  Be  pitiful^  he  courteotts ,  not 
 rendring  evil  for  evil,  or  railing  for  railing^but  contrarlwife  hlejjing. 
 Thou  haft  here  a  Girdle  and  Breftplate  to  defend  thee  from  their 
 bullets ;  the  comfort  of  thy  own  fincerity  and  holy  walking  with 
 which  thou  maycft  wipe  off  the  dirt  thrown  upon  thy  own  face,  but 
 no  weapon  for  fclf-revenge.  A  fhield  is  put  into  thy  hand,  which 
 thou  maycft  lift  up  to  quench  their  fiery  darts,  but  no  darts  of  bit- 
 ter words  to  retort  upon  them.  Thou  art  (hod  with  peace  that 
 thou  mayeft  walk  fafely  upon  the  injuries  they  do  thee,  without 
 any  prick  or  pain  to  thy  fpirit,  but  not  with  pride  to  trample  upon 
 the  perfons  that  wrong  thee. 
 
 Secondly,  As  moft  of  the  Pieces  are  defenfive,'  fb  all  of  them  to 
 defend  from  lin,none  to  lecure  the  Cbriftian  from  fuffering.  They 
 stt  to  defend  him  in  fuffering,  not  priviledge  him  from  it.  He  muft 
 jasfcpare  the  iBoreibr  fuffering,  becaufe  he  is  fo  well  furniftit  with 
 ;;  Armour 
 
of  Sidvathn, 
 
 Armour  to  bear  It  Armour  is  not  givenYor  men  to  wear  by  the 
 firc-fide  at  Home,  but  m  the  Field.  Kow  fliali  the  Maker  be  prai- 
 led,if  theMcttalof  his  Arms  be  not  known  ?  And  where  ftiallit 
 be  put  to  the  proof,but  amidfl  Swords  and  Bullets  ?  He  that  defires 
 toliveallhisdayesman//Z^  of  /'re wWfw^,  where  the  whole  year 
 IS  Summer  will  never  make  a  good  ariftian.  Refoive  for  hard- 
 fhip,or  lay  down  thine  Arms.  Here  is  the  true  Reafon  why  fofew 
 come  at  the  Beat  of  Chnfts  Drum  to  his  Standiird^  and  fo  many 
 of  thofe  tew  that  have  lifted  themfelves  by  an  external  profeffiofl 
 underhim,dowirhinawhiledropaway,andleave  hisColours-  it 
 IS  fuffering  work  theyare  fickof.  Moft  men  are  more  tender  of 
 their  skin,  than  confciencei  and  had  rather  theGofpel  had  provi- 
 
 ^SZt!::^'^:^:''''  '^-  '^^'^'  anddangerfchen 
 
 1.  The  Copulative  that  clafps  this  to  the  former  piece,  VAnJ} 
 
 2.  The  piece  of  Armour  ic  klf^  The  Hdmet  of  Sdv^Ttm"^ 
 
 mmmxmmmmn 
 
 CHAP.   I. 
 
 Wl^erein  tU  CortcaUnation  of  Graces ,  in  their 
 Birth,  Growth,  W  Decay  is  fet  forth, 
 
 ME  Copulative  r.^«^]  And t^e,  Thatwi 
 with  the  fhielcTof  Faith,  and^  theotha 
 pieces  of  Armour  here  fet  down,  take  thisat 
 lo  into  the  Field  with  you.  See  berehoW 
 every  pee  IS  lovingly  coupled  to  itsFcIlowj^ 
 
 ge^Notc  which  this  points  at,  is.  The  Concatenation^ 
 
 5»  \th^ 
 
 I. 
 
 2ft 
 
And  tahfi  the  Helmet 
 
 j^^^„  The  fanftifying  faving  graces  of  Gods  Spirit,are  link'c  infepara- 
 
 bly  together  ^  there  is  a  connexion  of  them  one  to  the  other  ^  and 
 that  in  their  Birth,  Growth,  and  Decay. 
 
 S  E  c  T.      I, 
 
 J  J         Jir/,  T  N  their  Birth.     Where  one  fandifying  grace  is,  the  reft 
 JL   are  all  to  be  found  in  its  company.     It  is  not  fo  in  com- 
 mon gifts  and  graces-  thefe  are parcei'd  out,  like  the  gifts  Abra- 
 ham  bellowed  on  the  Children  he  had  by  his  Concuhims ^G^n.z  5.6. 
 One  hath  this  gift,  another  hach  that,  none  hath  all.     He  that  hath 
 a  gift  of  knowlcdge,may  want  a  gift  of  utterance  ,and  fo  of  the  reft: 
 But  fandtifying  graces  are  like  the  inheritance  he  gave  to  Ifaac  ^ 
 '       every  true  Believer  hath  them  all  given  him.     He  that  is  in  Chriji 
 is  a  ne^  Creature,  and  behold  all  things  are  become  w w,  2  Cor,5^. 
 1 7.    Now  the  new  Creature  contains  all  ^  as  natural  corruption  is 
 an  univerfal  principle  of  -all  fin  that  lowres  the  whole  lump  of  mans 
 nature  ^  fo  is  fmdifying  grace  an  univerfal  principle  that  fweetly 
 feafons,and  renews  the  whole  man  at  once,  though  not  wholly. 
 Grace  comes  (faith  one )  into  the  foul,as  the  foul  into  tlie  body  at 
 once.     Indeed  it  growes  by  freps,  but  is  born  at  once  ^  the  new 
 Creature  hath  all  its  parts  formed  together,  though  not  its  degrees  i 
 Some  one  grace  may  (  we  confers )  be  perceived  to  ftir,  and  fo 
 come  under  the  Chriftians  notice  before  another.    He  may  feel 
 his  fear  of  God  putting  forth  its  felf  in  a  holy  trembling  at,  and 
 awe  upon  his  fpirit  at  the  thought  r^of  God,  before  he  fees  his  faith 
 in  the  fiduciary  recumbency  of  his  foul  upon  God;,  yet  the  one 
 grace  is  not  in  its  production  before  the  other.     One  part  of  the 
 World  hath  been  difcovered  to  us  long  after  the  other  ^  yet  all  the 
 World'was  made  together.    Now  this  connexion  of  graces  in  their 
 fti        c'Birth,  is  of  double  ufe. 
 _  /.    _-  '-        Pirft,  To  relieve  the  fihcereChriftian  when  in  doubt  of  his 
 '      gracious  ftate,  becaufefome  one  grace  which   he    enquires   for, 
 cannot  at  prefent  be  difcerned  in  his  foul  by  him.     PoHibly  it   is 
 faith  thou  haft  been  looking  for ,  anditisnotat  any  h:;nd  to  be 
 heard  of.    Well  Chriftian,  do  not  prefendy  unfiint  thy  felf,.  till 
 ^ithou'haft  made  further  tryal  of  thy  felf..    Send  out  therefore  thy 
 Vsgies-tofearchforfomeothergrace,  asthyloveio  Chrift^  may 
 
 hs. 
 
ofSalvation, 
 
 "fee  thou  wik  hear  fome  tydings  of  this  grace,  though  the  other  is 
 HOC  in  view.  Hath  not  thy  love  to  God  and  Chrift  been  feen  by 
 thee  in  fuch  a  temptation,  chafing  it  away  with  fofephs  Anfwer 
 lO  his  wanton  Afiftns  ,  How  can  I  do  this  gnat  wicJ^dncfi^  and 
 fin  againfi  God  ?  Yea,  mayft  thou  not  fee  it  all  the  day  long  ci^ 
 ther  in  thy  fincere  care  to  pleafe  him^  or  hearty  forrow  when  choa 
 haft  done  any  thing  that  grieves  him  >  in  which  two  veins  runs 
 the  life-blood  of  a  fouls  love  to  Chrift.  Now  know  to  thy  com- 
 fort. That  thy  love  can  tell  thee  news  of  thy  faith.  As  Chrift  faid 
 in  another  cafe,  He  that  hath  feen  me  ^  hath  feen  mj  Father^ 
 John  1 4.9.  fo  fay  I  to  thee.  Thou  that  haft  feen  thy  love  to  Chrift, 
 haft  feen  thy  faith  in  the  face  of  thy  love. 
 
 But  may  be,  thy  love  to  Chrift  is  alfo  lodg'd  in  a  cloud.Wellj 
 then  fee  whether  thou  canft  fpye  no  Evangelical  repentance ,  loa- 
 thing thee  with  the  fight  of  thy  fms,  as  alfo  infiring  thee  with  re- 
 venge againft  them,  as  thofe  enemies  which  drew  thee  into  rebel- 
 lion againft  God  •  yea,  were  the  bloody  weapon  with  which  thou 
 haft  fo  oft  wounded  the  Name,  and  murthered  the  Son  of  God. 
 Behold,  the  grace  thou  lookeft  for,  ftands  before  thee  •  what  is 
 love  to  God,  if  zeal  againft  fin  as  Gods  enemy,  be  not.>  Did 
 not  Abijhai  love  Z)»<z'iW,  when  his  heart  boyiedfo  over  with  rage 
 againft  ^i&xwft  for  curfing  2)4 wW,  thathe  could  not  contain,  but 
 hreaks  out  into  a  paflion,  faying,  why  Jhuld  this  dead  dog  cf^r/e 
 my  Lord  the  King  ?  let  me  go  over  J  fray  thee,  and  take  effhis 
 head  ?  2  Sam.  16.9.  and  by  thy  own  acknowledgement,  it  trou- 
 bles thee  as  much  to  hear  thy  lufts  bark  againft  God,  and  thy  will 
 is  as  good  to  be  the  death  of  them ,  if  God  would  but  fay  his  fiat 
 to  it ,  as  ever  AUpjais  was  to  ftrike  that  Traitors  head  off  his 
 fhoulders.  And  yet  art  thou  in  doubt  whethei-  thou  loveft  God 
 or  no  >  Truly,  then  thou  canft  not  fee  fire  for  flame ,  love  for 
 zcaJ.  Thus,,  as  by  taking  hold  of  one  Link,  you  may  draw  op  the 
 reftof  the  Chain  that  lies  under  water ,  fo  by  difcovering  one 
 grace ,  thou  mayft  bring  all  to  light,  jofefh  and  A<fary  were  in- 
 deed deceived ,  when  they  fuppofed  their  fontobein  the  compa- 
 ny of  their  kindred,  Lnke  2.  44.  but  fo  canft  thou  not  here,  for 
 this  holy  kindred  of  graces  go  ever  together  •,  they  are  knit  as 
 members  ofthe  body,  one  to  another  ^  Though  you  fee  only 
 the  face  of  a  man  ,  yet  you  doubt  not  but  the  whole,  man  is 
 there. 
 
And  taking  the  Helmet 
 
 2.  As  it  may  relieve  the  lincerc  Chriftian  j  fo  it  will  help  t& 
 nncafe  and  put  the  Hypoerite  to  (hame,  who  makes  great  preten* 
 tions  to  feme  one  grace ,  when  he  hates  another  at  tne  fara^  time. 
 A  certain  note  of  a  falfe  heart :  he  never  had  any  grace,  that  loves 
 not  all  graces.  Mofes  would  not  out  of  M^pt  with  half  his 
 company,  Exodw  lo.  Either  all  muft  go,  ornonefhati  ftirrei 
 Neither  will  the  Spirit  of  God  come  into  a  foul  with  half  of  his 
 fanftifying  graces,  but  with  all  his  Train*  If  therefore  thy  heart 
 be  fetagainft  any  one  grace  j  itproves  thouarta  ftrangcr  to  the 
 reft;  and  though  thou  mayftfeem  a  great  admirer  and  lover  of 
 one  grace,  yet  the  defiance  thou  ftandeft  in  to  others,  wafhethoff 
 the  paint  of  this  fair  cover  :  I.ove  and  hatred  .3  re  of  the  whole 
 ckind  ♦,  he  that  loves  or  hates  one  Saint  as  fuch  ^  doth  the  fame  by 
 levcry  Saint :  So  he  that  cordially  clofeth  with  one  grace  ,  wiU 
 -find  every  grace  endeared  to  him  upon  the  fame  account-,  for  they 
 are  as  like  one  to  another,  asonebeamof  the  Sun  is  to  another 
 beam. 
 
 S  E    C   T.      IL 
 
 2.  QAniftifying  graces  are  connext  in  their  growth  and  decays 
 O  encreafe  one  grace,  and  you  ftrengthen  all  ^    impair  one, 
 and  God  will  be  a  lofir  in  all  •,  and  the  realbn  is ,   becaufe  They 
 are  reciprocally  helpful  each  to  other.     So  that  when  one  grace  is 
 wounded,  theafliihnce it fhould and  would  fifin temper j  con- 
 tribute to  the  Chriftians  common  flock,  is  either  wholly  detained, 
 or  much  lelfened  •,  wlren  love  cools,  obedience  flacks,  and  drives 
 heavily,  becaufe  it  wants  the  oyle  on  its  wheele  that  love  ufed  to 
 drop^  obedience  faultering,  faith  weakens  apace  ;  how  can  there 
 be. great  faith,  where  is  little  faithfulnefs?  faith  we  kening,  hope 
 prefently  wavers  ^  for  it  is  the  credit  of  faiths  report  ,    ih- 1  hope 
 goes  on  to  expeft  good  from  God  •  and  hope  wavering    patience 
 breaks,  and  can  keep  Shop-Windows  opeii  no  longer ,  becaufe  it 
 Trades  with  the  Rock  hope  lends  it.    In  the   body  you  obferve^ 
 there  are  many  memberSi,  yet  all  make  but  one  body  ^  and  every 
 member  fo  ufelul,  thactheoiber  are  beholden  to:it:    .-Sdiin  ihe 
 Chrillian  there  are  many  graces,  but  one  new  creature  •  and  the 
 €yc  of  knowledge  cannot  fay  ro  the  hand  of  faith,  I  have  no  need 
 
 of 
 
of  Sahiftioii,  7 
 
 oftheci  northehandof  f^ich  to  the  foot  of  obedience  i  but  aJI 
 are  prelerved  by  the  mutual  care  they  have  of  one  another :    For 
 as  ruine  to  the  whole  City  may  enter  at  a  breach  in  one  part  of  ita 
 W:jJ1  ,  and  the  foul  ran  out  through  a  wound  in  a  particular  mem- 
 ber of  the  body  •  fo  the  ruine  of  all  grace,  may,  yea  muft  needs 
 follow  on  the  ruine  of  any  one.    There  is  indeed  a  ftronger  bond 
 of  neceifity  between  graces  of  our  fouls,  than  there  is  between  the 
 members  of  our  body.     'Tis  poflible^yea  ordinary  for  fome  mem- 
 ber LO  be  cut  off  from  the  body ,  without  the  death  of  the  whole, 
 hecaufe  all  the  members  of  the  body  are  not  vital  parts.    But  eve- 
 ry grace  is  a  vital  part  in  the  new  creature ,  and  fo  effential  to  its 
 very  being ,  that  its  abfence  cannot  be   fupplyed  fer  vicarmm. 
 In  the  body,  one  eye  can  make  a  ihift  to  do  the  Office  of  its  fel- 
 low which  is  put  out  ^  and  one  hand  do  the  others  work  th^t  is  cut 
 off,  though  may  be  not  fo  exa<5tly  •  but  faith  cannot  do  the  Of- 
 fice of  love,  nor  love  the  work  of  obedience  ^    The  lack  of  ore  _ 
 wheele,  fpoyles  the  motion  of  the  whole  Clock:     And  if  one 
 grace  (hould  be  wanting,  the  end  would  not  be  attained  for  whick 
 this  rare  {Mece  of  workmanfliip  is  fee  up  in  the  Saints  heart. 
 
 Let  it  learn  thee  ('Chriftian^  thiswifdom,  whenever  thou^- -^^Z'^^^*^'* 
 findeft  any  grace  weakned,  either  through  thy  negligence  not  ten- 
 ding it,  or  Satans  temptations  wounding  it,  fpeedily  to  endeavor 
 the  recovery  of  it:  Becaufe  thou  doft  not  only  lofe  the  comfort  , 
 which  the  exercife  of  this  one  grace  might  brings  but  thou  weak- 
 neft  all  the  other. 
 
 Is  he  a  bad  Husband,  who  hazards  the  fall  of  his  houfe ,  by 
 fuffering  a  hole  or  two  i  n  the  roof  go  unmended  ?  what  then  ?rt 
 thou  that  putteft  thy  whole  gracious  flate  in  cbnger ,  by  negle- 
 ding  a  timely  repair  of  the  breach  made  in  any  one  of  thy 
 graces? 
 
 And  fo  when  thou  art  tempted  to  any  fin ,  look  not  on  it  as  a 
 finglefin,  but  as  having  all  other  fins  in  its  belly.  Confiderwhat 
 thou  dolt,  before  thou  gratifieft  Satan  in  any  one  motion ;  for  by 
 one  fin  thou  ftrengtheneft  the  whole  body  offin ;  give  to  one  fin, 
 and  that  will  fend  more  beggars  to  your  door,  and  they  will  come 
 with  a  ftronger  plea  than  the  former  •,  another,  why  mayft  thou 
 not  do  this  for  them,  as  well  as  that  ?  thy  bcft  way  is  to  keep  the 
 doorihuttoall,  left,  while  thou  intendcft  to  entertain  only  one. 
 
8  Andtak  rfeg  Heye^ 
 
 b  ealtchisconaaidonof  fm,  foasco  cake  off  on^  link  thatpleafcth 
 theebeft,  anl  nocdra^che  whole  chiina&er  thee  by  commimng 
 this  vet  know  there  is  a  connexion  of  guilt  alfo,  fa^n^s  z.  lo. 
 nrhoL^rlbaH  kee?  th  whole  Ur,,  and  ret  offend  in  one  point, 
 U    TtTMlty  of  all     Ashsthitadtnmiftrechto  the  eftate  of  one 
 Hecealed   thou^h'itbe  never  fo  litch  thu  he  cakes  into  his  hands , 
 b€cornesUletopiyallhisdebts,  and  brings  all  tiis  Creditors  up^. 
 on  hhn :    So  by  tampering  but  with  one  fm^and  that  a  httk  one, 
 thoubringa  the  whole  Lawupon  thy  back ,  which  wiU  arrcft  thee 
 uponGodsfuit,  asatrefpafferandtranfgreffaur  of  all   its  com- 
 mands.   Amancannotftabanypartoftheface    buc  he  will  dif- 
 figurethewholecountenance,  and  wrong  the  whole  man.    Thus 
 tfe  Law  is  copulative,  an  affront  done  to  one     redounds  to  the 
 Snourofall,  andfois  refentedby  God  the  Law-giver,whofe 
 authonty^s^equ^  y  in^^j^^^^^^^^  ^^^  ^^^^^^^  themfelvcs  with  the 
 thouoiitsoffuturechanges  which  may  befall  them,    and  fo  alcer 
 the  lene  of  their  affairs,  astocailthemtoad  a  part  they  never 
 m^hthoughtupon,  and  what  (hall  they  do  then  , /aj  they> 
 Sow  (bleffedbeGod;  they  make  a  (bfc  to  ferve  God  m  their 
 nbrehutwhatifftreiehtscome?  Poverty,Sicknefs,or other  Crof- 
 
 h?vethemfelves>  where  is  their  faith ,  patience,  concentaaon, 
 ^  lkTnV(W,i;c.0raccs    that  {hould  enable  them  to   walk  on 
 
 ^h^'f:w^  e'SuS^^ 
 
 nw  \  Well  Chnihan,  for  thy 
 
 encfuragement,  know,  if  the  graces  of  thy  pref.nt  conduion 
 r  thofc  I  mean  which  God  calls  thee  to  exercife  now  in  thy  profpe- 
 rou^S  be  Lly  and  quit  themfelves  well,  Thou  mayft  com- 
 LrtabK  hope^^^^^^^^  fuffenng  graces  which  now  ft^nd  unfeen 
 behind  the  curtain,  will  do  the  fame,  when  God  changech  the 
 SeofthyWs>d^ 
 
 The  n  ore  humble  thou  arc  now  with  thy  abun^knce,  the  more  pa- 
 tient thl  r certainly  (hew  thy  felf  in  thy  penury ,  fo  much  as 
 thv  heart  i  now  above  the  Worlds  enjoyments  even  fo  much  thou 
 XbinbeaTovethetroublesandforrowes^ 
 ^  proportionably  under-ground     to  what  they  do  rbove- 
 ImundrAndtheChnftianwillfindfamethinghk^thismh^^^^^^ 
 
 ces. 
 
(^  Salvation. 
 
 CHAP.    11/ 
 
 Of  the  nature  ofHope^whyflikdHope  of  Salvation^ 
 and  why  compared  to  an  Helmet, 
 
 E  have  done  with  the  connexive  particle  ,  whereby 
 this  piece  is  coupled  to  the  former  ^  and  now  come 
 to  addrefs  our  difcourfc  to  the  piece  of  Armour  it 
 felf,  Tdke  the  Helmet  of  Salvation.  Though 
 we  have  not  here  (  as  in  ail  the  other )  the  grace 
 exprefs'd  ,  yet  we  need  not  be  long  at  a  loft  for  it  -^ 
 if  we  confok  ivith  another  place  ,  where  our  Apofile  lends  us  a 
 key  to  decypher  his  meming  in  this :  And  none  fo  fit  to  be  Inter- 
 preter of  the  ^^/j^/?/;'/ words,  ashimfelf-,  The  place  is,  i  y/jf/". 
 ?.8.  Anlfor  an  Helmet,  the  hope  of  Salvation;  So  that  with- 
 out any  further  fcruple  ,  we  {hailf'.ficn  upon  the  grace  of  Hope^ 
 as  intended  by  the  Holy  Ghoft  in  this  place.  Now  in  order  to  a 
 Treatifeof  thisgr^ce,  itisrequifite,  that  fomething  be  faid  by 
 Explication,  that  may  ferve  as  a  light  fet  up  in  the  Entry ,  to  lead 
 us  the  better  into  the  feveral  rooms  of  the  point ,  which  is  to  bc 
 the  fub  jed  of  our  difcourfe  •  and  this  I  (hall  do  by  (hewing 
 Fir- fly  Wh9t  Hope  is. 
 
 Secondly,  Why  ci lied  The  hope  of  Salvation. 
 Thirdly ,  Why  this  Hope  is  compared  to  an  Helmet, 
 
 Sect.    I. 
 
 Firft ,   A   Little  to  open  the  nature  of  this  grace  of  hope^  Whicfi 
 X\.  will  be  belt  done  by  laying  down  a  plain  ddcription  ol 
 
 it,  and  briefly  explicating  the  parts. 
 
to  And  take  the  Helmet 
 
 Hope  is  a  Supernatural  grace  of  God,  whereby  the  Believer 
 through  Chriil;  •,  expesfls  and  waits  for  all  thofe  good  things 
 of  the  promife,  which  at  prefent  he  hath  not  received,  ornoc 
 My.' 
 
 1.  Here  is  the  Author  or  efficient  of  it,  GoJ,  who  is  called 
 the  God  of  all  grace,  i  Pet.  5.10.  1  hatis,the  giver  and  worker 
 of  all  grace,  bothssto  thefirft  feed,  and  further  growth  of  it. 
 It  is impoflible  tor  the  creature  to  make  the  Ictft  pile  of  gr,afs,  or 
 being  made,  to  mr.ke  it  grow.  And  as  impofiible  to  produce 'the 
 leaft  feed  of  grace  in  the  he:irt,  or  to  adde  one  cubite  to  the  Sta- 
 ture of  it.  No,  ?s  God  IS  the  Father  of  the  rain  ^  by  which  the 
 herbs  in  the  Fields  fpring  and  grow ,  fo  alfo  of  thofe  fpiritral  A^ws^ 
 and  influences,  that  muft  make  every  grace  thrive  and  flourifh. 
 The  Apoftle  in  the  former  plsce  teacheth  us  this ,  when  he  prays ,, 
 that  God  Tvofild  perffH-^  eflahlijh,  ftrengthen^  fettle  them:  And 
 as  of  all  grace  in  general,  fo  of  this  in  particular ,  Rom.  15.  13. 
 where  he  is  ftiled  the  Godof  ho^e-^  and  by  whom  ,  v/e  domd  in 
 hpe  alfo. 
 
 2.  It  is  a  Supernatural ,  and  thereby  we  diftinguifh  it  from 
 the  Heathens  hope,  which  with  the  reft  of  their  moral  vertucs, 
 fo  far  as  any  excellency  were  found  in  them-  came  from  God  (to 
 whom  every  man  that  cometh  into  the  world,  is  beholden  for 
 all  the  light  he  hath,  fohn  i,  9.  }  and  is  but  the  remains  of  mans 
 firft  noble  principles ,  as  fometimes  we  lliall  fee  a  broken  Turret 
 or  two  ftand  in  the  midft  of  the  mines  of  fome  ftately  Palace  de- 
 molifht,  that  ferves  for  little  more  than  to  help  the  Spedator 
 to  give  a  guefs  what  goodly  buildings  once  ftood  there. 
 
 Secondly,  Hopes fubjed.  The  Believer.  True  hope  is  a 
 Jewel  that  none  wears  but  Chrifts  Bride  ^  a  grace  with  which  none 
 is  graced ,  but  the  believers  foul  ^  Chrifllefs  and  hopelefs  ,  are 
 joyned  together,  Efhef.i.  12.  Andhereitisnotamifs,  toob- 
 ferve  the  order  in  which  hope  ftands  to  Faith  :  In  regard  of  time, 
 they  are  not  one  before  another  ^  but  in  order  of  nature  and  ope- 
 ration, faith  hath  the  precedency  of  hope.  Firft  Faith  clofeth 
 with  the  promife  as  a  true  and  faithful  Word,  then  hope  lifts  up 
 the  foul  to  wait  for  the  performance  of  ir^  Who  goes  out  to  meet 
 ^im,  that  he  beheves  w31  not  come  ?  The  promife  is  ?s  it  were 
 GodsLove-Letterto  his  Church  and  Spoufe,  in  which  he  opens 
 his  very  heart,  and  tells  aJJ  he.  means  to  do  for  her:  Faith  reads 
 \j.  -  and 
 
of  Sahation,  ^^ 
 
 4ind  embraceth  it  with  joy ,  whereupon  the  believing  foul  by  hope 
 looks  out  at  this  Window  with  a  longing  expedation  to  lee  her 
 Husbands  Chariot  come  in  the  accomplilhment  thereof :  So  Paul 
 gives  a  reafon  of  his  own  hope  from  liis  filth,  AEts  z^.  14,  15. 
 andprayesfordie  Romans  faith  in  order  to  their  hope,  Rom, 
 
 Thirdly^  Hopes  objed.  f/V/,  in  general,  fomethingfWw 
 good-^  ifa  thing  be  evil,  we  fear  and  flie  from  it-  if  good,we  hope 
 and  wait  for  it.  And  here  is  one  note  of  difference  between  it  and 
 faith  •  faith  believes  evil,  as  well  as  good  •,  hope  is  converfant  on- 
 ly about  good.  Secondly ,  It  is  che  good  of  the  promiG  j  and  in 
 this  faith  and  hope agi^"ee-,  both  their  lines  are  drawn  from  the 
 -famj  centre  of  the  promife.  Hope  without  a  promifc ,  is  like  m 
 Anchor  withou:  ground  to  hold  by-,  it  be-r^  the  promife  on  its 
 name,  Afls  16.  6.  I  ftand  iind  am  judged  (  faich  Paul)  for 
 jhe  hope  of  the  promife :  So  D^^vid  (hews  where  he  moves  his 
 ftiip  ,  and  ta  ts  his  Anchor,  /  hope  in  thy  Word  ,  PfJme 
 119.  81.  True  hope  will  Trajs  only  for  true  good.  Andwc 
 can  call  nothing  fo  that  the  good  God  hath  not  promiled;,  for  the 
 promife  runs  thus.  No  good  thing  V^  ill  he  with-hnld  from  thent- 
 that  walk_  uprightly ,  Plalm  84.  1 1.  Thirdly^  all  the  good  things  ' 
 ^f  the  promifc.     As  God  hath  encircled  all  good  in  the  promife ,  ,. 
 
 fo  he  hath  promifed  no.hing  but  good  ^  and  therefore  Hopes  ob- 
 jed  is  all  th  ic  the  promile  holds  forth  ^  only  ?.s  the  matter  of  the 
 promife  hath  more  degrees  of  goodnefs ,  fo  Hope  intends  its  ad:, 
 aid  longs  more  eirneftly  for  it.  God  he  is  the  chief  good ,  and 
 the  fi'uition  of  him  is  promifed  as  the  utmoft  happinefs  of  the  crea- 
 ture :  Therefore  true  hope  takes  her  chief  aim  at  God ,  ^nd 
 makes  afcer  all  other  promifesinafubfervicncy  to  heave  and  lift 
 the  foul  nearer  unto  him.  He  is  called  The  hope  of  Ifrael ,  Jer. 
 1 7.  13.  There  is  nothing be^'ond  God ,  the  enjoying  of  which 
 the  Believer  pro  jeds  ^  and  nothing  (hort  of  God  that  he  can  be 
 fo  content  with,  as  for  the  en  joying  of  it ,  to  be  willing  to  give 
 God  a  general  and  full  difcharge  of  what  by  promife  he  (lands  en- 
 gaged to  him  for.  Now  becaufe  God  is  only  enjoy'd  fially  and 
 fecurely  in  Heavens  BlifTeful  State ,  therefore  it  is  called  tfje  hop 
 i>f  glory.  Col.  1.2,7,  of  eternal  life  ^  Ticus3.7.  and  ffUvatio»i 
 iTher.5.7. 
 
tz  Jtfid  take  the  Helmet 
 
 ^  Fourthly^  and  lajllj ,  the  objeA  of  hope^is  the  good  of  the 
 
 promiie,  not  in  hand ,  /»^it  jf f  to  be  performed,  Hope  that  is- 
 fe€»,u>  r}ot  hope-^  for  what  a  man  feeth  ,^hy  doth  he  jet  hope  for  ? 
 Rom.  8.  24.  futurity  isintrinfecai  to  Hopes ob  jed,  and  diftingui- 
 (heth  it  from  Faith,,  which  gives  aprefent  being  to  the  promife ,. 
 and  is  ihm'C^otjUvav  vvru^n^ythe  fubftHeMce  of  things  hoped  for,Wt\x, 
 II.  I.  The  good  of  the  promife  hath  a  kind  of  fubfiftence  by 
 Faith  in  the  foul;,  it  is  Heaven  as  it  were  in  an  intervieivi  it  brings 
 the  Chrillian  and  Heaven  together ,  as  if  he  were  there  already  - 
 hence  they  are  faid  by  fiith  to  kifs  and  embrace  the  promife,  Heh. 
 ij.  13.  astwofhends  when  they  meet-  faith  fpeaKs  in  the  prcr 
 fent tence ,  }Ve  are  Conquerors,  yea  we  are  more  than  Csnque- 
 rpYs-^  Ho^e  in  futfiro ,  Ifhall.  And  Ikjlly  I  infertcd  ,  or  not 
 fully  performed.  Partial  performance  of  the  promife  intends  hope^ 
 butcompleat,  ends  hope,  and  fwalloWs  it  up  in  love  and  joy., 
 Indeed  either  the  full  performance  of  the  promife,  or  execution 
 of  the  thrcatning,  (huts  out  all  hope.  In  He>:ven  the  promife  is 
 paid,  and  hope  difmift,  becaufewehave  what  was  lookt  for-,  and 
 in  Hell  the  thrcatning  is  fully  inflided  ,  and  therefore  no 
 hope  to  be  found  among  the  Damned,  becaufe no  poflibility 
 ofreleafc. 
 
 Fourthly^  Hopes  aide,  bywhofehelp  and  for  whofe  fake  it 
 
 S  expeds  to  obtain  the  promife,  ^nAih'xtis  Jeftts  Chriji-^  it  waits 
 
 for  all  in  and  through  him  j  he  is  therefore  call'd  Our  hope, 
 1  Tim.  1. 1.  becaufethroughhimwe  hope  for  what  is  promifed, 
 both  as  the  Purchafer ,  by  whofe  death  we  h?  ve  hanc  veniam  jpe-^ 
 randi ,  leave  and  liberty  to  exped  good  from  God,  ?.nd  by  whofe 
 Spirit  we.have  virtutem  fferandi ,  ?bilicy  to  hope  •  fo  th^t  both 
 the  i^Hoi'a  and  Sij^aixh  ^  the  authority  and  ftrengch  to  hope, 
 comes  from  Chrift  •,  the  former  by  the  effudon  of  his  blood  for  us, 
 the  latter  by  the  infufion  of  his  Spirit  into  us. 
 
 Sect,    IL 
 
 2V  TXT  Hy  is  the  Ghriflians  hope,  ftiled    A  hope  of  Sa/va.- 
 '       VV     tionr 
 
 A  double  reafon  is  obvious.    Tirfi,  becaufe  Salvation  com- 
 
ofSahatiof},  ij 
 
 prehends  and  takes  within  its  circle  the  whole  obj'eft  of  his  hope.  • 
 Salvation  imports  fuch  a  ft  ate  of  blifs,  wherein  meet  eaninently 
 the  mercies  and  enjoyments  of  iiU  thepromifes ',  fcattered  fome  in 
 one,  and  feme  in  another-  as  at  the  Cteation ,  the  light  Avhich 
 was  firft  diffufed  through  tnefiriBament ,.  wss  guherea  afterward 
 into  the  Sun.  C?.R:  up  the  purricuh.r  fummcs  of  '11  the  good  things 
 promifed  in  the  Covenant ,  and  the  Total  which  they  amount  un- 
 to is  Salvation.  The  ultima  unit  as  gives  the  denomination 
 to  the  number,  becaufe  it  comprehends  all  ^  fo  Salvation  the  ul- 
 timate objed  of  cheChrilHansexpedation ,  and  that  which  com- 
 prehends the  reft,  denominates  his  ^o/Jt'.  Secondly^,  It  is  called 
 A  hop  of  Salvation ,  to  diftinguifh  it  from  the  Worldlings  hope, 
 whofe  portion  PfaL  i6.  is  in  this  life ,  and  fb  his  hope  alfo. 
 *Tis  confedr,  th -t  many  of  thefe  will  pretend  to  a  hope  of  falvati- 
 on  ^  but  the  truth  is,  they  neither  have  right  to  it ,  nor  arc  they 
 very  eag?r  of  it.  They  think  thcmfelves  fo  well  feated  in  this 
 world ,  that  if  they  might  have  their  wifn ,  it  (hould  be ,  That 
 God  would  not  remove  them  hence.  Even  when  they  fay  they 
 hope  to  be  f  ived  ,  their  confciences  tell  them  they  had  rather  ftay 
 here,  than  pare  with  this  world  in  hope  to  mend  themfelves  in 
 the  other.  They  blow  up  themlelves  into  a  hope  and  defire  of 
 laivation,  moreoutof  adrcadof  Hell ,  than  liking  of  Heaven. 
 None  I  think  fo  mad  among  them,  but  had  rather  be  fayed,  than 
 damned  i  live  in  Heaven,  than  lie  in  Hell  ^  yet  the  beft  of  the 
 whole  pack ,  likes  this  world  better  than  them  both. 
 
 Sect.    III:. 
 
 3 .  TpHe  third  enquiry  is,  V/'hy  Hop  is  compared  to  a  Helmet  >  3 . 
 
 X     For  which  conceive  a  double  He  fon 
 
 Fi^'Ji' ,  The  Helmet  defends  he  h  ad ,  a  principi.l  part  of  the 
 body,  from  dint  otBuliec  nd  Sword  :  So  this  hop  of  Salvation 
 defends  the  Soul,  tL-.  principal  p  rtofmin,  nnd  the  principal  fa- 
 culries  of  .bar ,  vhereby  no  d  ngerous  ( to  be  fure  no  deadly  ) 
 impreilioa  can  by  Satan  or  fia  be  mide  on  it.    Temptations  may 
 
 trou- 
 
H 
 
 And  take  the  Helmet 
 
 trouble,  but  cannot  hurt ,  except  their  darts  enter  the  will,  and 
 leave  a  wound  there ,  by  drawing  it  to  fome  confent  and  liking  of 
 themj  from  which  this  Helmet  of  Hope  ,  if  it  be  of  the  right 
 make,  aed  fits  fure  on  the  Chriftians  head,  will  defend  him.    Ic 
 is  hard  to  draw  him  into  any  Treafonable  pradice  againft  his 
 prince,  whoisbothwellfatisfiedof  his  favour  at  prefent,  and 
 flands  alfo  upon  the  ftairs  of  Hope,  expeding  affuredly  to  be  cal- 
 led up  within  a  while  to  the  higheft  preferment  that  the  Court  can 
 afford,  or  his  King  give.    No ,  the  weapons  of  Rebellion  and 
 Treafon ,  are  ufually  forg'd  and  fafhion'd  in  Difcontents  {hop. 
 When  Subjeds  take  themfelves  to  be  negleded  and  flighted  by 
 their  Princ  e ,  think  their  preferments  are  now  at  an  end,  and  muft 
 look  for  no  great  favours  more  to  come  from  him^     This  foftens 
 them  to  receive  every  impr eiTion  of  DiQoyalty  that  any  Enemy 
 to  the  King  (hall  attempt  to  (lamp  them  withal :    As  we  fee  m  the 
 Ifraelites,  who  thinking  the  men  of  fudah  (  of  whofe  Tnbe  the 
 Ki>tg  was)  had  got  a  Monopoly  of  his  favour,   and  themfelves 
 to  be  fhut  out  from  fharing  (at  leait  equally^  with  them  therein; 
 how  foon  are  they ,  even  at  a  blaft  or  two  of  Sheifa  his  feditious 
 Trumpet ,  made  Rebells  againft  their   Soveraign  ?     we  have  vio 
 fart  in  David  ( faith  Sheba  )  neither  have  rve  any  inheritance  in 
 the  [on  of  Jelfe^  every  man  to  hti  Tents^  O  Ifrael^  2  Sam.20.1, 
 and  fee  how  this  Treafon  runs,  even  like  a  Squib  upon  a.  Rope, 
 ZJer.  2.     Every  man  of  Ifrael  ivent  up  from  after  David  ,  and 
 followed  sheba.     Thus  if  once  the  foul  fears  it  hath  no  part  in 
 God,  and  expeds  no  inheritance  from  him,  I  know  no  11  n  fo 
 great,  but  it  may  at  the  found  of  the  Temprers  Trumpet  be  drawn 
 to  commit. 
 
 Secondly  ^  As  the  Helmet  defends  the  Souldiers  he'd  from 
 
 wounding,  fo  his  heart  alfo  from  fwownlng.    It  makes  him  bold 
 
 and  fearlefs  in  battel,  though  amidft  Swords  rnd  Buller?.     Gdiah 
 
 with  his  Helmet  of  Brafs  and  other  furniture,  how  canfidendy  and 
 
 daringly  did  the  man  come  on?  2%  if  he  had  been  fo  inclofed  in 
 
 his  Armour,  that  it  was  impofiibleriny  weapon  could  come  rear 
 
 to  deliver  a  meffage  of  death  unto  bim.     This  made  him  carry  Hs 
 
 creftfo'high,  and  defie  a  whole  Hoft,  till  at  laft^e  p:ud  his  life 
 
 '  for  his  pride  and  folly.  ,  But  here  is  a  Helmet^  that  whoever  wears 
 
 4t,  need  never  be  put  to  fhame  for  his  holy  boafting.     God  him- 
 
 felf  allows  him  fo  to  do,  and  will  bear  him  out  in  this  rejo^xing 
 
 of 
 
oftrsBope.  "Ifa.^g.'i^.'They  J^Ml  not  k  ajhamed  that  wait 
 
 for  me.    This  made  holy  David  To  undaunted  in  the  midft  of  his 
 
 enemies  ,     Thot^gh  an  hoafi  jhould  cncamf  againfi  me ,  tnj  heart 
 
 piail  not  fear,  Pfal.27. 3.  his  hope  would  not  fuiicr  his  heart  fo 
 
 much  as  beat  within  him,  for  any  fear  of  what  they  could  do  to 
 
 him  :     He  had  this  Helmet  of  Salvation  on ,  and  therefore  he 
 
 fqith,  Z^er.  6.  JUfine  head  fiaU  he  lift  up  above   mine  enemies 
 
 round  about  me.     A  man  cannot  drown  fo  long  as  his  head  is  a- 
 
 bove  water.    Now  it  is  the  proper  Office  of  Hope  to  do  this  fot 
 
 the  Chriftian  in  times  of  any  danger  •  Lptks  2 1 .  28.     pvhett  thefe 
 
 things  come  to  pafs,  then  look^kp  and  lift  up  yo»r  heads  ,   for 
 
 joHK  Redemptisn  draweth  nigh.     A  ftrange  time  one  would  think, 
 
 for  Chrift  then  to  bid  his  Difciples  lift  up  their  heads  in ,  when 
 
 they  fee  other  mens  hearts  failing  them  for  fear  ,    and  for  lool^ 
 
 ing  after  thofe  things  rphich  are  coming  on  the  earth,  Verf.  26, 
 
 yet  now  is  the  timeof  the  rifing  of  their  Sun ,  when  others  is  fet- 
 
 ting ,  and  blacknels  of  darknefs  overtaking  them  •,    becaufe  now 
 
 the  Chriftiansfeaft  is  coming,  for  which  Hope  hath  faved  its  fto- 
 
 mackfolong.  Tour  Redemption  draweth  nigh. 
 
 Two  things  make  the  head  hang  down-,  fear,  and  fhame; 
 hope  eafeth  the  Chriftians  heart  of  both  thefe  ,  and  fo  forbids 
 him  to  give  any  fign  of  a  defponding  mind  by  a  de  jeded  coun- 
 tenance. 
 
 And  fo  much  may  fuffice  for  Explication  of  the  words. 
 
 I  come  now  to  lay  down  the  one  general  point  of  Dodrine , 
 from  which  our  whole  difcourfe  on  thispiece  of  Armour,  ihall  be 
 drawn. 
 
i$  And  take  the  UelmH 
 
 CHAP.   IIL 
 
 Of  the  nfe  of  hope  in  the  Chriflians  n^ar fare  ^an& 
 of  the  high  and  noble  exploits  it  raifeth  the 
 Chriflian  to  undertake. 
 
 i)pBrm.      pjjfP''Mfl|Hat  Hope  is  a  grace  of  fingular  ufe  and  fervice  to  us 
 
 all  along  our  fpiritual  Warfare  and  Chriftian 
 cburfe.     We  are  direAed  To  take  the  Helmet  of 
 Salvation :    And  this  not  for  fome  particular  oc- 
 cafion  ,  and  then  hang  it  by  ,  till  another  extra- 
 ordinary ftreight  callsus  to  take  it  down,  and  ufe  it 
 again:     But  we  muft  take  it  fo  as  never  to  lay  it  rtfide,  till  God 
 (hall  take  off  this  Helmet  to  put  on  a  Crown  of  glory  in  the  room 
 of  it.     Be  fober^  a»d  hope  to  the  end,  isths  ^pojlle  Peters  coun- 
 fel ,  I  Pet.  1 .  1 3 .    There  are  fome  Engines  of  Waire  that  are  of 
 ufe  but  now  and  then ,   as  L^tdders  for  fcahng  of  a   Town  or 
 Fort ,    which  done  ,  are  lid  afide  iei'rar4ong  time,  and  not 
 miffed. 
 
 But  the  Helmet  is  of  continual  ufe.  We  fhnll  need  it  as  long 
 as  our  War  with  Sin  and  Satan  l^Xts.  The  Chrili  m  is  noc  beneath 
 hope,  fo  long  as  above  ground ;  nor  above  hope,  folongasheis 
 beneath  Heaven.  Indeed  v/hen  once  he  enters  the  Gues  of  ih  :t 
 glorious  City:,  then  Fare  .veil  Hope,  and  welcome  Love  for  ever  , 
 he  may  f ;y  with  the  Holy  Martyr.  Armour  bfcomcs  Earth,  but 
 Robes  Heaven.  Hope  goes  into  the  field,  and  wits  on  the  Chri- 
 ftian  till  the  laft  Battel  be  fought,  and  the  field  cleared ,  and  then 
 frdth  and  hope  together  carry  him  in  the  Chariot  of  the  promifs 
 to  Heaven  Door,  where  they  deliver  up  his  foul  into  the  hands  of 
 Love  and  Joy,  which  i^and  ready  to  cpndud  him  into  the  bliffe- 
 jfcl  p'refence  of  God 
 
 But 
 
of  Salvation. 
 
 But  that  I  may  fpeak  more  particularly  of  Hopes  ferviceable- 
 ncfs  to  the  Chriftian,  and  the  feveral  Offices  it  performeth  fdr 
 him,    I  (hail  reduce  all  to  thefe  four  heads. 
 
 Firfi  ,  Hope  puts  the  Chriftian  upon  high  and  noble  Ex- 
 ploits. 
 
 Secondiy  ,  It  makes  him  diligent  and  faithful  in  the  meaneft 
 fervices. 
 
 Thirdly  ,  It  keeps  hira  patient  amidft  thegreateft  fuffer- 
 ings. 
 
 "  Fourthly  ,  It  compofeth  and  quiers  his  fpirit ,  when  God 
 ftayes  longeft  before  he  comes  to  perform  promifcs.  Firft  of 
 thefira 
 
 Firft,  Hope  of  Salvation  puts  the  Chriftian  upon  high  and 
 noble  exploits.  It  is  a  Grace  born  for  great  Adions.  Faith  and 
 Hope  are  the  two  Poles  on  which  all  the  Chriftians  noble  enterpri- 
 zes  turn.  As  carnal  hope  excites  carnal  men  to  their  atchieve- 
 ments  which  g  >in  them  any  renown  in  the  world  ^  fo  is  this  hea- 
 venly hope  influential  into  the  Saints  undertakings.  What  makes 
 the  Merchant  fell  Houfe  and  Land,  and  fhip  his  whole  eftate  a-= 
 way  to  the  other  end  almoft  of  the  World,  and  this  amidft  a  thou- 
 Hnd  hazards  from  pyrates,  waves  and  winds ,  hMiHofe  to  get  a 
 greater  by  this  bold  adventure  ?  What  makes  the  daring  Souldier 
 nifli  into  the  furious  battel  upon  the  very  mouth  of  death  it 
 felf ,  but  Ho^e  to  {hatch  Honour  and  Spoyle  out  of  its  jaws  > 
 Hofe  is  his  Helmet,  Shield,  and  all,which  makes  him  laugh  on  the 
 face  of  all  danger.  In  a  word,  what  makes  the  Scholar  be.it  his 
 brains  fo  hard ,  fometimes  with  the  hazard  of  breaking  them,  by 
 over-ftrdning  his  Parts  with  too  eager  and  hot  a  purfuit  of  learn* 
 jng  ,  but  Hofe  of  commencing  fome  degrees  higher  in  the  know- 
 ledge of  thofe  fccrets  in  nature  that  are  lockt  up  from  vulgar  under- 
 ftandings?  whowhenhetarh  attained  his  dcTire,  is  p  id  but  little 
 bet  :er  for  all  his  pains  and  ftudy,that  have  worn  nature  in  him  to 
 the  ftumps,  thm  he  is  that  tears  the  flclh  off  his  hands  and 
 knees  with  creeping  up  fome  crnggy  Mountain ,  which  proves  but 
 a  barren,  blcik  place,  to  ftand  in,  and  wraps  him  up  in  the  clouds 
 from  the  fight  of  others ,  leaving  him  little  more  to  pleafe  him- 
 felf  with  but  this ,    That  he  can  look  over  other  mens  head?,  and 
 
 •D         '  fee 
 
i8  Andtak^  the  Helmet 
 
 fee  a  little  further  than  they.  Now  if  chefe  pedling  hopes  canpre- 
 vail  with  men  to  fuch  fixed  refolutions  for  the  obtaining  of  thefe 
 poor,  farry  things,  which  borrow  part  of  their  goodnefs  from 
 mens  fancy  and  imagination  -,  How  much  more  effedual  muft  the 
 Chriftians  Hope  of  eternal  life  be  to  provoke  him  to  the  atchieve« 
 ment  of  more  noble  exploits !     Let  a  few  inftances  fuffiee.. 
 
 Sect.    L 
 
 Firft,  "T"  His  Hope  raifeth  in  the  Chriflian  an  Heroiek  refolution 
 X     pgiinitthofe  lulls  that  held  him  before   in  bondage. 
 ^hcjfrae/ites  who  couched  fo  tamely  under  their  Egyptian  Bur- 
 thens, without  any  atte/iipt  made  by  them  to  {h?ke  off  the  Op- 
 prejfofirs  Yoke  ^  when  6nce  Mofes  came  from  God  to  give  them 
 Hop^f  an  approaching  Salvation ,  and  his  report  had  gain'd 
 forfte  credit  to  be  believed  by  them ,  it  is  ftrange  to  fee  what  a 
 jnighty  change  the  impreilion  of  their  new-conceived  Hope,  made 
 iipon  them !     On  a  fudden  their  mettal  returns,  and  their  blood, 
 that  with  anguifti  and  difpair  had  fo  long  chilled,  and  been  even 
 frozen  in  their  veins,grows  warm  again.    They  who  before  hard- 
 ly durft  let  their  groans  be  heard   C  fo  cowed  were  their  fpirits 
 with  hard  labour )  dare  now,  fortified  with  Hope ,  break  open 
 their  Prifon  doors,  and  March  out  of  Egjfpt^  toward  the  place  of 
 Reft  promifed  ,    maugre  all  the  power  and  wrath  of  enraged 
 Pharaoh ,.  who  purfued  them.     Truly,  thus  it  is  with  a  foul  in  re- 
 gard of  Sins  Bondage.     O  how  impotent  and  poor-fpirited  is  a 
 foul  void  of  this  heavenly  Hope !  what  a  tame  flave  hath  Satan  of 
 him  I    He  is  the  foot-ftool  for  every  bafe  luft  to  trample  upon.  He 
 fuffers  the  Devil  to  back  and  ride  him  whether  he  pleafeth,  without 
 winching  :      No  pudle  fo  filchy,but  Satan  miy  draw  him  through 
 it  with  a  twine  thread :     The  poor  wretch  is  well  enough  conten- 
 ted with  his  ignoble  Servitude ,  becaufe  he  knows  no  better  Ma- 
 tter than  him  he  ferves ,  nor  better  wages  thrm  the  fwill  of  his 
 fenfualpleafures  which  his  luRs  allow  him  :     But  let  the  news  of 
 Salvation  come  to  the  ear  of  this  Sin-deluded  foul ,   and  a  fpiritual. 
 eye  be  given  him  to  fee  the  tranfcendint  glory  thereof,  with  a  cre- 
 vice of  hops  ki  open  to  him, ,  that  he  is  the  pcrfon  that  fhall  inherit 
 
of  Salvation,  19 
 
 it ,  if  willing  to  make  an  exchange  of  Satan  for  Chrifl: ,  and  of  the 
 flavery  of  his  luib,  for  the  libercy  of  his  Redeemers  lervicej  O 
 w hat  havock  then  doth  the  Soul  begin  to  make  among  his  lufts  ! 
 he  prefencly  vows  the  death  of  them  all,  and  fets  his  head  at  work 
 how  he  may  fooneft  and  moft  effeduaJly  rid  his  hands  of  them. 
 Every  man  that  hath  this  hope,  furifieth  himfelf^  even  at  he  is 
 fure ,  I  John  3,3.  He  now  looks  upon  his  luib  with  no  better 
 eye  than  a  Caprive  Prince  would  do  on  his  cruel  Keepers ,  out  of^ 
 whofe  hands  could  he  but  make  an  efcape,  he  fhould  prefently  en- 
 joy liis  Crown  and  Kingdom  ^  and  theretore  meditates  his  utmoft 
 revenge  upon  them.  There  may  be  fome  hafty  purpofcs  taken  up 
 by  carnal  men  againft  their  lulb,  upon  fome  accidental  difcontent 
 they  meet  with  now  and  then  in  the  profecution  of  them:  But  a- 
 las,  the  Swords  they  draw  againft;  them,  arefoon  in  their  (heaths 
 again ,  and  all  the  feeming  fray  comes  to  nothing  in  the  end.They 
 like^/^»,  go  out  full  and  angry  in  a  fudden  mood,  but  a  Pre- 
 fent  comes  from  their  lufts  that  bribes  them  from  hurting  themj 
 yea,  fo  reconciles  them  to  them,  that  as  he  did  by  his  Brother  , 
 they  can  fall  upon  the  necks  of  thofe  lufts  to  kifs  them ,  which  a 
 while  before  they  threatned  to  kill  j  and  all  for  want  of  a  true 
 hope  of  Heaven  to  out-bid  the  profers  their  lufts  make  to  appe.^fc 
 their  anger,  which  would  never  yield  a  peace  (hould  be  patchtup 
 with  them  on  fuch  infinite  hard  terms  as  it  muft  needs  be,  the  lols 
 of  Eternal  Salvation.  He  that  hath  a  minde  to  provide  himfelf 
 with  Arguments  to  Arm  him  againft  fins  morions,  need  not  go  far 
 tofeekthem:     But  he  that  handles  this  one  well,  and  drives  it  , 
 
 home  to  the  head,will  not  need  many  more.  What  is  the  fin  this 
 would  not  proftrate !  Art  thou  tempted  to  any  feiifual  luft  ?  Ask 
 thy  hope  what  thou  lookeft  to  be  in  Heaven,  And  canft;  thou 
 yield  to  play  the  beaft  on  earth,  who  hopeft  to  be  made  like  the 
 pure  and  holy  Angels  in  He  wen  I  Is  it  a  fin  of  profit  that  bewitch- 
 eththee?  is  not  hope  of  Heaven  a  fpelftrong  enough  to  Charme 
 this  Devil  >  Can  Gold  bear  any  fway  with  thee  that  hopeft  to  be 
 Heirofthat  City  where  Gold  bears  no  price?  wherefore  is  that 
 blifleful  place  faid  to  be  paved  with  Gold ,  but  to  le:  us  know ,  it 
 fhall  be  there  trampled  upon  as  of  no  account?  and  wilt  thou  Jet 
 it  now  lie  in  thy  Heart ,  that  will  ere  long  be  laid  urder  ihy  Teet  ? 
 Isit  a  fin  of  Revenue  ?  doft:  thou  not  hope  for  a  day  wl.cn  c/iy  dear 
 Saviour  will  plec.d  thy  Ct^ufe  ?   and  what  reedcft:  thcu  li^Ci:  take 
 
 D  2  his 
 
2  o  And  take  the  Helmet 
 
 his  work  out  of  his  hand  ?     Let  him  be  his  own  Judge ,    that  hath 
 no  Hope  ^  the  Judge  when  He  comes,  will  take  his  part. 
 
 Sect.    IL 
 
 Second^,  '    g     His  Hope  ennobles  andeniblesthe  Chriftian  to 
 I     contemn  the  prefent  woxld  ,  with  all  its  pompc , 
 treafure,  and  pleafure ,  to  which  the  reft  of  the 
 fons  of  men  are  every  man  of  them  bafely  enflaved ,  and  held  by 
 the  leg ,  as  a  Prifoner  by  his  Chain.     When  once  Faith  makes  dif- 
 covery  of  Land  that  the  Chriftian  hath  lying  in  Heaven  ,    and  by 
 Hope  he  begins  to  lot  upon  it,  fs  that  which  he  {hall  fhortly  take 
 up  at  his  remove  from  earth  :     truly  then  the  price  of  this  worlds 
 felicity  falls  low  in  his  account  •,  'he  can  fell  all  his  hopes  from  it 
 very  cheap,  yea  he  canp^rt  with  what  he  hath  in  hand  of  this 
 worlds  growth  (  when  God  calls  him  to  it  J  more  freely  than  ^- 
 lexander  did  the  Cities  he  took  •,  becaufe  when  all  this  is  gone ,  he 
 ihall  leave  himfelf  a  better  hope  than  that  great  Monarch  had  to 
 five  upon.     The  hopes  of  Heaven  leave  a  bbt  upon  the  world  in 
 the  Chriftians  thoughts.    It  is  no  more  now  to  him,  than  the  Afles 
 were  to  annointed  SauL    Story  tells  us  of  fome  Turks,  who  have 
 upon  the  fight  of  Mahomets  Tomb,  put  their  eyes  out,  that  they 
 might  not  defile  them  f-forfoothj  with  any  common  ob/ed:  af- 
 ter they  had  been  blefled  with  feeing  onefo  Sacred,    I  am  fure 
 many  a  gracious  foul  there  hath  been ,  who  by  a  profped  of  Hea- 
 ?vens  glory,  the  Palace  of  the  great  God ,  fet  before  the  eye  of 
 their  Faith ,  have  been  fo  ravifhed  with  the  fight ,  that  they  have 
 defired  God  even  to  feal  up  their  eyes  by  death  ,   with  Simeon^ 
 who  would  not  by  his  good  will ,  have  lived  a  day  after  that  blef- 
 fed  hour  in  which  his  eyes  had  beheld  the  Salvation  of  God.     A- 
 /-r^/i^w?  was  under  the  hope  of  this  Salvation,  and  therefore ,    be 
 fojonrned  in  the  land  of  fromife  as  in  a  fi range  Countrey  ;  forks 
 looked  for  a  City  whic  h  hath  foundations  ,    whofe   Builder    and 
 Maker  is  God^  Hsb.  ii.  9,  lo.     Canaan  would  have  liked  him 
 well  enough ,  if  God  had  not  told  him  of  a  Heaven  that  he  meant 
 to  give  him,  in  comparifon  to  which,  Canaan  is  now  but  Cabul  ^ 
 adirtyLandin  his  judgement.    So  Panl  tdilsusnot  only  the  low 
 ^  thoughts 
 
ofSal*vation,  21 
 
 thoughts  he  hath  himfelf  of  the  world ,  but  as  they  agree  with 
 the  common  fence  ot  all  believers  ,  whofe  hope  is  come  to  any 
 confiftencyandiettlemcnt  J,  For  our  converfation  is  in  heaven 
 from  tvhence  we  look^for  the  Saviour,  Phil.  3.  20.     Mark,  he 
 fets  the  Saint  with  his  back  upon  earth  ^  and  draws  his  reafon 
 from  their  hope  ^  from  rvhcnce  \Vf  look^,  ^c.     Indeed  he  that 
 looks  on  Heaven,  muft  needs  look  off  Earth.    The  fouls  eye  can 
 as  little  rtS  the  bodies  eye,  be  above  and  below  at  the  fame  time. 
 Every  man  converfeth  moft  where  he  hopes   for  to  receive  his 
 greateft  gains  and  advantage.     The  Publicane  fits  at  the  receipt 
 ©rCullom ,  there  comes  m  his  gains :    The  Courtier  ftands  at  his 
 princes  Elbow :     The  Merchant,  if  you  will  find  him  ,  look  for 
 him  in  his  Ware-Houfe ,  or  at  the  Exchange :     But  the  Chnfti- 
 ans  Hope  carries  him  by  all  thefe  doors  •     Here's  not  my  Hope 
 (  faith  the  Soul )  and  therefore  not  my  haunt :     My  Hope  is  in 
 Heaven ,  from  whence  I  look  for  the  Saviour  to  come ,  and  my 
 Salvation  to  come  with  him-,  there  I  live,  walk,  and  wait.     No- 
 thing but  a  ftedfaft,  well-grounded  hope  of  Salvation  can  buy  off 
 the  Creitures  worldly  hopes.     The  heart  of  man  cannot  be  in 
 this  world  without  a  hope  ^  andifit  hath  no  hope  for  Heaven,    it 
 mult  of  neceflity  take  in  at  earth  ,  and  borrow  one  there,  fuch  as 
 it  can  afford.     What  indeed  can  fuit  an  earthly  heart  better  than 
 an  earthly  hope  ?    And  that  which  is  a  m?ns  hope  (though  poor 
 andpedling)  is  highly  prized,  andhardly  parted  with-  as  we  fee 
 in  a  man  like  to  drown  ,  and  hath  only  fome  Weed  or  Bough  by 
 the  Banks  fide  to  hold  by,  heel  dye  with  it  in  his  hand  rather  than 
 let  go  j  heel  endure  blows  and  wounds ,  rather   than    lofe   his    - 
 hold:     Nothingcantakehimfrom.it,  but  that  which  he  hopes  * 
 
 may  ferve  better  to  fave  him  from  drowning.  Thu  s  it  is  with  a 
 mm  whofe  hope  is  fet  upon  the  World ,  and  whole  happinefsex- 
 peded  to  be  paid  in  from  thence:,  O  how  fuch  a  one  huggsand 
 hangs  about  the  World  1  you  may  as  foon  perfA^ade  a  Fox  to 
 come  out  of  his  Hole,  where  he  hath  taken  Sanduary  from  the 
 Do^^s  -,  fuch  a  one  to  cad  off  his  hopes  I  no,  he  is  undone  with- 
 out this  pelf,  and  that  honour ;  it  is  that  he  hath  laid  up  his  Hopes 
 in,  and  Hope  and  Life  are  ever  kept  in  the  fame  hand;,  fcare  and 
 threaten  him  with  what  you  will ,  ftill  the  mans  heart  will  holi  its 
 own:  Yea,  throw  Hell-fire  into  his  bofome  ,  and  tell  him  this 
 love  of  the  World ,  and  making  gold  his  Hope,  will  damn  him 
 
 ano- 
 
2  0  Andtak^the  Helmet 
 
 another  diy,  ftill  he  will  hold  to  his  way.     Felix  is  a  fie  inflance 
 for  this,  A^s2^.26.     PW  preich'd  a  thundering  Sermon  be- 
 fore him  •,  and  though  the  Preacher  was  at  the  Bar,  and  Fe/ix  on 
 the  Bench,  yetGodfoArm'd  the  Word,  That  he  trembled  to 
 hear  the  Prifoner  Ifeak^of  righteoHfnefs^  and  JHdgement  to  come: 
 Yet  this  mm,  notwithllandmg  his  confcience  was  ftruggling  with 
 the  fears  of  judgement,  and  fomefp.irksofdivine  vengeance  had 
 taken  fire  on  him ,  could  at  the  fame  time  be  fending  out  his  heart 
 on  a  Covetous  Errand ,  to  look  for  a  Bribe,  for  want  of  which  he 
 left  that  blefled  Servant  of  God  in  his  bloody  enemies  hands  -,  for 
 ver.26.  itisfaid  ,     He  hoped  thjt  momy  fiottld  have  been  given 
 him  0/ Paul,  that  he  might  loofe  him:     ButhemifTed  his  Mar- 
 ket •,  for  as  a  fordid  hope  of  a  little  money  made  him  biifely  refufe 
 to  deliver  Pa^rl  ^  fo  the  blelfed  hope  which  Paul  had  for  another 
 world ,  made  him  more  honourably  difdain  to  purchafe  his  deli- 
 verance at  his  hands  with  a  Bribe. 
 
 Sect.    III. 
 
 Tliirdiy.  "TT  His  hope  of  Salvation  where  it  is  ftedfafl: ,  makes  the 
 X  Chriftian  adive  and  zealous  for  God.  It  is  called  A 
 lively  hope ,  i  Pet.  3 .  They  are  men  of  mettal  that. have  it  ^  you 
 may  exped  more  from  him  than  many  others ,  and  not  be  decei- 
 ved. Why  are  men  dull  and  heavy  in  the  fervice  of  God  >  Tru- 
 ly becaufe  their  hopes  are  fo,  Hopelefs  and  lifelefs  go  together. 
 No  marvel  the  work  goes  hardly  off  ahand ,  when  men  have  no 
 hope,  or  but  little,  to  be  well  paid  for  their  labour  in  doing  of  ir. 
 HethatthinksheworksforaSong  ('as  we  fay)  will  not  fing  at 
 his  work  ( I  mean,  be  forward  and  cheery  in  it.)  The  beft  Cu- 
 llomerisfuretobefervedbeftandfirft,  and  him  we  count  the 
 l)eft  Cuftomer,that  we  hope  will  be  the  bell:  Pay-Maiter ;  if  God 
 be  thought  fo,we  will  leave  all  to  do  his  bufinefs.  This  made  Paul 
 eng<-ge  fo  deep  in  the  fervice  of  the  Gofpel,  even  to  lof;  his 
 worldly  friends,  andlay  hisownlifetoft^ke^  it  wzs  for  the  hope 
 of  the  prcmife ,  Ad.  26,  6.  This  made  the  other  Jfraelites  rhat 
 feared  God,  follow  the  Trade  of  Godlinels  fo  clofe ,  ver.  7.  Vh~ 
 to  which  promife ,    cur  twelve  Tribes  infi^ntlj  ferving  God  day 
 
 and 
 
ofSal^ation,  ai 
 
 and  night ,  hope  to  come.  Mark,  they  are  both  inftant  and  con- 
 ftant ,  cjf  UnvfiA  ,  they  mn  with  full  fpeed,  ftretching  them- 
 felves  forth -sin a  Race,  and  this  night  and  day-,  no  ftop  nor 
 halt  in  :heir  way ,  but  ever  putting  on  :  And  what  is  it  that  keeps 
 theminbre  th?  even  the  hope  ch^t  they  (hail at  lafl  come  to  thit 
 Salvation  promifed.  Nochi  g  better  to  expedorate  and  clear  the 
 fonl  of  this  dull  flegnfie  of  lloch  and  lifiUffcnefs  of  fpirit  in  thefer- 
 viceof  God ,  than  Hope  well  improved  and  ftrengchened.  It  is 
 the  very  Phyfick  which  che  ApolHe  prefcribes  for  this  difeafe, 
 Uebr.  6.  II,  12.  We  dejire  everj  one  of  j/oh  do  jhew  the  fame 
 diligence  to  the  ftili  ajfurance  of  hope  unto  the  end,  that  ye  be  mt 
 fiothfttl. 
 
 Sect.     IV. 
 
 Fourthly.  TJL  Ope  begets  in  the  Chriftiin  a  holy  impatience  after         ^.; 
 
 jTl  further  attainments ,  efpecially  when  it  grows  to 
 jfome  ftrength :  The  higher  our  hopes  of  Salvation  rife.the  more 
 will  our  heans  widen  and  diitend  themfelves  in  holy  defires^  Rom. 
 8.  23.  Not  only  thty  ^  but  we  our  f elves  alfo  which  have  the 
 firfi  fruits  of  the  Spirit  ,  even  we  our  felves  groan  W'ithin  our 
 felves  ,  waiting  for  the  adoption ,.  to  Veit ,  the  redemption  of  our 
 body.  MetlunKs  rejoycing  would  better  become  them  for  what 
 they  had  already ,  than  groapjng  for  what  they  have  nor.  Who 
 may  better  flay  long  for  their  Dinner,  than  they  who  have  their 
 ftomacks  ftay'd  with  a  good  Break-fall  ?  This  would  hold  in  bo- 
 dily food,  but  notLfpiritual.  No  doubt,  the  fweetnefs  which 
 they  tafted  from  their  firft-frui ts  in  hand ,  did  cheer  their  fpirics  ^ 
 but  the  thoughts  of  what  was  behind,  made  them  groan.  Hope 
 waits  for  all ,  and  will  not  let  the  fouLfit  <lown  contented  .  till  all 
 the  Diflies  be  on  the  board ,  till  the  whole  Harveil  that  ftands  on 
 t^he  Field  of  the  Promife,  be  reaped  and  well  inntd  ^  ye  ),the  more 
 the  Chriftian  hath  received  in  parti?>l  payments,  the  deeper  groans 
 Hope  makes  the  foul  fetch  for  what  is  behind:  And  that /";>/, 
 bee  lufethefe fore-tails  do  acqu?.int  the  Chriftian  more  with  the 
 nature  of  thofc  joyes  which  are  in  Heaven,  and  fo  enlarge  hisun- 
 Uerilanding  to  more  have  raifcd  conceptions  of  the  felicity  thofe  en. 
 
 joy 
 
24  And  take  the  Helmet 
 
 joy  that  are  arrived  there :    And  the  encrcafing  of  his  knowledge 
 rauft  needs  ealarge  his  dcfires ,  and  thofe  defires  break  out  into 
 fad  groans,  cothink  what  fweet  Wine  is  drunk  in  full  bowles  by 
 glorified  Saints ,  and  he  live  where  only  a  fip  is  allowed,  thac 
 doth  not  fatisfie ,  but  kindle  his  thirft.    It  is  harder  now  for  hira 
 to  live  on  this  fide  Heaven,  than  before  he  knew  fo  much.     He  is 
 like  one  that  ftands  at  the  door ,  within  which  is  a  Qompany  fee 
 at  a  rich  Fe  ift  ^  he  hears  them  how  merry  they  are;    ttirough  the 
 Key-hole  he  fees  what  variety  they  have  ^  and  by  a  little  which  he 
 licks  from  the  Trenchers  that  are  brought  out ,  is  fenfible  how  de- 
 licious their  fare  is :     O  how  fuch  a  ones  teeth  would  water  after 
 their  chear ,  which  another  mifleth  not,  that  hears  not  of  it ,  or 
 only  hears,  and  talles  not  of  their  Dainties !     The  neerer  the  foul 
 liands  to  Heaven ,  and  the  more  he  knows  of  their  joyes ,  the 
 more  he  blefleth  them,  and  pities  himfelf.     None  long  for  Heaven 
 more  than  thofe  who  enjoy  moft  of  heaven  ^   all  delayes  now  are 
 exceedingly  tedious  to  fuch.    Their  continual  moan  is  ,   pyhjf  is 
 hj6  chariot  fo  long  in  comim  ?  why  tarry  the  wheels  of  his  Cha- 
 rict  ?    I  he  lad  year  is  thought  longer  by  the  Apprentice,than  all 
 his  time  before  ^  bccaufe  now  it  is  neerer  out  ^  and  if  delays  be  fo 
 tedious,  what  then  are  dcfcrtions  to  fuch  a  foul  ,    who  hath  had 
 his  hopes  of  Salvation  raifed  high,  by  the  fweet  illapfes  of  the  Spi- 
 rit ,  and  fore-talies  of  glory  !     No  doubt  Mofes  his  death  fo 
 nigh  Canadn ,  after  he  had  tafled  of  the  fruit  of  the  Land  at  the 
 Spies  hand ,  was  exceeding  grievous.    To  lofe  a  Child  grown  up, 
 when  we  feem  ready  to  reap  our  hopes  conceived  of  him,  is  more 
 than  to  part  with  two  in  the  Cradle,  that  have  not  yet  drawn  out 
 our  expedations  far.    The  Chriflian  indeed  cannot  quite  lofe  his 
 hoprs ,  yet  he  may  have  them  nipt  and  fet  back,  as  a  forward 
 Spring,  by  after-claps  of  Winter  weather,    which  pinches  fo 
 much  the  more ,  becaufe  the  warm  beams  of  the  Sun  had  made 
 the  Herbs  come  forth  and  difclofe  themfelves :    And  fo  deferdons 
 from  God  do  make  the  faddeft  impreffion  upon  thofe  above  all  o- 
 thers,  whofeespedation  had  advanced  far,  and  by  the  prefent 
 fence  of  divine  goodnefs,  been  unfolded  into  a  kind  ofrejoycing 
 through  Hope  of  Glory  •  now  to  meet  with  a  damp   from  the 
 frowns  of  the  Almighty ,  and  to  be  benighted  by  the  withdraw- 
 ing of  that  light  which  did  fo  ravifb  it,  O  how  dreadful  m.uftthis 
 fudden  change  be  to  the  foul ! 
 
 Secondly  ^ 
 
i>f  Salvation,  2^ 
 
 Secondly ,  Thefe  prefent  attainments  of  grace  or  comfort , 
 theydoimboldentheSoulco  expert  yet  more,  and  fo  provoke 
 the  Chriftian  to  prefs  on  for  the  lull  p:iymen  t  of  aU :  See  both 
 thefe  in  D^W,  Pfal.  63.  7.  Secanje  thon  hafi  ken  mj  help , 
 therefore  in  the  jhadow  of  th)  vpings  ^ill  I  rejojce.  The  pre- 
 fent boon  he  hath  got ,  makes  him  rejoyce  m  hope  of  what  is  yet 
 to  come ,  and  by  this  fence  he  is  carryed  out  with  full  cry  to  pur- 
 fuc  the  Chafe  for  more,  asappearsinche  very  next  words,  ver. 
 8.  Mj  foul  foUoweth  hard  after  thee.  And  no  wonder,  if  we 
 confider ,  that  God  gives  his  people  their  experiences  with  this 
 very  Notion  ftamped  on  them ,  i.e.  to  raife  their  expedations  for 
 fiirthcr  mercies  at  his  hand ,  Hofea  2.  15.  I -tvili  give  her  her 
 Vineyards  from  thence  ,  and  the  Zfallej  of  Ac h or  for  a  door  of 
 hepe.  God  is  there  fpeaking  to  a  foul  converted  and  newly  taken 
 into  Covenant ,  what  blellingshe  will  beftow  on  it ,  as  the  happy 
 effeds  of  its  Reconciliation  to  God,  and  Marriage  wich  Chrilt, 
 and  he  alludes  to  his  dealing  with  I/rael^  who  came  out  of  a  de- 
 f^late  Wildernefs  (  where  they  had  wandred ,  and  endtired  un- 
 fpeakable hardftiip  forty  years)  into  a  pleafant,  fruitful  Coun- 
 trey ,  in  the  very  entrance  whereof  this  Achor  lay ,  which  when 
 God  gave  them,  hewouJdnothavechem^ookonit  as  in  it  felfit 
 was  a  little  jfpoc  of  ground,  and  not  fo  much  worth ,  but  as  the  0- 
 pening  of  a  door  through  which  he  would  undertake  to  let  them  in- 
 to the  pofleflion  of  the  whole  Land  m  procefs  of  time  -,  which  cir- 
 cumilance  believed  by  them ,  made  fofitfa  advance  his  Banners 
 U^ith  fo  much  courage  againft  theproudeftof  his  enemies ,  well 
 knowing,  man  could  not  Ihut  chat  door  upon  them ,  which  God  , 
 
 had open'd  to  them.  Thusevery  particular  alfifiance  God  gives 
 the  Chriftian  againft  any  one  corruption ,  is  intended  by  God  to 
 be  an  Achor.^  a  door  of  hope,  from  which  he  may  cxped  the 
 total  Overthrow  of  that  curfcd  feed  in  his  bofomc  :  When  he 
 tM^s  the  leaft  degree  of  ftrength  to  his  grace  or  comfort,  he  gives 
 us  an  Achor ,  or  door  of  hope,  that  he  will  confummate  both  in 
 glory  ^  O  what  courage  muft  this  needs  bring  to  thee  (  poor 
 heart)  in  thy  fears  and  fain  tings !  Paul  had  many  enemies  at 
 Ephefw  to  oppofe  him  ,  but  having  an  efe^ual  door  opend  un^ 
 to  him  for  his  encouragement ,  he  went  on  undauntedly  ,  i  for. 
 1 6.  9.  As  an  Army ,  when  after  fiubborn  refiftance  by  the  ene- 
 my ,  wholabourwhat  they  can  to  keep  them  out,  the  Door  or 
 
 E  Gate 
 
2,5  And  tah^  the  Helmet 
 
 Gate  of  the  City  flies  open ,  then  the  Souldiers  prefs  in  amaim 
 wi.cha{hQWt ,  The  City-  is  their  oixn.  Thus  when  after  longtug- 
 ing,  and  much  wreftUng  with  God  for  pardon  of  fm,  orftrengch 
 aga^nll  fin ,  the  door  of  the  promife  flies  open ,  and.  God  comes 
 in  with  fome  affixing,  comforting  prefence ,  now  Hope  takes, 
 heart  ^  and  n?akes  the  foul  fall  on  with  double  force  and  zeal 
 
 CHAP.    IV. 
 
 Sheweth,  Rvrv  H&^e  wakes  the  Chriftian  con- 
 tent with  ,  and  fait hfitltn  the  meaneU  place,, 
 and  lomeji  employment  that  God  orders  for 
 him. 
 
 5^piid!y  -fl^A^t*^  ^  HoperaifeththeChriffiansfpirittoat- 
 2.  '^       /f^^^it^^l    ^^"^pf  gJ'^t  ^^P^^i^s  5  ^<^  it  niakes  him 
 
 faithful  in  the  meanell:  and  loweftfcrvi- 
 ces,  that  the  providence  of  God  call? 
 ^^  him  to:  for  the  fame  pro  vidence  layes 
 out  every  one  his  work  and  calling  ^ 
 which  fets  boun-ds  for  their  habitations  on  theearch.   Some  he  fets 
 onthe  high  pi  ices  of  theearch ,   and  appoints  them  Honourable 
 Employments,  fuitable  to  their  pkce.:     Others  he  pitcheth  down 
 on  lower  ground ,  and  orders  them  in  fome  obfcure  Corner  to 
 eniploy  rhemfelves  -bout  work  of  an  infcriour  nature  '11  their  life^ 
 and  we  need  not  be  aftiam.ed  to  do  that  work  which  the  great  God 
 fets  us  about.     The  Italians  fay  true  ,    No  man  fouls  his  hands 
 in  daing  his  own  bnfinefs.     Now,  to  encourage  every  Chriftian 
 to  be  fiiithfui  in  his  parricul.r  place ,  he  hath  madepromifes  that 
 are applic^.ble  ••o  them  all.     PiTniifes  ^re  like  the  beims  of  the 
 San  ,  tliey  fhine  ns  freely  in  at  rhe  vVindow  of  the  poor  mans  cot- 
 tage ,  as  of  the  Princes  Palace.     And  thefe  Hoj^e  tn-dcs  with,and 
 from  thefe  animates  the  Chriftian  at  his  work  •,   indeed  we  are  no 
 more  faithful  in  our  Callings,  thanaded  by  Faith  and  Hope  there- 
 
 '     "  in. 
 
of  Salvation.  V 
 
 in.    Now  you  (hall  obferve ,  God  hyes  his  promife,  fo  as  it  may 
 ftrengchen  our  hands  and  hearts  agnnll  the  chief  dilcouragemenc 
 that  IS  moft  like  to  weaken  them  in  their  Callings.    The  great  dif- 
 couragementofthofe  high  and  publick  employments,  Magifirncy 
 and  Mmflrj ,  is  the  difficulty  of  the  Province ,    and  oppofition 
 they  hnd  from  the  angry  world.     Thefe  therefore  are  guarded  and 
 fupported  with  fuch  promifes  as  may  fortifie  their  hearts  ag  mft 
 the  force  and  fury  with  which  the  world  comes  forth  to  oppofe 
 them  :      I  yvill  not  fail  thee,  nor  forfuke  thee  ^   he  Jhongy  and  he 
 {£  good  courage ,  ]o(h.  1.5.  which  was  given  to  Ifraels  ctiid'Mar 
 giftrate.     And  the  Minifiers  promife  fuits  well  with  this ,  cs  ha- 
 ving ordinarily  the  fame  difficulties,  enemies,  and   difcourage- 
 ments ,  Go  teach  all  Nations ;  and,    Lo  I  am  with  you  alWajs^ 
 even  unto  the  end  of  the  world,    Matth.  28.  20.     Againe,    the 
 temptation  that  ufually  haunts  perfons  in  low  and  more  ignoble 
 Callings,  istheverymeannefsof  them,  which  occafions  ducoa^ 
 tent  and  envy  in  feme  ,  to  fee  themfelves  on  the  floor  ^  and  their 
 brother  preferrM  to  more  Honourable  Services  ^  in  oehers,deJ€di^ 
 on  of  fpirit,  as  if  they  were ,  like  the  Mu»ftch ,  but  dry  Trees,, 
 unprofitable,  and  brought  no  glory  to  God,  while  others  by  their 
 more  eminent  places  and  callings,  have  the  advantage   of  being 
 highly  ferviceable  to  God  in  their  Generations.     Now  to  armi  the 
 Chriftianagunft  this  temptation.,  and  remove  this  difcouragc^ 
 tnent ,  God  hath  annexed  as  grc.it  a  reward  in  the  promife  to  hrs 
 fiithfulnefs  in  the  meaneft  employment ,  as  the  moil  Honaurabie 
 is  capable  of.    What  more  mean  and  defpicable  than  the  Servants 
 employment?  yet  no  lefs  than  Heaven  it  felf  ispromifedto  them, 
 if  faithful ,  Col.  3.22.  (  he  is  fpeaking  there  to  fuch  )    fvhatfoe- 
 ver  ye  do ,  do  it  heartily ,    as  to  the  Lord ,    and  hH  unto  men  •, 
 knowing  that  of  the  Lord  ye  fl/all  receive  the  reward  of  the  in- 
 heritance ,  for  ye  ferve  the  Lord  Chriji^.     Where  obferve,  Firfi^ 
 what  Honour  he  puts  on  the  poor  fervants  work  ,    He  ferve s  the 
 Lord  ChriB  •,  yea,  in  the  loweft  pi  -ce  of  work  that  belongs  to  his 
 Office  :  his  drudgery  is  divine  fervice,  as  well  as  his  praying  and 
 hearino^  for  he  faith,  whatever  ye  do.    j4gain,  obfcrve,The 
 reward  that  is  laid  up  for  fuch ,  and  that  is  as  great,  as  he  fhall  re- 
 ceive that  hath  been  faithful  in  Ruling  Kingdoms  •   the  reward  of 
 the  inheritance.     Asif  Godhidfaid,  Be  not,   O  my  child,  out 
 of  love  with  thy  courfe,  homely  work  ^   ere  long  thoo-fhaJc  fit     * 
 
 £.2  as 
 
a.8  Andtak^  the  Helmet 
 
 as  high,  as  he  that  fwayes  Scepters^  thongh  your  cmploymcnc: 
 now  be  not  the  fame  with  his ,  yet  your  acceptation  is  the  fameg, 
 and  fo  fhall'your  reward  alfo  be.    Thus  we  fee,'^s  we  beftow  more 
 abundant. hoiX)ur  on  thofe  members  of  our  body ,  which  we  think 
 lefs  Honour  .We  ^  fo  doth  Chrid  with  thofc  members  of  his  body, 
 which  by  re.ifon  of  their  low  place  in  the  world,  may  be  thoughc 
 to  be  moll:  defpifed,  he  puts  an  abundant  Honour  upon  thcra  in  his 
 profflife.    And  where  Hope  is  raif^d  ,   the  Chrifhan  cannot  but 
 take   fwecc  fatisfadion  from  the  cxpeftation  thereof  i     The 
 poor  plough-man  that  is  a  Saint,  and  ploughs  in  hope  of  reaping 
 Salvadon ,    would  be  as  well  contented  with  his  place  and  work , 
 as  the  braveft  Courtier  is  with  his.    Think  of  this ,  when  any  of' 
 you  have  a  Servant  to  choofe ,  if  you  would  have  your  work  faith-, 
 fully  and  heartily  done ,  employ  fuch  about  it  (if  they  be  to  be 
 had  )  as  have  a  hope  of  Salvation :     This  will  not  fufFer  them  to 
 wrong  you ,  though  they  could  \     Their  Helmet  will  defend  them 
 from  fuch  temptations.     Jacob  was  a  true  drudge  for  his  Mailer 
 Laban  by  day  and  by  night ,  though  he  ufed  him  none  of  the  beft, 
 in  chopping  and  changing  his  wages  fo  oft  ^   but  Jacob  feryed  in 
 hope ,  and  expeded  his  reward  from  a  better  Maftcr  than  Z^^^»  ; 
 and  this  made  him  faithful  to  an  unfaithful  man.    Jojefb  would  not 
 wrong  his  Mafter  j  though  at  the  requeft  of  his  Miftris  ^   he  chofe ; 
 to  funer  his  unjuft  iangcr ,  rather  than  accept  of  her   unchafte, 
 love.    The  evidence  of  this  grace  in  a  fervant ,   is  better  fe- 
 curity  for  his  faithfulneis  ,    than  a  _  Bond   of  a  thouian<L 
 pounds/ 
 
 €«Ap; 
 
ofSahation, 
 
 ^9 
 
 mmmmfMMmmmmi 
 
 C  H  A  P.     Vv 
 
 Sfjtweth  the  mighty  influeme  Hope  hath  upon^ 
 the  Chriflian  to   jupport  him  in  his  affljSif* 
 ons  y  in  partieulary^hat  help  it  gives  y  and 
 ham. 
 
 Thirdly,  g^gf^^^^  His  Hope  of  Salvation  fupports  the  Soul  in 
 thegreareft  affliAions.  The  Chriftians 
 patience  is,  as  it  were,  his  back,on  which 
 he  bears  his  burdens-,  and  fonic  afflifti- 
 ons  are  fo  heavy,  that  he  neeis  a  broad 
 one  to  carry  them  well.  But  if  Hope  lay 
 not  the  pillow  ofthepromife  between  his  back  and  his  burthen, 
 the  leaftcrofs  will  prove  unfupportablc  :  Therefore  it  is  called 
 TJ}e  fatience  of  hope ,  i  Thef.  1.3.  There  is  a  patience ,  I  con- 
 fefs,  and  many  know  not  a  better ,  when  men  force  themfelves  in- 
 to a  kind  of  quietnefs  in  their  troubles ,  becaufe  they  cannot  hdp 
 it ,  and  there  is  no  hope.  This  I  may  call  a  defpcrate  patience 
 and  it  may  do  them  fome  fervice  for  a  while ,  and  but  for  a  while,' 
 If  Defpair  were  a  good  cure  for  troubles,  the  damned  would  have 
 more  cafe  •,  for  they  have  defparr  enough ,  if  that  would  help 
 them.  There  is  another  patience  alfo  very  common  in  the  world 
 and  that  is  a  bfockilh,  ftupid  patience ,  which,  like  Nahah  mirth' 
 kfts  no  longer  than  they  are  drunk  with  ignorance  and  fencelefle- 
 ncl& :  for  they  no  fooner  come  to  themfelves  to  under/land  the 
 trne  ftate  they  are  in,  but  their  hearts  dye  within  them :  But  the 
 Patience  of  Hope,  we  are  now  treating  of,  is  a  fober  grace,  and 
 abides  as  long  ?s  Hope  lafts  ^  when  Hope  is  lively  and  adive,  then 
 it  floats,  yea  even  danceth  aloft  the  watery  of  afflidion,  as  a  tight 
 Ibund  rfiip,  doth  in  a  tcmpeftucus  Sea ;  but  when  Hope  firings  a 
 leak,  then  the  billows  break  into  the  Chriftians  bofome  ,  snd  he 
 fifties  apace,  till  Hope,  with  much  labowf ,  at  the  Pump  «f  the 
 
 pi;o» 
 
 3. 
 
30 
 
 Jftd  take  the  Helmet 
 
 1. 
 
 promife  clears  the  foul  again.  This  was  Davids  very  cafe ,  Pfal. 
 69. 1 .  Save  me ,  for  the  rs>aters  come  into  my  foul.  What  means 
 he  by  coming  into  his  foul  ?  Surely,  no  other  than  this  ,  that 
 they  oppreffed  his  fpiric ,  and  as  it  were  fued  into  his  very  confci- 
 ence ,  raifing  fears  and  perplexities  there ,  by  reafon  of  his  fins, 
 which  at  pr^lent  put  his  Faith  and  Hope  to  fome  diforder ,  that  he 
 could  npt  for  a  while ,  fee  to  the  comtbrt:.bleend  of  hii  afflidipri, 
 but  wa^  as  one  under- water,  andcovered  with  his  fears  •  as  ap- 
 pears by  whit  follows,  ZJer.z.  I  Jink^in  deep  mire  ,  where  there 
 is  no  ftanding.  He  compares  himfelf  to  one  in  a  Quagmire,  that 
 canfec;l  no  firm  ground  to  bear  him  up  ^  andobferve  whence  his 
 trouble  rofe ,  and  where  the  waters  made  their  entrance,  Ver.  5. 
 O  Gedj  thoH  k^orpefi  my  foolijhnefs  ,  and  my  finnes  are  not  hid 
 from  thee.  This  holy  man  lay  under  fome  frelh  guilt  ,  at^d  this 
 made  him  fo  uncomfortable  under  his  afflidion^  becaufe  he  faw 
 his  fin  in  the  face  of  that ,  and  tafted  fome  difple.tfure  from  God 
 for  it  in  his  outward  trouble ,  \yhich  madeit  fo  bitter  in  the  going 
 down  i  and  therefore  when  once  he  hath  humbled  himfelf  in  a 
 mournful-eonfeflion  of  his  fin ,  and  was  able  to  fee  thecoaft  clear 
 bietwixt  Heaven  and  him ,  fo  as  to  believe  the  pardon  of  his  finne, 
 and  hope  for  good  news  from  God  again ,  he  then  returns  to  his 
 fweet  temper ,  and  can  fing  in  the  fame  afflidiop,whcre  before  he 
 did  fink. 
 
 S  E  c  T.      I. 
 
 BUt  more  particularly  I  (hall  (hew  what  powerful  influence 
 HopehathontheChriftianinaffjiidion,  ^;^d^  how,     Jf^yf, 
 What  influence  it  hath.  ",,,){-:,' 
 
 lir^  ^  Itftiilsand  filenceth  him  under  ^ffliftion.  It  keeps 
 the  Kings  peaceintheheart ,  which  elfe  would  foonbe  in  an  up- 
 roare.  A  hopelefs  foul  is  clamorous  j  one  while  it  chargeth  Go  i, 
 another  while  it  reviles  inftruments..  It  -cannot  long  reft ,  and  no 
 W onder ,  when  Hope  is  not  there  to  rock  it  afleep.  ;  Hope  hatji  a 
 rare  Art  in  fliiliag  a  froward  fpirit ,  wlicn  nothing,  'elf<;  caii  ^  a^ 
 the  Mother  can  make  the  crying  cbil^  quiet  bj^  Myj^i^^g  ^  tqithie 
 Breaft,  wh^athe  Rod  m^i^sU  cry  wori^-    Th|f  ^^  I)avU 
 
 took, 
 
of  Salvation,  ai 
 
 took,  and  found  it  effedual  ^  when  his  foul  was  out  of  quiec ,  by 
 reaibn  of  his  prefent  afflidion ,  he  lays  his  foul  to  the  Brealt  of 
 the  promife ,  JVhy  art  thou  dif quieted ,  0  my  foul,  within  me  ? 
 Hope  thou  i»  God ,  Pfal.  42,    And  here  his  foul  fweetly  fleeps,as 
 the  child,  with  the  Teat  in  his  mouth  :  and  that  this  was  his  ufual 
 way,  we  may  think  by  the  frequent  inftances  we  find  to  this  pur- 
 pole  ^  thrice  we  find  him  taking  this  courfe  in  two  Pfalmes  ,42. 
 and  43 .     When  Aaron  and  Miriam  were  fo  uncivil  w-ith  Mofes, 
 and  ufed  him  fo  ill  in  their  foul  language ,  no  doubt  it  was  a  hea- 
 vy afflidion  to  the  fpiric  of  that  holy  man  ,   and  aggravation  of 
 his-forrow,.  toconfiderouc  ofwhofe  bow  thofe.  (harp  Arrows 
 came-,  yetitisfaid,.  Mofes  held  his  peace  ^  waiting  for  God  to 
 clear  his  innocency  ^  and  his  patience,  made  God,  no  doubr,  the 
 more  angry  to  fee  this  meek  man  wrong'd ,  who  durft  truft  him 
 with  the  righting  of  his  name ,  and  therefore  with  fuch  fpeed  he 
 wiped  off  tne  dirt  they  had  thrown  on  him ,  before  it  could  foak 
 in  to  the  pre  judice  of  his  good  name  in  the  thoughts  of  others. 
 Indeed  this  waiting  on  God  for  deliverance  in  an  afflided  ftate, 
 oonfifts  much  in  a  holy  filence  •,  Pfal.  62. 1 .  Truly ^  myfonl  rvai- 
 tith  upon  God' ^^  from  him  cometh  my  falvation  :     Or  as  the  Hr- 
 ^exv ,  My  fold  is  filent.    It  is  a  great  mercy,in  an  affl  idion  that 
 is  fharp,  to  have  our  bodily  fences,  fo  f.s-not  to  lie  raving  or  roar- 
 ing ,  but  itill  and  quiet ,  much  more  to  have  the  heart  filent  and 
 patient.     And  we  find  the  heart  is  as  foon  beat  into  a  diftemper, 
 as  the  head.    Nowv/hattheSpunge  is  to  the  Cannon  when  hot 
 with  often  (hooting  in  ,  that  is  Hope  to  the  Soul  in  multiplied  af- 
 flidions  •,  it  cools  thefpirit,  and  meekens  it ,  that  it  doth  nor  flye 
 apieces,.  and  break  out  into  diftemp^r'dthoughtsor  words  againft 
 Gcd. 
 
 j'fcW/y,  This  Hope  fills  the  afflided  foul  with  fuch  inwar<i  ^' 
 
 joy  and  confolation ,  that  it  cmliugh  while  tears  are  in  the  eye, 
 fighandfingallinabreach  :,  it  is  called  The  rejcycing  cf  Hope, 
 Htb;  3 . 6.  And  Hope  never  affords  more  foy  than  in  afflidion  ^ 
 it  is  on.ivvatry  cloud  that  the  Sun  paints  thofe  curious  colours  in 
 the  Ram-bow.  Rem.  5.  3.  Rejpyce  in  the  hope  of  glory  ^  and  not 
 only  fo^  hut  we  glory' in  tribuUtton.  Glorying,  isrejoycingina 
 ravifhment ,  when'K  is  fo  great,  that  it  cannot  contain  it  felF  with- 
 in die  Chnlhans  own  brealt,  buc  comes  forth  in  fome  outw  rd 
 expreflion ,  and  lets  others  know  what  a  Feift  it  fits  at  within . 
 
 The 
 
go  Andtak^thc  Helmet 
 
 The  fprings  of  comfort  Ue  high  indeed,  when  his  /oy  pores  ou^ 
 .  at  the  mouth ;    And  all  this  joy,  with  which  the  fuffering  Saint  is 
 cntertain'd ,  is  fent  in  by  Hope  at  the  eoft  of  Chrift ,  who  hath 
 providedfuchunfpeakable  glory  for  them  in 'heaven^  as  will  not 
 fuffer  them  to  pity  or  bemoan  themfelves  for  thofc  tnbulations 
 that  befall  them  on4:he  way  to  it.     DHmmaiafftngunt^  bonaprv^ 
 tnijfd  ungHitt.    HopQhrtsks  the  Alalflafier-lrs^  of  the promifc o- 
 ver  the  Chriftians  head  J  andfodiffufeththeconfohtions  thereof 
 abroad  the  foul ,  which  like  a  precious  oyntmVrit,  have  a  vertae 
 as  to  exhilarate  and rcfrefti  the  fpiritin  its  faintings,.lo  to  healc 
 the  wounds^  and  remove  the  fmart ,   which  the  Chriftians  poor 
 heart  may  feel  from  its  affliftion  ^  according  to  the  Mpoft/e  in  the 
 fore-mentioned  place,  Ferf,  5.   Hcpe  mak?th  not  ajhamed    he- 
 caufe  the^Uve  of  God  is  Jhed  abroad  in  onr  hearts.     There  are 
 two  graces,  which  Chrift  ufeth  above  any  other  j  to  fill  the  foul 
 with  joy  i  and  they  are  Faith  and  Hope  ^  becaufe  thafe  two  fetch 
 all  their  Wine  of  Joy  without  doors  :     Faith  tells  the  foul  what 
 Chrift  hath  done  for  it.^  and  fo  comforts  it  •  Hope  revives  the  foul 
 with  the  News  of  what  Chrift  will  do  ^   both  draw  at  one  Tapp^ 
 Chrift  and  his  promife  ^  whereas  the  other  graces  preferit  the  foul 
 with  its  own  inherent  excellencies  j  What  it  doth  and  fuBei*s  for 
 him ,  rather  than  what  he  for  them  :  So  that  it  were  neither  ho- 
 nourable for  Chrift,  nor  fafe  for  the  Saint,  to  draw  his  joy  from 
 thisVeflel.    Not  honourable  to  Chrift  I   This  were  the  way  to 
 have  the  Kings  Crown  fet  on  the  Subj'eds  head ,  and  cry  Hofanna 
 to  the  grace  of  Chrift  in  us,  which  is  due  only  to  the  mercy  of 
 God  to  us  J  for  thither  we  will  carty  our  praife^  whence  we  have 
 our  joy  •,  and  therefore  upon  our  Allegiance  we  are  only  to  re- 
 Joyce  tn  Chrifi  fefm ,  and  have  no  confidence  in  the  fiejh ,   Phil. 
 3  c  3 .     And  it  would  be  no  more  fafe  for  us,  than  honourable  for 
 him-,  becaufe  of  the  inftability  of  our  hearts,and  unconftant  adings 
 ofour  graces,  which  are  as  oft  ebbing  as  flowing-  and  fo  our  joy 
 could  not  be  conftant^  becaufe  Our  graces  are  not  ^  but  as    thefe 
 Springs  lie  high  or  low,io  would  this  rife  and  fall-,  ye.i,we  were  fure 
 to  drink  more  Water  than  Wine  ,   oftner  want  joy  than  have  it  • 
 whereas  now  the  Chriftians  Cup  need  never  be  empty,  becaufe  he 
 draws  his  Wine  from  an  undrainable  Fountain,that  never  fends  any 
 poor  foul  away  alhamed,  ^s  the  Brook  ofour  inherent  grace  would 
 certainly,  at  one  time  or  other^  do. 
 
 Sect. 
 
^f  Sahdtion.  33 
 
 Sect.   II. 
 
 i^efV.O  Z/'t  whence  hath  Hope  this  venue  f   er  ^hat  Are  the 
 pj  ingredients  in  Hopes  Cordial  thatthw  exhilarates  the 
 Saints  Spirit  in  JfflidioH? 
 
 JhJw.  I.     Irirft,  Hope  brings  certain  news  of  a  happy  ifluc,        '• 
 that  (hall  (hortly  dofe  up  all  the  wounds  made  by  his  prefent  fuf- 
 fcrings.     When  God  comes  to  fave  his  affiided  i'ervancs^  though 
 be  may  antedate  their  hopes,  and  furprize  them  before  tney  look- 
 ed for  him ,  yet  he  doth  not  come  unlook'c  for  ^     Salvation  is  that 
 they  lot  upon^  ferem.zg.  ii.  I  kl^ow  the  thoughts  that  I  thinly 
 towards  y  OH  y  faith  the  Lord,  thoughts  of  peace,  and  not  of  evil ^ 
 to  give  joH  an  expected  end.     That  is,an  end  fuitable  to  the  hopes 
 aud  expeditions  taken  up  by  you.    Hope  is  a  prying  grace ,  it  is 
 able  to  look  beyond  the  extenour  tranfadions  ot  Providence  :  Ic 
 can  by  the  help  of  the  promife,peep  into  the  very  bofome  of  God, 
 and  read  what  thoughts  and  purpofes  arc  writ  there  concerning 
 the  Chriftians  particular  cftate  ,  and  this  it  imparts  to  him ,  bid* 
 ding  him  not  be  at  all  troubled  to  hear  God  fpeaking  roughly  to 
 him  in  the  language  of  his  providence  i  for  faith  Hope,  I  can  af- 
 fure  thee  he  means  thee  well  >  whatever  he  faith   that  founds  o- 
 therwife  :     For  as  the  Law  which  came  hundreds  of  years  after 
 the  promife  made  to  Abraham,  could  not  difannul  it  ^  fo  neithef 
 can  any  intervening  afflidions  make  void  thofe  thoughts  and  coun- 
 fels  oi  love ,  which  fo  long  before  have  been  fet  upon  his  heart 
 for  thy  deliverance  and  falvation.     Now  fuch  a  one  muft  needs 
 have  a  great  advantage  above  others  for  the  picifying  and  fatisfy- 
 ing  his  Ipirit  concerning  the  prefent  proceedmgs  of  God  towards 
 him^  becaufe  though  the  adings  of  God  upon  the  outward  ftagc 
 <if  providence ,  be  now  fad  and  grievous  ^   yet  he  is  acquainted 
 With  Heavens  pJot  therein ,  and  is  admitted  as  it  were  into  the  at- 
 tiring room  of  his  fecret  counfel ,  where  he  fees  garments  of  fal- 
 vation preparing ,  in  which  he  fhall  at  laft  be  clad ,  and    come 
 forth  with  joy.     The  Traveller,  when  taken  in  a  {l:orm,can  ftand 
 patiently  under  a  Tree  while  it  rains,  becaufe  he  hopes  it  is  but  a 
 ftiowre,  and  fees  it  clear  up  in  one  part  of  the  Heavens,  while  it  is 
 dirk  in  another.    Providence,    lam-fure,    is  never  fo  dark  and 
 
 F  cloudy. 
 
34 
 
 Jnd  take  the  Helmet 
 
 cloudy,  but  Hope  can  fee  fair  weather  a  coming  from  the  promife- 
 jf^hen  thefe  things  begin ,  then  lock^  up  ,  and  lift  up  your  heads  , 
 for  jf'our  redemptien  drdweth  nigh  ^  Luke  21. 28.     And  that  is  as 
 black  a  day  as  can  come.    When  the Chriftip.ns  affairs  are  moft  dif- 
 confolate ,  he  may  foon  m.eet  with  a  happy  change.     The  joy  of 
 that  blefled day,  i  Cor.  15. 52.  comes,  c*  al^f^'^  ?  '^v  f'-^^  of^?.- 
 |x» ,  in  a  moment ,  in  the  twinkling  of  an  eje^  ire  fball  be  chan- 
 ged.   In  one  moment  fick  and  fad,  in  the  next  well  and  glad ,  ne- 
 ver to  know  more  wh:it  gro.ins  and  tears  mer.n.    Now  clad  with 
 the  rags  of  mcd.-tal  fiefti ,  made  miferable  with  a  thoufand  troubles 
 that  attend  it  •  in  the  twinkling  of  an  eye  arrayed  with  Robes  of 
 immortality,  imbofTedandinrichsd  with  a  thoufand  times  more 
 glory  than  the  Sun  it  felf  wears  m  that  garment  of  light ,  which 
 now  dazleth  our  eyes  to  look  on.    It  is  but  winding  (  f?.id  a  holy 
 Martyr  to  bisPe'.low  sufferer  in  the  fire  with  him  )  and  our  pain 
 and  forroir  k   all   over.     Who  can  wonder  to  fee  a  Saint  cheer- 
 ful in  his  affiidions ,  that  knows  what  good  news  he  looks  to  hear 
 from  Heaven,  and  how  foon  he  knows  not?    You  have  heard  of 
 the  Weapon  Salve  ,  that  it  cures  wounds  at  a  diftance  ;    fuch  a 
 kind  of  Salve  is  Hope.     The  Saints  hope  is  laid  up  in  Heaven, 
 and  yet  it  h;als  aU  their  wounds  they  receive  on  earth.    But  this  is 
 not  all-,  for  asHopeprophefies  well  concerning  the  happy  end  of 
 theChriiliinsafflidions,  fo  it  affures  him  he  fhall  be  well  tended 
 and  look't  to ,  while  he  lies  under  them.     If  Chrift  fends  his  Di- 
 fcipks  to  Sea ,  he  means  to  be  with  them  when  th-y  moft  need  his 
 company.     The  well  child  may  be  left  a  while  by  the  Mother,but 
 the  fick  one  fhe will  by  no  means  ftirre  from  •,    when  thou  pajfefi- 
 through  the  waters.,  I  will  be  with  thee^  Ifa.43.2.     Youknow 
 wh  c'God  faid  to  Mofes ,  when  he  was  fick  of  his  employment , 
 and  made  fo  many  mannerly ,  or  rather  unmannerly  excufcs  from 
 his  own  inability ,  and  all  that  he  might  have  leive  to  lay  down  his 
 Commiflion^  Go,  faith  God,  Exod.^.ii.  And  J  V^ill  be  with, 
 thy   n^cnth ,    and  teach  thee  what  thou  Jhalt  fay.     And  again  , 
 ZJerf.  lA.  Is  not  Aaron  the  Levite  thy  brother  ?  I  know  that  he 
 can Jpeak^well]^.  and  alfo  behold  he    cometh  forth   to  meet  thee. 
 Thus  God  did  animate  him,  and  toll  him  on  to  like  that  hnrd  Pro- 
 vince he  was  called  to.     Mechinks,  I  hear  Hope  as  Gods  MefTen- 
 ger ,  fpe^King  after  the  fime  fort  to  the  drooping  foul  opprefled 
 wiih  the  thoughts  of  fome  great  afflidion ,  and  ready  to  conclude 
 
 lie 
 
of  Salvation.  g5 
 
 lie  fliall  never  be  ^.ble  to  ftemm  fo  rough  a  Tide ,  beat'  Up ,  and 
 cheerfully  lift  up  his  head  above  fuchiu.ging  w'.ves.  Go  O  my 
 foul  (faichHope)  for  thy  God  will  be  wiih  thee,  and  thou  flialt 
 fuffer  athis  charge.  Is  not  Chrift  thy  Brother  ?  yei,  is  he  not  thy 
 Husb.md  ?  He,  thou  thinkeft,  can  tell  how  to  fuffer ,  who  was 
 brought  up  to  the  Trade  from  the  Cradle  to  the  Crofs  •  Behold, 
 even  he  comes  forth  to  meet  thee ,  glad  to  fee  thy  face ,  and  vvil- 
 ling  to  impart  fome  of  his  Suffering-skill  unto  thee.  Th.it  mm 
 indeed  muft  needs  carry  a  heavy  he.irt  to  prifon  with  him,  who 
 knows  neither  how  he  can  be  maintiined  there ,  nor  delivered 
 thence:  But  Hope  eafeth  the  heart  of  both  thTe,  which  taken  a- 
 way,fuffering  is  a  harmlefs  thing,  and  not  to  be  dreaded. 
 
 2.  Hope  alTures  the  Chriftian  not  only  of  the  certainty  of 
 Salvation  coming,  but  alfo  of  the  tranfcendency  of  this  Salvation 
 tobrfuch,  astheforrow  of  hisprefent  fuffedngs  be  rs  no  pro- 
 portion to  the  )0y  of  that.  This  kept  the  Primitive  Chriftians 
 trom  fwouning ,  while  their  enemies  let  out  their  blood.  They 
 had  the  fente  of  this  Hope  to  exhilarate  their  fpirits ;,  2  Cor. a.,  i  5„ 
 For  which  cattfe  we  faint  not  •,  bnt  though  cur  outward  man  pe- 
 rifh ,  ^et  the  inward  man  is  renewed  day  by  dajf.  Is  not  this 
 ftrange,  that  their  fpirit  and  courage  fliould  encreafe  with  the 
 loilng  of  their  blood  1  What  rare ,  unheard  of  Cordial ,  was 
 this  I  See  Verf.  1 7.  For  our  light  ajfliSiion  Vohich  is  but  for 
 a  moment ,  worketh  for  us  a  farre  more  exceeding  and  eternal 
 weight  of  glory.  Behold  here  the  differencv^  becwixt  hopes  of 
 Heiven,  and  hopes  of  the  Worlds     Thefe  latter,  th,.^y  are  finci-  » 
 
 ful  and  flighty ,  feem  great  in  hope,  but  prove  nothing  in  handj 
 like  Eves  Apple,  fiiir  to  look  on ,  as  they  h  ng  on  the  Tree,  but 
 foure  in  the  juice ,  and  of  bad  nouriftiment  in  the  e  'ting.  They 
 are ,  as  one  calls  therh  witily  ,  Nothing  between  two  di/bes.  It 
 were  well  if  men  could  in  their  \yorldly  hopes  c  imc'  hui  to  ih^  {;fu 
 jufi  Stewards  reckoning,  and  for  an  hundred  i  licid.s  they  pro- 
 mife  themfelves  from  the  enjoyments  they  piirfur. ,  ^nd  hn'  fi'^ty 
 at  laft  paid  them  :  No  iTlas,they  muH:  notlook  !.o  coi'»^e  ,0  fo  gu<  d 
 a  Market,  or  have  fuch  fair  dealings ,  th'.t  have  to  do  wi-I^  the 
 creature,  whith  will  certainly  put  them  to  g'^er'^cr  dif^ppoin-j  eius 
 thanfo.  They  may  blefs  themfelves,  if  they  pleafe,  for  a  \vhi!e 
 in  their  hopes ,  as  the  Husb:.ndman  fometimes  doth  in  the  r,oci.:ly 
 fliew  that  he  hath  of  Corn  Handing  upon  his  ground  ^  but  by  Ji  c 
 .  F  2  time 
 
And  tah^  the  Helmet 
 
 tiaie  they  have  reipedcheirCcop,  and  threfhed  cat  their  hopes ^ 
 tiey  will  find  little  befides  draw  and  chaffe ,  emptinels  ^nd  vanity 
 to  be  lei:  them  :  A  poor  recurn,  God  knows ,  to  pay  them-for 
 theexper.ceof  their  time  andftrength  which  they  have  laid  out 
 upon  them ,  muchlefs  iuitable  torecompcnce  chelofshe  is  put  to 
 in  his  confcience  •  for  there  are  few  who  are  greedy  Hunters  after 
 the  Worlds  enjoyments,  that  do  drive  this  tlieir  Worldly  Trade 
 without  running  in  debt  to  their  confciences.  And  I  am  fure ,  he 
 buys  Gold  too  dear ,  that  pays  the.  peace  of  his  confcience  for 
 thcpurchafe.  But  Heaven  is  had  che.^p,  thoughitbewiththelofs  '  . 
 of  ail  our  carnal  interefts ,  even  life  it  fclf.  Who  will  grutch  to- 
 part  with  a  forry  Leafe  of  a  lov/-rented  Farm,  in  which  he  alfo 
 hath  but  a  few  days  left  before  it  expires,  (  and  fuch  our  temporal 
 lifejs)  for  the  perpecnity  of  fuch  an  inheritance  as  is  to  be  had 
 with  the  Saitvts  in  light  ?  This  hath  ever  made  the  faithful  Ser- 
 vants of  God  carry  their  lives  in  their  hands,  willing  to  lay  them 
 down  ^  while  thej  lock^  not  at  the  things  tvhich  are  feen  ,  but  At 
 the  things  which  are  not  feen  -^  for  the  things  which  are  fee»  are 
 temforai-^  but  the  things  which  are  not  feen  are  eternal)  vtr.  1 8  .of  che- 
 fore-going  Chapter . 
 
 Thirdly^  As  Hope  afTures  the  foul  of  the  certainty  andtran- 
 fcendency  of  Heavens  Salvation ,  fo  alfo  of  the  necefTary  fubfer-- 
 viency,  that  his  afflidions  have  towards  his  obtaining  this  Salva- 
 tion-, Luke    24.   16.     Oy^ght  not  Chrifl  to  have  fujfered  thofe 
 things ,  and  to  enter  into  hts  glory  ?.    As  if  Chrifl:  had  faid,Whac 
 reafon  have  you  fo  to  mourn  ,  and  take  on  foryourMaflrgrs  death, 
 as  if  all  your  hopes  were  now  fplit  and  fpilt  ?   Ought  he  not  to  (iif- 
 fer  ?    Was  there  any  other  way  that  he  could  get  Homeland  take 
 poffeffion  of  his  glory  that  waited  for  him  in  Heaven  ?    And  if 
 you  do  not  grutch  him  his  preferment,  never  be  fo  inordinately 
 troubled  to  fee  him  onwards  to  it ,  though  through  the  deep  and 
 miry  Lane  of  Suffering.     And  truly  the  Saints  way  to  falvation , 
 lies  in  the  fame  Road  that  Chrift  went  in  •    Rom.  i.  17.  If  fo  be 
 that  we  ffiffer  with  him ,  that  we  may  be  alfo  glorified  together  ^ 
 only  with  this  advantage ,   that  his  going  before  hath  beaten  it 
 pl?in ,  fo  that  now  i  t  may  be  forded,  which  but  for  him  had  been 
 utteiiy  unpafTable  to  us.    Afflidions  underftood  with  thi  s  notion . 
 upon  them ,  That  they  are  as  nece/Tary  for  our  waftage  to  glory , 
 as  water  is  to  carry  the  Ship  to  her  port  (  which  may  as  foon  lay!  x 
 
of  Salvation.  27 
 
 without  water,  as  a  Saint  land  in  Heaven,  without  the  fubfervien- . 
 cyof  afflictions  j    This  notion  I  fiy,  well  underitood ,  would* 
 reconcile  the  greatell:  afflictions  to  our  thoughts,  and  make  us  de- ' 
 light  to  walk  in  their  company.    This  knowledge  Parifienjls  calls ' 
 Vnpis  de  (extern  radiis  dom  fciemU ,  one  of  the  feven  be  ims  of 
 divine  knowledge,  for  the  want  of  which  we  call  good  evil,  and 
 evil  good ,  think  God  blefTeth  us,  when  we  are  in  the  Sun-fhine 
 of  profperity ,  and  curfeth  when  our  condition  is  over-caft  with-a . 
 few  clouds  of  Adverfity  ^  but  Hope  hath  an  eye  that  can  fee  Hea- 
 ven in  a  cloudy  day ,  and  an  Anchor  that  can  find  firm  land  under 
 a  weight  of  waters  to  hold  by-  it  can  exped  good  out  of  evil. 
 The  fews  open  their  Windows  when  it  thunders  and  lightens , 
 cxpeding  ( they  fay  )  their  Mejfiah  to  come  at  fuch  a  time  to 
 them.     I  am  fure,Hope  opens  her  Window  widell  in  a  day  of 
 ftorm and  tempcft :     Ze^h.  i.  11.     I  ^ill  leave  in  the  midfi  of 
 thee  an  affiled  ^.nd  poor  people ,  and  they  Jha/l  trufi  in  thee.  And 
 Micah  the  7^^,  Therefore  ^ill  I  look^  unto  the  Ltrd  ;    I   ^ill 
 ypait  for  the  God  of  my  falvation ,    my  God  will  hear  me.     See 
 what  ilrong  hold  Hopes  Anchor  takes,   and  it  is  a  remarkable 
 Therefore  ^  if  youobferve  theplace^  becaufe  all  things  were  at 
 fo  defperate  a  pafs  in  the  Churches  affairs,  (^  as  t  here  you  will  find 
 them  to  be  to  mans  thinking  )  therefore^  faith  the  Saint ,  /  will 
 looli,  I  rpill  rvait.    Indeed  God  doth  not  take  the  Axe  into  his 
 hand  to  make  Chips  ^  his  People  ,  when  he  is  hewing  them  , .  and 
 the  Axe  goes  deepeft,  they  may  expeA  fome  beautiful  piece  ac 
 the  end  of  the  work.     It  is  a  fweet  meditation  Parijtenjis  hath 
 upon  Rom. 2.  28.  fVe  know  that  all  things  '^ork^  together  for  good 
 to  them  that  love  God.     ZJbi  magis  inirepida  ,  magis  penfata  ejfe 
 deheSj  quarn  inter  cooperarios  meos^&  coadjuteresmtos  ?  Where 
 O  my  foul ,  (houldft  thou  be  more  fitisHed,  free  of  care  and  fear, 
 than  when  thou  art  among  thy  fellow-labourers ,    and  thofe  that 
 come  to  help  thee  to  attain  thy  fo-much-defired-Salvation ,  which 
 thy  afflidions  do !     They  work  together  with  Ordinances  and  0- 
 ther  providential  de:ilings  of  God  for  good ,  yea  thy  chief  good ; 
 and  thou  couldft  as  ill  fpare  their  help  as  any  other  means  which 
 Godappoints  thee.     Should  one  find,  asfoonashe  rifech  in  the- 
 morning ,  fome  on  his  Houfe-top  rearing  off  the  Tiles,  and  with 
 Axes  and  Hammers  taking  down  the  roof  tVereof  ,    he  might  at 
 firft  be  amazed  and  troubled  at  the  fight,  yea  think  they  are  a 
 
 com- 
 
38 
 
 And  take  the  Helmet 
 
 company  of  thieves,  and  enemies  come  to  do  him  fome  mifchief . 
 but  when  he  underftands  they  are  work-men  fent  by  his^iather  to 
 mend  his  Houf^,  and  make  it  better  than  it  is,  (  which  cannot  be 
 done  withouc  taking  fome  of  it  down  ^  he  is  fitisHed  ,  and  con- 
 tent to  endure  the  prefent  noyle  and  trouble ,  yei  thankful  to  his 
 father ,  for  the  care  and  coll  he  beltows  on  him  :    The  very  hope 
 ofwhac  advantage  will  come  of  their  work,  makes  him  very  wil- 
 ling to  dwell  a  while  amidft  the  ruines  and  rubbilh  of  his  old  houfe. 
 I  do  not  wonder  to  fee  hopelefs  fouls  fo  impatient  in  their  fuffer- 
 ingsfometimeseventoditlradion  of  mind  ^  alas,  they  fear  pre- 
 fently  (  and  have  reafon  fo  to  do  j  that  they  come  to  pull  all  their 
 Worldly  joys  and  comforts  down  about  their  ears ,  which  gone 
 what  alas  have  they  left  to  comfort  them ,  who  can  look  for  no- 
 thing but  Hell  in  another  World  ?    But  the  believers  heart  is  ea- 
 fcd  of  all  this,  becaufe  affured  from  the  promife,   that  they  are 
 fent  on  a  better  errand  to  him  from  his  Heavenly  Father,  who  in«' 
 tends  him  no  hurt,  but  rather  good ,  even  to  build  the  ruinous 
 frame  of  his  foul  into  a  glorious  Temple  at  laft ,  and  thefe  affli- 
 dionscome,  among  other  means,  to  have  a  hand  in  the  work  ^ 
 and  this  fatisfies  him  ^  that  he  can  fay  ,    Lord ,  cut  and  hew 
 me  how  thou  wilt,  that  at  laft  I  may  be  poliftit  aad  framed  ac- 
 cording to  the  platform ,  which  love  hath  drawn  in  thy  heart  for 
 me.    Though  fome  ignorant  man  would  think  his  cloaths  fpoyl^d 
 when  befmeared  with  Fullers  Earth  or  Sope ,  yet  one  that  knows 
 the  cleanfing  nature  of  them ,  will  not  be  afraid  to  have  them 
 fo  ufed. 
 
 CHAP. 
 
of  Salvation,  qa 
 
 CHAP.  VL 
 
 Wherein  is  (hewed,  'that  Godjlays  Img  he^ 
 fore  he  performs  jome  promifeSy  and  that  it  is 
 Hopes  Q-^ce  then  to  keep  the  Chriflian  in  a  wai- 
 tiftg  poflnre, 
 
 HE  fourth  and  laft  Office  of  Hope  propounded  i^ 
 to  quiet  and  compofe  the  heart ,  when  the  good 
 things  of  the  promife  (  fo  much  longed  for  by  the 
 Chriftian)  ftay  long  before  they  r;re  performed, 
 patience,  I  told  you,  is  the  back  on  which  the 
 Chriftians  burdens  are  carry ed ,  and  Hope  the  pi  1- 
 tow  Between  the  back  and  the  burden,  to  make  it  fit  eafie.    Now 
 Patience  hath  two  Ihoulders  ^  one  to  bear  the  prefent  evil,  and  an- 
 other to  forbear  the  future  good  prom.if^^d ,  but  not  yet  paid.  And 
 as  Hope  makes  the  burden  of  theprefent  evil  of  the  crofs  light, 
 fo  it  makes  the  longeft  ftay  of  the  future  good  promifed ,  fliort : 
 Whereas  without  this,  the  Creature  could  have  neither  ftrenoth 
 to  bear  the  one ,  nor  forbear  and  wsit  for  the  other-  Lam.-^.iS. 
 And  I  faid ,  Afy  flrcngth  and  my  hope  is  priced  from  the  Lord- 
 implying  thus  much  ,  That  where  there  is  no  hope,  there  is  no 
 ftrength^  the  fouls  comfort  lies  drawing  on ,  and  foon  gives  up 
 theghod,  where  all  hope  Ms.     God  undertook  for  Ifraels^Yos- 
 tedionandprovifionincheWildernefs,    but  when  their  Douoh 
 was  fpent ,  and  their  ftore  ended ,  which  they  brought  out  of  E- 
 gypt  y  they  fall  foul  with  Cc^;/ and  Mcfes;  and  why,  butbeciufe 
 their  hope  was  fpent  as  foon  ?s  their  Dough  ?     Alofes  afcends  the 
 Mount,  andisbutafewd^sontof  th-irfioht,  and  in  all  hafle 
 they  muft  have  a  Goidea  Cslf ^  and  why,  bui:  becaufe  they  cave 
 him  for  loIV,  ?nd  never  hoped  to  fee  him  more.    This  is  the  re  i- 
 fion  why  God  hath  fo  few  Servants  thac  will  iHck  faft  to  him ,  be- 
 
 caufe 
 
4^ 
 
 And  take  the  Helmet 
 
 caufe  God  puts  them  to  wait  for  what  he  means  to  give  ,  and 
 moft  af€  (hort-fpirited,  and  cannot  ftay.  You  know  what  Nao- 
 te?»  faid  to  her  daughters,  Rfith  i.  12,  13.  if  I  fiouid  huve  a 
 Hffi^and,  and  fljould  alfo  hear  fans  ^  would  you  tarry  for  them 
 till  they  rvcre  groVcft  ?  vpomU  je  fiay  for  them  from  havtng  Huf- 
 bands  f  The  promife  hath  Salvation  in  the  Womb  of  it  •,  but  will 
 the  unbehver ,  a  foul  without  heavenly  hope,  ftay  till  the  promife 
 ripens,  and  this  happinefs  be,  as  I  may  fo  iiy,  grownup  ?  No 
 fure ,  they  will  rather  make  fome  match  with  the  beggarly  crea- 
 ture, or  any  biife  luft  which  will  pay  them  in  fome  pleafure  at 
 prefent,  than  wait  fo  long ,  though  it  be  for  Heaven  it  felf,  Thus 
 as  Tamar  play'd  the  Strumpet  becaufe  the  Husband  promifcd, was 
 not  given  her  fo  foon  as  (he  defired,  Gen.  3  8.  fo  it  is  the  undo- 
 ing of  many  fouls,  becaufe  the  comfort,  joy,  and  blifs  of  the 
 promife  is  with-held  at  prefent ,  and  his  people  are  made  to  wait 
 tor  their  reward  ^  therefore  they  throw  themfelves  into  the  cm* 
 braces  of  this  adulterous  World  that  is  prefent  ^  Demos  hath  for^ 
 fah^n  we,  and  loved  this  prefent  ^orld^  2  Tim.  4.10.  The  foul 
 only  that  hath  this  divine  hope ,  will  be  found  patiently  to  (lay 
 for  the  good  of  the  promife. 
 
 Now  in  handling  this  laft  Office  of  Hope,  I  fhall  do  thefc 
 three  things. 
 
 I.  I  fhall  fhew  you.  That  God  oft  Hays  long  before  hep?.ys  in 
 thergood  things  of  the  promife. 
 
 2.  That  when  God  ftayslongcft  before  he  performs  his  pro- 
 miff's,  it  is  our  duty  to  wait. 
 
 3.  That  Hope  will  enable  the  Soul  to  wait,  when  it  ftays 
 longeft. 
 
 Sect.!, 
 
 ^«  rirft./'"^  O  D  often  ftays  long  before  he  fulfills  his  promife  to  his 
 V-J  people.  The  promife  contains  the  matter  of  all  our 
 hopes,  called  therefore  the  hop  cf  the -promife.  To  hope  with- 
 out a  promife,  is  to  claim  a  debt  that  never  was  owing.  Now  the 
 good  things  of  the  promife,  are  not  paid  down  prefently  :  indeed 
 men  there  would  not  be  fuch  ufe  of  promifes.    What  need  of  a 
 
 ^ond, ' 
 
of  Salvation, 
 
 Bond ,  where  the  money  is  prefently  p?id  down  ?     God  promifed 
 Abraham  a  Son,  but  he  flaid  many  years  for  him  after  the  Bond 
 of  the  promife  was  given  him.     He  promifed  Canaan  to  him  and 
 his  feed ,  yet  hundreds  of  years  intcrpofed  between  the  promife 
 and  performance.    £/^/<  was fpread  into  a  Kingdom,  before  the 
 Heirs  of  promife  had  their  inheritance ,  or  one  toot  of  land  given 
 them  in  it.     Yea,  all  the  Patriarchs  who  were  the  third  genera- 
 Cion after  Abraham,  dyedy  and  received  not  the  promife ,  Hebr, 
 II.  13.     Simeon  had  a  promife  he  (hould  not  fee  death ,  till  he 
 had/een  the  Lords  Chrifi,  Luke  2.  26.  but  this  was  not  perfor- 
 med till  he  had  one  foot  in  the  grave ,  and  was  even  taking  his 
 leave  of  the  World.    In  a  word ,  thofe  promifes  which  are  the 
 portion  of  all  the  Saints,  and  may  be  daim'd  by  one  as  well  as  by 
 another  :     Their  date  is  k^  in  the  book  of  Gods  Decree ,  when 
 tobepiidintoaday  ^  fomefooner,  fome later-,  butnot  expref- 
 (^d.  m  the  promife.    He  hath  engaged  to  anfwer  the  prayers  of  his 
 people  ,    and  fulfill  the  defires  of  thofe   that  fear  him ,  Pfalme 
 145. 19.    But  it  proves  a  long  Voyage  foraetimes  before  the 
 praying  Saint  hath  the  return  of  his  adventure.     There  comes  oft 
 a  long  and  (harp  Winter  between  the  fowing  time  of  prayer ,  and 
 the  reaping.     He  hears  us  indeed  as  foon  as  we  pray ,  but  we  oft 
 d-o  not  hear  of  him  fo  foon.     Prayers  are  not  long  on  their  jour- 
 ney to  heaven  ,  but  long  a  coming  thence  in  a  full  anfwer.  Chrifl 
 at  this  day  in  heaven ,  hath  not  a  full  anfwer  to   fome  of  thofe 
 prayers  which  he  put  up  on  earth  :     Therefore  he  is  fiid  to  expert 
 till  h^s  enemies  be  made  his  foot-flod^  Heb.  10.  13.  Promifes  we 
 have  for  the  fubduing  Sin  and  Sat^n  under  our  fecc ,  yet  we  findc 
 thefe  enemies  ftill  skulking  within  us ,  and  many  a  f.d  fcuffle  we 
 hive  with  them  before  they  are  routed  and  outed  our  hearts. 
 And  fo  of  others  ^  we  may  find  fomerime  the  Chrif}i?,n,  as  great 
 an  Heir  as  he  is  to  joy  and  comfort ,  hardly  able  to  (hew  a  penny 
 of  this  Heavenly  Treafure  in  his  Purfe.     And  for  want  of  well 
 pondering  this  one  Claufc ,  poor  fouls  are  oft  led  into  temptation., 
 even  toqueftion  their  Saint-fhip.    Such  promifes  are  the  Sainft 
 portion,  fiithone,  but  I  cannot  find  them  performed  to  me, 
 therefore  I  am  none  of  them  ^  many  a  prayer  I  have  fent  to  hea- 
 ven ,  but  I  hear  no  news  of  them.    The  Saints  are  Conquerors  o- 
 ver  their  lufts,  but  I  am  yet  often  foyled  and  worfted  by  mine  : 
 Tfecrc  is  a  heaven  of  comfort  in  the  promife ,  but  I  am  as  ic  were 
 
 G  in 
 
A  2  y^nd  take  the  Helmet 
 
 .  in  the  belly  of  Hell,  fwallowed  up  with  fears  and  terrors  •,  Such  as 
 thefe  are  the  reafonings  of  poor  fouls  in  the  diftrefs  of  their  fpirits  -^ 
 whereas  all  this  trouble  they  put  themfeives  to  might  be  preven- 
 ted ,  if  chey  had  faith  tobeheve  this  one  principle  of  undoubted 
 truth-, Thac  God  performes  not  his  promifes  dl  at  once,  and 
 what  they  want  in  hand  ,  they  may  fee  on  the  way  coming 
 to  them. 
 
 S  E   c  T.    ir. 
 
 Secondly.  1X7  Hen  God  flays  long  before  he  makes  payment  o£' 
 VV   the  promife,  then  it  is  the  believers  duty  to  wait 
 for  it  i   H^l^ak^2.   Though  tt  t.^rry^  Tvait  for  it  :   heisfpeaking 
 thereof  the  goodof  the  promife,  which  God  intended  to  pei-- 
 form  in  the  appointed  time-   and   becaufe  it  might  tarry  longer 
 than  their  halty  hearts  would ,  he  bids  them  wait  for  it.     As  one 
 that  promifeth  to  come  to  a  friends  houfe ,  fends  him  v7ord  to  fit 
 up  for  him,  though  he  tarry  later  than  ordinary  ,   for  he  will 
 come  at  lail:  afTuredly.     This  is  hard  workindeed  !  What  ?  Wait  > 
 When  we  have  Hay 'd  fo  long  ,  and  no  fight  of  Gods  coming,  af- 
 ter this  Prayer,  and  that  Sermon-,  fo  many  long  looks  given  at 
 the  Window  of  his  Ordinances  and  Providerxces,  and  no  tydings 
 to  be  heard  of  his  approach  in  mercy  and.  comfort  to  my  Soul , 
 and  after  this,  ihll  am  I  bid  wait?     This  is  wearifome  work, 
 .True ,  to  flefhand  blood  it  is  -  yea,weak  faith  is  oft  out  of  breath, 
 and  prone  to  fit  down ,  or  turn  back  ,  when  it  hath  gone  long  to 
 rr.eet  God  in  the  returns  of  his  mercy,  and  mifleth  of  him  •,  and 
 therefore  the  Apoflle  uihers  in  this  duty  with  an  affec^iionatc 
 prayer  ,     2  Thef.i .  5.  The  Lord  direct  yotir  hearts  into  the  love 
 of  God ,  and  if/to  the  fatient  waiting  for  Chrifi.     He  had  lay'd 
 down  a  flrongground  of  confolation  for  them  in  the  precedent 
 Chapter,. in  thit  they  were  chofen  to  falvaticn ,    and  called  by 
 the  Gof^d  to  the  obtaining  of  the  glory  of  our  Lordfefa^Chrifi^ 
 Ver.  13. 14.  and aflfured  them,  that  God  who  is  faithful,  would 
 efiablijh  them  ,  and  k^ep  them  from  evil,  Ver.  5.  of  this  Chap- 
 ter :  He  meaas  fo  ?.s  they  ftiould  not  mifcarry ,  and  at  iart  fall 
 fhort  of  the  glory  promifed  :  But  being  fcnfible  how  difficult  a 
 workkw^vsfortbemamidft  their  own  prelent  weakneffes,  the 
 
 " Apo- 
 
of  Salvation,  4j 
 
 Apoftaciesof  others,  and  the  affaults  of  Satan  upon  themfdvej, 
 to  hold  faft  the  affurance  of  their  hope  unto  the  end  ,  he  turns 
 himfelf  from  them  to  fpeak  to  God  for  them  ,  The  Lord  din£t 
 jour  hearts-^  and,  asif  he  had  faid,  'tis  a  way  you  will  never  find, 
 a  work  you  will  never  be  able  of  your  felves  thus  to  w?it  patiently 
 till  Chriit  come,  and  bring  the  full  reward  of  the  promife  with 
 him.  The  Lord  therefore  direA  your  hearts  into  it.  And  Mefes 
 itfcems,  before  he  afcended  the  Mount,  hadafcirand  jealouile 
 of  what  afterward  proved  too  true  •,  that  the  jfraelites  unbeUe» 
 ving  hearts  would  not  have  the  patience  to  wait  for  his  return, 
 when  he  {hould  flay  fome  while  with  God  there  out  of  their  fight; 
 to  prevent  which,  he  gave  exprefs  command  before  he  went  up. 
 That  they  Jhould  tarry  there  for  him^  Exod.  24.  14.  Indeed  a 
 duty  more  contrary,  thanthisof  waiting  quietly  and  filently  on 
 God,  to  our  prottdJbearts,  I  know  not.  We  can  make  the  great 
 God  bear  our  manners,  and  lacquy  after  us,  before  we  do  what 
 he  commands ,  but  if  the  promife  comes  not  Galloping  fuU-fpeed 
 to  us,  we  think  it  will  never  be  at  us. 
 
 Queft.  But^  why  doth  God,  when  he  hath  made  a  promijey  make 
 hi^  people  fia^fo  long  ? 
 
 Anfxp,    I  fhall  anfwer  this  queftion  by  asking  another .-  Why 
 dotli  God  make  any  promife  at  all  to  his  creature  ?    This  may  b^ 
 well  asked ,  confidering  how  free  God  was  from  owing  any  fuch 
 kindnefs  to  his  creature,  till,  by  the  meer  good  pleafure  of  his 
 Will,  he  put  himfelf  into  Bonds,  and  m?.de  himfelf,  by  his  pro- 
 mife, a  Debtor  to  his  Eleft  ;,  And  this  proves  the  former  quefli- 
 on  to  be  f'.ucy  and  over-bold.    As  if  fome  great  rich  man  (hould 
 m-ke  a  poor  beggar,  that  is  a  ilranger  to  him,  bis  Heir,  and 
 when  he  tells  him  this,  he  (hould  ask  ,   But  why  mull  I  flay  fo 
 long  for  it.>    Truly,  any  time  is  too  foon  for  him  to  receive  a- 
 mercy  from  God ,  that  thinks  Gods  time  in  fending  it  too  lite.^ 
 This  hifty  fpirit  is  as  grievous  to  God ,  as  his  ftay  can  be  to  us. 
 And  no  wonder  God  takes  it  fo  heinoufly ,  if  weconfider  the  bit- 
 ter root  that  bears  it. 
 
 Firfi^  It  proceeds  from  a  felfifhnefs  of  fp.rit ,  whereby  we 
 prefer  our  own  content  and  fitisfadion,  before  the  glory  of  God, 
 and  this  becomes  not  a  gracious  foul.  Our  comfort  flows  in  by 
 the  performance  of  the  promife ,  but  the  revenue  of  Gods  honour 
 is  paid  in  to  him  J  by  our  humble  waiting  on  him  in  the  interval 
 
 G  2  be- 
 
 -1 
 
A  A  Andtak^  tie  Helmet 
 
 benveen  the  pro mifc  and  ch;  performance  J  and  is  the  m-^in  end 
 why  he  forbears  the  p^.ying  it  in  hiftily.     facol>  ferved  Czy^n  years 
 (or  Rachel -^  and  God  furenriay  better  make  us  wait,    before  the 
 promife  is  given  in  to  our  embrace*  by  the  full  accomplilhmenc  of 
 IB  •,  Htbr.  I  o.  3  6.  TV  have  need  of  patte»ce  ,  that  after  jc  have 
 done  the  Will  of  God ^  ye  might  receive  the,  fromife,  .  It  is. very 
 fit  the  Mafter  fliould  Dine  betbi'e  the  man ;  and  if  we  could  not 
 like  a  fervant  that  would  think  much  to  i}ay  fo  long^om  his  meal, 
 as  is  required  at  his  hands  for  waiting  at  his  Mailers  Table  •    how 
 much  moremuft  God  diflike  the  rudenefs  of  our   impatient  fpi- 
 rits,  that  would  be  fet  at  our  meal  ^  and  have  our  turn  ferved  in 
 the  comfort  of  the  promife,"  before  he  hath  the  honour  of  our  wai- 
 ting on  him!  - 
 ^  Secondly  \i  It  proceeds  from  deep  ingratitude ,  £  nd  this  is  a  fin 
 
 ^  odious  to  God  and  man^  Pfal.  io6.  13.     Thej  foon  forgat  his 
 
 >^orkj ,  and  waited  not  for  his  counfel.     God    was  not   behind 
 hand  with  this  people/    It  was  not  fo  long  fince  he  had  given  them 
 an  experiment  of  his  power  and  truth  ,  he  hid  but  newly    lent 
 them  his  hand,  and  led  them  dry-lhod  through  a  Sea,  with 
 which  they  feemed  to  be  much  confirmed  in  their  faith ,    and  en- 
 larged in  th^ir  acknowledgements,  when  they  came  fafetofhore- 
 'Oer.  12.  Then  believed  they  his  vcords  ,    they  fang  his  praifes.  . 
 One  would  have  thought  Gods  credit  now  would  have  gone  for 
 a  great  Summe  with  them  ever  after :  but  it  proved  nothing  fo , 
 they  dare  not  truft  God  with  fo  much  as  their  Bill  of  fare ,  what 
 they  {hall  eat  and  drink  ^  and  therefore  it  is  faid,   They  waited 
 mt  for  his  counfel,    but  lufled  exceedingly  in  the  wilder nefs. 
 That  is,  they  prevented  the  wifdom  and  providence  of  God , 
 which  would  have  provided  well  for  them,  if  they  could  but  have 
 ftay'd  to  fee  how  God  would  have  fpread  their  Table  for  them. 
 And  why  all  this  hafte  ?  They  forgat  his  works-    They  had  loft 
 the  thankful  fence  of  what  was  part,  and  therefore  cannot  wait  for 
 what  W5S  to  come. 
 
 Si  ex. 
 
of  Salivation,  ac 
 
 Sect.    IIL 
 
 Thirdly.  T  'f  Ope  will  en -ble  the  fotil  to  wait  when  the  promi/e 
 
 1- i  ft  ys  longeft  j  it  is  the  very  nature  of  Hope  fo  to  do.  ^  * 
 Lament.  3.  26.  It  is  geod  for  a  man  to  hop  ,  and,  quietly  wait 
 for  the  falvaticn  of  the  Lord.  Hope  groans,  when  the  mercy 
 promifed  comes  not,  but  does  not  grumble.  Hopes  groans  art; 
 -from  the  Spirit  fighed  out  to  God  in  prayer,  Rom.  8.26,  and  thefe 
 lighten  die  foul  ot  its  burden  of  fesr  and  folicitouscare  •,  v/hereas 
 the  groans  of  a  hopelefs  foul  are  vented  in  difcontented  pAflions  a- 
 giinlt  God ,  and  thefe  are  like  aloud  wind  to  a  fire ,  that  makes 
 itr?gemore-   Jerem.  25.  16.  They  Jball  drinks  and  he  moved ^  \ 
 
 and  be  mad  becanfe.  of  the  Sword  that  I  flmll  [end  among  them. 
 It  is  fpoken  of  the  enemies  of  God  and  his  people.     God  had  pre- 
 pared them  a  draught,  which  (hould  have  ftrange  effeds ,    They  i, 
 Jhmld  be  moved.     As  a  man,  whofe  brains  difturb'd  with  (h-ong 
 drink,  is reftlcfs  and  unquiet ,  yca^  be  mad;  as  fome,  when  they 
 are  drunk,  quarrel  with  every  one  they  meec  :     So  (liould  their 
 hearts  be  filled  with  rage  even  againft  God  himfelf,  who  runs  his  \ 
 Sword  into  their  fides ,  becaufe  they  had  no  hope  to  look  for  any 
 h^ing  of  their  wounds  at  his  haod.     But   now   where  there  is 
 hope,  theheirt  is foon  quieted  and  pacified.    Hope  is  the  Han.- 
 kercheif  that  God  puts  into  his  peoples  hands  to  wipe  the  teares 
 from  their  eyes,  which  their  prefent  troubles ,  and  long    ftay  of 
 cxpefted  mercies,  draw  from  them  ^    fer.  31.  16,  17.  Refraine 
 thy  voyce  from  weeping.,  and  thine  eyes  from  tears ,  for  thy  wor^ 
 fhall  be  rewarded ,  faith  the  Lord  ,    and  they  fhall  come  again 
 from  the  land  of  the  enemy ,  and  there  is  hope  in  the  end.     This  • 
 with  fome  other  comfortable  promifes,  which  God  gave  his  pro* 
 phet  Jeremiah  in  a  Vifion,  did  fo  over-run  and  fill  his  heart  with                   •   } 
 joy,  that  Ver.  26.  he  was  as  much  recruted  and  comforted^  as  ] 
 a  fick  or  i^eiry  man  is  after  a  night  of  fweet  fleep  j  Ver.2,6.Vpon  .  : 
 tbi^  jyifaked,andmy  (leepwas  f'^eet  mtome.                  -^ 
 
 CHAP. 
 
4^  And  take  the  Helmet 
 
 r» 
 
 CHAP.  VII. 
 
 She weth,  J  threefold affurance  which  \iopegive$ 
 the  Chri^ian  ,  and  thereby  quiets  him  in  nfiU- 
 ting  for  the  performance  of  promifei ,  when 
 Godfidyslong, 
 
 ^^^-^^  OPE  (pacifies  the  Chriftian  with  a  threefold  aflii- 
 p. ^^^^  g    rsncc,  when  the  promife  fecms  to  ftay  long. 
 
 ^j^l^'  I.    Hope  aflbres  the  foul ,  that  though  God 
 
 ""  'i*4    ^^y^  ^  while  before  he  performs  the  promife ,   yet 
 ^     he  doth  not  delay. 
 
 2.    That  when  he  comes,  he  will  abundantly 
 recompence  his  longeft  ftay. 
 3 .    That  while  he  ftays  to  perform  one  promife,  he  will  leave 
 the  comfort  of  another  promife  to  bear  the  Chriftian  company  in 
 theabfenceof  that. 
 
 S   H     C    T.      I. 
 
 jF»>/.TJ  Ope  alfares  the  foul,  that  God  will  not  delay,  though 
 Lihe  may  ftay ;  Hab.z.  3.  The  vifion  u  yet  for  an  af- 
 feinted  time  ^  but  at  the  enditjha/llfeakj,  and  mt  Ije-^  though 
 it  tarry y  ypdt  for  it ,  hecanfe  it  "^ill  furely  come  ,  it  mil  not 
 tarry.  How  is  this?  Though  it  tarr^^  it  will  not  tarry!  Howftiail 
 we  reconcile  this  tarrying ,  and  not  tarrying  ?  Very  well.  Though 
 the  promife  tarries  till  the  appointed  time  ,  yet  it  will  noc  tarry 
 beyond  it.  M^he»  the  time  of  the  promife  drew  nigh  (itisfaid^ 
 which  God  hadfrvern  to  Abraham,  the  people  grew  and  multi- 
 plied in  Egypt,  AElsj.  17.  As  the  Herbs  and  Flowers  which 
 fleep  all  Winter  in  their  roots  under-ground  without  any  mention 
 
 of 
 
ofSalvatioju 
 
 of  them  ^  when  the  time  of  Spring  approacheth ,  prefently  they 
 jbrt  forth  of  their  beds,  where  they  had  lain  fo  long  unpereeiv'd. 
 Thus  will  the  promife  in  its  feafon  do :     He  delays ,  who  paiTeth 
 the  time  appointed  :    But  he  only  ftays,  that  \v  aits  for  the  appoin- 
 ted  time,  and  then  comes.    Every  promife  is  dated ,  but  with  a 
 tny  fterious  Ch?.r-:d:er  •  and  for  want  of  skill  in  Gods  Cronology, 
 we  are  prone  to  think  God  forgets  us ,  when  indeed  we  forget  our 
 fclves  m  being  fo  bold  to  kz  God  a  time  of  our  own,  and  in  be- 
 ing angry  that  he  comes  not  juft  then  to  us.    As  if  a  man  fhould 
 kt  his  W?:tch  by  his  own  hungry  ftomack ,  rather  than  by   the 
 Sun,  and  then  Ay 'tis  Noon,  and  chide  becaufe  his  Dinner  is  not 
 ready.     We  arc  over-greedy  of  comfort,  and  exped  the  promife 
 ihould  keep  time  with  our  hafty  d^fires,  which  becaufe  it  doth 
 not,  we  are  difcontented  :     A  high  piece  offolly  1     TheSunv/iil 
 not  go  the  fafter,  for  fetting  our  Watch  forward  •,   nor  the  pro- 
 mife come  the  fooner,  for  our  antedating  i  t.     It  is  moft  true,  what 
 ©nef  ith  ,  Though  God  feldom  comes  at  our  day,  becaufe  we 
 fcldom  reckon  right  •  yec  he  never  fails  his  own  day.     That  of 
 the  Jpoftle  is  obfervable ,  2  Theff.  2. 2,5| .  He  exhorts  the  Thef. 
 falonian  Church  there,  That  they  rvotdd  wt  he  Jhaken  in  minde, 
 or  be  trmbled,  as  that  the  day  of  Chnfi  wen  at  hand.  But  what 
 need  of  this  Exhortation  to  Saints,  that  look  for  their  grcatefl  joy 
 to  come  with  the  approach  of  that  diy  ?     Can    their  hearts  be 
 troubled,  to  hear  the  day  of  their  Redemption  draws  nigh,  the 
 d.ay  of  refrefhing  is  at  hand  ?    It  was  not  therefore,  I  conceive, 
 the  coming  of  thit  day,  which  was  fo  unpleaiing  and  afrighting  , 
 but  the  time  in  which  fome  Seducers  would  have  perfwaded  them 
 to  exped  it,  as  if  it  had  been  at  the  very  doors,  and  would  pre- 
 fently  have  furprized  them  in  thek  generation  •,  which  had  been 
 very  fad  indeed ,  becaufe  then  it  (hould  have  come  before  many 
 pi'ophefiesandpromifes  had  received  their  a ccomplifhment,  and 
 by  that  means  the  Truth  of  God  would  have  gone  off  the  Stage 
 withaflur^  wliich  muft  not,  (hall  not  be,  as  he  tells  them, rer. 3. 
 Ftr  that  day  Jh,t!l  net  come  ,    except  there  come  a  falling  array 
 frfi ,  and  that  man  of  (in  he  revealed,  the  Sonne  of  Perdition. 
 And  as  thit  promife  ftays  but  till  thofe  intermediate  truths  which 
 fcave  a  fhorter  period,  befuUilled,   and  then  it  comes  without 
 any  poflible  ftay  or  ftop :  So  do  all  the  reft,but  wait  till  their  rec- 
 koning be  out,  and  what  God  hath  appointed  to  intervene  be  di- 
 
 fpatcht, , 
 
 47 
 
4S  Andtah^the  Helmet 
 
 fpatcht,  and  they  punftually  fhall  have  their  delivery  in  their  fet 
 time.  Thou  art,  may  be,  bleeding  under  a  wounded  fpiric  'a 
 poor  broken-hearted  creature ,  that  lieft  ileeping  in  thy  tears  for 
 fin.  The  promife  tells  thee,  that  God  is  nigh  to  revive  thee 
 thee  I  fay  by  name.  If  a.  57. 15 ,  yet  thou  comeft  from  this  prayer^ 
 •  and  that  Sermon ,  but  hall  no  fight  of  him  ,  nor  canft  hear  more 
 news  of  his  coming  than  what  the  promife  gives  thee.  Look  now 
 that  God  fuffers  no  prejudice  by  his  ftay  in  thy  thoughts,  but  con- 
 clude that  his  time  is  not  come,  or  elfe  he  had  been  ere  this  with 
 thee-  and  take  heed  of  meafuring  Gods  miles  by  thy  own  Scale 
 .  for  his  nigh  may  be  thy  farre.  God  could  hive  told  his  people 
 the  time  when  he  meant  to  come  with  the  performance  of  every 
 promife,  as  eafily  as  fet  it  down  in  his  own  jpurpofe,  but  he  hath 
 concealed  it  in  moft ,  as  an  happy  advantage  to  our  faith ,  where- 
 by we  may  more  fully  exprefs  our  confidence  in  waiting  for  that 
 which  we  know  not  when  we  (hall  receive.  Abrahams  faith  was 
 great  and  ftrong  to  foJlow  God  when  he  concealed  the  place  he 
 meant  to  lead  him  to,  for  he  went  he  k>*e^  not  whither ^Hcb.  ir. 
 8.  So  it  requires  great  faith  to  reft  fatisfied  with  the  promife  when 
 the  time  of  payment  is  hid.  But  if  we  confider  who  we  Trade 
 with,  we  can  have  no  reafon  to  be  the  leaft  jealous,  no  not 
 when  he  fiat's  longeft,  thit  he  will  fail  or  delay  us  a  moment  lon- 
 ger than  the  fet  time  of  the  promife.  There  are  thr.c  cau.es 
 men  break  their  times  of  payment  ,  and  come  not  at  thek 
 day, 
 
 I.  Firft,  Forgetfulnefs  •,  many  remember  not  what  they 
 promife.  The  day  comes,  and  it  is  quite  out  of  their  minds.  Men 
 feldom  forget  when  they  arc  to  receive,  but  too  oft  when  they 
 are  to  pay  debts.  An  extraordinary  occafion  muft  be  fent  to 
 rub  up  the  Butlers  memory,  or  elfe  hee'l  never  think  ofhispri- 
 fon  promife.  But  Gods  promife  is  never- out  of  his  thoughts 
 He  remembers  his  Covenant,  Pfal.  105.  8.  his  people  and  their 
 affairs  are  engraven  on  the  falmj  of  his  hand  ,  and  their  Walls 
 are  al^ajes  before  him,  ifa.  49. 16.  Though  the  preferment  of 
 Pharaohs  Court  made  the  Butler  forget  his  promife  to  fofeph, 
 yet  all  the  glory  that  Chrift  fees  and  enjoys  inHeaven,hath  not  the 
 power  to  blot  the  remembrance  of  his  promife  to  his  people  who 
 lie  in  chains  of  affliftion  here  below.  And  God  would  have  his 
 faints  take  notice  of  this  to « comfort  themfelves  with,   while  he 
 
 comes. 
 
of  Salvation,  ^g 
 
 comes.  /  /^wW  the  thoughts  that  I  thinl^towardyoH  ^  faith  the 
 Lord  y  thoughts  ofpeace^  and  not  of  evil,  to  give  you  an  expeHed  end^ 
 Jer.  29.41. 
 
 2.    Unfaithfulnefs :     A  promife  withfome,  is  no  more  than 
 a  Collar  on  an  Apes  neck ,   you  hive  them  not  awhit  the  fafter 
 by  it,  for  they  can  flip  off  the  obligation  at  their  pleafure.     May 
 be  they  never  intended  performance,  when  they  puffed  it,  but 
 made  ufc  of  a  promife  only  as  a  Key,  to  lock  up  their  intention  of 
 deceiving  from  your  prefent  knowledge.     Others  haply  mean  an 
 _  prelent  as  they  Ay,  but  foon  grow  fick  of  their  engagement, 
 upon  fight  of  fo me  dif'dvant.ige  which  their  after-thoughts  difco- 
 ver  likely  to  befall  them  upon  the  performance,  and  therefore 
 their  wits  are  fetawork  tocoyn  forae  handfome  evafion  to  delude 
 the  engagement,  or  at  leaft  delay  the  payment  ^  which  made  Ly 
 .  fa7ider  fay  of  fome  men.  That  they  play'd  with  Oaths  and  Pro- 
 mifes,  JicHt  pueri  cum  afiragalis  ,  as  children  do  at  Nine  Pins  ; 
 They  will  keep  them  if  they  can  get  by  the  performance  ^  but  if  ic 
 be  like  to  prove  a  lofing  Game ,  they'l  rather  run  in  debt  to  their 
 confcience  by  breaking  them  ,  than  to  their  Purfe,  or  any  other 
 Worldly  intereft,  by  their  performance.     But  no  fear  of  God  in 
 this  muter;,    his  n?me    is  Truth  and  Faithfulnefs.     Now  can 
 Truth  it felf lye,  or  Faithfulnefs  deceive?    Jn  my  Fathers houfe 
 (^fiichChrift^  are  many  Manficns-^  if  it  re  ere  not  [0^  I  vcould 
 have  told  you  •,  /  go  to  prepare  a  place  for  you  ,    and  if  I  go ,   I 
 will  come  again  and  receive  you^  John  14,  2,  3.     See  here  the 
 candor  and  n-^kednefs  of  our  Saviours  he  irc :     As  if  he  had  fud; 
 Thisisnofhift  to  begone,  that  fo  I  ni'iy  by  a  fair  Tale,  leave 
 you  in  hopes  of  thu  which  fh  all  never  come  to  pafs.    No ,  did  I 
 know  it  otherwile  than  I  fpeak ,  my  heart  is  fo  full  of  love  to 
 you ,  that  it  would  not  have  fuffered  me  to  have  put  fuch  a  cheat 
 upon  you  for  a  thoufmd  Worlds ;,  you  may  trufl:  me  to  go^  for  as 
 furely  as  you  fee  me  go ,  fhall  your  eyes  fee  me  come  again  to 
 your  cvcrlafting  joy  •,  the  promiles  are  none  of  them  yea  and  nay, 
 but  yea  and  Amen  in  him. 
 
 Secondly,  HeisWifdome,  as  well:,  s  Truth.-  As  hers  Truth, 
 he  cannot  wrong  or  deceive  us  in  breaking  his  Word^  and  bcin^ 
 Wifdome,  itisimpofiiblehe  ftiQuld  promife  that  wbich  fhoulJ 
 prejudice  himfelf -,  and  therefore  he  makes  no  blots  in  his  purpofes 
 or  promifcs ,  but  what  he  doth  in  either  is  immutable.    Repen- 
 
 H  tance 
 
HQ  And  tah^  the  Helmet 
 
 tance  is  indeed  an  ad  of  wifdome  in  the  Creature  •,  biit  it  prclap- 
 pofeth  folly,  which  is  incompatible  to  God.  In  a  word,  men  too 
 oft  are  rafh  in  promifing,  and  therefore  what  they  ;n  hafte  pro- 
 siife ,  they  perform  at  leifure  •  they  confider  not  before  they 
 vow,  and  therefore  enquire  afterward ,  Whether  they  had  belt 
 ^  ftandtoit:  But  the  allwife  God  needs  not  this  after-game  •  as  in 
 the  Creation  he  tooktb.-ck  upon  the  feveral  pieces  of  that  goodly 
 frame ,  and  faw  them  fo  exad: ,  that  he  took  not  up  his  pencil  the 
 fccond  time  to  mend  any  thing  of  the  firft  draught  ^  fo  Hn  his  pro- 
 Hiifes,  they  are  made  with  fuch  infinite  judgement  and  wifdome  , 
 that  what  he  hath  writ,  he  will  lland  to  for  ever  ^  Hofea  2.  19. 
 '  I  '^fil  betroth  thee  unto  me  for  ever-^  yea^  I  -will  betroth  thee  to 
 rne  in  righteoufnefs  and  in  judgement.  Therefore  for  ever,  becaufe 
 in  righteorfnefs  and  in  judgement. 
 
 3.    From  impotency  ;,  Mens promifes ,   alas,  depend  upon 
 many  contingences.    The  man  haply  is  rich  when  he  fcals  the  bond, 
 and  poor  beiore  the  day  of  payment  comes  about  ^  a  wrack  at  fe^^ 
 a  fire  by  land ,  or  forae  other  fad  accident  intervenes ,  that  either 
 <^uite  impoverifheth  him ,  or  neccflitates  him  to  beg  tiu-ther  time, 
 with  him  in  the  Gofpel,  Matth.  1 8 .  H^ive  -^atunce  reith  me^  and 
 I  mil  fay  thee  all-^  but  the  great  God  cannot  be  put  into  fnch 
 ftreights;  The  fircngth  of  Ifrael  '^ill  not  lye  ,    i  Sam.  15.  29.. 
 As  there  is  a  lye  of  wickednefs ,  when-one  promifeth  what  he  will 
 not  perform  ;,  fo  there  is  a  lye  that  proceeds  from  weaknefs,  when 
 a  perfon  or  thing  cannot  perform  what  they  promife.     Thus  in- 
 deed all  men,  yea  all  creuures  will  be  found  lyars  to  thofe  that 
 kan  on  them  ^  called  therefore  lying  vanities .    Vanities ,  as  em- 
 ,    pty and infufficient  ^  lying  vanities,  becaufe  they  promife  what 
 they  have  not  to  give  •,  but  God  he  is  propounded  as  a  fure  bot- 
 tom for  our  faith  to  reft  on  in  this  refped ,   TrMJi:  m  the  Lord, 
 for  in  Jehovah  js  firength,  firength ,  or  everUfting  firength,  Ifa. 
 26,    Such  ftrength  his  is  as  needs  not  anothers  flrengch  to  up- 
 hold it.     One  mans  abiUty  to  perform  his  promifes,  leans   on  o- 
 thers  abiUty  to  pay  theirs  to  him:,  if  they  fail  him,  he  is  forced 
 to  fail  them.     Thus  we  fee.  The  breaking  of  one  Merchant  proves 
 the  breaking  of  many  others  whofe  EftatesL  were  in  his  hands. 
 But  Gods  power  is  independent.     Let  the  whole  Creation  break , 
 yet  God  is  the  fame  he  was .  as  able  to  help  as  ever  •,  Though  the 
 fg-tree  fhall  mt  bicjfome ,    neither  Jhtill  frnit  be  in  the  Vines  : 
 
 And 
 
ef  Salvation^  51 
 
 And,  Tet  V^/i  I  rejojce  in  the  Lord  ,  /  r,iU  joy  in  the  Gcd  of 
 fnj  Salvation -^  the  Lord  God  IS  my  firennh  Hab  ?  I7  i8, 
 O  how  happy  are  the  Saints !  a  people  that  can  neverbe*  undone , 
 no  not  when  the  whole  World  turns  bancJirupc,  becaufe  they 
 toehispromife,  whofe  power  fails  not  when  that  doth  Ths 
 Chnftian  cannotrome  to  God  when  he  hath  not  by  hira  what  he 
 ^^IT'  f^rf"?  "*'  'f-^  {ovi»g-kiHd,efs  ^hich   thou  hafrmi 
 
 of  the  promife.      There  is  forzivenefs  roitk  ./,..  rcu   l      T? 
 
 Sect.    If. 
 Stcondlj.  rr  Ope  affures  the  Chriffian,  that  though  God  ftaves        i 
 p.ncefo.H™l;  &:l:^-^:  f'-^a'^tt'^r 
 
 thew,ckedgetnoch.ng  byGodsfotfr  tXSfLi' 
 rang,  batthetrealiiringup  more  wrath  aoainS  rl 
 So  the  Saints  lofe  nothing  by  not  havinp^^bf  .  /  "^"'."'^^ 
 paid  in-to  them ,  but  rather  do,  by  the  "fb  bei^-  n^r  f'^'l^:^ 
 treafureup  more  joy  agsinft  the  \oSty  u^^^^^""^^' 
 lMlbepe,formei/;f°;„  ,  7  7^,11    ''  f"""  '''"  P™"^- 
 
 nough  to  do  well ,  but  to  comLue  therein    nof  tht;  „     h  ""'  '' 
 
 feemmg  delays ,  and  whoever  he  be  that  nndo  1^^?/  K  '^' 
 warded  at  aft  for  all  his  natiencS  pU,„k  i.  »  'hi"  be  re- 
 t-'caufeit  isin  hope  oSS' &ch  altf ' ^ ''''"§^^' "^f '■  ^^ 
 Husbandman  taints  nor.  (5^°  fo„|  rV^^"'''"^  f°"^^'^l.  the 
 wanteft  thy  Dinner,  hold  but  ou  a  while  and'^rh^  '^tf  S.''"" 
 Dinner  and  Supp^rferved  in  together  wh^n  ,.'  ""  ^^^  ^"-"^ 
 fKkfits  and 4L.  which  theSanh:;;  ^fhlatr^  ^  7^ 
 proraife,  are  all  forgot ,  and  the  troubt  of  rK  .*' 
 
 o«eitcon,es.a„dh^eisVeaftedw,cre1;tJ^rg.°7^t'' 
 
C2  Andta}\e  the  Uelmet 
 
 12.  Hope  deferred^.,  makes,  the  [ml  fick^\    but  tvhen  the  define 
 CDmethy  it  is  a  tree  of  life :    That  is,  when  it  cometh  in  Gods 
 rime  a&cr  long  w  3  icing,  thenic  caufeth  an  over-flowing  joy.   As 
 ^ere  is  a  time ,  which  God  hath  fet  A)r  the  ripening  the  fruits  of 
 the  eaith  ,  before  which  if  they  be  gathered,  it  is  to  our  lofs :  So 
 there  is  a  time  fee  by  God  for  the  good  things  of  the  promife , 
 v/hich  we  are  to  wait  for,  and  not  unfeafonably,  pluck  them,like 
 green  Apples,  off  the  Tree,  as  too  many  do,  who  hiving  noLitJi 
 or  hope  to  quiet  their  fpirits  while  Gods  time  comes ,  do  there-^ 
 fore fnatch  that  by  unwarrantable  me ms,  which  would  in  time 
 drop  ripe  into  their  bofomes :     And  what  get  thefe  fhorc-fpirited 
 men  by  their  hafte?     Alas,  they  find  their  enjoymsnis  thin  and 
 lank ,,  like  Corn  reaped  before  'ds  fie  for  the  Sickle ,  wherewith  hs 
 that  hindeth  the  Jheuves  ,  fillet h  not  his  bofome.     Therefore  we 
 ffnd  this  duty  of  writing  prefs'c  under  this  very  Metaphor  ,  '}am. 
 5".  7.  Be  patient,  brethren^  unto  the  coming  of  the  Lord.     Stay 
 Gods  time,  till  he  comes  according  to  his  promife,  and  takes  you  .. 
 off  your  fuffering  work ,  and  be  not  hafty  to  fhift  your  felves  out 
 of  trouble:     And  why  fo?     Beheld  the  Hpuban^dman  vraiteth-fir 
 the  precious  fruit  of  the  earth ,  and  hath  long  patience  for  it,  un- 
 till  he  receives  the  early  and  latter  raine  ^  be  ye  alfo  patient  ^  ft  a" 
 blip} your  hearts^  for  the  coming  of  the  Lord  dravoeth  nigh.Thc 
 Husbandman  (whotheProverbfiith,  ig^  Dives  in  novum  an- 
 num, richinhopeof  the  next  years  Crop  )    though  he  gladly 
 would  have  his  Corn  in  the  Barn  ,  yet  wnitsfor  its  ripening  in  the 
 ordinary  courfe  of  Gods  providence  •    when  the  former  raine 
 comes  he  is  joyful ,  but  yet  defires  the  latter  raine  alfo ,  and  flays 
 for  it,  though  long  in  coming.     And  do  not  wefee,  that  a  (howie 
 fometimesfallsclofe  tothetimeofHarveft,  tha/t  plumps  the  eare 
 to  the  great  encreafe  of  the  Crop,  which  fomelofe,  that  through 
 diftruft  of  providence  put  in  their  Sickle  too  foon  >  I  am  furc  mer- 
 cies come  fulled,  whenmofl  waited  for.     Chriftdid  not  fo  foon 
 fupply  them  with  Wine  at  the  Marriage  of  Cana ,  as  his  Mother 
 defired,  but  they  h?dthe;nore for  flawing  a  while.     There  is  a 
 double  fulnefs,  which  the  Chriflian  may  hope  to  find  in  thofe  en- 
 joyments that  he  hath  with  long  patience  waitedfor,  above  an- 
 other that  cannot  flay  Godsleifure. 
 
 I.     A  fulnefs  of  duration.     En  joyments  fhatcht  out  of  Gods 
 handj  and  not  given  by  it ,  are  but  Guefts  come  not  to  ftay  long^ 
 
 like. 
 
ofSal'vation. 
 
 Hke  Davids  child  born  in  adultery ,  they  commonly  die  in  the 
 Cradle  :     They  are  like  fome  fruit  gathered  green ,  which  foon 
 rots.     Is  it  riches  that  is  thus  got?     Some  are  faid  to  make  haftc 
 to  be  rich,  Prov.  28.  20.     They  cannot  by  a  confcionable  diJi- 
 gence  in  their  particular  calling,  and  exercife  of  godiincfs  in  their 
 general,  wait  upon  God  •  no,  the  promife  doth  not  galJop  fali 
 enough  for  them  •,  on  therefore  they  ipurre,  and  by  fordid  prafti- 
 ies  make  haile  to  be  rich.    But  God  ra  kes  as  much  hafle  to  meic 
 their eftate,  astheydotosuher.     No  Salt  will  keep  that  meat 
 '  long  from  corrupring,  which  was  over-heated  in  the  driving  : 
 nor  any  care  and  prv^ividenccofmankeep  that  eftate  from  Gods 
 curfe,  whichisgotby fohocandfinfula,purfuit j  Prov.  13.  u. 
 Wealth  gotten  by  vanity  {  that  is,  vain,  unwarrantable  courfes  j 
 it  jhall  be  Mmimjhed.     Like  the  unfound  fit,  which  great  Drin- 
 kers, and  greedy  Eaters  g.iin  to  themfelves ,  it  hath  that  in  ir^that 
 will  hallenits  ruine^  Prov.  21.6.    The  getting  of  treafures  by  a 
 lying   tongue ,  is   a,   vanity   tojfed  to  and  fro  of  them  that  feeh 
 dea'th :     The  meaning  is,  iuch  Eftates  are  toffed  like  a  Ball ,  from 
 one  to  another ,  and  are  not  like  to  ftiy  long  in  any  hand ,  rill  it 
 comes  into  the  godly  mans,  whom  God  oft ,  by  his  providence 
 makes  Heir  to  fuch  mens  riches ,  ?.s  you  may  fee  fob  22.  ij.  £c- 
 clef.  2.26.     Again ,  Is  it  comfort  and  inward  joy  ?     Some  make 
 too  much  hafle  for  this-,  They  are  not  like  other  Chriftians   who 
 ufe  to  have  a  wee  feed  time,  and  are  content  to  wiit  for  foy  dll 
 HarveO,  oratleaft,  rillit  beinfomeforwardnefs,  and  the  feed 
 of  grace  which  was  fown  in  tears  of  Humili  ition ,  appears  above 
 ground  in  fuch folid  evidences,  asdo  in  fome  degree  fntisfiethem 
 concerning  the  redity  and  truth  of  the  fame.     Then  indeed  the 
 finccre  Chriftians  fpirit  begins  to  cheer  up,  and  his  comfort  holds 
 yea  cncreafeth  more  and  more ,  as  the  S'm  that  after   a  contefl 
 with  fome  thick  mift,  breaks  forth ,  and  gets  a  full  vidory  of 
 thofe  vapours  which  for  a  while  darkned  it:,  Prov.i-i^.g.  The  light 
 of  the  righteoHs  repyceth  -^  that  is,  ov.r  all  his  fears  and  doubts. 
 But  there  are  others  fo  hafty,  that  they  are  catching  at  comfort 
 before  ever  they  were  led  into  acquaintance  with  godly  forrow; 
 They  are  delivered  without  pain ,  and  theirfaith  fl  miesforch  into 
 the  joy  of  afliirance,  before  any  fmoak  of  doubdngs  and  fears 
 were  feen  to  arife  in  their  hearts :  but  alas,  it  is  as  foon  lofl:  as  oor 
 like  too  forward  a  fiiibing  Spring  ,  thai  makes  the  Husbandman 
 
 weep 
 
 5J 
 
54 
 
 And  take  the  Helmet 
 
 weep  at  Harveft :     Or  a  fair  Stin-lhine  day  in  Winter,  chat  is  the 
 breeder  of  many  foul  ones  after  it.    The  ilony  ground  is  a  clear 
 inftance  for  this,  Mark^^.  whofe  joy  was  as  quickly  down  as  up  ^ 
 A  ftorm  of  Perfecution  or  temptation  comes,  and  i  mmediateiy  he 
 is  offended*     In  a  word,  take  but  one  inftance  more,  and  that  is 
 in  point  of  deliverance.    Such  hafty  fpirits  that  cannot  wait  for 
 the  promife  to  open  their  prifon  door ,   and  God  to  give  them  a 
 releafeinhistime,  but  break  prifon ,  and  by  fome  unwarranta- 
 ble pradice  winde  themfelves  out  of  trouble ,  do  we  not  fee  how 
 miferably  they  befool  themfelves  >    For  while  they  think,  by  th»e 
 midvvifry  of  their  linful  policy ,  to  haften  their  deliverance ,  they 
 kill  it  in  the  birth ,  which  had  it  come  in  Gods  time ,  might  have 
 Itaid  many  a  fair  day  with  them„     The  fews  are  a  fad  inftance  for 
 this ,  who  though  God  gave  them  fuch  full  fecurity  for  their  de- 
 liverance from  the  Babylonian  hand,  would  yet  take  their  own 
 courfe ,  hoping,  it  feems,  to  compafs  it  fooner  by  policy ,  than 
 cheycouidexpedittobeefFededby  providence  ,    and  therefore 
 to  Egypt  they  Will  poft  in  allhafte,  not  doubting  but  they  fhall 
 thence  bring  their  deliverance  ^  but  alas,  it  proved  far  otherwifcj 
 for  all  they  got,  was  to  have  more  links  added  to  their  Chain  of 
 Bondage ,  and  their  Lordly  Mafters  to  ufe  greater  rigour  upon 
 them  •  which  God  by  his  Prophet ,  bids  them  thank  their  own 
 hafty,  unbelieving  fpirits  for-   Ifa.  30.  15.  Thm  faith  the  Lord 
 God ,  the  holy  one  of  Jfrael ,  Ik  returning  and  refl  Jhall  ye  he  [a* 
 ved  ^  in  quietnefs  and  confidence  fljall  be  your  firtngth  ,    and  ye 
 Tvonld  not.     Indeed  if  we  look  on  fuch  as  have  quietly  waited  by 
 Hope  for  Gods  coming  to  their  help  >  we  fhall  find  they  ever  fped 
 well,     fofhuah ,  who  bore  up  againft  .ill  difcouragemcnts  from 
 God  and  man ,  ftedfaftly  believing,  and  patiently  waiting  for  the 
 Lsfnd  God  had  promiled ,  did  he  not  live  to  walk  over  their  graves 
 in  the  Wildernefs,  that  would  have  turn'd  b:ick  to  Egypt?  and 
 to  be  witnefs  to  their  deftrudion  alfo,  who  prefumptuoufly  went 
 up  the  Hill  to  fight  the  Enemy ,  and  take  the  Land  (  as  they  vain>- 
 ly  hoped)  before  Gods  time  was  come,  Deptt.i.     Yea,  did  not 
 he  at  laft  divide  the  Land,  and  lay  his  bones  in  a  bed  of  honour^ 
 after  he  had  lived  to  fee  the  promife  of  God  happily  performed  to 
 his  people  ?     So  David ,  whofe  hope  and  patience  was  admirable 
 in  waiting  for  the  Kingdom,  after  he  had  the  promife  of  it  •  efpe- 
 ^,  dally  if  we  confider  what  fair  opportunities  he  had  to  take  cruel 
 '^"-   .  .      Satil 
 
of  Salvation,  cc 
 
 SahI  out  of  the  way ,  whofe  life  alone  did  ftand  betwixt  him  and 
 the  Throne  ^  neither  did  he  want  matter  to  fill  up  a  Declaration 
 for  the  fatisfaftion  and  pacifying  the  minds  of  the  people ,  if  he 
 bad  a  mind  to  have  gone  this  way  to  the  Crown-  but  he  knew 
 thofe  plaufible  Arguments  for  fuch  a  Fad  ,  which  would  have 
 pleifed  the  multitude ,  would  not  have  pacified  his  own  confci- 
 cnce ,  and  this  {laid  his  hand  from  aay  fuch  ripping  open  the 
 ^mb  of  the  promife,  to  come  by  the  Crown,,  with  which  it 
 was  big ,  but  left  It  to  go  its  full  time  ,  and  he  loft  nothing 
 by  it. 
 
 2.  There  flows  in  afulnefs  of  benediftion  with  an  enjoyment 
 reaped  in  Gods  full  time,  which  is  loft  for  want  of  p.itience  to 
 wait  thereunto,  Nowthisbenedidionis  pi^id  in  to  the  waiting- 
 fouls  bofome  thefe  two  ways.  Firft ,  He  hath  that  enjoyment 
 fweetned  to  him  with  Gods  love  and  favour  for  his  comfort.  Se- 
 €9ftMy^  He  hath  it  landificd  to  him  in  the  happy  fruit  it  bears ,  for 
 his  good. 
 
 Firft,.  He  hath  it  fweetned  to  him  with  the  love  and  favour  of 
 God  for  his  comfort ,  which  he  cannot  fo  well  expeft  that  carves 
 forhimfelf^  and  cannot  ftay  for  Godin  his  own  time  to  lay  it  on 
 his  Trencher.  There  is  guilt  ever  to  be  found  in  the  company  of 
 impatience  and  diftruft  ^  and  where  guilt  is  contraded  in  the  get- 
 ting of  an  enjoyment,  there  can  be  little  fweetnefs  taftedwhenin 
 comes  to  be  ufed.  O  guilt  is  an  imbittering  thing ,  it  keeps  the 
 ibulin  a  continual  fear  of  hearing  ill  news  from  heaven-,  and  a 
 foul  in  fear,  is  not  in  cafe  to  relifh  the  fweetnefs  of  a  mercy.  Such 
 aone  may  haply  have  a  little  tumultuous  joy,  and  warm  him  felf 
 a  while  at  this  rafh  fire  of  his  own  kindling ,  till  he  comes  to  have 
 fomeferiousdifcourfewith  his  own  heart  in  cold  blood,  about 
 the  way  and  manner  of  getting  the  enjoyment ,  and  this  is  fure 
 tofendfuchadampnefs  to  the  heart  of  the  poor  creature,  as  will 
 not  fufifer  that  fire  long  to  burn  clear.  O  what  a  ftab  is  it  to  the 
 heart  of  an  OpprefTour ,  to  f  ly  of  his  great  Wealth,  as  that  King 
 of  his  Crown,  Here  is  a  fair  eftate,  but  God  knows  how  I  came 
 by  it !  What  a  wound  to  the  joy  of  a  hypocrite !  1  have  pre  ten- 
 dcd  to  a  great  deal  of  comfort ,  but  God  knows  how  I  came  by 
 it!  Whereas  the  Chriftian,  who  receives  any  comfort,  inwarci 
 oroutwardfrom  Gods  hand  ,  as  a  return  of  his  patient  wai- 
 ting, he  hath  none  of  thefe  fad  thoughts  to  fcarc  him  and  break 
 
 his 
 
Andtak^the  Helmet 
 
 liis  draught  when  the  Cup  is  at  his  mouth.  He  knows  where  he 
 had  his  outward  efta^e ,  and  inward  comfort  ^  he  can  bring  God 
 to  vouch  them  both ,  that  they  are  with  his  leave  and  liking. There 
 is  a  great  oddes  between  the  joy  of  the  Husbandman ,  at  the  hap- 
 py inning  of  his  Corn  in  Harveit,  aud  the  Thieves  joy,  who  hath 
 iloln  fome  (heaves  out  of  anothers  Field  ,  and  is  making  merry 
 with  his  Booty  as  foon  as  he  IS  got  home:  Poffibly  ,  you  may 
 hear  a  greater  noyfe  and  outis  of  joy  in  the  Thiefs  Hoirfe ,  than 
 the  Honefl:  Husbandmans ,  yet  no  compare  between  them.  One 
 knock  at  the  Thiefs  Door  by  an  Officer  that  comes  to  fearch  his 
 Houfe  for  ftoln  goods ,  fpoyles  the  mirth  of  the  whole  Houfe 
 who  run  one  this  way,  and  another  that  ^  O  what  fear  and  fhame 
 muft  then  take  hold  on  his  guilty  heart,  that  hears  God  comino  to 
 fearch  for  his  lloln  mercies  and  comforts  ? 
 
 Secondly ,  The  waiting  foul  hath  enjoyments  fandified  to 
 him  for  his  good ,  and  this  another  wants  with  all  he  hath.  And 
 what  is  the  bleffing  of  mercy,  but  to  have  it  do  us  good  >  Hafty 
 fpirits  grow  worfe  by  enjoyments  gathered  out  of  fe  fan.  This  is 
 a  fore  evil  indeed,  to  have  Wealth  for  our  hurt ,  and  comfort  for 
 our  hurt.  It  was  the  fin  of  Ifr^d ,  they  -waited,  not  for  his  conn- 
 /f/,  pfal.  106.13,  God  hadtaken  them  as  his  charge^  and  un- 
 dertook to  provide  for  them  if  they  would  have  flood  to  his  allow- 
 ance;, but  they  could  not  ftay  his  leifure ,  hnt  li':fled  exceedingly 
 in  the  irilderncfs  ,  and  tempted  God  in  the  Defer t  ,  Verfe  14. 
 They  muft  have  what  pleafeth  their  Palate,  and  when  their  own 
 impatient  hearts  call,  or  not  at  all  ^  and  fo  they  had,  He  (rave 
 -them  their  requffl,  Ver.  15.  butthey  had  better  have  been  with- 
 out their  Feaft,  for  they  did  not  thrive  by  it.  He  fent  leannefs 
 into  their  fonls  ^  Ver.  15.  afecretcurfe  came  with  their  enjoy- 
 ments, which  foon  appeared  in  thofe  great  finnes  they  thereupon 
 were  left  to  commit,  Ver.  16..  They  envied  Mofes  alfo  in  the 
 Camp  ,  and  Aaron  the  S^mt  of  the  Lord  ;  as  alfo  the  heavy 
 judgementsby  which  God  did  teftifieagainft  them  for  the  fame 
 Numb.  1 1 . 3 1 .  whereas  mercies  that  are  received  in  Gods  way 
 and  time,  prove  me  it  of  better  juice  and  purer  nourifliment  to 
 the  waiting  foul;  they  do  not  break  out  into  fuch  botches  and 
 plague-fores  as  thefe ;,  as  the  other  are  fuelfor  luft.  To  thefe/ood 
 to  the  Saints  grac  es ,  and  make  them  more  humble  and  holy':  Sec 
 this  in  7/"^.  30.  i8,ip.  compared  with  Ver.  22.  where  ,   they 
 
 ^  as 
 
ef  Sahalion.  57 
 
 SB  a  fruit  of  their  patient  waiting  on  God  for  their  outvVard  deli- 
 verance ,  have  vvich  it,  that  which  is  more  worth  than  the  dchve- 
 ranceitfelf,  ».f.  giuce  to  improve  and  ufe  it  holily.    It  was  a 
 great  mercy  that  H^w<<^  had,  after  her  many  prayers  and  long 
 waiting,  afon;  but  a  greater,  that  (he  had  a  heart  to  give  up 
 herfonagairto-God,  that  gave  him  to  her.     To  have  eitate, 
 health,  or  any  other  enjoyment  upon  waiting  on  God  for  the 
 fame,  is  mercy,  but  not  to  be  compared  wich  chat  blefling  which 
 feafons  and  fanftifies  the  heirt  to  ufe  them  for  Gods  glory.    And 
 this  is  the  ordinary  portion  of  the  waiting  foul ,  and  that  not  only 
 in  outward  comforts ,  but  inward  alfo  :     The  joy  and  inward 
 peace  which  the  fince:e  foul  hath  thus ,  makes  it  more  humble , 
 holy,  heavenly  ^    whereas  the  comfort  which  the    Hypocrite 
 comes  fo  quickly  by ,  either  degenerates  into  pride  and  feif-con- 
 ceit ,    or  empties  it  felf  into   fome  other  filthy  fink  '■ ,    fome- 
 times  even  of  op:n  profanefs  it  ffelf ,    before   it  hath  run 
 farre 
 
 Sect.    III. 
 
 Thirdly.  fT  Ope  aflures  the  foul,  that  while  God  ftaysthepcr- 
 173  formance  of  one  promife,  he  (hall  have  the  abfence 
 thereof  fupplied  with  the  prcfence  of  another.  And  this  is  e- 
 nough  to  quiet  the  heart  of  any  that  underlhnds  himfelf.  G^d 
 hath  laid  things  in  fuch  a  fweet  method  ,  that  there  is  not  one 
 point  of  time,  wherein  the  foul  of  a  believer  is  left  wholly  delli- 
 tutc  of  comfort ,  but  :here  is  one  promife  or  other  that  ftands  rea- 
 dy to  minifter  unto  his  prefent  wants.  Sometimes  haply  he  may 
 want  what  he  ftrongly  defires,  yet  even  then  care  is  taken  for  his 
 prefent  fubfillence^  one  promife  bears  the  Chnftian  company 
 while  another  comes.  And  what  caufe  hath  the  fick  man  to  com- 
 plain, chough  all  his  friends  do  not  fit  up  with  him  together^  if 
 they  take  it  by  turns ,  and  never  leave  him  without  a  fufficienc 
 number  to  look  to  him?  We  read  of  a  Tree  of  Life ,  Rev.  22. 
 2.  which  bears  twelve  manner  of  fruits  ,  and,  fields  her  fruit 
 every  month  :  fo  that  it  is  never  without  fome  hanging  on  it  which 
 si  fit  for  the  Eater.    What  can  this  Tree  be  better  conceived  to 
 
 I  be 
 
58 
 
 And  take  the  Helmet 
 
 be  than  Chrift ,  who  yields  all  manner  of  fruit  in  his  promifes , 
 and  comfort  for  all  times,  all  conditions.    The  believer  can  ne- 
 ver come ,  but  he  fhail  find  fome  promife  ripe  to  be  eaten ,  with 
 which  he  miy  well  ftay  his  ftomack ,  till  the  other  (  whofe  time 
 to  be  gathered ,  is  not  yet  come  )  hangs   for  further   ripening. 
 Hereyoufeethe  Chriilianhathprovilion  for  all  the  year  long. 
 When  Chrift  recurnM  to  Heaven  ^  he  gave  his  Difciples  this    to 
 comfort  them  ,  that  he  Would  come  again ,  and  carry  them  frith 
 him  unto  his  Fathers  Hoafe  ,  where  now  he  lives  himfelfin  glo- 
 ry, John  I  ^.z.     Thisisfweet  indeed^  but  alas,  what  fhall  they 
 do  in  the  mean  time  to  weather  out  thofe  many  ftorms,  which 
 were  to  intervene  between  this  promife,   and  the  time  when  it 
 {hall  be  performed!     This  alfo  our  Sr.viour  confidered,  and  tells 
 them,  he  does  not  mean  to  leave  them  comfortlefs,but  gives  them 
 another  promife  to  keep  Houfe  with  in  the  mean  time,  ;.  e.    a 
 promife  of  his  Spirit ,  who  fhou  Id  be  with  them  on  earth,  fohn 
 14.16.  whilehetookthem  to  bewith  him  in  Heaven.The  Chrl- 
 ftian  is  never  at  fuch  a  lofs,  wherein  Hope  cannot  relieve  it.  fer, 
 17.7,8,  S/ejfed  ii  the  man  that  trufteth  in  the  Lord,  and  Vehofe 
 hope  the  Lord  is  •,  for  he  Jhall  he  as  a,  tree  flantedky  the  waters, 
 and  that  Jpreadeth  out  her  roots  hy  the  river ^  and  jhall  not  fee  vphen 
 heat  Cometh,  bnt  her  leaf  jhall  be  green,  and  Jhall  not  be  careful  in  the- 
 year  of  drought,  neither  Jhall  ceafe  from  yielding  fr  kit.     Thefe  wa- 
 ters are  the  promifes,  from  which  the  believer  draws  coatinual 
 matter  of  comfort,  that  as  a  tree  planted  by  the  River,  flouj  ifh  cch, 
 however  the  ye;ir  goes,  fo  doth  he,  whatever  the  temper  of  Gods 
 exteriour  providence  is.     Poflibly  the  Chriftian  is  in  an  afflided 
 ftate,  and  the  promifefor  deliverance  comes  not,  yet  then  hope 
 can  entertain  him  in  the  ?bfence  of  thr.t,   at  the  coft  of  another 
 promife  -,  that  though  God  doth  not  at  prefent  deliver  out  of  the 
 s^fflidion,  yet  he  will  fupport  him  under  it,    i  Cor.  10.  .'3.  if 
 VQi  the  Chriftian  cannot  find  this  promife  paid  in  to  fuch  a  heigth, 
 astodifchargehimof  all  impatience,  dirtruft,   and  other  finful 
 diftempers  f^  which  to  his  grief  he  finds  too  bufie  in  him  for  all  the 
 promife  )  then  Hope  hath  another  Window  to  let  out  the  fmoak 
 at :,  and  chit  is  by  prefenting  the  foul  with  thofe  promifes  which 
 cffure  the  weak  Chriftian,  that  pardoning  mercy  Ih.all  cover  thofe 
 defers,  which  aflifting  grsce  d;d  not  fully  conquer ;,  Mai. 3 .  1 7. 
 I  mil  j^ are  them  as  a  man  Jpareth  his  cwn  fon  that  ferveth  him. 
 
 Sd 
 
of  Salvation,  cq 
 
 So  Micah  7.  18.  who  is  a  God  like  umo  thee  ^  that  fardoneth 
 inicjuity,  and  pajfeth  by  the  tranfgrejjion  cf  the  remnant  of  his 
 heritage}  And  certainly  God  woiSd  not  have  fuffered  fo  much 
 imp -.tience  to  have  broke  out  in  J^o^,  but  that  be  would  have  fome- 
 thing  left  for  pardoning  mercy  to  do  at  the  clofe  of  all,  to  which 
 that  holy  m?n  (bouldfeehimfelf  beholden,  both  for  his  delive- 
 rance ,  and  that  honourable  teftimony  alfo  which  God  himfelf 
 gave  of  him  before  his  uncharitable  Friends,  who  from  his  great 
 afflidions,  and  fome  difcompoiure  of  fpirit  in  them ,  did  fo  un- 
 mercifully burthen  him  with  the  heavy  charge  of  being  an  Hypo- 
 crite. 
 
 CHAP,  vm.v 
 
 Contains  a  iryal  of  n>hat  mettal  our  Helmet    of 
 Hope  is  made  of 
 
 OR  TryaU  Whether  we  have  this  Helmet  of 
 Hope  on  our  heads  or  no^    This  Helmet,  I  fay^ 
 commended  to  us  in  the  Text.     As  for  fuch  pal- 
 try Ware ,    that  mofl  are  contented  with  for 
 cheapnefs-fake ,  it  alas  delervesnotthenameof 
 a  true  hope ,  no  more  than  a  Paper-Cap  doth  of  a 
 Helmet.     O  look  to  the  mettal  and  temper  of 
 your  Helmet  inanefpecial  manner-,  for  at  this  moft  blows  are 
 made.     He  that  feeks  chiefly  to  defend  his  own  heid  ( the  Ser- 
 pent,  I  mean)  will  aim  mofl:  to  wound  yours.    None  but  fools 
 and  children  are  fo  credulous,  as  to  be  blown  up  with  great  hopes, 
 upon  any  hght  occafion,  and  flight  ground.    They  who  are  wife, 
 and  have  their  wits  about  them,  will  be  as  wary  how  they  place 
 thdr  hopes,  efpecially  for  Salvation,  asapmdentpilot,  that  hath 
 a  rich  lading,  wouldbe  where  he  moares  his  Ship,  and  cafts  his 
 Anchor.    There  is  reafon  for  our  utmofl;  care  herein ,    becaufc 
 nothing  expofcth  men  to  more  fhame,  than  to  meet  with  difap- 
 
 l  z  ^  point- 
 
 Vfeil 
 
^Q  Afid   take  the  Behiet 
 
 pointmenc  in  their  hopes  •,  .fob  6.  20.    They  veere  confonnded  k- 
 ca^fe  they,  had  hoped -^  they  came  thither  and  Tvere  ajbamed-^  i.e. 
 to  mifs  of  what  they  hoped  to  have  found  in  thofe  Brooks.  But 
 no  fhame  like  to  that  which  a  f?Ife  hope  for  ecernal  falva  tion,  will 
 put  llnners  to  at  laft :,  Seme.  fl>all  rife  to  ^Jhatne  everlafiing ,  Dan. 
 1,2.     T  hey  (hail  awr  ke  out  of  their  graves,  and  out  of  th-.t  Tools 
 Paradife  alfo ,.  wherein  their  vain  hopes  had  entertained  them  all 
 their  lives  ^  ^ndfeeinP-eadof  aHe.wen  they  expeftcd ,  Hell  to 
 be  inexpcduion  of  them ,  aud  g"ping  with  full  mouth  tor  them. 
 If  the  fervants  of  Eglon  were  fo  adiamed  ?fter  their  waiting  a 
 while  at  their  princes  door  (from  whom  they  expedcd  all  their 
 preferment}  to  find  him  and  their  hopes  with  him  dead  on  the 
 floore ,  ffidg.  3.25.     O  whofe  heart  then  can  think  what  a  mL\- 
 ture  of  fhame  and  horrour  fliall  meet  in  their  ftces  and  hearts  ar 
 the  greai"  day ,  who  fh-ill  fee  all  their  hopes  for  Heaven  hop  head- 
 lefs,  and  I^ave  them  in  the  hands  of  tormenting  Devils  to  all  c- 
 ternity  I     Fr.mkd's  Souldiers  did  not  fo  confidently  divide  the 
 Goldfmiths  J,i  ops  in  Rome  among  themfelves  (which  yet  they 
 never  took  )  is  nr.an',  prefumptuous  finners  do  promife  themfelves 
 Heavens  blifs  and  h:ppinefs,  who  muft  inftead  thereof  fit  down 
 with  fhame  in  Hell,  except  they  can,  before  they  die,  fhew  bet- 
 ter ground  forth  nr  hope,  thmnow  theyrreable  todo.  Owhac 
 will  thefe  fond  Dre  imers  do  in  the  diy  of  the  Lords  anger,  when 
 they  (h-dl  fee  the  whole  world  in  a  light  fl  ime  round  about  them  , 
 and  hear  God  (  whofe  piercing  eyes  will  look  them  through  and 
 through-^  calling  them  for ih  before  men  and";  Angels,    to  the 
 Scrutiny  1    Will  they  then  ftand  to  their  hope ,  and  vouch  it  to 
 the  face  of  Chrift ,  which  now  they  blefs  themfelves  fo  in !  furer 
 iy  their  hearts  will  fail  themforfuchan[enterpriz.\    None  then 
 ,  will  fpeakfo  ill  of  them,  as  their  own  confciences  fhalldo^  God 
 will  in  that  day  ufe  their  own  tongues  to  accufe  them ,  and  fee 
 forth  the  folly  of  their  ridiculous  hope  to  the  confulion  of  theif 
 faces  before  all  the  v^orld.     The  Prophet  foretell?  a  time,   when 
 the  falfe  Prophets  JhaU  be  ajhnmed  every  one  of  his  vificn\^    nei- 
 ther fiall  they  rcearc  a  rough  gArment  to  deceive  ,    but  he  ffjAll 
 [ay^ ,  I  am  no  Prophet ,  /  am  an  Husbn>pdman,   &c.  Zech.  1  3 .4 ^ 
 5.    Truly,  the  moft  notorious  falfe  Proj^et  that  theworld  hath, 
 and  deceives  mof},  is  this  vain  hope ,   which  men  take  up  for 
 their  Salvauon.    Thisrprophelies  of  peace,  pardon,  andHertven- 
 
 to- 
 
of  Salvation.  6i 
 
 to  be  the  portion  of  fuch ,  as  never  once  eiitf  ed  into  Gods  hearc 
 to  make  heii's  thereof  ^  but  the  day 'is  coming,  and  it  haliens, 
 wherein  this  fa  Ife  Prophet  fhall  be  confounded^  then  the  Hypo- 
 crite lliall  confefs  he  never  had  any  hope  for  Salvation ,  but  what 
 was  the  Idol  of  his  own  fancies  m.^king  •  and  the  Formahfl:  fliall 
 throw  off  the  garment  of  his  profelllon  by  which  he  deceived 
 himfelf  and  others,  and  appear  to  himfclf  and  all  the  world- in 
 his  n  iked  colours.  It  behoves  therefore  every  one  to  be  ftrid 
 and  curious  in  the  fearch  of  his  own  heart^.to  find  what  his  hope  is 
 built  upon. 
 
 Now  Hope  of  the  right  make  is  a  rational  well  grounded  hope; 
 1  Pet.  3.15.^^  ready  ahvay  to  give  a.n  anf^'cr  to  every  mun  that  askith 
 your  reajcn  efthe  hope  that  is  in  you.  Ahs,  how  can  they  give  an 
 anfwer  to  others,  that  have  not  any  to  give  to  their  own  confci- 
 ences  to  this  quellion,'  Why  doft  thou  hope  tobefavedOmy 
 foule  ?  There  is  no  Chrillim  be  he  never  fo  weak  in  grace,  buc 
 hath fomereafon bottomed  on  the  Scripture  (for  other  I  mean 
 not )  for  the  hope  he  profefTeth.  Do  you  think,  ye.i  can  you  be  fo 
 abfurd  as  to  think  your  own  bold  prefumption  without  any  word 
 of  Promife  to  build  upon,  can  intitle  your  fouls  to  the  inheritance 
 in  Gods  Kingdom  ?  fhould  one  come  and  fay  your  houfe  and  land 
 were  his,  and  fhew  no  writing  under  your  band  by  which  you  did 
 ever  grant  him  a  right  thereuuco ,  but  all  he  c:in  fay,  is,  he  dreamt 
 the  lail:  night  th  it  your  houfe  and  land  w:.s  his,  and  therefore  now 
 he  demands  it,  would  you  not  thmk  the  man  mad,  and  had  mere 
 right  to  the  Bedlam  than  to  your  eflatc?  And  yet  there  are  many 
 hope  to  be  faved,  that  can  give  no  better  reafcnthan  this  comes 
 to  for  the  fime ,  and  fuch  are  all  groflely  ignorant  and  prophane 
 linners.  As  it  is  enough  for  a  Saint  to  end  the  trouble  which  his 
 fears  put  him  into,,  to  ask  his  foul  why  he  is  difquiet.d  within 
 him  ,  would  he  but  obfervehow  little  reafon  his  heirt  can  give  for  • 
 
 the  fame :,  fo  to  difmount  the  bold  finner  from  his.prancing  hopes, 
 if  he  mighr  be  prevailed  with  to  call  himfeif  to  an  account  and  thus 
 to  accolt  his  foule  foraetimes,  and relolve  not  to  Oir  without  aS'i- 
 tisfa(5tory  anfwer  •  In  fobcr  fadnefle  tel  me  O  my  f()ul,what  rea- 
 fon findeft  thou  in  the  whoh  Bible,  for  thee  to  hope  for  filvation, 
 who  lived  in  ignorance  of  God,  or  a  tr.ide  of  ffn  againft  God?  cer- 
 taiuily  |>e4hpuld  find  his  foul  as  mute  and  fpeech  lelTe  as  the  mm 
 without  the  wedding  garment  was  at  Chrifts  queftion.    This  is 
 
 the 
 
62  And  take  the  Helmet 
 
 the  reafon  why  men  arc  fuch  ftrangers  to  themfelves,  and  dare  not 
 not  inter  into    any  dircourfe  upon  this  fubjed  with  their  own 
 hearrs ,  btc  :ufe  they  know  they  (hould  foon  makeanuproir  in 
 their  Confciences,  that  would  not  be  ftilled  inhafte^  they  cocker 
 their  iaife  hearts  as  much  as  D^z^^^did  hts  Adcnijah^  who  in  all  his 
 life  never  difpleafed  hi  rn  (o  much  as  to  alke  Hm  jvhy  eUefi  thoufo  > 
 Nor  they  their  foui.s  to  the  day  of  their  death  by  asking  them 
 Soul ,  why  hopeft  thou  fo  ?  Or  if  they  have,it  hath  beene  as  Pi/ate 
 who  2iskQdChrifi  what  was  Truth,    fchn  i8.     but  had  no  rainde 
 to  ftay  for  an  anfwer.     May  be  thou  art  an  ignorant  foule  who 
 knowelt  neither  who  Chrift  is,  nor  what  in  Chrifl:    hope  is  to 
 faflen  its  hold  upon^  but  only  with  a  blind  furmifethou  hopeft, 
 Godwin  be  better  to  thee  then  to  damme  thee  at  laft^  but  why 
 thou  thus  hopeft,  thou  canft  give  no  reafon,  nor  I  neither.    If  he 
 will  fave  thee  as  now  thou  art,  he  muft  make  a  new  Gofpel  for  thy 
 fake-  for  in  this  Bible  it  damnes  thee  without  hope  or  helpe-^  The 
 Gofpel  r^  hid  to  them  that  per  ijb.  2  Or.4.But  if  knowledge  will  do  it, 
 thou  haply  canft  (hew  good  ftore  of  that  ^  this  is  the  breaft-work 
 under  which  thou  lyeft,  and  keepeftoffthofelhot  which  are  made 
 at  thee  from  the  word,  forthofelufts    thouliveftandlyeftinasa 
 beaftinhis   dung,  defiling   thy felfe  with  them dayly.     Andw 
 this  all  thou  haft  to  prove  thy  hopes  for  falvation  true  and  folid  > 
 indeed  m?.ny  make  no  better  ufe  of  their  knowledge  of  the  Scri- 
 prurc,  than  theives  do  of  the  knowledge  they  have  of  the  Law  of 
 the  Land,  whoftudyitnot  that  they  mean  to  keep  it,  but  to 
 make  them  more  cunning  to  evade  the  charge  of  it ,  when  called 
 in  queftion  by  it :     So  many  acquaint  themfelves  with  the  Word , 
 efpecially  thofe  paffages  in  it  that  difj^ay  the  mercy  of  God  to  fin- 
 ncrs  at  the  greateft  breadth,  that  with  thefe,  they  may  ftufF  a  pil- 
 iow  to  lay  their  wretched  heads  on  ,  when  the  cry  of  their  abo- 
 minations, in  which  they  live,  begins  to  break  their  reft.     God 
 deliver  )'ou  (  my  dear  friends  }  from  fuch  a  hope  as  this.     Surely 
 you  mean  to  provide  abetter  Anfwer  to  give  unto  Chrift  at  the 
 great  diy  than  this,  why  ye  hope  to  be  faved  by  him  ;  do  you 
 not.>     Will  thy  knowledge,  thmkeftthou,  beasftrongapleafor 
 Salvation ,  as  thy  fins  which  thou  walloweft  in  againft  that  know- 
 ledge, will  be  for  thy  damnation?     If  there  be  hope  for  fuch  as 
 thee,  thencome  fudas  and  fe^ahl,  yea  Devils^  and  all  ye  in« 
 lernal  fpirits,  and  ftrike  in  with  this  good  company  for  a  part  with  . 
 
 them, 
 
of  Salvation,  ^2 
 
 them,  for  fome  of  you  can  plead  more  of  this  than  any  of  them 
 
 alf. 
 
 But  may  be  thou  haft  more  yet  to  fay  for  thy  felf  than  this 
 comes  to.  Thou  arc  not  only  a  knowing  perfon ,  but  a  reformed 
 alfo-  the  polKuionsin  which  once  thou  layeft,  now  thou  haft  efca- 
 ped ,  yea  thy  reformation  is  embellifht  and  fet  forth  with  a  very 
 gaudy  profeftion  of  Religion ,  both  which  have  gained  thee  a  ve- 
 ry higii  opinion  in  the  thoughts  of  all  thy  Neighbours,  fo  that  if 
 Heaven  might  be  cirried  by  hands,  thou  couldft  haply  have  a  Te- 
 ~  ftimonial  for  thy  unbhmeablc  and  Saint-like  behaviour  among 
 them-  ycc  lee  me  tell  thee,  if  thou  meaneft  to  be  faithful  to  thy 
 own  foul ,  thou  muft  not-reft  in  their  charitable  opinion  of  thee , 
 nor  judge  of  thy  hopes  for  Heaven,  by  v/hat  comes  under  their 
 cognizance ,  to  wit,  the  behaviour  of  thy  outward  man  (for  fur- 
 ther their  eye  and  obfervation  reacheth  not )  but  art  to  look  in- 
 ward into  thy  own  bofome,  and  enquire,  whatfpring  thoucanft 
 find  there  to  have  been  thecaufeof  this  ch:'nge  and  new  motion 
 that  hath  appeired  in  thy  extern?!  converfation  :  This  and  this 
 alone  muft  decide  the  controverfie ,  and  bring  thy  thoughts  to  an 
 iJfTue,  whatto  judge  of  thy  hope,  whether  fpurious  or  legiti- 
 mate. It  is  not  a  new  face  that  colours  our  outward  behaviour , 
 but  a  new  principle  that  changeth  the  frame  of  the  heart  within  , 
 will  evince  thy  hope  to  be  good  and  genuine  ^  i  Pet.  i»  3 .  B/ejfed 
 "he  the  God  and  Father  of  our  Lord  feffis ,,  Tvho  acccrdlng  to 
 1ms  abnndant  mercy  hath  begotten  us  again  to  a  lively  hote.  The 
 new  birth  entitles  to  the  new  hope  ^  if  the  foul  be  dead,  trie  hope 
 cannot  be  alive.  And  the  foul  may  be  dead ,  and  yet  put  into  a 
 very  handfome  drefs  of  external  reformation  and  profeftion  ,  as 
 well  as  a  dead  body  may  be  clad  with  rich  cloachs,  A  beggars  fon 
 got  into  the  doaths  of  a  rich  mans  child ,  may  as  well  hope  to  be  , 
 
 Heir  to  the  rich  mans  land ,  as  thou,  by  an  external  reformarion 
 and  profeftion,  to  be  Gods  Heir  in  glory.  Thechilds  hopz-s  are 
 from  his  own  father,  not  from  a  ftranger  -^  now  while  thou  arc  in 
 a  natur.J  eftare  (  though  never  lb  Unified  }  Old  Adam  is  thy  fa- 
 ther and  whatcanrt  thou  hope  from  him,  who  proved  worfe 
 thannuight,  and  left  his  poor  pofterity  nothing,  except  we 
 Ihould  put  a  crazy  mortal  body,  a  finful  nature ,  and  a  fearful 
 expeftation  of  death  temporal  and  eternal  from  the  wrathful  hand 
 of  a  provoked  God  {  which  indeed  he  left  all  his  children  }  into 
 
 his 
 
64 
 
 And  take  the  Helmet 
 
 his  inventory  I  O  Sirs,  how  can  you  give  way  that  any  fleejj 
 Ihould  fall  upon  your  eyes,  till  you  get  into  this  relationto  God  I 
 lianmh  was  a  woman  of  a  bitter  fpirit,  till  fhegot  a  childe  from 
 God^  and  haft  not  thou  more  reafon  to  be  fo,  till  thou  canftget 
 to  be  a  child  of  God?  Better  a  thoufand  times  over  that  thou 
 fhouldft  die  childlefs,  than  Fatherlefi-,  my  meaning  is,  that  thou 
 {houldft  leave  no  child  to  inherit  thy  eftate  on  earth ,  than  to  have 
 no  Father  to  give  thee  an  inheritancein  Heaven  when  thou  art  ta- 
 4;en  hence. 
 
 CHAP.  IX. 
 
 Trpo  dnties  prefstupon  thofe  who  upon  tryalfind 
 this  grace  of  Hope  in  them, 
 
 O  R  Exhortation  •,  and  this  either  reipcds  belie-- 
 vers  who  are  furnilht  with  this  Helmet ;  or  un- 
 believers who  yet  are  without  hope. 
 
 Fir  Ft,  for  you  ( believers  )   who,  upon  trial  ^ 
 are  found  to  have  this  Helmet  of  Hope,     Several 
 duties  are  to  be  preffed  upon  you  as  fuch, 
 
 Sect.!. 
 
 Firft.  T)E  thankful  for  this  unfpeakable  gift.     I  will  not  believe 
 ^«  Dthouhaft  it ,  if  thy  heart  be  not  abundantly  let  out  in 
 
 thankfulnefsforit.  Bleltcxl  Paul  cannot  fpeak  of  this,  but  in  a 
 Doxology,  I  Pfr.  1.3.  Bleffed  he  Gcd,  who  hath  begotten  uj  a- 
 gain  to  a  lively  hope ,  to  an  inheritance  iyicorruftible ,  andunAe- 
 jrled^  and  that  fadeth  not  a'^ay.  The  ulual  Proem  to  his  E fi- 
 fties,  is  of  this  ftrain ,  Col.  1.5.  Efhef.  i.  3.  Haft  thou  heaven 
 in  hope  ?    'lis  more  than  if  thou  hadft  the  whole  World  in  hand. 
 
 The 
 
efSahaUon.  ^5 
 
 The 'greatell:  Monarch  the  e.irthha:h,  will  be  glad  ,   in  a  dying 
 bourc,  to  clunge  his  Crown  for  thy  Helmet  ^  his  Crown  will  not 
 procure  him  this  Helmet ,  but  thy  Helmet  will  bring  thee  to  a 
 Crown ,  wl.'tf  n  he  ihall  have  none  to  wear  •,  a  Crown,not  of  gold^ 
 but  of  glory,  whici.  once  on,  (hallnever  betaken  off,  as  his  is 
 furc  to  be.     O  remember,  ChrifUan,  what  but  a  while  fince  thou 
 wert  •,  fo  f.ir  from  having  any  hope  of  Heaven ,   that  thou  were 
 under  a  fearhil  expedation  of  Hell  and  Damnation  •  And  are  thoiir 
 Chains  of  gnilc,  with  which  thy  trembling  confcience  was  weigh- 
 ed down  unco  defpair ,  taken  off,  and  thy  head  lift  up  to  look  for 
 iuch  high  preferment  in  the  celeftiai  Court  of  that  God,  whofe 
 wrath  thou  hadft,  by  thy  horrid  treafons,  moft  juftly  incenfed 
 againftthee?     Certainly,  ofallthemenin  the  world,  thou  arc 
 deepeft  in  debt  to  the  mercy  of  God  :     If  he  will  be  thanked  for 
 a  C^ufti  heIooks,fure,  thou  fhouldft  give  him  more  for  a  Crown. 
 If  food  and  rayment ,  thoug  h  courfe  and  mean ,    (  fuppofe  biK 
 ro  otsand  rags )  be  gratefully  to  be  acknowledged  ^  O  with  what 
 raviflimentof  lov€andthinkfuInefs,  are  you  to  think  and  fpejk 
 of  thofe  rarities  and  Robes  with  which  you  hope  to  be  fed  and 
 clad  in  his  heavenly  Kingdom  !  efpecially  if  you  caft  your  eyea- 
 fide ,  and  behold  thofe  that  were  once  your  fellow-prifoners ,  in 
 whataf-danddifmal  condition  they  continue  in  ,   while  all  this 
 bappinefs  is  befUn  you !     It  could  not  fure    but  affed  liis  hc.irc 
 into  admiration  of  his  Princes  meixy ,  and  undeferved  favour  to 
 him,  who  is  faved  from  the  Gibbet  only  by  his  gracious  pardon  ^ 
 if  as  he  is  riding  in  a  Coach  towards  his  princes  Court    ( there  to 
 live  inWealth  and  Honour  j  heftiouldmeet  fome  of  his  fello^r 
 Traitours  on  Sleds,  as  they  are  dragging  full  of  fliame  and  horror 
 to  execution,  for  the  fame  Treafon  in  which  he  h.fd  as  deep  a 
 hand  as  any  of  them  all.     And  doft  not  thou  fee  (ChriftianJ  many 
 of  thy  poor  Neighbors,wich  whom  haply  thou  h.ill:  had  a  par  tncr- 
 (hipin  fin  >,  pinion'd  with  impenitcncy  and  unbelief ,   driving  a- 
 p.ice  to  Hell  and  deftrudion  ,  while  thou ,  by  the  free  diftingui- 
 ihing  mercy  of  God ,  art  on  thy  w:.y  for  Heaven  and  Glory !     O 
 down  on  thy  knees,  and  cry  out,  Lord^  'SK'hy  wilt:  thou  pinv  thj 
 f elf  to  me,  and  not  to  thefel     How  cifie  hid  it  been,  and  righ- 
 teous for  GoJ,  toh.ivedirededthepardontothem,  andthevvar^ 
 rantfor  Damnation  unto  the." !     When  thou  haft  fpentthy  own 
 breath  and  fpirics  in  praifmg  God,    thou  hadil  need  beg  a  colledi- 
 
 K  on 
 
^£  Andta\e  the  Helmet 
 
 onof  praifesof  aiithy  Friends,  that  have  a  heart  to  contribute 
 to  fuch  a  charitable  work,  that  they  would  help  thee  in  paying 
 this  debt  ^  and  get  ail  this,  wnthwhat  in  Heaven  thou  fhalc'dif- 
 burlethyfelf  toalletermcy ,  m  better  coyne  than  can  be  expe- 
 ^ed  from  thee  here  (  where  thy  foul  is  embafed  with  finful  mix- 
 tures) if  muft  be  accounted  rather  an  acknowledgement  of  what 
 thou  oweil  to  thy  God ,  than  any  payment  of  the  ieaft  part  of  the 
 debt. 
 
 Sect.    II. 
 
 -£  Secondly X   Ive  up  to  thy  hopes  Chriftian ;  Let  there  be  a  dece- 
 
 l^rum  kept  between  thy  principles  and  thy  pradifes  • 
 thy  hope  of  heaven,and  walk  on  earth.  The  eye  Ihould  dired  the 
 foot  .Thou  looked  for  Salvation  ^  walk  the  fame  way  thy  eye  look?. 
 This  is  fo  often  preft  in  the  word,  as  (hews  both  its  neceffity  and 
 difficulty.    Sometimes  we  are  ftird  up  to  ad  as  hcometh  Saints, 
 Rom.  1 6. 2 .  Efh. 5.3.  Sometimes,  as  hecometh  the  Gofpe/ofChrifi, 
 phil.  1. 27.    Sometimes  ,   as  becometh  thofe  mho  profefs  godli- 
 nefs ,  I  Tim. 2. 1  o.    There  is  a  n  'rrfimv ,  a  decor ttm,  and  come- 
 ly behaviour,  whichif  aChriftiandoth  not  observe  in  his  wal- 
 king ,  he  betrays  his  high  Calling  and  hopes,  unto  fcorn  and  con- 
 tempt.   To  look  high,  and  to  live  low,  O  how  ridiculous^ppears 
 it  to  all  men  [    When  a  man  is  dreist  on  purpofe  to  be  laught  at 
 and  made  a  jeering-ftock,  they  put  on  him  fomething  of  the  King, 
 and  fomething  of  the  Beggar,  that  by  this  patchery  of  mock-ma- 
 ,  jefty ,  with  fordid  bafenefs  together ,  he  may  appear  the  greater 
 
 fool  to  all  the  company.     And  certainly,  if  the  Devil  might  have 
 ^   '  she  drefling  of  a  man,  fo  as  to  caft  the  greatell  (hamc  and  igno- 
 
 miny upon  him ,  yea  upon  Chrill  and  the  profeflion  of  his  Go^ 
 fpel,  he  could  not  think  of  a  readier  way  than  to  perfwade  a 
 wretch  to  pretend  to  high  and  glorious  hopes  of  Heaven  ,  and 
 -then  to  have  nothing^fuitable  to  the  high-flown  hopes  in  his  con- 
 verfation,  but  all  bafc  and  unwonhy  of  fuch  royal  claims.  If  ye 
 ihould  fee  one  going  into  the  field  with  a  Helmet  of  Brafs  on  his 
 Head,  but  a  wooden  fword  in  one  hand  ,  and  a  paper-fhield  on 
 the  other,  and  the  reft  of  his  Armour  like  to  thdfe,  you  would 
 
 ex- 
 
of  Salvation*  5^ 
 
 exped  he  was  not  likely  to  hurt  his  enemies ,  except  they  (houW 
 break  their  (ides  with  laughing  at  him.  Such  a  goodly  ipectacle 
 is  the  brag  Proi'effour  wholittsuphisheadonhigl*  with  a  bold 
 expe<flation  of  Salvation ,  but  can  fliew  nevera  grace  befide,  to 
 fuit  with  the  great  hope  he  hath  taken  up  •  he  may  make  the  DevU 
 Iport,  but  never  do  hira  any  great  hurt,  or  himfelt  good. 
 
 Quc(K  But ,  m^j  he  joh  vfill  aske ,  how  is  the  Chrifiian  to 
 live  uf  to  hu  hopes% 
 
 AnjTv.  I  anfwer ,  Firft  in  general,  he  is  to  be  careful  to  do  no- 
 thing in  which  he  may  not  fredy  ad  his  hope,  and  from  the  pro- 
 mife  exped  that  God  will  for  Chrilts  fake,  both  approve  the  adi- 
 on,  and  rewaid  his  perlon  for  it.  Ask  thy  foul  this  queliion  fcri- 
 oufly,  before  thou engagefl  in  any  workj  May,  I  hopc,that  God 
 will  bid  me  good  fpeed  >  Can  I  look  for  his  countenance  in  it,  and  " 
 bisbleflingonit?  It  is  very  unworthy  of  a  Chriftian  to  do  any 
 thing  fneakingly,  as  if  he  were  afraid  God  or  his  confcience 
 fhould  be  privy  to  his  work  ^  fvhatfoever  ii  not  of  hope ,  is  Jin, 
 hcaufe  it  cannot  be  of  fmh»  O  how  would  this  hedge  in  the 
 Chriilians  heart  from  all  by-paths!  pofliblythou  haft  a  grudge 
 againft  thy  neighbour  •  the  fire  is  kindled  in  thy  heart ,  though 
 It  flames  not  prefently  out  into  bitter  words,  and  angry  behavi- 
 our, and  thou  art  going  to  pray  •  ask  now  thy  foul,  whether  God 
 will  accept  that  facrifice  which  is  kindled  withfuch  ftrange  fire? 
 fire  >  yea,  bid  thy  foul  bethink  her  klf  how  thy  hopes  of  pardon- 
 ing and  faving  mercy  from  God  can  agree  with  thy  wrathfiil  un- 
 forgiving fpirit  towards  thy  brother  ?  certainly  as  the  Sun  cannot 
 well  be  feen  through  a  difturb'd  aire,fo  neither  can  the  eye  of  hope 
 well  fee  her  objed  Theavcnsfalvation;  when  the  foul  is  tumut 
 tuous  and  royled  with  anger  and  unchnftian  paflion 
 
 But  Secondly  to  inftance  in  fome  particulars,  wherein  yoo  muft 
 comport  with  your  hopes  of  Salvation.  a 
 
 ^^  CHAP. 
 
61 
 
 And  tak}  the  Helmet 
 
 CHAP.  X. 
 
 S^verjl  inflances   vpherein    the  Chnfiian  fhoM 
 Comport  with'^andli've  np  tohu  hopes. 
 
 S  E    c   T.    I. 
 
 Nyour  Company.    Man  is  a  fociaBIe  creature, 
 made  for  fellowfhip.     And  what  company 
 is  fit  for  thee  to    confort  with,  but  thofe 
 of  the    fame  breeding  and  hopes  with  thy 
 felff    The  Saints  are  a  didind  fociety  from 
 the  world.     Let  ours  learn  to  m^inta'me  good 
 works.     Z;f/^3.I4.     Ours,  j.  f.  of  our  fel- 
 lowship.    And  it  becomes  them  to  fcek  their  comp.inyamong 
 themfelves.     That  of  Peter  and  fohn  is  obfervable ,  AEis  4.  23 . 
 Being  let  ^0  ^  they  went  t$  their  own  compmy.     When  among 
 the  ungodly  world,  they  made  account  they  were  not  in  their 
 own  company,  and  therefore  ftay'd  noIong2rth:in  needs  muft 
 among  them.    There  were  enough  furely  in  the  Land  of  Canaan. . 
 viixhvihom  Abraham  might  have  affociated  •,  but  he  knew  they 
 were  not  company  for  him  to  be  linked  to  in  any  intimacy  of  ac- 
 quaintance-, and  therefore  it  is  faid  of  him,  Heb.ii.  9.    that  he 
 fojoHrned  iu  the  land  of  promife  as  in  a  flrange  Countrey,  dwel^ 
 kng  in  Tabernacles  with  Ifaac  and  ]3.coh  the  heirs  with  him   of 
 the  fame  promife.     We  find  him  indeed  confederate  with  Mamre 
 the  Amonte,  and  Efchcl.^  zndAner,  his  brethren,  Gen.i^.i^. 
 which  prefuppofeth  more  than  ordinary  acquaintance.     But  thefe 
 ifli  all  probability,  v/ere  Profdy  tes,  and  had,  by  Abrahams  god- 
 ty  perfwafions,  renounced  their  Idolatry,  toworfhip,  with  him, 
 the  true  God;  and  we  may  the  rather  be  induced  to  think  fo,  be- 
 canTc  we  find. them  fo  deeply  engaged  with  Abraham  in  battel  a- 
 
of  Sal'i^ation.  ^9 
 
 g  iryft  thofs  idolatrous  Neighbour  prnces,  which    (  had  they 
 themfelvesbten  Idol.ners)  'csslike  they  would  not  have  done 
 for  a  Itranger,  nnd  him  of  a  ftx^ange  Religion  alfo.    We  find  how 
 dearly  fome  of  th- Saints  have  pi  id  for  thnr  acquaintance  with 
 the  wicked,  as  Jehofsphat  for  his  in:im;cy  with  Ahub ,  and  ma- 
 ny others-,  and  if  knowing  this,  we  (hall  yet  aflbciate  our  felves 
 with  fuch ,  we  cinnot  in  reafon  look  to  pay  lefs  than  they  have 
 done^  yea  well  if  we  come  off  fo  cheip,  becaufe  we  have  their 
 follies  recorded  to  make  us  wifcr.     O  confider,  Chriftian,  whe- 
 ther thou  arc  going  in  thy  hopes  •,  is  it  not  to  Heaven  >  and  do  not 
 men  kik  for  fuch  company  as  go  their  way  ?    And  are  the  wic- 
 ked of  thy  way  I     When  He.ivens  way  and  Hells  mee:  in  one  road, 
 then,  and  not  till  then,  can  that  be.    And  if  thy  companion  will 
 not  walk  in  Heaven-way,  v/h.u  wile  thou  do  that  walkeil  with 
 him  1     It  is  to  be  feired ,  thou  mull:  comply  too  much  with  him 
 in  his  way.     Ina  word,  Chriftian,  Thy  hope  points  to  Heaven, 
 and  is  it  not  one  thing  thou  hopefi:  for,  when  thou  comeft  there, 
 to  be  delivered  from  all  company  with  the  wicked?  and  what 
 thou  then  hopeft  for,  doft  thou  not  now  pray  for?  fure  enough 
 thoudoft,  if  a  true  Saint.     Whatever  is  the  objed  of  a  Saints 
 hope,  isthefubjeftof  his  prayer.     As  oft  as  thou  fiyeit ,  Thj 
 Kingdom  come ,  thou  prayefl  thus  much  :     And  will  hoping  and 
 praying  to  be  delivered  fronuhem,  (land  with  throwing  thy  felf 
 upon  them ,  and  intimate  familiarity  with  them  ? 
 
 Si     C    T.      11. 
 
 S£ccndlj.  "T^Hen  thou  comporrell  with  thy  hopes  of  Salvation-, 
 X  whenthoulabourefttobeasholyinthy  converfati- 
 on,  asthouarc  highinthyexpsflition.  This  the /^/>o/?/t>  urgeth 
 from  the  condecency  of  the  thing  ,  2  Pet.  3 .  1 1 .  jvh.it  manner  of 
 prfons  ought  je  to  be  in  all  holy  converfation  andgoMlncfs^  look^ 
 ing  for,  and  hastening  unto  the  coming  of  the  day  of  CJod  ?  Cer- 
 tainly, it  becomes  fuch  to  be  holy  even  to  admiration ,  who  look 
 forfuchableftedday  !  We  hop^  then  to  be  like  the  Angels  in 
 glory ,  and  therefore  fhould,  if  poffible,  live  now  like  Ang  .-Is  in 
 Eolinefs.     Every  beheving  foul  is  Chrifls  Spoufe.     The  d;y  of 
 
 2. 
 
 con- 
 
fjo  Andtdk^the  Helmet 
 
 /^ 
 
 conveiTion,  is  the  day  of  efpoufils,  vvhereioAe  iscontraded  and 
 betrothed  by  faith  to  Chrift-,     And  ?y{ac%  lives  in  hope,  for  the 
 Marriage  d^y  ,  when  he  {haUxanre'ana  fetch  her  home  unto  his 
 fathers  houfe  (  as  Ifaac  did  Rebecca  into  his   Mothers  Tent) 
 there  to  cohabite  with  him ,  and  live  in  his  fweet  embraces   of 
 love,  world  without  end.    Now,  would  the  Bride  have   her 
 Bridegroom  find  her  (  when  he  comes )  in  her  fluttery  and  vile 
 raiment?     Nofure^  Can  a  Bride  forget  her  attire  ?  Jer.2.32. 
 Was  it  ever  known,  that  aBridcforgat  to  have  her  Wedding- 
 cloaths  made  againft  the  Marriage  day?  or  to  put  them  on,  when 
 (he  looks  for  her  Bridegrooms  coming  >    Holynefs  is  the  raiment 
 cf  needle-Tvork^,  in  which   ( Chriftian.)    thou  art  to  be  brought 
 unto  thy  King  and  Husband ,  pfal.45. 14.     Wherefore  is  the 
 Weddmg  day  put  off  fo  long ,  but  becaufe  this  garment  is  fo  long 
 a  making  ?    When  this  is  once  wrought,  and  thou  ready  drefs'c , 
 then  that  joyful  day  comes^  The  Marriage  of  the  Lamb  is  come^ 
 and  his  wife  hath  made  her  [elf  ready  ,  Rev.  1 9, 8.     Thou  haft 
 not,  ChriOian,  a  weightier  Argument  to  knock  down  all  tempta- 
 tions to  fin ,  nor  a  more  honourable  way  to  get  the  vidory  of 
 them,  than  by  fetting thy  hope  to  grapple  witn  them.     Iconfefs 
 'cis  well  when  this  Enemy  is  worfted ,   what  hand  foever  he  falls 
 by  j  though  it  be  the  fear  of  Hell  that  clubs  it  down  in  the  lives 
 of  men,  it  is  better  than  not  at  all^  yet  I  mull  tell  you,  that  as 
 the  Ifraelites  ftate  waspoor  and  lervile ,  when  they  were  fain  to 
 borrow  the  PhiUfl-ims  grivd-fiene  to  Jharpen  every  man  his  Axe 
 and  Mattock^^  i  Sam.  13.22.    fo  it  Ipeaks  the  Chriftian  to  be  in 
 no  very  good  ftate  as  to  hisfpiritual  affairs ,  when  he  is  fain  to  ufe 
 the  wicked  mans  Argument  to  keep  him  from  finning,  and  no^* 
 thing  will  fet  an  edge  upon  his  fpirit  to  cut  through  temptation , 
 but  what  the  uncircumcifed  World  themfelves  ufe.    Thou,  Chri- 
 ftian, art  of  a  nobler  fpirit,  and  more  refined  temper  thanthefe^ 
 I  trow.    And  as  we  have  a  finer  ftone  to  fharpcn  a  R?four  witb^ 
 than  we  ufe  for  a  Butchers  Knife-,  fo  certainly,  a  more  fpiritual 
 and  ingenuous  Argument  would  become  thee  better  to  make  thee 
 keen  and  fharpagainft  fin,  than  what  prevails  with  the  worft  of 
 menfometimes  to  forbear  at  leaft  ading  their  wickednefs.    Go 
 thou  Chriftian  CO  thy  Hope,  and  while  the  flavifh  finner  fcares 
 and  terrifies  himfelf  from  his  luft  with  fire  and  brimftone ,  do  thou 
 Ihame  thy  fclf  out  of  all  acquaintance  with  it  firom  the  great  and 
 
 glori- 
 
ef Salivation.  y  i 
 
 glorious  things  thou  looked  for  in  Heaven.  Is  it  a  fin  of  fenfual 
 fleafare  that  afTauIts  thy  Caftle  ?  Say  then  ro  thy  foul.  Shall  I 
 play  the  beaft  on  earth ,  that  hope  to  be  fuch  a  glorious  creature 
 m  Heaven  1  Shall  that  head  be  found  now  in  a  DMilahs  lap,  thac 
 ere  long  I  hope  will  be  laid  in  Abraham's  bofome !  Can  I  now 
 yield  to  defils  that  body  with  luil  and  vomit,  which  is  the  gar-  * 
 ment  my  foul  hopes  to  wear  in  Heaven !  O  no  !  avant  Satan , 
 Tie  have  nothing  to  do  with  thee ,  or  any  thing  that  will  make 
 mc  unmeet  for  that  BlelTed  place  and  Holy  ftate  I  wait 
 for. 
 
 Sect.    III. 
 
 ThirMy.X    Et  thy  hope  of  Heaven  moderate  thy  afFedions  to 
 
 1«> earth.     Be  fder,.  and  hope,  kiththc  Jpofi/e^i  Per.  ^ 
 
 1 .  1 3 .  You  that  look  for  fo  much  in  another  world ,  may  very 
 well  be  content  with  a  littlein  this.  Nothing  more  unbecomes  a 
 Heavenly  hope,  than  an  earthly  heart.  You  would  think  it  an 
 unfeemly  thing,  to  fee  fome  ricn  man,  that  hath  a  vaile  eftate,  a- 
 mong  tlie  poor  Gleaners  in  Harveft  time ,  as  bufie  to  pick  up  the 
 cars  of  Corn  that  are  left  in  the  field ,  as  the  moft  miferable  beg- 
 gar in  the  company.  O  how  all  the  world  would  cry  (hame  of 
 fiich  a  fordid-fpirited  man  1  Well  Chriftian,  be  not  angry ,  if  I 
 tell  thee  that  thoudoft  a  more  (hameful  thing  thy  felf  by  far ,  if 
 thou  that  pretendeft  to  hope  for  Heaven,  beeft  as  eager  in  the  pur- 
 fUit  of  this  worlds  trafh,  as  the  poor  carnil  wretch  is  who  expeds 
 no  portion,  but  what  God  hath  left  him  to  pickup  in  the  field  of 
 this  World.  Certainly^  thy  hope  is  either  falfe ,  or  at  beft  very 
 little.  The  higher  that  the  Summer  Sun  mounts  above  the  hori- 
 zon, the  more  force  it  bears  both  to  char  and  alio  heat  the  air  with, 
 his  beams :  and  if  thy  hope  of  f  ilv.uion  were  advanced  to  aay  or- 
 dinary pitch  andheighth  in  thy  foul,  it  would  feat  terthefe  inordi- 
 nate delirv.'s  after  this  World  with  which  now  thou  art  choaked 
 up,  and  put  thee  into  a  greater  heat  of  affeftion  after  Heaven^ 
 than  now  thou  feeleft  to  things  below.  I  vtmtmhcr^  Aptgnfl  1^36  ^ 
 icluing  what  fweec  difcourfe  pafled  once  between  his  Mother  and 
 himfelf  concerning  the  Joys  of  Heaven,  breaks  forth  into  this  A- 
 
 po- 
 
72 
 
 And  fake  tlye  Helmet 
 
 41 
 
 poftrophe  ,  Lor^^  thou  k^ovocfi  ,  ^ajn  viluit  nobis  in  illo 
 die  hie  mundtu  ,"•  hovp  vile  and  contempt ihle  this  forry  ^orU  tvof 
 in  our  eje  in  that  day  ,  -when  our  henrts  Were  warmed  With 
 fome  fwect  difccurfe  efthat  blejfed  place.  And  I  doubn  nor  but 
 every  gracious  perion  rinds  the  iimz  by  himfdf;  the  nearer  to 
 heaven  he  gets  in  his  hopes,  the  further  he  goes  from  e:'.rth  in  his 
 defires :  Wh.=n  he  ftands  upon  thefe  baclements  of  Heaven ,  he 
 can  look  down  upon  this  Dunghill  World  as  a  Nigrum  nihil  a 
 little  dult-heap ,  next  to  nothing.  It  is  Sctdtetm  his  obfervati- 
 on ,  that  though  chere  are  many  biemifties  by  which  the  eminent 
 Saints  ?.nd  Servants  of  God,  recorded  in  Scripture  ,  are  fet  forth 
 as  inftances  of  Humane  fraiky  •  yet  not  one  godly  man  in  all  the 
 Scriprure  is  CO  be  found, whofe  ilory  is  blotted  with  the  charge  of 
 Covecoufnefs.  If  that  hold  true,  which  as  yet  I  am  not  able  to 
 difprove,  we  may  wonder  how  it  comes  about,  that  it  (hould 
 nowadayes,  be  called  the  P  r  of c fours  Jin  .^  and  become  a  com- 
 mon charge  laid  by  the  prophane  upon  thofe  that  pretend  to  Hea- 
 ven more  than  themielves.  O  wo  to  thofe  wretched  men,  who 
 by  theirfcacdalouspradifesinthiskind,  put  the  Coal  into  wic- 
 ked mens  hands,  with  which  they  now  black  the  names  of  all  the 
 godly ,  as  if  to  b^  cove:ous,  were  a  necefiary  confequenc  of  Pro- 
 teliion. 
 
 Sec   t.    IV. 
 
 L£t  thy  hope  of  Heiven  mafterthy  fear  of Deach.Why  fhoiildfl 
 thou  be  afraid  to  die,  who  hopeft  to  live  by  dying  t  Is  the; 
 Apprentice  afrrid  of  the  Day  when  his  Time  comes  out?  He, 
 tliat  runs  a  race,  of  coirjng  too  foon  to  his  goale  ?  The  Pilot- 
 troubled  when  he  fees  his  harbour?  Or  the  betrothed  Virgin 
 grieved  when  the  Wedding  day  approrcheth  ?  Death  is  all  this 
 to  thee  •,  when  that  comes,  thy  Indenture  expires,  and  thy  fubi- 
 /t-f  iscomc.  Thy  race  is  run,  and  the  Crown  wun,  fureto  drop 
 on  thy'he"d  u  h.-n  thy  foul  goes  out  of  thy  body.  Thy  voyage , 
 how  tf oublefome  foever  it  was  in  the  Sailingjs  now  hapipily  finiilir, 
 and  Death  doth  but  this  Friendly  Office  for  thee ,  to  uncover  and 
 open  rhe  v^r/<^  of  thy  body  ,  that  it  may  fafv^Iy  land  thy  foul  on 
 
 the 
 
of  Salvation,  ^« 
 
 the  (hor«  of  eternity  at  thy  heavenly  Fathers  door  ,  yea  in  his 
 fwe-et  embraces ,  never  to  be  put  to  fe.i  more.     In  a  word ,  Thy 
 Husband  IS  come  for  thee ,  and  knocks  with  Deaths  hand  at  thy 
 Door,  tocomeforthuntohim,  that  he  may  perform  his  promilc 
 which  in  the  day  of  thy  betrotliing  he  made  to  thee  j  and  thou  lo- 
 vcll  him  but  little,  if  thou  beei\  not  willing  to  be  at  the  trouble 
 of  a  remove  hence ,  for  to  enjoy  his  blifsfiil  prefence,  in  his  Fa- 
 thers Royal  Palace  of  Heaven,  where  fuch  preparation  is  made 
 for  thy  entertainment ,  that  thou  canft  not  know  here,  though  an 
 -Angel  were fent  onpurpofe  to  inform  thee.    O  what  tongue  can 
 cxprefs  that  felicity,  which  infinite  mercy  befpeaks,  infinite  wif- 
 dome  de\iftth ,  infinite  merit  purchafeth  ,  and  infinite  power 
 makes  ready.    1  have  read  that  the  Turks  fay,  They  do  mt  thinks 
 iveChrifltans  hlitve  Heaven  to  he  fuch  a  glorious  flace  as  Uv 
 frofefs  and  talk^  of  -^  for  if  ^e  did,    roe  yvottld  not  be  fo  afraid 
 to  go  thither ,   as  they  fee  many   that  frofefs  themf elves  Chrifii- 
 ans,  to  be.    It  cannot  be  denied,  but  all  inordinate  fears  of  death, 
 betray  great  unbelief,and  little  hope.     We  do  not  look  upon  death 
 under  a  right  notion,  and  fo  we  Itart  at  it,   which  were  we  by 
 fsith  but  able  to  fee  through,  and  affure  our  fel  vcs  it  comes  to  do 
 usagood  turn  •,  we  (hould  feed  as  comfortably  on  the  thoughts  of 
 it ,  as  now  we  are  feared  at  the  apparition  ef  it.     The  Horfe  €ats 
 that  Hay  in  the  Rack,  which  he  is  aifraid  of  when  a  little  lies  at  a 
 diftance  on  the  Road  ^  becaufe  there  he  knows  it ,    but  on  the 
 wiy  he  doth  nor.     Chriftian,  underftand  aright  what  meffage 
 Death  brings  to  thee,  andthefearof  it  willbeover  ^  it  fnarcheth 
 thee  indeed  Irom  this  Worlds  enjoyments,  but  it  leads  thee  to  the 
 felicitiesof  another  incomparably  better.     And  who,  at  a  Feafl:., 
 will  chide  the  Servant  that  takes  away  the  firfl  courfe,  of  which 
 enough  is  eaten  ,  to  make  room  for  the  fecond  to  be  fet  on ,  that 
 confilts  of  far  greater  delicacies  .> 
 
 Sect.    V. 
 
 Fifthly.^"  Hen  thou  comported:  with  thy  hope,  when  thou  li- 
 
 JL  veft  in  the  joy  of  thy  hope.    A  fad  uncheerful  htait 
 
 does  not  become  a  lively  hope.    Let  him  follow  his  Mafter  with  a 
 
 L  hea- 
 
7  4  ^^^  ^^^^  ^^^  H^  /;;;f  ? 
 
 heavy  countenance ,  that  looks  to  get  nothing  by  his  fccvice  ^ 
 thou  art  out  of  this  fear,  and  therefore  wrongeft  both  thy  felf 
 and  thy  God  too  by  thy  difconfolace  fpirit ,  Heh.  3  6.  TVhde 
 honfe  are  we ,.  if  we  hold  fafi  the  confidence  ,  and  the  rejojcing 
 of  the  hope ,  firm  unto  the  end.  Chrift  takes  no  more  delight  to 
 dwell  in  a  fid  uncheerful  heart ,  than  we  in  a  dark  melarcholy 
 houfe.  Open  thy  (huts  therefore,  and  let  in  the  light  which  fheds 
 its  beams  upon  thee  from  the  Promife ,  or  elfe  thy  fweet  Saviour 
 will  be  gone.  We  do  not  ufe  to  entertain  our  Friends  in  a  dark 
 room ,  or  (it  by  thofe  that  vifit  us  Mopifh  and  Meiancholick ,  left 
 they  fhouid  think  we  are  weary  of  their  company.  Chrift  brings 
 fuch  good  news  with  him ,  as  may  befpeak  better  welcome  with 
 thee  than  a  dejeded  countenance,  and  a  difconfolate  fpirit.  I  tell 
 thee,ChriiHan,  could  fuch  a  meffage  be  carried  to  the  damned 
 as  might  give  them  any  hope  ( though  never  fo  little  )  of  Salvati- 
 on ,  it  would  make  Hell  it  felf  a  lightfome  place ,  and  tune  thofe 
 miferable fouls  into  are joycing  temper  in  the  midft  of  their  pre- 
 fent  torments.  Blufhthen,  and  be  afhamed,  O-ye  droopino 
 Saints,  that  a  few  thin  clouds  of  fome  fhort  afflidions,  coming 
 over  your  heads,  (houldfo  wrap  yon  up  in  the  darkncfs  of  your 
 fpirits,  as  that  the  hope  of  Heaven  •  whither  you  look  at  laft  to 
 come,  (hould  not  be  able  in  a  moment ,  to  difpd  and  turn  your 
 forrow  into  a  ravifhment  of  joy  and  comfort. 
 
 S£  c  T.    VL 
 
 <$  Sixthly.  T  X  7  Hen  with  thy  rejoycing  of  hope  thou  preferveft 
 
 \\  an  awful  fear  of  God  i  The  Lord  taketh  plea- 
 fure  in  therrt  that  fear  him ,  in  thofe  that  hope 
 in  his  mercy ,  Pfal.  147. 11.  We  too  often  fee,  that  children 
 forget  to  pay  that  refped  and  reverence  which  is  due  to  their  Pa- 
 rents, when  once  the  eftate  is  made  fure  unto  them.  And  truly , 
 though  the  Dodrine  of  Ailurance  cannot  be  charged  with  any 
 fuch  bitter  fruit  to  grow  naturally  from  it ,  ss  the  Rentonfirants 
 and  Papifhs  would  make  us  believe  •  yet  we  are  too  prone  to  a- 
 bufeit  •,  yea,  the  beft  of  Saints  may,  after  they  have  the  love  of 
 God,  with  eternal  Ufe ,  pafTed  over  to  them  under  the  privy  feai 
 
of  Salvation.  j^ 
 
 of  Hopes  aflfurance ,  be  led  fo  far  jnto  temptation ,   as  to  faH 
 foully,  and  cart)' themfelves  very  undutifully.     Witnefs   Drivid 
 and  Solomon ,  whofe  faddeft  mifcarriages  were  after  God    had 
 obliged  them  by  opening  his  very  heart  to  them  in  fuch  manife- 
 ftations  of  his  love  to  them,  as  few  are  to  be  found  that  had  the 
 like ;  both  father  and  fon  are  checkt  by  God  for  this ,  and  a  blot 
 left  upon  their  Hiftory,  on  purpofe  to  fti«w  what  a  fad  accent  this 
 gave  to  their  fin,  that  they  fell  after  fuch  difcoveries  of  divine 
 love  made  to  them  ,  and  alfo  to  leave  us  inftances  not  barely  of 
 ~  humane  frailty,  but  of  graces  frailty  in  this  life,  and  that  in  the 
 moft  eminent  Saints,  fuch  as  were  Pen-men  of  Holy  Writ ,  That 
 when  our  hope  grows-into  greateft  aflurince,  and  this  affurance 
 fpreads  it  felf  into  higheft  re/oycing  from  the  certainty  of  our  ex- 
 pedlcd  glory ,  we  ftiould  yet  nourifh  a  holy  fear  of  God  in  our 
 hearts,  left  we  grow  crank,  and  forget  God  m  the  abundance  of 
 ourpe?ce.    This  holy  fear  will  be  to  our  joy,  as  the  continual.  . 
 dropping  of  water  on  the  Iron-work  in  the  Fullers  wheele,  which 
 keeps  itfrom  firing  ,  or  as  the  pericardifun  with  which  the  God 
 of  Nature  hath  moated  about  the  heart  in  our  bodies,  that  by  tlic 
 water  in  it,  the  heart  which  is  perpetually  in  motion,  might  be 
 kept  from  being  inflamed  into  a  diftemper'd  hear.     The  Devil  is 
 pleafed  if  he  can  at  any  time  get  a  Saint  to  fin ,  but  he  glorieth 
 moft,  when  he  can  lay  them  in  the  dirt,  iu  their  Holy-day  clo^s, 
 as  I  may  fo  fay ,  and  make  them  defile  themfelves  when  they 
 have  their  garments  of  Salvation  on,  I  mean  thofe  which  God 
 hath  in  fome  more  than  ordinary  difcovery  of  himfelf,  cloathed 
 them  withal  ^  if  at  fuch  a  time  he  can  be  too  hard  for  them ,  then  '^ 
 
 he  hath,he  thinks ,  a  fair  occafion  given  him  to  ^o^  and  infuking- 
 ly  ihow  God  what  pickle  his  child  isin,  and  hold  up  the  Chrifti- 
 ans  affurance  and  comfort  mockingly  (  as  they  their  brothers  coat  • 
 
 to  their  father  )  befmeared  with  the  blood  and  filch  of  fome  beafl- 
 ly  fin  he  hath  thrown  him  into,  and  ask  God,  Is  this  the  affu- 
 rance thou  hn  ft  given  him  of  Heaven?  and  this  the  garment  of 
 Salvation  which  thou  didft  pii;  on  him  >  fee  where  he  hath  laid  it, 
 and  what  a  cafe  he  hath  made  it  in  :  O  whi  t  gracious  foul  trem- 
 bles not  at  the  thought  of  putting  fuch  blafphemy  into  the  mouth 
 of  the  Devil  to  reproach  the  living  God  by !  That  Chriftian  is 
 the  beloved  Child ,  and  (hall  be  moft  made  of  by  his  Heavenly 
 Father ,  who  fits  not  down  to  loyter  in  the  Sun-fhine  of  divine 
 
 L  2  iove. 
 
«g  Andtah^e  the  Helmet 
 
 love,  but  gathers  up  his  feec  the  nimbler  in  the  way  of  duty ,  be- 
 caufe  his  God  is  fo  kind  to  make  his-  walk  more  cheerful  and  com- 
 fortable than  others  find  it,,  and  who  loofeth  not  his  reverential 
 fear  of  God,  in  Gods  familiarity  with  him.    Mofes  is  a  rare  in- 
 ftance  for  this:     Didever  the  great  God  treat  a  mortal  man,  a 
 Saint  in  flefh,  with  the  like  fiimiliarity  and  condefcention ,  as  he 
 did  that  holy  man,  with  whom  he  ffake  mouth  tamouth,  and  before 
 whomhecanfedallhis  goodncfstopife  ?  Exod.  34.  6.     And  how 
 bears  he  this  tranfcending  ad  of  grace  ?  D©th  he  grow  bold,  and 
 forget  his  diftance  between  God  and  him  by  thislow  ftoop  of  the 
 Divine  Majefty  to  converfe  withhim  in  fuch  a  humble  manner,  if 
 I  may  fo  fay  ?    No,  his  heart  was  never  in  all  his  life  more  filled 
 with  the  reverence  of  God  than  now  :    He  trembled  indeed,  and 
 quaked  more  f 'tis  very  likely  j  on  Mount  i'i^^i,   but  his  filial 
 fear  was  as  confpicuous  now  as  then.     It  is  true,this^xtraordinary 
 manifeflation  of  thofe  foul-ravifliing  attributes  of  Gods  love  and 
 goodnefs,  efpecially  his  pardoning  mercy  to  him  that  knew  him- 
 felf  a  fmner,  and  at  that  time  m^de  much  more  fenfible  thereof  by 
 theterrour  which  the  dreadful  promulgation  of  the  Law  had  left 
 on  his  fpirit ,  could  not  but  exceedingly  heighten  his  joy  ,  and  0- 
 ver-run  his  foul  with  a  fweet  love  to  fo  gracious  a  God.-yet  was-not 
 Mofcs  his  aweful  fear  of  God,  drowned  or  loft  in  the  high  tide  of 
 thefe  fweeter  affeAions  ^  for  it  follows,  Ver.8.  ^ndUofes  made^ 
 hafte  andbo\^ed  his  head  toward  the  earthy  and  wor/h-iped;     This  fa- 
 vorite of  Heiven,  mark  how  he  (hews  his  fear  of  God  moft,  when 
 God.expi*:jOre£h  his  love  to  him.moft. . 
 
 GHAP; 
 
ofSahatioa. 
 
 77 
 
 CHAP.  XL 
 
 Jn  exhortation  to  Urengthen  Hope.     Fref/d  from 
 three  Arguments, 
 
 iAbour,0  ye  Saints, to  ftrengthcn  your 
 Hope.  Thereis  as  a  weak  faith,  fo  a  wa- 
 vering, unftedfafl  hope  i  this  you  are  by 
 the  diligent  ufe  of  all  means  to  eftabHfh 
 and  confolidate.  Now  then  Hope  is  firm 
 and  folid,  when  the  Chriftian  doth  not 
 RudmtcformiMne  offofrti,  but  by  this  Anchor  hold  that  hope 
 hathonthepromife,  is  kept  from  thofe  dejedions  and  tumultu- 
 ous fears  with  which  they  that  have  no  hope^arefwallowedup, 
 and  they  whofe  hope  is  but  weak,  arefadly  difcompofedandflia- 
 ken  Solldum  efi  qmd  fui  (olim  efi  plenum  ,  that  is  a  folid  bo- 
 dy which  is  compad,  andfreefromHetrogemal  mixtures.  The 
 more  pure  pold  IS  from  drofs,  and  whatever  is  of  a  different  na- 
 ture to  Its  felf,  the  more  folid  it  is :  So  hope,  the  more  it  is  reff- 
 ned  from  groundlefs  prefumption  on  the  one  hand,  or  flavilh  fear 
 anddiftruft  on  the  other,  the  more  folid  and  ftrong  it  is.  This  in 
 Scripture  is  called  the  ajfurance  of  hofe.  Now  to  provokeyou  to  a 
 holy  zealin  your  endeavor  after  this. 
 
 S  E  c  T.     T. 
 
 Firfl  r"  Onlider ,.  It  is  thy  duty  fo  to  do  ;  indeed  by  the  Papifis 
 '  v^  Dodrme  ,  no  man  is  bound  to  Irbour  iorfuch  an  a{Iu- 
 rance  But  whether  we  (hould  believe  God  or  them  ,  judge  y.\ 
 What  faith  the  Spirit  of  God,  Heh.  6.  1 1 .  m  defire  that  every 
 me  of  you  ■  do  Jhew  the  fme  diligence  to  the  full  affurance  of 
 •'  -^     '  hope 
 
 Vfe  i. 
 
78 
 
 AndtaVe  the  Helmet 
 
 hope  mto  the  end-,  that  y  oh  be  not  (lothful^  hut  followers  of  them 
 who  through  faith  and  patience  inherit  the  fromife.     Obferve 
 
 Firjh ,  The  thing  he  exhorts  to  endeavor  for ,  ^^  ^  ^„^_ 
 <PQexdu>  i  iKvi^<fh(i  to  the  full  a^arance  of  hope.  They  whofe  hope 
 is  weak,  fa^le  but  with  a  fcant  fide-wind  ^  The  ApoftJe  would 
 have  them  go  afore  the  wind,  and  be  carried  with  a  fuil  gale  to 
 Heaven ,  which  then  is  done,  when  the  foul ,  like  a  fayle  fpreid 
 to  the  wind ,  is  fo  filled  with  the  truth  and  goodnefs  of  the  pro- 
 mife,  that  it  fwells  into  aiTHflured  hope  of  what  is  promifed  and 
 rejoycech  in  a  certain  expedation  of  what  it  ftiall  have  wfien  it 
 comes  to  the  fhore  of  eternity,  though  it  be  now  tofTed  and  wea- 
 ther-beaten with  a  thoufand  temptations  and  trials  in  its  paflfage 
 thither. 
 
 Secondly  y  Obferve  whom  he  prefTeth  this  duty  upon,  not 
 fbmefew  choife  Chriftians,  as  an  enterprize  laid  out  for  them  a- 
 bove  the  reft  of  their  fellow-fouldiers  ^  but  he  layes  it  on  every 
 perfon  that  will  prove  himfelf  a  Chriftian  ,   jve  defire  that  every 
 one  of  you  do.  JheVff  the  fame  diligence  ^  &g.    In  our  civil  Trade, 
 and  parti<fuiar  Worldly  Calling ,  it  wer^  finful  for  every  poor 
 man  to  propound  fuch  a  vaft  efta-te  to  himftlf  in  his  own  defires  as 
 hefeesfomefew,  theweakhieft  Mer^liants  in  a  City,  have  got 
 by  their  Trade,    fo  as  no  lefs  (hall  coi^ltent  him.     But  in  the  fpiri- 
 tual  Trade  of  a  Chriftian,  it  is  very  warrantable,  for  every  Chri- 
 ftian to  covet  ta  be  as  rich  in  grace  as  the  beft :     P^/// himfelf  will 
 not  think  hirafelf  wrong'd ,  if  thou  defireft  to  be  as  holy  a  man 
 as  himfelf  was,  and  laboureft  after  as  ilrong  a  faith  and  ftedfali  a 
 hope  as  he  had  j  yea,  thou  ought'ft  not  to  content  thy  felf  with 
 what  thou  haft,  if  there  were  but  one  degree  of  grace  more  to 
 be  had,  than  what  at  prefent  thou  haft  obtained.    And 
 
 Thirdly ,  Obferve  what  he  imputes  the  weaknefe  of  the 
 Saints  grace  to  ^  not  an  impoflibihty  of  attaining  to  more,  but 
 their  floth  and  lazinefs  •  and  therefore  he  oppofech  this  to  that 
 bleffed  frame  of  heart  he  fb  much  wifheth  them,  Ver.12.  That  ye 
 he  notflothful :  Indeed  'tis  the  diligent  hand  makes  rich,  as  in  this 
 worlds  goods,  fo  in  this  heavenly  treafure  alfo. 
 
 Sect. 
 
ofSalzfation.  70 
 
 SECT.    II. 
 
 Secondly,  f"    Abour  to  ftrengthen  thy  hope  of  falvation,  or  thou 
 jL>  wilt  ihe\v  that  thou  little  elieeraeft  Chrift  and  his 
 falvation  •   as  we  prize  any  good ,  fo  we  labour  more  or  lefTe  Co 
 aflurc  our  felves  of  it.     If  a  Prince  {hould  lofe  a  pin  from  his 
 fleeve ,  or  a  penny  out  of  his  purfc,  and  one  fhould  bring  him 
 news  they  are  found ,  the  things  are  fo  inconfiderable ,  that  he 
 would  not  care  whether  it  were  true  or  not  •   but  if  his  Kingdom 
 lay  at  Itdke  in  the  field,  and  intelligence  comes,  that  his  Army  hath 
 got  the  day,  and  beat  the  enemy,  Ohow  he  would  long  to  have 
 his  hope  that  is  now  raifed  a  little,  confirmed  more  ftrongly  by 
 another  Poll  1    Is  heaven  worth  fo  little,  that  you  can  be  fatisHed 
 with  a  few  probabilities,  and  uncertain  May-bees  you  fhall  come 
 thither  ?  Thou  bafely  defpifefl:  that  bleffed  place,  if  thou  beeft 
 no  more  felicitous  to  know  the  truth  of  thy  title  to  it.     When 
 ^/■f^w/j  feem'd  to  give  y^^^^  (now  advancing  his  Armyagainft 
 RamothGilea^)  fomehope  of  aviAory,  by  bidding  him  go  up 
 andprofper-,  The  thing  being  paffionately  defired  by  the  King, 
 he  f^.^ars  the  word  ^as  indeed  he  had  reafon,  for  the  Prophets 
 fpeech  was  Ironical  j  and  therefore  cannot  reft  till  he  know  more 
 of  this  matter.     And  ths  Ki»g  [aid  unto  him ,  hotv  oft  pidl  I 
 adJHre  thee  that  thsa  tell  me  nothing  but  that   which  is  true  in 
 the  name  of  the  Lord,  i  Kings  22.  i6.  May  be  thou  haft  fonie 
 ioofe  wavering  hopes  of  heaven,  floating  in  thy  foul,  if  now  thou 
 didft  think  thy  eternal  woe  or  weale  lay  in  the  truth  or  falfliood 
 of  that  hope,  certainly  thou  wouldeft  fearch  thy  heart  by  the 
 Word,  and  adjure  thy  confcience  after  an  impartial  review,  to  tell 
 thee  the  naked  truth,  what  thy  ftate  is,  and  whether  thou  mayeft 
 in  Gods  name,  and  with  the  leave  of  his  Word  hope  it  (hall  be 
 thy  portion  or  not  •,  and  this  thou  would'ft  do,  not  hypocritical- 
 ly as  that  wretched  King  did  (who  adjured /T^Z/V^/^/?  to  tell  him 
 the  truth,  and  then  would  not  believe  him,  though  he  did  it  faith- 
 fully) but  with  great  plainneffe  of  heart,  it  being  about  a  bufineffe 
 of  no  leffe  importance  than  v/hat  fhall  become  of  thee  to  eterni- 
 ty.    Peter  when  furphzed  with  the  tydings  of  Chrifts  refur- 
 reftion,  though  the  report  did  not  finde  fuch  credit  with  him  as 
 ic  might  •,  yet  by  his  fpeedy  running  to,  and  looking  into  the  Se- 
 pulchre, 
 
8o  ^         Andtak^the  Helmet 
 
 pukhre,  he  (hevv'd  both  how  dearly  he  loved  hisLord,as  alfo  hotv 
 joyful  a  man  he  (hoold  be  if  the  news  held  true,  that  he  was  alive . 
 Thus  Chrirtian,  though  the  proraife  of  e.ern.^1  iife,hith  not  hither- 
 to produced  fuch  an  afTurance  of  hope,  that  thou  art  the  perfon  that 
 fhalt  undoubtedly  enjoy  it,  yet  fhew  whan  ppreciating  thoughts 
 thou  haft  of  that  blifsful  itate,  by  endeavouring  to  ftrengchen  thy 
 hope,  and  put  thee  out  of  doubt  thereof. 
 
 /  Sect.    III. 
 
 thirdly.r^  O-ifidcr  li  is&Ifo,  in  the  laft  place.  That  thou  know- 
 V^eit  not,  what  ftrelTe  thy  Hope  may  be  put  to  before 
 thou  dieft.  The  wife  Mariner  doth  vidual  his  (hip  for  the  long- 
 eft  day-,  he  reckons  on  foul  weather  and  croffe  winds  which  may 
 recard  his  voyage,  and  make  it  more  troublefome,  though  fome 
 finde  it  a  ftiorter  cutt,  and  fairer  paffage,  and  therefore  he  ftores 
 himfelf  accordingly,  knowing  well,  it  is  eafier  carrying  provifion 
 to  fea,  than  getting  it  there.  Non  facile  invenifimttr  in  adver- 
 fitate  ^ricfidia  ,  ^fia  mn  fuerint  in  pace  qaafita,  a  good  fpeech 
 ©t  Ai^fiin.  God  himfelf  tells  us,  we  have  need  of  patience  ^  he 
 means  great  ftore  of  patience,  that  after  "tt'i?  have  done  the  yviU 
 of  God,  we  may  receive  the  promife ,  Heb.  lO.  36.  And  if  of 
 patience,  then  of  hope  •,  becaufe  patience  bears  all  on  hopes  back. 
 Now  becaufe  we  know  not  the  certain  degree  of  Hope  that  will 
 ferve  our  tijrn  f  God  having  purpofely  concealed  the  weight  of  af* 
 flidion  and  temptation  1:^  intends  to  lay  on  us)  therefore  we 
 ihould  never ceafe  our  endeavoQr  to  ftrengthen  it.  There  arc 
 hard  duties  to  be  performed,  and  ftrong  trials  to  be  endured,  and 
 thefe  require  a  hope  proportionable.  We  are  to  hold  fafi  the 
 rejoycing  of  our  hope  unto  the  end,  Hebr.  3.  6.  Now  will  the 
 Chriftianof  wck  hope  do  this  ?  he  alaS  is  like  a  leaky  (hip  with 
 a  rich  lading,  the  fear  of  finking  before  fhe  gets  the  Port ,  takes 
 away  the  owners  Joy  of  the  treafure  (lie  carries.  Bid  fuch  a  one 
 rejoyce  in  his  inheritance  that  is  laid  up  in  heaven  for  him,  and  he 
 will  tell  you,  he  queftions  whether  ever  he  (hall  come  there.  Pa- 
 tient waiting  for  mercy  prorogued  and  deferred,  is  another  hard 
 4uty5'7t:  w.^W  that  a  man  fhould  both  hope ,  and  quietly  W'ait 
 
 for 
 
ef  Salvation.  ^' 
 
 for  the  falvation  of  the  Lord.     Now  weak  hope  is  f>iOrt-brca- 
 thed  >  and  cannot  ftay  long  with  any  quietnefs.     Omne  inv^ilidum- 
 eft  querulum ;  weak  perfons  are  commonly  hardtfi  to  pleafe  j 
 foon peevilh and froward ,  if  they  have  not  whac  they  would, 
 and  that  when  they  defire  it  aifo.    When  Davids  faith  and  hope 
 were  under  a  diftemper,  then  he  falls  out  with  all :    The  Prophet 
 himfelf  that  brought  him  the  news  of  a  Kingdom ,  cannot  efcape 
 his  cenforc ,  and  all  bccaufe  the  promife  (laid  longer  before  it  was 
 delivered  than  he  expeded  ^  /  /aid  in  my  hajie,  All  men  are  Ij/- 
 ars  y  Pfa.  1 1 6.  whereas  the  promife  went  not  a  day  beyond  its 
 due  time  ,  but  he  miffed  of  its  true  reckoning  through  his  inordi- 
 nate defire  ^  but  take  him  in  his  healthful  temper ,  when  his  faith 
 and  hope  are  ftrong ,  and  he  is  not  fo  hafty  then  to  call  for  a  mercy 
 out  of  Gods  hands,  but  thinks  his  eftate  in  Gods  hands  as  fafe  as 
 if  it  were  paid  into  his  own ,  Pjal,  6'$.  i .   Praife'waiteth  for  the^ 
 0  Lord :     Or ,  Praife  is  lllent  for  thee  ,  fo  the  Hehr.   n^^l 
 n'7nn  will  bear  it.     Asiftheholymanhadfaid,Lord,  I  do  qui- 
 etly wait  for  a  time  to  praife  thee  •,  my  foul  is  not  in  an  up-roare 
 becaufethouftayeft,  I  am  not  murmuring ,   but  rather  ftringing 
 my  Harp,  an-d  tuning  my  Inftrument  with  much  patience  and  con- 
 fidence, that  I  may  be  ready  to  ftrike  up  when  the  joyful  news  of 
 my  deliverance  firll  comes.    You  have  much  ado  to  make  the 
 child  quiet  till  Dinner ,  though  he  kes  preparations  for  a    great 
 Feaft^  but  one  that  is  grown  up  will  be  foon  pacified  when  he  is 
 kept  a  httle  longer  than  ordinary  from  his  meale  upon  fuch  an  oc- 
 calion.     O  Chriftian,  'tis  our  childifhnefs  and  weaknefs  of  grace, 
 (  cfpecially  of  our  hope  )  that  makes  us  fo  foon  out  of  patience  to 
 wait  Gods  leafurc  •,  ftrengthen  hope ,  and  patience  will  grow 
 with  it.     In  a  word,  Chrillian,  thou  haft  greit  trials  andftrong 
 temptations  to  conquer ,  before  you  enter  Heaven-Gates,  and  be 
 cloathed  with  your  G  irments  of  Salvation  there.     Now  defend 
 thy  hope,  aad  that  will  defend  thee  in  thefe ;  ftrengchen  that,and 
 that  will  carry  thee  through  them.     The  head,  every  member  is 
 officious  to  preferve  it ;,  The  hands  are  lift  up  to  keep  off  the 
 blow,  the  feet  run  to  carry  the  head  irom  dinger  ,   tne  mouth 
 will  receive  any  unfivory  Pill  to  draw  fumes  and  humours  from  the 
 head.    Salvation  is  to  the  foul,  what  the  he.id  is  to  the  body,  the 
 principal  thing  it  fliould  labour  to  fccure  ^  and  hope  is  to  our  Sal- 
 vation, what  the  Helmet  is  to  the  Head.    Now,  if  he  be  unwlfe 
 
 M  that 
 
8  2  And  take  the  He  Imet 
 
 that  ventures  his  head  under  a  we?.k  Heknet  in  the  midft  of  Bullets 
 at  the  time  of  battel  ^  then  much  more  unwife  he  that  hazards  his 
 Salvation  with  a  weak  Hope.     Know,  O  Chrillian ,  the  ilTue  of 
 the  battel  wi:h  thy  enemy  depends  on  thy  hope,  if  th.it  fail ,  all  is- 
 Ibft.     Thy  hope  is  in  conflids  with  temptations  and  fuiferings,  as 
 ii  prince  is  amidft  his  Army ,  who  puts  life  into  them  all ,  while  he 
 looks  on  and  encourageth  them  to  the  battel,  but  if  a  report  of 
 the  Kings  being  flain  comes  to  their  ears  ^  their  courage  fails,  and 
 hearts  faint  ^  therefore  ^Z?^^  would  be  held  up  in  his  Chariot  to 
 conceal  his  danger  from  his  people ,   the  knowledge  of  which 
 would  have  cait  a  damp  on  their  courage.    Thy  hope  is  the  mark 
 Satans  Arrows  are  leveiM  at  ^  if  poffible,  keep  that  from  wound- 
 ing-, orif  at.any  timehisDartreachethit,  and  thy  fpirit  begins 
 to  bleed  of  the  wound  which  he  hath  given  thee ,  by  queftioning. 
 Whether  fuch  great  fins  can  be  pardoned  as  thou  haft  committed , 
 fuch  old  feftred  fores,  as  thy  lulls  have  been ,  can  be  ever  cured , 
 or  afRidions  that  are  fo  heavy,  and  have  continued  fo  long ,  can 
 polTibly  be  either  endured,  or  removed.     Now  labour  ,    as  for 
 thy  life,  to  hold  up  thy  hope  though  wounded  in  the  Chariot  of 
 the  promife ,  and  bow  not  by  defpairing,  to  let  the  Devil  trample 
 on  thy  foul :     So  foon  as  thy  hope  gives  up  the  ghoft ,  will  this 
 curfedFiendftamp  thee  under  his  foul  feet ,  and  take  his  full  re- 
 ■yengcof  thee,  and  that  without  any  power  of  thy  foul  to  ftrike 
 a  ftroke  for  thy  defence :     This  will  fo  difpirit  thee ,  that  thou 
 wilt  be  ready  to  throw  up  all  endeavor  and  attendance  on  the 
 means  of  Salvation  ^  yea,  dcfperately  fay.  To  what  purpofe  is  it 
 to  think  of  praying,  hearing,  and  meditating ,  when  there  is  no 
 hope  ?     What ,  ftiould  we  fend  for  the  Phylician  when  our  friend 
 is  dead  ?     What  good  will  the  chafing  and  rubbing  the  body  do , 
 v/hen  the  head  is  fevered  from  it  ?    The  Army  broke  up,  and  eve- 
 ry one  was  fent  to  his  City  as  foon  as  itwasknownthat  Ahab  was 
 deid.    Andfo  wilt  thou  caft  off  all  thought  of  making  any  head 
 againfl:  Sin  and  Satan ,  when  thy  hope  is  gone,  but  fall  either  in- 
 to Judas  his  horror  of  confcience,  or  with  Cain,  turn  Atheift,and 
 bury  the  thoughts  of  thy  defperate  condition,  in  a  heap  of  worldly 
 projefts, 
 
 GHAP 
 
of  Salvation.  8 
 
 C  HAP.  XII. 
 
 Wherein  is  contained  Six  DireQions ,   how  the 
 
 -     ChriHian  may  get  Wope  Jirengthened, 
 
 I 
 
 Come  now  to  give  a  few  words  of  counfel ,  How  a  Chriftian 
 may  beft  ftrengthen  his  Hope.  Take  them  in  thefe  fix  parti- 
 culars following. 
 
 Sect.     I. 
 
 Flrfi.fV  thou  meanefl;  thy  hope  of  Salvation  fhould  rife  to  any 
 I.  ftrength  and  folidneis,  ftudy  the  Word  of  God  diligently. 
 TheChriftianisbredbytheWord,  andhemuftbe  fed  by  it  ai- 
 fo ,  or  elfe  hi  s  grace  will  d  ie.  That  is  the  growing  child  that  lies 
 libbing  ofteneft  at  the  brcaft.  Now  as  God  hath  provided  food 
 in  his  Word  to  nouriih  every  grsce,  fo  in  the  compofition  of  the 
 Scriptures  he  had  a  particular  refped  to  the  welfare  and  growth 
 of  the  Saints  hope ,  as  one  principal  end  of  their  writings  Rom. 
 15.4.  That  )A>e,  through  patience  and  comfort  of  the  Scriptures, 
 might  have  hope.  The  Devil  knows  this  fo  well,  that  his  great: 
 labour  is  fpent,  to  deprive  the  Chriftian  of  the  help  which  the 
 Word  is  ftorcd  with  ^  and  indeed  therein  he  is  not  miftaken  j  for 
 fo  long  as  this  River  is  unblockt  up  which  makes  glad  the  City  of 
 God,  with  the  fuccours  that  are  brought  in  to  them  on  the 
 ftream  of  its  precious  promifes ,  he  can  never  befiege  them  round, 
 or  put  them  to  any  great  freights.  Some  therefore  he  deprives  of 
 thdr  relief  by  meer  flbth  and  lazinefs  •,  they  m^ke  a  few  fruitlefs 
 complaints  or  their  doubts  and  fears,  like  Sluggards  crying  out  of 
 their  wants  and  poverty  as  they  lie  in  bed ,  but  are  loth  to  rifCjind 
 take  any  pains  to  be  reiolved  of  them  by  fearching  of  the  Word 
 
 M  z  fof 
 
 ii 
 
b4 
 
 And   tah^  the  Helmet 
 
 for  their  fatisfadion  ^  and  thefe  fell  their  comfort ,  of  all  others^ 
 the  cheape^.    Who  will  pity  him ,  though  he  fhould  ftarve  to 
 death,  that  hath  brcr.d  before  him,  butlothtoput  his  h.^nd  out 
 of  his  bofome  to  carry  it  to  his  mouth.     Odiers  he  abufcch  by  falfe 
 Applications  of  the  Word  to  their  fouls ,  partly  through  their 
 weak  underftandings ,.  and  troubled  fpirixs  alfo,  which  difcolour 
 the  truths  of  God,  and  mif-reprefcnt  them  to  their  judgements , 
 whexeby  ihey  come  to  be  beaten  with  their  own  ft.iffe,  even  thofe 
 promifes  which  a  skilful  hand  would  knock  down  Satans  temptati- 
 ons withal.    The  Devil  is  a  great  Student  in  Divinity,  and  makes 
 no  other  ufe  of  his  Scripture-knowledge,  than  may  ferve  his  turn 
 by  Sophiftry  to  do  the  Chriftian  amifchief  either  by  drawing  him 
 to  fin.    or  into  dcfpair  for  finning  •  like  fome  wrangling  Barreter, 
 whooetswhatskillhecAninche  Law,  mcerly  to  mike  him  the 
 more'^able  to  put  honeft  men  to  trouble  by  his  vexatious  fuit.W^ell, 
 if  Satan  be  fo  converfant  in  the  Word  to  weaken  thy  hope,  and 
 deprive  thee  of  thy  inheritance,  what  reafon  hall  thou  then  to 
 furnilh  thy  felf  with  a  holy  skill  to  maintain  thy  right ,  and  defend 
 thy  hope.? 
 
 Now  in  thy  fludy  of  the  Word,  propound  thefe  two  ends,  and 
 clofely  ptiifue  them  till  thou  haft  obtain'd  them. 
 
 Hrft  ,     Labour  to  clear  up  to 'thy  underftanding  from  the 
 Word,  what  are 'the  conditions  required  by  God  of  every  foul 
 that  hath  his  grant  and  warrant  to  hope  afTuredly  for  life  and  falva- 
 nonin  the  ot'^her  World.     Some  conditions  there  are  required  to 
 be  fo'-ii^i  in  all  flich,  is  without  all  doubt ,  or  elfe  it  were  free  for 
 all,  be  they  what  they  will ,  andlive  how  they  lift ,  aftually  to 
 hy  claim  to  a  right  in  Heaven  and  Salvation-  if  God  had  fet  no 
 kiunds  at  Sinai  ,  and  fud  nothing  who  fhould  come  up  the 
 Mount ,  and  who  not ,  it  had  been  no  more  prefumption  in  any 
 of  the  company  to  have  gone  up  then  in  Mofes  ^  and  if  God  re- 
 ejuires  no  conditio^is  in  the  perfon ,  th^.t  is,  to  hope,  then  heaven 
 IS  a  Common  for  one  as  well  as  other  to  croud  into  •    then  the 
 beaftlyfmner  may  touch  Gods  holy  Mount  as  well  as  the  Saint, 
 and  fear  no  ftoning  for  his  bold  adventure.     But  this  fure  is  too 
 fulfome  Dodrinci^or  any  judicious  confcience  to  digeft.     Well , 
 having  fadsned  thy  felf  th  it  if  ever  thou  haft  true  hope ,  thou  muft 
 f^ Ifo  have  the  conditions-,  enquire  what  they  are.    Now  the  Word 
 holds  forth  two  forts  of  conditions  according.to  the  two  different 
 
 cove- 
 
of  Salvation.  85 
 
 covenants,  ricft,  There  is  a  Covenant  of  Nature ,  or  Law-Co- 
 venant ,  which  God  made  with  innocent  Adam ,  and  the  condi- 
 tion of  this,  was  perftd  obedience  of  the  perfon  that  claimed  hap- 
 ]pinefs  by  it.  This  is  not  the  condition  now  required,  and  he  chat 
 Hands  groping  ft  this  door,  in  hope  to  enter  into  life  by  it,  fhall 
 not  only  Hnd  it  nailM  up,  a  nd  no  entrance  that  way  to  be  had,  but 
 he  i.lfo  deprives  bimfelf  of  any  beneHt  of  that  true  door ,  which 
 Hands  op^n,  and  by  which  all  pafs  that  get  thither^  GaUt.  5.  5, 
 jvh&[oeijer  of  yon  is.  jufiified  b)  the  Law  ^  je  are  fallen  from 
 grace..  .You  mud  therefore  enquire  what  the  pth^r  Covenant  ifs, 
 and  that  is  a  Covenant  of  Grace,  as  that  otlier  was  of  Nature-  of 
 Reconciliation  to  make  God  and  man  friends,  as  that  was  a  Cove- 
 nant to  preferve  thofe  friends  who  had  never  fallen  out. 
 
 Now  the  condition  of  this  Covenant,  is,  Repentance  and 
 Faith  :  See  for  this,  Luke  2^.  47.  fohn  3 .  3  6.  A^s  2.38  A^s 
 5.31.  Ads  20.  2 1 .  Gal.  5.5.  Labour  thei'eforeto  give  a  firm, 
 aflent  to  the  truth  of  thefe  promifes,,  and  hold  it  as  an  indifputable 
 and  inviolable  principle ,  That  whoever  iincerely  repents  of  his 
 fins,  and  with  afiich  /unfeigned,  receiveth  Chrift  to  be  his  Lord 
 and  Saviour,  thisis  the  perfon  that  hath  the.  Word  and  Oath  of 
 a  God,  that  cannot pofiibly  lye,  forthepardonof  his  fins,  and 
 falvation  of  his  foul.  What  fervice  a  flrong afTent  to  this  will  do 
 thee  towards  exerting.thy  hope,  thou  wilt,  by  and  by,  fee  :  It  is 
 the  very  bafis  thereof;,  the  weight  of  the  Chriftians  whole  buil- 
 ding bears  fo  much  on  this,  riiat  the  Spirit  of  God,  when  he 
 fpeaksin  Scripture  ofEvangelical  Truths  and  Promifes,  on  v/hich 
 poor  finners  muft  build  their  hop:s  for  falvation ,  he  doth  it  with. 
 the  greateft  averment  of  any  other  truths,,  andufualiy  adds  fome. 
 circumftance  or  other  that  may  put  us  out  of  all  doubt  concerning 
 the  certainty,  and.unaiterablenefs  of  them.     Ifa.$3.  $.    Surdy  ^ 
 
 he  hath  home  onr  griefs-^  there  is  no  queRion  to  be  made  of  it , 
 but  it  was  our  potion  he  drank,  our  debt  he  paid.  What  end 
 could  he  have befides  this  info  great fuflferings?.  Was  it  to  j^ive 
 us  a  pattern  of  patience  how  we  fhould  fuffer }  This  is  true ,  but 
 not  all,  for  fome  of  our  fellow  Saints  (lave  been  admirable  inftan- 
 ces  of  this.  Surely  there  was  more  than  this  ,  He  bare  our  for-  ■ 
 rows ,  and  was  wounded  for  our  tnvnfgreffions.  This,  this  was 
 the  great  bufinefs,  worthy  of  the  Son  of  God  his  undertaking, 
 which  none  of  our  fellow  Saints  could  do  for  us.     So  1  Tim.  i .  1 5 . 
 
 This 
 
86  And  take  the  Helmet 
 
 This  is  A  faithful  Jaying ,   and  worthy  of  aU  acceptation ,  that 
 Chrifi-  fefus  came  into  the  world  to  Jave  [inner s.    As  if  he  had 
 faid.  Fear  no  cheat  or  impofture  here ,  ic  is  as  true  as  Truth  it 
 felf^  forfuchishe  thatfaidit.  If  you  believe  not  this,  you  arc 
 worfe  than  a  Devil  j  he  cannot  (hut  this  truth  out  of  his  confci- 
 ence,  thoughtheunwelcomeftthat  ever  came  to  his  knowledge, 
 1  'j^ohn  1.9.  If  -we  confefs  our  fins,  he  is  jufi  and  faithful  to  for~ 
 give  us  our  fins.    What  can  the  poor  penitent  fear ,  when  that 
 Attribute  is  become  his  friend,  that  firit  made  God  angry  with 
 him  ?    Yea,  fo  faft  a  friend  as  to  ftand  bound  for  the  performance 
 of  the  promife,  which  even  now  was  fo  deeply  engaged  to  exe- 
 cute the  threatning  on  him  ?     Heb.  6.  1 7.   wherein ,  God  willing 
 wore  abundantly  to  Jhew  unto  the  heirs  of  promife  the  immutabi- 
 lity of  his  counfel  ,    ct)nfirm*d  it  by  an  Oath.     What  fecurity 
 could  we  have  askt  more  of  a  deceitful  man,  than  the  faithful  God 
 of  his  own  accord  gives  ?    Iht  Romans  Aid  not  give  their  Magi- 
 ftrates  Oaths,  fuppofing  the  dignity  and  honour  of  their  pcrfons 
 and  place  were  Bond  ftrong  enough  to  make  them  true  and  righ- 
 teous.   Surely  then  Gods  Word  would  have  deferved  credit, 
 though  it  had  not  an  Oath  to  be  its  Surety ,  yet  God  condefcends 
 to  this,  that  he  may  fink  the  truth  of  what  he  faith ,   deeper  into 
 our  minds,  and  leave  the  print  fairer  and  fuller  in  our  affents  to 
 the  fame ,   when  fet  on  with  the  weight  of  AfTcverations  and 
 Oaths. 
 ,   -^  Secondly,  Havingfoundwhat'is  the  condition  of  the  Cove- 
 
 ^'         nant,  reft  not  fatisfied,tiil  thou  findeft  this  condition  to  be  wrought 
 *  in  thy  own  foul ,    and  art  able  to  fay  thou  art  this  Repenting  and 
 
 Believing  (inner.    A  ftrong  hope  refults  from  the  clear  evidence 
 it  hath  for  both  thefe.    We  read  in  Scrip  tur<^  of  a  threefold  A/Tu- 
 ^  ranee.     Firfi,  Anaffuranceof  underftanding,  Colof  i.  2.     Se- 
 
 condly, An  afTurance  of  Faith,  Hebr.  10.  22.     Thirdly,    Anaf- 
 furance  of  Hope,  Hebr.  6.11.     And  it  is  a  good  note  which  an 
 acute  DoSI:or  of  our  own  hath  upon  them,  '  That  thefe  three  make 
 D.  A,    Tac. '  up  one  prddkalSylogifme,  wherein.  Knowledge  forms  the  Pro- 
 Sa.p.  126.    '  pofition.   Faith  makes  the  Aflumption,    and  Hope  draws  the 
 ■' Conclufion.     I  do  ffaichtheChriftian  afluredly)  know  from 
 the  Word,  that  the  repenting  believing  finner  fhall  be  faved,  my 
 .confciencealfotellsmethatldounfeignedly  repent  and  believe. 
 Therefore  I  do  hope  firmly  that  I  ihall  f  how  ever  unworthy  o- 
 
 ther- 
 
of  Salvation,  87 
 
 therwife)  beiaved.  Now  we  Know  there  can  be  no  more  in  . 
 the  Conclufion,  than  is  in  the  Premifes ;  fo  that  as  the  force  is 
 which  the  Chriltian  puts  forth  in  his  alTent  to  the  truth  of  the  pro- 
 mife,  and  the  evidence  is,  which  he  hath  that  the  condition  of  the 
 promife  (  z'/^.  Faith  and  Repentance)  is  wrought  in  his  foul, 
 fo  will  his  Hop  J  be,  weak  or  ftrong.  Indeed  it  can  be  no  other- 
 wife  :  if  his  AJfTent  to  the  truth  of  the  promile  be  weak,  or  his  evi- 
 dence for  the  truth  of  his  Faith  and  Repentance  be  dark  and  un- 
 certain ,  his  Hope  that  is  born  (  as  I  may  fo  fay  )  of  thefe ,  muft 
 needs  partake  of  its  Parents  infirmities,  and  be  it  felf  weak  and  wa- 
 vering, as  they  are  from  which  it  refults. 
 
 Sect.    IL 
 
 WOuldil:  thou  have  thy  hope  ftrong  ?  Then  keep  thy  confci-    BireB.  £. 
 ence  pure.     Thou  casft  not  defile  this,  but  thou  wilt  wea- 
 ken that,  Living  godlj  in  this  frefent  worlds    and  looking  for 
 the  hiejfed  hope  laid  up  for  ns  in  the  other ,  are  both  con/oyn'd, 
 TitHsi.  13.     A  foul  wholly  void' of  godhnefs,  mufl  needs  he  ^s 
 deftitute  of  all  true  hope  ^  and  the  godly  perfon,  that  is  loofe  and 
 carelefs  in  his  holy  walking,  will  foon  find  his  hope  h.nguifhing. 
 All  fin  is  Aguifli  meat,  it  difpofeth  the  foul  that  tampt: :  with  it, 
 to  trembling  fears ,  and  (bakings  of  heart :  But  fuch  a?  ;^re  delibe- 
 rately committed  and  plotted,  they  are  to  the  Chriftians  hope,  ss  ^ 
 poy  fon  to  the  fpirits  of  his  body ,  which  prefently  drinks  them  u^.  ^ 
 They,  in  a  manner,  exanimate  the  Chriftian  -,     They  make  the 
 thoughts  of  God  terrible  to  the  foul ,  which,when  he  is  in  a  holy 
 frame,  are  his  greateft  joy  and  folace ,  /  thought  on  God  and  vpos            ^ 
 troubled^  Pfal.  77.  j.     They  make  him  afraid  to  look  on  God  '.u.  a 
 duty,  much  more  to  look  for  God  in  the  day  of  judgement.    Can 
 the  fervant  be  willing  his  Mafter  fhould  come  home ,  v/hcn  he  is  in 
 his  ryot  and  excefs  ?    Mr.  Calvin  when  feme  wifht  him  no  for- 
 bear fome  of  his  labours,  efpeciallyhisNighr-ftudies,  asktthofe 
 his  Friends  ,     whether  they  "^culd  have  his  Lord  find  him  idle , 
 when  he  came  ?    O  Godforbid ,  Chriftian ,  thic  Der-h  (houM 
 find  thee  wanton  and  negligent  in  thy  w^'lking ,  that   he  ihould 
 fiirprize  thee  lyingin  the  puddle  of  fome  fin  unrepented  of!     This 
 
 would 
 
gg  And  take  the  Helmt 
 
 would  be  a  fad  meeting  I  O  how  loth  wouldft  thou  then  be  to 
 dye,  and  go  to  the  great  Audit,  where  thou  muft  give  up  thy  ac- 
 counts for  eternity]  will  thy  hope  then  be  in  cafe  to  carry  thee 
 up  with  joy  to  that  folemn  work  ?  Can  a  bird  flie ,  when  one  of 
 her  wings  is  broke  ?  Faith  and  a  good  Confcience  are  Hopes  two 
 wings  •  if  therefore  thou  haft  wounded  thy  confcience  by  any  fin 
 renew  thy  repentance,  that  fo  thou  may'it  aft  faith  for  the  par- 
 don of  it ,  and  afting  faith,  may'ft  redeem  thy  hope ,  when  the 
 morgage  that  is  ^now  upon  it  ,  fhall  be  taken  off.  If  a 
 feVp  had  pawn'd  his  Bed-cloaths ,  God  provide<l  mercifully ,  it 
 Ihould  be  reilored  before  Night,  /'i?^  C  faith  he  j  that  u  his  co- 
 vering-^ -wherein  Jhall  he  /leep  ?  Exod.  22.  2j.  Truly  Hope  is 
 the  Saints  covering ,  wherein  he  wraps  himfelf ,  when  he  lays  his 
 body  down  to  fleep  in  the  grave,  Afy  fiejh  (  faith  David)  fhall 
 refi  in  hofe,  Pfal.  16.  9.  OChriftian,  beftir  thy  felf  to  redeem 
 thy  hope  before  this  Sun  of  thy  temporal  life  go  down  upon  thee 
 or  cKq  thou  art  fure  to  lie  downin  forriDw.  A  fad  going  to  the  bed 
 of  the  grave  he  hath,  that  hath  no  hope  of  a  Refurreftion  to 
 life. 
 
 R 
 
 SECT.  m. 
 
 EforttoGoddayly,  and  beg  a  ftronger  hope  of  him :  That 
 is  the  way  the  Jpofile  took  to  help  the  Saints  at  Rome  to 
 c '  more  of  this  precious  grace,  Rom.  15. 13.  Nerp  the  God  of  hope 
 
 fill  you  rvith  all  joy  and  peace  in  believing^  that  ye  may  abound 
 in  h&pe^  through  the  power  of  the  Ho'y  Ghofi.  God  you  fee  is 
 the  God  of  hope  ^  and  not  only  of  the  firft  feed  and  habit ,  but 
 of  the  whole  increment  and  abounding  of  it  in  us  alfo  :  He  doth 
 no t:  give  a  Saint  the  firft  grace  of  converfion,  and  then  leave  the 
 improvem.ent  of  it  wholly  to  his  skill  and  care  ^  as  fometimes  a 
 child  hath  a  ftock  at  firft  to  fet  up,  and  never  hath  more  help 
 from  his  father,  but  by  his  own  good  Husbandry  advanceth  his 
 little  beginnings  into  a  great  eftate  at  kft.  But  rather  as  the  Corn 
 in  the  Field ,  that  needs  the  influences  of  Heaven  to  fiower  and 
 ripen  it  for  Harveft ,  as  much  as  to  quicken  it  in  the  clods  when 
 iirft  thrown  in  :     And  therefore  be  lure  thou  humbly  acknow- 
 
 ledg- 
 
of  Salvation.  89 
 
 cdgeft  God  by  a  conftant  waiting  on  him  for  growth.  The  youiig 
 Lions  are  [aid.  to  feek.their  meat  from  God,  PfaJ.  104.  21.  That 
 is,  God  hath  taught  them,  when  hungry,  to  exprefle  their  wants, 
 by  crying  and  lifting  up  their  voice,  which,  did  they  know  God  to 
 be  their  Maker,  they  would  dired:  to  him  for  fuppl  y.  As  we  fee 
 the  little  babe  that  at  firft  only  exprefleth  its  wants  by  crying,doth 
 fofoone  as  it  knows  the  mother,  dired  his  moan  to  her  ^  thou 
 knowcft  Chriftian  that  thou  art  at  t  hy  heavenly  Fathers  finding. 
 He  knows  indeed  what  thou  wanted,  but  he  ftaies  his  fuppiies  tiif 
 thou  crieft,  and  this  will  make  him  draw  forth  his  bre?ft  prefently. 
 Doth  God  cake  care  for  beads  in  the  field  ?  Surely  then  much  more 
 will  he  for  thee  his  child  in  his  houfe,  and  for  thy  foul  above  all . 
 Thou  mayeft  poflibly  pray  for  more  riches,  and  be  denied  •  but  a 
 .prayer  for  more  grace  is  fure  to  fpeed. 
 
 ^    E     C    T.  IV. 
 
 IF  you  would  ftrengchen  your  hope,  labour  to  encreafe  your  , 
 
 love.     There  is  a  fecrer,  yet  powerful  influence  that  love  hath        ^ 
 en  hopes     Afofes  we  will  e  ifily  grant,greatly  befriended  the  Jfra^ 
 elite ,  when  he  flew  the  Egj]>tiart  that  fought  with  him.     Love 
 kills  flavilh  feir,  one  of  the  worft  enemies  hope  hath  in  the  Chri- 
 ftians  heart,  and  thereby  ftrengthens  hopes  hand.    He  that  plucks  ^ 
 
 up  the  weeds,helps  the  corn  to  grow,andhe  that  purges  out  the  dif-  r^ 
 
 eafe,  mak.^s- way  for  natures  llrengchning.     Tis  flavifli  fearop-  ^ 
 
 preflechche  Chriftians  fpirit  that  he  cannot  ad  hope  ftrongly. 
 Now,  love  cafls  out  fear ,  i  John  4.  i8.  The  free-ifomaft  will 
 cdSiomtht hond-woman.     Slavifh feir  k  one  or  Hagars  hr^td,  ■* 
 
 an  affedion  that  keeps  all  in  bondage  that  hath  it ;,  this  love  can- 
 not brooke.  Shall  I,  faith  the  loving  foul,  fear  he  will  hurt  me, 
 or  be  hard  :o  me,  that  loves  me,  and  I  him  fo  de.irly  ?  away  un- 
 worthy thoughts,  here  is  no  room  for  fuch  company  as  you  are 
 inmybofome  Love  tlmketh  no  i!l\  i  Cor.  13.5.  That  is,  ic 
 neither  wiflieth  evil  to,  nor  fufpeds  evil  of  another.  The  more 
 thou  loveft  Chrift,  the  IcfTe  thou  wilt  bs  jealous  of  him  ^  and  the 
 leflfe  jealous  thou  art  ofhim,  the  more  ftrongly  wilt  thou  hope  in 
 lum,  and  comfortably  wait  for  him.    Hence  thefe  two  graces  are 
 
 N  fo 
 
^Q  Artdtah^e  the  Helmet 
 
 fo often  mated  in  Scripture,  iThef.  3.5,  The  Lord  direSt your 
 hearts  imo  the  love  of  God  and  pattern  waiting  for  Chrijt.  Love 
 him,  and  you  will  wait  for  him.  So  Jnde  2 1 .  Keep  your  [elves  in 
 the  love  of  God ,  looking  for  the  rr^ercy  of  mr  Lord  feftis  mto 
 eternal  life. 
 
 S  E    c   T.     V. 
 
 BE  much  in  the  exercife  of  your  hope.  Repeated  ads  ftrengh- 
 en  habits.    Thus  the  little  wadling  child  comes  togoftrong- 
 ly,  by  going  often.     You  have  no  more  money  in  your  cheft  at 
 the  years  end  than  when  you  laid  it  there,  nay  .tis  well  if  ruft  or 
 thieves  have  not  made  it  lefTe.    But  you  have  more  by  trading 
 with  It  than  your  firft  ftock  amounted  unto.    Thou  fljouldefi  have 
 put  my  money  to  the  exchanger's^  and  then  at  my  coming  Ifhoptld 
 have  received  my  own  Vchh  ufury ,     faid  Chrifl  to  the  flothfp-.l 
 fervant,M2.tth.z$.  27.    Now  the promifes  are  hopes  objeft  to 
 ad  upon.    A  man  can  as  well  live  without  aire,  as  faith  and  hope 
 without  a  promifc  ^  yea,  without  frequent  fucking  in  the  refrcfh- 
 mentofthe  promifes,  and  therefore  be  much  in  meditation  of 
 them  i  fet  fome  time  apart  for  the  purpofe.     You  that  love  your 
 healths,  do  not  content  your  felves  with  the  aire  that  comes  to  you 
 as  you  fit  at  work  in  your  houfe  or  (hop,  but  you  will  walk  out  in- 
 to the  fields  fometimes,  to  take  the  aire  more  frefti  and  full.    And 
 if  thoubeefta  wifeChriftian,  thou  wilt  not  fatisfie  thy  felf  with 
 the  fliort  converfe  thou  haft  by  the  by  with  the  promifes,  as  now 
 and  then  they  come  into  thy  mind  in  thy  calling,  and  when  thou 
 art  about  other  imploymcnts^  but  wilt  walk  afide  on  purpofe  to 
 enjoy  a  more  fixed  and  folitary  meditation  of  them.     Jhis  were 
 of  admirable  ufe,efpecially  if  the  Chriftian  hath  skill  to  fort  the 
 promifes,  and  lay  afide  the  provifion  made  in  them  futablc  to  his 
 cafe  in  particular.    Sometimes  the  Chriftian  is  at  a  ftand  when  he 
 remembers  his  paft  fins,  and  his  hope  is  quite  dafht  out  of  counte- 
 nance while  they  ftare  on  his  confcience  with  their  grim  looks. 
 Now  it  were  excellent  for  the  Chriftian  to  pick  out  a  promife, 
 where  he  may  fee  this  objedion  anfwered,  and  hope  triumphing 
 over  it.    This  was  jD^z'/W/ very  cafe,  Pfai.  130.  he  grants  him- 
 
of  Salvatiofz.  gj 
 
 felf  to  be  in  a  mod  deplored  condition,  if  God  fhould  reckon  with 
 bira  ftridly,  and  give  him  quid  fro  qm,  wayes  futabie  to  his  work. 
 jf  thou  Lord pJOfiUft  mark^iniqtdtiesy  who  canfiand?  ver.3. 
 
 But  then,  wr.  4.  heputshisfoulout  of  allfear  of  God  his  ta- 
 king this  courfe  with  poor  penitent  fouls,by  laying  dowiulusrom- 
 f  or  cable  conclufion,  as  an  indubitable  truth.    Bnt  there  isforgive- 
 tiejfe  rvith  thee ,  that  then  mayeft  be  feared.    That  is ,  there  is 
 fotgivenefle  in  thy  nature,  thou  carrielt  a  pardoning  heart  in  thy 
 bofome^  yea,  thereisforgivenefTeinthy  promife  •,  thy  mercii'uf 
 ~^  heart  doth  not  only  incline  thee  to  thoughts  of  forgiving  i  but  thy 
 faithful  promife  binds  thee  to  draw  forth  the  fame  unto  all  that 
 humbly  and  feafonably  lay  claim  thereunto.    Now,  this  founda- 
 tion laid,  fee  what  fuperilrudure  this  holy  man  raifeth,  z/^r.  5.  / 
 Tvait  for  the  Lord,  my  foul  doth  rvait ,  and  itt  hts  Word  do  I 
 hope.    Asif  hehadfaid.  Lord,  I  take  thee  at  thy  word,  and  am 
 refolved  by  thy  grace  to  wait  at  this  door  of  thy  promife,  never 
 to  Air  thence,  till  I  have  my  promifed  dole  (forgiveneffe  of  my 
 fins)  fentout  unto  me.     Andtnisisfofweeta  morfel,  that  he  is 
 loth  to  eat  it  alone,  and  therefore  he  fets  down  the  difh ,  even  to 
 the  lower  end  of  the  table,  that  every  godly  perfon  may  tafte  with 
 him  of  it,  ver.  7^  8.   Ltt  I/rael  hope  in  the  Lord,  for  with  the 
 Lord  there  is  mercy ,  and  with  him  is  plentetm  redemption.  And 
 he  /ball  redeem  Jfrael  from  all  his  iniquities.     As  if  he  had  faid, 
 that  which  is  a  ground  of  hope  to  me,notwith.Oanding  the  clamour 
 of  ray  fins,  affords  as  folid  and  firrae  a  bottome  to  any  true  Jfra- 
 f/;>f  or  fincere  foul  in  the  world,  did  he  but  rightly  underlland 
 himfelf,  and  the  mind  of  God  in  his  promife.     Yea,  I  have  as 
 flrongafaithforfuchasmyownfoul,and  durft  pawn  the  eterni- 
 ty of  its  happinelfe  upon  this  principle.  That  God  (hall  redeem  e- 
 veryfincere//S-<7f//>f  from  all  hisiniquities.     This,  this  is  the  way 
 toknock  down  our  fins  indeed^  and  Satan,  when  he  comes  to  re- 
 proach u^  with  them,and  by  their  batteries  to  difmount  our  hope. 
 Sometimes  a  qualme  comes  over  the  Chriftiars  heart  meerly  from 
 the  greatnefle  of  the  things  hoped  for.     What.?  faith  the  poor 
 foul,  feems  it  a  fmall  thing  for  me  to  hope,  that  of  an  enemy  I 
 fhould  become  a  fon  and  heir  to  the  great  Cod !  What }  a  rebel  1 
 and  not  only  hope  to  be  pardoned,  but  prove  a  favourite,  yea  fuch 
 a  one,  as  to  have  robes  of  glory  making  for  me  in  heaven ,  where 
 I  (hall  ftand  among  thofethat  minifter  about  the  throne  of  God  in 
 
 N  2  hi? 
 
 r 
 
And  take  the  Helmet 
 
 bis  heavenly  Court,  and  that  beforel  have  done  him  any  more  fcr- 
 vice  here  on  earth?  O  it  is  too  great  good  news  to  provctruen. 
 Thus  the  poor  foul  {lands,  amazed,as  the  Difciples,  when  the  firft 
 tidings  of  the  Xor^jrefurredionfurprized  them,  and  is  ready  to 
 think  its  hope  but  an  idle  tale  with  which  Satan  abufeth  it,  utpra- 
 [nwendo  fferet  &  (perartdo  fereat.  That  he  may  prefume  lohope, 
 and  periih  with  his  prefumption. 
 
 NowChrifli-n,  that  thou  may 'ft  be  able  to  ftride  over- this 
 ftumbling  block- be  fure  to  obferve  thofe  prints  of  Gods  greatneffe 
 andinfinitude  that  are  ftaniptupon  the.promife,  fometimes  you 
 have  them  exprefled,  on  purpofe  to  free  our  thoughts,  and  esfc  our 
 hearts  of  this fcruple, .  When  God  promifed  great  things  what 
 he  would  do  for  AbrAham-^x.om2kt  them  more  credible,  and  eafily 
 believed,  he  adds,  /  am  God  almighty^  Gen.  17.  i.  and  fo  7/^, 
 55.7.   Let  the  Vcicked  for  fake  his  vcay  ,  and  the  tinrighteoHS  his 
 thoughts ,  and  let  him  return  unto  the   Lerd ,  and  he  ^ill  have 
 mercy  fnpon  him,  and  unto  our  God,  for  he  wi/i  abundantly  far- 
 don.    But  how  can  this  pofTibly  be  done,  that  in  the  turn  of  a 
 hand  (as  it  were)  fuch  a  great  favour  can  be  obtained,  which  ?- 
 mo ^g^mei( could  hardly  be  done  in  a  life-time  jn  fuing  for  it  ?  O 
 thatiseafily  anfwered.    He  tells  you  he  is  not  a  forry  man,  bat  a 
 God,  and  h  th  a  way  by  himfelf  in  pirdoning  wrongs,  which  none 
 cm  follow  him  in ;,  for  it  is  as  far  above  our  Vcayes  as  the  hea- 
 vens Are  above  the  earth.     This  Chriflian  obferve,  and  it  will  be 
 akey  taunlockallpromifes,  and  let  you  in  unto  the  untold  trei- 
 fures  .thit  are  in  them;  ye%  make  the  greateft  promifeinthe 
 Bible  eafie  to  be  believed.     When  ever  you  read  any  promife,  re- 
 member whofe  bond  i  t  is,  the  word  of  no  other  than  God.     And 
 wh^n  you  think  of  God,  be  furc  you  do  not  narrow  him  up  in  the 
 httle  compafTe  of  your  finite  apprehenfions,  but  conceive  of  him 
 alwayes  as  an  infinite  being,  whofe  centre  is  every  where ,  and  cir- 
 cumference no  where.     When  you  have  raifed  your  thoughts  to 
 the  higheft,  then  know  you  areas  far,  yea  infinitely  farther  from 
 reaching  his  glory  and  immenfitie,  than  a  man  is  from  touching  the 
 body  of  the  Sun  with  his  hand  when  got  upon  a  hill  or  mountain. 
 This  is  to  afcribe  greatnejfe  to  C7£>^,  as  we  are  commanded,  Deut. 
 32.3.  Andit  will  admirably  Eicilitacc  the  work  of  believing.  Sup- 
 pofe  a  poor  criple  fhould  be  fent  for  by  a  Prince  to  Court,  with  a 
 promife  to  adopt  him  for  his  fon^  and  make  him  heir  to  his  Crown^ 
 
 this 
 
ofSalvatha,  95 
 
 -> 
 
 this  might  well  feem  incredible  to  the  poor  man ,  when  he  confi- 
 ders  what  a  leap  it  is  from  his  Beggars  Cottage  to  the  ftate  of  a 
 prince  ^  no  doubt  if  the  promife  had  been  to  prefer  him  to  a  place 
 in  an  Hofpital ,  or  fome  ordinary  penfion  for  his  maintenance ,  it 
 would  be  eafilier  credited  by  him ,  as  more  proportionable  to  his 
 low  condition  •  yet  the  greatnefs  of  the  Prince ,  and  tbc  de- 
 light that  fuch  take  to  be  like  God  himfelf ,  by  (hewing  a  kind  of 
 creating  power  to  raife  fome,  as  it  were,  from  nothing,  unto  the 
 higheft  honours  a  Sub  je  A  is  capable  of ,  thereby  to  obUge  them  as 
 their  creatures  to  their  fervice.  This  I  f^y  might  help  fuch  a  one 
 to  think  this  ftrange  accident  not  altogether  impoffiblc.  Thus 
 here,  (hould  a  poor  foul  fpcnd  all  his  thoughts  on  his  own  unmeet- 
 nefs  and  unworthinefs  to  have  heaven  and  eternal  life  conferred  on 
 him ,  it  wcr«  not  poffible  he  ftiould  ever  think  fo  well  of  himfelf, 
 as  that  he  fhould  be  one  of  thofc  glorious  creitures  that  were  to 
 enjoy  it  •,  but  when  the  greatnefs  of  God  is  believed,  and  the  in- 
 finite pleafure  he  takes  to  demonftrate  that  gre.itnefs  this  way, 
 by  making  miferable  creatures  happy ,  rather  than  by  perpetua- 
 ting tlieirmiferies  in  an  eternal  ftate  of  damnation ,  and  .what  colt 
 he  hath  been  at  to  cle.ir  a  way  for  his  mercy  freely  to  aft  in,  and 
 in  a  word,  what  a  glorious  name  this  will  g.iin  him  in  the  thoughts 
 of  thofc  he  thus  exalts.  Thcfe  tilings  (  which  are  all  to  be  found 
 in  the  word  of  promife  ^  weUyeighed,  and  acknowledged,  can- 
 not but  open  the  heart ,  tho^JR  (hut  with  a  thoufand  bolts,  to  en- 
 tertain thcipromife,  and  believe  all  is  truth  that  God  there  faith ^ 
 without  any  more  queftioning  the  fame.     A  taftel  have  given  in  ^ 
 
 one  or  two  particulars  (you  fee  ^  how,    the  promifes  maybe  > 
 
 fuited  to  aniwer  the  particular  Objeftions  raifed  againft  our  hope , 
 it  were  eafie  here  to  multiply  inftances,  and  to  pattern  any  other 
 cife  with  promifes  for  the  purpofe  ^  but  this  will  oe  moft  effeftual-  , 
 
 ly  done  by  yoa,  who  know  your  own  Scruples  better  than  another 
 can  i  aiid  be  fuch  true  Friends  to  your  own  Souls,  as  to  take  a  lit- 
 tle pains  therein.  The  labour  in  githering  a  few  fimples  in  the 
 field,  and  making  them  up  into  a  medicine  by  the  diredion  of  the 
 phyfician,  is  very  well  paid  for,  if  the  poor  man  finds  it  doth  him  . 
 good,  and  reftores  him  to  health. 
 
 Sbct. 
 
94  AnStak^the  Helmet 
 
 Sect.    VL 
 
 Sixthly.jplie  up  thy  experiences  of  pift  meixies,  and  thy  hope 
 .  JT  wiilg'-*ow  ftronger  for  the  future,  Experience  rvorketh 
 hope,  Ron[i.  5.  4.  Heisthebeft  Chriftian  that  keeps  theHiftory 
 of  Gods  gracious  dealings  with  him  moll:  carefully,  fo  that  he 
 may  read  in  it  his  part  experiences,  when  at  any  time  his  thoughts 
 trouble  him,  andhisfpiricuilrcftis  broken  with  diftrading  fears 
 for  the  future.  This  is  he  that  will  p.ifs  the  Night  of  afflidion  and 
 temptation  with  comfort  and  hope,  while  others,  that  have  ta- 
 ken no  c.u*e  to  pen  down  in  their  memories  (  at  leaft  )  the  remar- 
 kable inftances  of  Gods  love  and  favour  to  them  in  the  courfe  of 
 their  lives,  will  find  the  want  of  this  fweet  companion  in  their 
 forrowful  houres,  a nd  be  put  to  fad  plunges  •,  yea  well,  if  they 
 be  not  driven  to  think  their  cafe  defperate ,  and  paft  all  hope. 
 Sometimes  a  little  Writing  is  found  in  a  mans  Study  that  helps  to 
 favc  his  ellate ,  for  want  of  which  he  had  gofte  to  Prifon,and  there 
 ended  his  dayes.  And  fome  one  experience  remembred ,  keeps 
 the  foul  from  defpair ,  a  Prifon  which  the  Devil  longs  to  have  the 
 Chriftianin.  Thu  I  recall,  therefore  have  I  hope ,  Lam,  3.21. 
 David  was  famous  for  his  hope,  and  not  lefs  eminent  for  his  care 
 to  obferve  and  preferve  the  experiences  he  had  of  Gods  goodnefs» 
 He  was  able  to  recount  the  dealin^(||^  God  to  him  -,  They  were  (o 
 often  the  fub jedfof  his  meditation,  and  matter  of  his  difcourfe , 
 that  he  had  made  them  familiar  to  him.  When  his  hope  is  at  a 
 lofs,  he  doth  but  rub  his  memory  up  a  httle,  and  he  recovers  him- 
 felf  prefently ,  and  chides  himfelf  for  his  weaknefs,  I /aid.  This 
 is  my  infirmity  •  Btit  I  Tvill  reryiember  the  years  of  the  right 
 hand  of  the  mofi  high,  pfil.  77.  The  Hound  when  he  hath  loft 
 the  fcent,  hunts  back  ward,  and  fo  recovers  it ,  and  purfues  his 
 Game  with  louder  cry  than  ever.  Thus  Chriftian,when  thy  hope 
 is  at  a  lofs  for  the  life  to  come,  end  thou  queftioneft  thy  falvation 
 in  another  world ,  then  look  backward ,  and  fee  what  God  hath 
 already  done  for  thee  in  this  world.  Some  promifes  have  their 
 day  ot  pay  mem  here,  and  others  we  muft  ftay  to  receive  in  Hea- 
 ven. Now  the  payment  which  God  makes  of  fome  promifes  herf, 
 is  an  cuneft  given  to  our  faith,  that  the  other  alfo  fhall  be  faith- 
 fully 
 
ofSal'UJtion.  9^   *^ 
 
 _- ^ — 4 
 
 fully  difcharged  when  ch  .ir  Dare  expires ,  as  every  judgement  in- 
 flifted  here  on  the  \vicked,isfentasa  penny  in  hand  of  that  wrath, 
 the  full  fumme  whereof  God  will  make  up  m  Hell.     Go  therefore, 
 Chriftian,  and  look  over  thy  receiprs.     God  hath  promifed ,  Sin 
 fi>all  not  have  domlnlcn  over  you  ^  no  not  in  this  life ,  Rom.  6.  14. 
 Itistheprefentftateof  a  Saint  in  this  life  intended  there  ^  canft 
 thou  find  this  promife  mide  good  to  thee  ?  is  the  power  of  finne 
 broke ,  and  the  Scepter  wrung  out  of  this  Kings  hand ,  whom 
 once  thou  didft  as  willingly  obey,  as  ever  Sub  jed  his  prince  ?  yes 
 canrt  thou  find  chat  hehithbut  begun  to  fall  by  thy  unthroning 
 him  in  thy  heart  and  afFedions  ?     Do'l\  thou  now  look  on  fin  not 
 as  thou  wen  wont  for  thy  Prince ,  but  as  an  Ufu'per,  whofe  Ty- 
 ranny ,  by  the  grace  of  God,  thou  art  refolved  to  fhake  ofr,both 
 asintolerabletothee,  and  difhonourable  to  God,  whom  thou 
 now  acknowledgeft  to  be  thy  rightful  Lord ,  and  to  whofe  holy- 
 Laws  thy  heart  moft  freely  promifeth  obedience  ?     This  (  poor 
 foul )  may  aflure  thee,  that  thou  (halt  have  a  full  dominion  over 
 fin  in  heaven  ere  long ,  which  hath  begun  already  to  lofe  his  pow- 
 er over  thee  on  earth.     It  is  obfervable,  how  David  rears  up  his 
 hope  to  exped  heavens  perfed  ftate  of  holinefs,  from  his  be-^un- 
 fandification  on  earth.     Firft,  he  declares  his  holy  refolution  for 
 God,  and thenhis  high expedation from  God,  Ffa/.ij.i^.  As 
 for  me,  I  Xvi/I  behold  thy  face  in  righteoufnefs  •,    I  jhull  be  fatif- 
 fied,  when  I  awake  T^i^^  thy  likenefs.     Haft   thou  found  Gods 
 lupporting  hand  in  all  thy  temptations  and  troubles,    Vv/hereby 
 thou  art  kept  from  finking  under  them  ?    A  David  would  {cad  (^ 
 
 his  hope  for  eternal  falvation  with  this,  pfal.  73.  23.  Thou  hafi 
 ho/den  me  by  my  right  hand :     Now  ojpferve  Hopes  inference 
 Zfer.l^..  Thou  {halt gnide  me  rvith  thy  counfe/.^n^  afterward  receive 
 me  to  glory. 
 
 And  as  experiences  carefully  kept,  and  wifely  improved, would 
 conduce  much  to  the  ftrengthening  the  Chriftians  hope  on  its  chief 
 objed,  Salvation-  fo  alfo  would  they  lift  up  its  head  above  all 
 thofe  diftrading  fears  which  arife  in  the  Chriftians  heirt ,  and  put 
 him  to  much  trouble ,  from  thofe  crofs  and  affliding  provid'^nces 
 that  befall  him  in  this  life.  Certainly  David  would  have  been 
 more  feared  with  the  big  looks  and  brag  deportment  of  that  proud 
 Goliah,  had  not  the  remembrance  of  the  Bear  and  the  Lyon  wiiich 
 he  Hew,  brought  relief  to  him  and  kepi  them  down.    But  he  had     ' 
 
 flain 
 
And  take  the  Helmet 
 
 flainthisuncircumcifed  Philifiim  in  a.Rgure^  when  he  tore  in  pie- 
 ces thofe  unclean  hearts  •,  and  therefore  when  he  marches  to  him , 
 this  is  the  fhield  which  he  lifts  up  to  cover  hirafelf  with,  i  Sam.  1 7. 
 3  7.    The   Lord  that  delivered  me  out  of  the  paw  of  the  Lyon , 
 and  ont  of  the  pa^  of  the  Bear  •,    he  will  deliver  me  out  of  the 
 hand  of  this  Philiflim.     If  experiences  were  no  ground  for  hope 
 in  future  ftreights    ( temporary  now  I  mean  j  Then  they  would 
 not  have  the  force  of  an  Argument  in  prayer  ^  but  Saints  ufe  their 
 experiences  to  do  them  fervice  in  this  cafe,  and  make  account  they 
 urge  God  very  clofe  and  home,  when  they  humbly  tell  him  what 
 he  hath  already  done  for  them,  and  cxped  he  fhould  therefore 
 go  on  in  his  fatherly  care  over  them,  Pfal.  22.21.  Save  me  from 
 the  Lyons  mouthy  for  thou  hafi  heard  me  from  the  horns  of  the 
 Vnicorns  i     And  no  doubt  a  gracious  foul  may  pray  in  faith  from 
 his  laft  experience,  andexpedafatisfadoryanfwer  to  th.tt  pray- 
 er, wherein  former  mercies  are  his  plea  for  what  he  wants  at  pre- 
 fent,     God  hirafelf  intends  his  people  more  comfort  from  every 
 mercy  he  gives  them ,  than  the  mercy  it  felf  iingly  and  abftradly 
 conftdercd,  amounts  to.     Suppofe  ( Chriftian )  thou  haft  been 
 ficif,  and  God  hath  at  thy  humble  prayer  pluckt  thee  out  of  the 
 very  jaws  of  Death ,  when  thou  wert  even  going  down  his  throat 
 almoft ;  the  comfort  of  this  particular  mercy  is  the  leaft  God 
 means  thee  therem  •,  for  he  would  have  thee  make  it  a  help  to  thy 
 laith ,  and  a  ftiore  to  thy  hope ,    when  fhaken  by  any  future 
 ftreight whatever ,  Pfal.y^.14..  Thou  brakefi -the  head  of  the 
 Leviathan  in  pieces  ,  and  gavefi  him  to  be  meat  to  the  people  in- 
 habiting the  wildernefs.     God  in  that  mercy  at  the  Red  Sea  (  we 
 fee  )  is  thinking  what  Ifrael  ftiould  have  to  live  on  for  forty  years 
 together,  and  lookt  that  they  (hould  not  only  feaft  themfelvesat 
 prefent  with  the  joy  of  this  ftupendious  mercy  ^  but  powder  it  up 
 in  their  memories,  that  theirfaith  might  not  want  a  meal  in  that 
 hungry  Wildernefs,  all  the  while  they  were  to  be  in  it.     Experi- 
 ences are  liJie  a  cold  Difti  referved  at  a  Feaft  •,  fomctimes  the  Saint 
 fits  down  with  nothing  t\k  on  his  Table ,  but  the  promife,  and  his 
 experience;  and  he  that  cannot  make  a  foul-refrefhing  meal  with 
 thefetwoDidies,  defervestofaft.     Befure,  Chriftian,  thouob- 
 ferveft  this  in  every  mercy,  what  is  matter  of  prefent  thanktulnefs, 
 and  what  is  ground  of  future  hope.     Achor  is  called  A  door  of 
 hope^  Hof  2,15.    God  when  he  gives  one  mercy ,  he  opens  a 
 
 door 
 
of  Salvatiof2» 
 
 91 
 
 door  for  him  to  give,  and  us  to  expeft  more  mercy  through  it. 
 God  comparts  his  promiCe  to  the  rain  which  makfth  the  earth 
 hrifig  forth  and  hy.d ,  that  it  way  give  feed  to  the  Sower ,  and 
 hrcad  to  the  Eater ,  Ifa.  5 5.  i o.  Why  (houldft  thou,  O  Chrifti- 
 an,  content  thy  felf  with  half  the  benefit  of  a  mercy!  When 
 God  performs  his  promife,  and  delivers  thee  out  of  this  trouble, 
 and  that  ftreight,  thou  art  exceedingly  comforted,  maybe,  with 
 the  mercy,  and  thy  heart  poflibly  enlarged  at  prefent  into  thank- . 
 fulnefs  for  the  (ame.  It  is  well  here  is  bread  for  the  Eater^  fome- 
 j:hingthat  at  prefent  feafts  thee.  But  where  is  the  feed  for  the 
 Sorver  ?  The  Husbandman  doth  not  Ipend  all  his  Corn  that  he 
 reaps,  bucfaves  fome  for  feed,  which  may  brinp  him  another 
 Crop  :  So  Chriilian,  thou  (houldft  not  only  feaft  thy  felf with  the 
 joy  of  thy  mercy ,  but  fave  the  remembrance  of  it  as  Hope-feed , 
 to  llrengthen  thee  to  wait  on  God  for  another  mercy,  and  further 
 help  in  a  needful  time. 
 
 ff-iSmSiQ-i&^O^^^&k  *  ?w?.d^?,S55yjScbSS*3b5i 
 
 CHAP.  XIII. 
 
 An  ObjeSiion  anfwered  with  two  or  three  re- 
 fleBtotis  useful  for  our  impro'ving  expert- 
 enecs. 
 
 < 
 
 V  T  yoH  T»ill  pffihly  fay ,  Hore  can  a  Saints 
 pafi-experience  be  fo  he/pful  to  hts  hope  for 
 the  futpire ,  n>hen  God  (tve  fee)  often  crof- 
 feth  the  Saints  experiences  ?  He  delivers 
 them  out  of  one  fcknefs ,  and  takes  them  a- 
 .  way  may  be  with  the  next ;  he  faves  them 
 I  in  one  battel  without  f cratch  er  hurt ,  and 
 in  another  ,  a  X^hile  after,  they  are  killed  or  wounded-^  how  then 
 can  a  Saint  ground  and  bottom  hi4  hope  from  a  pafi  dsUvcranee,  to  ex- 
 pea  deliverance  in  the  Uksjir eight  again  : 
 
 O  Firfl, 
 
 Objea> 
 
q3  -^^^  take  the  Helmt 
 
 A  ft9  ^^^^'  There  is  the  fame  power  ftill  in  God,  that  was  then  ^ 
 
 J  •  wliat  he  did  once  for  thee,  he  can  with  as  much  eafe  do  again  ^  and 
 this  j,s  one  way  thy  experiences  may  help  thee.  Thou  haft  feen 
 God  moke  bare  his  arm,,  fo  that  except  thou  tbink'/l  that  he  fince 
 hath  loft  the  ftrength  or  ufe  of  it ,  and  is  become  at  laft  a  God 
 with  a  lame  hand ,  Hope  hath  an  objcd:  to  aft  upon ,  and  fuch  a 
 €«ie  as  will  lift  thy  head  above  water.  Indeed  the  foul  never  drowns 
 in  difpair,  till  it  nath  loft  its  hold  on  the  power  of  God  •,  when  it 
 <}ueftions  whether  God  will  deliver,  this  is  a  fad  leak  (I  confcfs ) 
 aad  will  let  in  a  thoufand  fears  into  the  foul  ^  yet  fo  long  as  the 
 Chriftian  can  ufe  this  pump,  I  mean,  ad  faith  on  the  power  of 
 God,  and  believe  that  God  can  deliver  when  he  pleafes  ^  though 
 it  will  not  clear  the  Ship  of  his  foul  of  all  its  fears ,  yet  it  will  keep^ 
 it  from  quite  finking ,  becaufeitwillprefervehiminafeekingpp-^ 
 fture ,  Lord,  if  thou  wi/t,  thm  canfi  make  me  clean  ^  Mark  i. 
 and  for  thee  to  fay,  God  cannot  deliver,  who  haft  been  an  eye 
 witnefs  to  what  he  hath  done,  were  not  only  to  betray  thy  great 
 unbelief,  but  to  forfeit  thy  rcafon  as  a  man  alfo. 
 ^;  But  Secondly,  to  give  a  more  clofe  anfwer  to  the  queftion. 
 
 The  Saint  from  his  former  experiences  (  even  of  temporal  falvati- 
 ons  3  may,  yea  ought  not  only  believe  that  God  can ,  but  alfo 
 that  he  will  favc  him  in  all  future  ftreights  and  dangers  of  this  na- 
 ture;, only,  he  cmnot  conclude  that  he  will  do  it  in  the  fame  way 
 asin  former  deliverances.  And  none  I  hope  will  fay ,  if  he  hath 
 deliverance,  that  his  experiences  are  croffed,  becaufe  God  doth 
 nfe  another  method  in  the  convcighance  of  it  to  him.  A  debt.may 
 J  '    be  fully  fatisfied,  as  with  money,   fo  with  that  which  is  money 
 
 worth ,  except  the  Bond  reftr.uns  the  payment  otherwife.   Now,, 
 there  is  no  claufe  to  be  found  in  any  promiie  for  temporal  mercies,, 
 that  binds  God  to  give  them  in  fpecie,  or  in  kind.    Spiritual  mer- 
 des  (fuchlmeatiasarefaving  andeftential  to  the  Saints  happi- 
 nefsj  thefe  indeed  are  promifed  to  be  given  in  kind,  becaufe  there 
 is  nothing  equivalent  that  can  be  paid  in  lieu  of  them  •  But  tempo- 
 ral mercies  are  of  fuch  an  inferiour  nature,  that  a  compenfation 
 andrecompencemay  be  eafily  given  in  their  fteid  :     Yea,  God 
 never  denies  thefe  to  a  Saint,  but  for  his  gain  and  abundant  advan- 
 tage.    Who  will  fay  the  poor  Saintis  a  fofer,  whofe  purfe  God  de- 
 nyeth  to  fill  widi  gold  and  filver,  but  filleth  his  heart  with  conten- 
 taaon  ?    Or  t-he  fick  Saint,  when  God  faves  him  not  by  reftoring 
 
 to 
 
&f  Sahatlon,  f  9 
 
 10  former  health ,  but  by  tranflating  to  heaven  ?     And  fo  much 
 miy  fuffice  for  aiifwer  to  the  Objedion  propounded. 
 
 '  Ifhallwindenp  this  head  wiih  two  or  three  reflexions  to  be 
 ufed  by  the  ChrilVim,  for  his  b-etcer  improving  paft-experiences, 
 when  he  is  at  a  plunge. 
 
 Firft,  Lookback,  Chrifd^n,  to  thy  pafl- experiences,  and 
 enquire  whether  thou  canft  not  find,  that  thy  God  hath  done 
 greater  matters  for  thee,  than  this  which  thou  now  haft  fb  many 
 difquie:ing  fears  and  defpairing  thoughts  about.  I  will  fuppofe 
 ~thy  prefent  ftreighc  great ,  buc  were  chou  never  in  a  gre  iter ,  and 
 ye:  God  did  at  lafl:  fet  thy  feet  in  a  large  place  ?  Thou  arc  now 
 in  a  fad  and  mournful  podure,  but  hath  not  he  brightned  a  dar- 
 ker cloud  than  this  thou  art  now  under ,  and  led  the^  out  of  it  into 
 a  iiite  of  light  and  joy  ?  Surely  thy  Ihggering  hope  may  pre- 
 vent a  fall  by  catching  hold  of  this  experience.  Arc  thou  noc  a- 
 (liamed  to  give  thy  felf  for  lofl: ,  and  think  of  nothing  but  drown- 
 inginalefsftorm,  than  that  out  of  which  God  hach  formerly 
 brought  thee  fafc  to  land  >  See  David  relieving  his  hope  by  re- 
 cognizing fuch  an  experiment  as  this  ,  7'hoH  hafi  faved  -my  foiU 
 from  death  ,  wilt  thou  not  keep  i^y  feet  from  falling  ?  Pf  1.  56, 
 1 3 .  Ha't  thou  given  me  the  greater ,  and  wilt  thou  ftand  with 
 me  for  the  lefs.  Haply  thy  prefent  fear  (  Chriftian  )  is  Apofta- 
 cy  •,  thou  (halt  one  day  fall  by  the  hand  of  thy  fins ,  this  runs  in 
 thy  thoughts,  and  thou  canft  not  be  perfwaded  otherwile.  Now 
 it  is  a  fit  time  <x>  recall  the  day  of  Gods  converting  grace.     Dareft  ^ 
 
 thou  deny  fuch  a  work  to  have  palTed  upon  thee  >    If  not ,  why  \ 
 
 then  (houldft  thou  defp  ur  of  perfeverance !  thit  w.'.s  the  d.iy 
 whereinhefAved  thyfoul,  Thii  day  {iivh.Chrifi:  to  Zachem) 
 is  falvation  come  to  thy  houfe  ^  Luke  19.9.  AnddidGodfavc 
 thy  foul  by  converting  grace ,  and  will  he  no:  keep  thy  feet  from 
 falhng,  by  his  fuftaining  grace  ?  Was  it  not  ho:h  raore  mercy 
 and  power  to  take  thee  out  of  the  po -ve:  of  fm  and  S  itan,  than  it 
 willcoft  him  to  preferve  the^  from  filling  into  their  h  mds  again  > 
 Surely  the  Ifraelites  would  not  fo  often  have  feir'd  pi'-ovifion  in 
 the  Wildernefs,  hadtheyremembredwichwhit  ahigh  hind  God 
 did  bring  them  out  of  J?^^/)/.  But  may  be,  it  is  fome  outward 
 affliftion  thatdiftreffeth  thee  -,  is  it  greater  than  the  Churches  was 
 in  ciajel  bondage  and  captivity  ?  yet  (he  had  fomething  to  recall , 
 that  put  a  new  life  into  her  hope ,  Lam.  3 .   God  U  my  portion , 
 
 O  2  faith 
 
ICO 
 
 Andtah^e  the  Helmet 
 
 faith  my  foal ,  therefore  tviU  I  hcpe.  Se?,  (he  makes  afpiricual 
 mercy  (  becaufe  incomparably  greater  of  the  two  )  a  ground  o£ 
 hopefor  temporal  Tdvation  which  is  lefs, .  And  haft  not  thou, 
 ChriUian,  chofen  him  for  thy  portion  ? .  Do'il  thou  not  look  for. 
 aiieaven  to  enjoy  Mm  in  for  ever  ?  And  can  any  Dungeon  of  oud- 
 ward  afflidion  be  fo  d  irkj  that  tbis  hope.wil!  not  inlighten  ?  Re- 
 call thy  experiences  of  his  love  to  thy  foul.,  and  thou  canft  not  bs 
 out  of  hope  for  thy  body  and  outward  condiaon.  He  that  hath 
 laid  up  a  portion  in  heaven  for  thee ,  will  lay  qut  /urely  all  the  ex- 
 pences  thou  needell  in  thy  way  thither. 
 
 Secondly,  Remember  how  oft  God  hath  confuted  thy  fears 
 and  proved  thy  unbelief  a  falfe  prophet.     Hath  he  not  knockt  at 
 thy  door  with  inward  comfort  and  outward  deliverances ,  when 
 thouhidft  put  out  the  Candle  of  Hope,  given  over  looking  for 
 him ,  and  been  ready  to  lay  thy  {:![  down  on  the  bed  of  defpair  ? 
 Thus  he  came  to  H'e^ekj^h ,  after  he  hadperemptorily  concluded 
 fais  cafe  defperate ,  Ifa.  3  8 .  10,11.     Thus  to  the  Difciples  in  their 
 unbelieving  dumps,  we  trufi-ed  that  it  had  been  hewhich  fhould 
 have  redeemed  Ifrael ,  Luke  24.  2 1 .     They  fpeak  as  if  now  they 
 were  in  doubt  whether  they  fhould  own  their  former  faith  or  no  ^ 
 hath  it  notbeenformerly  thus  with  thee?  wert  thou  never  at  fo 
 fadapafs,  theftormof  thy  fears  fa  great,  that  the  Anchor  of 
 Hope  even  came  home ,  and  left  thee  to  feed  with  mifgiving  asd 
 defpairing  thoughts,  as  if  now  thy  everlafting  Night  were  come , 
 and  no  morning  tale  more  expedcd  by  thee  >  yet  even  then  thy 
 God  proved  them  a4I  Lyars ,  by  an  unlookt  for  furprize  of  mercy, 
 with  which  he  ftolefweetly  in  upon  thee  .>    If  fa ,  prefe  and  urge 
 this  experience  home  upon  thy  fetf  to  encourage  thy  hope  in  all 
 future  temprations.    What,  O  my^oul !  ( thou  fhouldft  lay  )  wilt 
 thouagain  be  feared  with  thefe  ftlfe  alarums !    Agrin,  lend  an 
 car  to  thy  diftruftful  defponding  thoughts ,  which  fo  oft  thou  haft 
 fbund  lyars ,  rather  than  believe  the  report  of  the  pronnife,  which 
 never  put  thy  hope  to  fhame,  as  thefe  have  done.     The  Saints  are 
 oft  feeding  their  hopes  oit4he  carcafs  of  their  flain  fears.     The 
 thne  which  God  chofe,  and  the  inftrument  heufedto  give  the 
 captive  Jews  their  Gaol  delivery  and  liberty  to  return  home, 
 were  fo  incredible  to  them  (  who  now  lookt  rather  to  be  ground 
 in  pieces  by  thofe  two  Mill-ftones,  the  Babylonian  mihm  ,    and 
 th€  'Ptrfian  withput  the  Ci  ty  }  that  when  it .  came  to  pa6  ( lik^ 
 
 Feter 
 
of  Salvation,  .      ,  loi 
 
 peter  whom  the  ^/j^f/  hadcirryMautofPrifon  ,  AEhs  iz.  )  it 
 was  fome  time  before  they  could  corae  to  themfelves ,  and  refolve 
 whether  it  wasa  real  troth,  or  but  a  pie  tling  dream,  Pfal.  126.1. 
 Now  fee,  what  effed  this  ftrange  difappointment  of  their  fears 
 tad  upon  their  hope  for  afterward.  Firfi ,  it  fends  them  to  the 
 Throne  of  Gr:ce  for  the  accomplifhment  of  what  was  fo  marve- 
 loufly  begun  ,  ver.  3 ,  4.  The  Lord  hath  done  great  things  for 
 w  ,  vf  hereof  we  arc  gUd.  Tnrn  again  our  captivity  ,  0  Lord. 
 They  have  got  a  hand-hold  by  this  experiment  of  his  power  and 
 nrercy ,  and  they  will  not  now  let  him  go  till  they  have  more^  yea, 
 their  hope  is  raifed  to  fuch  apitch  of  confidence ,  that  they  draw 
 a  general  conclufion  from  this  particular  experierce  for  the  com- 
 fort of  themfelves  or  others  in  any  future  diftrefs,  Tkj  that  fow 
 in  tears,  jhall  reap  in  jojf.-,  he  that  goeth  forth  and  tveepeth^Jhall 
 douhtlefs  come  againWith  rejtjcing,  bringing hi^ /heaves mth  him 
 Ver.  6. 
 
 Thirdly,  Remember  what  finful  diflempers  h^vc  broke  out  3^ 
 in  thy  afflictions  and  temptations,  and  how  God  hath,  notwich- 
 flanding  thefe,  carry'dona  work  of  deliverance  for  tl^ee.  So  that 
 thou  may  *il  fay ,  in  refped  of  thcfe  enemies  in  thy  bofcme,  what 
 David  fpake  triumphantly  in  regard  of  his  enemies  without,  that 
 Ged  hath  prepared  a  table  for  thee  in  the  prefence  of  thj  enemies 
 yea  of  his  enemies :  while  thy  corniptions  have  been  fli  rmg  and 
 ading  againft  him  ,  his  mercy  hath  been  adive.  for  thy  delive- 
 rance. O  what  a  Cordial-draught  would  this  be.  to  thy  fiinting 
 hope  I    That  which  often  finks  the  Chriftians  heart  in  any  diftrefs,  ^ 
 
 inward  or  outward  ,  and  even  weighs  down  his  head  of  hepe  that  \ 
 
 rt  cannot  look  up  to  God  for  help  and  fuccour  at  fuch  a  time,  is  the 
 fence  of  thofe  finful  infirmities  which  then  difcover  themfelves  in 
 him.  How,  faith  the  poor  foul,  can  I  look  that  God  fliould 
 raiferaeout  of  this  ficknefs,  wherein  I  have  bewrayed  fo  much 
 impatience  and  frewardnefs?  Or  out  of  that  temptrtion  in 
 which  I  have  fo"  little  exercifed  fiith  ,  and  difcovered  fo  much 
 unbJief?  Surely  I  muR  behave  my  felf  better,  before  any  oood 
 news  be  fent  from  heaven  to  me.  It  is  well,  poor  Chriftian  thou 
 artfofenfibleof  thyfinsastobe  thy  own  accufer,  and  prevent 
 Satans  doing  it  for  thee  j  yetbenotoppreft  into  difcour  gemcnc 
 by  them.  Remember,  how  God  hath  anfwer'd  the  like  O  b jedi- 
 ens  formerly  ,  and  faved  thee  with  a  mwithfianding ;  if  thefe 
 
 cQuId  : 
 
Loa 
 
 And  tahe  the  Helmet 
 
 could  have  hardned  his  bowels  agunft  thee,  Hadft  thou  been  aUve, 
 yea  out  of  Hell  at  this  day  >    Didft^hou  ever  receive  a  mercy  ot* 
 which  God  might  not  have  made  ftoppage  upon  this  very  recount 
 that  makes  thee  now  fear  he  will  not  help  thee  ?    Oi  if  thou  haft 
 not  an  experience  of  thy  own  at  hand  (  which  w-erc  ftrange^  then 
 '  borrow  one  of  other  Saints  ^  David  is  an  inftance  beyond  exce- 
 ption.    This  very  circumftance  with  which  his  deliverance  was  (as 
 I  may  fay  )  enammelM,  did  above  all  affed  liis  heart ,   /  /aid  in 
 my  htufle,  ^U  men  are  Ijars-^  what  Jhall  I  render  to  the  Lord 
 for  all  his  benefits  ?  Pfil.i  i^.  1 1,  i2.     He  remembred  his  fmful 
 and  diftemper'd  carriage  ,    and  this  he  mentions  ,   as  to  take 
 Ihamefor  the  fame,  fo  to  wiade  np  his  heart  to  the  higheil  peg 
 of  thankfulnefs :    He  knows  not  how  to  praife  God  enough  for 
 that  mercy  which  found  him  giving  the  lye  to  Gods  MelTenger , 
 even  Samuel  himfelf  that  was  fent  to  tell  him  it  was  a  coming. 
 And  he  doth  not  only  make  this  circumftance  an  incentive   to 
 praife,  for  what  is  paft  •,  butlayesitdownas  a  ground  of  Hope 
 for  the  future,   rfalm  31.     I  [aid  in  my  haffe,  I  am  cut  off 
 from  thine  eyei ,  neverthelefs  thou  heardfl  the  voice  of  my   fuf- 
 p/ications  when  I  cryed  nnto  thee.     As  if  he  had  faid ,    When  I 
 pray'd  with  fo  little  faith,  that  I  as  it  were  unprayed   my  own 
 prayer,  by<:oncIudingmycafeina  manner  dcfperate-,  yet  God 
 pardoned  my  hafty  fpirit,  and  give  me  that  mercy  which  I  had 
 hardly  any  faith  to  exped  :    And  what  ufe  doth  he  make  of  this 
 experience,  but  to  raife  every  Saints  hope  i  n  a  time  of  need  ?    Be 
 of  good  courage  ,  and  hejhallfirengthsn your  heart ,  allyethat  hofe 
 in  the  Lord,Y^r.2^ 
 
 CHAP. 
 
of  Salvation,  103 
 
 CHAP'  XL 
 
 Jn  exhortation  to  them  that  want  this  Helmet  of 
 Hops, 
 
 E  you  exliorted  that  are  yet  without  this  Helmet  to      jrj}^ 
 I  provide  your  felves  with  ir.     Certainly  if  you  be 
 y.    but  in  your  right  wits ,  'tis  the  firft  thing  you  will 
 S   go  about,  and  that  with  fober  fadneffe   eipeGiaily 
 may  but  three  condderations  take  place  in  your  thoughts. 
 
 Sect.    I. 
 
 HOw  deplored  a  thing  it  is  to  be  in  a  hopcIefTe  ftate.  The  J-  j,^ 
 po^IeEphef.  2.  12.  makes  him  to  be  tvithout  6'o^,  thatis 
 without  hope,  having  no  hope  and  hingrvithopit  God  in  the  Kvorld. 
 God  to  the  foul  is,  what  the  foul  is  to  the  body,  if  that  be  fo 
 vile,  andj*ioifome  a  thing,  when  it  hath  loft  the  foul  that  keeps  it 
 fweec-,  what  is  thy  foul  when  nothing  of  God  is  in  it?  The  heart  (^ 
 
 of  the  'kicked  is  little  ^orth  (  faith  Solomon  )  and  why  1  but  becaufe 
 li  hath  not  God  to  put  a  valor  on  it.  If  God  who  is  light  be  not  in 
 thy  underftanding,  thou  art  blinde,  and  what  is  an  eye  whofe  fight 
 IS  out  fit  for,  but  to  help  thee  to  break  thy  neck  ?  if  God  be  not  in 
 thy  confcience  to  pacific  and  comfort  it ,  thou  muft  needs  be  full 
 ofhorrour  or  void  offenfe-  aniging  devil,  or  a  ftupid  Atheill : 
 if  God  be  not  i«n  thy  heart  and  affeftions  to  purifie  them,  thcu  art 
 but  a  fhoal  of  fifh,  a  finck  of  fin,  If  God  be  not  in  thee ,  tl>:: 
 Devil  is  in  thee^  for  mans  heart  is  a  houfe  that  cannot  ftand  emp- 
 ty. In  a  word,  thou  canft  not  well  be  without  this  hope,  neither 
 in  life  nor  death  ^  not  in  life,  what  comfort  canft  thou  take  in  all 
 the  enjoyments  thou  haft  in  this  life,  without  the  hope  of  a  better? 
 
 A 
 
tGj.  ^f^d  iah^the  Helmet 
 
 ^ 
 
 -AfadLeg'cy  it  is  wbithfhucstli;  rebellious  child  trom  all  claim 
 to  the  inheritance.  Thou  haft  an  eftate  it  may  be,  but  'as  all  you 
 rauil  look  fol".  And  is  it  not  a  d.igger  at  the  heart  ot  thy  joy,  to 
 think  thy  portion  is  p:id  thee  here,  which  will  be  fpent  by  that 
 time  the  Saint  comes  to  receive  his?  Much  leffe  tolerable  is  it  to 
 b:  without  this  hope  in  a  dying  hoar-,  who  can  without  hor- 
 ror think  of  leaving  this  world,  though  full  offorrows,  th.tt 
 hop:s  for  no  ec.k  in  the  other  ?  The  condemned  Malefador,  rs  ill 
 as  he'hkes  his  fmoaky  hole  in  the prifon, hid  rather  be  there, 
 than  scceptof  deji/eranceat  thehangmans  h.md^  he  had  rather 
 livefnll  in  his  ftinki^ng  dungeon,  than  exchange  it  foraeibbcc. 
 And  greater  reafon  hath  the  hopeleffe  foul  (if  he  under ftands  him- 
 felf^  cowiihhemuyfpendhiserernityonearth,,  though  in  the 
 pooreftliole,  or  cave  in  it,  and  that  under  the  moll:  exquifite  tor- 
 ment of  Stone  or  Gout,  than  to  beeafed  of  that  pain  with  hells 
 torment.  Hrnce  is  the  fad  confulionintlic  thoughts  of  guilty 
 wretches,  when  their  fouls  arefummoned  out  of  their  bodies : 
 this  makes  the  very  pangs  of  death  ftronger  than  they  would  be, 
 if  thefe  dear  friends  had  but  a  hopeful  porting  ^  If  the  (hriek  and 
 mournful  outcry  of  fome  friends  in  tlieroome  of  a  dying  man, 
 mayfo  dilUirb  him  as  to  make  his  paflage  more  tcrrifelc  ^  how 
 much  more  themnufl:  the  horror  of  the  finnersownconfciencc 
 under  the  appr^henfions  of  that  hell  whither  it's  going,  amaze,and 
 affright  him?  There  is  a  great  difference  between  a  wifes  part- 
 ing with  her  husband,  when  called  from  her  to  live  at  Conrt  under 
 the  fhine  of  his  Princes  favour,  whofe  return  after  awhile  (he  ex- 
 pels with  an  accumulation  of  we  ilth  and  honour  :  And  another 
 whofe  husband  is  taken  out  of  her  armes  to  be  drag'd  to  prifon  and 
 torment. 
 
 Is  this  thy  cafe  (raifv^rable  man)  and  art  thou  cutting  thy  fliott 
 lifeoHt  into  chips,  aird  fpending  thylittle  time  upon  trifles,  when 
 Ae  falvation  of  thy  foul  is  yet  to  be  wrought  out  ?  Art  thou 
 tricking  and  triming  thy  flimy  carcafe,  while  thy  foul  is  dropping 
 into  hell  ?  What  is  this  ?  but  to  be  pointing  the  door,  when  the 
 houfe  is  on  fire  ^  for  a  man  to  be  curious  about  trimminghis  face, 
 when  he  is  not  fure  his  head  (hall  ftand  a  day  on  his  (houlders.  It 
 was  an  unfeafonabic  time  for  Beijhaz^ar  to  be  feafting  and  quaf- 
 fing, when  his  Kingdom  lay  at  ftake ,  and  an  enemy  at  the  g..tes. 
 It  would  have  become  a  wife  Prince  to  have  been  rather  fighting 
 
 on 
 
ef  Salvation.  8x55 
 
 on  the  Wall,  thanfeaftingin  his  Palace,  and  fatting  himfelffor 
 his  own  (laughter,  which  loon  befell  hira  ,  Dan.  5.  30.  And  it 
 woUld  become  thee  better  to  call  upon  thy  God  (  poor  finaer  ) 
 and  lie  in  tears  for  thy  fins  at  his  foot ,  if  yet  haply  thy  pardori 
 may  be  obtained,  than  by  wallowing  in  thy  fenfual  pleaJfures ,  to 
 ftupifiethy  confcience,  and  lay  it  afleep,  by,- which  thou  canft 
 only  gain  a  little  eafe  from  the  troublcfome  thoughts  of  thy  ap- 
 proaching niifery. 
 
 Sect,    IL 
 
 COnfider:  'cispoffible  ( I  do  not  mean  in  the  way  thou  art  irt^ 
 for  fo  it  is  as  impoflible  that  thou  fhouldft  get  Heaven ,  as  it 
 is  that  God  ftiould  be  found  a  lyar  )  but  'tis  poflible  that  thou 
 who  art  now  without  hope,  mayft  by  a  timely  and  vigorous  ufe  of 
 the  means  obtain  an  hope  of  falvation^  and  certainly  a  poflible 
 hope  carries  in  it  a  force  of  a  ftrong  Argument  to  endeavor  for  an 
 adual  hope.  There  is  never  a  Devil  in  Hell  fo  bad,  but  if  he  had 
 a  thoufand  Worlds  at  his  difpofe  (  and  every  one  better  than  this, 
 we  fo  doat  on  )  wouldi  exchange  them  all  for  fuch  a  May-be,  yea 
 count  ic  a  cheap  penny-worth  too>  It  was  but  a  poflibility  which 
 brought  that  He*ithen  King  of  Nineveh  from  his  Throne  to  lie 
 groveling  at  Gods  foot  in  Sack-cloth  and  Alhes,  and  that  King  will 
 nfe  up  in  judgement  againft  thee ,  if  thou  do'll:  not  more  ■   for  that  ^ 
 
 was  a  poflibility  more  remote  ,    than  thine  is  ^  it  was  fpeli'd  out  ^ 
 
 not  from  any  exprefspromife  that  dropt  from  the  pre 'cher  to  en- 
 courage them  to  humble  themfelves,  and  turn  to  the  Lord  •,  for 
 we  read  of  nothing  but  defolation  denounced,  but  from  that  na-  » 
 
 tural  Theology  which  was  imprinted  on  their  minds :  This  taught 
 them  to  hope,  that  he  who  is  the  chief  good ,  would  not  be  im- . 
 placable  :  But  you  have  many  exprefs  promifes  from  Gods  faith- 
 ful lip ,  that  if  you  in  his  time  and  way  feek  unto  him  ,  as  fure  as 
 God  is  now  in  Heaven,  youfh-;;!!  live  there  with  Mm  in  glory , 
 Thsir  fouls  jhall  live  that  [eek^  the  Lord.,  Pfal.69.3  2 .  Yea  there 
 are  Millions  of  bleflcd  ones  now  in  Heaven  experimenting  the 
 truthof  this  word  •,  who  once  had  no  more  right  to  Heaven, 
 tlian  your  felvesnow  have,  and  that  blifleful  plr.ce  is  not  ye:  crou- 
 
 p  ■       ded 
 
10 6  ^nd  take  the  Helmet 
 
 <ied  fo  full,  but  he  can  and  will  make  room  for  you ,.   if  you  have 
 indeed  a  mind  to  go  thither.-    There  is  one  prayer  which  Chrift 
 m-ide  on  earth ,  that  will  keep  Heaven-gate  open  for  all  that  be- 
 lieve on  him  unto  the  end  of  the  world  ,    fohft  17.  20.    Neither 
 pray  I  for  thefey  hnt  for  all  thofe  that  jhall  believe onme through 
 their  T^ord*    This  is  good  news  indeed  :  Methinks  it  fhould  make 
 your  fouls  leap  within  your  breafls,  while  you  fit  under  the  invi- 
 tations of  the  Gofpel,  as  the  babe  once  did  in  Elizabeths  womb,, 
 upon  the  Virgin  Maries  falutation.     Say  not  then  Sinners,  that 
 Minifters  put  you  upon  impoflibilitics ,  and  bid  you  climb  a  Hill 
 inacceffable,  oraflaulcaCity that  is  unconquerable:     No,  'cis 
 the  Devil,  and  thy  own  unbelieving  heart,  who  together  confpire 
 thyruine,  that  tell  thee  fo.     And  as  long  as  you  liften  to  thefe 
 Counfeilers,  you  are  like  to  do  well,  are  you  not  ?     Well,  what- 
 ever they  fay,  know  finner,  that  if  at  laft  thou  miifTeft  Heaven 
 (  which  God  forbid  )   the  Lord  can  wafh  his  hands  over  your 
 head,  and  clear  himfelf  of  your  blood  :    thy  damnation  will  hz 
 laid  at  thine  own  door  -^  it  will  then  appear  there  was  no  cheat  m 
 the  promife,  no  Sophiftry  in  the  offer  of  the  Gofpef.     What  God 
 did  tender,  he  was  willing  to  give,  but  thou  didft  voluntarily 
 put  eternal  life  from  thee ,  and  thy  heart  whatever  thy  lying  lips 
 uttered  to  the  contrary,  did  not  like  the  terms  •  My  people  wof^ld. 
 have  none  of  me^  Pfil.81.  11.     So  that  when  the  Jury  fhall  go 
 on  thy  murdered  foul ,  to  enquire  how  thou  cameft  to  thy  mifer- 
 able  end ;,  thou  wilt  be  found  guilty  of  thine  own  damnation,.i\rf- 
 'x  mo amittft  Deum,  nifv  qnidinsittitey^m.     None lofethGod,bu the 
 
 *-  that  is  willing  to  part  with  him. 
 
 Now  thirdly,  Confider  the  horrid  cruelty  of  this  acR:,  for 
 thee  by  thy  incorrigible  and  impenitent  heart ,  to  pull  down  eter- 
 nal deftrud  ion  on  thy  own  head.  Oh  what  a  fad  Epitaph  is  this 
 tobefoundonamansGravcHone  1  Here  lies  one  that  cut  his 
 own  Throat,  that  unnaturally  made  away  himfelf!  this  the  man, 
 th.it  the  woman,  who  would  not  be  reclaimMl  They  faw  Hell 
 before  them,  and  yet  would  leap  into  it ,  notwithftanding  the  in- 
 treaties  of  Chrift  by  his  Spirit  and  Minifters  to  the  contrary !  And 
 the  oftner  thou  haft  attempted  to  do  it ,  and  God  hath  been  ftay- 
 Migthyhandbyhisgr:ciousfollicitations^  the  greater  will  be  thy 
 ^ameandconfufionbefoixsGod,  Men,  and  Angels,  at  the  laft 
 day.,  ^od  hath  let  a  brand  upon  thofe  ads  of  cruelty ,  which  a 
 
 ipan 
 
of  Sdlvatioji,  io^ 
 
 man  commits  upon  himfdf,  above  all  other.     It  would  ipea/f  ^ 
 man  of  a  harfh  curnfh  nature ,  that  could  fee  his  Horfe  in  his 
 Stable,  or  Hog  in  his  Stye  ft  arve,  when  he  hath  me?t  to  lay  be- 
 fore him  ;  more  cruel  to  hear  his  fervant  roar  and  cry  for  bread , 
 and  deny  it  •,  yet  more  horrid  if  this  were  done  to  a  child  or  wife- 
 but  of  all  (  becaufe  Nature  cries  leudeft  for  felf-prefervation)  the 
 greareft  violence  that  can  poflibly  be  done  to  the  Law  of  Nature, 
 i$  CO  forget  the  duty  we  owe  to  our  own  Ufe.     Oh  what  is  it  then 
 for  a  finner  to  ftarve  his  foul  by  re  jefting  Chrill  the  Bread  of 
 Xife,  and  to  let  out  his  fouls  blood  at  this  wide  Sluce !     This  is 
 matchlefs  cruelty  !    Indeed  that  which  makes  the  felf-murder  of 
 the  body  fo  great  a  crime,  is,  becaufe  it  doth  fo  eminently  (I  will 
 not  fay  unavoidably)  hazard  the  dcftrudion  of  the  foul.  Oh  how 
 unworthy  then  art  thou  to  have  ib  noble  a  gueft:  as  thy  foul  dwell 
 in  thy  bofome,  who  prepaifcft  no  better  lodgings  than  Hell  for  it 
 in  another  World !     Thatfoulwhofe  nature  makes  it  capable  of 
 being  preferr'd  to  the  bliffeful  prefenceof  God  in  heavens  glory , 
 if  thou  hadft  not  bolted  the  door  againft  thy  felf  by  thy  impeni- 
 tency.    But  alas,  this  \^hich  is  the  worfe  murder  is  moft  common^ 
 They  areJ)ut  a  few  Monfters ,  that  we  now  and  then  hear  of, 
 who  lay  violent  hands  upon  their  bodies-,  at  the  report  of  which 
 the  whole  Countrey  trembles ,  but  you  can  hardly  go  into  any 
 houfe  one  day  of  the  week ,  in  which  you  lliall  not  find  fomc  at- 
 tempting to  make  away  their  fouls  •,  yea ,  that  carry  the  very 
 Knife  and  Halters  in  their  bofomes,  ( their  beloved  fins  I  mean  ) 
 With  which  they  ftab  and  ftrangle  them  ^  even  thofe  that  are  full  (^ 
 
 of  natural  affe(?tions  to  their  bodies,  fo  as  to  be  willing  to  fpend 
 all  that  they  are  worth ,  withherinthe  Gofpel,  on  Phyficians  , 
 when  the  hfe  of  it  is  in  danger^  yet  are  fo  cruel  to  their  dying 
 damning  fouls,  that  they  turn  Chrift  their  phyficiaaput  of  doors,  * 
 
 who  comes  to  cure  them  on  free  qo^c.  In  a  word,  thole  that  difco- 
 ver  abundance  of  wifdome  and  difcretion  in  ordering  their  World- 
 ly affairs,  you  would  wonder  how  rational  they  are,  what  an 
 accountthey  will  give  why  they  do  this,  and  why  that-  when  it 
 comestothebufinefsof  Heiven,  and  the  Salvation  of  their  fouls, 
 they  are  not  like  the  fsme  men  .-  So  that  were  you  to  judge  them 
 only  by  their  adings  herein,  you  could  not  believe  them  to  be 
 men  ^  and  is  it  not  fad,  that  the  foul  which  furnifheth  you  with 
 reafon  for  the  difpatch  of  your  worldly  bufinefs,  fliould  have  no 
 
 P  z  be- 
 
oS 
 
 The  Stpordofthe  Spirit* 
 
 benefit  it  felf,  from  thatveryreifon  which  k  lends  you  to  do  all 
 your  other  bufinefs  with  1  '  This,  as  one  well  faith ,  is  as  if  the 
 Mafter  of  the  Houfe,  who  provides  food  for  all  his  fervants,{hould 
 be  hinnfeif  kept  by  them  from  eatmg,  and  fo  remfiin  the  only  ftar- 
 ved  creature  in  the  Houfe.  And  is  not  this  the  f  ^d  judgement  and 
 plague  of  God  that  is  vifibly  fecn  upon  many,  and  thofe  that  go  for 
 wife  men  too  y?^7y  m»ndi.  Are  not  their  fouls  which  give  them 
 underftanding,  to  provide  for  back  and  belly ,  houfe  and  family  , 
 themfeives  ftarving  in  th^  mean  time  ?  being  kept  by  the  power  of 
 fome  lull  from  making  ufe  of  their  underitanding  and  rejfon  fo 
 far,  as  to  put  them  upon  any  ferious  and  vigorous  endeavour  for 
 the  falvation  of  them. 
 
 Ephes.  6,  17. 
 
 Jnd  the  Sword  of  the  Spirity  which  k  the  ^ord 
 of  God, 
 
 lERE  we  have  the  fixthand'laft  Piece  ia 
 the  Chriftians  Panoply  brought  to  our 
 hand.  A  Swards  and  that  of  the  right 
 make , .  The  Sword  of  the  Spirit.  The 
 Sword  was  ever  efteemed  a  moft  neceffa- 
 ry  part  of  the  Souldiers  Furniture ,  and 
 therefore- hath  obtained  a  more  general 
 ufe  in  all  Ages,  and  among  all  Nations, 
 than  any  other  weapon.  Moft  Nations 
 have  fome  particular  Weaponsor  Arms  proper  to  themfeives  ■  But 
 xmT  none  come  into  the  Field  without  a  Sword.  A  pilot  with- 
 out his  Chard,  a  Scholar  without  his  Book,  andaSouldier  v/ith- 
 «uC  his  Sword,  are  alike  ridiculous.    But  above  all  thefe,  abfurd  is 
 
 it: 
 
The  SwordoftheSpiritf.  I09 
 
 it  for  one  to  think  of  "being  a  Chriftian,  without  knowledge  of  the 
 Word  of  God,  and  fome  skill  to  ufe  this  Weapon.  The  ufual 
 name  in  Scripture  for  Warre,  is  the  S'^orJ,  Jer.  25.  29.  I  wi/l 
 call  for  a  Sreord  upon  all  the  Jnhai'itants  of  the  earth  ^  /.  e.  I 
 will  fend  Warre.  And  this  becaufe  the  Sword  is  the  Weapon  of 
 moll:  univerfal  ufe  in  Warrc ,  and  alfothat  whereby  the  greateft 
 execution  is  done  in  the  Battel.  Now  fuch  a  Weapon  is- the 
 Word  of  God  in  the  Chriftians  hand.  By  the  edge  of  this  his  ene- 
 mies fall,  and  all  his  great  exploits  are  done.  Rev.  12.  11.  Thej 
 overcame  him  hy  the  hlood  of  the  Lamb  y  and  the  word  of  their  te- 
 "Himonjf. 
 
 C  HAP.  I. 
 
 Xwo  notes  obfer^ed  in  general  from  the  words  ^  and' 
 briefly  tOHcht  upon, 
 
 ^HerearetwoObfervableswe  may  take  notice  of,         j., 
 before  we  fall  to  the  clofer  difcuffion  of  the  words. 
 The  firft  from  the  kind  or  fort  of  Arms  that  is  here 
 prefented  for  the  Chriftians  ufe.     The  other  from 
 the  place  and  order  it  ftands  in.  K 
 
 lirft,  from  the  kind  or  fort  of  Arms  here  ap- 
 pointed for  the  Chridu.ns  ufe,  A  we.-pon  that  is  both  defenfive 
 andoffanfive,  fuch  is  the  Sword.  All  the  reft  in  the  Apoftles 
 Armory  are  fet  out  by  defenfive  Arms,  Girdle,  Breaft-plate,  * 
 
 Shield  and  Helmet.  Such  as  are  of  ufe  to  defend  and  fwe  the 
 Souldier  from  his  enemies  ftroke.  But  the  Sword  doth  both  de- 
 fend him,  andferves  to  wound  his  enemy  alfo.  Of  like  ufe  is 
 theWord  of  God  to  the  Chriftian.  firft.  It  is  for  defence-,  ca- 
 fily  might  the  Souldier  be  dif-arm'd  of  all  his  other  furniture, 
 how  gliftering  and  glorious  foever  ,  had  he  not  a  Sword  in  his 
 hand  to  lift  up  againft  his  enemies  afTiults.  And  with  as  little  a  do 
 would  the.Chriftian  be  ftript  of  all  his  graces ,   had  he   not  this 
 
 Sword 
 
no  And  the  Sword  of  the  Spirit, 
 
 ^ 
 
 Sword  to  defend  them  and  hirafelf  too  from  Satans  fury ,  Vnlefs 
 thy  Luiv^  hA4  y^en  my  delight ^  I  Jhould  then  have  ferijhed  in  my 
 a0Etw{^  Pf  1. 119.  92.     This  is  like  the  flaming  Sword  with 
 which  God  kept  Adam  out  of  Paradife.     The  Saint  is  oft  compa- 
 red to  Cliifts  Gardftn  and  Orchard :     With  the  Sword  of  the 
 Word^'eTcieps  this  his  Orchard  from  robbing.    There  would  not 
 long  hang  any -of  tlieirfweet  fruit  (  either  graces  or  comforts)  up- 
 on their  fouls,  were  not  this  great  Robber,  Satan,  kept  off  with 
 the  point  of  this  Sword.     O  this  Word  of  God  is  a  terrour  to 
 him ,  he  cannot  for  his  life  overcome  the  dread  of  it.     Let  Chhil 
 fay  but  It  is  Written ,  and  the  foul  Fiend  runs  away  with  more 
 confufion  and  terrour,    than  Caligula  at  a  crack  of  Thunder, 
 And  that  which  was  of  fuch  force  coming  from  Chrifts  blefTed 
 lips  to  drive  him  away  ,  the  Saints  have  ^Iwayes  found  the  moil: 
 fucceffeful  inftrument  to  defend  them  againft  his  fierceft  and  moft 
 impetuous  temptations.     Ask  David  what  was  the  Weapon  with 
 which  he  warded  off  the  blows  this  enemy  made  at  him,  and  he 
 will  tell  you,  it  was  the  Word  of  God,  Vfal  17.4.  Concerning 
 the  works  of  men ,  [;y  the  word  of  thy  lips  I  have  kept  me  from 
 the  paths  of  the  deflreyer.     That  is,  by  the  help  of  thy  Word  I 
 have  been  enabled  to  preferve  my  felf  from  thofe  wicked  works 
 and  out-ragious  praAifes,to  which  others,fcr  want  of  this  weapon 
 to  defend  them,  have  been  hurried.     Again ,   The  Sword  as  it 
 defends  the  Souldier,  fo  it  offends  his  enemy.     Thus  the  Word  of 
 God  is,  as  a  keeping,  fo  a  killing  Sword.     It  doth  not  only  keep 
 and  reftrain  him  from  yielding  to  the  force  of  temptations  without, 
 bui  jdlbby  it  he  kills  and  mortifies  his  lufts  within ,  and  this  makes 
 the  vidory  compleat.     A  man  m^y  Tcape  his  enemy  one  day,  and 
 be  overcome  by  him  at  another  time  :     We  read  of  fome  that  for 
 a  while  efcaptd  the  pollutions  of  the  world ,  yet  becaufe  their 
 lufts  were  never  put  to  the  Sword,  and  mortified  in  them  by  the 
 powerof  the  Word  apply  ed-to  their  hearts,  were  at  laft  tnem- 
 felves  overcome  and  flain  ,  by  this  fecret  enemy  that  lay  skulking 
 within  their  bofomes,  2  Pet.  2.20.  compared  with  ver.22.  Ab- 
 falom,  notwithftanding  his  being  hang'd  by  the  hair  of  his  he-ad  , 
 might  have  lived  to  have  taken  revenge  afterwards,  on  them  by 
 whom  he  was  then  beaten,  had  not  foab  comeintimeIy,andfpcd 
 him,  by  fending  his  Darts  with  a  meflage  of  Death  to  his  heart. 
 We  have  daily  fad  experiences  of  many  that  wrigle  themfelves  out 
 
 of 
 
And  t1}€  Sword  of  the  spirit.  ili 
 
 of  their  troubles  of  confcience  (  by  which  for  a  time  they  are  re- 
 ftrained ,  and  their  fins,  as  it  were,  held  by  the  hair  )  to  rufh 
 afterwards  into  more  abominable courfes  than  they  did  before  •, 
 and  all  for  want  of  skill  to  ufe,  or  courage  and  futhfulnefs,  to 
 thru  ft  this  Sword  by  fiith  to  the  heart  of  their  lulls. 
 
 Secondly  ,  Obferve  the  order  and  place  wherein  this  piece  of 
 Armour  ftands.     The  Apoffle  firft  gives  the  Chriftian  all  the  for- 
 mer pieces,  and  when  thefe  are  put  on,  he  then  girds  this  Sword 
 about  him .     Hie  Spirit  of  God  in  holy  Writ  ( I  confefs )  is  not 
 -.alwayes  curious  to  obferve  method ,  yet  methinks  it  (hould  not 
 be  unpardonable  if  I  venture  to  give, a  hint  of  a  double  lignifi- 
 cancy  in  the  \t:y  place  and  order  that  it  ftands  in.     Firfl^  It  may 
 be  brought  in  after  ^11  the  reH:,  toletusknowhow  nccelTary  the- 
 gracesof  Gods  Spirit  are  to  our  right  ufing  of  the  Word.     No- 
 thing more  abufed  than  the  Word  j  and  why?  but  bee  .ufe  men 
 come  to  it  with  unfound  and  unCmdi/ied  hearts.     The  Heretick. 
 quotes  itto  prove  his  falfeDodrine,  anddiresbe  fo  impudent  as 
 to  cite  it  to  appear  for  him.     But  how  is  it  poflible  they  fhould  fa- 
 ther their  monftrous  births  on  the  pure,  chaft  Word  of  God  ? 
 Surely  it  is  becaufe  they  come  to  the  Word  ,  and  converfe  with 
 it ,  but  bring  not  the  girdle  of  finceiity  with  them,  and  being ur- 
 girt,  areunbleft,  God  leaves  them  jnftly  to  mifs  of  Truth,  be- 
 c.iule  they  are  not  fincere  in  their  enquiry  after  it.     The  Brat  is 
 got  upon  their  own  lie  Arts  by  the  father  of  Lyes,  and  they  come 
 to  the  Word  only  to  ftand  as  witnefs  to  it.     Another  reads  the 
 Word,  and  is  worfe  after  it,  moreharJnedinhislufts,  than  he 
 was  before.     He  fees  fome  there  Canonized  for  Saints  by  the 
 Spirit  of  God  ,  the  Hiftory  of  whofe  lives  is  notwithflanding 
 blotted  with  fome  foul  falls,  poflibly  into  thofc  very  finnes  in 
 which  he  lies  wallowing ,  aud  therefore  is  bold  to  put  himfelf  in- 
 to the  Saints  Calendar.     And  why  (o  impudent  to  do  this  ?  Tru- 
 ly, becaufe  he  comes  to  the  Word  with  an  unholy  heuT,and  wants 
 the  Breiift-plate  of  Righteoufnefs  to  defend  him  from  the  dint  of 
 fo  d  mgerous  a  temptation.     Another,  for  want  of  f.iith  to  give 
 exiftence  to  the  truth  of  the  threatning  in  his  confcience ,  runs 
 boldly  upon  the  point  of  this  Sword,  and  dares  the  God  of  hea- 
 ven to  ftrike  him  with  it :     Thus  we  find  thoic  v/retches ,  menti- 
 oned by  the  Prophet,  playing  with  this  edge-tool,    jv^jere  u  the 
 fyord  cf  the  Lord?  iet  it  come  mw^  Jer.  17.  15.     As  if  tticy 
 
 bad 
 
u  J  The  ftvord  of  the  Spirit. 
 
 1 
 
 had  faid  mockingly ,  Thou  fcareft  us  with  ftrange  Bug-bears , 
 judgements  that  m  the  Name  of  God  thou  threatneil,  are  coming 
 on  us.    When  will  they  corae  ?  we  would  fain  fee  them.   Is  Gods 
 Sword  rufty,  that  he  is  fo  long  getting  it  out  of  the  Scabbard  ? 
 And  the  defpairing  foul ,  for  want  of  an  Helmet  of  Hope ,  deals 
 little  better  with  the  promife ,  than  the  prefumptuons  finaer  with 
 the  threatmng.     Initead  of  lifting  it  up  to  defend  hiaifelf  agamft 
 the  fears  of  his  guilty  confcience,  he  falls  upon  the  point  of  it , 
 and  deftroyes  his  own  foul  with  that  Weapon  which  is  given  him 
 to  flay  his  enemy  with.    Well  therefore  may  the  Apoftle  firlt  put 
 on  the  other  pieces,  and  then  deliver  this  Sword  to  them  to  ufc 
 for  their  good.     A  Sword  in  a  mad  mans  hand,  and  the  Word  of 
 God  in  fome  wicked  mans  mouth,  are  ufed  much  alike,  to  hurt 
 ouly  thcmfelves  and  their  beft  Friends  with.     Secmdlj ,  It  may  be 
 commended  after  all  the  reft,  to  let  us  know,  theChrilUan  when 
 advanced  to  the  higheft  attainments  of  gracepofliblein  this  life, 
 is  not  above  the  ufe  of  the  Word ,  nay  cannot  be  fafe  without  it. 
 When  girded  with  fincerity  ,  his  Plate  of  Righteoufnefs  on  his 
 breaft ,  Shield  of  Faith  in  his  h.^nd,  and  Helmet  of  Hope  cover- 
 ing his  he.id  ,  that  hisfalvation  is  out  of  doubt  to  him  at  prefent , 
 yet  even  then  he  muft  take  the  Sword  of  the  Spirit ,  which-  is  the 
 Word  of  God.     This  is  not  a  book  to  be  read  by  the  loweft  form 
 in Chrifts School  only,  butbefeeming  the  higheft  Scholar  that 
 feems  raoft  fit  for  a  remove  to  heavens  Academy.     It  is  not  only 
 of  ufe  to  make  a  Chrifti an  by  converfion,  but  to  make  him  per- 
 fedalfo,  zTim.  3.  15.     It  is  like  the  Architeds  rule  and  line, 
 as  neceffary  to  lay  the  top-ftone  of  the  building  at  the  end  of  his 
 life,as  the  foundation  at  hisconverlion.     They  therefore  are  like 
 
 to  prove  foolifli  builders ,  that  throw  away  their  line  before  the 
 houfebefinifhed. 
 
 I  come  now  to  take  up  the  Weapon  laid  before  us  in  the  Text, 
 
 And  the  Swcrd  of  the  Spirit,  tvhich  is  the  Word  of  God,      In  which 
 
 words  obferve  thef "  three  parts. 
 
 */*>/  ,     The  Weapon  it  felf,  i.e.  The  word  of  God. 
 Secondly ,  The  Metaphor  in  which  it  is  (heathed.  The  Swerd, 
 
 With  the  perfon  whofe  it  is ,  The  Srpord  of  the  Spirit. 
 
 Thirdly,  An  exhortation,  to  make  ufe  ofThls  Weapon, 
 
 yindthe  Sword,  &c.     Thati?,  t(^ke  this  with  all  the  other  b,e- 
 
 fore-nam ;d  pieces.     So  th.it  to  v/hojn  ,he  direfts  the .  former  pie- 
 ces. 
 
The  [word  of  the  Spirit, 
 
 11 
 
 CCS,  to  thefe  he  gives  the  Sword  of  the  Word  to  ufe.  Now  thof^ 
 you fhall find,  are perfons of  all  ranks  and  relations,  Husbands 
 and  Wives,  Parents  and  Children,  Mafters  and  Servanrs,hc  would 
 have  none  be  without  this  Sword  any  more  than  without  the  Gir- 
 dle, Helmet,  and  the  reft ,  &c.  Though  this  I  know  will  not 
 pleafe  the  Papifts,  who.  would  have  this  Sword  of  the  Word ,  like 
 that  of  Goliah^  laid  up  out  of  their  reach,  and  that  in  m^  Phefts 
 keeping  alfo. 
 
 ?,3Lr  S.i^'«}.5iS  c^S?.o^-<j. 
 
 CHAP-   II. 
 
 V/haX  ^  here  meant  by  the  Word  of  God 
 
 Begin  with  the  Weapon  it  felf ,    The  Sword  of 
 the  Spirit,  which  is  the  Word  of  god.  I  (hall 
 firft  hold  forth  the  Sword  naked,  and  thenpuc 
 it  again  into  its  fheath,  to  handle  it  under  the 
 Metaphor  of  a  Sword.     There  is  a  twofold 
 Word  of  God,     Firft,  A  fubftantial,  orfub- 
 fifling  Word,  and  that  is  the  eternal  Son  of 
 fohn  1. 3 1.  The  fVerd  was  ^ith  God,  and  the  Word  was 
 Rev.  19.  13.  And  he  Vca^  cloathed  with  a  vefture  dipt  in 
 blocd ,  and  his  name  ts  called  the  fVordof  Ged.     Thisisfpoken 
 of  a  Perfon,  and  he  no  other  than  Chrift  the  Son  of  God.    But  he 
 is  not  the  Word  of  God  in  the  Text.    The  Spirit  is  rather  Chriflst 
 Sword,  than  Chrift  the  Sword  of  the  Spirit :     In  the  15.  verfe 
 of  the  fore-named  Chapter  ,     Oftt  of  his  month  goeth  a  Jharp 
 Sword,  that  With  it  he   fhotild  [mite  the  Nations.     Secondly, 
 There  is  a  declarative  Word  of  God,  and  this  is  m.anifold  accor- 
 ding to  the  divers  wayes  and  manners,  whereby  the  Lord  hath 
 been  pleafed  to  declare  his  mind  to  the  Sor.s  of  men.     At  firft, 
 while  the  Earth  was  thin  fown  with  People,  and  the  Age  of  man 
 lo  voluminous  as  t©  contain  many  centuries  of  ye? rs,  God  deli- 
 vered his  mind  by  Dreams  and  Vifions,  with  fuch  like  immediate 
 Revelations  unto  faithful  Witneffes,  who  might  inftxud  others  of 
 ,4-.  Q^  their 
 
 God. 
 God. 
 
IT  A.  Thefif^rdofihs  Spirit, 
 
 their  prefoit  generation  therein ,  andtranfmit  the  knowle;ig^of 
 the  iame  to  after  Ages  •  They  hving  fo  long,  Thr^t-three'holy 
 men  were  able,  from  the  death  of  Adam^  to  preserve  the  parity 
 of  ReLgion  by  cert lin  tradition,,  till  within  a  f;w  years  of  the. 
 Jfrael^tes  going  down  to  Egypt-  For  as  a  Reverend  and  Lea^-ned 
 pen  c  ilcul  ites  the  Chronobgy  :  AicthhfcUh  lived  above  two  hun- 
 dred years  with  ^^^^w,  andtromhinn  might  receive  the  V/ill  of 
 God  revealed  to  him.  Sem  lived  almof^  an  hundred  years  with 
 MethufeUh  ,  and,  j'fw  was  alive  to  the  fiftyeth  yeir  of  Jfaac's 
 Age,  who  died  but  a  few  years  before  Jfraels  going  into  Egyft. 
 Thus  long  God  did  forbear  to  commit  his  Will  to  Writing,  becaufe 
 itpafling  through  fofew,  and  chofe  trufty  hands,  it  might  fafely  be 
 preferved. 
 
 But  when  the  age  of  mans  life  was  fo  contrafted  ,  that  from 
 eight  and  nine  hundred  years   ( the  then  ordinary  duration  of  it } 
 it'lhrank  into  but  fo  many  Tens,  as  it  was  in  Mofes  his  time,  Pjal. 
 90.     And  when  the  people  of  God  grew  from  a  few  perfon?  to  a 
 multitude  in  Egypt ,  and  thofe  corrupted  with  Idolatry  ;     God 
 Howintendingat  their  deliverance  thence,  to  form  them   into  a 
 FoHfy  and  Common-rvedth  ^  thought  it  fit  (  for  the  preventing 
 of  corruption  in  his  Worfhip,  aad  degeneracy  in  their  lives)  that 
 they  (hould  have  a  written  Law  to  be  as  a  pablick  St  mdard  to  di- 
 tt^  them  in  both.     And  accordingly  he  wrote  the  Ten  Com- 
 mandments with  his  own  finger  on  Tables  ©f  ftone.    And  com- 
 raanded  Mofes  to  write  the  other  words  he  be?ird  from  him  on 
 the  Mount,  ^.vo^.  34. 27.  yetfo,  that  he  ftill  continued  to  figni- 
 fie  his  Will  by  extraordinary  Revelations  to  his  Church,  and  alfo 
 to  enlarge  this  firft  Edition  of  his  written  Word  according  to  the 
 neceffity  of  the  times  ^    referving  the  Cancn  of  Sacred  Writ  to 
 be  finifhed  by  Chrifl  the  great  Bothr  of  the  Church ,  w-hocom,- 
 pfeated  the  fame,  2it[^hyi\\t  Apofltes  his  Pubttck  Notaries,  con- 
 fignedk  to  the  ufeof  his  Church  to  the  end  of  the  world  ^  yea, 
 a  curfe  from  Qhrifts  mouth  cleaves  to  him  that  Jhall  add  to ,  or 
 t*tk^  from  the  fame ,  Rev,  22. 18, 19.    So  that  now ,  alt  thofe 
 wayes  whereby  God  direftly  made  known  his  mi ndto  his  peo- 
 ple ,  are  refolved  into  this  one  of  the  Scnpures ;  which  we  are 
 tt)  receive  as  the  undoubted  Word  of  God,  containing  in  it  a  per- 
 fi^d  riihe  of  Faith  and  Life ,  and  to  exped  no  ottiec  Revelation  of 
 kismindtoiis:    Wbichisthemea^ntng  of  ££n^r.  i.  »>  ^tdwhv 
 
 Mt 
 
Thefwordofthe  Spirit. 
 
 «s 
 
 4t  fftndry  times,  and  in  divers  manners  ,  ^<^ks  if*  times  fajt  urt' 
 to  the  Fathers  by  the  Prophets,  hath  m  thefe  Ufi   dayes  jpoken 
 to  w  by  his  Son.     Therefore  called  the  lafi  dayes,  becaufe  chac 
 we  are  to  look  for  no  other  Revelation  of  Gods  Will.    And  there- 
 fore for  ever  let  us  abhorre  that  blafphtmy  of  foachim,  Abba4 , 
 Wigelians,  and  Others  that  have  fain  into  the  fame  phrenfie  with 
 them ,  who  dream  of  a  three-fold  Dodrine  flowing  from  the 
 .  three  pcrfons  ot  the  Sacred  Trinity.    The  Lavt  from  the  Father^ 
 the  Gojpel  from  the  Son,  which  we  have  in  the  iVfW  Tefiamew^ 
 and  a  Third  (rom  the  Spirit ,  which  they  call  Evangelinm  eter- 
 num  i  whereas  the  Spirit  of  God  himfelf,  by  whom  the  Scriptures 
 were  indited  ,  calls  the  Dodrine  in  it ,    The  EverUfitng  Gojpel^ 
 Rev.  14. 6.     Thus  much  to  fhew  what  is  here  meant  by  the  Word 
 of  God.     From  whence  the  Dodrine  follows. 
 
 n 
 
 CHAP.     III. 
 
 The  Divinity  of  the  Scripture  Jhexvn  ^  and  the 
 fnfficic/icy  of  its  oxph  Tejiimony  to  prove  tl>c 
 fame. 
 
 Hat  the  holy  Scriptttres  are  the  i-.ndonbted 
 Word  of  GoL  By  the  Scriptures  I  mean  the 
 0/^and  Nerv  Teflament  contained  in  the  Bi^ 
 ble-^  both  which  are  that  one  foundation 
 whereupon  our  faith  is  built ,  Ephef.  2.  21. 
 Built  upon  the  foundation  af  the  ApoSlles  and 
 Prophets.  That  is  the  Dodrine  which  God 
 by  them  hath  delivered  unto  his  Church  ^  for 
 they  were  under  the  unerring  guidance  of  the  Spirit ,  2  Tim.  3.16. 
 All  Scripture  is  given  by  iKffiration  of  God.  Qioyrytv^<,  brea- 
 thed by  God,  it  came  as  truely  and  immediately  from  the  very 
 
 Q^  2  mind 
 
 Du% 
 
j^  \    TkeSrpord  of  the  spirit, 
 
 i»Uid  and  heart  of  God,  as  our  breath  doth  from  witliin  .our  bo- 
 dies i  yea,  both  matter  and  words  were  enditcd  by  God  •  for  the 
 ^ings  which  they  fpake,  were  mt  in -the  words  which  mans  roif- 
 dom  teachcih,  htitvchlch  the  Holy  Ghoft  teacheth^  i. Cor.  z.  I2. 
 God  did  not  give  them  aThcam  to  diUte  and  enlarge  upon,  .with 
 their  own  parts  and  ubilitie-s  •  bat  conlincd  them  to  wh.t  he  endi- 
 ted.Thcy  were  buc  his  ^;»^»//f;^/t'j  to  write  hisiniallibleDidate; 
 orasfo  nwiT^'^ym^f^^to  trarfcribe  what  the  Spirit  of  God  lid 
 before  them,  "  ThisisgivenastheRe.fonwhy  no  Scripture  is  to 
 be  fenced  by  our  private  fancy  or  cor  ceit  •  but  we  are  to  take  the 
 meaning  of  it  from  it  felf,  as  we  find  one  place  cleirs  another  ^  be- 
 caufe  it  came  not  from  the  private  fpirit  of  any  man  at  firil-  but 
 ho/y  men  fpak^  as  they  V(?ere  moved  (or  carried)  hj  the  Holy 
 Ghofi,  2  Pet.  I.  20,  a'/id  21.  verfes  compared  :  now  ejufdem.  eji- 
 condere  &  inter pretari,  the  power  that  makes  the  Law,  that  muft 
 expound  it. 
 
 £liicfi.  But  It  may  be  fome  will  fay.  Do  you  bring  Scripture 
 to  bear  witnefs  for  its  felf  ?  The  queftion  is, Whether  the  Scripture 
 be  the  Word  of  God  ?  and  you  tell  us  the  Scripture  faith  (b,  and  is 
 that  asough? 
 
 Anfw.  This  would  carry  weight ,  if  it  were  the  word  of 
 fome  forry  Cre  ature  that  ftood  upon  the  tryal  •  but  a  greater  than 
 man  is  here  :  Humana  AiBa  Argumentis  ac  Teftihus  egent :  Dei 
 atttem  fermo  ipfe  ft  hi  tejtis  efl  ^  qpiia  necejfe  efi^  (jy.icqtiid  incfif- 
 rtipta  Veritas  loquitur  incorr upturn  Jit  veritatps  tefiimdnium  :  So 
 Salvian,  Be  Gub.  Dei,  lib.  3 .  Men  need  Arguments  and  Witnef- 
 its  to  prove  and  vouch  what  they  fvy  to  be  true  •,  but  the  Word  of 
 God  is  a  fufficient  witnefs  to  it  felf,  becaufe  what  truth  it  felf 
 (  which  is  pure  )  faith,  can  be  no  other  than  a  fincere  and  true 
 teftimony.  Chrill,  who  thought  it  derogatory  to  the  Dignity  of 
 His  Perfon,  to  borrow  credit  from  mans  tedimony,  did  yet  refer 
 Himfelf  to  the  report  that  the  Scripture  made  of  Him  :,  and  was 
 willing  to  (land  or  falHn  the  opinion  of  his  very  enemies,  as  the 
 tefiimony  thereof  lliOuld  be  found  concerning  him,  pi^/j^  ^.ver. 
 34.  eoajpared  with  wr.3  9.  And  therefore  their  telHmony  may 
 well  pafe for  themfelvcs.  He  that  cannot  fee  this  Sun  by  its  own 
 hght,  may  in  vain  think  to  go  find  it  with  Candle  and  Lanthorn  of 
 humane  Teftimony  and  Argument  ^  not  that  thefe  ar^  wanting , 
 iW,ufsJ(e^.    TheT^Himony  of  the  Church  is  highly  to  be  revc^  '" 
 
 Fenced, 
 
The  Sword  of  the  Spirit ,  117 
 
 c^- ■ — ^ . 
 
 renced,  bicaufe  to  it  are  thefe  Oracles  of  God  delivered,to  be  kept 
 a^aiacred  depofuum  and  charge-   yea,  it  is  called  the  filUr  and 
 grc^-.nd  of  truth,  I  Tim.  3 .  i  S  •    and  the  CandleBicl^j  Rev.  i.  12. 
 iroin  whence  the  Ughc  of  the  Scriptures  Oiines  forth  into   th;; 
 World  •  but  who  will  Ay,  that  the  procb^mation  of  a  prince  hath 
 its  authenticknefs  from  the  Pillar  it  hangs  on  in  the  Market  Crofs  ? 
 .    or  that  the  Candle  hath  its  light  from  the  Candleflick  it  ftands  on  > 
 ThQ  Office  of  lbs  Church  is  Alinifterial,    to  publifli  and  make 
 known  the  Word  of  God  ^  but  not  Aiagifiorlal  and  abfolute,  to 
 make  it  Scripture,  or  unmake  it,  as  (he  is  pie  fed  to  allow  or  deny 
 her  ftamp.  '  This  were  to  fend  God  to  man  for  his  hand  and  /eai , 
 and  to  do  by  the  Scriptures,  as  TertulUan  f  ith  in  his  Apdogy  the 
 Heathens  did  with  their  gods  •   who  were  to  p.Ts  \\\t  Senate,  ^.viA 
 g.iin  their  good- will  before  they  might  be  esteemed  Deities  by  the 
 People AvA  does  not  the  Church  of  Rome  thus  by  the  Scriptures  .? 
 fending  us  to  the  Pope  for  leave  to  believe  Scripture  to  be  Scri- 
 pture 1  The  blafphemous   ipeech    of  Herman^  is  notorioufly         3 
 known,  who  faid.  That  the  Scriptures  did  Tnntum  valere ,  quan-      /t 
 turn  (iy£fopi  FdhuU,  nifi  accedat  Ecclejltfi  Tefiimonium.     O  how 
 tike  is  Rome  lo  Rome  !  Superditious  Ron^'^  to  Pagaif  Rome  /  But 
 wc'ne.d  not  trav?il  fofarto  be  determined  in  this  cafe-  theScii- 
 ptureitfelf  will  five  us  the  pains  of  this  weanfomc  Journey  to  fo 
 little  purpofe,  being  more  able  to  fafisfie  us  of  its  own  divine  ex- 
 tradion,  than  the  Popf,  fitting  in  his  Porphjry  ChRir  wich  ail  his. 
 Cardinals  "about  him.     Neither  is  there  any  neceflity  to  r.sk.  for  a 
 Meflenger  to  afcend  on  High,who  may  from  Heaven  bring  down 
 their  Letters  tefUmonial  unto  us  -,  feeing  they  bear  Heavers  Super- 
 fcription  fo.fairly  writ  upon  their  own  Forehead,  that  denies  them 
 to  proceed  from  any  but  God  himfelf.     May  a  particular  man .  be      ft 
 ■    known  from  a  thoufmd  others  by  his  face,voy<:-e,  or  hand-writing  ? 
 Certainly  then  it  cannot  feem  ftrange  that  the  God  of  Heaven 
 (hould  be  difcerned  from  his  forry  Creature,  by  his  voyce  and  wri- 
 ting in  the  facred  Scriptures.     Do  we  not  fee  th;it  he  ha:h  interwo- 
 ven his  glorious  name  fo  in  the  works  of  Creation,  that  they  fpeak. 
 His  power  and  Godhead,  and  call  Him  Maker  in  their  thoughts 
 who  never  read  the  Bible,  or  heard  of  fuch  a  Book  ?  (  fo  that  they 
 conld  not  Ileal  the  notion  thence,but  had  it  from  the  didate  of  their. 
 own  confciencp^?,  extorting  the  acknowledgment  of  a  Deity.)  And 
 a«K;U  mQre  will  3J1  enlightn^d  confaence  and  (andiHed  heart  be 
 
 commanded 
 
u8  The  Stpordofthe  Spirif. 
 
 commanded  by  the  ovar'-powring  evidence  ch.it  ftiines  forth  in  the 
 Scriptures  to  rail  down  and  ci'y,  it  is  the  vo^xe  of  God,  and  not  any 
 Creature  that  fpeaks in  them.  Indeed  the  grand  truths  and  chief 
 -notions  found  in  the  Scriptures,  are  fo  connatural  to  the  principles 
 of  grace,  which  the  fame  holy  Spirit  (  who  is  the  inditer  of  them  ) 
 hath  planted  in  the  hearts  of  all  the  Saints,  that  their  foules  even 
 -fpring  and  leap  at  the  reading  and  hearing  of  them,  ss  the  Babe  did 
 .in  Elizabeths  womb,  at  the  Salutation  oi  tht  Virgin  Mary,  The 
 Lamb  doth  not  more  certainly  know  her  Dam  in  the  midlt  of  a 
 whole  Flock  (  at  whofe  bleating  llie  pafleth  by  them  all  to  come  to 
 be  iiickled  by  her)  then  the  Sheep  of  Chri  ft  know  hisvoyce  in 
 the  faving  truths  of  the  Scriptures  ^  the  finrere  Milk  whereof  they 
 defire,  and  are  taught  of  God  to  tafte  and  difcern  from  all  other. 
 Indeed  till  a  foul  be  thus  inlightned  and  wrought  upon  by  the  Spirit 
 of  God,  he  may  have  his  mouth  ftpp'c  by  fuch  Arguments  for  the 
 Divinity  of  them,  as  he  cannot  anfwer  ^  but  he  will  never  be  per- 
 fwaded  to  reft  on  them,  and  cordially  embrace  them,  as  the  Word 
 of  God  ^  as  we  fee  in  the  Scribes  and  Pharifees,  who  oft  were 
 non-pluft,and  ftruck  down  fpeechlefs  by  the  dint  of  Chrifts  words- 
 yet  as  thofe  wretches fent  to  attach  th^Perfcn  of  C^r//?,  rofe  up 
 from  the  Earth  (  where  the  Ma  jefty  of  Chrifts  Deity  looking  out 
 upon  them,  hid  thrown  them  groveling  )  to  lay  violent  hands  on 
 Him  •  fo  thofe  obdurate  Pharifees  and  Scribes^  after  all  their  con- 
 vidions,  returned  to  oppofe  the  Dodrinc  He  preached,  and  that 
 moft  of  them  unto  death.  Yea,  that  part  of  the  Scripture  which 
 they  feemed  to  cry  up  fo  highly,  the  ZrfW  of  ^jy/f/^and  made  the 
 ground  of  their  quarrel  againft  Chrift  •,  our  Saviour  is  bold  to  tell 
 them.  That  as  great  Admirers  as  they  were  thereof,  they  did  not 
 fo  much  as  believe  it  to  be  the  Word  of  God  :  How  could  they 
 indeed  have  a  true  Divine  Faith  on  it,who  wanted  the  Spirit  of  God 
 that  alone  works  it  ?  fchn  5.46.  Had je  believed  Mofes  ^  je 
 lYopild  have  believed  me ,  for  he  ^rote  of  me.  Erafmm  tells  his 
 ft  friend  in  a  Letter,  That  he  met  with  many  things  charged  on  Luther 
 .  by  the  Alonks  for  Herefies, which  in  Augufiine  paffed  among  them 
 for  found  truths;  but  certainly  they  did  not  really  believe  them 
 to  be  truths  in  Angufline,  which  they  condemned  in  Luther  :  Nei- 
 ther did  the  Pharifees  in  truth  believe  what  Mofes  wrote,  becaufe 
 they  oppofed  Chrift,  who  did  but  vcrifie  what  Mofes  before  from 
 Gods,  mouth  hall  fpoke  ■  buc  becaufe  when  the  Spirit  of  God 
 
 comes 
 
7  he  Srvjrd  of  the  Spirit,  1 1  ^ 
 
 cornet  to  raife  the  heart  to  a  belief  of  the  Word  of  God,Hedoth 
 it  by  putting  His  own  weight  and  forc.^  to  thofe  Arguments  which 
 are  couched  m  the  Word,  and  fo  doth  Jt^^l/iare  animum  charaEtere 
 iilornm^  leave  the  print  or  charader  of  them  fealed  upon  the  fouJ , 
 therefore  I  fhall  draw  out  an  Argument  or  two  among  many,  that 
 are  to  be  found  in  the  Scripture  it  felf,  proving  che  i'arentage  there- 
 of to  be  Divine.  I  know  it  is  a  beaten  path  I  am  now  walking  in, 
 and  I  (hall  rather  fpeik  <cVi««  then  dn.A,  theiamc  things  for  fub- 
 ftance  which  you  may  meet  in  many  others,  only  a  little  otberwife 
 Jfhaped  on  my  private  Forge.  For  my  own  part,  I  think  it  more 
 wifdom  to  borrow  a  Sword  of  proved  mcctal  at  anothers 
 hands,  thin  to  go  with  a  we:ik  leiden  one  of  my  own  into 
 the  Field,  and  fo  come  home  well-beaten  for  my  folly  and 
 pride. 
 
 The  two  general  Heads  from  which  I  deduce  my 
 Demonftrations,  are  thefe:  J»r/?,  The  matter  of  the  Scri- 
 ptures. Secondly  ,  The .  fupernaturaJ  Eflfeds  produced  by 
 them. 
 
 mmmMMimmmMM 
 
 CH^P.    IV. 
 
 An  Argumem  for  the  Di'vinity  of  the  Holy  Scri^ 
 ptures^  drawn  from  its  Antiquity^  and  alfothe 
 fincerity  of  the  Penmen  thereof, 
 
 HE  very  matter  contained  in  the  Holy  Scri- 
 ptures demonftxc.te  their  heavenly  defcent-  it 
 being  fuc-h  as-cannot  be  the  birth  or  produd  ^ 
 aCreature.  Let  us  iearch  the  Scnfture  aUttle, 
 and  confulix  the  Tiveral  parts  thereof,  arid  fee 
 whether  they  do  not  aittear  tlie  Ira^^  God 
 upon  them.    Confider  the  Hiftorical,  Prophetical,  Do Arind,  and 
 
 Preceptive, 
 
1 20  Tfee  Sword  of  the  Spirit. 
 
 preceptive,  with  its  Appendices  of  Promifes  and  Threatnings  to 
 enforce  the  fame  •  and  f^e  if  a  print  of  a  Deity  be  not  ftamp't  up- 
 on them  all. 
 
 . Firfi^  The Hiftorical  part  ■  in vAiidi  let  us  confider,  firfi,  the 
 Antiquity  of  the  matter  related.  *S*fcW/y,therimplicityand  fin- 
 cerity  of  the  Pen-men  in  relating  what  concerns  them- 
 felves. 
 
 I ,  For  the  Antiquity  of  the  matter  related.  There  are  fome 
 pieces  that  could  not  poflibly  drop  from  a  Creatures  pen^  where 
 ihould  or  could  he  have  his  reading  and  learning  to  enable  him  to 
 write  theHiftory  of  the  Creation?  The  Heathen  (it  is  confeft) 
 by  the  enquiry  of  natural  Reafon,  have  made  a  difcovery  thus  far, 
 thatthe  World  had  a  beginning,  and  could  not  be  from  Eternity  ^ 
 and  that  it  could  be  the  workmanlhip  of  none  but  God  :  But  what 
 is  this  to  the  compiling  of  a  diftinft  Hiftory,  how  God  went  to 
 work  iai -the  produdion  thereof,  what  order  every  Creature  was 
 made  in,  and  how  long  God  was  finidiing  the  fame  f  He  that  is  fur- 
 niih'tforfuchanenterprize,  muftbeonethatwas  pre-exiftent  to 
 the  whole  World,  and  an  Eye-witncfs  to  every  dayes  work^  which, 
 man  that  was  made  the  laft  day  cannot  pretend  unto.  And  yec 
 thcreis  Hiftory  more  Ancient  then  this  in  the  Scripture,  where  we 
 find  what  was  done  at  the  Councel  Table  of  Heaven,  before  the 
 World  began,  and  what  paft  there  in  favour  of  man,  whom  after- 
 wards he  would  make.  Who  could  fearch  thefe  Court-Rolls  I  won- 
 der, and  bring  us  intelligence  of  the  everhfting  Decrees 
 then  refolved  on,  and  Promifes  made  by  the  Father  to  the  Son 
 of  Eternal  Life  in  time   to  be  conferred   on  his  Elcd?  Tit^ 
 
 1.2. 
 
 .2.  The  (implicity  and  (incerity  of  holy  Pm-men^  in  relating 
 what  moft  concerns  themfelves,  and  thofe  that  were  near  and  dear 
 to  them .  We  may  poflibly  find  among  Humane  Attthours,  fome 
 that  carry  their  pen  with  an  even  hand  in  writing  the  Hiftory  of 
 others,  the  makingknownwhofe  faults  cafts  no  dilhonourable  re- 
 fiedion  upon  him  that  Records  them' .-  Thus  Suetonim  fpared  not 
 u  to  tell  the  World  how  wicked  great  Emprotirs  were  ^  who'  there- 
 fore is  faid.  To  have  taken  the  fame '  liberty  in  writing  their  Lives, 
 that  they  took  in  leading  them.  But,  where  is  the  m:in  that  hath 
 notanhairuponhispen,  whenhe  comes  to  write  thcblemifhes  of 
 his  own  Houfe  or  Perfon  ?  Alas,here  we  find  that  their  pen  will  caft 
 
 no 
 
ThefitPord  of  the  5*/?/n>.  s  2 1 
 
 no  ink-  they  c:in  rather  m:ike  a  bloc  in  thdrH*/?ory,  than  leave-  a 
 blot  on  their  own  n?.me  •,  they  have,  like  Alc?canders  Pawtcr^  a 
 finger  to  lay  upon  thefe  fears  ■  or  if  they  mention  them ,  you.   fhail 
 obierve  they  learn  their  pen  on  a  fudden  to  write  fmaller  chert  it  vvtas 
 wont.     But  in  the  Hiftorj  of  the  Scripture  ,  none  of  this  feifl 
 love  is  to  be  found  •,  the  Pen-men  whereof  are  as  free  to  ex- 
 pofe  their  own  (hime  and  n^kednefs  to  the  Worlds  \itWy  as 
 any  others.  Thus  Aiofes  brands  his  own  Tribe  for  their  bloody 
 murcher  on  Sechem ,  Gen.  34.     An  enemy  could  not  have  fee 
 the  brand  heavier  on  their  name  than  himfeif  doth  it^  his  own 
 brother  is  not  favoured  by  him,  but  his  Idolatry  {cc  upon  the 
 File,    £xod.  32.     The  proud  behaviour  of  his  dearSiiler^aud 
 the  plague  of   God  which  befell  her,    efcapjs  not  his  pen. 
 Numb.  12.     No,  not   the  in  ceil  of  his  own  Parems ,  Exod. 
 6.20.     So  that  we  mull;  fay  of  him,  concerning  the  imparti- 
 ality of  his  pen  in  writing ,  what  himfelf  faith  of  Levi  \i\  the 
 execution  of  juftice ,  That  he  [aid  unto  his  father ,    and  to  his 
 mother^    I  have   not  fecn  him  •,   neither  did  he  acknoVclcdge  his 
 Brethren,   Deutr.  33.9,     In  a  word  ,  to  difpatch  this  particu- 
 lar ,  he  is  no  more  tender  of  his  own  perfonal  honour ,    than 
 he  is  of  his  Houfe  and  Family^    but  doth  Record  the  infirnii. 
 ties  and  mifcarriages  of  his  own  life,  as  his  ktckwardnefs  to 
 ent€r  upon  that  difficult  charge,    B'Kod.  3.   and  4.  Chapters  : 
 Wherein  he  difcovered  fo  much  unbelief  and  pufilknimity  of 
 fpiht,  notwithftanding  his  clear  and  immediate  call  thereunto 
 by  God  himfelf.    His  negleft  of  a  Divine  Ordinance  in  not 
 circuuicifing  his  Child ,  and  what  that  fin  had  like  to  coil: 
 him  i  his  frowardnefs  and  impatience  in  murmuring  at  the  trou- 
 bles that  accompanied  his  place  wherein  God  had  {^t  him , 
 Numb.  II.  ver.  ii,  12,  13.     And  his  unbelief,  after  fo  m?.- 
 ny  miraculous  feals  from  Heaven  fet  to  the  promifc  of  God , 
 for  which  he  had  his  Leading-ftaffe  taken  from  him ,    and 
 the  honour  of  conducing  Ifrael  into  Canaan  denied  him  ^  a 
 •fore  and  heavy   expreflion  of  Gods  difpleafure  agunft  him, 
 Numb.  20.  12.     Certainly  we  muft  copfefs,  had  not  his  pen 
 been  guided  by  a  fpirit  more  than  humane ,   he  could  never 
 have  fo  perfedly  conquered  all  carnal  affections ,  fo  as  not  the 
 leaft  to  favour  himfelf  in  reporting  things  thus  prejudicial  to 
 
 R  his 
 
113 
 
 J  he  Svpord  of  the  Spirit. 
 
 his  honour  in  the  World :   And  the  fame  fpait  is  found  to 
 breath  in  the  Evangelifls  Hiftory  of  the  Gof}cl^  they  being  as 
 Uttle  dainty  of  their  own  names,     as  Mofes  was^   as  may 
 be  obferved  in  their  freedom  to  declai:ie  their  own  blemifhes, 
 and  their  YQWo^^-Afofiles  ^  fo  far  were  they  from  wronging  the 
 Church  with  a  lame  mutilated  ftory  of  Chrifts  life  and  death ,. 
 to  fave  their  own  credits:  •   that  they  interweave  the  weaknel^ 
 fes  and  fins  of  one  another  all  along  their  Relations.    Hence 
 we  read  of  the  fmfut  paflion  and  revenge  working  the  fons  of 
 Zebedee^  Peter  ading  the  Divels  pirt  to  tempt  his  Mafter  at 
 another  time.     The  ignorance  of    all  the    tvcelve   in   fome 
 main  principles  of  Chrifti mity  for  awhile  ,     their  ambition 
 who  ftiould  be  greateft  ,     and  wrangling  about  it  ^     their 
 unbelief,  and  cowardize-   one  denying  his  Lord,     and   the 
 reft  flying  their  Colours,    when  they  (hould  have  interpofed 
 their  own  bodies  betwixt  their  Mafter  and  the  danger ,   as  re- 
 folved  either  to  dye  for  him ,   or  at  leaft  with  him ,  and  not 
 fave  their  lives  with  fo  difhonourable  a  flight ;  thefe,  and  fuch 
 like  paflages  declare  them  to  beaded  in  their  writings  by  a 
 jfpirit  higher  than  their  own,     and  that  no  other  than  of  God 
 himfelf  •,    for   whom  they  fo  willingly   debafe  themfelves  in 
 the  eyes  of  the  World  ,    and  lay  their  names  in  the  duft,. 
 that  the  glory  of  his  Name  might  be  exalted  in  their  free  ac- 
 knowledgment 
 
 CHAP. 
 
The  Smrd  of  the  Spirit. 
 
 ^^3 
 
 CHAP.  V. 
 
 7hs  Divinity  of  the  Scriptures  demonjirated  from 
 the  Prophet ick  p^rt  in  it. 
 
 2.  f^^-^^-^-^^  HE  Prophetickpart  of  the  Scripture,  which 
 "  '  contains  wonderful  predidions  of  fuch  things 
 
 to  come,  as  could  drop  from  no  pen,  but  one 
 guided  by  a  Divine  Hand,  all  which  have  had 
 their  pundual  performance  in  the  juft  peri- 
 ods fore-told.    Indeed'  from  whom  could 
 thefe  come ,    but   God  ?  Secret  things  be- 
 hnq  to  God,  Deut.29.    And  prediftions  furely  may  pafs  very  well 
 forlecrets  •   they  are  arcana  e]m  imperii  •,  fuch  fecrets,  that  God 
 offers  to  take  him  (whoever  he  is  j  andfethimwithhimfelf  in 
 his  own  Throne,  that  is  able  to  fore-tell  things  to  come.     I  fa.  41. 
 2  3 .     Shevif  the  things  that  are  to  come  hereafter ,   that  rve  may 
 kriow  that  jfe  are  Godi.    This  mult  be  confefled  to  be  a  flowre  of 
 thaCrown,  and  an  incommunicable  Property  and  Prerogative  of 
 the  only  true  God,  who  i^ands  upon  the  Hill  of  Eternity,and  from 
 thence  hath  the  full  profped  of  all  things,  and  to  whole  infinite 
 underitanding  they  are  all  prefent^  for  his  will  being  the  caufe  of 
 all  events,  he  muft  ne .^ds  know  them,  becaufe  he  knoweth  th  it.  The 
 Divel  indeed  is  very  ambitious  to  be  thought  able  to  do  this,  and 
 to  gain  the  reputation  hereof,  hath  had  his  mock  Prophets  and  Pro-- 
 fhecies  in  all  Ages-  with  which  he  hath  abufed  the  ignorant  cre- 
 dulous World  :  But  alas,  his  Predidions  are  no  more  true  Prophe* 
 cies,  than  his  Miracles  are  true  Miracles  ^  he  puts  a  cheat  upon  the 
 underftandings  of  filly  fouls  in  the  one,  as  he  doch  on  their  fenfes 
 in  the  other  ^  for  his  predidions  are  either  d-^rk  and  dubious,  cun- 
 ningly p?ck'c  and  laid,  that  like  a  piH-r/re  in  plicis,  they  carried  two 
 faces  under  one  Hood  ^  and  in  thefe  Folds  the  fubriL-  Serpent  wrap*c 
 himf^lf  onpurpofe  to  five  his  credit,  which  way  focver  the  event 
 
 R2  fell 
 
 2.. 
 
124  ThefwordoftheSfirit. 
 
 fell  out.    'And  this  got  e^pc/Za  the  name  of  Zoa;/^,  of  ho^eiy  ohr- 
 liqupi6 1,  poster  oblicjua  &  tortmfa  rejponfa  eJHf,  becau/e  he  mock't 
 them  thaca-nful ted  his  On cle  with  fuch  ambiguous  anfwers,  chat 
 fent  them  as  wife  home,  as  they  came  to  him.    Indeed  the  Devil 
 found  it  neceffary  rhus  to  do,  h^d  he  not  with  this  patch  of  policy 
 eek'doucthefcantnefsof  his  own  underftandmg,  the  nakednefs 
 thereof  would  have  been  feen  by  every  vulgar  eye  to  his  fham.e , 
 and  the  contempt  of  his  Oracles.     Or  if  his  Predidtions  were 
 more  plainly  delivered,  they  were  firft,  of  fuch  things,  which  he 
 fpei'd  out  by  t  he  help  of  natures  Alfhahet^  and  c  '.me  co  the  know- 
 ledge of,  by  diving  into  the fecrets  of  natural  caufes ,  before  they 
 dffcovered  themfelves  unto  the  obfervation  of  mans  duller  under- 
 ftanding  •,  and  this  made  them  be  cryed  up  for  wonderful  Predid:i- 
 ons,  and  fupetiiatural,  by  thofe  who  could  not  fee  this  clue  in  Satans 
 hand  that  guided  himi     If  a  man  fhould  meet  you  in  the  ftrcet, 
 and  tell  you  fuch  a  friend  of  yours  will  dye  within  a  few  Months, 
 whom  you  left  well  to  your,  chinking  but  a  few  minutes  before,  and 
 J  he  event  fhould  feai  to  the  truth  of  what  he  fiid-you  might  poffibly 
 begin  think  this  a  wonderful  Prophefie ;,  but  when  you  afterwards 
 know,  he  that  told  you,this  was  a  Phj/fnian  rarely  accomplifht,and 
 had  upon  much  ftudy  and  ftrid  obfervation  of  your  friends  bodily 
 ftate,  found  a  dangerous  difeafe  growing  infenfibly  uponhim  -  you  • 
 wouldakcryouropinion,  and  not  think  him  ^Prophet,  but  admire 
 him  for  a  skilful  Phyfnian.    Thu.s,  did  we  but  confider  the  vaftnefs 
 of  Satans  natural  p.irts  ( though  limited  becaufe  created  )  and  the 
 improvement  he  hath  made  of  them,  by  the  ftudy  and  experience 
 of  fo  many  thoufand  yeirs,  we  fhall  not  count  his  Predictions  for  ■ 
 Prop/^f/zf^,  but  rather  as  Comments  and  explications  of  the  (horc 
 and  dark  Text  of  natural  cufes,  and  acknowledge  him  a  learned 
 Natfiralifi-^  but  not  delerving  the  name  of  a  truQ  Peophet.     Se- 
 condly, If  he  hath  not  his  hint  from  Natural  Caufes,  then  he  gathers 
 his  Inferences  from  Moral  and  Political  Caufes,  which  compared  to- 
 gether by  fo  deep  a  Pate  as  his,  give  him  great  help  and  advantage 
 to  infef  many  tipies  v/hatin  very  great  probability,and  all  likelihood 
 of  Reafbn -wmcometepa is.  .  Thus  what  theZ>fw7  told  Saul 
 wojuld  become  of:,  aim;  his  Army  -and  Kingdom,  was  nothing  but 
 what  he  might  r.ationally  conclude- from  thofe .premifes  which  lay 
 fcefore  him,  in  his  being  receded  of  God,  and  another  anointed 
 l>y  Cpds  own  command  to  be  Kmg  in  his  ftead,  together  with  the 
 
The  Sword  of  the  Spirit.  125 
 
 juft  heighth  andfuIlmeafuretowIiichJ'W/  fins  might  now  be 
 thoiighr'co  have  arrived  (by  his  going  to  a  Witch  for  counfel)  and  • 
 apuifTir.t  Armyof  theP/7;7/'/?/w/  preparing  agdnft  him,  whofe 
 wonted  courage  now  (o  failed  him,  that  he  went  rather  iike  a  Male- 
 f^.dourpinion'd  and  bound  with  the  terrours  of  his  accufing  con- 
 fcience,  to  meet  an  Executioner  that  (hould  give  the  fatal  flroke  to 
 him,  then  like  a  valiant  Captain  to  adorn  and  enrich  himfcif  with 
 the  Ipoyles  of  his  enemies:  All thefe  laid  together,  make :t  ap- 
 pear,the  Devil  without  a  gift  of  Prophefie  might  tell  him  his  doom. 
 Thirdly  and  i?.ftly,  God  may,  and  doth  fometimes  reveal  future 
 events  to  Satan,  as  when  God  intends  him  to  be  his  Tnftrument  to 
 execute  fome  of  his  purpofes,  he  may,  and  doth  acquaint  him  with' 
 the  fame  fome  time  before  ^  and  you  will  not  fay  the  Hang-man  is- 
 a  Prophet,  that  can  tell  fuch  a  m.an  (hill  on  fuch  a  d'^y  be  beheaded 
 or  hang'd,when  he  hath  a  warrant  from  iheKing  that  appoints  him ' 
 to  do  that  office.ThusSatan  could  have  toldfoi^  before  handwhit  fid 
 afflidions  would  certainly  be-all  him  in  his  eibte,  fervants,  chil- 
 dren, and  his  own  body  •  becaufe  God  h^.d  granted  him  a  Commif- 
 fion  to  be  the  Inftrument  that  fhould  bring  alhhefe  upon  him  :  But 
 neither  ^rff .?;;, nor  anyCrcature  elfe  are  able  of  themfrlves  to  foretel 
 Xuch  events,  which  neither  anfe  from  natural  caufes,  nor  may  be 
 rationally  concluded  to  follow  from  Moral  and  Politml  prob  "bili- 
 ties  ^  but  are  lock't  up  in  the  Cabinet  of  the  Divine  Will,how  they 
 {hall  fallout:  And  fuch  are  the  Profhefies  which  we  find  in  the 
 Holy  i'fn)>r^rf/,  by  which  they  phinly  prove  their  heavenly  ex- 
 traction.   They  muft  needs  come  from  God,that  tcU  us  what  God 
 only  knew,  and  depended  on  his  will  to  be  difpofed  of.     Who  but 
 Gody  could  tell  Abraham  where  his  Pofkrity  (hould  be,  and  what 
 fhould  particularly  befall  them  four  hundred  years  after  his  de  ith  > 
 for  fo  long  before  was  he  acquainted  with  their  deliverance  out  of 
 Egy^-t^  Gcn.i  5 .     which  accordingly  came  to  pafs  punAually  on  the 
 very  day  foretold,  Exod. 12. 4.1 .    How  admir.ble  are  theProphe-- 
 fies  of  Chnfl  zhtMeJfias,  in  which  his  Perfon,  Birth,  Life,  and 
 Dea:h,even  to  the  minute,and  circumftancesof  them  arc  as  exadly 
 and  particubrly  fet  down :,  mmy  Ages  before  his  coming  upon  the  • 
 ftige,  ashy  the^^'»?«^f/;/?j-  themfelves,  who  wer^  upon  the  pi  ice 
 with  him,  and  hw  all  that  was  don:  with  their  own  eyes-,  and 
 though  fome  things  foretold  of  him  may  be  thoughr,becaufe  fmall  < 
 afldinconfiderableinthemfelves,  not  to  deferve  a  mention  in  fo 
 
 high  : 
 
J  ^g  The  [word  pf  i  he  Spirit, 
 
 high  and  facred  a  Prophe^e,  as  our  Saviours  riding  on  an  Ms,Zech. 
 9»  9.  The  thirty  pieces  given  for  him,  and  the  purchafe  of  the  Pot- 
 ters  field  afterwards  with  them,  Zech,  11.12,13.     And  the  pre= 
 ferving  his  bones  whole,whcn  they  that  fuffer'd  with  him  had  theirs 
 broken  .•  Thefe  I  fay,  and  fuch  like,  though  they  may  fecm  incon- 
 liderabie  p.iflages  in  themfelves>  yec  upon  due  weighing  the  end 
 for  which  they  are  mentioned,  we  {hall  find  that  our  weak  faiths 
 could  not  well  have  fpared  their  htlp  toftrengthen  it  in  the  belief 
 of  the  Prophelie.    Indeed  a  great  weight  of  the  Argument  to 
 prove  the  Truth  and  Divinity  of  the  Prophefie,  moves  upon  thefe 
 iittle  Hinges  ^  becaufe  the  iefs  thefe  are  in  themfelves,  the  more  ad- 
 mirably piercing  and  ftrong  rnuft  that  eye  be,  that  could  fee  fuch 
 fm:ill  things  at  fo  great  a  diitance  ^  none  but  an  infinite  underftand- 
 ing  could  do  this .'  And  now  I  hope  none  will  dare  to  ask,  But  how 
 may  we  be  fure  that  fuch  Prophefies  were  extant  folong  before 
 their  fulfilling,  and  not  foyftcd  in,  after  thefe  things  were  done  ? 
 feeing  they  were  upon  publick  Record  in  the  CWc/?  of  the  ferves, 
 and  not  denied  by  thofe  that  denied  Chrift  himfelf.    And  ,truly 
 this  one  confideration  caft  into  the  foale  after  all  the  former,  doth 
 give  an  over-weight  to  the  Argument  we  are  now  upon.  I  mean, 
 that  thefe  Prophefies  were  fo  long,  and  that  fo  openly  read  and 
 known,  and  confequenjly  impoflible,  that  Satan  Ihould  be  igno- 
 rant of  them,and  not  take  the  Alarmc  from  them,to  do  his  utmoft 
 to  impede  their  accomplifhment,  feeing  his  whole  Kingdom  lay  at 
 flake,  fo  as  either  he  muft  hinder  them,  or  they  would  ruineit  •,  and 
 that  notwithftanding  all  this,  together  with  his  reftlefs  endeavour 
 againft  them,  they  (hould  be  all  fo  fairly  delivered  in  their  full  time ; 
 yea,  many  of  them  by  the  Midwifery  of  thofe  very  perfons,  that 
 would,  if  poffibIe,have  del^royed  them  in  the  womb,  as  we  fce> 
 ABs  4.27.    Here  breaks  out  the. wifdom  and  power  of  a  God, 
 with  fuch  a  flrong  beam  of  light  and  evideuce,  that  none  of  the 
 Scriptures  enemies  can  wifhly  look  againft  it. 
 
 CHAP. 
 
The  Srvordofths  Spirit, 
 
 117 
 
 i{^' 
 
 CHAP.  Vl. 
 
 The  rli<vine  extrusion  of  the  Scripture  evidem  in 
 its  DoSirinal part, 
 
 HE  Doftrinal  part  of  the  Scriptures,  by 
 which  in  this  place  I  mean  only  thcfe 
 grounds  and  principles  of  Faith  that  are 
 laid  down  in  Scripcui-e,  and  propofed  to  be 
 believed  and  embraced  of  all  that  defire 
 eternal  life.  There  is  a  divine  glory  that 
 is  to  be  feen  on  the  very  face  of  them,  be- 
 ing fo  fublime,  that  no  creature  can  be 
 the  inventor  of  them.  To  inftance  but  in 
 a  few  for  all.  Firft,  God  himfelf ,.  who  is  the  prime  objed  of 
 our  Faith.  Who  hxxzGod  could  tell  us  who  and  what  his  Nature 
 ts?  That  there  is  a  C^.^,  weconfefsisaNotionthat  natural  rea- 
 fon  hath  found  the  way  to  fearch  out ,  yea  Im  God-head  and  fow- 
 er  are  a  leffon  taught  in  the  School  of  Nature,  and  to  be  read  in 
 the  book  of  the  creatures  ^  but  how  long  men,who  have  no  high- 
 er teaching,  are Ie:irning  the  true  knowledge  of  God,  and  how 
 little  progrefs  they  m^ke therein^  we  fee  in  the  poor  Heathen, 
 among  wnom  the  wifeft  Philofcphers  have  been  fuch  Dunces,  gro- 
 ping about  this  one  principle  one  age  after  another ,  and  yet  not 
 able  to  find  the  door  ^  as  the  ^j?o/?/f  tells  us  when  he  faith  that, 
 the  ^or/d  by  fVifdom  knew  not  God,  I  Cor.  i.  But  as  for  the 
 Trinity  of  Perfons  in  the  God-he^id ,  This  is  fuch  a  heighth ,  as 
 the  heart  of  man  never  could  take  ai  me  at,  fo  much  as  to  dream  or 
 ftarta  thought  of  it  ^  fo  that  if  God  had  not  revealed  it,  the 
 world  of  neceflity  muft  have  forever  continued  in  the  ignorance 
 thereof.  And  the  f  me  muft  be  fud  of  all  Gofpel-Truths,  ft/w 
 Chrifi^  God-man ,  fuflification  by  f'ith  in  his  blood  ,  and  the 
 whole  method  of  grace  and  falvation  through  him  •,  They  are  all 
 Jfacli  Notions  as  never  came  into  the  heart  of  the  wifeft  Sophies  in 
 
 the 
 
 ?• 
 
28 
 
 The  Sn^Qrdofihe  Spirit, 
 
 the  world  to  conceive  of-,  andthereforeitisno  wonderthata  lir» 
 tie  childe  under  the  pre:;chtng  of  the  Gofpel,  believes  thefe  my- 
 fteries  which  Plato  and  ^Wj^*?^/^  were  ignorant  of,  becaufethey 
 are  not  attained  by  our  parts  and indmliry,  but  communicated  by 
 divine  and  fupernatural  Revelation:  Yea,  now  they  are  revea- 
 led, how  does  ourreafongize  at  them,  asNotions  that  are  for- 
 reign,  and  meer  llrangers  to  its  own  nacuhl  concepdons,  yea  too 
 big  CO  be  grafped  and  comprehended  with  its  {hortfpan?  which 
 makes  it  Co  maleperc  (  where  grace  is  not  Mafter  to  keep  it  in  fub- 
 jedion)  astoobjeftagiinftthe  poilibility  of  their  being  true, 
 becaufe  it  felf  cannot  meifure  them.  As  if  the  Owle  ftiould  fay 
 the  Sun  had  no  light,  becaufe  her  weak  eyes  cannot  bear  to  look 
 on  it.  Thefe  are  truths  to  be  believed,  upon  the  credit  of  him 
 that  relates  them,  and  not  to  be  entertain'd  or  rejefted  as  they 
 correfpond  to,  or  diff.^r  from  the  mould  of  our  reafon.  He  that 
 will  handle  thefe  with  his  reafon,  and  not  his  faith ,  is  like  to  be 
 fervQd^s  the  Smith  (ins  C  hrj/fofioms  com'^mfon)  that  takes  up 
 his  red-hot  Iron  with  his  hand,  and  not  with  his  tongues,what  can 
 he  expcd  but  to  burn  his  fingers  with  them  ? 
 
 CHAP.    VII. 
 
 The  Divinity  of  the  Scriptnrepro'vedfrom  its  pre- 
 ceptive part. 
 
 He  fourth  and  laft  part  in  our  divifion  of  the  Scripture,  is. 
 The  preceptive^or  that  which  contains  commands  and  pre- 
 cepts.   And  this  will  be  found  to  carry  the  fuperfcription 
 of  its  Divinity  on  its  forehead,and  that'  with  as  legible  and 
 fair  Charaders  as  any  of  the  former.     If  we  do  but  confider 
 Firft,  The  vaft  extent  of  Scripture  commands :     And 
 Secondly,  Their  fpotlefs  purity. 
 
 SECT. 
 
The  Sword  of  the  Spirit.  *a  9 
 
 S    E    C    T.     L 
 
 jp/r/.npHevaft  extent  of  Scripture  commands  ^  which  is  fuch 
 jL  as  never  any  humane  Laws,though  of  the  greateft  Mo- 
 narch chat  ever  fvvayed  Scepter,  could  pretend  unto.     Where  is 
 the  Prince  among  the  fons  of  men,  that  ever  went  about  to  give 
 Laws  to  all  mankind  ,  and  did  not  rather ,  in  his  Royal    Edids 
 and  Laws ,  refped  that  particular  People ,  and  thofe  Nations , 
 wliofe  lot  fell  within  the  circle  of  their  Empire  ?     Of  all  the  Em- 
 pires the  world  ever  had  ,  the  Roman  was  without  compare  the 
 greateft,  and  yet  when  the  Roman  Eagles  wings  were  belt  grown, 
 they  could  not  overfpi-e.;d  more  than  the  third  part  of  this  lower 
 world  ;     And  how  vain  and  ridiculous  had  it  been  for  the  Empe- 
 Your  to  have  attempted  to  make  a  Law  for  thofe  Nations^  which 
 neither  knew  him,  nor  he  them  ?    But  in  the  Scripture  we  find 
 fuch  Laws ,  as  concern  all  mankind ,  wherever  they  live ,  and 
 which  have  been  promulged,  where  the  Bible  was  never  feen. 
 Their  found  is  gone  into  all  the  earth ,  and  their  words  to  the  end 
 of  the  world.     Many  of  the  Laws  in  Sacred  Writ,  they  are  but 
 a  fecond,  and  that  fairer  Edition  of  what  was  found  written  In  the 
 confciences  of  men  and  women  before  the  Scripture  came  forth. 
 So  that  if  thofe  Laws  that  are  cut  with  fo  indelible  a  Charader  in 
 the  confciences  of  all  the  fons  of  Adam ,  be  of  God  ,   then  the 
 Scripture  mud  be  confefTed  to  proceed  from  God  alio.     Yet  fur- 
 ther, as  the  Scripture  takes  all  mankind  to  task,  and  lay es its 
 bonds  on  all,  high  and  low,rich  and  poor  -.     So  its  Laws  bind  the 
 whole  man  ^  the  heart  with  its  moft  inward  thoughts  is  laid  in 
 thefe  Chains,  as  well  as  the  outward  man.     Indeed  the  Heart  is 
 the  principal  fubj'ed,  whofe  loyalty  is  moft  provided  for  in  the 
 precepts  of  Scripture.    Thofe  commands  that  contain  our  duty  to 
 God ,  require  chat  all  be  done  with  the  heart  and  foul  •,   if  wc 
 pray,  it  muftbeinthefpirit,  fohn^.  or  elfewehad  as  good  do 
 nothing  ^  for  we  tranfgrefs  the  Law  of  Prayer  :  if  it  be  a  Law  that 
 refpeds  our  carriage  to  man ,  ftill  the  heart  is  chiefly  intended  , 
 ThoH  PjaU  not  hate  thy  brother  in  thy  hearty  Levit.  1 9,     Cnrfe 
 mt  the  King,  no  not  in  thy  thought,  Ecclef.  10.20. 
 
 And  accordingly  the  promi-fes  and  threatnings ,  which  attend 
 
 S  Lhe 
 
J3Q  The  itpord  of  the  spirit. 
 
 the  commands  of  Scripture    (  ss  the  Arteries  do  the  Veins  in  mans 
 body  )  to  infpirit  and  enforce  them,  they  are  fuitable  to  thefpi- 
 ritual  nature  of  thofe  commands  •  the  rewards  of  the  one ,  and. 
 punillimentsof  the  other,  being  fuch  as  refped  the  fpiritual  per- 
 formance or  negled  of  them ,  Blejfed  are  the  jtnre  in  heart ,  for 
 thej  Jhall  fee  God,  Mat.  5 .     Not  bleflfed  are  they  whofe  hands  are 
 clean,  though  their  hearts  be  foul  and  filthy.    So,  Mai.  i,  14, 
 Car  fed  be  the  deceiver,  that  hath  in  his  pck^a  male^  and  vorf- 
 ethj  and  facrificeth  to  the  Lord  a  corrupt  things     The  deceiver 
 there  is  the  Hypocrite ,  that  gives  God  the  skin  for  the  facrifice , 
 the  (hape  of  a  duty  for  the  fubftance ,  the  lean  of  an  outfide  obe- 
 dience, inflead  of  the  fat  of  the  inward  man,  viz.  the  obedience 
 of  the  heart.     And  as  the  principal  objed  that  thefe  are  levelled 
 toandagainft,  is  the  obedience  or difobedience  of  the  Heart- 
 fo  the  fubjed  or  veflel  into  which  the  one  emptyeth  its  ble/Tings, 
 and  the  other  its  curfes ,  is  chiefly  the  foul  and  fpirit  ,     They  Jhall 
 fraife  the  Lord  that  fe^k^  him ,  yonr  heart  fhall  live  for  ever , 
 pfal.  22,  26.     /  vpili  comfort  joh  -^   and  your  heart  fhali  rejoyce , 
 Ifa.  66.  13,  I4«     G^"^^  them  for  row  of  heart,  thy  curfe  ^  o  God, 
 Lam.  3. 65.     Now  I  would  fain  know  the  Man  :hat  ever  went  a- 
 bout  to  form  fuch  Laws,  as  fhould  bind  the  hearts  of  men,  or  pre- 
 pare flich  rewards  as  fhould  reach  the  fouls  and  confciences  of 
 men.    Truly,  u'  any  moiLai  man   (  be  he  the  greateft  of  the 
 Worlds  Monarchs  )  fnouid  make  a  Law  that  his  Subjeds  (hould , 
 love  him  with  all  cbeir  hearts  and  fouls,  and  not  dare ,  upon  peril 
 of  his  greateft  indignadon,  to  bid  a  trayterous  thought  againft  his 
 Roy  alPtrfon  welcome  in  their  fouls,  bu:  prefently  confefs  it  to 
 him,  or  elfe  he  would  be  avenged  on  him.    He  would  defervc  to 
 be  more  laughed  at  for  his  pride  and  folly,  than  Xerxes  for  cafting 
 his  Fetters  into  the  Belli^ont  to  chdin  the  fmly  waves  with  them 
 into  his  obedience ,  or  C^/i^^/^thatthrcr/.nid  the  aire,  ifitdurft 
 rainwhejnhewasathisPaft-times,  who  yet,  poor  uieaks,  durft 
 not  himfelf  fo  much  as  look  into  the  are  wh^zn  ii  Thundered, 
 Certainly,  a  Bedlam  would  be  fitter  for  fuch  a  Mvi-man,  more 
 than  a  Kings  Throne  and  Palace,  that  Uiouldfofir  forfeit  his  rea- 
 fon,  as  to  think  that  the  thoughts^and  hearts  of  rn°n  were  with- 
 inhis  Territories  and  Jurifdidion.    Who  need  fear  fuch  a  Law, 
 when  none  but  th^  Offendor  himfelf,  can  bring  in  evidence  of  the 
 i/S^l .  Th^ehavje  been  indeed  fome,  that  intending  to  take  a- 
 
 way. 
 
Tbefword  of  the  Spirit, 
 
 way  the  life  of  their  Prince  by  a  bloody  murtherous  Knife ,  have 
 been  attached  by  their  own  confcience,  and  forced  by  it  to  blab 
 and  confefs  their  own  wicked  thoughts,  before  any  other  could  be 
 their  Accuftr ,  fo  Sacred  are  the  Perfonsof  Gods  anointed  ones : 
 But  not  from  the  power  of  Man  or  his  Law,  making  them  do  fo , 
 but  the  dread  of  God  arreting  their  confcience  for  violating  his 
 Law,  which  indeed  not  only  binds  up  Sub  jeds  hands  from  killing , 
 but  hearts  alfo  from  curfmg  Kings  in  our  very  thought.  This,this 
 is  the  Law  which  rules  in  the  confciences  of  the  worft  of  men  ^  a 
 bit  that  God  rides  the  fierceft  finners  with,  and  fo  curbs  them  , 
 that  they  can  never  (bake  it  out  of  their  mouths.  Enough  to  prove 
 the  Divinity  thereof. 
 
 t2\ 
 
 Sect.il 
 
 T  He  fpotlefs  purity  of  Scripture-commands,  do  no  lels  evince 
 their  divine  extradion ,  God  is  the  holy  one  ,  Ifa.  43.  He 
 alone  is  pcrfedly  holy  ^  The  heavens  are  not  clean  in  his  fight , 
 Job  15. 15.  He  can  charge  the  Angels  themfelves  (who  may 
 be  the  heavens  in  the  fore-mentioned  place  )  with  folly  ,  Job  4. 
 18.  becaufethough  they  never  finned,  yet  they  are  finnabJe^  'tis 
 poffi  ble  they  might  iin ,  as  fome  of  their  order  have  done,  if  not 
 kept  from  it  by  confirming  grace.  And  as  God^^  the  only  holy 
 Perfon,  fothe  Scripture  is  the  only  holy  ^ooi^:  All  befides  this 
 harve  theiv Err ata;which  are  corrected  by  this^T/jf  fear  of  the  Lord 
 is  clean,  enduring  for  ever,  Pfa.  1 9. 9.  That  is ,  the  Word  Of 
 Godisclean,  called  the  fear  of  the  Lord,  becaufe  it  teacheth  it. 
 as  God  is  called  the  fear  of  7/^<?c,  becaufe  the  objed  of  his  fear' 
 The  Word  is  clean,  and  mark,  it  endm-eth  for  ever-^  that  is,  it 
 ever  continues,  and  (hall  be  found  fo. 
 
 There  are  dreggs  and  fediment  that  will  appear  in  the  holyeft 
 Writings  of  the  belt  men,  when  they  have  ftood  a  while  under  the 
 obfervation  of  a  critical  eye;,  But  the  Scripture  hath  been  expo- 
 fed  to  the  view  and  cenfure  of  ail  forts  of  men  ,  yet  could  never 
 have  the  lead  impurity  charged  juftly  upon  it.  It  is  fo  clean  and 
 pure,  that  it  makes  filthy  fouls  clean,  SanSiifie  them  hy  thy  Word, 
 thy  Word  is  Truth,  John  17. 1 7.    That  which  is  it  felf  filthy, 
 
 S-2  may 
 
«!Sffimin^m!^**<Mm 
 
 J  ^3  The  Smrd  of  the  Sprit, 
 
 may  make  our  cloaths  and  bodies  de. in-,  but  tkt  which  makes  our 
 fouls  pure  and  dean,  muft  be  it  felf  without  all  defilement :    And 
 fuch  IS  the  Scripture :    Nothing  there  that  gratifies  the  fle(h  ,  or 
 affords  fuel  to  any  luft.     No,  it  puts  every  fin  to  the  Sword , ,  and 
 fixikes  through  the  loyns  of  all  iinners  great  or  fm  Jl ,  Ecm.S.  6. 
 To  be  carnallj  minded  is  de/it.h ,   but  to  be  fpiritually  minded  « 
 life  and  peace.     So  that  8S  Jthenagoroi  well  faid ,   No  man  can 
 be  wicked  that,  is  a  Chriflidn^  unlefs  he  be  an  hypocrite.     For  the 
 Scripture  which  he  profeffeth  to  be  his  rule  of  faith  and  life ,  will 
 not  allow  him  to  embrace  any  Dodrine  that  is  falf; ,  or  pradice 
 that  is  fikhy  and.unholy.     This  is  that  which  Chriftianity  can  alone, 
 glory  in.     The  Heathen  wert;  led  into  many  abominations  by 
 their  very  Religion ,  and  gods  whom  they  worlhipt.     No  wonder 
 they  were  fo  beaftly  and  fenfual  in  their  lives ,   when  they  ferved 
 drunken  and  filthy  gods  ■  and  the  very  myfteries  of  their  Religion 
 were  fo  horribly  unclean,,  that  they  durll  not  let  them  be  com- 
 monly known,  ashavingafcenttooftronganditinkingto  be  en- 
 dured by  any  that  had  not  their  fences  quite  ftopt,  and  their  fool" 
 i(h  minds ,  by  the  judgement  of  God  upon  them ,  wholly  dark- 
 ned.    But  the  Chriftian  can  charge  none  of  his  fins  upon  his  God , 
 who  tempt eth  none  to  evil,  buthatcth  perfeftly  both  the  work, 
 and  alfo  worker  of  iniquity,     Nor'upon  his  Bible,  which  damns 
 every  fin  to  the  pit  of  Hell,  and  all  that  live  therein ,  Rom.  2.  9. 
 Tribulation  and  ungtiipj  ptpon  every  foul  of  man  that  doth  evil; 
 of  the  few  firfi,  and  alfo  of  the  Gentile  ^  But  glory  ^  honour  and 
 pace  to  every  man ,  that  worketh  good  ^  to  the  fewfirfi^  and  al- 
 fo to  the  Gentile.     O  who  could  be  Author  of  this  bleffed  book, 
 but  the  bleffed  God !    If  any  creature  made  it ,  he  was  either  a 
 wicked  creature,  or  one  that  was  holy.    Firfl,  No  wicked  crea» 
 ture  could  do  it  •,  neither  Angel  nor  man.     Surely  they  would  ne- 
 ver have  taken  fo  much  pains  to  pull  down  their  own  Kingdom  of 
 darknefs.     (  The  great  plot  which  runs  through  the  Bible  from 
 one  end  of  it  to  the  other. )     And  if  it  were  the  birth  of  their 
 brain,,  no  dbubt  as  every  one  loves  his  own  child,  fo  would 
 they  h  ivc  fhewn  more  love  to  it ,  than  yet  they  have  done.    The 
 implac:blewraththat  the  Devil  and  his  p.irty  of  wicked  ones  in 
 the  world  hive  (hewn  in  all  Ages  to  the  Scriptures,  declares  fuffi- 
 ciently  it  never  came  from  them.     No.  no,  it  cmnot  ftandwith 
 the  intereH  of  undean  fpirits  or  wicked  men ,  to  advance  holinefs 
 
 ~  in 
 
The  Sword  of  the  Spirit.  '1^3 
 
 in  the  world.    The  Devil,  though  bol  J  enough ,  durfl  never  be 
 fo  impudent,  as  to  hy  claim  to  this  hoJy,  he.ivenly  piece  •   but  if  • 
 helhould,  the  glorious  be.iuty  of  holinelschiitfhijQes  on  the  hct 
 of  ir,  would  forbid  any  man  in  his  wits,  to  believe  that  bl.ick 
 Fiend  to  be  the  father  of  it.     Naturaliffimtim  efl  ofM  omnis  vi- 
 ventis  generare  fibi  fmiih  ,  It  is  natural  for  every  creature  to  be- 
 get his  like^  and  what  Ukenefs  there  is  betwixt  light   and  dark- 
 nefs,  itiseafietojudge.     Neither  can  any  holy  creature  be  the 
 Author  of  it ,  be  ne  Angel  or  man.     Can  we  think  that  any  ha- 
 ving the  leaftfpark  of  love  to  God,  or  fear  of  his  Ma  jefty  dwel- 
 ling in  their  breaft,  durfl  counterfeit  his  dreadful  Name  by  fetting 
 it  to  their  work,  and  abufe  the  world  with  fuch  a  blafphemyand 
 prodigious  lye,  as  to  fay,  Thm  faith  the  Lord,  and  prefix  his 
 Name  all  along,  when  not  God  ,  but  themfel  ves  are  the  Authors? 
 Could  this  impudence  and  audacious  wickednefs  proceed  from  a- 
 ny  holy  Angel  or  Man  .>    Doubtlefs  it  could  not.    Nay  further,, 
 durfl  any  holy  creature  put  fuch  a  cheat  upon  the  world,  and 
 then  denounce  the  wrath  and  vengeance  of  God  ag  inft  thofc 
 who  (hall  fpeak  in  Gods  Name,  but  were  never  fent  of  him,  as 
 the  Scripture  mentions?     Certainly,  that  earth  which  fwallowcd 
 up  Corah  and  his  ungodly  rout,  for  pretending  to  an  authority 
 £i-om  God  as  good  rs  the  prieps,  to  offer  incenfe,  would  not  have 
 fpared  Mofes  himfelf,  if  he  had  fpoke  that  in  Gods  Name  which 
 he  had  not  from  him,  but  was  the  invention  of  his  own  private 
 brain.     Thus  we  fee  no  creature ,  good  or  bad,  Angel  or  Man , 
 can  be  the  Author  of  the  Scripture,  fo  that  none  remains  but  God 
 to  own  it,  which  he  hath  done  with  Miracles  enough  to  convince  a 
 very  Aiheiil  of  their  Divinity. 
 
 GHAP, 
 
1 54  "^be  Sword  of  the  Spirit. 
 
 CHAP.  VilL 
 
 The  Heart-fearchmg  Property    of  the    Scrips 
 tures. 
 
 T 
 
 iHe  Second  Argument  I  fliall  chu«fe  to  demonftrate  the 
 ^»  J      divine  cxtradion  of  the  Scriptures ,  fhall  be  taken  from 
 
 the  fupernatural  effeds  they  produce.    Nothing  can  be 
 the  caufe  of  an  effeft  higher  and  greater  than  it  felf  ^  if 
 therefore  we  can  find  fuch  effefts  to  be  the  produd  of  the  Scri« 
 ptures,  as  are  above  the  fphear  of  any  creatures  adivity,  it  will 
 then  be  evident,  that  the  Scripture  its  felf  is  fapernatural ,  not 
 the  v7ord  of  a  meer  creature ,  but  of  God  himfelf.    What    the 
 Pfalmifl  faith  of  Thunder .^  that  loud  voice  of  Nature  from  the 
 clouds,  we  may  apply  to  the  voice  of  God  fpeaking  from  heaven 
 in  the  Scripture ,  It  is  a  mighty  voice.,  and  full  of  Majefty  ^    It 
 hreaketh  the  Cedars,  Kings  and  Kingdoms,  it  dividethtbe  flamei 
 of  fire*    The  holy  Mart^Ts  have  with  one  Bucket  of  this  fpiritual 
 water,  quenched  the  fcorching  flames  of  that  furious  element  into 
 which  their  perfecuting  enemies  have  thrown  them  :     Itjhaketh 
 .the  wildernefs  of  the  wilde  wicked  world,  making  the  ftout  hearts 
 of  the  proudefl;  finners  to  tremble  like  the  leaves  of  the  trees  with 
 the  winde  •  and  bringeth  the  pangs  of  the  new-birth  upon  them , 
 whofe  hearts  before  never  quailed  for  the  moft  prodigious  crimes, 
 Jt  difcovereth  the  Forrefis,  and  hunts  finners  out  of  their  Thic- 
 kets and  Refuges  of  lyes  ,  whither  they  run  to  hide  thcmfelves 
 from  the  Hue  and  Cry  of  divine  vengeance-    But  to  fpeak  more 
 particularly  and  diftinftly,  there  are  four  powerful  and  ftrange  ef- 
 feds,which  the  Word  puts  forth  upon  the  hearts  of  men,  all  which 
 will  evince  itsdivine  original. 
 
 J/V/,  It  is  aheart-fearching  power,  whereby  it  ranfacks  and 
 rifles  the  confciences  of  men  :  It  looks  into  the  moft  fecrct  tranf- 
 adionsof  thehcarr,  and  tells  us  what  we  do  in  our  Bed-Cham- 
 ber, 
 
The  S  n^ord  of  the  Spirit .  i  j  5 
 
 ber.     As  Eli/ha  did  by  the  Kixg  01  Sjria,  2  King.  6. 12.  Itco- 
 mech  where  no  Princes  Warrant  can  impower  his  Officer  to  fearch 
 ( I  mean  the  heart. )     We  read  thnt  Chrif  came  to  his  DifcipJes 
 'ivhft  the  doors  were  pjut^  and  flood  in  the  midfi  of  them  ^  John 
 20.19.     Thus  the  Word  (when  all  doors  are  fliut,  that  men 
 can  have  no  intelligence  what  pafTeth  within  tht  breafts  of  men  ) 
 comes  in  upon  the  finner  without  asking  him  leave,  and  flands  in 
 the  midft  of  his  moit  fecret  plots  and  counfels,  there  prefenting  it 
 fell' to  his  view,  and  faith  to  him  S5  £7/7^.^  to  Geha<.i,  H^em  mt 
 tpy  eye  "^ith  thee,  rohen  thou  didfl  this  and  that  ?     How  often  - 
 doth  the  iinnerfind  his  heart  difcovered  ,  and  laid  out  of  all  its 
 folds  by  the  Word  preached,  as  if  the  Minifter  had  flood  at  his 
 Window ,  and  feen  him  what  he  did  within  doors ,  or  fome  had 
 come  and  told  Tales  of  him  to  the  prercher  >    Such  I  have  known, 
 that  would  not  believe  to  the  contrary ,  but  that  the  Minifter  had 
 beeninformed  of  their  pranks,  and  fo  levelled  his  difcourfe  p.Tti- 
 cularly  at  ^heir  breaflis,  when  he  hath  been  as  ignorant  of  their 
 doings,  as  of  theirs  that  live  in  America ,  and  only  Ihot  his  Re- 
 proofs like  him  that  Imote  tyihah^  who  drew  his  bow  at  a  ven- 
 ture, without  takingaim  at  the  perfon  of  any.    From   whence 
 can  this  property  come ,  but  God,  who  claims  it  as  his  own   in- 
 communicable Attribiite,     'jer.  17.  10.  I  the  Lord ^  fearch  the 
 heart.    God  is  in  the  Word,  and  therefore  it  nndeth  the  way  to 
 get  between  the  joynts  of  the  Harneis,  though  fent  at  random 
 out  of  mans  bow.     If  any  cceature  could  have  free  ingrels  into  ^ 
 this  retyring  room  of  theneart,  the  Devil  being  a  fpirit,  ?.nd  of 
 fuch  a  piercing,  prying  eye,  were  the  moft  likely  to  be  he,  yete- 
 ven  he  is  lockt  out  of  this  room ,  though  indeed  he  can  peep  into 
 the  next.     Now  if  God  can  only  fearch  the  heart,  then  that 
 Word  which  doth  the  fame ,  can  come  from  no  other  but  God  • 
 himfelf  .  WhoindeedcajimakeaKey  to  this  Lock  of  the  heart 
 bnt  he  that  knowech  all  the  Wards  of  it  ?    Suppofe  you  did  lock 
 up  a  fumme  of  money  in  a  Cabinet,  and  none  but  one  in  all  the 
 world  befidesyoar  felf  were  privy  to  the  fecrer  place  where  you 
 lay  this  Key  •,  if  you  dien  ihould  find  the  Key  taken  away,  and  the 
 Cabinet  opened  and  rifled,  you  would  foon  conclude  whole  doin«  • 
 itiwas.     Why  thus,  wlien  you  Hrid  your  heart  difclofed,  and  th^ 
 (beret  thoughts  therein  laid  open  u^to  you  in  the  Word,you  may 
 cafily  conclude,  that  God  is  m  it,  jKe^Key  that  doth  this,  is  of 
 
 his 
 
1 2  6  The  fword  of  t he  Spirit, 
 
 his  making  who  is  the  only  one  befidcs  your  felves  that  is  privy  to 
 the  counfeis  of  your  hearts ,  that  feeth  ail  the  fecret  traverils  of 
 your  inward  man :  Who  but  he  can  fend  a  Spie  fo  diredly  to 
 your  hiding  place,  where  you  hav-e  laid  up  your  treafures  of  dark* 
 nefs  out  of  the  worlds  fight  ?  There  are  two  fecrets  that  the  Word 
 difcioieth. 
 
 /»>/,  What  a  mans  own  heart  knoweth,  and  nocreature  be- 
 lides :  Thus  Chrifi  told  the  woman  of  SAma.ria ,  what  her 
 Neighbours  could  not  charge  her  with  ^  from  which  (he  concluded 
 him  to  be  a  prophet,  a  man  of  God '  And  may  we  not  con- 
 clude the  Scripture  to  be  the  Word  of  God  ,  that  doth  the 
 fame  ? 
 
 Secondly  ^  Thofe  things  which  a  mans  own  heart  is  not  privy 
 to  :  God  is  faid  to  be  greater  than  our  hearts ^and  knoweth  all  things,  - 
 t  Job.  3 .2  o.He  knows  more  by  us,than  we  by  our  felves  :  And  doth 
 not  the  Word  dive  to  the  bottom  of  the  heart,  and  fetch  up  that 
 filth  thence,  which  the  eye  of  the  confcience  never  had  the  fight 
 of  before  ,  nor  ever  could  without  the  help  of  the  Word  > 
 Romans  j.  7.  /  had  not  known  luft  ,  except  the  La^  had 
 faid  ,  ThoH  (lult  not  covet.  And  if  the  Word  findeth  that 
 out  which  efcapeth  the  fcrutiny  of  a  mans  own  heart  ,  doth 
 it  not  prove  a  Deity  to  be  in  it  >  So  argueth  the  Apofile , 
 I  Cor.  14.  25.  fpeaking  of  the  power  the  Word  preached 
 hath  to  lay  open  the  heart  ,  Thm  are  the  fecrets  ( faith  he) 
 ■  of  his  heart  made  manifefl  :  And  fo  falling  down  on  his  face, 
 ^^ill  Tvorjhlp  GOD,  i^nd  report  that  GOD  ii  in  joh  of  a 
 truth,  * 
 
 CHAP 
 
Thefispordofthe  Spirit, 
 
 Chap.    IX. 
 
 The  property  of  the  Word  to  awah^n  and  ter rifle 
 the  Conscience* 
 
 TH  E  fecond  effeft  the  Scripture  hath  upon  the  fpirits  of 
 men ,  by  which  its  divine  pedegree  may  be  proved,is,  the 
 power  it  exercifeth  on  the  confcience  to  convince  and  ter- 
 rific it  :     Confcience  is  a  Caftle  that  no  batteries  but  what 
 God  raifethagainfl:  it,  can  (hake  j  no  power  can  command  it  to 
 ftoop,  but  that  which  heaven  and  earth  obey.     He  that  difarms 
 the  itrong  man,  muft  be  ibonger  than  he :    He  that  mafters  the 
 confcience,  muft  be  greater  than  it,  and  fo  God  only  is,  i  foh, 
 3.12.     Now  the  Word  being  able  to  (hake  and  fhattei  this  pow- 
 er of  the  foul ,  which  difdaineth  to  ftoop  to  any  but  God ,  muft 
 needs  be  from  him  :     And  that  the  Word  exerts  fuch  a  power 
 upon  the  confcience ,  who  will  doubt?     Do  we  not  fee  it  dayly 
 ch^ftifing  the  proudeft  finners,  even  to  make  them  cry  and  whine 
 underitsconvidionSjlike  a  child  under  the  Rod?     Yea,  doth  it 
 not  (1  Ay  them  out-right  ,   that  they  fall  down  difpirited  ^t  one 
 Thunder-clap  of  the  Law  \et  off  by  God  upon  them  ?     when  fn 
 revived,  I  died,  (d\ih  Pan/.     He  who  beiore  was  a  jolly  man,  as 
 well  provided  in  his  own  opinion  for  his  fpiritual  eRace,  as  foi;  was 
 for  his  outward,  when  he  had  his  Flocks  and  Herds ,  Sonnes  and 
 Daughters,  Health  and'Profperity  ,   all  as  yet  untoucht  by  the 
 hand  of  God ,  but  when  the  Law  came  to  charge  fin  home  upon 
 him,  it  ftript  his  confcience  as  naked  as  fol^  afterward  was  in  his 
 outward  condition  :     The  mans  eyes  are  opened  now  to  fee  how 
 nikedandvoidof  allholinelsheis,  yeahisfair  skin  of  Phiu-ifai- 
 f<t/ ftridnefs,  withthebeautyof  which  he  was  formerly  io  far 
 in  love,  as  if  he  had  been  another  Abfalom ,  without  mole  or 
 w  rt ,  he  now  judgeth  it  to  he  but  odious  deformity,  and  himfelf 
 a tnoft  loachfome  creature,  by  reafon  of  thofe  plague-fores  and 
 
 T  ul- 
 
 O'^ff 
 
J28  The  Srvordofihe  Spirit. 
 
 ulcers,  thathefeesrunningonhim.  Yea,  fuch  power  the  Word 
 had  upon  him,  that  it  laid  him  trembling  over  the  bottom- 
 lefs  pit  ,  in  a  defpaire  of  himfelf ,  and  his  own  righteouf- 
 nefs. 
 
 Hath  any  creature  an  arm  like  this  of  the  Word  ?  or  can  any 
 bookpennedby  thewitof  man,  command  the  .heart  to  tremble 
 at  the  rehearfil  thereof,  as  this  can  do  ?    Even  a  Felix  on  the 
 Bench,  when  a  poor  prifoner  prer.cheth  this  Word  at  the  Bar  to 
 him,  is  put  into  a  (haking  fit.     Who  but  a  God  could  make  thofc 
 Monfters  of  men,  that  had  padled  in  the  blood  of  Chrift  ,  and 
 who  fcorn'd^his  Dodrine  fo  as  to  count  theProfeffours  of  it  Fools, 
 and  Iciiots ,  yet  come  afrighted  in  their  own  thoughts,  at  a  fecret 
 prick  given  them  in  Pfffr/  Sermon,  andcry  outinthe  open  AC- 
 fembly ,  Meft  and  brethren,  rphat  fhull  ^e  do  to  be  faved  ?  Doth 
 not  this  carry  as  vifible  a  print  of  a  Deity,as  when  Mofes  clave  the , 
 Rock  with  a  little  Rodin  his  hand  > 
 
 Queft.  B»t  haply,  joh  mil  fay.  If  there  be  fuch  a  confci- 
 mce-jhaking  power  in  the  fVord ,  hevf  comes  it  to  pafs ,  that  ma- 
 ny notorioHi  ftnners  fit  fo  peaceably ,  and  Jleep  fo  foftndly  under 
 it  ?  They  read  it  at  home ,  and  hear  it  prcacht  powerfully  in 
 the  publicly,  yet  are  fo  far  from  feeling  any  fnch  earth-quake 
 in  their  confiences,  that  they  remain  fencelefs  and  flupid;  yea, 
 can  laugh  at  the  preacher  for  his  pains  ,  and  fia\e  off  all  the 
 threatr.ings  denounced,  when  Sermon  is  done, as  eafilj  as  the  Spanniel 
 doth  the  V(^ater  W'hen  he  comes  out  of  the  River. 
 
 Anfw.  Firft,  I  anfwer,  many  finners  who  feem  fo  jocund 
 in  your  eyes,  have  not  fuch  merry  lives  as  you  think  for.  A  book 
 may  bef'irly  boucd  and  gilded  ,  yet  have  but  fad  ftoryes  writ 
 within  it  Sinners  will  not  tell  us  all  the  fecret  rebukes  that  con- 
 fcience  from  t^e  Word  gives  them.  If  you  will  judge  of  Herod 
 by  the  J€:iiLy  cf  1  isFeair,  you  raay  think  he  wanted  no  joy  -,  but 
 at  another  r\  n -■  '^  ^  fee  that  ^ohns  ghoft  walked  in  his  confcience  ; 
 And  fodr^*  ■  •  ne  Word  haunt  many  a  one,  who  to  us  appear  to  lay 
 npthir  Leart  -,  in  the  midft  of  their  laughter  their  he?.rt  is  kd  ^ 
 yopi^  he  lightning  in  their  face,  but  hear  not  the  Thunder  that 
 rumbles  in  their  confcience. 
 
 Secondly,  It  is  enough,  that  the  Word  doth  leave  fuch  an 
 impreflion  upon  the  confcience  of  any  (  though  not  of  all  ^  to 
 prove  its  divinity  ^  one  Affirraaciyc  tellimony  fpeaketh  louder 
 
 foiT 
 
Tbefword  of  the  spirit,  120 
 
 for  the  proof  of  a  thing,  than  many  Negatives  do  to  the  contra- 
 ry. The  Word  is  not  a  phyfical  inftrumcnt ,  but  moral ,  and 
 works  not  by  a  vercue  inherent  init ,  but  power  imprcfTed  on  ic 
 by  the  Spirit  of  God  that  firft  indited  it  j  and  this  power  he  put" 
 teth  forth  according  to  his  own  good  plcafure  ^  fo  that  the  fame 
 Word  f;ts  one  man  a  trembling,  and  leaves  another  ( in  the  fame 
 feat  may  be)  as  little  moved  by  it  as  the  Pillar  he  Icancch  on.  Thus 
 as  two  at  a  Mill,  fo  at  a  Sermon,  one  is  taken,  and  the  other  left-, 
 one  is  hombled,  and  another  hardned  ^  not  from  any  impocency 
 intheWord,  butfreenefsof  Godsdifpenfing  it  :  His  meffage 
 it  fhall  do  to  whom  it  is  fent,  and  none  cife.  It  is  as  a  man  ftrikes 
 with  a  Sword,  back  or  edge,  aftrongorweakblow,  that  makes 
 it  cue  or  not,  gives  a  flight  wound  or  deep.  The  Word  pierceth 
 the  confcience  according  to  the  force  and  divine  power  thatisim= 
 prcfled  on  ic.  The  three  children  walked  in  the  fire^  and  were  noc 
 (Ingcd,  others  were  confumed  as  foon  as  they  came  within  the 
 Icent  of  It.  Shall  we  fay.  That  fire  is  not  hot ,  becaufe  one  was 
 burnt,  and  the  other  not  ?  Some  their  confciences  do  not  fo 
 iBUchasfmellof  the  Word,  though  the  flames  of  the  threatning 
 fly  about  their  ears,  others  are  fee  all  on  fire  with  the  terrors  of  it. 
 Thirdly,  Thefencelefs  ftupidity  of  fomc  under  theftrokeof 
 the  \A  ord,  is  not  to  be  imputed  to  its  impotency ,  but  to  the  juft 
 judgment  of  God^wherewith  he  plagueth  them  for  finning  againfl 
 the  convidions  thereof,  for  commonly  they  are  of  that  fort,whofc 
 confciences  are  fo  impenitrable,the  withering  curfe  of  God  having 
 light  upon  them  jHO  wonder  their  judgments  are  darkncd,  and  con- 
 fciences feared.  Itwasasgreatamanifeftation  of  Chrifts  power 
 (and  his  Difciples  judged  it  fo)  when  with  two  or  three  words  the 
 Fig-tree  was  blafted,  as  if  he  had  caufed  it  to  fpring  and  fprout  when 
 withered  and  dry.  The  power  ofGod  is  as  great  in  hardningP^<?-  -* 
 
 radfi  heart,  as  in  melting  fojiah's. 
 
 T2  GHAP< 
 
140 
 
 TheftPordi)fthe  Sfirit. 
 
 CHAP,  x: 
 
 *rfeff  com fonifig  property  of  the  Word  to  bleeding 
 Confciencejf 
 
 T-S'  power  to  comfort  and  raife  a  defeded  fpi* . 
 rit.     Confcience  isGodi  prifon  in  theCrcar 
 tures  own  b®fome/rom  whence  none  can  have 
 his  relcofe,  except  by  hisWarrant^^thai:  made 
 the  Mittimfu,  and  committed  hi-rfi  thither.  In- 
 deed he  is  a  weak  Pr;>;rf,  that  hath  no  J)rifon  to  commit  offenders 
 into,  but  what  another  can  break  open.     This  where  God  layes 
 finners in  Chains, is  not  fuch:  A.tvomded  fj)irit   (izith  Solomon) 
 Tvho  can  bear  ?  Yea,  and  who  can  cure  >  If  any  Creatum  could., 
 furely  then  the  Divels  were  as  able  as  any  to^o  it :  But  we  fee'tiicy 
 have  not  to  this  day  found  the  way  to  fhakc  off  thofe  Fetters  which 
 God  keepeth  them  in  •  but  lie  roaring  under  the  unfpeakable  tor- 
 ment of  Gods  wrath  J  and  they  who  cannot  cure  their  own  wounds, 
 are  like  to  be  but  poor  Phyfuians  to  help  others  •  indeed  they  «c- 
 knowledge  it  beyond  their  skill  and  power-  mherefere  dofi  thou 
 ^K.  ^f  '^^  (  ^^^^  ^^^  D/"Z/f /  to  Safi/  )  feeing  the  Lord  is  departed 
 from  thee,  and  ii  become  thj  enemy  ?  1  Sam.  28.  16.     The  di- 
 ftrefsof  an  afflided  confcience,  anfeth  from  the  di&nnlfcnfeof  di- 
 vine wrath  for  fin  ,  now  none  can  remove  this,  but  he  that  can  in- 
 fallibly^urethefoulof  Gods  pardoning  mercy  ^  and  this  lies  fo 
 deep  in  Gods  he-.rt,  that  God  alone  (  who  only  knoweth  his  own 
 thoughts)  can  be  the  MelTenger  to  bring  the  News-  and  there- 
 fore the  Word  which  doth  this,  c  m  come  from  none  but  him  ^  and 
 thi.t  it  is  -'ble  not  only  to  do  this,  bucalfo  to  fill  the  foul  with  joy 
 unfpeakable,  and  full  of  glory,  is  a  truth  fo  undoubted,  that  we 
 need  notafcend  up  to  Heaven  for  further  confirmation  •  that  Spirit 
 which  firft  indited  the  Word,  hath  fealed  it  to  the  hearts  of  innu- 
 merably Believers,    Indeed  all  the  Snints acknowledge  their  com- 
 fort 
 
The  Sword  of  the  Spirit.  1 41 
 
 '  ■  ■  — 
 
 fort  and  peace  to  be  drawn  out  of  thefe  Wells  of  Salvation.  !»  the 
 midfi  of  my  fer flexed  thoH^hts^thy  ctmforts  delight  my  foti/^Vkl. 
 1 1 9.  Nay,  he  doth  not  only  tell  us  his  own  experience,  whence 
 he  had  his  joy,  but  others  alfo  to  have  had  theirs  from  the  Time 
 Tap.  Pfal.  107.  17.  Fools  hecaufe  of  Tranfgrejfion  are  affli^ 
 fd.  And  what  then  can  eafe  them  ?  Will  all  the  Rarities  that  cm 
 begot  bySeaorLand,  m"ke  a  diverfion  to  their  thoughts,  and 
 eafe  chcm  of  their  p.iin  }  No  ^  for  their  foul  i^bhorreth  all  man- 
 ner of  meat,  and  the)  draw  near  to  the  Gates  of  death  ^  ver.  i8. 
 What  Cordial  then  have  they  left  to  ufe,  or  way  to  take  for  their 
 relief .''  Truly  none,  but  to  betake  th:f  mfelves  to  prayers  and  tears. 
 Then  they  cry  unto  the  Lord  in  their  trouble ^  he  faveth  them  out  ' 
 of  their  dif^rejfes,  ver.  19.  .  Arid  with  what  Key  doth  God  -open 
 thdr  prifon-door  .>  it  follows  ver,zo.  He  fent  his  Word^  and 
 healed  them  If  you  (hall  fay  all  this  is  memz  of  outward  trouble,yec 
 furely  you  muft  granc  it  holds  more  ftrong  concerning  that  which  is 
 inward  ;  What,  but  a  word  from  Gods  mouth  can  heal  a  diftrefTed 
 fpint,  when  the  body  pineth  and  languiflbeth,  till  God  fpeaketh  a 
 hcaling'word  unto  it  ? 
 
 Great  and  mighty  things  are  fpokenof  thee,  and  done  by 
 thee  O  Holy  Word !  Thou  out-visft  the  Worlds  joy,  and  makell 
 the  foul  that  hath  but  tafled  thy  ftrong  confoJations  prefcnrly  to 
 difrelifh  all  fenfuil  delights,  as  flafliy  and  frothy  ^  fo  pure  md  pow- 
 erful is  the  light  of  that  joy  which  thou  kindleft  in  the  Saints  bo- 
 fome,thatitquencheLhall  finfulGarnai  joy  wkh  its  beams,  as  the 
 Sun  doth  th2  fire  on  the  Hearth.  Thou  con(]uereft  the  honour  of 
 death,  that  it  is  not  feared.  Thou  vanquifneli  the  pains  thereof, 
 that  they  are  not  felt.  Thou  treadeft  on  Scorpions  and  Serpents , 
 and  they  have  no  power  to  fting  or  hurt  thofe  that  believe  in  thee  .- 
 Divcls  know  thee,  and  flee  before  thee,  quitting  at  fight  of  thee,  « 
 
 their  holds,  and  leave  thofe  confciences  which  they  had  fo  long  un- 
 der their  Po. ver  and  Tyranny,  for  thee  to  enter  with  thy  f/zeetcon- 
 fobtions.  Thou  quenchef^  the  flames  of  hell  it  feif,and  makefl  the 
 foul  that  even  now  was  thrown  bound  by  defpair  into  the  Hery  fur- 
 nace of  Gods  wrarh,to  w  ilk  comforcably  and  unfinged  amidl"t  the 
 thoughis^hereof.  Thou  bringefl  Hewen  down  to  Earth,  and  gi veil: 
 the  believing  foul  a  profped  of  that  he  :ve.ily  JerHfaUm-,  which  is 
 fo.f  u-  off,  as  if  he  were  walking  in  the  bleifed  Greets  thereof :,  yea, 
 iKou  enfert^xneft  him  with  th:  fame  delicacies ,  which  glorified 
 
 Saints  ■ 
 
1 4  i  T/;e  Srpordofthe  Spirit, 
 
 Saints  ( chough  more  fully  )  feed  on,  fo  that  fometimes  he  forget- 
 teth  he  is  in  che  body,  even  when  pains  and  torments  are  upon  him. 
 This  have  the  Saints  experimented,  and  more  then  my  pen  or  their 
 own  tongue  can  exprefs  ^  fo  that  we  may  fay  to  him,  that  yet  que- 
 ftions  whence  the  Scriptures  came ,  as  the  blind  mm  cured  by 
 Chri^  did  to  the  PharifeeSy  John  9.  3  o.  Thi^  h  a  marvellom 
 tijing  (  faith  he)  that  je  k^ow  not  whenee  he  is,  and  jet  he  hath 
 opened  mine  eyes  :  So  here,  This  is  marvellous,  yea  ridiculous,to  fay 
 we  know  not  whence  the  Scripture  is,  when  it  can  do  all  this  •,  fincc 
 the  World  began  was  it  notheared,thatthewordof  ameer  Crea- 
 ture could  remove  Mountains  of  defpairs,  and  fill  the  fouls  of  poor 
 finners  with  fuch  joy  and  peace,  in  fpight  of  Hell,  and  the  Crea- 
 tures own  unbelief,  under  the  weight  of  which,  as  a  heavy  granc 
 ftone,he  lay  buried  and  fealed. 
 
 CHAP.  XL 
 
 The  concerting  power  of  the  Word. 
 
 ^,         4thly,  j  \  H  E  work  of  Converfion,  which  none  but  God  ^ 
 
 I        (who  is  the  God  of  all  grace)  can  produce.  When 
 
 '^L       ^<?/?«xDifciplescametoChriiUoberefolved  who 
 
 he  was,whether  the  Mejfias  or  not, Matth.  1 1 .4. 
 
 ■Chri^  neither  tells  them  he  was,  or  was  not  hc^  but  fends  them 
 
 to  take  their  anfwer  from  the  marvellous  works  he  did.    Go  (faith 
 
 he  )  and  Jhew  fohn  again  thofe  things  which  you  do  hear  and  fee  j 
 
 the  blind  receive  their  fight y  and  the  lame  "^alkj^  the  Lepers  are 
 
 cleanfed^  and  the  deaf  hear  •,  the  dead  are  raifed  up,  and  the  poor 
 
 have  the  Goffel  preached  to  them  :  ^EvoLyyiii^cvvu  ,   are  Goffelli- 
 
 zed:  That  is,  they  are  transformed  into  the  very  nature  of  the 
 
 Gofpel,  and  aded  by  the  Spirit  which  breaths  in  the  Gofpel.    By 
 
 all  which  inftancesChrifts  drift  was,  to  give  an  ocular  Demonllrati- 
 
 on  of  their  faith,  that  he,  who  did  fuch  miracles,  could  be  no  other 
 
 than  he  whom  chey  fought  -,  and  that,  which  brings  up  the  Rear,is 
 
 the 
 
The  Sword  of  the  Spirit,  i^g 
 
 the  converting  power  of  the  Word,  not  fee  laft,  becaufe  the  leaft 
 among  them  ^  but  rather  bee  lufe  it  is  the  greatelt  wonder  of  them 
 alJ,  and  comprehends  in  it  all  the  other  ^  when  fouls  are  converted 
 the  blmd  receive  their  fight  ^  you  were  darknefs  ^  hut  mw  light  in 
 the  Lord.     The  lame  walk,  in  that  the  affedions  ( the  fouls  feet ) 
 are  fet  at  hberty,  and  receive  ftrength  to  run  the  way es  of  God 
 with  delight.    Lepers  are  cieanfed,  in  that  filthy  lufts  are  cured,and 
 foul  fouls  are  fanditicd  ^  and  fo  of  the  reft.    Now  though  the  for- 
 mer mirades  ce3fe,yet  this  which  is  the  greateft,ftill  accompanying 
 the  Word,  affords  luch  a  Demonftration  for  its  Divinity,  asReafon 
 it  fclf  cannot  oppofe  :  Is  it  not  beyond  the  skill  and  fli*ength  of  the  - 
 mightiell:  Angel ^  to  make  the  leaft  pile  of  grafs  in  the  Field  >  much 
 more  the  new  Creature  in  the  heart,  the  nobleft  of  Gods  works. 
 That  therefore  which  doth  thus  new  mould  the  heart,  and 
 make  the  Creature  as  unlike  to  his  former  felf,  as  the  Lamb  is  to 
 the  Wolf,  and  the  Oxe  to  the  Lyon  ^  the  one  meek  and  harmlefs, 
 the  other  fierce  and  rave^ious  •  that  muft  needs  be  from  God  •  and 
 fuch  changes  arc  the  daily  produd  of  the  ivord.    How  many  have 
 you  known  once  under  the  power  of  their  lufts,throwing like  mad 
 men  their,  fire-brands  about,  poffeft  with  fo  many  Devils  as  fins, 
 and  hurried  hither  and  thither  by  thefe  furies  ^  yet  at  the  hearing  of 
 one  Gofpel-Sermon,  have  you  not  feen  them  quite  metaraorphized 
 and  with  him  in  the  Cojpel  (  out  of  whom  the  Devil  was  caft  )  ^lu 
 ungat^^/i^  his  feet  in  their  right  mind,  bitterly  bewayling  their 
 former  courfe,  and  hating  their  once-beloved  lufts,more  then  ever 
 they  were  fond  of  them?  I  hope  fome  of  you  that  read  thefe 
 Imes,  can  fay  thus  much  concerning  your  felves,  as  the  Afoflle  doth 
 of  himfelf,and  others  of  hisBrethren,T;//«  3.3  j-r-?  our  [elves  alfo 
 were  fometimes  foulijh^  difobedient^  deceived^ferving  divers  lufis  and 
 fleafnres,  &£.     But  after  that  the  kindnefs  and  love  of  God  our 
 Savtour  a]>peared,he  faved  us  by  the  wujhing  of  Regeneration ^dicc. 
 And  can  you,  who  are  the  very  £/>//?/£"  of  Chrifi^  writ  not  with 
 ink,  but  with  the  J'pirx/-  of  the  living  God,  in  the  flefhly  Tribles«f  : 
 your  he  irts,ftand  yet  in  doubt  whether  that  Word  came  fromGod 
 which  is  thus  able  to  bring  you  home  to  God  ?  How  long  mi^ht  a 
 man  fit  at  the  foot  o( aiphilofopher ^hQiOve  he  (hould  iind  iijch  a  com-  ■ 
 manding  power  go  forth  with  his  Ledures  of  Morality,  to  take 
 away  his  old  he  irt  full  of  lufts  (  as  the  Sea  is  of  creeping  things  ir- 
 Minaef  able  )  and  put  a  new  and  holy  one  in  the  room  of  it  ?  Some 
 
 indeed 
 
1 A  ^  TheSrvQrd  of  the  spirit . 
 
 indeed  in  their  School  have  been  a  lictle  refined  from  the  dregs  of 
 fenliiahty,  as  Pohmo ,  who  wenc  a  Drunkard  to  hear  pUto^  and  re- 
 turned a  temperate  man  from  his  Lefturc  ^  and  no  wonder  if  wc 
 conftdwr  what  violence  fuch  broad  and  beaftly  fins  offer  to  the  very 
 light  of  a  natural  confcience  ^  that  leffer  light  appointed  by  God  to 
 rule  the  night  of  the  Heathen  World :  But  take  the  hiiiphilofo' 
 pher  of  them  all,  and  you  fhall  find  (ins  that  are  of  a  little  finer 
 fpinning  (fuchasfpiritualwickedneffes  and  heart-fins  are)  that 
 are  aded  behind  the  Curtain,  in  the  retiring  Room  of  the  inner 
 man  ^  thefe  were  fo  far  from  being  the  fpoyles  of  their  vidorious 
 Arms,  that  they  could  never  come  to  the  fight  of  them.  But  the 
 ivord  treads  on  thefe  hi^h  places  of  fpiritual  wickednefTes,  and 
 leaves  not  any  itrorig  hold  of  them  untaken.  It  purfues  finnc 
 and  Satan  to  their  boggs  and  faftnefles,  it  digs  the  fin« 
 ners  luits  likeVcrmine  out  of  their  Holes  and  Burrows,  where 
 they  earth  tliemielves.  The  heart  it  felf  is  no  fafeSanduary  for 
 iin  to  fit  in,  the  Word  will  take  ic  thence  C^.s  foaif  from  the  Horns  • 
 of  the  Altar  J  to  flay  it  •  thofe  corruptions  that  efcaped  the  Sword 
 of  the  Moralift,  and  honcft  Heathen,  even  thefe  fall  by  the  edge 
 of  the  Word.  I  cannot  give  a  better  inftance  for  this  converting 
 power  of  the  Word,  than  by  prefcnting  you  with  the  miraculous 
 vi dories  obtained  by  it  over  the  hearts  of  men,  when  the  Apofiles 
 were  fent  out  firll;  to  preach  the  grace  of  Chrift,  and  as  it  were,  to 
 begin  the  Combination  of  the  Gojpd-Miniflry ,  wherever  they 
 came,  they  found  the  World  up  in  Arms  againft  them,and  the  blacky 
 Prince  of  it,  the  Devil  at  the  Head  of  their  Troops,  to  make 
 their  utmoll  refillance  againft  them  -,  yet  what  unheird-of  vido- 
 ries  were  got  by  them  ?  Was  it  not  ftrange,  that  without  drawing 
 any  other  Sword,then  the  everUfling  Golfel^thty  fhould  turn  the 
 World  upfide  down,  as  their  enemies  themfelves  confefTed  ?  flight- 
 ing the  Devils  works,  cafting  down  his  holds  wherever  theycame» 
 and  ove  coming  thofe  barbarousHe  ithe?ns,whomtheDcvil  had  held 
 in  his  peaceable  pofTeffion  fo  many  thoufand  years !  to  renounce 
 their  Idolatries  in  which  they  had  been  bred, and  tr  in'd  up  all  their 
 dayes,  to  receive  a  new  Lord,  and  him  a  crucified  Jefus,  and  this  at 
 the  report  of  a  few  filly  men,  loaden  with  the  vileft  reproaches  that 
 the  wit  of  man  could  invent,  or  malice  rake  together,  to  befmear 
 their  perfons,and  render  the  Dodrine  they  pre  'chtd,odious  to  the 
 World :  This,  \  fay,  is  fuch  an  unheard  of  Conqueft,  as  could  not 
 
 be 
 
Tbefword  of  the  spirit,  i^c 
 
 be  obtained  by  any  lefs  than  the  arm  of  the  Almighty :  Efpecially 
 if  we  call  in  two  or  three  circumftances  to  give  a  further  accent  to 
 the  heighthning  of  this  confideration  :     As 
 
 Firfi,  The  meannefs  of  the  perfons  imployed  to  preach  this 
 Dodnne^  mean  in  their  condition  and  rank,  being  ol  the  floor 
 and  loweltof  the  people  ,  and  many  of  them  as  mean  in  their  in- 
 cciledaal  accomplifhments ,  as  external  port  and  garb  in  the 
 world,  having  no  help  from  humane  learning  to  raife  their  p^'.rts, 
 and  fct  a  varniih  upon  their  difcourfes.  Men  very  unfit  for  fuch  an 
 cnterprize  f  God  knows  j  had  the  ftrefs  and  fuccefs  of  their 
 works  depended  on  their  own  furniture ,  which  put.  their  very  e- 
 nemies  to  a  Hand  whence  they  had  their  wifdom  ^  knowing  well, 
 how  low  their  Parentage,  and  unfuitable  their  breeding  were  to 
 give  them  any  advantage  toward  fuch  a  high  Undertaking  ,  A3s 
 4.13.  Surely  thefe  poor  men  could  contribute  no  more  by  any 
 thing  that  w£s  their  own  ,  to  tliat  wonderful  fuccefs  which  follow- 
 ed their  labours,  then  the  blowing  of  theRamms  Horns  could  to 
 the  laying  of  fericho's  V^aWs  flat  with  the  ground ,  or  the  foun- 
 ding of  jehojhaf  hat's  muf'cal  inflruments  ^the  routing  of  fo  for- 
 midable an  Army  ot  his  enemie.«,fo  that  w^uft  attribute  it  to  the 
 breath  ot  God,  by  which  they  founded  the  Trumpet  of  the  Go- 
 fpel ,  and  his  fweec  Spirit  charming  the  hearts  of  their  Hearers, 
 that  fuch  mighty  works  were  done  by  them. 
 
 Secondly  ,  if  we  confider  the  nature  of  the  Dodrine  they 
 held  forth  and  commended  to  the  world  ,  which  was  not  only 
 ftrange  and  new ,  enough  to  make  the  Hearers  (by  of  it ,  but  fo 
 contrary  to  the  humour  of  mans  corrupt  nature,  that  it  hath  not 
 one  thought  in  the  Tinners  heart  to  befriend  it.  No  wonder  in- 
 deed, that  Mahomet's  fpiced  Cup  went  down  fo  glib,  it  being 
 fo  luliious  and  pleafiug  to  m?ns  carnal  palace.  We  are  foon  wo- 
 ed  to  efpoufe  that  for  Truth,  which  gratifies  the  flefli ,  and  eafily 
 perfwaded  to  deliver  up  our  felves  into  the  hands  of  fuch  opinions 
 as  offer  fair  quarter  to  our  lulls  „  yea  promife  them  fatisfadion. 
 Indeed  we  cannot  much  wonder  to  fee  ChrilUanity  it  felf  generally 
 and  readily  embrrced,  when  it  is  prefented  in  Romes  whorifh 
 dref%  with  its  purity  adulterated  ,  and  its  power  emafcuhted  • 
 but  take  the  Dodrine  of  the  Gofpel  in  its  own  Native  excellency, 
 before  it  falls  into  thefe  Huckfters  hands,  and  it  is  fuch  as  a  carnal 
 heart  cannot  like,  becaufeitlayesthe  Axe  to  the  root  of  every 
 
 U  fin, 
 
-  ^  The  Sword  ofihe Spirit, 
 
 fin ,  and  bids  defiance  to  all  that tak(*  part  with  it :     It  will  fuflfcr 
 no  Religion  to  fet  her  Threfhold  by  its :     This  may  make  us  ftep 
 afide  ( as  Mofes  once  to  behold  the  bufh  )    to  lee  this  great 
 wonder,  ADodrine  believed  and  embraced,  that  is  pure  Non- 
 fence  to  carnal  Re  ifon,  te^-'ching  us  to  be  fa/edbysnothers  righ- 
 teoufnefsj  wife  with  anothers  wifdom,  to  truftinhimas  aGod^ 
 thatwashimfelf  achild,  torelyeonhim  to  deliver  us  from  the 
 power  of  Sin  and  Satan,  that  fell  himfelf  under  the  wrath  of  men. 
 G  how  great  a  gulf  of  Objedions  which  Reafon   brings  againft 
 thisDodrine,  muftbe  (hot,  before  a  man  can  come  to  dofe 
 with  it  1     And  yet  this  D@drine  to  find  fuch  welcome  that  nc- 
 yer  any  Prince  at  the  beat  of  hisDrummJiad  his  Subjeds  flock, 
 more  in  throngs  to  lift  themfelves  in  his  Mufter-role  ,  than  the 
 Afofiles  had  multitudes  of  Believers  offering  themfelves  to  come 
 qnderbaptifm,  the  Military  Oath  given  by  them  to  their  Con- 
 verts. 
 
 Thirdly  ^  Addebutone  more,  confider  how  little  worldly 
 encouragement  this  Word  they  preached ,  gave  to  its  Disciples-, 
 and  you  will  fay,  GoiUvas  in  it  of  a-truth.    Had  it  been  the  way 
 to  thrive  in  the  worlfio  turn  Chriftian,  or  had  it  won  the  favour 
 ©f  Kings  arid  Princes  to  have  been  their  Difciple,  and  taught  them 
 how  to  climb  the  Hill  of  Honour ,  we  could  not  have  wondered . 
 to  have  feenfo  many  worihip  the  rifingSun,  but  alas  the  Gofpel 
 which  tliey  preached,  comes  not  with  thefe  bribes  in  its  hand, 
 no  golden  Apples  thrown  in  the  way  to  intice  them  on ,  Chrill 
 bids  his  Difciples  ftoop  not  to  take  up  Crowns  for  their  Heads,  but 
 aCrofsfor  their  Backs,.  Jf  any  one  ypill  be  my  Bifci^le^    lefhitn 
 deny  himfelf^  take  up  his  Crofs  and  follow  me.     They  muft  not 
 dream  of  getting  ths  worlds  treafure,  which  they  have  not ,  but 
 prepare  ta  part  with  what  they  have  :     To  be  lure  when  the  A- 
 fofiles  preiched  it ,  the  wiy  it  led  to,  was  not  to  Princes  Palaces, 
 with  their  preferments,  but  to  Prifons  and  Dungeons,  Racks  and 
 Gibbets-  now  to  f^e  poor  creatures  fo  far  to  forget  all  their 
 worldly  intereft,  eftates  and  honour,  children  of  their  loyns,  and 
 wives  of  their  bofome,  fo  as  lo  trample  upon  them,  yea  joyfully 
 welcome  the  bloodiert  deaths  their  enemies  could  invent  ,    and 
 thank  their  psrfecutors  for  the  favour  of  admitting  them  to  (hare 
 ^withthe  torments  of  their  brethren ,  as  if  they  had  gone  to  di- 
 vide a  l|")oil  J  and  not  to  be  made  one :    This  furely  fpeaks  a  bea ' 
 
 venly 
 
Tht  Sword  of  the  Spirit. 
 
 H7 
 
 venly  power  to^e  in  that  Dodlrine,  on  whofe  Altar ,  and  for 
 whofe  defence,  they  were  fo  willing  to  be  facriiiced  :  But  though 
 the  proteliion  of  the  Gofpd  did  colt  them  fo  dear ,  yet  would  ic 
 but  have  indulged  its  DifcipLs  to  have  aimed  at  their  own  honour, 
 and  pleafed  themfelves  with  the  renown  that  they  (hould  win  by 
 their  fufferings ,  and  chat  their  names  fhould  be  writ  and  read  in 
 the  leaves  ojf  tame  when  they  were  dead  and  gone  ,  fbme  Roman 
 fpirit  haply  might  have  been  found  to  have  endured  as  much  ;  Or 
 if  it  had  taught  ihcm,  that  they  fhould  have  afcended  in  their  fi- 
 ery Chariot  of  Martyrdom,  to  receive  heavens  glory  as  the  pur- 
 chafe  of  their  patience  and  prowefs,  this  might  have  hardned 
 fome  Pofijh  fhaveling  againft  the  fear  of  thole  bloody  deaths 
 they  met  with:  but  the  Dodrine  they  preached  allows  neither , 
 but  teaches  them  when  they  have  done  their  bell: ,  and  fuffered 
 the  woril  that  their  enemies  wrath  can  inflid  for  the  caufe  of 
 God,  then  to  renounce  the  honour  of  all,  and  write  themfelves 
 unprofitable  fervants.  All  thefe  Confiderations  twirted  toge- 
 ther ,  make  a  ftrong  Cord  to  draw  any  that  have  ftagger'd  in  this 
 particular  to  a  firm  belief  of  the  Divine  parentage  of  the  Scri- 
 ptures. 
 
 3^^3)3^ '7a^3s^/3^^3by.(;^3^3^S7:y^<;:^^^Sj.S  £5! 
 
 t 
 
 C  HAP.  Xll. 
 
 Why  the  Wordoffjod  k  called  the  fjpord  of  the  Spi^ 
 and  from  it  the  Point  raifed. 
 
 rtt 
 
 Avingdifpatchedthefirfl  part,  which  prefented 
 us  with  the  Weapon  It  felf  commended  to  the 
 Chriftians  ufe  ,  i.  e.  The  Word  of  God.  The 
 fccond  part  of  the  Text  now  comes  under  our 
 confideration,  and  that  is  the  Notion  under 
 which  this  Weapon  is  commended,  or  the  Me- 
 uphor  in  which  discovered,  *.  e.    Ths  S^^ord  of  ths  Spirit. 
 
 U  2  And 
 
148  The  Sword  of  1  he  spirit. 
 
 And  here  a  double  enquiry  would  be  made. 
 
 Firfi,  Why  the  Word  ofGod  is  compared  to  a  Sword 
 
 Secondly ,  Why  this  Sword  is  attributed  to  the  Spirit,and  bears , 
 his  name.  The  SWord  of  the  Spirit, 
 
 Per  the  firft  let  this  fuffice  ^  The  Sword  heingboch  of  general 
 andconlbnt  ufe  among  Souldiers;  and  alfo  that  Weapon  with 
 which  they  not  only  detl^ndthemfelvcs,  but  do  the  gre^.tefl  exe- 
 cution upon  their  enemies,  moft  fitly  fets  forth  the  necelTity  and 
 excellent  ufe  of  the  Word  of  God,  by  which  the  Chnftian  both 
 defends  himfelf,  and  offends,  yea  cuts  down  before  him  all  his, 
 enemies. 
 
 lor  the  fecond.  Why  is  this  Sword  attributed  to  the  Spirit  ?  ■ 
 Some  take  the  Abftrad  here  to  be  put  for  the  Concrete    ^itj.^ 
 for  mivtMVKoi ,  Sword  of  the  Spirit,  for  the  fpirituU  Sword-  "as  if. 
 it  were  no  more  but  Take  the  fpiritual  Sword,  which  is  the  Word 
 of  God  •  according  to  that  of  the  ^pofik ,  2  Or.  i  o,  4.     The. 
 Weapons  of  our  Warfare  are  not  carnal  ,    but  mighty    ■       that 
 is,  fpiritual.     Indeed,  Satan  being  a  fpint,  muft  be  fought  with, 
 fpiritual  Arms.     And  fuch  is  the  Word  •  a  fpiritual  Sword.    But 
 this,  though  true,  reacheth  not  thefull  fence  of  the  place    where 
 miv'ua  is  taken  perfonaliter^  for  the  perfon  of  the  holy   Spirit 
 And  in  thefe  three  refpefts  the  written  Word  is  the  Sword  of  the 
 Spirit. 
 
 Fir/?,  H&is  the  Author  of  It  :  A  weapon  it  is  which  his 
 feand  alone  formed  and  faftiioned  •  it  came  not  out  of  any  crea- 
 tures Forge  •  Holy  m^n  (pake  as  they,  ^ere  moved  hy  the  Holy 
 Ghof},2?ct.i.ZJ.  -^ 
 
 Secondly ,  The  Spirit  is  the  only  true  Intetpreter  of  the  Word* 
 Hence  that  known  paflr.ge  of  Bernard  ,  ^0  JpitttH  faEla  [unt 
 Script ptr A,  £0  ffiritfi  hgi  defiderant^iffo  etiam  inteUigend^.funt^ 
 The  Scriptures  multbere^d,  and  c^n  be  underftood  by  that  Spi- 
 rit alone  by  whom  they  v/tre  made.  He  that  made  the  Lock  can 
 only  help  us  toa  Key  that  will  fit  its  Wards,:  and  open  its  fence- 
 Np  Scripture  is  ,f  private  interpretation  y  2  Pet.  i.  And  why 
 not?  Itf<,!lows,  Becaufeitcamenotfromany  private  fpirit  at 
 firft  \  For  the  prophecy  carue  not  by  the  ivill  of  man  &c.  Vsn. 
 %i.  Andwhoknowsthemiod  of  the  Spirit,  fo  v^6\  as  him- 
 ielf^?  > 
 
 TUrdlu 
 
It  he  Srpord  of  the  Spirit^  j .  g 
 
 Thirdly,  It  is  only  the  Spirit  of  God  can  give  the  Word  its 
 efficacy  and  power  in  the  foul.    It  is  his  Office  as  I  faiJ ,  Sigillare 
 ammHm  char^iBere  rcrumcreditaruw^  except  he  layes  his  weight 
 on  the  truths  we  read  and  hear,  to  fpply  them  clofe,  and  as  it 
 wc\^e  cut  their  very  image  in  ourminds  and  he.irts,  they  leave  no    ^ 
 more  imprellion ,  th?.n  a  feal  fet  upon  a  Rock  or  ftone  would  do 
 Ihll  the  min4  fluduues,  and  the  hcn'tis unfatisfied  norwithiiand- 
 ing  our  own  and  others  utmoi!:  ei\d .  avors  to  the  contrary.     It  was 
 not  the  Difciples  Rowmg,  but  Chrifts  coming,  tha:  could  lay  the 
 llorm,  oi"  bring  them  to  fhore.    Not  all  our  itudy  and  enquiry 
 can  fix  the  mind,  or  p;:cifie  the  heart  in  the  belief  of  the  Word , 
 till  the  Spirit  of  God  comes.     Do  yon  now  believe  ?   f-iith  Chriit 
 to  his  Difciples,  '^ohn  i6. 3 1.     How  ofc  alas  had  the  {^.me  things, 
 founded  in  their  ears ,  and  knockc  at  their  door  for  entertainment  . 
 but  never  could  be  received,  till  now  thacthe  Spirit  put  in  his  fin- 
 ger to  lift  up  the  Latch  !     B.  DAvenant.on  Cclof.  tells  us  a  ftory 
 out  of  Gerfon ,  concerning  a  holy  ra^n  whom  hirafelf  knew  to  be 
 fidiy  be.ateitand  buffeted  with,  frequent  doubts  and  fcruples,  even 
 fo  as  to  call  into  qucftion  an  Article  of  Fait.h,  but  afterward  was 
 brought  into  foclcir  alight,  and  full  evidence  of  its  truth,  that 
 he  doubted  no  more  of  ir,  th-^nof  his  own  being  alive,  and  this- 
 certainty  (  faith  Cfrfo^t  )  did  not  arife ,  ex  nova  aliquh  ratime 
 &  demo'/tlrnitiofie ,  fed  ex  hHmiliationc^  &  caftivitMe  intellefltti 
 atque  admirahili  qiiadam  Dei  illaminatione  a   montibns  aterni^ , 
 did  not  come  from  any  new  Argument  he  h:id  found  out  to  de- 
 monftrate  the  truth  of  ir,  but  from  the  Spirit  of  God  humbling 
 and  captivating  his  proud  underftandmg,  and  admirably  irradiating  - 
 the  fame. 
 
 The  words  thus  opened,  prefent  us  with  this  important  Dodri-  -X^ 
 
 .nalConclufion. 
 
 That  the  voritten  ivord,   or  if  you  will ,   The  Scripture  ii        ^   ^ 
 the  Svford  by  which  the  Spint  of  God  enables  hi<s  Saints  to  over-        ^^^'* 
 come  all  their  enemies.     The  Spirit  will  do  nothing  for  them  with- 
 out the  Word ,  and  they  can  do  nothing  to  purpof:;;  v^'irhout  him. 
 TheWord  is  the  Sword,  andcheSpint  of  Chrilt  the  Arm  which 
 wcildsu  in  and  for  the  Saints.  All  the  great  conqueils  which  Chriil: 
 
 and 
 
1  r  o  T/?e  fword  of  t he  Spirit. 
 
 and  his  Saints  acchieve  in  the  world ,  they  are  got  with  this  fword^ 
 when  Chrift  comes  forth  againft  his  enemies,  thisfword  is  girded 
 on  his  Thigh,  Ppl.4-$.$-  Gird  thy  /word  upon  thy  thigh,  O 
 moft  mighty  -^  and  his  vidory  over  them  afcribed  to  ic,  verfe  4 . 
 y^nd  in  thy  Majefiy  rideprajperoafly ^  becauje  of  truth.  That 
 is,  the  word  ot  Truth.  We  find  Rev.  1.16.  C hr ifi  ho\d\ng 
 /even  fiarres  in  his  right  hand ,  intimating  the  cho^^ce  care  he 
 hath  over  his  people ,  particularly  the  Minifters  who  are  more 
 Ihot  at  than  any  other  ^  and  how  doth  he  proted  them ,  but  by 
 this  Jharp  t^o-edged  S^ord  coming  out  of  his  mouth  ?  This  is 
 the  great  priviledge  which  the  pooreft  believer  in  the  Church  hath 
 by  the  Covenant  of  grace ,  fach  a  one  as  Adam  had  not  in  the 
 firft  Covenant.  He,  when  fain,  had  a  flaming  fword  to  keep 
 him  out  of  Paradife ,  but  had  no  fuch  fword,  when  innocent,  to 
 keep  him  from  finning,  and  fo  from  being  turned  out  of  that  hap- 
 py place  and  ftate.  No,  he  was  left  to  ftand  cpon  his  own  defence, 
 and  by  his  own  vigilancy  to  be  a  Life-guard  to  himfelf.  But 
 now  the  Word  ot  God  ftands  between  the  Saints-ind  all  dan- 
 ger. This  will  the  better  appear  ,  if  we  fingle  out  the  chief 
 enemies  with  whom  the  Saints  Warre  is  waged  ,  and  fhew 
 how  they  all  fall  before  the  Word,  and  receive  their  fatal  blow 
 from  this  one  Sword,  as  Abimelech  flew  the  three/core  fons  of  fe» 
 rubhaal  upon  oneflone,  Judg.  9. 5. 
 
 CHAP 
 
The  Stpordofth^  Spirit, 
 
 t5» 
 
 CHAP.    XIII. 
 
 Wherein  is  jhewn  ,  Bow  the  PerfecHtors  of 
 Gods  Truth  and  Church  are  con^nered  by  this 
 Swords 
 
 HE  bloody  Perfecutor,  v/Ho breaths flangh- 
 ter  againft  the  Saints,  and  purfues  them  with 
 fire  and  fagot :     Such  a  race  of  Gyants  there 
 ever  was,  and  will  be,  as  long  as  the  Devil 
 hath  any  kindred  alive  in  the  world  ,  who 
 when  it  hes  m  their  power,  to  maintain  their 
 fathers  kingdom  of  darknefs ,  will  not  fear 
 to  trample  under  their  feet  thofe  ftarres  of 
 heaven,  whofe  light  acquaints  the  world  with 
 their  horrid  impieties,  and  fo  hazards  the  weakmng  of  the  Devils 
 tntereftinthemmdsof  msn.     Hence  thofe  bloody  Warres  rai- 
 fed,  cruel  fires  of  Martyrdom  kindled,  and  MafTicres  pra(!^ifed 
 upon  the  Saints ,  with  many  deviliflily  witty  inventions  of  tor- 
 ments, that  thefe  innocent  fouls  might  lingerHn  their  p?.ins,  and 
 lUy  the  longer  in  the  jaws  of  Death  ,  thereby  to  feel  themfelvs.^s 
 to  die,  as  one  of  them  borbiroufly  and  inhum.Tnsly  faid  !     We!l, 
 what  Ladders  doth  Godufe  to  fcale  thefe  Mountains  of  Pride? 
 Where  are  the  Wcipons  with  which  the  people  of  God  refift  and 
 overcome  thefe  Monfters  of  mca  that  thus  defie  the  Lord  and  his 
 Hoafts  ?     Wouldft  thou  know  where  ?     Truly  ,  they  are  to  be 
 ■  feen  in  the  Tewfr  of  David,  bMudedfer  an  Armory.     The  word 
 of  God  I  mean,  here  hang  the  fliields  and  bucklers,  the  fwords 
 and  darts,  by  which  the  Worthies  of  God  have  in  all  Ages  defen- 
 ded themfelves  ftoutly  againft  therageof  Perfecn:ors,  and  alfo 
 triumphed  glorioufly  over  their  greitefl:  force  and  power.     Out  of 
 this  brook  they  take  thofe  fraooth  ftones,  by  which  they  proftrate 
 
 thefe 
 
 .^ 
 
1^2  TheSxpordof  the  Spirit. 
 
 thdQ  Goliahs.  This  fore  of  the  Churches  enemies  are  overcome 
 two  wayes  :  Either  by  their  converfion  or  deftruElion.  Now  the 
 Word  of  God  is  the  Sword  that  effeds  both.  It  hath  tVoo  edges, 
 Heb.4.12.  and  fo  cuts  on  both  fides. 
 
 I. 
 
 Sect.    L 
 
 *^  O  the  Eled,  who  for  a  time  through  ignorance  and  preju- 
 ,  JL  dice,  are  joyn'd  with  the  Saints  enemies ,  as  bufie  fticklers . 
 and  bloody  Periecutors,  as  the  «^oril  of  the  Pack.     T  he  Word  ot' 
 Godisafacrihcingknife,  to  rip  open  their  hearts,  and  let  out  the 
 hot  putriHed  blood  of  theirlins,  which  made  them  fo  mad  againft 
 theChurchot  God,  yea,  and  to  prepare  thcmalfo  by  conver- 
 ting gr.;cvf,  as  an  offering  acceptable  unto  God,  as  the  Afofile  ex- 
 cehentlyfheweth,  ifow.   15.  16.     Thus  the  Murtherers  of  our  ^ 
 bk^ed  Lerd ,  we  hnd  them  by  one  Sermon  of  Peter  fo  ftrongly 
 wrought  upon ,  that  they  prefently  vomit  up  his  blood ,  as  fick  " 
 of  It  as  ever  they  were  for  It  j  and  at  one  prick  that  the  point  of 
 this  Sword  gave  them  crying  for  Quarter  at  Gods  hands,  yea 
 throwing  down  their  perfecuting  Arms,  and  mod  freely  entring 
 their  names  into  his  Mufter-Roie ,  whofelife  but  a  few  dayes  be- 
 fore they  had  fo  cruelly  taken  away,    about  three  thonfand  of 
 them  at  one  clap  being  baptised  in  his  name.  Ads  2.41.     Yea, 
 Pat^l  hirafelf,  whomImaycallas£r/2/w«f  doth  Augufi-iae,  be- 
 ^"   fore  his  converiion ,  T^e  great  whale,  that  did  fo  much  mifchief 
 to  the  Church  of  Chrift,  what  hook  did  he  ufe  to  ftrike  him  with 
 but  the  Word  .>     Never  had  ChrUt  a  more  furious  enemy  m  the 
 world,  than  this  man  :     His  heart  was  fo  inflamed  with  a  rage  a- 
 gainlf  the  Saints,  that  the  fiery  ikam  thereof  came  out  of  his  lips , 
 as  from  the  mouth  of  a  hot  Furnace ,  breathing  Jlaughter  Againfi 
 them  wherever  he  ncent.  Ads  9.  i.     Now  what  force  of  Arm?, 
 befides  the  Word  preached,  did  Chrift  fend  to  take  in  the  Caftle 
 of  this  bloody  mans  heart  ?     Firft,  Chrift  himfelf  took  him  im- 
 mediately to  task,  preaching  fuch  a  Thundering  Sermon  from  his 
 heavenly  Pulpit,  as  difraounted  this  proud  Rider ,  and  fenc  him, 
 boundintheFettersof  his  own  troubled  foul  ,  Pnfoner  even^o 
 tliat  place,  where  he  thought  to  have  clapt  up  others  ;   and  then 
 
 left 
 
The  Sword  of  the  Spirit.  ^5  J 
 
 lefc  his  Spirit  to  carry  on  the  work  of  his  converfion,  by  applying 
 and  keeping  the  plailler  of  the  Word  clofe  to  his  heart,  which 
 how  powerfully  it  wrought  on  him,  he  himfclf  tells  us,  Rom. 7. 9. 
 fVhen  the  CemmandmeMt  came,  fin  revived,  and  I  died.  That 
 is,  when  the  Law  came  by  the  convidions  of  the  Spirit  to  rake  m 
 his  foul,  and  pierce  his  confcience,  then  fin  revived  thofe  lufts 
 which  lay  like  a  (leepy  Lyon,  now  in  his  awakened  confcience  roa- 
 red fo  dreadfully,  that  he  was  as  it  were  ftruck  dead  with  the  ter- 
 ror of  them ,  as  a  poor  damned  creature  ,  and  would  undoubted- 
 ly have  gone  away  in  that  fwown  of  horror  and  defpair ,  had  not 
 the  joyful  news  of  Gofpel-grace  been  by  the  fime  Word  and  Spi- 
 rit applyed  feafonibly ,  to  bring  him  to  che  life  of  hope  and  com- 
 fort ag^in.  Thus  was  this  boyllerous,  furious  enemy  of  the 
 Saints,  chained  and  tamed  by  the  terrors  of  the  Law ,  changed 
 and  renewed  by  the  gentlenefs  and  mercy  of  the  Gofpel  ^  That  he 
 became  no  more  like  himfelf,  than  a  Ravening  Wolf  is  to  an  -inno- 
 cent Lamb,  more  ready  to  lay  down  his  own  life  now  for  the  de- 
 fence of  the  Gofpel ,  than  before  conver(ion«to  take  away  their 
 lives  that  profefTed  it. 
 
 Sect.    IL 
 
 T  He  Saints  perfecuting  enemies  are  vanquifht,  when  ruined 
 and  deftroyed.  Indeed  if  they  continue  impenitent ,  and 
 harden  chemfelves  againft  the  Trutlis  and  Servants  of  God, 
 that  is  che  end  they  muO:  all  look  to  come  to.  They  are  like  Ra- 
 venous be 'fts,  ma^e  to  he  taken  and  defirojed.^  2  Pet.  2.  I2.  and 
 they  may  know  before-hand,  as  the  certainty  of  their  mines ,  fo 
 v/hat  fhall  procure  it  •  and  that  is  the  Word  of  God  •  fee  Revel. 
 II.  5.  If  any  will  hnrt  them,  fire  proceedeth  out  of  their  mouth, 
 and  devour eth  their  enemies',-^  and  if  any  man  mil  hurt  them  ,  he 
 mufi  in  thi^  manner  be  killed.  It  is  fpoken  of  thofe  that  (hall 
 dare  tooppofe  and  perfecuce  the  futhful  preachers  of  the  Gofpel , 
 fire  comes  out  of  tliieir  mouths  to  deftroy  them  -,  thouf^h  they  have 
 their  will  on  the  bodies  of  che  Saints ,  butchering  and  burning 
 them,  yet  the  Word  they  preach  will  be  their  deftrudion.  That 
 lives,  and  ftayes  behind  to  pay  the  Siints  debts,  and  avenge  them 
 
 X  on 
 
itf  4  Thefword  of  the  Spirit. 
 
 on  their  enemies.     God  is  refolved  they  muft  and  (hall  in  this  man- 
 ner be  killed  :     The  Word  muft  give  them  the  fatal  ftroke.     fw 
 lUn  confeft  as  much  ,  whenbleedmg  under  his  deadly  wound, 
 though  the  Arrow  cime  out  of  a  Perfian  bow ,  yet  the  Wrerch 
 knewitwasfentbyahigherthan.a  Perfian  hand  :     Vicifii  G^.- 
 lilea  ,    O  Galilean ,  thou  haft  overcome  and  been  too   hard  for 
 m€  ^   bis  confcience  cold  hin>,  that  his  fpight  ag-tinft  the  Truth  of 
 Chrift,  was  his  death  •,  and  many  more  befidcs  him  have  acknow- 
 1-edgM  as  much  when  under  the  hand  of  juftice.     The  face  of  the 
 Word  of  God  which  diey  haveoppofed ,  hath  appeared  to  them 
 35  engraven  upon  their  judgments.     O  this  Sword  of  the  Word, 
 it  hath  a  long  reach,  it  is  at  the  breaft  of  every  enemy  God  and 
 his  Sains  hath  in  the  world  ^  and  though  at  prefent  they  cannot  fee 
 whence  their  danger  fliould  come  ( they  are  fo  greit  and  power- 
 ful, fbfafe  and  fecure  as  they  think  j  yet  the  Word  of  God  ha- 
 ving fet  down  their  doom  already^  God  will  fooner  or  later  open 
 one  door  or  other  to  let  in  their  deftrud:ion  upon  them.     When' 
 the  prophet  would  exprcfs  the  indubitable  ruine  of  the  Phi/iftims 
 impending,  mark  what  prognoftique  he  gives,  Zeph.i.  5.    wo 
 unto  the  inhabitants  of  the  Sea-coaft  ^    The  fVord  of  the  Lord  is 
 agfiinfl  you.     As  if  he  had  fid ,  You  are  a  loft  undone  people^ 
 the  whole  world  cannot  fave  you  ,    for  the  jvord  of  the  Lord  is 
 a<rainfl  you.     The  threatningof  the  Word ,  like  I'ghtning  or  mil- 
 devv,  blaRs wherever  it  goes,   and  its  curfe  burns  to  the  very 
 root.     Hence  all  the  feven  Nations  of  Canaan  fell  into  the  mouth 
 of  the  Jfraelites  like  the  ripe  fruit  into  the  mouth  of  him  that 
 fhakes  the  Tree.     The  Word  of  the  Lord  curfing  them,  had  gone 
 before  them  to  make  their  conqueft  certain  and  e:ifie.     This  Ba- 
 Uak^  knew,  and  therefore  would  have  given  fo  much  for  a  few 
 words  out  of  ^^/.^i;^?w^s  mouth  to    have  curftd  Jfrael   in    Gods 
 Name.     The  truth  is,  though  we  look  upon  iht  Monarchs  of 
 ttie  world,  and  their  Armies,  as  thofe  which  have  the  fway  of  the 
 affaires  of  the  world ,  yet  thefeare  no  more  than  the  flie  on  the 
 Wheel?.     It  is  the  v/ord  of  God  that  hath  the  great  ftroke  in  all 
 that  is  dene  on  the  worlds  ftage,     /  have  fet  thee  -over  the  Nati- 
 ons^ and  over  the  Kingdoms,  to  root  out  and  to  J)ull  do^n  ,    to 
 b>Md  and  to  pJant^  Jer.  i .   10.     Indeed  the  whole  earth  is  Gods 
 ground":  And  who  hath  power  to  build  on  his  ground,    or  pull 
 down,  but  himfelf  ?    And  in  his  Word  he  hath  given  his  mind 
 
 what 
 
Thefipord  of  the  Spirit,  1 5  5 
 
 what  he  will  have  done  to  his  enemies ,  and  for  his  Saints  ,  and 
 therefore  as  all  the  mercies  they  have  ,  they  receive  and  acknow- 
 ledge them  as  gracious  performances  of  thepromife  ,  fo  all  the 
 judgments  executed  on  their  enemies,  as  accompliftiments  of  the 
 threatnings  of  the  Word ,  called  therefore.  The  judgment  tyrii- 
 fd';7,Pfa.i49.9. 
 
 CHAP.    XIV. 
 
 The  Word  of  God  hon?  *v't6ioriom  a  Sword  over 
 the  Seducer  and  Her etich^'yfhewn, 
 
 H  E  Seducer  is  another  enemy  the  Chriflian  hath  to  z 
 cope  with  ^  and  no  lefs  dangerous  than  the  other; 
 Nay,  inthisrefped  far  more  formidable.  The 
 Perfecntor  can  kill  only  the  body,  but  the  Sedu- 
 cer comes  to  poyfon  the  foul.  Better  to  be  flain 
 out-right  by  his  Sword  ,  than  to  be  tah^n  alive. 
 {  as  the  A f '-file  phrafech  it )  in  this  [nare  of  the  Devil ,  which'  • 
 thefe  whom  he  fends  forth  abirdiRg  for  fouls,  privily  Iiy,  even 
 where  they  are  oft  lead  fufpeded.  When  Pattl  fell  into  the 
 mouth  of  the  Perfecuror ,  he  could  yet  glory ,  and  rejoyce  that 
 he  had  efcaped  the  latter ,  I  have  fought  a  good  fight ^  I  havefi- 
 nifijed  my  conrfc ,  /  h^ve  ke^t  the  faith  ,    henceforth  is  laid   up  .,y^ 
 
 for  me  a  Crown  of  right eoufnefs^  z  Tim.  4. 5.  See  how  this  ho- 
 ly man  triumphs  and  flourifheth  his  colours,  as  if  the  field  were 
 fought,  and  the  day  won ;  whereas  good  m:in,  he  was  now  g<V 
 ing  to  lay  his  he.id  on  the  block  under  the  hand  of  bloody  Neru\ 
 Headfman,  as  you  may  perceive  ,  ver.  6.  J  am  mw  ready  to 
 he  offered  up.  {  Alluding  to  the  kind  of  Death  ( 'tis  like  )  he  wss 
 ftiorcly  to  undergo. )  But  you  will  poffibly  fay  ,  What  great 
 caufe  then  had  he  to  cry  vithoria,  when  his  affairs  were  in  fuch  a 
 defperate  and  deplored  condition }     Yes,  this  made  him  triumph, 
 
 X  z  He 
 
J  q  5  T/;<?  SfPord  of  the  Spirit  > 
 
 Be  had  kept  the' faith-,  and  that  was  a  thoufand  times  more  joy  and 
 comfort  to  him,  than  the  laying  down  his  life  was  trouble.     If  he 
 had  left  thefiithbycowardize,  orchoptitaway  forany  falfe  do- 
 drine,  he  hid  loll  his  foul  by  loiing  of  that  •    but  hiwing  kept 
 thefuith,  he  knew  that  he,didbut  part  with  his  life  to  receive  a 
 better  at  Gods  hands  ,  than  w;.s  taken  from  him  by  mnns.     The 
 Locnfls  mentioned  Rev.  9.  (  which  Mr.  Mede  t:,kes  to  be  the 
 Saracens    (  who  v/ere  fo  great  a  fcourge  and   plague    to  the  Ro- 
 man world  newly  Chriftianized  )    we  find   thej  had  tails  like 
 Scorpions,  andjiirtgs  in  their  tails,  ver.io.  which  the  Zf<?rw^ 
 Writer  torenamed  interprets   to   be  their  curfed  Muhumedan 
 Dodrine  with  wh.ch  they  poyfoned  the  fouls  of  people  wherever 
 their  conquering  Sword  came.  It  fcems  though  the  Sword  of  War 
 in  the  hand  of  a  Barbsrous  bloody  enemy,  be  a  heavy  judgment  to 
 a  people ,  yet  the  propagation  of  curfed  errors  is  a  greater  -,   This 
 is  the  fling  in  the  tail  of  that  judgment.     I  do  not  doubt  but  ma- 
 ny that  were  godly  might  f  .11  by  the  Sword  of  that  enemy  in  fuch 
 a  general  calamity ,  but  only  thofe  that  were  not  among  Gods 
 [ealed  ones  felt  the  fling  in  their  tail  by  being  poyfoned  with  their 
 curfed  impodure  •,  and  therefore  they  alone  arefaid  to  be  hp.rt  b) 
 them ,  ver.  4.     We  may  be  cut  off  by  an  enemies  >  word  and  not 
 he  hurt ,  but  we  cannot  drink  in  their  falfe  Dodrire,  and  fay  fo. 
 Now  the  Word  of  God  is  the  Sword  whereby  the  Spirit  enables 
 the  Saints  to  defend  themfelves  againfl  this  enemy ;,  yea ,  to  rout 
 and  ruine  this  JLiibtile  band  of  Satan,    We  resid  oijpollos.  Ads 
 18.  that  he  mightily  convinced  the  fews,  he  did  as  it  were  knock 
 them  down  with  the  weight  of  his  rcafoning  :    And  out  of  what 
 Armory  fetcht  he  the  Sword  with  which  he  fo  prevailed  ?     See 
 wr.  28.  Shewing  by  the  Scriptures    (  not  their  Cabala)    that 
 Jefm  was  Chrifi  j  and  therefore  is  faid  to  be  mighty  in  the  Scri- 
 ptures, ver.  24.     A  mighty  man  of  valour,  and  fo  expert  through 
 his  excellent  knowledge  in  them  ,  that  the  erroneous  Jews  could 
 no  more  ftand  before  him  holding  this  Sword  in  his  hand ,  than  a 
 child  with  a  wooden  Dagger  can  againft  a  Gjant  formidably  arm'd 
 with  killing-weapons..    When  Paul  warns  Timothy  to  ftand  up- 
 on his  defence  carefiilly  againft.  Seducers,  which  fn-ipt  fo  many  e- 
 very  where,  he  can  devife' no  better  counfel  how  he  might  keep 
 out  of  their  handf:,  than  by  fending  him  to  th-;  'Icriptures,  and. 
 Mdding  him  (hut .  himfslf  up.  within  thefe,  as  in  a  Town  of  War , 
 
 zTim. 
 
The  Sword  ofthi  Spirit .  157 
 
 tv 
 
 2  Tim.  3 .  1 4.  But  continne  thou  in  the  things  which  thou  hafi 
 learned.,  and  in  the  next  wr/e  he  opens  himfelf,  and  fhews  what 
 bflbn  he  meuns  thac  he  h  id  learned ,  by  celling  him  ,  thr.v  from  a 
 child  he  had  k^oVcn  the  hch  Scriptures  ,  which  Vcere  ^.bh  to  make 
 him  Vrife  unto  falvation -^  and  by  confequence,  wiferth.ai  all  his 
 enemies,  if  he  Ruck  clofe  co  fFiem.  Other  arms  we  miy  load 
 our  felves  with  by  tumbling  over  many  Authors  ,  but  he  \\x\t 
 hath  this  Sword,  and  huh  beenbut  caught  of  the  Spirit  the  ufe 
 of  this  weapon  ,  is  provided  well  enough  to  meet  the  Routeit 
 Champion  for  error  the  Devil  hath  on  his  fide  in  an  encounter. 
 With  this,  poor  women  have  been  able  to  a^xm  gre^t  Dodors 
 of  their  Itudyed  Arguments ,  rufling  all  their  Arc  and  Logique 
 with  one  plain  place  of  Scripture  :  As  flie  who  brained  Ahime- 
 lech ,  that  great  Commander,  by  tumbling  a  piece  of  a  Millftone 
 on  his  head.  Out  of  this  Armory  come  thofe  we  ipons  Paul  tells 
 us  are  fo  mighty  through  God,  cafiing  down  imaginations  ,  or 
 reafonings ,  holtjp.^i  ys-b^fivm^  by  which  An  /^«f/V»f  will  have 
 the  Greek.  Philofophers  Sjfilogifmes  CO  be  meant.  Indeed  he  that 
 hath  the  FVord  on  his  fide,  and  a  holy  skill  to  ufe  it,  hath  as  much 
 advantage  of  his  Adverf try  trhat  comes  with  other  Armour  (  let 
 him  be  never  fo  good  a  Fencer ; )  rs  a  man  with  a  good  Sword, 
 hath  over  him  chit  comes  forih  only  with  a  Bull-rufh  in  his  hind^ 
 All  error  dreads  the  light  of  the  Word,  and  fears  more  to  be  ex- 
 amined by  that ,  than  a  Thief  does  to  be  tryed  before  a  ftrid 
 Judge.  Hereticorum  fententias  prcdidijfe  eft  fuperajfe,  faith  Hie- 
 ran:  unfold  them,  or  bring  them  and  che  Word  face  to  face,and 
 likG  Cain,  they  hang  down  their  head,  they  are  put  to  fhame. 
 This  is  the  only  certain  Ordal  to  try  fufpeded  opinions  at.  If 
 they  can  walk  upon  this  fiery  Law  unhurt,  unreproved,  they  may 
 fafely  pafs  for  Truths,  and  none  elfe.     P^;^/ tells  us  of  fome  fy?7*«f  y 
 
 yeill  not  endure  found  doHrine ,  2  Tim.4.  Alas  how  fliould  they, 
 when  their  minds  are  not  found  .>  itis  too  fearching  for  them.. 
 Gouty  feet  cannot  go  but  on  fofc  way  that  genilv  yields  to  them  : 
 Such  muft  have  Dodnne,  that  will  comply  with  cheir  humour , 
 which  the  Word  will  not  do,  but  rather  judge  then;i,  and  this 
 they  think  it  will  do  too  f.>on  at  th-  great  day,  therefore  now 
 they  (hun  it  fo  much ,  ki\  ir  fhould  torment  them  before  their 
 time.  Thus  the  .^akers^  they  have  their  skulking  hoie  to  which 
 they  run  from  the  Scripture ,  at  whofe  bar  they  know  their  opini- 
 ons- 
 
1-8  The  Sn^ord  of  the  spirit. 
 
 m. 
 
 ons  would  be  caft  undoubtedly ,  and  therefore  sppeal  to  another 
 where  they  may  have  a  more  favourable  hearing  ,  the  light  with- 
 in  them,  orinplainEnglifh,  their  natural  confcience  ,    a  Judge 
 which  is  known  too  well  to  be  corrupt,  and  eafily  bribed  to  fpeak 
 whattheluftsof  men  will  oft  have  him  do.     Ah  poor  creature.% 
 what  a  fad  change  have  they  m.ade  1  to  leave  the  Word  that  is 
 KAvuv  •?  -Tn^^cai  dx.>.m^ ,  an  inflexible  Rule  of  Faith ,  and  can  no 
 more  lye  or  deceive  them  ,  than  God  himfelf  can  do ,  to  truil: 
 the  guidance  of  themfelves  to  themfelves ,  a  more  ignorant,  foc- 
 tifli,  unfaithful  guide  than  which  the  Devil  couid  not  have  cho- 
 fen  for  them.     He  that  is  his  o^n  teacher  (faith  Bernard  )   is 
 fure  to  have  a  foci  for  his  Majier  :     And  Solomon^  yea  a  grea- 
 ter than  Solomcn^  God  himfelf  by  Solomon  idiith,  7  he  Vcajofa 
 fool  is  right  in  his  own  eyes  ,•  bat  he  that  heark^eth  to  counfel  is 
 Wife,  Prov.  12.  I),  but  he  mod  wife,  that  makes  the  Word  of 
 .God  the  men  of  his  counfel.     The  Fapifi  he  hath  his  Thicket  and 
 VVood  at  his  back  alfo ,  Anticjuity ,   and  traditions ,  to  which 
 he  flies  before  thefaceof  the  Scripture  forfanduary,  as  Adam- 
 did  to  a  Bufli  when  God  came  walking  to  him.     As  if  any  Anti- 
 quity were  foAuthentick  as  Gods  own  Oracles  j   and  any  tra- 
 ditions of  men  to  be  laid  in  the  balance   with  the  Scripture. 
 To  name  no  more,  the  Socinian  he  folds  up  himfelf  ir  his  own 
 proud  reafon,  and  t:?kcs  fuch  ftate  on  him,  that  the  Scripture  muft 
 come  to  that  to  be  fenced ,  and  not  that  ftoop  to  it :     He  muR 
 have  a  Religion  and  Srripture  that  fits  the  model  his  own  reafon 
 draws,  or  will  have  neither ;  The  root  of  many  proJigious  errors 
 and  Hereticks  ^  like  thofe  of  whom  Tertuliianfpesiks,  ^iFla- 
 tonicHm   &    Ariflotelicum   Chriftianifmum  frocudermt  ,    who 
 went  to  the  PhiUfophers  Forge  to  fhape  a  Chriftianity.     What  is 
 this,  but  to  carry  gold  to  be  weighM  at  the  Chandlers  Scales^ 
 and  to  look  for  the  Sun  by  the  light  of  the  Moon.    A  Modern 
 Divine  faith,  Mofl; Herefies have fprung  either  ex  Samo  Satani 
 fdflfi  vel  ex  zy£tij  ignorantia  ,    vel  ex  Arrij  dialeUick  ,    from 
 p/ide,  ignorance,  or  the  Sophiftry  of  Reafon.     The  lafl:  of  which 
 feems  to  be  the  fhelf  on  which  Paul  him.felf  obferves  fome  to 
 havefplit,   and  concerning  the  faith  to  have  erred ,    l  Tim.6.2i. 
 and  therefore  fo  afFeftionately  exhorts  Timothy  to  keep  off  this 
 dangerous  fhore,  and  fteere  his  courfe  by  the  Word ,  verf.  lo. 
 0  Timothy,  keep  that  which  is  Qommittedto  thy  trnfl,  C^f.  For 
 
 this 
 
The  Sxvordofthe  Spirit.  1 5 ; 
 
 this  which  is  here  committed  to  him,  I  take  for  no  other  than  the 
 form  of  found  words  he  exhorts  him  to  hold  faft  in  the  Second  E^ift. 
 cbaf.i.ver.  13. 
 
 Objed.  But  ^e  fee  Hereticks  cfmte  Scripture  for  their 
 mofl  frodi^iotis  errors,  and  drare  this  Sword  for  their  defence^of 
 wellastheOnhodox  :  How  then  is  it  fuch  a  powerful  infhument 
 and  engine  againft  error  ? 
 
 Anf^.  What  will  not  men  of  fubtile  heads,  corrupt  hearts, 
 and  bold  face^,  dare  to  do  for  the  carrying  on  their  wicked  par- 
 ty ,  when  once  they  have  efpoufed  an  error  or  sny  finful  way  ? 
 Korah  and  his  ungodly  company  dare  give  out  that  the  Lcrd  is 
 amoniT  them,  and  they  have  as  much  to  do  with  the  Priefihood^, 
 as  Aaron  himfelf  on  whom  the  holy  Oyle  WdS  poured ,  Numb, 
 16.  13.  And  Zedekiah  that  Arch-flatterer  feirs  not  to  father 
 his  lye  on  the  God  of  Truth  himfelf,  i.Kin^s2.z.  11.  He  made 
 him  horns  of  Iron,  and  f aid  ^  Thpts  faith  the  Lord  ^  with  theft 
 thou  fh  alt  ptifh  the  Syrians  umill  thou  hafl  confumed'  them  ■^vjh.Q'Ci- 
 as  God  never  fpake  fuch  a  word.  It  is  no  marvail  then  to  fee  any 
 •lay  their  Baftard-brats  at  Gods  door ,  and  cry  „  They  have  Scri- 
 pture on  their  fide.  By  this  impudence  they  may  abufe  credulous 
 fouls  into  a  jbdief  of  what  they  fiy,  as  a  Cheater  may  pick  the 
 purfes  of  ignonnt  people,  by  (hewing  them  fomething  like  the 
 Kings  Bro  id  Se^-I,  which  was  mdeed  his  own  forgery^  yei,  God 
 may  fuffer  them  to  feduce  others  of  more  raifed  parts  and  under- 
 ftanding,  as  a  juft  judgment  on  them  for  rebelling  againft  the 
 light  of  their  own  confciences  .  As  Pharaoh  by  the  talfe  Miracles 
 of  the  Magitians  was  fet  off  further  from  any  complyance  with 
 Mofes.  And  thofe  of  the  Ami-chrifiian  foEiton^  2  ThelT.  i .  i  o, 
 n.  who  becaufe  they  received  not  the  Truth  in  the  love  of  it^ 
 that  they  might  be  faved ,  for  this  caufe  God  fends  them  fir ong 
 deUftons  ,  that  they  fhonld  believe  a  lye.  But  fincere  fouls  that 
 fearchhumbly  for  Truth,  and  have  no  other  dcfigns  in  their  en- 
 quiry after  it ,  but  th.-t  the)-  miy  know  the  Wiil  of  God  and  obey 
 It ,  they  fhall  hnd  upon  their  faithful  prayers  to  God,  a  light  moll: 
 clear,  fhining  from  the  Scripture  to  guide  them  fat'e  from  thofc 
 Pitf  lis  of  Damning  Errors,into  which  others  fall ,  towards  whom 
 the  dirk  fide  of  this  cloud  Hands  •  The  fear  of  the  Lord  is  the 
 beginning  of  wifdom  ^  a  good  underflanding  have  all  they ,  that 
 do  his  Commandments  J  Pfi.  iii.  10.     The  Fox,  they  fay,  when 
 
 hard. 
 
i6o 
 
 Ihefword  of  the  Spirit, 
 
 hard  put  to  it,  willfallinfubdlly  with  the  Dogs,  and  hunt  with 
 them  as  one  of  their  company,  but  even  then  his  ilrong  fcent  which 
 he  cannot  leave  behind  him,  bewrays  him. 
 
 Thus  Here  ricks,  fortoftielter  their  errors,  will  crowd  in  a- 
 mong  Scripture' Truths,  and  by  their  fair  colours,  and  falfe  glof- 
 fes  make  them  feem  to  be  of  their  company ,  but  they  cannot  fo 
 perfume  their  rotten  opinions ,  but  their  rank  fcent  and  favour 
 willbefmelt,  anddifcernedby  thofe  who  have  their  fences  exer- 
 cifed.  Never  any  Heretick  got  by  appealing  to  the  Scriptures. 
 What  Chrifi  faith  in  another  cafe,  Matth,  26,51.  All  they  thnt 
 take  the  Swerd^  Jhall  ferijh  hj  the  Sword  ^  is  molt  true  of  all 
 Hereticks ,  they  are  confounded  and  confuted  by  that  very  Sword 
 of  the  Word,  which  they  lift  up  to  defend  them  withal. 
 
 CHAP.  XV. 
 
 Onr  third  enemy ^  made  up  of  an  Army  of  cor- 
 ruptions  and  Infls  rvithin  ,  and  the  power 
 of  this  Sn?ord  of  the  Spirit  to  Conquer 
 them. 
 
 U  R  own  luHs  make  the  next  Adverfary  we  have 
 to  grapple  with.  Thus  the  further  we  go,  the 
 worfe  enemy  we  meet.  Thefe  are  more  formi- 
 dable than  both  the  former.  Partly  becaufe 
 they  are  within  us,  men  of  our  own  houfe,  lufts 
 of  our  own  bofome  that-rife  up  againft  us  :,  and 
 partly  becaufe  they  hold  correfpondence  with  a 
 forreign  foe  alfo  ,  the  Devil  himfelf ,  who  as  he  did  beat  man  at 
 firft  with  his  own  Rib  ,  fo  he  continues  to  do  us  the  worll:  mif- 
 chief  with  our  own  fle/h.  The  fire  of  luft  is  ours,  but  the  flame 
 commonly  is  his ,  becaufe  his  temptations  are  the  Bellows  that 
 
 blow 
 
Thefvpordofthe  Spirit,  jgj 
 
 blow  it  up.     And  when  fuch  a  fire  meets  with  fuch  a  ftrong  wind 
 to  fpread  and  carry  it  on  its  wings ,  whither  will  it  flie  ?     O  how 
 hard  to  flake  and  quench  it !     A  whole  Legion  of  Devils  are  as 
 foon  caft  out  of  the  body,  as  one  luft  out  ot  the  foul  •  yea,  foon- 
 er.    Satan  likes  his  lodging  better  in  the  heart,  than  in  the  houfc; 
 and  is  lother  out.     He  came  the  more  willingly  out  of  the  Mati 
 into  the  Stvine ,  Aiatth.  8.31.  becaufe  by  coming  out  of  his  bo- 
 dy, and  contenting  himfelf  awhile  with  a  meaner  houfe   (  the 
 Swine  I  me  mj  he  hoped  for  a  fairer  way  thereby  to  get  fuller 
 poffeilion  of  their  fouls,  which  indeed  he  obtain'd  ,    Chhft  lea- 
 ving them  moftjuftly  to  his  Rule,  that  were  fo  foon  weary  of  hij 
 fweet  company.     Now  the  Word  is  the  only  weapon ,  like  GoU- 
 ahs  Sword,  None  to  this  for  the  hewing  down,  and  cutting  off 
 this  ftubborn  enemy.     The  Word  of  God  can  mafter  our  lufts 
 whenrthey  are  in  their  ruffe  and  pride  :    If  lever  Luft  rageth  more 
 than  other,  it  is  when  youthful  blood  boylcs  in  our  veins.  Youth 
 is  heady,  and  luft  then  hot  and  impetuous.     Our  Sun  is  climbing 
 higher  ftill,  and  we  think  it  a  great  while  to  Night  •  fo  thit  ic 
 muft  be  a  ftrong  arm  that  brings  a  young  man  off  his  lufts ,  who 
 hath  his  palate  at  beft  advantage  to  tafte  fenfual  pleafures  "with  ^ 
 the  vigour  of  his  ftrength  to  take  in  more  of  the  delights  of  the 
 f?e(h  than  cripled  age  can  do  ,   and  further  from  fear  of  Deaths 
 Gun-fhot  f  as  he  thinks )  than  old  men  who  arc  upon  the  very 
 marches  of  the  Grave ,  and  carry  the  fcent  of  the  eirth  about 
 thenijinto  which  they  are  fure  fuddenly  to  be  refolved.    Well ,  \tt 
 the  Word  of  God  meet  this  young  Gallant  in  all  his  bravery,  with 
 his  feaft  of  fenfual  delights  before  him ,  and  but  whifper  a  few  fyl- 
 lablesinhisear,  give  his  confcience  but  a  prick  with  the  poin;  of 
 its  Sword,  and  it  fhall  make  him  flie  in  as  great  hafte  from  them 
 all,  as  Abfaloms  Brethren  did  from  their  feaft,  when  they  faw 
 theirbrother  Ammn  murchered  at  the  Table.  When  T)av^A  would 
 give  the  young  man  a  receipt  to  cure  him  of  his  lufts,  (  not  one , 
 but  all )  how  he  m>^y  clenfe  his  whole  courfe  and  ^ay ,    he  bids 
 him  only  yvaJJj  in  this  Jordan,  Pfa.  i  '  9.  9.     Bj  'What  means , 
 or  therewithal  pjaU  a  young  man  clenfe  his  -way  ?     By  taking 
 heed  thereto  according  to  thy  fford.     It  is  called   the  rod  of  his 
 flrength^  pfi.  iio.  2.    God,  wc  know,   wrought  thofe  great 
 Mirncies  whereby  he  plagued  the  Egyptians ^  and  faved  the  Jfrae- 
 iites  with  the  Red  m  Mofes  his  hand ,   by  that  he  tamed  proud 
 
 Y  Pha- 
 
j5;j  TkeSxpord  of  the  Spirit, 
 
 Pharaoh,  making  him  and  his  people  at  lad  to  let  go  their  hold  of 
 the  Ifraelites,  yea  in  a  manner  to  thruft  chem  out  from  them  , 
 and  be  2s  ghdof  their  room,  as  before  they  were  of  their  com- 
 pany.    By  that  h^  divided  the  Sea  for  Ifrud'i  paffnge,  and  cove- 
 red the  Egyffia»s  in  its  waves.     By  that  he  fmote  the  Rock:. 
 Andby  this  Rod  of  his  Word  he  doth  zs  great  wonders  in  the 
 jfouis  of  men  as.  thefe  :     By  this  he  fraites  their  confciencts,cteaves 
 tbeRocksof  their  hard  hearts,  divides  the  waves  of  their  lufts , 
 and  brings  poor  finnersfrom  under  the  power  of  Sin  and  Satan! 
 Never  could   ///^/;>?  getajayl-delivery  from  his  lufts  ,  till  he 
 heard  that  voice ,  Tolle  lege,  telle  lege -^  upon  which,  as  himfelf 
 telisus,  Lih.  Confef.  8.   he  prefenciy  took  rp  the  Bible;,  and 
 that  one  place,  Rom.  13.  to  which  his  eye  was  direded,  once 
 read ,  like  a  mighty  earth-quake  did  fo  (hake  all  the  powers  of 
 his  foul ,  that  the  prifon-doors  of  his  heart  immediately  flew  o- 
 pen,  and  thofe  chains  of  luftswhichwith  all  his  skill  and  ftrength 
 hecould  never  file  off,  did  now  on  a  fudden  fall  off,   and  he  fo^ 
 ftrangely  Metamorphifed ,    that  ^^as  amittere  metm  erat,  jam 
 dimittere  gaudium  fmt.-^     Thofe  lufts,  to  lofe  which  was  once 
 all  his  fear ,  now  to  pack  them  away,  was  his  Joy.    Never  man, 
 byhisownconfefllon,  was  more  flave  to  his  lufts,  andtyed  witir 
 aftronger  chain  of  delight  to  them,  than  himfelf  was  •,  he  did  as 
 he  faith,  XJclKtare  in  c&no  tan^uam  cinamcnls  er  unguent  is  pre- 
 tiofts ;,    He  tumbled  in  the  puddle  of  his  filchy  lufts-with  as  much 
 delight,  as  if  hehadbeenrowIinginaBed  of  Spices,  and  anoin- 
 ting himfelf  with  the  moll  precious  ointments^  yet  this  one  word, 
 came  with  fuch  a  commanding  power  to  him  ,   that  it  tore  them 
 out  of  his  very  heart,  and  turned  his  love  into  a  cordial  hatred; 
 of  them ,  who  before  would  have  let  his  heart  fooner  been  pluckt 
 out  of  hisbofome  ,.  than  thefe  taken  out  of  his  heart.     And  as- 
 the  fF(?r^  is  the  weapon  by  which  he  with  a  (trong  hand  brings 
 poor  finners  out  of  the  power  of  Satan  and  fin ,  into  ,^a   ftate  of 
 fseedome ,  fo  he  uferhit  to  defend  his  Saints  from  all  after -ftorms 
 of  temptations ,  by  which  Satan,  now  thrown  out  of  his  King- 
 dom, .  endeavors  to  recover  the  fame.     Thofe  Kingdoms  indeed 
 tliatrje  got  by  the  Sword,  muft  be  kept  by  the  Sword.    David 
 will  teli  us  how  he  flood  upon  his  guard,  and  made  good  his  ground 
 agamfl  this  enemy,  Pfal.  1 7. 4.  Concerning  the  works  of  men , 
 hj't-he  word  of  thy  Ups^  J  have  k^pt  me  from  the  l^aths  of  the 
 
T  be fword  of  the  spirit,  i$2 
 
 deftrojer.  Asif  he  had  faid ,  Would  you  know  how  ic  comes  to 
 p.,l's,  thjt  I  efcape  chofe  ungodly  works  and  pradifes,  which  men 
 ordinarily  take  li  berty  to  do  ?  1  muft  afcribe  it  to  the  good  Word 
 of  God ,  'ds  this  I  confult  with,  and  by  it  ara  kept  trora  thofe 
 foul  waycs  w^hercinto  others,  that  make  no  ufe  of  the  Word  for 
 their  detcnce,  are  carried  by  Satan  the  Deftroyer  of  Man-ldnd.- 
 Can  we  go  cgainftfinand  Satan  with  a  better  weapon  thanChrift 
 u(t^  to  vanquifh  the  Tempter  with  ?  And  certainly  Chrift  did 
 it  fer  modtim  (xm^li ,  to  fet  us  an  example  how  we  ftiould  come 
 arm'd  into  the  held  againft  them  ^  for  Chrifl  could  with  one  beam 
 fhot  from  his  Deity  {  \i  he  had  pleafcd  to  exert  it )  have  as  eafily 
 laid  thebold  Viend  proftrate  ft  his  foot,  as  afterwards  he  did  them 
 that  came  to  attr.ch  Inm  •  but  he  chofe  rather  to  conceal  the  Majefty 
 of  his  Divinity,and  let  Satan  come  up  clofer  to  him,that  fo  he  might 
 confound  him  with  the  Word ,  and  thereby  give  a  proof  of  that 
 Sword  to  his  Saints,  which  he  was  to  leave  with  them  for  their  de- 
 fence sgainfl  the  fame  enemy.  The  Devil  is  fet  out  by  the  Levitt- 
 than,  lla.27. 1 .  him  God  threatens  tofmijh  with  hisfirong  Srvord-^ 
 alluding  to  that  great  pi fh,  the  trhale,  which  fears  no  filh  like  the 
 Srfordfijh,  by  whom  this  great  dcvourer  of  all  other  fifli  is  oft  kil- 
 led- for  receiving  one  prick  from  his  Sword,he  hafteth  to  the  fhore, 
 and  beats  himfelf  agcinft  it  till  he  dies.  Thus  the  Devil  the  great 
 devourer  of  fouk,  who  fports  himfelf  in  the  fea  of  this  world,  even 
 9.S  the  Leviathan  in  the  waters,  and  fwallows  the  greateft  part  of 
 Man-kind  without  any  power  to  make  refinance  againft  him,  is 
 himfelfvanquidiedbythe  Word.  Whenhehathtodo  with  a  Saint 
 arm'd  with  this  Sword,  and  inftruftedhow  to  ufe  this  weapon,  he 
 then,and  not  till  then, meets  his  match. 
 
 Y2  CHAP. 
 
i6^ 
 
 Thefword  of  the  Sprit. 
 
 h? 
 
 , ,/?  "iV'"*  c  %v  • 
 
 CHAP.    XVI. 
 
 Tfce  fourth  and  laji  enemy  the  Chrifiian  enga- 
 geth  5  ntade  up  of  many  Troops  of  afflict* 
 ons ,  together  rvith  hh  'viSlory  over  them, 
 obtained  by  thk  Sword  of  the  Word. 
 
 (S^l'^J^^    Fourth  enemy  that  meets  the  Chridian  ^  is 
 ^•^^'-^^l?     an  Army  made  up  0(  many  bands  of  affl  i- 
 Xc-.i.:^-     dions  both  outward,  and  inward ,   fome- 
 times  one,  fometimes  another   aflailing 
 him,  yea  oft  a  whole  body  of  them  pour- 
 ing their  fhot  together  upon  them.     This 
 was  Paulas  cafe  ,  without  were  fightings , 
 vpit.hin  were  fears,  2  Cor.  7.  5 ,     He  endu- 
 red a  great  fight  of  external  affliftions  and 
 buffetings  within  his-own  bofome  at  once.    And  that  is  fad.  in- 
 deed, when  a  City  is  on  fire  within  at  the  fame  time  that  an  ene- 
 my is  battering  its  Walls  from  without.     Yet  this  is  oft  the  con- 
 dition of  the  befl:  Saints,  to  have  both  the  Rod  on  their  backs, 
 and  Rebukes  from  God  in  their  fpirits,  at  once  ,    Pfal.  39.  ii. 
 When  thou  with  rebptkes  doft  correal  man  for  iniquity ,  thouma- 
 .  ln^ft  hli  beauty  to  confume  a^^ay  like  a  Afoth.     God  fometimes 
 coiridswithouiwrd  crofTes,  but  fmiles  with  inward  manifefta- 
 tions ,  and  then  he  whips  them  ,.  as  I  may  fo  fay,  with  a  Rofe- 
 mary  Rod-^  the  one  f^eetensand  alleviates  the  Other.     At    ano- 
 ther time  he  fends  r.crofs,  andjnclofeth  a  frown  in  it.    He  whips 
 with  outward  afflidion,  and,  r^s  an  angry  father,  every  hfh  he 
 gives  his  child,  tells  him.  This  is  for  that fkult,  and  that  for  this  3. 
 which  exceedingly  addcs  to  the  fmarc  of  the  corredion  ,   and  is- 
 
 the 
 
The  Sword  of  the  Spirit.  1 65 
 
 the  very  knot  on  the  Whip,  to  fee  his  father  fo  much  diipleafed 
 with  him  :  And  when  the  poor  Chriflictn  lies  thus  under  the  hand 
 of  an  affliding  God,  or  under  the  rebukes  of  a  frowning  God, 
 Satan  will  not  be  long  from  the  Chriftian,  or  wanting  to  throw 
 his  Salt  and  Vinegar  into  the  wounds  that  God  hath  made  in  his 
 flefhorfpirit ,  thereby  to  encreafe  his  dolour,  and  fo  le^d  him- 
 further  into  temptation  one  way  or  other,  if  he  cm  have  his  v/ilL 
 Indeed  God  often  fends  fo  many  Troops  of  vai'ious  afflidions  to 
 quarter  upon  fome  one  Chriflian,  that  it  puts  lumhardtoit,  to 
 bid  them  all  welcome,  andentertain  them  with  patience^  yea,  ic 
 would  pofe  any  one  (thit  knows  not  what  fervice  the  Word  of 
 God  doth  the  Chriftian,  and  the  fupplies  it  brings  him  in  )  to  con- 
 ceive, howhisfpiritfhouldbekept,  and  his  iaith  from  being  ea- 
 ten up,  and  fwallowed  into  defpair  by  them.     But  the  Word  of 
 God,  this  bears  all  the  charge  he  isat.     This  is  his  Counfellour, 
 and  Comforter :     D'tvld  tells  us  pliinly,  his  heart  had  dyed  with- 
 in him  but  for  it ,  Pfa.  119.92.  If  thj  Law  had  not  been  my  de- 
 Ught ,  I  Jhonld  then  have  ferijhed  in  my  ajJllStion.     The  Word 
 was  his  fpiritual  Abijhag  from  which  his  foul  gat  all  its  warmth ; 
 all  the  worlds  enjoyments  heaped  on  him  ^  would  have  left  him 
 cold  at  heart  if  this  had  not  lain  in  his  bofome  to  bring  him  to  a 
 kindly  heat  of  inward  pcice  and  comfort ,  verfe  50.  of  the  fame 
 P faint ^  This  is  my  comfort  in  mj  affiUion ,   for  thy  Word  hath 
 qnickned  me.     Not  the  Crown  in  hope    (for  fome  think  it  was 
 not  when  this  Pfalm  waspenn'donhishead)  but  the  Word  in 
 his  heart  to  which  he  w-s  beholden  for  his  comfort.     A  word  of 
 promife  is  more  necelUiry  at  fuch  a  time  to  a  poor  foul,  than  warm 
 cloaths  are  to  th:  body  in  cold  weath.r.     When  Adam  was 
 thruftnikedout  of  Paradlfe  into  the  cold  blalls  of  a  miferable 
 world,  where  from  his  own  guilty  confcience  within,  and  crof- 
 fes  without,  he  was  fire  :o  me:c  with  trouble  enough.     Then- 
 God  gave  him  a  word  of  p wmife  (  as  yon  may  obicrve)  to  fence 
 his  foul,  before  he  taupht  him  CO  m'ke  Coars  to  cloach  his  body. 
 Gen.  3.  15.  comp  rcdwithzi.     The  Lord  knew  full  well  how 
 u  idifpenfably  neceff'.ry  a  word  of  promife  was  co  keep  him  from 
 b  ing  ma  lea  prey  the  fecond  time  .oihe  Devil,  and  from  beinj^ 
 fwallowed  up  vith  thcdifmal  figh:  of  thofe  milehes  and  forroi^^s 
 in  which  he  had  thrown  himfelf  and  pofterity  •,  therefore  would 
 not  fuffer  him  to  lie  open  to  the  fliock  of  their  affaults  one  day , 
 
 but 
 
6-:^  T^*  Sword:ofthe  Spirit, 
 
 but:  prefjncly  putsche  Sword  of  a  Promife  into  his  hand,  that  with 
 It  he  might  defend  and  comfort  his  fon-o\viulhe?.rt  in  themidll  of 
 aJi  his  troubles.     It  wcs  the  fpeech  of  a  k/j  Tr.an ,    after  God 
 :hadmade  that  fweet  place  ,  Matth.  ii.  28.     Come  mto  me  jt 
 that  are  v^eary  and  heavy  ladcn^  &c.  the  Meffenger  to  open  his 
 Dungeon  of  foul-trouble ,   and  bring  him  into  tlie  light  of  in- 
 ward joy  ^     That  he  had  better  be  without  meat^  drink^^  ^^^^^ 
 'aiys-,  earthy  life  and  all^  than  ivithoi'tt  this  cm  comfortable  Scri- 
 \fture.    If  one  (ingle  promife,  like  an  eir  of  corn  rubbed  in  the 
 'hand  of  Faith,  and  applied  by  the  Spirit  of  Chrift  ,   can  afford 
 futhafullfaasfyingmealof  joy  to  a  hunger-bitten,  pining  fod, 
 O  whc't  price  can  wefet  en  the  whole  field  of  the  Scripture, 
 which  itands  fo  thick  with  promifes  every  way  as  cordial  as  this  I 
 Loveiswity,  arjii  fets  the  head  on  work  to  devife  names  for  the 
 perfonwe  love  dearly,  fuch  names  as  may  at  onceexprefs  how 
 highly  we  prize  them ,  and  alfo  yet  more  endear  them  to  us  by, 
 carrying  on  them  the  fuperfcription  of  that  fwcetnefs  which  we 
 conceive  tobe  in  them.     Thus  many  holy  Perfons  have  commen- 
 ded the  Promifes  to  us  with  their  appreciating  names.     The  Saints 
 Legacies.     The  Breads  of  God  full  of  milk  of  grace  and  com- 
 fort.    The  Saints  plank  to  fwim  upon  to  heaven.    Indeed  we 
 might  rob  the  woild  of  all  her  Jewels,  and  juftly  hang  them  on 
 the  ear  of  the  promile,  apply  all  the  excellencies  fhe  boafls  of, 
 unto  the  promifes.    There  is  more  riches  and  treafure  to  be  had 
 in  one  promife,  than  all  the  gold  and  lllver  of  the /«^»Vj  is  worth-. 
 Exceeding  great  and  freciopt^  promifes,  2 Pet.  i.  3.    by  them  a 
 poor  believer  may  lay  claim  to  Heavenand  Earth  at  once;,  for 
 godlinefs  hath  the  promife  of  this  life  and   the  other  alfo.     But 
 that  which  in  this  place  I  would  commend  their  excellency  from, 
 is  the  admirable  fervice  they  do ,  and  fuccour  they  afford  a  poor 
 foul  in  the  day  of  his  greateft  diftrefs.     They  are  the  Granary 
 of  fpiritualprovifion,  whereby  our  ^o/fj!?^,  om:  AQ2irL or d  fefia^ 
 nourifheth  and  prefervcth  alivehisbrethr.^nina  time  of  Famine. 
 They  are  the  Hive  of  fweetnefs ,  where  the  believing  foul  in  the 
 Winter  of  affliftion  (when  nothing  is  to  be  gathered  abroad  from 
 the  Creature)  both  lies  warmly,  and  lives  plentifully  on  the  ftock 
 of  comfort  there  laid  up.     They  are,  in  a  word ,  the  fair  Ha- 
 vens, and  fafe  Road  into  which  the  tempted  foul  puts  his  weather- 
 beaten  ihip,  where  it.  lies  fecure  till  the  Heavens  clear,  and  the 
 
 ftorm 
 
The  Srpord  of  the  Spirit, 
 
 i6y 
 
 ftormisover,  which  the  World,  fin  and  Satan  raife  upon  him  : 
 Yea,  when  Death  it  felfapproacheth,  and  the  Devil  hath  but 
 one  call  more  for  the  Game,  one  skirmifli  more  to  get  or  lofc 
 thevidoryfor  ever,  then  Faith  on  the  promife  carries  the  Chri- 
 jftians  foul  out  of  the  Gaiifon  of  his  body  (wherehe  hath  endu- 
 red fohird  a  fiege^  with  colours  flying,  and  joy  triumphing  to 
 Heaven,  leaving  only  his  flefh  behind  in  the  Hands  of  Death,  and 
 that  alfo  with  an  aflured  hope  of  having  it  redeemed  out  of  its 
 power  ere  it  be  long,  at  the  day  of  Refurredion  and  Reftitucion  of 
 all  things. 
 
 CHAP.  XVIL 
 
 The  Church    of  Rome  charged  of  high  pre- 
 fumption^   and  great  cruelty^   in  difarmina 
 the   People  of   this  Sword  oj  the   Scrips 
 tures. 
 
 '^•j^  we  may  ^ 
 
 cruelty  to  the  fouls  of  people,  in  difarming 
 them  of  that  weapon  with  which  they  alone 
 can  defend  themfelves  againft  their  enemies, 
 tliat  feek  their  eternal  rume.  It  is  true,  they 
 havefome(7g-leaves  with  which  they  would  fain  hide  this  their 
 fhameful  praAife ,  making  the  world  believe,  they  do  it  in  mer- 
 cy to  the  people ,  left  they  fhould  cut  th-ir  fingers ,  and  wound 
 themfelvcswith  this  weapon.  We  fee  (fay  they'j  how  many 
 Errors  and  Herefies  the  world  fwarms  with  ,  by  the  miftakes  of 
 theVulgir-  ye^,  Per^r  himfelf  they  dai'e /«i^p«»^  as  a  Wicnefs 
 on  their  fide:  who  faith  that  there  Are  fame  things  hard  tobeun. 
 
 der- 
 
 Vfe  I; 
 
r58  The  Sword  of  the  "Spirit, 
 
 dcrfiood  in  V.a.\i\'s^plfiles  ^  which  thej  that  are  unlearned  afid 
 un^Me  wrefi ,  -m  they  do  the  other  Scriptures,  i  nto  their  own 
 deflrnBion^  2 Pet.  3.16.  And  therefore  the  Scripture  which  is 
 fo  dangerous  for  ordinary  people  to  meddle  with,  they  judge  it 
 fafeft  to  lay  it  out  of  their  reach ,  as  we  do  a  Sword  or  edge-tool 
 from  children ,  thooyh  they  cry  never  fo  much  for  it.  See  what 
 a  fair  Glove  they  draw  over  fo  foul  a  hand.  But  did  Peter ,  be- 
 caufe  fome  unlearned  and  unliable  fouls  wrefied  the  Scripture,for- 
 bid  them,  orany  other  how  weak  fo  ever,  to  read  the  Scripture  ? 
 This  had  carried  fome  weight  with  it  indeed:  But  we  find  juft 
 the  contrary ,  for  in  the  following  verfes ,  the  counfel  he  gives 
 Chriftians,  that  they  may  not  be  led  away  with  the  errour  of  the 
 wicked ,  is  to  grow  in  grace,  and  in  the  knowledge  of  our  Lord 
 fmd  Saviour  fe[iu  Chrifi ,  verf.  18.  Lumen  efi  vehiculum  in- 
 fiuentia ,  Light  is  the  Chariot  that  conveighs  the  influences  of  the 
 Sun  ^  fo  the  knowledge  of  Chrift  brings  with  it  the  influences  of 
 hisgraceinto  the  heart.  And  how  did  Peter  mean  they  (hould 
 grow  in  the  knowledge  of  Chrift,  if  he  would  not  have  them 
 read  the  Scriptures,  which  is  the  only  book  where  it  is  to  be  lear- 
 ned }  But  the  Papifis  would  have  their  people  learn  the  know- 
 ledge of  Chrift  ft'om  their  preaching  of  him,  and  not  from  the 
 Scriptures .  which  they  cannot  fo  fafely  converfe  with.    But 
 
 jVr/?,  How  ftiall  they  be  rffured  that  what  they  preach  is 
 true ,  except  they  have  the  Scripture  ,  to  which ,    as  unto  the  . 
 true  Touch-ftone ,  they  may  bring  their  Doftrine  to  be  try'd.^ 
 Thais  did  the  Bereans  by  Paul's  Sermon ,  AEls  17. 1 1.     A  prea- 
 cher as  good,  I  trow,  as  ?ny  of  theirs.     And 
 
 Secondiy ,  Suppofe  they  preach  the  Truth,  can  they  warrant 
 that  their  words  fhall  not  be  perverted  and  miftaken  by  their 
 Hearers?  And  if  they  cannot,  why  then  are  they  fuffered  to 
 preach  in  a  vulgar  tongue ,  when  the  Word  of  God  (  for  the 
 famereafony  is  forbidden  t'O  be  read  by  the  people  in  a  known 
 torigue  .^  Truly,  I  amof  rhat  Learned  mans  mind  ,  That  if 
 God  himf.^lf  may  not  fpeak  in  a  vulgar  tongue,  I  fee  far  lefs  re^fon 
 that  a  Friar  fhould,  and  fo  the  people  fhould  know  nothing  at 
 all  of  Chrift.  Mede  on  ferem.  10.  11.  No,  the  true  reafon 
 why  they  forbid  the  Scripture  to  be  read,  is  not  to  keep  them 
 from  Errours  and  Herefies ,  but  to  keep  them  from  difcovering 
 thofe  which  they  themfelves  impofe  upon  them.     Such  trsfh  as 
 
 they 
 
T  be  fw(?rd  of  the  spirit.  i5p 
 
 they  trade  in. ,  would  never  go  off  their  h-nd  roundly ,  did  they 
 not  keep  their  (hop  thusdar^^  which  made  one  of  thdr  fliave- 
 iingslb  bitterly  complain  of  that  ZJnL.ckj  Luther  for  fpoyling     /u 
 their  Market,  frying,  But  fcr  him  they  might  have  ferj waded 
 the  people  of  Germany  to  have  eat  H<^J.      Aiiy  thing   ind  ed 
 will  go  down  a  Blind  mans  throat.     I  do  not  wor  Jer,  tliat  their 
 people  thus  nufled  in  ignorance,  do  fo  readily  embrace  their  ibp- 
 penes,  and  believe  all  their  forgeries  fo  coniid^ntly.     The  blind 
 man  muft  either  fit  ftill,  or  go  whither  he  pleafeth  that  louds  him. 
 We  read  of  a  whole  Army ,  when  once  fmitten  with  blindnefs , 
 carry 'd  out  of  their  way  by  one  fingle  man  that  had  his  eyes  in  his 
 head,  i  Kings  6.    But  this  we  may  well  wonder  at  ,    that  Men 
 whoknow'theiicriptures  (as many  of  their  Leaders  do)  and  ac- 
 knowledge their  Divinity,  dare  be  fo  impudent  and  audacious  to 
 intercept  this  Letter  Ont  from  the  great  God  to  the  fons  of  men  , 
 and  not  fuffer  them    (except  a  few  whom  they  think  fit)  to  look 
 on  it,  though  it  be  fuperfcribed  and  direded  by  God  himfelf,  not 
 to  any  party  or  fort  ot  men,   but  to  every  man  where  it  comes, 
 Rom.  1.7.     2  Cor.  i .  i .     This  is  fuch  a  piece  of  impudence  as  can- 
 not be  parallel'd.     Wherefore  are  Laws  made,  but  to  be  pro- 
 mulged  ?  Scripture  writ,  but  to  be  re..d  and  known  of  all  men  > 
 lamfure  ihe  A poftle  by  the  fimc  authority  with  which  he  wrote 
 hisEpifiles,  commands  them  to  be  re^d  in  the  Church,  Colof.  4. 
 16.     And  did  the  Winifters  of  thofe  Churches  pocket  chem  up, 
 and  conceal  them  from  the  peoples  notice ,  left  they  fliould  by 
 perverting  them,  be  made  Heivtick?  ?    It  is  too  true,  fome  wreft 
 the  Scriptures  to  their  own  delirudion ;     And  fo  do  fome  for  want 
 of  care  in  eating,  choak  themfelves  with  their  bread  ,    mull:  all 
 therefore ftarve [or  fear  of  being  choaked  ?     Somt  hurt  them- 
 felves-nd  friends  wi:h  their  weapons,  muft  therefore  the  whole 
 Armybedifarm'd,  :nd  only  a  few  el  lef  Offices  be  allowed   to 
 wear  a  j'word  by  th:ir  fides?     Truly,  if  tlis  be  Argument  e- 
 noughto  fe.'lup':heB;bie  from  being  re  .d  ,    we  muft  not  only 
 deny  it  co  che  me  rer,  and  more  unlearned  forr,   but  alfo  to 
 the  great  Rbbies-^ndDoj^Vors  of  the  Chair  •   forthegrrflfe''  He- 
 rcfies  h  ve  bred  in  the  fineft  wits.      Prodigious  errt-us  h've 
 been  as  much  beholden  to  the  Sophirtry  of  ys^rW/^ ,  rs  tl;e  igno- 
 r:  nee  of  zy£tim :     So  that  the  upfroc  of  all  will  be  this.  The  un- 
 learned muft  not  read  the  Scripture ,  becaufe  they  m.v  p^rverE 
 
 Z  '      them 
 
,  wQ  Tite  Stpord  of  the  Spirit* 
 
 ihcm  through  ignorance  •  nor  the  leirned  ,  l>ecaufe  they  mav 
 wreft  theni  by  their  fubtilty.  Thus  we  fee  when  proud  men  will 
 be  wifer  than  God,  their  foolifh  minds  darken,  till  they  lofe  the 
 reafon  and  under  Handing  of  mefi, 
 
 CHAP.  XVJII. 
 
 AgainU  the  fame  Church  efKomc^for  impming  in-^ 
 ffiffidency  to  the  Scnptu  res. 
 
 ^     ^fe^^j^-^^^.  S^  His  falls  heavy  upon  the m  that  charge  the  Holy 
 ^^^  ^'     ^^^^fS^^   Scriptures  With  infufficiency,  as  not  containing 
 
 all  things  neceitiry  to  lalvation.    What  a  hor=  • 
 ri4  blafphemy  is  this,  and  reproach  to  thcgteit 
 God,  that  he {hould fend  his  people  into  the 
 .^e!d ,  and  put  fuch  a  wooden  Sword  into  their 
 ha  id  ^s  is  not  fufficient  to  defend  them  ,    and 
 cut  their  w?.y  through  their  enemies  powers  to  Heav^p ,  whither 
 he  orders  them  to  march.    Would  any  gracious  Prince,  that  loyes 
 the  lives  oi  his  Sub  jed,  give  them  Arms  that  are  not  fit  to  op- 
 pofe  Hich  an  enemy  as  comes  out  againft  them ,  if  he  knows  how 
 to  furnifh  them  with  better  ?     Nay ,  would  he  give  them  fuch 
 weak  and  inefficient  weapons  for  tneir  defence,  and  then  charge 
 them  to  ufe  no  other  ?     This  were  unworthily  to  fend  them  z.s 
 iheep  to  the  Shambles,  and  could  figni/ie  nothing,  but  that  he 
 had  a  mind  their  throats  Ihould  be  all  cn.t  by  th:ir  enemies.     And 
 doth  not  God  himfelf  highly  com.m.end  this  Sword  of  the  Scri.- 
 pture  to  his  people ,  when  he  tells  Timothy ,   It  is  able-  to  make 
 iaip-  (  as  a  Chriftian  )  yvife  tdnto  falvation^  i  fim.  4-  15.  and  as 
 a^  mm  of  God  (  or  Minifter  of  the  Gofpel )  prrfcih  nnd^  through^ 
 l^jfurnifljt  .f^nto  all  good  works ^  verf.  17.     Ye-^,  dpth,he  nptal- 
 ij?  forbid  us  the  ufe  of  any  other  weapon ,  than  w  hat  ii^Q  ^'cripture 
 fiir4teli,U5 withal?  7"!?  the  Mw,  md  to  th(  Xefimon.),hJend£. 
 
The  Sword  of  the  Spirit.  ij  > 
 
 «f,  Ifa. 8.  andmakesitarenounangour  Allegiance  to  him,  to 
 <50  any  where  elfe  tor  counfel  or  protedion  than  to  his  ^vncten 
 Word  ^  should  r.ot  a  people  feel^  unto  their  Cod  ?  for  the  living 
 to  the  dead  ?  Then  follows  ,  To  the  Law ,  and  to  the  Tefli- 
 mony  ,  if  they  sfeak^  not  according  to  thts  JVord^  it  is  hecaufe 
 there  ts  no  light  in  them',  Verf.  19,20.  Itfeems  then  God  doth 
 not  count  we  feek  to  him,  except  we  enquire  for  him  at  the  Law 
 and  the  Tedimony ,  and  bring  all  we  hear,  to  their  teft  and 
 touch.  Surely,  that  which  ismtended  by  God  to  be  to  his  peo- 
 ple (  what  the  Standard  and  Town-Bufhel  are  to  the  Market ) 
 a  Rule  to  meafure  all  Dodrines  by,  is  it  felf  exad  and  fufficent. 
 But  the  world  by  this  time ,  knows  where  the  infufficiency  of 
 the  Scriptures  lie.  Sufficient  they  are  enough  for  Gods  ^nds,  but 
 not  for  the  Popes  ends.  They  are  able  to  furnifh  every  true  Chri- 
 iKamntheworld  with  wifdome  enough  how  he  fliouldfive  his 
 foul.  But  the  Pope  finds  himfelf  grieved ,  that  they  are  not  fo 
 ufeful  to  help  him  to  fave  the  triple  Crown  on  his  head,  and  do 
 not  furnifh  him  with  grounds  from  which  he  may  defend  the  Lord- 
 ly power,  and  God-hke infallibility  he  claims,  with  other  Do- 
 dnnes  held  forth  by  him.  And  this  is  the  only  defed  he  can 
 charge  the  j'criptures  with ,  to  fupply  which,  the  Rabble  Rout 
 of  Traditions  is  brought  into  the  Church  ;,  all  taught  to  fpeak 
 the  Popes  fence  before  they  fee  the  light ,  and  that  Reputation 
 m^y  be  gain'd  to thefe  unknown  WitnelTes  -^  this  way  their  fine 
 wits,  with  the  Devils  help  (  who   owes   the    i'cripture  an  old  2. 
 
 fpight  ever  fince  the  firft  promife  refcued  ^^^rw  his  Phf>nerouc 
 of  his  hand)  have  taken,  that  thei  i'criptures  be  declared  infuffi- 
 cient  and  uncertain  ;,  Minima  particuU  veritatls  reveUtA ,  The 
 leaft  particle  of  revealed  Truth ,  ?s  one  of  them  impudently 
 writes,;  and  fo  needs  the  patchei'y  of  thefe  to  m^^ke  it  perfed. 
 Juft  as  Andronicp!4it'c\'<t<i  the  Emperour  A  lex  ii^f, who  g  ive  out,He 
 was  weak  and  infufficient  to  govern  alone,  and  fo  firft  got  a  joynt 
 power  with  him,"  andatlaftan  abfolute  power  over  him  to  un- 
 tiwonehim:,  and  whether  their  Traditions  have  dealt  better  by 
 the  Scripture,  the  world  may  judge.  When  Tndicions  go  up , 
 the  written  Word  isfure  to  go  down  ^  Te  have  made  void  (  f  uth 
 Chrifi-  to  the  Pharifecs)  the  Commandment  by  your  Traditions ^OiK, 
 15.6.  »}ty?a'7arF,  youhaveunlorded it, andfupplanreditsaurho'i- 
 ty  irvth-e  minds  of  mer),who  leave  the  Word  to  hearken  to  your  tr  •.- 
 ditions  Z  2  CHAP. 
 
172 
 
 TheSmordoftke  Spirit, 
 
 C 
 
 HAP.     XIX. 
 
 Shen^eth  the  great  mch^dnej's  of  thofe  irho 
 lift  up  thk.  Sword  in  defence  of  any 
 finne* 
 
 I  His  condemns  thofe  of  prodigious  vvickednefs,  that 
 inflead  of  ufing  this  j'word  to  defend  them  againfl 
 fin  and  i'atan,  lift  it  up  r  udacioufly  for  their  de- 
 fence  in  their  wicked  and  abominable  pradices: 
 Thus  the  Heredque,  he  takes  up  the  Word  to  ju- 
 IHfie  his  corrupt  tenets,  forcing  it ,   in  favour  of 
 his  way,  to  bear  witnefs :  gainft  it  felf.  Aud  many  profane  wretch- 
 es we  meet  with ,  who  to  ward  off  a  Reproof,   will  d^re  to  feek 
 proted'ion  for  their  ungodly  courfes,  irom  the  \Vord,which  they 
 have  at  their  tongues  end ,    ond  interpofe  to  break  the  blow  thdt 
 is  made  at  them.     Tell  the  SenfmliH  of  his  voluptuous,   brutifh 
 hfe,  and  you  fhall  h:ve  him  fomecimes  reply,  Solomon  was  not 
 foprecifeand  fcrupulous,  who  faith,  Ecclef.^.i^.  A  mm  hath 
 no.  better  thing  under  the  Sun  ,  than  to  eat ,  and  to  drinl^^  and 
 to  be  merrj.     As  if  Solomon^  yea  God  himfeif  that  dired'ed  his 
 pen,  meant  to  fill  the  Drunkards  quaffing  Cup  for  him  ,   and 
 were  -^  r ■  iend  of  Gluttons  and  Wine-bibber^ :     Whereas ,  to  eu 
 anddrinV,  and  be  meriyinj'c/owo;// mouth  there,  amounrstono 
 more,  than  to  ferve  Cod  with  gladnefs  in  the  ahp:ndance  of  thofe 
 good  things  which  God  gives  us  to. enjoy  \,  in  the  mouth  of  Mo- 
 fes^  Deu-r.  28.  47.     ^^uch  is  the  defperate  wickednefs  of  m:,ns 
 heart,    that  the  fweeteft  and  comfortablefl: portior.s of  Scripture 
 ai"e  molf  wrefted  by  many  to  ferve  their  lufts.     The  Declai  ations 
 of  G^'dsfree-grrcemadconpurpofeto  melt  finners  hearts,  and 
 drawth.m&omtheiirluftsto  Chrift,  how  oft  are  they  abufed  to 
 
 wecigr 
 
The  SKPord  of  the  spirit,  ly^ 
 
 wedge  and  harden  them  in  their  fin?,  and  keep  them  from  him! 
 Examples  of  Holy  mens  f^lls  Recorded,  meerly  to  make  them  fear 
 thvU  rtand,  and  to  preferve  hope  of  mercy  aHve  in  thofe  that 
 have  fain,  whereby  they  are  in  danger  of  being  fwallowedup 
 withdefpair,  how  are  they  perverted  by  many ,   who  lie  like 
 beads  wallowing  in  their  own  dung,  and  think  all  is  well,  be- 
 cAufe  fuch  eminent  Siints  fell  fo  foully ,  and  yet  came  off  fo  fairly 
 atlaft,  with  their  fins  prrdoned,  and  fouls  faved!     The  good 
 fuccefs  that  late  Repentance  hath  now  and  then  had  in  a  few,  yea 
 very  few  Scripture-mftances,  itisftrange  to  think  what  ufeand 
 advantage  Satan  makes  of  them  ,  to  beg  time  of  the  finner,  and 
 make  him  linger  ftiil  in  the  Sodcm  of  his  (innes  :     The  elevt'nth 
 Hour,  faith  he,  is  not  yet  come  5   why  will  you  repent  fo  Ions 
 before  you  need  ?     Why  fliould  he  fet  out  in  the  morning,  v.  ho 
 may  difpatch  his  journey  well  enough  an  hour  before  n  ght  ?    1  he 
 Penitent  Thief  that  (rsone  faith  J  ftole  to   Heaven  from   the 
 Qofs,  hath,  I  fear,  beenanocc^fion    (  though  on  Gods  part 
 an  innocent  on:)  to  bring  many  a  fmner  to  the  Gallows-  yea 
 well,  if  not  to  a  place  .of  longer  execution  in  another  world  ! 
 O  take  heed  of  this,  finners,  as  you  love  your  fouls !     Is  it  not 
 enough  to  have  your  luf]s ,  but  you  muft  alfo  fetch  your  encou- 
 ragensent  from  the  Word,  and  forge  Gods  hand  to  bear  von 
 out?     The  Devil  indeed  thus  abufcchScrip:ure  ,    Matth.  ^,a 
 thinking  thereby  to  make  Chrift  more  readily  hearken  to  his  cur- 
 fed  motion  •,  and  wilt  thou  tread  in  his  fteps  ?     By  this  thou 
 makefl:  one  fin  two ,"  and  the  laft  the  worlh     To  be  Drunk  was  a 
 fearful  fin  in  Beljba^zer -^  buttoquaffe  in  the  Bowls  of  the  San- 
 duary  w.^sfarworfe.     No  fin  is  little,  but  the  leart  fin  amounts 
 to  bl  fphemy  when  thou  committefl:  it  on  a  Scripture  pretence.  ^ 
 The  Devil  cannot  eafily  defire  a  greater  occifion  of  glorvin^^  o- 
 ver  God,  than  thus  to  wound  his  Name  with  his  own  Sword. 
 When  fullan  the  Apoftate  f  tw  the  Gentile  PhlLfcpha-s  confuted  ^ 
 by  the  Humane  Learning  of  fomeChrilii.ns,  hefiid,  -nli  ci'xjmv 
 •^i^^n  AAicMui^  ,  We  are  taken  by  our  own  wings  •  lookino  up- 
 on it  .as  a  great  difgrace  for  them  to  be  beaten  ind  worlled  at  that 
 which  they  coutited  their  own  we ipon.     The  Word  is  the  Holy 
 Spirits  Sword.     Oforfhame,  let  not  Satan  make  his  bo'fl  over 
 thy  God  CChriftian)  by  thy  means,  which  he  will ,  if  he  can 
 perfwadsL  thee  to  wound  his  Name  with  this  his  own  weapon.  He 
 
 that 
 
H7 
 
 Thefrpord  of  the  Spirit. 
 
 that  fetcheth  an  Argument  from  the  Holy  Scriptures  to  counte- 
 nance any  corrupt  opinion  or  pradice,  what  doth  he  but  go  a- 
 bout  to  make  God  fight  againit  himfelf  >  He  (hoots  at  him  with 
 an  Arrow  out  of  his  own  Quiver  :  He  fins,  and  then  doth,  as  it 
 were ,  fay ,  God  bids  him  doit.  If  there  be  a  man  on  the  face 
 of  the  earth ,  that  God  will  fingle  out  as  a  mark  for  his  utmoft 
 wrath,  this  is  he  who  ihekers  his  wickednefs  under  the  Wing 
 of  the  Holy  Scriptures  ,  and  fo  makes  God  Patron  of  his 
 finne. 
 
 Vfe  4-  of  Exhort ation.  Firft,  To  blefs  God  for  furnifh- 
 ing  us  with  this  Sword  for  our  defence.  Secondly,  To  fludy  the 
 Word,  that  we  make  ufe  of  this  weapon  to  defend  our  felves  a- 
 gainft  the  many  potent  enemies  that  are  in  the  Field  againft 
 
 us. 
 
 CHAP.   XX. 
 
 An  Exhortation  to  thanhfulnefs  for  thk  Srvord 
 of  the  Word ,  whereby  we  are  enabled  to 
 fiandon  our  defence  againji  our  greatejl  ene- 
 Mies» 
 
 E  T  us  be  'excited  and  provoked  to  blefs 
 God  for  this  Sword,  with  which  he  hath 
 furniflied  us  fo  gracioufly ,  whereby  we 
 may  ibnd  on  our  defence  againft  all  our 
 bloody  enemies.    If  a  man  had  a  King- 
 dom in  his  pofTcflion,  but  no  Sword  to 
 keep  the  Crown  on  his  Head  ,   he  could 
 not  exped  to  enjoy  it  long.     This  is  a 
 world,  that  thereis  no  living  or  holding 
 any  thing  we  have  in  fafety ,  without  the  help  of  Arms.    Leaft 
 of  all,  could  our  fouls  befafe ,   if  naked  and  unarmed  ,  which 
 
 are 
 
The  Stpordofths  Spirit,  ij^ 
 
 are  here  in  the  mouth  of  dinger  ,   and  can  no  way  pafs  to  the 
 place  of  blifs  and  happinels  in  Heaven  prepared  for  them  ,   but 
 through  their  Enemies  Quarters.    When  Ifrael  took  their  march 
 outot  Egypt  towards  the  promifed  Land,  few  or  none  would 
 tnjft  them  to  travel  through  their  Countrey,  but  all  rofe  up   in 
 Arms  aoainlt  them.     The  Chriflian  will  find  his  march  much 
 more  troubleforae  and  dangerous  to  Heaven :  Satan  is  not  grown 
 tamer  than  he  ufed  to  be-  nor  the  wicked  world  better  affeded, 
 than  it  was  wont,  to  the  people  of  God.    O  what  a  mercy  is  it, 
 that  we  have  this  Sword  by  our  fide ,  which  puts  us  out  of  dan- 
 ger from  any  of  them  all  1     This  is  in  thy  hand,  Chxiltian,  as  the 
 Rod  was  in  Mofes's.     What  though  an  Army  of  Devils  be  be- 
 hind thee ,  and  a  Sea  of  fins  before  thee  Roaring  upon  thee,  with 
 this  Sword,  by  faith  weilding  it,  thou  mayft  cut  thy  way  through 
 the  waves  of  the  one ,  and  let  thy  felf  out  of  the  reach  of  the  o- 
 ther.    Truly,  the  Scripture  is  a  mercy  incomparably  greater  than 
 the  Sun  in  the  Heavens :    That  might  be  better  fpared  otit  of  its 
 Orb,   than  this  out  of  the  Church.    Ifthat  were  gone,  we  (hould 
 be  but  knockt  off  our  worldly  bufinefs,  and  be  only  in  danger  to 
 lofeour  bodily  life,  by  mifling  our  way ,  and  ftumbling  on  this 
 pit,  and  tumbling  into  that  posd  :     Butif  deprived  of  the  Word, 
 faJvation-work  would  be  laid  afide ,  or  gone  about  to  little  pur- 
 pofe ,  and  our  fouls  muft  needs  mifs  the  right  way  to  Happinefs , 
 and  itumble  inevitably  Tipon  Hell,  while  we  think  we  are  going 
 to  Heaven,   unlefs  a  Miracle  ftiould  mterpofe  to  prevent  the 
 fame. 
 
 But  more  particularly,  Blcfs  God  for  thefe  three  mercies  in  re- 
 ference to  the  j'cnpture. 
 
 Firfl,  For  their  Tranflation  into  vulg  ;r  tongues. 
 Secondly^  Tor  the  Minilliy  of  the  Word. 
 Thirdly,  Tor  the  efficacy  the  Word  and  its  MiniHry  hath  had 
 upon  thy  heart. 
 
 S  E    c    T.    I. 
 
 B 
 
 Lei^God  for  the  Tranflation  of  the  i'cripturts.     The  Word 
 is  o»r  fwprd  i  by  being  trajiflated,  this  fwordis  drawn  out 
 
 of 
 
iy6  The  Sword  of  the  Spirit, 
 
 of  its  Scabbard.  What  ufe  alas,could  a  poor  Chri  ftian,  chat  hath 
 but  one  tongue  in  his  head  ( that  under^ands  but  one  '^languag?, 
 I  mean,  which  his  Mother  taught  him  )  make  of  this  fword  when 
 prefentedto  himasitisfheathcd  in  C7rff/<^and  Hebrew  ?  Tru- 
 ly, he  might  even  fall  aweeping  with  fohn  at  the  fight  of  the 
 Sealed  kofi^  beciufe  he  could  not  read  in  it.  Rev.  5.  4.  Oblefs 
 God  chat  hath  fenc ,  not  Ange/s ,  but  4^en ,  furnfftied  by  the 
 blefiing  of  God  on  their  undefatigable  labours  and  ftudies ,  with 
 ability  CO  roll  aw.iy  the  ftonc  from  the  mouth  of  chis  fountain  I 
 And  were  it  not  fid  Co  fee  the  water  of  Ufe  brought  to  you  with 
 the  expence  of  their  fpirits  and  ftrength  (wafted  in  the  work^ 
 to  be  fpilt  on  the  ground,  and  bafely  undervalued  by  you,  fo  as 
 hardly  to  be  put  into  the  Catalogue  of  the  mercies  which  you 
 praife  God  for  1  O  God  forbid  !  It  cannot  be  ,  if  ever  you 
 hadbutthefweetnefs  of  anyone  promife  in  it  milked  out  unco 
 you ,  or  the  power  of  one  of  its  divine  Truths  impreff^d  on  your 
 hearcs.  Alelchior  Ad.  IcWsm  t\\2L^BugenhdgiH4  (whom  Luther  , 
 ufed,  with  others,  for  his  help  in  cranltacing  the  Bible )  when 
 the  Work  was  brought  to  a  happy  period ,  he  was  fo  affeded 
 with  the  incomparable  mercy  therein  to  the  Churches  of  Chrift" 
 in  Germany  ,  That  every  year  he  invited  his  Friends  to  a  So- 
 lemn Feaft  chat  day  whereon  the  Work  wasHniftied ,  which  chey 
 called,  The  Feafl  of  the  Tran(laticn  of  ths  Bible.  When  Queen 
 E/iz^abeth.,  our  EngUpJ  Deborah^  open'd  cbe  Prifons  at  her  co- 
 ming to  the  Crown  (  as  at  fuch  times  is  ufual  to  fcatter  Ads  of 
 yi  Grace)  oneas  pioufly  as  ingeniouQy,  told  her.  That  there* 
 were  yet  fome  good  men  left  in  Prifon  undelivered,  and  defired 
 they  might  alfo  partake  of  her  Princely  favour,  meaning  the  four  ^ 
 Evangelljls,  and  Paul .,  who  had  been  deny'd  to  walk  abroad  in' 
 the  Englijh  congue,  when  her  sifter  fwayed  che  Scepter :  To 
 this  (he  anfwer'd,  Theydioulcl  be  asked  ^  Whether  chey  were 
 willing  to  have  their  liberty ,  wJiich  foon  after  appearing,  they- 
 had  their  Goal-Delivery,  and  have  ever  lince  had  their  liberty  . 
 to  fpeak  CO  you  in  your  own  congue  at  the  Affemblies  of  your 
 publick  Worfhip  ^  yea,  tovifityouin  your  own  private  houfes 
 alfo.  Now ,  is  ch  \i  happy  day  come ,  and  long  hach  been,  which 
 holy  Mr.  TjW^/ cold  a  Popijh  DoEior  o^ ^  when  a  poor /'/t'.^^.^- 
 man  fhould  be  able  co  read  che  Scripcures,  and  allowed  as  freely 
 to  converfe  with  them,  as  any  Dodor  of  them  all  1     A  BlefTed 
 
 day 
 
The  Smrd  of  the  Spirit,  ij? 
 
 day  indeed  it  is  to  the  fouls  of  men.  Now ,  Cliriftian ,  when 
 thou  art  Prifoner  to  Gods  providence ,  and  kept  by  his  affliding 
 hand  at  Home ,  thou  haft  the  Word  of  God  to  b.^ar  thee  compa- 
 ny in  thy  folitude-,  andfo,  though  thoucanft  not  fit  up  with  thy 
 brethren?  and  fifters  at  thy  Fathers  Table  in  his  publique  Ordinan- 
 ces,  yetthoudoft  not  wholly  go  wichouc  thy  meal^  thou  canft 
 not,  itisUke,  cirve  fo  well  for  chyfeJf  as  the  Minifter  ufeth  to 
 doferthee,  yec  it  is  an  incomparable  mercy  thou  haft  Hberty  to 
 pick  up  out  of  the  Word  for  thy  prefent  counfel  and  comfort ,  as 
 thou  arc  en  '.bij^  by  the  Spirit  of  God  upon  thy  humble  prayer  for 
 his  afliftance.  Admirable  hath  been  the  fupport  the  Saints  have 
 found  from  this  Holy  Book  in  their  confinements.  God  hach 
 graciouflyoi'ds-^redit.,  that  the  moft  ufeful  and  neceflary  Truths 
 for  afflided  Saints  harg,  as  I  may  io  fay,  on  the  lower  boughs  of 
 this  Tree  of  Life,  within  the  reach  of  a  poor  Chriftian ,  who  is 
 but  01  an  ordin  :ry  ftature  in  knowledge.  O  think ,  and  t  hink  re- 
 gain of  thofe  fad  times  when  the  bloody  Sword  of  Perfecutors 
 was  drawn  to  keep  off  ths  people  of  God  from  coming  near  this 
 Tree,  and  then  you  will  the  better  coi-.ceive  of  your  prefent  pri- 
 viledge :  Yea ,  loo .  b  :ck  unto  thofe  times  of  Pupi/h  ignorance, 
 when  this  Cel!ar,of  Cordial  Waters  was  locked  up  in  the  Origiml 
 tongnet ,  and  not  one  in  a  whole  To'^n  to  be  found  thit  had  a 
 Key,  by  whom  poor  fouls  in  their  fainting  fits  and  agonies  of  fpi- 
 rir,  could  have  it  open'd  ,  foasto  come  by  any  of  their  fweet 
 confolitions  to reftore their  fvvowning  fouI>-,  and  th.^n  you  will 
 furely  blefs  God,  who  ha:h  given  youfo  free  an  accef^  unco  them, 
 when  ochers  cannot  havj  ace  jfs  to  you  to  communicate  their  help 
 unto  you. 
 
 Sect.    l\ 
 
 E)  Lefs  God  for  the  Miniftry  of  the  Word  ,  which  is  the  publick 
 ji  School  he  opens  to  his  T'e^pl?,  that  in  ic  they  m  ly  learn  che  ufe 
 of  thischeir  weapon.  It  is  a  Td  fruit  that  grows  upon  the  litde 
 fmactering  knowledge  thu fome  hive  got  from  the  Word,  to  puff 
 them  up  with  a  conceit  of  their  own  abilities ,  fo  as  co  defpifc  che 
 Miniftry  of  the  Word  as  a  ne^dlefs  work.     The  Corinthians  were 
 
 .    A  a  Tick 
 
Jig  lihefTapord  of  the  Spirit* 
 
 fick  of  this  difeaie  which  the  Apojlle  labours  to  cure  by  a  (harp 
 Reproof,   iCor.  4. 8,  No^  ye  (vre  full  ^  ww  ye  are  rich  ,  ye 
 have  reigned  oi  Kings  'Without  us.     Paul,  it  feems,  was  no  bo- 
 dy now  with  th.fe  high  Proficients  •  the  Time  was,  when  Paul 
 came  to  T^^n^n,  he  was  a  welcome  man  ^   the  fucking  child  was 
 not  more  glad  to  fee  his  Mother  come  Home,  nor  could  cry  more 
 earneftly  to  be  laid  to  the  breaft,  than  they  did  to  paptake  of  his 
 Miniftj^  s  but  now,  like  the  child  when  it  hath  fuckt  its  belly  full, 
 ihey  bite  the  very  Te?.t  they  fo  greedily  awhile  before  took  into 
 their  mouths,  as  if  they  fhould  never  want  another  meal:     So 
 high  did  chcir  waxen  wings  of  Pride  carry  them  above  all  thoughts 
 of  needing  his  Miniflry  any  more.    And  hath  not  the  pride  of 
 many  in  our  dayes,  carried  them  as  far  into  a  contempt  of  the 
 Miniftryof  the  Word,  though  their  knowledge  comes  far  (hort 
 of  the  Corinthians  knowledge  ?     Well,  take  heed  of  this  fin  t 
 ^/n^w/  pbgue,  yeaaworfe,  afpiritualfcaband  Icprofie  appa- 
 rently cleaves  to  thofe,  as  clofe  as  a  girdle  to  the  loyns,who  come 
 once  to  fcorn  and  defpife  this  Ordinance ,  that  may  make  all  a- 
 fraid  to  come  near  their  Tents.    What   prodigious   errours  are 
 they  left  unto,  whereby  God  brands  them  .>    Yea^  whatfenfual 
 lufts  hath  the  once  forward  profeflion  of  many  among  them,  been 
 c^xtt  fwallowcd  up  with  >    if  once  a  man  thinks  he  needs  no  lon- 
 ger go  to  the  Sprits  School-^  he  (hall  find,  who  ever  he  is,  that 
 betakes  there^dy  way  to  deprive  himfelf  of  the  Spirits  teaching 
 at  Home  t      ^Imnch  not  the  Spirit  ,     deffife   not   prephejjings^ 
 1  TheC  19.20.     They  are  coupled  together  :     He  that  delpifeth 
 one,  lofethboch.     If  the  Scholar  be  too  proud  to  learn  of  the 
 Vjher,  he  is  unworthy  to  be  taught  by  the  Mafier.     But  I  turn 
 ^  to  you  humble  fouls ,   who  yet  Jit  at  the  feet  of  Jeftts  in  joar 
 right  winds ,  fpe^.k  the  truth,  and  lye  not  ,     Are  you  not  well 
 paid  for  your  pains?    Dare  you  fay  of  your    waiting  on   the 
 Minifiry  of  the  fVord ,  what  a  wretch ,  though  a  Learned  one 
 (  Pelitiamu  by  name  )  faid  of  his  reading  the  Scripture  ,>   That 
 he  n.ver  ffent  time  to  lefs  pHrpofe  \     Doyoucountic  among  your 
 loft  time ,  and  mifplaced  houres  that  are  bellowed  in  hearing 
 the  Word  ?     I  trow  not.     Thou  keepeft  thy  acqu:iintance  with 
 the  Word  at  Home  if  thou  beeft  a  Chriftian,'  ^nd  eateft  many  a 
 fweet  bit  in  a  corner  whih  thou  arc  fecretly  meditating  thereon , 
 but  does  this  content  thee,  or  make  thee  think  the  Word  preach- 
 
T be fvf  or  d  of  the  spirit,  \^q 
 
 eda  fuperfluous  meal  ?    I  am  fure  DavU  knew  how  to  improve 
 hisfolitaryhourcs  as  well  as  another,  yecin  his  baniflimenc,  O 
 how  he  was  pinched  and  hunger-bitren  for  want  of  the  publicJc 
 Ordinance  1    And  fure  we  cannot  think  he  forgot  to   carry  his 
 Bible  with  him  into  the  Wildernefs,  loving  the  Word  {o  dearly 
 as  he  did ,  My  foul  thirfieth  for  thee  ,    my  flejh  lon^eth  for  thee 
 in  a  dry  and  thirfiy  Land^  where  no  water  is ,  Pfaim    63.    r. 
 Vfhy  David>  what  is  the  matter  thou  thus  complaineft  ?     Hafc 
 thou  not  the  Word  to  read  in  fecret  ?     Canil  thou  not  let  dowrj 
 thy  Bucket,  and  by  meditation  draw  what  thou  wilt  out  of  the 
 Well  ©f  the  Word?     Why  then  doft  fiy  thou  art   in  a  thirfly 
 land  where  no  "^ater  is  ?     He  means  therefore  comparatively  : 
 Thefvveeteftrefreihingshe  enjoy 'd  in  his  private  converfe  with 
 the  Word ,  were  not  comparable  to  what  he  had  met  in  publique. 
 And  can  you  blame  a  (ick  child  for  defiring  to  fit  up  with  his   bre- 
 thren at  his  fathers  Table ,  though  he  is  not  forgot  in  his  Cham- 
 ber where  he  is  prifoner ,  but  hath  fomething  fent  him  up  >    it 
 was  the  S^nEiuarj  ,  there  to  fee  God ,  his  fewer,  and  glory ,  as 
 of  old-,  that  David's  heart  longed  for ,   and  could  not  well  live 
 ivithout.     God  threatens  to  bring   a  famine  of  hearing  of  the 
 Word,  Amos  8.  II.     Mark,  notafamineof  r^^^/^g-  the  Word, 
 but  of  hearing  the  Word-   If  the  Word  be  not  pre ached,though 
 we  have  the  Bible  to  read  in  at  Home ,  yet  it  is  a  famine  ;,  and  fo 
 we  ought  to  judge  it.     The  Word  of  the  Lord  woi  precious  in 
 thofe  dayes ,  there  was  no  open  vijion,   i  Sam.  3.   i.     The  ftron- 
 gelt  Chriftians  would  find  a  want  of  this  Ordinance  in  time :  We 
 fee  in  a  Town  befieged ,  though  it  be  well  hid  in  with  Corn,  yet 
 when  put  to  grind  with  private  Hand-Mills  all  they  fpend ,  what 
 freights  they  are  foon  put  to.     And  fo  will  the  beft  grown  Saints, 
 when  they  come  to  have  no  more  from  the  Word  for  their  fouls  to 
 live  on ,  than  what  they  grind  with  their  own  private  meditation 
 and  1  ibour ,  then  they  will  mifs  theMinifler,  and  fee  it  w:;s  mer- 
 c^' indeed  to  have  one  whofe  Office  it  was  to  grind  nil  the  week 
 for  him.     And  if  the  ftron^er  Chriftian  cannot  fpare  this  Office, 
 becaufe  yet  not  perfed^  wnufhift  fhall  the  weaker  fort  make, 
 who  need  the  Minifter  to  divide  the  Word,  as  much  as  little  chil- 
 dren their  Nnrfeshlep  fio  mince  their  meat,  and  cut  their  bread 
 for  them  ?     To  leave  them  to  their  own  improving  the  Word, 
 IS  to  fet  a  whole  Loaf  among  a  company  of  little  Bab^s ,  and  bid 
 
 Aa  2  them 
 
gQ  J  he  Sword  of  the  Spirit, 
 
 them  help  chemfelves :  Alas,  they  will  fooner  cue  their  iingers 
 wiih  the  Knife ,  than  fill  their  bellies  with  the  Bre.:d. 
 
 s  EC  T,.  in. 
 
 Lefs  God  foi-  the  effic  -  cy  of  the  Word  upon  thy  foui.    Did 
 ever  its  poin:  prick  thy  Heart?  its  edge  fetch  blood  of  thy 
 iuHs,  andcucoff  any  rotten  raember  of  the  body  of  lin?  blefs 
 God  for  ic-  you  would  do  as  much  to  a  Surgeon  for  l^.ndng  a  fore, 
 and  fevering  a  pucrified  part  from  thy  body,  though  he  ^uc  thee    . 
 to  exquifite  tortue  in  the  doing  of  ic     And  I  hope  thou  chinkeft 
 God  hath  done  thee  a  g;  cater  .\inddefs  than  fo.     ScLmon  cells  us, 
 Faithful  are  the  Vpcmds  of  a  fri/hd,    hut  the  kljfes  of  an  ene- 
 mj  are  deceitful^  P/ov.  27.  C>/  The  wounds   that  God  thus 
 gives,  are  the  faithful  wounds  of  a  friend  •,  and  the  kiffes  fin  gives 
 come  from  an  enemy.     Gods  wounds  cure,  fins  kiffcs  kill.     The 
 Italians  fay  ,    that  F'rj ,  wine ^  and  Women ^,conf am e  a  man 
 laughivg.     Itis  true  of  all  plep.fur..ble  fins-,   and  as  fin  kills  the 
 finnerJauf^hirg,  foGodTves  poor  fouls  weeping  and  bleeding. 
 under  the  wouiic',  his  word  gives,  them.     Happy  foul,  thou  than, 
 baft  m:,de,fr.chi.n  exchange,  to  get  out  of  the  erxh.ntiKg  arms 
 of  thy  lufis  :hat  would  have  kilTcd  thee  to  deach  ,  and  to  fall  into 
 the  hands  of  a  faithful  God,  that  means  thee  no  more  hurt  by  all 
 ihe  blood  he  draws  from  thee,  thrin  the  faving  of  thy  fouls  lifel 
 How  far  rnightft  thou  have  gone,  and  nor  mei  withfuch  a  friend, 
 and  fuch  a  favour  !     There  is  not  another  Sword  like  iim  in  all 
 the  woild,  that  can  cure  with  cutting^  not  another  arm  could: 
 eft  .his  Sword  to  h  'vexlone  thus  much  with  it ,  befides  the  Spirit 
 ©f  God-   The  Axe  does  nothing  rill  the  hand  of  the  Workman: 
 lifts  it  up,  neither  can  every  one,  may  be  none  elfe,  do  with 
 his  Tools  what  himfelf  can.     None  could  do  fuch  feats  with  Scan^ , 
 derbcg's  Svpord  as  himfdf-  tobefure  none  can  pierce  the  con- 
 fcience,  wound  the fpirit,  and  hew  down  the lufts  thai:  there  lie ^ 
 skulking  in  their  faftnefs,  but  God  himfelf:  .  And  this  he  doth 
 r.Qt  for  every  one  that  reads  and  hears  it ,  which  ftill  greatens  thy 
 mercy.     There  were  many  Widows  in  Ifrael,  when  God  fenthls^ 
 Prophet _  to.h  r  of  Z areata,    ^And  whyto  her?  .  Wasiherenc-i 
 
 ver. 
 
The  Sxpordofthe  Spirit. 
 
 i8] 
 
 ver- a  Drunkard,  Swearer,  or  Unbeliever  befide  thee  in  the  Con- 
 gregation at  the  fame  time,  that  God  arm'd  his  word  to  fmite 
 thee  down,  and  gnicioufly  prick  thy  heart  ?    O  cry  out  in  admi- 
 ration of  this  diitinguilhing  mercy ,   Lord ,  how  is  it  thou  wilc       , 
 manifeft  thy  felf  to  me,  and  not  unto  the  world ! 
 
 CHAP.  XXL 
 
 An  Exhortation  to  thefiddy  of  the  Word* 
 
 ET  this  provoke  you  to  the  (ludy  of  the  Word, 
 that  you  may  thereby  have  a  familiar  acquain- 
 tance with  it.     For  this  the  Bereans  obtained  a 
 mark  of  Honour  ts  a  Nohkr  fort  of  Feofk  than 
 others  ,    becaufe  they   fearched  the    Strictures.     ^ 
 Shdl  God  leave  but  one  book  to  his  Churches  care  ^^^ 
 and  ftudy,  and  (hall  it  not  be  read  ?     Shall  we  be 
 told  there  is  fo  rich  a  treafure  laid  up  in  this  Mine ,   and  we  conti- 
 nue fo  beggarly  in  our  knowledge ,  rather  than  take  a  little  pains 
 by  digging  in  it  to  come  by  it  ?     The  canker  and  ruftof  our  gold 
 and  lilvcr,  whichis  got  with  harder  labour  than  here  is  required, 
 will  rife  up  in  judgement  againft  many,and  fay,  You  could  drudge' 
 and  trudge  for  us  that  are  now  turned  to  ruft  and  duft,  but  could 
 walkover  the  Field  of  the  Word  where  an  incorruptible  trea- 
 fure lay  ,  i^nd  would  lofe  it  rather  than  your  floth  1     O  where  is 
 to  be  found,  in  what  breaft  doth  the  Ancient  Zeal  of  form.er  Saints 
 to  the  Word,  lodge  I     Have  they  not  counted  it  above  Rubies 
 and  precious  Stones  1     Have    they    not  trudged  over  Sea  and 
 Land  to  get  thefi^ht  of  itl     Given  the  money  out  of  their 
 parfe  ,  the  Co  it  off  their  back*;,  to  purchafe  a  few  leaves  of  it , 
 and  parted  with  theirblood  out  of  their  veins,  r.uher  than  for- 
 go the  treafure  which  they  found  in  it  1     And  is  the  Market  now 
 fallen  fo  low,  that  thou  defireft  not  acquaintance  with  it  when  it  is 
 oiTerM  at  a  far  lower  rate  !    Eitho:  they  muft  be  charged  for  very  -. 
 
 fools  .• 
 
 17- 
 
iS  z  The  Srriprdofthe  spirit. 
 
 fools  to  buy  the  knowledge  of  it  fo  dear ,  or*  you  that  reft»fe  it 
 jfiho  may  have  it  fo  cheap.  But  left  you  (hould  think  I  fet  you 
 upon  a  neediefs  work,  you  are  to  underftand  there  is  an  indifpen- 
 fable  necellity  of  Scripture-knowledge.  And  that  is  double ; 
 Necejfitas  pracepti,  and  necejfttas  medij, 
 
 /"»>/?, 'There  is  a  neceffity  of  command.  Search  the  ScrU 
 ptures,  John  5.  Indeed  were  there  not  fuch  anexprefswordfor 
 this  duty ,  yet  the  very  penning  of  them,  with  the  end  for  which 
 they  are  writ  confidered,  would  impofe  the  duty  upon  us.  Wh^^n 
 a  Law  is  en^ded  by  a  Prince  or  State,  for  their  Sub /eds  to  obey, 
 the  very  promulgation  of  it  is  enough  to  oblige  the  people  to 
 take  notice  of  it.  Neither  will  it  ferve  a  Sub  jeds  turn  that  breaks 
 this  Law,  to  fay  he  was  ignorant  of  any  fuch  Law  being  in  force ; 
 The  publication  of  it  bound  him  to  enquire  after  it.  What  other 
 end  have  Lsw-givers  in  divulging  their  A^s  ,  but  that  their  Peo- 
 ple might  know  their  duty  ?  ChriH  fallens  condemnation  on 
 the  ignorance  of  men  where  means  for  knowledge  is  afforded, 
 ThU  is  the  condemnation ,  That  light  is  come  into  the  rvorld^and 
 men  loved  darknefs^  John  3.  19.  They  will  not  know  the  rule, 
 becaufe  they  have  no  mind  ro  walk  by  it.  Now  if  ignorance  of 
 the  Word  be  condemned  where  its  light  fhines,  then  fure  he 
 commands  us  to  open  our  eyes,  whereby  we  may  let  in  the  know- 
 ledge it  (beds  forth  •  For  a  Law  muft  be  tranfgrefs'd,before  a  con^ 
 demning  fentence  be  pronounced.  It  is  the  Heathen  that  fliall  be 
 Judged  without  the  written  Word-  but  thou  that  liveft  within 
 its  found,  (halt  be  Judged  by  it,  whether  thou  wilt  know  it  or 
 not,  2  Thef.  1.8.  And  if  thou  Ihalt  be  judged  by  it,  then  fure- 
 ly  thou  art  bound  to  be  intruded  by  it :  The  Jevres  once  had 
 the  Word  depolited  in  their  hands  ,  Vnto  them  Vt>ere  committed 
 the  Oracles  ef  God;  And  do  you  think  they  had  well  difcharged 
 their  truft,  by  locking  them  up  fafely  in  the  Ark,  and  never  look- 
 ing into  them  ?  Surely ,  you  cannot  but  think  God  intended 
 another  Cheft,  eventharin'theirownbreifts,  where  he  princi- 
 pally would  have  them  beftowed.  They  were  committed  to  chem, 
 and  now  to  us,  as  a  dying  father  doth  his  Will  and  Teflamentto 
 his  fon  whom  he  makes  his  Executor ,  not  to  throw  it  afide  among 
 his  waft  papirs,  but  carefully  and  curioufly  to  read  and  obferve 
 it,  that  thereby  nothing  therein  contained  might  be  left  unper- 
 formed :    It  is  called  the  faith  delivered  to  the  Saints  ^   Jude  3. 
 
 That 
 
The  Sword  of  the  Spirit.  183 
 
 That  is,  delivered  CO  their  Iludy  and  care/  If  any  of  us  hzd  li^ 
 ved  when  Chrift  was  here  in  the  flefti,  and  he  (  when  taking  his 
 fare  w  el  of  the  world)  fhould  have  left  to  us  fome  one  thing  in 
 fpecial  charge  to  be  done  for  his  fake  after  he  W-is  gone  to  Hea- 
 ven ,  would  we  not  Religioufly  have  performed  the  Will  of  our 
 dying  Saviour ,  as  did  Sai»t  fohft ,  to  whom  he  lel'c  the  care  of 
 his  Mother ,  who  therefore  took  her  Home  to  his  own  Houfe  ? 
 Behold  here  a  greater  charge  depofited  in  his  Saints  hands  ^  The 
 Faith  once  delivered  to  them.  That  is,  once  for  all,  to  be  by 
 them  kept  and  tranfmitted  from  one  generation  to  anorher  while 
 this  world  lafts  :  So  that  if  thou  takeil  thy  felf  to  be  one  of  the 
 Saints  number,  thou  art  concerned  with  the  reft,,  to  take  it  Home 
 with  the.%  andfeeth.uit  dwells  in  thee  richly,,  as  becomes  fuch  a 
 gueft  bequeathed  by  fo  dear  a  friend. 
 
 Secondly^  It  is  necefTary,  KeceJJltate  medij.     The  fVord  con- 
 tains the  whole  counfel  of  God ,  for  the  bringing  poor  finners 
 to  eternal  life ,  and  none  befides  this,    (  only  as  they  borrow 
 their  notions  out  of  it.  )    If  you  will  not  fearch  the  Scripture, 
 and  fit  here  at  the  feet  of  the  Spirit  ('who  fits  his  Scholars  for  Hea- 
 ven by  this  one  book  )  where  wilt  thou  meet  another  Mafter? 
 Inwhofeworkselfe wilt  thou  find  the  words  of  eternal   life? 
 Apo/ios  (  who  was  a  man  mighty  in  the  Scriptures  )   it's  fiid, 
 that  AcjhUU  and  Pr  if  cilia  expounded  to    him  the  '^ay   of  God 
 more  per  fed:  ly  ^  Ads  i8.  2^    An  Expofition  pre-fuppoleth  a 
 Text.     The  meaning  is,  they  opened  the  Scripture  more   per- 
 fectly to  him.     This  is  the  way  of  God  to  leid  us  to  God-^  ^'ca, 
 the  only  way  :     In  other  journeys  we  may  mifs  the  right  way  , 
 and  yet  come  at  bft  to  the  place  we  intended ,    tho-jgh    not   io 
 fbon;,  butnow.iy  will  bring  ustoGod,  but  this  of  the  Word-^ 
 neither  can  we  walk  in  this  way  of  God ,  if  v/e  be  ignorant  of  it. 
 A  man  may  in  other  journeys  be  in  his  riglif  way,  and  though  he 
 knows  not  he  IS  right,   may  yet  come  fife  Home:     But  we  can 
 have  no  bene.^t  from  this  way  of  God  if  wholly  ignorant  of  it , 
 bee  iufe  we  can  do  nothing  in  faith.     O  Libour  therefore  to  ftudy 
 this  Book,  though  thoubeeft  aDuncein  ail  befidesi     What  rs 
 itt  thou  wouldft  learn }    Is  it  the  true  knowledge  of  God  >  Thou  , 
 mayft  tumble  Over  all  the  Philofophers  thatever  writ ,  and  when 
 thou  haft  done,  not  be  able  to  frame  a  right  notion  of  him.     The 
 fecft  of  them  all  were  but  brutifti  in  their  higheft  knowledge  of 
 
 God. 
 
j34  The  fwerd  of  the  spirit* 
 
 God.    Indeed  God  left  the  wife  world  co  run  into  a  thoufand  fol» 
 lies  and  vanities,  whilethey  were  by  their  own  wifdom  ftiaping 
 a  Religion  to  therafelves ,  that  having  proved  them  Dunces ,  he 
 mightfend  them  and  the  whole  world  to  learn  this  LefTon  in  ano- 
 ther School ,  and  that  is  the  Miniftry  of  the  Gofpel ,  which  is 
 nought  elfe  but  the  Explication  and  Application  of  the  Word  ^ 
 I  Cor.  1 .  2 1 .     ^fter  that  in  the  Vi'ijdom  of  Ged ,    the  world  hj 
 Ttifdom  krterp  not  God^  it  f leafed  Cod^  by  the  foolijhnefs  of  f rea- 
 ching^ to  fave  them  that  believe.     Wouldft  thou    come  to  the 
 true  knowledge  of  fin  ?    This  alfo  is  a  notion  to  be  found  no 
 v/hcre  elfe  ^  the  Scripture  alone  diffcds  the  whole  body  of  fin  ^ 
 and  reads  to  us  a  perfed  Anatomy- LeBure  upon  its  moft  minute 
 and  fecret  parts :     This  difcovers  the  ulcers  of  our  wicked  hearts 
 whichthoufandsdieof,  and  through  ignorance  of  the  Scriptures 
 can  never  come  to  know  what  their  difeafe  is.   If  lull   comes  not 
 out  in  fpots  and  fores,  to  be  feenin  the  outward  c:onverfation,the 
 Philofofher  pronounceth  him  a  clear  man.     The  plague  of  the 
 Heart,  though  an  old  difcafe  and  Epidemical,  yet  never  was  found 
 out,  or  treated  of,  but  by  this  gacred  Book ,  and  this  doth  it  ful- 
 ly, yea  acquaints  us  where  and  from  whom  we  got  this  infedi- 
 on :  even  from  ^dam.,  by  wlwm  the  whole  world  was  tainted 
 and  turn'd  into  a  Pcft-Houfe.    Which  of  the  Wife  ones  of  the 
 World  ever  dreamt  of  this  Genealogy?     Poor  man,    till  the 
 Scripture  informs  him  of  this,  lies  in  the  pit  of  fin,  andknows 
 not  who  threw  him  in!    In  a  word,  Wouldft  thou  be  helpt  out  ? 
 Thou  muft  then  be  beholden  to  the  Scripture  to  do  this  kind  ot- 
 fice  for  thee.     Thy  own  Cord  ge  is  too  (hort  to  reach,  and  too 
 weak  to  draw  thee  thence.    If  thou  takeft  not  hold  of  this  Cord 
 of  Love  which  God  lets  down  unto  thee  in  his  Word ,  thy  cafe  is 
 defperate.     And  now  having  fet  life  and  death  before  thee,   I 
 leave  thee  to  thy  choice.    If  yet  thou  beeft  refolved  to  rejed  the 
 knowledge  of  the  Almighty,  and  put  thy  foul  to  launch  into  e- 
 ternity  without  this  Chard  to  dired  thee,   not  caring  whether 
 thou  finkefi:  or  fwimmeft,  atwhat  Port  thou  arriveft  in  the  o- 
 ther  world ,  Heaven  or  Hell  ^  Then  prepare  to  take  up  thy  lodg- 
 ings among  the  Damned ,    and  harden  thy  flout  heart  if  thou 
 canft  againftthofeendlefs  flames  which  are  kindled  for  all  thofe 
 that  ksfoVo  not  God,  and  obey  not  his  Goffel  ^  2  Theff.  i.     And 
 cio  thy  terror  know,  that  in  fpight  of  thy  now  wilful  ignorance , 
 
 thou 
 
Thefivordofthe  Spirits  sg^ 
 
 tliou  Ihak  one  day  underftand  the  Scriptures  to  the  encreafe 
 oi  thy  torment  ^   here  thou  fhutt'il  out  their  light ,    but  then 
 k  will  fliine  full  on  thy  face,  when  it  would  give  thee  fome 
 eafe  if  thou  couldft  forget  that  ever  thou  didft  hear  of  fuch  a 
 Book  as  the  Bible  is,  but  then  againft  thy  will,  thou  (halt  car- 
 ry the  remembrance  thereof  to  Hell  with  thee,  that  thy  fcornful 
 negled  of  it  on  earth  may  be  continually  pouring  new  horrour 
 ( as  fo  much  fire  and  brimilone  )  into  thy  guilty  confcience  ;  How 
 niuft  it  needs  then  fill  thee  with  amazement  to  think  of  thy  folly 
 and  madnefs,  to  fell  thy  foul  for  a  little  eafe  and  flothl     HeU 
 from  beneath  vcill  be  moved  for  thee ,  to   meet  thee  at  thy  co- 
 ming thither  :     It  wi/l  ftirre  u-p  the  dead  for  thee  ^  and  the  poor 
 Heathens,  whom  thou  (halt  find  prifoners  there,  will  come  flock- 
 ing about  thee,  and  with  their  Taunts  reproaching  thee, fay- 
 ing ,     Art  then  alfo  become  rpcak^  as  tve  f      Art  thou  become 
 like  unto  us  ?    Thou  perifh  for  thy  ignorance,  who  hadft  the 
 Key  of  Knowledge  at  thy  Girdle  ,   and  at  fo  eafie  a  rate 
 might'ft  have  been  inftruded  in  the  way  of  life  !     We  poor 
 Heathens  cannot  bring  an  Adioi)  againft  God  for  falfe  imprifon-. 
 ment,  though  we  never  heard  of  fuch  a  thing  as    the  Gofpel , 
 for  we  did  not  walk  up  to  our  little  Hght  ;     and  might  have 
 known  more  of  God  ,    had  we  not  darkned  our  own  fool- 
 ifh  minds  by  rebelling  againft  the  light  we  had  j    but  never 
 were  we  at  fuch  coft  to  damn  our  fouls  as  you  ,   who  have 
 refefted  the  Word  of  God ,  and  broke  through  all  the  threat- 
 nings  and  promifes  thereof,  to  come  hither  ! 
 
 B  b  CHAP. 
 
i86 
 
 The  Sn>ord  of  the  Spirit. 
 
 ^Jfffl^» 
 
 C  HAP.  XXII. 
 
 Scverd  Carml  flnfts  and  OljeSimis^  thatfome 
 bring  to  excuse  them  from  thcjiudy  of  the  fcrir 
 ptnreSy  remoi/ed. 
 
 UT yoH  vs>ill  fay ,  If  roe  had  fo  much  time  to  ff>ar8 
 as  others ,  rpe  Vcould  not  he  fo  unacquainted  with  the 
 S'criptures  :  But  alas,  we  have  fo  much  bujinefs  t9 
 do,  and  our  hands  fo  full  ^'ith  our  worldly  callings  ^ 
 that  we  hope  God  will  excufe  m,  thouqh  we  have  net 
 fa  much  knowledge  of  his  Word  as  others. 
 
 S   E    C   T .      I. 
 
 S  this  thyPlea  that  thou  indeed  meineft  to  ufe  when  thou  co- 
 meftcotheBar  ,  and  art  called  to  give  thy  anfwer  to  Chrii]: 
 thy  Judge  upon  this  matter  ?  does  not  thy  heart  quake  within 
 thy  bre:ft,  to  think  how  he  will  knit  his  brow,  and  throw  this 
 thy  Apology  with  difdain  and  wrath  upon  thy  face  ?  Did  fo 
 much  ang^r  fit  on  the  countenance  of  meek  Jefus  when  on  earthy 
 and  fuch  a  dreadful  doom  proceed  from  his  fweet  lips  ag-inll 
 thofe  that  made  their  Farms  and  Oxen  as  a  mannerly  excufe  for 
 not  coming  to  his  Supper,  fentencing  them  never  to  tafle  there- 
 of! O  what  then  will  glorious  Ch  rift  fay  (when  mounted  on 
 his  Tribunal,  nottoinvite,  but  to  judge  finners}  tofach  an  ex- 
 cufe ?.s  this  1  Could  God  find  heart  and  time  to  pen  and  fend 
 this  Love-Letter  to  thee,  and  thou  find  none  to  read  and  perufe 
 it  1  The  fick  man  no  time  to  look  on  his  Phyfiaans  Bill !  The 
 condemned  Makfa<^our  to  look  on  bis  PnnceaLcccer  of  Grace, 
 
 wherein 
 
Tbefwordofthe  Spirit,  \^j 
 
 wherein  a  pardon  is  tendrcd  to  him!  Poor  wretch,  muft  the 
 world  have  all  thy  time,  and  fwallow  thee  Dp  quick  I  A  curfe 
 notlefs  than  that  of  Corah  1  Art  thou  fuch  a  Have  to  thy  pelf, 
 as  to  tie  thy  foul  to  thy  purfe-ftrings  j  and  take  no  more  time 
 for  the  (living  of  thy  foul ,  than  this  cruel  Mafler  will  afford  thee ! 
 Thou  and  thy  money  perifli  with  thee  !  His  foul  is  in  an  ill  cafe 
 which  hath  its  allowance  from  fo  bafe  a  liifl:  1  This  is  fo  far  from 
 mending  the  matter,  that  thou  doft  but  cover  one  fin  with  ano= 
 ther.  who  gave  thee  leave  thus  to  over-ladc  thy  felf  with  the 
 ificumbrance  of  the  world  ?  Is  not  God  the  Lord  of  thy  time  > 
 Is  it  not  given  by  him,  to  be  laid  out  for  him?  He  allows  thee 
 indeed  a  fair  portion  thereof  for  the  lower  employments  of  this 
 hic-^  but  did  he  ever  intend  to  turn  himfelf  out  of  all?  This  is 
 asif  the  Mariners,  who  are  allowed  by  the  Merchant  fome  fmali 
 adventure  for  themfelves,  fliould  fill  the  fliip,  and  leave  no  ftow- 
 age  for  his  goods  that  pays  the  fraught :  Will  it  fuffice  him  to 
 -fiy.  There  is  no  room  left  for  his  Commodities  ?  Or  as  if  a  Ser- 
 v.;nt,  when  his  Mafler  asks  why  he  negleftcd  fuch  a  bufinelEs 
 commitced  to  hiscare  for  difpatch ,  fhould  anfwer.  He  was  drunk, 
 and  therefore  could  not  do  it.  Why  did  you  not  read  my  Word, 
 and  meditate  thereon  ?  willChrillf^iy  at  that  day.  Dared  thou 
 then  be  fo  impudent  as  to  fay,  Lord,  I  was  over-charged  with 
 the  cares,  and  drunk  with  the  love  of  the  world ,  and  therefore  I 
 could  not !  Well,  if  this  be  the  Thief  that  robs  thee  of  thy 
 time ,  get  out  of  his  haads  as  foon  ns  thou  canft ,  kft  it  alfo  rob 
 thee  of  thy  foul  ^  TheDeviUan  dcfire  no  greater  advantage  a= 
 gainft  thee^  heh  th  thee  fure  enough  in  his  Trap :  He  may 
 better  boaft  over  thee,  th:^n  Pharaoh  could  over  ifrael^  He  is 
 intangUA  ,  he  ts  int angled  ^  in  the  jvildcrnefs  of  the  World  ,  and 
 fhall  not  efca^e  my  hands,  if  a  friend  (hould  tell  you  ,  that  you 
 kept  fo  many  Servants  and  Retainers  as  would  bcgg  u'  you,  would 
 you  not  liilen  to  his  counfel,  and  rather  turn  them  out  of  doors;, 
 than  keep  them  ftiU  to  eat  you  out  of  them  ?  And  wilt  thou  not 
 be  as  careful  of  thy  foul  ?  Wilt  thou  keep  fuch  a  rout  of  world- 
 ly occfions,  as  will  eat  up  all  thoughts  of  God  and  Heaven? 
 Cei'tsinly,  thou  mud:  cither  difcharge  thy  felf  of  thefe ,  or  elfe 
 feirly  difmifs  thy  hope  of  falvation.  But  why  (hould  I  fpeakfo 
 much  to  thefe  ?  This  ordinarily,  is  but  a  cover  to  mens  floth  i 
 if  they  had  hearts ,  they  would  find  time  to  converfe  with  the 
 
 B  b  2  Word 
 
jgg  Th&fvpord  of  the  Spidh 
 
 Wordin  the  greatell  throng  of  thdr  worldly  cccafions  :    Thefe 
 can  find  time  to  eat,  andfl.-ep,  tofportand  recreate  themfelves, 
 but  no  time  for  God  and  his  Word  :     Would  they  but  alIov^;heir 
 fouls  thofe  broken  ends  of  time  to  fearch  the  Scriptures ,  which 
 theyipendin  pafUmes,  idle  vifits,  reading  of  empty  pamphlets. 
 It  would  not  belong  but  they  might  give  ahappy  account  of  their 
 proficiency  in  their  fpiritual  knowledge.     What  calling  more  in- 
 cumbring  than  a  Souidiers  ?     And  of  all  Souldiers  the  Generals , 
 to  whom  all  relbrt  ?     Such  a  one  was  Jojhua ,  yet  a  ftrid  com- 
 mand given  him  to  fludy  the  Scripture ,  fijljpta  I.  8.    This  book^ 
 jhall  not  depart  out  of  thy  mouth,  but  thou  Jhalt  meditate  there- 
 in  day'  and  night.     Muft  Jtjhua ,    in  the  midft  of  Drums   and 
 Trumpets  j  and  Diftraftions  of  War  ,   find  ^tjme  to  meditate  on 
 the  Law  of  God  ?    And  (hall  thy  (hop  or  plough ,  a  few  trivial 
 occsfions  in  thy  private  calling  ,  difcharge  thee  from  the  fame 
 duty  ?    Doft  thou  think  that  the  Clofet  is  fuch  an  enemy  to  thy 
 fhop?  and  the  time  fpciit  with  God^  a  Thief  to  thy  temporal  e- 
 fiate?    God,  lamfure,  intends  his  Peo pie  bet.cr-,  as  appears 
 in  the  former  pl?ce,  Then  thou  Jhalt  make  thy  ypay  frojpercm ,  and 
 then  thou /halt  have  good  fuccefs. 
 
 Sect.    It 
 
 ©bjed.2.    13  ^7"  7  cannot  t>ead  ,    horv  can  I  fearch  the  Scriptures  ? 
 Anf^.       13    It  IS  fad,  Iconfefs,  that  Parents,  who  are  GodsTruftees, 
 to  whom  the  Nurture  of  their  children  is  committed ,  fhouM  take 
 no  more  care  for  therr  fouls,  than  the  O/nW^c  doth  of  her  Eggs, 
 not  caring  what  becomes  of  them.     What   do  thefe  but  throw 
 •  them  into  the  Devils  mouth,  by  fending  them  out  into  a  finful 
 world  without  the  knowledge  of  God  and  his  Word ,  to  become 
 a  prey  to  every  luft  that  meets  them  !     To  Hell  they  muft  needs 
 fwim,  if  Godftiewno  more  pity  to  them.,  th.in  their  bloody 
 parents  have  done  1     But  fhall  thy  Parents  negligence  be  a  plea 
 for  thy  ignorance?'    Wilt  not  thou  be  merciful  to  thy  felf,  be- 
 caufe  .hey  were  cruel  ?  in  the  fear  of  God  be  perfvv.:dcd  to  fupply 
 their  AtkOi  by  thy  diligence.    I  hope  thou  doft   not  think  it  a 
 fliame  to  learn  that  now  thou  art  old,  which  thou  fhouldft  have 
 been  taught  when  thou  wert  young.    Had  not  thy  Parents  learnt 
 
 thee 
 
The  Srpord  of  the  spirit.  l8^ 
 
 thee  a  Trade  to  get  thy  temporal  living  with ,  woaldft  thou  there- 
 fore have  lived  a  beggar,  rather  than  have  applyed  thy  felff  though 
 late  )  to  fome  Calling  ?  There  are  many ,  for  thy  encourage- 
 ment, who  have  begun  late,  and  by  Gods  bleiiing  on  their 
 diligence  ,  have  conquered  the  difficulty  of  the  work.  If  thou 
 ,wert  in  prifon,  thou  hadft  rather  learn  to  read  thy  neck-verfc , 
 than  lofc  thy  life  for  wdnt  thereof.  Now  though  ability  to  read 
 the  Word  be  not  of  abfolute  neceflicy  for  thefalvation  of  thy  foul, 
 yet  knowledge  of  its  faving  Q'uths  is  ,  and  few  better  private 
 means  to  obtain  this  than  reading  :  but  if  thou  beeit  not  capable 
 of  this,  thou  haft  not  by  it  an  excufe  for  thy  ignorance  fo  long 
 as  thou  haft  an  car  to  receive  inftrudion  from  others:  As  God 
 fometimes  recompences  the  defed  of  one  fence  with  the  quick- 
 nefs  of  another  ^  fo  may  be  thou  (halt  find  thy  inability  to  read 
 fupplicd  with  a  tenacious  memory  ,  to  hold  what  thouheareft 
 read  or  preacht  unto  thee  ^  fome  Martyrs  we  find  mighty  in 
 the  Scriptures,  ablexo  defend  the  truth  againft  Learned  Dodors, 
 and  yet  not  Book-Icarnt :  One  amongft  the  reft,  who  could  no% 
 read  ,  -jtt  carried  al'^tiyei  fome  fart  of  the  Scripture  ahut  Um^ 
 ad  '^hen  he  met  any  Chrifilan  that  could ,  he  -would  get  him  t9 
 read  fome  portion  or  other  thereof  unto  him -^  whereby  he  attain- 
 ed to  fuch  a  meafure  of  knowledge  and  faith ,  as  made  him  wifer 
 than  his  enemies,  and  a  ftout  Champion  for  the  Truth ,  even  to 
 refift  to  blood. 
 
 Sect.     m. 
 
 OBftt^  faith  a  third.   Though  I  can  read  ^  yet  /  am  of  fo    Ob  fed  3, 
 rveak^  an  underfi-anding ,  that  I  fear  I  /hall  make  no  work^     Anfw, 
 with  fuch  deep  myfieries  as  are  there  contained. 
 
 Take  heed  this  Objedion  comes  not  from  thy  flu::^gl{h  heart, 
 which  gifts  this  fair  pretence  to  eife  thee  of  a  duty  thoU'  fearefl 
 will  be-troubl:fome  unco  thee.  Didft  thou  ever  make  a  trial, 
 and  fee  about  die  work  ,  confciendouQy  ufing  all  means  that 
 might  conduce  towirds  thy  inflrud:ng  in  the  mnd  of  God? 
 If  not,  lay  not  the  blame  on  thy  weak  head,  but  v/icked  heart. 
 When  thou  went'ft  firit  to  be  an  Apprentice,  what  skill  hadft 
 
 thou 
 
>1» 
 
 ^  9  ®  Tfce  Srpordofthe  Spirit. 
 
 thou  in  thy  Trade?  Didft  thou  therefore  de^air  and  run  a« 
 way  ?  No ,  but  by  thy  diligence  did^  learn  the  myacrv  of  i  t  in 
 a  few  years,  foasto  maintain  thy  felf  comfortably  upon  it,  and 
 wiUnotthy  mduftry  to  learn  that-  condemn  thy  flothin  not  ftu- 
 dying  the  Word  which  is  able  to  bring  in  a  better  livelihood  to 
 shy  foul,  than  thy  Trade  can  do  for  thy  body? 
 
 But  poor  foul,  if  what  thou  fay 'il  indeed  arifeth  from  the  deep 
 fence  thou  haft  of  thy  own  w  eaknefs,  then  ponder  upon  this  two- 
 fold encouragement. 
 
 Firfi  ,     God  is  able  to  interpret  his  own  Word  unto  thee 
 Indeed  none  can  enter  into  the  knowledge  thereof,  but  he  muft' 
 be  beholden  unto  his  Spirit  to  unlock  the  Doon     If  thou  hadft  a 
 riper  head  and  higher  parts  than  thou  canft  now  pretend  to    thou 
 wouldft  without  his  help,  be  but  like  the  bHnd  Sodomites\houz 
 Let's  Houfe,  groping,  but  not  able  to  find  the  way  into  thetVuc 
 faving  knowledge  thereof     He  that  hath  not  the  right  Key    is. 
 as  far  from  entering  the  Houfe,  as  hethat  hath  none    yea  infome" 
 •fence  further  off  •  for  he  that  hath  none,  will  call  to  him  that  is 
 within,  while theoth^r,  truftingtohis  tUfeKey,  ftands  potter- 
 ing without  to  little  purpofe..   Ihe  Phanfees^  tvho  were  fo  con- 
 -verfantin  the  Scriptures,  and  obtained  the  name  for  the  admired 
 Dolors  of  the  Chair  called,  2  Cor.  2.  8.     The  Princes  of  the 
 World,  becaufefo  Renowned  and  Adored  among  the  people- 
 yet  even  thefe  mift  that  truth  which  lay  before  them  almoft  in  • 
 -every  leaf  of  Afo/es  and  the  Prophets  ,    whom  they  were     in 
 £heir  every-days  Hudy  ,   tumbling   over.-     I  mean  that  grand 
 truth  concerning  Chrift,  of  whom  both   Mofes  and  the  Pro- 
 ■fhets  fpeak.    And  at  the  fame  time  the  People  whom  they  coun- 
 ted fobafe,  yeaaccurfed,  as  thofe  that  underftood  not  the  Law 
 coul4  fee  Him  whom  they  mift.    None  fo  knowing    that  God 
 cannot  blind  and  infatuate ;  none  fo  blind  and  ignorant    whofe 
 eyes  his  Spirit  cannot  open.     He  who  by  his  incub?.tion  upon  the 
 waters  at  the  Creation  hatcht  that  rude  mafs  into  the  beautifuf 
 form  we  now  fee,  and  out  of  that  d?.rk  Chaos  made  the  glori- 
 'Oxis  Heavens,  andgarnirtit  them  withfo  many  Orient  Star^ ,  can 
 move  upon  thy  dark  foul,  and  enlighten  it,  though  now  it'be  as 
 void  of  knowledge,  as  the  Evening  of  the  Worlds  firft  day  was  of 
 Light,    The  School-mafter  fometimes  fends  Home  the  child,  and 
 ixids  his  father  put  him  to  another  Trade ,  becaufe  not  able  /  with 
 
 all 
 
The  Sword  of  the  Spirit,  191 
 
 all  his  Art  to  make  a  Scholar  of  him  :     But  if  die  Spirit  of  God 
 becheMalter,  thou (lialc learn,  though  a  very  Dunce,  iy^/w 
 119.  130.  The  entrance  of  thy  TVord  giveth  light  :     It  giveth 
 underftanding  to  the  fimfle.     No  fooner  is   a  foul  entred  into 
 the  Spirits  School ,  but  he  becomes  a  proficient :     Thence  we 
 are  commanded  to  encourage  thofe  that   difcourage  them- 
 felves  ,     If  it.  35.  3.  Strengthen  ye  the  weak^  hands  ,    and  con- 
 firm the  feeble  knees.     Why  ?    wh?.t  good  news  (hall    we  tell 
 them  ?    The  eyes  of  the  blind  fjall  he   opened  ,    and  the  ears  of 
 the  deafe  fhall  be  unfiofped ,     Verfe  5.     An  high  Tfay  Jhall   be 
 there  ,     and  Jhall  be  called  ,     The  ypay  of  Helinefs  ;    the  nn* 
 clean  Jhall  not   pafs    over    it  ^     i>ttt    it  Jhall    he    for    thofe  ; 
 the    '^ay-faring    men  ,     though    Fools  ,     Jhall  not  erre  there- 
 iff' 
 
 Secondly  ,  The  deeper  fence  thou  haft  of  thy  own  weaknefs,  2^ 
 the  more  fit  thou  art  for  the  Spirits  teaching  :  A  proud  Scho- 
 lar ,  and  an  humble  Mafter  ,  will  never  agree  ^  Chrifi:  is 
 humble  ,  and  lorplj  ,  and  fo  refifts  the  proud  ,  hut  giveth  ■ 
 grace  to  the  humble.  Though  he  c/.nnot  brook  him  that  is  proud, 
 yet  he  cm  bear  with  thee  that  art  weak  and  dull,  if  humble 
 and  diligent  ^  as  we  fee  in  the  Difciples ,  whom  our  Saviour 
 did  not  difdain  to  teich  the  fame  leflfon  over  and  over  again,  till  at 
 laft  they  fay,  Lo.^now  fpeaksfl  thou  plainly  Joh.  16.2^.  Th^  Eu- 
 nuch was  no  great  Clerk  Vv^hen  in  his  Chariot  he  was  reading  ijai- 
 ah's  prophelie,  yet  becaufe*he  did  it  with  an  honeft  heart,  Philip  is 
 difpatcht  to  inftruct  him. 
 
 CHAF 
 
19 
 
 The  Swordofthe  Sfirit. 
 
 CHAP.  XXIII. 
 
 Containeth  four  Dire^ions  to  the  Chrijiian  in  the 
 nfe  of  this  Sword, for  his  defence  againjl  the  firji 
 enemy  fore-meniioned  y  viz.     The   Perjecn^ 
 
 tor. 
 
 Quefl. 
 
 Anfw. 
 
 V  T  haply  fome  may  fay  ,  Tou  have  [aid  e^ 
 mugh  to  let  m  kpow  how  necejfary  a  rpeapon 
 this  Sword  is  to  defend  our  fouls  ^  and  of  what 
 admirable  ufe  in  all  the  confliEls  thst  the 
 Chrifiian  hath  with  any  of  his  enemies.  Bat 
 we  hope  yon  will  not  leave  us  thpts  ^  It  is  a 
 word  of  Counfel  we  now  lifien  to  hear  from 
 yoH ,  how  we  poor  Chrifiians  may  weild  and 
 ufe  this  Sword  for  our  own  defence ,  and  the  vanquifhing  of  the 
 feveral  enemies ^  whofe  approach  you  have  allarHrndmtoexpsEl-^ 
 fome  whereof  we  already,  to  our  great  terror  ,  fee  in  t'he  field  a- 
 gainfi  m ,  and  how  joon  the  other  may  appear  ,  we  knd^  not. 
 what  will  a  Sword  by  our  fide ,  a  Bible  in  our  hand^yea  mouth, 
 do  MS  good ,  if  we  be  not  inftruBed  how  we  may  ward  off  their 
 bldWs ,,  and  maks  them  feel  the  impreffion  of  ours  there- 
 with ? 
 
 Your  requeft  is  reafd'nable,  and  for  your  better  fatisfadion ,  I 
 {hall  fore  the  Diredions  to  the  feveral  kinds  of  enemies  you  have 
 to  grapple  with  ^  for  their  affauks  being  of  a  different  nature ,  do 
 require  a  refiftance  fuitable  to  their  way  of  fight. 
 
 Sect. 
 
Thefwffrdofthe  Spirit,  \^y 
 
 Sect.    r. 
 
 WE  ftiall  begin  with  the Perfeciitor.  Now  wouWft  thou 
 Chriftian,  Hand  the  fhock  of  his  furious  affaulc,  when  he 
 hangs  out  his  bloody  flag,  breathing  fl.vughter  to  the  Church  and 
 Flock  *of  Chrift,  if  they  will  not  let  him  trample  upon  all  their 
 glory,  by  defiling  their  consciences,  and  renouncing  the  Faith  at 
 the  lull  of  hisimperious<:ommand.     Then 
 
 r.  Let  it  be  thy  firft  care  lo  get  cleu'Sa'ipJure-grounds  for 
 thofe principles  ?ndpr:dices  of  thine,  which  ftirs  up  thePerfe- 
 cutors  rage  ag^nnft  thee.  A  mm  had  need  be  well  ajfTured  of  rhat 
 which  brings  his  life  and  dear  enjoyments  ( that  go  all  away- 
 with  it  )  intd  hpzard.  It  is  enough  to  weaken  the  courage  of  a 
 valiant  ra^n,  tofightina  Mill,  when  he  cannot  well  difcern  his 
 foes  from  his  friends :  And  ro  be  a  damp  upon  the  Chriftians 
 ipiritinafufferirg  hour,  if  he  be  not  dear  in  his  judgment,  and 
 fixed  in  his  principles  that  he  is  tofuffer  for  :  Look  therefore  to 
 putthatoutof  qiieftioninthyown  thoughts,  for  which  the  Per- 
 secutor c^  lis  thee  into  quel^ion.  And  the  rather,  becaufeit  ever 
 was,  and  dill  will  be  the  policy  of  Perfecucors,  to  disfigure  what 
 rhey  can  the  beautiful  f^ce  of  thofe  Truths  and  Pradices  for  which 
 the' Servants  of  Chriftfuflfer ,  th:  t  they  may  put  a  colour  ofju- 
 ftice  upon  their  bloody  cruelties  ,  and  make  the  world  believe 
 they  fuiTer  as  evil  doers.  Now  thou  wilt  never  be  able  to  bear 
 up  under  the  weight  of  this  their  heavy  charge ,  except  thou  be- 
 eil  fully  peiTwaded  in  thy  own  confcience ,  that  thou  fuflfereft  for 
 rigbceoufnefs  f  ke.  But  if  thou  ftandft  clear  in  thy  own  thoughts 
 •concerning  thy  caufe ,  thou  wilt  eafily  wipe  off  the  dire  they 
 throw  upon  thee,  and  fweetly  entertain  thy  felfwith  the  comfort 
 which  thy  own  confcience  will  bring  to  thee  through  the  reproach- 
 es of  thy  enemies.  Neme  eft  wifcr  fenfu  alieno  ^  f^ith  Salviak^  K 
 What  others  fiy  or  think  of  us ,  ranks  not  mifcrable :  One  re- 
 proof from  a  mans  own  thoughts,  wounds  more  than  the  repryir.ch- 
 es  do  of  all  the  world  beddes.  When  the  Thef.ih^iaMs  were' once 
 farisfied  of  the  certain  truth  of  PmI's  Dodrine,  For  -the  Gojfel  (it 
 is  fud)  came  to  them  in  much  ajfurance  ,  Ep.  I  .cap,  i .  ver.  5 .  then 
 they  could  open  their  door  with  joy  to  receive  it  ,   though  affli- 
 
 C  c  d>fl 
 
.  Thefword  of  the  Spirit, 
 
 dion  and  perfecutions  came  along  wifh  it  ,     V^r/e    6. 
 
 Sect.    IL 
 
 1  Mprove.  thofe  Scriptures  which  teach  us  to  dread  God  more, 
 X  and  fear  man  lefs.   Every  man  is  mod  loch  to  fall  into  his  hands 
 whom  he  fears  moll :     So  that  if  God  hath  once  gained  the  Su- 
 premacy of  thy  fear ,  thou  wilt  rather  skip  into  the  hotteftfire 
 the  Perfecutor  can  make ,  than  make  God  thy  enemy  :     Princes 
 have  perfecHted  me  veithoHt  a  canfe  ,    hut  my  heart  fiundeth  in 
 awe  of  thy  ivord^  Pfal .  1 1  p,  1 6  r «     Davtd  had  put  it  fcems  mans 
 wiach,  and  that  which  God  threatens  in  his  Word  ,    into  the 
 Scales ,  and  finding  Gods  hand  to  be  without  compare  the  hea- 
 vier ,  trembles  at  that ,  and  ventures  the  worft  that  the  other 
 can  do  againft  him.     Hence  it  is  the  Scripture  js  fo  much  in  de- 
 preffingthe  power  of  man,  that  we  may  not  be  feared  at  his  big 
 looks  or  threats  ^  in  deprefling  the  power  of  man  ,  and  repre- 
 fenting  his  utmoft  rage  to  be  fo  contem.ptible  and  inconliderable  a 
 thing,  as  none  that  knows  who  God  is,  needs  fear  the  worft  he 
 can  do^  Ceafe  ye  from  man  ,    Vchofe  breath  is  in  his  noftrils '^ 
 for  TV  herein  is  he  to  he  accounted  of  him  ?    ifa.  2.    22.      Fear 
 not  them  which  kill  the  body  ^   but  are  not  able  to  kill  the  foul -^ 
 but  rather  fear  him  which  is  able  to  defiroy  both  body  and  foul 
 in  Hell,  Mat,  lo.  28.     Pueri  timent  Larvas  ,    fed  mn  timent 
 ignem ,  Children  are  afraid  of  Bug-bears,  that  cannot  hurt  them, 
 but  can  play  with  fire  that  will  burn  them  ^    and  no  lefs  childifti 
 isitto  be  frighted  into  a  fin  at  the  frowns  of  a  forry  man,  who 
 comes  forth  with  a  Vizard  of  feeming  dread  and  terrour,  but 
 hath  no  power  to  hurt  us  more  than  our  own  fear  gives  him,  and 
 toplay  with  Hell-fire  inta  which  God  is  able  to  caft  us  for  ever. 
 Truly,  this  is  to  be  feared  with  painted  fire  in  the  picture,  and 
 notinthePurnacewhere  it  really  burns.     What  was^fohn  H/fo- 
 the  worfe  for  his  Fools  Cap  that  his  enemies  put  on  his  head ,  fo 
 long  asunder  ic  he  had  a  Helmet  of  Hope  whi-ch   they  could  not 
 J  take  off?     Or  how  much  the  nearer  Hell  was  the  fame  BlefTed 
 .  Martyr  for  their  committing  his  foul  to  the  Devil  ?    No  nearer 
 ihan  fome  of  their  own  wicked  Crue  are  to  Heaven ,  for  being 
 
 Sainted 
 
The  Sword  of  the  Spirit,  ip  5 
 
 Sainted  in  the  Pofes  Calendar.  MeUnchton  faid.  Some  are  A- 
 nathema  Secundum  Did ,  as  Lttther,  and  Other  faithful  Servants 
 of  Chrift ,  whom  the  Pope  curfed.  But  what  faith  David  ?  Pfal . 
 109.28.  Let  them  curfe  ^  hut  blefs  thoH.  He  that  hath  God's 
 good  word ,  needs  not  fear  the  Worlds  bad.  The  Dogs  barking 
 doth  not  make  the  Moon  change  her  colour :  Nor  needs  the 
 Saint  change  his  countenance  for  the  rage  of  his  Perfecu- 
 tors 
 
 Sect.     III. 
 
 BE  fure  thou  giveft  up  thy  lufts  to  the  Sword  of  the  Spirit , 
 before  thy  life  is  in  any  danger  from  the  Sword  of  the  Pcrfe- 
 cutor.    He  is  not  likely  to  be  free  of  hisfleOi  for  Chrift,  when 
 called  to  fuffer  at  mans  hand ,  that  is  dainty  of  his  lufts,  and  can- 
 not bear  the  edge  of  the  Spirits  Sword ,  when  he  comes  to  morti- 
 fie  them.     Canlt  thou  be  willing  to  lay  down  thy  life  for  Chrift , 
 and  yet  keep  an  enemy  in  thy  bofome  out  of  the  hand  of  Juftiec^ 
 that  feeks  to  take  away  the  life  of  Chrift  ?    Perfecutors  tempt , 
 as  well  as  torture,  Hebr.  ii.    They  promife  the  honours  of  the 
 Court  ^  as  well  as  threaten  the  hardfhip  of  the  Prifon ,  and  cru- 
 elty of  the  devouring  fire.    Now  if  thy  love  to  the  World  be 
 not  mortified,  it  is  eafie  to  tell  what  choice  thou  wilt  make,  e- 
 ven  the  fame  that  DfWrf^  did,    thou  wilt  embrace    the  prefent 
 World.,  and  leave  Chrift  in  the  plain  field.     Or  if  thou  (houldft, 
 through  a  natural  ftoutnefs,  bear,  up  under  fufferings ,  even  to 
 give  thy  body  to  be  burnt,  rather  than  renounce  the  true  Religion 
 thou  profefTeft ,  yet  if  any  luft  ihould  at  laft  be  found  to  nave 
 been  fofter'd  by  thee,  thou  (halt  have  no  more  thanks  at  Chrifts 
 hands,  than  he  who  in  the  Law  offered  up  an  unclean  Beaft  to 
 God.    It  is  poftible  for  one  to  die  in  the  Caufe  of  Chrift,  and  not 
 be  his  Martyr.    Thy  heart  muft  be  holy  thou  futfereft  with,  as 
 well  as  the  Caufe  holy  thou  fuffereft  for.     Thy  behaviour  muft  be 
 gracious  infuffering,  as  well  as  the  Caufe  juft  that  brings  thee 
 to  fuffer.    He  alone  is  Chrifts  Martyr,  that  fuffers  for  Chrift ,  as 
 Chrift  himfelf  fuffered  :     For  he  hath  not  only  left  us  his  Tnirh 
 to  maintain  to  blood ,  when  called  thereunto  ,    but  his  example 
 
 Cc  2  to 
 
1^6  T  he  Stpord  of  the  Spirit. 
 
 tofoUow  alfo  m  our  fufferings  ,  i  Pn.  2.  11.  Jf  Vvhenye  do. 
 well  md  [pfer  for  )it  ^  y^  uke  it  patimtty  :  this  ts  acceptable 
 n^ith  God ,  for  even  heremto  >^^ere  ye  chilled ,  hecaufe  Chrifi  alfo 
 f^.fered  for  m ,  leaving  hs  an  example  that  w-e  fhould  follow  his- 
 fieps  •,  irho  ^hcn  he  was  reviled  ,  reviled  not  again  •  rrhen  he 
 fnffered^  threatncd  mt^  &c.  This  is  hard  work  indeei ,  in  the 
 very  fire  to  keep  the  fpirit  cool ,  and  c\cx  of  vrrach  and  reven<^e 
 towards  chofe  that  throw  him  fo  unmerciful!^' in:o  the  devouring 
 flames !  But  it  makes  him,  thit  by  grnce  from  above  cm  do  it 
 a  glorious  Conqueror.  Ilefh  and  blood  would  bid  a  man  cill  for 
 fire  from  Heaven,  rather  than  mercy  to  fall  upon  them  th;t  fo-. 
 cruelly  handle  them.  He  tht  cm  forgive  his  enemy  ,  is  too 
 hard  for  him,  rnd  huh  the  better  of  him.  Bee  ,ufe  his'  enemies 
 blows  do  but  bruife  his  flc^fli  ,  but  the  wounds  that  Love  oives 
 pierce  the  foul  and  confcience.  ^^/// w.-s  forced  to  confcfs'thHC 
 David  perffcuted  fo  fuhoufly  by  him,  w"s  the  better  man  Then 
 at  more  rlghte  lu  than.  I,  i,  Sam.  24.  17.  And  the  People  went 
 from  the  Execution  of  €hrifl,,  whom  they  were  fo  mad  to  have 
 Crucified,  f^ck  of  what  they  had  done ,  fhaking  their  heid?  as 
 if  allwere- not  right  they  had  done  ag.ini}  fo  good  a  mn,  Ly.h 
 2  ^ .  Now  when  two  Contraries  are  in  a  Conteft,  That  ove;comes. 
 which  preferves  i^s  own  nature,  and  turns  the  other,  into 
 fome  likeieffe  urxo  it  felf  •  as  we  fee  Fire  rrinsfuferh  ks. 
 o^:vn  he  tinco  the  Water,  forcing  it  to  afiimulate  and  yield  to  it. 
 Thus  1  holy,  charitable  fpirir,  by  forgiving  an  enemy,  if  it  doth 
 not  prcv  i!  to  turn  his  enemies  heart  toh^m  in  love  yet  then  it 
 turns  his  enemies Confcience  ag  inllihimfdf,  and  force:h  Kim  to 
 eondemn  himfelf,andjuRifi.^  him  whom  he  perfecutes  wroi:rfuIly. 
 
 S    E     G    T.      IV. 
 
 FOrtifieth^'Fiiith  on  thofepromifes  which  have  an  c'pecial  re- 
 fped  to  fuch  a  condition.  Thu  is  the  Saints  viBory  over 
 the  worlds  even  their  Faitk  Thus  David,  when  Saul  feQm'd 
 to  have  him  under  his  foot,  and  had  driven  him  from  living  in  a 
 Court ,  to  earth  himOlf  for  his  fifecy  in  a  Cave  of  the  Wilder- 
 n^k,  yecby  Faith  triumphed  over  his  proud,  enemy  ,   and  fung 
 
 as 
 
'the  Srvord  of  the  spirit,  ,q- 
 
 as  pleafantly  in  his  grott  and  e.uth-hole,  ?.s  the  merrieftbird  in 
 the. Wood,  My  heart  is  fixed,  my  heart  is  fixed  ,  /  tvill  fmf 
 and,  give  praije,  pfalm  56.  Safi/  nad  his  body  higher  fed ,  but 
 not  his  he  lit  fixed  as  David's  wjs-^  and  therefore  could  noc/ing 
 to  David's  tune.  Athouf.md  thoughts  and  fe.irs  diftraded  his 
 hcid  and  heart ,  while  David  lives  without  fe.ir  and  care,  even 
 when  his  enemies  are  in  the  field  ahunting  for  his  life.  Faith  on 
 thep-"omife  will,  like  the  VVidows  oyl ,  not  only  fet  theeoiftof 
 debt  to  all  Worldly  feirs  and  cares  which  by  thy  troubles  thou 
 miyrt  contrad ,  butafford  thee  enough  to  hve  comfortably  be- 
 fidcs,  yea  with  joy  unfpeikible  and  glorious. 
 
 There  are  two  forts  of  forrows  that  do  ufually  diftrcfs  gracious 
 fouls  moft  in  their  fufferingsfor  Chrill. 
 
 firfi,  firft  they  are  prone  to  be  troubled  for  their  own  perfons 
 and  private  affairs. 
 
 Secondly.,  for  the  caufe  of  Chrifl:  which  they  bear  tellimony 
 unto ,  left  that  fliould  mifcarry. 
 
 Now  there  is  abundant  provifionl  id  up  in  the  promifes  to  eafe 
 the  Chriftians  he  irt  of  both  chefj  burch.^ns. 
 
 Firfi ,  Acquaint  thy  CAt'  with  thofe  promifes  that  concern 
 thy  felf  as  a  fuffercr  for  Chrift ,  and  fee  where  any  crevice  is  left 
 unftopt  ( if  thou  canft  )  that  m  \y  Ice  in  the  leaR  a'  re  of  fufpicion 
 "^inthy  mindtodifturbthypece,  and  di^compofe  thy  Joy.  The 
 promifes  are  fo  mi ny,  and  fitted  fo  exadly  to  every  particular 
 Query  of  which  thefoul  can  defir.-f '.tisfadion  ,  thit  it  will  re- 
 quire thy  ftuJy  and  diligence  to  gather  them.  God  having  chofe. 
 rather  to  fc\tcer  his  promifes  here  and  there  promifcuoufly ,  than 
 to  fort  them,  and  fet  every  kind  in  a  diftind  knot  by  themfelves, 
 we  may  think,  onpurpofe,.  th  twe  might  be  drawn  into  an  ac- 
 quaintance with  the  whole  Scripn  re ,  and  not  leave  any  one  cor- 
 ner unfearchM ,  but  curioufly  obferveitfromonecnd  to  the  0- 
 ther.  And  let  not  the  prefent  peace  of  the  Church ,  caufe  thee 
 to  think  it  needkfs  work  The  Apothecary  gathers  his  fimpies 
 in  Summer, 'vhich  haply  he  may  not  ufe  while  Winter  :  And  how 
 foon  Perfccucion  may  arife,  thou  kno weft  not :  The  Chu  xh  e- 
 vcr  hath  hid,  and  ftiall  have  its  viciflitudes  of  Summer  and  Win- 
 ter-, yea,  fometimes  Winter  Rrikes  in  before  it  is  looked  for, 
 aiid  then  who  is  themanmoftliKelytobe  oflfended?  Surely,  he 
 &bac  received  the  Word  with  joy  in  the  profperous  eftate  of  the 
 
 Chuich. 
 
^g  The  Sword  of  the  Spirit, 
 
 church  ,  but  laid  not  in  for  foul  weather.    Well, what  is  thy  kaXh' 
 whence  comes  thy  difcouragement  ?  Art  thou  feared  with  the 
 noyfomnefs  of  the  Prifon?  or  doth  the  terror  of  the  fire,  and 
 torture  of  theRtck,  afrlghtthee  ?    Know  for  thy  comfort,  if 
 thy  ftrength  be  coo  weak  to  carry  thee  through  them ,  thou  (halt 
 never  be  called  to  fuch  hot  fervice,  and  hard  work.    The  promife 
 •alTures  thee  as  much.,     He  yvill  not  fuffer  thee  to  be  temped,  a- 
 hove  Tvhat  thou  art  able ^   i  Cor.  lo.  I2.     God  who  gives  the 
 Husbandman  his  difcretion  with  what  inflrument  to  chrefli  his 
 Corn,  as  it  is  harder  or  fofter^  will    not   let    the  Perfecutors 
 Wheel  come  upon  thee  that  art  not  able  to  bear  it.     God  gives  us 
 this  very  account  why  he  led  his  People  the  further  way  about  (at 
 their  firft  coming  out  of  Egyp  )  rather  than  by  the  Land  of  the 
 P;^//;7?/>w  r  the  far  fhorccr  cue  of  the  two  j   Exodtu   13.   17. 
 Fcr  God  f aid  ^  Left  feradventure  the  People  repent  when  theji fee 
 War^  and  return  to  Egypt.     See   here  ,  God    conliders   their 
 wcaknefs,  they  cannot  yet  bear  War,  and  therefore  they  (hall 
 not  be  tryed  with  it,  till  more  hardred  for  it.     But  if  thou  beeft 
 called  into  the  Field  to  encounter  withthefe  bloody  fiery  trials, 
 the  promife  takes  the  whole  care  and  charge  of  the  War  oflf  thy 
 hands  J  jvhen  they  deliver  you  tip ,  take  no  thought  ( that  is,  dif- 
 quieting,  diftruftful)  hotv  or  Tvhat  ye  Jhall  ffeak^,  for  it  fhall  be 
 given  yoH  in  that  fame  hour  tvhat  ye  fhall  ^eakj,  Matth.  10.  17. 
 And  verf.  20.  It  is  the  Spirit  of  your  Father  that  ffeaketh  in 
 you.     Tnere  is  no  mouth  that  Godcannot  make  eloquent .-  no  back 
 fo  weak,  which  he  cannot  make  flrong.    And  he  hath  promifed 
 to  be  with  thee  wherever  thy  enemies  carry  thee,  fire  and  water 
 fhall  not  part  thee  from  his  fweet  company.    Thefe  promifes  make 
 fofoft  a  pillow  for  the  Saints  heads ,  that  they  have  profeft,  ma- 
 ny of  them,  never  to  have  lain  at  more  eafe  than  wl^n  moft  cru- 
 elly handled  by  their  mercilefs  enemies.    One  Dates  his  Letter 
 yi    from  the  deleEiable  Orchard  his  Prifon  •,  another  fubfcribes  her 
 felf ,  Teur  loving  Friend,  as   merry  04  one  bound  for  Heaven. 
 They  have  been  K)  far  from  pitying  themfelves  in  their  fufferings, 
 that  their  chief  forrow  hath  been ,  that  they  could  be  no  more 
 thinkful  for  them.    And  whence  had  they  their  ftrength }  Where 
 drew  they  their  joy  ?     Had  they  not  both  from  the  Spirit.apply- 
 ing  the  Promifes  to  them  ? 
 
 'Secondly.^ 
 
The  Smrd  of  the  Spirit.  ij?  9 
 
 Secondly ,  As  for  the  trouble  thou  putft  thy  felf  to  concerning 
 the  Caufe  and  Church  of  Chrift,  which  thou  mayft  fee   at   any 
 time  diftrelTed  by  the  enemy ,  though  God  takes  thy  good-will 
 to  them  (  from  which  thofe  thy  fears  arife^  very  kindly  ,.,  yet 
 there  is  no  need  of  tormenting  thy  felf  with  that  which  is  fure  ne. 
 vertocometo  pafs.    The  Ar k^miy  fhake,    but  it  cannot  fail  ^ 
 The  (hip  of  the  Church  may  be  tofled  ,  but  it  cannot  fink  ,    for 
 Chrifl:  is  in  it ,  and  will  awake  time  enough  to  prevent  ics  Wrack : 
 There  is  therefore  no  caufe  for  us,  when  the  ll:orm  beacerh  har- 
 deft  upon  it ,  to  difturb  him,  as  once  the  Difciples  did  with  the 
 ihreiks  and  out-cries -of  our  unbelief,  as  if  all  were  loft.     Our 
 Faith  is  more  in  danger  of  finking  at  fuch  a  time,  than  the  caufe 
 and  Church  of  Chrift  are.    They  are  boch  by  the  promife  fee  out 
 of  the  reach  of  Men  and  Devils.     The  Gofpel  is  an  EverUHmg 
 Go^el'i  Rev.  14.     Heaven  and  earth  [hall  fafs  away  ,    hut  not 
 one  iota  of  this  jhall  ferijh,  Matth.  5.     The  Word  of  the  Lord 
 endttreth  for  ever^  \  Pet.  i.  23.  and  fhall  be  alive  to  walk  over 
 all  its  enemies  graves ,  yea  to  fee  the  Funeral  of  the  whole  world, . 
 when  at  the  great  day  of  the  Lord,  it  muft  beeverlaftingly  buried 
 initsownruines.    And  for  the  Churchy  that  is  built  upon  a  Rock 
 impregnable ,  The  gates  of  Hell  Jhall  never  prevail  againfi  it ,  , 
 Matth.  16.    It  hath  been  oft  in  the  Sea,  but  never  drown'd,  fel- 
 domeoutof  the  fire  ,   but  never  confumed  ^     fometimes  fwal- 
 ,  lowed  up  to  reafon,  but,  Uke  fonah  in  the  Whales  belly,   caft 
 up  again ,  as  too  heavy  a  charge  for  the  ftrongeft  ftomack  that  e- 
 ver  Pcrfecutor  had  to  digeft.     The  Faith  of  this  hath  carried  the 
 Blefled  Martyrs  to  the  grave,  when  they  fwam  to  it  in  their  own 
 blood  with  joy,  becaufe  they  knew  the  Church  fhould  have  the 
 Day  at  laft,  and  that  they  left  others  behind  in  purfuit  of  the  vi- 
 doryoneaith,  while  themfelves  were  taken  out  of  the  field,  to 
 'triumph  in  Heaven  :     Yea,  feme  by  Prophetiqm  fpint ,   have 
 fore -told  the  very  time    when  the  p^rlecuted  Truths,  that 
 were  then  buried  with  fo  much  ignominy  and  fcorn,  fhould  have 
 a  happy  Refurredionand  Vidory  over  their  proud   Enemies. 
 Thus  John  H^  cited  his  enemies  to  anfwer  him  an  hundred  yeaTs 
 after,  comforting  himfelf ,  That  though  they  then  hurnt  thegoofe 
 (  aUuding  to  his  own  name  )  a  Swan  would  come  in  his  ftead  , 
 that  (hould  fill  the  aire  with  his  fweet  finging ,  wluch  wasfuifilled 
 in  Lnther,  whofeDodrine  went  far  and  near  ,   and  charmed 
 
 the 
 
aoo 
 
 The  Sword  of  the  Spirit. 
 
 the  hearts  of  mulcitudes  every  where.  And  HUten-iHs  another 
 Germane  Divine ,  alleviated  the  miferies  he  endured  in  his  (lin- 
 king phfon  ( where  he  died  for  rubbing  the  Monkj  fores  to© 
 hard)  with  this,  That  another,  naming  the  very  time,  i5i<$. 
 ihould  arife  after  him  that  would  ruine  the  Monks  Kingdom 
 (  who'*e  abufes  he  had  but  gently  reproved  )  and  that  they  (houli 
 not  be  able  to  refift  his  power ,  nor  fo  much  as  faften  a  ch  in  up- 
 on him-,  which  came  to  pafs  in  Luther-^  for,  toaMiracle,hewas 
 kept  out  of  the  hands  of  his  bloody  enemies ,  though  never  mans 
 blood  more  thirfted  for. 
 
 C  H  AP.  XXIV. 
 
 DireSliofij  to  the  Chrijlian^  how  torhak^nfeofihe 
 Sword  of  the  Word  for  his  defence  agatnfi  errors 
 and  Seducers, 
 
 lH  E  Second  enemy  that  comes  forth  againft  the 
 Chriftian,  is  the  Heretick  or  Seducer,  who  is 
 fo  much  more  to  be  feared  than  the  former,  by 
 how  much  it  is  worfe  to  part  with  Gods  Truth, 
 than  our  own  life  •,  to  be  corrupted  in  our 
 minds,  than  to  be  tortured  in  our  members': 
 In  a  word,  to  have  our  fouls  damned  by  God  , 
 than  our  bodies  killed  by  man.  If  the  Martyrs  had  fear'd  death 
 more  than  Herefie,  they  would  not  have  leipt  into  the  Perfecu- 
 rors  flames,  rather  than  confent  to  their  Doftrine.  Now  that 
 ihou  mayft  be  able  to  lift  up  this  Sword  of  the  Spirit  (  the  only 
 Weapon  to  defend  thee  )  with  vidory  againft  this  dangerous  ene- 
 my ;  Apply  thy  felf  in  the  ufe  of  the  beft  means  with  thy  utmoft 
 care  ro  find  out  the  true  fence  and  meaning  of  the  Spirit  in  his 
 Word.    This  Sword  in  aiiotliersliand  ,   will   not  defend  thee  t 
 
 No, 
 
T he  Supord  of  the  spirit,  a  01 
 
 No,  itmuftbeinthy  own,  or  elfe  thou  canft  not  have  the  be- 
 nefit of  it,  The  phrafe  and  outward  expreflion  arc  but  the  ftieli, 
 the  fence  and  meaning  is  the  Pearl ,  which  thou  like  a  wife  Mer- 
 chant, {houldil  feekfor.  To  tumble  over  a  Chapter,  and  no:  to 
 reach  the  mind  of  God  therein  held  forth,,  and  to  mumble  over 
 aprayerinan  unknown  tongue,  are  both  alike.  He  that  hath 
 An  ear  ,  let  him  hear  what  the  Spirk  faith  to  the  Churches , 
 Rev.  2. 7.  We  are  toliRen  what  the  Spirit  faith  in  the  Word  as 
 we  hear  or  read  It.  And  he  that  hath  an  ear  for  the  :pirit,wiU 
 not  have  an  ear  for  the  Seducer. 
 
 Now  to  help  thee  in  thy  fearch  after  the  fence  and  meaning  of 
 the  Word  ,  Thefe  diredions  I  hope  may  ftand  thee  in  fomc 
 ftead. 
 
 S   E     C    T.      I. 
 
 I-Ake  heed  thou  comeil  not  to  the  Scriptures  with  an  unholy 
 heart,  if  ever  you  know  the  mind  of  God  in  his  Word  , 
 the  Spirit  njuft  impart  it  to  you.  And  will  he  that  is  fo  holy,  take 
 thee  by  thy  foul  hand,  thinkell  thou ,  to  lead  tliee  into  Truth  ? 
 No,  thy  doom  is  fet^  Z)^».  J 2.  The  -rvtcked  Jhall  not  under^ 
 fiand.  The  j^ngei  who  took  Lot's  daughters  into  the  Houfe, 
 fmotethe  Sodomites  with  biindnefs ,  that  they  might  grop?  for 
 the  door,  but  not  find  it.  And  fo  are  thofelike  to  be  ferved,  that 
 come  with  unclean  hearts  to  the  Word,  jvithout  are  dogs.  Not 
 only  without  Heaven  at  lad,  but  without  the  true  knowledge  of 
 God  on  earth.  The  wicked  have  the  Word  of  God ,  but  the 
 holy  foul  hath  the  minde  of  Chrifi .,  i  Cor.  2.  16.  Therefor^ 
 the  fame  A^ojile  exhorts  us  that  we  be  not  conformed  to  this 
 prefent  vforld ,  hut  ie  ye  transformed  by  the  reneyving  of  your 
 minds ,  that  je  may  prove  what  is  that  good ,  that  acceptable , 
 and  ptrfeft  fVi/l  of  God  ^  Rom.  12.  2.  And  what  amounts  this 
 to,  but  if  we  will  have  Truth  for  our  guelt,  and  be  rcquiinted 
 with  the  Mind  and  Will  of  God  ,  we  mutl  prepare  a  holy  heart 
 fpr  its  lodging  ?  They  commonly  are  taken  captive  by  Seducers, 
 who  were  before  Prifoners  to  their  lulls ,  2  Tim.  3 .  6,7.  And 
 lend  CAptive  fill)  '^omen  laden   with  fns ,    led  a  way  with  divers 
 
 D  d  14  f. 
 
 I. 
 
2Q1. 
 
 Thefword  of  the  Spirit, 
 
 hfis.  When  David  would  beg  underftanding  in  the  Word , 
 he  makes  his  purpofe  for  a  holy  life ,  the  Argnmenc  with  which 
 heurgech  God  ,  Teach  me^  O  Lord^  the  way  of  thy  Statntes, 
 and  i  fhall  k^ep  it  tinto  the  end.  Give  me  mderft adding ,  and  I 
 Jhall  k^^p  thy  La^  •,  jw,  I  PmU  obferve  it  with  wy  rvhole  hearty 
 Pf'J.i  19.3  5,34. 
 
 Sect,    II, 
 
 MAkc  not  thy  own  reafon  the  Rule  by  which  thou  meafureft 
 Scripture-Truths.    Is  that  fit  to  try  the  Revelations  of  the 
 Word  by,  which  is  dunced  and  pozed  with  fo  many  fecrets  in 
 Nature?     Doth  not  the  Word  reveilfuch  things  to  us,   as  are 
 not  only  above  fence,  for  eye  hath  not  feen  them  ^    nor  ear  heard 
 them-,  butpllb  above  the  Ken  of  Reafon?   being   fuch  as  never 
 entred  into  the  heart  of  man ,   i  Cor.  2.  9.     Indeed  the  whole 
 Syfleme  of  Gofpel-Truths  fpeaks  in  a  Forreign  and  Out-landi(h 
 tongue  to  Realon  :  It  can  make  no  fence  of  them ,  except  Faith- 
 be  the  Interpreter.     The  Scriptures  are  like  the  i?f^i'f^,through 
 which  the  Jfraelites  by  faith  paffed  ftfely ,  but  the  Egyptians  at- 
 tempting to  do  it,  for  want  of  that  Guide,  were  drowned.     A 
 humble  believer  pafTeth  through  the  deep  myfteries  of  the  Word 
 fafely,  without  plunging  into  any  dangerous  miftakes;,  whereas 
 thofefons  of  Pride,  who  leave  Faith ,  and  take  Reafon  for  their 
 Guide ,  we  fee  how  they  are  drowned  in  many  damnable  errors, 
 Arrianifm,  PeUgianifm  ^  Socinianifm  ^   and  what  not  ?     The 
 moft  dangerous  errors  fathered  upon  the  i'cn;>/-^rf  J- 5  havefprung 
 from  this  womb.    This  was  the  Sadttcees  grouTiA  on  which  they 
 went,  for  their  denying  the  Refurredion  of  ^  the  Dead.     They 
 own'd  the  book  of  Mofes  for  the  Word  of  God,and  yet  denied  the 
 Refurredion  fflerted  therein  ^    becaufeitfeem'dfoimpofliblea 
 thing  to  their  Reafon,  that  our  bodies,  after  fo  many  alterations  in- 
 to flime  and  duft,  fhotidftand  up  in  life :  This  their  Re  ifon  laugh* 
 edat-,  forfoouri'/?t/w«r^anfwerphinlyfhcws,yT/<?r.22.29.  Te 
 trrje,  not  ka^orving  the  Script ftref,  nor  the  ^rver  of  God. 
 
 SECT 
 
Thefword  of  the  Spirit,  50a 
 
 Sect.    III. 
 
 W^  Hen  thou  confultefl:  with  the  Word ,  take  heed  thou  eo-  , 
 
 meft  not  with  a  Judgment  pre-ingaged  to  any  party  and        ^ ' 
 opinion.     He  is  not  like  to  hold  the  Scales  even ,  whofe 
 judgment  is  bribed  before-hand.     A  diftc  mper'd  eye  fees  the  ob- 
 jcdk  of  that  colour  with  which  it  felf  is  affeded :     And  a  mind 
 pre-pofTeft,  will  be  ready  to  impofe  its  own  fence  upon  the  Word, 
 and  folofeth  the  Truth  by  an  over-weening  conceit  of  his  own 
 opinion.     Too  many,  alas,  read  the  Scriptures  not  fo  much  to  be 
 informed  by  them ,  as  confirmed  in  what  already  they  have  taken 
 up!     They  choofe  opinions,  as  Sampfon  his  Wife,  becaufc  they 
 pleafe  them,  and  then  come  to  gain  the  Scriptures  confenr.     Thus 
 the  fe'^s  firft  made  up  the  match  with  their  Idols  ^  and  then  ask 
 counfe!  of  God  what  they  (hould  do ,  Ez^kiel  14.4.    It  is  a  /uft 
 judgment  of  God,  that  fuch  fhould  not  fee  Truth  when  it  lies  fair 
 before  them,  but  be  given  up  to  an  injudicious  heart,  to  believe 
 the  Word  fevours  their  fancies ,  and  chimes  as  they  think  •  Ver. 
 4,  5.    /  the  Lord  wi/l  anfwer  him  according  to  the  multitude  of 
 hts  idols  :     That  I  may  take  the  houfe  of  ifrael  in  their  own 
 heart.     And  when  is  a  man  taken  in  his  own  heart ,  if  not  when 
 mfnaredin  the  fancies  and  follies  which  his  erroneous  mindhatM 
 weaved  ? 
 
 Sect.   IV. 
 
 GO  to  God  by  prayer  for  a  Key  to  unlock  the  niyRerics  of  his 
 Word.  It  is  not  the  plodding,  but  the  praying  foul  that  will 
 get  this  Treafure  of  Scripture-knowledge,  Saint  John  got  the 
 Sealed  hook^ofened  by  weeding  ^  Rev.  5.  5.  God  oft  brings  a 
 Truth  to  the  Chriftians  hand  as  a  return  of  priyer ,  which  he  had 
 long  hunted  for  in  vain  with  much  hbour  and  ftudy :,  There  is  a, 
 God  in  heaven  that  revealeth  [ecrcts  ,  Dan.  2,  22.  And  where 
 dothhereveil  the  fecrets  of  his  Word,  but  at  the  Throne  of 
 grace?  From  the  ^r/?  day  (faith  the  Angel)  that  thou  didft 
 fet  fhiHe  htart  to  underftand,  and  to  chaflen  thy  felf  before  thy 
 
 D  d  -2  God^ 
 
^  .  Thefmord  of  t he  Spirit, 
 
 God  J  thy  Vfords  reere  heard,  and' I  am  come  for  thy  words -^i.e. 
 for  thy  prayer,  Dan.  i  o.  1 2 .  And.  what  was  this  heavenly  Mef-  ■ 
 fengersEnvndto  Z)^«/f/",  but  to  open  more  fully  the  Scripture 
 to  him?  as  appears  by  verf.  14.  comp^ired  wich  ?/fr/.  21.  This 
 holy  m; n  kd  goi  fome knowledge  by  his  {ludy  m  cheWordK,  and 
 this fcLS him  a  praying,  and  prayer  fetchtan  An^el  from  heaven 
 to  give  him  more  lig^r.  If  ever  we  know  the  mmd  of  God,  we 
 murt  be  beholden  to  the  Spirit  of  God  for  it  ^  fvhen  the  Sf^it 
 of  Trnth  ts  come^  he  will  lead  you  into  all  trath^  John  16.  And 
 the  Spirit  is  ihe  fruit  of  Chritls  interccfiTion ,  /  vpilt  fray  the  Fa.- 
 ther ,  and  he  will  fend  the  Comforter,  &c.  Now  there  muft  be 
 a  concurrence  of  our  prayers  with  his  Interceflion, .  While  our 
 Bigh  Priffi  '\s  offering  incefife.  within  the  Vnil,  we  are  to  be 
 praying  without  for  the  fame  that  he  is  interceding  within. 
 
 Now  to  quicken  thee  up  to  pray  with  more  fervent  importu- 
 nity for  this  manududion  of  the  Holy  Spirit  to  lead  thee  into 
 Tru:h  : 
 
 Firfi ,  Let  the  dread  of  thofe  Scriptures ,  which  fet  forththe 
 J.         d  nger  of  errors  and falfe  Do<^rines ,   fall  upon  thee,  that  thou 
 may  it  not  think  thou  goeft  upon  a  flighty  errand,  when  praying  to 
 beprcferved  from  them  ^  ss  if  the  odds  were  not  great,  whether 
 thou  haft  thy  requeft,  or  haft  it  not.    Itisone  of  the  Devils  Ma- 
 fter' policies ,  by  finking  the  price  of  Errors  in   the   thoughts  of 
 men  to  make  them  thereby  the  more  vendible.     Many  think,they 
 {hall  not  pay  fo  dear  for  an  Error  in  judgment ,  as  for  a  fin  in  pra- 
 ■    dice:     Yen,  fomehavefucha  latitude,  that  they  fincy  a  man 
 may  be  faved  in  any  Religion.     A  principle  that.muft  needs  tend 
 to  make  them  that  hold  i", .  c  ^relcfs  and  incurious  in  their  choice. 
 That  fin  fhall  nor  want  Cuftomers ,  which  men  think  they  Ihall 
 pay  little  or  nothing  for.  .  Some  can  be  content  to.  be  drunk  on 
 free-coft,  that  would  not ,    were  they  afTjred  their  own  purfe 
 fhould  pay  foundly  for  the  Reckoning.     How  comes  Fornicati- 
 on to  aboundXo  much  among  .the  Romifh  Clergy  ,  but  becaufe  jt 
 is  counted  fo  petty  a  fin  by  them }     And  I  wifh  that  Error  and 
 Hcrefie  (  which  are  the  lornication  of  the  mind  j  were    not  by 
 many  among  our  felves  fized  as   lo^.      But   wo  be   to  thofe^ 
 Cierkj  of  the  Devils  Market,  that  tempt  and  toll  men  on  to  fin 
 by  fetting  cheaper  Rates  on  their  Head,  thin  the  Word  of  God 
 hatK  dofie.    If  once  the  dread  of  a  fiq  be  worn  off  the  co^cix 
 
The  Sword  of  the  Spirit.  205 
 
 cnce,  no  wonder  then  if  we  fee  men  as  boldty  leap  upon  it,  as 
 the  Vrogsin  the  Fable  on  the  Log,  that  lay  fo  ftill  and  tame  at  the 
 bottom  ot  the  River.  Fear  makes  the  body  more  ape  to  take  in- 
 ifedion  ,  but  it  prefervech  the  foul  from  the  infection  of  fin. 
 
 Now  that  thou  mayftthe  more  ftand-  in  fear  of  drinking  iri 
 thepoyfonof  anycorrnpt  and  unfound  Dodrine,  let  thy  mind 
 ponder  on  a  few  Scriptures ,  which  (hew  both  ehtir  deteftable ,  , 
 and  alfo  damning  nature  of  them  :  G^L  5.  19.  there  Herejie 
 is  called  a  -TV or k^  of  the  fie Jh  ^  and  reckoned  among  thofe  finncs, 
 which  (hut  the  dov^rs  of  them  out  of  Fleaven  ^  Tht)  Vphirh  do  ' 
 Jnch  things,  fhaU  not  inherit  the  Kingdom  of  G O D  ,  Verf, -zi.- 
 They  are  called  DoEirines  of  Devils^  i  Tim.  3.  r.  And  if  chcy 
 come  from  the  Devi  I,  whither  muft  they  lead  but  to  HeL'.>  Si^h' 
 as  are  againft  the  fundamental  principles  of  the  G  Tpel,  are  in- 
 confiftent  with  the  love  and  fiivour  of  God;  2*^  £0-  of  phn. 
 He  that  abideth  not  in  the  DoBrine  of  Chrift  ,  hath  no:  God. 
 And  who,  think  you,  fliall  have  him  that  h  uh  not  God .?  Were 
 there  no  other  ^cripture  to  be  produced  ag^inft  this  kind  o^'  lin, 
 but  that  one-,  2  Pet.  2.  2.  it  were  enough  collrikethe  Hereticl-i 
 through  his  loyns ,  and  make  the  knees  of  every  Seducer  like 
 BclIhAz,K..irs  at  the  fight  of  the  hand-writing  on  the  Wall  ^  to 
 knock  oneagainft:  the  other  ^  There' Jhall  he  falfe  Teachers  ^- 
 mong  yoit ,  whi)  privily  Jhall  brirfg  in  damnable  Herefies  ,  even 
 denyinc  th^  Lordthtit  bought  them  ,  and  bring  upon  thcnifeivcs 
 fvpift  defiruBion.  So  that  if  a  man  hath  a  mind  to  get  the  kart 
 of  other  finners,  and  defires  to  be  in  Hell  before  them ,  he  need 
 do  no  more  ,  but  open  his  fails  to  the  wind  of  Heretical  doflrine, 
 and  he  is  like  to  make  a  (horc  Voyage  to  Hell  of  it:  for  rhefe 
 bring  upon  their  Maintainers  Srvift  Defiru^io:-/.  Nay,  the  'pi- 
 rit  of  God,  the  more  to  aggravate  their  deplored  Hare ,  brings 
 in  three  moft  dreadful  inllances  of  divine  vengeance  that  evc"  was 
 executed  upon  any  finners,  viz.  The  detrufion  of  the  At'.'^- 
 fl^te  Angels  from  Heaven  to  Hell ,  The  Drownino  of  the  ij^ 
 World ,  And  the  Conflagration  of  Sodom  ^ndi'Gomv>  rah  by  rain- 
 ing HcU  fas  it  were  ^  out  of  Heaven  upon  them  I  uy  ,  he 
 bfingsthefeas  patterns  and  pledges  of  th^^■v^ingeanc•Mv^'ich  fl^all 
 certainly  b;fal I  this  kind  of  finners.  And  by  this  time  I  hope 
 thou  wilt  he  warm  in  thy  prayer  againft  this  dangerous  enemy 
 
 Sicondlfi 
 
Qo6  The  Swordofthe  spirit. 
 
 Secmdlj ,  When  thou  haft  thus  pofl^ft  thy  heart  with  the 
 dread  of  being  led  into  any  corrupt  opinion ,  then  ftrcngthen 
 thy  faith  from  thofe  comfortable  Scriptures  which  affure  thee, 
 that  no  fincere  Saint  fhdl  be  left  to  fall  finally  into  any  foul-dam- 
 ning error.  Chrift  is  as  able  for ,  and  faithful  in  his  Prophetit^ue 
 and  Kifiglj  Offices,  as  his  Priefi/j.  Surely  he  will  not  have  the 
 leaftcareof  his  Peoples  Underftanding,  which  is  Guide  to  their 
 whole  man,  and  is  that  faculty  which  he  firft  pradifeth  upon  ifl 
 the  work  of  converfion*  Thou  haft  therefore  as  flxong  ground 
 to  believe  he  will  preferve  thee  from  damnable  principles,  as  dam- 
 nable pradifes.  It  would  be  little  advantage  to  be  kept  from 
 one  enemy ,  and  kk  open  to  the  will  and  power  of  another. 
 Chrift s  Hedge  comes  round  about  his  People.  Solomon  tells  us , 
 The  mouth  of  a  ftrange  Woman  is  a  deep  Pit  ^  he  that  is  ab- 
 horred of  the  Lord,  Jhall  fall  therein^  Pro  v.  14.  22.  Andfo  is 
 the  mouth  of  the  Seducer  who  comes  with  ftrange  Dod:rines,who- 
 ri(h  opinions.  Now  who  is  this  Pit  digged  for.?  Indeed  if  we 
 look  at  Satansdeiign,  it  is  a  Trap  chiefly  laid  to  catch  the  Saint  ^ 
 he  would,  if  pojfihle^  deceive  the  very  EleEl.  His  greateft  am- 
 bition is  to  fpread  his  Bannars  in  this  Temple  of  God,  and  defile 
 them  whom  God  hath  waftied.  But  if  we  eye  Gods  intention , 
 it  is  a  pit  he  fuffers  to  be  made  for  Hypocrites  and  falfe  Gofpellers, 
 fuchwho  never  would  heartily  clofe  with  Chrift  and  his  Truth  ^ 
 thefe  are  they  whom  God  abhors  ,  and  therefore  left  by  him 
 to  become  a  prey  to  thefe  that  go  abirding  for  fouls  with  their 
 corrupt  Dodrines ^  iThef  2.  10,  it.  Becaufe  they  received 
 not  the  love  of  the  Truth  that  they  might  he  faved ,  for  this 
 caufe  God  fhall  fend  them  flrong  delujions  ,  that  they  fliould  he- 
 lieve  a  lye  •  that  they  all  might  he  damned  "ffho  believed  not  the 
 Truth ,  hut  had  pleafure  in  unrighteoufnefi.  Thefe  like  the 
 out-fjtting  Beer  are  (hot,  while  they  within  the  Pale  are  fafe  : 
 Or  like  the  Suburbs  taken  by  the  enemy  ,  but  thofe  within  the 
 City  cfcipe  their  fury.  It  is  the  outrvard  Court  Rev.  ii.i.that 
 if  left  to  be  trampled  under  foot.  And  in  the  fore-quoted  place 
 of  the  Epiflle  to  the  Thejfalcniuns ,  though  he  gives  up  Hypo- 
 crites to  be  deceived  by  fdfe  teachers,  as  once  Ahab  hy  thbk 
 Knights  of  thcPoJi-  his  falfe  Prophets ,  yet  verf.  13.  hefpeaks 
 c6mfortably  to  the  £/f(5? ,  andfhews,  that  the  fame  Decree 
 whichappointedthemto  falvation,  provided  al.b  for  their  em-* 
 
 bra- 
 
The  Sword  of  the  Spirit.  207 
 
 bracing  the  Truth ,  as  the  neceflfiry  means  leading  thereunto  • 
 B»t  we  are  bonnd  to  give  thanks  ^Iway.  to  God  for  yon  brethren, 
 he  loved  of  the  Lord,  hecaufe  God  from  the  beginning,  hath  cho- 
 fen  joff  to  fu' vat  ion  ,  through  fanBificAtion  of  the  Spirit^  and  be' 
 iief  of  the  Truth.  And  if  God  hath  got  poflefiion  of  the  Head 
 bv  his  Truth ,  and  of  the  Heart  by  his  fandifying  grace,  he  will 
 keep  them  out  of  Satan's  Clutches.  Go  therefore ,  and  ple?.d  the 
 promife  for  thy  prefervation  :  The  promife  improved  by  faith 
 at  the  Throne  of  Grace  ,  willbethy  beii:  Ancidoiein  thefe  times 
 of  general  infedi^n.  Never  fear  fpeeding  when  the  promife 
 bids  thee  go  and  profper.  The  mercy  is  granted  before  hou  ask- 
 eft  it ;  only  God  will  have  thee  by  prayer  l.iy  thy  claim  to  it , 
 before  thou  beeft  polTefTed  of  it.  And  for  thy  help  I  have  kz 
 down  fome  fweet  promifes  of  this  Nature,  with  which,  if  thou 
 acquaintCi'^thyfelf,  thou  mayft  be  ftirnifh'd  both  with  grounds 
 for  thy  Faith,  and  Arguments  for  thy  Prayer  in  this  Q\k ,  Mfit. 
 24.24.  fohny.12.  John  10.  ^.  ig.  1C0r.11.19.  Phil.lA^.. 
 ifihH 2. 19,  20. 
 
 S  E    c   Ti      V. 
 
 Compare  Scripture  with  Scripture.  Falfe  Dodrines  ,  like 
 falfe  Witnefles ,  agreenot  among  themf.lves.  Their  name 
 jnay  be  called  Legion  ,  for  they  are  many.  But  Truth  is  onej 
 It  is  Homogenial :  On.-  Scripture  fweedy  Harmonizeth  with 
 another.  Hence  it  is,  though  there  were  m  my  Penmen  of  Sa- 
 cred Writ  ,  and  thofc  of  feveral  Ages  one  afce>'  another ,  yet  they 
 all  are  f  lid  to  have  but  one  mouth  ,  Luke  i.  70,  As  he  fpake 
 by  the  mouth  of  hU  holy  Propl>€ts  ,  which  have  been  fnce  the 
 ■world  betnn.  All  had  one  mouth,becaufe  they  accord  lb  per.ed- 
 ly  together.  The  beft  way  there  "ore  to  know  the  mind  of  God 
 in  one  Text,  is  to  lay  it  to  another.  The  Lapidary  ufe:h  one 
 Diamond  to  cut  another  ,  fo  fhould  we  one  place  of  Scripture  to 
 interpret  another.  Scriptures  compared,  like  Gl: fles  let  one  a- 
 giinft  another  ,  cift  a  light  e-.ch  to  other;  Nehem.S.S.  They 
 ( i.  e.  the  Levttes  )  read  in  the  book^  in  the  Law  of  God  difttnB- 
 iji  a»4  ^ave  the  fence,  and  cattjed  them  to  underhand  the  rdt- 
 
 ding. 
 
^g  J  he  Sword  of  the  Spirit. 
 
 ding.     Et  exfonendo  fenfum  diibant  inteUigentiam  per  ScHMt'' 
 ram  ipfam.    So  Tremelim  reads  xht  words  ,    They  give  tnetn 
 the  meaning  of  what  they  read  by  the  Scripture  it  felf.     Now  iu 
 £0m^ -nv^gSirij^ture  with  Scripture,  be  c.reful  thou  interpret 
 tefiobfcure  pl.^cesby  the  more  plain  and  clear,  and   not  the 
 clear  by  the  dark^     Error  creeps  into  the  moft  (liady  obfcurc 
 placesj  dnd  there  takes  Sanduary.     Some  things  hard  to  he  un- 
 dermoid ,    nhich  theji  that  are  unlearned  ^reji:      No    wonder 
 they  Ihould  Humble  in  thofe  dark  and  difficult  places  ,  when 
 i:hey  turn  their  back  of  that  light  which  plamer  Scriptures  afford 
 to  lead  them  fafely  through^  He  that  u  born  of  God  ^  finneth 
 not  ^  b fit  kfepeth  himfelf  ^  and  that  the  wicked  one  toucheth  him 
 not,  I  John  5.  i8»     Thisis  a  dark  place,  which  Tome  run  away 
 with  ,  and  trom  it  conclude  there  is  a  perfed:  (late  free  from  all 
 iin  attainable  in  this  life :  whereas  a  multitude  of  plain  Scriptures 
 teftifie  againft  Ibch  a  conclulion  ,   i  King^.  8.  38.  Frov.   20.  9* 
 Ecclef.  7j  20.   ^ob  9.  20.  Phil.^.  12.   I  john  i.  8,  9,  lO.     with 
 many  more.    So  that  it  muft  be  in  a  limited  and  qualified  fence , 
 That  he  that  is  born  of  God  fins  not  ^  he  fins  nox.  finally^  or  com- 
 parativelj^  not  as  the  carnal  wretch  doth  :     And  the  kicked  one 
 toucheth  him  not -^  i.e.  Non  taBu  qualitativo ,  as  Cajctan {silb. 
 Not  fo  as  to  transfnfe  his  own  nature  and  difpofition  into  him ,  as 
 the  fire  toucheth  the  Iron  or  Wood  it  comes  near,  affimulating 
 them  to  its  own  nature.     This  Rule  of  Ufing  plain  Scriptures  to 
 be  a  Key  for  to  unlock  obfcure,  will  hold  in  all  other  inflances. 
 And  blefTed  be  God,  though  to  tame  our  pride  he  hath  inferted 
 fome  knotty  pafTages ,  yet  the  ncceffary  faving  Truths  arc  of  ea- 
 fieaccefs  even  to  the  weaV, eft  underftanding.     Saiubriter  Spiri- 
 ritus  S^nUt4i  ita  ,  Scripturoi  Santas  modificaivit ,  ut  locisaper^ 
 
 tioribHs  fami  occurreret ,  cbfcuriiiribm  fajhidia  deter geret.  Aug. 
 
 de  Doc.  Ch.  lib.  2.  c.6.     There  is  enough  in  the  plain  places  of 
 
 ^cripture  to  keep  the  weak  from  ftarving ,  and  in  the  obfcure  to 
 
 hft  them  above  contempt  of  the  ftrongeft. 
 
 SECT. 
 
Tbefapord  of  the  Sprit,  q  09 
 
 S  B    C   T.     VI. 
 
 C^Onfulc  with  thy  faithful  Guides  which iGod  hath  fct  over 
 ^  thee  in  his  Church.    Though  People  are  not  to  pin  theii 
 faith  on  the  Minifters   fleeve  ,    yet  they  are   to  feek^  the  Lav^ 
 At  hks  month  ,   for  he  is  the  Mt^enger  of  the    Lord,  of  Hofis^ 
 Mai. 2. 7.     Chriftdireds  his  Kids  tor  their  fufety  ,    that  they 
 turn  not  afide  into  by-paths  of  error,  and  fall  not  into  the  h.mds 
 of  f;ife  Teachers   (  thofe  cheating  companions)    that  ^/;r;r  ^o 
 forth  by  the  foot-^(ps  of  the  flocl^^  and  feedbejide  the  Shepherds 
 Tents,  Cant.  1.8.     The  Devil  knows  too  well  ^  Send  away  the 
 Shepherd,  and  he  may  foon  catch  the  fheep.     And  thefe  Times 
 prove  fadly,  thatheisnot  miflaken.     When  were  Peoples  affe-" 
 iJlions  more  withdrawn  from  their  Minillers?    And  when  were 
 their  judgments  more  poyfoned  with  error?     Of  what  fort  ,  I 
 pray',  are  thofe,  thithwe  been  Trapandinto  dangerons errors 
 in  our  late  unhappy  times  >    Have  they  not  moftthis  brafld  up« 
 on  them?     Arethey  not  fuch  who  would  fooner  hearken   to  a 
 flr&nger  (  may  be  a  fefuite  in  a  Buff-Coat ,  or  with  a  Blew  A- 
 pron  before  him?)     Seek  to  any  Moumehi^nk^thdiX.  comes  they 
 know  r.oc  whence ,  is  here  to  day,  and  gone  to  morrow,  than  to 
 thcirown  Viniders,  who  from  God  -have  the  Rule  over  them, 
 and  Watch  for  their  fouls,  as  they  that  muft  give  account  to 
 God  for  them  ?  yea,  who  from  many  years  experience  in  hfe  and 
 DoAnne  they  h  ive  found  able  and  faithful  ?     In  the  fear  of  God 
 confidcT  this :     They  are  not  your  Minifters  ( I  fpeak  as  to  the 
 moft)  in  their  Pulpits  and  rublickMiniftry,  but  thefe  Huckfters 
 and  Qtvck-Salvers  in  corners  praftifing  upon  you,    thit  hare 
 privily  brought  in  damnable  Dodrines ,  and  leavened  fo  great 
 a  lump  of  p.oplc  in  the  Nition  with  fonr  and  unfound  Dodrine. 
 If  thou  wouldlV  therefore  be  prcferved from  error,  makeufe,  as 
 of  the  Sword  cf  the  Word  in  thy  own  hand  ,  fo  of  the  holy  s^ill 
 that  God  hath  given  thy  Faithful  Miniftcr  for  thydcfence.     Wait 
 onhispublick  Miniftry,  praying  for  divine  a fTil lance  to  be  pou- 
 red down  on  him,  and  a  divine  blefling  from  his  labours  to  fall 
 on  thy  felf.     If  ac  any  time  thou  art  in  the  dark  concerning  his 
 Meffigci  reforc  to  him ,  and  I  dare  promifc  thee  ( if  he  anfwers;. 
 
 E  c  his 
 
210 
 
 The  Sword  of  the  Spirit, 
 
 his  name,  and  be  a  faithful  Mmifter  of  the  Gofpel)  an  eafie  aC- 
 cefs,  and  hearty  welcome  to  hira  ,  only  come  to  learn,  not  cavil  ^ 
 to  have  thy  confcience  fatislied ,  not  any  itch  of  vain  curioficy 
 RubM.  Our  Saviour,  who  was  fo  willing  to  fa?isfie  his  Difci- 
 pies  concerning  theDodrinehe  publickly  preachc,  that  in  pri- 
 vate be  oper/d  it  to  them  more  fully,  yet  when  they" came  with 
 nice  and  curious  queftions ,  did  rather  chufe  to  repell  that  humor 
 fey  aReproof ,  than  cheafh  it  by  a  fadsfying  anfwer.  It  is  not 
 for  yon  to  k»ow  the  times  and  the  feafons  :'  And  at  another 
 time.  If  I  will  that  h<^  tarry  till  I  come  ^  "^hat  is  that  to  thee^fol- 
 kw  thoHvte.  He  takes  Peter  off  from  an  unprofitable  Queftion^to 
 Blind  a  neceffary  duty. 
 
 JVZ  (t'&6  C^fei  ^^  ( 
 irt(?l  «w»i*  r«6in»  ^Oft^  I 
 
 CHAP.   XXv^. 
 
 DireStions  harp  to  nfe  this  Sword  for  the  cutting 
 down^  and  conquering  the  lufts  in  onr  own  bo- 
 pontes  y    and  temptations  to  fin  from  with* 
 out. 
 
 H  E  third  enemy  we  are  to  fight ,  is  made  up  of 
 an  Army  of  Lulls  lodg'd  within  our  own  bofoms, 
 which  have  Satan  to  head  and  le.id  them  forth 
 ?gainft  us.  And  who  that  believes  he  hath  a  foul 
 to  lofe  or  fave ,  can  be  unwilling  to  engage  againfl 
 this  curfed  Combination  of  lufts  and  Devils !  The 
 Romans  werefaid,  when  in  War  with  other  Nations  ^  to  fight 
 for  honour  and  glory ,  but  againft  the  Carthaginians  ,  for  their 
 very  life  and  being.  In  this  War  againft  fin  and  Satan ,  both  lie 
 at  ftake.  This ,  this  is  the  moft  Noble  War  of  all  other.  No- 
 hle ,  firfl ,  becaufe  ^ufi.  Tt  is  too  true ,  I  fear ,  what  one 
 ^th.  of  the  Wars ,  which  the  great  Monarchs  of  this  World 
 
 wage 
 
TbeftPord  of tht  spirit,  '    qh 
 
 wage  one  againft  another ,  That  the  caufe  is  very  feldom  fo 
 dear  for  which  they  take  Arms  ,  but  there  is  fome  ground  of 
 leruple  left  in  the  confcience  of  the  undertaker.  But  here  we  are 
 put  out  of  all  doubt.  This,  without  rbufing  the  name,  maybe 
 called  The  Holy  warr-e -^  forit  isagainft  the  only  enemy  that 
 the  Holy  God  hiiih  in  the  World  ,  who  hath  himfelf  taken  the 
 field ,  and  (et  up  his  Royal  Standard  in  defiance  of  it  ^  to  which 
 he  calls  all  m  mkind  ,  fome  by  the  voyce  of  a  natural  confcience, 
 and  others  by  the  loud  found  of  his  Word  to  repair  ,  and  upon 
 our  AIL  glance  to  him  our  Soveraign  Lord  and  Creatour  to  help 
 himagainitthe  IV'ighty^  not  becaufe  he  needs  our  help,  but  ex* 
 peds  our  duty ,  and  had  rather  reward  our  Loyalty  ,  than  pu- 
 nifli  our  Rebellion.  Some  have  been  found,  who  for  fhame  have 
 killed  themlelves ,  that  their  Prince  •  through  their  cowardize  , 
 b.dloft  theVidory.  Owhat  confofion  then  will  one  day  fill 
 our  faces,  if  webyourfaintnefs  or  treachery,  do,  what  lies  in 
 us,  help  Sitan  and  fin  to  triumph  over  God  himfelf !  But  again  ^ 
 It  is  a  noble  pvarre ,  becaufe  hard  and  difficult.  This  is  an  ene- 
 my flout  and  ftubborn,  fuch  as  will  try  both  our  skill  and 
 ftrength  to  theuttermoli  Never  did  Coward  overcome  in  this 
 War.  Whatfinlofethis  but  by  inche?,  and  what  it  gains  hard- 
 ly lets  go.  They  who  follow  this  War  clofeft ,  will  find  a  lifes 
 v/ork  at  leaft  of  it.  O  you  that  love  brave  Exploits,  and  hunt 
 forenterprizesthat  only  a  few  generous  fpirits  dare  undertake^ 
 Hereisth^tyou  look  for.-  fighting  with  men,  and  forming  of 
 CaUles ,  is  but  childrens  play  to  this  encounter  ,  where  Devils 
 and  lufts  are  to  be  repelled.  He  that  is  (low  to  anger  ^  is  better 
 than  the  mighty  ^  and  he  thai  ruleth  his  fpirit ,  than  he  that  ta" 
 keth  a  City,  Prov.  16.  32.  Better,  becaufe  he  overcomes  a 
 worfe  e;iv  my ,  infinitely  more  potent  and  puifT.nc.  Few  al  s,of 
 the  Worlds  Swordmen,  fo  f^medfor  their  conquefts ,  but  have 
 lived  and  died  naves  CO  fin.  Cowardly  fubmitcing  the  neck  of 
 their  fouls  to  draw  the  Iron  Chariot  of  a  bafe  iuft  ,  while  they 
 have  proudly  fate  tobedr.iwn  in  Triumph  by  tbofewhom  they 
 have  t'-ken  prifoners  in  War.  Thus  as  Hambal  was  beicen  at' 
 Home  in  his  own  Countrey  ,  who  was  a  Vidor  m  his  forreign 
 expediti<!ns^  fo  too  many  that  do  great  feats  at  Arms  abroad, 
 which  makes  them  famous  in  this  world  ,-are  miferably  beaten , 
 and  Ihamefully  trampled  upon  by  their  own  corruptions  at  home, 
 
 Ee  2  that 
 
212.  Thefword  of  the  Spirit. 
 
 that  will  make  them  much  more  infamous  in  the  other  world. 
 But  be  not  you  (  O  ye  Saints  /  difmayed  at  the  report  of  your  e- 
 nemies  ftrength  and  number ;,  The  greater  will  be  your  vidory, 
 and  the  more  your  Captives  to  draw  your  Triumph  and  Chariot  ^ 
 neither  let  your  hearts  faint  to  fee  the  conquering  Cafars  defpoi- 
 led  of  their  Enfignsof  Honour  by  this  enemy  ,,  which  themfelves 
 had  won  from  others,  and  to  die  in  chains  (lives,  to  their  iufts ,. 
 .that  had  lived  Conquerors  over  men.    Remember  for )  our  com- 
 fort, it  is  but  the  unbelieving  world,  fuchasare  without  fpiricu- 
 fil  Arms ,  and  fo  abandoned  of  God ,  that  are  left  thus  to  become . 
 a  prey  to  fm  and  Satan :     But  you  have  a  God  on  your  fide ,  who 
 gives  you  the  confecrated  Sword  of  his  Word  for  your  defencs;, 
 a  we  1  pon  whofe  edge  Satan  hath  already  felt ,  and  therefore  trem- 
 bles when  ever  Faith  draws  it  forth.     He  that  made  this. Xf^';^- 
 than  ( as  is  faid  of  the  other ,  Job  40.  19.  )    can  m^kc  this  his 
 Swordto  approach  to  him,  and  the  he, rt  of  all  thy  lulls  alfo. 
 But  I  forbear ;,  my  task  in  this  place  being  not  to  excite  you  to,_ 
 but  dired  you  in  the.  management  of  your  fight  with  this  your  e- 
 nemy ,  and  that  alfo  only  \>y  teaching  you  the  ufc  of  this  one. 
 weapon  the  Word  of  God  in  order  to  repelling  motions  to  fin 
 from  within,  or  cempt.uions  to  it  from  Satan  without.   lirii  there-^ 
 fore. 
 
 Sect.    L 
 
 TAke  feme  painsto  colleft  out  of  the  Word,  the  fcveral  line"- . 
 ments  with  which  the  Spirit  of  God  doth  pintout  the  de- 
 formity of  fin,  that  fo  thou  mayPt  make  it  the  more  odious  and 
 hatefulito  thy  thoughts,  when  by  laying  them  together,  thou 
 ihahfeeinic'struepidure  and  portraiture  (drawn  by  fo  skiliul 
 and  faithful  a  hand  J  the  fur  f^.ce-of  this  goodly  i,*?^/)  whofe 
 beauty  Satan  doth  fo  highly  commend  to  thy  wanton  embraces. 
 Poor  man  fins  upon  Satans  credit,  and  receives  it  into  his  bo- 
 fome,  as  fAccb  did  his  Wife  into  his  bed  ,  before  he  fees  its 
 fice,  or  knows  well  what  it  is  ^  ^nd  therefore  as  he  m  the  morn- 
 ing found  her  to  be  not  that  be  utiful  Ruchel  as  was  promifed , 
 bm  a.b!eAr-q ed Xf.i/?  ^  fothefinner  too  late,  when  his  confci- 
 
 tnce 
 
The  Sword  of  the  Spirit,  213 
 
 cnce  awakes ,  fees  himfelf  miferably  cheatecf  and  difappointed  of 
 what  he  lookt  for ,  and  finds  a  purgatory  where  he  cxpeded  a 
 Paradife. 
 
 Now  that  thou  mayfi:  (^Chriftian)  the  better  fee  the  ugly 
 fhape  of  this  horrid  Monller,  Sin,  obfervefrom  the  Word  of  God 
 thefe  four  particulars  concerning  ir. 
 
 Firfl,  The  bkth  and  extradion  of  it. 
 
 Secondly^  The  names  given  ir. 
 
 7 ^;W/7,, Its  Nature:     And 
 
 Tottrthly ,  Its  properties.. 
 
 iv    The  birth  and  pedegree  of  fin ,  who  is  its  father,  and 
 from  whom  is  it  dcfcended  ?    The  Holy  God  difowns  it.     The 
 Sun  can  as  foon  beget  darknefs ,  as  God,  who  is  the  Father  of 
 hghts,  be  the  Author  of  fin  :.    From  him  comes  every  good  anci  Jam.iiij. 
 ferfed:  gift.    But  O  Sin,-  whence  art  thou  }    Thou  art  not  his 
 Creature ,  he  neither  made  thee ,  nor  ever  moved  any  to  thy 
 produdion.    Certainly,  if  it  were  from  him ,  .he  would  like  and 
 love  it:     Every  one  loves  his  own  child  though  never  fo  black, 
 much  more  doth  God  like  what  is  his.    We  find  him,looking  back» 
 upon  every  diyes  work  of  the  Creation  ,  and  upon  all  at  laft,  plea- 
 fed  with  what  he  had  done ,  All  TV  as  very  good,  Oen.  i.  But  of 
 fin  what  he  thinks,  fee  Dent.  -j.zi.  Prov.6.  16.  Rev.  2.6, 15. 
 where  he  exprelfeth  his  deteftation  and  hatred  of  it,  from  which 
 hatred  proceed  all  thofe  direful  plagues  and  judgments  thunder- 
 ed from  the  fiery  mouth  of  his  moft  holy  Law  agaiaft  it  ^  nay,  not 
 only  the  work,  but  worker  a! fo  of  iniquity  becomes  the  objeA" 
 of  his  hnrcd ,  Pfalm  5.5.     So  that  if  God  were  the  Author  of 
 fin ,  he  fhould  be  a  hater  of  himfelf  .  Well,  at  whofe  door  then 
 doth  God  lay  this  Brat  to  find  a  father  ?    Surely , .  at  the  Devils , 
 fohi  8.  4^     7e  are  of  your  fath.r  the-  devil ,    and  the  lufis  (f 
 your  father  ye  tvill  do.    And  again  in  the  fame  pl:ce,     H^he»  ^e 
 ijeaketh  a  lye,  he  ffeaketh  of  his  own,    for  he^-*s~4^lyar^^nd 
 the  father  of  it.     Sinisa  Brat  which  calls  the  Devil  bothfather 
 and  mother  j  for  of  himfelf,  even  of  his  own  free-will     (  the 
 -fyomb  wherein  it  was  conceived  )  did  he  beget  it  ^  and  having  be- 
 got it,  put  it  out  to  Nurfe  to  Man.     And  is  not  Man ,  who  was 
 made  to  ferv2  and  enjoy  the  great  God  his  Maker ,  highly  fet  up, 
 to  Suckle  and  carry  this  his  infernal   Makers  child  about  in  his 
 arms?    Ahpoorm«r,  whence  art  thou  ^In !    It   is   flrange  , 
 
 that 
 
214  Th&SjK^ordfffthe  Spirit. 
 
 that  the  very  remembringwhofe  off-fpring  thy  felfwert,  doth 
 not  ftrike  thee  into  a  horror ,  to  fee  thy  precious  foul  debafed  un- 
 to fuch  fervitude  as  to  fulfill  the  Infls  of  that  curfed  fpirit.  Never 
 let  us  fpitat  the  Witch  forfuflferingthe  Devils  imps  to  fuck  on 
 her  body,  while  we  can  proftitute  our  fouls  to  any  of  his 
 Ms. 
 
 Sect.    II. 
 
 THe  Names  and  Tides  with  which  the  Word  i^gmatizeth 
 fin.  And  God  to  be  fure,  mif-calls  none  :  If  a  thing  be 
 fweet,  he  will  not  fay  it  is  bitter  •  if  good ,  he  will  not 
 call  it  evil :  .Forhecl?psawoc  upon  his  head  that  doth  fo,  Ifa. 
 5.  20.  Never  think  to  find  Honey  in  the  Pot,  when  God  writes 
 Poyfon  on  its  Cover.  We  may  fay  of  every  fin  i»  this  refped , 
 what  Ahigal  oi  her  Husband-  as  is  its  name  in  Scripture,  fo  is 
 it :  If  God  call  it  folly,  then  there  is  no  wifdom  to  be  found  in 
 it.  The  Devil  indeed  teacheth  finners  to  cover  foul  praAifes 
 with  fair  names  ,  Superfticion  muH:  be  ftiled  Devotion ,  Cove- 
 tous Thrift;  Pride  in  App.irel,  Handfomnefs  ^  Lcofenefs, Liber- 
 ty ;  and  Madncfs,  Mirth.  And  truly  there  is  great  need  for  fin- 
 rlers  to  do  thus,  to  make  this  fulfomedifh  go  down  with  lefs  re- 
 gret. There  are  fome  have  made  a  hearty  me'd  of  Horfe-flefh,or 
 the  like  Carrion  under  a  better  name,  whofe  flomacks  would 
 have  rif:^n  againft  it,  if  they  had  known  what  it  was.  Therefore- 
 as  Perfecutorsof  Old  wrapt  the  Chriftians  in  the  skins  of  thoie 
 BctHs  ,  which  would  render  them  the  moft  defirable  prey  t6 
 thofe  they  were  call  ^  fo  Satan  and  our  falfe  hearts  prefent  fins 
 to  us  under  thofe  names  that  will  fiiarpen  our  appetites  to  them, 
 or  at  leaft  take  away  the  abhorrency  our  confciences  elfe  would 
 ihew  r+g  inft  them  :  ButcTnft  thou  be  content ,  poor  foul,  to 
 be  fo  eafily  cheated  >  Will  the  fire  burn  thee  the  lefs ,  into  which 
 thou  art  emboldened  to  put  thy  finger ,  becaufe  a  Knave  chat  owes 
 thee  an  ill  turn  ,  tells  thee  that  it  will  not  hurt  thee  ?  Hear  ra-  ■ 
 ther  what  the  God  of  Truth  faith  of  fin ,  and  by  what  nimes  he 
 calls  it.and  you  (hall  find,That  whatever  is  dreaded  by  us,  or  hated, 
 feared  or  loathed  in  all  the  World  ,  They  are  borrowed ,  and 
 
 ap^ 
 
The  S'o^ord  of  the  spirit,  215 
 
 iieic  uiiCviicsanu  luics,  oungrenc^,  i^cprones,  anaFiagueatcn-dom.j-ij. 
 butedro  it;,  yea,  Hellis  Raked  for  an  expreflion  to  fee  it  out    iTim.a.iy. 
 it  being  comp  ired  CO  the  very  fire  of  Hell  it  felf,  fames  2.  6. 'K■'^o^^•38• 
 And  bcc-ufi  of  the  penury  and  ftreightnefs  of  thefe  appellations 
 (not?bk  toexprefs  its  full  horridnefs  j  therefore  it  is  clled  by 
 its  own  name,  as  the  v/orft  that  God  himfell  can  (zy  thereof. 
 Sinful  fin ,  Pv.om.  7. 1 3.     Now  wh?!  fliall  be  done  to  the  thing, 
 that  the  great  God  thus  loaths,  and  loads  with  fuch  mnies  of 
 difhor.our,  theieby  to  fignifie  his  abhorrence  of  it?     What? 
 every  gracious  heart  will  foon  refolvc ,  that  he  fhould  purfue  it 
 with /?re  And  fword  ,  till  we  hive  executed  upon  it  the  judoment 
 written  in  its  utter  ruiac  and  deftrudion. 
 
 Sect.    IIL 
 
 THe  nature  of  fin  as  the  Word  defines  it.     See  its  defcri- 
 ption,   I  fohn  3.  4.    Sin  is  the  tranfgrejjlon  of  the  Law. 
 A  few  words,  but  of  weight  enough  to  prefs  the  foul  chac 
 commits  it  to  Hell,  yea  to  prefs  fin  it  felf  to  death  in  the  heart 
 of  a  Saint,  if  laid  on  with  thefe  confiderations. 
 
 Firfl ,  WhofeLawitisby  finnmg  we  breik;  not  of  fome 
 petty  Prince  (  and  yet  fuch  conceive  their  Honour  fo  deeply  con- 
 cerned in  their  Laws,  that  they  take  vengeance  on  the  Violaters 
 of  them  )  but  of  the  great  God  whofe  glorious Nr.me  is  in  every 
 Attribute  AfTaulted  and  Repro-'cht  by  the  finner  ,  yea  the  very 
 life  and  being  of  God  endenvoui-ed  to  be  deftroyed-  PeccatHm 
 efi  Deicidium.  For  he  that  would  Rob  God  of  his  honour,  is 
 an  enemy  to  hisvery  being  ,  becaufe  Gods  being  istfa  wrapt*  up 
 in  his  glory  ,  that  he  cannot  out-hve  the  lofs  of  it.  Thefe,  it  is 
 true,  are  above  the  reach  of  the  finners  fhort  Arm,  but  th?.t  i* 
 no  thanks  to  him,  bee-"  ufe  his  fin  ?.ims  at  thefe,  though  it  can- 
 not carry  its  fhot  fo  far  as  to  hurt  him. 
 
 Secondly,  What  Law  it  is-  not  cruel,  writ  with  the  bfood 
 of  his  Cre.uures ,  as  the  Laws  of  fome  Tyrant  Princes  are,  who 
 Gonfult  with  their  own  luft,  and  not  their  Peoples  good  in  their 
 
 EdiAs.. 
 
ai6  The  SxPQrd  of  the  spirit. 
 
 Edids.  But  this  Law  is  equal  and  good-,  in  keeping  of  which  is 
 life.  So  that  no  provocation  is  given  by  any  rigour  of  unn^effa- 
 ry  Taxes  impofed  upon  us  to  rife  up  agiinfl:  ic.  What  imquitj 
 (  faith  God  )  have  jour  fathers  found  in  me  ,  that  they  are  gone 
 farre  from  me  ?  Jer.  2.  5.  He  that  put  away  his  Wjjfe,  was  to 
 give  her  a  Bill  of  Divorce ,  Declaring  the  caufe  of  his  leaving  her. 
 Thus  God  condelcends  to  cxpoilulate  with  finners,  and  asks  what 
 evil  they  can  charge  upon  him  or  his  Government  that  they  for- 
 fake  him.  But  alas,  no  more  caufe  can  be  given ,  than  why  a 
 Beaft  in  a  fat,  fweetPafture,  (hould  break  the  Hedge  to  get  into 
 a  Barren  Heath,  or  a  Dirty  Lane,  where  nothing  but  ftarving  is  to 
 be  had. 
 
 Thirdly ,  At  whofe  motion  the  poor  creature  tranfgreflTeth 
 the  good  Law  of  God ,  and  that  is  of  a  curfed  fpirit  the  Devil, 
 no  lefs  our  enemy  than  Gods  enemy.  Now  for  a  child  at  the  fb- 
 licitation  of  his  fathers  greatefl:  enemy ,  and  his  own  alfo,  to  take 
 up  RebellioHs  Arms  againft  a  dear  loving  parent ,  adds  to  the 
 mo'iftrofity  and  unnaturalnefs  of  the  fad.  This  thou  doft,Chn- 
 ftian  ^  when  by  fin  thou  tranfgreffeft  the  Law  of  God :  And  now 
 by  this  time  methinks  I  fee  thy  blood  to  rife  and  boyle  with  an- 
 ger in  thee,  while  thy  God  points  to  thy  fin  and  t^'llsthee,  This, 
 O  my  child ,  is  the  enemy  that  would  take  away  my  glory  and 
 life  too  by  thy  means ,  who  by  a  debt  both  of  Nature  and  Grace, 
 owcft  thy  whole  felf  toliveanddye  for  the  maintaining  of  my 
 honour !  Art  thou  not  as  ready  to  fall  upon  thy  fin  ,  and  drag 
 it  to  Execution,  as  the  Servants  of  ^/^^.^iz/p^//^  were  to  lay  hold 
 oi  Haman,  and  cover  hisf?ce  as  a  fon  of  death  ,  when  their 
 prince  did  but  vent  his  wrath  conceived  againft  him  ?  Ejiher  j.S. 
 Certainly,  were  but  the  love  of  God  well  kindled  in  our  bofoms, 
 we  (hould  even  fpit  fire  on  the  fsce  of  any  thit  durft  tempt  us  to 
 fin  againft  him. 
 
 S  E   c  t .    I Y. 
 
 THe  properties  of  fin  difcovered  by  the  Word  of  God. 
 -*  fhall  content  my  felf  with  three.    It  hath,  i  =  A  defiling,  2 . 
 
 I 
 
 my  felf  with  three.    It  hath,  i  =  A  defiling,  2 .  A 
 ^ifturbing,  3 .  A  damning  property. 
 
 Firfi 
 
 > 
 
The  Swordofthe  Spirit.  -    ^iy 
 
 Fir  ft ,  A  defiling  property,  called  FUthirtefs  of  fiejh  and 
 Sflrit,  2  Cor.  7.  i.  Xt  befmears  both.  The  yvhole  world  is 
 faid  to  lie  in  ^ickednefs^  asabeaftin  his  dung  and  ordure,  or 
 asarottenCarcafsinits  flime  and  putrefaAion,  ijohn  $.  19. 
 It  is  that  Leprofie  which  infedsman,  and  the  very  houfc  he  lives 
 inalfo.  Wherefore  did  God  fend  the  flood  in  Noah's  time,  but 
 to  walh  away  that  filthy  generation  as  dung  from  the  face  of  the 
 earth  >  But  becaufs  this  Peft-houfe  of  the  world  is  not  cleared 
 fufficiently,  it  is  referv'd  for  a  more  thorough  Purgation  by  fi^re 
 at  the  laft  day.  Do  but  think,  Chriftian,  what  a  beauty  Maa 
 was,  till  he  was  pock-broken  (if  I  may  fay  fo)  by  fm,  and 
 what  a  glory  fhinedupon  the  whole  Creation  before  fin  by  its 
 poyfoniul  breath  had  dimm'd  and  blafted  it  ^  and  then  guefs  what 
 a  filthy  thing  it  is,  whataftrongpoyfonitis  that  not  only  diffu- 
 fed  its  malignity  through  the  foul  and  body  of  man ,  but  had 
 fuch  direful  effeds  upon  the  whole  compages  and  frame  of  the  vi- 
 fible  Creation ,  that  it  will  never  come  to  its  firfl  beauty ,  till, 
 like  a  batter'd  canker'd  piece  of  Plate ,  it  be  melted  and  refined 
 by  an  univcrfal  conflagration.  And  is  not  your  foul  yet  loathed 
 with  the  thoughts  of  fin  ?  Some  Beads  (they  fay  )  the  Er- 
 min  for  one,  will  dye  before  (he  will  be  got  into  the  dirt  to  de- 
 file her  beautiful  skin  ^  and  wilt  thou,  Chriftian,  and  that  after  it 
 hath  coft  Chrift  his  blood  to  purchafe  his  Spirit  for  thy  clenfing , 
 bedabble  thy  felf  in  fins  Puddle  ?  God  forbid.  Did  Ejcekiel  fo 
 abhorre  to  cat  mans  dung  impofed  on  him  by  God  >  that  he 
 cryes  out ,  Ah  Lord  God !  beheld  ,  my  foul  hath  not  been  pol- 
 luted^ &c.  Ezek.4. 14.  And  is  any  unclean  lull:  which  God 
 himfelf  compares  to  no  better  thing ,  fo  dainty  a  bit  as  to  be  de- 
 fired  by  thee,  Chriftian,  who  haft  fate  at  Chrifts  Table,  and 
 knoweft  what  entertainment  there  is  to  be  had  ?  Methinks  thou 
 fhouidft  rather  cry  out  with  the  Prophet,  Ah  Lord !  my  foul  hath 
 not ,  or  at  leaft  let  it  not  be  polluted  with  this  abhominablc 
 thing. 
 
 Secondly y  A difturbing  property.  Sin,  it  breaks  thepe:'ce 
 of  the  foul,"  yea  of  the  whole  world  :  It  brings  confufion  with 
 it,  and  makes  the  pla  ce  a  feat  of  War  wherever  it  comes.  An 
 Army  of  Evils  are  at  its  Heels ,  to  fet  down  where  it  is  lodged : 
 If  thoH  doFt  not  wtll ,  Jin  lieth  at  the  door  ,  Gen.  4.  7.  There 
 is  no  peace  to  the  wicked  ^  faith  my  God^  Ifa.  57.21.       Here  is 
 
 F  f  God^ 
 
 I. 
 
^  1 8  T he  S  word  of  t  he  Spirit, 
 
 Gods  hand  we  fee  to  the  Warrant,  fentencing  the  finnerto  the 
 Rixk  of  a  felf-torturing  confcicrce.     Who  is  able  to  exprefs  the 
 anguifh  which  an  Accuiing  Conldence  feeJs  !  and  thofe  dreidrul 
 fits  of  conviilfion  with  which  it  rendsand  tears  it  fcif !     One  you 
 hear  roaring  and  crying  out.     There  is  m  fomdmfs  inmyflefi, 
 huaufe  cf  thine  anger  ^  neither  any   refi  in  my  bones ^   becaufe  cf 
 my  [in,  Pfa.  38.  3.     Another  ,    while  I fafer  thy  terrors,  J 
 wn  diftraEied,  Pfa.  88.15.     A.  third,  Afy  fHniJhment ts  greater 
 than  J  can  bear  J  Gen.  4.  13.     Andafburth,  fo  unable  to  Hand 
 under  the  clamour  of  his  guii:,  that  he  runs  to  the  Halter,  and 
 Hangs  hin^felf  to  get  out  of  the  Din  and  Dolour  it  makes  in  his 
 cars,  Matth.  27.  5.     And  is  not  he  like  to  be  well  cured  of  his 
 torment,  that  throws  himfelf  into  Hell-fire  to  find  e.^Je?    And 
 as  fin  diiturbs  the  inward  peace  of  the  foul ,  fo  the  outwai'd  peace 
 of  the  world.     Whatelfe  but  fin  hath  put  the  world  in  an    up- 
 roar,and  fet  all  the  creatures  together  by  the  ears  ?     From  whence 
 come  warres  and  fightings  among  yon  ?   come  they  not  from  your 
 lufts  that  War  in  your  y5<ffw^frj'.''Jam.4.  i.This  fets  nc  .reft  relations 
 bitter  feud,  firing  the  houfe  over  their  heads,  that  Husband  and 
 Wife,  Parents  and  Children,  cannot  abide  together  under  one 
 Roof.    Bdilah  flie  betrayes  her  Husband  into  his  bloody  ene- 
 mies hands  :    And  tty^bfalom  rifethupto  take  away  the  life  of 
 his  dear  father.     This  is  the  W  hifperer  thatfeparates  chief  friends 
 and  makes  thofe  that  have  drunk  of  ourCup,  to  lift  up  the  heel 
 upon  us  ^  and  with  whom  we  have  taken  fweet  counfel  together , 
 to  plot  our  ruine,  and  give  counfel  ?,gainft  our  very  life.    In  a 
 word,  fuchakindle-fire  fin  is,  that  the  flames  it  kindles,  flye 
 not  only  from  one  Neighbours  houfe  to  the  other,  but  from  one 
 Nation  to  another.     All  the  water  in  the  Sea  that  runs  between 
 Kingdom  and  Kingdom ,  cannot  quench   the  Wars  it  raifeth  % 
 But  it  makes  men  that  live  at  one  end  of  the  World ,  tiirft  for 
 the  blood  and  treafure  of  thofe  that  live  at  the  other :     So  that 
 theearthisbutasaCock^pit,  where  there  is  little  elfe  but  fight- 
 ing and  killing  one-  another.     And  is   this  the  Guell  thou 
 canft  find  in  thy    heart  to   bid   welcome  within  thy    bo- 
 ibme  ? 
 
 Thirdly^.  And  laflly  ,  A  damning  property.  If  all  the  mif- 
 chief  fin  did  us  was  in  this  world,  it  were  bad  enough  ^  but  confi- 
 dcring  our  fhort  ftay  here,it  would  give  feme  eafe  to  our  thoughts, 
 
 that 
 
Tbefword  of  the  Spirit,  q  j  g 
 
 that  we  (hould  have  done  with  it  and  this  life  together :    But  to 
 be  worryed  here  by  it ,  and  damned  for  it  alfo  to  eternal  torments 
 in  another  world,  this  is  intolerable  1     Mechinks  that  place  yl/^/-. 
 25.  41.     Depart  ye  curfed  into  everUfiittg  fire  ^  {hould  make  us 
 fic  down  and  confider,  whether  any  fin  be  fo  pleafurable  or  <itCu 
 rable,  asfhouldmake  it  worth  lying  in  endlefs  torments  to  ob- 
 tain and  enjoy  it  a  few  fleetmg  days  and  months ,  that  are  at  an 
 end  almofi:  as  foon  as  their  beginning  commenceth.     Thou  know- 
 efl-,  Sinner,  already  the  beft  of  thy  finful  pleafure,  but  not  the 
 worftofthy  puni{hmcnt,which  is  fo  great  aslofeth  itschiefempha- 
 fis  by  tranflatingic  into  our  language,  and  cloathing  it  with  expref- 
 fions  borrowed  even  from  tho(e  things  that  moftdre  id  us  in  this 
 life  :     Alas, what  is  the  fire  and  brimftome  we  fee  and  fear  fo  much 
 here,  to  that  which  burns  in  the  infernal  Lake !     Truly,little  more 
 than  painted  fire  in  the  Wall,  is  to  that  which  burns  on  our  hearth : 
 This  in  our  Chimney  was  made  for  our  ufe  and  comfort  chiefly,but 
 that  fire  in  Hell  (whether  material  or  not,  is  not  material  to  know^ 
 isfor  no  other  end  than  to  torment  finners  in :  This  in  our  Kitcli- 
 in  is  kindled  by  a  little  puff  of  wind,and  quenched  by  a  httlc  water; 
 hut  the  breath  of  the  Lord,  Ukeaflream  ofi>rimfio?te,doth  kindle  that^ 
 I  fa.  3  0.3  3 .  And  where  Ihall  we  find  Buckets  to  quench  that  which 
 God  kindles?    They  fay,  Smelling  ofthe  earth  is  healthful  for  the 
 body  j  and  taking  in  the  fcent  of  this  fulphureous  pit  by  frequent 
 meditation,  cannot  but  be  as  wholefome  for  the  foul.  If  many  had 
 defcended  thus  into  Hell  while  on  earth,their  fouls  had  not,*cis  like^ . 
 dropt  into  Hell,  when  their  bodies  fell  into  the  grave.  O  Chriftian, 
 be  fometimes  walking  in  the  company  of  thofe  places  of  Scripture , 
 which  fet  out  the  ftate  ofthe  damned  in  Hell ,  and  their  exquifite 
 torments  there.     This  is  the  true  houfe  of  mourning ,  and  the  going 
 into  it  by  ferious  meditation,  is  a  Soveraign  means  to  make  the  li- 
 ving lay  it  to  heart  •,  and  laying  it  to  he.ut,  there  is  the  lefs  fear  that 
 thou  Wilt  throw  thy  felf  by  thy  impenitency  into  this  fo  uncomfor- 
 table a  place,  who  art  offer'd  fo  f  uriy  a  Mariion  inHeavens  blifTeful 
 Palace,  upon  thy  Faith  and  Repentance. 
 
 Ff  2       chap: 
 
aao 
 
 Thefword  of  the  Sfirit, 
 
 CHAr.  XXVL 
 
 So»/^  Scripture  Anja?ers  fitted  to  the  common 
 Arguments  of  the  Tempter  (  with  which  he^ 
 nfually  enticeth  to  fin  )  are  here  brought 
 to  the  ChriHianJ  Handjor  his  defence 
 
 Rovide  thy  felf  with  Scripture-Anfwers  to  Satans 
 falfe  Reafonings ,  with  which  he  puts  a  fair  co- 
 lour on  his  foul  motions ,  the  better  to  gain  thy 
 confent.  He  is  wily,  thou  hadftneed  be  wary. 
 He  doth  not  only  propound  the  linful  ob  jeft,  but 
 alfo  fets  a  fair  glofs  upon  it ,  and  urges  the  ibul 
 with  Arguments  to  embrace  his  offer.  And 
 when  fin  comes  thus  forth  Gcliah-\ikt^  it  is  not  Sattl's  Armour, 
 but  the  imooth  Hones  of  the  brook- not  thy  own  reiblutioD,but  the 
 Divinity  of  Scriptiure-Arguments  that  can  prelervethee ,  or  pro- 
 ftrate  thy  enemy.  Now  thou  wilt  find  in  the  PFordan  Anfiver 
 put  into  thy  mouth  torefell  all  Satan's  Sophiftry.  And  this  in- 
 deed is  to  be  ^n  Appollos ,  mighty  in  the  Scriptures,  when 
 we  can  flop  the  Devils  month  ,  and  choak  bis  bullets  with 
 a  word  fe?XonabJy  interpofed  betwixt  us  and  the  tempta- 
 tion.. 
 
 It  will  not  therefore  be  amifs to  givea  (q^  inftarces  whereby 
 this  dire(5tion  may  be  made  more  eafily  pradticabk  in  the  hand  of 
 weaker  Chriftians. 
 
 SlG.T, 
 
The  Sword  of  the  Spirit.  a  ^i 
 
 Sect.!. 
 
 V 
 
 Sometimes  Satan  thus  infinuaces  himfelf  into  a  foal.     What        r. 
 man?  v/ill one  lin,iF  yielded  to,  fo much  hurt  thee  ?     One 
 n\ole  doth  not  marre  the  beauty  of  the  face  ,  nor  can  one  fin 
 fpoyle  the  beauty  of  thy  foul  •,  and  it  is  no  more  that  I  am  a  fuitor 
 for.     If  1  bade  thee  wallow  in  every  puddle ,  thou  might'ft  well  ^ 
 abhor  the  motion  •,  But  why  art  thou  fo  afraid  of  one  fpot  being 
 fcen  on  thy  garment  ?  The  bell  Jewel  hath  its  flaw,  and  the  holyelt 
 Saint  his  failing. 
 
 Now  to  refell  this  motion,  when  fo  mannerly  and  modeftly 
 propofed ; 
 
 Firfi  ,  TheWord  will  tell  thee  that  no  fin  goes  fingle.  It  Anf-^i 
 is  impolfible  to  embrace  or  allow  one  fin^  and  be  free  of  others.  'J  •  ■ 
 For 
 
 J/Vy?,  He  that  yields  to  one  fin,  cads  con-tempt  upon  the  Au- 
 tho:i:y  that  made  the  whole  Law,  and  upon  this  account  breaks 
 it  all  :  who[oever  ffiall  keep  the  Tvhole  La^  ,  and  "jet  offend  in 
 me  point  ^  be  is  gniltj  of  all ^  James  2.  lo.  And  he  gives  the 
 reafon  in  the  next  words  ,  For  he  that  fald ,.  Bo  net  commit  a- 
 dtiltery ,  faid  alfo ,  Bo  not  1^/1.  Now  if  thou  commit  no  adul- 
 tery ,  yet  if  thou  kill  thou  art  a  tranfgreffor  of  the  Law.  Not 
 that  he  isguiky  of  all  diflribtttive-ly  ,  but  collet ively  ,  as  Eftlw  ( 
 well  notes.  For  the  Law  is  one  Copulative  ^  one  Command- 
 ment cannot  be  wrongM,  but  all  are  intereffed  in  the  fame  ^  as 
 the  whole  body  fuffers  by  a  wound  given  to  one  part  :  God' 
 Ifake all thefe words ^E\od. 20.  They  are  ten  words,  but  one 
 Law. 
 
 Secondly ,  By  allowing  one  iin^  we  dif^rm  and  deprive  our 
 felves  of  having  a  confcientious  Argument  to  defend  our  felves 
 agiinft  any  other  fin.  Heth  t  can  go?.g^infl:  his  confcicncc  in 
 one,  cannot  plead  confcience^gainit  any  other:.  For  if  the  Au- 
 thority of  God  awes  him  from  on  • ,  it  will  from  all :  Horp  can 
 J  do  this,  and  (in  againfi  God?  faid  Jofeph,  I  doubt  no:  but 
 his  Anfwer  would  have  been  the  fame  ,  if  hisMiftrcfs  hid  bid  him 
 lye  for  her,  as  now  when  fhe  enticed  him  to  lie  with  her.  The 
 Jiinth  Commandment  would  have  bound  him.  as  well  as  the  fe- 
 
 ventk 
 
32  a  lihe^word  of  the  Spirit. 
 
 venth.  Hence  the  Apoftle  exhorts,  Not  to  give  place  to  the  de^ 
 vll,  Eph.4.  27.  Implying,  by  yielding  to  one,  we  lofe  our 
 ground,  and  what  we  lofe,  be  gains  \  and  let  him  alon^co  im- 
 prove advantages.  The  little  Wimble  once  entred,  the  Work- 
 man can  then  drive  a  great  Nail :  One  fin  will  widen  thy  fwal- 
 low  a  little ,  that  thou  wilt  not  fo  much  ftrein  at  the  next. 
 
 Thirdly  ,  Allow  one  ^m ,  and  God  will  give  you  over  to 
 other  fins-,  Rom.  i.  23.  wherefore  God  alfo  gave  them  tip  unto 
 ancleanmfs.  The  Gentiles  gave  themfelves  to  idolatry ,  wr.22. 
 and  God  gave  then!  up  unto  other  beaftly  lufls.  When  fi^das 
 began  to  pb.y  the  Thief,  I  queflion  whether  he  meant  to  turn 
 Traytour  -^  No,  his  Treafon  was  a  punifhment  for  his  Thieveiy. 
 He  allowed  himfdfin a fecret  fin,  andGodgavehim  up  to  one 
 more  open  and  horrid-     But 
 
 Secondly  ,  Suppofe  thoucouldft   (  which  is  impofiiblej  take 
 one  fin  into  thy  bofome,  and  (hut  all  the  reft  out,  yet  the  Word 
 will  tell  thee     Firfi,  That  thou  art  a  lervant  to  that  one  fin , 
 Rom.  6.  1 6.  H^  fervants  joa  are,  to  whom  ye  obey.     And  con- 
 fequeatly  the  Devil's  fervants ,  whofe  Kingdom  you  endeavour 
 to  hold  up  by  defc^nding  though  but  this  one  Caftle  againft  God 
 your  Maker.     Neither  will  it  excufe  thee  to  fay  thou  intendeft 
 not  fo.     Haply,  Covetoufnefs  is  thy  fin ,  and  it  is  thy  profit 
 thouaimeftat,  not  fiding  with  the  Devil  againft  God.  Though 
 this  is  not  thy  exprefs  end  who  finneft ,  yet  it  is  the  end  of  the  fin 
 wHchthou  committeft,  and  of  Satan  that  puts  thee  upon   the 
 work ,  and  fo  will  be  charged  upon  thee  at  laft.     The  common 
 Souldier  ordinarily  looks  no  higher  than  his  pay ,  this  is  it  draws 
 him  into  the  field ,  yet  they  make  themfelves  Traytours  by  affi- 
 fting  him  that  leads  them  on  :igainft  their  ?rince ;  and  it  will  not 
 ferve  ttie  turn  for  them  to  fay  they  fought  for  their  pay,  and  not 
 to  dethrooe  him.     Ahab  fold  himfelf  to  work^  evil  in  she  fight 
 cf  the  Lord,   iKing.21.  20.     And  yet  we  read  not  that  he  made 
 any  exprefs  Covenant  with  the  Devil  ^   but  the  meaning  is,  he 
 did  that  which  in  effed:  amounted  to  no  lefs.    He  knew ,  th?.t  if 
 he  finned,  he  (hould  pay  bis  foul  for  it,  andhe  would  have  his 
 luft,  notwithftanding  he  was  acquiintedwith  its  price,  and  there- 
 fore interpretatively  he  fold  his  foul  that  he  might  enjoy  his  fin. 
 Secondly ,  Thou  mayft  learn  from  the  Word  ,   That  thou  canft 
 not  be  a  fervant  to  any  one  fin ,,  and  to  God  at  the  fame  time. 
 
 Mat. 
 
ibe  Srpord  of  the  Spirit.  1 3  3 
 
 ^f  .ylfummon.    By  Mammon  is  meant  one  particiibr  luft 
 Cod  ''''^/.f  *^;"'i,oI  may  aswellhave  two  fouls,  asonefoiil 
 
 ^"""•Ttrr  One  M  hath  but  one  love ;  and  two  cannot  have 
 twoMafters     oneio  h^^,ai„deed  of  a  Wretch  that  fiid, 
 
 the  Supremacy  of  u^  ^f^'JJ]„^,;,„j-,,  ,y  j,^u  Mfi  ;  but 
 He  had  cm  fo<^i  /^  Ooa ,  ^  a  j  ^^^  ^^^^  ^^^^^^ 
 
 forHe.ven.  ^.nao  p,„icators ,  mr  Maters, 
 
 t"  tk  ArttkKinglm  of  God.  He  doth  not  only  ex- 
 l'';  {  llrsall  thefe  but  any  of  rhefe.  It  is  certain  ,  all 
 dude  h'tn  that  '^/'   "^^^    j,^  J^hi f.^e difeafe.     And ascer- 
 
 """fStprni'tentfinnersftallbe  damn'd,  butoneis  damn'd  for 
 HeU. 
 
 Sect.    II. 
 
 N«  AY  be  thouarttemptedtofinby  an  opportunity  of  jom-       2. 
 ^      rrlnokinfecret    where  thou  (halt  not  pay  the  lofs  of  , 
 J  fitting  It  in  ecret  j         .j.(,i5  „,,.  j^c  foare 
 
 thycreditforthepurchaleottny^  hisftrum- 
 
 theVtmpleyoungmansfootw^suken^n  J      7^^ 
 
 pet  tells  h  m  .'^^f^'Xln  waters  without  fear  of  being  mdi- 
 ^''^^"'^'^Thet  Cmany  a »'rwhom(hame of the'world 
 aed  tot  the  Theft.  ' «°  f  *"> '  i*  '  ^^^  e^fiiy  pcrfwaded  to  fin 
 keeps  from  ^noc  •"§  ^^f^^^^^^^^  though  a(ha- 
 
 'f  *^V  r^o  a^wU in hSely  Robe,  becufe he  hadpolTeft 
 Tiorf  wkhin  opinionof  hishuredof  that  fin,  by  putting 
 ?i„nderth  vet  i^not  afraid  to  go  i«»gmto  to  one.  There- 
 fuchto  deatn     )"'.„|,tofthetemptations  with  which 
 
 fore  »s««i^^'^7'rhrift  th  t^he  came  to  him  in  theWilder- 
 thel^vilaffaultedChrift    thatheca^^  ^^1^^^^ 
 
 nefeandfolicited '""' ^^etl  T  es wi.t  paffed  between  tfcm" 
 
22  A  The  Sn?ord  of  the  Spirit, 
 
 the  Tame  weapon  up  to  defend  thy  felf  againft  the  famie 
 enemy. 
 
 FirB  ,    The  W^)rd  will  tell  thee,  that  God  is  privy  to  thy 
 moftfecrec  Tins,  P [aim  96.  8.     Thon  hafi  fet  cur  iniquities  h^ 
 fore  thee  ,  our  fecret  fins  in  the  light  of  thy  countenance.     They 
 arc  as  plainly  feen  by  him ,  as  any  thing  can  be  by  us  at  Noon- 
 day.   Nay,  he  doth  not  only  fee  and  know  them ,  but   he  fets 
 them  before  him  as  a  mark  to  (hoot  his  Arrows  of  vengeance  at. 
 So  Prov.  15.3.  The  eyes  of  the  Lord  are  in  every  place  behold- 
 ing the  evil  and  the  good.     As  he  fees  when  thou  fhutft  thy  clo- 
 fet  to  pray  in  fecret ,  and  will  reward  thy  fincehty ;  fo  he  feeth 
 when  thou  dofl:  it  to  fm  in  fecret,  and  will  reward  thy  hypocrifie. 
 Now,  if  ^  King  fitting  on  his  Throne  ^  fcattereth  away  all  evil 
 ^ith  his  eyes  ,  Prov.  20. 8.  how  much  more  powerful  would  the 
 eye  of  God,  if  feen  looking  on  us,  chafe  away  the  moft  fecret 
 motion  that  ftirreth  in  our  heart  to  fin  I    Better  all  the  World  to 
 fee  thee,  than  God,  who  hath  the  wrong  done  him  by  the  fin, 
 and  therefore  concern'd  in  juftice  to  do  himfelf  right  upon  thee. 
 He  cannot  let  any  fin  go  unpuniftit ,  becaufe  a  righteous  Judge ; 
 But  there  are  fome  fins  which  require  a  more  immediate  hand  of 
 divine  vengeance  than  other ,  and  therefore  called.  Crying  fins. 
 And  they  are  fuch,  which  cither  by  the  place  and  power  of  the 
 Offender,  man  dares  not  punifh,  orelfefo  fecretly  committed, 
 that  man  cannot  take  cognizance  of  tha  Fad.    As  Cain*^  bloody 
 Murther  on  his  Brother  ,    Gen.  4.  10.    Thy    Brothers  blood 
 cryeth. 
 
 Secondly  ,    The  Word  will  inform  thee  of  an  informer 
 that  thou  haft  in  thy  own  bofome  ^  Thy  Gonfcience,!  mean,whicfa 
 goes  along  with  thee,  and  is  witnels  to  all  thy  fine-laid  plots,  and 
 what  it  fees  it  writes  down,  for  it  is  a  Court  of  Record  ^  thou 
 canftnotfinfofaft,  but  it  can  write  after  thee;  and  the  pen  with 
 which  Conference  writes  down  our  fins,  hath  a  ftiarp  nib  ,  it 
 cuts  deep  into  the  very  heart  and  foul  of  the  finner.     The  Hea- 
 thens their  thoughts  arefaid  to  accufe  them,  Rom.  2.  15.     And 
 no  torment  in  the  World  comparable  to  an  accufing  confcience. 
 The  fptrit  of  a  man  rpill  jp.fiain  his  infirmity  ,    but  a  wounded 
 ffirit  who  can  bear?  Prov.  18.  14.     Who  ?     Not  men,  not 
 Angels.     Nullns  oculns  moleHior  cm%  fm :     Non  efi  aff>e6hm 
 ■^mm  tenehrofa  confcientia,  ffifft^gere  magis  velit  ,    fmnus  poffit 
 
 Bern. 
 
The  Snpordofthe  Spirit.  2  a  - 
 
 Bern.  No  eye  afrights  a  finner  more  than  his  own;  it  is  that 
 which  he  moil  defires  to  ran  from,  butleaftcaa  Such  a  poor 
 wretch  is  hke  Regulm  in  his  barrel  ftuck  with  Nails,  which  way 
 foever  he  turns  himfelf ,  in  vulnas  in  clinat ,  he  is  prickt  and 
 wounded.  O  read  thofe  fad  inftances  of  Cain ,  Saul ,  and  fu- 
 das,  with  others  upon  Scripture-record,  who  have .  been 
 on  this  Rack ,  and  thou  wilt  be  afraid  to  fm  where  Confcience 
 Hands  by. 
 
 Third'y ,  Confult  the  pTord,  and  thou  wilt  find ,  that  God 
 ufually  hath  put  them  to  (hame  in  this  world ,  that  have  promi  • 
 fed  themfelves  meft  fecrefie  in  their  finning.  It  is  one  of  God« 
 names  to  be  a  Revealer  of  fecrets ,  Dap,  2.  47.  And  among  o- 
 therfecrets,  he  forgets  not  to  bring  to  light  thefe  hidden  things 
 of  dark!>efs,  I  Cor.  6.  5.  thofe  fins  that  are  forged  in  a  darker 
 {hop  than  others ,  and  that  often  in  this  world.  Indeed  the  Attri- 
 buteof  his Omnifcience  fuffers  deeply  by  fecret  fins:  In  thefe 
 men  fpeak  what  bafe  thoughts  they  have  of  God,  as  if  he  were 
 a  God  of  the  day,  and  not  of  the  night  ^  therefore  to  vindicate 
 this  Attribute,  andtoftrike  an  inward  fear  thereof  into  the 
 hearts  of  men  ,  he  doth  dig  thefe  Foxes  out  of  their  holes  where- 
 in they  earth  themfelves,  and  expofe  their  fins  to  the  view  of  the 
 world ,  which  they  thought  none  ftiould  have  known  befides 
 themfelves  and  their  partners  in  the  fin.  Such  an  cffed  had  the 
 di^covGry  of  Ananias  and  Saphira's  fecret  fin,  J5is  5.  11,  13. 
 And  great  fear  came  upon  all  the  Church ,  and  upon  as  many  as 
 heard  thefe  things.  See  therefore  how  God  hath  befooled  men 
 when  they  have  Arteditmoftinpacl^ing  their  fins,  to  hide  them 
 from  the  Worlds  eye.  No  Art  was  wanting  in  the  Patriarchs 
 to  conceal  their  unnatural  fin  agiinft  their  Brother  :  What  a  fair 
 probable  Tale  do  they  tell  the  old  man  their  father,  who  belie- 
 ved all,  and  enquired  no  further?  How  true  were  they  among 
 themfelves  ( though fo  many  in  the  plot  ?  J  that  none  of  them 
 fliould  blab  it  out  at  one  time  or  another  ,  was  ftrange.  How 
 long  did  this  fleep  before  difcover'd  }  And  what  a  ftrange  pro- 
 vidence to  bring  their  wickednefs  to  light  .^  So  Gehazi  play'd 
 his  part  cunningly  enough  one  would  think  ,  which  made  him  fo 
 bold  to  come  before  his  Mailer,  and  impudently  lye  to  his  head, 
 not  dreaming  the  lead  that  he  was  privy  to  his  fin :,  yet  this  man 
 is  found  out,  and  for  the  garments  he  got  of  Naaman  by  a  lye, 
 
 G  g  he 
 
22i 
 
 Thefipord  ofMSpirit, 
 
 he  had  another  given  of  the  Lord,  which  he  was  to  wear  as  a  Li- 
 very of  his  fin ,  for  he  was  cloathed  with  a  lefrofie-  ^    A  garment 
 not  as  others,  to  hide  his  fliame  ,  but  to  Mfcover  it  to  all  tiiQ 
 world :,     A  garment  more  lafling,  than  the  two  change  of  fuits 
 hehsdfrom  the  Syrian-^  for  this  lafted  him  all  his  life-  neither 
 was  it  then  worn  out ,  but  to  be  put  on  by  his  children  after  him, 
 z  Kings  $.  27,     In  a  word,  beheneverfucha  Saint,  yet  if  he 
 goes  about  to  fave  liimfelf  from  the  fhame  of  a  fin  by  any  fecrec 
 plot  of  wickednefs ,  he  takes  the  dired  way  to  bring  that  upon 
 him  which  he  contrives  to  keep  off     Uriahs  blood  was  fhed  only 
 as  a  finful  expedient  to  fave  D^Wj  credit,  that  would  havefuf- 
 ferM,  if  his  folly  with  Barjheba  fhould  become  a  Town-talk : 
 And  how  fped  he  with  this  his  plot?    Ah  poor  man!   all  comes 
 out  to  his  greater  (liame  :     This  engaged  God  to  lay  him  open  ^ 
 David  (hall  know  that  God  will  be  as  tender  of  his  own  honour, 
 as  he  is  of  his  credit  ^     For  thou  didfi  it  [ecrc'tly  ^   but  J  ^nll  do 
 this  thing  before  all  Ifrael ,  and  before  the  Sun,  2 Sam.  12. 1 2. 
 Yea,  David  himfelf  at  laft  is  fick  of  his  own  plot  •  and  was  not 
 at  firft  more  ftudious  to  hide  his  fin ,  than  he  \n^^  afterwards  wiU 
 ling  to  acknowledge  it ,  and  therefore  we  find  him /y^.  51,  ftan-* 
 ding  as  it  were  in  a  white  fheet ,  and  doing  voluntary  penance  for 
 his  fin  in  all  the  Churches  of  God  fo  long  as  the  Scriptures  (hall  be 
 readin  their  AfTemblies  to  the  end  of  the  world. 
 
 Sect.    IIL 
 
 MAY  be  thou  art  tempted  to  fin  by  the  example  of  others. 
 Indeed  though  Example  be  a/3  Inartificial  Argument ,  yet 
 is  it  of  great  force  with  many ;  efpecially  when  the  perfons  quo- 
 ted in  favour  of  a  fin ,  be  either  the  moft,  or  thought  to  be  the 
 feeft.  When  mod:,  they  carry  prefently  with  them  thofe  that  are 
 vfalfe-hearted,  or  weak-headed,  as  dead  fifhes  and  light  ftraws, 
 fwim  with  the  ftream  :  forwitlifuch  fhame  flrikes  the  greateft 
 ftroke,  and  a  multitude  to  bear  one  company  in  a  fin,  takes  a- 
 way  the  fhame  of  it :  where  all  go  na^,  few  mil  bltifh  -^  they 
 rather  arc  expofed  to  fhame  that  will  be  fingular ,  and  not  do  as 
 the  ref},.    As  Micaiah  who  wasmadeafcorn  becaufehe  would; 
 
 not. 
 
Hhefword  of  the  Spirit.  22  j 
 
 not  tune  his  Pipe  to  Ahab's  ear, nor  joyn  with  the  whole  CoUedge 
 of  his  flattering  Chaplains  in  their  judgment.  Or  if  they  be  fuch 
 who  have  the  reputation  for  wifdom  and  piety  ,  then  it  oft 
 proves  a  fnare  to  them  that  are  none  of  the  wor  ft  ^  which  (hould 
 make  all  of  high  place  or  eminent  grace ,  very  circumfped  what 
 opinion  or  pradicc  they  efpoufe.  The  Devil  is  very  brag,  when 
 he  can  get  fuch  to  fet  their  hand  to  his  Teftimonial.  The  Coun- 
 trey  will  foon  ring  of  this ,  and  their  example  be  flicwn  every 
 where  to  draw  in  others.  Why ,  fuch  a  one  is  of  this  opinion,  he 
 holds  this,  and  doth  that ,  and  I  hope  he  is  one  you  reverence 
 and  honour. 
 
 Now  in  this  cafe ,  confult  with  the  Word,   and  it  wiJI  bring 
 thtQ  off  this  temptation. 
 
 FirFl  ,    The  Word  commands,  that  we  brinp  the  examples 
 of  men  (  be  they  who  they  will  )  to  the  teft  of  the  Word :    Is 
 it  their  Opinion  that  is  quoted  ?     To  the  La^  ,    and  to  the 
 Tefiimony ,  if  they  jpeak^  not  according  to  this  JVord  ,    it   is  he- 
 canfe  there  is  no  light  in  them  ,     Ifa.  8.    20.      It  is  the  light 
 which  a  man  carries  in  his  Lanthorn  ,   for  which  we   follow 
 him  ^     That  gone  we  leave  him.      Now  we  fee  by  this  Scri- 
 pture ,    he  hath  no  light  ,    that  hath  not   the    Word   to 
 vouch   his  Opinion  :     So    that   neither  knows   he  whither 
 himfelf  goes  ,    nor  we  whither  fuch  a  one  will  lead  us.    ^- 
 gain  ,    Is  it  the  praftice  of  another  that  is  laid  before  thee 
 tor  thy  Copy  to  write  after  >    What  faith  the  Word  >    FoU 
 lo\ip  not  a  multitude  to  do   evil  ,     Exodus    23.    2.     Examples 
 are  not  our  Warrant ,  but  Precepts :     Neither  will  it  procure 
 a  man  a  dlfcharge  ,    becaufe  he  had  a  prefident  in  his  finne. 
 Adam  indeed  faid  the  Woman  gave  him  the  Apple  ,     but  ic 
 did  not  excufe  him  from  paying  the  Reckoning   with    Her  ; 
 ilie  was  indeed  firft  in  the  tranfgreiTion ,  yet  both  met  in  the 
 punifliment.     Wouldft  thou  eat  poyfon ,  becaufe  another  dares 
 be  fo  bold  to  be    thy  Tafter  ?     Surely   his    example  cannot 
 make    the   poyfon    lefs    deadly   to    thee   that  do'ft  pledge 
 him. 
 
 Secondly  ,  The  Word  will  tell  thee,  that  the  beft  of  Saints 
 do  not  alwayes  foot  it  right ,  but  too  oft  are  found  to  tread 
 awry  :  in  many  things  tve  offend  all  ,  James  3.  2.  And 
 he  that  is  himfelf  fubjcd  to  ftep  awry ,  may  alfo  lead  thee 
 
 G^  2  afide 
 
jg  The  fn^ord  of  the  spirit, 
 
 afide.    Therefore  Paiil  ,    as  holy  a  man  as  lived  ,   when  he 
 calls  others  after  him,   would  have  them  follow   him  with; 
 their  eyes  open  ,   to  fee  whether  he  followed  Chrift,     i  Cor. 
 II.   I,     Be je  followers  of  me  ,^   even  as  I  am  d[o    of   ChrlH. 
 The  holyeft  life  of  the  beft  Saint  on  earth ,   is  but  an  imper- 
 feft  trandation  of  the  perfeft   rule  of  Holinefs  in  the  Word- 
 and  therefore  muA  be  tryed  by  it.     Hence  it  is.  the  Chara^ 
 fter  of   fmcerity  ,     to  look  to  the  way    rather   than    the 
 company.      The  high-way  of  the  ufright  is  to  depart  from  e- 
 v'd  y     Proverbs  16.  17.    He  confults  with  the  VVord,    whe- 
 ther the  way  be  Good ,  or  Evil  :     If  he  finds  it  Evil ,    he; 
 will  not  into  it   to  bear   another   company,.  n€^  though   he 
 be  a   Saint.     Indeed  God   fuflfers  fome  to  ftep  awry  ,     for 
 the   proof  of    others.      Thus  ,     Herefies  come  ,     that    thej 
 "Who  are  approved  ,    may  be  made  manifefi  ,.     i  Cor.  1 1 .  1 9; 
 And  Deuteronomy  13.   i.     Thou  fhalt  not  hearken  to  the  "lords' 
 of  that  Prophet  ,     for  the  Lord  thy  God  proveth  you  ^    to    know- 
 ■whether  you  love  the  Lord  your  God  with  all  your  heart. 
 
 Thus  I  have  given  a  few  inftances  by  which  you  fee  how 
 this  Sword  of  the  Word  (  as  that  in  the  Chcrubims 
 hand  )  may  be  turned  every  way  to  preferve  the  Chri- 
 ftian  from  venturing  :to  fm  upon  any  pretence  whatever  it 
 be. 
 
 GHAP. 
 
The  Sword  of  the  Spirit. 
 
 2^9 
 
 CH  API  XXVII. 
 
 Ttpo  DireSlionJ  more  ,  Hokp  to  nfe  th^ 
 I  ford  for  our  defence  againjl  temptations  to 
 jimie. 
 
 ID  E  the  Word  in  thy  heart.  This  was 
 Z)^Ws  prefervative,  Pfa/.  119.  iii 
 Thy  fVord  I  have  hid  in  my  htarr^ 
 that  I  might  not  fin  againfi  thee.  It 
 was  not  the  Bible  in  his  hand  to  read  it, 
 not  the  Word  on  his  tongue  to  fpeak 
 of  it ,  nor  in  his  head  to  get  a  notio- 
 nal knowledge  of  it  ;  but  the  hiding 
 it  in  his  heart,  that  he  found  effedual 
 againft  fin.  It  is  not  meat  in  the  diih,  but  Romack  that  nourifh- 
 ech-,  notphyfickintheglafs,  but  taken  into  the  body  that  pur- 
 gech.  iVow,  /7f>^rt  in  Scripture,  though  it  be  ufed  for  all  the  fa- 
 culties ofthe  foul,  yet  principally  for  the  Confcience,  and  thsaffc- 
 S:ions. 
 
 -^■r^ 
 
 V?. 
 
 'i. 
 
 i  )•€    T.      I. 
 
 FO  R  the  Confcience ,  i  John  4.  20.  7/  opir  heart  condemn- 
 tts,  God  PS  greater  than  our  heart  .^  and  knometh  all  things. 
 That  is,  if  our  Confcience  condemn  us  /uftly  ,  to  be  fure  our  c^{q 
 IS  fid ,  bccaufe  God  knows  by  \\%  more  th.m  wc  by  our  felves,and 
 can  charge«us  with  many  fins  that  confcience  is  not  privy  to. 
 
 Now, 
 
 I* 
 
ago  The  Sw^rd  of  the  Spirit, 
 
 Now,  Thus  Chriftian  labour  to  hide  the  Word  in  thy  heart , 
 that  is,  in  thy  confcience  -,  let  it  there  have  a  Throne,  and  it  willl 
 keep  thee  in  a  holy  awe. 
 
 JFirfi  ,  LookupontheWordasftamptwith  divine  Autho- 
 rity ,  the  Law  which  the  Great  God  :gives  thee  his  poor  creature 
 to  walk  by.  Thisimprcft  on  thy  confcience,  would  make  thee 
 tremble  at  the  thought  of  a  fin ,  which  is  the  Tray  tours  Dagger 
 that  ftrikes  at  God  himfelf ,  by  the  contempt  it  calls  upon  his 
 Law.  Andif  fome  Afailinants  ('intending  to  flab  a  Prince) 
 have  been  fo  over-awed  with  a  few  beams  of  Ma jefty  (hot  from 
 his  mortal  brow ,  that  their  hearts  would  not  ferve  them  to 
 make  the  horrid  attempt :  How  much  more  muft  the  dread  of 
 the  great  God's  Mafelty ,  darted  from  his  Word  into  the  crea- 
 tures confcience ,  deterre  him  from  praftifing  any  Treaibn  a- 
 gainft  his  Maker  ?  P/al.  119.  161.  Privces  ferfecnted  me  with^ 
 out  a  caufe ,  but  mj  heart  fiandeth  in  awe  of  thy  JVord.  As 
 if  he  had  f  ud,  I  had  rather  incurre  their  wrath  for  my  holynefs , 
 than  make  thy  Word  my  enemy  by  my  fin. 
 
 ^V  Secondly  ,  Look  upon  the  Word  of  God  as  that  Law  by 
 which  thou  art  to  be  judged  at  the  great  day.  Eow.  2.  13.  God 
 Vpill  judge  the  fecrets  of  all  men  according  to  my  Gojpel.  Then 
 the  book  of  thy  cenfcience  (hall  be  open'd ,  and  compared  with 
 this ,  and  accordingly  will  fentence  of  life  or  death  be  pronounced 
 by  Chrift  thy  Judge.  Thou  mayft  know  before-hand  how  it 
 will  go  with  thee  at  that  day  ^  if  now  thou  canll  not  ftand  be- 
 fore the  Word  as  openM  by  a  poor  Minifter,  and  applied  by  thy 
 own  confcience ,  what  will  you  do  when  it  is  opened  by  Chrift? 
 Now  thy  confcience  from  the  Word  condemnes  thee ,  but  not 
 finally ;,  for  by  thy  timely  repentance  and  faith  ,  the  fentence  of 
 this  private  Court  may  be  reverfed ,  and  the  Word  which  even 
 now  bound  thee  over  to  death ,  will  acquit  and  juftifie  thee.  But 
 at  that  great  day  of  Ailize  there  will  be  a  final  decifion  of  thy 
 caufe.  If  then  the  judgment  ooes  againft  thee ,  thou  art  a  loft 
 man  for  ever.  Noreverfingtnefenteneetobe  expeded,  not  fo 
 much  as  a  reprieve  to  ftay  the  execution :  But  as  the  Word  goeth 
 out  of  the  Judges  mouth ,  the  finners  face  is  covered  to  be  imme- 
 diately delivered  into  the  Tormentours  hands.  And  dareft  thou 
 now,  O  man  ,  bid  any  luft  welcome  ,  while  thou  feeft  the  gib- 
 bet fet  up ,  and  the  everlafting  chains  prepared ,  in  which  the 
 
 Word 
 
The  Sword  of  the  Spirit.  z  g  i 
 
 Word  of  God  Dooms  every  finner  to  hang  ?  Canft  thou  read 
 thy  fentence,  and  yet  like  thy  fin  that  brings  it  inevitably  upon  Lhy 
 herd? 
 
 Secondly  ,  Heart  in  Scripture  is  moft  frequently  taken  for 
 the  will  -.nd  c.ffedions ,  Mj  Son ,  give  me  thy  heart  ,  Prov. 
 23.  i,e.  thy  love.  So  Deut.  10.  12.  To  love  him  ,  and  to 
 ferve  the  Lord  thy  God  with  all  thy  heart.  And  thus,  Chriftian, 
 to  hide  the  Word  in  thy  heart,  would  be  a  rare  Antidote  againft 
 thcpoyfonof  fin.  The  chains  of  love  are  ftrongcr  than  the 
 chains  of  fear.  Herods  love  of  Herodias ,  was  too  hard  for  his 
 fear  of  fohn.  Ke  h  :d  fome  hold  of  his  cor.fcicnce  that  awed 
 him  and  bound  his  h  mds  awhile  :  But  his  Minion  b :d  his  affe- 
 dions,  and  the  he  re  can  unbind  the  hands  •  his  love  to  her 
 m^dehim  (h  ke  off  his  refped  to  him ,  and  at  laft  einbrue  his 
 hands  in  his  blood.  He  that  is  only  pi-ifoner  to  the  comm  md , 
 and  bound  ro  his  good  behaviour  by  the  chains  of  terrour  which 
 the  threatning  claps  upon  his  confcience,  miyhave  thefeknockt 
 off,  and  then  he  will  fr ake  off  his  obedience  alfo.  But  he  that 
 loves  the  Word,  and  the  purity  of  its  precepts ,  cannot  turn  tray- 
 tour-  When  fuch  a  one  fins,  he  makes  as  deep  a  wound  in  his 
 own  heirt,  as  in  the  Law  ^  and  therefore  trembles  at  difpleafing 
 God.  Pfal.  119.  119,  120.  /  love  thj  tefiimonies -^  my  flejb 
 tremhleth  for  fear  of  thee.  O  that  isthebleffed  fear,  which  is 
 the  daughter  of  Love. 
 
 Now  to  enframe  thy  heart  with  love  to  the  Word ,  confider, 
 that  it  is  the  faithfuUeft  Monitor,  and  the  fweeteft  comforter  thou 
 haft  in  all  the  world. 
 
 Firft  ,  It  is  thy  faithfuUeft  Monitor  :  It  tells  thee  plain- 
 ly of  all  thy  faults ,  andwillnotfufferfinto  lie  upon  thee  ,  but 
 points  to  the  enemy  that  hunts  for  the  precious  fouls  life  •  it  dif- 
 covcrs  all  the  defigns and  plots  Satan  and  thy  belov.d  lufts  have 
 againft  thee  This  made  Ddvtd  love  it  fo  dearly ,  Pfal.  19.10. 
 Moreover  ^  by  them  thy  fervant  is  tvarned:,  befidesall  i's  other 
 good  Offices  It  doth  for  thee  ,  it  warns  thee  of  every  d  inger,and 
 Ihews  thee  how  to  efcape  it.  O  how  fhould  th:s  ende.;r  ic  to 
 thee  1  Did  Jhapjpserus  heap  fuch  abund  mt  honour  upon  Mor^ 
 decai.,  who  had  but  once  been  a  means  to  fa ve  his  life  by  difco- 
 vering  a  Treafon  plotted  againft  his  perfon?  How  much  more 
 ihouidft  thou  honour  and  love  the   good  Word  of  God,  which 
 
 hath: 
 
 2. 
 
2^:^ 
 
 The  Sword  of  the  Spirit, 
 
 hath  fo  oftfaved  thy  foul  out  of  thy  fpiritual  enemies  hands ,  and 
 doth  dayly  give  thee  warning  how  to  efcape  the  fnares  of  fin,  with, 
 out  which  It  were  impoilible  for  thee  to  find  them  out,  or  a- 
 void  them  I  Was  DavU  fo  affeded  with  the  wifdom  and  love 
 of  Abigul  in  the  advice  (he  gave  him ,  whereby  he  was  kept 
 from  (bedding  blood  in.  his  fury  ,  that  he  took  her  into  his  bo- 
 fome  to  be  his  Wife ,  as  a  reward  of  her  kindnefs  to  him  >  And 
 ihall  not  the  counfel  the  Word  hath  given  thee ,  make  thee  in  love 
 much  more  with  it  1 
 
 Secondly  ,    The  Word  is  thy  fvveeteft  Comforter.    When 
 the  poor  foui  is  diftrelTed  with  guilt,  and  conflideth  with  the 
 terrors  of  divine  wrath  for  his  fins ,  O  what  miferable  comforters 
 then  are  this  worlds  pleafures  and  treafures !     How  httle  can  any 
 ere iture  contribute  totheeafeof  fuchaone  1    no  more  than  he 
 who  ftanding  upon  the  (bore,  and  fees  his  friend  drowning  in  the 
 Sea,  but  knows  not  how  to  reich  any  helpto  him.     It  is  the  Word 
 alone  that  can  walkuponthofe  waves,  and  come  to  the  fouls  re- 
 lief.    This  is  able  to  reftore  the  foui ,  and  buoy  it  up  from  the 
 bottom  of  the  Sea  of  defpair.    Though  the  foal  be  with  thofe  Ma- 
 riners at  its  wits  end ,  and  knows  not  what  to  do  ,  yet  then  the 
 Word  ftands  up  (  as  Paul  before  them  )  and  as  it  were  thus 
 fpeaks  to  him ,  poor  foul ,  thou  fhouldft  have  hearkned  to  my 
 voice,  and  not  have  loofed  from  thy  harbour  by  finning  againlt 
 God  ,  to  come  to  this  harm  and  lofs  :    But  be  of  good  cheer  , 
 do  thus  and  thus ,  repent  of  thy  folly ,  and  fpeedily  turn  to  thy 
 God  in  Chrift  Jefus ,  and  there  fhall  be  no  lofs  of  thy  life.    There 
 is  forgivenefs  with  the  Lord^   {■herefore  he  may  be  feared.     And 
 fo  in  all  other  troubles,  this  fends  in  the  Saints  comfort ;,  when  the 
 world  gives  him  gall ,  this  brings  Wine  -^  when  it  meets  with  no- 
 thing but  erodes  and  vexations  from  that ,  this  fweetly  recreates 
 and  cheers  his  fpirits.     Here  the  Chnftian  hath  thofe  cooling  wa- 
 ters with  which  he  quenchech  an(i allays  all  his  forrows.     And 
 you  know  what  a  treafure,  a  fpringor  fountain  is  accounttd  in 
 dry  and  hot  Countreys.    Surely,  Chriftian,  when  thou  conlider- 
 eft  how  many  a  fweet  draught  thou  haft  had  from  the  Wells  oi  lal- 
 vation,  thou  wilt  cry  out  with  Z>^t^/^ ,    Pf^il-   119.93.     J  Tviii 
 never  forget  thy  precepts ,  for  rrith  them  thou  haft  (jmckned  me. 
 I  do  not  wonder  to  fee  thy  enemy  endeavour  to  ftop  thy  Well 
 at  which  thou  (houldft  draw  thy  comfort  ,   but  that  he  fhould 
 
 be 
 
Thefword  of  the  Spirit,  ^22 
 
 be  able  to  psrfwadc  thee  to  do  it  thy  felf  is  ftrangc. 
 
 Sect.    II. 
 
 13Lead  the  promife  againft  fin  at  the  Throne  of  Grace.  He  that 
 .    hath  Law  on  his  fide  (we  fay  j  mayfue  the  King-  and  he 
 that  hath  a  promife  on  his  fide ,   may  with  a  humble  boldnefs 
 commence  his  fuit  with  God.     As  the  veins  in  the  body  have  Ar- 
 teries to  attend  them  with  fpirits ,  fo  precepts  in  the  word, have 
 promifes  to  infpirit  the  Chriftian,  and  impower  him  with  ftrength 
 for  his  duty.     Is  there  a  command  to  pray }    There  is  aifo  a  pro- 
 mife fo  enable  for  prayef.     Zech.  11.   10.    Rom.  S.  26.    Doth 
 God  require  us  to  give  him  our  heirt  ?     Mj  fon ,  give  me  thj 
 h.'art  ^  Vrov.  2^.  26.     The  promife fdth  ,    He  will  give  a   wtt^ 
 heart  to  usy  Ezek.  3  6.  26.    Doth  he  command  us  to  mortifie  our 
 corruptions  >     And  doth  he  not  promife ,    (in  fhall  not  have  do- 
 minion over  us?  Rom.  6.14.     Now  to  obtain  this  promife,chou 
 mull  pleid  and  prefs  It  believingly  at  the  Throne  ofgr;ce,    ^W 
 lex  ihferat  ^  fides  impetrat.     VVhat  the  precept  commands,thc 
 prayer  of  faith  begs  and  receives.     Look  therefore  thou  takeO: 
 God  in  thy  way  :     Firlt  befiege  heiven  ,  and  then  fear  not  over- 
 coming fin  and  Hell ,  when  thou  haft  conquered  Heaven.     Now 
 thou  w?rreft  at  Gods  coft,  and  not  thy  own -,  he  that  fe:s  thee 
 on,  will  bring  thee  off.     David  was  a  man  at  Arms,  and  could 
 handle Iiisw.e:iponf,gainft  this  enemy  ,    rs  well  as  another,  yet 
 dares  not  promife  himfelf  fuccefs  till  he  hath  made  God  his  fe- 
 COrid,   Pfal.    119.    132.      Order  rr.y  flcfs  in  thy  TVord^   and  let 
 no  iniquity  have  dominion  ever  me.     But  if  thou  thinlift  to  fteal 
 a  vidory  by  the  ftrength  of  thy  own  refolution ,  exp^A  an  over- 
 throw.    And  it  will  be  a  mercy  thou  (houldft  be  fo  fjrved  •,  for  a 
 foyl  will  learn  thee  humility  for  the  tuture ,  but  a  vidory  would 
 cncreafe  thypnde-,  and  that  is  a  fid  vidory,  when  one  fin  cu- 
 ries away  the  fpovles  which  thou  haft   taken  from  another,     fe- 
 hofofhat  took  the  right  cour.e  tofpeed  ,  who  though  he  had  a'- 
 moll  a  Million  of  men  he  could  draw  into  the  field,    pnd  that 
 u'lthout  dreininghisGirifons,  yet befpe'ks Gods  help,  asif  hs 
 li.idnot:  a  man  to  fight  for  hini  ,     2  Chron.  2c.  12.     VVehave 
 
 H  h  ■        '■  •        no^ 
 
an 
 
 Thefword  of  the  Spirit, 
 
 no  might  againfi  this  great  company  that  cometh  againfi  uSy  nei- 
 ther k^ow  roe  '^hat  to  do  ,    but  onr  eyes   are  upn  thee.     If  an 
 Jlexander,  ora  C<c/^r  hadbeenattheheadof  fuch  an  Army'^, 
 1  warrant  you,  they  would  have  known  what  to  have  done,  and 
 not  doubted  to  carry  all  before  them.    But  fehofophat ,   a  holy 
 humble  man,  was  better  inftruded.     He  knew  an  hoaft  figniHeth 
 nothing ,  which  hath  not  the  Lord  of  hoafts  with  them ,  and  that 
 ritie  moft  valiant  can  find  neither  heai't  nor  hand  in  the  day  of  Bat- 
 tel without  his  leave  who  made  both  :    Nor  wilt  thou,Chriftian, 
 be  able  to  ufe  thy  grace  in  an  houre  of  temptation  ,  without  new 
 grace  from  God  to  excite  and  inforce  what  thou  haft  already  re- 
 ceived from  him  ^  and  if  thou  expedeft  this  from  him ,  he  ex- 
 peds  to  hear  fronuhee  •,  neither  fpeaks  it  God  unwilling  to  give 
 what  he  hath  prbmifed ,  becaufe  he  payes  not  the  debt  of  the 
 proraife  untill  it  be  fued  for  at  the  Throne  of  Grace.    No ,  God\ 
 takes  this  method ,  only  to  fecure  his  own  glory  in   the  giving ,, 
 and  atfo  to  greaten  our  comfort  by  receiving  it  in  this  way  of  pray- 
 er which  is  a  fit  expedient  to  attain  both. 
 
 CHAP.  XXVIIL 
 
 Horp  the  ChriHian  may  ufe  the  Sword  of  the 
 Word  for  hk  defence  in    any   great  affti- 
 Slion  5    OHtvPard    or    inn>ard,       And    one 
 DireSion  towards  it  infixed  upon, 
 
 Come  now  to  give  fome  little  help  by  way  of  Dire- 
 ftion ,  How  the  Chriftian  may  ufe  this  Sword  of 
 the  Word  for  his  defence  againft  the  fourth  Enemy 
 and  the  laft ,  but  not  the  Jeaft.  And  this  is  an  Ar- 
 my made  up  of  many  bands  of  Aifli^f^ions ,  which 
 from  without  invade ,  andwithin  diftrefs  him. .  Ths  Chriftian  in 
 
 thi&- 
 
The  Swordofthe  Spirit. 
 
 975 
 
 this  world ,  ftands  not  as  you  may  fee  fome  houfes ,  fo  fenced  and 
 ihadowedwich  hills  or  woods,  that  the  wind  beats  but  upon  one 
 fide  of  them.  No  ,  he  lies  open  to  dorms  and  tempefts  from 
 all  quarters  of  the  Heaven :  we  read  of  a  ftrange  kind  of  wind 
 thiz  a.t  once  fmote  the  four  corners  of  the  Houfe  .^  in  which  ^0^/ 
 children  were.  Truly  thus  the  Chriftians  afflidions  befet  him 
 round ,  no  corner  left  unaffaulted ,  and  very  often  he  is  fraitten 
 on  all  fides  at  once  ^  croft  in  his  eftate ,  feeble  in  his  body ,  and 
 aiflided  in  his  fpirit  all  at  once  ^  and  when  fo  many  Seas  of  forrows 
 meet  ^  it  is  no  eafie  work  for  the  poor  Chriftian's  heart  to  ftand 
 unbroken  amidft  the  concurrent  violence  of  their  waves.  Though 
 this  is  moft  certain,  thatthofe  dcjedions  and  perturbations  with 
 which  the  minds  of  the  beft  Saints  are  fo  difcompofed  and  rufled , 
 yea  fometimes  difmayed  and  diftreffed ,  cannot  be  charged  upon 
 any  deficiency  of  the  Gofpels  principles  for  their  fupport  and 
 comfort  ^  but  rather  on  their  own  impotence  and  unskilfulnefs  to 
 apply  them  in  their  feveral  exigences.  My  prefent  task  is  to  drop 
 a  few  words  of  counfel  to  the  weak  Chriftian ,  how  he  may  ufe 
 and  weild  this  Sword  of  the  Word  for  bis  defence  and  comfort  in 
 anyafflidion  without,  ordiftrefs  of  fpirit  from  within,  thai: 
 may  affault  him.  And  here  I  muft  not  defcend  to  particular  ca- 
 fes :  that  were  a  voluminous  work ,  and  not  fo  proper  for  this 
 place ,  but  only  content  my  felf  with  fome  general  Rules ,  that 
 may  be  applicable  to  all.  Now  the  cordial  and  reftorative  parf 
 of  the  Word  ( that  1  mean  which  principally  is  prepared  and  pro- 
 vided for  the  fouls  comfort  in  all  its  difcomforts  and  diftreffes  )  is 
 contained  in  the  promifes  ^  thefe  well  ftudied  and  improved,  can  a- 
 lone  make  thee  a  comfortable  Chriftian . 
 
 Now  if  thou  vvouldft  improve  the  promifes ,  fo  as  not  to  be 
 run  down  and  trampled  upon  by  Satan  in  any  day  of  diftrefs  that 
 comes  upon  thee ,  but  comfortably  lift  up  thy  head  in  hope  and 
 confidence  above  the  waves  of  thy  prefent  forrows  •,  then  hearken 
 to  what  follows  in  a  few  general  Rules  prepared  for  thy 
 help. 
 
 FirU  ,  Let  it  be  thy  firft  and  chief  care  to  get  thy  intereft 
 in,  and  rightto  the  promifes,  cleared  up.  For  this  is  the  hinge 
 on  which  the  great  difpute  betwixt  thvfe  and  Satan  will  move  in 
 the  day  of  trouble ,  except  the  cafe  be  refolved  before  that  over- 
 takes thee.    O  it  is  fad  for  a  poor  Chriftian  to   ftand  at  the 
 
 H  h  2  door 
 
 1. 
 
2^6  ThefwordoftheSpirit* 
 
 door  of  the  promifeinthedark  night  of  Afflidionafr,iidtodraw 
 che  Latch ,  whereas  he  (hould  then  come  as  boldly  for  ihelcer,  as 
 a  child  into  his  fathers  houfe  :  Cowe  mj  pecp/c  ,  emey  thou  into 
 thy  chambers  y  and  Jhut  thy  doers  abeut  thee -^  hide  thy  [elf ^  (U 
 it  mere  ^  for  a  little  mcment  ^  urn  ill  the  indignation  be  over-pA^^ 
 If  I.  26. 10.  He  that  hath  his  TilIc  to  the  promife  proved  from 
 the  Word  to  his  own  confclence ,  will  not  be  wrangled  eafily  ou  c 
 of  his  comfort.  Naboth  would  not  part  with  his  inheritance  for 
 the  pleifure  or  difple.fure  of  a  King  •  biK  ftands  up  in  the  defence 
 of  his  right  to  death:  AndforefoKes  ^c^.  Till  1  die  ^  I  \V</7 
 mt  remove  my  integrity  from  me  ^  Job  27.  5.  This  was  his  evi- 
 dence for  Heaven  •,  and  therefore  Satan  ufed  his  beft  wits  to  maKe 
 him  throw  it  up  ,  but  never  could  efFed  it :  his  Title  was  clear  , 
 and  he  wtU  not  be  difputcdouc  of  it  by  Satan,  no  nor  afraid  to 
 voich  it  beforeGodhimf.lf,  when  God  in  his  providence  feem- 
 cd  mofi:  to  difown  him  ,  and  to  handle  him  as  an  enemy ,  Thot* 
 knowefi  that  I  am  not  vpicked !  Job  i  o.  7.  He  faith  not  that  he 
 hath  no  fin,  but  in  an  humble  Appeal  to  God  defends  his  ftatc, 
 that  He  is  not  wirked.  And  this  kept  the  Charriot  of  his  Hope 
 on  its  wheels  all  along  his  fad  fufferings  ^  that  it  was  never 
 quite  overthrown,  though  fometimes  it  feemed  to  totter  ?nd 
 fi»ke. 
 
 S  E  c  T.    r. 
 
 ^     -         ID  Z/t  how  (hall  J  hnoyf  whether  J  have,  a    rirht  to  the  Vrs- 
 
 <iaf  •       O  mifis  r 
 
 Anf^.  I .  j-jV^  ^     Enquire  whether  thou  ?.rt  united  to  Chrift  by  faith 
 
 or  no.  The  promifes  are  not  a  Common  for  Swine  to  root  in  , 
 but  Chrifls  fhecp  walk ,.  for  his  flock  to  feed  in.  If  ye  be  Chrifis^ 
 then  are  ye  Abrahams  feed ,  and  heirs  according  to  promife  ^G?i\, 
 3.  29.  Thepromife  isthe  Joynture,  and  cannot  be  h.-d  but  by 
 taking  the  perfon  of  Chrift  in-Marriage.  And  F^ith  is  tlic  grree 
 by  which  the  foul  gives  its  confent  to  take  Chrift  as  he  is  oflfered 
 JH  the  Gofpel';,  called  therefore ,  A '  receiving  of  Chrifl ,  John  i. 
 1 2.  There  is  no  dopbr  but  thou  haft  often  been  woed  in  theMir 
 uiiiry  of  the  Word  by  Chrills  Spokefaien  ,    and   that   queftion 
 
 hath 
 
I  /?e  Sword  of  the  Spirit.  237 
 
 hathbeenpuc  ta thee  for  C^r/7?,  which  was  onee  to  Rebedcah . 
 concerning  her  taking  If^ac  to  Husband  ,  wilt  thou  go  with 
 this  man?  Thq' have  tronube  Word  ki  him  forth  iir  his  glo- 
 ries before  thee  ,  who  he  is,  and  what  he  brings.  T hoy  halt 
 heard  the  Articles  upon  whicli-he  i^j'mbil:  willing  to  proceed  :(►' 
 Marriage,  and  take  thee  as  bis-^^eloyfid  into  his  bed  and  bofome.- 
 
 As     "" 
 
 Firjl ,  That  thou  fend  away  all  other  Lovers  which  have  had 
 any  pretenfions  to  thee,  for  he  will  endure  no  competitor  or 
 bartner  with  him  in  thy  c.ffedions.  The  names  of  Bunlim  mull 
 be  taken  out  oijJrAds  moiitb,and  then  GodmarriesJiimfelf  to  her^ 
 
 Secondlj  ,    That   thou  like  his  Law  as  well  as  his  love: 
 Chrift  will  not  be  Husband,,  where  he  may   not  be   Mafter 
 
 atfo. 
 
 Thirdly  y  That  thou  take  him  for  better  and  forworle,  udth 
 hii.  Crofs  as  well  as  with  his  Crown,  to  fuffcr  for  him  as  well  as 
 to  reign  with  him.  Now,  what  entertainment  hath  this  motion 
 found  with  thee  ?  Doft  thou  upon  the  difcovery  made  of  Chrill-, 
 take  liking  in  his  perfon  ?  Is  he  tranlcendently  amiable  in  thy 
 eye,  and  precious  to  thy  foul,  fo  as  to  inflame  thee  with  an  in- 
 f  itiable  defire  of  him  ?  Canrt  thou  freely  pack  away  thy  once 
 darling  lulls  to  gain  him?  And  leap  out  of  the  Arms  of  rllthy 
 cirnal  delights  and  linfijl  pleafures,  to  be  taken  into  his  embra- 
 ces? Axt thou as.willing he  fhould be  thy  Lord,  as  thy  Love? 
 And  cis  content  to  bow  to  his  Scepter ,  as  lie  in  his  bofome  ?  lo 
 a.  word  ,  Art  thou  foin^imourM  wich  him,  th^t  thou  now  canft 
 not  live  without  him,  nor  enjoy  thy  fdf,  except  thou  m-.yft  en- 
 jpy  him  >  Thy  heart  is  wounded  with  the  Darts  which  his  love 
 and  lovelinefs  have  (hot  into  it ,  and  he  himftlf  cirries  the  b.dm 
 about  him  which  ;,lone  canheal  it.  Let  him  now  require  what  he 
 will  at  thy  hands ,  nothing  he  commands  fh^JI  hi  denied.  If  he 
 bids  thee  leave  father  and  fathers  houfc,  thouavilt  go  after  him 
 though  It  be  to  the  other  end  of  the  World  •  if  he  tells  thee  thou 
 mud  be  bale  ,  and  poor  in  the  world  for  his  fake ,  thou  art  refol- 
 ved  to  beg  with  him,  ratherthan  reign  wichouthim,  yeadiefor 
 him,  than  live  without  him.  Come  forth  thou  bleffed  cf  the 
 Lord,  and  put  on  the  Bracelets  of  the  promifes  ^  they  are  thfe 
 ,Love-tokens  which  I  am  from  Chrifts  hand  to  deliver ,  and  in  his 
 
 «      Name 
 
2  aS  Tfee  Sword  of  the  Spirit, 
 
 Name  to  promife  Marriage  to  thee.  Thou  arc  the  happy  foul , 
 if  there  he  one  on  earth  ,  that  Chrift  becroths  to  himfelf.  Lan- 
 guifti  no  longer  in  thy  unbelieviftg  fears.  For  thy  comfort, 
 know,it  is  not  Chrifts  cuftom  to  entangle  fouls  ?ffedions,and  when 
 he  hath  got  their  love,  then  to  deny  his  to  them,  and  caft  them 
 Off. 
 
 2.         p  Nquire  what   effeft  the  promifes  have  upon  thy  fob!.   /Afl 
 Jurfwho  have  right  to  the  pro mife,  are  transformed  by  the  pro- 
 mife.     As  Satan  ihed  his  veneraous  feed  into  the  heart  of  Eve  by 
 a  promife ,  Genef.   3 .  4/    Te  Jhall  not  fttrely  dye.     whereupon 
 jftie prefently  conceived  with  (in,  and  was  affimulated  into  the 
 hkenefs  of  nis  Diabolical  Nature,  wicked  as  was  the  Devil  him- 
 felf   So  Godufeth  the  promifes  of  the  Gofpel ,  called  therefore 
 the  immortal  feed  ^  to  beget  his  own  image  and  likenefs  in  the 
 hearts  of  his  eled ,  2  Pet.  i.  4.   Exceeding  great  and  freciota 
 promifes ,  that  by  thefe  you  might  be  partakers  of  the  divine 
 nature.    That  is,  be  partakers  of  fuch  heavenly    holy  qualities 
 and  difpofitions ,  as  will  make  you  like  God  himfelf    The  pro- 
 mifes of  the  Gofpel  have  in  them  a  fitnefs ,  and   (  when  by  the 
 Spirit  of  God  applied)  a  vertue  to  purifie  the  heart,  as  well  as 
 to  pacifie  the  confcience.     Non>  yon  are  clean '  (  faith  ChriFt  to 
 hisDifciples  )    through  the  Word  ^hich  I  have   ffoken  to  yon  , 
 John  15.  3 .     Lay  therefore  thy  hand  upon  thy  heart ,  and  fpeak 
 freely  poor  foul :     Have  the  promifes  had  a  jfandifying  transfor- 
 ming vertUe  upon  thee?     What  of  God  doft  thou  find  in   thy 
 heart  more  (ince  thy  acquaintance  with  the  promifes  than  before? 
 Someufe  promifes  as  a  protedion  for  fin  ,  rather  .than  an   Argu- 
 ment againft  it.    As  fin  takes  occ:,rion  by  the  Comm'mdmenc 
 to  work  in  the  c?.rnal  heart  all  manner  of  concupifcence  -^  fo  many 
 are  from  the  promife  emboldned    to    fin  moi'e  freely.     Like 
 Mountebanks  that  drink  poyfon  in-  confidence  of  theif  Antidote. 
 Now  which  way  works  the  promife  upon  thy  heart  ?     If  the  feal 
 of  thepromife  leaves  not  theimprefsof  God's  image  on  thee, 
 it  ratifies  no  good  to  thee.    If  it  produceth  no  holinefs  in  thee  ,ic 
 
 brings 
 
The  Sword  of  the  Spirit.  335^ 
 
 brings  no  joy  to  thee.  In  a  word,  if  the  promife  be  not  to  thcc 
 a  feed  of  grace,  it  is  no  evidence  for  glory.  But  if  thou  canft  find 
 itlcivestheSuperfcripcionofGoduponthee,,  then  it  afTures  the 
 love  and  favour  of  God  to  thee.  -  ^"^^  J 
 
 E 
 
 Sect.    III. 
 
 Nquire  in  what  pofture  thy  heirt  ftands  to  the  word  of  com- 
 
 mand.    The  promife  may  be  is  fweet  to  thy  palate,  this  thou 
 
 Bouleft  like  a  lump  of  fugar  under  thy  tongue ,  but  are  not  thy 
 teeth  fet  againft  the  command ,  as  if  it  were  gall  and  Worm- 
 wood? Thoufmilefton  the  promife,  but  when  put  in  mind  ^ 
 thy  duty  to  the  command,  then  haply  thy  countenance  is  chan- 
 ged, and  a  frown  fits  on  thy  brow-  As  if  God  were  fome  Au- 
 flecrMafter  that  breaks  his  Servants  backs  with  heavy  burthens  ^ 
 and  tta)u  couldft  wifh  with  all  thy  heart ,  that  a  difpenfation 
 might  be  procured  for  thee ,  to  break  now  and  then  a  command 
 without  forfeiting  thy  claim  to  the  promife :  But  bccaufe  that 
 is  not  to  be  hoped  for,  thou  art  fo  kind  to  thyfelf,  as  to  give 
 thy  felf  leave  to  bow  down  to  fome  Idol  of  pleamre  or  profit  that 
 thou  haft  fet  up  in  thy  heart ,  and  hoped  God  will  be  merciful  to 
 thee ,  becaufe  it  is  only  jn  this  or  that  one  way  thou  makeft  bold 
 with  him  in.  If  this  ihooe  fit  thy  foot ,  this  be  the  trueChara- 
 der  of  thy  heart  (  which  God  forbid  )  thou  haft  no  lot  belongs 
 to  thee  iti  the  lap  of  the  promife.  ^e  have  a  comfortable  pro- 
 mife,  Pfal.  50.  15.  but  a  guard  is  fet  about  it,  that  no  difo- 
 bedient  wretch  (hould  gather  its  fweet  fruit,  ver.  16.  But  un- 
 to the  "kicked  God  faith ,  what  hafi  thou  to  do  that  thoujhouldfi 
 take  my  Covenant  into  thy  month ,  feeing  thou  hatefi  inftruEtion^ 
 and  cajiefl  my  ^ords  behind  thee  ?  On  the  other  hand,  if  thou 
 canft  in  truth  fiy,  that  it  is  not  the  holy  command  thou  art  offen- 
 ded with ,  but  with  thyfelf,  becaufe  thou  canft  obey  it  no  more; 
 p^rfedly;,  that  it  is  not  grievous  to  theetokeep,  but  break  the 
 Laws  of  God  ^  andthough  thy  foot  too  often  flips  ,  yet  thy 
 heart  cleaves  to  them ,  and  will  net  let  thee  lie  where  thou  falleft, 
 butupthougetteftto  mend  thy  pace,  and  mind  thy  fteps  bet- 
 ter.   For  thy  comfort  know  poor  foul ,  this  fincere  refped  thou 
 
 haft 
 
340  Tfe  S  ivo  rd  of  the  Spirit . 
 
 haft  to  the  Commandment ,  is  a  moft  comfortable  evidence  for 
 thy  true  Title  to  the  Promife.    When  David  was  able  to  vouch 
 his  love  to  the  Command ,  he  did  not  queftion  his  Title  to  the 
 promife.    Pfalm  119.  113.  there  he  aflercs  his  fincere  affedi- 
 on  to  the  precepts ,     /  hate  vain  thoughts ,  but  thy  Law   do  I 
 love,     Mark ,  he  doth  not  f^y  he  is  free  from  vain  thoughts,  but 
 he  hates  them-  he  likes  their  company  no  better  than  one  would 
 a p?.ck of  Thieves  that bre.k into  his  houfe.    Neither  faith  he 
 that  he  fullj  kep  the  Law,  but  he  loved  the  Law ,  even  when 
 he  failed  of  exad  obedience  to  it.     Now  from  this  Teftimony  his 
 confcience  brought  in  for  his  love  to  the  Law,  hisfaithadscleer- 
 ly  and  ftrongly  on  the  promife  in  the  next   words  ,     Thoa  art 
 my     hiding  place  ,    and    my  Jhield  y    J  hope    in   thy   Word 
 Verfii4. 
 
 S  E  c  T.   IV. 
 
 T  F  thou  queftioneft  thy  right  to  one  promife  ,  enquire  whether 
 4«  -1  thou  canlt  not  difcern  thy  intereft  in  a  fecond  ,   which  if  thou 
 
 /  canil: ,  thou  mayft  conclude ,  thou  haft  a  right  to  that,  other  thou 
 did  ft  doubt  of,  yeiand  to  all  the  reft.  For  as  there  is  a  concate- 
 nation of  graces,  hethatfinds  onehathall^  fo  of  promifes,  he 
 that  is  heir  to  one ,  hath  right  to  all.  May  be  when  thou  re  ideft 
 that  pi'omife  ,  Blejfed  are  the'  pure  in  heart  ^  for  they  Jhall  fee. 
 God^  Matth.  5.8.  The  remainders  of  corruption  not  yet  fully 
 mortified  in  thy  he:rt ,  fcare  thee  from  applying  it  to  thy  felf  as 
 thy  poidon.  But  for  its  next  Neighbour-promife ,  Ver.  7.  Blef- 
 fed  are  they  which  hunger  and  thirfl  after  right eoufnefs  ,  for 
 they  pjall  be  fatisfied.  Haply ,  thou  feeleftfuch  a  pinching  knee. 
 of  thy  guilt  ,  andwantof  holinefs  ,  as  will  enforce  thie  to  ac- 
 knowledge ^  that  if  ever  msn  in  a  burning  feavour  thirfted  for 
 drink,  or  one  half-ftarved  defired  food  ,  than  doft  thou  crave 
 and  cry  for  the  righteoufnefs  of  Chrift  to  juftifie  thy  p.^fon , 
 and  grace  from  Chrift  to  fmdifie  thy  Nature.  So  that  thou  canlt 
 not  bur  fee  this  promife  fpoken  to  thse.  And  if  this  belongs  to 
 thee,  then  the  former,  and  all  the  other  with  it.  For  they  are 
 branches  in  the  f  ime  Covenant ,  which  God.  doth  net .  difmem- 
 
 ■     her. 
 
Tbefwffrd  of  the  spirit,^  a/i 
 
 ber^but  gives  it  entire  with  all  the  branches  growing  on  it  to  be 
 ^he  Believer's  portion  :  Hence  it  is  they  are  called  Heirs 
 ^f  promife  ,  Hebrews  6.17.  Not  Heirs  of  this  promife  or 
 ^^t ,  but  of  Promife  •,  that  is ,  of  the  Covenant  ,  which 
 ^comprehends  all  the  Proraifes  of  the  Gofpel :  So  that  ,  as 
 he  hath  hold  of  the  man's  whole  body  ,  that  hath  faft-hold 
 of  his  hand  ,  though  it  be  but  one  member  of  it  ,  becaufc 
 it  is  knit  to  the  reft  ,  and  by  it  he  may  draw  the  reft  to 
 him  :  So  if  thou  haft  hold  of  any  one  promife  ,  thou  haft 
 hold  of  all  other  ,  and  mayft  inferre  thy  right  from  tliis  to 
 them.  And  as  one  may  draw  out  the  Wine  of  a  whole 
 Hogihead  at  one  Tap ;,  fo  may  a  poor  foul  derive  the  com- 
 fort of  the  whole  Covenant  to  himfelf  through  one  Pro- 
 mife which  he  is  able  to  own  and  apply.  Fp^'e  i^ow 
 (  faith  Saint  fohn  )  that  we  have  pajfed  from  ^eath  Mnt9 
 life  ,  hecaufe  we  love  the  Brethren  ,  i  John  3.  14.  E- 
 ternal  life  is  the  Cream  and  top  of  all  Covenant-bleflings. 
 Now  a  poor  Chnftian  may  ,  upon  the  inward  feeling  of  this 
 one  Grace  of  Love  in  his  heart  (  being  the  condition  an- 
 next  to  this  pronyfe  )  know  that  he  is  in  a  ftate  of  Life 
 and  Happinefs.  And  why  >  Becaufe  wherever  this  ^racc 
 is  in  truth  ,  there  are  all  other  Saving  Graces  ^  Chrift  is 
 not  divided  in  thefe ,  and  confequently  he  that  can  apply  this 
 promife,  hath  a  right  to  all. 
 
 I  i  CHAP. 
 
Thefmraofthe  Spirit . 
 
 TiibiuAd  "^':  i\r  ibr:i  ^'innji ?i>Vi2  3U«< 
 
 11:    :) 
 
 CHAP. 
 
 Fi*ve  VireBms    more    upon    the  J4me  "acr- 
 count* 
 
 Sec   t  .     I. 
 
 AKE   fome  pains  to  fort  the  promifes  Y as 
 DireB.z,    ^^^^^^^3     ^^^^  readeft  the  Scriptures  J  and  reduce 
 
 them  to  their  proper  heads.  There  is  great 
 multiplicity  of  trials  and  temptations  which 
 God  is  pleafed  to  exercife  his  Saints  with , 
 Many  are  the  troubles  of  the    righteous  , 
 Pfa.  34.    And  there  is  variety  of  promifes 
 provided  to  adminifter  fuitable  comfort  to 
 their  feveral  forrows..    The  Scriptures  are  a  fpiritual    Phjfickc 
 warden    where  grows   an  Herb  for  the  cure  of  every  Malady, 
 Now  it  were  of  admirable  ufe  to  the  Chnftnn,  if  he  would  ga- 
 ther fome  of  every  fort ,  fuch  efpecially  as  he  hath  found  raoft  to 
 affed  his  heart,  of  which  he  can  fay  with  Origen  ,    BfeB 
 ScrlptHra  mea  ,    This  portion  of  Scripture  is  mine ,  and  then 
 to  write  fuch  down,  as  the  phyfician  doth  his  Receits  for  this 
 and  that  difeafe  by  themfelves.     May  it  not  ftiame  the  Chriftian, 
 tofe^  a  Scholar  know  every  book  in  his  great  Library     and  what 
 ittreat>  on,  fo  that  he  can  prefently  go  to  any  one  of  them  all, 
 and  make  ufe  of  their  notions  as  he  hath  occafion,    and  that  the 
 Chriftianwho  hath feuton^ book  to  advif^ with ,  andthatnone 
 of  thegreateft  bulk/ but  fufRcientss  to  make  him  wife  unto  fil- 
 vation    fo  to  make  him  comfortable  in  every  condition  that 
 canbefall  him,  (houldriocbeacqnaintedif  not  with  all,  yet  with 
 
The  S7Pord(ftbe  spirit,  243 
 
 fome  choice  promifes  of  every  fort ,  to  which  he  may  be  able  to 
 refort  for  counfel  and  comfort  in  the  day  of  his  diftrefs?  Nowr 
 the  beft  cime  for  this  work ,  is,  when  thou  art  yet  at  eafe ,  in  the 
 lap  of  Health  and  Profper icy.  The  apothecary  gathers  his  fim- 
 p/f J  in  the  Spring,  which  he  ufech  in  Winter.  The  Mariner 
 provides  his  Tackling  in  the  Harbour ,  before  he  puts  forth  to  fea. 
 And  the  wife  Chril^an  will  (tore  himfelf  with  promiies  m  Health 
 for  Sicknefs^  and  in  peace,  for  future  perils.  It  is  too  late  for 
 a  man  to  think  of  runnmg  Home  for  his  Cloak ,  when  on  his  way 
 heiscatchtin  a  llorm.  A  frudent  man  forefeeth  theevil^andhi- 
 deth  himfelf :  Out  the  fimfle  fafs  on ,  and  are  fmijhed , 
 Prov.22.3. 
 
 Sect.    II. 
 
 OBferve  the  full  latitude  of  promifes.  The  Covenant  of  grace 
 comprehends  the  weak  Chriftian  as  well  as  the  jftrong  ^  // 
 Children^  then  Heirs^  Rom.  8.  ij.  Not  if  children  grown  to 
 this  Age,  or  that  ftature  ^  but  if  children.  Chrift  hath  in  his 
 Family  children  of  all  fizes ,  fome  little,  and  others  tall  Chrifti- 
 ans.  If  thou  beeft  a  child,  though  in  the  Cradle,  the^  promife  i$ 
 thy  portion.^//  the  promifes  of  God  in  him  are  Tea  and  in  him  A- 
 men,  2  Cor.  1.2  o.  There  is  no  condemnation  to  them  rv  hie  hare 
 in  chrifi  fefm  ,  Rom.8. 1.  Sechere  it  is  the  Hate  and  relation 
 the  creature  ftands  in  that  gives  him  his  Title  to  the  promife. 
 Some  Saints  have  more  grace  fromChrill:  than  others,  and  fo 
 have  more  skill  to  improve  thefe  promifes  than  their  weaker 
 Brethren  ,  whereby  their  prefent  profits  and  incomes  from  the 
 promife  are  greater :  Buttheyh^iveno  more  intereft  in  Chrift, 
 than  the  other ,  and  confequently  ,^  the  Title  of  the  weak  ChhlH- 
 an  is  as  true  to  the  promife  ,  rs  of  the  ftrong.  Shall  the  foot  fay, 
 Becaufel  am  the  loweit  member  of  the  body  ,  therefore  the 
 Tongue  will  not  fpeak  for  me ,  or  the  He.id  take  care  of  mc  ? 
 We  will  grant  thee  to  be  of  theleaftand  lovvelT:  rank  of  Chrifti- 
 ans-,  yec  thou  art  in  Chrift ,  as  the  foot  is  in  the  body.  And 
 Chnft  hath  made  provifion  in  the  promife  for  all  that  are  in  him. 
 Wc  disfigure  the  promifes  when  we  make  them  look  afquint.with 
 
 I  i  2  an 
 
'44  The  Sword  of  the  Spirit, 
 
 an  eye  upon  one  Saint ,  and  not  on  another,  whereas  they  be- 
 long to  ail ;  He  that  be  ieves  on  the  Son ,  hath  everlafiing  life, 
 John^i.  36.  Who  now  is  thefe  meant?  Only  he  that  be- 
 lieves above  doubting  ?  I  trow  not.  He  that  bids  us 
 receive  the  weak  in  faith  ,  will  not  Himfeif  Kj^j^di- 
 them. 
 
 Sect.     III. 
 
 BE  much  in  meditation  of  thejp rbmifes.     Whence  is  it  that  the 
 poor    Chrifiian   is   fo    dirtrefled  with  the  prefent  afflidi- 
 on  that  lies  upon  him ,  but  bec.mfe  he  mufech  more  on  his  trou- 
 ble, than  on  the  promife.?     There  is  th  it  in  the  promife  which 
 would  recreate  hisfpirit^  if  he  could  but  fix  his  thoughts  upon 
 it.    When  the  crying  child  once  faftens  on  the  Teat ,  and  begins 
 to  draw  down  the  Miikj  then  it  le  ives  wrangling,  and  fails  afleep 
 at  the  breafi     Thus  the  Chriftian  ceafeth  complaining  of  his  af- 
 flidion,  when  he  gets  hold  on  the  promife ,  and  hath  the  rehfii 
 of  its  fweetnefs  upon  his  Heart.     Pfalm  g^.    19.     In  the  mui- 
 titude  of  my  thoughts  Within  me ,  thy  comforts  delight  my  foul. 
 When  a  Swarm  of  Bees  diflodge  themfclves,  they  are  all  in  a  con- 
 fufion,  flying  here  and  there  without  any  order,  tillatlaft  they 
 are  Hived  again ,  then  the  uproare  is  at  an  end ,  and  they  fall  to 
 work  peaceably  as  befoi*e.     TTruJy  even  fo  the .  Chriflian  will  find 
 itwithhisov/n  Heart.     God  in  the  promife  is  the  fouls  Hive,  let 
 the Chriftian diflodge his  thoughts  thence,    and  prefently  they 
 run  ryot,  and  flye  up  and  down  ?.s  in  an  afrightat  the  apprehen- 
 fion  of  the  prefent  afflidion  or  temptation  that  lyes  upon  him,till 
 he  can  re- colled  himfeif,  and  fettle  his  Heart  again  upon  the  pro- 
 mife, and  then  he  recovers  his  former  peace  and  compofure. 
 Hence  the  Spirit  of  God  founds  a  retreat  to  the  troubled  thoughts 
 of  afflided  Snints,  and  calls  them  off  from   poring   on    that 
 which  royls  them  ,  in  to  God ,  where  alone  they  cm  be  quiet 
 andateafe.,  Pfal.  37.7.    Eefi  in  the  Lord  ^    and  wait  -patiently 
 fxir  him.     And  JOavid ,  finding  his  foul  (hke  the   Dove  whife 
 ■flying over  the  waters)   without  all  repofe,  calls  it  brck  into 
 ilk  meditation  of  God  and  his  promife,  as  the  only  Ark  where 
 
 it 
 
The  Swoordofthe  Spirit,  24.5 
 
 itcouldfind  ueft,  P/al.  ii6.  7.     R^tfirn  mto   thj  refi  ^  0  my^ 
 Joul.    The  Chrlftians  Heart  is  of  that  colour,  which  his  mofta- 
 "biding  conftant  thoughts  dye  it  into,  Tranfient,  flitting  thoughts,. 
 be  they  comfortable  or  fad,  do  not  much  work  upon  the  I'oul, 
 or  aker  its  temper  into  joy  or  forrow.    Neither  poyfon  kills,  nor 
 food  nourifhech ,.  that  doth  not  ftay  in  the  body.    No,  then  the. 
 aiflidion  foaks  into  the  Heart,,  andirabittersthe  Chriftian's fpi- 
 rit  into  perplexing  fears  and  difconfolate  dejedions ,   when   his 
 thoughts  lie  fteepmg  in  his  forrows  from  day  to  day ,  when  like 
 Her  in  the  Gofpe/y    he  is  imved  down  with  a  ffirit  of  infirmi- 
 ty ,  that  he  cannot  raife  his  Heart  from  the  thought  of  his  crofs 
 andtryalto  meditate  on  any  promife  that  (hould  refrefh  him. 
 Such  there  are,  God  knows,  whom  Satan  and  their  own  penfive 
 Hearts  keep  fuch  clofe  prifoners,  that  no  comfortable  meditation 
 is  fuflfer'd  to  fpe^k  or  flay  with  them.     And  again  on  the  other 
 hand ;,  then  the  promife  works  effedually ,  when  it  is  bound  upon 
 the  ChriftianYHeart ,  when  he  wakes-with  it ,  and  walks  with  it. 
 Ko  pan  he  feels,  nO' danger  he  fears,  can   pluck  him  from  this 
 breaft  ,    but   as  Sampfon  went   on  his  way-,  eating  of  the  honey- 
 comb ^  fo  he  feeding  on  the  fweetnefs  of  the  promife.     Here  is  a 
 Chriftian  that  will  fing  when  another  fighs  ^  willbe  able  tofpcnd 
 that  time  of  his  affliction  in  praifing  God,  which  others  (  whofc 
 thoughts  are  fcattered  and  fpilt  upon  what  they  fuffer  )  too  com  - 
 monly  belVow  on  fruitlefs  complaints  of  their  mifery  ,   and    dif- 
 . contented  fpeeches  which  refledt  difhonourably  upon  God  kim- 
 felf.     Let  it  be  thy  care  therefore,  Chriftian,,  to  praftice  this  da- 
 ty  of  Meditation.     Do  not  only  exchange  a  few  words  with  the- 
 promife,  as  one  does  with  a  friend  pafling  by  at  Ils  door.     But 
 invicethe  promifb,.  as  Abraham  did  the  Angels  ^  Genef.   18. 
 not  to  p:ifs  away,  till  thou  haft  more  fully  enjoyed  ir. .    Yea,  con- 
 ftrainitasthe  jyifci^les  did  Cbrtfl  ^  to   ftay   with    thee  all  the- 
 night  of  thy  a  ffl  id  ion.     This  is  to  accfzaint  our  [elves  indeed^^ith' 
 Gvd^  the  ready  way  to  be  at  peace.    This  is  the  way  the  Saints 
 have  taken  to  raife  their  faith  to  fuch  a  pitch,  as  to  triumph  over 
 the  moft  formidable  calamities :     Afy  Beloved  (faith  the  Spoufe) 
 fij.t'i  lis  all  night  between  m]  breafis.    That  is,  when  benighted 
 with  any  forrowful  afflicting  providence  ,  fhewillpafs  away  the 
 night  comfortably  in  the  meditation  of  his  love  and  lovelinefs, 
 his  beauty  and  fweetnefs.    Never  will  ttie.  Chriftian  come  to  a- 
 
 ny. 
 
2  4.6  T  be  Sword  of  the  Spirit* 
 
 ny  kindly  heat  of  comfort  in  his.  fpirit,  till  he  takes  this  Ahijhiig 
 of  the  promifeinto  his  bofometocherilhhim  ,  and  this  will  do 
 it  indeed.     A  foul  that  hath  leirnc  this  Heavenly  Art  of  Medita- 
 tion ,  will  feel  no  more  the  extremity  of  any  afflidion ,  than  you 
 do  the  fharpncfs  of  the  cold  weather,  when  you  are  fitting  by  a 
 good  fire,  or  lying  in  a  warm  bed.    It  was  a  notable  fpecch  of 
 ffiliHS  Palmer ,   £n  Englijh  Martyr  ,     To  them    (  faith  he  ) 
 that  have  thetr  mind  fe.ter'd  to  the  body  ,    oa  a  Thief's  feet,  is 
 to  a  fair  of  Stocks ,  it  is  hard  to  dye  -^  but  if  any  be  able  to  /e-* 
 far  ate  his  fonl  from  his  body ,  then  by  the  he/p  of  God's  Spirit , 
 .  it  is  no  more  Mfiftery  for  [uch  a  one ,  than  to  drink^  this  Cup, 
 Hemernt  if  thetreatu  e  be  able  to  elevate  his  mind  and  thoughts 
 above  his  fufferings  by  Heavenly  Meditation  on  the  great  and  pre- 
 cious promifes,  then  it  were  nothing  to  fuffer.     Suchaonehis 
 foul  is  in  Heaven  ,  and  a  foul  in  Heaven  feels  little  what  the  flelh 
 meets  with  on  earth.     Here,  OyeChriftians,  is  the  glorioufeft 
 Profped  to  be  feen  on  this  fide  Heaven  I    When  the  Soul  (lands 
 upon  this  Pifgah  of  Meditation ,  looking   by  an    eye  of  faith 
 through  the  profpedive  of  the  promife ,  upon  all  the  great  and 
 precious  things  laid  up  by  a  faithful  God  for  him  ^    It  is  eafie  to 
 defpife  the  Worlds  love  and  wrath  when  there ,  but  al?s  it  is  hard 
 for  us  to  get  up  thither ,  who  are  fo  fhort-breath*d,  and  foon  ty- 
 red with  afewfteps  up  this  Mount  of  God.     O  let  us  all  cry 
 out,  as  once  David  ,     Set  me  upon  the  Rock^that  is  highsr  tha-4 
 I  I     And  with  him  in  another  place  ,    who  will  bring  me  into 
 the  fircng  City  ?  V^ilt  not  thou ^  O  ^od?     ho,    Who  will  lift 
 us  up  to  this  high,  holy  Hill  of  Meditation ,  higher  than  all  the 
 furging  waves  that  dafti  upon  us  from  beneath,  where  we  may 
 fee  all  our  creature  enjoyments  drowned ,  yet  our  felvesnot  wet- 
 fliod?  wile  not  thou,  OGod?    Yes,  our  God  would  do  this 
 for  us ,  would  we  but  fhake  off  our  flotb,  and  (hew  by  parting 
 with  our  Mandrakes  to  purch^fe  His  Company,  that  we  highly 
 prize  the  fime.     My  meaning  is,  would  we  but  frequently  retire 
 from  the  World,  andbeftowfome  of  that  timeinfecrct  waiting 
 upon  God,  which  we  lavifh  out   upon  inferiour  pleafures,  and 
 entertainments  of  the  creature ,  we  fhould  invite  God's  Holy 
 Spirit  to  us.     Let  a  wicked  man  fet  up  a  luft  for  his  thoughts  to 
 dally  with ,  and  the  Devil  will  foon  be  at  his  Elbow  to  aflift  hitn. 
 And  fhail  we  not  believe  the  Holy  Spirit  2s  ready  to  lend  his  help  • 
 
The  Sword  of  the  Spirit,  P47 
 
 ihg  hand  to  a  holy  Meditation  ?  DonbcJefs  He  is,  Spread,  thou 
 thy  fails,  and  the  Spirit  will  fill  them  with  his  heavenly  breath: 
 Be  but  thou  the  Prieft  to  the  Prieft  ,  lay  the  Wood  and  Sacrifice  in 
 ord-r ,  and  fire  from  heaven  will  come  doTvn  upon  it.  Be  thou 
 J>ut  cireful  to  provide  fuel ,  gather  from  the  promifes  matter  for 
 Medication  ,  and  fet  thy  thoughts  awork  upon  it ,  and  the  Spi- 
 rit of  God  will  kindle  thy  affedions.  while  Irooi  mufing  (faich 
 David)  the  fire  burned^  Pfa.  39.  3.  l[aAC  met  his  bride  in  the 
 fields ,  and  the  gracious  foul  her  beloved  ,  when  Ihe 
 lleps  afide.,  to  walk  with  the  Promife  in  Her  folitary 
 thoughts. 
 
 Sect.    IV. 
 
 PLead  the  promifes  atthe  Throne  of  Grace.  This  muft  not 
 be  disjoyned  from  the  former.  Indeed  as  the  Ingredients  of 
 an  excellent  Receipt  do  not  work  the  cure  feverally,  bu:  as  tem- 
 pered together  ^  fo  thefe  dire<ftions  being  fecial  means ,  mull:  not 
 be  fevered ,  but  joyntly  obferved.  And  this  Direftion  I  am  now 
 fpeaking  to ,  befiides  an  univerfii  influence  it  hath  upon  all  the  0-  - 
 ther,  is  linked  by  an  cfpecial  affinity' to  the  former.  In  vain  do 
 we  charge  the  Gun,  if  we  intend  not  to  let  it  off.  Mediratim 
 fillech  the  heart  with  heavenly  matter,  but  prayer  gives  the  dif- 
 chargc,  and  pouresitforth  upon  God,  whereby  he  is  overcome 
 to  give  the  Chriftian  his  defired  relief  and  fuccour.  The  Promife 
 is.cheBiU  or  Bond,  wherein  God  makes  himfclf  a  D^'b:or  to 
 the  Creiture.  Now,  though  it  is  fome  comfort  to  a  poor  man 
 that  hath  no  money  at  prefent  tobuy  bre^dwith  ,  when  he  reads 
 his  Bills  and  Bonds,  to  fve  that  h;  hath  a  great  Summe  owing 
 hrm-  yet  this  will  not  fupply  his  prefent  wants,  and  buy  him 
 bread.  No,  it  is  the  putting  his  Bond  in  fuitmuft  do  tbis\  By 
 medit:iting on  the  promife  thou  comeft  to  fee,  ihere  is  fupport 
 in,  and  deliverance  out  of  afflidion  engaged  for  :  But  none  will 
 come,  till  thou  commenceft  thy  fuit ,  and  by  the  pr.iyer  of  faith 
 calleftin  the  debt,  ?[dm  69.  32.  Toftr  heart  Jha/l  live  that 
 feek^the  Lord,  Pfa.  34.5.  They  looked  unto  him  ,  a»d  were 
 i^htned,    God  expeds  to  hear  from  you,  before  you  can  expeft 
 
 tao 
 
3^8  The  Sword  of  the  Spirit. 
 
 6. 
 
 to  hear  from  him.  If  thou  refirainefi  prayer ,  it  is  no  wonder 
 the  mercy  promifed  is  retain'd.  Meditation  it  is  like  the  Lawyers 
 ftudying  the  cafe  in  order  to  his  pleading  it  at  the  Barre :  When 
 therefore  thou  haft  viewed  the  promife,  and  aflfeded  thy  heart 
 with  the  riches  of  it ,  then  ply  thee  to  the  Throne  of  Grace,  and 
 fpread  it  before  the  Lord.  Ihns  David,  Pfa.iig.^g,  Remember 
 the  yVord  mto  thj  fervant^   upon  which  thou  hafi  canfed  me  t^ 
 
 hope. 
 
 Sect.     V. 
 
 WHen  thou  haft  fued  the  promife ,  ad  thy  faith  on  the  pow- 
 er and  truth  of  God  for  rhe  performance  of  it,  and  that 
 againft  fence  and  reafon  which  rife  up  to  difcourage  rhee  :  For  as 
 thy  faith  IS  feeble  or  ftrong  on  thefe,  fo  wilt  thou  draw  little  or 
 much  fweetnefs  from  the  promifes.  The  Saints  fafety  lies  in  the 
 ftrengthand  fathfulnefs  of  God  who  is  the  promifer^  but  the 
 prefent  comfort  and  repofe  of  an  afflided  foul ,  is  fetcht  m 
 by  faith  relying  on  God  as  fuch.  Hence  it  is,  though  all  believers 
 are  out  of  danger ,  when  in  the  faddeft  condition  that  can  befall 
 them,  yet  too  many  alas  of  them  are  under  fears  and  dejedions 
 of  fpirit ,  becmfe  their  faith  ads  weakly  on  a  Mighty  God,  time- 
 rouQy  and  fufpicioufly  on  a  faithful  God  :  why  are  ye  fearfuly 
 O  ye  of  little  faith  I  Mat.  8.  You  fee  theLe.ikac  wnich  the 
 water  came  in  to  fink  their  fpirits,  they  had  little  faith.  It  is  not 
 .what  God  is  in  himfelf,  but  what  our  apprehenfions  at  prefent 
 are  of  God,  that  pacifies  and  comforts  a  foul  in  great  ftreights. 
 If  a  man  fear  the  houfe  will  fall  on  his  head  in  a  itorm  ,  though 
 itbeasunmoveableas  a  Rock,  yet  that  v/ill  not  cafe  his  mind 
 till  he  thinks  it  fo.  Were  a  man  under  the  protedion  of  never 
 fo  faithful  a  friend ,  yet  fo  long  as  his  head  is  full  of  f.ars  and 
 jealoufiesto  the  contrary,  thathewillat  lad:  leave  and  cafi  him 
 off,  this  man  muft  needs  have  an  uncomfortable  life  ,  tl^>ugh 
 without  caufe.  You  fee  then  of  what  importance  ic  is  to  \  eep  up 
 the  vigour  and  vivacity  of  thy  faith  on  the  power  and  truth  of  the 
 ptomifcs:,  and  if  thoumeaneft  to  dothis,  banifli  Scnce  an4  Ra- 
 ibnfrom  being  thy  Gounfellours.     How  came  Aby.iham  net -to 
 
 '  (l-u0er 
 
Thefwordofthe  Spirit.  5^9 
 
 fiaggir  in  his  faith  ^  thoagh  the  promife  was  fo  ftringe  ?     The 
 Afofile  refolVes  us ,    He  did  not  confdey  his  own  body   ,    Rom. 
 4.  19.    And  what  made  Zacharias  reel  ?     He  made  Sence  his 
 Counfellour ,  and  thought  he  was  coo  old  for  fuch  news  to  be 
 true.    This  is  the  banc  of  faith,  and  confequently  of  comfort  in 
 afflidion.     We  are  too  prone  to  carry  our  faith  with  Thomas, 
 acour  fingers  ends  i  and  to  truftGod  nofbrthcr  than  our  hand 
 of  fence  can  reach.     His  not  farrc  that  f^nce  can  reach,  and  ' 
 but  little  further  that  Reafons  pur-blind  eye  c^n  fee-     God  is  oft 
 on  his  way  to  perform  a  promife,  and  bring  joyflil  ncwi  to  his 
 afflidcd  Servants,  when  Sence  and  Rcafon  conclude  their  c;fe 
 do^fpente.     Thefe three,  Sence,  Reafon^  and  P^jV/yjarediftind, 
 andmuftnotbe  confounded.     Somethings  we  know  by  fence, 
 which  we  do  not  underftand  the  rcafon  of,  as  the  fympathy  of 
 the  Loadflone  with  Iron^  why  it  draws  that  the  b-fer  metal, 
 and  not  Gold:     And  the  Mariners  Needle  efpoufing  the  North 
 point  rather  than  any  other.    Some  things  we  apprehend  by  Rea- 
 fon,  tbatare  not  diicern'd  by  Sence.     As  the  magnitude  of  the 
 .Suns  body  to  exceed  the  Circumference  of  the  earth ,  which  the 
 Eye  being  Judge ,  may  be  almolt  cpver'd  with  ones  Hat : .    had 
 ot'lTer  things  clear  to  faith ,  that  Dunce  and  Poze  both  '^.^r.a  and 
 Rciforn,     pasii  knew  by  faith  inthat.difmalSea-ftarm.,  where 
 aU  hope  of  being  faved  was  takin  arvdj    (  that  is  ,    Sence  ami 
 Reafon  being  Judges  )  not  a  man  pjould  lofe  his  life^  Ad.  2^. 
 25.     Be  of  good  chear ,  for  I  believe  that  it  Jhall  be  even  as  it 
 ^"as  tdd  me.     When  the  Angel  fmote  Peter  on  the  fide  ,    and 
 bade  him  arife  quickly  and  follo^^  me  ^    he  did  not  allow  fefice 
 andreafonto  reply  and  Civil  at  tlie  impoflitility  of  the   thing. 
 How  cm  I  walk  that  am  in  Fetters  ?     Or  to  what  purpoR',  when 
 an  Iron  Gare  with-flands  us }     But  he  rifech,  ar.d  his  Chains  fall 
 off,  he  follows,  and  the  Iron  Gate  Officiouily  opens  it  felf  to 
 ihem,    "Saynot,  poor  Chhftian,  '  fisimpoflible  to  bear  this  affli- 
 ction ,  or  pafs  that  temptation ,  let  faith  follow  the  promife^  and 
 God  will  loofe  thefe  knots,  that  Sence  and  Rc^fon  tye.     Lnthcr 
 bids  ,     CrHcifige  illnd  verbttm  qnare  ,     Crucifie  that   word  , 
 wherefore.     Obey  the  Commmd,  and   ask    not  a  r&ifon  why 
 God  injoyns  it.    It  is  as  ncceffary  to  bid  the  Chhftian  in  great  zL 
 flidions  and  temptations ,  to  crucifie  the  word  ^gf/*7wo«^(7 :  How 
 fiiall  I  go  through  this  trouble ,  hold  out  in  that  affault  1    Away 
 
 K  k  with 
 
^co  ThefwordoftbeS^irii. 
 
 with  this  HoVo  Jha/l  I L    Hath  not  the  gP€it  God  who  is  faith- 
 ful ,  given  thee  promifes  enough  to  eafe  tpy  heart  of  thefe  needlefe. 
 fears  and  cares ,  in  that  he  tells  thee ,     He  will  never  leave  thee 
 nor  for  fake  thee  ,    Hi^  grace  fhall  he  f undent  for  thee  ?     No- 
 thing fhall  be  able  to  feparate  m  from  the  love  of  God  t^hich  is 
 in  Chrlfi  fcfm  our  Lord.     And  an  hundred  more  as  comforta- 
 ble affurances  from  the  lip  of  truth  toftand  betwixt  thee  and  ail 
 harm.     Why  thendoft  chou  trouble  thy  felf  about  this  improba- 
 bility and  that  Mountaqous*difficuIty  that  Sence  and  carnal  Reafon 
 heave  up,  and  interpofe  to  edipfe  thy  comfort  from  thy  approach- 
 ing deliverance  ?  Shut  the  jvinhrvs^  and  the  houfe  Vci/l  be  light, 
 as  the  fervijh  Proverb  f^ith.     Judge  not  by  Sence  ,    but  by 
 Faith-,    on  an  Onanipotenc  God  ,     and  thefe  Bug-bears  will 
 not    fcare    thee.      Credere    improbabilia    vig^ris    eft    intelle- 
 Etm  ,     ficut    aware    damnnfa    &    ignominiofa  vigcri$  eji  affe- . 
 iius.     Parefienfis  de  fide.      It  is  the   higheft  Ad  of  our  Un- 
 derftanding  ,    to  believe  thofe   things  which  feem  moft  im- 
 probable ^     as  it  is  the  higheft  Ad  of  Love  ,    for  Chrifts 
 lake  :o  take  pleafure  in  thofe  things  that  bring  paine    and 
 Ihame  with   them.    For  as.  in  the  latter  ,   we  deny  our  felves 
 tne  fatisfadion  of  our  carnal  defires  which  goes  near  to   flefh 
 and.  bloody  fo  in  the  former  we  deny  our  carnal  Reafon- 
 sngs-,   that  would  be  difputing  againft    God's  Power  and 
 llrength. 
 
 GHAp. 
 
The  Sipordofthe  Spirit. 
 
 251 
 
 CHAP.   XXX. 
 
 The  rchoU  Difcourfe  on  thk  piece  frnt  up  with 
 an  Exhortation  to  the  Mwijurs  ,  to  whom 
 this    Sword  is  efpecialiy  committed. 
 
 ^^  O  the  Miniflers^  into  your  hand  this  Sword  of 
 the  Word  is  given  in  an  cfp-cial  manner :  Un- 
 to you  the  Miniftcrie  of  it  is  committed^  God 
 hath  not  left  it  at  random  to  all  ^  that  who 
 willmaypublickly  preach  the  Gofpel.  Thac 
 which  is  every  bodies  work,  is  no  bodies.* 
 He  hath  therefore  fet  up  a  landing  Office 
 with  Officers  in  Hs Church ,  on  whom  he  hath  laid  this  burthen, 
 and  from  whom  he  expefts  an  account  •  2  Cor,  5 .  20.  He  hdth 
 committed  to  m  the  word  of  Recmciliation.  ks?i Prince  Com- 
 miffionates  this  or  that  man  to  be  his  Embaffadour.  Oh  Timo- 
 thy ,  ks^f  that  vphich  "tt'^  committed  to  thj  truft ,  I  Tim.  6. 
 20.  See  here,  and  tremble  at  the  charge  which  is  depoficed  in 
 your  hands.  You  are  Emhajfadofirsirom  the  great  (7o<^  to  treat 
 with  poor  finners  concerning  their  eternal  peace  upon  thofe  Arti- 
 cles which  are  contained  in  the  Gofpel .  You  are  his  Mnder-Tvorkc 
 men  to  rear  up  his  Temple  in  the  hearts  of  men  ,  and  to  lay  eve- 
 ry ftore  by  the  Lif.e  and  Rule  of  this  Word.  Hi^-fltwards^to  give 
 his  Family  their  portions  in  due  feafpn,  and  ?5ll  your  pro\ifion  to 
 be  taken  out  of  this  ftore-houfe.  In  a  word ,  you  are  his  Shef- 
 herds  to  lead  and  feed  his  flock,  and  that  in  no  other  than 
 thefe  green  paftures.  Now  if  the  peace  be  not  concluded ,  the 
 EmbalTadour  is  fure  to  be  called  to  an  recount  where  the  fault 
 lies:  if  the  houfe  be  not  built,  or  go  to  decays  wototheneg«- 
 ligcnt  Workman.,  If  the  Family  ftarve ,  what,  reckoning'  will  the 
 
 Steward 
 
 Vfe. 
 
 K  k2 
 
2C1  Thefword  of  the  Spirit. 
 
 I. 
 
 Steward  make  ?    If  the  fheep  wander,  or  die  of  the  Ron  through 
 thy  negled ,  who  (hall  p.iy  for  the  lofs  but  the  idle  fhepherd  ? 
 
 Now  in  ordcL-  to  the  difcharge  of  this  your  publick  truft , .  L 
 (llall  only  point  at  two  duties  incumbent  on  you  both  with  a  refe- 
 rence to  this  Word  left  in  your  hands.  One  to  be  performed  in 
 your  Stffdj,  the  other  in  your  Pulfk. 
 
 Sect.    I. 
 
 IN  your  (ludy  acquaint  your  fdvcs  with  the  Word'of  God.That: 
 which  may  palT.^  for  diligence  in  a  private  Chriflians  reading 
 and  learch  into  the  Scripture,  may  be  charged  as  negligence  up- 
 on cheMimfter.     The  fludy  of  the  Scriptures  is  not  only  a  pant 
 of  our  general  Calling  (in common  with  Him^  but  of  our pir- 
 Eicular  slfo  ■  in  which  we  are  to  be  exercifed  from  ore  end  of  the 
 week  to  the  other.     The  Husb^.ndman  doth  not  more  coniiantly 
 go  forth  with  hisSp"deand.Mattoc|4to  pcrformehis  d:iy  1  hour 
 in  the  field  ,  th.m  the-Minifter  is  to  go  and  dig  in  this  Mine  of  the    • 
 Scripture.     Ke  is  not- to  read  a  Chapter  now  and    then-^§    bis. 
 worldly  occafions  will  pei'init ;,  or  Re^l  a  little  time  from  %'othe;: 
 Schohrly  flu<.iies  to  fook  into  the  Bible  in  trmfiiu ,   and'  bid   ic   ~ 
 Farewell :     But  it  mult  be  his  flanding^  exercife ,  his  ploddirg 
 VvO:k  •  all  other  muil:  ftoop  to  thris.,     Suppofe  thou  fhouldft  know 
 whit  FLtto^  Arifiotk.^  (  withthfe  reftof  the  Pmcf/  of  worldly. 
 Learning  J  have  writ,  and  hadft  incircledalt  thevfrr/  within 
 thy  circumfei-ence ,  but  art  unskilful  in  the  Word  ofrighteouf- 
 nefs:,  thouwouldft  be  Paul's  ufi/earfic^l  perfon  ^.  as  unfit  to  be 
 a  WiFfifter,  ?,s  he  that  hath  read  all  the  body  of  the  LaVp  is  to 
 be  a  rhfician ,  if  ignorant  of  this  Aft.     I, do  net  here  intend 
 tocourilh  the  V"in  conceit    of  thofe  fohs  of  Ignorance,  who 
 think  Humane  LeirnirigunnecefT^ry  for    a  Minifters  furniture. 
 Truly  without  this-,  we  fhould  foon  come  to  our  old   Aiumffi- 
 mu<s ,  and  run  into  the  Barbarifm  of  former  Times,     I  have  rer  d 
 ©f  one  Bedn^  that  difTwaded  J-yancis  ihe  Firft.a  French  Kin^ 
 ^and  that  when  Learned  Bfidccmvjas  prefent }  from  his  Prkceh 
 yefolutionof  fitting  up  Profejfors-of  Xangukges  in  his  ZfMivej-ii 
 Pj :    Saying,  The  GreekJTonguc  was  the  fountain  of  all  Ben- 
 tyir^-    -:■    ,  ■'  fes: 
 
The  Sword  of  the  Spirit.  25  j 
 
 fi^f :  But  the  man  was  found  to  underftand  not  a  word  of  Gree^^ 
 bimfelf.  Indeed  few  or  none  will  fpcak  againft  Learning  ,  buc 
 thofe  that  have  not  To  much  of  it,  as  to  make  them  underftand  its 
 ofe.  I  dare  not  bid  Mmifters  (  as  fome  phanaticks  have  done^ 
 burnaU  their  books  but  the  Bible.  No  •,  but  I  would  cxh(wc 
 them  to  preferre  it  above  aJl  their  other  books,  andtodircA  all 
 their  other  (ludies ,  to  furnifli  them  with  Scripture-knowledge ; 
 as  the  Bee  that  flics  over  the  whole  Garden ,  and  brings  all  the 
 honey  (he  gets  from  every  flower  therein  into  her  Hive  :  So 
 Ihould.  the  Miniiler  ran  over  all  his  other  books ,  and  reduce 
 their  Notions  for  his  help  in  this.  As  ihtlfraelites  offered  up 
 the  Jewels  and  Ear-Rings  borrowed  of  the  ^^^'/'f/^wto  thefer- 
 vice  of  the  TabevMacle.  BerediB^a  PhUofophorum ,  funt  peculia 
 ChriflianorHtn.  And  certainly  there  are  fuch  Jewels  to  be  bor- 
 rowed even  from  them ,  as  may  become  the  e:,r  of  a  Chriftian, 
 fo  they  be  refined,  and  Gofpellized.  Tluis  tht  Captive  Virgin^ 
 Deuc.  21.  when  her  head  "^as  fiavted ,  her  ndls  fared,  and  her 
 
 farment  changed,  might  be  taken  into  an  Tfraelites  bofom.  Re- 
 gion and  Learning  ren  ved  together.  The  light  which  Erafmui 
 brought  into  the  Schools,  helpt  Lnthsrs  labours  in  thQChnrck 
 But  to  rcturnto  the  Exhortation  in  hand  :  Oh  let  us  that  arc 
 Minil'lersof  theGofpel,  give  up  our  felves  to  the  ftudy  of  the 
 Word.  Wearers- one  well  calls  us,  but  Tounger  Brethren  to 
 x.\\^  Apujile.  Minifterial  gifts  wei'e  left  them  by  Chrift,  as  the 
 inheritance  by  the  Father  to  hisEldell  Son  and  Heir,  But  we  muft 
 v/orkforour  Living.  They  had  their  knowledge  of  the  Word, 
 zs  Jacob  his  Venifion,  brought  to  their  hmd  without  huntings 
 hiicif  wewillknowthemindof  God,  we  mud  trace  it  out  by 
 our  diligence  :  But  ever  takuig  Prayer  in  our  company.  This  I 
 amfurew.is  Paul's  charge  to  Timothy,  Give  attendance  to  read- 
 ing ,  1  Tim.4. 1 3 .  Follow  thy  book  dole,  O  Timothy.  And  ver, 
 15.  Alcditate  on  thefe  things,  give  thy  felf  ivho/lj  to  them  i 
 hf  'n\jm<  h^i-,  in  his  tot  as  /is ,  be  wholly  taken  up  therewith. 
 And  mark  why  ,  That  thy  profiting  may  appear  to  all.  That 
 is,  that  thou  may  ft  appear  to  be  a  growing  preacher  to  thofe  that 
 hear  thee.  Oh  how  fliall  the  people  grov/,  if  the  Minifter  doth 
 not  I  And  how  fliall  he  grow,  if  he  doth  not  dayly  drink  in  more 
 thanhepouresout  1  That  Minifter  muft  needs  fpend  upon  the 
 ftpck,  thathath  no  comings  in  from  a  conftanC  Trade  in  his  Stu- 
 
254  The  Sivord  of  the  Spirit. 
 
 Z.i 
 
 dy.    If  the  Nurfe  doth  not  feed,  and  that  more  than  another, 
 {he  may  foon  bring  her  felf  and  child  into  a  Confumption  :     As 
 we  would  not  therefore  fee  the  fouls  that  hang  on  our  breafts, 
 languifh  for  want  of  Milk,  orourfelves  faint  in  our  work,  let 
 us  endeavour  our  recruits  be  fuitableto  our  expence.    Study  and 
 pray,  pray  and  lludyagiin.     Think  not  your  work  is  done  for  all 
 the  week,  when  the  Sabbath  is  paft.    Take  a  httlc  breath,and  re- 
 turn to  thy  labour  ^  As  the  feeds-man  that  (its  down  at  the  Lands 
 end  to  rell  himfelf  awhile',  and  then  rifes  up  to  go  before  his 
 plough  again.    We  have  reafon  to  be  more  choice  of  our  time 
 than  others,  becaufeitislefsourown-  there  is  none  in  thy  pa- 
 rijh ,  but  have  a  fhare  in  it.    We  are  Thieves  to  our  peoples  fouls, 
 when  we  do  not  Husband  it  to  their  b«ft  advantage.     AH  are  your  r 
 Vphether  Paul,  or  Af folios,  or  Cephas-,  yours  for  the  fervice  of 
 your  faith.     IstheParentboundto  Husbancfhis  eftate  and  time 
 tor  the  provifion  of  his  children  ?    And  (hould  not  the  fpiritual 
 father  have  as  natural  an  affedion  to  his  people?     How  great  a 
 labour  this  mufts  needs  be  both  to  mind  and  body ,  did  they  un- 
 derfland ,  they  would  both  more  pity,  and  encourage  their  Mi-« 
 nifter  in  their  work.     God  move  your  hearts  to  it  ,   whom  he 
 hath  bleffed  with  faithful  Labourers :     Help  them  in  their  ftudy 
 for  you ,  by  eafing  them  of  their  worldly  cares  for  themfelves; 
 Some  people  may  thank  themfelves  that  their  provilion  is  fo  mean, 
 by  being  acceffory  to  the  Minifters  diftra<^ions  in  his  work ,  and 
 diverfion  from  his  Calling :     For  by  their  oppreflion  or  purloyn- 
 iog  his  Livelihood,  they  force  him  in  a  manner  to  turn  world- 
 hng  •,  and  the  time  which  he  fhould  fpend  in  providing  bread 
 for  their  fouls  ,    is  laid  out  to  get  bread  for  his  families 
 bodies. 
 
 Sect.il 
 
 iN  the  Pulpit  ufe  no  other  Sword  but  this,  and  handle  it  faithful- 
 ly.   Remember  whofe  Errand  thou  bringeft,  and  deliver  i  t 
 
 Firft  ,    Purely. 
 Secondly  ,    Freely, 
 
 Firfi, 
 
The  Sword  of  the  Spirit.  255 
 
 j-'irft  ,     Purely:     And  chat  in  a  threefold  refped.     Pun        1. 
 irom  Error ',  Pure  (rom  PaJ/i on  :     PafeiiGm  Levity  and  Va- 
 
 riry, 
 
 Firli,  Pure  from  error.    Think  it  not  enough  your  Text  j, 
 
 isScripcure,  but  let  your  whole  Sermon  be    alfo  i'uch,  I  mean 
 agreeable  to  it.     Thou  art  an  Embafladour ,  and  as  fuch  bound 
 up  in  thy  inftrudions.     Take-heed  of  venting  thy  own  Dreams 
 and  Fancies  in  God's  Name.     fer.  23.  28.     He  that  hath  rr^y 
 Word ,  let  him  fpeak  it  faithfHlly.     That  is ,  purely  ,    without 
 cmbaiingor  mingling  it  with  his  own  dreim.s : .   So  he  expounc's  ^ 
 Himfelf  ,     what  is  the  Chaff  to   the  wheat  ?   faith  the  Lord.  ■ 
 All  is  Chaff,  befidgs  the  pure  Word. of  God  •   and  w  hat  hach  it  to 
 do  to  be  blended  wicfa  it?'   Such  a  one  may  fear  left  God   from 
 heaven  (hould  give  hiinth<e.Lye  while  he  is  in  the  Pulpit.     Oh 
 ftamp  not  God's  Image  on  thine  own  Coin.    We  live -in  Hij^h- 
 fiown-times,  many  people  are  not  content  with  truths  that  lie 
 plain  in  the  Scripture :  and  fome  to  pleafe  their  wanton  Palace*,, 
 have  fublimated  their  Notions fo high,  till  they  have  flewn  out <£    - 
 the  fight  of  the  Scripture ,  and  unawares  run  themfelves  with 
 others  into  dangerous  errors.    BewellafTuredicisaTruth,  bc«-- 
 fore  thou  acqunnteft  tliy  p^^oplc  with  it.    If  thou  wik  play  the 
 Mountebank ,  chufe  not  the  Pulpit  for  thy  Stage.    Make  not  ex-  - 
 periments  upon  the  fouls  of  thy  people  ,   by  delivering  what  is. 
 doubtful ,  and  hath  not  abode  the  trial  of  this  Furnace.     Better  " 
 feed  thy  people  with  found  Dodrine,  though  p'am  merJ,  than 
 that    thou   (hould'Il  with   an   Out-landifli  difh  ,    light  on 
 a  wild   gourd  that  brings  Death   into    their  poc. 
 
 Secondly  ,  Pure  frOm  Paffion.  The  Pulpit  is  an  unfeemly  2]] 
 place  to  vent  our  difcontent  and  pafiions  in.  Bcvare  of  this 
 ftrangefire.  The  man  of  God  muft  be  gentle  and  meek,  and  his 
 words  with  meeknefsof  wifdom.  The  Oyl  makes  the  Nail  dri\  e 
 without  fpliKing  the  Board.  The  word  never  enters  the  heai  t 
 morekindly,  than  when  it  falls  mofl:  gently  ;  Ride  thoa  frofpc^- 
 rottfly ,  becaptfe  of  truth  and  meeknefs ,  pfal.  45.  Be  as  rOu?h 
 to  thy  peoples  fins  as  thou  cani},  fo  thou  bee il:  gentle  to  their 
 fouls.  Doft  thou  take  the  rod  of  Reproof  into  thine  hand  ■>  Let 
 them  f.'e  that  love,  not  wrath,  gives  the  blow.  Nurfes  are  care- 
 fat  that  they  do  not  heat  their  Milk  ,  knowing  it  will  bi'ced  ill 
 iiood  w  the  child  that  Xucks  it.  The  Word  preached  comes  in- 
 deed" i 
 
a^^  TheSvpordofthe^irit. 
 
 ^leedbeftfroma  warm  heart,  but  if  ^herc  goes  9.  rcavenfhhea^ 
 withal ,  it  breeds  ill  blood  in  the  Hearers  thoughts  ^  and  prejudice 
 to  the  perfon  makes  him  puke  up  the  Milk.  God  knows  I  ipcak 
 notagainft  theMinifters  zeal,  fo  it  be  from  above,  pure  ani 
 peaceable.  Save  all  thy  heat  for  God ,  fpend  it  not  in  thine  own 
 caufe.  Admirable  was  Mofes  his  mecknefsinthis  refpeft.  An 
 high  affront  he  received,  and  at  their  hands  from  whom  helcaft 
 defer ved  it,  Aaron  and  Miriam,  Numb.  i2.  3.  but  he  did 
 not  prefently  retort  upon  them ,  it  was  his  own  caufe ,  and  it 
 was  enough  God  heardit :  But  when  a  fin  was  committed  im- 
 mediately againft  God,  this  meek  man  can  be  all  of  a  fl:ime ,  fvh 
 is  on  God's  fide  f  vho  ?  He  may  take  raoft  liberty  in  reproving 
 his  peoples  fins  againft  G©d,  that  takes  leaft  liberty  in  his  owfi 
 cauie,and  who  hath  a  grave  ready  to  bury  iniuries  done  to  him- 
 felfin. 
 
 Thirdly  ,  Pure  from  levity  and  vanity.  The  W©rd  of 
 God  is  too  Sacred  a  thins,  and  preaching  too  Solemn  a  workro 
 be  toyed  and  phyedwith,  asistheufige  of  fome,  who  make  a 
 Sermon  nothing  but  matter  of  Wit ,  and  to  flaunt  it  forth  in  a  ga- 
 fifli  difcourfe.  What  is  this  to  the  bufineis  of  preaching  >  Their 
 Sermon  is  too  like  a  childs  Baby ,  from  which  if  you  take  the 
 Dreffirig ,  the  reft  is  worth  nothing :  Unpinne  tliis  Story ,  take 
 off  that  giudyphr  fe,  and  nothing  is  left  in  the  difcourfe.  Ifwc 
 mean  to  do  good ,  we  muft  come  not  only  in  jvord,  but  with 
 Power,  Satan  budges  not  for  a  thoufand  fuch  Squibs  and  Wit- 
 cracks.  Draw  thou  therefore  this  Sword  out  of  thine  own  fine 
 Scabbard ,  and  ftrike  with  its  naked  edge ;  This  you  will  find 
 theonly  way  to  pierce  your  peoples  confcienccs,  and  fetch  blood 
 of  their  fins.  I  do  not  here  fpeak  againft  the  ufe  of  rhofe  parts 
 which  God  hath  given  unto  any  :  Nor  ag?inft  the  fitting  and  lay- 
 ing our  difcourfe  fo  as  it  may  moft  infinuateinto  our  peoples  affe- 
 dions,  and  fteal  into  their  hearts ,  by  the  gratefblnefs  it  finds 
 with  their  ear.  This  is  our  duty.  JEcclefiafi.iz.  9.  Becaufe 
 the  preacher  was  wife ,  he  fonght  to  find  out  acceptable  ^ords. 
 Not  rude ,  loofe,  and  indigefted  ftuff ,  in  a  flovenly  manner 
 broughtforth,  left  the  fluttery  of  the  Cook  Ihould  turn  thefto- 
 macks  of  the  Guefts.  The  Apothecary  mixQih  his  potion,  foas 
 feis  Patient  may  take  it  down  with  lefs  regret,  if  not  with  fome 
 liclight ;  but  ftill  he  iiach  a  care  that  he  weakens  not  its  purging 
 
 ope- 
 
Tbefword ofthe  Spirit,     ;  q^^ 
 
 opci'dtion ,  by  making  it  over-ple?.fant  to  the  palate.     As  they 
 were  acceptable  words,  fo  upright,     fvords  of  truth,  ver.  i  o. 
 
 Secondly  ,  As  purely,  fo  tVeely.  Oh  t.ke  heed  ot  en-  2 
 Having  the  Word  ot  God  to  thy  own  luft,  or  mothers  will , 
 though  the  greateft  in  thy  Parifti.  In  a  fteward  it  Is  required^ 
 that  he  be  faithful  ,  I  Cor.  4.  2.  Now  the  preachers 
 f  ithfulnefs  {lands  in  relation  to  him  that  intmfts  him.  It  is 
 very  unlikely  that  a  Steward  in  giving  out  provision ,  (hould 
 pleafe  all  the  fervants  in  ^the  houfe  ^  fuch  Officers  have  leaft 
 thanks  when  they  do  their  work  b^lll  He  that  chinks  to  pleafe 
 men,  goes  about  an  endlefs  and  needlefs  work.  Man's  words 
 will  not  brer.k  thy  bones.  A  wife  phyfician  feeks  to  cure,  not 
 pleafe  his  patient.  He  that  chides  when  he  is  fick  for  the  bitter- 
 nefs  of  the  potion  ,  will  conn  thee  thanks  for  it  when  he  is 
 recovered.  The  Apojlle  pafTcth  by  the  thoughts  of  men  rs 
 a  thing  inconfiderable  ,  not  worthy  the  interrupting  of 
 him  id  his  work.  With  me  it  u  a  very  fmali  thing  /  (hould 
 he  judged  of  pu  ,  Verfe  3.  of  the  fore-quoted  pl?ce.  As 
 if  he  hrxl  faid  ,  It  fhall  be  known  at  the  great  ^W/r,  when 
 my  Mafter  comes  to  reckon  wkh  me ,  whether  I  have  been 
 faithful:  And  'tis  time  enough  to  have  my  name  righted, 
 when  he  will  vindicate  his  own.  No  doubt  it  was  a  great  tem- 
 ptation to  MicAtah  ^  when  Ahdh's  Meffenger,  by  cologueing 
 with  him ,  endeavoured  to  bring  him  in  his  meflage  over  unto 
 the  Kings  fenfe-,  but  mark  his  Noble  Anfwer  ,  As  the  Lordli- 
 veth  ,  what  the  Lord  faith  ^  that  mil  I  ffeak.  Some  think 
 MicAiah  was  that  difguifed  Prophet  that  denounced  judgement 
 againft  Ahah  for  Bcnhadad's  difmifliion  ,  and  that  now  he 
 was  fetcht  out  of  prifon  •  for  the  King  bid«  ,  Carry  f^im 
 yach^finto  Ammsft  the  Cover  no  ur  ^  i  Kings  22.  26.  If  fo, 
 then  Micaiah  had  the  advantage  by  one  flattering  Sermon  to 
 have  gotten  his  liberty ,  and  the  King's  favour  to  boot  ;  Yet 
 to  die  Dungeon  he  will  go  agun  ,  rather  than  proflitute  the 
 Word  to  ^^ihab's  luft.  Blefled  Paul  was  of  the  fmie  mind,  ' 
 2  Tim.  2.9.  VP'herein  ('fpeakingof  the  Gofpel  )  /  luffer  troM- 
 hle  as  an  evil  doer  ,  even  unto  bonds  ^  but  the  word  of  God  is  not 
 bound.  As  if  he  had  faid,  They  fhall  never  make  me  endive 
 that  neither  in  Prifon  ,  nor  at  the  Block.  No  doubt  Paul 
 might  have  bean  free,  could  he  have  been  content  the  Word 
 
 L  1  ihould 
 
^^g  '    Pray'wg  afn>^yes  ^  d^c- 
 
 {honld  have  been  bound  :  But  he  \v?,s  too  fichfur  to  procure 
 his  liberty  with  irriprifonrcent  of  the  Truth  by  a  finfuirilence.. 
 If  ever  it  was  a  time  of  Temptation  to  Mmiflers ,  and  there 
 were  need  to  ftirre  them  up  in  it  to  keep  the  Word  of  Gods 
 Patience  ,  it  is  in  thc^fe  hi\  dreggy  dayes  of  the  World  ,  of 
 which  It  IS  prophefied  ,  A  fen  Jhall  not  endure  fotind  doBrine. 
 Now  therefore  to  bear  witnefs  to  the  Truth  ,  and  to  make 
 full  proof  of  their  Miniflry  in  fuch  a  -perverfe  and  froward 
 generation,  needs  more  greatnefs  of  fpirit  thm  flefli and  blood 
 can  help  them  to.  It  is  no  tryal  for  a  Minifter  to  fpc?.k  Truth 
 freely  among  its  friends  ,  biit  among  thofe  that  defpife  it , 
 and  are  enraged  with  the  Meflenger  for  delivering  his  Errand. 
 This  made  the  confeflion  of  our  Lord  fo  glorious ,  i  Tim.  6. 
 13.  It  was  before  Po»/^i;*f  Pilate  ,  a  bloody  enemy  againO: 
 Him  and  the  Truth  he  witneffed  to.  Therefore  our  People 
 may  well  bear  with  us  when  we  fpeak  freely  in  Gods  Name^: 
 yea,  though  we  come  upon  their  ground  ,  and  our  Meffagj 
 rifles  their  confciences:  We  have  it  in  our  Commiflion,  J^^r. 
 6.  27.  I  have  fet  thee  for  a  Tower  and  Fortrefs  ,  that  thou 
 wajfi  know  and  try  their  way,  if  a  Warrant  lies  but  ina  Con^ 
 ftables  hand  to  fearch  your  houfe  ,  you  cannot  be  angry  with 
 kira  for  doing  his  Office  ,  becaufe  you  dare  not  ftand  be- 
 twixt him  and.  the  difpleafure  of  his  Prince,  (hould  heneg-- 
 kait. 
 
 EPHES, 
 
Ephes.     6.    1 8. 
 
 T raying  ala^ayes  with  all  prayer  and  fupplicati- 
 on  in  the  Spirit  J  and  rvatching  therennto  with 
 all  perseverance  and  application  for  all 
 Saints, 
 
 259 
 
 '^,^r.^.ri^^  E  have  at  lafl:  fet  before  you  the  Chriftian 
 in  his  Armour^  And  now  he  wants  no- 
 thing to  furnilh  him  for  the  Battel-,  or  en- 
 able him  for  the  ViAory ,  but  the  prefence 
 of  his  General  to  lead  him  on  ,  and 
 bring  him  honourably  off  again  by  the 
 Wifdom  of  hts  Condud.  Which  that  he 
 may  obtain ,  the  Jpofik  fets  him  to  prayer, 
 praying  alwayes  ^  &c.  As  if  he  had  fr< id, 
 Youbave  now,  Chriftian,  the  Armour  of  God  :  But  take  heed 
 thou  forgetteft  not  to  engage  the  God  of  this  Armour  by  hum- 
 ble prayer  for  your  afiiftance,  left  for  all  this  you  be  worded  in 
 theh'gh".  He  th^c  gives  you  the  Arms  ,  can  only  teach  you  to 
 ufe  them  ,  and  enable  you  to  overcome  by  their  ufe.  I  am  not 
 ignorant  chat  fome  m:?kc  this  of  Prayer ,  a  piece  of  Armour , 
 and  to  be  reckoned  as  a  pirc  of  the  Panoply.  The  truth  is,it  mat- 
 ters not  much  in  what  notion  we  handle  it,  whether  as  adi(tind 
 piece  of  Armour ,  or  rs  a  duty  ^rd  means  neceffarily  required  to 
 the  ufe  of  our  x\rmour.  The  litter  I  fball  follow.  Partly  beceufe 
 it  hath  no  piece  of  miterial  Armour  (^as  the  other  all  have)  al- 
 lotted to  it  for  a  refcmblance  •,  as  alfo ,  beceufe  by  the  connexion 
 
 L  1  2  It 
 
26o  Fraying  alwayes^  C^r. 
 
 it  hath  (  not  with  the  laft  preceding  words  only ,  but }  with  the 
 whole  difcourfe  of  the  Armour ,  it  feems  to  be  fuperadded  as  a 
 general  duty  influential  upon  all  the  pieces  fore-named  •  and  may 
 be  read  with  every  piece.  Take  the  Girdle  of  Truth,  praying 
 with  all  prayer ,  &c.  Having  on  the  Breaft-plate  of  righteoufnefs, 
 pra\'ing.  with  all  prayer,  &c.  and  the  fame  of  the  reft.  -  The 
 Chriilian's- Armour  will  ruft,  except  it  be  furbiflied  andfcoa- 
 red  with  the  Oyl  of  Prayer.  What  the  Key  is  to  the  Watch,  . 
 that  Prayer  to  our  graces,  it  winds  them  up,  and  fets  them  a  go- 
 ing. 
 
 In  the  words  Obferve 
 I.  Firfl-,     The  Duty  commanded ,  Vrujer  \   with    the  end 
 
 for  which  it  is  appointed  , .  viz.    As  a  .help  to  all  his 
 graces,  and  means  to  carry  oH  his  War  againft  Sin  and 
 
 Satan;   'rpccr5t;;^if/€;o/,   Ptajing: 
 
 Secondly  ,    A  Diredory  for  Prayer,  wheteiu .  we  iirc  in- 
 3.  ftruded  how  to  performe  this  duty   in  fix   diftind: 
 
 Heads. 
 Fir-fi,  The  Time  for  prayer.  Praying  alwajes. 
 Secondly\  The  kinds  and  forts  of  Prayer,  ivith  all  prayer  and 
 ^plicatiofj. 
 
 Thirdly,  Theinwardprincipleof prayer  from whicMtmuft 
 flow.  In  the  Sprit. 
 
 Fourthly,  The   guard  to  be  fet  abbut  the  dutyofprayer^ 
 VVatching  thereunto. 
 
 Fifthly i  The  unwearied  conftancy  to  be  exercifed  in  the  duty, 
 Vf'ithallferfeveranee. 
 
 Sixthly^  Thecomprehenfivenefsoftheduty,  orperfons  for 
 w|iom: we  are  to  pray.  For  all  Saints. ... 
 
 C«AiP 
 
fraying  alwayes^  d^c. 
 
 2^1 
 
 GHAP.  L 
 
 Prayers  njefuhiefs  and  necejfity  for  the  Saints  de- 
 fence in  bis  Warfare  jhervn  ,  and  one  Keafongi^ 
 ^enofthe  Foint* 
 
 WE  begin  with  the  firft,  the  Duty  in  general,  toge- 
 ther with  the  connexion  it  hath  with  the  whole  prece- 
 ding difcourfe  of  the  Armour ,  implyed  in  the  parti- 
 ciple 'Tre^oiv^'mvoi ,  fraying.    That  is,    furnilh  your 
 felves  with  the  Armour  of  God ,  and  joyn  prayer  to  all  thefe 
 graces  for  your  defence  againft  your  fpiritual  enemies. 
 So  that  the  point  deducibk  from  this,  is, 
 
 S  EC  T.    r. 
 
 1"  Hat  Prayer  is  a  rtecejfarj  dntj    to  he  performed  hj    the 
 Chrifiian ,  and  ttfed  ^'ith  all  othcf'  means   in  his  Jpiritual 
 warfare.     This  is  the  (ilver  Trumpet ,  by  the  found  of  which 
 he  IS  to  alarum  Heaven  ,  andcillinGod  to  his  fucconr ,  Nnmh. 
 II.  35.     The  Saints  enemies  will  not  fall,  till  God  rifeth^  and 
 Gbdttayestobe  raifed  by  their  prayers  ,    Pfal.  68.  i.  Let  God 
 arife  ,  and  let  his  enemies  be  fcattered.     Prayer  it  is  a  Catholick 
 duty ,  and  meins  to  be  made  ufe  of  in  ail  our  affairs  and  enter- 
 f»izes.    What  Bread  and  Salt  are  to  our  T<^ble,  that  Prayer  is  to 
 the  Chrifiian  in  all  his  undertakings ,   enfoymencs,    and  tern- 
 pcitions.     Whatever  our  meal  is,  Breid  and  Salt  are  fee  on  the 
 Board  :     And  whatever  our  condition  is.  Prayer  muR:  not  be  for- 
 got.  As  we  dip  all  our  morfels  in  Salt ,  and  eat  ihem  with  bread ; 
 
 rifiif: 
 
25a  ^^^y^^g  altpayeSy  &*c. 
 
 fo  we  are  to  ad  every  grace  ,  feafon  every  enjoyment  ,    mingle 
 every  duty ,  and  opppfe  every  temptation  with  Prayer.    It  hath 
 been  the  conilant  pradice  of  the  Saints  in  all  their  dangers  and 
 ilreights,  whether Irom  enemies  within  or  without,  from  fin,, 
 EJevUs,  or  Men,  to  betaJiethemfelves  to  the  Throne  of  Grace, 
 and  draw  a  line  of  Prayer  about  them  -^  sccounting  this  the  only 
 f  fe  poRure  to  i^and  in  for  their  defence.     When  God    called 
 Abraham  from  Haran  into  a  ftrange  Countrey ,  where  he  wan- 
 dered from  place  to,  place  amidft  Itrangers,  who- could  not  but 
 have  him.  in  fome  fufpicion  fconfidering  the  Train,  and  Retinue 
 he  had  j  and  this  their  fufpicion  create  many  dangers  to  this  ho- 
 ly man  irom  the  Kings  round  about.     Now  it  is  obfervable,  what 
 courfe  Abraham-  takes  for  his  defence.     Youfhall  find  in  his  re- 
 moves from  pi  :'ce  to  place  ,    the  memorable  thnig   recorded  of 
 "him,  is  ,  That  he  ereBed  an  Altar  ^  and  called  u^on  the  Name 
 of  the  Lord,  Gen.  12.7,8.     Ch.  13.  ver.  3,4."    This  was  the 
 breaft-work  he  rpifed,  and  entrenched  himfclf  ig.  -  When  he 
 had  once  by  prayer  caft  himfelf  into  the  Arms  of  God  for  prote- 
 d:ion,  then  he  made  account  thrt  he  was  in  his  Caftle.  Butjvliat 
 need  Abraham  bave  put  himfelf  fo  often  to  this  trouble  ?    Had 
 he  not  the  fecurity  of  Gods  promife  when  he  fet  forth.  That  God 
 would  blefs  them  that  ble/Ted  4iim  ,  and  curfe  them  that  curfed 
 him }    And  had  he  not  faith  to  believe  God  would  be  a  God  of  his 
 Word  to  perform  what  he  h?d  promifed  >     We  confefs  both. 
 But  neither  Gods  promife,  nor  Abrahams  faith   thereon  gave 
 any  {jjpcrfede-s  to  his  duty  in  prayer.    The  Promife  is  given  as  a 
 ground  of  f^ith,  and  futhrs an  encouraging  helpinpr?iyer  ^  but 
 neither  intended  to  difcharge  us  of  our  duty,  andfave  us  the  la- 
 bour of  thai  work.     And  what  <iAbraham  did ,  the  fame  have 
 all  theSainrs  ever  done.     The  great  fpoyls  which  they  ever  got 
 from  their  enemies,  was  in  theiield  of  Prayer.     If  Afofes  fend 
 fofhuah  into  the  Valley  againft  Amaleck,^  himfelf  will  be  oh  the 
 Mount  to  ftorm  Henven  by  his  prayer ,  while  he  is  engaged    in 
 fighc  with  the  enemy  below  ^  and  the  Vidory  'tis  plain  was  not 
 got   by  9'jfhrmhVSwoYd,  (o  much ?is  Mo fes  his  prayer.  -  feho- 
 faphat  when  he  had  near  a  Million  bf  men  MuderM  for  the  field 
 (befides  his  Garifonsth-it  were  all  well  appointed  j  3'cc  w^find 
 him  as  h  rd  at  prayer ,  as  if  be  l\ad  npt  had  a  man  On  his  fide  , 
 .  fVe  k^ow  not  what  to  do ,  but  our  ejes  are  f^p  fint^  thee JiX^hron. 
 
 20. 
 
Fm)ing  altrayes^  &c.^  ;;^3 
 
 20.  Now  if  chefc  Worchies  wliei  they  had  but  fl.^di  and  blood, 
 men  like  thcmlclves  to  conceft  wich  ,  did  yec  fetch  in  their  help 
 from  heaven ,  and  m  ike  fuch  ufc  of  prayers  Auxiliary  force ,  and 
 that  when  oche:  helps  were  not  wantinj^,  leH:  they  (hould  be  found 
 DiiJer  the  negled  of  an  indifpenfable  duty  ,  and  prevalent 
 nuans  in  order  to  their  defeice  :  Ho.v  much  more  doth  it  be- 
 Iiove  theChriftim,  botk  in  point  of  duty, and  prudence,  tot-ke 
 the  fame  courfe  in  hisfpiricual  Warre  agiind  Principilities  ?nd 
 powers!  Tor  the  Saints  graces  when  belt  trained  and  exercifed, 
 are  without  prayer  firre  lefs  able  to  ftand  againll  Satan,  thin 
 they,  with  their  Militiry  preparation,  w.n-c  to  repeli  the  force 
 of  'men  like  themfelves.  Watch  and  fray  (  faith  our  Saviour^  ;  * 
 lefi  yoM  enter  wto  temptation  ,  Mac.  26.  41.  The  not  keeping 
 this  pafs ,  gave  the  enemy  Satan  a  fair  occafion  to  come  in  upon 
 them  ,  For  wefe?,  not  taking  Chrif>s  counfel,  they  were  all 
 f  though  holy  men)  fhimefuUy  foyled.  Moft  of  them  fhifed 
 for  themfelves  by  a'Cow.irdly  flight  (^  while  they  lelt  their  Lord 
 in  his  enemies  hands :  )  And  he  that  thought  to  fhew  more  cou-  - 
 rage  than  his  Fellows,at  laft  came  off  with  deeper  guilt  -wA  llic  me 
 thin  them  all,  by  denying  his  Mafter ,  who  wJ'as  even  then  o'vvn- 
 inghiminthe  face  of  deith  ,  yea  his  Fathers  wrath.  And  it- is 
 obfervable,  that  as  they  were  led  into  temptation  through  their 
 ownnegleAof  praysr,  fo  they  were  refcued  and  led  out  of  it  . 
 again  by  Chrifts  prayer ,  which  he  mercifully  laid  in  before-hand 
 for  them  ,  Luke  22.  ll.*  I  have  frayed^  that  thy  faith  fail 
 not.  But  that  which  above  all  commends  thi>  duty  to  us,  is 
 Chrifls  own  pradice ,  who  befides  his  ccmflantexercife  in  it,  did 
 upon  any  great  undertaking  (  wheiein  he  was  to  meet  oppofition 
 from  Satan  and  his  inftruments)  much  more  abound  in  it.  At 
 his  Baptifm ,  being  now  to  enter  the  ftage  of  his  Publick^  Mini- 
 flry ,  and  to  make  his  way  thereunto  through  the  fierce  and  furi- 
 ous affaultsof  Satan  (with  whom  he  was  to  grapple  as  it  were 
 hand  to  hand  afteif  his  forty  diyes  folicude  )  we  find  him  at 
 prayer,  Luke  3.  21.  which  prayer  had  a  prefent  Anfwer,  he> 
 ven  opening,  and  the  Spirit  defcending  on  him,  with  this  voice, 
 fiiying,  XhoH  Art  my  well-bdoved  Son^  in  thee  J  am  well  flea- 
 Jed,  Verf.  22.  AndnowChrifl:  marcheth  forth  undauntedly  to 
 meet  his  enemy,  who  waited  for  him  in  the  Wildernefs.  Agaln^  . 
 Whenheintchdedto  CommiflTion  his  ApoTtles ,  and  fend  them  ^ 
 
 forth  ! 
 
264  ^^^y^^g  i^l^ays^^  d^^» 
 
 I. 
 
 forth  to  preach  the  Gofpel ,  which  he  knew  would  bring  the  Ly- 
 on fell  and  mad  out  of  his  Den,  as  alfo  derive  the  worlds  wrath 
 upon  thofe  bis  Mefiengers.  He  firft  fees  his  Difciples  on  pray- 
 ing, Mat^9'^^'  and  then  fpends  the  whole  night  himfelf  in  tlie 
 Tame  work  before  their  Mi  ffion,  Lfike  6.  12.  But  above  all, 
 when  be  was  to  fight  his  iaft  Battel  with  the  Prince  of  this  World', 
 and  alfo  conflid  with  the  wrath  of  his  Father  now  Arm'd  rgainft 
 him,  and  reidy  tobe  poured  upon  him  for  mans  frn  fwhofe 
 caufe  he  had  efpoufed  )  on  the  fuccefs  of  which  great  underta- 
 king ,  depended  the  faving  or  lofing  his  Mediatory  Kingdom.  O 
 how  then  did  he  beftirre  himfeif  in  prayer !  It  is  faid ,  He  pray- 
 ed more  earneftly.  As  a  Wreftler  that  ftreins  every  vein  in  his 
 body  ^  foHeput  forth  his  whole  might,  yt>ith  (Irong  cryes  and 
 tears  to  him  that  was  able  to  fave  him  from  death y  Hcb.  5.7. 
 andwashe^rd,  iothat  he  won  the  field,  though  himfcif  flam 
 upon  the  place  •  The  fpoyls  of  which  glorious  Vidory  believers 
 do  now  divide ,  and  fliall  enjoy  to  all  eternity.  And  what  is  the 
 Englifhofallthis,  but  to  fhew  us  both  the  nece/fity  ,  •  andpre- 
 valency  of  Prayer  >  Without  this,  no  viftory  to  be  had,though 
 we  have  our  Armour,  but  this  with  that  will  make  us  Conquerors 
 over  all. 
 
 .    S  E  c  T.^  ir. 
 
 NOW  to  proceed  and  fhew  why  Prayer  is  fo necefTiry  a 
 mems  with  our  oTher  Armour  for  our  defence. 
 The  firft  Reafon  is  taken  from  the  co-ordination  of  this  duty 
 with  all  other  means  for  the  Chriftians  defence ,  and  that  by  di- 
 vine appointment.  He  that  bids  us  tabe  the  girdle  of  truth,  breaji- 
 plate  of  right  eoufnefs^&c.  commands  alfo  not  to  negled  this  duty. 
 Now  what  God  Joyns,  we  muft  not  fever.  The  efficacy  of  co- 
 ordinate means  lies  in  their  conjundion.  The  force  of  an  Army 
 confifts  not  in  this  Troop,or  that  one  Regiment,but  in  all  the  parts 
 in  a  Body.  And  if  any  fingle  Troop  or  Company  (hall  prefume  to 
 fight  the  enemy  alone,  what  can  ihey  exped  but  to  be  routed  by 
 the  enemy,  and  punifht  by  their  General  alfo  .>  Let  not  any  fay, 
 they  ufe  this  means  and  that  j  if  anyone  be  willingly  ncgleded, 
 ^  the 
 
Fraying  aln^yeSy  d^c,  ^6i^ 
 
 the  golden  chain  ofobedience  is  broke  :   and  Bonum  non  rtifi  ex 
 integrts.    As  to  a  good  AAion  there  is  required  a  concurrence  of 
 all  the  feveral  ingredients  and  caufes  :  fo  to  make  a  gpod  ChrilHan, 
 there  is  required  a  confcientious  care  to  ufc  all  appointed  means : 
 He  murt  follow  the  Lord  fully,  not  make  here  a  Balk ,  and  there  a 
 Furrow.  It  is  not  the  leaft  of  Satans  policy  to  get  between  one  du- 
 ty and  another,  that  the  man  may  not  unite  his  forces,  and  be  uni- 
 form in  his  endeavour.  Few  fo  bad  as  to  ufe  no  means, and  not  ma- 
 ny fo  faithful  CO  God  and  themfelvcs  as  confcientioufly  to  ufe  all. 
 One,  he  pretends  to  f-ncenty,  and  dares  appeal  to  God  that  he 
 means  well,  and  his  heart  is  good  ^  butfortheBreaftplateofRigh- 
 teoufnefs  it  is  too  heavy  and  cumberfome  for  him  to  wear.  Another 
 Teems  very  juft  and  righteous,fo  that  he  would  not  wrong  his  neigh- 
 bour, no  not  of  one  penny  to  gain  many  pounds.     But  ?s  for  faith 
 in  Chrift,  this  he  never  looks  after.     A  third  boafls  of  liis  faith  and 
 hope,  asifhedidnotdoubtofhisfalvation  :  But  as  for  the  Word 
 ofGod  that  fhould  beget  and  encreafe  it,  he  cares  not  how  feldom 
 he  looks  on  it  at  home,05  hears  it  in  the  publick.     And  a  fourchjhc 
 ha-th  this  to  fay  for  himfelf.  That  he  is  a  conftant  hearer,  his  feat  at 
 Church  IS  feldom  found  empty,  and  at  home  the  Bible  is  often  in  his 
 hands :  But  as  for  Prayer,his  ClofTetjCOuld  it  fpeak,would  bear  wit- 
 nefs  againft  him,that  he  feldom  or  never  performs  it.  This  half-do- 
 ing will  prove  many  a  fouls  whole  undoing.  Samuel  2is)i*&  feJfe,Are 
 here  all  my  Children  ?  though  but  a  ftrippling  wanting ,  he  mult  be 
 fent  for,  before  he'l  fit  down :  So  may  I  fay  to  many  that  are  very 
 bufie  and  forward  in  fome  particular  duties  and  means ,  Is  here  all 
 that  God  hath  given  thee  in  charge  ?  it  but  one  be  wanting,  Gods 
 blefting  will  be  wanting  alfo :  Andasthatfonwas  wanting  of  Jef- 
 fes^  which  God  did  intend  to  fet  the  Crown  upon  ^  fo  that  duty  and 
 means  which  is  moil  negleded,  we  have  caufe  to  think  is  the  tneang 
 which  God  would  efpeciaily  Crown  with  his  BlcfTing  upon  our 
 iaithful  endeavour. 
 
 Mm  CHAP, 
 
Etyy*  »,i.»wit..^..t.F»  'i;-.T.  J  ■sm.'X'.ir' 
 
 26^ 
 
 Frayif^  altvayes^  ^c. 
 
 CHAP.   Hi 
 
 Tfctf  influence  Prayer  hath  on  all  the  graees  of  a 
 Saint  fiction  :  Andh  the  fecond  Reafon  cf  the 
 foint. 
 
 2. 
 
 T 
 
 He  fecond  is  taken  from  the  influence  that  Prayer  hath  upon 
 all  our  graces :  And  that  in  a  double  refped.  It  will  help 
 to  evidence  the  truth  of  grace,  and  alfo  advance  its  growth. 
 
 Sect.!. 
 
 THis  duty  frequently  and  fpiritually  perfornnM  will  be  a  means 
 to  evidence  the  truth  of  our  graces.  And  this  is  of  no  fmall 
 importance  to  the  Chriftian ,  when  he  hath  to  do  with  the  Tem- 
 pter^ for  th^tw^hich  he  mainly  drives  at,  is  to  bring  the  Chrifti- 
 an  into  a  fufpicion  of  himfelf,  as  to  the  work  of  srace  in  him^ 
 thereby  to  over-turn  the  very  foundation  of  his  nope ,  and  put 
 him  to  a  ftand  in  his  endeavours.  He  indeed  will  have  little  lift  to 
 go  on^  that  fears  he  is  not  in  his  right  way.  I  have  heard  that  po= 
 fititiahs  can  make  ufe  of  a  State-lye  (though  the  credit  of  it  lafts 
 but  a  little  whiJe  )  for  great  advantage  to  their  defigns.  And  he 
 that  learns  them  this  Art,  makes  much  more  ufe  of  it  himfelf  to 
 further  his  defigns  againft  the  Chriftian.  Becaufe  he  could  not 
 keep  Chrift  in  the  Grave,  therefore  he  raiGth  a  lye,  to  hinder  the 
 belief  of  >  his  Refiarredion  in  the  World. '  And  when  he  cannot 
 hinder  the  produ(ftion  of  grace,  he  mif-reports  the  work  to  the 
 Chrifii '.n,  as  if  all  were  but  a  cheat  putupon  him  by  his  own  de- 
 ceitful heart ,  which  the  poor  creature  is  p-rone  enough  (  God 
 
 knows) 
 
Fraying  altvays^   &€,  267 
 
 knows)  to  believe,  and  fo  though  the  fear  be  falfe  ?.nd  giound- 
 kfsi  yet  being  believv^d ,  produceth  as  f^d  a  confufion  to  his 
 thoughts,  anddiftrefstohisfpirir,  as  if  it  were  true,  faco^ 
 could  not  have  mourned  more  it  f  of eph  had  indeed  been  (lain, 
 than  he  did  when  there  was  no  fucn  matter :  Nor  could  a  wicked 
 wretch  eafily  pndure  more  tcrrour  and  horrour,  than  fome  preci- 
 ous Saints  have  felt,  for  the  time  that  Satans  falfe  report  (flan- 
 dering  the  truth  of  their  grace  )  hath  found  credit  with 
 them. 
 
 Now  in  Prayer  the  Chriftian  (lands  at  great  advantage  to  find 
 out  the  truth  of  his  ftate,  and  that  upon  a  double  ac- 
 count. 
 
 firfi ,  God  doth  commonly  take  this  feafon ,  when  his  Peo-  '» 
 pie  are  pouring  out  their  fouls  to  him ,  to  open  his  heart  to  them, 
 and  to  give  his  tefHmony  both  to  their  perfons  and  grrxes.  God 
 hath  his  fealinghoures,  in  which  bis  Spirit  comes  and  bears  wic- 
 ncfs  to  his  Childrens  ftate  and  grace :  And  this  of  Prayer  is  a  prin- 
 cipal one.  Where  Wcis  it  that  God  fo  marvelloufly  dignified,  and 
 if  I  may  fo  fay ,  Knighted  faco^  with  that  new  Title  of  Honour, 
 Thou  ptalt  be  called  Ifrael,  but  in  the  field  of  Prayer  ?  WHat 
 was  the  happy  hour  in  which  the  j^ngel  knockt  at  Daniels  doot 
 to  lee  him  know  how  God  loved  him  ?  was  it  not  when  he  was 
 knocking  at  Heaven-I>oor  by  his  prayer  >  Dan.  i  o.  2  3 .  At  the 
 heginning  of  thy  fnpplications  the  Commandment  came  forth ^  and 
 I  4im  come  to  Jhew  thee  ^  for  thou  art  greatly  beloved.  When 
 got  the  Woman  of  C^«^4»  the  fight  of  her  faith,  not  only  that 
 it  was  true,  but  alfo  ftrong  >  O  TVoman,  great  is  thy  faith  \ 
 but  when  her  hffirtwss  carried  forth  fo  vehemently  in  prayer? 
 YzdiChriji  himftlf  heard  chat  miraculous  voice  from  hei\tn,Thia 
 is  my  beloved  Son^  when  he  was  lifting  up  His  in  Prayer  to  heaven, 
 Lyke^.zi. 
 
 Secondly ,  The  duty  of  prayer  affords  a  demonflrative  Argu-  2I 
 ment  for  the  truth  of  that  iouls  grace  which  fpiricually  performs  it. 
 The  Spirit  of  God  whenheteftifiestothetruthof  a  Saints  grace, 
 ufethto  joyniiTue  with  the  Saints  own  fpirit,  Rom.  8.  16.  Th^ 
 Spirit  it  felf  beareth  wltnefs  vfith  our  fpirit.  Now  the  tefH- 
 mony  which  the  Chriftians  own  fpirit  gives  for  him,  is  taken  from 
 tbofe  vital  Afts  of  the  new  creature  that  operate  in  him  :  fuch  as 
 finccrity,  godly  forrow for  fin,  love  of  holinefs,  and  other  of 
 
 M  m2  this 
 
,58  Graying  alwayeSy  ^e. 
 
 this  nature  are.     Now  no  way  do  thefe  and  other  graces  isore 
 fenfibiy  difcover  themfelves  to  the  Chriftians  view,  than  in  Prayer. 
 Here  fmcerity  (hews  it  felf  in  the  Chriftians  plain-heartednefs  to 
 confers  all  his  fins /rff/)'  without  exerting  ^  and  nakedly 'N\iho\xt 
 extenuation  or  refervation-  when  there  is  no  falfe  box  in  the  Ca- 
 binet of  th  J  foul  to  lock  up  a  darling  fin  in.     Holy  David  PfaL 
 32.  having  ver.  i.   pronounced  him  i^/ejfed.  that  had  no  Jin  im- 
 futed  to  him,  and  in  whofe  jpirif  there  is   no  guih  :     Vcrfe  5. 
 gives  this  inftancc  of  hisownfincerity  ,  that  he  acknovoledged  his 
 fin,  and  did  not  hide  his  iniquity  :     As  alfo  how  we^ihe  fped 
 thereby  ,     And  thm  forgavefi   the  iniquity  of  my  fin.     Agaih^. 
 Here  doth  the  Chriftian  give  vent  to  his  heart,  aking    with  in- 
 ward gnef  for  fin.     Prayer  is  the  Channel  into  which  godly  for- 
 row  poures  forth  it  felf,  and  runs  down  in  brinifh  tears ,  while 
 the  Chnllian  is  accufing  himfelf  of,  and  judging  himfelf  for  his 
 abhominations  with  deep  fhame  and  felf-abhorrency.     Jn  a  ivord. 
 Here  the  Souls  love  to  hoUnefs  flames  forth  in  hisfervcnt  vehement 
 defiresand  requefls  for  grace  that  can  bear  no  denial,  but  even 
 breaks  for  the  longing  it  hath  to  it.    Thus  we  fee  a  fpirh  of  prayer 
 is  both  an  Argument  of  true  grace,  and  a  means    to  draw   out 
 that  grace  into  Ad,  whereby  its  truth  may  be  the  better  expofed 
 to  view.     A  Spirit  of  grace  and  of  fupp/ication ,  are  both  joyn'd 
 tbgether,  Zech.iz.io.  thelaterdothindicate  the  former.  What 
 isprayer,  but  the  breathingforthofthat  grace  which  is  breathed 
 into  the  foul  by  the  Holy  Spirit }    When  God  breathed  into  man 
 the  breath  of  life ,  he  became  a   living  foul :    So  when   God 
 breaths  into  the  creature  the  breath  of  fpiritual  life,  it  becomes 
 a  praying  foul :     Behold  he  prayeth,  ^^.kh  God^Paui  to  Ana- 
 nias, A^s  9. 1 1.     As  if  h.-  had  /aid, ,  Be  not  aiSid  of  hfm,  he  is 
 -    an  honeft  foul ,  thou  mayft  tmft  him ,  for  he  prayes.    Praying  is 
 the  fame  to  the  new  creature,  as  crying  is  to  the  natural.     The 
 Child  is  not  learned  by  Art  or  Example  to  cry,  but  intruded  by 
 Nature  ^  it  corner  into  the  world  crying,     praying  is  not  a  LefTon 
 got  by  Forms  andRulcs  of  Art^^ut  flowing  from  principles  of  new 
 fife  it  felf;. 
 
 Slier; 
 
Fraying  alrpayeSy  d^c. 
 
 69 
 
 S   £    C 
 
 T. 
 
 II. 
 
 :^  \:i.. 
 
 AS  'cis  a  means  to  e.vidence,fo  to  encreafe  grace.  The  pray- 
 ing Chriftian  is  the  Thriving  Chriftian :  whereas  he  that  is 
 infrequent,  orflothful  in  praying,  isa  Wafter.  He  is  like  one 
 that  lives  at  great  expence ,  and  dnves  little  or  no  Trade  to  bring 
 wherewithal  to  maintain  it. 
 
 Now  prayer  helps  towards  the  encreafe  and  growth  of  grace, 
 thefe  two  wayes. 
 
 FirBf  As  k  draws  the  habits  of  grace  into  A  d,  and  exercifeth 
 them.  Now  as  exercife  brings  a  double  beneric  to  the  body,  fo  this 
 to  the  foul. 
 
 Firft,  Exercife.  doth  hdp  to  diged  or  breathe  forth  thofe 
 humors-th  It  clog  the  fpirits.  On^  that  fiirs  Uctle ,  we  fee ,  grows 
 purfic,  and  is  foon  chok"'d  up  with  flegme,  which  exercife  clears 
 the  body  of.  praycristhe  Saints  ExercUe-field,  where  his  Graces 
 are  breathed  -,  'tis  as  the  Wind  to  the  Aire  to  fweep  the 
 Soul  •  as  Bellows  to  the  fire,  which  clears  the  coals  of  thofe 
 ajfhes  that  fmother  them.  The  Chriftian,  while  in  this  world,  iives 
 but  in  an  uawholefomc  Climate,  one  while  the  delights  of  it 
 deaden  and  dull  his  love  toChrift,  another  while  the  troubles  he 
 meets  in  it  damps  his  fiith  on  the  promife  :  Kow  now  (hould  the 
 poor  Chriftiin  get  out  of  thefe  his  diftempers,  had  he  not  a  Ihrone 
 of  Grace  to  refort  to ,  where  if  once  his  foul  be  in  a  meicing 
 frame,  he  (like  one  laid  in  a  kindty  fweat )  foon  breathes  out  the 
 malignity  ofhis  difeife,  and  comes  into  his  right  temper  ag.^in? 
 how  oft  do  we  find  the  holy  Prophet  when  he  iirft  kneels  down  to 
 pray,  full  of  feirs  and  doubts ,  who  yet  before  he  and  the  Duty 
 part,  grows  into  a  fwect  familiarity  with  God,  and  repofe  in  his 
 own  fpirit  ?  Pfal.  13.  i .  he  begins  his  prayer ,  as  if  it  were  come 
 to  that  pafs  that  he  rhought  God  would  never  give  him  a  kind 
 ktok  more;,  HoW  long  wilt  thoa  forget  me,  0  Lord  ?  for  ever  ?  But 
 by  that  time  hj  hath  exerciled  himfelf  a  little  in  duty ,  his'  diftem-r 
 perweirsoflf, themifl^sfcatcer ,  andhisfaithbreiksoutas  theSun 
 initsftreng.h,  I'fr/ 5.  Ihave-truftcdinthymerc)  ,  mj/ heart fhall 
 rfjoyceinthj  fahation  ^  Jivillfing  unto  the  Lord,  Thus  his  ftith 
 Jays  the  cloth,  expeding  a/eatt  ere  long  to  be  fet  on  •,  he  that  even . 
 
 now 
 
 2. 
 
g^o  Fraying  alticfaycSy  ^c. 
 
 now  queftioh'd  whether  he  (hould  ever  hezr  good  news  from 
 heaven,  is  foftrong  in  faith,  as  to  make  himfelf  merry  with  the 
 hopes  of  that  mercy,  which  he  is  aflured  will  come  at  laft.  Abra- 
 ham began  witb  fifty,  but  his  faith  got  ground  on  God  every  Hep, 
 till  he  brought  down  the  price  of  their  lives  to  ten, 
 2,  Secondly,  Exercife  whe^s  the  appetite  to  that  food  which  mull: 
 
 be  taken-betorc  ilrength  can>e  got  •  and  canfa  caufe  efi  canfa 
 f^»/iz^r,  TheHdne-trntietran  edge  on  the  Husbandman's  Sythe, 
 helps  hiVi  to  mowe  the  grafTe.     None  comes  fo  ftiarp  fet  to  the 
 Word  (which  is  the  Saint;,  food  to  ftreng  then  his  grace  j  as  the 
 Chriftian  that  takes  Prayer  in  his  way  to  the  Ordinance.  The  ftron- 
 ger  natural  heat  is ,  the  better  ftomack  the  man  hith  to  his  meat ; 
 Love  in  the  foul  is  what  natural  heat  is  in  the  body,  the  more  the 
 foulloves  the  Word,  the  more  craving  it  is  after  it.     NowasEx- 
 crcife  ftirsup  the  natural  heat  of  the  body,  fo  prayer  excites  this 
 fpiritu  1  heat  of  love  in  the  Saints  bofome  to  the  Word.     Corndim 
 is  an  excellent  inftance  for  it  •,    we  find  him  hard  at  prayer   in 
 his  houfe, ,  when  behold  a  vifion  that  bids  him  fend  for  Peter  who 
 ihould  preach  the  Gofpel  to  him ,  a  happy  reward  for  his  Devoti- 
 on 1    Now  fee  what  a  fliarp  appetite  this  praying  Soul  hath  to  the 
 Word,  he  upon  this prefentlypofts  away  mcfTengers  for  Pff^;*, 
 and  before  he  comeSjgathers  an  Affembly  together  (no  doubt  all 
 ofhisfriendsthathe  could  get)  there  he  fits  with  a  longing  heart 
 waiting  for  the  Preacher  :  As  foon  as  ever  he  kts  his  face ,  he  falls 
 down  at  his  feet ,  receiving  him  with  that  reverence  and  refped  as 
 if  he  had  been  an  Angel  dropt  out  of  Heaven  ^   prefentiy  he  fees 
 Peter  to  work  ,  though,  fome  may  think  he  pafTed  good  manners 
 in  putting  him  to  labour  after  fo  long  a  journey ,  before  he  had 
 refreflbed  him  with  fome  collation  or  other  ^   but  the  good  man 
 was  fo  hungry  to  hear  the  meflqgehe  brought ,  that  he  could  not 
 well  pacific  his  foul  to  ftay  any  longer,  and  like  a  man  truly  hunger- 
 bit  he  is  reidy  to  citch  at  any  truth  ( though  never  \o  bitter  ) 
 which  Ih?  11  be  fet  before  him.  Ait.  l  o.  3  3 .  Now  therefore  are  we 
 all  here  prefect  before  God ,  to  hear  allthwgs  that  are  commanded 
 thee  of  God.     And  when  the  Sermon  is  done,  fofavory  and  fweet 
 was  the  meal ,  th?t  he  is  loth  to  think  of  parting  with  Peter  before 
 he  gets  more  from  him ,  and  therefore  befeeches  him  to  ftay  fome 
 days  with  him  ^  one  Sermon  did  but  make  his  teeth  warer  for  an? 
 other.  O  how  unlike  arc  they  who  come  recking  out  of  the  world'^ 
 
 CO 
 
Praying  alw a) es^  ^c.  in^ 
 
 to  a  Sermon,  to  C(?rw/<«^  that  rifeth  from  Prayer  to  wait  for  the 
 Preacher  ? 
 
 Sect.    III. 
 
 Secondly,  Prayer  helps  our  Graces ,  as  it  fets  the  foul  nigh  to  2. 
 God  •  in  prayer  we  are  faid  to  draVo  near  to  God,  fam.  4.8.  To 
 come  before  hisfrefence,  Pfal.  no.  In  it  ive  have  accejfe  to  the  fa- 
 ther, Eph.  2.  As  one  that  brings  a  Petition  to  a  Prince ,  is  callM 
 into  his  prefence-chamber  •  one  of  the  neareft  approaches  to  God 
 which  the  Creature  is  capable  of  on  this  fide  Heaven,  which  was 
 fignified  by  the  Incenfe-altar ,  that  flood  fo  high  even  with.ji  the 
 Vail^Prayer  'tis  cairdjT/^f  Throne  of  Grace ,  we  come  in  prayer  to 
 the  Throne  of  God,  andputour  Petition  into  the  very  hand  of 
 God,  as  hefits  on  his  Throne  In  all  his  Royalty ,  now  as  prayer  is 
 fonear  an  approach  to  God,  it  hathj^double  influence  into  the 
 grouthof  the  Saints  Grace. 
 
 j¥r/?,By  this  near  acccfTc  to  God ,  the  Soul  is  put  the  more  into         i . 
 an  holy  awe  and  fear  of  that  pure  and  piercirg  Eye  of  God,  which 
 he  fees  looking  on  him  ^  'tis  true,  God  is  ever  near  us,  pray  or  not 
 pray ,  we  cannot  nd  our  f;;Ives  of  his  prelince  •,  but  never  hath 
 thefoulfuchappreheniionsof  hisprcfence,  as  when  it  is  fet  be- 
 fore God  in  prayer.    Now  the  foul  fpeaks  to  God   as   it    were 
 mouth  to  mouth  ^  and  confidering  how  holy  that  Ma  jefty  is  with 
 whom  he  hath  to  do  in  prayer,  he  muft  needs  reverence  and 
 tremble  before  him.     Now  the  natural  iiTueof  this  holy  fear, what 
 can  It  be  but  a  care  to  approve  it  fclf  to  God  ?     And  this  c  ire  che- 
 rifbcs  every  grace  ^  they  are  earned  in  its  Arms,  as  the  child  in  i:s 
 Nurfes-  it    keep?   the  Girdle  of  Truth  buciledclofe  about  his 
 loyns.     Oh,  f  nth  the  Soul,  I  muft  either  leive  praying,  or  1-ave 
 doubling  and  juggling  with  God  by  Hypocnfie!    It  will  ftreng- 
 thcn  the  breaft-plate  of  hoUnefs  •  'hs  not  pofTible  that  a  Chri/lian 
 (hould  waik  loofely  ?.ll  cky,  and  be  free  and  f  imiLar  with  God  at 
 mght.     He  that  waits  on  the  perfon  of  a  Prince ,  will  be  careful 
 I©  cacry  nothing  about  hnii ,  that  fhould  be  ofifenfive  to  his  Eye, 
 yea  afraid  left  any  thing  fhould  come  to  his  Ear ,  that  {hould 
 bAcg  Ilim  iiaddt  a  «k)ud  m  his  Prwces  thoughts,  and  remove  him 
 
 from  . 
 
72  Ytaying  alfpayes  ^  &-€* 
 
 2. 
 
 from  his  place  about  him ;,  and  Courciers  have  thofe  that  will  be 
 al vvayes  undermining  them,  if  they  can  :  And  the  Chriftian  wants 
 notfuchan  Adverfary  ,  for  Satan  is  at  his  right  hand  at  every 
 rnifcarriage  to  accufe  him  unto  God, faying,  This  is  your  favourite, 
 though  he  be  fo  devout  in.  prayer,  he  can  do  this  or  that,  when  the 
 duty  IS  over  •  and  therefore  if  any  in  the  world  have  a  tye  upon 
 them  more  th?.n  others  to  walkexadly,  'cis  they  thr  miniibr 
 before  the  Lord  in  this  duty.  Princes  are  m.ore  curious  of  tlieir 
 Artendints,  than  of  others  at  further  diftance  from  them.  When 
 David  fhevv'dfomediftradionof  mindhdorc  Kin^ ^chi/^,  he 
 bids  ATvay  vrith  him ,  have  I  need  of  mad-men  that  you  bring 
 fuch  a  one  into  my  frefence.  And  does  a  poor  mortal  man  that 
 fits  on  a  Throne  o'fDuQ:  only  h-ept  up,  and  raifed  a  little  above 
 his  fellows,  tak  e  fuch  St?  te  on  him  as  not  to  bear  the  difcompofure 
 ofany  before  him?  How  much  lefs  will  the  great  God  /though 
 he  v/inck  for  a  time  at  the  foul  fin>  of  others)brook  any  unholy  be- 
 haviour in  thofe  that  wait  fo  nigh  upon  him  1  This,no  doubt,made 
 Cain  run  fo  faft  from  the  prifence  of  God,  becaufe  he  knew  that  it 
 wss  no  (landrng  fo  nigh  God  with  fuch  an  unholy  heart  as  be  carri- 
 ed in  his  bofome.  ♦ 
 
 Secondly ,  Bythe  fouls  near  accefs  to  God  in  prayer,  it  re- 
 ceives fweet  influences  of  grace  from  God,  All  gr^cc  comes  from 
 ,  the  God  of  grace  i  not  only  the  firft  feed  of  grace,  but  its  growth 
 and  increment-,  and  God  ufuajly  flieds  forth  his  grace  in  a  way  of 
 communion  with  his  people.  Now  by  Prayer  the  Chriftian  is  led 
 into  moft  intim.ate  communion  with  God  ,  and  from  communion 
 follows  communication.  As  the  warmth  the  Chicken  finds  by  fit- 
 ting under  the  Hens  wings  cherifheth  it  •,  fo  are  the  Saints  graces 
 enhvenedandftrengthenedby  the  fweet  influences  they  receive 
 from  this  c'ofe  communion  with  God.  The  Chriftian  is  compared 
 to  a  Tr€Q,pfa.  i .  And  thofe  Trees  flourifh  tnoft,'ind  bear  fweeteft 
 fruit,  which  ftarfd  moft  in  the  Sun.  The  praying  Chriftian  is- 
 (  as  they  fay  of  the  Rhodians  )  in  fole  fofttHs  :  He  ftands  nigh 
 to  God,  andhath  God  nigh  to  him  in  all  that  he  callsupon  him  for. 
 And  therefore  yon  may  exped  his  fruit  to  be  fweet  and  ripe,  when 
 another  that  ftands  as  it  were  in  the  fhade,  and  at  a  diftance  from 
 God  (through  negled  of,  or  infrequency  in  this  duty)  will 
 have  little  fruit  found  on  his  branches,  and  that  but  green  and 
 foiire.     Pfalm  92.   i^,   14.     Thofe  that  k  fkntid    i»    thi 
 
 Houfe 
 
Fraying  alwayet^  (d^c. 
 
 373 
 
 Uonfe  of  the  Lord  y  Jhall  purijh  in  the  Cottrtsofour  God:  They 
 Ihall  hing  forth  frnit  in  old  age  ,  they  Jhall  be  fat  and  flouripf-. 
 
 CHAP.  HI. 
 
 Prayers preifakncy  with  God.     the  third  Keafon 
 gi*uen  of  the  point. 
 
 f!^J^^.    H  E  third  Reafon  why  the  Chriftian  (hould 
 joyn  prayer  to  all  other  means,  is  taken 
 from  the  great  prevalency  prayer  hath  with 
 God.    He  will  do  no  great  matter  for  a 
 Saint  without  prayer,  and  nothing  is  too 
 great  for  him  to  do  at  his  requeft.     Prayer 
 like  Jonathans  ho^   (  when  duely  qualifi- 
 ed as  to  the  perfon  and  aft  )  never  returns 
 empty.    Never  was  faithful   prayer  loft  at 
 No  Merchant  Trades  with  fuch  certainty ,  as  the  prating 
 Some  prayers  indeed  have  a  longer  Voyage  than  others; 
 "but  then  they  come  with  the  richer  Lading  at  laft  into  the  Port. 
 In  Trading,  he  gets  moft  by  his  commodity  that  can  forbear  his 
 money  longeft.     So  docs  the  Chriftian  that  can  with  moft    pati- 
 ence iftay  tor  a  return  of  his  prayer :  fuch  a  foul  (hall  never  be  a- 
 ftiamedof  his  waiting.    The  promife  is  as  an  a^nring  office  to 
 fccure  him  his  adventure ,  ijohn   3.   22.     O  who  can  exprefs 
 the  powerful  Oratory  of  a  Believers  prayer  !     VocuU  Pater  for- 
 maliter  diBa  in  corde ,  eft  eloquentia ,  quam  Demofthenes ,  Ci- 
 cero ^  eloquentijfimi  in  mundo  nunqnam  fojfunt  exprimere.  Lu- 
 ther.   This  little  word  Father ,  llfped  forth  in  prayer  by  a  child 
 of  God,  exceeds  the  eloquence  of  Df7wo/?Af«w,  Cicero,  and  all 
 other  fo  famed  Oratours  in  the  World.     We  read  of  takj»g  hea' 
 
 N  n  ven 
 
 Sea. 
 Saint 
 
274  ^^^y^^g  aln^ayesy  ^c . 
 
 ven  kj  force ,  Mat.  1 1 .  1 2.     If  ever  ciii?  may  be  fajd  to  be  done^ 
 it  is  in  prayer'.    Caehm  tmdimii^  &  smi/mcordiam  exiorquemttf,, 
 {.iiih  Tert^l.    We  knock  at  Heaven,  and  the  mercifol  heart ,  of 
 God  flies  open  ^  which  we    bring  away  with  us.    And  in  the- 
 fame  Apologj  he  fpeaks  of  Chriftians  ^  how  they  went  to  pray, 
 tts  itn  Armj  doth  to  befiege  a    Ton>n  ,    und  take  it  by  fiorme. 
 Coimui  in  coctum  &  congregationem ,  Ht  ad  Beum  quaji  manu- 
 fa5I-a  -prAcationibHs  ambiamm  orantes  •,   and  then  addes ,   H^xc 
 z't^  Deo  grata  efl.     This  holy  violence  we  offer  to  God  in  prayer^ 
 is  very  pleafing  to  him.     Surely,  if  it  were  not ,    he .  would  nei- 
 ther help  the  Chriftian  fo  in  the  work,  nor  reward  him  for  it  when 
 it  is  done.     Whereas  he  doth  both.     He   helpt  facob  to  over- 
 come^ Hofea  12.  3.     By  his  ftrength  he  had  p(^wer    volth  God. 
 ^%y^       Thatis,  not  by  his  own,  but  the  ftrengch  he  hacl  from  God.  And 
 Dan.i*.  18.       then  he  puts  honour  upon  him  for  the  Vidory ,.  Gen.  3  2. 28.  Thy 
 iSam.i^.3i.    name  Jhall  net  be  cajled  facob ,  but  ifrael ,  for  as  a  Prince  thou 
 Efth.4.i/f.       fjaj}  power  Vcith  God  and  men,  and  hafi  prevailed.     It  were ea- 
 1^  \*i  41      fie  here  to  expatiate  into  a  largeHiftory  of  tljegreatExploits  which 
 Tenah  i'  x.      Player  is  Renowned  for  inHoly  Writ.     This  is  the  Key  that  hath 
 Joft.io.i  1,14-  of  end  and  again  fh^t  heaven.     It  hath  vanqnijht  mighty  Armies-^ 
 aKings  20.10.  and uulocked fuch  Secrets,  aspafledthe  skill  of  the  very  Devil 
 Afa.106.i3.    himfelfto  find  out.    It  hath  ftrangled  defferate  plots  in  the  very 
 '  .i:J"30'    yfjQi^]^  wherein  they  were  conceived  ^  and  made  thofe  Engines  of 
 cruelty  prepared  againd  the  Saint's,  recoyi  upon  the  Inventors  of 
 them  ^  fo  that  they  have  inherited  the  Qallows  which  they  did. 
 fetupfor  others.     At  the  knock  of  Prayer  Prifon-doors  hgi\e  0- 
 pen'd ,  the  Grave  hath  delivered  up  its  dead ,  and  the  Seas  Le- 
 viathan notabletodigellhis  prey,  hath  been  made  to  yomit  it 
 up  again.     It  hath  ftopt  the  Sans  Charriot  in  the  Heavens,  yea 
 made  it  to  go  back^     And  that  which  furpafTeth  all ,   it  hath  ta- 
 i^n  hold  of  the  Almighty,  whenonhis  full  marciiagainft  perfons 
 and  people,  and  hath  put  him  to  a  merciful  retreat.    Indeed  by 
 the  power  prayer  hath  with  God,  it  comes  to  prevail  over  all 
 the  reft.     He  that  hath  a  Key  to  Gods  heart,  cannot  be  fhut  out, 
 or  ftopt  at  the  creatures  door.  Now  prayer  moves  God  and  over- 
 '  domes  him,  not  by  caufing  any  change  in  the  Divine  Will,  and 
 floaking  God  to  take  up  new  thoughts  of  doing  that  for  his  peo- 
 ple which  he  did  not  before  intend.    No,  God  is  immutable  j 
 ^^lucgoq^^^^p^n  ti^e.^9j:  ^m^j  .h^WJS9ki-M9J^i 
 -         n--t      \.      .■       :  any 
 
Fraying  aln?ays  ^   d^t. 
 
 any  time  was.     Buc  prayer  is  faid  to  more  than  overcome  God  ^ 
 becaufe  He  then  gives ,  what  from  eternity  he  purpofcd   to  gi\  e 
 upon  their  praying  to  him.    for  when  God  Decreed  what  he 
 would  do  for  his  Saints,  healfo  purpofcd  that  they  fhould  pray 
 for  the  fame.     Tet  VpUI  I  he  enquired  of  by  the  Honfe  of  ifraH 
 to  do  it  for  them  ^  Ezek.  36.  ^j.    Prayers  Midwifry  ftiall  be 
 ufed  to  deliver  the  mercies  God  purpofeth  and  promifeth.     He- 
 ^ekjah  underftood  this  when  he  calls  the  Profhet  to  the  Churches 
 Labour ,  and  bids,  Becaufe  the  children  ( that  is,  Deliverance  ) 
 fiuck^in  hey  birth ,  that  he  fhould  therefore  lift  up  a  prajer,  I- 
 fa.  37.  4;     And  when  David  had  found  the  full  reckoning  of' 
 the  promife  (  how  long  it  had  to  go  with  the  deliverance  promi- 
 fed  for  their  return  from  Captivity^  perceiving  it  haftned  ,   he 
 therefore  fails  hard  to  prayer  ,     knowing  Gods  purpofe  to 
 give  ,    doth   not   difcharge  us    from    our    duty   to    ask^^ 
 b^n.9.3. 
 
 275 
 
 CHAP.  IV. 
 
 Wherein  this  ^eflion  k  Answered  ,  Why 
 God  requires  prayer  for  that  which  He 
 hath  before  promifed  to  give  P 
 
 VT  why  doth  God  impofe  this  upon  the 
 Saints ,  that  they  fhould  pray  for  Vohat  he 
 hath  purpofcd  and  promifed  to  give  ? 
 
 That  they  may  be  conformable  to  Chrift. 
 Thedefignof  God  is  to  make  every  Sainc 
 like  Chrift  :  This  was  refolved  from  eter- 
 nity, Rom.  8.  29.  Now  as  the  Limner 
 looks  on  the  perfon  whofe  pidure  he  would 
 take,  and  4rawe3  his  lines  to  anfwer  him  with  the  neareft  fimili- 
 
 N  n  2  tude 
 
 Queft. 
 Anfy^.i. 
 
2^6  Vrayiug  altvayeSy  Cp^c, 
 
 tude  that  may  be  j  fo  doth  God  look  on  Chrift  as  the  Architype 
 to  which  he  will  conform  theSaint,  in  fuffering,  in  grace ,  and  in 
 glory:  yetfo,  that  Chrift  hath  the  preheminence  in  all.    Every 
 Saint muftfuffcr,  beeaufe  Chrift  fufifer'd  :     Chrift  muft  not  have 
 a  delicate  body  under  a  crucified  head.    Yet  never  any  fuflferMjOr 
 could ^  what  he  endured.    Chrift  is  holy ,  and  therefore  fo  fhall 
 every  Saint  be,  but  in  an  infcriour  degree.     An  Image  cut  in  clay, 
 cannot  be  fo  exad  as  that  which  is  engraved  on  gold.     Now,  as  in 
 other  things,  fo  in  this,  ourconformity  to  Chrift  appears-  that 
 asthepromifesmadetohimwerc  performed  upon  his  prayer  to 
 his  Father  •,  fo  promifes  made  to  his  Saints ,  are  given  to  them 
 in  the  fame  way  of  prayer.     JsJ^  of  me  (  faith  God  to  his  Son  ) 
 a»d  J  wi/l  give  thee^  Pf.  2.     And  the  u4pofile  tdlsus.  Ye  have 
 mt ,  hecaufv  ye  as  I?  mt.     God  had  promifed  fuppon  to  Chrift  in 
 all  his-conflids  i   IJa.^l.    i.     Behold  my  fervmt   whom  I   up^ 
 hold.     Yet  he  prayes  with  (irong  cries  and  tears ,  when  his  feet 
 ftood  within  th&madow  of  death.    A  feed  is  promifed  to  him 
 and  Vidory  over  his  enemies-:  yet  for  both  thefe  he  is  at  prayer 
 now  in  Heaveij,    Chrifi  towards  us  ads  as  a  King-^  but  towards 
 his  Father  as  a 'Pr«f/?.    All  he  fpeaks  to  God  is  on  his  knee    by 
 prayer  and  interceftion.    In  like  manner  the  Sahts  •    The  pro- 
 mife  makes  them  ^^'^^^  over  their  lufts, ,  Conquerors  over   their 
 enemies  •   but  it  makes  them  Priefts  towards  God ,  by  prayer 
 humbly  to   fue    out   thofe   great   things   given  in  the  pro- 
 mife. 
 
 2 .    That  God  may  give  the  good  things  of  the  promife  with 
 iafety  to  his  Honour.     Secure  God  but  his  glory ,  and  the  Saint 
 may  have  what  he  will.     The  very  life  of  God  is  bound  up  in  his 
 glory.    TheCreatures  honour  is  not  intrinfecal  to  his  being.    A 
 prince  is  a  man,  when  his  Crown  and  Kingdom  are  goner^    but 
 God'cannot  be  a  God,  except  he  be  glorious  ^  neither  can  he  be 
 glorious ,  unlcfs  he  be  holy,  juft ,  merciful ,   and  faithful , ,  crc 
 Now  that  this  his  glory  may  be  feen  and  dilplay'd,  is  the  great 
 end  he  propounds  both  in  making  and  ordering  of  the  World 
 Frov.  1 6.  4.     He  made  all  things  for  himfelf.    If  there  were  a- 
 ny  one  occurrence  in  the  World,  which  could  be  no  way  reducible 
 to  the  glory  of  God ,  it  would  make  the  being  of  a  Deity  to  be 
 queftloned.    But  the  ALwife  God  hath  fo  made,  and  doth  fo  or^ 
 der  all  his  Creatures  with  their  adions ,  that  the  manifeftation  of' 
 
 his- 
 
Praying  alwayes^  &c,  zyj 
 
 his  glory  is  the  refult  of  all.  Indeed  he  forath  it  from  fome,  and 
 takesitbydiftrefs^  as  Pmr^j  do  their  Taxes  from  difobedient 
 Subjefts.  Thus  the  very  Tj'r/?^^  of  his  enemies  fhatl  fraife  him, 
 pfal.76.  10.  But  he  expeds  the  Saints  (hould  be  aAve  inftru- 
 raentstoglorifiehim,  and  like  Loyal  Loving  Sub  jeds,  pay  him 
 the  Tribute  of  his  praife  freely,  with  acclamations  of  joy  and  gra- 
 titude :  Which  that  they  may  do ,  heifllieth  out  his  mercies  in 
 fuch  a  way  ,  as  may  beft  fuit  with  this  their  duty.  And  that  is  to 
 give  the  good  things  he  hath  purpofed  and  promifed  to  them  up- 
 on their  humble  addrefs  in  prayer  to  him. 
 
 Now   two  waycs    the   glory  of  God  (is  fecured  by   this 
 means. 
 
 Firjh  i    The  Sains  in  the  very  duty  of  prayer  (when  he  per-  i.. 
 
 forms  it  in  a  qualified  manner^  doth  highly  gloriffe  God.  Prayer 
 as  it  is  medium  gratU ,  a  Channel  of  grace ,    for  the  conveigh- 
 ing  and  deriving  bleilings  from  God  the  fountain  into  the  Ci- 
 ftern  of  our  bofomes :  So  it  is  medium  cultm,  a  means  of  wor- 
 fhip ,  whereby  we  are  to  do  our  homige  to  God  ,  and  give  him 
 the  glory  of  his  Deity.    By  this  we  give  him  the  glorf  of  his  pow- 
 er.     prayer  is  an  humble  appeal  from  our  impotency  to  Gods  Om- 
 nipotence.   None  begs  that  at  anothers  door,  which  he  can  plca- 
 fure  himfelf  with  at  home.    And  if  we  thought  not  God  able, 
 we  would  go  to  another,  not  to  him.     We  give  him  the  glory  of 
 his  Soveruigytty  and  Dominion,  andVcknowledgethathe  is  not 
 only  able  to  procure  for  us  what  we  ask,  but  cm  give  us  a  riohc 
 to,  and  the  blefling  of  what  he  gives.     Therefore  Chril  clofech 
 his  prayer  with  ,  Thine  is  the  Kingdom  ^  Po'^er^  and  G lory  ^&c. 
 as  a  reafon  why  we  direft  our  prayers  to  God :    Bcdufe  He  alone 
 is  the  Soveraign  Lord  that  can  invert  us  in,  and  give  us  Title  to 
 any  en  joyment.     SothatitishighTreafon  againft  the    Crown 
 and  Dignity  of  God,  when  we  either  attempt  ropoffefs  our  fe!vcs 
 of  any  enjoyment  without  praying  to  him-,  or  wh.^n  we  pray 
 RehgiouQy  to  any  other  befidcs  him.     By  the  frfl  we  ufurp  his 
 Soveraignty  our  felves ,  in  their  language,  Jcr.  2.  31.     TVe  are 
 Lords ^  we  nvill come  no  more  unto  thee.     KnAhy  i\\Q  fcccnd  we 
 give  away  his  Kingdom  and  Soveraignty  to  another.     This  was 
 .the  Devils  drift  when  he  would  have  had  Chriil   fall  down  and 
 worlhip  him;,  that  thereby  he  might  acknowledge  him  to  have 
 the  Rule  of  the  World.    Again ,  by  prayer  wc  give  him  the  glo- 
 
 '  ry 
 
ry  of  his  free-mercy.  Men  demand  a  debt,  bucbeg  an  Alms.; 
 Whenwepray,  we  renounce  merit.  See  them  oppofed  ,  job 
 9.  15.  Whom  though  I  were  righteous  ,  jet  would  I  not  an- 
 f^er  i  y^  I  rcoftld  make  fufplication  to  my  Judge,  We  might 
 {hew  the  Time  in  all  the  other  Attributes :  But  this  tafte  from  a 
 few  may  fuffice.  And  as  God  eflentially  cohfidered,  receives  by 
 prayer  an  acknowledgement  of  his  Deity  :  So  every  Perfon  in  the 
 Sacred  Trinity ,  Father,  Son,  and  Holy  Ghofi ,  in  prayer  are 
 honoured.  By  direding  our  prayers  to  G"*?^  the  J7<?r/>fr,  wc  ho« 
 nour  him  as  the  fource  and  fountain  of  all  grace  and  mercy.  We 
 honour  the  i'ow ,  in  prefenting  our  prayers  in  his  Name  to  the  Fa- 
 ther ,  thereby  acknowledging  him  the  Purchafer  of  the  mercies 
 v/e  beg  And  the  Holy  Ghofi  he  receives  the  honour  of  that  aC 
 fiftance  which  we  acknowledge  to  receive  from  him  for  the  duty  of 
 prayer.  For  as  we  pray  to  the  Father  thro&ghthe  Son ,  fo  by  the 
 hup  o[  the  Spirit. 
 
 Secondly  ,     As  God  is  honoured  in  the  very  ad  and  exercife 
 ^'         of  this  duty  duely  qualified  ^  fo  by  it  the  Chriftian  is  deeply  en- 
 gaged, andalfofweetiydifposMto  praifeGodfor,  and  glorific 
 him  with  the  mercies  he  obtains  by  prayer. 
 
 Firfi  ,  Prayer  engageth  to  this.  In  prayer  we  do  not  on- 
 ly  beg  mercy  of  God,  but  vow  praife  to  God  for  the  mercies  we 
 beg.  prayers  are  called  'z/oW/,  pfal.6i.  5.  0  God  ,  thou  hafi 
 heard  my  vows.  That  is,  my  prayers,  in  which  r  folemnly  vow- 
 ed praife  for  the  deliverance  I  begg'd.  It  is  no  prayer ,  where  no 
 vow  is  included.  We  muft  not  think  to  bind  God,  and  leave  our 
 felvesfree.  God  tics  bimfelf  in  the  promife  to  help  us  ^  but  the 
 condition  of  the  Obligation  on  our  part ,  is,  that  we  will  glorifie 
 him.  And  upon  no  other  terms  doth  God  give  us  leave  to  ask 
 any  mercy  at  his  hands.  C.1II  upon  me  In  the  day  of  trouble ,  / 
 will  deliver  thee,  and  thou  Jhalt  glorifie  me,  Pfalm  50.  15.' 
 Now,  what  a  ftrong  tie  doth  this  lay  upon  the  praying  Chriftians 
 heart,  to  ufe  the  mercies  he  receives,  holily,  and  to  wear  with 
 thankfulnefs  what  he  winnes  by  prayer  I  The  Chriftian  who 
 would  be  loth  to  be  taken  in  a  lye  to  man ,  will  much  more  fear  to 
 be  found  a  lyar  to  God  :  Surely  they  are  my  people  (  faith  God) 
 Children  that  will  not. lye,  fo  he  wa$  their  Saviour  ,  Ifaiah 
 63.8. 
 
 Secondly, 
 
fraying  alwayes^  ^c,  279 
 
 tt^ 
 
 Secondly  ,    Prayer  is  a  means  to  difpofe  the  heart  to  "praife. 
 Prayer  and  praife,  like  the  Symbolical  qualities  in  the  Elements' 
 arefoonrefolved  each  into  the  other.     When  I>a,vid  begins  a 
 Pfilm  with  prayer,  he  commonly  ends  it  with  praife  :     From 
 whence  things  have  their  Original ,  thrthtr  they  return  :     From 
 the  Sea  the  River^Water  comes,  and  no  Mountains  can  hinder 
 but  back  again  to  the  Sea  it  will  go.    That  Spirit  which  leads  the 
 foul  out  of  its  fclf  to  God  for  fupply,  will  dired:  it  to  the  fame 
 God  with  his  praife.     We  do  notufcto  borrow  money  of  one 
 man,  and  payit  to  another..    If  God  hath  been  thy  hrennh 
 iiirely  thou  wilt  make  him  thy  fong.     The  Thief  comes  not  to 
 thank  a  man  for  what  heftealsoutof  his  Yard.Andl  as  httle  won- 
 der that  they  do  not  glorifie  God  for  or  with  his  mercies,  who 
 did  not  ask  his  leave  by  prayer  for  them     What  men  do  by  them- ' 
 felves,  theyafcribetothemfelves.    Mercies  ill  got,  arc  common- 
 ly as  ill  fpent :  becaufe  they  are  notfanftified  to  them ,  and  fo  be- 
 come fuel  to  feed  their  lulls.    Hence  it  is,  the  more  enjoyments 
 they  have,  the  more  proud  and  unthankful  they  are.     But  by 
 prayer  the  Chriftians  enjoyments  are  fandified,  and  the  flatulen- 
 cy of  them  which  puffs  up  others  into  pride,  is  corredcd ;  and  Ccio. 
 fame  mercies  received  by  prayer,  become  nouriftment  to   the 
 Sa  i  nts  graces,  that  putrine  and  turn  to  noyfome  lufts  in  the  prayer- 
 iefs  (inner. 
 
 Thirdly  ,    God  will  have  his  people  pray  for  what  he  hath        a 
 purpofedand  promifed,  to  fhew  the  great  delight  he  takis  in 
 their  prayers.     As  a  father,  though  he  can  fend  tohis  fon  (who 
 Jives  abroad)  the  money  he  hath  promifed  for  his  maintenance, 
 yet  lets  him  not  have  it,  except  he  comes  over  at  fet  times  for  ir. 
 And  why?    Not  to  trouble  his  fon,  but  delight  himfclf  in  his 
 fons  company.    God  takes  fuch  content  m  the  company  of  his 
 playing  Saints  ,  that  to  prevent  all  ftrangenefs  on  their  part,  he 
 ordersitfo,  that  they  cannot  negleft  a  duty,  but  they  fhall  lofe 
 fomethingbyif.     7>  have  not^  becauje  you  ask^  not.     And  the 
 more  they  abound  in  prayer ,  the  more  they  ftiall  with  ble  ffings. 
 Theoftner  ^oafh  had  [mote  upon  the  ground,  the  fuller  had  his 
 viAoryovei' ^jrw  been.     Asthe  Arrows  of  prayer  are,  that  we 
 fhoot  to  Heaven,  fowill  the  returns  of  mercy  from  thence  be. 
 Yet  muftit  not  be  imputed  to  any  lothnefs  in  God  to  give,  that  he 
 fnakcs  them  pray  often  and  long^before  the  mercy  comes,  but  ra- 
 
 ther^ 
 
280 
 
 Vraying  dtvayes ,  (^c» 
 
 ther  to  the  content  he  takes  in  our  prayers  -,  he  doth  all  this  on  a 
 defignto  draw  out  the  graces  of  his  Spirit  in  his  Children  ,  the 
 voice  and  language  of  which  in  prayer,  makes  moft  fweet  melo- 
 dy in  the  ear  of  God.  The  truthis,  we  are  in  this  too  like  Mufi- 
 cians  playing  under  our  window,  they  play  while  the  money  is 
 thrown  out  to  them,  and  then  their  Pipes  are  put  up.  And  were 
 our  wants  fo  fupplied  by  the  Anfwer  of  one  prayer ,  .that  we  did 
 not  fuddenly  need  a  new  recruit,  we  would  begone,  and  God 
 Ihould  not  hear  of  us  in  hail. 
 
 CHAP.    V. 
 
 A  (harp  reproof  to  all  prayerlefs  fonts 
 With  the  difmal  flate  that  fnch 
 are  Wy  p^ewn. 
 
 "^fi  ^'         ^??Sk.<!»^>jferiQ    Word  to  thofe  who  live  in  the  total  negleft 
 
 of  this  duty,  that  are  prayerlefs  creatures^ 
 fuch  ruines  of  mankind  there  are  to  be 
 found,  wlio  pafs  tlieir  wretched  dayes  like 
 fo  many  Swine ,  they  never  look  up  to  hea- 
 ven ,  till  God  layes  them  on  their  back  • 
 nor  are  heard  to  cry  in  prayer,till  his  Knife 
 is  at  their  Throat.     What  (hall  I  fay  to 
 ihtk  gjants^  and  fons  of  the  earth ,  that 
 have  renounced  their  Allegiance  to  the  God  of  Heaven !     Thefe 
 Kine  of  Bajhan ,  who  like  fo  many  Metamorphos'd  Nebuchad- 
 ttezzars,  have  loft  the  heart  of  a  man,  and  live  like  as  very  bruits, 
 as  the  beafts  themfelves,  who  while  they  feed,  take  no  notice  of 
 him  that  cloaths  the  field  with  grafs  for  them  !     Can  I  hope  they 
 will  hear  man ,  who  will  not  acknowledge  the  God  of  Heaven  by 
 praying  to  him  /    Surely  your  cafe  is  deplored  :    What  /   not 
 
 pray  I 
 
Fraying  altpayeSy  d^c,  ^8 
 
 pray  /     Can  you  do  lefs  than  by  this  Homage  to  own  God  for 
 your  Maker?    Or  lefs  for  your  own  fouls,  th^n  to  beg  their  life 
 of  God ,  whofe  hand  of  juftice  is  lift  up  ag  inft  you  ?     Are  you 
 refolv'd  thuuo  throw  your  felves  into  the  Devils  ifiouch,  with- 
 out fo  much  as  ftriking  one  ftroak  for  your  defence  ?    If  God  had 
 required  a  greater  matter  at  your  hands  than  this ,  the  filvatiorj 
 of  your  fouls  would  havedefervcdit :  And  will  you  ftick  at  this ! 
 (Sod  does  not  pat  us  to  the  coft  of  lading  down  the  price  of  our 
 Ranfome  ,  no  not  fo  much  as  to  pay  our  Pnfon-fces  ^    only  he 
 bids  thee  pray,  and  he  will  pay :     Their  fonls  Ptall  live  that  feel^ 
 the  L^rd ,  Pfal.  69. 3  2.     Oh  what  fait  and  vinegar  will  this  pour 
 into  thy  wounds,  when  in  Hell  thy  confcience  (hall  flic  in  thy  face, 
 and  tell  thee  thou  hadft  not  been  there ,  if  thou  wonldft  in  time 
 have  humbled  thy  foul  before  God ,  and  fought  his  favour  in  that 
 way  which  coft  Chrift  his  blood  to  procure-  either  thou  muft  be 
 difpofleft  of  this  dumb  Devil ,  or  undoubtedly  it  will  be  thy  dam- 
 nation !     And  who  dies  with  lefs  pity,  than  that  Malefador,  that 
 llouts  it  before  the  Judge,  and  will  not  fo  much  as  down  on  his 
 knees ,  or  open  his  mouth  to  cry  for  mercy ,   though  the  Judge 
 on  purpofeftayes  to  pronounce  the  fentence,   and   break  up  the 
 Court ,  to  fee  whether  his  ftomack  wil]  fall ,  and  his  proud  fpirit 
 /loop  to  ask  his  life  at  his  hands !     You  know  how  angry  ?ilate 
 was,  when  Chrift  v/:s  filent,  fob.   19:    10.     Sfeakeft  thou  Hot: 
 unto  me  ?     Kmwefl  thou  not  ,    that  I  have  power  to    crticifie 
 thee,  and  power  to  releafe  thee  ?     Though  al'.s,   poor    creature 
 (  as  Chrift  told  him  )  he  could  do  nothing  for  or  againft  him ; 
 and  therefore  Chrift  neither  feared  him  ,  nor  ought  him  fo  much 
 fcrvice  as  to  beftow  a  word  upon  him.     The  Warrant  for  Chrifts 
 de.uh  was  fealedin  Heaven ,  ancMie  with  the  reft  of  Chrifts  en- 
 raged enemies ,  werebutGodsfervantstodo  the  Execution  ac- 
 cording to  the  determinate  counfel  of  God.     But  how  much  more 
 reafon  haththegreatGodtobe  provoked  by  this  irrdigion,  and 
 Ay ,  Wilt  thou  not  fpeak  to  me ?     Pray  to  me?     Doft  thou  not 
 know  I  have  power  to  fave  or  di  mn  ?     To  deliver  thee  to  the  tor- 
 mentor, or  keep  thee  out  of  his  hands?     Or  doft  thou  look  that 
 God  is.bound  to  fave  thee  whedier  pray  or  not  pray  ?    If  he  doth 
 ( I  promife  yow  )  he  (hall  do  more  for  thee  than  for  others  ^  yen, 
 than  for  his  own  Son,  w/;o  made  flrong  cries  and  fupplicatiom  to 
 h  faved  by  him.    God  hath  hid  the  me^.hod  of  falvation,  and 
 
 O  0  chink 
 
283  Praying  altvayes^  &c. 
 
 think  not  that  he  will  alter  it,  and  fo  make  a  blot  in  the  counfel  of 
 his  Will  for  thy  pleafiire  :     What  he  hath  written,he  hith  writ- 
 ten :  and  it  fhall  not  be  reverfed  :     Yea ,   though  others  fhould 
 be  fo  kind  as  out  of  pity  to  thy  foul  to  pray  for  thee  ,  yet  if  thou 
 beeR:  thy  felf  a  prayerlefs  creature  ,  thou  (halt  die  the  death.    If 
 they  were  Noah^  Samuel,  and  Daniel ,   that  ftood  up  to   beg 
 thy  life,  they  fhould  not  be  heard  for  thee.     Proxy  prayers  in 
 this  cafe  will  not  prevail.     And  therefore  when  the  Ifraelites  came 
 a  begging  to  SumuA  ^oi'  hispriyers  (which  good  man  heeafily 
 promifcd  ,  indeed  durft  not  have  forgot  them  in  that ,  though 
 they  had  not  remembred  him  of  it  }     mark  what  Caveat  he  an- 
 nexeth,   i  Sam.  12.    24.     Only  fear  the  Lord,    and  ferve  him 
 in  truth  -with  all  "jour  heart.     As  if  he  had  faid ,  Do  not  itl  me. 
 to  do  that  for  you,  which  you  will  not  do  for  your  felves  ^    Tis 
 not  all  the  intereft  my  prayers  have  in  Heaven  will  keep  the  wrath 
 of  God  from  falling  on  you ,  if  you  be  wicked  and  Atheiftical :  ^ 
 therefore  fear  the  Lord.,  and  ferve  him  :     That  is ,  pray  and  o- 
 beyhim.     Fear  oft  denotes  the  worfhipof  God  , /7f».3 1.  God 
 'xsQ^WtAtht  fear  of  j[aac  ■,  i.  e.   The  God  whom  he  fe.ir'dand 
 worfhipt :  So  fer.  1  o.  7.     rvho  will  not  fear  thee ,  thoH  King 
 of  Nations?    That  is,  worfhipthee,  rather  the  flocks  and  ftonc^s !    . 
 Becaufethe.worfliippingof  God  refults  from  our  reverence  and 
 fear  we  have  of  him :     Chrift  was  heard  in  that  he  feared^Ueh. 
 5.  7.     &5    T-  \vKc(.fie^'<i[.     That  is,,  his  religious  fear  expre (Ted 
 inthofehis  ftrong  cries,  which  he  groaned  forth  to  God  in  his 
 Agony.     And  therefore  fo  long  as  you  are  prayerlefs,  you  live 
 without  the  fear  of  God.     And  what  will  not  fuch  a  wretch  dare 
 to  do  1    Even  any  thing  that  Satan  (hall  command  him.,  though 
 it  be  to  go  to  a  Wizard.     Whe»  Saul  had  given  over  enquiring 
 after  God,  wehearhimbyandby  knocking  at  the  Devils  door, 
 and  asking  counfel  of  a  jvitoh.    Oh  !  take  need  of  living  fo  near 
 theTempcer!    If  Satan  might.h^ve  his  wifh,  furely  it  would  be 
 this.  That  the  creature  might  live  .prayerlefs^    for  by   this  he 
 Ihbuld  do  the  greateft  fpight  poflible  to  God ,  in  that  he  makes 
 the  creature  fet  him  at  naught  in  all  his  Attributes ,  and.  have  the 
 greateft  advantage  agiinft  the  iinner  himfelf.     Now  he  hath  thee 
 as  fure  ss  the  Thief  hath  the  Traveller,  when  he  h?th  thrown  him 
 into  a  Ditch  fafl:  bound,  and  ftopt  his  mouth,  that  he  cannot  cry 
 to  others  for  help.    In  a  word ,  Thou  art  free  booty  for"  Satan , 
 
 who 
 
Fraying  always  ^   &'C,  083 
 
 who  may  now  fitisfie  his  lull  upon  thee.    He  that  prayech,  invite« 
 God  into  his  further  acquaintance,  and  foon  fhall  have  it :    As  we 
 i^e  in  Paul ,  who  had  AnanUs  fent  f  rom  God  to  him.     But  he 
 that  lives  in  the  negled  of  this  duty ,  gives  the  Devil  fuller .  pof- 
 feilionof  him.    Thou  art  the  man  of  all  others  moil:  fit  for  him 
 to  make  an  Atheift  of.    I  (hould  not  wonder  that  the  Devil^  per- 
 fwades  thee  there  is  no  God ,  who  already  liveft  in  fuch  defiance 
 againll:  him ,  as  cannot  but  make  the  belief  of  a  Deity  dreadful 
 to  thy  thoughts.     Herod  wrs  foon  perfwaded  to  cut  0^  fohn's 
 head ,  becaufe  when  he  was  alive,  he  fo  troubled  and  n;.^ttled  his 
 Confcience.     And  *cis  to  be  feared,  thou  wilt  eafily  be  drawn  to 
 attempt  the  flifling  all  thoughts  of  a  Deity ,  from  whom  thycri^ 
 minous confacnce expeds  to  hearnothingthat  can  pleate  thee: 
 Yea,  'fis  probable  thou  hail  too  much  of  the  Atheifl  m  thee  alrea- 
 dy ,  or  elfe  thou  durft  not  deny  God  that  part  of  natural  worfhip, 
 which  they  thacknow  him  leaft  give  unto  him.  I  am  fure  the  ?cri- 
 ptui'e  lays  this  Brat  of  irreligionat  the  door  of  Atheifme  ^P/.i^.i^ 
 The  fool  there  would  fain  perfwade  himfelf  there  is  go  God,  and 
 whenhehathgotfofarretheMafteryof  his  Confcience  as  to  bloc 
 God  out  of  his  Creed^^  then  foon  leaves  him  out  of  his  Pater  No- 
 fler,\er.2. 
 
 Queft.    But  it  may  be  fome  Vci/l  usJ^  me ,  whether  I  thinks      Quefl. 
 that  any  do^tvhere  the  Gojpel  isfreached^negleEifrayet  on  this  acconnt 
 of  A  the  if m  ? 
 
 Anf\v.  •  ■  Truly  I  do  •  and  which  is  more ,  I  think  there  are  Afffw. 
 v/orfe  Atheifts  to  be  found  under  the  Meridian  light  of  theGo- 
 fpel ,  than  in  thcdarkefl:  Nook  in  America  (  where  yet  this  day 
 never  broke  )  As  weeds  grow  ranked  in  richeft  grounds  j  and 
 fruits  ripeft  in  hotted  Climates  :  fo  do  fins  grow  to  the  greateft 
 heighth,  where  the  Gofpel-$un  climbs  iiigheft.  ivho  is  blind 
 but  myfcrvam?  and  blind  as  the  Lords  fervant.,U:\.^2.  J  9. Who  fuch 
 Atheifis  as  thofe  that  have  their  eyes  put  out  by  the  light  of  theGo- 
 fpel.>  The  poor  7;*^/^;;/ lit  tie  knowledge  of  a  God  is  for  want  of 
 light,  which  may  be  cured,  when  it  is  brought  to  them  :  But  if  a 
 judiciary  Athcifm(i:iSth<[.t  ia  Gofpel-timesand  plrces  commonly  is) 
 falls  upon  a  foul  for  rebelling  againft  the  light,this  is  incurable- here 
 the  very  viQve  faculty  is  perifhed,  and  the  eye  bored  out. 
 
 O02  •    CHAP 
 
284 
 
 Vraying  alxsayes^  ^c. 
 
 ^c.S:^.  Jj?.duJ^(;jd^cDdQ^g.cD.5^'  fj.'t.cfl?  CM^^  ii* 
 
 Vh'z\ 
 
 e  HAP.    VI. 
 
 An  Exhortation  to  the  Saints ,  that  they  n^ould  a^ 
 bonndinihhDniy. 
 
 O  the  Saints ;  Beyouprovokedto-ply  this 
 Oare  more  diligently  than  ever:   lathis 
 be  negleded ,  an  univerfal  decay  of  all 
 your  graces  follows.   When  the  Ports  and 
 Havens  of  a  Kingdom  are  block  tup,  thsc 
 the  Merchant  cannot  go  forth,  there  fol- 
 lows a  damp  on  all  the  inland  Trade,  fo 
 that  an  enemy  needs  not  flrike  a  ftroak, 
 but  only  ftand  ftill  to  fee  them  eat  up  one 
 another.     The  Pfalwifi  tells  us  of  a  fiream  -mhich  makes  glad  the 
 City  of  God,  Pfalm  46.    The  promife  is  this  fiream,  upon  whj  ch 
 the  Saints  have  all  their  Livelihood  brought  up  to  their  very  doors; 
 if  this  be  kept  open,  Satan  cannot  much  diflrefs  them ,  which  then 
 is  done,  when  they  can  fend  out  their  prayers  on  this  ftrcam  to 
 Heaven^  but  if  once  this  Trade  be  ftopt,  then  they  are  hard  put 
 to  it.  ^'TisobfervM  of  our  Neighbours  the  Netherlands,  that 
 whereas  other  Nations  ufe  to  be  made  poor  by  Warre  ,   they 
 have^rown  rich  with  it.    Becaufe  with  their  Warres  they  have  en- 
 larged their  Tr?.de  and  Traffiquf  abroad.    And  if  thou  Chriftian 
 wouldft  thrive  by  all  thy.  temptations ,  thou  muft  take  the  fame 
 courfc  •,  whatever  thou  dofi-,  ftarve  not  thy  Trade  w^ith  Heaven. 
 God  hath   ( to  make  thee  more  diligent  in  this  Duty  )  fo  order- 
 ed.things,  that  all  the  treafure  of  the  promife  is  to  be  conveyed 
 to  thee ,  in  this  bottom  of  prayer.    This  is  like  the  Merchanp^ 
 Jhip^  Pro  v.   30.     Jt  brings  thy  food  from  a  far  re.     if  thy  mer- 
 cies wereof  the  growth  of  thy  own  Countrey,  thou   might'll: 
 ^are  ajVoyage  to  Heaven  :    But  alas  poor  Creature ,  when  thou . 
 
 art. 
 
Fraying  alwayes^  d^c.  285 
 
 ^  art  b  eft  laid  in,  and  thy  ftore-houfe  fulleft,  ifnoforreignfupplies 
 (hould  come  unco  thee  trora  Heaven,  howfoon  weuldrt  thoo  be 
 brought  with  the  poor  Widow,  to  eat  thy  la  ft  Cake  and  die !     It 
 w  snovher  little  meal  in  her  Barrel,  nor  oyle  at  the  bottome  of 
 her  Crufe,  but  Gods  blefling  multipl)ing  them  ,,    that  made 
 them  hold  out   fo  long  :     So  ,     not  thy   prefent    grace, 
 ftrength  ,  ^r  comfort ,    but  Gods  feeding  thefe  with   a     new 
 Spiring  ,  *hat  thou  muft  live  upon  :     Now  ceafe  praying , 
 and  the  Oyle  of  Grace  will  ceafe  running :    Te  have  mt ,  he- 
 canfe  yoH  ask^  not.     And  when  the   ftore  is  fpent  ,  the  City 
 mu'^   yield.      As  thou  wouldft  not  therefore  fall  into  Satan's 
 hands ,  lofe  not  thy  intereft  in  God  thy  beft  Allie ,  for  want  of 
 preferving  a  good  correfpondence  with  him  at  the  Throne  of 
 Grace.     Now    for,  the  better  purfuit  of  this  Exhortation, 
 fome  Counfel  would  not  be  amifle  in  order  to   thy  driving 
 this  Trade   of    Prayer   more  fucceflefully.      Satan ,    who 
 hath  received    fo   many  (hameful  overthrows  by  the   Saints 
 Prayers,  that  he  trembles  at  the  force  of  this   great  Ordi- 
 nance of  Heaven.     This  is  the  voice ,  the  mighty  voice  of  God 
 in  his  Saints  which  (hakes  thofe  Mountains  of  Pride,  divides  the 
 flames  of  their  fiery  temptations  ,   and  makes  them  call  forth 
 their  abortive  counfels  to  their  (hame  and  difappointment ,    oh 
 Zord,   I  pray  thee  thrtt  the  counfel  of  t^chitophel  i>ito  foolijbnefs, 
 2  Sam.*  15.  31.     This  one  prayer  made  both  Achitophel  a  fool, 
 and  him  that  fet  hira  on  work  alio ,  defeating  the  wifdome  both 
 of  mm  and  Devil.      Satan  hath  fuch  an  impreflion  of  dread 
 upon  him     (  from  the  remembrance  of  what  he  ha:h  tiffer- 
 ed  from  the  hands  of  Prayer  )     that  he  will  turn  every  flone, 
 ?.jid  try  c\;ery  way  to  obftruft  thee  in  i/.     what  do  we  ?  (faid 
 the  FharlfM)    concerning   Chrifi  )     for  this    man  does  ma- 
 ny M'iraAes  ,    if  we  kt  him  alone ,  the  Romans  Vri/l  come^  and 
 take  ahXay  both  our  Place  and  Nation.      Satan   cannot    deny , 
 but  gfeat  wonders  hive  been  wrought  by  prayer.      As   the 
 fpirit  of  prayer  goes  up,  fo  his  kingdom  goes  down..    Iris 
 of  the  Royal:  feed  ^    he  cin  no-  more  ftand  before  it,  th-'-nis^.. 
 hn^Haman  before  rifing  Af(rd£cai.     And  therefore  fec'.-rig  rhi> 
 is  like  to  do  thee  foch  gre:^t  fervice  againft  him,  it  behoves  chec  the 
 more  to  defend  it  from  his  flratagems.Becaufethe  gr^at-ArtrHefy^' 
 anA-rmy  is  fo  ufeful  to  ir,and  formid.ibk  to  the  eneni^^ierefore  it- 
 hath  a  ftroag  guard-fet  about  it.  Now 
 
386 
 
 Praying  aln>ayes  ^  ^c» 
 
 Now  Sacans    ftratageras  againft   prayer  ,  are    of  threes 
 kiads, 
 
 Firfi-,  If  he  can,  he  will  keep  thee  from  prayer.  Jf  that  be 
 not  feifible : 
 
 Secondly  ,    He   will  ftrive  to  ioterrupt  thee  in   Prayer. 
 And 
 
 Thirdly ,  If  that  plot  takes  not,he  wilt  labour  to  hinder  th^  fuc- 
 cefs  and  returnof  thy  prayer.  # 
 
 I. 
 
 CHAP.  VIL 
 
 Two  flratagems  whereby  Satan  labours  to  Bave 
 the  weak  Chrifiian  from  the  Duty  of 
 Prayer, 
 
 IS  firftdefign  upon  thee,  will  be  to  keep 
 thee  from  Prayer.  To  eifed  which,  he 
 wants  not  his  ftratagems,  many  Ob  je- 
 dions  that  he  will  ftarr,  and  difcourage- 
 ments  he  will  throw  in  thy  way  to  this 
 duty ,  hoping  that  if  thou  ftumbleft  not 
 atone  ,  yet  he  may  make  thee  fall  by 
 another ,  and  be  fick  of  tliy  enterprize 
 before  thou  fetteft  upon  it.  And  which 
 is  worft ,  thou  wilt  find  a  party  in  thy 
 ownbofometooreadytoliftento  what  he  faith,  yea  to  take  up 
 his  Arguments  and  maintain  the  difpute  againft  thy  engaging  in 
 this  work.  We  fhall  pick  a  few  among  many,  and  put  an  Anfwer 
 into  thy  mouth  againft  he  comes.  • 
 
 SECT. 
 
T raying  alwayes^  C^r.  187 
 
 S  E  c  T.    L 
 
 \T7Hatl  thou  pray  J  if  thou  doft ,  thou  wik  but  play  the        '^• 
 W    Hypocnce ,  and  better  not  pray  at  all ,  than  never  the  ^^"'^^'^^'^^  ^' 
 bectei' !     Nay,  poflibly  thy  own  mifgiving  heart   may  fuggefl 
 thef^me,  oratleaft  fo farre credit  his  charge,  as  to  make  thee 
 waver   in   thy    thoughts  what  thou   fhouldft   do,  pray  or 
 not,  ♦ 
 
 Now  to  Arm  thee  againll:  this,  Confider,  Tf.  ^  f  r  ' 
 
 Firfi,  Thou  art  hut  afraid  thoii  fhouldft  play  the  Hjpocriie,^-^^^^l^^^\^ 
 if  pray  :  but  thou  wilt  certainly  prove  thy  felf  an  <tyitheiB ,  if 
 thou  doft  not  i .  arid  that  is  it  which  he  would  have.  I  hope  thou 
 art  wifer  than  to  negled  a  known  duty  upon  a  jealoufie  thou  haft 
 of  mifcarryinginit-,  to  lie  down  in  a  known  fin  ('yea/o  broad 
 a  one  ss  brands  him  for  an  Atheift  that  continijes  in  it )  for  fear 
 of  meeting  a  Lyon  C  and  may  be  but  a  Bugbear^  in  the  way  of 
 ihy  obedience  to  anindifpenfable  command. 
 
 Secondly  ,  Thou  art  in  the  lefs  danger  of  playing  the  Hypo-  ^' 
 
 crite,  bccaufeof  thyfear.    Some   bodily   difeafes  indeed  are 
 catcht  with  a  fear  and  fancy.    He  is  moft  like  to  hive  the  plague 
 or  Pox ,  that  fears  moft  he  (hall  have  them  ;,  but  none  are  fo  fafe 
 from  fin,  as  they  that  fear  the  falling  into  it  moft.    The  truth     • 
 is ,  I  would  defire  no  better  Argument  to  prove  thee  fincere  than 
 this.  To  fear  thy  Hypocrifie.     Believe  it,  if  this  be  the  great 
 trouble  of  thy  foul ,  the  Devil  hath  more  reafon  to  fe.i^  thy  fin- 
 centy,  thanthouthy  hypocrifie  :     And  in  all  likelihood  this  it 
 is,that  makes  him  to  fcare  thee  from  Prayer  -^  becaufe  thou  wouldft 
 fcare  him  fo  much  by  thy  praying.     If  thou  wert  an  Hypocrite  (as 
 he  pretends)  himfclf  would  invite  thee  to  it,  yea  make  a  Lar.e 
 for  thee,  rather  than  that  thou  (houldft  not  come  to  the  work- 
 and  when  thou  art  rifeh  from  thy  knees ,  he  would  thank  thee 
 for  thy  pains ,  becaufe  he  knows  God  would  not.     1  he  Hvpocrire 
 does  him  more fervice  than  God.    You  do  not  believe  fure,  that 
 the  Devil  was  any  great  enemy  t€ffez,ehels  fafting,  nay  I  doubt 
 not,butheputitintoberhead,  that  {he  might  thereby  mock  both 
 God  and  man.    Her  faft  was  the  Devils  feaft. 
 
 But 
 
a88  Y raying  alwayes ,  &-€. 
 
 But  Thirdly ,  If  thon-findeft  more  caufe  to  fear  thy  play- 
 ing the  Hypocrite ,  than  I  who  am  a  ftranger  to  thy  heart  have 
 reafon  to  do  ('Who  indeed  can  know  lo  well  how  thy  own 
 heart  beats  as  thy  felf  ? )  I  fay ,  If  thou  feareft  this  be  the 
 fin  which  is  moft  likely  to  make  a  breach  upon  thee  in  thy  Duty, 
 do  as  Mofes ,  who  flew  the  Egyptian  to  refcue  the  jjradite  : 
 deftroy  the  fin,  that  thou  mayft  refcuc  thy  foul  from  the  negledt 
 of  a  Duty.  Thou  haft  a  very  fair  advantage  by  the  intelligence 
 God  gracioufly  gives  thee ,  whence  thy  danger  is  moft  likely  to 
 come ,  of  failing  on  thy  enemy ,  and  taking  the  full«:  revenge 
 on  him  before  thou  kiik  about  the  work  of  Prayer.  Get  but 
 thy  heart  into  a  hatred  of  this  odious  fin ,  and  fixed  refolution 
 againft  it ,  and  with  Gods  Blefling  it  (hall  neither  be  able 
 to  hurt  thee,  nor  hinder  thy  prayerfrom  finding  welcome  with 
 -God. 
 
 Se  c  T.     II. 
 
 StYAt.  1.  /^H  but,  f^ith  Satan,  thou  haft  no  gifts  for  prayer,  leave  that 
 V-/for  them  that  can  perform  this  duty  after  a  better 
 faftiion. 
 
 What  meaneft  thou  by  gifts?  Ifarowling  flowing  tongue, 
 Theitfcnfi-  which  fome  have ,  whereby  they  are  able  on  a  fudden  with  a  long 
 live.  continued  difcourfc,  to  run  over  all  the  Heads  of  Prayer   in  a 
 
 clear  method ,  and  cloath  every  Petition  with  apt  and  moving 
 exprefiions-  we  will  fuppofe  thou  haft  HOt  this  gift  ^  but  God  for- 
 bid, that  the  want  of  this(hould  keep  thee  from  praying,  or 
 make  thee  go  the  Icfs  comfortably  to  the  duty.  The  want  of 
 thefe  ,  fhew  only  thou  haft  not  fo  good  a  head  ,  but  doth  not 
 the  leaft  hinder  thy  heart  to  be  as  gracious  as  theirs:  .And  bet- 
 ter of  the  two ,  that  the  d^kdi  fliould  be  found  in  thy  herd,  than 
 in  thy  heart.  Tbjr  invention  indeed  in  prayer  by  this  will  be  more 
 barren ,  but  thy  heart  may  be  as  fruitful  over  the  few  broken  dif- 
 joyntedfentences  that  by  piece-meal  fall  from  thee,  as  theirs 
 with  their  eloquent  Oration,  Thylr.nguage  will  not  be  fo  trim 
 and  gaudy,  tut  thy  foul  and  fpirit  may  be  as  found,  yea  more 
 upright  than  many  of  thofe  will  be  found,  who  charm  the  ears  of 
 
 thofe 
 
Praying  always^    (^c.  aSp 
 
 thole  that  joyn  with  them,  by  the  Mulick  their  words  make. 
 Tispoiiible  amanmay  have  a  rotten  body  under   a  gorgeous 
 tot  j  and,y>f^  hac  fHrJiar^  lingua  fannofam  cou/ciemiam yUndcr  this 
 bravery  of  language  a  poor  ragged  confcience.     Who  had  not 
 rather  be  the  healthful  man  in  plain  cloaths,  than  unfound  and 
 difealed,  under  rich  Apparel  >  Smcerc  with  mean  gifts/ather  than 
 rotten-hearted  with  railed  parts.     We  do  not  count  him  the  beft 
 Patriot  in  the  Parllament-Hotife^  that  plays  the  Orator,  and  makes 
 more  Rhetorical  Speeches  than  Others ,  but  he  that  takes  with  the 
 beft  fide ,  and  whofe  Vote  is  fure  not  to  be  wanting  to  carry  on  a 
 righteous  Caufe,     It  is  not  the  Rhetoricl^  of  the  Tongue ,  but  the 
 hearty  Amen,  which  the  fincere  foul  feals  every  holy  requeft  with- 
 all,  that  God  values-,  and  this  thy  honeft  heart  will  help  thee  to 
 do  ^  which  his  head  cannot  do  for  him,  that  wants  this  fincerity. 
 It  is  not  the  fairnefs  of  the  hand  that  gives  the  force  to  the  Bond, 
 but  the  perfon  whofe  hand  and  feal  it  is  ^  if  it  could,    a  Scrivener 
 might  make  all  the  Countrey  his  Debtors.     Gifts  may  make  a  fair 
 Writing  (which  the  Hypocrite  can  do  )  but  faith  and  fincerity  ma- 
 keth  a  valid  prayer  •,  and  this  alone  can  lay  claim  to  the  good  things 
 of  the  promife.  In  a  word,  Sincere  Soul  (for  fo  I  take  thee  to  be^ 
 and  if  fuch,  though  thou  haft  not  thefe  praying  gifts  as  others,  yet 
 thou  haft  as  much  intcreft  in  Chrift,  the  unfpeakat/egift,  2  Cor.  9. 
 as  any  of  them  all.     And  for  thy  everhfting  encouragement  know 
 it  is  not  thofe  gifts  in  them,  but  this  gift  ot  God  to  thee  and  nil  be- 
 lievers, which  IS  the  Key  thcitmuft  open  Gods  heart ,  if  any  mercy 
 be  got  thence  :  Ye\  this  gift  mufifan^ifie  their g/iflenKg gifts, us 
 the  Altar  did  the  Gold  upon  it,  or  elfe  they  will  be  an  Abhomlnati- 
 on  to  the  Lord. 
 
 P  p  CHAP. 
 
290 
 
 Vraymg  altfiayes^  ^c. 
 
 CHAP.   VIIL 
 
 Satans  Volicy  to  keep  a  Sotil  from  this  Dnty^ 
 upon  a  pretence  of  prejent  indifpofition    of 
 Body, 
 
 _  ,  A  tan  and  the  Flefh  too  have  their  dilatory  eXcu- 
 
 ^trat-  3.       /OvJS^M     fes  to  take  thee  offthis  duty,  when  thy  ftaced 
 
 ufual  time  comes  about  for  the  performance  of 
 it,    Doft  thou  never,  Chriftian,  when  thou 
 ar;  addreffing  thy  felf  to  the  Throne  of  grace, 
 hear  Satan  and  thy  fkOi  whifpering  in  thine 
 ear,  (Chriftian  )  What  art  thou  going  to  do  ? 
 Tlus  is  not  a  fit:  time  fcr  ihy  praying  ^  flay  for  a  more  convenient 
 feafon .    Here  t^.e  De^i i  leems  modeft :  He  futh  not.  Pray  not  at 
 all ,  but  not  now  :     Not  diflblve,  but  adjourn  the  Court  to  a  fit- 
 ter time. 
 
 Anf"^.    Now  beware  Chriftian,  thy  foot  is  near  a  fnare  : 
 If  thou  takeft  the  Devilsxrounfel,  and  waiteft  for  his  convenient 
 feafon ,  may  be  it  will  prove  hke  Foelix  his  convemnt  feafon  for 
 caHing  Paul  to  a  further  hearing,  which,  for  ought  we  find,  ne- 
 ver came  about.    When  the  flelh  or  Satan  beg  time  of  thee,  it  is 
 to  fteaJ  time  from  thee.     They  put  thee  off  duty  at  one  time ,  on 
 a  defign  to  fhut  thee  out  at  laft  from  this  dutyatany  timi^.  The 
 '  Devil  IS  a  cunning  Sophifter,  he  knows  a  modeft  beggar  m:iy  foon- 
 er  obtain  the  little  hs  asks,  than  he  that  fawcily  asks  rhat  which 
 carries  more  unreafenablenefs  in  the  retjueft.      fefhtah  who  yiel- 
 ded to  his  Daughters  defire  for  a  few  months  reprieve,  would, 
 'cis  like ,  not  have  heard  her,  had  (he  begged  a  full  releafe  from 
 her  fathers  vow,     A  gracipus  foul  is  under  a  vow  to  call  upon 
 
 God.- 
 
Praying  alrpayeSy  ^c.  ^gi 
 
 God  •  he  knows  fuch  a  motion  would  be  flung  back  with  the 
 Saints  abhorrency  upon  his  face ,  ihouJd  he  at  the  firfl  dafti  bid 
 him  never  pray  more,  and  wholly  leave  his  acquaintance  with 
 God  i  therefore  he  would  feem  very  willing  he  Ihould  pray : 
 Ay !  by  all  means  ,  faith  he  ,  I  would  not  have  you  turn 
 your  back  on  your  beft  Friend  ,  but  now  is  not  fo  fit  a 
 fcafon. 
 
 T'Wu  fair  fleas  Satan  hath  to  cheat  the  Chriftian  of  his  prefent 
 feafon  and  opportunity  for  prayer. 
 
 The  Chriitians  prefent  indifpofirion  to  prayer  ^  or  fome  world- 
 ly bufincfs  that  then  ftays  to  be difpitchr. 
 
 Fir  ft  ,  From  his  prefent  indifpofition  to  pray.  StayChri- 
 fHan,  faith  the  Tempter,  till  thou  art  in  a  better  temper  for  du- 
 ty, and  thou  wilt  pray  to  more  purpofe.  Better  not  write,than 
 fcribble  •,  Leave  the  work  undone,than  go  about  it,  when  thy  hand 
 is  out. 
 
 Now  there  is  a  double  indiffofition  ^  which  both  Satan  and 
 theflefh  makeufe  of  to  colour  their  pretence  with. 
 
 Firfl  ,  Indifpofition  of  body  :  Some  diftemper  lies  at 
 prefent  on  that  i  and  Scripture  Cfaythefej  tell  thee,  God  loves 
 ^ercy  rather  than  Sacrifice.  And  it  cannot  be  denied  but  the 
 Scripture  will  reach  as  far  as  the  body ,  for  Gods  commands  arc 
 not  cruel  to  it. 
 
 Anfw.    Buttohelp  thee  out  of  this  fnare,  tell  me   plainly. 
 How  great  is  thy  diftemper  of  body  ?    Haply  thou  art  not  fo  ill , 
 but  thou  canfl:  go  about  thy  worldly  bufinefs ,  though  with  fome 
 groans  and  complaints  in  the  fame:     But  when  thou  fliouldfl: 
 pray,  then  thy  head  akes  and  (hoots  more  than  be.' ore.    Art  thou 
 well  enough  to  go  into  thy  (hop,  and  not  ropray  in  thy  Clofet? 
 Canft  thou  waddle  fo  far  as  to  the  Marker,and  not  pray  at  Home? 
 Canft  thou  overcome  thy  diftcmpcr  fo  far  as  to  traffique  with  the 
 World ,   and  not  to  Trade  with   Heaven  }     Surely  all  is  not 
 right  ^  God  is  but  little  beholden  to  thee:     May  not  God  fay, 
 I  deferve  thy  company  as  well  as  the  World  ?     But  fuppofe  thou 
 becft  right-down  fick,  and  quite  laid  up  from  meddling  in  thy 
 worldly  employments  ^  yet  will  this  ex  cufe  thee  from  vifitingtbe 
 Throne  of  grace  ?     God  takes  thee  out  of  the  (hop  to  (how  thee 
 the  way  into  the  Clofet :     He  knocks  thee  off  thy  wOrldly  trade, 
 that  thou  may  ft  follow  thy  heavenly  the  more  clofe.    Thou  arc 
 
 P  p  2  not 
 
 I. 
 
293  Fraying  alxvayes^  &c. 
 
 non,  indeed,  able  to  pray  in  a  continued  difcourfe ,  as  in  Health  ^ 
 neither  doth  Go.d  exped  it.  Here  that  Scripture,  which  the  devil 
 would  have  thee  abufe,  is  pat ,  and  futable  to  thy  prefent  ftate , 
 God  loves  mercy  rather  than  Sacrifice^  Yet  now,  if  ever,  is  the 
 tim&for  thee  to  fhootthofej^a^/<«  pracatoria,  darts  of  ejaculitory 
 prayer  to  God.  When  our  body  breaths  {horteil,it  breaths  quick- 
 eft  and  oftneit.  Though  thou  canft'not  pray  Iong,yet  thou  miyft 
 pray  much  in  ch-^fe  pathetical  Sallies  of  thy  foul  to  Heaven.  The 
 Chrifti^.n fhould h ive  his  Quiver  full  of  thefe  Arrows,  which 
 though  fhort,  go  with  a  force.  Chrift  never  prayed  more  earneft- 
 ly  than  m  his  Agony :  which  Prayer  was  of  this  nature ,  Oh 
 my  Father  ,  if  it  he  fojfible ,  let  this  Cup  pafs  from  me-^ 
 neverthelefs  J  not  as  I  Vci/l  ,  hut  as  thou  tvi/t  ,  Mat.26.  39. 
 And  after  a  little  Paufe  (for  Nature  to  take  fom.^  breath,  by 
 reafon  of  that  unfpe^kible  burthen  which  then  lay  upon  it)  he 
 (hoots  the  fame  Dart  again  to  Heaven  thrice  one  after  another  ^ 
 Ver.^^. 
 
 In  a  word,  Chriftian,  though  thou  Cc\nft  nor  pray  as  thou 
 wert  wont,  yet  thou  canft  delire  others  to  pi^y  for  thee  and  with 
 thee :  We  are  bid  to  fend  for  the  Elders,yedL  and  beg  prayers  of 
 others  too.  So  pitiful  is  God  to  U5,  that  when  through  our  own 
 weaknefs,  we  are  difabled  from  delivering  our  own  conceptions 
 in  prayer,  that  then  we  may  bring  forth  (as  Lea)  on  others  knees  ^ 
 when  we  cannot  go  our  felves  as  we  were  wont  to  the  work ,  we 
 may  becarned  on  the  {boulders  of  their  prayers ,  and  flie  on  the 
 wings  of  their  faith  to  heaven. 
 
 CHAP. 
 
Fraying  alwayes^  d^c. 
 
 95 
 
 CHAP.  IX. 
 
 Satan* s  Stratagem  to  keep  the  Chrifiian  from 
 Prayer  ,  upoa  pretence  of  prefent  indijpojitiofi 
 of  heart, 
 
 H  but  Secondly ,  thou  mayft  fay  ,  *Tis  not  the 
 f  cknefs  of  thy  body  ,  but  the  deadnefs  of 
 thy  heart  ,  and  indifpofition  of  thy  foul ,  that 
 keeps  thee  from  duty.  Thou  wouldft  fain  have 
 that  in  a  better  frame,and  then  thou  wouldft  not  be 
 long   a  ftranger  to  it. 
 
 2. 
 
 Sect.    I. 
 
 LET  me  ask  thee  (Chriftian)  what  thou  haft  found  ('in  the   Anfw.  i. 
 obfervation  of  thy  own  heart)  to    be   the  fruit  that  hath 
 grown  from  fuch  put-offs  and  excufes.     Hath  negled  of  duty  at 
 onetime,  fitted  thee  for  it  at  another  ?    I  believe  not.     Sloth  is 
 not  cured  with  fleep ,  nor  lazinefs  with  idlenefs.    If  our  leg  be 
 numb,  we  walk,  and  fo  it  wears  off.     Satan  knows,  if  thou  play- 
 eft  the  Truant  to  day,  thou  wilt  be  more  loth  to  go  to  School  to 
 Morrow.     Give  the  flefh  a  little  fcope  and  liberty ,  by  thus  un- 
 lacing thy  felf,  and  it  will  endure  Icfs  to  be  ftraitned  afterwards. 
 There  is  ibmething  to  do  to  bridle  a  wanton  Beaft ,  when  he  hath 
 oot  the  Bit  once  out  of  his  mouth.     The  Spoufes  Coat  fare  very 
 eafiewhenon  her  back,  and  unwilling  no  doubt  fhe  was  :o  be 
 ftript;,  but  when  once  by  a  wile  of  Satan,  (he  wasperfwaded.to 
 put  it  off,  how  loch  was  flie  then  to  get  it  on  again !     And  chere- 
 iore  when  ever  you  are  turmng  from  this  or  any  other  duty  mcer- 
 
294  ^^^y^^g  alwayes  ^  &-c» 
 
 ly  upon  this  account ,  confider  well  what  is  like  to  follow.  One 
 of  thefe  two  will  come  of  it-.  Either  thou  wilt  fee  thy  fin,  and 
 return  with  fhamc  and  forrow  for  thy  negled  :  And  is  it  not 
 lefs  trouble  to  pray  now ,  than  upon  fuch  terms  afterwards  ?  A 
 Heathen  could  fay ,  He  would  mt  pn  to  buy  repentance  •  And 
 fhouldft  not  thou  have  more  wifdom  to  know  which  is  a  bad 
 bargain  for  thy  foul  than  he  I  Or  Secondly ,  This  negled  will 
 beget  another ,  and  that  a  third ,  and  fo  thou  wilt  run  further  in 
 Arrears  with  thy  confcience,till  at  laft  thou  giveft  oyer  all  thoughts 
 of  renewing  thy  acquaintance  with  God,  becaufe  thou  haft  difcon- 
 tinued  it  fo  long. 
 
 S  E  C  T.    II. 
 
 2.  r?  Xaminefrom  whence  this  prefent  indifpofition  comes,  and 
 
 mlt  probably  thou  wilt  find  reafon  to  charge  it  either  upon  fome 
 finfulmifcarriage  in  thy  Chriftian  courfe,  or  on  thy  negled  of 
 thofc  preparatory  means  through  which  thou  art  to  pafs  mto  the 
 performance  of  this  duty. 
 
 ^l  Firft  ,    See  whether  thou  haft  not  been  tampering  with 
 
 fome  (in  knowingly.  There  is  an  Antipathy  betwixt  finning  and 
 ,  praying ,  partly  from  guilt ,  which  makes  the  foul  fhy  of  co- 
 ming into  Gods  fight,  becaufe  confcious  of  a  fault.  The  child 
 that  hath  mif-fpent  the  day  in  play  abroad ,  fteals  to  Bed  at 
 Night,  orplayesleaftinfightfor  fear  of  a  chiding,  or  worfe, 
 from  his  father.  And  alfo  as  it  doth  roile,  and  diforder  the 
 heart.  Sin  and  Prayer  are  fuch  contraries,  that 'tis  impofiible  at 
 one  ftride  to  ftep  from  one  to  another.  It  is  art  ill  time  when  the 
 Fountain  is  ftopt ,  or  muddied ,  to  go  to  draw  Water  thence. 
 If  the  Work-mans  Tools  be  blunt  or  gapt ,  no  work  can  be  well 
 done,  till  a  new  edge,befetonthem.  Tis  the  Devils  policy, 
 thus  to  difturb  and  unfit  the  Chriftian  for  duty ,  that  he  may  leave 
 it  undone.  And  therefore  let  thy  firFi  care  be  to  keep  the  foun- 
 tain of  thy  heart  clear  all  the  diy  long ,  as  remembring,that  from 
 itthofe  holy  sffedions ,  which  in  prayer  thou  art  to  poure  forth  , 
 to  God,  muft  be  drawn.  Look  thou  lendeft  not  any  power  of 
 thy  foul  to  be  Satan's  Inftrument  in  fins  courfe  foul  work,  left 
 
 thou 
 
F raying  alrvayes^  &c,  2^^ 
 
 ihou  find  it  out  of  c\(e  v  ^eft  thou  arc  to  ufe  it  in  this  fpirituai 
 fervice.  A  good  fervant  will  not  have  herDiflies  or  Pots  foul 
 when  they  (hould  be  ufed,  but  ftand  clem,  and  bright,  upon  the 
 Sheif ,  to  be  ready  againft  they  are  call'd  for.  And  fo  is  the  true 
 Chnftian  Charaderized.  iTm.  2.  21.  If  a  man  therefore 
 purge  hmfilf  from  thefe  ,  he  Jhall  be  a  Ve^el  unto  honoHrJan- 
 Bijied  and  meet  for  the  Mafters  ufe  ,  and  prepared  for  every 
 good  workj  But  Secondly  ,  If  thou  findeft  guilt  to  be  concra- 
 ded ,  and  thence  a  fear  to  come  fo  nigh  God ,  as  this  duty  will 
 bnng  thee ,  yea  an  eftrangennent  alfo  upon  thy  heart  from  this 
 work.  Thy  beft  way  rsfpeedily  torenew  thy  repentance,  and 
 fo  thy  faith  both  for  pardoning  mercy  and  purging  grace.  New 
 breaches  are  made  up  better  than  long  quarrels.  Green  wounds 
 he.dcd  eafier  than  old  fores.  Spots  waflied  out  fooner  when 
 newly  got,  than  when  engrained  by  long  continuance,  ply  thee 
 to  the  Throne  of  Grace.  Water  the  earth,  if  thou  canft ,  with 
 thy  tears,and  fill  Heaven  with  thy  forrowful  lighs  for  thy  fin  •  but 
 by  no  means  ftiift  off  the  duty  on  this  pretence  ^  for  that  is  not 
 the  way  to  mend  the  matter,  but  make  it  worfe.  Jonah  di'1  ill 
 toconfulthis  credit  rather  than  the  exaltation  of  Gods  Mercy- 
 and  how  he  fhould  come  honourably  off  with  his  Embaflage , 
 thanhow  the  Name  of  the  great  God  his  Mafter  that  fent  him, 
 might  be  magnified.  But  he  did  worfe  when  thefe  finful  thouglus 
 ftirred  in  him  (  which  he  (hould  have  humbled  himfelf  for  ) 
 made  him  run  away  from  his  Matters  vw^k  alfo.  ThLa,Chrim- 
 an,  Vis  ill  done  of  thee  to  makeabreachin  thy  holy  ccurfc  by 
 tampering  with  any  fin  •,  but  thou  wik  commit  a  greater,  if  ttou 
 turneH:  thy  back  on  God  alfo  in  that  Ordinance,  where  thou  ; 
 fhouldd  humble  thy  felf  for  thy  former  fin.  Can  one  fin  be  a 
 good  Argument  for  committing  another  >  Thou  haft  fain  into  fin 
 10  the  day,  wilt  thou  not  therefore  pray  at  nigh:  >  Surely  it  ivere 
 better  to  beg  of  Q^id  forgivenefs  of  this,and  more  grace,that  thou 
 raayft  not  do  the  like  or  woife  to  morrow.  Neglcdofduty^ 
 is,not  the  wny  to  help  thee  out  of  the  pit  thou  art  in,  norkcep 
 thee  from  falling  into  onothei".  Take  heed  thou  runneftnot  thy 
 ftslf  fui'ther  into  temptation.  Now  is  the  time  for  the  Devil  to  • 
 fet  upon  thee ,  when  this  Weapon  is  out  of  thy  h  ind.  The  beft 
 thou  canft  look  for,  is  a  ftorm  from  God  to  bring  back  thee 
 iiis  Run-away  Servant  to  thy  work  again  :     And  the  fooner 
 
 it. 
 
Q^6  fraying  alwayes  ^   d^c. 
 
 2, 
 
 it  rorncs  ,    the    more   Merciful   He   is    to    chee. 
 
 s  EC  T.   rir. 
 
 IF  upohthyfaichful  enquiry  thou  findeft  not  thy  heart  reproach 
 thee  CO  have  indifpos'd  thy  felf  for  duty  by  any  known  fin  in 
 the  courfe  of  thy  life ,  and  yet  thy  heart  continues  lumpifh  and 
 unfit  for  prayer  ,  then  probabiythou  wilt  take  thy  felf  tardy  in 
 thy  aduai  preparation  to  the  duty.  Hall:  thou  therefore  iblemn  - 
 iy  endeavoured  by  futable  meditations,  to  blow  the  Coal  of  thy 
 habitual  grace ,  which  though  not  quenched  by  any  grofs  fin  , 
 yet  may  be  deadned ,  and  covered  with  fome  Afhes,  by  thy  be- 
 ing over-buiie  in  thy  worldly  employments?  The  Well  is  fel- 
 dom  fo  full ,  that  Water  will  at  firft  Pumping  flow  forth  •,  neither 
 is  the  heart  commonly  fo  fpiritual  after  our  bell:  care  in  our  world- 
 ly converfe  (  much  lefs ,  when  we  fomewhat  overdo  therein  ) 
 to  pour  it  felf  into  Gods  bofome  freely,  without  fome  labour  to 
 rrife  and  elevate  it :  Yea,  oft  the  Springs  of  grace  lie  fo  low ,  - 
 that  only  pumping  will  not  fetch  the  heart  up  to  a  praying  frame , 
 but  Arguments  mull:  be  poured  into  the  foul  (like  fo  many  Pails  of 
 water  into  the  Pump}  before  the  affcdions  rife.  Hence  are 
 thofe  Soliloquies  and  Difcourfes,  which  we  find  holy  men  ufe  with 
 their  own  hearts  to  bring  them  into  a  gracious  temper ,  futable 
 for  Communion  with  God  in  Ordinances  ^  Blefs  the  Lord^^O 
 my  foul  -^  and  all  that  is  rvithin  me,  praife  his  holj  Name ;  Blefs 
 the  Lord,  O  my  foul ,  and  forget  not  all  his  benefits  ,  Pfa.  103. 
 I,  2.  It  feems  D^z^/W either  tound  or  fearM  his  heart  would  not 
 be  in  fo  good  a  frame  as  he  defired ,  that  he  redoubles  his  charge; 
 he  found  fure  his  heart  fomewhat  dro wfie ,  which  made  him  thus 
 rub  his  eyes ,  and  roufe  up  himfelf ,  now  going  to  God  in  this 
 duty;,  fometimes  calling  and  exciting  the  heart  will  not  Ao^  but 
 the  heart  muft  be  chid,  and  taken  up  roundly  :  So  David  w?s 
 fain  to  deal  with  himfelf  at  another  time ,  Pfalm  42.  Why  art 
 thou  caft  down ,  O  my  fonl !  and  why  art  thou  dif^uieted  with- 
 in me  ?  Heavy  birds  muPt  t:ike  a  run  before  they  can  get 
 upon  the  wing,  'Tis  harder  to  get  a  great  Bell  up,  than  to  Ring 
 it  when 'tis  rais'd ;,  and  fo  is  it  with  our  hearts ,  harder  work  we 
 
 (hall 
 
Praying  aln>ayeSy  &-€,  ^^j 
 
 (hall  find  it  to  prepare  them  for  duty ,  than  to  perform  it ,  when 
 they  are  got  into  fome  order.  Now  hai^  thou  endeavoured  this  ? 
 If  not ,  how  canit  thou  make  this  a  pretence  to  wave  the  duty  be- 
 caufe  thou  art  mdifpofed ,  when  thou  haft  not  ufed  the  means  to 
 have  thy  Clog  taken  off?  This  is ,  as  if  one  fliould  excufe  him- 
 felf,  for  not  coming  to  the  Feaft  unto  which  he  was  invited ,  be- 
 caufe  Torfooth  he  was  not  dreft,  when  indeed  he  never  went  about 
 to  make  him  ready. 
 
 Sect.    IV. 
 
 Ut  Thirdly ,  If  thou  canft  Anfwer  to  the  former  Queftion , 
 land  in  fome  uprightnefs  fay ,  that  thou  haft  not  negleded  pre- 
 paratory means,  but  yet  thy  indifpofition  and  deadnefs  of  heart 
 remains.    Though  this  cafe  be  not  fo  ordinary,  yet  'tis  poftible 
 that  a  Chriftian  may  walk  on  thofe  Coals  of  Meditation ,  which 
 at  one  time  would  fet  his  foul  all  on  fire,  and  put  his  graces  in- 
 to a  flame ,  yet  at  another  he  may  find  little  warmth  from  them. 
 And  we  will  fuppofe  this  to  be  thy  cafe  ^  therefore  confidcr  that 
 God  may  and  doth  fometimes  conceal  his  enlivening  prefence,  till 
 the  foul  be  engaged  in  the  work.     And  would  it  not  grieve  thee 
 to  lofe  fuch  an  opportunity  ?     How  oft  haft  thou  found  thy  felf 
 at  the  entrance  into  a  duty  becalmed ,  as  a  fhip  which  at  firft  fet- 
 ting  Sail,  hath  hardly  Wind  to  fwell  its  Sails  (  while  under  the 
 fhore  and  (hadow  of  the  Trees )  but  meets  a  frefh  gale  of  Wind, 
 when  got  into  the  open  Sea?    Yea,    didft  thou  never    launch 
 out  to  duty  as  the  /i^oftles  to  Sea,  with  the  Wind  on  thy  teeth  , 
 as   if  the   Spirit  of  God ,  inftead  of  helping  thee  on ,  me  inc  to 
 drive  thee  back,  and  yet  haft  found  Chrift  walking  to  thee  be- 
 fore the  duty  Wds  done ,  and  a  profperous  Voyage  made  of  it  at 
 laft  ?    ,  Abraham  f.iw  not  the  R?.m  which  God  hid  provided  for 
 his  Sacrifice ,  til!  he  was  in  the  Mount.     Jn  the  Jiioum  of  grayer 
 God  ti  feen  •  even  when  the  Chriftian  does  oft  go  up  the  Hill  to- 
 wards duty  with  a  he.ivy  heart,  becaufe  he  can  as  yet  have  no  fight 
 of  hmi.     Turn  not  therefore  back  ,  but  on  with  courage,he  may 
 be  nearer  than  thou  thinkeft  on ;     In  that  fame  hour^{\ith.  Chrift, 
 It  fljall  be  given  unto  jou^  Mat.  lo.  19.     In  the  day  (  faid  Da- 
 
 Q^q  vid) 
 
2oS  ^^^ytTig  alwayeSy  &c. 
 
 vid)  that  I  cried,  than  anfweredfi  me  ^  and  gavefi    me  J^rength 
 in  my  jokI  ,  Pfal.   138.     '  Tis  no  more  than  the  promife  gives  us 
 fecurityfor,    The  foay  of  the  Lordis  flrength.     Juftasicis  with 
 a  man ,  who  atfirft  going  out  on  a  journey,  feels  a  laffitudeand 
 feeblenefs  in  his  Limbs ,  but  the  further  he  goes,the  more  ftrength 
 he  guhers ,  as  if  there arofe  ftrength  out  of  the  ground  he  walks 
 on.     Truly  the  Saints  find  this  in  Gods  way  ^  PfaLm  119.  5  5»  56. 
 /  have  remembred  thy  Name  in  the  Night ,  and  have  kift  thy 
 Law  ;  this  I  had  hecaufe  I  k^pt  thy  precepts.     His  meaning  is^ 
 ■  by  doing  his  bell  endeavour  to  keep  them ,  he  got   ihis   by  the 
 hand,  to  be  able  to  keep  them  better,  and  bethinks  himfelf  fa 
 well  paid  (in  this)  for  his  pains,  that  he  glories  in  it  ,     This  I 
 had.    So  the  Saint  hath  this  for  praying,  he  gets  his  heartintune 
 CO  pray  better.     We  may  obferve  thofe  Children  in  Scripture, 
 which  came  of  barren  wombs,  were  the   greateft  comforts  to 
 their  parents  when  they  had  them.    Witnefs,  Ifaac,  Samuel^ 
 and  John.    The  greater  deidnefs  and  barrennefs  thy  heart  ( to 
 thy  own  fence  )  lay  under,  and  the  lefs  hope  thou  hadft  to  get 
 out   of  the   indifpolition ,  the  more  joyful  will  the  quickening 
 prefence  of  God  be  to  thee.    The  Afliftance  that  thus  furprizetn 
 thee  beyond  thy  espedation ,  will  be  a  true  Ifaac.^  a  child  of  joy 
 and  laughter.    And  a  double  Reafon  is  obvious  why  God  d[oth 
 thus. 
 
 Firfi,  From  the  great  delight  the  Lord  takes  in  pure  obedience, 
 obedience  is  better  than  Sacrifice,  i  Sam.  15.    To  pray  in  obe- 
 dience, is  better  than  barely  to  pray.     This  is  the  Jewel    in  the 
 Ring  of  Prayer.     Now  to  pray  in  pure  obedience,  is  to  fee 
 upon  the  duty  when  there  is  no  afliftance  vilible,  or  encourage- 
 ment fenfible.     To  go  to  duty  not  becaufe  God  puts  forth  his 
 hand  to  lead  me ,  but  becaufe  he  holds  forth  his  precept  to  com- 
 mand me.    As  when  a  General  commzv\ds\\\%  Army  to  march, 
 if  then  the  Souidiers  fliould  ftand  upon  terms ,  and  refufe  to 
 go ,  except  they  have  better  Cloaths,  their  Pay  in  hand  ,   or 
 the  like ,  and  then  they  will  march  ^   this  would  not  (hew  them 
 an  obedient  difciplin'd  Army  :     But  if  at  the  reading  of  their  Or- 
 ders ,  they  prefently  break  up  their  Quarters ,  and  fet   forth, 
 though  it  be  Midnight  when  the  Command  come ,  and  they  with, 
 out  money  in  their"  purfe,  cloaths  on  their  t>ack  f  leaving  the 
 whole  care  of  themfelves  for  thefe  things ,  to  their  General ,  and, 
 
 they 
 
Fraying  always  ^   ^c. 
 
 they  only  atcend  how  they  may  bed  fulfill  his  command  )  Thefe 
 may  befaid  to  march  in  obedience.  Thus  when  a  foul -after  a 
 faithiiil  ufe  of  means ,  finds  his  heart  dead  and  dull ,  yet  in  obe- 
 dience to  the  command ,  kneels  down  ( though  the  fenfe  of  his 
 inabihty  is  fo great,  that  he  queftions  whether  he  fliall  have 
 power  tofpeaic  one  word  to  God  as  he  ought)  yet  had  rather 
 be  dumb  and  dutifuU  ,  than  difobedient  in  running  away  froia 
 his  charge.  Here  is  an  obedient  foul ,  and  may  hope  to  meet 
 God  in  his  way  with  that  which  he  cannot  carry  with  him : 
 As  the  Lepers,  who  when  they  went  in  obedience  to  Chrift's 
 command ,  to  J^erv  themfelves  to  the  Prieft- ,  were  cured  by  the 
 way ,  though  they  faw  nothing  of  it  when  they  fet  forth. 
 
 QC,9 
 
 CHAP.  X. 
 
 His  Policy  tofiart  fome    Worldly  hnfinefs  to  be 
 jnjl   then   difpatcht    when    the  Chriftian's 
 hour  for  prayer  comes  ,     Hon?  it  may  be 
 repelled. 
 
 iNother  fetch  that  Satan  hath  to  make  the 
 Chriftian  put  off  the  duty  of  prayer  as  un- 
 feafonable  at  prefent ,  is  fome  worldly  bu- 
 finefs  or  other  that  then  is  to  be  defpachr, 
 and  therefore  fuggellsfuch  thoughts  asth^fe 
 to  divert  him,  I  have  no  leifure  now  to 
 pray ,  this  bufinefs  is  to  be  done ,  and  that 
 necefTjry  occafion  calls  for  my  attendance,  I  will  therefore  ad- 
 journ the  performance  till  I  can  come  with  more  frcedome  and 
 
 2* 
 
 Q32 
 
 Now 
 
6 
 
 oo  V raying  alwayes^  &c. 
 
 Now  to  arm  thee  f  Chriftna  j  againft  fuch  dilatory  preten- 
 ces, I  fhall  lay  down  a  few  diredions. 
 
 J/^/,Take  heed  of  overcharging  thy  felf  with  worldly  bufincfs, 
 which  then  is  done  when  thou  grafpeft  more  thereof  than  will  con- 
 iift  with  thy  heavenly  trade,and  Chriftian  Callmg.  God  allows  thee 
 to  give  to  the  world  that  which  is  the  worlds,  but  he  will 
 not  fuffer  thee  to  pay  the  world ,  that  which  is  due  to  him. 
 Rob  M'try  to  lend  to  Martha-^  Steal  from  thy  clofet  to  pay  to 
 the  kitchin.  Thy  particular  calling  is  intended  by  God  to  be 
 a  help  to  thy  general ,  it  will  therefore  be  thy  fin  to  make 
 that  an  encombrance  which  is  given  as  an  advantage.  And  that 
 which  is  it  felf  a  fin,  cannot  be  a  plea  for  the  negled  of  a  du- 
 ty. That  fervant  would  mend  the  matter  but  little,  who  ex- 
 cufeth  his  not-doing  a  bufinefs  his  Mailer  commanded,  by  tel- 
 ling him  he  h-^d  drunk  too  much  when  he  fhould  have  gone 
 about  it.  Nor  will  thy  apology  for  piffing  thy  time  prayer  of  be 
 better  that  fay'ft  thou  hidil;  fo  much  to  do  in  the  world,that 
 thou  couldft  not  find  time  to  pray  in. 
 
 Secondly ,    Labour  to  time  thy  feafons  for  prayer  with  di- 
 ^'  fcrctionin  the  things  of  the  world,  if  we  have  two  bufinef- 
 
 fes  to  difpatch  in  the  fame  d^y,  wecoetrive,  if  poffible,  that 
 they  may  not  interfere.  And  certainly  a  holy  providence  to  fore- 
 caft  how  we  may  reconcile  dayly  the  demands  of  our  Clofet  and 
 Shop,  our  Devotions  and  Worldly  Employments,  by  laying  out 
 e?xh  its  portion  of  time,  would  ordinarily  prevent  much  diforder 
 andconfufioninour  walking.  The  Prophet  fpeaks  of  the  Hk- 
 ral  mans  devijing  liberal  things.  We  could  not  eafily  want 
 time  to  pray  in ,  if  our  hearts  would  but  perfwade  our  heads  to 
 devife  and  fludy ,  how  our  other  affairs  might  be  difpofed  of 
 without  prejudice  to  our  Devotions.  Thiat  Cloth  which  a  Bun- 
 gler thinks  too  little  for  a  Garment ,  a  good  Workman  can  make 
 one  of  it,  and  leave  fome  for  another  ufe  alfo.  O  there  is  a  great 
 deal  of  Art  in  cutting  out  time  with  little  lofs. 
 3^  Thirdly  ^  Befure  thou  keep'ft  a  right  notion  of  prayer  in 
 
 thy  thoughts.  Some  look  upon  every  minute  of  time  fpentin 
 the  Clof;t.,  IojR:,in  the  Shop,  and  no  wonder ,  fuch  are.  ieafiiy 
 keptfrom  prayerupon  any  pretended  bufinefs^  who  think  it  a  prei 
 judice  to  their  other  affairs.  But  I  hope,Chriftian,  thou  art.  bet- 
 t^  taught.    Does  the  Husbandman  mow  the  lefs  for  whetting 
 
 IliS; 
 
fraying  alwayes^  &c,  30 
 
 his  Sythe  ?  Doth  a  good  Grace  before  meat  fpoyle  the  Dinner  ? 
 No :  Nor  doth  prayer  hinder  the  Chriftian  either  in  his  em- 
 ployments or  enjoyments,  but  expedites  the  one,  and  fandifTes 
 the  other.  Allagre-%  Thattothedifpuehof  a  biifinefs  (as  to 
 the  winding  of  askeinof  ftlk}  nothing  conduceth  more,  than 
 to  begin  at  t^e  right  end  of  it.  And  to  be  fure,  the  right  end  of 
 anybufuief*  is  to  b^gin  with  God ,  and  engage  him  to  help  us, 
 j^ck»ow/edg6  God  iff  all  thj/  "^ajes  ,  a»d  letinmt  tothy  own  mder- 
 ^anding^SiC. 
 
 FuM.-thly  ,  The  more  ftreights  and  difficulties  thou  con- 
 quered to  keep  up  thy  Communion  with  God  ,  the  more  kindly 
 it  IS  taken  of  God.  No  Friend  is  more  welcome  to  us,  than  he 
 who  breaks  through  many  occafionstogiveasa  vifit.  There  is 
 httlecoll,  andfolittleloveinanidle  mans  vifit  ^  he  that  comes 
 to  fee  us  bec^.ufe  he  hath  nothing  elfetodo.  Mary  was  Chrifts 
 Favorite,  who  trode  the  World  under  her  feet,  that  flie  might  fie 
 at  Chrifts  feet.  And  the  Bethjhemites ,  who  in  their  zeal  (  I . 
 confcfe  their  cafe  is  extraordinary  J  came  out  of  their  very  Har- 
 ve ft- field  V(4jere  they  tpiiti  reaping ,  -'  r?  -offer  a  Sacrifice  fa '  the 
 Lord,   I  Sam.  6.   13.    -  '      ■        '      •'-:'-   ^  - 
 
 Fifthly  ,  Be  faithful  and  impirfiarin  eonfidering  the  im- 
 portance and  neceflity  of  that  bufinefs  which  is  propounded  as  an 
 Apology  for  not  perfcwming  this  duty  at  thy  ufuil  feafon.  It  can- 
 not be  denied  ,  but  fuch  a  neceffary  occafion  may  emerge-  and 
 fallout,  for  which  the  Chriftian  may  without  fin,  adjourn  the 
 Solemn  performance  of  his  Devotions  to  another  more  fit  time. 
 Who  doubts,  but  a  Chriftian  may,  when  he  rifeth,  go  to  quench 
 his^Neij;hbours  houfe  on  fire ,  though  by  this  he  be  kept  out  of 
 his  Clofet,  and  detained  from  offering  to  God  that  Solemn  morning 
 facrificc  of  praife  and  prayer  he  was  wont  ?  Yei,  though  the  oc- 
 cafion be  not  fo  extraordinary  :  If  it  be  firfi ,  About  that  which 
 is*  ta-wfnl  in  it  fclf  Secondly  ,  Of  iTnfQrtance.  Thirdly ,  Neccf- 
 farily  then  to  be  difpatcht.  And  Fourthly  ^  If  it  furprizerh  us, 
 and  we  do  not  bring  it  upon  our  feJvcs  by  our  own  fault,  the  duty 
 of  prayer  may  without  fin  be  adjourn'd  for  a  fitter  time.  But  let 
 Yjstake  heed  of  ftampinga  pretended  Neceffity  on  things  and  adi- 
 ©ns,  only  to  gratifie  our  lazy  hearts  with  a  handfome  excufe, 
 whereby  we  may  both  fave  the  pains  of  performing  a  duty,  and, 
 j^fo  efcape  a  chiding  from  our  confcience  for  the  non-perfor- 
 mance 
 
302  Fraying  aln^ayeSy  d^c. 
 
 mance  of  it.  Of  all  Fools,  he  is  the  worft ,  that  is  witty  to 
 put  a  cheat  on  himfelf,  and  efpecially  on  his  foul :  Such  a  one 
 muftexped,  that  the  lefs  his  confcience  barks  at  prcfent  the 
 ^ore  it  will  bite  when  it  (hall  be  unmuzled.  yigaift  if  the  occa- 
 sion be,  as  is  faid,  important  and  neceffary,  whereby  thou  art  cal- 
 led off  from  the  Solemn  performance  of  this  duty  at  prefent:  Then 
 Firfi,  Lift  up  thy  heart  in  an  ejaculatory  prayer  to  God,  to  guide 
 and  guard  thee :  This  is  the  fhort  Dagger  thou  art  to  ufe  fw  thy 
 defence  againft  temptation,  when  thou  haft  not  time  to  draw  the 
 long  Sword  of  Solemn  prayer.  Thus  thou  mayft  pray  in  any 
 place,  company,  or  employment.  A  fhort  Paremhefis  inter- 
 rupts not  the  fence  of  a  difcourfe,  but  gives  an  Elegancy  to  it 
 And  a  (hort  ejaculation  to  Heaven  ,  will  not  interrupt  any 
 bufinefs  thou  arc  about,  but  advantage  it  much.  Secondly  "^q 
 careful  to  r^^coverthislofs  which  thy  worldly  bufinefs  hath  put 
 thee^o  in  thy  communion  with  God ,  by  more  abounding  in 
 the  duty  upon  thy  next  opportunity.  The  Tradefraan  who  is 
 Jjept  from  his  Dinner  on  the  Market  day,  goes  thefoonef  to  his 
 Sapper,  and  eats  the  freer  meal  at  Night.  If  you  be  hindred  of 
 yourreftoneNight  by  bufinefs,  you  will  take  it  up  the  next,  O 
 that  we  were  as  wife  for  our  fouls,  what  we  are  prevented  of  at 
 one  tune,  to  recover  with  advantage  at  another,  by  a  doubled 
 enlargement  of  our  hearts  in  our  Prayers  and  Meditati- 
 ons! 
 
 CHAP. 
 
Fraying  alrvayes^  d^c. 
 
 303 
 
 CHAP.  XI. 
 
 Satan* s  Policy  to    discourage  the  Chrijiian  from 
 Prayer ,    under  a  pretence ,     The  mercies 
 he  woutd  beg  ,    are  too  great  for  him  to 
 hope  hejhall  e'ver  receive, 
 
 Atan  difcourages  fometimes  the  Chriftian  yNhtnstratagm\ 
 on  his  way  to  this  duty,  from  the  greatnefs  of  ^' 
 
 thofe  requefts  which  he  hath  to  put  up  to  the 
 Throne  of  Grace.  Thou  art  going  to  pray 
 (  Chriftian,  will  he  fay  )  and  will  nothing  ferve 
 thcelefs  than  pardon  of  fin  ,  loveand  favour  of 
 God ,  with  eternal  life  ?  &c.  Surely  thou  art  too  free  of  ano- 
 thers  Purfe ,  and  too  kind  to  thy  felf ,  if  thou  thinkeft  to  be  wel- 
 come at  Gods  door  with  fo  bold  an  Errandi  This  is  a  Boon  refer, 
 ved  for  fome  few  Favourites,  and  darcft  thou  think  fo  well  of  thy 
 felf,  that  thou  art  one  of  them  ? 
 
 Now  to  Arm  thee,  Chriftian,  againfl:  this,  that  thou  mayft  The  defenfir 
 neither  be  kept  from  the  duty ,  nor  go  mifgivingly  to  it  upon  "^^* 
 this  account ,  The  greatnejs  of  thy  re<juefi  ^  Ponder  upon  thefe 
 five  Confiderations ,  which  will  amount  to  a  full  Anfwer  to  this 
 Cavil. 
 
 S  B  c  T .  I. 
 
 OPpofe  the  greatnefs  of  that  God  thou  art  going  to  make  thy 
 addrefsunto,  againft  the  greatnefs  of  thy  requefl.     We  are 
 \>\'i  Beut,  32.   3.    to  afcribe  greatnefs  to  our  God:     And  if  c- 
 
 ver. 
 
504  Graying  alwayes ,  ^c . 
 
 ver,  efpecialiy  when  kneeling  down  to  pray,  Wert  thou  to  puc 
 up  thy  requeit  co  fome  Puny  prince  ,  or  petty  creature,  thou  hadft 
 reafonto  conftder,  whether  thy  pitcher  were  not  too  great  that 
 thou  wouldft  have  fili'd.  Poffibly  thou  mayft  ask  fuch  a  one  more 
 atone  dp,  than  he  is  worth.  Belf  O  Lord,  my  King  (Aid 
 the  Woman  m  the  Famine  of  Sam^rU  )  yet  (he  had  not  relief  j 
 Jf  the  Lord  do  not  help  ,  Whence  jhali  I  help  thee  ?  2  Kings  6. 
 Orpofliblyif  he  hath  power,  he  may  want  a  heart  to  part  with 
 fo  much  as  will  ferve  thy  turn  ^  there  are  many  of  Nabals  name 
 in  the  World  ,  fuch  Churls,  who  think  every  bit  of  bread  loft, 
 that  they  eat  n6t  themfelves-,  yea,  fome  who  grucch  thor  owh 
 Belly  its  neceff  ry  food.  Wert  thou  at  the  door  of  fuch  as  thofe, 
 what  couldft  thou  exped  but  cold  welcome  ?  But  remember,  he 
 is  a  gre.it  God,  great  in  Power  :  Thou  canft  not  over-ask  ^  thou 
 mayft  draw  thine  Arrow  to  the  head ,  and  yet  not  over-fhoot  the 
 Power  of  God  ^  even  when  thou  haft  drawn  thy  defires  to  the 
 higheft  pitch,  he  will  be  above  thee^  For  he  is  able  to  doexcee^ 
 dingly  above  rehut  rpe  can  ask,  or  thinks  Wouldft  thou  have 
 thy  fins  pardoned  ?  Yes,  if  they  were  not  too  great ,  thou  fa>^ 
 eft  :  But  can  God  at  once  difcount  fuch  a  fumme ,  and  difcharge 
 fo  vaft  a  Debt ,  that  hath  been  gathering  many  years  by  a  full 
 Trade  of  conftant  finning,  with  fo  great  a  ftock  of  means  and 
 mercies  as  I  have  had ,  and  thereby  the  unhappy  advantage  of  ma- 
 king the  greater  returi^?  ICes^  he  is  able  abundantly  to  pardon, 
 without  any  wrong  to  Himfelf,  or  controul  from  any  other  The 
 Soveraign  Power  of  Life  and  Death  being  in  his  hands,  he  is  ae^ 
 countable  to  none,  as  not  for  Ads  of  JuiHce,  fo  neither  of  mer- 
 cy, who  [hall  condemn  ?  'tis  God  that  jufiifies ,  Rom.  8.  If 
 indeed  a  manforgive  thee  a  wrong  done  unto  him ,  thou  canft  not 
 think  thy  felf  therefore  acquitted  by  God  i  his  wrath  may  ftill  a- 
 bide  on  thee.  Man  cannot  give  away  Gods  right.  Were  a  m.in 
 fo  kind  to  forgive  the  Thief  that  robb'd  him,  yet  'tis  not  in  his 
 power  to  difcharge  him  of  the  penalty  of  the  Law.  But  if  the 
 Prince^  who  is  the  Law- giver,  will  do  it,  none  can  gain-fay.  If 
 God  willpafsan  Ad  of  mercy,  thou  Jirt  free  indeed  •,  for  th* 
 power  lies  m  his  ha  nds.  Is  it  any  Mafterly  luft ,  from  whofe  ^'Ty- 
 ranny ihou  wouldft  beg  deliverance.?  The  God  thou  prayeft  ro, 
 IS  able  to  break  open  thy  prifon-door ,  and  make  thee,  a  poor  cd- 
 ptive ,  go  out  free.    He  can  give  thefe  thine  enemies  as  duft  to 
 
 thy 
 
Fraying  alwayes^  &c,  505 
 
 thy  Sword,  arid  as  driven  ftubble  to  thy  Bow ,  yea  deftroy  them 
 With  a  caft  of  his  eye  ,  The  Lord  looked  on  the  Eg) f  tuns ,  and 
 troubled  their  Hofi,  Exod.  14.24.    His  very  look  was  as  heavy 
 as  a  Mill-Hone  about  their  necks  j  prefently  they  fank,  Horfe  and 
 Rider,  like  Lead  to  the  bottome  of  the  Sea.     And  fin  and  Satan 
 are  no  more  before  God,  than  were  PW^o^  andhisHoft.     In  a 
 word.  Is  it  comfort  thou  wouldft  ask  if  it  might  be  had  >    Oh ! 
 know,  he  is  a  Creator  thou  prayeft  to  ^  though  thy  heart  were 
 as  void  of  comfort,  as  the  Chaos  was  of  light,  yet  can  He  with 
 a  word,  caufe  a  new  heaven  of  joy  to  arife  out  of  thy  confufed 
 foul,  and  make  thee  in  one  moment  to  ftep  out  of  darknefs  into 
 light ;  neither  is  his  mercy  lefs  than  his  power.     Oh  launch  there; 
 fore  into  this  bancklefs  bottomelefs  Sea  by  thy  faith  ^  behold  the 
 wonders  of  God  in  thefe  depths,  ,and  do  not  ftand  reafoning  thy 
 felf  into  unbelief  by  any  uncomely  comparifons  between  God 
 and  the  narrow-hearted  creature  ^  He  is  God,  and  not  man  ^  none 
 of  thefe  dcfefts  are  to  be  found  in  his  mercy ,  which,   we  impo- 
 tent creatu.-es,  find  in  our  felves.     The  palenefs  we  fee  fometimes, 
 is  not  in  the  Sun,  but  from  the  clouds  that  interpofc.     The  ftars  - 
 do  not  blinck  nor  twinckie,  as  is  thought,   but  we  (becaufe  of 
 their  vaft  diflance,  and  our  weak  Organ)  cannot  behold  them 
 with  a  fixed  eye  :     Nor  have  the  jealoufies  and  fe?.rs  entertained 
 by  tempted  fouls  (tothedifparagement  of  the  mercy  of  God) 
 any  foundation  in  the  Divine  Nature ,  but  are  meer  entia  ratio- 
 nis ,  Bug-bears,  which  through  the  darknefs  of  their  troubled 
 fpirits,  and  diftemperature  of  a  melancholy  fancy ,  Satan  hath 
 the  advantage  of  affrighting  them  with.     O  beware   therefore 
 thou  doft  not  disfigure  the   fweet   lovely  face  of  Gods  mercy 
 (  which  fmiles  alike  upon  every  poor,   penitent,  praying   foul ) 
 while  thou  fancicH:  God  to  have  a  caft  of  this  his  eye,  and  to  look 
 more  favourably  upon  one  than  another,  left  by  this  you  do  be- 
 tray the  glorious  Name  of  God  to  be  rent  in  pieces  by  your  cruel 
 unbelief!  If  you  once  come  to  wrap  up  God  in  your  hard  thoughts 
 as  flow  to  hear  ,   hard  to  bi  wrought  on  with  your  prayers  and 
 tears,truly  then  Satan  may  eafily  perfwade  you  to  commit  any  fin 
 againft  him,becaufe  you  exped  no  mercy  from  him. 
 
 R  r  SECT. 
 
go€  Fraying  alwayes^  ^c. 
 
 s  1  G  T.  ir. 
 
 Oppofe  the  promife  to  thy  fears :  There  is  no  mercy  thou  Ginfl 
 defire,  but  is  promifed  before  hand  unto  the  prayer  of  faith^ 
 the  mercy  thou  wouldft  have,  is  already  Voted  in  heaven,  and 
 the  Grant  paft,  only  God  ftaysfor  thy  coming  over  to  the  Throne 
 of  Grace,  there  to  lay  thy  claim  to  the  promife  before  he  iffueth 
 it  forth.    The  mercy  lies  in  the  womb  of  the  promife ,  but  ftayes 
 for  thy  prayer  of  faith  to  obftetricate,  and  give  it  a  fair  deliver- 
 ance.    The  children  are  come  to  the  birth  (  faid  Hezekjah  )     The 
 promife  is  big,  wherefore  iift  up  thj  prayer  for  the.  remnant  that  is 
 left,  Ifa.  37.     That  is,  if  any  thing  will  help,  it   muft   be  that. 
 What  can  apetitioner  defire  more  in  his  A ddrefs  to  a  Prince  for 
 fome  great  favour ,  than  to  be  affured  not  only  the  Prince  is  of  a 
 gracious  merciful  nature ,  but  alfo  that  he  hath  obliged  himfelf  to 
 give  that  which  he  hath  in  his  thoughts  to  defire  ?     And  fhall  on- 
 ly the  promifes  of  God  be  counted  light  and  little  worth !     Have 
 you  not  heard  of  fucb  a  promife,   Ask^,  that  jour  joy  may  be  full? 
 Did  ever  a  vain  word  drop  from  the  Jips  of  Truth  ?  Doth  he  make 
 an  Order  one  d:;y,  and  reverfe  it  another?     Are  his  words  Yea, 
 and  Nay.?  And  not  rather  jf^  and  Amen  for  ever,    2  Cor.  1. 
 20.     Beggars  ufe  to  be  quick-fighted.     Benhadads  fervants  faw 
 hght  at  a  little  hole  ^  and  gathered  from  a  few  kind  words  which 
 dropp'd  from  Ahabs  mouth,  that  there  was  mercy  raked  up  in 
 his  heart  towards  their  Mafter,  which  they  foon  blew  up.    foab 
 few  Davids  bowels  working  towards  ^^/<?/y»?  through  the  cafe- 
 ment  of  his  countenance ,  and  therefore  lets  down  the  TFidores 
 Parable  as  a  Bucket  to  draw  out  that  mercy  which  lay  in  his  heart, 
 like  Water  in  a  deep  Well.    How  much  more  ehcouragement  haft 
 thou,  Chriftian,   to  plead  with  thy  God ,  who  art  not  put   to 
 guefs  at  Gods  thoughts ,  but  haft  the  affurance  of  plain  promifes 
 for  thy  good  fpeed  1    Oh  what  fools,  and  how  flow  of  heart  are 
 we  to  believe  the  good  Word  of  God !     If  Mofes  fuppofed  his 
 brethren  would  have  underftood ,  by  the  kind  vifit  he  gave  them, 
 and  his  friendly  Office  in  refcuing  one  fingle  Jfraelite  from  his 
 Opprcflbrs  hand ,  that  God  would  by  him  deliver  them  all  ■  how 
 Eiuch  raoremay  God  exped  that  his  people ihould  underftand  his- 
 
 pur- 
 
fraying  always  y   C^c,  507 
 
 purpofcs  of  love  towards  them,  when  he  expofeth  his  heart  to  fo 
 open  a  view  of  their  faith  by  his  promife,  and  hath  fealed  the  truth 
 thereof  with  fo  many  examples  to  whom  already  full  payment 
 hath  been  made  of  the  fame  ?  And  do  we  yet  read  them  as  once 
 the  Emnch  that  fweet  promife,  If  a.  5  3 .  and  undcrftand  not  the 
 meaning  of  them  ?  Do  we  yet  fit  fo  near  our  comfort ,  as  Ha- 
 gar  by  the  Well,  and  our  eyes  held  not  to  fee  it?  Can  we  yet 
 walk  over  thepromifes  as  barren  ground,when  with  a  little  digging 
 'into  them,  we  might  find  a  treafure  to  pay  all  our  debts,and  fupply 
 all  our  wants  ? 
 
 Sect.    III. 
 
 OPpofe  to  thy  fears  not  only  the  greatnefs  of  the  promife,  but  5 « 
 alfo  the  valuable  confideration  upon  which  they  are  made. 
 Chrift  pays  for  what  thou  prayeft.  Thou  indeed  beggeft  Almes , 
 but  Chrift  demands  the  fame  as  debt.  God  is  merciful  to  thee,but 
 jufttohim.  And  therefore  (Chriftian)  though  it  becomes  thee 
 to  fink  thy  felf  beneath  the  leafl:  mercy  in  thy  own  thoughts,  yet  it 
 behoves  thee  to  be  tender  of  Chrifts  credit ,  whofe  merit  is  as  far 
 above  the  greateft  mercy  thou  canft  beg,  as  thou  art  beneath  the 
 leaft.  The  father  will  give  you  little  thanks  for  carting  any  dilho- 
 nourable  refleftion  upon  his  fon,  on  whom  himfelf  hath  heaped 
 fo  much  glory-  yea,  with  whofe  honour  his  own  is  fo  rncerwoven, 
 thatwhofoeveraifhonours  the  Son,  dilhonours  the  Father  that 
 fenthim. 
 
 Now  there  are  three  Priviledges  purchafed  for  every  believer  • 
 an^noneof  chemcaQbeloflby  us  without  difhononr  to  him. 
 
 ^irfi ,  He  hath  purchafed  a  liberty  to  pray  ^  it  had  been  death 
 to  tome  oa  fuch  an  Errand  to  God,  till  he  had  by  his  blood  paved 
 away,  and  procured  a  fife  condud,  Hekio.ij. 
 
 Secondly^  An  ability  to  pray  as  he  purchafed  the  Spirit  for  us , 
 called  therefore,  ^/^f  i/7j>/>o//>rc7w;/^. 
 
 Thirdly^  Th  e  fafe  return  of  our  prayers  j  jvhatfoeyer  )e  ask^ 
 the  Father  in  my  Name,  he  Kvill give  it  jati ,  John  16.23.  I'l" 
 deeditishisbufinefsnowinHer.ven,  to  own  our  caufe  there  in 
 openCourt,  and  to  prefeni  his  blood  as  ready  money-to  belaid 
 
 Rr  2  down 
 
o8  V raying  altP ayes ^  ^c. 
 
 down  for  all  his  Saints  beg ,  that  no  dcmurrc  be  made  to  their  re- 
 quefts :  So  that  either  thou  muft  blot  this  Article  of  ChriBs  in- 
 tercejjlon  out  of  thy  Creed ,  or  clfe  put  thy  fe!f  to  (hamc  for  que- 
 ftioning  thy  entertainment  with  God,  when  thou  haft  fogoods 
 friend  at  Court  to  fpeak  for  thee. 
 
 Sect.    IV. 
 
 THE  greatnefs  of  thy  reque^l  cannot  hinder  thy  fpeeding, 
 becaufe  they  are  moft  welcome  that  ask  raoft.     Who   are 
 the  perfons  frowned  on  at  the  Throne  of  Grace,  but  thofe  who 
 lay  out  the  ftrength  of  their  defires  ,    and  bcftow  their  greateft 
 importunitie,  for  mercies  of  leaft  weight  and  worth?     Hofm 
 7.   14.     They  have  not  cried  unto  ntevith  their  heart  vf hen  they 
 hmled  on  thetr  beds.     Mark!  the  Lord  did  not  account  that  thty 
 prayed  at  all,  for  all  their  loud  cry  ,     And  why  ?   but  becaufe  he 
 difdainM  their  low  and  droffie  fpirit ,  in  crying  loudeft  for  that 
 which  deferved  leaft,  as  the  following  words  will  refolve  us ,  They 
 A  female  themf elves  for  Corn  and  Wine ,  and  rehell  againfi  me^ 
 They  would  have  a  good  Crop,  with  a  full  Vint?:ge,  and    thefe 
 fcraps  ftiould  ferve  them,  fo  as  not  to  trouble  God,  tor  any  more. 
 God,  his  love  and  favour  are  quire  left  out    of  the  ftory.     May 
 they  bnt  have  their  bellies  cramM ,  they  have  all  their  wifli,  and 
 kave  the  other  for  thofe  that  like  them  better.     Oh  how  God  ab- 
 horres  thefe  proftratc  fouls ,  and  carnal  prayers !     When   men 
 lithe  (Ji^int  and  Cummin  in  their  prayers,  but  negled  the  weigh- 
 tier things  of  the  promifes,  fuch  are  an  intereft  in  Chrift/orgive- 
 nefsof  fin,,  a  new  heart,  grace  here  and  glory  hereafter:     Or 
 when  they  aim  at  low  and  bafe  ends  in  praying  for  thefe  things  that 
 in  themfelves  are  noble  and  high.     And  theretbre  fear  not   the 
 greatnefs  of  thy  requeft  ^  God  had  rather  give  thee  heaven,  than 
 ea-'th^  He  can  more  willingly  beftow  himf;lf  on  thee  th?.t  art  in 
 Jove  with  him  ,.  than  a  cruft  of  breid  on  another  that  regards  him 
 not.     The  greater  the  mercy  is  thou  £skeft,the  grer.terrenr  and  re- 
 venue wilt  thou  pay  him  for  it.      The  lefs  he  gives,  the  lefs  he  re- 
 ceives.   By  low  requefts  thou  wrongeft  two  at  once.     Thou  art  a 
 Thief  to  thy  felf  in  wanting  what  thou  may'ft  have  for  asking :. 
 
 In 
 
Frayiftg  alwayes^  &c,  509 
 
 In  bringing  a  little  Veflel,  whenthon  might'il:  have  a  great  one 
 filled.  Neither  art  thou  fo  good  a  friend  to  thy  God,  as  thou 
 fhouldfl  •, .  for  the  iefs  grace  thou  hall  from  him,the  lefs  glory  thou, 
 wilt  return  unto  him.  The  reflex  beams  are  proportionable  to  the 
 iighifome  body  they  come  from.  Where  grace  is  weak,  the  refle- 
 dion  it  makes  of  praife  and  glory  to  God,  can  be  but  weak  and 
 dirk. 
 
 Sect.    V. 
 
 GOD  is  fo  free  and  redundant  in  communicating  his  mercy, 
 that  he  exceeds  his  Peoples  modefty  in  asking.  He  gives  them 
 commonly  their  prayers  with  an  over-plus,  more  than  they  have 
 faithorfsceto  ask-.  As  Naaman  ,  when  6'f^<t^r  asked  one  Ta- 
 lent would  needs  force  two  upon  him.  Abraham  2i%)it(i  a  child  of 
 God,  when  he  wanted  an  Heir  in  whom  he  might  live  when  dead. 
 Now  God  promifes  him  a  Son ,  and  more  than  fo ,  a  numercm 
 off- ff  ring  ^  yea,more  ftill,fuch  an  off-fpring,  that  in  his  off-fpring 
 sllthe  Nations  of  the  exrthjhallbe  bleffed.facoh^t  defired  but  Gods 
 pafs,under  the  protedion  of  which  he  might  go  and  return  fafely , 
 with  food  and  ray ment  enough  to  keep  him  alive ,  Gen.  28.  20. 
 Well,this  he  fhall  have  ^  but  God  thinks  it  not  enough,  and  there- 
 fore fends  him  home  with  two  bunds ;^ho  went  out  a  poor  fugitive, 
 with  little  belides  his  Pilgrims  ftaff.  Solomon  frajs  for  wifdom,  and 
 God  throws  in  we\lth  and  honour,  2  Chron.  i .  i  o.  The  woman  of 
 CanMnhtgi2iCrHm  (^  as  much  as  we  would  ca  ft  to  a  Dog  )  and 
 Chrift  givesher  a childs portion  ^  (he  cime  to-  have  her  lick  childe. 
 made  well,  and  with  it  llie  h^th  the  life  of  her  own  (o\.\\  given  her. 
 Yea,ChriltputstheKeyof  his  treafure  into  her  own  hand,  and- 
 leavesherasitweretoferveherfclf-,  Be  it  mto  thee  tvcna^thou^ 
 w»//,Mat.i5.z8. 
 
 GHAP. 
 
3IO 
 
 Fraying  altpayes  ^  &c. 
 
 CHAP.    XIL 
 
 Satans  endeamur  to  interrupt  the  Chrifiian  at 
 Prayer ,  by  wandring  roving  thoughts ,  and 
 hii  defign  both  againU  God  and  the  Saint 
 therein, 
 
 2.         ^^^b-^i  Second  Defign  Satan  hath  againft  the  Chriftian,  is , 
 to  interrupt  him  in  the  duty  (  when  he  can  by  no 
 means  keep  him  from  it  j    'Tis  hard  to   fteal  a 
 prayer,  and  the  De\  il  not  knOW  what  thou  arc 
 going  about.    He  watches  thy  motions  (Chrifti^- 
 an  )  and  is  at  thy  heels  wherever  thou  turneft  : 
 If  thou  art  about  any  evil  adion ,  he  is  at  thy  elbow  to  jogg  thee 
 on ,  or  before  thee  to  remove  every  ftone  out  of  the  way,  that 
 the  bowl  may  go  the  more  fmoothly  on,  and  thou  mayft  not  be 
 fick  of  the  cnterprize  by  the  rubs  thou  meetelr  in  the  way.    ^h/t^ 
 had  but  a  Plot  hatching  in  his  thoughts  of  going  up  to  Ramoth- 
 Gilead,  and  prefently  ^W^«  hath  his  Knights  of  the  Poft   whom 
 be  fends  to  bid  him  go  up  and  profper.     David  himfelf  had  but 
 fome  proud  thoughts  Oirring  him  up  to  number  the  people,  S;itan 
 takes  the  advantage ,  and  works  with  the  humour  now  moving,' 
 whereby  it  foon  ripen'd  into  that  fore,  which  God  launced  with 
 fo  fharp  a  judgment  as  the  lofs  of  feventy  thoufand  men.     Now 
 he  is  as  skilful  and  ready  at  hand  to  difturb  a  holy  adion,  as  to  pro- 
 mote a  wicked.     When  the  Sons  of  God  come  to  prefent  them- 
 fdves  before  the  Lord,  Satan  forgets  not  to  be  among  them  ^  he  is 
 no  Recnfant  •,   fcruples  not  to  be  prefent  when  you  worfhip  God- 
 indeed  he  is  firft  there,  and  laft  thence.    Sometimes   thou  fh alt 
 find  bim  in  jeding  motions  of  his  own^  fomecimes  wire-drawing 
 thy  own  ^  when  he  fees  a  vain  thought,  a  fin  fprung  by  thy  wan- 
 ton 
 
Fraying  alrp ayes ^  ^c.  gi  i 
 
 ton  fancy,  he  will  help  thee  to  purfue  the  Chafe.  To  be  fure,  he 
 wiirbe  at  one  end  of  every  inordin  .te  motion  of  thy  heart  •  either 
 the  father  to  beget,  or  the  Nurfe  to  bring  cheni  up. 
 
 Thefe  are  fo  many  and  divcrfe,  that  we  may  as  well  tell  the  A- 
 tomswef€ein3Sun-be:^m,  as  number  and  fort  this  mifcelaneous 
 he;.p  of  roving  thoughcs  which  are  incident  to  the  Chriftian  in 
 prayer.  Sometimes  he  will  injed,  fuch  as  are  finful,  proud,  fil- 
 thy, yea  blafphemous  thoughts,  not  that  he  hopes  to  find  enter- 
 tainment in  the  Chrillians  heart  for  fuch  guefts,  much  \t{^  to  make 
 afettlementof  theiii  there  with  the  gracious  fouls  confent-  but 
 to  make  a  hurly  burly,  and  confufion  in  his  fpirit ,  whereby  (  as 
 upon  fome  fudden  fcare  in  our  Affemblies )  the  holy  exercife  he  is 
 now  about,may  be  hindered.  Sometimes  he  will  prompt  thoughts 
 holy  in  themfelves  (  but  impertinent )  which,at  another  time,him- 
 felf  would  oppofe  with  all  his  might,  but  now  prefents  them,  be- 
 caufe  moft  likely  to  find  welcome ,  and  fit  eaough  to  fervehispre- 
 fentpurpofe,  being  though  good  fruit,  yet  brought  forth  in  a  bad 
 feafon.  I  believe  none,  that  have  any  acquaintance  with  this  du- 
 ty, and  their  hearts  in  it  are  altogether  flrangers  to  Satans  flights 
 of  this  nature. 
 
 Now  he  hath  a  double  plot  •  On^  levelled  againft  God  himfclf  ^ 
 another  againft  the  Chriitian  thereby. 
 
 S    B     C    T, 
 
 F 
 
 Irfl  ^  again fl  God.  The  Devil  knows  very  well,  that  not  the  i;. 
 _  ieaft  part  ofhis  tribute  of  Honour,  is  by  the  Chriflian  paid 
 upon  his  knees  in  this  Solemn  ad  of  Divine  worfbip,  to  intercept 
 which,  is  both  his  great  ambition  and  endeavour.  Nay,  his  de- 
 rpairs  not  (if  his  defign  takesj  to  make  the  Chriftian  difhonour 
 him  moft,  where  God  looks  his  Name  fhould  be  above  allfanc^H-- 
 fied.  Indeed  thofe  have  the  unhappy  opportunity  of  cafting  the 
 greatcft  indignities  on  God,  who  are  admitted  to  ftand  neareft  to 
 him.  Should  he  who  hath  the  honour  to  fet  the  Crown  on  his 
 Princes  head,  bring  it  in  a  filthy  CAf: ,  and  fo  clap  it  on  •,  or  in- 
 ftead  of  the  Kings  own  Royal  Crown,  bring  fome  ridiculous  one 
 of  ftraw,  or  fuch  like  ftuff  contrived  on  purpofe  to  make  laugh- 
 
 ter. 
 
g  1 2  Fraying  aln^ayes ,  d^c. 
 
 ter ,  what  greater  fcorn  could  fuch  a  one  poflibly  invent  to  throw 
 upon  his  prince  1  The  Attributes  of  God  are  his  Royal  Diadem, 
 and  it  is  no  fmall  honour  that  the  great  God  puts  upon  the  Chrifti- 
 an,  by  admitting  him  as  it  v/ere  to  fet  this  Crown  on  his  head, 
 which  he  doth,  when  in  prayer  he  gives  him  the  glory  of  his  Ma- 
 jeftyandHolinefs,  Power  and  Mercy,  Truth  and  Faichfulnefs , 
 ^c.  with  fuch  humble  adoration,  and  holy  raviftiment  of  affe- 
 dion  as  may  comport  with  the  infinite  perfedions  of  his  Deity, 
 But  if  our  prefent  thoughts  in  prayer  be  not  of  God, or  not  fuitable 
 to  God  and  thefe  his  glorious  excellencies, we  pollute  hisName,ind 
 not  honor  it  ^  we  mock  him,not  wor{hip  him  ^  in  a  word,we  pull 
 off  his  Crown  (  as  much  as  in  us  lies )  rather  than  fet  it  on.  Now 
 doth  not  thy  heart  tremble,  Chriftian,  in  thy  bofome,  to  think, 
 thou  fhouldil  be  Satans  inlljrument  to  offer  fuch  an  indignity  as 
 this  unto  thy  God  and  King !  Thou  art  (if  a  Saint)  the  Tem- 
 ple of  the  Holy  Ghofl,  prayer  the  fpiritual  facrifice  which  from 
 the  Altar  of  a  hurable  heart  thou  art  to  offer  •  wilt  thou  now  fuf- 
 fer  Satan  to  fit  in  this  Temple  of  God,  and  exalt  himfelf  there,  by 
 any  vain,  much  lefs  vile  thoughts,  above  God  himfelf,whom  thou 
 art  worfhipping  I  Suppofe  while  a  Prince  is  at  Dinner,  a  compa- 
 ny of  impudent  Ruffians  (hould  rufti  into  the  Room  through  the 
 negligence  of  the  Phncesfervants  that  are  waiting  on  him,  and 
 they  fhould  throw  the  difhes,  one  this  way,  another  that  way, 
 would  not  :hefe  fervancs  defe^ea  fevere  rebuke  that  lookt  no 
 better  to  the  door  ?  Ordinances  of  worfliip  are  Gods  Table, 
 theSacrificesundertheLaw,  called  6'W//<jo^  and  head.  When 
 llie  Saint  is  praying,  the  King  of  Heaven  fits  at  his  Table,  Caftt. 
 1. 12.  The  Diihes  ferved  up,  are  the  graces  of  his  Spirit  in  the 
 Saint.  Now  wandring  thoughts  they  come  in,  and  t^n  the  Ta- 
 tle  asit  wereupfidedown,  theyfpill  the  Spicknard  which  thou 
 fhouldft  pour  forth  :  How  ill  may  thy  God  take  it ,  that  thou 
 lookeft  no  better  to  the  door  of  thy  heart ! 
 
 s 
 
 S    E     C    T.     11. 
 
 EconMj,  Hisfpightisatthee,Chriftian.     Firfi  ,  If  he  can  get 
 thee  to  Iportv/ith  thefe,  orLuggifWy  yield  to  them  without 
 
 making 
 
-*•?%- 
 
 frafifigalwayts^&c.  gij 
 
 making  any  vigorous  refiftancc ,  that  prayer,  be  knows,  will  nei- 
 ther do  hi  ih  hurt,  nor  thy  felf  good.    Doft  think  God  will  wel- 
 come that  prayer  to  heaven,  which  hath  not  thy  heart  to  bear  it 
 company  thither  ?    And  how  can  thy  heart  go  with  it ,  when  thou 
 haft  lent  it  another  way  ?    '  Twere  a  vain  thing  to  exped  that  fhip 
 Ihould  make  a  profperous  Voyage,  which  is  fet  adrift  to  Sea  to  be 
 carried  whither  every  wave  it  meets  will  drive  it ,  without  any 
 pilot  to  fteer  it  to  a  certain  Haven ,  or  fuch  a  one  that  hath  no 
 skill  or  care  to  hold  the  Helm  with  a  fteady  hand  :     Such  are  the 
 prayers  tliat  come  from  a  roving  heart;    Will    God   hear  thee 
 when  thou  mockeft  bim  ?     And  if  this  be  not  to  mock  him,  what 
 is  ?    Like  Children  that  give  a  knock  at  a  door  and  then  run  away 
 to  their  play  again.    Thus  thou  reareftup  thy  voice  to  God,  and 
 then  art  gone  in  thy  roving  thoughts  to  hold  chat  with  the  world 
 orworfe,  fo rgetting  whom  thou  fpakefthft  to.     Is  not  this  to 
 play  bo-peep  with  God  ?    Magnam   injuriam    Deo  facto  ,  cum 
 frecor  ,    ut  meas  preces  exaudiat,  (juas  ^o  qi^i  fundo^  mn  ex- 
 amSo.      Depncor  ilium,    ut  mihi  intendat ,  ego  verb  ,  nee  mihi^ 
 neciiri,  intendo.     Thus  the  holy  man  complains  of  himfelf:  How 
 injurious  and  unworthy  of  God  his  carriage  was  in  prayer  ,    / 
 roould  have  God  f  faith  he)  kear  that  prayer  which  my  felf  doth 
 not,  when  I  put  it  up  •,  /  would  have  Gods  ear   attentive  to  me  , 
 \vhen  I  neither  mind  Cjod ,  nsr  my  felf  "^hen  I  pray.     Secondly ^ 
 He  difturbs  thee  in  praying,  that  he  may  make  thee  we.iry  of  pray- 
 ing,   indeed  he  is  not  likely  to  mifs  his  mark,  if  thouletceftthefc 
 verminegoontobreedin  thy  heart-  for  thefe  will  rob  thee  of 
 the  fweemefs  of  the  duty  ^  and  when  the  Marrow  is  once  ouc,thou 
 wilt  eafily  be  perfwaded  to  throw  the  bone  away.    Omni<;  vitagu- 
 flu  ducitv.r.     He  ism  danger  to  forfake  his  meat,  who  hath  loft 
 his  relifli  of*it.     Prayer  is  a  tedious  weary  work  to  him,chathath 
 no  pleafure  in  performing  of  it ;,  and  wearinef*  t';?  it ,  ftands  next 
 door  to  being  weary  of  it.     Thirdly  ,  Thou  provokeft  the  Spirit 
 of  God  (that  alone  can  carry  you  through  the  work)  to  with- 
 draw his  aftiftance.     Who  will  help  him  that  minds  not  what  he 
 docs?     Vou  know  what  foalf  faid  to  David f  when  heindulged 
 his  inordinate  paftion  for  the  lofs  of  Abfalom ,  If  thou  go   not 
 fonhy  there  will  not  tarry  one  with  thee  this  night ,  and  that  will 
 be  worfc  Voith  thee  than  all  the  evil  that  befell  thee .,  2  Snm.iQ. 
 7.  -Truly,  either  thou  muft  fpeedily  roufe  thy  felf  out  of  thy 
 
 S  f  ilQth 
 
aJA  Fraying  alw ayes ^  d^c. 
 
 floth  and  non-attendance  »  or elfe  the  Spirit  will  be  gone,  and 
 he  departed,  it  will  Be  worfe  with  thee  than  ever.  Who  haft  thou 
 then  to  help  thee  in  thy  work?  And  thou  wilt  find  it  harder  to 
 bring  him  back,  than  to  keepjiim  from  going.  ThenecefTary  in- 
 firmities which  cleave  to  thy  imperfeft  ftate  {if  procei^ed  againft) 
 fhall  not  drive  him  aw  Ay,  but  if  thou  lett'iVthem  neftle  in  thy 
 heart ,  he  takes  it  as  thy  giving  him  warning  to  be  gone.  An  af- 
 front done  to  an  Eml^ajfadour  by  the  baferfort  of  people  as  he 
 walks  in  theftreet  (  while  refi  dent  in  a  forreign  State)  may  be  - 
 pift  over  •,  but  when  fuch  fliall  find  countenance  from  the  Prince, 
 it  then  makes  a  breach.  Take  heed  therefore  of  (hewing  favour 
 to  fuch  Difturbers  of  the  League  betwixt  God  and  thy  foul.Thy 
 heart  which  (hould  be  a  houfe  of  prayer ,  ChriO:  will  not  endure 
 to  have  it  a  place  of  Merchandize.  Either  thou  muft  whip  thefe 
 buyers  and  fellers  out,  or  the  fpirit  will  go  out.  We  read  of  an 
 ahhomination  of  defolation  ftand'mg  in  the  Holy  Place  ^  Mat. 24. 
 which  fome  interpret  to  be  the  Roman  Enftgns  there  difplay'd 
 when  ferufalem  was  taken.  This  Abhominarion  ufticrM  in  D-e- 
 folarion.  What  doft  thou  by  thy  roving  thoughts ,  but  fet  up 
 an  abhomination  in  the  Temple  of  thy  he  .'.rt }  Oh  !  do wn  with 
 thefe,a8thou  wouldft  not  be  left  defolate,and  wholly  void  of  Gods 
 gracious  prefence  with  thee. 
 
 mmmmmmmMm  ^ 
 
 CHAP.  XIII. 
 
 Contains  tbejirft  caufe  of  roving  thoughts  in  prayer^ 
 with  its  cure, 
 
 ^^'       fe|SNl(Jli^  T  if  may  he  no^  you  W>//  ask^;  what  comfel  can 
 y OH  give  to  arm  hs  ^af^ainfi  hoth  thefe  incur fions  of 
 Satan ,  and   hublings  of   our  own   vain  hearts  ia 
 prayer  ?  How  can  wi  keep  either  our  hearts  in  ^   er 
 iheff  cm  I 
 
Fraying  always  J   ^c.  315 
 
 Impoffible  indeed  it  is  wholly  to  prevent  them ,  they  come  fo  Anf'^\ 
 Suddenly  and  fecretly,  even  as  lightning  in  at  tlic  Window.  We 
 itiay  as  well  keep  the  Wind  out  of  our  hoiife  (  which  gees  in  at 
 every  crevice )  though  the  doors  be  (hut,  as  wholly  free  our 
 hearts  from  their  difturba'nce.  Yet  this  will  not  difoblige  us  front 
 our  utmoft  care  and  endeavor  to  hinder  the  prevalency  of  them. 
 Humours  while  rouling  here  and  there,  dp  not  endanger  us  fo 
 much ,  j;s  when  they  gather  to  a  head^  anlfcttle  infome  joint  and 
 ,  part  of  the  body.  I  have  read  of  fome"£^i?f^«  parts  of  the 
 world  ^  where  fuch  multitudes  of  Locufls  and  Caterpiilers  are 
 feen,  thut  they  almoft  darken  the  aire  as  they  flie,  and  devour 
 every  green  thing  where  they  light.  The  Inhabitants  therefore 
 when  they  perceive  this  Army  hover"u)g  over  them ,  by  making 
 fires  in  cheir  fields,  keep  them  from  lighting,  with  the  fmoke  chac 
 afcends  therefrom.  Thou  canftr  not  hinder  thefe  roving  thoughts 
 from  flying  now  and  then  over  thy  head ,  but  furely  thou  mayft 
 do  foraething  that  may  prevent  their  fettling.  Towards  which 
 good  work  take  thefe  diredipns  ,  which  I  fhall  endeavour 
 to  fuic  to  thofe  feveral  Caufes;/rqm^^\^]ience^,c|iey "^pro- 
 ceed. ■  [      ,  i.  r'  ,  ..^,- ,  -  a:.  "*  j  ,  J.. 
 
 Sect.    I. 
 
 THE  firjt  caufc,  and  indeed  original  of  ail  other,  is  the  natu- 
 ral vanity  and  levity  of  our  minds,  which  are  as  inconfiftenc 
 asquick-filver,  that  hath  f  they  fay  ^  PrinciviHm  motHsJed  non 
 (j/iictfs.  They  are  as  unliable  as  Water,  whicn  fluid  element  (  as 
 we  fee  in  a  little  of  it  poured  on  the  ground  )  diflfufeth  it  felf  hi- 
 ther and  thither ,  and  fo  is  foon  drunk  up  and  lofl. .  Thtjs  do  our 
 vnn  minds fcattertlienifv.* Ives  into  impcrtinencies  ,•  but  never  fo 
 much,  rs  when  we  are  converfant  about  fpiritual  duties:  thenar 
 boveall  wedifcoverthelightnefsof  our  fpiritf,  and  this  is  not 
 the  leaft  part  of  that  evil,  which  followed  m^.  degenerccy,  who 
 by  his  fall  wounded  both  head  and  heart.  Now  though  there  be 
 a  cure  in  part,  made  by  the  grace  of  God  a^  to  both  thefe  i;n  a 
 *Saint ,  yet  there  ftill  remains  a  craze  in  his  foul,  whereby  he  is 
 sot  abl€  to  dwell  long  upon  fpiritual  things  without  ibme  di/fipa- 
 
 S  f  2  tion 
 
 Sf 
 
g  1 6  "Praying  alivayes^  ^c, 
 
 tion  of  his  thoughts,  as  innocent  Adam  could ,  who  before  his 
 fall,  might  have  walked  through  the  whole  world,  and  not  have 
 had  one  thought  of  his  heart  mif-pkced,or  turned  from  its  right 
 point  by  the  diverfity  of  ob jeAs  he  met ,  they  being  all  to  the 
 «ye  of  nis  foul ,  a  clear  medinm^  through  which  it  pafled  to  ter- 
 minate it  felf  in  God,  as  the  aire  is  now  to  our  bodily  ey  e  through 
 which  it  pierce^h,  and  flays  not  till  it  comes  at  the  body  of  the 
 Sun.  But  alas  it  is  with  us,  as  with  one  that  hath  had  his  skull 
 broke  by  fome  dangerous  fall,  who  f  when  recovered  )  finds  his 
 brain  fo  weakned ,  that  when  he  goes  about  any  ferious  bufinefs, 
 he  cannot  intend  much,  or  pcrfift  long,  but  is  off -^nd  on,  out  and 
 in  •,  fuch  vegaries  and  crofs  fleps  do  our  hearts  take  in  duty, and  this 
 ^ves  Satan  advantage  enough  to  work  upon.  If  the  fhip  be  light 
 for  want  of  ballaft ,  and  a  ftrong  guft  of  wind  arifes  too  :  Oh  I 
 how  hard  then  is  it  to  make  it  fail  trim,  or  keep  from  toppling  o- 
 ver!  A  vain  heart,  andaftrong  temptation  together,  makes  fad 
 work,  when  God  (tands  by,  and  gives  Satan  leave  to  pradice  up. 
 on  it.  Be  therefore  Careful  to  take  in  thy  ballaft  before  thou  putft 
 £0  fea.  Labour  to  poyfe  thy  heart  before  thou  goeft  to  pray  : 
 which  that  thoujnayft  do»    Firft, 
 
 Sect.    II. 
 
 ^  "INurethyifelf  to  holy  thoughts  in  thy  ordinary  cotirfc.  the 
 JL  beft  way  to  keep  Veftels from  leaking  (  when  we  would  ufe 
 them  for  fome  fpecial  occafion  )  is  to  let  them  ftand  full.  A  vain 
 heart  out  of  prayer,  will  be  little  better  in  praj^er.  The  more  fa- 
 miliar thou  makeft  holy  thoughts  and  favoury  difcourfe  to  thee 
 in  thy  conftant  walking,  the  more  feafonM,  thou  wilt  find  thy 
 heart  for  this  duty.  A  Scholar  by  often  rubbing  up  his  notions 
 when  aloiie,  and  talking  of  them  with  his  Colleagues ,  makes 
 them  his  own ;,  fo  that  when  he  is  put  upon  any  cxercife ,  they 
 are  at  hand,  and  come  frefh  into  his  head  :  Whereas  another,for 
 want  of  this  filling,  wants  matter  for  his  thoughts  to  feed  on, 
 which  makes  him  ftraggleinto'manyimpertinencies  before  he  caii 
 hit  of  thatwhichfuitshis  occafion.  The  carnal  liberty,  whkh 
 we  give^our  hearts  in  our  ordinary  walking ,  makes  oar  thoughts 
 
 more 
 
Traying  alwayes^^  &*c,  517 
 
 more  unruly  and  unfutable  for  duties  of  worfliip  .•  For  foc/i 
 thought  s  and  words  leave  a  tindure  upon  the  fpirir,  and  fo  hinder 
 the  fouls  taking  a  better  colour,  when  it  returns  into  the  prefence 
 of  God.  Walkin  the  company  of  finful  thoughts  all  the  day,, 
 and  thou  wilt  hardly  (hut  the  door  upon  them,  when  thou  goeft 
 into  thy  Clofet.  Thou  haft  taught  them  to  be  bold  ^  they  will 
 now  plead  acquiintance  with  thee,  and  croud  in  after  thee,Iike  lit- 
 tle children ,  who  if  you  play  with  them ,  and  carry  them  much  i  n 
 your  arms,  they  will  cry  after  you  when  you  would  be  rid  of  their 
 company. 
 
 Sect.    III. 
 
 POffefs  thy  heirt  with  a  reverential  awe  of  GodsMajefty  and 
 Holinefs.     This  (  if  any  thing)  will  gird  up  theloyns  of  thy 
 mind  (trait,  andmakethee,.  hoc  ^gere,.  mind  what  thou   art  a- 
 bout.     Dareft  thou  toy  and  trif?e  with  the  Divine  Ma  jefty  in  a  dur- 
 ty  of  his  Worfliip  ?    Carry  thy  (tlf  childiflily  before  the  living 
 God,  to  look  with  one  eye  upon  him,  as  it  were,  and  with  the 
 other  upon  aluft?  tofpeakOnewordtoGod,  and  chit  two  with 
 the  World?    Does  not  thy  heart  tremble  at   this!     sic   ora 
 ( faith  Bernard )  tjHafi  ajftimptus  &  prafe?ttatH-s  ante  fackm  e~ 
 jpcs  in  excelfo  throno,,  ubi  mUlia  mUliHtn  mimfirant  ei.     So  pray 
 as  if  thou  wert  taken  up  and  prefented  before  God  fitting  on  his 
 Royal  Throne  on  high  ,  with  Millions  of  Millions  of  his  glorious 
 Servitors  Miniftring  to  him  in  Heaven     Certainly,  the  face  of 
 jfuch  a  Court  would  awe  thee.     If  thou  wert  but  at  the  Bar  before 
 a  Judge,  and  hadft  a  ghfs  of  a  qmrter  of  an  hours  length  turn 'd 
 up  (being  all  the  timetlwu  hadft  allowed  thee  to  improve  for 
 the  begging  of  thy  life  now  forfeited  and  condemned)  would'ft 
 thou  fpare  any  of  this  little  time  to  gaze  about  the  Court ,  to  fee 
 what  Cloaths  this  man  hath  on  ,  and  what  Lace  another  wears  ? 
 Godlhimeusforour  folly  in  mif-fpending  our  praying  feifons. 
 Is  It  not  thy  life  thou  art  begging  at  Gods  hands  ?  and  that  a  ber» 
 ler,  I  trow !  than  the  MaJefador  foes  for  of  his  mortal  Judge  ^ 
 anddoft  thou  know  whether  thou  (halt  have  fo  long  as  a  quarter 
 of  an  hoar  allowed  theejvhcn  tbou  arc  kneeling  down  ?  and  yet 
 
 wil£. 
 
 2i 
 
ji8  Fraying  alwayes ^  i^c. 
 
 wilt  thou  fcribble  and  dafh  it  out  to  no  purpofe  upon  impertinen- 
 cies  I     If  thou  belicvcft  not  God  to  be  fo   great  and  glorious 
 why  doft  thou  pray  ?     If  thou  doft,  why  no  better  ?    Why  no 
 clofer,  and  compad  in  thy  thoughts?    Will  God    ;udge  us  for 
 every  idle  word  that  is  fpohen  in  our  (hop  and  houfe  ?  at  our  work 
 yeafportand  recreation?    And  (hall  thy  idle  words  in  prayer 
 not  be  accounted  for?  Andare  notthofe  idle  words  that  come 
 from  a  Iszy  heart,a  fleepy  heart  that  minds  not  what  it  fays  ?  What 
 procured  Nnd^b  and  Ahihn  fo  fuddcn  and  ftrange  a  death  ?  Was  it 
 not  their  ftrange  incenfe  ?  And  is  not  this  ftrange  praying,  when 
 thj  mind  is  a  ftranger  to  what  thy  lips  utter  ?     Behave  thy  felf  thus 
 to  thy  Prince,if  thou  darefl-.  Let  thy  hand  reach  a  Petition  to  him 
 and  thine  eye  look,  or  thy  tongue  talk  to  another ,  would  He  not 
 command  this  Clown,or  rather  Mad-man,  to  be  taken  from  before 
 him  ?  Hdve  I  need  ofmad-mert^  that  you  brought  thU  fellow  into  my 
 frefence  ?  i  Sam.2 1 . 1 5 .  faid  Achi/h^^htn  D^t'idf  behaved  himfelf 
 difcompofedly.     Oh!  could  you  but  look  through  the  Key-hole, 
 and  fee  how  glorious  Angels  in  Helven  ferve  their  Maker, who  ar€ 
 faid  to  hho/d  the  face  of  God  com'/iua/ly^furdyzhou  wouldft  trem'- 
 ble  to  think  of  thy  flightly  performing  this  duty. 
 
 3 .  Go  not  in  thy  own  ftrength  to  this  duty,but  commit  thy  felf, 
 by  faithjto  theconduA  of  the  Spirit  ofGod.God  hath  promifed  to 
 prepare,or  eftablifli  (as  the  word  is)  the  heart.  Indeed  then  the 
 heart  is  prepared,whcn  eftabliftit  and  fixt.  A  fhaking  hand  may  as 
 foon  write  a  right  line,as  our  loofe  hearts  keep  themfdves  fteady  in 
 duty.  Shouldft  thou,with  }^c^,make  a  Covenant  with  thine  eye,and 
 refolve  to  bung  up  thine  ear  from  all  by-difcourfe  :  How  long 
 thinkft  thoUjftiouldft  thou  be  true  to  thine  own  felf,who  haft  fo  lit- 
 tle command  of  thine  own  thoughts  ?  Thy  beft  way  were  to  put 
 thy  felf  out  of  thine  own  hands,and  lay  thy  weight  on  him  that  is 
 able  to  bear  thee  better  than  thy  own  legs.  Pray  with  David,  V^ 
 hold  me.  Lord,  r^ith  thy  free  Spirit, Vhl  5 1 .  i  i.The  Vine  Icanino  on 
 a  Wall,preferves  it  felf  and  irs  fruit,whofc  own  weight  elfe,  without 
 this  help, would  foon  lay  it  in  the  dirt. 
 
 CHAP. 
 
praying  alwayes^  &c. 
 
 919 
 
 CHAP.    XJV. 
 
 Contains  the  fecond  canfe    of  wandriug  thi^ugbu 
 ifjprayery  mthiis proper  cure, 
 
 ^^^      Second   caufe  of  thcfc  wandring    roving 
 ^((o^f\      thoughts  in  prayer,  is  a  dead  and  an  una- 
 ^^^f^l     <^ive  heart  in  him  that  pray  eth.    If  the  af- 
 ^S^Gs     ^'^^^^ons  be  once  down,  then  the  Chriftian 
 "^''     is  as  a  City  whofe  Wall  is  broken  down: 
 No  keeping  then  the  thoughts  in,  or  Satan 
 out.    The  foul  is  an  a  Aive  creature-  either 
 it  muft  be  employed  by  us ,  or  it  will  em- 
 ploy us  though  to  little  purpofe.    Like  our 
 poor,  find  them  work,  and  they  keep  at  home ,   but   lee   them 
 want  it,  and  you  have  them  roving  and  begging  all  the  Countrey 
 over.     The  Affections  are  as  the  Mafter- Workmen,  which  fet  our 
 thoughts  on  work.     Love  entertains  the  foul  with  pleafanc  and  de- 
 lighttlil  thoughts  on  its  beloved  objed.     Grief  commands  in  the 
 foul  to  mufe  with  forrowful  thoughts  on  its  aile  and  trouble.     So 
 that,  Chriftian,  rs  long  as  thy  heut  bleeds  in  the  fenfe  of  finnc, 
 they  will  hire  noleafure,  when  thou  art  confe/Iingfin,  to  rove 
 and  wander ;  if  thydefiresbelivelie,  and  flame  forth  inthyPe- 
 lition-s  with  a  holy  zeal  for  the  graces  and  mercies  prayed  for ,  this 
 will  be  as  a  Wall  of  fire  to  keep  thy  thoughts  at  home.     The  lazy  • 
 prayer,  is  the  roving  prayer.     When  Jfrael  t;ilked of  travelling  • 
 three  dayes  journey  in  the  Wildernefs ,  Pharaoh  faid ,  Te  are  i- 
 Me^ye  are  idle  ^  T  herefore  they  faid  ,  Let  m  go.     As  if  he  had 
 faid,  Surely  they  have  little  to  do,  or  elfe  they  would  not  think  . 
 of  gadding  •   and  therefore  to  cure  them  of  this,  he  comman-  - 
 dcd  more  work  to  be  given,  Bx(td.  j.   We  may  truly  fay  thus  ^ 
 
 ©f 
 
 2.. 
 
i^o  Y raying  altvayes  ^  &€, 
 
 out  wandring  hearts ,  they  are  idle  ^  we  pray,  but  our  affedio  ns 
 are  dead  and  dull.  The  heart  hath  little  to  do  in  the  duty  for  the 
 fetting  of  its  thoughts  on  work,  only  to  fpeak  or  read  a  few 
 words ,  which  is  fo  eafie  a  task,  that  a  man  may  do  it,  and  fparc 
 whole  troops  of  his  thoughts  to  be  employed  elfewhere  at  the 
 fame  time.  But  now  when  the  affedions  are  up,  melciqg  into 
 forrow  in  the  confeflion  of  fin,  fiHying  forth  with  holy  panting 
 and  breathing  in  its fupplications,  truly  this  fixeth  the  thoughts. 
 The  foul  intended  ran  no  more  be  in  two  places  together,  than 
 the  body.  Andasthefe  holy  affedions  will  prevent  the  fouls 
 wandring  difpofition  :  fo  alfo  make  it  more  difficult  for  Satan  to 
 throw  in  his  injedions.  Flieswill  not  fo  readily  light  on  a  Pot 
 feething-hotonthefire,  as  when  it  flands  cold  in  the  window. 
 BaaUebui  is  one  of  the  Devils  names.  That  is,  the  god  of  a  f]ie  ^ 
 in  allufion  to  the  Idolatrous  Sacrifices  where  flies  were  fo  bufie. 
 This  flie  will  not  fo.  readily  light  on  thy  Sacrifice  when  framing 
 from  the  Altar  of  thy  heart  with  zeal.  Now  to  prefervc  thy  affe- 
 dions in  prayer  warm  and  lively,  let  it  be  thy  care  to  chafe  and 
 flir  up  the  natural  heat  that  is  undoubtedly  in  thee ,  if  a  Chrifii- 
 an  by  the  ferious  confideration  of  thy  fins,  wants,  and  mercies. 
 While  thou  art  pondering  on  thefe,  thine  eye  will  affed  thine 
 heart:  They  will,  as  Abifjag  did  to  David,  by  laying  tfiem 
 in  thy  "bofome ,  bring  thy  foul  to  a  kindly  heat  in  thofc  affedi- 
 ons ,  which  thou  art  to  ad  in  the  feveral  parts  of  prayer.  Thy 
 fins  reviewed,  and  heightned  with  their  aggravations,  will  make 
 the  fprings  of  godly  forrow  to  rife  in  thy  heart.  Canft  thou 
 chufe  but  mourn  ,  when  thou  (halt  read  thy  feveral  inditements. 
 to  thy  guilty  foul  now  called  to  hold  up  its  hand  at  the  bar  of  thy 
 Confcience?  Canft  thou  hear  how  the  holy  Law  of  God  hath 
 been  violated ,  his  Spirit  grieved,  and  his  Son  murdered  by  thy 
 bloody  hands ,  and  this  when  he  hath  been  treating  thee  merciful- 
 ly, and  not  mourn!  Surely,  fhouldamanwalkover  a  field  af- 
 ter a  bloody  battel  hath  been  fought ,  and  there  fee  the  bodies, 
 though  of  his  enemies,  lying  wekring  in  their  blood,  his  heafc 
 could  not  but  then  relent,  though  in  the  heat  of  battel  his  ftiry 
 (hut  out  all  thoughts  of  pity  •  but  what  if  he  fhouM  fpy  a  father 
 or  a  dear  friend  dead  ufon  the  place  of  the  wounds  which  his  un- 
 natural hand  had  given ,  would  not  his  bowels  turn.?  Yesfure- 
 ly,  if  he  carried  the  heart  of  a  man  in  his  bofome.     Thou  mayft 
 
 guefs, 
 
Fraying  altpayeSy  &-€, 
 
 931 
 
 fguefs  Chriftian,  by  this,  what  help  fuch  a  mediation  Would  af- 
 ford-toward  the  breaking  of  thy  heart  for  thy  fins  .•  Certainly^ic 
 ■would  make  thee  throw  away  that  unhappy  dagger  which  was 
 the  inftrument  to  give  thofe  deep  ftabs  to  the  heart  of  Chrift^ 
 and  this  is  thebeft  mourning  of  all.  Again,  thy  wants  well 
 weighed ,  would  give  wings  to  thy  defires.  if  once  thou  were 
 pojOfeffed  with  the  true  ftate  of  thy  affairs ,  how  necefTtry  it,is  for 
 thee  to  have  fupplies  from  heaven,ol:  to  ftarve,and  die,and  fo  in  the 
 Teft,  &c 
 
 cs«.^ 
 
 mmm 
 
 m%^.^^:d^^^^s^m'S^'^mm^^m^^4^ 
 
 ■yj.ii- 
 
 CHAP.    XV. 
 
 Contains  a  third  canfe  of  wandring  thoughts  in 
 
 prayer^ 
 
 with  its  cure. 
 
 Third  caufe  of  roving  thoughts,  is,  incumbrance 
 of  worldly  cairns.  .'Tis  no» wonder,  that  man 
 can  ^njoy  no  privacy  vyith  God  in  a  duty,  who 
 hatli  fo  many  from-'tne  world  rapping  at  his 
 door  to  fpeak  with  him ,  when  he  is  fpeaking  to 
 ■God,  PericlitatHr  fktM  innegetils.  Religi- 
 ;.  :  on  never  goes  in  more  danger^,  than  when  in  a 
 croiid'of  w6;:id|y  bufine/s.,  If  fuf h  a  one  prays ,  '^%\  not  long 
 b'eforefomething  conies  m  his  ijea(J  to  take  him  off.  Tfaac  ivene 
 out  t'o' meditate,  and  behold  the  ^Camels.  The  World  is  foonin 
 /uchaprieslighr,  he  puts  forth  one  hand  to  heaven  inafpiritual 
 thought,  Jbut  foon  pu]Js.icb:^ck,  and  a;  Worldly  one  ileps  before 
 
 it ,'  and  fd  makes  a  byjeach  ^P^'""  .^?^^  duty.     Dreams  {  Solomon 
 
 _ ,,j       /.  y       And/o,dpdreani7> 
 
 maprayers";  .'^.heyaife'ma^eiip  61*  Heterpgerfeal,]  independent 
 thoJLlgllcs^'  .TheSh^p,'|;l^{U"ny  W.are4i^^^      are  unfit  places  for 
 piayer^  IrheanLh^$kop|'incheIieart,  and  the  Barn  in  the  heart, 
 ;'  ifeadof  one  who  wasfaid  to  be  a  Walking  Library ,becaufe 
 
 T  t  he 
 
 I  hive 
 
a  2  a  Fraying  alvpayes^  &c. 
 
 he  left  not  his  learning  with  his  Books  in  hisfludy ,  but  nrritd 
 them  about  him  wheriever  he  went  in  his  memory,  and  judgment 
 that  had'  digefted  all  he  read ,  and  fe  niadc  them  his  own.     And . 
 have  we  not  too  many  WalkingShops  and  Barns,  who  cirry  them 
 £0  bed  and  board ,  Church  and  Clofec  ?     And  how  can  fuch  pray 
 with  an  united  heart,wh(x  have  fo  many  fharers  in  tlieir  thoughts ! 
 O  ammo.  [anSta,  foU-  eihcf^  .  anne  nefcu  verectmMim  htihes  fhon^ 
 (tim\  ■  Oh!  holy  foul,  get  thee  alone  ifchouwouldii  have  Chrift 
 give  thee.his  loves  ^  knoweft  thou  not  thou  haft  a  modeft  Huf- 
 band  f     Indeedhe  giveathefouinothisimbracesin  aCroud,nor 
 thekiffesof  hislipsinthe  Market,     fdcoif  fends  away  his  com- 
 pany to  the  other  fide  of  the  River,  and  then  God  gave  him  one 
 of  the  fweeteft  meetings  he  had  in  all  his  life^Ict  him  now  pray  event 
 a  whole  night  if  he  wil!,and  welcome.  Now,  Chriftian,for  thy  help 
 againft  thefe.  • 
 
 LA  hour  to  keep  thy  diftance  to  the  World,  and  that  Sovcraign- 
 ty  which  God  hath  given  thee  over  it  in  its  profits,  and  plea- 
 lUres,  or  whatever  elfc  may  prove  a  fnare  to  thee.  While  the  Fa- 
 ther and  Mafter  kn6w  their  place,^  and  keep  their  diftance/o  long 
 Children  and  Servants  will  keep  theiirs  by  6eing  dutiftil  and  offici- 
 ous •,  but  when  they  forget  this,  the  Fa  fW  grows  fond  of  the 
 one,  and  the  Mafter  too  familiar  with  the  other,  then  they  be- 
 gin to  lofe  thfeir  Authority,  and  the  other  to  grow fawcy,  and 
 under  no  command  ^  Bid  thenxgo,  and  it  may  be  they'i  not 
 ftir  ^  fet  them  a  Task,  and  they  will  bid  you- do  it  your  felf.  Tru- 
 ly thus  it  fares  with  the  Ghriftian  •,  all  the  Creatures  are  his  fcr- 
 Yants,  and  fo  long  as  he  keeps  his  heart  at  a  holy  diftance  from 
 them,  atid  maintains  his  Lordfliip  over  them,  not  laying  them 
 in  his  bo|bme,  which  God  hath  put  under  his  feet,  Pfa/,  8.  all  is 
 Well  ^-he  marches  to  the  duties  of  Gods  worfliip  in  a  goodly  or- 
 der. He  can  be  private  w^th  God,and  thefe  not  be  bold  to  croud 
 intodifturb  hira^  bat  when  we  grow  fond  of,  aRd.too  famiH^'.r 
 with  them  ^  alas  how  are  we  pefter*d  with  them  !  '  We  read  of 
 no  undutifuindj  of  H'tg^r  towactk  her  M^.!^*^^  ^^^^  *  /frvsfff  v 
 
Fraying  always^   d^c,  5a:} 
 
 but  when  S^rah  gives  her  into  Abraham^s  bofome,  and  admits 
 her  to  ftiarc  with  her  felf  in  conjagilpriviledges,  truly  ihen.lhe 
 begins  to  juftlewith  herMiftrefs,  and  carries  her  fclf  fa wcily  to 
 her:    Yea,  and  Abraham  himfcif  who  would  not  have  ftuck  to 
 have  put  her  away  before,  yet  nof7  he  hath  taken  her  in:o  his 
 bed,  can  hardly  perfwadc  his  heart  to  yield  to  it,  i\\\God  joyns 
 with  Sarah  in  the  bufin#fs ,  bidding  him  hearkftt  unto  his  Wife, 
 Thus,  Chriftian,ufe  the  World  as  a  Servant, which  it  was  made  for, 
 and  yon  may  go  to  prayer,  as  Abraham  up  the  Mount,  leaving  his 
 Servants  below  ^  thou  ftialt  find  they  will  not  have  that  power  to 
 difturb  thee  ^  but  let  either  the  profits  or   pleafures   fhare  with 
 ChrilHn  thy  conjugal  affedion ,  and  thou  wilt  find    thy    heart 
 loth  to  fend  this  Bagar  away,  though  at  the  requcft  of  Chrift  him- 
 felf,  whenheis  calhng  thee  into  communion  with  himfelf^  either 
 ufe  the  World  as  if  thifu  ufedft  it  not,  or  you  will  pray  as  if  you 
 pray'dnot.    Thefmoak  and  fparks  that  rife  from  a  Furnace,  are 
 carried  that  way  the  wind  lies  •  if  thy  heart  be  to  the  World,thou 
 canft  not  then  ke^p  thy  thoughts  from  driving  thither  :    Thcn,and 
 not  till  then,will  thy  prayer  afcend  like  a  Pillar  of  incenfe,  when 
 chere  is  a  hdly  calmncfs  on  thyfpirit,  and  this  boifterous  wind 
 of  inordinate  affections  to  the  World  be  laid.     I  muft  not  tahe 
 theeofffrom  diligence  in  thy  worldly  Calling,  this  never  fpoils  a 
 good  prayer ,only  watch  thy  heart  that  thou  proftitute  it  not  to  the 
 wanton  embraces  of  it .    That  is  the  pure  metall'd  Sword  or  Knife, 
 which  bends  this  way,  and  that  way,  but  returns  to  it-s  flraitnefs  a- 
 gain,and  Hands  not  bent.  That  heart  is  of  the  right  make,and  hath 
 heavens  ftamp  upon  it, which  can  {loop,and  bend  to  the  loweft  Adi- 
 on  of  his  worldly  Calling ,  but  then  returns  to  his  fitnefs  for  com- 
 munion with  God ,   and  his  heart  Hands  not  bent  to  the  creature, 
 but  ina  dired  line  to  God  and  his  worfliip. 
 
 S  E    c   T.    11. 
 
 STrengthen  thy  faith  on  the  providence  of  God  for  tlie  things 
 of  this  life,  A  diftruftful  heart  is  ever  thoughtful  •  whate- 
 ver he  is  doing,  his  thoughts  will  be  on  that  he  fears  he  (halllofe 
 When  the  M^rchancs  adventure  is  enfured  ('that  whatever  comes 
 
 T  t  2  he 
 
■-^-^ 
 
 2 14,  T? raying  alvpayes^  ^t. 
 
 he  cannot  lofs  much)  his  heart  then  is  at  ren:,hecine:ithisbread; 
 with  quiet,  and  deep  without  dreaming  of  fhipwracks  and  Py- 
 rats  ^  while  another  whofe  eftate  is  at  Sea,  and  'fears  what  v/ili  be- 
 come on  it.     Oh !  hov/  is  this  poor  man  haunted  wherever  he  is 
 going,  whatever  he  is  doing,with  difquieting  thoughts  ?  if  he 
 hears  the  wind  but  a  little  loud,  he  cannot  fleep  for  fear  of  his  (hip 
 at  fea.    Truly  thus  a  foul  by  faith  rouldon  the  promife,  will  find  a 
 happy  deliverance  from  that  di(!urb2nce, which  another  is  peftered. 
 with  in  prayer  •  wherefore  God  in  particular  direcf^s  us  to  lay  this- 
 burden  from  our  (houlders  on  his,when  we  go  to  pray,  that  no 
 by-thoughts arifing  from  thefe  our  cares,may  difturb  us.  Be  care- 
 fnl fornothmg^but let  your  reqptefis  be  made  knoyvn  to  God,  Phil, 
 4.     As  if  he  had  faid ,  Leave  me  to  take  care  for  your  work,  and 
 mind  you  to  do  mine  ,  if  things  go  amifsinyour  eftates,  names, 
 families,  I  will  takethe  blame,  and  give  you  leave  to  fay  God  was 
 not  careful  enough  of  you.     When  the  Males  o^  Jfrael  went  «>■ 
 worfhipGodatpfr/^y^/f^w,  that  they  might  not  carry  diftraAed 
 minds  with  them  (from  the  fear  of  their  families  left  naked  behind 
 without  a  man  to  fight  for  them  if  an  enemy  fhould  q^mt )  God 
 takes  the  fpecial  care  of  their  families  in  their  ahkncs,JExod.^  4.2^'. 
 Ifwehavebutafaithfiilfervant  (who,    we  believe,  will  look  to 
 our  bufinefs  as  carefully  as  our  own  felves )  this  makes  us  go  forth 
 with  a  free  and  quiet  fpirit,and  not  trouble  our  felves  what  is  done 
 at  home,  when  we  are  abroad.  Oh  !  then  let  us  be  afliamed  if.  our 
 fiaith  on  Gods  providence  be  not  much  more  able  to  cafe  us  of  the 
 burthen  of  diftrading  cares. 
 
 CHAP. 
 
 f  -n, .      11  1 1      J    r  1  ii"i         I"     '       > ' 
 
 -TT- 
 
T raying  alrvayes,  C^c. 
 
 925 
 
 C  HAP.    XVIv 
 
 '{he  fourth  and  laU  canfe  inflanced  in^  of  tPan- 
 drmg  thoughts  in  Prayer  ,  tv/tb  its  re- 
 wedy. 
 
 HESE  wandring  thoughts  are  occafioned  by 
 the  Chriftian's  non-oblervance  of  his  heart  in 
 the  ad  of  prayer.     Let  him  be  at  never,  fo 
 muchcoftof  preparatory  pains  before  duty, 
 yet  if  he  doth  not  watch  lumlelf  narrowly  in 
 theduty  itfelf,  his  heart  wili  give  him  the  flip, 
 and  run  intoa  thouland  vaniues    and  imperri- 
 nencics.     The  mind  of  man  is  a  nimble  creature ;  m  one  moment 
 youfhdl  have  it  in  heaven,  and  in  the  very  next  you  ftinll  rind  k 
 on  the  earth  :     LiKe  PhUtf,  who  being  joyn'd  to  the  Eunuchs 
 Charrtot^,  on  a  fudden  was  carried  out  of  his  fight ,  and  found 
 at  AKotas^  a  place  far  diftant  thence.     Thus  our  hearts  are  foon 
 gone  away  from  the  duty  in  hand,  and  taken  a  vegary  to  the  fur- 
 theft  part  of  the  World  in  their  wild  imagination^  yea,  which  is 
 worfe,  fometimes  the  mind  is  off  and  gadding,  but  the  Chrifti- 
 angoeson  with  his  lip-labour ,  and    takes   no  notice    that   his 
 thoughts  are  gone  aftray  :     As  fofefh  and  Murj  were  gone  a 
 days  journey  before  they  mift  their  child  (  who  ftaid  behind  with 
 other  company)  Thus  the  Chriftianlofes  his  heart  in  duty ,  and 
 goes  on  with  a  carelefs  formality,  that  fometimes  the  prayer  is 
 almoft  done  before  he  obferves  hi?  hearts  feat  to  be  empty,  or 
 fpnfiders  that  his  foul  and  fpirit  hath  not  borne  him  company  all 
 leeway-,  who,  had  he  but  at  the  firft  ftepping  afide  of  his 
 ihoughtj-,  been  aware,  might  have  recovered  and  refcucd  them 
 
 out. 
 
}36  Praying  alwayes  ^  &c. 
 
 out  of  the  hands  of  thofe  vanities  which  ftole  them  •  as  David  did 
 his  Wives  and  Children  from  the  tiAmdekius  without  any  great 
 trouble  or  lofs.     And  therefore,  Chriftian,  keep  thy  heart  with 
 all  diligence,  obferve  whether  it  doth  its  part  in  the  duty ,  or  be 
 as  a  firing  that  founds  not  in  the  confort.    As  you  do  with  your 
 children,ro  you  had  need  do  with  your  childifti  mind :  haply  they 
 wait  on  you  to  Church^hut  when  you  are  fet  ^if  not  awed  by  your 
 eye  )    they  arc  gone ,  and  may  be  playing  all  Sermon  time  in  the 
 fields ,  and  you  mifs  them  not,  to  prevent  which,  you  fet  them  be- 
 fore you,  that  you  may  fee  their  carriage,  and  their  behaviour.  If 
 thou  didll  thus  pray  obferving  and  watchmg  thy  thoughts  where, 
 and  what  about ,  thou  wouidlt  find  more  compofure  in  thy  fpirit, 
 than  thou  do  ft  ^  nay,   do  not  only  obferve  thy  thoughts  in  duty, 
 but  call  them  to  a  review  after  duty.Many  go  from  prayer  too  much 
 like  boys  froni  fchool ,  that  think  no  more  of  their  Jeflbn,  till  they 
 •  return  again.     Leave  praying,  and  all  thoughts  how  they  behaved 
 themfelves  in  prayer  together,for  fhamedo  not  thus.If  thou  negle- 
 (fteft  to  take  account  of  thy  felf,confider  that  thoiimuft  give  en  ac- 
 count both  of  it,  and  this  tliy  negled  after  it  before  thy  betters.i 
 God  himfelf  will  have  the  full  hearing  thereof.     He  fets  not  any 
 about  a  woric,  of  which  he  means  not  to  take  cognizance  how  it 
 was  done  :   And  were  it  not  better  that  the  JuMt  (hould   be  in 
 thy  more  private  Court,  than  thou  be  call'd  to  give  up  thy  account 
 at  his  dreadful  T  ribunal !  Refolve  therefore  to  commune  wi  :h  thy 
 heart  upon  this  point  •  and  the fooner  thou  goeft  about  it,  the  bet- 
 ter 'cis  like  to  be  done  i  becaufe  then  the  circumftances  of  the  adi- 
 on  will  be  frcfliell  in  tny  memory.     Go  not  then  out  of  thy  Clo- 
 fet,ti11  thou  haft  examined  thy  heart ;  if  thy  thoughts  in  prayer 
 (hall  be  found  to  have  been  in  any  meafure  free  and  intire,thy  affe- 
 Aions  warm  and  lively,matcer  of  joy  will  arife  to  thee,  and  thankf- 
 givingto  God  that  thou  haft  'fcaped  the  hands  of  fo  many  rovers 
 and  free-booters  that  lay  in  wait  to  make  prize  of  thee.  But  take 
 heed  thou  applaudft  not  thy  felf  for  thine  own  care  and  circumfpe- 
 ftion ;,  alss  thou  wert  not  thine  own  keeper :  He  that  lent  his  ear 
 to  thy  prayer,  gave  thee  thy  heart  to  pray,  and  alfo  kept  it  up  in  du- 
 ty :  Say  rather  with  David,  H^hoam  /,  that  Ijhouldbe  able  to  of- 
 fer fo- willingly  ?    If  thy  heart  upon  the  review  be  found  to  have 
 plaid  the  truant,  take  (hame, thatthou'bde'ft  not  put  to  fhame  be- 
 fore the  Lord.    Oh !  bhilh  to  think  thou  (houldft  be  fo  unfaithful 
 
 to. 
 
Praying  alrpayes^  d^c,  337 
 
 to  God  and  chine  own  foul,  yea  fo  foolifh  to  run  up  and  down  on 
 every  idle  Errand  which  Satan  fends  thee,  and  in  the  mean  while 
 negled  thy  own  work  offo  great  an  importance.     The   Spoft/es 
 complaint  may  fit  thy  mouth ,  Thcj  made  me  the  keeper  of  the  vim- 
 yards,  bnt  my  oron  /  have  not  kept.  He  is  an  unwife  McfTenger  who 
 ■  being  fcnt  to  Market  to  provide  food,  ^s  drawn  by  every  idle  com- 
 pAnion  CO  fpend  both  his  time  and  money  in  vain,  and    at  night 
 comes  home  without  bread  for  the  hungry  family.    OhlChriftian 
 was  not  thy  errand  CO  the  Throne  of  gracd   to  get  new  fupplies 
 from  heaven  for  chy  poor  foul!  and  doth  it  not  orieve  thee  to  - 
 think  that  now  thy  foul  mull  pinch,  for  thy  playing  away  thy  pray-  - 
 ing  time  andtalent,which,as  Market-money,  wasput  into  thy  han<l  \ 
 to  procure  a  new  ftore  ?  yea,  that  thou  halt  been  injurious  to  thy 
 God  by  taking  his  Name  in  vain?  Thou  appearcdft  in  a  praying 
 pofture,  thy  hand  and  voice  were  lift  up  to  heaven    as  if  thou 
 meantft  topray,but  (like  him  who  faid  he  would  go  into  the  vine-  - 
 yard,and  did  notj  thou  haft  turned  a  contrary  way,  and  fet  thy 
 thoughts  to  work  in  another  field  ^  Will  not  thisaffed  thy  heart  ? 
 Yes  furely,and  afflid  it  alfo,  and  this  afflidion  of  thy  fpirit  will  be 
 a  foveraicn  means  to  excite  thy  care  for  the  future.The  faulrs  which 
 are  un-obfcrved,  arc  alfo  un-corrededin  the  Scholars  cxercife  and 
 fonotlike  to  be  mended  in  the  next.    Wandring   thoughts  in 
 prayer,are  like  vagrants,  no  fuch  way  to  rid  the  Countrey  of  one, 
 and  the  heart  of  the  other,  as  by  gfving  both  the  Law ,  the  lafli  r 
 
 mean. 
 
 Qupft.  Oh}  bht  faith  the  Chriflian.^  I  have  nfed  this  means ^aad  Queft, 
 jf/,  t9  the  grief  of  my  hearty  lam  fti/i  pefiered  with  them  ? 
 
 Jnfw.  Take  a  few  confoUtory  words  to  eafe  thy  aking  heart  ^'nfa^  ■ 
 rhat  groans  under  the  burden  o^thefe  thy  wandring  thoughts.  . 
 
 C  K  A  P. 
 
gi8 
 
 V raying  altvayes ,  ^c. 
 
 I. 
 
 CHAP.   XVII. 
 
 Soms  Confolatory  Conjiderations  fer  the  Chrijih 
 an  dejeSied  o'ver-mnch  for  rvandring  thoughts 
 in  prayer^ 
 
 HE  afflidion  of  thy  fpirit  for  them  fpeaks 
 more  comfort  to  thee,  than  the  prefcnce  of 
 them  difcomfort-  that  thou  art  annoyed  with 
 fuch  troublefome  guefts,  is  no  mp^e  than  the 
 beftof  Saints  have  found  and  acknowledged. 
 Wherefore  did  Bavld  pray,  That  God  tvon/d 
 ■unite  his  heart  to  fear  his  Name  ^  but  that  he  found  it  gadding  > 
 What  means  Paul  by  his  complaint ,  jvhen  I  would  da  good^  e- 
 vil  i^  p-efettt  Vpith  me  ^  but  that  he  had  not  yet  got  the  full  Ma- 
 ft^ryof  his  unruly  thoughts?  Thou  feeft  it  is  no  new  difeafe 
 thou  art  troubled  with,  but  fuch  as  is  common  not  only  to  the 
 fonsof  men,  but  the  children  of  God,  a  fpot  that  may  be  fecn 
 on  a  Saints  Coat^  but  they  being  afflided  for  them,  fpeaks  one  of 
 thefe  two  things  ^  and  both  of  thcnj  have  comfort  in  their  mouth 
 for  thee.  It  proves  either  that  they  are  Satans  injedionsj  and 
 not  the  birth  of  thine  own  heart  ^  or  if  they  (team  from  thy  own 
 heart,  yet  the  Spirit  of  Godistheln-dweller,  and  thefe  but  in- 
 truders. 
 
 Firfl,  The  moan  thou  ma^eft  for  being  yoked  to  fuch  compa- 
 ny, is  a  lign  they  are  rather  fent  in  by  Satan ,  than  callM  in  by 
 thee^  his  injedions,  rather  than  the  fuggeftions  of  thine  o?/n 
 he-rt.  Ourownthoughtscommonly  are  more  taking  with,  and 
 plieafureable  to  us :  The  Mother  does  not  more  love  the  fruit:  of 
 her  own  body ,  than  we  do  in  the  produdof  our  minds.  Hence 
 om-  own  wajes ,  words,  and  thoughts^  are  call'd   our  pkafure , 
 
 Ifa. 
 
Fraying aiwaye J y  &•€*  g^^ 
 
 I&.58. 1 3 .  an4  therefore  poflibly  they  may  be  (hot  from  his  bow^ 
 ihy  heart  being  fo  affrighted  at  them,  and  wounded  for  them.   Or 
 
 Stcondl) ,  If  they  prove  the  off-fpring  of  thine  own  mind  ,  yet 
 thy  afflifted  foul  (hews  that  the  Spirit  and  Grace  of  God  is  the 
 Ih-dweller,  and  thefe  but  intruders  and  involuntary  motions,fuch 
 as  in  thy  deliberate  thoughts  thou  abhorreft.  Were  they,  as  I 
 may  fo  fay,  of  thy  own  houfe  and  family,  thou  wouldft  not  (he\r 
 this  zeal  to  (hut  the  door  upon  them,  oriiiekouc,  when  they 
 come  in  upon  thee^  the  Wife  does  not  cj^  out  when  Husband  > 
 Children,  or  Servants^  come  into  the  Room,  but  when  Thieve* 
 and  Cut-thr« ats,  from  whom  (he  looks  for  nothing  but  cruelty  j 
 it  feems  they  are  neither  of  thine  acquaintance,  nor  bkcft  thou 
 their  company  by  thy  behaviour  before  them.  Be  not  therefore 
 over-troublcd ;  for  Satan  if  he  can  but  difquiet  thy  mind  with 
 falfe  fears ,  he  hath  one  part  of  his  errand  done  for  which  he  fends 
 them  •  thcfe  wicked  thoughts  are  upon  no  other  terms  with  thee, 
 than  holy  thoughts  are  in  the  wicked  ^  as  thofe  profit  not  them,  bo 
 caufenotentertain'd-,  fo  for  the  fone  reafon  (hall  not  thefe  hurt 
 thee. 
 
 2.  Know  thefe  be  the  ncceffqry  infirmities  of  thy  itnperfedt 
 ftatc ,  and  fo  long  asthou  arc  faithful  to  refill:  and  mourn  for  them, 
 they  rather  move  Gods  pity  to  thee,  than  wrath  agiiaft  thee.Tis 
 one  thing  for  a  child  employed  by  his  father,  willingly  or   neoli- 
 gently  to  fpoile  the  work  he  fets  him  about  ^  and  another,  when 
 through  natural  weaknefs  he  fails  in  the  exad  doing  of  it.  Should 
 a  Mafter  bid  his  Servant  give  him  a  Cup  of  Wine,  and  he  (liouli 
 willingly  throw  both  Glafs  r.nd  Wine  on  the  ground,  he  might 
 exped  his  Mafters  jiift  difpbsfure  •   but  if  through  fome  unfteadi- 
 ncfs  (icmaybePalfie  inhishand)  he(hould,  notwithftanding 
 allhiscire,  fpill  fome  of  it  in  the  bringing,  an  ingenuous  Mafter 
 will  rather  pi.y  him  for  hisdifeafe,  than  be  angry  for  the  Wine 
 that  is  loft  ^  and  did  God  ever  give  his  Servants  occafion  to  think 
 him  a  hard  Mafter  >    Hath  he  not  promifed,  that  he  mil  spare  tu 
 as  A  father  his  child  that  fcrves  him  ?    From  whence  come  all 
 the  Apologies  which  he  m  ikes  for  his  peoples  failings ,  if  not  from 
 his  merciful  heirc,  interpreting  candidly  them  to  proceed  rather 
 from  their  want  of  skill,  than  will,  power,  thandefire?     Is  not 
 thu  a  brand  plackt  up  of  the  fire  ?     Zech,  4.     •*  fis  Chrifls  An- 
 f^erin  the  behalf  of  Jojhftah  whom  Satan  acciifed  for  lii«  filthy 
 
 U  u  gix- 
 
 t. 
 
2  20  T raying  alvoayes^  &c. 
 
 garments.    The  fte/h  ^  tveak ,  hut  the  ifirit  is  TviUing ,  Mattb, 
 26.  41.    was  His  favourable  glo{s  for  His  Difciples  drowiincft 
 in  prayer. 
 '  '   3 .  Believers  prayers  pafs  a  refining  before  they  come  into  Gocfs 
 
 ' '  liands.  Did  he  indeed  read  them  with  their  impertinencies ,  and 
 take  our  blotted  copy  out  of  our  hand,  wc  could  not  fear  too 
 much  what  the  iffue  might  be ,  but  they  come  under  the  Corre- 
 ^orshand,  our  Lord  fefm  hath  the infpedion  of  them,  who 
 fets  right  all  our  brokpn  requefts ,  and  mifplaced  Petitions,  he 
 wafhes  out  our  blots  wilfh  his  blood,  his  Mediation  is  the  fine  fcarfe 
 through  which  our  prayers  are  bouJted,.  all  that  is^courfe  and  He- 
 tcrogeneal ,  He  fevers  from  the  pure  •,  what  is  of  his  ow-n  fpi- 
 rits  breathing,  Heprefents,  and  what  our  flcfhly  part  added,  He 
 hides,  that  it  fhall  not  prejudice  us  or  our  prayers.  This  was  the 
 fweet  Gofpel-truth  wrapt  up  in  the  Priefis  bearing  the  fins  of  their 
 holjf  oferings,Exod.2S.s6. 
 ^  4.     Though  the  prefence  of  thefc  be  a  great  affli<S:ion  to 
 
 ^*  thee  ,  yet  God  will  make  them  pf  lingular  ufe  to  thee.     Firfi  ^ 
 
 To  humble  thee ,  and  take  all  glorying  from  thee ,  that  thou 
 Ibalt  not  pride  thy  feif  in  thy  other  afliilances  ,    which  thou 
 wouldft  be  prone  to  do ,  if  th3y)raycr  had  not  this  lame  foot 
 to  humble  thee.      Secondly  ,    To  keep  thsc  wakeful  and  cir- 
 cumfped:  in  thy  Chriftian  courfe.     By  thy  diilurbance  from, 
 thefe ,  thou  feeft  the  Warre  is  not  yet  quite  done.     The  Ca- 
 tfaaffite  is  jet  in  the  Land -^  though  not  Mailer  of  the  Field,. 
 yet  skulking  in  his  holes  and  faftneiles  ou-t  ot  which  he  comes 
 like  an  Adder  in  the  path ,  that  by  thefe  fudden  furprizes,  and. 
 nibbling  at  thy  heel ,  he  may  make  thee  like  the  Rider ,   fall 
 backward ,  and  fo  fteal  a  vidory  unawares  of  thee  ,•  whom 
 he  defpairs  to  overcome  in  a  pitcht  Battel  by  fins  >  more  de-^ 
 liberate  :      And  truly,  if  he  dare  be  fo  bold  as  to  ^ci  upon 
 thee  ,  when  in  ComiTi,iimon  with  God    (  fo  nigh  thy  Rock 
 and  Caftle  )     doth  it  not  behove  thee ,    Chnftim  ,  to  look, 
 about  thee  ,     that  -he  gets  no   greater  advantage  of  thee,, 
 when  thou  art  at  further  diftan-ce  from   him  in  thy  worldly 
 employments  ?     Thirdly  ,     God  will  make  the?  by  thefe,more 
 merciful  to,  und  lefs  ce'nforbus  of  thy  brethren  in  greater  faiti- 
 tngs.  , 
 
 '  %  In 
 
Praying  always^   ^c,  ,         551 
 
 5.  In  chy  faithful  confiid  with  them  thou  may'ft  pro- 
 inife  thy  feif,  at  laft,  viAory  over  them  ,  but  cxped  tliis 
 gradually  to  be  done ,  not  at  once ,  nor  haftily  to  be  delive- 
 red inw  thy  hands.  As  God  faid  of  Ifratls  er^cmies.  There- 
 fore maintain  the  Hght ,  faint  not  at  their  ftubborn  refiftancc; 
 pray  and  mourn  that  thou  canft  pray  no  better  ^  mourn  and 
 tight  again ^  figbt  and  believe  them  down,  though  fometimes 
 they  get  thee  under  their  kci.  God  made  a  proraife  to  2^ 
 ah  atter  the  flood,  in  which  he  gave  Jihrn  a  Soveraignty  over 
 the  creatures.  The  fear  of  you ,  and  the  dread  of  jot*  ,  fjall 
 bt  ufoH  every  beafl  of  the  Earth  ,  Gen.  9,  2.  But  we  fee 
 many  bealb  are  fierce  ,  favage  ,  and  cruel  to  mankind  ^  yet 
 thus  it  is  fiilfiird  ,  That  none  are  fo  fierce ,  and  unruly ,  but 
 by  mans  Art  and  induftry  they  have  been  and  ftill  are  taken 
 and  tamed  ,  as  the  ApoBle  hath  it,  fames  3.  7.  Thus  God 
 hath  given  his  Saints ,  by  promife ,  a  Soveraignty  over  finnc 
 and  Satan  ,  He  vpHI  fuhdue  both  under  your  feet.  The 
 <iread  of  the  Saints  fhali  fall  on  the  proudeft  Devil ,  and  his 
 foot  (hall  be  fet  on  the  neck  of  his  fiercefl  luft  ,  yet 
 this  will  M  hot  Work  before  the  one  jor  other  be  cfic- 
 ded. 
 
 Uu4  CHAP. 
 
22  2  TrayingaltPayeSy  ^e. 
 
 CHAP.  XVIIL 
 
 SaPans  Third  and  lafi  Defign  upon  the  S aims 
 Frayer  \  tpitb  the  firji  impediment  that  may 
 fibflrudl  the  acceptation  of  his  prayer  in  Hea- 
 
 P^^^^'^^/^i^  ^^  ^^^^^  ^"^  ^^  Defign  that  Satan  hath 
 l^^^^^^l     againft  the  Saint  in  this  gr«at  undertaking  of 
 i^'^<-   A     pj^^ygj.^  is  to  hinder  his  fuccefs  therein.    He 
 will  hive  thee,  Chriftian,   (^if  he  canzone 
 way  or  other,  outwafds.  or  homewards- 
 and  it  comes  all  to  one ,  whether  the  (hip 
 be  taken  as  it  go  forth,  or  as  it  returns  home; 
 nay,  of  the  two,  it  is  the  greater  lofe  to 
 be  Defeated  of  our  expeftations,   when   we  look  for  our 
 prayers  to  come  richly  fraught  with  mercies  from  heaven. 
 Now  two  ways  he  labours  to  hinder  the  fuccefs-of  prayer. 
 tl  1.  He  endeavours  to  hinder  the  welcome  of  their  prayers  with 
 
 God ,  that  they  may  be  caft  as  a  Petition  out  of  Court ,  which 
 Godwin  not  look  on. 
 a.  2-.  If  he  cannot  prevail  in  thts^  then  he  playsan  after-game,  and 
 
 will  fo  handle  the  matter  ('if  poffible  )  that  though  they  have  wel- 
 come with  God, and  find  gracious  reception  in  heaven,yet,that  this^ 
 be  not  believed  by  the  Saint  on  earth  ,  but  that  he  gives  them  for 
 loft,  ind  looks  no  mor^  after  them.  Now  though  this  be  not  a  to- 
 tal and  final  mifcarriage  of  the  prayer,  yet  the  Devil  hath  hereby  a 
 great  ;-dvant:^ge,  depriving  him  of  the  prefent  comfort  and  benefit 
 which  his  faith  might  pay  him  in  before  a  return  is  made  of  his 
 grayer.. 
 
 Sser 
 
Praying  alwayeSy  d^c,  agj 
 
 Sic  t.    r. 
 
 SAtan  labours  to  hi-ndcr  the  entertainment  of  ourprayers  in  he.> 
 ven.  Now  our  prayers  may  feveral  ways  be  ftopt  at  heavens 
 door ,  and  denied  that  gracious  accefs,  which  God  ufeth  to  give. 
 Ilpeaknowof  Saints  prayers ;  as  for  the  prayers  of  the  wicked,, 
 there  is  one  Law  for  them  all,  to  be  caft  over  the  bar,  and  the 
 door  fhut  upon  them.  The  Tree  muft  be  good  ,  before  the. 
 fruit  it  bears  can  tafte  fweet  on  God's  palate.  Now  the  ftopp.ge 
 which  the  Saints  prayer  meets  withal,  fprings  not  from  anyun- 
 willingnels  in  God  to  give  out  his  mercy ,  or  any  diflike  to  have 
 Be^ars  at  his  Door.  A  Deo  placet  Deo  dare  ,  ut  proper  hoc- 
 tmnia  creavit ,  volebat  emm  habere  c^Udt  &  quihta  dare.  God: 
 isfo  delighted  with  ads- of  mercy,  that  therefore  he  made  tl^e 
 World,  and  all  in  it,  that  he  might  have  Suitors  to  beg ,  and  Alms, 
 to  give  to  thofe  Suitors  i  but  from  our  fdves,  we  put  the  ftones 
 into  the  Lock,  which  hinders  the  turning  of  Prayers  key  in  it, 
 and  foindeed  we  (hut  the  door  of  mercy  upon-  our  felves.  The 
 Devil  himfelf  could  not  immediately  hinder  a  S?.ints  welcome ,. 
 he  hath  not  fuch  command  of  God's  ear ,  did  we  not  put 
 words  into  his  mouth,  and  help  him  to  a  charge  agiinft  us. 
 The  lyes  which  he,  z%  a  falfe  Accufer  ,  carries  to  God ,  (hall 
 not  prejudice  us  in  God's  thoughts,  or  m^ke  our  prayers  the  lefe 
 acceptable i  but  if  the  Accufition  be  true,  God  will  hear  ir 
 thoughhebe  a  wicked  fpirit  that  tellstheTc^Ie,  and  we  his  Deer 
 €hildi-en  of  whom  itis  told.  A  fither,  when  he  hears  of  forae 
 wicked  pnnck  his  Child  hath  plaid,  will  chide  and  frown  on  him 
 though  it  be  an  enemy  th.it  told  him  ofit.  Now  to  inftance  what 
 mifcarriages  in.  a  Saint  hinder  their  audience  at  the  Throne  of 
 Grace. 
 
 "•'^•W 
 
 Sect.  IL 
 
 Hen  the  thing  prayed  for  is  not  sccordi«g  to  the        *1 
 Will  of  God,    We  have  not  a  liberty   to  pray  at 
 
 ran» 
 
gg^  fraying  aln?ayes  ,  d^c. 
 
 randomefor  what  we  will.    The  Throne  of  Grace  is  not  fet  up 
 that  we  may  come  and  there  vent  our  (udden  diftcmper'd  paffi- 
 ons  befor.^  God,  or  to  make  any  f  wcy  motion  to  him  that  comes 
 in  our  head  •  truly  then  God  fhould  have  work  enough.    If  he 
 hadpromifedtofign  ail  our  Petitions  without  any  regard  to  the 
 iiibjed  matter  of  them ,  he  (hould  too  oft  fet  his  Hand  againft 
 bimfelf,  and  p-ife  that  away,  which  would  be  little  for  his  glory 
 to    give.      Herod  wss  too  lavifh  ,    when  iie  gave  his  Minkn 
 leave  to  ask  what  fhe  would ,  even  to  half  of  his  Kingdom , 
 and  lie  paid  dearly  for  it  •    for  he  gave  her  that  head   which 
 was  more  worth  than  his  whole  Kingdom    (  for  the  cutting 
 off  his  head,,  loft  him  liis  Crown  ^     No,  we  have  to  do  with 
 a  wife  God ,  who,  to  ftop  the  mouth  of  all  fuch  bold  beggars, 
 that  would  ask  what  unbefcems  us  to  defire ,  or  him  to  give, 
 hath  given  a  Law  of  Prayer  ,   and  frinted  us  to  the  matter 
 thereof  ,     pvhen  ye  pray ,  fay  ,    Our  Father ,  &c.     That  is, 
 J  earn  here  what  you  m<ay  pray  for  in  fatth  to  receive,  i  fok 
 5.    14.     This  u  the  confidence  "^e  have  in  him  ,    that  if  ^t 
 a>ih^any  thing  according  to  his  Will,  he  heareth  us.     Faith  with- 
 out a  promife,  is  like  a  foot  without  any  firm  ground  to  ftand 
 Kpon.     *Twas  well  Luther  interpreted  himfelf,  when  he  faid. 
 Hat  voluntas  me  a.  My  will  be  done;    <JMea.^  Bomine  ^  quia 
 tua ,  My  will,  Lord,  becaufe  thine.    Now  the  promife  con- 
 tains this  Will  of  God.    Be  fure  thou  gathereft  all  thy  flow 
 ers  of  prayer  out  of  this  Garden,  and  thou  canft  not  do  amifs. 
 But  take  heed  of  mingling  with  them  ,   any  wild  gourd  of 
 thine  own.     Remember   me  check  our  Lord  gave  his  Dif- 
 ciples  when  venting  their  Vindidive  Paffion  in  their  pray- 
 er,     wilt  thou  that    we  command  fre    to   come    down  from 
 Heaven  to  confume  them  ?     And  he  faid ,    You  know  not  Vphat 
 manntr  of  ffirit  ye  are  of  ^     Luke    9.  54,    55,      They   had 
 here  an  example  to  countenance  their  Ad:  ,    but  that  Herd* 
 cus  impetus,  and  extraordinary  fpirit  ,   by  which  Elijah  and 
 other  of  the  prophets  were  aded  ,  is  not  our  ftanding  Rule 
 for  Prayer  ^    that   came  in  them  from   the  Spirit  of  God , 
 which  in  us  may  proceed  from  the  ipiric  of  the  Devil,  which 
 is  implyed  in  our  Saviours  queftion  ,     Tor-i  know  not  rf4>at  man- 
 ner of  ffirit  ye  are  of     As  if  he  had  faid  ,    You  little  think 
 
 who 
 
fraying  alwayes^^  &•€.  g}«j 
 
 who  ftirred  you  up  :  You  had  your  Coal  not  from  God's 
 Altar  but  from  Satan's  Furnace.  Oh !  let  us  beware  that 
 We  be'  not  the  Devils  Mefegers,  in  going  to  God  upon  his 
 Errand  •  Which  we  do ,  when  we  pray  againft  ihe  Rule,  or 
 without  a  Warrant.  Belch  not  out  thy  unruly  paflions  of 
 anger  there  presently  to  have  thine  enemies  confounded 
 r  the  Difciples  Cafe  ;  nor  vent  thy  intemperate  forrow 
 through  impatience  :  As  "(ob  in  the  Paroxyfme  of  his  trouble 
 begs  of  God  to  take  away  his  Jife  m  all  haft.  Take  counfei 
 of  the  Word ,  acd  let  not  thy  lip  he  hafiy  to  utter  a  matter  be- 
 fore the  Lord.  Daniel's  Method  was  the  right.  Chapter  9.  2. 
 Firft  he  ooes  to  the  Scripture ,  and  fearches  what  the  mind  of 
 God  wss^ncerning  the  time  when  he  had  promifed  his  peo- 
 ple a  return  out  of  their  captivity ,  which  having  found,  and 
 learnt  thereby  how  to  lay  his  plea ,  then  away  he  goes  to- 
 befiege  the  Ttrone  of  Grace.     Verfe  3.    ^r,d  j  fct  my  fact 
 
 mto  the  Lord  God,  to  feek  h  P^^^ ^  ^''  ^''^  ^^^"  ^'^^  .^^ 
 poor;>  In  wan:  of  any  temporal  mercy  ?  Go,  and  enquire 
 upon  what  terms  thefe  are  promifed,  that  thy  faith  may  not 
 ict  beyond  the  foundation  of  the  promife  by  a  peremptory  and 
 abfolute  defire  of  them,  for  then  thy  building  will  fail ,  and  thou 
 be  put  to  fharae,  bccaufe  ihou  askeil  mere  th?.n  God  ever  pro* 
 mifed. 
 
 CHAP. 
 
93^ 
 
 Fraying  alwayet ,  ^«. 
 
 ««^  «w\i  ^w  ^  *0<i  ^  •©« -v^  *^  «©^  *»^  ^^  ^  ^;iSji  ^  ♦{  ^ -o^ -»  „  j«» 
 
 CHAP.    XIX. 
 
 The  Second   thing  that    may  hinder  the  weU 
 come  and  accept jtion  of  a  Saint* s  prayer. 
 
 Hough  the  fubjcft  matter  of  a  Saints  prayer 
 2.         l^^  ^  I   ;  f>»K    f?     bebottoru'dontheWord,  yetiftheend 
 
 he  aims  at,  be  not  levell'd  right,  this  is  a 
 
 feconddoorat  which  his  prayer  will  be 
 
 jftopt,  though  it  pals  the  former.    TcmJ^ 
 
 and  receive  not ,    becaufe  ye  atk^  amifs  , 
 
 that  you  may  coafume  it  uf  on  your  IttTts, 
 
 Take,  I  confefs,  a  Chriftian  in  his  right 
 
 temper,  and  he  levels  at  the  glory  of  God, 
 
 yet  as  a  Needle  that  is  toucht  with  a  Load-ftone,  may  (being 
 
 fhaked)  be  removed  from  its  beloved  point  to  which  Nature 
 
 hath  efpoufed  it ,  chough  trembling  till  it  again  recovers  it :    So 
 
 a  gracious  foul  may  in  a  particular  Ad  and  Rcquefl:  vary  from 
 
 this  end  ( being  jogg'd  by  Satan)  yea  difturb'd  by  an  enemy 
 
 nearer  home ,  his  own  unmortified  corruption.     Truly  he  is  a 
 
 rare  Archer  that  ever  hits  this  white.    Do  you  not  think  it  po/Ii- 
 
 ble  for  a  Saint,  indiftrefsof  bodyandfpiric,   to  pray  for  health 
 
 in  the  one,  and  comfort  in  the  other ,  with  too  felfifh  a  refped: 
 
 had  to  his  own  eafe  and  quiet  ?    Yes  fure ,  and  to  pray  for  gifts, 
 
 andafliftanceinfomeeminentfervice  with  an  eye  afquint  to  his 
 
 own  credit  and  applaufe ,  to  pray  for  a  child  with  too  inordinate 
 
 adefire,  that  the  honour  of  his  houfe  maybe    built  up  in  him. 
 
 I  know  none  fo  feafon'd  grace,  as  not  to  be  fubjed  to  fiicb  tvarp- 
 
 ings  of  fpirit :     And  this  may  be  und erftood  as  the  fenfe  (in  pirc) 
 
 of  that  expreflion  ,     Pfalm  66.  i8^  If  I  regard  irnqnity  in  my 
 
 heart ,  the  Lord  tri/l  not  hear  me.     For  though  to    defire  our 
 
 own  health,  peace  and  rcputatioB,  be  not  an  iniquity  ( when 
 
 coa- 
 
Fraying  alnpayeSy  d^c^  337 
 
 Queft. 
 
 contained  within  the  banks  that  God  hath  fet  )  yet  when  they 
 over-flow,  and  are  to  fuch  a  height  lift  up,  as  to  over- top  the 
 glory  of  God ,  yea  to  ftand  but  in  a  level  with  it,  they  are  a  great 
 abhomination.  That  which  in  the  firft  or  fecond  degree  is  whole- 
 fome  food ,  would  be  rank  poyfon  in  the  fourth  or  tifth  •  There- 
 fore (^Chriftian)  Catechize  thy  felf  before  thou  prayeft,  Omy 
 foul,  what  fends  thee  on  this  errand !  Know  but  thy  own  mind, 
 what  thou  prayelt  for ,  and  thou  mayft  foon  know  Gods  mind 
 how  thou  (halt  fpeed.  Secure  God  his  glory ,  and  thou  mayft 
 carry  away  the  mercy  with  thee.  Had  Adonijah  askt  Abifhag 
 out  of  love  to  her  perfon ,  and  not  rather  out  of  love  to  the 
 Crown ,  'cis  like  Solomon  would  not  have  deny'd  the  banes  be- 
 tween them,  but  this  wife  Prince  obferved  his  drift  to  make  her 
 but  a  ftep  to  his  getting  into  the  Throne  which  he  ambitioufly 
 thirfted  for ,  and  therefore  his  requeft  was  deny'd  with  fo  much 
 difdam.  Look  that  when  thy  Petition  is  Loyd,  there  be  noc 
 Treafon  in  thy  end  and  aim  ^  if  there  be  ,  He  will  find  it 
 out. 
 
 Queft.  Tvhen  pull   I  knoyo   that    I  dm    At  Ged  or  [elf  in 
 jiraj/er  ?  . 
 
 Anfw.  This  will  commonly  appear  by  the  pofture  of  our  heart,       .  r 
 when  God  delays ,  or  denies  the  thing  we  pray  for.    Afoul  that     •^'^i^ 
 can  acquiefce,  and  patiently  bear  a  delay  or  d.^nial  (  I  fpeak  now 
 of  fuch  mercies  as  are  of  an  inferiour  nature,  not  necelTary  to  fai- 
 vation ,  and  fo  not  abfolutely  promifi^d  )  gives  a  hopeful  teftimo- 
 ny,  that  the  glory  of  God  weighs  more  in  his  thoughts,  than  his 
 own  private mtereft  ,  or  accommodation.     A  felHfh  he  .rt  is  both 
 peremptory  and  hafty^  it  muft  have  the  thing  it  cries  for,  and 
 that  quickly  too,  or  eife  ic  faints  or  chides,  f^lls  down  in  a  fvvoon, 
 or  breaks  out  into  murmuring  complaints ,  not  fparing  to  fall  foul 
 on  the  promifes  and  Attributes  of  God  himfelf.     jvherefore  have 
 roe  fafiedj  /aj  thej ,  and  then  feefi  not  ?  Ifi.58.   3.     Now  from 
 whence  come  both  thefe ,  but  from  an  over- valuing  of  our  felves  > 
 which  makes  us  clafh  with  Gods  glory,  thitmaybc  more  advan- 
 ced by  thefe  delays  and  deni?.ls,  than  if  we  had  the  thing  we  fo 
 earneftly  defire.     God  wjs  more  gbrified  in  denying  Chrift  him- 
 felf his  life,  than  if  he  h?d  lee  that  bitter  Cup  pafs  without  his  ta- 
 iling of  it,  which  Chrift  (fohn  12.  28.)  u.nder;l:anding  fully , 
 refign'd  himfelf  thereunto ,  faying ,  Father  ,glorifle  thy  fdf-^  mt 
 
 X  X  my 
 
s  j8  ^^^y^f^g  alvpayes^  &c. 
 
 my  TVill,  hut  thy  will  he  done.  As  if  hehadikid,  I  would  not 
 fave  my  Ufe,  to  lofe  thee  the  leaft  of  thy  glory .-  This  is  the  Co- 
 py we  (hould  all  write  after.  Indeed  if  our  diltempered  hearts  be 
 fo  wilful  and  hafty ,  as  not  to  be  concent  with  what ,  and  that 
 whenkpleafethGodalfo,  hefhouidnot  love  us  in  gratifying 
 fuch  defires,  for  thereby  he  would  but  nourifli  our  diilem-  " 
 |)er,which  is  better  cured  by  ftarvmg^than  feeding  it. 
 
 CHAP.  XX. 
 
 Containes  the  Third  and  Fourth  Bluch^  that  may 
 lie  in  the  way  of  a  Saints  prayer, 
 
 ^HE  Chriftians prayer  may  mifcarr^',  when  with 
 his  prayer  he  joyns  not  a  diligent  ufe  of  the 
 means :  We  muft  not  think  to  lie  upon  God, 
 as  fomc  lazy  people  do  on  their  rich  kindred  •, 
 to  be  always  begging  of  him ,  but  not  put 
 forth  our  hand  to  work  in  the  ufe  of  means. 
 God  hath  appointed  prayer  as  a  help  to  our  diligence ,  not  as  a 
 Cloak  for  our  floth.  Idle  Beggars  are  welcome  neither  to  Gods 
 door  nor  maas.  What!  wilt  thou  lift  up  thy  hands  to  God  in 
 prayer,  and  then  put  them  in  thy  Pocket !  Doth  not  God  for- 
 bid oiu:  charity  to  him  that  workethnot  ?  fVe  commanded  yon , 
 if  any  ^ould  not  ^ork^y  neither  fhoald  he  eat ,  2  TheflT.  3 .  10. 
 And  will  he  encourage  that  idlencfs  in  thee ,  which  ^^he  would 
 have  punifhed  by  us?  'Tisagoodglofs  of  ^^r;»i«ri  upon  that 
 of  Jeremiah^  Lament.  3.41.  Let  H6  lift  up  our  hearts  ^ith  our 
 hands  t»  God  in  the  Heavens.,  ^m  orat  &  lahrat ,  ille  cork- 
 vat  ad  Deum  cum  manihm>  He  that  prayeth  ,  and  is  diligent 
 in  the  efe  of  means,  is  the  perfon  that  lifts  up  his  he  irt  with  his 
 hands  to  God;  Look  therefore,  Chriftian,  thou  mingleft  thy 
 fweat-  with  thy  tears  ^^  thy  labour  with  thy  prayers.    If  thy 
 
 grayef • 
 
fraying  alivays^   &c.  ^qp 
 
 prayer  doth  not  fee  thee  on  work ,  neither  will  it  fet  thy  God  at 
 work  for  thee.  Isitaluil  thou  art  praying  ag^inft?  And  doft 
 thou  fit  down  idle  to  fee  whether  jt. will  now  die  alone  ?  Will 
 that  prayer  flay  one  iuft,  that  lets  another  ( thy  floth  I  mean  > 
 live  under  its  nofe  ?  As  God  will  not  fave  thy  foul ,  fo  neither 
 willhedeftroy  thy  fin,  unlefsthyhandalfobeput  to  the  work. 
 Site  how  God  raifed  Jofhmh  from  off  the  earth,  where  he  lay 
 praying  and  mourning  for  Ifrads  defeat,  ^ofo,  7.  10.  Get  thee 
 ftf ,  wherefore  liefl  thou  upon  thy  face  ?  Ijrael  hath  finned^  ^c, 
 Vcrfe  12.  Therefore  the  children  of  Ifmel  could  not  fiand  be- 
 fore their  enemies^  &c,  Vcr.  I3.  V]^^  fanBifiethe  people.  Oft 
 how  oft  may  God  roufe  us  up  from  our  knees,  and  fay ,  Why  lie 
 ye  here  with  your  lazy  prayers !  you  have  (inned  in  not  taking  my 
 counfel,  and  obeying  my  Orders  ^  I  bade  you  watchj,  as  well  as 
 pray  -,  why  do  you  not  one,  as  well  as  the  other  ?  My  command 
 obliges  you  to  flie  from  the  fnare  that  Satan  lays  for  you,as  well  as 
 pray  againft  it :  therefore  it  is  you  cannot  ftand  before  your  lufts. 
 Mofes  durft  not  go  to  God  with  a  prayer  in  behalf  of  finning 
 Ifrael^  till  he  had  fliewn  his  zeal  for  God  againft  their  fin,  and 
 then  he  goes  and  fpeeds :  See  £xodm  32.  25.  compared  with 
 Verfe  3  i.  Doft  think  to  walk  loofely  all  day,  yielding  thy  felf, 
 and  betraying  the  glory  of  God  into  the  hands  of  thy  Iuft  ,  and 
 then  mend  all  with  a  prayer  at  night?  Alas  thy  cowardize  and  floth 
 will  get  to  heaven  before  thy  prayer,  and  put  thee  to  fliame,  when 
 thoucomeft  on  fuch  an  erran3. 
 
 Fourthly^  The  Saints  prayer  may  mifcarry  from  fome  fecret 
 grudge  that  is  lodged  m  hisneartagiinfthisbroth.-r.  Anger  and 
 Wrath  arei-lrang.- Fire  toputtoour  incenfe.  'Tis  a  Law  writ 
 upon  every  Gate  of  Godshoufe  (every  Ordinance  I  mean)  at 
 which  we  are  to  enter  into  O3mmunion  with  God ,  that  we  muft 
 L6ve  onr  Brethren.  When  we  go  to  hear  the  Word,  what  is 
 the  Caveat ,  but  that  we  fliould  lay  afde  all  malice,  envy, and 
 evil-jpp^ng ,  and  as  new-born  babes ,  dejire  the  fncere  Alill^ 
 */  the  hVord.  The  Gofpel  will  not  fpe*k  peace  to  a  wr.ithful  fpi- 
 rit:  Anger  and  malice,  like  a  fait  corroding  humour  in  the  fto- 
 mack,  makes  us  puke  and  caft  up  the  Milk  of  the  Word ,  that  ic 
 cannot  flay  with  us  for  nourifliment.  Is  it  the  Gofpel-Supper  thou 
 fitft  at  ?  this  is  a  love-feaft{;  and  though  it  may  be  eaten  with  the 
 bitter  herbs  of  finsforrow,  yet  not  with  the  four  leven  of  wrath 
 
 X  X  2  and 
 
2AO  Vraying  alvpayes^  ^c. 
 
 and  malice ,   i  Cor.  n.  i8.  whmye  come  together  in  the  Churchy 
 1  hear  that  there  be  divijtom  among  jou^  &c.     Now  mark  what 
 follows,  Verfe  20.  This  is  mt  to  eat  the  Lords  Snf per. Ch.n{i 
 will  not  communicate  with  a  wrangling  jangling  company.  When, 
 fuch  Gueftscome  ,  he  rifeth  from  his  own  Table,  as  Davids 
 children  did  from  Jhjaioms,  upon  the  Murder  of  their  brother 
 Arry/ion ,  i  Sam.  13.29.     And  for  prayer ,  you  know  the  Law 
 thereof,  Lift  up  pure  hands  mthout  wrath  anddouhting,i  Tim. 
 2.8.  implying,  that'cisimpoflibletopray  in  faith  and  in  wrath. 
 'Duohm  modis  oratio  impeditur  ^  Ji  ad  hue  homo  mala  committit 
 Aut  Ji  committenti  in  fe  ex  toto  corde  non  dimittit.     Our  prayer 
 maybe   hindred   two    wayes^  By  lying  in  any  fin  we  commit 
 againft  God  :  Or  in  wrath,  by  not  forgiving  our  brothers  com- 
 fiiittedagainft  us,     Thofetwoin  our  Lords  Prayer  ,  cmnot  be 
 divorced  ^    Forgive  m,  as  '"^e  forgive.      This  is  that  ferrum   in 
 vulnere  (  as  the  fame /'^f /?? r  hath  it  ^  which  fnakes  our  prayers 
 as  unefTeftual  to  us,  as  the  Plaifter  is  to  the  Wound  in  which  the 
 Bullet  ftill  remains. 
 
 Now  the  reafon  why  God  is  fo  curious  in  this  point,  is,becaufe 
 Himfelf  is  fo  gracious  ^  and  He  being  Love ,  can  bid  none  wel- 
 come that  are  not  in  love.    The  Hf<#^f»J"  had  fuch  a  riotion,thac 
 the  gods  would  not  like  the  Sacrifice  and  Service  of  any,  but  fuch 
 as  were  Uke  themfelves.    And  therefore  to  the  Sacrifices  of  Htr- 
 cjileSy  none  were  to  be  admitted  that  were  Byvarfs.    To  the  Sa- 
 crifice of  Bacchus^  a  merry  god ,  none  that  were  fid  and  pen- 
 five,  as  not  fuiting  their  genious.    An  excellent  truth  maybe 
 drawn  from  this  their  folly.     He  that  would  like  and  pleafe  God,, 
 mult  be  like  to  God.    Nowour  God  isa  Godof  peace  ^   Our 
 heavenly  Father  merciful  -^  and  therefore  to  him  none  can  have 
 friendly  accefs ,.  but  thofe  that  are  children  of  peace,  and  merci- 
 ful as  their  Father  is.    Oh !  watch  then  thy  heart ,  that  Satan's 
 Fire-Balls  (  which  upon  every  little  occafionhe  will  be  thcftwing 
 in  at  thy  Window^  take  not  hold  of  thy  fpirit,  to  hndfe  any 
 heart-burning  in  thee  againft  thy  brother.     If  at  any  time  thou 
 feed  the  lead  fmoak ,  or  fmellefl:  the  leaft  fcent  of  thi«  fire  in  thy 
 bofome,  deep  not  till  thou  haft  quencht  it  j  be  more  cireful  to 
 tiy  this  fire  in  thy  heart  afide,  when  thou  goeft  to  bed ,  than  the 
 other  that  is  on  thy  He.irth.     How  canit  thou  by  prayer  commit 
 thy  fcif  into  Gods  hands  that  pight,  wherein  thou  carried  a  fpark: 
 
 thereof 
 
Fraying  dwayeSy  d^c,  j^i 
 
 thereof  fmoothered  in  thy  breaft?     Irafci^  hominis^  imm  yion 
 prficere ,  ChriftUni  eB.     Jerome.     As  a  frail  man  thou  caaft 
 not  hinder,  but  fuch  a fpark  may  light  on  thee,  yet  if  thou  wilt 
 prove  thy  felf  a  ChriiHan,  thou  mult  quench  it.     Nay  more ,  if 
 thou   wilt    fhew  thy  felf  a  Chriftian,,  and  have  thy  prayer  tind 
 Gods  ear  or  he.irt  open  to  it,  thou  mult  do  thy  utmoit  to  quench 
 it  in  thy  brothers  heart,  as  well  as  thy  own.     It  is  not  enough 
 that  thou  carrieft  peace  in  thy  heart  to  him,  except  thou  endea- 
 voured, that  he  may  be  at  peace  with  thee  alfo.    Matth.  5.  23. 
 Jf  thou  bring  thy  gift  to  the  Altar ,    and  there  rcmer/ibrefi   thf 
 brother  hath  ought  againfl  thee ,  &c.      Hierome  brings  in    the 
 Chriftian  here  expoltulating  his  c.iufe  with  God ,  why  he    will 
 not  hear  his  prayer,     Domine^  quare  nonvis  fufeipere  munm  me^ 
 um?  quid  ad  me  attinet  ?  non  eft  inme.ipotcfiate  ^  fiFraterme~ 
 us  habet  aiiquid  contra  me.     jvhat  u  it  to  me  (Lord),  that mj 
 brother  is  emended  tvith  me  ?     I  cannot  help  that  •   fVilt  thou  ngt 
 receive  my  gift  for  hi^  fault  ?    To  whom  he  brings  Godthus  an« 
 fwering  :     Et  quid  die  is  male  ferve  ?     Intelligo  animumtuum? 
 Nihil  habes  ?  Amas  eum  ?    £l^are  ergo  falvare  eum  nonvis  ? 
 ZJade^  roga  eum^  ns  ille  contra  te  habeat  ut  falvari  pojfit.  JVhat 
 is  it  naughty  fervant  that  thou  fayefi  ?    I  underftand  thy  mean- 
 ing  i  what  is  it  to  thee  ?"  Haft  thou  nothing  againft  him  ?  Doft 
 thou  love  him  ?  wherefore  then  wouldft   not  thou  fave  hus  foul  ? 
 Go  and  beg  of  him  to  be  at  peace  with  thee ,    that  thy  Brothers 
 foul  may  be  faved.    I  fpeak  the  more  of  this  particular ,  being 
 fenfiblewhat  an  hour  ^  or  rather  ^^£'  of  temptation  we  Hve  in, 
 by  reafon  of  thefid  differences  of  judgmenc  amOng  Chriftians  „ 
 which  have  diftil'd  upon  their  affedions  fo  great  a  diftafte  one  to  a- 
 nocher,as  exulcerates  them  into  wrath  and  bitternefs ;,  yea,a  won- 
 derful cure  it  wil  1  be,  if  it  cm  be  prevented  from  e.iding  in  an  irre- 
 coverable confumptionof  love  among  a  great  part  of  this  prefent 
 generation:  EfpeciJly confidering  wh.it malignity  isdropt  into 
 thefe  C/?«rf /^-contentions  by  thofe  Natiw.il  divifions  aJfo  that 
 have  fallen  in  with  them,  or  rather  fprung  fram  chem,  and  which- 
 drew  fo  fad  a  Sword  among  us,  oS  for  many  years  could  nnd  no 
 other  (heath  but  the  Bowels  of  this  then  miferable  Nation.     Oh 
 what  grudges,  animofities,  and  heirt-burnings  have  thefe  two 
 produced.?     The  Sword  f  bLHed  be  God)  isatlaftgot  into  its- 
 Scabbard  of  peace;,  but  have  we  not  caufe  towifh  th.it  it  had 
 
 been 
 
^^z  Fraying  aln?ayes  ^  d^c. 
 
 been  cleaner  wiped  when  put  up ,  and  not  fuch  an  implacable  fpi- 
 ritof  rerenge  and  malice  tobc  found  remaining  among  many  of 
 us,  as  alas  is  too  common  to  be  met  with  every  where?  The 
 ftorm  without  us  is  over  (  blefled  be  God  )  but  is  it  not  too  high 
 within  fome  of  our  breafts  ?  The  flood  of  National  c.  lamitics  is 
 aflwaged,  but  now  the  Tide  is  down  and  gone,  is  there  not  a 
 deal  of  this  filth  (to  name  no  other)  uncharitable  jealoufies, 
 bitternefs,  wrath  and  revenge,  left  behind  upon  our  hearts  ?  e- 
 nough  to  breed  another  plague  and  judgment  among  us ,  if  a  flood 
 of  National  Repentance  does  not  waCh  away  what  the  Sea  of 
 Warre  and  other  Confufions  have  caft  up.  But  if  this  were  all 
 the  mifchief  theyareliketodous,  our  cafe  is  fad  enough-  they 
 will  hinder  our  prayers  ^  for  God  will  not  accept  fuch  facrifices  as 
 are  kindled  with  the  fire  of  wrath. 
 
 CHAP.    XXL 
 
 Contains  the  fourth  caufe  of  a  Saints  prayer  mif car- 
 rying {want  of faithyOi  alfo  what  to  pray  in  faith 
 imports^ ) 
 
 HE  Chrifiians prayer  may  mifcarry  for  want  of 
 faith.  Prayer  is  the  Bow,  the  promife  is  the 
 Arrow,  and  Faith  the  Hand  which  draws  the 
 Bow,  and  fends  this  Arrow  with  the  Hearts 
 meffage  to  heavc  n.  The  Bow  without  the  Ar- 
 row, isof  noufe,  and  the  Arrow  without  the  Bow,  as  little 
 worth  ^  and  both  without  the  ftrength  of  the  Hand,  to  no  pur- 
 pofe.  Neither  the  promife  withont  Prayer ,  nor  prayer  without 
 the  Promife,  nor  both  without  Faith,  avails  theChnfli^n  any 
 thing.  '  So  that  what  was  faid  of  the  Ifraehtes ,  that  they  could 
 not  enter  Canaan  hecaufe  of  unbelief-^  the  fame  may  be  f  .id  of 
 many  of  our  payers ,  they  cannot  enter  lieavv^n  with  acceptation, 
 
 be- 
 
Praying  alwayes^  ^c,  o^^ 
 
 becaufe  they  arc  not  put  up  in  faith.  Now  faith  may  be  confide- 
 red  with  a  refpcd  to  the  perfon  praying,  or  to  the  prayer  put  up. 
 Firft ,  The  perfon  muft  be  a  believer,  but  this  is  not  enough  : 
 There  muft  be  an  ad  of  faith  exerted  in  the  prayer,  as  well  as  the 
 habit  of  faith  dwelling  in  the  peifon.  Mark^  ii.  24.  what 
 things  [oever  ye  defre  when  je  fray  ,  believe  that  je  receive 
 them^  and  ye  Jhall  have  them.  If  the  thing  be  not  to  be  found 
 in  the  promife  chat  wedefire ,  'tis  a  finjto  pray  for  it  ^  if  it  be  , 
 'tis  a  fin  not  to  believe,  when  we  pray  for  it,  and  that  nofmall 
 one,becaufe  thereby,we  both  prophane  an  Ordinance,  and  afperfe 
 the  Name  of  the  great  God. 
 
 ^B 
 
 Sect.!. 
 
 Vt  yvhat  is  it  to  fray  in  faith  ? 
 
 . Anf^.  I.    Firft,  Negatively..    It  is  not  believe  that      .  ^ 
 
 the  very  thing  in  ffecie ,  or  in  its  proper  kind  that  we  pray  for      -^^/^-f'« 
 ftiall  be  always  given.     Chrift  prayed  in  faith,  and  was  heard' 
 I^ebr.  $.     Hebelievednot  the  thing  in  kind  to  be  given,  neither 
 was  it,  yet  his  prayer  wasanfwercd  ^  therefore  befure  thou  learn- 
 eft  the  right  method  of  ading  thy  faith  in  prayer ,  which  muft  be 
 taken  from  the  natureof  the  promife  thou  putt'ft  in  fuit.     As  wa- 
 ter receives  its  figure  f  round  or  fquare  j  fromtbe  Veflel   it   is 
 poured  into:  Soour  faith  is  to  be  fhaped  by  the  promife,  if  that 
 beablblute  (  as  things  neccfTary  to  falvation  are  )   then  thy  faith 
 mayexpedthe^ery  thing  promifed  •  if  otherwife,  then  thou 
 art  not  to  limit  thy  faith  to  the  thing  its  felf,  but  exped  money 
 or  money-worth  ^  health,  or  as  good  as  health  ^  deliverance ,   ok 
 better  than  deliverance.     An  abfolute  faith  on  a  conditional  pro-^ 
 mife  (  without  an  immediate  Revelation,which  we  muft  not  fook. 
 for  )  is  fancy,  not  faith :,  to  commit  a  fin,  not  ad  a  grace,  this 
 K  to  be  free  on  Gods  Purfe  without  a  Grant  ^  for  we  put  more  in 
 the  conclufion  of  our  faith,  than  is  in  the  prcmifes  of  the  pro- 
 mife i  andthisis  as  bad  Divinity  as  Logick.. 
 
 S  EC  T, 
 
§44  Graying  alwayes ,  d^c. 
 
 Sect.   II. 
 
 2.         Secondly. Y^OjJitively.    To  pray  in  faith,  istoaskof  Godin  the 
 Jl    Name  of  Chrift,  what  he  hat-h  promifed  ,  relying 
 on  his  power  and  truth  for  performance,  without  binding  him  up 
 to  time, manner ,or  means. 
 
 l^  Firfl,  We  mud  ask  what  God  hath  promifed,  or  elfe  we  chufe 
 
 for  our  felves,   and  not  beg  •,  we  fub jed  Gods  Will  to  oiurs,  and 
 not  ours  to  his ;,  we  forge  a  Bond,  and  then  claim  it  as  debt,which 
 is  a  horrible  prefumption !  He  that  is  his  own  promifer,mult  be  his 
 own  Pay-Mailer, 
 2.  .  Secondly,  To  pray  in  faith,  isrequired  thatwepray  in  Chrifls 
 
 Name  ^  as  there  can  be  no  faith  but  on  a  promife ,  fo  no  promife 
 can  be  claimed  but  in  his  Nam  e ,  becaufe  they  are  all  both  made 
 to  him,  and  performed  for  him.  They  are  made  to  him,  the  Co- 
 venant being  ftruck  with  him  :  Titm  i .  2.  In  hofe  of  eternal 
 life ,  tvhkh  God  that  cannot  Ij/e ,  promifed  before  the  world  be- 
 gan. And  there  was  none  then  exilHng  but  Chnft  to  whom  the 
 promife  could  be  made  :  So  that  as  the  Child  claims  his  eftate 
 in  right  of  his  father  that  purchafed  it :  So  we  come  to  our  right 
 in  the  promife,  as  Heirs  of,  and  co-heirs  with  Chrift.  And  as  the 
 promife  was  made  to  him ,  fo  it  is  performed  for  him ,  becaufe  his 
 Blood  (bed  was  the  Condition  of  the  Obligation  upon  which  God 
 acknowledged  the  debt  to  Chrift,  and  bound  himfelf  to  perform 
 all  the  Articles  of  the  Covenant  to  his  Heirs  orderly  claiming 
 them  at  his  hands  in  his  Name.  '  lis  not  therefore  enough  boldly 
 to  urge  God  with  a  promife  ^  Pardon,  Lord,  for  thou  h^fl  fro- 
 mifed  it  •  grace  anh  glory ,  for  thou  hafi  promifed  them  ^  but 
 we  mull:,  if  we  mean  to  lay  our  plea  legally  ( I  mean  according 
 to  the  Law  of  faith )  plead  for  thefe  under  the  proteftion  of  his 
 Name.  Thus  Daniel,  Chap.  9. 1 7.  that  holy  man,  laid  the  ilrefs 
 of  his  prayer  on  Chrift  :  Now  therefore,  O  oitr  God,  hear  the  prayer 
 ef  thy  fervant,  andcanfe  thy  face  tojhine  upon  thy  fan^uary  that  is 
 defoUte,forthe  Lords  fake. 
 
 SECT. 
 
Fraying  alwayeSy  C^r.  345 
 
 Sect.    HI. 
 
 Thirdly.  TT"  O  this  praying  in  faith  is  required  a  relying  on 
 X  God,  through  Chrift,  for  a  gracious  anfwer.  Let 
 ihe  former  be  done,  and  the  creature  fail  in  this,  he  prays  not  in 
 faith,  but  takes  the  Name  of  God  and  Chrift  in  vain.  This  ad 
 of  relying  is  the  taking  hold  on  God  in  prayer,  Ifa.64..  When 
 Mariners,  inaftorm,  caft  out  their  Anchor,  and  it  comes  home 
 again  without  taking  hold  on  the  firm  ground  (  fo  as  to  ftay  the 
 fhip,  and  bear  it  up  againft  the  violence  of  the  Waves ,  it  gives 
 them  no  help :  So  neither  doth  a  handlefs  prayer  that  takes  no 
 hold  on  God.  Therefore  you  (hall  find  that  when  a  Chriftian 
 fpeeds  well  in  prayer  ,  his  happy  fuccefs  is  attributed  not  to  na- 
 ked prayer,  but  as  cloathed  and  impowered  with  this  ad  of  re- 
 combency  upon  God.  zChron.  13.  14.  They  cried  unto  the 
 Lord:  Now  fee  verfe  18.  The  children  of  fudah  prevailed  ^e- 
 caufe  they  relied  upon  the  Lord  God,  of  their  Fathers.  He  doth 
 but  lye  in  prayer,  that  doth  not  relieon  God  after  praying. What 
 he  feems  to  give  with  one  hand  to  God,  he  takes  from  him  with 
 another ,  which  is  no  better  than  a  mocking  of  God.  By  pray- 
 ing, we  pretend  to  exped  good  from  him  ^  by  not  rel  jing,we  bloc 
 thisout,  and  declare  we  look  for  no  fuch  matter. 
 
 Now  this  rejyance  of  the  foul,  hath  a  twofold  Way  wliereby  ic 
 fattens  on  God  li^etlie  Anchors  double  hook.      ':''!•.:;!  >'f!^;'j  03 
 
 Firft,  Tt  takes  hold  on  the  power  of  God^  thus  Chrift  in  His 
 Agony,  ffrZ-r.  5.  7.  cjfcred  up  prayers  And  Jtipplications  ypith 
 J^rong  crying  and  t^^^rs^  unto  him  that  was  able  to  fave  him 
 from  death.  In  prayer  we  open  our  cafe  to  God,  declare  how  fiR- 
 ful,  we"k,  fhifclefs  creatures  we  are  ,  and  then  we  commit  our 
 ciuletoGod.  Now rs none v/iil  put  thu  to  anothers  keeping, 
 which  he  thinks  fafe  in  hi  sown  hands  i  fo  neither  will  any  deliver 
 it  to  another,  of  whoO  ability  he  is  not  firft  perfvaded  to  effed 
 that  which  himfelf  is  unable  to  do.  See  Eliphaz,  his  counlel  to 
 fob,  chap.  5.8.  /  trorld  fctl^finto  God ^  and  unto  God  rvokld  I 
 commit  my  caufe :  As  if  he  had  faidjTf  I  were  in  your  c{t,  I  will 
 tell  you  what  courfe  I  would  take ,  I  would  not  look  this  way,  or 
 rhit,  but  fpecdily  haft  me  to  the  Throne  of  grace,  and  when  once 
 
 Yy  I 
 
 ». 
 
^aS  fraying  alwayeSy  &c. 
 
 I  had  told  God  my  very  heart,  I  would  trouble  my  felf  no  more, 
 but  commit  my  caufe  to.him ,  aqd  difcharge  my  heart  of  the  bur- 
 den of  all  its  troublefome  thoughts :    But  under  what  notion 
 would  he  do  all  this?    The  next  words  will  tell  us  ,    Vnto  God 
 tvould  I  commit  my  canfe ,  which  (hes  great  things  and  anfearch- 
 eihle  ^  marvelous  things  without  number.'    Firft  he  would  bottom 
 bis  faith  on  God  as  abte  to  do  great  things ,  and  then  leaving  h^s 
 i:equefl;  lodg'd  in  the  arms  of  fuch  power,  he  doubted  not  but  he 
 ihould  caft  all  care  away ,  and  enjoy  the  ferenity  of  his  mind  ^ 
 whatever  his  condition  was.     Indeed  this  is  the  firftftone  Taith 
 lays  in  her  building.     And  an  errour  in  the  foundation,  will  make 
 thje  whole  houfe  ftand  weak.     Be  fure ,  therefore ,    thou  feyeft 
 ^his  bottome  ftone  with  thy  greateft  care.     Oh !    how   unbeco- 
 l^ing  is  it  to  have  a  great  God ,  and  a  Httle  faith  on  this  great 
 ^oal    AftrongGod,  and  a  weak  faith  on  his  Aknighty  pow- 
 er 1     Unbelief  here  raviflieth  and  offereth  violence  to  the  very 
 Jtight  of  Nature  :     For,  ««•  eternal  Power  and  Godhead  are  k^own 
 hy  the  vifible  things  of  the  Creation ,  Rom,  i.    What  is  not  he 
 j^bleto  do,  thai  could  make  fo  goodly  a  Fabrick  without  Mate- 
 rials,. Tools,  or  Workmen  !     Cmcifige  illud  v-erbftm^potefi  ne  1 
 Away  with  that  qucftion  w-Iiich  fo  grates  the  ears  of  theAlraighty^ 
 Can  he  pardon  ?  Can  he  purge  >  W  hat  cannot  he  do,  that  can  da 
 what  he  will  I 
 2.  Secondly ,  It  takes  hold  on  the  faithfulnefs  of  God  to  perform 
 
 the  pi"<)mife  :     We  are  direded,  in  committing  oiw  felves  to  him,, 
 to  eye  his  faichfulnefs  •   As  unto  a  faithful  (Creator ^   i  Pet,4.i9. 
 ,        The  Saints  faith  hath  been  remarkable,  in  ftaying  themfelves  on 
 this,  while  yet  the  mercy  they  prayed  for,  layafleep  in  its  cau- 
 fes:   jP/<«/.  65.  I.  Praife  waiteth  for  thee,  OGod,  in  Zion-^  and, 
 fptto  thee  fhalL  the  vow  be  performed.     See  ,  he  ftands  with  his 
 Inftrument  ftrung,  and  tuned,  ready  to  ftrike  up,  and  bring  God 
 in  with  the  Mufick  of  his  praife  when  he  fliall  comewiph  anAn- 
 iwit  to  his  prayer ,  not  the  leaft  doub  ting  but  that  he  fhall  ufe  it 
 upon  that  joyful  occafion  ^  for  be  fpeaks  without  Ifs  and  Ands : 
 %i)nto  thee  Jhall  the  vow  be  performed,  O  thou  that  hear  eft  prayer  i- 
 And  yet  that  good  day  was  noi^  come  •  for  even  then  he  cries.put^ 
 Jpi^uities  prevail' againfi  met     So  Pfal.  140.  12.    I  k^ow  the 
 Jiord  will  maintain  the  caufe  of  the  affliEled  ,    and  the   right  of 
 tke^or.    Why?  how  comes  he  fo  confident?    Ver.  12.  S^ure- 
 
Prayiag  always  j   d^c» 
 
 Ij  the  righteoHS  Jhall  give  thanhs  to  thy  Name.  As  if  he  had 
 &<!,  Thou  haft  a  Name  for  a  gracious  and  faithful  God  in  thy 
 promife,  and  this  thou  wilt  never  fuffer  to  be  blotted  by  failing 
 thy  Word :  (  Chriftian  )  thou  mayft  venture  all  thou  art  worth 
 onthepublick  faith  of  Heaven  ^  Bi^  words  are  pure ,  of  Jiiver 
 tried  /even  times  in  a  Furnace,  He  that  will  not  fuffer  a  Lyai^ 
 or  Covenant-breaker ,  to  fet  foot  on  his  holy  Hill ,  will  much  lefs 
 fuffer  any  one  thought  of  falfenefsor  unfaithfulncfs  to  enter  iac» 
 his  own  moft  holy  heart.  ,* 
 
 347 
 
 CHAP.  XXII. 
 
 Four  Rnles  rphereby  rve  mdy  kpow  whether  we  a^ 
 faith  in  prayer  or  no, 
 
 V  T  ho^  may  1  k^o^  tvhen  J  thus  aB  faith  in     Qucft, 
 frajer  ? 
 
 Firfi:,  By  the  ferenity  and  compofure  of  Anfr,i, 
 thy  fpirit  after  prayer.  Faith  may  live  in  a 
 ftoriti,  but  it  will  not  fuffer  aftormtolive 
 in  it.  As  Faith  rifes,  fo  the  bluftring  wind 
 of  difcontented  troublefome  thoughts  go 
 down.  In  the  fame  proportion  that  there 
 i$  faith  in  the  heart,  there  is  peace  alfo  ^  they  are  joyn'd  together, 
 ^uietnefs  and  Confidence ,  Ifa.  30.  15.  In  returning  JhaU  ye  he 
 faved  i  in'^uietnefs  and  confidence  Jhall  he  your  firength  ^  there- 
 fore cal  I'd /?Mf^  in  believing^  Rom.  15.  13.  Even  where  'cis 
 weakeft,  it  will  not  let  the  unquietnefs  of  the  heart  pafs  without 
 a  chiding.  Pfal.  42.  why  art  thou  dif quieted  ,  0  my  foul ! 
 trufi  ftill  in  God.  What  1  Soul !  no  fooner  off  thy  knees,  but 
 clamorous  1  Haft  not  thou  made  thy  moan  to  a  God  able  to  help 
 thee,  and  will  not  that  eafe  thee  !  Faith  disburdens  the  foul  in 
 prayer  of  that  which  oppreffes  it :    Whereas  the  unbelieving 
 
 Y  y  2  foul 
 
34.8  Vraying  alwaytf,  ^c. 
 
 fonl  ftill  carries  about  U  the  caufe  of  its  trouble  becanf,  ir  h,A 
 not  ftrength  to  caft  forth  its  forrows,  and  roul  U  cares  unonP^ 
 intheducy  Chriffian,  doft  thou'carry  aw  y  he  S  buSn 
 on  thy  b:ck  from  prayer  which  thou  idft  Lr  to?t.  Sv 
 thou  didft  want  faith  to  1ft  toff  thvflioulder     ifJr    uf  ^ 
 
 Jhere   and  that  beenae^we  and  l.v^y":ttuld"t'^^l''::^ 
 this  elfcwhere ,  and  brought  thee  away  with  a  light  heart      It 
 K~A,   who  rofe  from  pming,„..,,   wV  „.X„„ 
 y^as  «c  mors  fad.    And  as  Chnft  who  kneeled  down  with  aX 
 rowful  a  heart ,  as  ever  any    but  comes  off  with  a  holy  Z^l 
 to  go  and  meet  h,s  approaching  death ,  and  his  bloody  eSe! 
 nowonthew,,ytomachhim.    An/e  (faithhetohis  LfdpTesI 
 .       to  «,  he  gomg.  Mold  he  «  ^  ha«d  that  doth  betraj  me     vL 
 2(5.     May  It  not  put  us  to  the  bludi  to  think  rh  r,„  "Vu     I'j 
 lefs  fat,sfi Jd  fro/cods  prefence .  th'ntlotr  ^^^^^^^^ 
 forryman?    If  you  were  poor,  and  had  a  rich  friend  thaTbitk 
 you  fend  your  children  to  him,  and  he  will  provide  for  them 
 would  not  this  eafe  your  mind  of  all  yourcaresand  dmraS 
 thoughts  concerning  their  maintenance?     And  doth  nor  PnH 
 promife  more  than  this  comes  to,  when  he  bids  us  he  canlYhr 
 mth,.g,MktycHrre^^efisiemad,know>,  toGodwith  thal^gl 
 
 jz  Secondly .  Doft  thou  continue  praying  even  when  God  conti- 
 
 -  nues  todeny  ,  An  unbelieving  'he  rt  may  have  Jomemettalat 
 hand,  but  will  be*re  to  Jade  in  a  long  Journty.  Faith  wilhhrow 
 m  the  Net  of  Prayeragain,  and,gain,asIongas  Godcommandr 
 and thePromife erjcourageth.  The Grey-hlundJiunts  bvfiohr' 
 When  he  cannot  fee  his  Game,  he  gives  overrunning^  ^u7,h| 
 true  Hound  by  fcent;  he  hunts  over  hedge  and  ditch^Ch  he 
 
 tlZ  'l^'"'/'  P""'^"''  '"  '^'  ^'y  '""S-     An   unBelfevino 
 
 heart  may  be  IS  drawn  out  upon  fome  vifibFe  probabilifles    and 
 
 fenfible  hopesol  a  mercy  coming,  to  pray  ,'  but  when'tlefe 
 
 are   out   of  fight       his   heart   i^.ils  him  ;   but  Faith  keets- 
 
 thefcentoftheProm.fe.and  gives  not  over  the  chap  ^ 
 
 ■  .  Thirdly,  Doft  thou  flint  God,  or  canft  tfiou  truil  him  to  An- 
 
 3  fwer  thy  prayer  m  his  own  way  without  thy  prefcription  ^  wt,, 
 
 we  aeal  with  a  nian,  whofe  ab.lir>.  or  faiftifulnefs  we  have!n 
 
 doubt,  then  welabour  to  makefureofhim  by  tjing  hi  n ',  o  'ir 
 
 t-rms..-,  butif  weflandaffuredoftheir  power Ldtmdivv.'lZ 
 
Praying  alwayeSy  d^c,  3/^5^ 
 
 them  to  thcmfelves.  Thus  the  Patient  fends  for  the  phyficianjde- 
 lires  his  help,  but  leaves  him  to  write  his  own  Bill.  The  Merchant 
 fends  over  his  goods  to  his  FaAor,  and  relics  on  him  to  make  fuch 
 returns  ?.s  his  wifdom  tells  him  will  come  to  the  beft  Market. 
 Thus  the  believing  foul,  when  he  hath  opened  his  hearc  to  God 
 in  prayer,  refigns  himfcif  to  the  goodnefs,  wifdomand  faithful- 
 nefsof  Godtoreturnan  Anfwer :  Rememher  me,  O  God  (faid 
 X^ebemiah  )  concerning  this  alfo  ,  and.  if  are  me  according  t$  the 
 greatntfs  of  thy  mercj ,  Chap.  1^.22.  See  here,  this  good 
 man  makes  bold  to  be  Gods  Remembrancer ,  but  dares  not  be 
 his  Counfellour  or  Prefcriber  ^  he  remits  the  (haping  of  the  anfwer 
 t9  the  ^reatnefs  of  his  mercy.  Hence  it  follows,  chat  whatever 
 way  God  cometh  in ,  the  believing  foul  bids  him  welcome^ 
 Doth  he  pray  for  health,  anl  mifsof  that?  yet  he  blerteth  God 
 for  fupport under  ficknefs.  Doth  he  priy  for  his  children  ,  and 
 thev  notwithftanding  prove  a  crois  ?  yet  he  finds  an  anf^ver  ano- 
 ther way ,  and  fatishes  himfcif  with  it :  After  many  a  prayer  that 
 X)<iv/<!i- nadputup  no  doubt  forhis  Family,  we  find  him  enter- 
 taining an  Anfwer  to  thofe  prayers  with  a  compofed  fpirit  „ 
 though  they  came  not  in  at  the  fore-door  {  by  having  ihc  mercy 
 in  the  Letter)  2^4^.23.5.  Though  my  hotife  be  not  fo  ,  yet 
 Cod  hath  made  a  Covenant  \Vith  me^  &c,.  andthis  he  tells  us^  is 
 all  his  de/ire.  Indeed  a  believer  cannot  mifs  his  d(:Cve5  ,  Pfalm 
 145.  He  win  fulfill  the  de/ires  of  thofe  thatfe^ir  him.  Becaufe 
 they  difown  thofe  defires  which  daOi  with  Gods  \A'ili.  Who  could 
 pray  mo -e  fervently  for  their  children ,  ihmjob  did  To:  his?  He 
 was  with  God  for  them  every  day;  but  after  ali  his  Religious 
 care  of  them,  he  meets  with  heavy  tyd:ngs,  and  hears  them  to 
 bemadeafacriffce  by  death,  for  v/hom  he  had  offered  up  fo 
 many  facri  nets  to  God-,  yet  doch  he  not  foolifhly  charge  God,on- 
 fay  it  was  in  V.  in  that  he  prayM  :  No,  thit  Oyntment  was  not 
 loll,  the  fwour  whereof  w:,3  poured  into  his  own  foul ,  from  the. 
 ■pofture  of  which  he  might  re  id  a  gracious#Lnf  ver^i.i  the  fupporc- 
 in«  f^race  that  enabled  him  to  love  arid  blefs  God  over  the  Grave- 
 ilone  of  his  (lain  children. 
 
 FourLhly ,  By  the  fouls  comporting  it  felf  towards  the. means         4' , 
 ufed  for  obtaining  the  mercy  prayed  for. 
 
 Firft,  If  thou  piayedft  in  Fai:h,  it,  will  kt  thee  to ufe other         iJ. 
 means befides  prayer.    Mark  ho.v  che.  e-^p-fZ/i  Joyns  thefe  to- 
 
g^o  Fraying  alwayes  ^  ^c. 
 
 gether,  Kom.  12. 1 1, 12.  Not  (Lothful  in  buftnefs  ,  fervent  in 
 Jpirit^  ferving  the  Lord ,  cottHnuing  inflant  in  prayer^  As  faith 
 ufcch  her  wings  of  prayer  to  fly  to  hewen,  fo  (he  ufeth  her  feet  of 
 duty  and  obedience  with  which  (he  walks  and  beftirs  her  fcif  on 
 earth. 
 
 Secondly,  Faith  will  make  thee,  as  ufe  means,  fo  to  be  choice 
 of  the  means  thou  uleft  for  the  obtaining  what  thou  befpeakeft  of 
 God  in  prayer.  Faith  is  a  working  grace,  but  it  will  be  kt  on 
 work  by  none  but  God.  Am  I  in  Gods  way,faith  Faith  >  Is  this 
 the  means  he  hath  appointed?  If  it  be  not,  away  he  turns  from 
 it ,  drfdaining  to  work  with  any  of  the  Devils  tools.  Odd  can 
 Anfwer  my  prayer,  futh  the  Believer ,  without  the  help  of  my 
 fin.  If  riches  be  good  for  me,  I  need  not  be  at  thecoft  to  pur- 
 chafe  them  with  a  Lye  or  a  Cheat.  If  health  be  a  mercy,  he  can 
 fend  me  it,  though  I  advife  not  with  the  Devil's  Dodors.  If  joy 
 and  comfort,  there  is  no  need  to  take  down  the  Devil's  Mufick. 
 If  times  be  evil,  he  can  hide  me-  without  running  under  the 
 skirt  of  this  great  man,  and  that ,  by  bafe  flattery  and  diffimula- 
 tion.  When  E^tra  had  committed  himfelf  and  his  company  to 
 God  (now on  their  march  towards  ferHfalem)  by  a  folemn 
 day  of  Fafting  and  Prayer,  and  had  made  a  holy  boaft  of  his 
 God,  what  he  would  do  for  them  that  feek  him  •  he  thought  it 
 both  unbefeeming his profeffed  faith,  and  alfo  dilhoncurable  to 
 his  God,  whom  he  had  fo  magnified  in  the  hearing  of  the  Perft^ 
 an  King  ,to  beg  any  Armed  Troops  for  a  Convoy  to  them  in  their 
 way ,  left  his  faith  (hould  be  brought  into  fufpicion  for  an  empty 
 bravado,  and groundlefs confidence ^  Chap. S. 22.  I  was  a/ha- 
 wed to  require  of  the  King  a  hand,  of  Souldiers  and  Horfemento" 
 help  m  againft  the  enemy  in  the  tvay  y  hecanfe  we  ^ake  unto  the 
 King,  faying^  The  hand  of  our  God  is  upon  all  them  for  good  thatfeek^ 
 '  "Him. 
 
 Thirdly,  If  thou  adeftfaithin  prayer,  thy  faith  will  make  thee 
 not  only  choice  of  the  means  thou  ufeft,  but  curious  and  careful  in 
 ufing  the  means  that  God  chujTeth  for  thee.  Thou  wilt  be  afraid 
 left  it  (hould  itand  in  Gods  light,  by  dealing  thy  cor\'dk^tTiQt  from 
 him  to  truft  in  it.  Faith  will  teach  thee  to  ufe  means  as  Gods  Or- 
 dinance, but  rely  on  God  to  blefs  it.  While  Faiths  hand  is  on 
 the  Plough,  her  eye  is  in  Heaven^  Annus  non  ager  facit  fru- 
 5ium :  The  influences  of  Heaven,  not  the  Tillage  Of  the  Huf- 
 
 band. 
 
Praying  aln?ayes^  C^c.  g^  f 
 
 band,  make  it  a  fruitful  year.  Sometimes  the  Phyfician  appoints 
 a  powder  to  be  taken  in  Wine  or  Beer  ;  Now  'cis  not  the  Beer 
 ot  Wine  that  does  the  cure ,  but  the  po  wder,  which  they  are  on- 
 ly ukd  to  convey  and  carry  into  the  ftoraack.  Thus  mercy  is  han- 
 ded over  to  us  by  the  blefTing  of  God  in  the  ufe  of  means,yerdiinic 
 not  the  me.insdo  it.but  the  Ueliing  of  God  mingled  with  it,andin- 
 fufcd  into  it. 
 
 Fourthly,  and  laOIy  ,    If  thou  adeft  faith  in  prayer,  as  thou 
 wile  be  careful  to  improve  means  when  G<^d  provides  them ,  To 
 thou  wilt  notfufpend  thy  faith ,  when  God  denyes  them.    The 
 believing  foul  dares  not  truft  to  the  means  when  he  hath  them, 
 therefore  he  dares  not  diftruft  God  when  he  wants  them.  Faith 
 knows  though  God  ufeth  means^ye:  he  needs  none.    The  Sun  and 
 (bowers  are  the  means  he  ufeth  for  the  growth  of  the  grafs  and 
 herbs ^  yethemadethefetogrowoutoftheearth(7w.i.]i.  be- 
 fore there  was  Sun  or  rain,  ploughing  and  fowing  is  the  ordinary 
 means  whereby  man  is  provided  with  bread :  But  he  fed  If rael  with 
 bread  without  their  pains  and  husbandry.  Ships,the  means  to  wafc 
 as  over  the  Seas:  But  God  carried  ;/>'^f/  through  the  Red  Sea  with- 
 out (hip  or  boat.  May  be  times  are  hard,  and  thou  art  poor  ^  thy 
 charge  is  gtcat,  and  thy  comings  in  little ,  with  the  Widow  in  the 
 Prophet,  thou  art  making  thy  iaft  Cake  of  the  little  meal  thi^is 
 ieft,to  reafon  and  fence  thou  muft  either  beg,11:e.il,  or  die.    Canft 
 thou  now  upon  praying  to  thy  God,  wait  upon  his  promife  which 
 tells  thee,  Verily^  thoujhilt  be  fed?  Pfa.  3  7.  Arid  on  his  providence, 
 which  records  his  c^re  of  the  Sparrows  on  purpofe  to  allure  us  he 
 will  much  more  provide  for  his  children.^   or  at  hail  doft    thou 
 chide  thy  heart  for  itsdiftruftful  fears  after  praying,  chai'ging  it  to 
 hope  in  God,to  whom  thou  haft  made  thy  moan  >    Truly,  if  thy 
 heart  hath  not  fome  hold  on  God  after  duty,to  ftay  it,  more  than 
 before  in  this  thy  ftreight  j  either  thou  haft  no  faith,orif  thou  haft 
 faith,thou  didft  not  ad  it  in  that  prayer.  True  faith  will  either  ex^ 
 pell  thefc  dejedion&of  heart ,or  at  Icaft  proteft  agamft  th&na. 
 
 C  H  A  ]&; 
 
35 
 
 Vraying  alwayei ,  &-ۥ 
 
 CHAP.    XXIII. 
 
 1he  Second  Policy  or  Stratagem^  with  vphkh 
 Satan  labours  to  defeat  the  praying  Satnty 
 viz.  T(?  t«^  falfi  fiars  into  his  ear ^  that 
 hk  prayer  h  not  he^rd. 
 
 2..  'ih:K^f.'i<i>i^j?-^^.  OW  we  come  to  the  Second  Stratagem  th^t 
 
 Satan  ufeth  to   hinder  the  fucc^fs  of  the 
 Chriftians  prayer  (  which  I  callM  a  partial 
 hindrance,  or mifcarriage thereof)  when 
 the  prayer  it  felf  is  not  loft  (  which  comes 
 to  pafs  only  when  it  finds  not  acceptance 
 with  God)  but  when  the  Chhftian   doth 
 not  believe  on  earth,  that  his  prayer  is 
 heard  in  heaven  ( though  indeed  ic  is)  and 
 foby  his  queftioning  thereof,  he  lofeth  the  Revenue  of  that  pre- 
 fent  peace,  which  otherwife  would  be  paid  in  unto  him  from  the 
 cxpeAationof  its  certain  return  with  a  joyful  Anfwer  :     Asa 
 Merch:'.nt  that  gives  his  Ship  for  caft  away,  when  indeed  it  is  (jfe^ 
 and  richly  laden,  (  only  ftays  for  a  fair  wind  )  he  not  knowing  or 
 believing  this,  puts  him(d{  to  as  much  trouble  and  forro\y ,  as  if 
 it  were  in  truth  as  he  feared,     Phancy  and  ima§in?.tion,evcn  when 
 without  ground  and  reafon,  is  able  to  produce  real  cflfeds,  and 
 fad  confequcnces  intheminds  of  H'.en,     The   falfc   news  ol:  ^c- 
 /f/>^'s  death,  caufed  as  much  forrow  to  old  f^.col7^  yei  morcj'ihin 
 if  hehadfeenhiml^id  out,  and  had  followed  him  to  the  grave. 
 The  f  niloFir  from  a  fear  his  Prifon^rs  were  gone,  and  lie  accoun- 
 table for  them  ,  had  foredone  himfelf  by   falling   on  his   own 
 Sword  ,  if  Pmul  had  not  feafon?bly  cried  out ,    we  are  all  here, 
 do  thy  fdf  m  harm.    And  truly  our  unbelieving  fer.rs  have  no 
 
 Icfs 
 
Praying  always^   i^c,  ^^q 
 
 kfs  power  upon  our  hearts  ^  they  rob  the  Chriftian  of  the  joy  of 
 his  life  (  and  man  is  but  a  four  piece  of  clay  when  that  is  goae  ) 
 'CIS  not  praying,  but  believing  prayer  is  heard,  that  will  make  a 
 glad  heart,  and  a  chearful  countenance.  Hannah  often  pr  ^yed, 
 Ihe  was  acquainted  with  the  work  many  years,  y  et  never  had  the 
 burden  of  her  fpirit  taken  off,  till  fhe  had  faith  ihe  fhould  fpeed  : 
 Yea  moreover,  they  weaken  the  fpirit  of  prayet  •,  he  that  expcds 
 little  from  prayer,will  not  be  mu ch  in  prayer.  1  hat  Trade  is  bed 
 tended,  which 'tis  hoped  will  pay  a  man  beft  for  his  pains  in  it. 
 fVho  14  there  among  you  (  faith  God  )  that  tvould  Jhnt  the  doors 
 for  nopight  ?  neither  doje  kjndlefire  on  my  Altar  for  nought^  Mai.  I . 
 1 1 .  The  Husbandman  throws  his  feed  freely ,  becaufe  he  fows  in 
 hope^  and  his  precioufeft  feed  on  his  fatteft  foil,  becaufe  there  he 
 looks  to  find  it  again  with  gieateft  encfeafe.  This  made  David  like 
 praying  work  fo  well,that  he  will  never  leave  it  •  I  have  prayed^and 
 the  L  ord  hath  heard,  therefore  will  I  call  upon  him  as  long  as  I  live. 
 As  a  Merchant  finding  his  fweet  gain  come  trouling  in,  converts 
 his  whole  eftate  into  Itock  :  foD^iwW  devotes  himfclf  wholly  to 
 prayer,  For  my  love,  they  are  my  adverfaries :  rh'S^n  llNt, 
 Pfalmiop.2,  B^t  I^asprayer.  This  was  the  only  weapon  I  life 
 up  for  my  defence  againft  all  their  Darts :  Whereas  unbelief  be- 
 trays the  foul  unto  many  uncomely  thoughts  of  God,  which  refled 
 fadly  upon  hisName,fo  as  to  weaken  his  reputation  in  the  creatures 
 thoughts,and  bring  him  either  to  a  difufe  of  this  duty,  or  hopelefs 
 performance  of  it  •,  and  this  Satan  loves  alife.  When  a  Merchant 
 thinks  his  goods  miicarry,he  groWs  prefently  jealous  of  his  FaAor, 
 queftioning  his  care,faithfolnefs,or  ability  to  difpatch  his  bufinefs^ 
 fuch  whifperings  we  (hall  hear,  if  we  liften  to  our  unbelieving 
 hearts  fometimes,  when  our  prayers  make  not  fo  ftiort  and  quick 
 aVoyageaswedefirc.  It  was  a  high  charge  that  fo^  brought 
 againft  God  (though  he  Hved  to  (ee  he  had  littk  reafon  to  do  it  j 
 yei,afterward  charged  himfelf  for  charging  God  )  I  cry  unto  thet^ 
 andfhou  dofi  not  hear  me  •  Jfiand  upland  thou  revardejl  me  not^  Job 
 30.20.Thisholy  manwasnow  as  deep  in  Gods  books ,and  as  great 
 a  favourite  with  him,as  ever,  yet  fo  far  had  Satan  wound  into  nim, 
 as  to  make  him  liften  unto  thofe  falfe  reports  which  he  brought  un- 
 to him  of  God  ( taking  the  advantage  of  his  prefent  cloudy  provi- 
 dence to  colour  his  calumnies)  info  much  that  he  began  to  give 
 aedit  unto  this  lyar.    Now  if  this  may  become  a  ftonc  of  oflfencc 
 
2d  A  Vraying  altPayes^  ^c* 
 
 to  a  ^o^^how  much  more  mayft  thou  fear  dafhing  thy  foot  agiinff 
 it  ?  Let  it  be  thy  care  to  counter-mine  Satan  in  this  his  fpightful  plot 
 againft  God  and  thee.     Surely  it  fhould  not  be  a  little  matter  that 
 makes  thee  throw  up  thy  prayers^^nd  give  away  fo  rich  an  Adven- 
 ture as  thou  haft  fwiraming  in  this  bottom.     Efau  hath  the  brand 
 of  a  profane  ferfof»,  for  fo  cheaply  parting  with  his  inheritance  ;  if 
 thou  beeft  a  believer^  thou  art  an  Heir  of  Promife ,  and  amongft 
 promifesthisisnottheleaft  ,,  That  what  thou  askeft  inChrilts. 
 Name,  believing^  thou  fhalt  receive.    Now  if  too  like  hispro- 
 fanenels  to  part  wtththis  piece  of  thy  heritage    (which  thou  canft 
 not  do  without  impeaching  the  faithfulnefs  ofGod  that  gave  thee 
 an  eftate  in  the  promife  )  We  highly  commend  foi;  for  his  heroick 
 rcfolution  at  another  time  f  phap.zj.  5.  God  forhidthat  Jpjould 
 jufiifUjou-^  tlllldie^I'^iUnotremoveinyitltegrityfrsmme,  How 
 much  more  ftiDuldft  thou  fay  to  Satan,  God  forbid  that  I  fhould 
 juftifie  thee  thou  wicked  fiend,or  thy  falfe  charge  againft  my  God, 
 I  will  hold  faft  his  integrity  and  faithfulnefe  till  I  dye.Surely  Daniel^ 
 who  ventured  his  lifeirather  than  not  pray,would  have  parted  with 
 athoufandlives,  rather  than  have  given  his  prayers  for  loft,  and 
 thereby  have  blotted  the  good  Name  of  God,  whofe  faithfulnefs 
 {lands  bound  to  return  every  prayer  of  faith  with  a  gracious  anfwtr 
 into  the  Saints  bofomc. 
 
 But  the  more  to  fortifie  you  againft  this  defign  of  Satan,  let  us 
 inquire  into  a  few  ofthofe  Arguments  with  which  Satan  (abufing 
 the  Chriftians  credulity)  leads  him  into  this  teraptation,if  not  abfo- 
 hitely  to  conclude,  yet  unbelievingly  to  difpute  and  queftion  it  in 
 bis  heart^whether  hisprayer  be  heard  or  no.  I  (hall  reduce  them 
 t6  three  head. 
 \l  The  firft  Argument  by  which  he  fcruples  the  Chriftian,  and 
 
 nourifhes  his  unbelieving  fcars,is  taken  from  thofe  finfijl  infirmities 
 that;  cleave  to  his  perfon  and  prayer. 
 
 Secondly,.  From  the  deportment  of  God  tohira  in  and  after 
 prayer. 
 
 Thirdly,  From  thecommon  providence  of  God,that  diipenfcth 
 the  fame  things  to  the  wicked  without  praying  ,  which  the  Saints 
 receive  praying. 
 
 CHAF. 
 
 2. 
 
Praying  alwayeSy  ^c,  355 
 
 CHAP.   XXIV. 
 
 Arms  the  Saint  againji  Satan's  fir fi  cavil  at  his 
 frayerst 
 
 1/ ftr^^^.?^^^  ATAN  makes  the  Chriftian.  out  of  love 
 withhimfelf  and  duty,  from  the  finful  ira- 
 firmitics  cleaving  to  both,  thereby  to  qualh 
 hishopeof  any  favourable  reception  that 
 his  prayer  hath  found  in  Heaven.  What ! 
 *  thy  ftammering  prayers  make  mufick  in 
 Gods  ear  I  Will  the  Lord  foul  his  fingers 
 with  thy  befmeared  duties?  If  thou  wert  sl  Samuel  ot  Dam/, 
 and  couldft  claim  thy  place  among  thofe  Worthies  that  are  Re- 
 nowned for  the  Eminent  fervice  they  have  done  God  in  their  ge- 
 neration, then  thou  mightft  hope  to  have  the  ear  of  God  to  thy 
 fuit  ^  but  thou  alas  art  a  puny  ftripling ,  a  froward  child,in  whom 
 there  is  more  fin  than  grace  to  be  found  •,  and  doft  thou  think  to 
 be  heard?  Truly  though  this  Argument  weighs  little,  h.ving  no 
 countenance  from  the  tenor  of  the  Covenant ,  whofe  priviledges 
 are  not  impropriated  to  a  few  Favourites  more  eminent  in  grace 
 than  their  brethren,  but  ftand  open  to  the  whole  Family,  it  being 
 a  common  falvaticn ,  and  /%  precious  faith  ,  that  all  the  Saints 
 pBrtakeof^  yet  is  it  thegreatBug-bearwich  which  many  of  them 
 are  fcired. 
 
 ,  A  word  or  two  therefore  to  arm  thee  ag-iinft  it ;  only  this  pre- 
 raifed  f  which  I  mufttakc  for  granted)  that  thefe  finful  infirmi- 
 ties are  lamented,  and  not  cocker'd  by  thee  ( that  indeed  would 
 turn  infirmity  into  prefumption  )  as  alfo  chat  thou  negled-efl:  not 
 to  apply  the  moft  eflfedual  means  for  their  cure  ^  though  as  in 
 hereditary  difeafes),  all  the  phyfick  thou  takefl-,  will  not  here  per- 
 fe^y  rid  thee  of  them.    This  granted,  for  thy  comfort  know , 
 
 Z  z  z  they 
 
 t. 
 
,^C6  -Praying  alwayeSj  d^c, 
 
 they  arc  not  fo  offenfivc  to  God,  as    ta  thy  felf.    Thy  prayers . 
 pafsfucb  a  refining  in  Chrifts  Mediation,  that  their  ill  few  is  ta- 
 kea  «way.    Doth  thy  fcmple  anfe  from  the  finful  failings  of  thy 
 Daily  Converfation  and  Chriftian  courfe  ?    To  remove  this,  6b- 
 ferve  how  the  Spirit  of  God,  when  he  inftanceth  in  £11^  as  a 
 perfon  whofe  prayers  were  exceedingly  prevalent  with  God,doth 
 notdefcribe  himby  thetranfcendencyof  his  grace  above  others, , 
 but  by  his  infirmities  like  unco  them?     E/tas.  ^m  a  man  fnh'jeU 
 to  Ukp  fajpms  fu  Wf  eirt ,.  and  he  grayed  earnefily  that  it  might 
 not  rain^  and  it  rained  not ,  Jam.  5.17.     As  if  God  fhould  fay,  . 
 Were  I  fo  curious  in  my  fcrutiny,  as  you  fear  ,    £/i^  his  prayer 
 would  have  been  ftopt,  for  he  was  not  without  his  infirmities. 
 How  many  failings  do  we  find  in  Davids  unfcemly  carriage  before 
 AcUfit,  for  which  he  was  turned  out  of  the  Kings  prefcnce  under 
 the  notion  of  a  Mad-man  ?  yet  his  prayer  at  that  time ,  whea  he 
 betrayed  fo  many  unbelievir^  fears,  found  favour  with  Qod,. 
 Pfal.  34.  4,     /;  fof^ht  the  Lord^  and  he  heard  me  ,    and  deli- 
 ver.d  me  from  all  my  fears.    Read  the  Title,  and  you  ftuil^nd 
 it ,   (jyf  Pfalm  of  David  tvho  changed  his  behaviour  before  Abi- 
 melech,  vcho  drove  him  away^  and  he  departed.     Are  they  the 
 iinful  infirmities  which  'fcapethee  in  the  duty  of  prayer  ?    Canft 
 thou  find  more  in  any  prayer  thou  putft  up,  than  were  in  the  Dif- 
 dples  for  one  fo  fhort  ?  where  th&y  exerctfedfo  little  faith,  that 
 Chrift  calls  il  no  faith,  Mark  4.  40.      why  are  je  fo  fearful  ? 
 Hd^  is  it  that  you  have  no  faith  ?    Yea,  they  pray  to  Chrift, 
 and  chide  him  in  the  fame  breath  ,  *  Mafier ,   carefi  thou  not 
 that  nve  ferijh  ?    Yet  Chrift  could  find  iincerity  hid  ( like  Saul) 
 in  this  ftuff  of  their  infirmities ,  and  granted  their  requeft.    'lis 
 true,  he  rebuked  them,  but  it  is  as  true  that  he  rebuked  the  wind 
 alfo.     Gods  pro mife  for  hearing  of  prayer,  lh:ill  not  be  made 
 void  by  the  Saints  weaknefs  in  prayer  :    Yea ,   for  thy   further 
 comfort,  know,  that  the  lefs power  thefe  have  to  (hake  or  di- 
 fturb  thy  fpirit  in  expeAing  a  gracious  Anfwer,  the  more  kindly 
 will  God  take  it  at  thy  hand.     Abraham  ( it  is  faid  )  beUeved,not 
 confidering  his  orpn  body,  or  the  deadnefs  of  Sarahs  womb  •    and 
 for  this  was  highly  commended,  becaufe  he  thereby  did  fignally 
 glorifiethe  power  of  God,  to  which,  he  believed  their  bodily 
 indifpofition  (hould  not  be  any  obftacle.    Truly  thus ,  it  will  tie 
 hiighly  pleafing  to  God,  if  chou  caoft  rdie ,  ftaggering  at  thy  fpi- 
 
Fraying  altpayes^  d^c> 
 
 ritual  indifpofitions,  and  that  deadnefs  of  thy  heart  which  rifcsup 
 as  a  great  Objeftion  in  thy  thoughts  againft  thcfutceisof  thy 
 prayer  :  Tor  by  this,  thou  givefl  Chrift  both  the  honour  of  His 
 Death  by  which  he  purchafed  this  free  accefs  for  thy  weak  prayers 
 to  the  Throne  of  Grace,  and  alfo  of  His Intercelfi^n  which  ch- 
 rifics  them  from  ail  their  fmful  mixtures; . 
 
 CHAP.    XXV. 
 
 Comams  a  three- fold  Argument  t^tch  Satan 
 draws  from  Gods  deportment  to  the  Chri* 
 jiian  in  and  after  frayer^  to  maJ^  him  quejii- 
 on  its  acceptance. 
 
 357 
 
 A  T  A  N  draws  his  Argument  from  Gods  de- 
 portment to  the  foul  in  and  after  prayer^  in 
 which  three  things  he  commonly  infifts  upon , 
 by  them  to  create  trouble  to  the  Chriftians 
 thoughts. 
 
 Firft,  His  filence,  which  he  would  have 
 thcChriftian  interpret  to  be  Gods  flighting  ordifrcgarding  of  him 
 and  his  prayer. 
 
 Secondly ,  His  frowns,  from  which  he  would  have  him  con- 
 cede, neither  he  nor  his  duty  are  accepted. 
 
 Thirdly,  His  not  giving  the  mercy  in  kind  j  and  this  he  tells  the 
 ChhRian,  ^mouots  to  a  denial. 
 
 2; 
 
 2. 
 3. 
 
 S>E  C  T. 
 
558  fraying  aln>ayes ,  &-ۥ 
 
 I. 
 
 S  B    C   T.    I. 
 
 Rrft.  r  j  Is  filence  after  prayer.  As  wicke  d  men  fometimes  fin, 
 t  J.  and  God  keeps  filence,  which  makes  them  bold  to 
 think  God  approves  of  them  and  their  way.  So  fometimes  a 
 gracious  foul  prayes,  and  God  holds  his  peace  here  alfo-  and  the 
 poor  foul  begins  to  fear  ,  that  neither  his  perfon  nor  his  duty,are 
 approved  of  God.  Now  Satan  knowing  what  thoughts  are  like 
 torifeintheChriftians  own  heart,  fills  in,  and  joyns  iffue  with 
 the  Chriftians  bofome-enemy ,  labouring  to  confirm  him  in  thcfe 
 his  unbelieving  fears. 
 
 To  difentangle  and  help  thee  out  of  this  bryar  t 
 .1  Firft,  Learn  to  diftinguifh  betwixt  Gods  hearing,  and  his  an- 
 
 fwering  the  Saints  prayer.  Every  faithful  prayer  is  heard  ,  and 
 makes  an  acceptable  report  in  Gods  ear  as  foon  as  it  is  fliot^  but 
 God  doth  not  always  thus  fpeedilyanfwerit.  The  father  at  the 
 reading  of  his  fons  Letter  (  which  comes  haply  on  fome  begging 
 errand  )  likes  the  motion ,  his  heart  clofeth  with  it ,  and  a  grant 
 is  there  paft  ^  but  takes  his  own  time  to  fend  his  difpatch,  and  lee 
 his  fon  know  this.  Princes  have  their  Books  of  Remembrance , 
 wherein  they  write  the  names  of  their  Favourites  whom  they  in- 
 tend to  preferre ,  haply  fome  years  before  their  gracious  purpofe 
 opens  it  felf  to  them.  Alordecai's  Name  flood  in  Ahajhuerus  his 
 Book  fome  while  before  his  Honour  was  conferred.  Thus  God 
 Records  the  names  of  his  Saints  and  their  prayers.  T'he  '  Lord 
 hearkned  and  heard  it ,  and  a,  book^of  remembrance ^oi  'bitten 
 before  him ,  of  them  that  feared  the  Lerd ,  and  thought  upon  his 
 ,  Name,  y[d\.  3.  16.  But  they  hear  not  of  God  in  his  providen- 
 tial anfwer  haply  a  long  time  after.  Abraham  prays  for  a  child, 
 and  is  heard,  but  how  many  years  interpofe,  before  he  hath  him  , 
 in  his  Arms?  Truly  fo  many,  that  he  goes  into  i/^^^r  (pr.rdy' 
 by  his  Wives  counfel,  and  his  own  wcaknefs  )  to  obtain  that  with  • 
 a  By-blow  for  which  God  bimfelf  had  undertaken.  Take  heed,' 
 Chriftian,  thou  beeft  not  led  into  this  teraptacion  ,  to  queiUoa 
 whether  God  hears  thee,  becaufe  thou  he,ireft  not  from  him  pre- 
 Tently.  Be  patient,  and  thou  fhalt  find ,  the  longer  a  mercy  goes 
 before  its  delivery,  the  more  perfed  it  will  come  forth  at  lall 
 
 God- 
 
Fraywg  alwayeSy  d^c,  350 
 
 Godgivcafpcedyanfwerto  Abraham  for  Msfon  IJhmaei ,  oh  ! 
 that  Iftimiel  might  live.  J  have  heard  thee,  faith  Godconccm- 
 ing  Jjhmael,  Genef.  17.  20.  Indeed  he  flourifhed,  andfpread 
 inco  3  great  Nation,  before  Jfaac's  ftemm  almoft  budded.  What 
 a  fmall  number  was  the  Family  of  facoO  at  their  going  down  into 
 Egypt  ?  but  when  the  Date  of  Gods  Bond  was  near  expiring,and 
 the  time  of  the  promife  grew  nigh  ,  thtn  G^  paid  intercit  for 
 his  flay.  Nonegainmoreatthe  Throne  of  Grace  ^  than  thofe 
 who  Trade  for  time,  and  cm  forbear  the  payment  of  a  mercy 
 longeft. 
 
 Secondly,  Confider,   whenthoufindeftthedeepeft  filence  in        2. 
 Gods  providence  concerning  the  thing  prayed  for,  then  thou  haft 
 a  loud  anfwer  in  the  promife.     Say  not  therefore.  Who  (hall  af- 
 cend  to  Heaven  to  bring  thee  intelligence  whether  thy    prayer 
 hath  got  fafe  thither ,  and  had  favourable  audience  in  Gods  ear  ? 
 God  nimfelf  hath  faved  thee  this  labour  •  the  promife  will  f^isfie 
 thee,  which  afTures  thee,  that  if  it  be  ducly  qualified ,  it  cannot 
 find  the  ieart  of  Godftiutagainftit,  The  fervent  prajer  of  the      '     ^ 
 righteous  man  availeth  much ,  Jam.  5;.     So   aflured   have  the 
 Saints  been  of  this ,  that  they  before  any  inkling  from  providence 
 hath  been  heard  (to  bring  them  the  news  of  "a  mercy  coming) 
 have  taken  up  joy  upon  the  credit  of  the   nnked  promife,  and 
 feaftedthemfelves  with  the  hopes  of  what  theyexpeded,  but  had 
 not  yet  received  at  the  coft  and  charge  of  Gods  faithfulnefs  with 
 which    the    promife  is  fealed  •,  In  Ged  iri/i  I  pralfe  his  Word 
 Pfalm  56.  4.     Mark  the  phrafe  :    He  had  not  as  yet  the  defir^d 
 mercy ,  only  a  word  of  promife  that  it  (hould  come :     Now  c^- 
 fidering  the  power  and  truth  of  God^the  Promifer,  he  is  as  mer- 
 ry as  if  he  were  put  in  pofTcflion  of  it ,  and  pays  his  praifes  before 
 Qod  performs  the  promife.. 
 
 Sect.  tt. 
 
 THE  fecond  thing  which  Satan  gathers  from  Gods  deport- 
 ment towards  the  Chriftian ,  thereby  to  bring  the  hearing         ^' 
 of  his  prayer  into  queftion  in  his  anxious  thoughts ,  is  fome  anger, 
 which  fcenas  to- fit  upon  his  brow  againft  the  Chriftian,    it  cannot 
 
 be 
 
^6o  'fraying  alwayei,,  C^c, 
 
 be  denied,  but  fomctimes  a  dear  Saint  of  God  may  go  away  from 
 duty  with  an  aking  heart,  by  reafon  of  the  fad  impreflions  of  an 
 A  angry  God  left  upon  his  Ipirit.  And  when  thus  it  tares  with  the 
 ChhiUan,  Satans  time  is  come  (he  thinks)  to  lead  him  into  this 
 temptation,  by  perfwading  him  he  may  read  what  entertainment 
 his  prayer  had  at  Gods  hands  in  the  language  of  his  countenance, 
 and  his  carriage  towards  him.  If  God  (  faith  he  )  had  heard 
 thy  prayer ,  would  he  handle  thee  thus  ?  No  fure,  he  would  ra- 
 ther have  taken  thee  up  into  his  arms,  andkifled  thee  with  the 
 kiffes  of  his  mouth  ,  than  thus  trample  thee  under  his  feet.  Thou 
 fhouldft  have  had  Darts  of  love  fliot  from  his  pitiful  eye ,  to  in- 
 ,  timatethepurpofesof  his  grace,  and  not  Arrows  headed  with 
 his  wrath,  tolHckinthyfouI,  and  thus  drink  up  thy  very  fpirits. 
 Can  thefe  be  the  wounds  of  a  Friend  ?  This  the  deportment  of 
 one  that  means  thee  well  ?  This  was  the  temptation  which  ruf- 
 fled foif's  thoughts,  and  imbittcrM  his  fpirit ,  Chap,  9.17.  He 
 could  not  believe  God  anfwcred  his  prayer ,  kcaufe  he  broke  him 
 tfith  his  tempeB^  As  if  Gods  mercy  <:ame  alwayes  m  the  flill 
 voice,  and  never  in  the  Whirl-wind. 
 
 Now  in  this  cafe  take  this  double  word  of  counfel. 
 
 Tirft ,  Enquire  whether  this  Tempeft  comes  to  find  any  ^mh 
 in  thy  (hip,,  whether  it  takes  thee  finning,  orfoaking  in  anypaft 
 finunrepented-  or  whether  thy  confcience  diligently  liilned  to 
 .  doth  witnefs  that  thou  art  fincerein  thycourfe,  though  compaf- 
 fed  with  many  failings  :  If  it  overtakes  thee  in  any  run-away  voy- 
 age with  ^o^i/? ,  or  rambling  courfe  with  the  Prodigal  ixom  thy 
 flit  hers  honfcy  then  indeed  thou  haft  reafon  to  queition ,  yea,'t« 
 beyond  all  queftion,  that  an  acceptable  prayer  in  this  pofture 
 cannot  drop  from  thy  lips.    What!  run  from  God,  and  then  fend 
 to  him  thy  prayers!    This  is  to  defire  mercy  to  fpend  upon  thy 
 !uft:     But  if  upon  thy  faithful  fearch,  thou  findeftthis  ftorm  0- 
 vertakes  thee  in  the  way  of  duty  and  excrcife  of  thy  fincerity,, 
 like  the  tempeft  that  met  the  Difcip/es  at  Sea  (  when  at  Chrifts 
 command  they  launched  forth  J  Then  be  not  difcouraged  ^   for 
 ^tis  ordinary  with  God ,  to  put  on  the  difguife  of  an  angry  coun- 
 tenance •,    and  to  ufe  rough  language,  when  his  heart  is  refol- 
 ved  upon  ways  of  mercy,  and  meditates  love  to  his  people,    fa- 
 cob,  you  know,  wreftledhard,  and  long,  before  vidoryenclined 
 to  his  fide.   And  the  Woman  of  Canaan  was  kicked  away  like 
 
 ti 
 
Fraying  altvayes,  &•€.  j6i 
 
 aDog,  with  harfli  language ,  who  at  lafl  was  owned  of  ChriH 
 for  a  dear  child ,  and  fent  away  to  her  hearts  content.  Sincerity 
 needs  fear  no  ill  from  God.  This  very  corifideration  kept  ^o^'s 
 head  at  another  time  above  water ,  Jobi6.  12.  There  we  find 
 God  taking  him  by  the  Neck ,  (baking  him  as  it  were  to  pieces , 
 and  fecting  him  up  for  his  mark :  ?>\xiFerf.  ij.  This  upheld  his 
 troubled  fpirit,  that  all  this  befell  him  walking  in  the  way  of  obe- 
 dience i  Not  for  any  injufiice  in  my  hands ,  alfo  my  prayer  is 
 pure:  wherefore  he  rears  up  his  confidence,  Verf.ig,  20,  Be- 
 hold my  rfitnefs  is  in  heaven ,  and  my  record  on  high.  Afy 
 friends  fcorne  me,  bttt  mine  eye  poureth  out  tears  unto  God.  The 
 holy  man  was  not  for  all  this ,  feared  from  the  Throne  of  grace , 
 but  Ihll  looked  on  God ,  though  with  te  ^rs  in  his  eyes ,  expeding 
 good  news  tit  laft ,  afcer-fo  rfluch  bad.  And  we  have  warrant  to 
 do  the  Ame ,  i  ^oh.  3.21.  //  our  ioeart  condemnes  us  mt^then 
 Tve  have  confidence  towards  God:  And  this  brings  mc  CO  the  fe- 
 cond  word  of  counfel  I  have  to  give  thee. 
 
 Secondly  ,  Enquire  whether  under thefe  frowns  from  God, 
 there  be  yet  a  fpirit  of  prayer  working  in  thee.  Haply  thou  canft 
 not  deny  but  that  thy  heart  is  rather  ftirr'dup  from  thefe  to  la- 
 ment after  the  Lord  with  more  reillefs  fighs  and  groans,  to^ray 
 with  more  feeling  and  fervency,  than  driven  away  from  duty; 
 This  fpirit  of  prayer  upheld  in  thee ,  may  alfure  thee  of  thefe  two 
 things. 
 
 ft?*/?.  That  the  cloud  of  anger  which  feems  to  fit  on  God's 
 brow,  is  not  in  his  heart.  It  is  but  a  thin  vail,  through  which 
 thy  faith  might  fee  the  working  of  his  bowels  towards  thee.  The 
 prefeixc  of  the  Spirit  of  God  at  work  thus  in  a  foul ,  cannot  (land 
 with  his  ix^al  anger.  If  his  wrath  were  up,  this  in  thee  would  be 
 down.  Thou  fhouldll  have  him  foon  cilling  back  this  his  Am- 
 bafladour  of  peace,  at  leaft  fufpend  and  withdraw  his  alliftance. 
 When  that  fad  breach  was  made  between  God  and  Dav'.d  in  the 
 matter  of  Vriah ,  Davids  Harp  was  prefently  out  of  tunc,  his 
 right  hand  had  forgot  its  cunning,  and  the  fpirit  of  prayer  recei- 
 ved a  fad  d  imp  in  Ms  Iiearr.  W  here  is  the  Pfalm  to  be  found  that 
 was  penn'd  by  D^it-irtf  in  that  Interregnum  (as  I  may  fo  fay)  of 
 his  grace  ?  I  do  not  fay  he  did  never  pray  all  the  time  he  lay  foak- 
 ing  in  that  fin  •,  but  thofe  prayers  were  not  fit  to  be  joyned  with 
 the  holy  breathings  of  that  Spirit  which  afted  him  before  his  fall, 
 
 A  a  a  and 
 
gga  fraying  ahpayes^  C^r. 
 
 and  after  his  recovery  :  And,  cherefore,  goo4>,  man,  whei?  by 
 repentance  he  came  to  himfelf ,  like  one  recoverins.ouc  of  a  dan- 
 gerous ficknefs  (  which  had  for  a  time  taken  aw^y  nis  fences }  he 
 begins  to  feel  himfelf  weak  ,  and-how  much  the  Spirit  of  grace 
 was  by  his  fin.  enfeebled  in  him ,  which  makes  him  fo  vehemently 
 beg,  that  God  would  renew  ^  right  ffirit  in  him,  and  mt  take 
 ioi6  holy  Sprit  from  him  ^  Pfalm  51.  The  Sprit  is  fo  choice 
 and  peculiar  a  mercy ,  that  if  thou  canit  find  lively  adings  of  his 
 grace  in  thee  (and  where  are  they  more  fenfibly  felt  than  in 
 prayer,  helpmg  the  foul  to  lighs  and  groans  which  cannot  be  utter- 
 ed ? )  that  thou  canft  not  in  reafon  think  God  is  not  friends  with 
 thee ,  though  it  were  at  prcfent  as  dark  as  Mid-night  with  thy 
 foul, 
 i»  Se'Condlj ,  It  may  affure  thee  that  Jiis  ear  is  open  to  thy  cry , 
 
 when  his  face  is  hid  from  thine  eye.  For  confider  but  who  this 
 Spirit  is  that  thus  helps  thee  in  prayer ,  and  furnifheth  thee  with  all 
 thy  fpiritual  Ammunition  with  which  thou  fo  plyeft,  and  battereft 
 the  Throne  of  Grace.  Is  he  not  one  that  knows  the  mind  of 
 God  ?  and  that  would  not  have  a  hand  in  that  Petition  which 
 fhould  not  be  welcome  to  Heaven?  Having  therefore  this  afli- 
 ftance  from  the  Spirit ,  doubt  not  thy  acceptance  with  the  Father, 
 In  a  word,  the  Spirit  that  helps  thee  to  thy  groans  and  fighs  in 
 prayer  ,  is  no  other  than  that  God  thou  prayeft  to,  and  will  God 
 deny  himfelf?  This  I  conceive  part,  if  not  the  principal  part  of 
 that  Scriptures  meaning ,  If  a,  45.  19.  I  f aid  net  unto  the  feed 
 of  facol>,  Seek^ye  me  in  vain  :  That  is,  when  ever  I  ftirreupa 
 foul  to  pray ,  and  impower  him  with  my  Spirit  to  perform  it  feel- 
 ingly, fervently,  and  after  a  holy  manner  ,  it  is  alwayes  to 
 purpofe.  God  never  faid  thus  to  any  ,  Seek  ye  me  in 
 vain. 
 
 Sect.    IIL 
 
 Thirdly. 'T^HE  third  thing  from  which  Satan  takes  his  advan- 
 A    tage  to  breed  fcruples  in  the  Chriftins  mind  con- 
 cerning the  acceptance  of  his  prayer,  is  the  denial  of  the  mercy 
 in  kind  which  is  prayed  for.    We  arc  prone  enough  tohavefuch 
 
 thoughtg 
 
Fraying  always  ^   ^c.  ^^6;^ 
 
 thoughts  our  felves,  and  Satan  will  not  be  wanting  to  feed  any 
 bad  humour  that  is  iiirring  in  us.  Or  if  our  hearts  feem  pacified 
 With  this  dealing  of  God ,  he  hath  his  ways  and  wiles  to  conjure 
 up  this  evil  fpirit  of  difcontent  and  unbelief.  On  this  errand  he 
 fent  fobs  vrife^  to  make  him  think  and  fpeak  evil  of  God ,  Dofi 
 thou  ftill  retain  thy  integrity  ?  As  if  (he  had  faid.  What,  arc 
 thou  at  thy  old  work?  IHll  praying,  and  pr^fing  God  >  Doft 
 thou  not  fee  how  much  he  regards  thee  ,  or  thy  ferving  of  him  > 
 What  haft  thou  got  by  all  thy  devotion  ?  Is  not  thy  eiUte  gone? 
 Thy  children  flain  and  buried  in  one  grave  ?  And  thy  felf  left  a 
 poor  loathfome  Cripple  ?  Thy  life  ferving  for  nothing  but  to 
 make  thee  fed  thy  prefent  mifery ,  and  feed  on  thy  pall  croffes. 
 Indeed  it  requires  a  good  in-fight  into  the  nature  of  xht  promifes, 
 and  the  divers  ways  God  takes  to  fulfill  them ,  to  enable  us  to 
 fpell  an  anfwer  out  of  a  denial  of  the  thing  we  pray  for ;  yetfuch 
 a  good  understanding  have  all  that  do  his  Commandments,  Pfal. 
 III.  lO^  They  can  clear  God,  and  juftifichis  faithfulnefs  in  all 
 his  dealings ,  though  when  he  comes  to  anfwer  their  prayers , 
 he  choofeth  not  to  enter  in  at  that  door  which  they  fet  open  in 
 their  own  thoughts  and  hopes  for  him ,  nor  treads  in  the  very 
 fteps  of  their  exprefs  defires.  The  whole  Pfa/m  contains  a  tefti- 
 mony  given  to  the  faithfulnefs  of  God  in  his  providential  works, 
 at  which  though  a  carnal  curfory  eye  (  from  the  myfterics  hid 
 therein  j  is  fcandalized,  and  takes  offence,  yet  the  gracious 
 foul  by  his  more  curious  obfervance  of,  and  enquiry  into  them, 
 findsafweet  harmony  between  them  and  the  promife,  and  there- 
 fore he  concludes.  The  fear  of  the  Lord  is  the  beginning  of  ^if- 
 dom  i  a  good  underfianding  have  all  they  that  do  his  Command- 
 ments. His  praife  endar^th  for  ever.  They  having  a  key  to 
 Gods  Charader ,  can  read  the  hand  of  his  providence  ,  and  fa 
 are  able  to  praife  him  (knowing  him  fuchful)  when  others  are 
 ready  to  curfe  him.  But  to  help  thee  out ,  or  keep  thee  from  fal- 
 lingin  to  this  temptation.  Thou  art  in  the  firft  place  to  confider, 
 what  mercy  it  is  that  God  denies  thee  :  Is  it  not  of  that  fort  of 
 bleflingswhich  are  not  ncceffary  unto  thy  happinefs  as  a  Saint? 
 Such  all  temporal  mercies  are.  The  Kingdom  of  God  confifts  not 
 in  meat  and  drink  ^  Thou  wile  find  an  abfolute  denial  for  no  o- 
 ther;  he  hath  bid  us  take  no  denial  for  his  love  and  favour,  grace 
 and  glory ,  Pfalm  105,  4.  Seek^  the  Lord  and  his  jirength  -^fe^K 
 
 Aaa  2  his 
 
564  Vraying  altvayes^  ^c. 
 
 hk  face  evermore.  That  is^  Be  not  put  off  for  thefe,  but  live 
 and'  die  at  Gods  door  till  he  brings  this  Almes  to  thee.  Well  we 
 will  take  this  for  granted.  Tis  a  temporal  mercy  ihou  art  de- 
 nyed. 
 
 Now  when  thou  art  tempted  to  queftion  the  love  of  God  or 
 acceptance  of  thy  prayer ,  let  me  defire  thee  to  weigh  this  three- 
 fold ronlideration. 
 
 ^-"  Firft,   Confider  how  ill  God  may  tike  this  at  thy  hand,  and 
 
 that  in  a  double  refped.  Firfl,  That  thou  doft  fufped  his  love 
 upon  fo  flight  and  trivial  a  matter ,  as  the  temporal  enjoyments 
 of  this  life  are ;.  which  he  thinks  have  not  worth  enough  to  be  put 
 into  the  promife  any  otherwife  than  they  are  fubfervient  to  the 
 fpiritual and  eternal bleflings of  the  Covenant;  Matth.6.  SeeJ^ 
 firfi  the  Kingdom  of  he  avert,,  and  thefe  things  Jhall  be  added  un- 
 to y  oh.  That  is,  as  you  need  them.  He  cafts  them  into  the  o- 
 ther  (  more  grand  bleflings )  asaTradefman  would  do  thread 
 and  Paper,  or  a  skein  of  filk,  unto  a  parcel  of  rich  commodities 
 thataCuftomerbuysof  him.  Suppofe  a  child  fliould  ask  his  fa- 
 ther for  money  to  buy  fome  toy  or  trifle  ( thar  pleafeth  his  green 
 head)  but  thefather  denies  him  the  thing  :  if  now  the  child 
 fhould  go  and  make  proclamation  in  the  open  itreet  to  the  dif- 
 graceof  his  father,  that  his  father  did  neither  love,  nor  regard 
 him  ( though  he  wants  neither  food  nor  ray menc )  Would  this 
 be  well  taken  at  the  child's  hJind?  This  thou  dofl,Chri{lian,  in 
 this  cafe  ( though  thou  thinkeft  not  fo  much  j  And  hath  not  thy 
 heavenly  Father  more  reafon  to  queftion  thy  love ,  for  taking  ar 
 way  his  gcod  Name ,  than  thou  to  fufped  his  for  his  denial  ?  But 
 Again ,  He  may  take  it  ill,  that  thou  h  tft  afperfed  his  wifdom.  Is 
 there  no  way  but  this  for  the  wife.God  to  fhew  his  love ,  and  an^. 
 fwer  thy  prayer  ?  Cannot  he  deny  health ,  and  give  patience  ? 
 take  away  thy  eftate ,  and  tUrn  it  into  contentation  ?  teaching 
 thee  to  be  abafed ,  and  to  blefc  God  thou  art  made  low  ?  He 
 that  willniake  thee  fo  happy  in  heaven,  where  few  of  this  worlds 
 enjoyments  (hall  be  feen,  cannot  he  make  thy  life  comfortable  on 
 earth  without  fome  of  them  ? " 
 
 2^.  Secondly,  Confider how  thOu  pray edfl when  thou didd meet 
 
 with  this  denial.     Didft  thou  pray  peremptorily,  and  abfolutely, 
 or  conditionally  5  with  fubmiiliqn  to  the  Will   of  God?.  Ifpe* 
 
 real-.- 
 
fraying  alwayeSy  0*c,  365 
 
 Temptorily,  thou  were  befide  the  rule ,  and  art  the  ciufc  why 
 thy  prayer  came  back  without  its  errand.  God  will  not  hear , 
 or  bear  commanding  prayers.  He  that  muft  have  a  temporal 
 mercy ,  if  he  gets  it,  he  may  have  a  fpiritual  curfe  ,  but  is  fure  to 
 have  a  temporal  crofs :  So  Da/i/ah  proved  to  Samp/on  ^  who 
 would  not  take  his  Parents  counfel ,  but  muft  have  her  whatever 
 comes  of  it :  Get  her  me ,  for  flje  fleafeth  me  well^  Judges  1 4. 
 4.  But  he  paid  dearly  for  his  choice.  Maybe  fuch  an  enjoy- 
 ment pleafech  thee  well ,  thy  c.irnal  heart  is  in  love  with  it ,  and 
 that  fees  thee  a  praying  mordioiately  for  it.  Alas,  poor  creature, 
 if  thouhadft  it,,  what  wouldft  thou  do  with  it.^  thou  wouldft 
 fondly  lay  thy  head  in  its  lap,  and  let  it  rock  thy  grace  afleep, 
 and  then  betray  thee  into  thehandof  fome  fin  and  judgement! 
 But  if  thoufayeft  that  thouprayedftwithafubmillive  fpirit ,  on 
 conditionit  liked  God  as  well  as  thy  /t'U\  iffo,  why  then  doft 
 thou  now  recant  thy  prayer,  feeing  God  hath  declared  his  Will, 
 that  it  is  not  good  for  thee  to  have  thy  defire }  Wilt  thou  not  be 
 determined. by  him,  to  whom  thou  didft  referre  thy  felf.>  Haft 
 thou  not  reafon  to  think  that  God  takes  thebeftwayfor  thee.> 
 There  is  never  a  prayer  put  up ,  but  God  doth  as  it  were  weigh 
 and  ponder  it,  and  chen  his  love  fershiswifdomon  work  to  make 
 fuch  a  return  , .  as  may  be  moft  for  his  own  glory  ,  and  his  childs 
 oood.  Now  it  being  the  produd  of  fuch  infinite  wifdom  and 
 love  ,  thou  ought'ft  to  acquiefce  in  it ,  yea  to  pr^ife  God  for  it : 
 Thus  did  D^-z/Zi  in  a  great  ft  rait ,  Ffalm  21.  O  my  God^  I  cry 
 in  the  d^iy-time,  and  thou  hearefl  not.  Well,  what  hears  God 
 from  him,  now  he  heirs  nothing  from  God  (as  to  tha  deliver- 
 ance prayed  for  .> )  no  murmuring  nor  cavihng  at  Gods  pro- 
 ceedings i  Nay ,  he  fears  the  quite  contrary  :  for  he  Juftilies  and 
 praifes  God,  Ver.T, .  But thon  art  holy  ,  0  thon  that  inhabitefi  the 
 praifis  of  Ifracl ! 
 
 Thirdly ,  Obferve  whether  thou  cinft  nocgather  fomerhing 
 from  the  manner  of  Gods  denying  the  thing  prayed  for ,  which 
 may  fweeten  it  to  thee.  H  iply  thou  fli  k  find  he  denies  thee,buc 
 itis  withafmiling  countenance,  andufliers  it  in  with  fome  ex- 
 predion  of  grace  and  favour,  that  miyalTare  thee  ,  His  denial 
 proceeds  not  from  difplcafure.  As  you  would  dowi:h  a  de:ir 
 friend,  who,  may  be,  comes  to  borrow  a  fijmmc  of  Money  of 
 youi  lend  it  you  dare  nor,  becaufe  you  fee  plainly,,  it  is  not  for 
 
 ills 
 
^66  Fraying  alwayes  ^  d^c. 
 
 his  good-,  but  in  giving  him  die  denial,  left  he  fliould  mifinteN 
 prec  it ,  as  proceeding  from  want  of  love  and  refped,  you  there* 
 fore  Preface  it  in  with  fome  kind  language  of  your  hearty  atfedion 
 to  him ,  as  that  you  love  him,  and  therefore  deny  him  ,  and  fhall 
 be  ready  to  do  for  him  more  than  that  comes  to.  Thus  God  fome- 
 times  wraps  up  his  denials  in  fuch  fweet  fugered  intimations  of  his 
 love,  as  prevent  all  jealoufies  from  arifing  in  the  heaits  of  his  peo- 
 ple. When  David  was  denied  to  build  a  Temple  for  God  "as 
 was  in  his  heart  to  do ,  God  gave  him  a  large  teftimcmy  of  his  af- 
 fedion,  how  highly  he  accepted  his  good-will  therein  •  though 
 he  fhould  not  build  a  Temple  for  him  ,  yet  his  defire  wa's  fo  kind- 
 ly taken,  that  God  would  build  an  houfe  for  him  that  fhould  iaft 
 for  ever.  Thus  fometimes  a  faithful  Miniiter  prays  earneftly  that 
 God  would  blefs  his  labours  to  the  converting  of  his  people  'and 
 is  denied  ^  yet  intimations  of  Gods  love  to  his  perfon  are  dropr 
 with  a  prom ife,  that  however,  hu  reward  ^  mth  the  Lord-  fo 
 that  his  prayer  ( though  denied  as  to  them  ^  is  returned  with  peace 
 into  his  own  bofome.  Another  prays  pafiionately ,  Oh  that  he 
 might  fee  fernjalem  a  quiet  habitation ,  and  that  Truth  and 
 Peace  might  floarifli  in  his  days  ^  this  may  be  is  not  granted  be- 
 caufe  his  defire  antedates  the  period,  which  God  hath  fixed  in 
 his  purpofe  for  the  fulfilling  of  his  promife  to  his  Church  :  but  he 
 \vithal,  manifeftshis  love  to  him,  and  exprefTeth  how  highly  he 
 refents  his  love  to  the  Church.  Thus  God  did  by  Daniel  to 
 whom  an  ^;^^f/ was  fent ,  to  let  him  know  what  kind  entertain* 
 ment  his  prayer  had,  and  that  he  was  a  m2in  greatlj  beloved  of 
 God , .  Dim.  9.  1 1 .  So  in  temporal  mercies,haply  thou  art  plead- 
 ing with  God  for  deliverance  out  of  this  trouble,  and  that  afflidi- 
 on,  and  it  is  denied  thee,  but  a  meflage  with  the  denial  that  re- 
 compenfeth  it  double  :  May  be ,  fome  Iweet  illapfes  o£  his  love 
 he  drops  in  to  thy  bofome,  or  afTurance  of  feafonable  fuccours, 
 that  fhall  be  fent  in  to  enable  thee  to  charge  thorough  them  with 
 Faith  and  Vidory.  So  God  dealt  by  Paul,  My  grace  is  fuffi^ 
 ciem  for  thee.  I  hope  now  thou  wilt  not  fay  thy  prayer  is  lo{>. 
 W^i^n  Saul  fought  his  fathers  Affes,  was  he  not  fhrewdly  hurt  to 
 find  a  Kingdom  inftead  of  them  >  The  holy  women  that  went 
 to  the  Sepulchre  to  anoint  the  body  of  fefm  with  their  fpices  did 
 not  lofe  their  labour ,  though  they  found  him  rifen-  were  they 
 thinkeftthou,  forry  for  that  ?    What  are  all  the  enjoyments  of 
 
 the 
 
Fraying  dxupayes^  ^c. 
 
 the  world  to  the  fpidtual  mercies  and  comfort  of  the  promi/es 
 which  chou  iindeft  in  thy  attendnnce  on  God  ?  not  fo  much  as  the 
 de.id  body  to  our  rifen  Saviour  •  thou  findcft  not  forjic  dead  crea- 
 ture comfort ,  but  thou  meet'ft  with  embraces,  from  a  living 
 God.  ^ 
 
 367 
 
 CHAP.   XXVI. 
 
 How  to  know  whether  a  mercy  comes  to  m  by 
 common pro*vidence^  or  as  a  gracioH^  answer  to 
 prayer^  refohed. 
 
 4..  ^^(SSS^^^^  HE  fourth  and  laft  thing  that  Satan  abufeth  the 
 Chriftian  with,  to  make  him  doubtful  of  the 
 acceptance  of  his  prayer,  and  alfo  to  queftion, 
 when  a  mercy  is  given  in  after  prayer ,  Whe- 
 ther it  comes  as  a  gracious  anfwertoit  or  no, 
 is  thiSj  That  the  wicked  themfelves  have  ma- 
 ny ,  and  thofc  the  fame  temporal  mercies  iflued  out  unto  them 
 by  the  hand  of  common  providence  without  prayer,  which  he 
 receives  that  performs  this  duty .  Now,  faith  Satan,How  know- 
 eft  thou  that  thy  mercies  come  to  thee  as  an  anfwer  of  thy  prayer^ 
 and  not  at  the  door  of  common  providence  with  them  ?  For  the 
 extricating  thee  out  of  this  fnare ,  thou  muft  know ,  that  we  are 
 not  to  exped  extraordinary  ways  to  determine  this ,  but  muft  {?.^ 
 tisfie  our  lelves  with  what  light  theWord  of  God  affords,  which 
 is  able  to  refolve,  no:  only  this,  but  all  our  cafes  of  confcience. 
 Tistrue,  thatGoddothfometimcscaftin  forae  fuch  circum Ran- 
 ees, as  bring  an  evidence  with  them  ,  that  the  mercy  flies  to  us  on 
 the  wings  of  prayer.  As ,  when  upon  <iy4brahams  Jervartts 
 prayinn  at  the  ivell  for  Gods  gracious  condud  and  help  to  di- 
 fpatch  his  Mafters  bufinefs  profperoufly ,  cha;  Relfec^;^  ftiould  pre-^.- 
 
 fentiy 
 
 4. 
 
3 68         ^  Vraying  altvayes ,  &-€» 
 
 fencly  come  forth,  and  by  her  kind  carriage  and  invitation,  fo  fit- 
 ly anfwer  the  mould  of  his  prayer ,  even  as  the  Lock  doth  the  key 
 made  for  it.    Here  heaven  declared  to  his  very  fenfe,  that   his 
 prayer  found  the  right  way  to  heaven.    When  upon  prayer  the 
 mercy  is  thus  caft  in  ftrangelyand  fuddenly  without  the  concur- 
 rence of  fecond  caufes,  yea  when  they  all  lie  under  a  vifible  fen- 
 tence  of  death,  and  the  thing  is  put  beyond  the  activity  of  their 
 fphere  to  work.     Here  there  is  no  Rival  to  ftand  in  competition 
 with  prayer.     Thus  when  the  A^oflles  healed  the  fick  upon  a 
 ihort  prayer  darted  up  to  heaven,  not  fo  much  as  a  Dodors 
 advice  askM  in  the  cure.     When  Peter  knockt  at  the  door  where 
 theCWf^  was  praying  for  hmi,  what  but  prayer  bound  his 
 Keepers  fenfes  fo  fait  in  the  chains  of  fleep,   and   made   thofe 
 with  which  Pf/^fr  was  bound,  to  M  off  without  any  kind  "hand 
 to  help ,  but  Heavens  ?    What  made  the  Iron  Gate  fo  officious 
 to  open  to  him  that  had  no  key  in  his  hand  to  unlock  it  ?     Sure- 
 ly we  muft  confefs ,  prayer  open'd  Heaven  door  ,  and  Heaven, 
 at  the  Churches  prayer,  openM  the  prifon  door.     Yet,  'tis    as 
 true,  that  m.ore  commonly  mercies  that  are  won  by  prayer, 
 eome  not  with  this  pomp  and  obfervation  ^  but,  as  converting 
 grace,  oft  fteals  into  the  hearts  of  fome  with  lefs  terrour  and 
 noife  of  humiliation ,  than  it  doth  into  others  ;     So  truly ,  do 
 anfwers  to  prayer    (and  that  mere  commonly;}    come    with 
 more  fierce,  and  in  the  ordinary  road  by  the  concurring  help 
 of  fecond  caufes.     As  the  Chriftian  praying  for  tlie  'temporal 
 provifions  of  this  Hfe ,  Godanlwers  his  prayer  by  blejffing  his 
 diligence  in  his  Calling.     The  fick  Chriftian  praying ,  hath  his 
 food  and  phyfick  thereby  fandiHed,  and  fo  recovers.     Now, 
 though  God  hath  left  himfelf  at  liberty,  either  to  fend  his  mer- 
 cies by  fecondary  hands ,  or  v/hen  lie  pleafeth  to  be  the  Meffen- 
 ger  himfelf,  and  bring  them  in  an  extraordinary  way  with  his 
 immediate  hand  -^  yet  hath  he  not  left  us  at  liberty  to  leave  the 
 ordinary  road ,  and  negled  the  means,  under  a  pretence  of  es- 
 peding  extraordinary  ways  to  have  our  defires. 
 
 Now  as  to  this  ordinary  way  of  giving  in  mercies  in  anfwer  to 
 prayer,  thefe  two  things  are  to  be  enquired  for. 
 I.  Firfl,  Enquire  whether  thou  (  who  didft  put  up  the  prayer  J 
 
 beeft  in  a  Covenant-ftate ,  when  God  gives  a  mercy  in  anfwer  to 
 prayer  :    He  is  litid  to  remmUr  his  Covenant,  pfalm  105.34. 
 
 com- 
 
Praying  alwayeSy  C^c.  ^69 
 
 compared  with  ver.  8.  and  to  be  mindful  of  his  Covenant  ^vCn. 
 III.  5.  Hiseyeisfirftontheperfon,  taking  notice  who  he  is 
 whether  his  child  or  no ,  and  tJicn  his  ear  is  open  to  his  cry  - 
 Pfalm  34.  15.  The  ejes  of  the  Lord  are  upon  the  righteotu  -^ 
 and  his  ears  are  of  en  to  their  cry.  who  art  thou  my  fon  ?  faid 
 Jfaac  to  facob ,  before  he  gave  him  the  bhfling.  It  God  kcs 
 thou  art  not  his  child  (  and  his  eyes  arc  not  dimm  like  old  7/^- 
 4C/  that  he  can  be  deceived.)  thy  prayer  is  not  accepted,  iri- 
 deed  neither  canft  thou  in  that  ftate  pray  ( in  a  Gofpel  fence)  nor 
 G6d  gracio"ufly  bid  thy  prayer  welcome  :  for  the  fpirit  of  prayer 
 IS  a  Covenat  t-grace ,  andintereftin  the  mediation  of  Chrift  a 
 Covenanc-priviledge  ^  without  borh  which  no  prayer  is  acce- 
 p:eJ.  God  hears  not  any  that  have  not  his  Spirit  to  pray  in  them, 
 and  his  Son  to  pray  for  thera  ,  and  none  have  thefe,but  iiich  as  arc 
 in  a  Covenant-rtace. 
 
 S-COjjdly,  Enquire  what  thy  frame  of  heart  was  in  the  duty  of 
 prayer  ,  and  alfo  after  its  performarce.  Thy  not  being  in  a 
 Co  vciLint- ftate,  will  prove  thy  prayer  was  not  heard  ,  and  con- 
 f.-quently,  that  the  mercy  received,  came  not  as  a  gracious  an- 
 fwertoit:  Bui:  thy  being  ina  Covcna'nt-ftate,  is  an  infufficieht 
 grcuid  for  th  -e  to  conclude,  th;it  this  particular  prayer  that  now 
 thcuputtMup  i<^  accepted  •,  becaufe  th.^re  may  intervene  fome- 
 tbing  to  hinder  ch-e  prefent  benefit  of  thispriviledg:  which  is  an- 
 next  tothyCovenaat-ft^te  :  For,  though  thy  ftate  be  good,  yet 
 thy  prefe rt  frame  ar.d  behaviour  Diay  be  naught.  Thou,  may'ft^ 
 though  a  child  of  God,  be  under  irefli  ouilc  and  defilement  as  yet 
 Mr.  repent -'dx)f.  Now  in  this  cafe,  God  can  (hut  his  door  upon 
 hiso\vnchi!d.  Thou  haft  inde.d  j//^  in  re  ^  but  not  apiirudi- 
 mm  ud  rem.  A^aSain*-,  thoulwft  w  ri^htto  ail  the  promifesof 
 the  Covenant,  and  to  this,  of  having  Gods  ear  open  to  thy 
 p  ayers  among  the  reft^  but  as  thou  art  a  .^aint  under  guilt,  or 
 the  defilement  of  any  fin  th.it  thcu  haft  not  yet  repented  of,  thou 
 art  not  fit  to  enjoy  what  thou  haft  a  right  to  as  a  Saint.  God  doth 
 not  di-inherit  thee  indeed,  but  he  Sequeflers  the  promife  from 
 thee,  and  the  rents  oi  it  (hiall  not  be  paid  to  thee,  till  thou  renew- 
 ed thy  repentance  and  faith  on  the  Lord  Jefus  for  the  pardon  of  it. 
 Thy  God  will  chufe  a  fitter  time  than  this  IS  to  fignifie  his  love  to 
 thee.  The  Leper  under  the  Lar*^  was  to  ftand  off,  while  purifi- 
 ed j  and  fo  will  thy  God  turn  hib  back  of  thy  prayci',  till  thou  be- 
 
 B  b  b  eft 
 
 £. 
 
57  O  Praying  alvoayes^  &c. 
 
 eftclenfedof  thyfin.  Again,  Suppofe  thou  art  a  Saint,  and  haft 
 not  thus  defiled  thy  felf  with  any  grofs  fin,  yet  thy  graces  might 
 not  be  exercifed  in  the  duty  of  prayer  ^  haply  thou  didft  pray, 
 but  no  faith  or  fervency  were  exerted  in  it.  There  may  be  grace 
 in  the  heart,  but  none  in  the  duty  j  and  fuch  a  prayer  fhall  not 
 fpeed.  1  he  promife  is  to  the  Saint  ading  his  foith  and  fervency  in 
 prayer.  The  fervent  fray  er  of  the  righteom  man  availeth  much , 
 Jam.5.  Tejhallfeek^me^and^ndme^  nvhen  ye  fhall  fe arch  for  me 
 Kvith  all  your  heartjer.29. 1 2.  Lafiljf,  Though  thou  wert  ftirred 
 up  in  prayer,  yet  may  be  thy  heart  was  not  rai fed  up  to  relie  on 
 God  after  prayer  for  an  anfwer.  Then  we  pray  in  faith^  when  we 
 lb  take  hold  of  God  by  faith  in  prayer,  as  to  wait  and  ftay  our 
 fclves  upon  God  for  a  return  of  mercy  from  him.  Now  by  putting 
 all  thcfc  together  thou  may  *il  come  to  the  refolution  of  the  Que- 
 ftioninhand,  it  thoubceftinaCovenant-ftate ,  and  iieft  not  in 
 any  known  fin  unrepentcd  of  ^  if  thou  prayeft  fervently,^nd  ad- 
 eft  feith  on  God,  fo  as  to  ftay  thy  foul  upon  God  for  an  anfwer , 
 though  accompanyed  with  many  weaknelTes  and  ftaggerings , 
 truly  thou  may'ft  without  prefumption  ,  conclude  the  mercy 
 which  finds  thee  in  this  orderly  manner  waiting  upon  God , 
 Gomes  as  a  gracious  anfwer  to  thy  prayer.  We  do  not  fear  to  break 
 open  a  Letter,  when  we  find  our  name  in  the  fuperfcription  di- 
 reding  it  to  us.  Search  the  promifes  ,  and  thou  (halt  find 
 themdircdedby  name  to  thee  who  prayeft  thus. 
 
 CHAP. 
 
fraying  always. 
 
 37  r 
 
 C  HAP.    XXVII. 
 
 The  firfi  importance  of  [^  Praying  always  "]  jhewn 
 to  amount  to  as  mtch    as  praying  in  every 
 thing  9  and  why  all  onr  affairs  and  anions 
 are  to  be  encircled  withtn   the   Dnty  of 
 Frayer, 
 
 AV I N  G  difpatcht  the  duty  of  prayer  in 
 general,  we  now  come  to  give  an  ac- 
 count of  thcfeveral  branches  in  the  Ex- 
 hortation- Vhich  together  make  up  an 
 excellent  Direftory  to  the  Chriftianfor 
 his  better  performing  of  this  duty.    In- 
 deed the  JlpoBie  here  not  only  teacheth 
 the  Chriftian  how  to  pray ,    but  the 
 Miniftcr  alfo  how  to  preach ,  in  that  he 
 doth  not  nakedly  tell  them  what  is  their  duty  (  and  fo  leave  them 
 to  their  own  skill  in  the  management  of  it )  but  that  he  may  faci- 
 litate the  duty  unto  them ,  he  annexeth  fuch  direftions,  and  fo 
 rules  their  Copy  for  them,  that  they  fliall  not  eafily  mifcarry  in 
 the  performance  thereof    That  Preacher  who  preffeth  a  duty 
 f  though  with  never  fo  much  zeal  ^  but  doth  not  chalk  out  the 
 way  how  it  is  to  be  done ,  is  like  one  that  brings  a  man  to  a  door 
 thatislockt,  and  bids  him  go  into  the  houfe^  but  gives  him  no 
 key  to  open  it :     Or  that  fends  a  company  toSea ,  but  lends  them 
 no  Chard  by  which  they  (hould  fteer  their  courfe. 
 But  to  come  to  the  DireAions  •,  they  are  fix. 
 Wc  (hall  begin  with  the  firft. 
 
 Bb  b  2  Fir/^^ 
 
^7Z  Praying  almyes. 
 
 Firftf  The  time  for  this  duty  []  ^/m^^^j  ]  and  this  hath  a  three* 
 fold  importance. 
 
 Firfi,  T»  fray  always,  is  as  much  ss  if  he  had  faid ,  Pray  m 
 '^'  every  thing ,.  according  to  that  of  the  (lime  Afoflle  in  another  E- 
 
 piftle ,  /»  f'^f^J'   ^^'^"^   h  T^'^y^^  ^^^  [fifflication  >X'Uh  thanks^ 
 (living  ,  let  your  re<juefis  be  made  knovon  umo  God.      Prayer  is 
 a  Camolick  duty ,  with  which  hke  a  girdle  we  are  to  compafs  in 
 all  our  affairs  •,  it  is  to  be  as  bread  and  fait  on  our  Table  •  whate- 
 ver elfe  we  ha\e  to  our  meal,  thefe  are  not  forgot  to  be  fet  on  : 
 Whatever  we  do,  or  would  have,  prayer  is  neceflary,  be  it  fmall 
 or  great :     Not  as  the  Heathen ,  who  prayed  for  fome  things  to 
 their  gods,  and  not  for  other  j  if  poor,  they  pn  yed  for , riches  ^ 
 if  fick,  for  health  ^  but  as  for  the  good  things  of  the  mind ,  fuch 
 as  patience ,  Contentation ,.  and  other  vertues ,  they  thought 
 they   could  carve  well  enough  in  thefe  for  themfclves,  without 
 troubling  their  gods  to  help  them.     The  Poet  it  fcemj  w:;S. 
 of  this  mind. 
 
 Hoc  ffttls  eft  orare  fovem  fjni  douat  &  aufert ; 
 
 Det  vitttm ,  det  cpes^  animum  mi  ac^uum  iffe  parabo. 
 
 » 
 
 O  how  proud  is,  ignorance!  let  God  give  the  lefs,  and  man 
 .will  do  the  greater. 
 
 But  their  iblly  is  not  fo  much  tobewondrcdat,,  as  the  irreligi- 
 onof  many  amoF.g our felves,  who  profefs  to  know  the  true. 
 God ,  and  h^we  the  light  of  his  Word  to.  direA  them  what  wor- 
 ihiptogivehim.  Some  srcfobruicifh in  their  knowledge,  that" 
 they  hardly  pray  to  God  for  any  thing,  others  not  for  every  thin^. 
 May  be  they  look  upon  pardon  of  fin,  and  falvation  of  tie'r 
 ioviks  (  as  fruit  on  the  top-branches  of  a  Tree  J  out  of  the  reach 
 of  their  own  arm,  and  therefore  now  and  then  put  up  fome  fligh- 
 ty prayers  to  God.for  them.  But  as  for  Temporals,,  which  feem 
 to  h'cing  lower ,  they  think  they  can  pluck  them  by  cheir  own  in- 
 duflry,  without  fetting  up  the  Lr.dder  of  Prayer  to  come  at  them. 
 They  that  (houldfee  fome,  how  bufie  they  rre  in  laying  their 
 .plots,  andhowfeldom  in  prayer,  could  not  h'.ir  Mnk  they  ex- 
 peded  their  fafety  from  their  own  policy,  i.nd  •  vr  Gods  provi* 
 dencc:  Or  fhould  obferve,  how  hy.dthev-vcrk  -.  their  f^op, 
 and.how  feldom  and  lazy  they  iire  at  prayer  for  Q       ' ! -ffi  -g  on 
 
Fraying  alwayes.  373 
 
 their  labour  in  their  Clofet  ^  they  muft  conddde,  thefe  tncn  pro-- 
 mifethcmfelves  their eftates  more  from  their  own  labour,  than; 
 the  Divine  Bounty.     In  a  word ,  It  is  fome  great  occafion  that 
 muft  bring  many  upon  their  knees  before  God  in  prayer  :     May 
 be   when  they  have  an  extraordinary  enterprize  in  hand,  where- 
 in they  look  for  ftrong  oppofition^or  great  difficulty,  m  fuch  a 
 cafe,  God  fhall  have  them  knockicHg  at  his  dcior  (for  now  ihcy 
 are  at  their  wits  end ,  and  know  not  how  to  turn  them  )  but  the' 
 more  ordinary  and  common  adions  of  their  lives,  they  think  they 
 canmafterattheirpieafurcs,  and  fa  pafs  by  Gods  door  without 
 befpcaking  hisprefenceoraliiftance^  thus  one  runs  into  his  fh op,, 
 and  anocherinto  the  field ,  and  fkes  no  notice  that;  God  is  con- 
 cerned in  'heir  employments^^  ifto  rake'a  lotig  journey  by  Seaor 
 Land ,  where  eminent  dangers  and  haz:irds  prefent  tliemf.lves  un- 
 to thcir  thoughts ,  -then  God  hath- their  company^  but  if  to  ftay 
 at  home,  or  walk  to  and  fro  in  their  ordinary  employments,  they 
 befpcaknottheprovidenti?!  wingof  God  to  over- flir.dow  them. 
 This  is  not  to  pray  always  •  if  thOu  wilt  thei  e:bre  be  a  ChriiUan , 
 do  not  thus  part  ftakes  with  God  ,  committing  the  greater  tranf- 
 actions  of  thy  life  to  him  ,  and  truft  thy  felf  with  the  Icfs :  but 
 .icks'owleJge  God  in  all  thy  ura^s,  and  lean  net  to  thine  own  un- 
 derfl^tnding  in  any  •  by  this,  thou  (halt  give  him  the  glory  of  his 
 iinivcrfal  providence ,  with  which  he  incirdes  all    his  creatures, 
 and  all  their  adions  :     As  nothing  is  too  great  to  be    above  his 
 power,  fo  nothing  too  little  to  be  benerth  his  care,  he  is   the 
 God  of  the  Valleys,  as  well  as  ot  the  Mountains.     Thefparrow 
 on  the  hedge,  andtheh?ir  onour  head  ,.  arc  eared  for  by  him  ^ 
 and  this  is  no  more  derogatory  to  his  glorious  Majefly,  flian  it  was 
 tom^kethematfirft.     N'ly,  thou  (halt  by  this  not   only   give 
 God  hiS  glory,  butfccurcthy  felf,  for  there  is  no   piifTige  in 
 thy  whole  life  fo  mmute  and  inconfiderable,   which  (if  God 
 {hould  withdraw  hiscnre  and  providence  )  might  not  be  an  occa- 
 fion of  a  fin  or  d  iKger  to  thee ;,  and  thit  which  expofeth  thee  to 
 tbefe ,.  calls  upon  t  lice  to  engage  God  for  thy  defence.    firfiJ^hQ- 
 leift  paffagc  in  thy  life  may  prov e  an  oce ifion  of  fin  to  thee ;  At 
 what  a  little  Wicket  many  times  a  gccat   Cm  enters,  we  duly 
 fee.     Davids  eye  did  but  cafu^^lly  light  on  Bathjheba  ,  and  the 
 good  mans  foot  was  prefently  in  the  Devils  Trap  ;    haf}  thou 
 not  then  need  to  pray,,  that  God  would  fet  a  gu:rd  about  thy 
 
374  Fraying  (drpayes, 
 
 feafes  wherever  thou  goeft?  and  to  cry  with  hira  ,  Keep  back^ 
 f^i/fe  eyes  from  behofding  vanUy,  Dinah  went  but  to  give  he« 
 Neighbours,  the  dmghters  of  the  Land,  a  vifit  (  which  was  but 
 an  ordinary  civility  )  and  we  may  imagine,  that  (he  little  thought 
 (  when  llie  went  out)  of  playing  the  Strumpet  before  (he  came 
 home,  yet  alas  we  read  how  (he  was  deHoured ;  What  need  then 
 haft  thou  before  thou  goeft  forth,  to  charge  God  with  the  keeping 
 of  thee,  that  fo  thou  may 'il  be  in  his  fear  from  morning  till  night  > 
 Secondly,  NopaitageofthyUfefo  fmall,  wherein  thou  may *lt  not 
 fall  into  fome  ^reat  danger  •  how  many  have  been  choak'c 
 with  then:  food  at  their  own  Table  ?  Received  their  deadly 
 wound  by  a  beam  from  their  own  houfe  ?  Knoweft  thou , 
 what  will  be  the  end  of  anyadion  when  thou  beginneft  it?  fo' 
 feph  was  fefit  by  his  father  to  fee  his  brethren  in  the  field ,  and  nei- 
 ther of  them  thought  of  a  longer  journey-,  yet  this  proved  the 
 fad  occafionof  his  captivity  in  a  ftrange  land  :  fobs  fervants 
 were  deftroyed  with  lightning  from  heaven,  when  they  were  a- 
 broad  about  their  Maiters  bufmcfs.  Where  canft  thou  be  fafe,  if 
 Heavens  eye  be  not  on  thee  ?  A  flip  of  thy  foot  as  thou  walkeft, 
 or  a  trip  of  thy  Horfc  as  thou  rideft,  may  break  thy  bones,  yea 
 thy  neck.  O !  what  need  then  of  a  God  to  make  thy  path  plain 
 before  thee?  It  is  he  that  preferves  man  and  beafl-^  and  canft  thou 
 have  faith  to  exped  his  protedion,  when  thou  haft  not  a  heart  to 
 bdfpeak  it  in  thy  humble  prayers  at  his  hand  ?  What  reafon  hath 
 (Sod  to  take  care  forthy  fafcty,whocareftno  more  for  hisHonor  ? 
 
 C  HAP. 
 
Prayiag  altcayts. 
 
 375 
 
 CHAP. 
 
 XXVIII. 
 
 I    .    . , .  1 
 
 T'ljefecond  importance  of  [^Praying  alwayes  J 
 to  pray  in  all  conditions^  projperity  and  ad- 
 *verfity  j  and  why  thk  duty  is  fo  to  be  perr 
 formd, 
 
 O  pray  always,  may  import  as  much,  as  t^ 
 pray  in  all  conditions  •  that  is,  inprofperi- 
 ty,  as  well  as  in  adveriity  :  So  Cahip  takes 
 it,  Omni  tempore  ferinde  V4let ,    0t(^  tfim 
 projperls  <fuam  adverps.       Indeed   wh^ 
 God  doth  afflid,  he  puts  an  efpecial  feafon 
 for  prayer  into  our  hands  •  but  when  he  en- 
 iargeth  our  ftate ,  he  doth  not  difcharge  usof  the  duty ,  gs  if  wc 
 might  then  lay  it  afide  (as  the  Traveller  doth  his  Cloak  when 
 the  weather  is  warm)     Prayer  is  not  a  Winter  Garipent :     It 
 is  then  to  be  worn  indeed ,  but  not  to  be  left  off  in  the  Summer 
 of  Profperity  ^  if  you  would  find  fome  at  prayer,  you  muft  ftay 
 till  it  thunders  and  lightens  ^  not  go  to  them   except  it  be  in  a 
 ftorm  or  tempeil.     Thefe  are  like  fome  b  i  rds  that  are  neyer  heard 
 to  cry  or  make  a  noife ,  but  in  or  againft  foul  weather.     This  is 
 not  to  pray  always^  not  to  ferve  God,  but  toferve  our  felves  of 
 God  ^  to  vifit  God,,  not  as  a  friend  for  love  of  his  company ,  but 
 as  a  meer  beggar  for  relief  of  our  prefent  necefilty  ^  ufing  prayer 
 as  that  Pope  is  faid  to  have  ufed  preaching ,  for  a  Net  to  compafs 
 in  fome  mercy  we  want ,  and  when  the  filh  is  got,  then  to  throw 
 away  the  duty.     Well  Chriflian,  take  heed  of  this  •  thou  haft 
 Arguments  enough  to  keep  this  duty  always  on  its  wheels,  let  thy 
 condition  be  whac  ic  will 
 
 2. 
 
 Firft, 
 
*y5  ?raying  alwayes^ 
 
 I. 
 
 Firft,  Pray  in  profpericy,  that  thou  may'il  fpeed  when  thou 
 prayelUn  adverfity  i  own  God  now,  that  he  may  acknowledge 
 thee  then.  Shall  that  friend  be  welconse  to  us,thac  never  givesus  a 
 viiit,but  when  he  comes  to  borrow  ?  This  is  a  right  beggars  trick, 
 but  not  a  friends  part. 
 i^  Secondly,  Pray  inprofperity  toclearthy  felf,  th:uthou  didft 
 
 not  pray  in  hypocrifie  when  thou  wert  afflidcd  :  One  prayer 
 now,  will  be  a  better  evidence  for  thy  fincericy,  than  a  whole 
 bundle  of  duties  performed  in  adverfity :  Colours  are  better  dif. 
 cerned  and  diftinguifhedby  diy-light,  than  by  the  Candle  in  the 
 night.  I  am  fure  the  truth  and  plainnefs  of  our  hearts  in  duty  , 
 will  be  beft difcover'd in  Profperity.  In afflidion  even  gncious 
 fouls  hav>e  fcruples  upon  their  fpirits  that  they  feek  thcmfJves^ 
 fmart  and  pain,  they  fear,  makes  them  cry  till  they  remember 
 chat  their  acquaintance  with  God  did  nor  begin  in  their  afflidion, 
 'but  ch'at  they  took  delight  in  his  company  before  thefe  ftraits  drove 
 them  to  him. 
 '^  Thirdly,  Pray  in  proff  erity ,  that  thou  mjyft  not  be  infnsred 
 
 by  thy  profperity =^  Ephralm  and  >^^»^j)'Vj-;Were.br£threni  and 
 fo  arc  plenty  and  fo:^etfuinefs  ( the  figniHcation  of  their  Rame) 
 Profperity  is  no  friend  to  the  memory,  therefore  we  are  caution- 
 ed fo  much  to  beware  when  we  are  full,  left  then  we  forget  Gcdc, 
 jMagmts  vir  efiy  cm  frafens  f elicit  as  ,    /»   arrijit  non   irrift. 
 Bern.   He  is  a  holy  m^n  indeed,  whof^  prefent  profperity   doth 
 not  mock  and  abufe  him  ,  when  it  fmiles  moft  pleafincly  on  him^ 
 O  how  hard  is  it  to  be  pleafed  with  it,  and  not  be  enfiared  by  it  I 
 Strong  drinks  { Solomon  faith)  is  a  mocker-  it  foon  puts  him, 
 •that  is  too  bold  with  it,  toftisme-  Profperity  doth  the  f  me.    A 
 littleof  it  makes  us  drunk,  and  then  we  know  not  what  we  dp; 
 This  hath  proved  often  ^n  hour  of  tcmpration  to  the  beft'  of  men; 
 Vou  {hall  nnd  in  Scripture,  the  Saints  have  got  their  faddeft  fr lis 
 on  the  eveneft  ground;    A'c^^  (  who  h^  fe^n  the  whole  World 
 drowned  in  water)  nofooneralmoft  washecome  fafe  to  (hore, 
 but  himfelf  is  drowr/4  in  Wine.     Davids  heirt  w?s  fixt  in  the 
 Wildernefs ,  but  his  wanton  eye  rouled  and  wgndrcd  when  upon 
 the  Terace  of  his  palace.     Health ,  honour ,  riches ,    and  plea- 
 fures,  with  the  reft  of  this  worlds  enjoyments,  they  are  like  lul- 
 cious  Wine,  we  cannot  drink  little  of  them  they  are  fo  fwect  to 
 our  carnal  pi  late ,  and  wc  cannot  bear  much  of  them ,  becaufc 
 
 they 
 
Fraying  alivayes,  277 
 
 they  ar€  ftrong  and  heady,  fuming  up  in  pride  and  carnal  confi- 
 dence.    Now  prayer  is  an  excellent  prefcrvative  againft'  the  evil 
 of  this  ftate.     Firft^  As  it  fpiritualizes  our  joy  into  thankfulnefs  ^ 
 it  is  carnal  joy  that  is  dreggy,  and  therefore  foon  putriffes.  Now 
 as  prayer  in  affliction  refines  the  Chriftians  forrow  by  breathing 
 it  forth  in  holy  groans  to  God,  whereby  he  is  kept  from  finful 
 complaints  of  God,  andmurmuringsagainfthim  :     Thus  here, 
 the  Chriftian  by  giving  a  fpiritual  vent  to  his  joy  in  thankfgiving 
 and  praifes  of  his  God,  he  is  preferved  from  the  degeneracy  of 
 carnal  joy,  that  betrays  the  foul  to  many  foul  (ins ,  if  it  felf  be 
 not  one  :    For  which  purpofe  it  is,  that  the  JpoB/e  fames  cuts 
 oat  tins  twofold  channel  for  this  double  affedion'to  run  in  :     // 
 ^ny  afflicied  ?    let  him  pray  :     Is  any   merry  ?    let   him  Jing 
 Pfalms,  Jam.  5.     Asif  heftiould  fay.  Let  the  afflifted  fou! 
 pray,  that  he  may  not  murmure:     Let   the    joyous   Saint  fing 
 Pfalms ,  that  his  joy  turns  not  fenfual.     A  carnal  heart  can  eafily 
 hz  merry  and  jocund  when  he  profpers  \  the  Saint  alone  is  praife- 
 ful.    Th«  Pfalrnifl  fpeaking  of  the   Mariners  deiiverM   from 
 ftorms  at  Sea  (  which  threatned  their  wrack  )  faith  ,     Then  they 
 are  glad,  becaufe  they  be  quiet,  Pfalmio/.  30.    But  this  they 
 may  be ,  and  yet  not  thankful :     Wherefore  he   adds  his  holy 
 option  ,     O  that  men  wonld  praife  the  Lord  for  hps  goodnefs  ! 
 Secondly  ,  By  prayer  the  foul  i«   led  into  the  acquaintance  of 
 "higher  delights  than  are  to  be  found  in  all  his  temporal  enjoy- 
 ments,  and  thereby  is  taken  off  from  an  inordin-.te  valuation  of 
 them,  becaufe  he  knows  where  better  are  to  be  had.     The  true 
 reafon  why  men  are  puft  up  with  too  high  an  opinion  of  worldly 
 felicities,    is  their   ignorance  of  fpiritual.     Thirdly  ^  Prayer  is 
 Gods  Ordinance  to  fanftifie  our  creature  comforts ,   Every  thing 
 is  faHElified  by  the  'word  and  prayer,   i  Tim.  4.   5.     Now  this 
 obtained,  the  Chnflian  may  fifely  drink  of  thefe  ftreams  •  the 
 Vnicorn  hath  now  put  m  his  horn  to  heal  them ;,    Satan  fhall  not 
 have  fuch  power  to  corrupt  him  in  the  ufe  of  them,  as  another 
 that  befpeaks  not  Gods  blelling  on  them.     There  is  a  vanity  and 
 flatulency  in  every  creature,  v/hich  if  not  corrected  by  prayer, 
 breeds  indigefted  humours  in  him  xXut  feeds  on  it. 
 
 Fourthly  ,  In  thy  profperity  pray,  to  fliew  thy  dependancc 
 onGodfor  whatthouenjoyert  :  Thou  holdit  all  thy  n^ercies 
 in  capite:     He  that  gave  thee  thy  life,  holds  thy  foul  in    life, 
 
 Cc  c  Thoft 
 
a^G  Praying  alwayes. 
 
 Thou  hidft  thy  face    (faith  David)  and  I 'was  Troubled.    Tru- 
 ly it  is  time  for  God  to  withdraw  his  hand,  when  thou  goeft  about 
 to  cut  off  his  Title.    That  enjoyment  comes  but  -as  a  gueft^which 
 is  nor  entertained  by  prayer.     Solomon  tells  us  of  wings  that  our 
 temporal  mercies  have ;  now  if  any  thing  can  clip  thefe ,  and 
 keep  them  from  flying  away ,  it  is  prayer.     God   would   often 
 have  deftroyed  I[rael ,  but  Mq[cs  itood  in  the  gap  ^  their  mer- 
 cies were  oft  upon  the  wing,  but  th  it  holy  mans  prayers  ftay'd, 
 their  flight.     Gods  heart  would  not  ferve  him  to  coraeover  the 
 back  of  his  prayer,  and  put  that  to  Ihame  :     No,  they  (hall  live, 
 but  let  them  fay,  Mofes's  prayer  begg*d  their  life.    Now  if  the 
 prayer  of  a  holy  perfon could  prevail  for  others,  and    obtain  a 
 ttzw  Leafe  for  their  lives,  that  were   (many  of  them}   none  of  the 
 beft  ^  furely  then  the  prayer  of  a  Saint  may  have  great  power  with 
 Godforhisown.     Long  life  is  promifed  to  him  that  honours  his 
 earthly  father ;  prayer  gives  our  heavenly  Father  the  greateft  ho- 
 nour.    If  therefore  thou  wouldft  have  thy  life ,  or  the  life  of  any 
 '  mercy  prolonged,  forget  not  to  pay  him  this  tribute.   Vea,  would 
 you  tranfmit  what  God  hath  bleft  you  with  to  your  Pofterity  ? 
 thebeft  waythoucanfttake,istolockthyelftateup  in  Gods  hand 
 by  prayer.  Whatever  ^i//thou  makeft,G'<'^  is  fureto  be  thy  Exe- 
 cutor.    Man  may  propofe  and  purpofe,but  God  difpofeth.  Engage 
 him,and  the  care  is  taken  for  thy  pofterity. 
 
 Fifthly,  Pray  now,that  thou  may  ft  out-live  thelofs  of  thy  pro- 
 fperity.  When  prayer  cannot  prevail  to  keep  a  temporal  mercy 
 alive  with  thee,  yet  it  will  have  a  powerful  influence  to  keep  thy 
 heart  alive  when  that  dies.    Oh  it  is  fad,  when  a  mins  eftate  and 
 comfort  are  buried  in  the  fame  grave  together  1  None  will  bear  the 
 lofs  of  an  enjoyment  fo  patiently,as  he  that  was  exercifed  in  prayer 
 while  he  had  it.  When  Job  was  in  his  flouri{hirig  eftate,his  children 
 alive,and  all  his  other  enjoyments,then  was  he  a  great  Trader  with 
 God  in  this  duty  ^  HefanElified  h/'s  children  every  day.  He  did  not 
 blefe  himfelf  in  them,but  fought  the  blefting  of  God  for  them  •,  and 
 fee  how  comfortably  he  bears  diW^The  Lord  gave  .^and  the  Lord  hath 
 tnkfn  away.,blejfed  be  the  Name  of  the  Lord.  The  more  David  pray- 
 ed for  his  child  while-?.live,  the  fewer  tears  he  ftied  for  it  when  it 
 was- dead. 
 
 CHAP. 
 
Praying  always. 
 
 571 
 
 1,V    Df'-^' 
 
 ■^(.)\  lo'c)  ri'iwrtO) 
 
 ;iij.'iai 
 
 CHAP.  XXIX. 
 
 The  third  importance  of  ^  Praying  alwdyf  J  lit 
 be  oi  much  oi  praying  daily  '-y  and  why  we  are 
 to  pray  daily  > 
 
 O  pJ^ciy  always,  u  to  fray  dail).     When 
 the  ChriJRiari  keeps  a  conftant  daily  exer- 
 cife  of  this  duty ,  Prayer  is  not  a  Holy- 
 day,  but  every-day  work  :     Every  day 
 will  I  hlff^s  thee  ^    and  1  yoill  praife  thee  > 
 for  ever  and  ever ,  PfaImro5,2.     This, 
 was  typified  by  the  daily  facrifice ,    cal- 
 led therefore,  The  continual  burnt-offer^ 
 ing,  Exod.  J29.  38.    whereby  was  fig- 
 nified  our  daily  need  of  feeking  mercy  at  Gods  hands  through 
 Chrift.    When  our  Z,5r^  taught  his  Difciples  to  pray,   he  bade 
 them  not  ask  bread  for  a  week ,  no  not  for  a  .morrow,  but  for 
 the  prefent  day.  Give  w  thus  da)  our  dally  bread  :  plainly  fig- 
 mfying  our  duty,  to  feek  our  bread  every  day  of  God;,  which 
 furely  was  alfo  the  end,  why  God  gave  the  Aianna  in  fuch  a  por- 
 tion, as  fliould  not  fluff  their  Cup-boards,  aqd  furnifh  them  with 
 a  ftore  for  a  month  or  week,'  but  be  a  juft  Aemcnfmn ,  and  fuffici- 
 ent  allowance  for  a  day,  that  fo  che^'  might  be  kept  in  a  daily  de- 
 pendance  on  God,  and  look  up  to  him  diily,  who  c.n-ried  the  key 
 of  their  Pantry  for  them  ^  and  have  not  we  the  fime  necv.^ilities 
 upon  us  with  them  ?     Our  bodies  are  rs  weak  ds  thei'  s ,  and  can- 
 not be  prcferved  without  daily  repifl:.     Do  we  not  depend  on  - 
 him  for  the  bread  of  the  day,  and  the  reft  of  the  night?     And 
 he  h^th  too  good  an  Opinion  of  his  fouls  conftitution ,  who 
 thinks  it  can  live  or  thrive  with  Yeft^rdaysmeal,  without  renew-- 
 
 Ccc  2  ing 
 
^8q  Vraying  alwayes, 
 
 ing  his  communion  with  God  to  day.    The  Mother  would  think 
 her  Cucking  child  not  well,  if  it  fhould  forfake  the  breaft  a  whole 
 day:  fo  may  ft  thou  conclude  thy  foul  is  not  right,  that  can  pafsa 
 day  without  aaving  any  fpiritualrepaft  in  prayer.    If  thy  wants 
 be  not  fufficient  to  keep  the  Chariot  of  this  duty  on  its  Wheels, 
 yet  the  fins  which  thou  daily  reneweft ,  would  drive  thee  every 
 day  to  confefs  and  feeg  pardon  for  them.     We  are  under  a  Law, 
 JVcf  to  let  the  Sft»  go  down  upon  our  wrath  againfi.  our  brcthsr  : 
 And  dare  we,  who  every  day  deferve  Gods  wrath,  let  the  Sun  go 
 down,  before  that  Controverfie  is  taken  up  between  God  and  us? 
 In  a  word,  Every  day  hath  its  new  mercies  •     His  comfajpons 
 fail  not -^  thej  are  new    every  morning  ^   Lam,   3.  2.3.     Thefc 
 new  mercies  contrad  a  new  debt ,  and  God  hath  told  us  the  way 
 of  payment,  viz.  a  tribute  of  praife  :  without  this,   wecannor 
 expert  a  fandified-ufe  of  them.    He  is  branded  by  all  for  a  pro- 
 phane  perfon ,  that  eats  his  meat,  and  gives  not  thanks :     And  it 
 would  be  thought  a  ridiculous  excufe ,  fhould  he  fay ,     He  gave- 
 thanksYefterday,  and  that  fhould  ferve  for  this  meal  alio.    We 
 have  more  mercies  every  day  to  blefs  God  for,  than  what  is  fet  on 
 our  Tables.    We  wear  mercies,  we  breath  mercies,  we  walk  up- 
 on mercies,  our  whok  'ife  is  but  a  paffage  from  one  mercy ,  to  be 
 entertained  by  another.     As  one  cloth  is  drawn ,  another  is  laid 
 for  a  new  Feaft  to  be  fet  on.    Now,  doth  God  every  day  anoint- 
 our  held  with  frefh  Oyl,  and  fhall  not  we  Crown  him  with  new 
 praifes.?    Iwilln'jt  enter  into  a  difcourfe,  how  oft  a  Chriftian 
 fhould  in  a  dny  pray  :     At  leaft  itmuft  betwice  ,  i.  f.  morning 
 and  night.     Prayer  muft  be  the  key  of  the  morning  ,    and  lock 
 of  the  nighr.     We  fhewnotourfelvesChriftians,  if  we  do  noE 
 open  our  eyes  with  prayer  when  we  rif?,  and  fhut  them  again 
 with  the  fame  key  when  we  lie  down  at  night.     Thisanfwers  to 
 the-  morning  and  evening  facrifce  in  the  Law  •    which  yet  was- 
 fo  commanded ,  as  to  leave  room  fof  thofe  other  free-will  offer- 
 ings which  their  zeal  might  prompt  them  to ;,  pray  as  oft  as  you 
 pleafe  bcfides,  fo  that  your  devotions  juftle  not.with  the  neceffa- 
 rydudcs-of  your  particular  Callings ;,.  the  oftner,  the  more  wel- 
 come.    We  read  of  Bavidy  feven  times-  aday  -^    but  be  fare  thou.- 
 doft'notretrench  and  cut  God  fh'ort  of  thy  ftated  hours,     h  is  a- 
 ^d-thing'  (faith  the  Pfattnifi')   fa. give  thanks  unto  the  Lord-,^ 
 to  Jbew  forth'  thy  loving- kindnefs  in  the  morning,  and  thy  faith- 
 
fraying  alwayeSy  ggi 
 
 fulnefs  every  night ^  Pfal.  92.  i,  2.  God  is  A/ph/znd  Ome- 
 ga. Itisficwefhou'.dbeginandendcheday  wichhis  prdifc,  who 
 begins  and  ends  it  tor  us  with  his  mercy.  Well  Chriiliian,  thou 
 fceic thy  duty  plainly  laid  before  thee.  As  thou  wouidft  have 
 God  profper  thy  labour  in  the  day,  and  fweeten  thy  reft  in  the 
 night,  clafp  them  both  together  with  thy  morning  and  evening 
 devotions.  He  that  takes  no  care  to  fet  forth  Gods  portion  of 
 time  in  the  morning,  dotb  not  only  rob  God  of  his  due,  but  is 
 a  Thief  to  himfelf  all  the  day  after ,  by  lofing  the  blefling  which 
 a  faithful  prayer  might  bring  from  Heaven  on  his  undertakings. 
 And  he  that  clofeth  his  eyes  at  night  without  prayer,  lies  down  n 
 before  his  bed  is  made:  He  is  like  a  foolifh  Captain  in  a  Gari- 
 fon ,  who  betakes  himfelf  to  his  refl; ,  before  he  hath  fet  the 
 jVatch  for  the  Cities  fafeguard.  God  is  his  peoples  Keeper:  but 
 can  he  exped  to  be  kept  by  him,  that  chargeth  not  the  Divine 
 Providence  with  his  keeping  >  The  Angels ,  at  his  Command , 
 pitch  their  Tents  about  his  Saints  dwellings.  But  ?s  the  drum 
 c.ills  the  Watch  together,  fo  God  looks  that  by  humble  pr.iyer, 
 we.  ihould  beg  of  him  their  Miniftry  and  attendance  a- 
 bout  xxs. 
 
 I.lhall  ihut  up  this  difcourfe  with  one  Caution  to  be  obferved  in 
 your  daily  exercife  of  this  Duty. 
 
 Beware,  that  thy  conftant  diily  performance  of  this  da-  Camon 
 ty  ,  doth  not  degenerate  into  a  lifelefs  formality.  What  we 
 do  commonly ,  we  are  prone  to  be  but  ordinary  and  flighty 
 in  the  doing.  He  is  a  rare.  Chriftian,  that  keeps  his  courfe 
 in  prayer  ,  and  yet  grows  not  cuftomary  to  pray  of  meer 
 courfe.  The  Power  of  Religion  cannot  be  preferved,  with- 
 out an  outward  "Form  and  Order  obferved  in  its  exercifes 
 and  yet  very  hard  it  is  ,  not  to  grow  formal  in  thoie  du- 
 ties which  we  are  d:-:ily  convcrAnt  with.  Maiiy  that  are 
 very  neat  and  nice  when  their  Holy-day  fuit  is  on  their 
 back,  are  yet  too  flovenly  in  wearing  their  every-diy  Appa-- 
 rdi  Thus  at  a  Faft ,  or  on  a  Sabbntli ,  our  hearts  haply  are 
 ftirr'd  up  to  fomc  folemnity  andi  fpirituahty  becomino  the 
 Duty  of  Prayer  ,  as  being  awed  with  the  Sacrednefs  of  the 
 time,  and  extraordinary  weight  of  the  Work  ;  But^  alasj 
 in  our    cvery-day   duties  we  are  too  flighty  and  flovenly..       , 
 
 Naw 
 
974  ^^^y^^g  alwayes. 
 
 Mow  fet  thy  felf,  Chriflian ,  with  ail  thy  might,  to  keep  up 
 the  Ufe  and  vigour  of  thy  fpirit  m  thy  dnly  approaches   to 
 God.     Be  as  careful  to  fei  an  edge  on  tliy  Graces  before 
 thy  prayer  ,    as  on  thy  ftomack  before  thy  Meal.     Labour 
 to  come  as  hungry  to  this  Duty  ,   as  to  eat  thy  Dinner  and 
 Supper.     Now  ,  no  expedient  for  this  ,   like  a  holy  Watch 
 fet  about  thy;  heart  in  the  whole  courfe  of  thy  life.      He 
 that  watchech  his  heart  all  day  ,   is  moft  likely  to  find  it 
 at  hand  ,    and  in  tune  for  prayer  at  night :     Whereas  loofe 
 walking  breeds  lazy  praying.     Be  oft  in  the  day  putting  thy 
 felf  in  mind  what  work  watts-for  thee  at  Night.     Thou  art 
 to  draw  near  unto  thy  God-  and  this  will  make  thee  afraid 
 of  doing  any    thing  in  the  day  ,    that  will  indifpofe  thte 
 or   make  thee  fear    a  chide  from  thy  God  when   tliou  ap^ 
 pe^reft  before   him.     That  of  the  Apofik   is    obfervable 
 I  Fet.    I.  17.     Jfje  call  on  the  Father ,  who,  without  reffed 
 of  ferfons,..JHdgeth  according  to  every  mans  work  ,   pafs  the 
 time  of  j/oHlr  fojoHrning  here  in  fear.     As  if  he  had  faid      Do  ' 
 you  mean  to  pray?  then  look  to  the  whole  courfe.  of' your 
 walking  ,    that  it  be  in  the  fear  of  God ,    or  elfe    you  will 
 have  little;  heatt  to  go  about  that  work  ,   and  a§  little  hope 
 that  he  will  bid  you  welcome,-  for  he  judgethof  perfons  that 
 pray,  not  only  by  their  prayers  ,    but   by  their  works  ?.nd 
 walking. 
 
 CHAP 
 
Fraying  alwayes. 
 
 375 
 
 rtab*i\  iraiiWn  iit^ts  jf' 
 *iv  ^M.  iTJA   -' 
 
 CHAP,  xxx: 
 
 Of  Ejactilatory  Prayer  ^  its  nature  y   exceUe»Pufa 
 and  end. 
 
 HE  fecond  branch  in  the  Apofiles  Dire(fiory  for 
 Prayer  follows,  which  hath  refped  to  the  kinds 
 of  Prayer,  that  are  to  be  taken  into  the  Chrifti- 
 ans  exercife  •  As  for  the  feafon,  he  muft  Prajal- 
 yvays^.  To  for  the  kinds  of  Prayer,  -^nth  all  Pray- 
 er and  ^//p/>//c^^*"«>» ,   now  there  is  a  double  \^All'^  to  be  ob- 
 
 ferved. 
 
 Pirft,    all  manner   of  Prayer.     Secondly  ,   all  matter   of 
 
 Prayer. 
 
 I  (hall  begin  with  the  firfl^  Modm  orandi ,  and  that  falls  under 
 feveral  divifions  and  diftindions. 
 
 Pirll       Prayer  is  fudden  and  ejaculatorj ,  or   compofed  and 
 
 fixed. 
 
 Secondly,  that  which  is  compofed,  is  either  Solitary ,  orfocial, 
 performed  joyntly  with  others. 
 
 Thirdly,  Social  and  joynt  Prayer,  is  either  pnWrf  in- the  Fami- 
 ly, or  publtqt^e  in  the  Church. 
 
 'Fourthly,  Solitary  and  Social,  private  and  publique Prayer, 
 are  either  ordinary^  ov  extraordinary. 
 
 Firfl,  EjacuUtorj^  which  is  nothing  elfe  but  the  lifcing  up  of 
 the  Soul  to  God  upon  a  fudden  emerget  occiion,  with  fome  {horc 
 (  but  lively  exp»'eflion)  ofourdefiresto  him,  fomerimesitisvo- 
 cql  fometimes  only  groined  forth  from  the  fecrec  workings  of  a 
 f;cret  heart.  Thefe  darts  may  be  (hot  to  Heiven  v/ithouc  ufing 
 the  tongues  bow  :  Such  a  kind  of  Prayer,that  of  Mofes  was,which 
 rang  fo  loud  in  Gods  ear ,  that  he  ask'c  Mofes ,  jvkrefore  crjefi 
 
 thou. 
 
 2* 
 
 3. 
 4. 
 I. 
 
384  ^^'^  ^^  Prayer  and  Supplication. 
 
 tho7i  unto  me }  Exod.  i4-i5-  Whereas  we  read  of  never  a  word 
 that  he  fpake,  \i  was  no  A^afon  for  Mofes  then  to  retire  and  betake 
 himfelf  to  the  duty  of  prayer,  in  a  compofed  and  fettled  way ,  as 
 at  other  times  he  was  wont,  for  the  enemy  was  at  his  b'^.ck,  and  the 
 people  oiljrael  flocking  about  him,  murniuring  and  charging  him 
 with  the  guik  of  blood,  in  that  he  had  enticed  them  out  ot  zy£gjpt 
 to  fall  into  fuch  a  trap;  wherein  they  expeded  no  other  than  to 
 lofe  their  lives,  either  in  the  Sea,  Qvh)n\\Q<ty£gjiptians.    This  no 
 doubt  m^dicMofes  prefently  difpatch  his  defires  to  Heaven  by  the 
 hand  offoraeftiort  ejaculation,  thefureft  andquickeft  Poiiinthe 
 world,  which  brought  him  back  a  fpeedy  and  happy  return,  as  you 
 may  fee,  verfe  1 6,     Thus  Nehemiah  alfo  upon  the  occafion  of  the 
 Kings  Speech  to  him,  interpofeth  a  fhort  Prayer  to  God  between 
 the  Kings  queftion,  and  his  anfwertoir,  Nehe.  2.4.  Then  the 
 KingfaidiPinto  me  ^  For  what  doefi  thon  make  requefi.   So  I  prayed 
 to  the  God  of  Heaven,  and  Ifaidtothe  King^  &c.     So  foon  was  this 
 holy  man  at  Heaven  and  back  again  (  even  in  a  trice  )  without  a- 
 ny  breach  of  manners,  in  making  the  King  wait  for  his  anfwer. 
 Sometimes  you  have  the   Saints  forming   their  defires  into  a  few 
 fmarcand  paffionate  words,  which  fly  with.a  holy  force  from  thdr 
 lips  to  heaven,  as  an  Arrow  out  of  a  Bow.    Thus  old  ^^^c^  when 
 he  was  difpatching  his  Sons  back  again  to  zy£gyp,  and  had  with 
 the  greateft  prudence  provided  for  their  Journey  (  by  furnifhing 
 them  with  double  money,  and  a  choife  prefent  in  their  hand    to 
 appeafe  the  Governour  of  the  Land  )  that  now  he  might  en- 
 gage Heaven  on  their  fide,  he  breaths  forth  into  this  ejaculatory 
 Prayer.   God  Almighty  give  you  mercy  before  the  man^  that  he  may 
 fend  avp  ay  your  other  brother  a»dBenja.min^  Gen.  43. 14.  And  Z)^- 
 W,  when  intelligence  came  that  Ahitophel  was  ot  Abfoloms  Coun- 
 cil, let  fly  that  dart  to  Heaven,  which  came  down  upon  Ins  head 
 with  a  vengeance,  O  Lord  I  fray  thee  turn  the  Council  of  Kh\\:0[>\\^ 
 into  fooJifiinep,  2  Sam.  15.31.  This  kind  of  praying  David  pro- 
 .bibly  might  mean,  Pfal.  119.   1 64.  when  he  faith,  Seven  times  a 
 day  dojpraifethee,  not  as  if  he  had  feven  fet  hours  for  this  duty 
 every  day ,  as  the  Papifis  would  have  it  to  countenance  their  fe- 
 yen  Canonical  hours  ^  but  rather  a  definite  number  is  here  put  for 
 an  indefinite,  and  fo  it  amounts  to  no  more  than  this ;,  he  did  verv 
 often  in  adiypraife  God,  his  holy  heart  taking  the  hint  of  every 
 providence,  to  carry  him  to  Heaven  on  this  errand  of  Prayer  and 
 Praife.  Now 
 
PVith  all  Prayer  and  Supplication.  385 
 
 •    Now  to  difpatch  this  kind  of  Prayer,  I  (hall  only 
 
 f  irftj  (hew,  why  the  Chriftian  befide  his  Hated  houres  for  Pray- 
 er (  wherein  he  holds  more  foleran  commerce  with  God  )  fhould 
 alfovifit  God  occafionally,  and  ftep  into  his  prefence  ever  and  a- 
 non  (  what  ever  he  is  about )  with  thefe  ejaculatory  breathings  of 
 his  heart.  Eor  this  is  a  kind  of  Prayer,  that  needs  not  interrupt  the 
 Chriftian,  nor  break  any  fquares  in  his  other  employments.  Is  he 
 on  a  Journey  ?  He  may  go  to  Heaven  in  thefe  fhort  Salleys  of  his 
 Soul,  and  make  noleffefpeed  in  his  way  for  them.  Is  he  in  the 
 Field  at  work  ?  His  Plough  needs  not  ftand  ftill  for  this  ^  As  the 
 Medow  is  not  theworfefor  what  the  iJff  fucks  from  its  flowers; 
 fo  neither  doth  a  mans  worldly  occafionsfuffer  any  lofle  from  that 
 fpiritual  improvement  ,  which  a  gracious  foul  thus  makes  of 
 them. 
 
 ?: 
 
 Sect.!. 
 
 THE  firftreifon  may  be  taken  from  God,  who  to  (hew  his  Reafon  1] 
 great  delight  in  his  childrens  prayers,  lets  his  door  ftand  al- 
 ways wide  open,  that  when  ever  we  have  but  a  I  heart,  and  will 
 be  fo  kind  as  to  ftep  in  to  vifit  him  with  a  Prayer  at  what  ceile  of  the 
 day  or  night  foever  it  be ,  we  fhall  be  welcom  ,  ',7aj^  he  doth 
 not  only  give  us  a  liberty  ,  but  lays  it  as  a  Law  upon  us,  to  let  him " 
 hear  from  us  as  oft  as  poflibly  we  can  ,  and  therefore  commands 
 us  to  Pr^j!  continually^  i  Thef.  5 .  And ,  yvhat  ever  we  do^  in  word 
 or  deed,  to  do  all  in  the  name  of  our  Lord  fefii^,  giving  thdKkj  to  the 
 Father  by  him.  What  do  thefe,  andfuchlikeplcesfignine.?'  but, 
 that  we  fhould  take  every  occafion  that  his  Spirit  and  Pro- 
 vidence bringtoour  hand  for  the  lifting  our  he^.rtsupto  him  in. 
 Prayer.  And  can  we  fuppofe  that  a  Prayer  ^^t  our  firft  fetting  forth 
 in  the  morning,  with  never  thinkirgofCSod  any  more  till  we 
 come  to  our  round  for  prayer  at  night  again,  will  p  -fT.^  for  a  pray- 
 ing continually  ?  When  a  Father  chargeth  his  Son  (  that  lives  a- 
 brond  )  to  let  him  as  oft  as  may  be,  hear  from  him  •  though  he 
 doth  not  expeftalong  Epiftle  from  him  by  every  Meflenger 
 that  comes  that  way,  yet  looks  for  fomelhort  remembrance  of 
 his  duty  by  word  of  mouth,  and  it  is  accepted,  till  he  hath  more  lei-  " 
 
 "Dii  fure 
 
a8  6  ff^t^  ^^  Prayer  and  Supplication, 
 
 fure  to  write  his  full  mind  God  bids  pray  continiaUy  •,  now  he 
 knows  we  cannot  be  always  on  our  knees  in  the  fokmn  perform- 
 ance of  this  dnty  j  But  therefore  he  expeds  to  hear  the  often- 
 er  from  us  in  thefe  occifional  remembrances  of  him,  ('hinted  to  us 
 aU  along  the  day  by  emerging  providences )  which  the  Holy  Spi- 
 £if  flacds  ready  as  our  Meflenger  to  conveigh  unto  him. 
 
 Sect.    IL 
 
 SEcondly,  from  the  excellent  ufe  of ejaculatory  Prayer  in  the. 
 Chriftians  whole  courfe  of  life. 
 
 Firft,  they  are  of  excellent  ufe  to  be  f  et  agai  nft  thofe  fudden  in- 
 jedions  of  Satan,  which  he  will  be  darting  into  our  minds. 
 
 It  were  ftrange,if  the  beft  of  Saints  fhould  not  find  the  Devil  bu- 
 fie  with  them  in  this  kind^none  io  pure  whofe  chalHty  of  mind  this- 
 foul  Spirit  dares  not  to  affiult  •,  And  when  his  temptations  have 
 once  coloured  our  imagination,  it  is  hard  wipeing  them  off  before 
 they  foak  fo  deep  as  to  leave  fome  malignant  tindure  on  our  affe- 
 Aions.Now  when  any  fuch  dart  from  hell  is  fhot  in  at  thy  window , 
 no  fuch  way  to  wind  out  of  the  temptation,as  to  (hoot  thy  darts  to 
 Heaven  in  fome  holy  ejaculation.  Our  Saviour  taught  his  Difci- 
 p^es  the  ufe  of  this  weapon.  Pray  thatjou  emer  not  into  temptation. 
 Now  whenchou  canft.not  draw  out  the  longSword  of  a  folemnPmy- 
 er,then  g  o  to  the  fliortDagger  of  e  j  iculatory  Pray  errand  with  this, 
 if  in  the  hand  of  Faith,thou  mayft  ftab  thy  enemy  to  the  heart.  He 
 that  at  one  fhort  Prayer  of  Z)^wW  could  infatuate  Ahitophel^^n  O- 
 racte  for  policy ,can  befool  theDevil  himfelf,andwill  at  thy  Prayer 
 of  faith  ^  The  Lord  rebuke  thee  0  Sat  an^  (fiid  Chrift)  it  is  time 
 now  for  Satan  to  be  gone,when  Heaven  takes  the  Al-.rum,  as  when 
 Thieves  are  about  a  houfe  to  rob  it,  and  they  within  beat  a  Drum, 
 or  give  a  fudden  fhriek  to  call  in  help,  prefently  they  flee^  And 
 if  God  for  thy  trial  fhould  not  come  at  firft  ciU  to  rid  thee  of  thefe 
 unwelcom  guefts,  yet  thy  very  crying  out  (if  affeftionatc  and 
 cordial )  will  clear  thee  from  consenting  to  their  villany. 
 
 Secondly,  they  areaSoveraign  means  to  allay  the  Chriftiins 
 aflfeAions  to  the  world,  one  of  the  worll  enemies  he  hath  in  the 
 field  aguaft  him,  foricchoaks  the  Soul^  thickens  the  Chriftians 
 
 fpirit. 
 
VFith  all  Prayer  and  Supplication,  587 
 
 rpirit,and  changes  his  very  complexion.  Who  but  dying  men  fmell 
 of  the  carch,r\nd  carry  its  colour  in  theu:  countenance  ?  Grace  dy- 
 eth  apace,wher>e  the  heart  favours  much  of  the  earth.  Now  prayer, 
 what  IS  it,but  the  lifting  of  the  foul  from  earth  to  heaven  ?  Were  we 
 oftner  in  a  day  fucking  in,as  it  were/rcfti  air.and  new  influences  of 
 grace  from  God,our  fpirits  could  not  be  poffibly  fo  much  poyfon'd 
 with  worldly  affedions. 
 
 When  one  was  askc.  Whether  he  did  not  admire  the  goodl^» 
 ftrudure  of  a  ftately  Houfe  >  Anfwered ,  No  -,  For  (faith  he  ) 
 I  have  been  at  Rome^  where  more  magnificent  Fabricks  are  to  be 
 fecn.  Thus  when  Satan  prefents  the  Worlds  pleafures  or  treafurcs 
 to  the  Chriflian  (that  he  may  icveigle  hisaffedions  to  dote  on 
 them)  a  gracious  foul  can  fay,  I  have  been  at  Heaven,  there  is  not 
 an  hour  in  the  day,  wherein  I  enjoy  not  better  than  thefe  in  com- 
 munion with  my  God. 
 
 Sect.    III. 
 
 Thirdly,  T^Hey  keep  the  ChrifUans  heart  in  a  holy  difpofition 
 X  for  the  more  folemn  performance  of  this  Duty. 
 He  that  is  fo  heavenly  in  his  earthly  employments,  will  be  the  lefs 
 worldly  in  his  heavenly.  It  was  a  fweet  Speech  of  a  dying  Saint, 
 That  he  was  going  to  change  his  place ,  but  not  his  company.  A 
 Chriftian  that  is  frequent  in  thefe  ejaculations  when  he  goes  to 
 pray  more  folemnly ,  he  goes  not  from  the  world  to  God ,  but 
 from  God  to  God :  From  a  tranfient  view  of  him,  to  a  more 
 fixed  ^  whereas  another  difcontinues  his  acquaintance  with  God 
 (  after  his  morning  vifit )  and  comes  not  in  his  company,  till  cal- 
 led in  by  his  cuftomary  performance.  O  !  how  hard  a  bufinefs 
 will  fuch  a  one  find  it  to  pray  with  a  heavenly  heart !  What  you 
 fill  the  veffcl  with,  you  muft  exped  to  draw  thence  •,  if  Water  be 
 put  in,  we  cannot  without  a  miracle  think  to  draw  Wine.  What  > 
 art  thou  all  d\y  filling  thy  heart  with  e:irth  (God  not  in  all  thy 
 thoughts }  and  doft  thou  look  to  draw  heaven  thence  at  night  ? 
 If  you  would  have  fire  for  your  evening  Acrifice ,  exped  not 
 new  from  heaven  to  be  dropt ,  but  labour  to  keep  what 
 is  already  on  thine  Altar  from  going  out  ^  which  thou 
 canl^  not  better  do,than  by  feeding  it  with  this  Fuel. 
 
 Dddz  Sect. 
 
288  ^i*l^  all  Prayer  andSuppliation, 
 
 SECT.     IV. 
 
 Fourthly.  "T"  Hey  are  of  excellent  ufe  to  alleviate  any  great  af« 
 i     flidion  that  lies  heavy  upon  foul  or  body,  while 
 others  fit  difconfolate,  grinding  their  fouls,  and  wafting  their  fpi- 
 rits  with  their  own  anxious  thoughts,     Thefe  are  his  wings  with 
 which  he  fiiech  above  his  troubles ,  and  in  an  inftant  fhoots  his 
 foul  to  heaven ,  out  of  the  dinn  and  noife  of  his  afflidions.  How 
 can  he  be  long  uncomfortable ,  who  when  any  thing  begins  to 
 difquiet  him ,  lets  it  not  lie  boaking  and  belking  in  his  mind  (as 
 a  thorn  in  the  flefh  )  but  prefently  gives  vent  to  it ,  by  fome  hea- 
 venly meditation,  or  heart-eafing  prayer  to  God  ?     Thofe  hea- 
 vy tidings  which  came  to^c^  one  upon  the  neck  of  another,  it 
 wasnotpofllbieforhim  to  have  ftood  under  their  weight ,  had 
 his  thoughts  been  employed  on  no  other  fubjed  than  hisaffli- 
 dion.      But  being  able  to  lift  up  his  heart  to  God  -,  The  Lord 
 gave ,  and  the  Lord  hath  tak(^  a^ay  ,    bleffcd  he  the  Name  of 
 the  Lord.    This  one  devout  meditation,  or  ejaculation  ,   gave 
 him  incomparable  eafe.     Indeed  ,    in  afflidions  that  are  very 
 Iharp  and  violent ,  it  i  s  no  time  for  long  difcourfes  ^  the  poor 
 creature  cannot  hold  out  in  a  continued  duty  of  prayei",  as  at 
 another  time.     When  the  fight  grows  hot  ,    and  the  Army 
 comes  to  graple  hand  to  hand  with  their  enemy ,  they  have  not 
 leifure  to  charge  their  great  Artillery ,  then  their  fliort  Swords  do 
 them  moft  fervice.     Truly  thus  'tis  in  this  cafe  ^  the  poor  crea- 
 ture may  be  finds  his  body  weak ,  and  his  fpirit  oppreft  with 
 temptations  ,    which  Satan  pours  like  fo  much  fliot  upon  him,, 
 that  all  he  can  well  do ,  is  to  pray   quick  and  fhort.     Now 
 fetch  a  groan  for  the  pain  he  feels  ,    and  then  fhoot  a  Dare 
 -  to  heaven ,  to  call  God  in  to  his  help;      And  blefled  is  the 
 man,  that  hath  his  Quiver  full  of  thefe  Arrows.    We  fee  Chrift 
 in  his  Agony,  chofe  to  pray  oft ,  rather  than  long,  If  it  befojjiblejet 
 this  cup  ^afffrom  me :   However ^not  my  vcill^bfit  thine  h  done.  This 
 fhon:  ejaculation  he  fends  to  -heaven  thrice ,  with  fome  little,  paufe 
 of  time  between  prayer  and  prayer-  and  was  hear di^f  that  hi  fear'd^ 
 Hek5. 
 
 CHAP; 
 
ff^ith  alt  Vrayer  and  Supplication.  389 
 
 CHAP.    XXXI. 
 
 A  Reproof  to  thofe  that    nfe  not  this  h^nd  of 
 prayer  i  or  do  it  in  a  profane  manner  ^    or 
 that  ufe  this  k^nd  of  prayer  ,   but  negleSi 
 other. 
 
 Sect.     I. 
 
 Vfe  I. 
 
 )OK  Reproof  of  thofe  that  are  wholly  un- 
 acquainted with  this  kind  of  praying ,  not 
 fuch  a  Dart  to  be  found  in  all  their  Qm. 
 ver.  Their  heart  isas a  Bow  bent  indeed, 
 and  their  Quiver  full  of  Arrows  •,  but  all 
 are  {hot  befide  this  mark.',  the  World  is 
 their  Butt ,  at  this  they  let  flie  all  their  thoughts.  God  is  fo 
 great  a  (Iranger  with  them ,  that  they  hardly  fpeak  to,  or  think 
 of  him  from  morning  to  night,  though  they  travel  all  day  in  his 
 company  :  An4  is  it  not  ftrange,  that  God,  who  is  fo  near  his 
 creature,  fhould  be  fo  far  from  his  thoughts  ?  Where  canft  thou 
 be?  Or  w1iat  can  thy  eye  light  upon  that,  may  not  bring  God  to 
 thy  remembrance,  and  give  thee  a  fair  occafion  to  lift  up  thy 
 hesrt  to  him  >  He  is  prefent  with  thee  in  every  phce  and  compa- 
 ny^ thou  cmft  ufe  no  creature,  enjoy  no  mercy,  feel  no  affli- 
 ftion,  and  put  thy  hand  to  no  work  ,  which  will  not  prompt 
 thee  either  to  beg  his  counfel,^  feek  his  ble/fing,  cravciiispro- 
 tedion,  or  give  him  praiie.  for  his  gracious  providence  over 
 thee.    The  very  beaft  thou rideft  on ,  could  ic  fpeak    (  ?s  once 
 
 Vfe  r 
 
a 90  ^^^^  ^11  Prayer  and Supphcation, 
 
 Salaam's  ^fs  did )   would  reprove  thy  Atheifm ,  who  goeft 
 plodding  on  thy  way,  and  takell  no  notice  of  Him  that  prefer- 
 veth  both  man  and  beaft.    But  God  fpeaks  once,  yea  twice,  and 
 bruitifh  men  perceive  it  nor.    Well  may  Solomon  fay  ,     The 
 heart  of  the  wicked  is  little  worth ,    when  God  is  not  in  aU  his 
 thoughts.    What  can  that  heart  be  worch  ,  that  is  fluft  with  that 
 which  is  worth  naught  ?  at  leafl:  which  within  a  while  will  be  fo  ? 
 for  in  that  «?owf»/-  wherein  thefe  poor  wretches  die,  all  their 
 thoughts  peri/h,  and  come  to  nothing.     Truly ,  though  ye  were 
 fo  many  Kings  and  Emperors,  yet  if  the  ftock  of  your  thoughts 
 be  fpent  all  the  day  long  upon  earthly  projeds  (  never  flying  fo 
 high,  as  tokadyou  into  commumon  with  God  )    you  are  but 
 like  thofe  Verjnin,  that  are  buried  aiive  in  fome  linking  Dung. 
 hill-  the  food  your  ifouls  live  upon,  is  low  and  bafe,  and  fuch 
 muft  the  temper  of  your  fouls  alfo  needs  be.     O  1    how   many 
 are  there  in  the  World,  whofe  backs  are  bravely  ckd  with  Scar- 
 let, while  their  fouls  embrace  the  Dung-hill  ?     Whofe  bellies 
 are  high-fed ,  and  delicioufly  p.imper'd ,  but  their  fouls  fet  at 
 courfe  fore  ?    The  body  which  is  the  Beggar ,  is   mounted   on 
 Horfe-back,  andthelouhvhichisthePrince,walks  on  foot,  pre- 
 ferred to  no  higher  employment,  than  to  hold  her  flaves  ftirrup , 
 being  made  to  beftow  all  Its  thoughts  and  care  how  to  provide  for 
 that  ,  and  allowed  nothing  for  Its  felf  ?   yet  thefc  muft  6e  cried 
 up  for  theonlyhappiem.eninthe  World  ^  whereas,  fome  poor 
 ■  creatures  are  to  be  found    (though  their  outward  port  _and  garb 
 in  the  world  renders  them  defpi cable)  who  enjoy  more  of  hea- 
 ven and  true  comfort  by  the  frequent  commerce   they  have 
 with  God  (  as  they  are  at  their  Loom  or  Wheel )  in  one   day , 
 than  the  other  do  in  all  their  lives ,  for  all  their  pomp  and  fanci- 
 ful felicities.    What  account  will  fuch  give  to  God  for  the  expence 
 of  their  thoughts  the  firfl-born  of  their  fouls  >     What  pity  is  it , 
 that ftransers  fhould  devour  them  ?     The  higheft  improvement 
 whereof,  is  to  fend  them  in  Embaflies  to  heaven ,  and  to  con- 
 verie  with  God.    He  who  gave  man  a  countenance   ered ,  to 
 walk  (  not  creep  on  all  four  as  forae  other  creatures,  with  their 
 back  upon  heaven,    and  mouth  to  the  earth  )  never  intended  his 
 foul  (hculdftoopfobelowitfelf,  and  lick  the  duftforits  food-, 
 but  rather,  that  it  fhould  look  up  to  God,  and  enjoy  her  felf 
 in  enjoying  communion  with  him ,  that  is  the  Father  of  fpirits. 
 
 If. 
 
With  all  Frayeraad  Suppltcaiioa,  gji 
 
 If  it  b€  fo  fad  a  fpedacle  to  behold  a  man  bowed  down  through  the 
 deformities  or  infirmities  of  his  body,  as  to  go  like  a  beaft  on  all 
 four,  hands  and  feet  •  much  more,  to  fee  a  foul  fo  cripled  with 
 ignorance  and  fenfual  affedion?,  that  it  cannot  look  up  from  the 
 carthwhereitliesa  rovding,  to  converfe  with  God  its  Ma- 
 iler. 
 
 Sect.   II. 
 
 Secondly.  I  T  reproves  thofe  who  do  indeed  (hoot  now  and  then        24 
 
 X   to  heaven  fome  of  thcfe  Darts  of  ejaculatory  pray-  ... 
 CEs  •  but  info  prophane  a  way,  as  makes  both  God  and  gracious 
 men  to  nauciate  them.     Did  you  never  hear  a  vile  wretch  inter- 
 lace hisdifcourfe  with  a  flrange   medly   of  Oaths  and  Prayers  > 
 Rap  out  an  Oath,  and  then  fend  out  a  vain  prayer  in  the  midft  of 
 his  carnal  difcourfe  ?     God  forgive  us  ^    God  blefs   m  ^    God  he 
 fncrciful  to  w,  fuch  forms  of  fpeech  many  have  got,  and  they 
 come  tumbling  out  when  they  do  not  mind  what  they  fay.  Now 
 which  do  you  think  is  like  to  get  firft  to  heaven,  their  Oaths,  or 
 '  their  prayers }    It  is  hard  to  fay,  whether  their  fwearing  or  their 
 praying  be  the  worR  ?     What  bafc  and  low  thoughts  have  thefe^ 
 wretches  of  the  great  God,  to  make  fo  bold  with  his  holy  and  rc- 
 verendName }  which  fhould  not  be  thought  or  fpoken  of, without 
 fear  and  trembling.     The  legs  of  the  Ume  are  not  ee^nal  \  Jo  u 
 a  Parable  in  the  mouth  of  fools.     That  is ,  it  is  uncomely.  The 
 Name  of  God,  doth  notnta  prophane  mouGh-,  the  difcourfe  is- 
 not  equal.     One  ftep  in  Hell    and  another  in  Heaven,is  too  great 
 a  ftride  at  once  to  be  taken.    To  fhoot  one  Dart  at  God  in   an 
 Oath,  and  another  to  him  in  a  prayer  ,  what  can  you  mike  of 
 this,  but  a  toying  with  that  which  is  Sacred?  Religion  and  the  eye  ^_ 
 dre  too  tender  to  be  plaid  with.     Such  prayers  as  thefe ,  are  (hot 
 out  of  the  Devils  Bow,and  are  never  like  to  reach  heaven,  except  it 
 be  to  bring  back  a  curfefor  him  that  put  them  up, 
 
 Sec  t 
 
2^2  WithaU  Prayer  and  Supplication. 
 
 S    E    C    T.      III. 
 
 Thirdly.    A    Reproof  to  tkofe  who  content  themfelves  with  this 
 ±\   kind  of  prayer  •,  they  will  now  and  then  caft   a 
 tranfient  glance  upon  God  in  a  fhort  ejaculation-   but  never  fet 
 themfelves  to  kek  God  in  a  more  folemn  way-    and  is  this 
 all  thou  canft  afford  ?     N©  more  but  to  look  in  at  Gods  door 
 and  away  prefently?     Doft  thou  not  think  that  he  expedsthou 
 fhouldft  fometimes  come  to  ftay  longer  with  him  in   a  more 
 fettled  communion?    It  is  true,  thefe  occafional  vifits   when 
 joyned  with  the  confcionable  performance  of  the    other ,  is 
 an  excellent  fymptom  of  a  heavenly  heart  ,   and  fpcsks  grace 
 to  be  very  lively  where  they  are  frequent  :     As  when  a  man 
 between  his  fet  meals  is  fo  hungry,   that  he  mufl  have  fome- 
 thing  to  ftay  his  ftomack  ,    and  yet  when  Dinner  or   Supper 
 come,  can  feed  as  heartily  as  if  he  had  eaten  nothing-  This 
 (hews  indeed  the  man  to  be  healthy  and  flrong  ^    but  if. a  bit 
 by  the  by  takes  away  his  flomack ,  that  he  can  eit   little  or 
 nothing  at  his  ordinary  meals  ,   this  is  not  fo  good  a   fign. 
 Thus  here ,  if  a  Chriftian  between  his  fet  and  folemn  feeking 
 of  God  morning  and  night,  finds  an  inward  hunger  upon  his 
 fpirit  fo  ftrongly  craving  communion  with  God,  that  he  can- 
 not ftay  till  his  ftated  hour  for  prayer  returns ,    but  mufl  ever 
 and  anon  be  refrefbing  its  felf  with  the  beverage   of  ejacula- 
 tory  prayer,  and  then  comes  (harp  fet  to  duty  at  his  ordina- 
 ry fet  time,  this  fpeaks  gr^ce  to  be  in  fiat  u  Arhletico^  Itrono 
 and  thriving :    but  on  the  contrary  ,   it  (hews  a  flighty  and 
 naughty  fpirit,  to  make  thefe  an  cxcufe  or  plea- for  the  neg- 
 led  of  the  other.     Thou  tafteft  fure  little  fweetnefs,  and  find- 
 eft  little  nourifhment  from  thefe,  or  elfe  they  would  excite  rhy 
 foul  to  hunger  for  further  communion  with  God.     As  foon  as 
 David  opened  his  eyes  in  the  morning,  his  heart  wfs  fallying 
 forth  to  God  ,     when  I  arpake  ,    I  am  fiill  with  thee.      Ard 
 as  he  v/alk'd  abror^d  in  the  day-rime,  every  occafion  led  hini  in- 
 to the  prefence  with  God. 
 
U^ith  all  Frayer  and  SuffUcation.  39* 
 
 Seven  times  a  day  do  Iprai/e  thee  •,  that  h,  often,  (  as  it  is  faid,  Th 
 righteous  fall  [even  times  in  a  da). )  But  did  thefe  Tiort  glancef 
 ot  David's  heart ,  ftcal  from  the  more  folemn  performance  of 
 this  duty  ?  No;  we  find,  he  had  his  fet  feafons  alfo.  Evening^  and 
 morning,  and  at  noon  mil  Ifra)  and  cry  aloud,  Pfal.  %%.l7*.  Mr. 
 Ainfvcorth  interprets  this  place  of  folemn  ftated  prayer ;  and  it 
 feems  to  have  been  the  praaice  of  the  more  devout  fews ,  to  de- 
 vote three  feafons  in  a.  day  for  that  duty.  I  can  no  more  believe 
 him  to  be  frequent  and  fpintualin  ejuculatory  prayer,  who  ne- 
 gleds  tfee  feafon  of  folemn  prayer,  than  I  can  believe,  that  he 
 keeps  every  day  in  the  week  a  Sabbath  ,  who  negleds  to  keep 
 chat  one  which  God  hath  appointed. 
 
 -^d] 
 
 'iStiXrhXi^iii 
 
 :^^l}^f^^6~i^.^ 
 
 J  tt  Exhortation  to  the  frequent  ufe  of  Ejuctdatcrj 
 ^'J:   Yrayer ,  with  two  or  three  belfs  jhereiifiio. 
 
 ?niO) 
 
 -iB-'  % !:'•  jiii 03  25ni'{d y\ 
 O  the  Saints :  Be  ye  excited  to  the  fmjuerit  ex* 
 ercife  of  this  duty .,  I  know  you  are  not  alto- 
 gether ftr^ngers  to  it,  (if  you  anfwer  your 
 n?nie,  and  be  fuch  as  you  go  for  )  but  it  is  a 
 more  intimate  and  familiar  acquaintance 
 with  this  kind  of  prayer  that  I  would  gladly 
 —  kad  you  into-,  fuch  an  Art  i  t  is ,  t  hat  were  we 
 but  skilful!  Trader?  in  it ,.  we  fhould  find  a  blefTed  advance  in  our 
 fpiritual  eftate,,  and  foon  ha-ve  more  money  in  our  purfe ,  (  grace 
 and  comfort  1  mean  in  our  hearts  j  than  now  moft  Chriftians  can 
 fliew  :^  we  might,  by  a  fpiritual  Alchimy,  turn  aM  we  touch  into 
 g^rfd,  extradhewen  out  of  earth,  and  make  wings  of  every 
 creature  and  providence  that  meet  us ,  to  help  us  in  our  flight  to 
 God:  Our  whole  life  would  be  (what  I  have  read  of  a  holy  man^ 
 
 Ece  6^ 
 
 Vfez}^ 
 
m^A  With  all  Prayer  and  SuppUcatm. 
 
 Int  oftt  cpmmumon  day  with  Chrifi,    Then  neither  friends  not 
 ibcs,  joys  nor  woes,  callings  nor  recreations,  (  or  whatever  elfe 
 we  have  in  this  world  to  do  with  j  fhould  be  able  to  iiitcrrupt  our 
 acquaintance  with  him.  Whereas  now  alns ,  every  thing  inter-* 
 pofetb,  as  an  opake  body,  to  hide  God  and  heaven  from  our  eyCi 
 Wc  who  now  walk  (like  Travellers  in  (bme  bottom  or  low 
 iW«rop  )  with  our  thoughts  of  heaven  fo  over^topt  by   the 
 world,  that  we  hardly  get  a  fight  of  that  glorious  City  to  which 
 we  are  going  from  morrang  to  night ,  (  an4  thereby  lofe  much  of 
 ihepleafure  of  our  journey)  fhould  then  have  it  in  a  manner  al- 
 ways before  us,  as  a  joyful  profpe<fi  in  our  ej'e,  to  folace  us  in  the 
 difficulties  of  our  pilgrimage^  and  make  us  gather  up  our  feet 
 more  nimbly  in  the  ways  of  holinefs ,  when  we  (hall  fee  whither 
 they  lead  ns,  We  count  them  pleaftntly  fcituated ,  who  hvc  in  a 
 climate  where  the  Sunisfeldom  offcheir  Horizon.     Truly  none 
 havefuchaconftantlightofinward  joy  and  peace  (hiningupon 
 .  their  fouls,  as  thofe  who  are  familiarly  con  verfmt  with  this  duty: 
 They  are  i»  fokpojiti  ( as  is  faid  of  thf  Rhodians  )  they  ftand  at 
 the  beft  advantage  of  a|iy  other  to  have,  if  not  a  continual,  yet  a 
 frequent  intercourfe  witft  God ,  from  whom  both  the  influences 
 ©f  comfort  and  grace  alfo  do  all  come.     And  if  thofe  Trees  muft 
 oeed$  havci;h<  faireftand  fwee^eft  fruit  which  ft^nd  moftinthe 
 Sun ,  then  furely  they  are  mod  likely  to  excjll  others  both  in 
 comfort  andgracc,  who  arc  mof!  with  God.  Ever)' little  that  the" 
 JBeehrinp  to  the  hi>e  ( as  fhe  flies  in  and  out,  though  fheftays 
 HOC  long  on  any  flowi^r  j  adds  to  the  flock     Though  the  foul' 
 makes  no  long  ftay  with  <^9d  in  this  kind  of  prayer,  yetthefre- 
 qwent  reiterations  thereof  conduce  much  to  the  encreafe  of  its 
 grace,   light  gain,  with  quick  returns,  makes  a  he  vy  purf^. 
 Little  (bowers,  often  following  O}^  upon  another ,  pfqmp  the 
 corn,  and  fill  the  bufhels.  So  do  thefe  Aort  fpurts  (Tailies  oftht 
 foul  to  heaven,  enrich  and  encreafe  gr^ce  ii"?  the  heart  exceeding- 
 ly. Nowifthou(houldfl:  ask,  how  thou  mai'{^  make  tfiis  kind  of 
 ejaculatory  praycrmore  ^miliar  untothe€,take  thefe  few  words 
 ofcounfd. 
 CT  Firft,  Keep  thy  hart  ^ithiiUdiHgencf^  (thy  aflre<!^ion8 1  mean::;>: 
 
 the  very  reafon  why  we  faHy  out  fo  feldora  to wird  God  in  th^ 
 occafional  prayers,  is ,  becaufe  the  weight  of  our  a  flections  poilc? 
 Mg,  another  way.  The  boulruns  a?  icsbias  inc?ines,  the  ftream 
 
 6ow 
 
VFith  dllPrsyer  and  SHfpUcathk,  595 
 
 lloif  s  as  the  fountain  empties  it  felf.  If  our  affeftions  be  carnal,  ta 
 earth  wc  go ,  and  Go3  hath  li  ttle  of  our  company.  Adam  ( it  is 
 faid  )  beiat  afon  in  his  6y»n  Ukenefs ,  Gen.  5.  3 .  and  fo  doth  the 
 heart  ofevery  maa  As  is  the  earthy ,  fuch  are  they  alfo  that  are 
 earthy-,  asii  the  heavenly,  fuch  they  alfo  that  be  heavenly.  La- 
 bour therefore  to  get  and  keep  thy  heart  heavenly,  efpecially  looi: 
 to  thefe  three  affefiions,  thy  Love,  Fear,  and  Joy. 
 
 Firft,  Thy  Love  :  If  this  fire  burn  clear,  the  more  of  thcfc  f  J 
 
 fparks  will  from  it  mount  up  to  God.  Love  is  a  great  friend  to 
 memory.  The  Adulterer  is  faid  to  have  his  eyesfnll  of  the  harlot  j 
 and  holy  love  will  be  as  mindful!  of  God!  Such  a  foul  will  be 
 often  fetting  God  in  its  view ,  Ihavefet  the  Lord  always  before 
 tnc^  Pfal.  1 6.  And  by  often  thinking  of  God ,  the  heart  will  be 
 enticed  into  defires  after  him ,  Jfa.  z6. 8.  The  dejlre  of  ourfofdis 
 t9  thy  Name ,  and  remembrance  of  thee ;  and  fee  what  follows , 
 verf.  9.  with  my  foul  have  Idejiredthee  in  the  nighty  yea^  with  my 
 ^irit  within  me  vitljfeekjheeearly.  Love  fets  the  foul  on  mu- 
 ling, and  mufing  on  praying.  Meditation  is  prayer  in  Bullion , 
 prayer  in  the  Oir,  foon  melted  and  run  into  holydefires.  The 
 laden  cloud  foon  drops  into  rain,  the  piece  charged  foon  goes 
 off,  when  fire  is  put  to  it.  A  meditating  foul  is  in  proximo,  poten- 
 tia  to  prayer,  while  I  yeas  mufing  {(dix\\Daijjld)  the  fire  burned , 
 and  Iffake  with  my  tongue.  Lord  make  we  know  my  end,  Pfal.$g. 
 This  was  an  e  jaculatory  prayer ,  (hot  from  his  foul ,  when  in  the 
 company  of  the  wicked. 
 
 Secondly,  Thy  Fear.  Even  wicked  men,  though  they  be  great  2 
 
 ftrangers  to  prayer ,  yet  we  (hall  hear  them  knocking  at  Gods 
 door  in  a  fright  ^  much  more  will  a  holy  fear  dire(9: 
 the  Chriftian,  upon  all  occafions ,  to  lift  up  his  heart  to  God. 
 Art  thou  in  thy  calling  ?  fear  a  fnare  therein,  and  tliis  will  excite 
 thee  oft  in  a  day  to  befpeak  counfel  of  God ,  how  to  behave  thy 
 feU  therein.  Art  thou  in  company  ?  fear  left  thou  (houldeft  do, 
 or  receive  hurt ,  and  thou  wilt  be  lifting  up  thy  heart  to  him  that 
 can  onely  keep  thee  from  both.  We  cannot  have  a  more  faithfd 
 Monitor  to  mind  us  of  this  duty  than  a  holy  fear.  They  that  feared 
 the  Lord  thought  upofi  his  Name ,  Mai.  3.  At  Xchat  time  I  am 
 afraid  (faith  David  )  J  will  trufi  in  thee. 
 
 Fear  makes  us  think  where  our  fafety  lies ,  and  leads  us  to  our 
 refuge.    Had  not  Noah  kared  a  florm ,  the  Ark  hsd  not  been 
 
 £ee  2  buik. 
 
go6  WitbaU  Prayer  andSuppUcatioh.^' 
 
 built.  Menfearnofinnordarlger,  and  therefore  God  hears  not 
 of  them  all  the  day  long.  The  ungodly  world,  who  walk  with 
 their  back  upon  heaven,  aiidlooknotup  to  God  from  morning 
 10  night,  we  may  tell  the  ttatop^^JfefearefG^d  is  not  before  their 
 ejes.  r .     '        . 
 
 Thirdly,  Thy  Joy  and  Delight  iri  God :  O  cherifh  this.  As  fear 
 difpofeth  CO  pray,  fo  joy  to  praife.  Now,  and  not  till  now,  the  in- 
 ftrnmentof  thy  heart  is  iri  tunc.  One  hint  now  from  the  provi* 
 dence  of  Ood,  and  touch  from  his  Spirit ,  will  fet  fuch  a  foul  on 
 work  to  blefs  God.  Carnal  men ,  when  they  are  froliquc ,  and 
 upon  the  merry  pin,  then  they  have  their  catches  and  longs ,  as 
 they  fit  in  their  houfe ,  or  ride  on  the  way  :  How  much  more 
 will  the  gracious  foul ,  that  walks  in  the  fenfe  of  Gods  love ,  be 
 often  ftriking  up  his  Harp  in  holy  praifes  to  God.?  Pfal.  63.  5. 
 ^Becaufe  th)  loving  kj^iditefs  is  better  than  life  ,  my  lifs  Jball  fraife 
 thee.  Verf.^.lTvill  hlefs  thee^^hile  Jlive.  And  again,  z/^r/.  5. 
 Mj  mouth  fhallfraife  thee  TvithjojffKlHfs.  See  how  he  goes  Ovrcr 
 and  over  again  the  fame  note.  Joy  can  no  more  be  hid  than 
 oyntment ;  as  that  bewrayeth  it  felf  by  its  hot  and  fweet  per- 
 fumes, fodoth  holy  Joy  make  its  own  report  in  the  praifes  it 
 founds  forth  to  God.  It  behoves  thee  therefore,  Chriftian,  to  he 
 as  chary  and  choice  of  thy  joy,  as  thou  wouldft  be  of  the  blood 
 in  thy  veins,  for  in  this  runs  the  fpirits  ofpraiie  and  thankfgiving. 
 Now  would  you  nourifh  your  joy?  do  jt  by  fucking  the  pro- 
 mifcs,  thofe  breaftsof  confolation-,  thefe  arc  a  food  of  pure  juice,^ 
 andftrong  nouri(hmenr,  they  foon  turn  into  blood,  (joy  and 
 peace  I  mean  )  and  with  this  a  fpirit  of  praife  muft  needs  grow 
 alfo. 
 
 Secondly,  Poflefs  thy  heart  with  ftrong  apprehenfiontof  Gods 
 over-ruling  provid>;nce  in  all  thy  enterprifes ,.  great  or  J^all. 
 Th  It  he  that  doth  what  pleafeth  him  in  heaven  ande.mh  ,  fo  that 
 allthy  labour  and  toil  inany  bufinefs  is  in  vain,  while  this  main 
 wheel  begins  to  ftir^  his  providence  gives  countenance  to  the 
 aftion.  O  how  would  this  raife  thy  heart  up  to  God,  and  fend 
 thee  with  miny  an  errand  into  his  prefence.  Soppofe  a  man  was 
 going  ibout  fome  important  bufinefs,  and  had  him  in  his  com- 
 pany that  alone  could  help  or  hinder  the  difpatch  of  it ;  were  it 
 not  ftrange  that  h?  flioulatravell  all  day  with  him  ,  and  not  ap- 
 fly  himfelf to  this  perfonto  mak^  him  his  friend  ?  This  is  thy  very 
 
 cafe 
 
fFith  aUFrayerandSnpphcatm*  070 
 
 caf€(Chriftian)thou  and  all  thy  affairs  arc  at  the  abfolute  difpofurc 
 ef  the  great  God,  to  blefs  or  blaft  thee  in  every  enterprifci  if  thou 
 haft  not  his  vote,thy  bufincfs  is  ftopt  in  the  head.Now  this  God  is 
 always  in  thy  company ,  whether  at  home  or  abroad^  in  thy  bed, 
 er  at  thy  board.  Surely  didft  thou  believe  this  firmly  ,  thou 
 wouldftoftina  day  tarn  thy  fclf  to  him,  and  beg  his  good-will 
 to  flivour  thy  undert?iking,and  facilitate  thy  bufinefs  for  thee. 
 
 Thirdly  ,  Look  thou  complieft  with  the  motions  of  the  holy 
 Spirit.  The.Chriflian  fhall  find  him  as  his  Remembrancer,  %o 
 mind  him  of  the  more  folemn  performance  of  this  duty  of  prayer, 
 fo  his  Monitor  to  fuggeft  many  occ^^fional  Meditations  to  his 
 thoughts ,  (  even  amidft  worldly  employments  ^  as  a  hint ,  that 
 now  it  is  a  nt  time  to  give  God  a  vifit  in  fome  holy  ejacuLition 
 (bythusfetting  the  door  (  as  it  were  )  open  for  him  into  Gods 
 prefence  )  fometimes  he  will  be  recalling  a  truth  thou  haft  read 
 or  heard,  a  mercy  thoahaft  received ,  or  a  fin  thou  haft  commit- 
 ted; and  what  means  he  by  allthefe?  but  to  do  thee  a  friendly 
 office ,  that  by  thefe  ( thy  affedions  being  ftirrcd  )  thou  maift  be 
 invited  to  dart  thy  foul  up  to  God  in  fome  ejaculation  fuitablc 
 to  his  motion.  Now  take  the  hint  he  gives,  and  thou  (halt  have 
 moreof  his  company  and  help  in  this  kind.  For  as  the  evil  fpirir, 
 where  he  finds  welcom  to  his  wicked  fuggeftions ,  grows  bold  to 
 knock  oftner  at  that  door,  becaufe  it  is  fo  foon  opened  to  him  j  fo 
 the  holy  Spirit  is  invited^  where  his  motions  are  Kindl}'  entertain- 
 ed ,  to  be  more  frequent  in  thefe  his  kind  approaches ,,  whereas 
 thy  negleftofthcm  may  canfe  him  to  withdraw,  and  leave  thee 
 tothyowr\flothfulfpiric.  When  Chrift  had  thrice  made  an^^t- 
 tempt  to  ^wake  his  dronfie  Difciples,by  calling  them  up  'o  watch 
 andprc^y,  and  they  fell  to  nodding- again ,  truly  then  he  bids 
 them  fliepofj. 
 
 chaf: 
 
998 
 
 H^ith  all  Prayer  and  Supplication. 
 
 2. 
 
 CHAP.    XXXIII. 
 
 Of  Secret  or  Clofet-prajer  y  that  it  is  a  duty  w- 
 CHHibent  otiHSy  and  ivhy  ? 
 
 HE  fecondkindofPr^fr  isthat  which  wecal- 
 led  compofed,  becaufe  the  Chriftian  compcjfedi 
 himfelf  more  folemnly  to  the  work ,  by  fetting 
 ibme  confidcrable  time  apart  from  his  other 
 occafions ,  for  his  more  free ,  and  full  com- 
 munion with  God  in  prayer.  Now  this  is  either 
 fecret^  G^ferformfidjoymly  mt  bothers. 
 
 We  begin  with  the  firft  ofthcfe  ,  Secret  PrAjer.  When  the 
 Chriftian  rctireth  into  fome  fecret  place,  free  from  all  company , 
 and  there  pours  out  his  foul  into  the  bofom  of  God ,  none  being 
 witnelsto  this  trade  he  drives  with  heaven,  but  God  and  himfelf. 
 Ilhall  here,  j?r/?, prove  this  to  be  a  duty  incumbent  upon  us-, 
 zvAfecondly^  give  the  reafons  why. 
 
 S   B    C    T.     I. 
 
 FIrft,  That  it  is  the  Chriftians  duty,  fccretly  and  folitarily,  to 
 hold  entercourfe  with  God  in  prayer,  I  believe  will  be 
 granted  of  more  than  praftice  it ,  even  thofe  that  are  ftrangers 
 to  the  performance  thereof,  carry  in  their  own  bofom  that 
 which  will  accufe  them  for  their  negled: ,  except  by  long  look- 
 ing on  the  light,  and  rebelling  againft  the  fame ,  their  foolifti 
 minds  be  darkned ,  and  have  loft  all  fight  and  fence  of  a  Deity. 
 If  any  prayer  be  a  duty ,  then  fecret  prayer  muft  needs  be  one. 
 This  is  to  all  the  other ,  as  the  carjtta  or  keel  is  to  the  (hip ,  it 
 
 bears 
 
With  all  Prayer  aad  SnppluMm.  gj^ 
 
 t)ear«up  all  the  reft.    If  we  look  into  the  pra^icc  of  Scripture- 
 Saints ,  we  (hall  find  them  all  to  have  been  great  dealers  with 
 God  in  this  trade  of  fecret  prayer :  Ahraham  had  his  Grove  whi- 
 ther he  retired  ro  call  uf  on  the  name  of  the  Lord  ^  the  everlajfini 
 Cod,  Gen.  21.33.   We  meet  Jfaac  walking  out  into  the  field  to  • 
 feekfotnefecret  place,  where  he  might  more  freely,  with  deep 
 meditation,  compofehmifelffor  this  work,  Gen.  24.63.  Neither 
 viiiS  Rehekah.2i  ftranger  to  this  duty ,  who  upon  the  Babes  ftrug- 
 Hngin  her  womb,  fvent  to  enijmre  of  the  Lord,  Gen.  2$.  22.  which 
 fj<itn  Calvin,  was  to  pray  in  fecret.  facolf  is  famous  for  his  wrefti 
 ling  (  as  it  were  hand  to  hand  )  wuh  God  in  the  nighr.    Holy 
 David's  life  was  little  elfe,  he  gave  himfe/ftoprajer,  Pfal.  1 09. 4, 
 allow  but  feme  time  fpent  by  him  for  natures  refeAion ,  and  the 
 neceffary  occafions  ofhispublick  employment,  (  which  yet  came 
 inbutasaParenthefis)  and  you  (hall  findmoftofthe  reft  laid 
 cut  in  meditation  and  prayer,  as  appears,  Tfal  1 19.   We  have 
 I.llas  at  prayer  under  the  Jmi^er-tree ,  Peter  on  the  Leads,  Cor- 
 nelim  in  a  corner  of  his  houfe  ^  yea,  our  bleffed  Saviour  {  whofe 
 foul  could  havef?fted  longeft  withoutany  inward  impair, through 
 the  want  ofthisrepaft)  yet  none  more  frequent  in  it  •  early  in 
 the  morning  he  is  praying  alone,  iJ\iar.  i.3  5>  and  late  in  the 
 f'js^rmg^Matth.  14.  23.  and  this  was  hts  ufiial  pradice  as  may 
 be  gathered  from  Lak^.zz.  39.  compared  with  Lf^ki,  21.  37. 
 ThusChrift  fandified  this  duty  by  his  own  example-  yea,  we 
 b  ive  a  fwcet  promife  to  the  due  performance  ofit ,  and  God  doth; 
 notufe  to  promife  a  reward  for  that  work,  which  he  command- 
 eth  u^  not  to  do  ,  Matth.  6. 6.  But  y^hen  thou  frajefi ,  enter  into 
 th/ao/et,  and  when  thou  haStfhuttby  door  ,^ pray  to  thj  Father- 
 which  is  in  fecret ,  and  thj  Father  ^hich  feetbin  fecret  fhaU  re-^ 
 retrd  thee  evenly.  Where  ourSavioqr  takes  it  for  granted ',  that 
 every  child  of  God  will  be  often  prayingto  his  heavenly  Father, 
 and  therefore  he  rather  encourageth  them  in  the  work  he  {tttk 
 them  about ,  then  commands  them  to  it.     when jm pay ,  as  ift 
 he  had  faid ,  I  know  you  cannot  live  without  prayer ,  now  when  1 
 yo' I  would  give  God  a  vifit,  enter  into  thychfet^  Crc. 
 
 SECT. 
 
Aoo  With  all  Prayer  and  Supplicsiioni 
 
 i\;if^  an^li^b  ■' 
 
 Sect.    U, 
 
 B' 
 
 lit  why  muft  the  ChrilHan  maintain  this  fecret  intercourfe 
 with  God? 
 Y  Firfl,  In  regard  of  God-  he  hath  an  eye  to  fee  our  fecret  tears, 
 
 and  an  ear  to  hear  our  fecret  groans ,  therefore  we  ought  to  pour 
 them  out  to  him  in  fecret.  It  is  a  piece  of  grofs  fuperfticion  td 
 bind  this  onely  to  place  or  company .-  f^i/l  (  faith  the  Apofile ) 
 that  men  fray  every  rvhere^  lifting  up  pure  hands  ^  &c.  i  Tim.  2.8, 
 God  is  every  where  to  be  found ,  at  Church  and  at  home ,  with 
 our  family,  and  in  our  clofet  •,  and  therefore  we  are  to  pray  every 
 where.  Oh!  what  a  comfort  is  it  to  a  gracious  foul ,  that  he  can  ne- 
 ver be  out  of  Gods  fight  or  bcari-ng  where  ever  he  is  thrown  , 
 and  therefore  never  out  of  his  care  ?  for  it  is  out  of  fight  out  of 
 mind.  This  comforted  holy  David,  his  friends  and  kinfmen 
 they,  alas!  were  afar  off,  he  might  lie  upon  his  fick-bed,  and  cry 
 till  his  hea«:  aked,  and  not  make  them  hear  •  but  fee  how  he  paci- 
 fies himfelt  in-this  his  folitude ,  Lord,  my  defire  is  before  thee ,  and 
 my  groaning  is  apt  hid  from  thee,  Pfal.  38.  .  Little  thought  facoh 
 that  he  had  a  fori  prifoner  in  Egypt ,  laden  there  with  irons  that 
 entred  into  his  foul  ^  but  be  had  a  God  that  was  nigh  unto  hi  mail 
 the  time  ot  his  diftrefs,  and  heard  the  cry  of  the  poor  prifoner, 
 though  his  earcl^ly  father  never  dreamt  of  any  fuch  matter. 
 
 '  Great  and  rich  are  the  returns  which  in  Scripture  we  fi^d  ^o 
 be  fentfrom  he.wen ,  upon  the  folitary  adventure  of  the  Sf ipts! 
 in  this  bottom.  This  poor  man  cryed  (  faid  David)  and  the  Lord 
 faved  him  out  of  all  his  troubles ,  Pfal.  3  4. 6.  as  if  he  had  faid  , 
 Haply  you  are  afraid  to  be  fo  bold  as  to  go  alone  and  vifit  God. 
 in  fecret-,  Though  you  dare  venture  to  joyn  with  others  in 
 prayer ,  and  hope  to  find  welcome  when  you  go  with  fuch  good 
 company,  yet  you  are  ready  to  fay ,  Will  God  look  upon  me, 
 or  my  Ungle  prayer.?  Yes.  Behold  me,  faith  David,  who  am  new- 
 ly come  from  his  door,  where  I  lay  praying  in  as  poor  a  condi- 
 tion, and  asfad  a  plight,  as  ever  beggir  was  at  mans :  A  poor 
 exile,  in  the  midfl:  of  enemies  that  thirfted  for  my  bloody  yet  I 
 C  and  that  when  I  betrayed  fo  much  daftardly  unbelief,  as  to 
 fc-rabble  on  the  wall  like  a  mad-man )  cried ,  and  God  heard. 
 
 Who 
 
With  all PrayernndSupplicatiou.  401 
 
 nrho  then  need  be  afraid  either  from  his  outward  flreits  or  in*, 
 ward  infirmities  ( ifilnccre  )  to  go  with  a  humble  boldnefs  nntb 
 Ood  ?  Nay  further ,  as  God  hath  a  pitiftil  eye  to  fee  when  wc 
 pray  in  fecrec ,  fo  alfo  an  angry  eye ,  that  kts  when  we  do  not, 
 I  h  we  read  of  a  Prince  that  would  in  the  evening  walk  abroad  ih 
 a  difguife ,  and  liften  under  his  fubjeds  windows,  whether  they 
 t=ilked  of  him  ^  and  what  they  ftid  •,  to  be  fure  Gods  eye  and  ear 
 watcheth  us.  The  Lord  hearkned  and  heard  it,  Mai.  3.16.  And  he 
 that  hath  a  book  of  remembrance  for  his  S^nts  that  fear  him,  and 
 think  upon  his  Name ,  h.ith  alfo  a  black  bill  for  their  names  who 
 ■fliut  him  out  of  their  hearts  and  cloffets.  The  Lord  looked  dowx 
 from  heaven  ftpofi -the  children  of  men  ^  to  feeif  there  were  anj  that 
 did  underJi-andandfeekjGod.  Though  bis  feat  bein  heaven ;  yet 
 his  eye  is  on  earth-,  and  what  doth  he  obferve  but  whether  meifttH- 
 derftandandjeekGod} 
 
 zlnregardofourfclves,  the  more  to  prove  our  fincerity: 
 I  do  not  fay  that  to  pray  in  fecret  amounts  to  an  infallible  cha- 
 rader  offincerity  ,(for  hypocrifie  may  creep  into  our  cloffet 
 (when  thedoorisihutdofeft)  as  the  Frogs  did  into  Pharaoh's 
 bed-chamber-  yet  this  is  not  the  hypocrites  ordinary  walk  :  and 
 though  his  heart  may  be  nought  that  frequently  performs  fecrec 
 duty,  yet  to  be  fure  his  heart  cannot  be  good  whofe  devotionis 
 all  fpent  before  men,  and  is  a  meer  ftranger  to  fecret  communion 
 with  God :  or  elfe  our  Saviour  in  dra\ying  the  hypocrites  pidure 
 would  not  have  made  this  -to  be  the  very  caft  of  his  countenance, 
 Afatth.6^^.  fvhenthouprayefi ,  thoupfalt  not  heasthe  hypocrites 
 are,  for  they  love  to  pray  flanding  in  thefynagogues,  C^c.  But  when 
 thou  prayefl  enter  into  thy  cloffet.  The  command  fends  us  as  well 
 to  the  cloffet  as  to  the  Church,  and  he  is  abypocrite  that  chofeth 
 one,  and  negleds  the  other ,  for  thereby  it  appears  he  makes  con- 
 fcience  of  neither  •  he  likes  that  which  may  gain  him  the  name  of 
 Religious  in  the  opinion  of  men ,  and  therefore  puts  on  a  religious 
 habit  abroad,  but  in  the  mean  time  hve^  like  an  Atheift  at  home. 
 Such  a  one  may  for  a  time  be  the  worlds  Saint,  but  God  will  at  laft 
 uncafe  him  ,  and  prefent  him  before  the  eyes  of  all  the  world  for  a 
 hypocrite.  The  true  lover  delights  to  vifit  his  friend ,  when  he 
 may  find  him  alone,  and  enjoy  priv^.cy  with  hira^  and  I  have  read 
 of  a  devout  perfon ,  who  when  the  fet  time  for  his  private  devo- 
 tions were  come ,  would,  what  ever  company  he  was  in,  break 
 
 F  f  f  froffl 
 
403  ff^ift^  ^^  Prayer  and  Supplication. 
 
 from  them,  with  this  handfom  fpeech>  I  have  ^a  friend  thatfi^s 
 forme^farewiL  It  is  worth  parting  with  our  beft  friends  on  earth 
 to  enjoy  communion  with  the  God  of  heaven.  One  called  his 
 friends  ^/j/fz/fjj.becaufe  they  y?<?/eT'twf  from  him.  None  worfe 
 thieves  than  they  who  rob  us  of  our  praying  feafons. 
 
 ThitdJy,  in  regard  of  the  duty  it  felf,  and  the  influence  which 
 the  .holy  management  of  it  would  have  upon  the  Chriftians  Jife. 
 This  duty  is  a  main  pillar  to  uphdd  the  whole  frame  of  our  fpiritu- 
 al  buildings  without  this,  the  Chriftians  houfe  (  as  Solomon  faith  of 
 the  fluggards)  will  drop  out  at  the  windows.  That  which  is  moft 
 neceflkry  to  keep  the  houfe  {landing  is  under  ground,  (I  raedn  the 
 foundation)  that  which  Jteeps  the  man  alive  is  the  heart  in  his 
 breaft ,  that  is  unfeen.  Ceafe  your  fecrct  communion,  and  you 
 undermine  your  houfe,  you  ftab  godlinefs  to  the  heart.  If  the 
 Tree  grow  not  in  the  root ,  it  will  ere  long  wither  in  the  branch. 
 He  that  declines  this  way,  canbie  a  gainer  in  no  other  ^  how  zea- 
 lous foever  he  may  appear ,  all  without  this  is  but  a  diftempered 
 iieat,  (as  when  the  outward  parts  burn,  but  the  inward  chill )  fuch 
 aoncmaypray  to  the  quickningand  comfort  of  others ,  .but  he 
 wU:get  little  of  eitherhimfelf.  The  truth  is ,  this  is  the  firft  fkp 
 toward  Apoftafie^  back-fliders  grow  firftout  of  acquaintance 
 with'Godinfecret,  their  delight  in  this  duty  decUnes  bylittleand 
 little,  then  are  they  lefe  frequent  in  their  vifits ,  upon  which  fol- 
 lows a  eaflkgoff^be  dutyiqoite  ^  land  yet  they  may  appear  great 
 fiicklers  and  zosXoU  in  pubfick  Ordinances:  but  if  they  recover  not 
 -what  they  "have  loft  in  their  fecret  t»ade,  they-will  er^  long  break 
 lifnealfo. 
 
 4Cj4iA/|) 
 
VFith  all  Prayer  and^Sn^ieoHm.  405^ 
 
 ■*r 
 
 e  HAP.  XXXIV. 
 
 Wherein  is jhewn  the  lowjloop  of  the  Divine  Ma- 
 jefttj  toMdcommHmonwith  a  fm^tSaint  im 
 his  cloffet'prayer  ^  as  alfi  how  they  Bring  their 
 grace  into  queHion  vfho  live  in  the  total  negleSi 
 of  this  kind  affrayer. 
 
 Ft  iis  here  admire  the  condefccnding  love  of  Godj     yfg  i\ 
 in  {looping  to  hold  any  communion  with  his 
 poor  creatures,  wbil^  they  gt^C  clad  with  rags  of 
 mortality,  and  thofe  befineared  aifo  with.many 
 finfui  pollutions.    Is  it  fx>t  enough  thatinhea^ 
 ven,  when  we  ftiallputonour  robes  of  glory^ 
 (befitting  the  attendance  of  fo  great  a  King  }  that  then  he  will  take 
 us  into  his  Royal  prefence,  and  give  utplaces  with  thofe  that  ftand 
 about  him?  but  will  he  even  now,  while  our  garments  fmell  of 
 the  prifon,  and  before  our  grave-clothes  be  quit?  thrown  off,  ad- 
 mit ustofo  near  an  accefTion  ?  What  manner  of  love  is  this,  that 
 we  fhould  now  be  called  tlic  children  of  God ,  and  as  fuch  have  li- 
 berty to  fpeak  our  gibberifti  and  broken  language,  and  that  with 
 delight  to  him ,  who  continually  hath  the  praifes  of  bleffed  An- 
 gels and  glorified  Saints  founding  in  his  ea,rs?  Nay  yet  more, 
 this  liberty  to  be  indulged  us,  not  onely  when  we  come  together  , 
 and  make  up  a  quire  in  our  publick  worfhip ,  but  in  our  loiitary 
 and  fecret  addreffes^  tha:  a  poor  creature,  when  ever  himfelf  hata 
 but  a  heart  to  ftep  afide ,  and  give  God  a  vifit  in  any  corner  of  his 
 houfe,  (hould  find  the  arms  of  To  great  a  Majefty  open  to  embrace 
 him-,  this  is  fo  ftupendous,  that  we  may  better  admire  than  ex-? 
 prefsit.  Should  we  fee  a  poor  beggar  Ipeaking  familiarly  with  a 
 
 F  f  f  2  great 
 
'^^ 
 
 404  ^-^^  ^U  Prayit  andSuppltcatioft, 
 
 great  King,  who  while  all  his  Courtiers  ftand  bare  before  him , 
 lakes  him  into  his  embraces ,  and  lets  him  familiarly  whiiper  in 
 his  ear  ^  might  it  not  draw  forth  our  wonderment  at  fuch  an  ad. 
 of  grace  from  Ma  jefty  to  beggary  ?  This  is  the  glorious  privi- 
 fedge  ofevery  Saint  on  earth,  who  when  he  prays,  hith  liberty  to 
 come  up  to  the  throne  of  God,.furrounded  with  glorious  Anods 
 and  into  his  bofom  to  pour  out;  his  foul  as  freely,  as  the  child  may 
 Ipeak  to  his  indulgent  father.  O  thank  our  good  friend  and  bro- 
 ther, the  Lord  Jefus  Chrift  for  this  •  it  is  he  that  brings  us  into  the 
 prcfence  of  God,  and  fets  us  before  his  face,  as  fofeph  his  brethren 
 befoxcphar-afih.  /^hofefacc  need,  aSaJnt  fear  to  look  upon ,  that 
 may  ihus  boldly  Ip^ak  to  God  ?  Comfort  thy  felf  with  this  Chri- 
 fHah'  'when  thou  goefi  with  thy  petition  to  any  great  man  on- 
 earth,  and  he  will  not  befeen  of  thee ,  or  fiich  a  rich  kinfman,  and 
 he  will  not  own  thee  ^  turn  thy  back  of  them  both,  and  go  to  thy 
 God,  he  will  look  on  thee ,  and  in  hisSon  own  thee  for  his  child  • 
 thou  hafthisear  that  can  command  their  heart  and  purfe  too! 
 ^kco^'s  prayer  altered  his  brothers  purpofes ,.  that  he  who  meant 
 to  kill  him  falls  on  his  neck  tO  kifs  hiin..  NehemUh  had  \  boon  to 
 beg  of  the  PerJtaK  Kitig,  and  he  goes  (a  carnrtl  heart  would  think^ 
 the  fartheft  way  about  to  obtain  it  j  he  knocks  fir  ft  at  heaven  dore 
 prober:,  if  rnjt  rhee  '^  thyfeif;v,antjhis,day,a'/tdgrAnt  him  mercy  in 
 ti>ejtght  of  this  man  J,  Nehem':  i .'  "i  i .  and  now  to  Court  he  goes' 
 where,  behold,  he  nnds  the  door  open  before  he  knocks,  for  the 
 King /aid  unto  him ,  For  vehat  doji  thopt  m^kf  req^ejl?  chap.  2.4. 
 Werpay  (you  fee)  open  two  doors  with  this  one  key  ^  at  the 
 pray  er  of  this  holy  man,  Cod'and  man  both  give  their  gracious 
 anfwer.  TheChriftian  furely  cannot  long  be  in  want,  if  he  can 
 butprny:  As  one  faid ,  The  Po/'f  could  never  want  money  fo 
 lorg  as  he  could  hold  a  pen  in  his  hand..  Itjs^butpraying  in  faith ,, 
 and  the  thing  is  done  which  the  C  hriftian  would  have:  £e  careful 
 forncthing  ^  but  let  your  recjuefts  he  made  k!ioV(>ntoGod^  and  the 
 peace  ofGcdJff.M  keep  your  heart  s^'&c'.  Phil.  4.  Commit  thy  way  to 
 the  Licrd^  and  he  fhall  bring  it  topdff^Pfal.  37.  The  Saintsbills  are 
 received  at  firft  fight ,  whfitever  the  fum  is ,  C  hrift  is  our  under- 
 taker to  ft  e  it  paid;  and  his  credit  holds  flill  in  his  Fathers  bofom, 
 and  will,  to  procure  wclcom  for  all  his  Saints,.even  to  theleaft  and 
 hft  ofthem  that  fhall  be  found  on  earth, 
 ^'  '^;  This  bjocs  cheir  names  from  among  the  number  of  Saints, 
 
 that 
 
_  ..■■»■—-—  I  l^-  ■   — ^  ■  .   „       .  ,     ^  ,  ^  I         f     I   I  T   I   X 
 
 Ifith  alt  Vrayer  and  Supplicatm.  405 
 
 that  were  never  acquainted  with  this  duty.  What !  a  Saint !  and 
 content  with  what  thou  haft  of  God  in  joynt  communion  with 
 ©thers  at  Church  or  family ,  fo  as  never  to  dedre  any  privacy  be- 
 tween God  and  thy  felf?  Canft  find  no  errand  to  invite  thee 
 lofpcakwith  God  alone?  chou  bringeft  thy  Saintftiip  into  que- 
 ftion.  When  a  Prince  paffechby  intheftreet,  then  all  (even 
 ftrangers  themfelves }  will  come  in  a  throng  to  fee  him  j  but  his 
 child  thinks  not  this  enough,  but  goes  home  with  him  muft  live 
 with  him,  and  be  under  his  eye  daily.  Hypocrites  and  prophane 
 ones  will  crowd  intopublick  Ordinances,  but  a  gracious  foul 
 cannot  live  without  more  retired  convcrjfe  with  him. 
 
 ■  f^**  rA*  f^  *^  <Si*  *^  *^  .^9*  *S^  *9*  (^v  *^  4#*  «A»  «JHi  *A% 
 
 CHAP.    XXXV. 
 
 An  Exhortation  to  the  Saints  t9  hold  np  their  ac^ 
 qnaintance  with  Godin  fee  ret  prayer  ^  and fome 
 direBions  as  to  their  management  ofiK 
 
 .E  exhorted',.  O  ye  Saints,  to  holdup  your  fecret 
 acquaintance  wichGod.  / am  perfvcaded  (  as 
 PauKixidto  Fefi/n  in  another  c  fej)  thatmn» 
 of  thefe  things  which  I  have  ffickfri^  concern- 
 ing this  duty,^rf  hid  from  //;f  f,  if  a  Saint.    Be* 
 /;Vt/f/f/^Ao«  that  thisis  thy  duty  >  Jk»orp  that 
 thoubeiievefl.    Doft  thou  piMyin.  fecret?  J. 
 darenotqueftionit,  the  Spirit  ofChrift  which  is  in  thee  will  liot 
 fuflfer  thee  to  he  wholly  a  ftranger  frOm  it.    But  I  would  provoA'e 
 thee  to  be  more  abounding  therein:  Thefe  things  have  I  written 
 (  faith  fohn  )  unto  yoH  that  believe  on  the  Name  of  the  Son  of  God 
 that  ye  may  believe  on  the  Name  of  the  Sen  ofGcd^  i  foh.<^.  13': 
 that  is,  that  you  may  believe  more -,  and  thefe  things  do  I  now 
 write  to  you  ,  that  call  upon  the  Name  of  God  in  fecret,  that 
 youmay  call  oftner  ^  and  this  you  need,  except  you  lived  furcher 
 
 from 
 
^«3n4  With  all  Prayer  attdSi^fil^^atm. 
 
 from  Satans  quarters  than  ih«  reft  of  your  birechrcn  do;  no  duty 
 more  oppofed  by  Satan  or  our  own  nothfol  hearts  than  this  • 
 The  devil  can  allow  you  your  Church-prayers ,  your  family-dul 
 ties,  and  now  and  then  a  formal  one  in  your  cloflet  too  ,  and  yec 
 m?Jve  his  market  of  you.  Therefore  take  along  with  you  thefe 
 three  or  four  diredions  for  your  better  managing  thereof' 
 
 1 .  Let  it  be  your  conftant  trade.  Rouling  flones  get  no  mofs 
 unftable  and  uiKonftant  hearts  will  never  excel  in^  this,  or  any 
 other  duty.  The  fpirit  of  prayer  is  a  grace  infufed,  ^ut  advanced 
 to  further  degrees  by  daily  exercife.  Frequency  begets  familia- 
 rity ,  and  familiarity  codidence.  We  go  boldly  into  his  boufc 
 whom  we  often  vifi^. 
 
 2.  Let  it  betrue'fecret  prayer,  and  not  have  its  name  for 
 nought,  take  heed  no  noife  be  heard  abroad  of  what  thoudoft 
 infecret.  Enter  into  thj  closet  ("faid  Chri{{  ),  and  when  thou  ha0 
 Jhut  thy  dore,  pray :  Be  fure  thou  (hutteft  it  fo  clofe  that  no  wind 
 of  vain-glory  comes  in-,  rather  than  there  fhould,  (hut  the  door 
 of  thy  lips  as  well  asof  thy  doffet ;  God  can  hear ,  though  thy 
 mouth  delivers  not  the  meflage.  It  is  true,  when  Da>iiel  prayed, 
 heopeftfdhkctmndbvf,  butit  was  to  fliew  his  faith,  not  his  pride* 
 that  hft  might  let  the  world  Juiow  how  little  he  feared  their  wrath* 
 not  that  he  coveted  their  praife.  God  curionfly  obferves  which 
 way  thy  eye  turns ,  and  it  is  a  difhonor  he  will  not  bear,  that  thou 
 fhouldft  be  penfloner  to  the  world  in  expeding  thy  reward 
 from  man,  and  not  himfclf.  Lofe  not  Gods  £H^e  for  mans  p/au^ 
 dite ,  this  is  to  change  heaven  for  earth,  and  that  is  a  bad  bar- 
 gain. 
 
 J.  Be  free  and  open,  coijic  not  to  God  in  fecret^  andthen  keep 
 thy  fecrets  from  him-  fpcak  thy  very  heart,  and  hidenoching  from 
 him :  to  be  refervM  and  clofe  isagainft  the  Law  of  fnendfhip.  / 
 have  called  you  friends  (  faith  Chrifi  Jfot^a/l  things  I  have  heard  of 
 my  Father^  I  have  made  known  unto  you.  Is  Chri  fl  fo  open-hear  t- 
 ed,  not  to  conceal  any  thing  he  knows  for  our  good  ?  and  wouldfl; 
 thou  have  any  fecret  box  in  thy  cabinet ,  that  He  (if  thoucouidfl: 
 help  it )  (hould  not  fee  >  Art  thou  confefling  fins  ?  ftrip  thy  foul 
 naked,  and  (huffle  not  with  God  ^  if  thoudoft,  it  fpeaks  one  of 
 thefe  two  things ,  That  thou  haft  fome  fecret  delign  of  fin  for  the 
 future,  or  harboureft  an  ill  opinion  of  God  in  thy  bread  concern- 
 ing thy  paft  fins^sif  he  would  not  be  faithful  to  forgive  what  thou 
 
 arc 
 
VVithdl  Prayer  and  SnppUcaUon,  a„ 
 
 art  free  to  confefs :  Like  fome  prodigal  child,  who  rfioi^h  his  &. 
 ther  promifeth  to  pay  all  his  debts,  and  forgive  him  alfo .  yet  W- 
 canfc  thefum  is  vaft,  dares  not  trufthis  father  with  the  v^ole  : 
 truth,  but  conceals  fome  in  his  confeffion.     Thejfirft  ofthefcis 
 not  the  fpot  of  Gods  children ,  but  into  the  latter  they  fometimes 
 fall,  and  for  a  while  may  be  held  by  Satans  policy ,  and  their  own 
 unbelief.    But  confider  (Chriftian)  whatever  thy  fin  is,  aftd  how 
 great  focver ,  yet  the  way  to  obtam  pardon  is  by  confc/fing  not 
 •concealing  it  ^  neither  is  it  concealed  from  God  though  thoucon-  - 
 fcfsit  not.     But  God  likes  a  conf«ffion  out  of  thy  own  mouth  fo  • 
 well,  that  as  foon  as  thou  doftlay  open  thy  own  (hame,  he  hath  '■ 
 obliged  himfelf  faithfully  to  cover  it  with  the  mantle  of  pardon- 
 ing mercy ,    i  Joh.  i.  9.  Jf  we  confefs  our  fins^  -he  isjttflrandfaith- 
 fft/ to  forgive  Hi  our  fins.    Again,  art  thou  making  thy  rcquefts  ^ 
 to  Goid  ?  cirry  no  burden  away  upon  thy  fpiric  through  afoolifli 
 modeily  and  fear  of.troubling  God  too  much,  or  asking  too  dttp 
 fo  long  as  the  Promife  is  on  thy  fide.    Chrift  never  complained 
 that  his  Saints  open'd  their  mouthes.,  or  enlarged  their  defires 
 too  wide  in  prayer-,  nay,  he  bids  his  Difciples  open  them  wider 
 and  tells  them,  They  had-askid  nothing-^  that  is,  nothing  proportio-  ^ 
 nable  to  th"^  large  heart  in  his  breaft  to  give, 
 
 4.  It  mufl  be  feafonable  ,  this  gives  every  thing  its  beauty.  . 
 /"/r/?.  Take  heed  that  it  doth  not  juftle.  with  publick  worfhip- 
 the  devil  takes  great  pleafure  in  fettingrhe  Ordinances  of  God  at 
 variance  one  agsinfi:  another  :  Someneperftvades  tocryuppub- 
 'liek  prayer,  and  negled  fecret-  and  others  he  would  fainiring  out 
 of  love  with  the  publick ,  by  applauding  the  otiier  ;  whereas  rflbre 
 isroom  enough  for  both^n  thy  Chriflian  cour/e.     Mofes^  though 
 he  killed  the  ^^^/>f/^»,  yet  the  two //rrff/zVfjr  when  fcuffling  to- 
 gether,  he  laboured  to  reconcile.    Beware  of  giving  S^tan  fuch  an 
 advantage,  as  to  negled  the  conummionofSaintsinthe  publick 
 under  a  pretence  of  praying  in  thy  cloflet  •,  this  is  to  fct  one  Ordi- 
 nance to  fight  with  another  ^  they  are  fiilicr- Ordinances,  kt  them 
 not  at  variance.    Deny  thy  prefence  '\n  thepublick,  and  thou  art 
 (tifeto  JofeGods  prefencein  thycloffet,   Prov.iS.g.  He  that  ■ 
 fMrnetha)dfayibtg  tar  from  ^hearing  i he  Ltiw  y  hisfrAjerlhafl  he  an 
 ahn*niMho».    Secondi),  Look  that  it  interferes  not  with  thy  duty 
 ♦n  thy  pirt^c-ular  calling.     As  thou  arc  to  ihut  thy  dofTet  <iooc  to  > 
 ^eay,  ;fot0'^nth.y  lhop-w+n4wvs  «(<)r  following  thy  taiUpgin 
 
 the  c 
 
4^8 
 
 Wiihall  Prayer  and  Supfbcationi 
 
 the  world.  Go  into  thy  clofTet  before  thy  (hop  ,  or  elfe  thou  art 
 anAtheift-,  but  when  thou  haft  been  with  God  there,  attend 
 thy  (hop  and  calling ,  or  elfe  thou  art  an  hypocrite.    Thou  con- 
 fifteft  of  foul  and  body ,  God  divides  thy  employment  between 
 both  •  he  that  is  not  diligent  in  the  ducy  he  om  God  concerning 
 both  Vconfcientious  in  neither.  When  every  p.irt  in  the  body  huth 
 its  due  nourifhment  diftributed  to  it,  health  is  preferved.  So  here, 
 he  is  the  found  Chriftian  that  divides  his  care  wifely  for  his  fpiri- 
 tual  ftatc,  and  temporal  alfo.   Sleep  not  away  thy  time  for  prayer 
 in  the  morning ,  and  then  think  thou  art  fufficiently  excufed  for 
 omittingit,  beciufe  thy  worldly  bufinefs  calls  thee  another  way. 
 Jade  not  thy  body  with  over-labouring ,  nor  over-charge  thy 
 mind  with  too  heavy  a  load  of  worldly  cares  in  the  day ,  and  then 
 think,  that  the  wearinefs  of  the  one,  and  difcompofurc  of  the 
 other,  will  difcharge  thee  from  praying  again  at  night  j  this  is  t© 
 make  a  fin  thy  apology  for  negleding  a  duty. 
 
 CHAP.     XXX  VI. 
 
 Offam'tly-pTayer^  wherein  is  proved ^  that  it  is 
 ^     the  duty  of  thofe  that  ha've  the  charge  pfd 
 '  family  y  to  Jet  up  the  Worf^ip  of  Cod  in  it, 
 
 H  E  fecond  kind  of  compofed  prayer  is  that  which 
 is  performed  in  foynt  communion  with  others-, 
 and  this  is  double ,  either  Private  or  fublick^y 
 Family-frayer^  or  Church-^raj/er.  I  begin  with 
 the  {ir(i,  Fami/j-pr/iyer.  •        "'^" 
 
 By  a  family  I  mean  a  fociety  of  certain  pei^ 
 fons,  in  mutual  relation  cich  to  other ,  natural  or  civil ,  who  live 
 together  under  the  domeftick  government  of  Husband,  Mafter, 
 Of  Parent,  Where  ever  fuch  a  Smily  is  found,  it  is  the  duty  of  the 
 Governor  of  it  to  fee  up  theWorfliip  of  God  there,  and  this 
 
 part 
 
Ifith  alt  ?rayer  and  Sufflicathn.  409 
 
 part  of  worftiip  in  particular ,  Prayer  in  his  family.  The  fews  had 
 their  Familj'facrifice,  Exod.iz.zi.  which  the  Malter  of  the 
 houfe  performed  at  home  with  his  family.  There  (till  remains  a 
 fpiritual  facrifice  of  prayer  and  thankfgiving ,  which  every  Ma- 
 iler of  a  family  is  with  his  houftiold  to  offer  up  to  God.  The  pri- 
 vate houfe  IS  the  Chriftians  Cha^pet  ofeafe ,  to  worftiip  God  in 
 d^ily  with  his  company.  The  Church  b^an  in  a  family,  and  it  is  ^ 
 upheld  ftill  by  the  piety  ofprivate  families :  If  the  Nurfery  be 
 not  prefervcd,  the  Orchard  muft  needs  in  time  decay. 
 
 But  the  queiUon  will  be ,  How  can  it  be  proved  that  family-      S^ffi- 
 prayer  is  a  duty? 
 
 I  hope  none  will  require  an  exprefs  place  of  Saipture  com-  ^nfwl 
 msinding  this  i»  termf*fs ,  or  elfe  not  believe  it  a  duty  incumbent 
 upon  them.  This  were  the  way  not  onely  to  lofethis  part  of 
 Gods  Worftiip,  but  other  duties  alfo.  It  will  trouble  us  to  find  an 
 exprefs  word  commanding  us  in  totidem  verbis^  or  in  plain  terms 
 to  keep  the  Chriftian  Sabbath ,  or  to  baptize  our  infant  children  j 
 yet  God  forbid  we  ftiould  (  with  fome )  ftiake  off  thefe  Ordinan- 
 ces upon  this  account.  That  which  by  neceffary  confequence 
 can  be  deduced  from  Scripture,  is  Scripture,  as  well  as  that  which 
 is  laid  down  in  exprefs  terms.  And  if  this  will  content  you  ("whicfa 
 I  am  fure  ftiouid)  I  will  hope  to  give  you  fome  fatisfadioa 
 
 S   B    C    T.     L 
 
 FIrft,  That  general  command  for  prayer,  will  bring  chisof 
 famijy-prayer  within  the  compafs  of  our  duty ,  i  Titn.  z.  8. 
 /  ^i/i  therefore  that  wen  fray  every  where.  If  every  where ,  then 
 furely  (faith  Mr.  Perkj»s  upon  this  place  j  in  our  families,  where 
 God  hath  fetus  in  fo  near  relation  to  one  another.  P^»/fahites 
 the  Church'in  Aquila and  PrifcUUs  houfe ,  Rom.  16.5.  And 
 were  they  not  a  ftrange  Church  who  live  together  without  pray- 
 ing together  ?  had  they  defervcd  fo  high  and  honorable  a  name , 
 if  they  had  thus  ftiut  God  out  of  doors?  This  were  to  call  them 
 a  Church  as  a  Grove  is  called  Luctts  a,  mn  lucendo.  The  ^evos , 
 when  they  built  any  of  them  a  new  houfe  to  dwell  in ,  they  were 
 to  dedicate  it ,  Bern,  20. 5.  and  the  manner  of  dedicating  their 
 
 G  g  g  newr 
 
4  ta  ^^^  oltFpayer  attdSuppkcatiofi,^ 
 
 oe,w-built  houfes  was  with  ppayej?;  as^oamay  fee  by  theT»/^ 
 
 Q£,th£ thirtieth  Pftltm,  pennM  on  thi*  oceafton,  ji  pfalm  ami 
 
 fot^Oi'the-dedicatidft  of  Pofvidshmfe.    Thistliey  did,  firftto  ex:- 
 
 prefe  their  chankfulnefs  ta  God',  who  had  given-  them  an  habiKt" 
 
 tioni:.  Indeed  itisnofmall  mcr-cyto  have  afetled  place  for  our 
 
 ^de,  a  convenient  Ijoufe  iot  Qur  felves  and  retations  peaceably 
 
 lodweU. in-,  icisraopechanthofe  precious. Saints  had,  Htb.  ii; 
 
 jSv"^/?*,  ''iOamdtM  in  deferts^  and  in  mountains ,  md- in  dens  and; 
 
 caves  ofthee^mhx  yea^ than Chrift  himlHf had",  Matth.S: zo. 
 
 The.frxes  havehUess^  andthe^irds  ofthe  air  have  nefis  ^  bm  the 
 
 Son  of  man  hath  not  where  to  lay  his  head.     Secondly,  By  this  they^ 
 
 wsef^ftadmonilhed  to  acknowledge  themfclves  tenants  to  God  , 
 
 jUji  tte  chey  held  their  houfes  of  him  their  great  Land-lord* 
 
 qponconditiottof  doing  him  homage ,  by  making  their  houfes  as 
 
 ijj  many  SanAuaries-forliisworfhip  whilt  chey  lived'  in  them.  SO^ 
 
 ,^>ifer>ir>upon  the  place. 
 
 5  ^  c  T.   IL 
 
 'T"  He  truft  which  Governors ^  of  farais&es  are  charged-;  witir ,. 
 *•  X  will  evinceit  is  their  duty  to  fet  up  prayer  in  their  families. 
 
 Every  Mafter  of  a  family  hath  <a»-*M»^»»#w««f/^f»-,  he  hath-  the 
 care  of  fouls  upon  him  as  well  as  the  Minifter-,  he  is  Prophet, 
 King,  and  Prieft  in  his  own-  houfe ,  and  from  every  of  thefe  will 
 appear  this  his  duty,     Firfi^He  is  a  Prophet  to  teach  and  inftrudl 
 his  family.  Wiv<»arebid  to  leadrn  at  home  of  their  husbands, 
 1  Cor.  i4v  then  fure  they  are  to  teach  them  at  home.    Parents 
 are  commanded  to  inftrud  their  children,  Deftt,  in  19.  TeJhalL 
 teachthem  your  children, /peaking,  of  them  when  thsu  (ittefi  in  thine: 
 honfe^  At\d\Efh€f,6:  To  bring  them  up  in^  the  nurture  andadmo-. 
 nit  im  of  the  Lord.  Nowthereisvate^iching  and  admonition  by- 
 prayer  to  God,  and  praifingof  God ,  as  well  as  in  catecfeflng  of 
 them\  CcL  3.    16.   Teaching  and  admonipHng'  otte  another  in 
 Ffalms  andhymm.     The  Mafters  praying  with  Ms  family,  wrlf 
 teach  them  how  to  pray  v^enby  themfelves :  The  confeiUons  be 
 makes, petitionshe  puts  up-,  and maciss-he  acknowiedgeth^in  his 
 fj|iflailiy-OBty>,  ,are  anexceiientmeansio  ^  furnifli  them  witb  matter 
 
 for 
 
Vy^^tif^jievB^Sn^pIicaiim.  41 1 
 
 for  tlietr devottons.  B<wcolnes4tt?)|)afttlftt4tianyfervRfit«  ftnt 
 children,  when  they  come  tb  be  thfettifelves  hfea^s  otYamiHes,  ftl* 
 ib  unaWe  to  betheir  relations  moat^hto'Ge'd  in^priif^et>  ^vit'ht^ 
 cHufc'they  havein  their  mi rroriPy  Uvtd'i:n  prayet^^fe 'families,  ahfl 
 w«re«ke|)C  in  ignorance  of  thisducy,  (thereby  they  hsve  neithefr 
 head  nor  heart,  dcnowtedgeorpflfe<!hOfis  -ftiiti^bk'for  fifcliaw«t«k. 
 -xiyigam^  Me  lis  a  King  in  his  hodfe,  tomlebis  famJfy'frt'iiheiffe^r 
 of  God  :  As  the  Political  Magi-ftrates  duty  is  to  fet  up  the  trne 
 worfhip  of  God  in  his  Kingdom ,  foh«%  to  doit  in  liislioiife  ^ 
 be  is  to  fay  fjnhfojbtia,  land  inj'h<mfi^e*»iUfervt  'the  Xw-'H. 
 W>dre  itaiininiPrince,  though  he  fervedGod  himfelf  in  tu$ 
 palace,  if  yet  he  didnotfetupchepablickworftirp  of  God  in  his 
 Kingdom  ?  fnrely  then -it  is  a  fin  in  thegovernour  of  a  family^ 
 not  to  fet  it^ttiiiis  honfb,'tho»^h  he  pram's  hto>feif  jn  his  -eloilfet. 
 Lafily.,WQ\s  a  j!>rieftin  his  own  noufe,  and  where  thert  is  aPrieft 
 there muil be afacrifice-aftd what .ftcrifice  among  Chriftians bnt 
 the  fpiritual  facrifices  ofpmier  and  thahkfgivir^  ?  Thns  DaviH , 
 wc.  find  went  from  pubhck  Ortiinatit^  to  perform  private  dutifc 
 with  his  family ,  2  Sufn.  6.  id).  Then  BavvR  'tetufned  rol;tefs  his 
 houfljoU  i  ithat  isXaithonfeBpOnthe  f^katt ,  fee  returned  to  wor- 
 ihip  God  in  private  with  them,  and  to  crave  a  bleffing  from  Go4 
 upon  them.     And  this  hints  a  third  particular. 
 
 s  B  c  T.  m. 
 
 T  Thirdly,  The  pradice  of  Saints  in  all  ages  hath  been  to  have  'yinU 
 a  religious  care  of  their  families.  Good  7<9/^^^  promifed  for 
 himfelf  and  his  houfe,  that  they  would  ferve  the  Lord'.  If  he 
 meant  the  inward  worfhip  of  God,  hepromifed  more  than  he 
 was  able  to  perform  in  regard  of  his  family,  T£orhe  eonld  not 
 thruft  grace  into  their  hearts;  We muft  therefore underftand 
 him  ,  that  it  (hould  not  be  his  fault  if  they  did  not ,  for  he  would 
 ufe  all  means  in  his  power  to  make  them  do  fo ,  he  would  fee 
 them  a  holy  cOpyinhis  own  example,  and  he  would  take  care 
 that  they  (hould  not  live  without  the  worfhip  of  God  in  his  fa- 
 mily. We  find  Elijha  prrying  with  his  fcrvant ,  2  King.  4. 3  3 . 
 maftcr  and  man  together,  ^sen  Efther  and  her  Mmds  keeping 
 
 Ggg  2  a 
 
4» 
 
 IFitb  aU  Prayer  and  Supplication. 
 
 JZi# 
 
 t/4t^m 
 
 private  feft  in  her  family,  £fih.^.  i6.  now  it  were  uncharitable 
 to  think,  that  (he  was  a  ftranger  to  the  ordinary  exercifc  of  this 
 dflty,  who  was  fo  forward  to  perform  the  cxtraordimry ,  and 
 put  others  alfo  opon  it :  Surely  this  gracious  woman  did  not  be- 
 gin her  acquaintance  with  this  duty  now,  and  take  it  uponelyat 
 a  dead  lift  in  her  prcfent  ftrcfght.  That  were  a  gluttonous  faft  in- 
 deed, that  ftiould  devour  the  worfhipofGodin  her  family  for 
 all  the  year  after.  Corfteiius  his  family-religion  is  upon  record, 
 A^.  10. 2.  A  devout  man  ^  and  one  that  feared  God  with  alt  hi4 
 honfe  ^  which  gave  THHch  alms  to  the  feofle  y  and  played  to  Godal" 
 teaj.  Mark ,  he  was  a  devout  man ,  and  feared  God  with  all  his 
 houfe :  Fear  i  s  oft  put  for  the  worfhip  of  God.  God  is  called  the 
 fearoflfaac,  ^f».  30. 53.  that  is,  the  God  whom  Jfaac  wor- 
 ihipped.  2  king.  17.  36.  Him  JhaU'yefear ,  andhimjhallye  T»or. 
 fbif.  Neither  Jhall ye  fear  other  Gods  yverf.  17.  that  is,  yefliall 
 not  worlhip  or  pray  unto  them.  Thus  we  may  conceive  Cornelins 
 was  a  devout  man,  and  feared  God  with  his  houfe.  Surely  lie  that 
 was  fo  merdfiil  to  the  poor  at  his  door,  to  refrefh  their 
 pinched  bowels  with  his  alms ,  could  not  be  fo  cruel  to  his  relati- 
 ons fouls  within  bis  houfe ,  as  to  lock  up  his  Religion  in  a  clofTee 
 fromthem. 
 
 l?i^iMti^$^f^ff?ilMfi 
 
 C  HAP.  XXXVII. 
 
 three  ObjeSions  Againfi  fettwg  up  tUs  Vnty  m 
 Vumili  es^  anfwered^ 
 
 UT  what  neceffity  is  there,  that  a  family  muft 
 meet  joyntly  to  worftiip  God  together  ? 
 !    will  it  not  ferve  if  every  one  praysfor  him- 
 felf  inhisdoffet  ? 
 
 A  family  is  a  collcdive  body ,  as  fuch  , 
 it  ows  a  worfhip  to  God:  It  is  he  that/<?f- 
 „  teth  thefolitary  in  families^  Pfal.  68 . 6.  and 
 
 as  their  lounder,  will  be  vouched  by  them,  Pour  o  ut  thy  f my  upn 
 
 the. 
 
ff^ith  all  Prayer  andSuppHcation.  a^^ 
 
 the  families  that  call  not  oh  thy  name,  fer.  i  o.  2  3 .  It  holds  in  do* 
 mdtick  families  as  well  as  National,  forhereariuptfic  oneai 
 well  as  the  other.  There  are  family  fins ,  and  thcfe  are  to  be  con- 
 fcfs*d  by  the  family,  as  Nacionalfins  by  the  Nation.  There  arc 
 family  wants ,  and  they  require  the  joynt  fupplicatrons  of  the 
 family.  There  are  family  occaiions  and  employments ,  and  thofe 
 call  for  the  united  force  of  the  family ,  to  pull  down  a  ble/fing 
 upon  their  joynt  I  .bours  for  the  good  of  the  whok  fociety:  £x' 
 ceft  the  L(>rd  build  the  honfeythey  labour  in  vain  that  huild  it.  And 
 is  it  not  fit  that  they  who  joyn  in  work,  ihould  joyn  in  prayer  for 
 a  bleffing  on  their  endeavour  ?  There  are  family-mercies  that 
 the  whole  fociety  (hare  in  ^  and  is  it  not  mcec ,  that  they  which 
 eat  of  the  fame  feaft*  fhould  joyn  in  the  fame  fong  of  praifeto 
 the  founder  of  it  ?  In  a  word,  there  are  judgments  that  may  wrap 
 up  the  whole  family,  and  where  all  areconcern'd  in  the  danger, 
 all  (hould  lend  their  help  to  prevent  ic^  and  m^ny  hands  make 
 light  work.  A  rope  twifted  of  many  cords  is  ftronger ,  than  thofe 
 very  cords  would  be  if  (ingle  •  and  fo  the  prayer  of  many  toge- 
 ther more  prevalent,  becaufehkelytobcmore  fervent,  than  of 
 the  fame  perfons  feveraHy  employed  in  their  clofTets ,  ("though  I 
 would  not  learn  one  to  juftle  v/ith  the  other ,  there  is  room  for 
 both,  why  (hould  they  fall  out.^  j  Polknus  \n  his  Syntag.  de 
 Terr<tmotH  tells  us^^of  aTcww  in  the  Territory  o^ Bern  in  S^it- 
 z.erUnd ,  confilHng  of  ninety  houfes ,  thatwas  in  the  year  1584 
 deftroyed  by  an  Earth- quake,  except  the  half  of  one  houfe, 
 where  the  Matter  of  the  family  was  earneftly  praying  with  his 
 wife  and  children  upon  their  bended  knees  to  God. 
 
 O  but  1  have  not  abilities  andgifts  for  fueh  a  work ,  and  better       ObieB. 
 left  undone  than  fpoiled  in  the  doing. 
 
 No  more  hadft  thou  skill  and  ability  for  thy  trade  when  thou  Anfw. 
 wenteft  firft  to  be  an  Apprentice.  Apply  thy  mind  to  the  work, 
 bind  the  duty  upon  thy  confciencc ,  fearch  the  Scripture ,  where 
 matter  for  prayer  is  laid  up,  and  rules  how  to  perform  the  duty. 
 Study  thy  heart ,  andobferve  the  ftate  of  thy  family  till  the 
 fenfeofthefins,  wants,  and  daily  mercies  thereof  (wnichthon 
 haft  lodg'd  in  thy  memory)  be  left  warm  upon  thy  fpirit.  In  a 
 word,  exercife  thy  felf  frequently  in  iecret  prayer,  be 
 carneft  there  for  his  Spirit  to  enr.ble  thee  in  thy  family-iervice, 
 and  take  heed  of  driving  the  holy  Spirit  from  thee ,  whofeaf- 
 
 fiftancc 
 
4 14  W^^^  f'fWt  ^4.Snp$tlmion. 
 
 fiftancc  t,ho.«  Pfiiyeft  for ,  by  floth ,  worJ<ilm;fs  ^  pride »  or  any 
 othierxourie  of wickednefs^  THcn, upland  l>e4oing,  aindtbdu 
 maift  comforta-bly  exped  God  will  be  with  the^,  both  toaffift 
 ,  and  accept  tW  inthe^6rk,  Mo/rs  wasiicjk  of  his  employfdeflt 
 ^tiiatGo4,Cjiiljediiiinxo,,  and  fain  would  havepuc  it  off  with  this 
 inannerly  exciiif^,  Iam»ot  eloquent ,  but  am  of  a  (k^  fpeech.  Btlt 
 tiasohlQ^ionw2isCooii3in(wtrcdy  J ffd  the  L(^idfaU  mtoC^lo- 
 fes,  JVho  makes  the  ditmb  to  ff>eak>  who  hath  rnaAe  mms  month  t 
 have  Hot  I  the  Lord  ?  J^ow  therefore  go ,  ^nd  JVeill  -be  with  thj 
 ■mofitk,  and  te^ch  the^  what  thou  Puiltjky ,,  £W.  4.  m,  His  call 
 ivas  extraordinary,  and  his  affiftance  was  fuch.  Thy  call  to  diis 
 duty  )asthe  head  of  a  family)  is  ordinary ,  and  fomaift  look  for 
 ordinary  affiftance  •  haply  thou  (halt  nevef  have  an  ability  (  to 
 fuch  a  degree  )  with  a  flow  ot  words  to  exprefs  thyfelfas  fomc 
 others :  But  let  not  that  difcourage  thee,  God. looks  not  at  the 
 pomp  of  words ,  and  variety  of  expreflions,  but  fincerity  and 
 devotion  of  the  heart.  The  iicy  ppeos  not  the  door  becaufe  gilt, 
 but  becaufe  fitted  to  the  wards  of  the  lock.  Let  but  the  matter  of 
 thy  prayer  he  according  to  Gods  mind,  holy  and  warrantable^ 
 and  the  temper  of  tliy  heart  humble  i^id  fervent,  and  no  fear  but 
 4:hou  fhalt  fpeed.  Yea,  let  the  prayer  be  old,  f^ay  to  day  what  thou 
 .didft  yeflerday ,  be  but  fure  to  bring'ncw  afi^iftions  with  thy  old 
 .pra}5er,  and  thou  (halt  be  friendly  recdvcd  into-Gpds  prefence^ 
 though  thou  canftnot  on  a  (udden  put  thy  requefts  into  a  new 
 (hape.  God  will  not  (hut  his  child  out  of  doors,  becaufe  he  comes 
 not  every  day  in  a  new-fa(hioncd  fuit.  -!^   /    , 
 
 Others  there  are  who  objeA  not  their  ownweiknefs ,  as  the 
 
 ObjeU.      i-^afon  :of  their  not  praying  in  their  families  ,  but  the  wicktdnefs 
 
 of  others  in  their  family.    They  are  confidenc  enough  of  their 
 
 own  gifts, -but  q^eiftion  others  grace ,  and  whether  thq?  nay  pray 
 
 with fucb»  'vil.p  ill  r  .     ^  'fi!f;li1  r-'.  ■  ..,7 
 
 .  I  will  grant  there  are  fuch  in  thy  family^  but  is  this"  a^r6un4 
 tolayafide  thewor(hip  ofGod?  Littlb  thinkeft  thou  whither 
 this  principle  will  lead.  By  this  principle ,  the  worfhip  of  God 
 (hould  nor  oncly  be  laid  afide  in  moft  private  heufes,  but  in  all 
 our  publick  Congregations  alfo.  If  thou  maift  not  pray  in  thy 
 iamily  becaufe  a  vyicked  perfonis  pfefeht,  then  not  joyn  in  prayer 
 wilh  any  publick  Congregation ,  becaufe  thou  canft  never  be  af- 
 furcd  that  they  are  all  godly ;  nor  rauft  the  Minifter  pray  there , 
 
 for 
 
^^FVfphM  rP^a^ev  a/id'SnppUcstiou.  juk  $ 
 
 for  fear  fome  wicked  ones  fhould  be  in  the  company ,  and  fo  this 
 part  of  divine  worfhip  miaft  be  thrown  out  of  the  Church,,  till 
 we  can  find  an  AfTembly  made  up  of  all  true  Saints-  and  where 
 iuch  a  one  ever  was,  or  will  be  on  this  fide  heaven ,  none  I  think  is 
 able  to  tell. Surely  the  Saints  inScnpture  were  not  thus  fcrupulous. 
 How  oft  did  Chrifl  himfcif  pray  with  his  Difciples ,.  though  a 
 ffidas  wss  among  them?  I  have. elfe where  clearly  I  think  proved, , 
 it  is  the  duty  of  all,  even  ef  the  wicked  to  pray  ^   and  that  God 
 will  never  charge  the  ad  of  prayer  upon  him  as  fin ,  but  his  ob- 
 liquity therein.;^  much  lc&  wili  fee impqte  to  theeanothers  Hnfiil 
 fr^me  of  heart,  with  whom  thou  joyneft  inprayer.   Pray  thou  in 
 feith,  and'hisunbdief  fhall  not  prejudice  thy  faith  ^  nor  his  pride 
 thy  humility.     Thou:  joyneft  with  him  in  the  duty ,  but  haft  no 
 communion  with  his  fin.    You  may  as  well  fay ,  ifa  cut-purfe  in 
 the  tim^of  prayer  fliould  pi€k-ano£hers.pock«t,T:hat  all  the  com- 
 pany arc  guilty,  of  his  theft.   How  much  betiter  were  it  (  Chrifti. 
 an/  to  fear,  left  thou  pray,  with  a  wicked  heart  in  thy  own  bo- 
 ft>m,  than  witha  wicked  perJfon  in  thy.fiiipily  ?  Thouart  like  nei- 
 ther to  hurt  thy  own  foul  by  praying  in  biscompany  -,  nor  better 
 his^by  omitting  the  duty  !or  hit  ^e.    May  be ,  tfrough  Kr  hi? 
 carnal  ,^  yet  he  is  outwardlj^  complying", .  afndhow  knoweft  thou 
 but  thy  prayer  (efpcciayyin  his  prefenoe.jjwayrplerce  his  heart-,; 
 and  give  a  lift  towards  his  con  varfion>*  Such  J  hav«  heard  ofiy' 
 who  have  hadthefirftfenfibleimpreilion  madeupon  their  htearts^ 
 in  thisduty  of  prayer .   iBho  be  not  onel^  carnal-,  hut  a  mocker  ab . 
 theworlhip  of  God,.  and^,difturber  aCth€.ducy.    Better  thou/,' 
 fhouldftwith  ^r*i/'4f»'turn'fuehan/j2'«^iitf/.outofde6rs,  tb*nH 
 for  his  fake  turn  God  om  of  doors ,  by  denying  him  the  worfllip: 
 due  unto  him. 
 
 >9» 
 
 chap; 
 
w_L-unL  ijtewai 
 
 4fj6  vlfiffr  all  Prayer  and  SHpplic<ithni 
 
 J. 
 
 CHAP.    XXXVIII. 
 
 J  Reproof  to  thofe  that  Hmecejjfarily  throw  them- 
 fehes  to  live  infuch  families ,  where  the 
 worship  of  God  is  not fet  up, 
 
 F  Reproof  to  thofe  Chriftians  ,  who  nced- 
 lefly ,  and  upon  choice  ,  throw  thetnfelves 
 upon  fuch  families  ,  where  the  worfhip 
 of  God  is  not  fet  up.  Doft  thou  know  whe- 
 ther thou  goeft?  thou  art  running  with  foKah 
 from  the  prcfence  of  the  Lord ,  and  maiil  ex- 
 ped  a  florm  to  be  fent  after  thee.  Haply  thou 
 art  a  fervant,  who  once  didft  live  in  a  godly  family ,  where  thou 
 hadftmany  fweet priviledges ,  and fpiritual  advantages,  a  table 
 fpread  every  day  for  thy  foul  as  oft  as  for  thy  body,  (  befides 
 fomeestceedingsnowand  then  of  extraordinary  duties)  and  there- 
 by didft  enjoy  a  kind  of  heaven  upon  earth  ;  but  for  a 
 little  cafe  in  thy  work  ^  or  gain  in  thy  wages ,  thou  haft 
 made  this  unhappy  change  ,  to  put  thy  fclf  under  the  roof  of 
 thofe,  v/ho  willfooner  learn  thee  to  curfe  and  fwear,  than  to  pray^ 
 and  where  by  the  orders  kept  in  the  family  thou  canft  not  know 
 a  Lords-day  from  a  week-day ,  or  whether  there  be  fuch  a  thing 
 as  Religious  worftiip  and  invocation  due  to  thy  Maker  or  no. 
 Alas,  poor  creature!  what?  wert  thou  even  now  in  fo  green  a 
 pafture  ,  and  now  wandring  upon  the  barren  heath  ,  where  no- 
 thing is  to  be  got  for  thy  precious  foul  ?  where  (  as  on  the 
 /i^omtains  of  Gilhoa  )  none  of  thofe  heavenly  dews  fall  with 
 which  thy  foul  was  wont  to  be  wet  and  watered  ?  Truly  thou  art 
 gone  out  of  Gods  blcffing  into  the  warm  Sun.  Had  God  indeed 
 caft  thee  by  a  neceffary  providence  on  fuch  a  place,  thou  mighteft 
 
 then 
 
With  ail  Prayer  and  Suffticathn.  4 17 
 
 J  then  have  hoped  co  keep  thy  fpiritual  plight  ( though  wanting  thy 
 former  repiiit )  but  being  thy  own  choice ,  it  is  to  be  feared  thou 
 wi/lt  (oon  pine  and  langmlh  in  thy  fpiritual  ftate ,  leannefs  is  like 
 to  .ftirive!  up  thy  foul,  while  thou  haft  thy  fat  morfck  inthy 
 mouth.  Thy  fpirit  will  grow  light  and  poor,  though  thy  puffe 
 piay  grow  heavy  i  wefhall  have  thee  ere  long  complain  (as  Na- 
 omi) that  thoH  }^entefi  out  full ,  bnt  come  ft  home  empty.  How  di- 
 reft:  thou  chufe  to  dwell ,  where  God  himfelf  doth  not  by  his 
 gracious  prefencc  ?  He  inhabits  the  fraifes  of  hts  people,  and  takes 
 his  abode  in  the  houfe  of  prayer.  And  if  the  holy  Spirit  dwells 
 nor,  walks  and  brea.hes  not  in  the  houfe,  it  muft  needs  be  haunt- 
 ed with  the  evil  one.Make  thy  ftay  there  as  fhort  as  may  be.Leave 
 the  dead  to  dwell  with  the  dead,  Athe-ift  with  Atheift  -,  thy  fafety 
 •vwll  be  to.get  among  better  compai>y.  is  the  Church  fo  barren 
 of  godly  families^  that  no  fuch  are  to  be  found  who  will  opeii 
 their  door  to  let  thee  in  ?  Go,  enquire  where  fuch  live,  and 
 offer  to  do  the  meaneft  office  in  that  houfe  where  thou  maill  en- 
 joy thy  former  priviledgesfoi"  thy  foul,  rather  than  ftay  where 
 thou  art.  The  very  beafts  groan  to  fervc  the  wicked ,  whereas 
 holy  Angels  themfelves  difdain  not  to  minifter  unto  the 
 Saints.. 
 
 But  haply  ttiou  wiit  fay,  'lis  not  thy  choice,  but  neceflity.  S^^A 
 Thou  art  by  thy  parents  put  apprentice  to  a  mafter  that  is  wick- 
 ed, or  thoulivert  under  thy  own  parents  (hadow,  and  thou 
 canft  not  help  it  though  they  be  prophane  •,  or  with  an  husband 
 whom  thou  didft  hope  (at  thy  choife  of  him^  would  prove  a 
 ■meet  help  to  thy  foul,  but  thou  findeft  it  other  wife ;  what  would 
 you  have  us  in  this  cafe  to  do  ? 
 
 .  Firft ,  Mourn  under  it  as  thy  great  afflidion.  Thus  David  did,  ^^r^ 
 when  he  lived  in  .yWs  wicked  family,  wbofe  court  and  family 
 (for  irreligion  and  prophanenefs )  he  compareth  to  the  barbarous 
 Arabians,  and  prophane  IfhrnaeHtes,  lamenting  that  he  was  coopt 
 up  with  fuch,  whom  by  bis  relation  he  could  not  well  leave ,  and 
 for  their  wickedncfs  he  could  worfe  bear  •,  jvo  is  me  that  Ifo- 
 joftrn  in  Mefhecl^,  and  dwell  in  the  tents  of  Kedar. 
 
 Be  the  more  in  thy  fecret  communion  with  God.  If  thou  didfl 
 live  with  a  niggard,  who  pinched  thee  for  thy  belly ,  wouldft  tfeou        ^T 
 not,  though  thou  hadft  but  a  penny  in  thy  purfe ,  lay  it  out  for 
 l^rcad  rather  than  ftarve  ?  Thou  hadft  need  have  a  bit  the  more 
 
 Hhh  in 
 
4i8  With  all  Prayer  and  SHppttcation. 
 
 in  a  corner ,  becaufe  rfioti  art  cut  (hortof  thy  daily  bread  in 
 the  family  i.  thy  foul  cirinot  live  without  communion  with  God. 
 Take  that  thy  fclf  which  others  will  not  be  ib  kindto  allow  thet* 
 and  that  thou  maift  do  this.,  husband  all  thy  ends  of  time  the 
 better.  Thou  Ih^lt  thus  by  Gods  bleffing ,  fiffi^  keep  thy  fpiritual 
 fife  and  vigour  •  Jecondly^  be  antidoted  againft  the  infeftion  of 
 that  propnane  air  thou  breatheft  in ;  and  thirdly^  have  a  vent  to 
 eafe  thy  incumbered  fpirif  ofthofegriefs,  reproaches,  and  trials , 
 thou  canft  not  but  meet  with  from  fiich  relations.  Gracious 
 Bamdh  had  an  adverfary  in  the  fame  family ,  (  Pemmah  by 
 name}  who  provoked  her  forely,  even  to  make  her  fret ;  but  this 
 fcnt  her  to  God  in  prayer ,  and  there  (he  eafed  her  fouL  of  her 
 burden. 
 
 Adorn  thy  piety  to  God  by  faithful  performance  of  thy  duty 
 ta  thy  relations Y  though  they  be  not  fo  good  as  thou  defirell.  > 
 ArtthoQafervant,andthyMafter  prophane?  bethoufubmiflive 
 and:  humble,  diligent  and  faithful  ^  let  him  feethat  thou  dareft  not 
 rob  him.  of  thy  time  by  (loth ,  or  wrong  him  in  his  eftate  by 
 falfoefe  ( though  he  be  a  thief  to  thy  foul  by  not  providing  for  it ) 
 bat  doft  with'  thy  urmoft  skill  and  ftrength  endeavour  to  dis- 
 charge thy  truft  to  him;    We  fee  too  oft ,  that  the  un&ithfulnefs. 
 and  negligence  of  fomeprofeflingfervanrs,  do  fet  their  carnal 
 ftiafters  further  off  from  the  worfliip  of  God  th  m  before  they 
 were  yei,  make  theraloafh  the dutiesof Religion ,  which  oth«-« 
 wife  cney  mi^hcnave  been  won  )Amo\  tiM  at  laft  they  come  ta 
 ttiink  atfprofeiiibn  and  forvv^rdnefs  in  the  duties  (>?  piety  to- 
 wards God,  to  bs  but  an  hypocriticil  cloak  to  cover  fomt 
 anfaithfulnefe  to  men,  andtofiyof  th?ir  fervants,  when  they 
 beg  leive  to  go  to  a  Serrapon ,.  and  wait  on  God  in  his  Ordinan- 
 ces, as  PhAraoh  O^xhe  Ifrjielftef^  Te  are  idie^ye  iirt  idh-^  therefore 
 fay  J  f ,  Let  as  go  anddofacri^ce'  to  the  Lor  J,  E'x^d.  <?.  1 7.     Thus 
 as  the  Apoftle  tells  us  „  the  Nameof  God  and  his  Doi(ftrine  eOmes 
 to  be  blafphemed  by  the  ill  behaviour  of  profeifing  fervants, 
 1  Tim.  6. 1 .     Again,  Art  thou  a  wife,,  anct  thy  h«ftband  carnal , 
 who  lives  without  any  care  af  his  own  foul,,  or  drofe  under  his 
 roof?  Pray  the  mwe  for  him  becaufe  he  prays  not*  With  th'eb  ^, 
 priythou  for  thy  family  it*  thy  do Tet,  through  he  negleAs  itih'' 
 the  houfe .-   But  wicb  this  ,  ht  fore  td  c6nvaien4  thy  piety  tcy 
 thy  busbunds  confcJence ,  and  marte  itas  legiWeas  may  be  i& 
 
 Jus 
 
With  mH  Frayer  and  Smpplkation, 
 
 hijeye,bythy  meeknefsof  wifdomin  tfcy  carriage  to  him,  and 
 whole  convcrfationin  thy  family.  A  fair  prim  invites  td  read  the 
 Book  J  Religionfairly  printed  in  thy  meek  and  dutifei  behavi- 
 our to  him  ,  and  difcretion  in  all  thy  aflfeirs ,  how  knoweft  thou 
 but  it  may  in  time  win  him  to  the  confideration  of  the  excellenq^ 
 of  Religion ,  which  makes  thee  fo  offidou*  and  faithful  to  him? 
 He  is  an  unwife  angler  that  fcarcs  the  fifli  he  dcfires  to  take ,  and 
 (he  an  unwife  Chriffian ,  that  by  her  peevifli  and  undutifiil  carrU 
 age  oifends  her  husband,  whofc  coaverfton  (he  defires  and  pray  t 
 
 4»9 
 
 iC^li^P.  XXXIX. 
 
 A  woriofemi»fH  that  live  in  praying- 
 
 7rsT^'^^si'>' 
 
 Wor<[  of  counfel  to  you,  whom  God  hath  planted 
 in  Religious  families. 
 
 Firit,  Blels  God  for  caftifig  thy  lot  in  fo  plea- 
 lant  a  (eat,  and  fruitful  a  foil  for  thy  foul,  where 
 thou  maift  fuck  in  the  fweet  air  of  Gods  Spi- 
 rit, that  breathes  from  thy  godly  parents  or 
 other  Governors,  at  the  throne  of  grace  from  day  to  day  ^  that 
 thouartnot  wedg'd  into fome  blind atheiftical family,  thereto 
 live  with  a  godlefs  crew,  among  whom  thou  mighteft  have  paffed 
 thy  days  without  any  knowledge  of  thy  Maker ,  and  with  them 
 have  been  involved  in  that  c«r/rofGod,  which  is  wtheheufeof 
 thevptcked^  and  hangs  likeablackcloudinthe  threatning,  ready 
 CO  pour  down  upon  the  families  that  call  not  upon  his  Name. 
 Look  round  thy  neighbourhood ,  and  fee  how  many  families 
 there  arc,  who Uve like  brutes  (as info  many  dark  caves  and 
 dcns^  where  none  ©f  that  heavenly  light  is  fcen  from  one  end  of 
 
 wj,h  ,  the 
 
 Vfei^ 
 
 I. 
 
A  20  ^f*^ ^^ Prayer  and Supplk^t'toni 
 
 the  year  to  the  other,  which  ftiines  on  thy  face  every  day.  Whar 
 nurture  and, breeding  (hould  thy  foul  have  had  under  che  tu- 
 toring otfucli  parents  and  mafters,  whom  themfelves  five  with- 
 out Godjin  the  world?  The  Qu_een  oisheba  counted  them  hap- 
 py,cJiac  ftood  before  ^o/owo«,  not  fo  much  that  they  might  fee- 
 his  porap,  but  hear  his  wifdom.  O  happy  thou  ( if  grace  to  know 
 thy  priviledge)  that  thou -minifterert  unto  a  godly  mafter,  art 
 undergracious parents, ,or  yoked, to  a  holy  husband ,  from  whofe 
 devout  prayers-,  pious  counfels  >  and  Chriftian  examples ,  thou 
 maii)-  gain  more ,  than  if  they  had  the  wealth,  delicacies,  and  pre- 
 ferments oi  Solomons  Court  to  confer  upon  thee. 
 .  .  Look  you  make  improvement  of  this  fpiritual  advantage , 
 
 ?*^-  or  elfe  it  will  go  worfe  with  you  than  others.  Rebellious  y/r^V' 
 is  told ,  They  Jhall  know  that  they  had  a  Prophet  among  them  ^  the 
 meaning  is,  they  (hall  know  it  to  their  coftj  andfo  fliall  thofe. 
 that  have  lived  in  families ,  under  fuch  Governors ,  who  went  be- 
 fore  them ,  and  as  it  were  chalked  out  a  way  to  heaven  by  their 
 godly  example ,  lamenting  over  their  precious  fouls  fo  oft  with 
 their  prayers  and  tears :  If  fuch  mifcarry ,  they  fhall  know  to 
 their  tetTor  what  families  they  once  lived  in.,  bat  had  not  a  heart^ 
 to  prize  orimprov-e  the  mercy.  God  forbid  that  any  of  you 
 fhouid  nnd  the  w  ;y  to  hell  out  of  fuch  doors,  and  force  your  way 
 to  damn.tion  tbrongh  fuch  means  afforded  to  prevent  it.  What 
 Will  C4i«  anfwer,:  when  his  father  that  beg  u  him  fhall  bear. 
 *-  -  witnefsagafiit  Mra,andfay ,  Lord,this  wicked  child  of  mine  ne- 
 ve-learn, d  his  Atheifmof  me^  I  brought  him  to  thy  worfhip, 
 and  taught  him  thy  fear,  but  he  liked  it  not,  andM  proved  , 
 a  murderer /and  then  an  apof^atei  firft,  he  behaved  himfelf 
 wickedly  in  thy  fervice ,  and  then  ran  out  of  thy  doors  and  call: 
 it  quite  off.?  What  will  then  the  flouting  wife  of  David  ^  who 
 ( though  of  a  wicked  flock  j  w  s  priviledgad  with  fo  gpaciou."  a 
 husband.^  fay,  when  fhe fhall  be  ?ccufcd  for  making  him  her 
 laughing-flock  forhiszealintheworfhip  ofGod?  Or  how  wilt 
 the  wlckedchildren  of  the  fame  holy  m  \w,  who  walked  with  fuch 
 uprightnefs  in  his  houfe,  look  their  godly  father  on  the  f  ce  ,u  the 
 great  day  ?  You,  my  children,'  find  dying  Mr.  Boulton^  dar^.^  not,  I 
 believe,  meet  me  at  the  d^y  of  judgment  in  an  unregmerate 
 Jftate.  The  weight  of  fuch  holy  mens  prayers  and  admonitions 
 Will  then  fink  their  ungodly  relations  deeper  into  hell  than  oth.^rs, 
 w|io  ,drop  thich.T  out  of  dar^  and  blind  families.  C  HAp.. ' 
 
With  allPrayerandSuppUcaiioH. 
 
 411 
 
 C  HA P-    XL. 
 
 A  word  to  thofe  Governonr^  of  Families ,  that 
 have  mt  the  JVorfhip  of  God  in  their 
 honfest 
 
 ^^  12!T^  Nto  you  that  are  heads  of  families,  but  yet  have' 
 ^oT^    not  had  a  heart  to  fet  up  the  worfhip  of  God  in 
 '"  them ,  I  am  afraid  God  hath  little  from  you  in 
 
 your  clofTdts ,  who  hath  none  in  your  families ; 
 
 Tis  no  breach  of  charity  to  fufped  your  care" 
 f6r^'0ur  own  fouls ,  that  (hew  none  foryour  rdations  :    If  ever 
 thou  hadft  been  acquainted  with  God.  thy  felf .,  and  rafted  ahy 
 l\Xreetnefs  in  fe'cret  communion  with  him,  xouldft  thou  thus  rob* 
 thy  family  of  fo  great  aWefling  ?  could  you  find  fuch  a  trc.;fure  / 
 and  hide  it  from  them  you  love  fo  well?  Have  they  not  fouls  as 
 precious  in  theirbbfomsasthyown?  art  thou  not  willing  they 
 fhould  find  the  way  to  heaven  as  well  as  thy  felf?  yea,  art  thou 
 not  Gods  feoffee  in  truft  to  take  care  of  their  fouls  as  well  as  of 
 their  bodies?  doftthoti  owe  no  more  to  thy  child  and  fervant 
 than  to  thy  hog  or  horfe  •,  their  bodies  are  looked  too ,  and  wilt 
 thou  do  no  more  for  the  other?  How   knoweft  thou  but  thy 
 holy  example  in  the  duties  of  Gods  worftiip  among  them  ,  may 
 leave  fuch  impreffions  on  their  hearts ,  as  (hall  never  be  worn  oflf 
 to  their  dying'  day  ?  Did  you  never  hear  any  to  the  praife  of 
 God  ack  nowledge,  that  the  firft  turn  towards  heaven  they  ever 
 had    was  by  living  in  fuch  a  godly  family,  where  with  t1ie 
 worlhip  of  God ,  a  favour  and  fecret  fence  of  the  things  of 
 God  did  fecretly  fted  inco  their  hearts?    Certainly  were  our 
 youth  more  acquainted  with  the  duties  of  Religion  in  private  , 
 the  Minifters  work  would  be  much  facilitated  in  thepilblic< :  By 
 this  ,  the  confciences  of  many  would  be  prefcrved  tender ,  and  fo 
 bKo'me.  moire  pliable  to  the  counfcls  of  the  Word  preached; 
 
 whereas 
 
•whereas  now  the  devil  hath  a  fad  advantage  (  from  the  irrcligion 
 a,tjd  aclveiffa  chat  ism  mod  families)  to  harden  their  hearts  to 
 fy<;h  a  degree",  as  renders  thi^m  aimoft  impenitr  :ble.  It  is  no  won- 
 d^  to  fee  that  tree  thrives  not,  which ftands  but  little  in  the  Sun , 
 and  as  Utcle  wonder  to  fee  them  continue  prophane  and  wicked, 
 that  but  once  in  a  week  come  undfer  the  beams  of  an  Ordi- 
 nance, and  then  fee  nor  hear  any  more  of  God  till  the  Sabbath 
 comes  aboura^^.   Alasl  How  isitlikethefparkfhould  then 
 be  found  alive ,  which  had  .11  along  the  wecjv  nothing  to  keep  it 
 from  dying  ?   One  well  comprireth  the  publick  Miniftry  to  the 
 Mafon  that  builds  the  houfe,  and  family-governours  to  them  that 
 make  the  brick.    Now  if  you  (  by  negleding  your  duty  )  bring 
 clay  inftead  of  brick,  you  make  the  Minifkrsi  work  double.     The 
 truth  is ,  the  negled  of  family-worfliip  opens  a  wide  flood-gate 
 to  let  in  a  deluge  of  prophanenefe  into,  the  Church.     Thou  fiveft 
 now  without ithe  worfhip  of  God  in  thy  family,  and  haply 
 in  a  few  years  from  under  thy  one  hive  fwarms  many  other  fami- 
 lies (children  or  fervants ),  and  it  is  mofl  Ui^e  th&t  they  will  foi- 
 low  thy  copy  :   Indeed  it  wer.e  a  wotidei; ,  that  they  who  are 
 taught  no  better  ihould  do  otherwife >  andXpirreligitori  is  like  to' 
 fpread  apace.   When  tliy  head  is  laid  in  the  duft ,  thy  prophane- 
 nefs  is  not  buried  in  thy  grave  with  thee  ^  no,  thou  leaveft,  others 
 behind  to  keep  it  alive.    O  how  difmal  is  it  Kxky  the  jfoundati- 
 on  of  a  fin  to  many  generations  !   the  children  unbofn  mayj 
 rife  up  and  curfe  fuch.    If  I  had  heard  my  father  pray ,  may  the 
 child  fay  (  in  a  dying  hour  )  or    had  been  led  into    the 
 acquaintance    of  the  worfhip    of    God    by  his  example  , 
 thenh^dnotl  lived  like  a  Heathen  as  I  have  done.  "Well,  as  you 
 v/ould  not  have  your  children  and  fervants  meet  you  in  the  other 
 world  with  their  mouthcs  foil  of  out-cries,  and  accu^tions-  or  if 
 this  (  becaufe  it  feems  further  off  ^  dread  you  nor,  as  you  would 
 not  have  them  prove  a  pl:gue  and  fcourgeto  you  in  this  world  , 
 let  not  your  family-government  be  irreligious :   It  is  juft  that, 
 God  fhould  fuffer  thy  fervant  to  be  unfaitliful  to  thei  in  thy 
 eflate,  who  art  fo  to  his  foul  ^  that  thy  children  when  old  fhould 
 forget  their  duty  to  thee ,  thatdidft  bring  them  up  like  Heathens 
 ift.their  youth,  without  Icirning  them  their  ducie  to  God. 
 
 c  Hap, 
 
Withal/  Prayer  and SnppbcMm.  ^aa 
 
 CHAP.    XLI. 
 
 Ttf  thofe  go'vermrs  of  F  amities  that  perform  this 
 duty, 
 
 TO  you  thathavfe  fet  up  this  duty  in  your  families,  a  few 
 words  of  counfel  fdr  the  more  holy  management  thereof. 
 
 Sect.    I. 
 
 THinkit  not  enough  to  prbve  thee  a  Saint  that  thou  praieft 
 in  thy  faroilie  ^  you  may  fet  up  the  worfhip  of  God  in  your 
 ^oufe,  and  not  enthrone  Godin  your  heurtl    God  forbid  thac 
 you  fhould  blefs  your  felvesin  this^  and  dub  your  feJvej  Saints  be- 
 caufe  of  this ;  Alas^you  are  not  as  vet  got  fb  far  as  fome  hypo- 
 crites h"  ve  gone.   The  dity  is  good,  but  the  outwa-d  perform- 
 anceof  it  doth  not  dem<!>nftrat:e  any  to  be  fo.    There  are  many 
 turnings  to  hell  nearer  heaven  than  fhi^„  From  the  ad  therefore- 
 looJi  to  the  end  chou  prcpofeft  to  thy  fclf  in  it.     He  is  a  foolifti 
 archer  that  Ihoots  bis.  atrow  before  he  hath  taken  his  aimarighr. 
 The  quedion  God  asJts,  i$,  Dt ft  thou  at  all  fray  to  vke  ^  even 
 t»  me  >  Thoamaift  pofiiWy  aflfcd  others  with  thy  praying,  yea , 
 beinftromcnial  to  breriii  their  he:.rts  by  thy.  confcffions^  and  re- 
 frefh  their  fpirits  bythcfwett  exprcflfio'rrsthit  flow  from  thee, 
 th^  fclfplayinjj  the  hypocrite  all  the  while,' t  behoves  theeiherfore 
 toconlidef,  what's  the  weight  and  fpring  which  ietsthis  duty 
 ago.ngin  thyfimilie,  isitnot  to  gin  an  opinion  of  being  re- 
 figious  in  otheis  thoughts?  if  fo,  thou  plaieft  at  fmallgame-,  in- 
 tleed  Religion  wei^e  a  forry  thm^,  if  chis  were  all  to  be  got  by  it  j 
 When  thou  haft  obtained  this  end,  itwiH  not  eafe  thee  of  ore 
 fikc^of  confcience^  nor  quench  one  fpark  in  hells  rormenting  fire 
 
 for 
 
KJUW  tJJIIft^lW  »H 
 
 434  •  •  ^^b  'diftapr  and  Suffplieation, 
 
 2. 
 
 for  thee  •  but  if  this  belt  thou  hunteft  after ,  *cis  a  queftion  whe* 
 ther  thou'bchcveft  there  be  fuch  ajpkce  or  no.  Thefe  few.prin- 
 eiples  well  girded  by  faith  about  the  loinyof  rhy  mind,.  That 
 ■there  is  a  God;,,  and  he  a  rewarder  of  thofe  that  diligently  ftek 
 him  •  That  Heaven  is  prepared  for  the  fincere ,  and  Hdl  gapes  for 
 the  hypocrite,  would  be  enough  to  fet  thy  heart  right  in  the 
 duty.  Though  the  Traveller  minds  not  much  his  way ,  where 
 he  apprehends  no  danger-  yet  \yhen  he  comes  to  pals  over  a 
 narrow  bridge,  wherea  wheftep  may  haxard  his  life  by  fatiing 
 into  a  deep  River  that  runs  on  each  hand,  he  will  furely  watch  his 
 eye  that  is  to  guide  his  foot.  This  is  thy  cafe.  Praier  is  a  folemn 
 work,  asanythoueanftgoaboutinthy  whole  life-time;  a  by 
 end  in  this  may  hazard  thy  foul  as  much,  as  a  wry  look  thfy  body 
 in  the  Other.  We  need  do  no  more  to  lofe  our  fouls ,  thantofeek 
 ourfelves. 
 
 Sft-c,  T.    IL 
 
 -•JO  r ;:  ■   h '  c> ;  »  radho ;» rrf J  qr;  ;*,' 
 
 TTAkelieed  thoublocteft  not  tby  holy  duties  with  an  unholy 
 life.  Ifthoumeaneft  to  foul  thy  hands  with  fins  blick  work  in 
 the  d?iy ,  why  doflchou  wafh  them  in  the  morning  with  prayer  ? 
 it  is  to  nopiirpoi«  to  begin  with  God,  and  to  keep  the  deyil 
 company  alhhe  day  after  i  religious  orders  in  thyhoufe,  and  a 
 difordered xonverfation  ill  agree.  O  1  do  not  render  the  \^orfhip 
 ofGodb?fe  to  the  thoughts  of  thy  fervants  and  family.  Thofe 
 that  hke  the  wine,wil  yet  nauciatc  it  when  brought  in  a  cup  that  is 
 naftie  and  unclean.  The  dntiesof  Gods  worfhip  commiand  a  reve- 
 rence evei\from  thofe  that  a  re  carnal,  but  if  performed  by  thofe 
 that  are  loofe  and  fcandalous,  they  grow  fulfome.  £ly's  fons  made 
 the  people  loathe  the  Lords  facrifices.  By  thy  religious  duties  thou 
 fettefl:  a  fair  copie ,  O  do  not  write  it  in  finking  paper.  It  is  but 
 a-while  thou  art  fcen upon  thy  knees,  and  a  little feeming  zeal  at 
 thy  devotion,  will  not  gild  over  a  whole  days  finful  mifcarriage , 
 fpent  in  paflion,  idlenefs ,  riot,  or  any  other  unholy  courfe.  It  is 
 faid ,  that  C/;?'*/?  preached  with  power  and  authority  ,  not  as  t'ht' 
 Scribes^  Matth.  7. 3  9.  not  but  that  they  had  authority  to  preach, 
 for  they  fate  in  Mofes  his  chair  j  but  becaufe  they  loft  that  reve- 
 rence 
 
-'"^ 1~'— 
 
 ff^itf)  all  frsyer  aniSupflmUon.  ^5 
 
 rencc ,  by  not  walking  fuitably  to  their  doArine ,  which  their 
 place  and  work  would  havc^giventhena  in  the  confciences  of  their 
 hearers.  They  f  aid,  and  did  not  ^zn^  thereby  rendred  their  do- 
 drine  ineffedual.  Jf  thou  woulded  pray  with  authoritj^  and 
 power,  enforce'thy  duties  wichpuricie  of  lite.       -•       ^/'rl  -  '- 
 
 Sect,  iln.. 
 
 PRcferve  peace  and  unity  in  thy  ramilie:  a  brawling  fanjilic 
 cannot  be  a  praying  familie.  The  y^/>oi?/<?cxhorceth  husband 
 and  wife  to  1  ove  and  umcie ,  lefi  their  fmyers  be  kindred ,   i  Pet, 
 3 .  y.    Contentions  in  a  familie    they  both  hinder  the  fpifit  of 
 prayer,  and  alfo  the  anfwer  to  our  pray q-s.     i ,  They Alnder  the 
 Ipiric  of  prayer,  the  Spirit  of  God  is  a  Spirit  of  pe.;ce  and  love,  and 
 therefore  delights  not  to  breathe  in  a  troubled  air  ^  the  ready 
 way  to  fend  him  going,  is  to  brawl  and  chld^.  Grieve  mt'  the  holy 
 Sprit  of  God,  (  faith  the  Affile )  Ephe/.  4.  30.  and  that  we  may 
 not,  hear  what  is  his  counfel , .  Let  all  bitter^efs,  and  Vprath,  and 
 anger,  and  clamour^  and  eviifpeaking^  ^epHt  atvay  from  you,  with 
 all  malice :  When  thefe  are  gone,  then  (and  notbdore)  look '  i6t 
 his  fweet  companie.    You  may  as  well  dwell  comfortably  toge- 
 ther with  your  houfe  on. fire ,  as  pray  fo  together ,  when  you  in 
 the  houfe  are  on  fire.     2.  Contentions  hinder  the  anfwer  to  our 
 praiers  ^  if  we  pray  in  angeryGod  canhot  be  pleafed.   The  wrath 
 of  man.  fulfils  not  the  righteotifnefs  afGod.     A  loiid*  wind  beats 
 down  the  fmoak  ;  our  prayers  are  compared  to  fnc^nfe ,  but 
 they  will  never  afcend  to  heaven  till  this  ftorm  belaid-,  go  to 
 pray  in  this  plight ,  and  Cod  will  bidyoii  come  when  youar^ 
 better  agreed  ^  the  Spirit  will  not  ht- Ip  in  fuch  prayers  ,  and  if 
 the  Spine  hath  no  hand  in  the  inditing ,  Chrift  will  have  no  hand 
 in  prefenting  the  prayer^  and  if  Chrift  prefent  it  not,  to  be  fure  the 
 father  will  not  receive  it,  for  through  him  we  have  an  accefs  by  one 
 Spirit  unto  the  Father,  Ephef.  2- iS. 
 
 I»»  Sect. 
 
 1* 
 
 T. 
 
*       "  ,fc»ii»^— — — — — aajiMJaiM-i     ,  n  w  "   »  ' 
 
 BiiWfy  choife  whom  thoto makcft  a membeF  of  thy  faffiifie- 
 get,  if  thou  canft,  fuchunder  thy  roof  as  may  give  a  Itft  mti 
 thee  in  thy  familie-werftup.    Though  it  be  not  thy  fin  to  pray 
 with  a  wicked  wife  and  fervant,  yet  is  it  thy^fm  «>  flprakei}hotcc t)f 
 liich  for  thy  relations,  ( if  otherwife  thou  canft  help  it )  yet  alas  , 
 how  little  is  this  confidered  ?  Though  the  bleffing  and  comfort  of 
 the  familie  be  deeply  concerned  therein  -,   a  little  beauty,  honor, 
 ^;pelf^  4o^  too  oft  bttnd  tile  eyes,  and  bribe  tfase  ju^mertts  of 
 Ihoie,  iw^owe  may  hope  to  be  themfelves  gracious  ^  that  they 
 fan  yoke  tbemfelves  with  fuch  as  arc  very  unmeet  to  draw  with 
 lhea#n  heaven-way  and  work  ^  David  knew  that  U^tchal  camQ 
 <)f  a  badilpck,  but  haply  hoped  to  bring  her  over  to  comply  with 
 jhigi  in  the  fervice  of  God  ,  and  we  fee  what  agrievous  crofs  fhe 
 f>rov€dE!9hinji,    SotomQV  teWs  us  of  fome  that  troif&k  their  otvn 
 IhHfc^  Pwv..!  5.27.  He  that  for  carnal  refpeds''takes  a  wicked  wife 
 into  hisboibm,  or  fcrvant  into  his  family,  is  rbe  man  that  is  fure 
 to4pthis:  Haply  when  he  WGuidpny  and  praife  God,  his  wife 
 Mi^^o^*!S  will  bid  him  eurfc.  when  he  is  at  duty ,  fhe  will  defpife 
 |>iin  in  her  hearjc ;  andimake  a  mock  of  his  zeal ,  ss  Michald^Aot 
 ^ifwWX  An4l(>6h^,wh(9foi*fome  nataral  jfbilicies  they  kQ\n 
 a  Servant,  venture  on  him,  chough 'vi^-ked  and  ungodl)' ,  pay 
 ifearly  for  it;  fuch  often  bring  with  them  that  plague  ofpro- 
 f»h'.nenefs  which  infedh  the  reft  •  foth  t  wharrhey  ern  their 
 Ma^fers  wit^ithelr  hands,  chey  rob  them  of  wirh  their  fins,  which 
 brihest-beciirfcofGodfo  their  familie.  Who  ch  t  is^wife  would 
 builfa  kwfe  with  Timber  that  is  on  /ire?  If  the  ferv  nt  thou  en- 
 tertained be  wicked,  fireisin  him, thr  twill  endanger  thy  houfe. 
 .  M<^k-  it  therefore  %  care  to  plant  a  godly  familie.   Ihis  was  D^ 
 %^}ds  l-ef  >l«ci.Qii,  haply  h  fw  the  evil  of  his  former  choice ,  Mine 
 ^esP^ll  ^  mthefariofuJofthe:lmdthat  they  way  dWe/hvith  me 
 he  that  walks^h  in  a  ferfeEt  ivay  heptaUferve  me.    He  that  '^ork^th 
 deceit  '(halt not  dwell  in  my  ho*ufe ,,  he  that  tellnh  lies Jkj/l not  tarry 
 in  ri'iy  fight   Pfal.   OT.  6^  7.     Then  the  Mufick  Will  be  iweet  in 
 thyfamslie-dut  es,'^'henchoucanftgeta  confortinto  thy  houfe- 
 fuch  whofeibuls  are  in  tune  for  thofe  holy  fervices^  thou  art  to 
 foynwithcherri^n. 
 
 ^E€T 
 
W^i^^j^'m^.^Mi^K^"-       0f 
 
 .  the  one  njay  efcape  thy  cocfeipoijaod  biUJiiliafto^^flPf  d)^         * 
 other  thy  grateiui  recognition  j  .if  tfiis  were  obfcrvqi^.^w-Mjipiiid 
 not  coraewithfuch  /cjune  and  barren  I^arts to  the  wor^asnowf 
 alas  mofl  ilo.  Take  ibme  timc'  to  affed  tqy heart  with  b4ta  thefe, 
 the  brokennef?  of  thy  heart  whgi  pray  eft,  wiH  conduce  owchitQ*- 
 wards  thcjQtraedifpofitiQft  in  tbofc  that  joyn  with  thee ^  nothing 
 melts  metall,  ^one^,  than  to  pour  tliat  on  it  which  is  melted  ; 
 The  droufie  fpeakcr  pray  i  oft  the  reft  aflecp  that  joyn  with  iat% 
 Take  heeihhercfore  of  formalitie ,  this  is  the  canker  which  eats 
 out  the  vify  l^art  of  religious  duties^  Reipember  .«hoj,iia;5t  to.  thy 
 familie  what  the  Miniftef  is'to  th^ publiciq  aJOTeinbly ,  s^st&dea4^ 
 nefs  of  his  heart  in  prayer  and  pi;^ac9ing  I,?ath  a  baU  Ojperappn  upr 
 o;i  his  people  to  mak^  them  like  birafelf  ^  fo  hath  thiilie  on  t% 
 familie .-  Thou doft  not  onely  fuffer  a  perfonallpis-  thy  ieif ,  bMt 
 wrongeft  the  reft  of  thy  company;    As  when  thou  wafteft  thy 
 e-llate ,  thy  wife,  children ,  fervants ,  andall  fare  the  worfe ,  an^ 
 mtiftpinc^'lbrillvfowfethouchokeft  up  thy  heart  with  inor- 
 dinate cares  of  the  world,  or  any  other  way  indifpofeft  thy  felF 
 by  thy  linful  walking  for  tb<  duty  of  prayer ,  thy  whole  famiUe 
 goes  by  the  lofs  with  thee. 
 
 ^ : . .        '  -— T ^^— 
 
 S  E    c   T^   VI. 
 
 to   Lirj>(  lr.(vy'^\  A^  ' 
 
 OBferve  the  fitteft  feafons  for 4Btie  in  thy  familie,  when  with  '6. 
 moft  freedom  and  le.^ft  jdifturl^ance  •  tc  may  be  performed  j 
 in  the  morning,  take  the  opportunitic  before  ^^  throng  of.  woirldly 
 bufincfs  aowds  in  upon  thee.'  }.n  fome  fa^iliey^i  havebpfcrved 
 (where  they  are  in  greiit  employments^  that  if  d^e  be  delayed 
 till  fome  worldiie  occafions  be  difpatch*4 ;  then,  either  it  hath 
 been  ftut  out,  or  (hut  up  in  fuch  ftratts  of  tijpe  ^  chat  the  flightie 
 flovenlie  manner  ofperforming  it  hath  proved  little 'better  than 
 the  total  neglcd ,  .To  prevent  this  diford^ ,  it  is  bcft  to  fpreftal 
 the  worlds  market,  betimes  in  the  morning  to  fee  upon  the  dutte, 
 
 lii  2  and 
 
<«ii^^-«^W>—»»H— <■>-—'  III"".'  ■ 
 
 428  '  Wi4S?r)iyifknd^l^^ 
 
 2. 
 
 3- 
 
 acil  ©fe"  up  to  God  ihc  firft  fruits  of  the  day ,  before  our 
 rfiooghts  meet  with  a  diVerfion.    We  read,  Estod,  16.21.   that 
 the  tfraeJites  gathered  their  ManrtA  early  in  thi  morning ,  and 
 when  the  Sftn  "^-^xed  hot  it  melted.    I  would  wift  (efpeciai  ly  fuch 
 urtiol^tvc  tnukiplicitie  of  worldly  occafions)  to  take  their  time 
 for  communion  with  Godearlic ,  while  their  thoughts  arc  more 
 comp^.  before  they  arohot  in  their  worldly  buftnefs,  left  tney 
 then  find  their  thoughts  fodiflufed  and  fcattered  among  other 
 fcufineflfes,  ss  will  not  eafilie  be  gathered  into  a  clofe  and  united 
 attendance  upon  God  in  the  dutie.     Again,  when  night  comes , 
 delay  noc  the  work  till  ye  are  moire  fit  to  go  to  your  pillow 
 than  to  your  cufbion,  to  fleep  than  to  pray.    If  the  eye  flcep ,  tlie 
 foul  cannot  well  wake.  Efpecially  confider  your  fervants  that  la- 
 bour hardin  the  day ,  O  donotexpofethem  to  the  temlptation  of 
 droufie  prayers^  if  eur  hearts  took  delight  in  tlie  work,  we  would 
 plot  and  contrive  which  would  be  the  beft  time  for  communion 
 with  God ,  even  as  Loveirs  do  how  and  when  they  may  moft  pri^ 
 vatclie  meet  together.  .... 
 
 GHAP.    XLI. 
 
 OfpHbtkk^VrajerythatCoct  requires  ii^  and 
 why  ? . 
 
 >og/w^<i^^  HE  fecond  kind  of  focial  or  /oynt  prayer  is> 
 Fnblick:^.,  that  which  is  made  in  and  by  the 
 i  hurch  aflTemfeled  together  for  the  worfhip 
 ef  God>  In  ftandtrng  of  which  I  ftiall  endea- 
 ■#ur  thefefiVe  thing*: 
 
 Firft,  to  (hew,.  That  God  requires  a  pub- 
 lick  worfhip  of  his  people. 
 Secondly,.  That  Prayer  is*a  part  of  this  publick  worfhip  he- 
 commands  . 
 
 Thirdly,AVhyGodrequires  a  publick  Worfhip,  and  in  pairtif 
 ciitar,  publiek  prayer.    '  ,  •  ;• 
 
 Fourchlyj, 
 
With  aUFrayerandSupplicaiion.  a  la 
 
 Fourthly,  I  (hall  refolvc  a  queftion  or  two  concerning  pubfick  a 
 prayer. 
 
 Fifthly  and  laftly,  I  fhall  make  fome  applicatoty  impi^ovemenc  -  ^ 
 
 of  this  head.  •  '    ''^     '  ^' 
 
 t  "' 
 
 S    E     C    T.     L 
 
 FIrft  ,  for  the  firft  ,  That  God  requiS  a  publicJc  worfliip  of 
 his  people.  This  word  Ctiltus  or  worfhip  in  general ,  is  ob[e- 
 ^uium  ulicui  praftitumjuxta  excellent iam  ejus ,  Worftiip  is  that 
 honor  and  fervice  which  we  give  to  any  one  according  to  his?  ex- 
 cellencyv  and  it  is  threefold.  Civil,  Moral,  or  Divine.  Civil  war- 
 Jhip  is  the  due  honor  and  fervice  we  pay  to  a  pe  Ton  in  place  and 
 power  over  us ,  as  Prince,  Father,  or  Mafler.  Moral ^  is  that  due 
 reverenceand  refpedwhieh  wepayto.aperfon,  that  huh  any 
 excellencie  of  vertue  or  place ,  without  auchoritie  over  us.  Thus 
 we  give  honor  and  veneration  both  to  the  Saints  living  on  earth 
 with  us,  and  to  the  Angels  and  Saints  in  heaven.  Religions  or  M- 
 vim  worjhip  is  the  honor  and  fervice  we  give  to  th:it  Being,  which 
 "we  believe  i»the  Author  of  our  beings,  and  fountain  of  our  hap- 
 pinefs.  Now,  this  Being  is  God,  and  he  ondy.  To  him  therefore^ 
 and  him  alone  is  Religious  worfhip  due ;  Deut  6.  13, 14.  Tho:* 
 Jhalrfear  the  Lord  thj  God ,  Andfervehim  ,  andJhAlt  fwearhjhis 
 Name-^yeJIiall  not  go  after  other  gods.  This  Religious- worlhip  of 
 ihe  true  God  comes  under  divers  ftiftindions ,  Inward  -  nd  Out- 
 ward, Private  and  Publick.  Thepublick  worfliip  ofGodis  the 
 prefent  fub  jed  of  our  difcourfe ,  that  I  mean,  which  the  Congre- 
 gation performs  to  him  in  their  Religious  AflTemblieSjCilled  Pfal. 
 89.  5.  r^?  Congregation  fif  Saints-^  and  verf.  9.  the  AjfemBty  of 
 Saints.  The  Church  of  God  on  earth  beg  n  in  a  family ,  and  (o 
 did  the  worfliip  of  God :  But  when  the  number  encreifed,  the 
 worfliip  of  God  alfo  becime  more  pubhck.  (?<?».  4.  z6..Then 
 began  men  to  call  upon  the  name  of  the  Lord ,  that  is ,  they  began 
 pubUckly  ,  (imh  Mercer)  J'ffA  ndoch.rofthe  Religious  feed 
 begm  to  have  their  holy  Affemblies  for  the  fervice  ofGod ,. 
 tyillet  In  locHm.  '  t  is  obferv  ble ,  how  God  't  the  promulg  ition 
 aithtLaw  on  Sinai,  when  he  firft  formed  the  Jfraelites  into 
 
 a 
 
 I. 
 
4ao  "  With  all  Praj^s^aud  Supplication. 
 
 Z- 
 
 a  pol^y.  V  took  fpecial  care  for  ^reding  a  publick  worftup.  to  his 
 NUme.  Tfi?itWdiSihe day oftheireffoufals,fer.  2.2.  ^nd  cQ€n  he 
 inftituced  a  folemn form  of  publick  wotlhip,  wichexad.  Wiles 
 how  it  {houldi)e  i^erformed.  The  fame  care  tooX  our  Lordje- 
 fus  for  his  Gofpel-Church ,  in  appointing  both  Church-Ordinan- 
 ccs  and  Officers  to  difpence  che  fame. 
 
 flS    E    C    T.      11. 
 
 SEcondly,  Prayer  is  part  of  that  Religious  worftiip,  which  the 
 Church  is  to  peribrm  co  God  in  her  publkk  Affemblies,  yea, 
 a  principal  part,  put  therefore  frequently  for  the  whole ,  Zed.  8. 
 ^21,22-  The  inhabitants  of  one  Cit}  Jhallgo  unto  another  ,  faying  , 
 Let  us  goffeediljtofraj  before  the  Lord ,  andtofeekjhe  Lord  of 
 Hofis.  Ifvillgo  dfo.  lea^  many  feofle  and j^rtng  Nations  Jhall  come 
 tofeek^the  Lord  of  Hofts  in  feru/alem ,  and  to  pray  before  the  Lord 
 ofHof^s.  It  is  a  prophefie,  how  b'elievers  in  Gofpel-times  fhould 
 zealoufly  provoke  one  another  to  go  to  the  Affemblies  of  the 
 Gh^rch,  (of  which  ferufalent  was  aTy pe)  there  to  pray  and  wor- 
 ftiip  God  together.,  Jt  is  written  (faith  our  Saviourjf  myhmfejhail 
 be  called  of  a/l  Nations  the  houfe  ofpyayer ,  /^fark,  it.ij.     This, 
 was  partially  performed ,  when  Converts  in  the  Apoitles  days 
 did  flock  to  ^erufalem,  there  to  worfhip  God.   JSed  perfe^e  im- 
 pletum  efi  illiid  inChrijH  Ecclefia  ex  omnibus  gentibus  coUeUa, 
 &c.   It  is  more  fully  accomplimed  in  the  Church  of  Chrift ,  gi» 
 theredoutof  all  Nations ,  that  fhould  keep  up  the.  worfhip  of 
 God  in  her  Affemblies.     Saint  Luke  forgers  not  to  mention  this 
 of  prayer,  amongft  the  other  duties  and  offices  of  primitive  Chri- 
 Ai^ns  in  their  Affemblies ,  <s^^.  2. 42.  Thej  continued  flredfafllj 
 in  the  Apoftles  do^rine,  andfeUoW/hip ,  and  in  breaking  of  bread , 
 and  in  prayers.    By  continuing  f^edfafl  in  the  ApolUes  doArine , 
 Air.  perkjfjs  undcrftands  their  attendance  on  the  Apoftles  Ser- 
 mons*^ by  fellowfhip,  underftands  their  contributions  to  the  poor, 
 which  were  gathered  at  their  Affemblies,  a  work  vtry  fit  for  that 
 ^ISiCt ,  for Vfithfuchfacrifices  Gddisyvellpltafedy  Heb.l^.  'by 
 breaking  of  bread,  the '. .  elebratioH  of  the  Lords  Supper  ^  and  by 
 prayers,  thofe  which  they  put  up  together  in  communion  at  their 
 
 Church- 
 
With  all  frMyer  andSnpflicatkn.  43 1 
 
 Chnreh-meetings.  Nor  is  this  of  pra^^r  crowded  laft ,  becaofe 
 theleaftchity  oftbecompanie ;  bac  rather,  becaufeit  hath  a  ne* 
 ccflary  infiuence  into  them  all-  the  Word,  and  Sacraments, 
 which  God  ufeth  to  iandifie  his  people  by,  are  themfelves  fandi- 
 iied  10  DS  by  Prayer.  And  Saint  PW,  when  he  hathihewn, 
 I  Tim.  I.  what  doftrine  Minifters  arc  to  preach  in  the  Church , 
 he  in  the  feeo»d  Chapter  direds  them  what  to  infift  chiefly  on  in 
 rfieir  publick  ^ay  ers-^I  exhort  therfcrt^thatfrfi  ofallfupfiications^ 
 trAjers^  imerctJfionSy  and  giving  of  thanks,  be  rnadeforall  men  -^for 
 Kings  and  for  allin  afttboritj  ,  that  we  maj  lead  a  quiet  and  feace- 
 able  UfeinM  godiineji  aui  hme^j.  This  the  Church  ofCbrilt 
 ever  efteemed  a  pnncipal  part  of  their  publick  worlhip.  Ter-- 
 r«//*4»fpeakingof  theAflcmbliesofthe  Church,  feith,  Coimus 
 incatum&  congregationem  y  Mt  ad  Dertm  cjuafi  manHfaSla  pre* 
 cationibus  afnhiamus  orantes^  hac  vis  Deo grat^efi.  Wc  meet  in 
 the  Congregation ,  that  we  miy  by  our  fervent  prayers  environ 
 God ,  as  an  Army  doth  a  Caftle ,  and  this  holy  force  with  which 
 we  aff  ult  heaven  pie^feth  him.  I  proceed  to  the  third  Head ,  to 
 give  feme  account ,  Why  God  requires  a  publick  worfhip,  or^ 
 joynt  {ervicc  of  his  people  in  commnnion  together ,  and  why 
 this  particular  duty  ot  Prayer. 
 
 Sect.  UL 
 
 FIrf>,  As  a  free  and  open  acknowledgment  of  thCir  dcpendance 
 on,and  allegimeexoGod.  Itis  moft  reafonabiewe  Ihonid  ^" 
 
 own  the  God  we  ferve ,  even  in  thefice  of  the  world  ,  and  not 
 like  Ntchodemtes  carr^'  our  Religion  ina  dark  Lanthorn.  He  is 
 unworthy  of  his  Maflersfervice ,  th\t  isafliamed  to  wear  his  live- 
 ry ,  and  follow  Itim  in  the  ftrcecwith  it  on  hisb^ck  Thuday 
 {iaith  A/ofcs  CO  Jfracl)  thou  hafi  avouched  the  Lord  to  be  thyGod^ 
 and  to  W-'alk^in  hu  n-ajfs,  and*-o  l(eep  his  fiat  Htes ,  and  hu  command- 
 ments, and  hi^  judgments  ,  and  to  l^earken  unto  his  voice.  And  the 
 Lord  hath  av^kchedtheethi^  day  tobe  hts  peculiar  people  ,  Dent. 
 26. 17, 18.  I  ven Heathens  underiland  thus  much,  chat  th.-y  owe 
 a  free  profcffion  and  publick  fervice  to  the  god  they  vouch;  All: 
 ptopli  realk^  every  one  in  the  name  cfht-s  God ,  icnd  we  will  walk^  in 
 
 the 
 
493  PTi^^ll  Prayer  atid  Supplication* 
 
 jhe  J>!aine  ^f  the  Lord  otiir  God  for  ever  attti  ever  ,  Jlfieah  4.  j. 
 Now  by  walking  in  the  Name  ol:  God,  they  mean ,  they  wiH  in- 
 ^vocate  his  Name,  and  vouch  him  by  a  plibltcJt  worfhip ,  as  you 
 nju-yieeby  che^r/?  and /^?«•(5»<;lfverfes  of  that  Chapter.   And  this 
 is  a  Gofpel-prophefie  concerning  the  laft  day $.^   Where  by  the 
 |way  we  may  take  notice  of  the  folly  and  pride  of  thofc ,  that  caft 
 off  publick  Ordinances  and  private  alfo ,  from  a  pretence  of  their 
 high  attainments ,  leaving  thefe  duties  of  Religion  as  firings  for 
 thofe  that  arcyet  children  to  be  led  by.    This  is  horrible  pride 
 and  ignorance ,  to  have  fuch  a  high  opinion  of  themfelves:    Buc 
 were  they  fo  perfcA  as  they  falfly  imagine  themfelves,  and  need- 
 ed not  any  further  teaching ,  yet  ought  they  not  f^illto  vbuirh 
 Godby  worfhipping  of  him  ?   The  ground  from  which  divine 
 worfhip  bef  omes  due  to  God ,  is  his  own  infinite  perfeftions , 
 and  our  dependence  on  him  as  the  Author  of  our  beings ,  and 
 fountain  of  our  blifs.  Hence  it  is,  that  Angels  and  Saints  in  heaven 
 worfhip  him ,  though  in  a  way  fuitable  to  their  glorified  flate. 
 Some  Ordinances  indeed  fitted  to  the  Church-militant  on  earth , 
 {hall  there  ceafe  ^  but  a  worfhip  remains ,  yea,  'tis  their  conflant 
 employment.   Saintson  earth  ferve  God  always,  but  cmnotal- 
 iva^'s  worfhip ,  therefore  they  have  flatcd  times  appointed  them". 
 Now  to  cafl  off  the  worfhip  of  God,  is  to  renounce  Go  d  himfclf , 
 and  communion  with  his<L.hurchbothonearth  and  in  heaven. 
 Ipi.  65.11.  Teare  thej  thatforfake  the  Lord ,  that  forget  mj  holy 
 Mountain  •,  they  did  not  give  him  his  pubJick  worfhip ,  and  he  in-, 
 terpretsthis  ^s  a  caRing  him  off  from  being  their  God.    Some- 
 times J  conftfs  the  Church  doors  are  fhut  by  Perfrcucors ,  and 
 when  this  f?ood  is  up  the  ways  to  Zion  mourn  •,  yet  then  we  are  to 
 lam  ent  after  the  Lord  and  his  Ark.     Holy  David  was  no  flranger 
 to 'private  Devotions,  yet  could  not  but  bewail  his  banifhment 
 from  the  public  k  ,    A^^yfejh  longethforthee  inadry  and  thirfly 
 :.f^^,  land  )X'here  no  ^ater  is,  to  fee  thy  poVper  and  thy  glory  y  foas  I  have 
 
 ,>.;  „        feenthee  intheSanSluary^Pfal.6.'i. 
 
 ?•  To  preferve  Love  and  unity  in  the  C)^«^c)b.  God  is  one,  and 
 
 dearly  loves  onenefs  and  unity  among  his  people.     Thisreafonhe 
 gives .  why  he  would  have  the  Curtains  of  the  Tahemack  coupled 
 ''.  together,  That  it  might  he  one  Tahernade  ^  Exod.-i^e.  13--18. 
 
 The  faftning  of  thefe  curtains  fo  lovingly  together  for  this  end , 
 ,that  the  Tentmightbe  one ,   fignified  the  knitting  and  clafping 
 
 together 
 
With  all  Prayer  and  Supplicaiiou.  ^55 
 
 together  of  the  Saints  in  love.  Now  though  this  be  effcded  prin- 
 cipally by  the  inward  operation  of  the  holy  Spirit  upon  thefr 
 hearts,  for  he  alone  can  knii  fouls,  aiid  knead  them  into  one  lump. 
 yet  he  ufeth  their  joynt  comrauniOD  in  Ordimdces  as  a  happy 
 means,  through  which  he  may  coffv^h  and  derive  bis  grace 
 tbac  faitens  them  in  loye  together.     Thele  are  the  ligaments  that 
 tie  one  member  to  another  in  this  myftical  body.  And  do  we  not 
 fee  that  Chriftian$*(  like  members  of  the  naturd  body^  tane  care 
 for,  and  fympathiie  with  one  another,  fo  long  as  thc^y  are  united 
 in  one  communion  •,  but  when  thele  ligaments  are  cut,  comrauni* 
 on  in  worfhip  is  broke ,  then  we  fee  one  member  drops  from  an* 
 other,  and  hctle^ere  for,  or  love  to  each  other ,  is  to  be  found 
 among  them^  The  jipoj^le  faw  good  reafon  to  joyn  both  thefc 
 in  one  Exhortation ,  Hel^.  i  o.  2 4, 2  5 .  Let  uf  cmjiJUr  om  Another 
 tc^ritvokstolove  ^  not  for  faking  the  A^emhling  efonrf elves  toge^ 
 thft  i  as  if  he  had  faid,  Jf  yon  cannot  agree  to  worfliip  God  one 
 with  another,  you  will  have  little  love  one  for  another.    When 
 thtfe^sftMJf^fBeAfttjwascKit  affunder,  the  ftaf  of  Bdnds  id 
 not  laft  long  unbroken,  Zech.  1 1 .  i  o.    Religion  hath  its  name 
 M  Retigando ,  it  is  a  ftrong  binder  ^  break  the  beaudfied  order  of 
 Church-communion,  and  a  people  will  foon  fall  all  to  pieces.  It  is 
 obfervable,  how  endearing  conterfation  and  communion  is  in 
 things  of  an  inferiour  nature,  fchollars  that  go  to  School  together, 
 thofc  that  board  in  the  fame  houfe,  CoUaEtanei,  that  fuck  the  fame 
 milk.  Twins  th«  lie  together  in  the  fame  belly ,  they  have  a  mu- 
 tual endearment  ofaflfectioneach  to  another.   How  influential 
 then  mufl:  Church-communion  needs  be ,  where  all  thcfe  meet .' 
 when  they  dial)  confider  they  go  to  the  fame  publick  School  of 
 the  Miniiu-y ,    fit  at  the  fame  Table  of  the  Sacrament ,  fuck  the 
 fame  brcafts  of  Ordinances ,  and  lie  together  in  the  bofom ,  yea , 
 womb  of  the  f  me  Church.    This  was  admirably  feen  in  the  pri- 
 mitive Chriftians,  who  by  fcllowihip  in  Ordinances  were  infpired 
 with  fuch  a  wonderful  love  to  on^  another ,  that  they  could 
 hardly  find  their  hearts  in  their  own  brcafts :    AH.  2.  Ali  th^t 
 Ifelieved  were  together^afid  cor  firmed  in  the  Temfte  tPtth  one  accord 
 and  breaking  bread  from  houfe  to  houfe ,  did  eat  their  meat  with 
 giadnefs  and  fmglcmfs  of  he  Art.     But  when  a  breach  was  made  in 
 the  Churches  communion  ,  then  love  carcht her  cold,  and  ^rew 
 upon  Chriftians  as  divifions  encreafed.    Now  one  would  think  , 
 
 Kkk  the 
 
434  WitbaUFrayer  andSuppUcation, 
 
 3. 
 
 thecaufeofourdifeafe  teing  fo  eafily  known,  the  cure  ftiotild' 
 not  be  fo  hard,  I's  alas  at  this  day  we  find  it.  ' 
 
 Irorthe  Saints  fafctyand  defence  againft  their  enemies.  PafiT 
 rejoyced  at  the  order  and  ftedfaftnels  of  the  CcLJJian  Saint s , 
 2  Cal.  $.  Order  is  a  iriHt^y  word  ,  and  denotes^  cohortem  or  dine 
 nfto  conglobatam ,  An  Army  corapad-,  and  call:  into  fuch  a  fit  or- 
 der, that  every  part  is  helplul  to  each  other  for  its  defence  •,  and 
 fuch  an  Army  are  the  Saints,  when  they  ftand  in  communion 
 togccher  according  to  divine  rule.  Our  bleffcd  Saviour,  when  de- 
 parting from  earth  to  heaven ,  what  courfc  took  he  to  leave  his 
 Difciples  in  a  dcfcnfive  pofture  after  he  was  gone  >  doth  he  fend 
 them  home  to  look  every  one  to  hirafejf  ?  No,  but  to  JerufaleiH 
 theretoftand,asitwereinabodyby  joyntcomm^ion,  AB.  i 
 The  Drop  is  fafe  in  the  River ,  loft  when  fever'd  from  it  ^  the 
 Soujdierfafewhenmarching  with  the  Army,  but  fnapt  when  he 
 ftraggles  from  it.  Cain  looking  upon  himfelf  as  an  excomniuni- 
 iCated  perfon  from  the  Church  of  God,  expededfome  great  evil 
 (*as  well  he  might )  would  befall  him.  Therefore  the  gracious 
 foul  (meant  by  the  fpoufe  )  i$  brought  in  asking ,  where  tjie  Af- 
 fembJy  of  the  faithful  is ,  'that  joyning  her  felf  to  it  (he  may  be 
 protededina  time  of  danger,  Cant.  1.7.  Tell  we^O  thou  rohom 
 my  foul  loveth^rfhere  thou  feedefi  ,  ^'here  thou  makefl  thy  flockjo 
 refiat  noon  ?  for  yvhyjhouldl  he  as  one  that  tftrneth  a^de  hj  the 
 flocks  of  thy  companions  ? 
 
 Becaufc  of  the  great  delight  he  takes  in  the  jo^  nt  prayers 
 and  praifes  of  his  people.  We  need  not  detradfrom  the  excellen- 
 cy of  private  devotions ,  to  magnifie  the  publick  prayers  of  th;; 
 Church,,  both  are  necwflary,  and  highly  pleafing  to  God ;  yet  it 
 is  no  wrong  to  the  private  devotions  of  a  particular  Sainf;  to  give 
 the  precedency  to  the  publick  prayers  of  the  Church.  God  him- 
 felf tells  us,  Pfal.  87. 2.  He  loveth  the  gates  of  Z ion  more  than  all 
 the  dwellings  of  Jacok.  No  doubt  the  prayers  whiTch  the  faithful 
 put  up  to  heaven  from  under  their  private  roofs,  were  very  ac- 
 ceptable unto  him  ^  but  ifa  Saints  Angle  voice  in  prayer  be  fo 
 fwv-et  to  Gods  ear ,much  more  theChurch-quire,his  Srints  prayers 
 in  cr>nfort  together.  A  father  is  glad  to  fee  any  one  of  his  chil-  ^ 
 dren,  and  makeshim  welcom  when  he  vifits  him ,  but  much  more', 
 when  they  come  together,  thegreateft  feaft  is  when  they  all 
 roee:at  hisboufe.  ThcLpublick  praifes  of  the  Church  arc  the  emr 
 
 blem 
 
H^ith  all  Frayer  and  Supplication.  ^j^ 
 
 blem  of  heaven  it  felf ,   where  all  the  Angels  and  Saints  maJce  but 
 one  confort.  There  is  a  wonderful  prevalency  in  the  joynt  prayers 
 of  bis  people.    When  Peter  was  [nprifon,  the  Church  meets  and 
 prays  him  out  of  his  enemies  hands.  A  Prince  will  grant  a  Petition 
 lubfcdbed  by  the  hands  of  a  whole  City,  which  may  be  he  would 
 not  at  the  requeil  of  a  private  fub/cd,  and  yet  love  him  well  too. 
 There  is  an  tfpecisl  promife  to  publick  prayer ,  Matth.  i8. 2a 
 '  where  t^o  or  three  are  gathered  together  in  mj  Name ,  there  am  I 
 in  the  midfi  of  them.  Ncn  die  it  ero^  mom  enim  tardat  vel  cuttUatur 
 fed  fkm  jam  illic  invenior  fraf ens  gratia  &  fhvore  fmgulari ,  c^ 
 ejHod  fumntofere  me  dele^et  huiufmodi  coHfordia.    H^rdoth  not 
 fay,  I  will ,  for  be  makes  no.  aeky  or  demur  upon  the  bufinefs : 
 But  I  am  there  ( let  them  come  as  foonas  ihey  will )  prefent  by 
 my  fpecial  favour  and  grace  ,  becaufe  this  concord  in  prayer 
 highly  pleafeth  me.     It  is  the  glofs  oiLucat  BrHgens  upon  the 
 f^ace.  * 
 
 c  HAP.  xmi. 
 
 l^wo  ^c^iom  about  Tuhlich^  Trayer  Jn- 
 jtvered. 
 
 Fourthly ,  I  come  to anfwer  a  queilion  or  two  concerning         ^ 
 Publick  Prayer.  ^         ^' 
 
 Sect.     r. 
 
 T'He  firft  Quemon  is ,  Whether  it  be  lawful  that  the  Publick     Of^pA 
 Prayers  of  the  Church  be  performed  in  a  Language  not  un-    "^    '    * 
 derfiood  by  the  people  ? 
 
 AH  the  offices  of  the  Church ,  and  duties  performed  in  its  wor-     ^»/5,, 
 fliip ,  are  to  be  done  unto  edification  :  This  is  an  ApofiolicalCa-  ' 
 
 non.   Now  none  can  be  edified  by  what  he  undcrftands  not ,  and 
 
 Kkk  2  therefore 
 
A^S  f^^^  ^  frayn  and  $uppbc4tm. 
 
 i^i^efipre  it  piuft  nwds  be ,  ^s  ^(^  calls  the  P^pi/h  Latim  Sep- 
 i^ice^  \,Hdilfritim  Dei  &  hominis  ,  4  mocking  of  God  and  man,  for 
 C9\)i^le  jlich  prayers  in  the  Church  which  che  people  know  nor 
 y^\^t  the^  me^n.     JfJfy^}  ( iaith  ?he  ^ftofiie )  in  an  unkmvft 
 t^Vgrn^  VfJ^i^f  p-A}(th^but  my  un^er^ anting  is  unfruitful^ 
 iCor.  14.4.  he  means,  the  Congregation  are  not  the  wilertor 
 Iiisunderftan4ing  the  prayer  he  puts  up  ,  except  he  could  make 
 ^em  underftanaic  aUb-   We  ^an  no  more  be  edii'ii^d  by  another* 
 Intelic^,  than  be  i^ved  by  anothers  faith.    When  God  iatended 
 to  defeat  that  bold  attempt  of  thofefons  of  pride,  who  would 
 ne^ds  builfl  a  Tower  th^t  ihpuld  vie  with  the  heavens  for  heighth^ 
 |e  di4no  more  biit  confound  their  Linguages  that  they  might  not 
 linierfland  one  anothers  fpecch ,  and  it  was  done,  prefendy  their 
 work  ceMeci  '■>   And  as  they  could  nof  build ,  fo  neuher  can  he 
 ©iifie  the  people  tnatun^eritands  not  his  fpeech  in  prayer.    A 
 dumb  Miniller  may  ferve  the  peoples  turn  as  wdl  ,♦  as  he  who  by 
 his  fpeech  is  a  Barbarian  to  them  ^   for  the  Minifters  voice  is  nc- 
 ceflaryinhispublick  adminiftrations,  zsAuguJl-ine  £uth,  Signir 
 ficanda  mentis  fu^e  caufa^  nontit  Beusfedut  Isomuies  audiattt,  &(. 
 To  fignifie  his  meaning ,  not  that  God  may  hear ,  for  he  hears 
 thofe  prayers  which  the  tongue  is  not  empbyed  to  exprefs ,  but 
 that  the  people  may  hear ,  and  fo  joyn  their  Votes  with  his  to 
 God.    As  the  Minifter  is  to  pray  for  them ,  fo  they  to  pray  with 
 him,  which  they  are  to  t^fti%  by  their  hearty  jimea  at  the  ciofe  t 
 Butthistheycinnotdo,  ifwe  believe  J'r.P^W,   i  Cor.  14.16. 
 Horfijhall  he  that  oecupieth  the  room  of  the  unlearmifay  Amen  at 
 thy  giving  of  thankj ,  feeing  he  underfiandeth  not  what  thot^fayefh  > 
 Tht  heart  oftherpife  teacheth  his  mouth  (fiith  S-domon )  Prov. 
 1 6. 2  3 .  that  is ,  he  will  not  (  as  we  Ay  ).  fuffer  his  tongue  to  run 
 before  his  wit,  but  knew  what  he  fhall  fpeak,^  before  he  fends  his 
 tongue  on  his  errand,  Andfurcly  above  all  this^^wiidom  is  to  be  ' 
 fhewnin  our  prayers,  wherein  we  fpeiknot  to  man, but  God.. 
 To  fay  Awen  to  that  prayer  which  weunderftand  not ,  what  is  it 
 but  to  offer  the  facrifice  ofibols  ?  Koly  matter  in  prayer  is  the 
 incenfe  to  be  offered ,  the  tongue  is  the  Ce^p^ur ;  but  the  aflfedi- 
 ens  of  the  devout  foul  bring  the  fire  to  the  incenfe ,  before  it  can 
 afcend  as  a  fweet  perfume  into  the  noftrils  of  God.     Nowif  the 
 intelled  w.^nc  light  to  underftand  what  the  matter  of  the  prayer 
 is,  the  affedlons  mQjft.^thi^r  ^  cpldj^Qc  wii<l,.and  wild-fire  is  unft 
 
 to, 
 
VFith  all  Prayer  and  SHpplicatton,  457 
 
 to  offer  up  {be  incenfe  of  prayer  with.  It  is  not  enough  that  the 
 praying  foul  be  touched  with  fome  devout  affedions,  but  that 
 ihelc  atfedions  be  fui  table  to  the  matter  of  the  prayer ,  yea,  ariie 
 from  tbe  fenfe  it  hath  thereof. 
 
 S  I   C  T.     IL 
 
 THefecoivJQ^eflionis,  Whether  a  Sec-form  of  prayer  be 
 iawtui  to  be  ufed  in  the  Church  ? 
 
 If  It  be  unlawful,  it  is,  becaufe  by  the  ufc  of  a  fet-form  in  pray- 
 er,  fome  command  of  God  is  tranfgrefled ;  for  where  there  is  no 
 law,  there  is  no  trarfgreifion^ 
 
 Now  it  will  trouhle  thofc  who  decry  all  fet  forms  (  how  holy 
 ^ever  the  matter  of  them  be  )  to  (hew  any  command  upon  Scrips 
 ture-record  that  forbids  the  playing  by  a  Set-form  ,  or  that  dif- 
 allows  its  ufe ,  either  i»  exprefs  terms ,  or  by  neceflary  confe- 
 quence.  It  will  be  granted ,  yea  muft  ,  that  the  Scripture  is  a 
 perfed  rule  in  this  particular  duty  of  Gods  worftiip,  as  well  as 
 in  other.  But  among  all  the  precepts  and  rules  in  the  Book  of 
 God,  we  find  none  that  comm'm<w  weftiouldpray  by  a  con- 
 ceived form,  and  not  by  a  fet  form.  We  are  commanded  wAo  /o 
 pray  to^  to  God,  and  none  other,  Pfai  44.  20.  In  tfhofe  name  ^e 
 tire  to  pray  y  1  Tim.  z.  $.  Ephef.$  .zo.  we  are  bound  up  to  the 
 matter  of  our  prayer,  rvhiit  ws  are  to  ask^  i  foh.  5.14.  and  laftly 
 in  what  manner  we  are  to  pray  ^  we  muLl  pray  with  under fland" 
 ittg,  foh.^.  22.  I  Cor.  14.  i6.  Heb.  1 1.  6.  Infaith^  fam.  1.6. 
 Heb.  1 1 . 4.  with  fincere/frz/fwr;,  fer.  29.  1 2-  In  a  word,  which 
 comprehends  all  in  one ,  we  are  to  pray  in  the  jpirit ,  Efhef.6. 
 in  the  holjGhoU  ^  fudeverfio.  Now  he  that  can  do  all  this, 
 need  not  fear  but  he  prays  lawfully,  and  confcquentiy  acceptably. 
 And  we  muft  confefs  thi^  may  be  done  by  one  that  praycth  with 
 a  fet  form,  orelfewe  muft  very  boldly  charge  mmy  eminent 
 Saints  in  Scripmre  for  praying  unlauvully.  Who  dares  fay  that 
 Solomon  prriifed  God  unlawfully ,  when  he  ufed  the  very  form 
 which  Davtd  his  farher  had  penned  ?  or  that  Afofes  did  not  pray 
 ill  the  fpirit ,  becaufe  he  prayed  in  .1  conftant  form  at  the  fetcing 
 foKward  of  the  yirk^,  and  ?,t  its  ferting  down  ag;un  ?  Thus  you 
 have  feen  what  God  hath  preCoabcd  to  Qur  graying  acceptably ; 
 
 and 
 
458  ^^^h  all  Fray^r  andSnppliation^ 
 
 if  it  had  be^n  of  fuch  dangerous  confequencc  to  have  prayed  by 
 a  fee  form,  as  to  make  our  prayers  abominable,  would  God  have 
 omitted  to  warn  his  people  of  it ,  efpecially  when  he  fore-fiw 
 diat  his  Churches  generally  in  their  AfTemblies  would  make  afe 
 of  them ,  as  they  have  done  for  thirteen  or  fourteen  hundred 
 years?  But  may  we  not  rather,  yea  undoubtedly  we  ought  con- 
 clude, that  feeing  the  Lord  in  his  Word  defcends  not  to  prefcribe 
 what  the   outward  frame  aEdr  order  of  our  words  in  prayer 
 ihould  be,  whether  conceived  extenjpore ,  orcaft  into  a  form  be- 
 fore hand,  (onely  gives  generalrulcs,  that  all  things  fhould  be 
 done  decently,  that  we  be  not  rafn  with  our  mouth ,  or  our  heart 
 hafly  to  utter  any  thing  before  God,  and  fuch  Uke,  that  are  ap- 
 plicable to  both)  I  fay  we  fhould  conclude ,  both  are  lawful  and 
 warraocable  ,  the  Scripture  having  determined  neither  the  one 
 way  nor  the  other  :    And  therefore  to  put  Religion  in  one ,  fo  as 
 to  condemn  the  other  as  unlawful ,  looks  (  as  a  learned  holy  pen 
 hath  It)  too  like  fuperftition,  feeing  God  himfelf  hath  laid  no  bond 
 upon  the  confciencc  either  way.     As  for  the  excellency  of  con- 
 ceived prayer,  wherein  the  devout  Chriftian  out  oftheabun- 
 dance  ot  his  heart  pours  out  his  requefts  to  God ,  none  but  a  pro- 
 phanc  fpirit  dares  open  his  mouth  againft  it.  But  is  there  no  way 
 to  magnili^  the  excellency  of  that ,  but  by  villifying  ^nd  imputing 
 fin  to  the  other  ?    al?s  1  the  evil  is  not  in  a  form,  but  in  formality , 
 and  th.itis  adifeaiethatmay  befoundinhim  that  prays  with  a 
 conceived  prayer.  A  man  may  pray  without  a  form,  and  yet  not 
 pi"ay  without  formality.  Though  I  confefs  he  that  binds  himfelf 
 conftantly  to  a  let  form  f  efpecially  in  his  private  addrefTes"^ 
 feemsto  metobcmore  in  danger  of  the  two  to  fall  under  the 
 power  of  that  lazy  diftemper.    But  to  haden  the  difp  itch  of  this 
 Queflion  ,  (fori  intend  not  a  full  difcourfe  of  this  point,  but 
 would  *op  a  few  heads  onely ,  which  you  may  find  more  1  ^rg.-ly 
 infilled  on  in  many  worthy  Treatifes  on  this  fubjcd^  I  would 
 defire  thofe  th  It  fcruple  the  lawfulnefs  of  all  fet/orms ,  to  look 
 wifiily  upon  thofe  fet  forms  of  blefling  prayers  and  thankfgiving 
 that  are  upon   cripture-record ,  and  v/cre  ufed  by  the  fervarfts  of 
 God  with  his  .-^probation  ,   and  then  confidcr  whether  God 
 would  prefcribe  or  accept  what  is  unlawful  >   The  Priefis  had  a 
 form  of  blefling  the  people,  iV//w^.  6.23.    Mofes  ufed  fas  I 
 hinted)  a  form  of  pray<;r  at  the  remove  of  the  Ark  ,  Eifefip-> 
 
 Lcrci  i 
 
-  I     iw^BB^a^qi^i^ 
 
 With  all FrayetandSHpp/icatioh.  ^^g 
 
 Lord,  anti  let  thine  enemies  befcattered ,  and  let  them  that  bate  thee 
 flee  before  thee :  and  when  ic  was  fee  down  anocher  form ,  Return 
 O  Lord  y  unto  the  thoufands  of  Ifrael,  Numb,  i  o.  35.  which  very 
 form  was  continued  and  ufcd  by  2)^ W,  Pfal.6S.i.     Af^ph 
 and  his  brethren  had  fee  forms  of  thankfgijglog  giyen  them  to 
 ufe  in  their  publick  fervice,  i  Chron,  1 6, 1 7.  On  that  day  David 
 delivered  firji  this  Pfam'ti  fhin.kthe  Lord,,  into  the  hand  of  Afafh 
 f.nd  his  brethren.    This  was  the  firft  he  appointed  to  be  fung  in 
 the  publick  fervice,  the  fexcral  pirts  wherfofwere  afterwards 
 much  enlarged  ,  as  ybdrfldy  fee  bf  comparing  the  105  Vfatm 
 with  the  former  p.irt  of  the  fongin  the  place  fore-quoted ,  and 
 Pfalm  96  with  the  latter  part  of  it.     At  the  Dedication  of  tlie 
 Temple,  Solomon  u(cd  the  very  form  of  words  m  praifrng  God 
 which  his  fath;?r  had  penned ,  2  Chron.  7.  6.     Good  Hezekiah 
 commands  the  Levites  tojingpraife  unto  the  Lord  with  the  words 
 of  D'i'vid,  2  7hroM.  29.30.     This  holy  man  no  doubt  was  able  to 
 have  poured  forth  extemporary  praifes,  as  it  is  thought  he  did  in 
 that  prayer  which  he  on  the  fudden  put  up  upon  the  occafion  of 
 that  railing  Letter  fent  him,  2  King.  19.14.  yetdid  not  think 
 it  unlawful  to  ufe  a  form  in  this  pubjick  adminiftration.   Yea,  our 
 ble  Ted  Saviour,  an  inftancc  beyond  all  inftances ,  both  gave  a 
 formofprayertohis  Difciples,  and  himfclfdifdiinednotto  pray 
 three  fev:ral  times  one  after  another  the  very  f^me  form  of 
 words,  Matth.  16.  44.  He  left  tkm  ^  and  went  again  and  prayed 
 the  thirdtime^  faying  thefamewsrds.     And  dm  H)mn  v/hich  he 
 fmg  wi:h  his  Difciphs  is  conceived  by -the  Learned  to  be  that 
 portion  of  Pfal'Tis  which  the  fews  ufed  at  the  celebration  of  the 
 Fufsover ',  ke  Bc^^'^^dGerhardHarmQ,  in  fit  urn. 
 
 chap: 
 
CHAP.  XLIIL 
 
 tbu  HeadofFublkk  Prayer  briefly  improvtcL 
 
 ^  It  Come  now  to  the  fifth  thing  propounded  in  profccution  of  this 
 
 JL  head  of  publick  Prayer,  and  that  is  Applicatory. 
 
 S  B    C   t.     1. 
 
 .  -      ptrft.  This  (hews^  what  reafon  the  people  of  God  (  where  ever 
 ^v*  *•      *  they  live  j  have  to  pray  for  good  Magiftrates,  cfpcciaily  Kings 
 ^    and  princes :    RegnafuMt  hoffitU  Ecclefiit ,   as  the  Inn  is  to  the 
 Traveller,  fo  Kingdoms  are  to  the  Chnrch  in  its  pilcrimagc  here 
 on  earth.    As  they  are,  fuch  is  it  ufage  in  the  worla,  anocnter- 
 tainraent  that  i  t  finds,     pray  far  Kings  (faith  the  Apofile)  and  all 
 in  AMthoritj  ,  that  ivt  fndy  lead  feace able  and  ^uiet  lives  in  ail  god' 
 li»efs  and  honeflj,  i  TiftK  2. 2.   By  godlincfs  he  means  in  an  efpe- 
 cial  manner  the  free  profeflion  of  the  Truth ,  and  publick  exercife 
 of  Gods  pure  woAip.    No  Magiftrate  can  hinder  the  Saints 
 living  godly,  as  to  tneembracing  of  the  truth  in  their  hearts,  and 
 fecrec  performance  of  prayer.   Daniel  would  and  could  pray ,  do 
 Nehchadne^t^ar  his  worft»   But  Princes  csri-y  the  keys  of  the 
 Church-doors  at  their  girdles,  and  can  (hut  or  open  them.  When 
 faithful  Magiftrates  fway  the  Scepter ,  then  the  ways  to  Zicn  are 
 eafie  and  open  •  when  enemies  to  the  ways  and  worfhip  of  God 
 .bear  rule,  then  they  mourn  ^  Church  doors  are  (but ,  and  Pnfon- 
 doors  opened  to  the  fervants  of  Chrift;  Then  the  Wvman  flies  in* 
 to  the  Wildernefe ,  and  the  Church  into  private  Chambers,  :^.s  we 
 find  in  the  Apoftlesdays,  when  the  Church  was  met  with  the 
 doors  (hut  to  pray  for  Paer.  O  pray  for  Kings  and  Princes ,  for 
 
If^ifh  all  frayer  and  Stiff hcation.  441 
 
 as  they  carry  the  keys  of  the  Church  doors  ^  foCod  carries  the 
 key  that  opens  the  doors  of  their  hearts  a?  his  pleafure.^ 
 
 n- 
 
 Sect.    1 1. 
 
 IT  reproves  thofe  that  turn  their  backs  off  the  publick  worftiipj 
 now  they  are  of  two  fores,  the  prophanc  Atheift ,  the  fcrupu-        ^' 
 lous  Separatift. 
 
 Fi  rll,  the  irreligious  Atheift ,  fuch  who  out  of  a  prophane  fpi-         I . 
 rit  turn  their  back  off  the  publick  worftiip  of  God.     The  Jews 
 have  a  faying  of  one  of  their  iJ^^^^V/  much  in  their  mouthes  , 
 ^mfquis  incolit  civitatem  in  qua  extat  Sjfn,tgoga ,  &  mihi  »sh 
 precatur^  iseFtquimerko  diciturvkinus  mdm  \  He  that  d\veil$ 
 in  a  City  where  there  is  a  Synagogue ,  and  comes  not  to  prayers 
 there,  he  is  the  perfon  that  deferves  the  name  of  a  bad  neighbour. 
 How  many  bad  neighbours  do  we  alas  live  among ,  who  are  fel- 
 dom  feen  in  the  publick  Affembly  from  one  end  of  the  year  to  the 
 other?  Many  live,  as  if  they  had  rent  the  bond  that  was  fealcd  at 
 their  Baptifm ,  and  renounced  all  homage  to  their  Maker ,  and 
 would  tell  the  world  they  owe  him  no  worfliip,    Worfe  bruits 
 thefe  are  than  the  hog  in  their  ftie,  or  horfe  in  their  liable.  They 
 were  made  for  our  ufe ,  and  accordingly  ferve  us  ^  Man  was  in- 
 tended for  the  fervice  of  his  Maker ,  a  creature  made  for  Religi- 
 on ,  by  which  fome  would  define  and  diftinguifh  the  human  na- 
 ture from  that  of  bruites ,  rather  than  by  his  rational  faculty,  in- 
 deed in  feme  bruits  there  is  afagacity ,  that  looks  fomething  like 
 mans  difcourfive  faculty  :    But  Re  ligionis  a  thing  their  nature  is 
 wholly  incapable  of,  and  therefore  nothing  makes  man  fo  truly  a 
 bruic  as  irreligion.  The  feveifh  Talmud  propounds  this  Queftion ,    Yl 
 Why  God  made  man  veffera  Sabbathi  >  and  gives  this  as  one  rca- 
 fon,  Ft  protitiffs  intraret  i»praceptum.  That  is,  God  made  man  on 
 the  evening  fuft  before  the  Sabbath.that  he  miohc  forthwith  enter 
 upon  the  obfervation  of  the  command  tofandifie  the  Sabbath, 
 and  beginhislife  as  it  were  with  the  worfliip  of  God,  whichwas 
 the  chief  end  why  it  was  given  him,     May  we  not  therefore 
 wonder  at  the  patience  of  God  m  fuffering  thefe  ungodly  wretches 
 to  live,  that  by  cafting  this  horrid  conremptapon  his  worfliip, 
 walk  contrary  to  the  very  end  of  their  creation  ?It  the  bells  which 
 
 Lil  call 
 
A  A  2  ff^ith  all  Prayer  and  SuppHcatm, 
 
 2. 
 
 call  us  to  the  woffhip^of  God ,  were  to  give  them  notice  of  a 
 Wreftling,root-baIl,  or  drunken  Wake,  Ohowfoon  fliouldwe 
 have  them  flock  together  ?  but  prayers  and  Sermons  they  care 
 not  for.  What  fhall  we  impute  this  irreligion  and  atheifmof  muU 
 titudes  among  us  to  ?  furely  it  proceeds  from  a  criminous  confci- 
 ence.  It  is  faid  of  C<«/» ,  He  ^ent  out  from  the  pre  fence  of  the  Lord, 
 Gen.  4. 16.  that  is ,  fay  fom^  Interpreters  from  that  place  ,  where 
 God  had  his  Church  and  Worfhip ,  there  God  is  efpeciaUy  pre- 
 £ent.  Guilt  indeed  makes  men  afraid  of  God.    This  makes  them 
 what  they  canto  wear  off  the  thoughts  of  a  D«ty  that  are  fo  trou- 
 i>Iefome  to  their  flagitious  confciences^  now  to  do  this,  they  have 
 no  other  way  than  tofhun  thofe  duties  which  will  bring  God 
 5,id  their  fins  to  their  remembrance.  Herod  was  foon  perfwaded 
 to  cut  off  that  head ,  wh0;(e  tongue  was  fo  bold  to  tell  him  of  his 
 faults :    And  prophane  hearts  arc  eafily  drawn  to  caft  off  thofe 
 ciutics,  which  will  gaul  and  rub  hard  upon  their  fore  confciences. 
 feot  that  man  is  in  a  miferabk  cafe,  that  knows  no  way  to  get  c.^fc  ^ 
 l>ut  by  throwing  away  the  plaifter  that  muft  heal  his  wound. 
 Ah  poor  wretches !  this  will  not  ferve  your  turn.  What  though 
 Ithe  Prifoner  flops  his  ears,  and  will  not  hear  the  Judge  pronounce 
 the  Sentence  againft  him ,  will  that  fave  him  from  the  Gallows  ? 
 Surely  no,  but  rather  procure  his  being  fent  thither  thefooner, 
 for  his  contempt  of  the  Court,  who  had  he  carried  himfelf  better , 
 and  humbly  begg'd  his  lifeat  the  Judges  hand  ,  might  pofllbly 
 have  got  the fentence  reverfed.    Whether  finners  will  hear  the 
 Word  or  no,  come  to  his  Worfhip  or  no ,  God  will  proceed  in  his 
 work.   Flouting  againft  God,  and  turning  thy  back  on  hisWor-.- 
 fhip,  is  not  the  way  to  prevent  but  haftcn  divine  vengeance.  How 
 -much  better  were  it  to  make  thy  humble  fuppliculon  to  thy 
 Judge,  and  wait  at  the  pofts  of  wifdom.     While  men,  chough  bad, 
 wait  on  Ordinances,  there  is  hope,  for  they  are  under  the  me.^.ns-, 
 but  when  they  caft  them  off,  then  tlieir  mine  haftens. 
 
 ThefcrupuIousSeparatift,  fuch  who  do  not  abfent  from  the 
 publick  worfhip  out  of  a  prophane  atheiftical  fpiric,  as  the  former, 
 buE  from  fome  fcruples,  whether  they  may  lawfully  be  prefent  at 
 the  prayers  there  put  up  ,  fcecanfe  there  are  fome  male  admini- 
 flrations  in  the  performance  of  it ,  or  at  leaft  which  they  think 
 to  be  fuch;  at  thefc  they  are  diftafted,  and  fo  withdraw  :  May  be 
 it  is  bccaufe  the  duty  of  prayer  is  performed  with  a  fet  form ,. 
 
 which 
 
VVitbaU  Pray&rajsdSkpplicathn.  a^> 
 
 which  they  conceive  unlawfiii  This  I  ftiall  wwive^  having'  fpokeit 
 already  to  ic  Or  may  be  it  is  not  aform,  but  fome  paflages  in  the 
 form  ufod  that  offends  them,  and  thec^fore  the^^dsur-e  not  bepre- 
 fcnt.    So  that  the  queftion  will  be^i     '  '!        ■    '•   ' 
 
 Whether  ic  be  lawful  to  beprefent  at  that  fervice,   or  thoTe      SH'^fl- 
 prayers  m  the  Congregation ,  that  have  ibmeching  faulty  in 
 them?  '  J -"?-ji:- 
 
 To  the  anfwering  of  this  queftion,  we  mufty?f/  diftinguifli  of 
 faults,  all  are  not  of  a  fize  :  There  are  faults  in  the  matter ,  and 
 faults  in  tli€  form  and  method  of  a  prayer-  and  faults  in  the  niatter 
 may  be  either  ftindamentai ,  or  of  a  lefs  nature ,  fuchas  arenoc 
 fundamental,  nor  bordering  thereupon-   and  thofe  lefs faults 
 may  be  generally  difperfed  through  the  prayer ,  that  it  is  foured 
 throughout  with  them,  or  onely  in  fome  particular  paiTages, 
 Secondly ,   We  muft  diftinguifti    befwt^n    approving  of  the. 
 faults,  defeds ,  and  corruptions  that  are  in  a  pifayer ,,  and'being 
 prefcntatthe  lervice  of  God ,  wh^e  fome  things  are  done  faul- 
 tily. Now  I  anfwer,  Thatit  is  lawful  for  aChriitian  tabe  prefent 
 at  thofe  pray  ers,w herein  fome  things  may  be  fuppofed  to  be  faulty 
 for  outward  form  ,  yea,  and  alfo  in  matter,  in  things  not  funda^ 
 mental,  nor  bordering  thereupon,  and  thefe  not  difpef  fed  through 
 the  whole  body  of  the  prayers ,  but  in  fome  pafTages  onely.  •    We 
 may  be  prefent ,  where  God  is  prefent  by  his  grace  and  favour. 
 We  may  follow  the  Lamb  fafely  wherever  lie  goes.    Now  God 
 doth  not  for  corruptions  of  doArine ,  that  are  remote  from  the 
 found^ion,  orofworfhip,  inthingsritual,  and  of  an  inferiour 
 nature,  caft  off  a  Church ,  andwith-draw  hisprefence  from  it; 
 neither  ought  we.   Indeed ,  if  the  foundation  of  dodrine  be  dc- 
 flroyed,  and  the  worfhip  become  idolatrous  ^  in  that  cafe  God 
 goes  before  us ,  and  calls  all  the  faithful  after  him  to  come  out 
 itom  the  communion  of  fuch  a  Church.    But  where  corruptions 
 in  a  Church  are  of  the  former  nature ,  and  fUch  Taws  be  not  im-'. ' 
 pofed  by  the  C  hurch  In  their  communion  with  it,  as  bring  a  ne- 
 ce/fity  of  approving  things  unlawful ,  the  fin  is  not  in  holding 
 communion  with  it ,  but  in  withdrawing  from  it ,  and  that  no 
 iittle  one  neither.     Many  things  muft  be  tollerated  for  maintain- 
 ing peace  and  unity,  and  enjoying  the  Worfhip  of  God ,  when  it 
 is  not  in  our  power  to  redrefs  them.    Neither  doth  ourprefence    ; 
 at  the  Ordinance  carry  interprctativcly  a  confenc  with  it  of 
 
 Lll  2  all 
 
^^  A  ff^fth  all  Frayer  and  SuppUcatton. 
 
 all  that  is  there  done.  It  is  one  thing  to  tollerate,  and  another  to 
 approve.  Who  ever  faid,  that  all  who  are  prefent  in  an  AfTem- 
 bly ,  by  it  fhcw  th«r  confent  to  every  impertinent  phrafe  in  the 
 Minifters  prayer,  corrupt  glofs ,  or  falfe  interpretation  he  makes 
 of  any  Text  quoted  in  his  Sermon?.  If  this  were  true,  our  Saviour 
 led  thepeople  into  a  ihare,.  when  he  bade  them  beware  of  the  lea- 
 ven of  the  Pharifees  Dodrine,  yet  bade  them  hear  them  preach 
 
 Ai.    .<.  -ar. :;:?!  .ij '.■:q  ::  o:-,^^-- 1. 
 Sec  t.    nr. 
 
 VfeY-  /^f  Exhortation.  Firft,  Make  confcience  of /oyning  with  the 
 \y  Church  in  her  publick  worfhip.  Bo  not  think  thou  art  left 
 to  thy  liberty  whether  thou  wilt  or  not,  but  bindit  upon  thy  con^ 
 icience^as  a  duty,  for  fo  indeed  it  is.  You  chink  it  is  the  Minifters 
 duty  to  difpence  Ordinances  purely  then  it  is  your  diity  to  at« 
 tendon  th;em.  He  might  as  well  pray  for  you  at  home ,  as  come 
 to  C  hurch  and  not  find  his  people  there.  Is  there  a  woe  to  him 
 if  he  doth  not  provide  §>C)d  tor  ypur  fouls,:  and  none  for  you  if 
 you  come  not  to  partakeof  it^  how  can  you  reafonably  think  fo?; 
 And  when  you. come,  th,ink  not  you  are  time  enough  there ,  ifyoii- 
 get  to  the  Sermon ,  though  you  mifs  the  prayers ,  which  ftiould 
 prepare  you  for  the  Word,,  and-  fandifie  the  Wwd  to  you.  ft  is 
 not  the  way  to  profit  by  one  Qj^dinance,  to  negled  another.  The 
 Mim^rmay  preich,  byt  God  miiftte^ch  chceto  profit.  If  Cod 
 opens  not  thy  underftandirig' to  conceive  of,,  and  thy  hcirt  tocon-;i 
 ceive  by  tlie  Word  thou  heareft ,  no  fruit  will  come^  of  ir.  Now 
 Prayer  is  the  key  to  open  Gods  heart ,  as  hisSpiric  the  key  to 
 open  thine.  Secondly^  Take  heed  how  thou  comeft  to ,  and  be- 
 haveft-thy  felf^  asin  other  parts  of  publick  worfhip  ,  fo  efpecially 
 in  Prayerr  Jptr^,  how  thou  comeft  to-publick  worfhip-  take  heed 
 thou  comeft  not  in  thy  filthinefs,  I  mean  ,  that  thou  regard 'not 
 iniquity  in  thy  heart,  Wafh,  and  then  pray  •,  fo  David  refolves ,. 
 Ivt>illwa%  my  hands  ininmcency^  andfo  compafs  thine  altur  ,  al- 
 luding to  die  Pricftsthat  went  to  the  Laver  before  they  ap- 
 proKB'd  with  their  facrifice  to  theAkar',  .^.vo^.  40.  It  was 
 counted  a  gireat  prefumprion  in  one ,  that  he  durft  come  ne.ir  his 
 Prince  with  a  ftinking  bre;uh  •  O  what  a  bold,  ad  then  is  it  to^ 
 
 draw 
 
With  Mil  rrayer  ana^u^u^mfuf^ .. 
 
 make  thy  breath  in  Prayer  ftink ,  »«*  ?<"«^  ««^^^  ^     be  fure  it 
 "ohtaJ««^J,Howthoubehav^ftAyfelfj^^^^  ^^^  ^ 
 
 fce  with  a  holy  reverence  •,  W,  witn  an  H'™^  4  by  them  in 
 
 ^ledthe4  »f  ^''^^"^t'uTpltKwho™  wo^rftipof 
 
 rfieir  approaches  to  h.m  f^f^' ''  'Sout  a  holy  trembling, this 
 God,becaHfenopartofittobedonew.tho  y^^^^^^ 
 
 as  the  Quaver  to  the  Mufi  M'V«  «  S^f^  ;^^,.,^  /,^,„^„^„  „«A 
 
 ,0  our  prayers  and  ^'^'"f^hl^Mi^^^    "f  God.l.bonr  to 
 m^M-.^.  Nov»  to  fill  thee  with  awtm  no  B  .„ 
 
 fctuparightNouonof  GodmUiymno.       jheproduftof  low 
 
 Holi«(s;Maocfty.«-^P°-'^- JSrkSitimpo^ffi^^     that  an 
 Noughts  we  have  of  »P"f°"'™„f?;af  how  humble  foev^   his 
 
 ^orantfoullhould  truly  «;;X;?not  what  God  is.  A  Princein 
 Outward  pofture.s)becaufc  he  knows  not  wn^^^.^^^  ^ 
 
 »  difguife  ii  not  known,  ard  ««"'"«  ??'.  (^^   TheSaints  ufe  to 
 
 Jomfs,  as  when  he  appears  m  h'  ^S'^  ^^^'^^^^.iy  revolving  his 
 »we  their  heartsintoareverenceofGodmPray,,         ^^^^^^ 
 
 TitlesofMaieftyintheir though  sPM89^6,^^^^^^^ 
 xev.rence.GodisaSpr«,yewdlha^^^^^^^^^ 
 well  as  Spirit,for  both  are  t'\»i»"/ «'P"^''7ervant  in  his  Bed-cham- 
 weuld  Rot  hke  a  ':«<l5]'«>;^"?"jSe6  to  t ,  but  much  lefs  will 
 .  ber,  where  none  befides  himfelf  .s  "'Wefe  to  «  ,  ^^^^^ 
 
 k  bear  it  in  h«  Pf  l»«-'^'lf '^,  !ftSe  of  body  in  publick 
 many  of  his  Sub  efts.  Now  the  fitteit  gelturc  \J  j^ 
 
 prayl to e^prefeour reverence  .skneehngC.«^^ 
 
 f./iW«'Ji"«'K«\'*''^°'Snrl«dwi^^ 
 if  the  Elders  Of  f?W»,l'neeled,af^prayed^^^^^^ 
 
 36. And  all  the  CM^T^l^C/S  "«  S«,  "'^  fr'J"'' 
 iiththeirwivesandchildreniwfW**"^'  j      'j^^ 
 
 AAs  2J.  whf  e  that cannotbe done  Ae^f^"*^^     commended 
 efnaturehindernot:  )Asforfittmg«eaon  ^^^^^^  ^ 
 
 in  Scripture,  as  a  praying  potee ,  nei*e^  h  .vc  ^^^_ 
 
 Chrift  jodg'd  it  fo :  Sdmtm  '''^' fJ*^nc\^y,,eLi^xitx  -.  as 
 «/toToVyrut.ng..s  not  accord  ng^^^^^ 
 
 forthat,25.«7.'8.D^J<^/''«Yrt.e4^^^^^ 
 i .    d,ode  or  ftay'dbefore  the  Lord :  So  the  woidi  P^^.^^ion 
 
 Wv  as.G«.^7.44.  ;^7/';S^,Ufo:alongwTtbth/Kinift^^^^^^ 
 and  Intention  of  nund,that  they  ma'^gu'*     5  ^y^^^ 
 
445  ^^^  ^^'  Frayer  andSuppbcatwn* 
 
 their  devoetaflfeAioTO,  and  witnefi  their  cdnfcnt  to  the  prayer jputf  | 
 B^,  with  their  hearty  Amtn^  at  the  end  of  them,  i  Chrou.i6.-3,6.Nt- 
 bm.%6. 1  Ci>r.  14. 1 6.Cr  clfe  indeed  they  are  as  a  broken  firing  m  a . 
 Confort,that  ipeaksfiot  with  the  reft,and  thereby  difcompofethjthc: ' 
 Harmofly* 
 
 CHAP.  XLIV. 
 
 Of  Extraordiftary  Prayer^  its  natarey^dby  whm\ 
 to  be  perfarmd,  ' 
 
 H  E  laft  fortof  Praycr^as  to  the  manner  of  pcrfbran- 
 ing  it)  is  Extrttordinarj  Prayer -^iattht  dilpatch  Of 
 whichj  I  ihali  endeavour  to  anfwcr  theft  five  Qu«- 
 _  ftiotis. 
 
 ^*  tfR^S^^      ^*    what  Extraordinary  prayer  is  .> 
 
 a.'  2.    By  whom  it  is  to  be  performed  ? 
 
 3.  3.    What  are  the  fpecialSeafons  wherein  we  are  to  take  it  up? 
 
 4.  4.    Why  Extraordinary  Pra^^er  is  fupcr-added  to  Ordinary  ^ 
 
 5.  5.    What  counfel  or  direftion  may  be  given  for  the  acceptable 
 and  fucccfsful  performance  of  thiscuty. 
 
 S^efi.   I.  What  is  Extraordinary  prayer? 
 
 '<•*■■ ;- — . ^' — — — '  
 
 Sfi  GT.  1. 
 
 '  ^AnNr.  13  R*y^^  ™^y  ^^  *^^^^*^  Extraordinary  in  a  double  refpa^  :  i . Ta 
 1  regard  of  the  Time  fct  apart  for  the  performance  of  it^then  it 
 is  extraordinary,  when  fome  more  than  ordinary  portion  of  time  is 
 fct  apart  and  devoted  to  this  work.  Thus  we  find  facoh  wreftling  till 
 break  of  dayfien.  3  2  .and  fofhua  with  the  £lders  of  Jfraei  till  Even- 
 tide •  the  one  probably  fpending  the  nighty  the  other  the  day  in  this 
 duty.  And  Jfraei  (in  their  War  with  Benjamin)  weft^andfate  kef  ore 
 the  Lord  that  day  tillEvtH^  Judg.20.We  find  Daniel  rmny  days  to- 
 gether in  prayer,D««».io.i  2. 2.Tn  regard  of  itsAdjun^. Then  prayer 
 is  Extraordinary  when  Fading  is  joynedto  the  duty  ofpraycrinow 
 Faftirtg  is  a  Religious  abftinence,  wbertby  we  forbear  the  ufeof 
 
 an 
 
VFith  all  Prayer  and  Snpplicatiop.  ^  47 
 
 all  earthly  comforts  in  the  time  fet  apart  for  this  duty ,  (  fo  far  as 
 neceflity  and  decency  will  permit)  the  more  toafflid  our  fouk, 
 and  enforce  our  prayers :  As  firlt,  a  forbearing  of  food ,  whether 
 meat  or  drink  ,  Efi.  4. 1 6.  fon.  3 . 7.  from  this,  the  whole  adion 
 iscalkdaFaft,  which  imports  not  a  fober  ufeof  food  ,  for  this 
 we  are  at  all  times  bound  to  obferve ,  but  a  total  abftinence,  if  ne- 
 ceflity  of  nature  through  fome  debility  and  infirmity  doth  not 
 require  otherwife^  forinthiscafe,  the  lefs  duty  mufl  yield  to  the 
 greater:  The  end  of  failing  being  to  help  us  in  prayer  ,  which  it 
 doth  not  when  nature  fiiints  under  it ;  for  the  foul  cannot  flie,  if 
 the  wiags  of  our  bodily  fpirits  flag.  Secondly ,  All  coftly  apparel, 
 and  ornaments  of  the  body-  gaudy  rich  clothes  on  a  fall- 
 day  do  no  better,  th?.na  light  trimming  on  a  mourning  fuir. 
 Bxod.  3  3-4.  They  mourned ,  And  no  man  put  on  his  ornaments  y 
 and  this  was  byGods  own  command,  wr/4./'o;'^Af  Lord  had  f aid 
 to  Mofes ,  Saji  unto  the  children  of  Jfrael^  that  they  p»t  off  their  or- 
 naments. In  a  word,  all  carnal  mirth,  mufick,  periumes ,  and  what 
 ever  might  recreate  and  delight  the  fenfes,  are  to  be  forborn  upon 
 this  extraordinary  occaiion.  S^ee  Dan.  6.1S.  Dati.  i  o.  2 ,  3 .  For 
 though  abftinencc  from  food ,  with  the  other  feverities  impofed 
 OH  the  outward  man,  be  not  in  themfclves  adsof  worfhip,  nor  in- 
 trinfecal  to  the  nature  of  prayer ,  yet  are  they  required  in  the  ex- 
 traordinary performance  of  this  duty  by  way  of  adjuv.^ncy 
 to  it,,  and  they  have  a  reference  to  fpiritual  ends,  /"/>•/, By 
 this  'rtbftinence  we  acknowledge  our  unworchin."fs  to 
 enjoy  fuch  comforts,  and  that  God  may  juftly  take  from  us,  what 
 for  a  time  we  voluntarily  deny  our  felves  of.  Secondly ,  We  ex- 
 prefs  by  our  outward  abllinence  and  fafting,  the  (Irength  and  ve- 
 hemency  of  thofe  inward  affedions  which  are  to  be  exerted  ih 
 extraordinary  prayer.  Men  ufe  to  (ignifie  the  violent  paflions  of 
 their  foul,  by  forbearing  the  repaft  and  delights  of  the  body.  Is 
 itapaflionofgrief  oneisopprefled  with?  you  will  fee  him  oft 
 fo-rfake  his  food  ^  ihus  David,  Pfal.  1 02.^.  My  heart  is /mitten 
 and  withered  like  grafs ,  fo  that  I  forget  to  ea  t  my  bread.  I  s  it  fear 
 that  pofTefTjththeheirt,  with  the  appreheniion  of  fome  great 
 dange:"  impending  and  approrching  >  you  will  have  fuch  a  one  rc- 
 fufe  his  wonted  repaft :,  fo  the  Mariners  did  in  the  Sea-ftorm,  ATt. 
 ij.  Isitangerthatvexethaman?  yf/?<?^  was  deep  in  this  pafiion 
 upon  the  denial  of  Nakth's  viny.ud ,  and  he  throws  himfelf  on 
 
 bis 
 
^4^  iVith  all  Prayer  and  SHpplicstwn> 
 
 his  bed ,  and  will  not  eat ,  i  Kiftg.  21.  Is  it  defire  ofcompafling 
 any  great  defign  thiit  the  head  and  heart  is  taken  up  and  triinf- 
 ported  with  >  fuch  a  one  will  not  allowhimfelt  time  for  his  meal-, 
 Curfedbe  he  f  faith  Sapil)  that  eateth  any  bread  till  evening,  that  I 
 may  be  avenged  of  mine  enemies  ^  1  i'<iw.  1 4.  24.  We  find  the 
 smith  in  the  Prophet  fo  earne(t  at  his  idolstrous  work  ,  that  lie 
 pincheth  Mmfelf  with  hunger ,  and  he  will  not  eat  though  his 
 iirength  failcth ,  nor  drink  though  he  be  ready  to  faint,  l/k.  44. 
 12.  Now  in  extraordinary  Prayer ,  the  Chriftian  is  to  have  all 
 thefe  affedions  in  a  fpiritual  and  holy  manner,  woundup  to  the 
 higheft  key  poffible^  he  is  to  have  a  deep  forrow  for  fin,  fear  and 
 trembling  at  the  judgments  of  God  feared  to  come  for  them , 
 an  holy  anger  and  indignation  againft  fin ,  with  a  vehement  de- 
 fire  to.be  revenged  onit  for  the  difhonor  it  hath  cart  upon  God  ^ 
 and,  in  a  word,  a  longing  defire  to  make  his  peace  with  God, 
 and  recover  his  favour ,  which  Cm  hath  unhappily  deprived  him 
 of.  Now  becaufe  the  excefs  of  natural  paffions  difcovers  it  fslf 
 this  way,  even  to  afflid  their  very  bodies ,  and  makes  them  deny 
 themfelves  that  which  nature  moft  craves,  therefore  God  will 
 have  his  people  in  their  extraordinary  humiliations  do  the  fame-, 
 that  nature  may  not  put  grace  to  fhamc.  Thirdij ,  By  this  abfti- 
 nence,  efpecally  from  food,  we  tame  and  fubdueour  wanton 
 flcfh ,  and  fo  come  to  have  a  greater  advantage  for  mortifying 
 thofe  fenfual  lufts ,  that  receive  the  fuel  which  feeds  and  inflames 
 them  from  the  flefh.  A  full  body  is  a  mellow  foil  for  fuch  lufts  to 
 grow  ranck  in,  Cpim  came  nntriuntur  vitia  camis ;  The  luf^s  of 
 the  flefh  are  nouritlied  when  the  body  is  pampered.  If  the  bo- 
 dy be  kept  high ,  carnal  lufls  will  not  eafily  be  kept  low.  What 
 elfemade  P^///to  beat  down  his  body  by  fading  and  watching, 
 in  which  he  was  often  ?  but  that  he  might  have  the  fuller  blow  at 
 thofe  lurts  that  received  ftrength  from  it.  Noftrum  efi  lafciviens 
 jumentum-fritms  media  fubjugare  ^  ut  fejforem  ifiritum  fanBum 
 moderate  &  comfofito  portet  incejft^^  Hieronimm  Epifi.  9.  Indeed 
 a  pampered  horfe  is  moft  like  to  call  his  Rider.  And  the  holy  Spi- 
 rit ufing  the  body  as  well  as  foul  in  the  work ,  this  bridle  of  fart- 
 ing is  of  excellent  ufe  to  curb  it.  Fourthly ,,  This  abrtinence  from 
 food  is  required  to  fharpen  our  fpirits ,  and  enliven  the  powers  of 
 the  foul  in  this  duty,  which  are  prelTed  down  and  thickned  (as  I 
 may  fo  fay}  with  the  charge  of  the  rtomack.   A  full  body  maies  a 
 
 heavy 
 
ff^ith  all  Vrayer  and  Supplication.  449 
 
 heavie  eye ,  and  droufie  fpirits ,  and  what  can  theii  be  expedcd 
 but  yawning  prayers ,  efpecially  when  we  are  to  continue  longer 
 than  ordrnary  at  the  work  ? 
 
 Sect.i1. 
 
 W"  Ho  are  they  that  are  called  to  the  prafticc  of  this  duty  of  ^ep,  z, 
 extraordinary  Prayer  ? 
 
 The  command  comprehends  all  that  by  age  are  enabled  to  un-  Anwf. 
 derftand  the  nature  of  this  duty ,  when  any  extraordinary  occar 
 fion  occurs  for  the  performance  of  the  fame.  We  find  it  required 
 of  a  Church  and  Nation.  It  is  the  Magifirates  dut}',  when  there 
 i.s  a  National  caufe  ,  to  call  his  fubjeds  to  the  pubhck  pradice  of 
 this  duty,  fod  2.15.  Neh.  9.  i .  and  he  that  refuieth  his  call  there- 
 unto makes  himfelf  an  offender  both  to  God  and  man,  Levit. 
 23.29.  It  reachetli  to  private  families ,  Efier  and  her  ^Maidenf 
 keep  a  Religious  faft  together,  £/?.  4. 16.  yea,  it  is  a  duty  bound 
 upon  fingle  perfons ,  and  reachcch  to  the  fecret  cIofTet ,  Matth, 
 6.  1 6.  But  thou  '^hen  thoufafiefl ,  anoint  thy  he.  d ,  and  V(fajh  thy 
 face ,  that  thou  appear  not  unto  men  tofafi  ,  but  mto  thy  Father 
 Vphich  is  in  fecret.  The  circumftances  of  the  place  (hew,  it  is 
 meant  of  a  fecret  faft  in  the  cloffet.  We  have  them  all  together  in 
 one  place ,  Zech.  12.12.  The Undfha/l mourn ,  there i*  a  Natio-  * 
 nil  ftft  ^  Every  family  apart  ^  the  houfe  of  David  apart ,  and  the 
 houfe  of  Nathan  apart, &c,  there  is  Domeftical ;  and  their  reives 
 apart,  there  is  a  perfon.il  fecret  faft  in  the  cloiTer. 
 
 But  IS  not  this  extraordiniry  Prayer  and  Fafting  too  auftere      OhjeEi, 
 and  rigid  a  duty  for  Gofpel-Times?  Where  doth  Chrift  command 
 his  people  in  Gofp:l-times  to  macerate  their  bodies  with  fuch  fe- 
 verities  as  chefe  ?  Joy  and  praife  better  becomes  the  freedom  and 
 liberty  of  the  Gofpel. 
 
 Such  wild  lluffhath  been  vented  by  forae  in  our  late  loofe  times.  .  .  - 
 Thefe  are  a  new  fort  ofS  'ints ,  which  the  world  hath  hardly  been  ^**J^* 
 acquaint<^d  with  before  thefe  unhappy  days  of  ours  ^  they  would 
 be  in  heaven  before  their  time ,  and  leave  no  tears  upon  their 
 cheeks  for  Chrift  a:  death  to  wipe  away.  If  any  of  thefe  could 
 live  without  fin  and  fuffering ,  they  would  have  fome  colour  for 
 M  m  m  thdr 
 
A  50  J^ith  all  Prayer  and  Sufflicatien, 
 
 their  pWa;  though  even  then ,  being  yet  in  the  body  ,  they  (hould 
 owe  thofe  tears  to  their  brethren  ,  whichcthey  need  not  drop  for 
 themfeives.    The  A^oflle  I  am  fure  bids  us  ^^tef  Vphh  thofe  that 
 yveep ,  and  mo-Am  with  thofe  that  mourn.    Thus  did  Nehemiah  faft 
 -for  his  afflided  brethren  in  ferufalem,  when  his  own  affairs  were 
 profpcrous  enough  fbeingifurrounded  with  the  beams  of  the  Per- 
 ftan  Emperors  favour. )     But  there  are  none  in  mortal  flefh  free 
 from  fin,  or  exempted  from  forrow  ^  and  therefore  "a  mourning 
 habit  m?7  fometimes  become  the  beft  of  Saints  on  earth.    They 
 that  reearfoft  clothing  are  in  Kings  houfes^  Matth.  1 1 .  8.     Glori- 
 fied Saints,  who  dwell  in  the  King  of  Heavens  Court ,  are  always 
 clad  with  joy ,  but  this  on  earth  is  the  Saints  Holy-day  fuit ;  as  he 
 hath  now  and  then  his  rejoycing  days ,  fo  he  wants  not  his  days 
 for  mourning.     The  days  roilL  come  (f iith  our  Saviour  of  his  Dif- 
 cifles)  when  the  Br  idegr  com  Jhall  he  taken  from  them,  and  then 
 fl^ali they  f aft ,  Matth.  9. 15.    and  fureiy  they  hved  in  Gofpel- 
 times.  If  thefe  merry  Profeffors  hadbe«nbyTrf«/,  to  fee  him 
 how  he  beat  down  his  body ,  and  chaftifed  himfelf  with  fading , 
 they  furely  would  have  chid  him  for  his  pains,  and  thought  him 
 ignorant  of  his  Chriftian  liberty.     The  worft  I  wifli  thefe  poor 
 cBluded  fouls,  is,  that  they  who  are  fo  much  for  joy  here ,  meet 
 with  no  mourning  in  another  world.    It  is  but  an  ill  fign ,  when 
 men  quarrel  with  a  duty  for  its  ftridnefs ,  and  flip  the  yoke  olf 
 their  necks  beciufe  the  wanton  flelh  f  ich  it  is  uneafie.    Thefe  are 
 like  Efhraim ,  whom  the  Prophet  compares  to  an  Heifer  that 
 loveth  to  tread  the  corn ,  but  not  to  plough  ,  that  is  hard  hungr}^ 
 work.    Athankfgivingdayjthatbringsafeafiwithit,  this  they 
 like,  and  are  content  it  fhould  pafs  for  a  Gofpel-duty  ;,  but  a  day 
 of  prayer  and  fafting ,  wherein  they  are  to  pinch  theircarc^fe  a 
 little,  this  will  not  go  down.    But  is  there  no  feafl:  except  that 
 which  goes  down  theChroit,  and  fills  the  belly :'  Certainly  this 
 bleffed  duty  deferves  not  the  ill  name  it  hath  given  u^nto  it  by  men 
 of  fenfual  fpirits.     1 1  is  indeed  to  cirnal  wretches  a  heavy  yoke ,  a 
 tedLoTis  work.    As  the  milch  kine  that  carried  the  Ark^  went  bel-  • 
 -lowing  for  their  calves  that  were  taken  from  them ,  fodo  thefe  in 
 a  faft  day  after  their  employments  and  en  joyments  of  the  world, 
 'l!"'om  which  they  are  for  that  time  reftrained.    Alas"!  poor  crea- 
 tures, as  the  Ark  was  nothing  but  a  burthen  to  the  kine,  fothe 
 ^  duty  is  no  other  to  them.    But  the  true  Saints ,  that  knows  what 
 
Vrith  alt  Prayer  and  Shpflkttthh,  ^  ^  i 
 
 t&k  his  poor  heart  feels  in  exonerating  his  confcience  by  hum- 
 ble confeifion  of  fin,  wh.tAveet  fatisfaction  his  foul  meets  with 
 incommumon  with  God,  and  what  faith  andmward  peace  he 
 carries  away  with  him  from  the  duty ,  will  give  you  another  cha* 
 rader  of  this  Ordm.ince  than  fo  ^  he  wiU  tell  you   He  h  d  rather 
 hi  fading  wich  God,  th:m  feaftinf  at  a  Kings  table.    What  Saint 
 had  not  rather  be  fatting  on  the  Mount  with  Mofes ,  than  eating 
 aixl  pl:^ying  wich  the  carnal  IfraeHtes  below  the  hill?  Who  would 
 not  mifs  nmeal  for  his  body,   to  f^tiate  his  foul  with  thofe  de- 
 lights ,  thi^t  the  prefence  of  God  in  ftich  an  Ordinance  aflfords  ? 
 Who  would  not  ttkc  pleafure  in  mourning  and  weeping  for  fin,to 
 have  the  te  irs  he  (beds  dried  up  with  JdlTes  from  his  Saviour  a 
 mouth  ?  It  is  indeed  to  him  that  ftands  fucjving  of  the  bufli  ( I 
 mean  the  external  part  of  the  duty  )  a  dry  faplefs  fervice ,  but  to 
 him  that  is  taken  into  the  Wine-cellar ,   and  there  drinks  full 
 draughts  of  the  love  of  God,  it  is  a  moft  fwcet  foul-raviftiing 
 Ordinance.    The  lower  exterior  part  of  the  duty,  like  the  bot- 
 tom of  Jacobs  Ladder i  ftands  on  the  earth ,  and  leaves  the  crea- 
 ture on  the  earth  aifo  where  it  found  himifor  bodily  exercife  f  refits 
 little.  But  the  top  andfpiritual  part  of  it  reacheth  to  he;^  ven,  and 
 mounts  the  gracious  foul  thither,  even  unto  bofom-communioa 
 with  God.    There  is  as  much  difference  between  a  Saint ,  and  a 
 hypocrite  or  carnal  foul  in  this  duty ,  as  there  is  between  a  Thief 
 lock'd  up  with  his  KeepcrinaPrifon,  and  a  SchoUar  locking  op 
 himfelf  in  his  Study,  to  read  fome  book  that  he  is  greatly  delight- 
 ed with  ^  to  the  one  it  is  a  grievous  burden,  to  the  otQgr  an  in* 
 comparable  pleafure. 
 
 Mora  i  CHAP. 
 
4'{3 
 
 VFith  all  Trayer  and  Supplication. 
 
 m,i. 
 
 'Anfw. 
 
 CHAP.    XLV. 
 
 Thefeafons  for  Extraordinary  ?rayer. 
 
 Hat  arc   the  fpecial  feafons  wherein  the 
 ^^     Chriftianisto  taJce  up  the  pradice  of  this 
 duty  of  Extraordinary  Prayer  ? 
 
 I  anfwer ,  firft^  in  general ,  Any  extra- 
 ordinary occafion ,  as  it  emergeth  in  the 
 courfe  of  Providence  in  the  Chriftians 
 life.  This  kind  of  prayer  is  not  of  con- 
 ftant  ufe  as  ordinary  prayer  is  ^  this  is 
 food ,  that  phyfick ,  and  it  were  abfurd  to  be  taking  phyfick  aJl 
 the  year  long.  Which  (hews  the  folly  of  the  Papifis  in  their 
 fafts,  which  are  holden  at  fet  times,  whether  affairs  be  profperous 
 or  not  profperous,  ordinary  or  extraordinary.  1  would  not  be 
 thought  here  to  fpeak  againft  fet-Fafts,  we  have  had  our  monthly 
 Fafts,buttheextraordimry  caufe  forwhich  they  were  appoint- 
 ed continued.  But  to  inftance  in  a  few  fpecial  feafonS;,  wherein  the 
 Chriftian  hath  a  fit  occafion  to  make  ufe  of  this  extraordinary 
 duty; 
 
 I. 
 
 s  I  c  T.  r. 
 
 F^  Irft,  when  he  is  to  fet  upon  any  more  than  an  ordinary  enter- 
 prife,  wherein  he  may  meet  with  great  difficulty  or  danger, 
 and*the  ifTue  whereof  will  be  a  great  mercy  or  affliAion.  Now  is 
 a  fit  feafon  to  take  up  this  extraordiniry  duty,  as  an  excellent 
 means  whereby  all  mountainsof  intervening  difficulties  may  be 
 levellM,  and  his  undertaking  crowned  with  happy  fuccefs.  Thus 
 £Ber^  h:?fbre  fhe  adventured  upon  that  heroick  atre.npc  of  going 
 uncalled  into  th^  King's  prefence,  to  beg  the  life  of  her  People , 
 
 eiven 
 
fVith  all  Prayer  andSuppUcation •  453 
 
 given  to  the  Butchery  and  flanghter  by  the  Kings  Seal,  at  bloody 
 Hamans  requeft  (  an  aftion  that  c  rried  de^th  and  danger  on 
 the  f2ce  of  it)  {he  firft  goes  to  God  by  fafting  and  prayer, 
 a'nd  gets  all  the  auxiliary  forces  of  others  prayers  (he  an,  and 
 attended  with  this  convoy,  (he,  ag:  inft  the  Perfian  Law^  prefents 
 her  felf  before  the  King ,  andfpeeds-,  forinlleid  oflofing  her 
 own  life,  which  was  forfeited  by  the  Law  for  this  attempt,  (he  re- 
 verfeth  the  unjuft  judgment  paft  upon  the  life  of  her  people,  and 
 recoyls  it  upon  the  he  id  of  him  that  laid  the  plot.  Prayer  had  fo 
 tmlock'd  and  opened  the  Kings  heart ,  that  (he  hath  but  what  (he 
 asks  at  the  Kings  hands.  No  fuch  Engine  to  facilitate  and  carry 
 onany  oreudefignto  itsddired  end,  ?,s  this  of  extraordiniry 
 Prayer.  Who  could  have  believed  th.ic  Ez.ra  and  his  comp.my 
 of  pilgrims  (hould  all  gee  f:ife  from  Babylon  to  fcrafakm  ,  being 
 fo  generally  hated  every  where  ?  Now  what  itratogem  doth  tliis 
 Leader  of  his  people  ufe  to  fecure  his  paflfage ,  and  k'pe  the  fury 
 of  his  enemies?  doth  he  defire  a  band  of  the  ?V  r/^«  J5C/»^  to  be 
 their  gu.ird  ?  No,  he  huh  gloried  fo  much  of  that  God  they  ferv- 
 cd,  that  he  is  afhamed  the  King  (hould  think  now  he  was  not 
 willing  to  call  himfelf  upon  his  protedion^  but  he  goes  to  fafting 
 and  prayer,  Ez.r.S.  21.  then  they  take  their  mai'ch ,  and  find  the 
 way  all  along  cleared  before  them,  verf.  31.  OurblefTcd  Saviour 
 hath  (andified  this  duty  for  this  end  in  his  own  holy  example,wha 
 when  to  chuic  and  fend  forth  the  Twelve  to  preach  the  Gofpe! , 
 that  they  may  fpeed  the  better  in  their  EmbafTy ,  he  fends  them 
 forth  under  the  conduct  of  pr.iyer,  andto  thicend  fpendsthe 
 preceding  night  himfelf  in  prayer,  Ltik^6. 12,13.  Now  though 
 every  Chrilhan  isnot  cilled  forth  (  or  likely  to  he  in  all  his  life  ) 
 to  fuch  great  and  publick  encerprifes  as  fome  ochers  are,  yet  ifhe 
 will  obferve  the  feveral  pafTages  of  his  more  privue  employ- 
 ments, and  turns  ofprovidence  in  the  courfe  of  his  life,  he  (hall 
 find  m -ny  fuch  adions  occur,  as  give  him  a  fair  hint  to  make  ufe 
 of  this  duty.  Haply  ch.>u  'rtto  enter  upon  a  calling,  or  in  the 
 calling  thou  rt  meeted  with  many  difficulties  and  temptations. 
 Thou  halt  a  longjourney  ,  or  dangerous  voyage  to  t  ke ;  thou 
 had  to  do  with  ..fubtle  potent  udverfiry,  though  thycaufebe 
 good,  yet  1  ke  t©  be  out-witted  or  over-born.  Here  is  a  fiir  er- 
 rand put  into  thy  mouth  to  gobe'orethe  Lord  forcounfd,  a(^ 
 (i^ance,  andprotedion.  M<y  be  thou  h  ft  children,  andthefeare 
 
 to 
 
tobedifporedofintocdiings,  ornew  relations  •  and  is  not  this 
 agreacundeitaking,  wherein  thou  haft  a  great  adventure  going 
 in  their  bottom  ?  Will  not  the  iffue  that  depends  upon  this  great 
 change  of  their  condition  ,  lay  the  foundation  of  much  grief  or 
 joy  to  thee  ?  Yet  how  flighty  are  many  herein ,  as  if  it  .vere  of 
 little  more  import  nee  to  marry  a  child,  thanit  is  to  putoflfa 
 horfe  or  cow  at  a  fair  ?  few  matches  are  ahs  thus  made  in  heaven, 
 I  mean,  by  folemn  prayer  eng -ging God  in  the  bufine-fs.  Aha*- 
 hams  fervant  puts  many  parents  to  (harae ,  he  hard  at  prayer  for 
 fuccefs  in  his  jouraey ,  when  fent  to  take  a  wife  for  his  Maftcrs 
 fon,  and  not  they  for  their  children.  But  I  wonder  not  that  they, 
 who  propound  low  and  carml  ends  to  themfdves  in  fuch  enter- 
 prizes  ,  (hould  forget  by  prayer  botTi  to  ask  his  counfeJ  in  the 
 match,  or  invite  him  to  offer  his  bleiling  at  the  wedding. 
 
 2. 
 
 Sect.    II. 
 
 \^  Hen  the  Chriftian  is  in  the  darkconcerning  any  truth ,  and 
 cannot  fatisfic  his  judgment  by  humble  and  diligent  in- 
 quiry he  hath  made  after  it  j  now  is  a  fit  fcafon  to  take  up  this 
 extraordinary  duty ,  as  an  excellent  means  to  be  led  into  the 
 itnowledge  of  the  mind  of  God  therein.    Prayer  is  the  proper 
 key  to  unlock  Gods  heartland  he  alone  can  open  ourunderftand- 
 ings,  and  fatisHe  our  fcruples.     This  courfe  Daniel  took ,  and  got 
 more  underftanding  by  his  fafting  and  prayer ,  than  by  all  his 
 fludy,  forameflengerisfent  from  ht^ycntogivehimskjH  and 
 underfiandingy  Dan.g.  20,  2 1,  22,  23.  and  again,  r)&^^.  10.  12. 
 in  both  he  fped  :  And  the  Angel'is  careful  to  let  him  know ,  that 
 it  was  his  extraordinary  praying  that  procured  this  extraordinary 
 favour,  and  alfo  how  acceptable  his  motion  was ,  by  the  eafie  ac- 
 cefs ,  and  quick  difpatch  it  found  with  God  ^  and  therefore  tells 
 Hm  in  both  ,  that  he  had  no  fooner  fet  upon  this  courf.^  of  af- 
 flicting his  foul,  but  he  was  heard,  and  the  meflenger  ordered  to 
 give  him  an  anfwer  to  his  prayer.  Surely  prayer  h  ith  not  loft  its 
 credit  in  heaven  ,  but  is  nowaswelcom  to  God  as  ever^  and 
 though  an  Angel  be  not  the  meJOfenger  to  bring  the  Saint  an 
 atifwer,  yet  6  (hall  have  it  by  as  fare  and  more  honour  ble 
 
 h.nl 
 
With  alt  Prayer  and  Suppltcatioti,  45  5 
 
 hand,  even  the  holy  Spirit,  vvhofe  office  is  to  lead  his  people  into 
 truth.    Ihus  Cornelius^  exf^.  lo.  came  to  be  inftruftcd  in  the 
 myftery  of  the  Gofpel ,  upon  hi^  extraordinary  feeking  of  God 
 by  fafting  and  prayer.  Jt  is  very  probable  this  good  man  in  thofe 
 divided  times,  wherein  he  faw  many  zealous  for  the  old  way  oi 
 fe'^-'ifh  woxM^t,  and  others  preach  up  a  new  v/ay,  flood  in  fonie 
 doubt  what  todo^  and  this  might  ftirhimup  by  fafting  and 
 prayer  to  ask  eounfcl  ,  and  beg  further  light  of  God  to  diredl 
 him  in  tlie  way  of  truth ,  as  m^y  feem  by  the  tenor  of  tlie  mef- 
 fage  fent  him  from  God  in  thcvifion  while  he  was  at  prayer,, 
 which  bad  him  fend  to  f  of  pa  for  me   Simon  tyhofe   name   is 
 Titer:,  and  he  fhdll  tell  thee  what  thon  ought  cfi  to  do,  verf.  5,6. 
 And  certainly  in  our  divided  times,  wherein  there  is  fo  much  dif- 
 ference in  judgment,  had  there  been  lefs  wrangling  among  our 
 felves,  and  more  VvTcftling  with  God  for  his  teaching  Spirit ,  we 
 had  been  in  a  fairer  way  to  find  the  door  of  truth ,  which  fo  ma- 
 ny are  yet  groping  for.    Thewayof  controverfies  is  dufty,  and 
 contentious  difputesraifeth  this  duft,  and  blows  it  moft  into  their 
 eyes  that  gallop  fafteft  in  it,  fo  that  they  mifs  the  truth,  which 
 humble  fouls  find  upon  their  knees  at  the  Throne  of  grace.  When 
 the  Afcflles  were  quarrelling,  then  they  got  nothing  from  Chrift 
 but  a  chiding,  Z*^)^.  22. 14,  e^r.  but  when  they  were  praying- 
 together   earneftly,   then  he  fent  the  Spirit  to  teach  them  , 
 AEi  2. 
 
 Sect.  HI. 
 
 \7  \7  ^^"  ^^^  Chriftian  is  under  any  great  affliAion.  Now 
 V  V  is  a  fit  feafon  if  he  be  able  for  the  work  :  //  any  a  mong 
 you  ajfiiSled  ?  let  him  J>raj,  fam.  5.  that  is ,  let  him  then  be  more 
 then  ordinary  in  this  duty  •,  for  herauft,  yea,  will,  if  a  Ghnftian 
 pFiy  when  he  is  not  affiided  as  well  as  when  he  is :  But  the  mean- 
 ing IS,  he  muft  now  pray  after  an  extraordinary  manner ,  he  muft 
 now  pray  with  more  vehemency^  for  though  in  all  our  addrefles 
 to  God^  we  are  to  exprefs  the  lively  workings  of  our  hearts  to 
 God,  without  which,  our  prayers  are  unfavoury,  (  cold  prayers 
 ev«r  find  cold  wekom. )  YccGod  expefts, ,  and  it  hath  been  al- 
 
 w.^ys  ^ 
 
4^6  ^ith  all  Prayer  and  Supplication* 
 
 ways  the  care  of  holy  men ,  ia  their  extraordinary  applications 
 to  this  duty  of  prayer,  to  wind  up  their  affedions  to  a  pitch  high- 
 er then  ordinary ,  k:.ving  the  advantage  of  fome  fpecial  occafion 
 to  help  them  thereunto.     Look  upon  them  in  fome  great  itrait 
 and  afliidion ,  and  you  fliall  find  them  exceeding  thtmfelves,  and 
 put  upon  them  a  Prince-like  fpirit  j  fo  faceif  behaved  himfeir  in 
 prayer,  Gen.  32.28.    as  a  Prince  fighting  in  the  field  for  his 
 Crown  and  Kingdom ,  he  wrefiled  with  the  Angel,  who  was  no 
 other  then  God  himfelf  •,  that  is ,  he  ftreined ,  as  it  were,  every 
 vein  in  his  heart,  and  put  forth  his  whole  might  in  prayer,  as 
 a  wrefller  would  do  thtgrapleswith  a  potent  adverfary.   ji^o. 
 /a  is  fo  tranfported  i n  zeal  for //r^f/,  whena  difmal  clowdof 
 wrath  impended  them  for  their  idolatry ,  that  he  offers  rather  to 
 die  upon  the  place,  than  to  go  down  the  Mount ,  and  not  carry 
 the  joyful  news  of  a  pardon  with  him,  £xod.  si.  32.  AndNc 
 hemiah,  when  he  had  been  affliding  his  foul,  and  praying  before 
 the  Lord,  it  was  with  fuch  vehemency,  that  the  anguifh  of  his 
 fpirit  look  out  at  his  eyes,  and  left  a  mark  of  forrow  upon  his 
 very  counten,  nee,  which  his  Princecould  obferve  as  he  waited  on 
 him.    Again,  In  affliAion  we  are  called  to  pray ,  as  more  inren- 
 fively,  fe  more  cxtenfively  •,  I  mean,  longer  and  oftner.     Thus  I 
 find  that  ialivi^'-pov  'a^oa-tiuAAJo  of  our  Saviour,  rendred  by  Lucas 
 Brtigenfts  and  othoxs  .^frclixtHs  orahat,  he  priyed  longer,  that  is 
 he  fpent  more  time  than  ordinary  in  it.    Thr/ce  one  alter  another 
 we  find  him  at  it,  Matth.  26. 44.  His  agony  was  great,  and  the 
 waves  of  his  afflidion  violent,  and  therefore  hedoubies,  yea 
 trebles  his  prayer,  with  deep  fighes  and  ftrong  cries  to  his  Father! 
 Nature  never  ftreir*  fo  to  its  utmott,  as  when  it  is  opprefl*jd,  ihtn 
 temples  work,  lungs  heave,  and  heart  pants-  foin  afflidion  the 
 fpirit  of  prayer  fliould  be  encreafed  and  intended. 
 
 S  E    c  T.     IV. 
 
 Fourthly,  when  the  Chriftian  is  buffeted  with  *any  temptati- 
 on, or  over-powered  with  a  corruption,  and  cannot  with 
 the  ufe  of  ordinary  means  quench  the  one,  or  mafter  and  mortifie 
 the  other.  If  the  ihort  dagger  of  ordinary  prayer  wiJl  not  reach 
 the  heart  of  a  luft ,  then  'tis  time  to  draw  out  this  long  fword  of 
 
 ex- 
 
"*'"'     '  ■"'■         ■■  HlW>«.M»»l*. 
 
 FFith  all  Prayer  aad  Supphcatton.  457 
 
 extraordinary  prayer  upon  ir.  There  is  a  i^  W  of  devils ,  our  Sa- 
 viour tells  us ,  that  goes  not  out  but  bjprajer  and  f aping ,  Mattk 
 17^  21.  you  know  the  occafionof  this  ipecch  wis  that  complaint 
 ofone  concerning  his  Lunatick  fon,  /  brotight  him  to  thy  difciples 
 and  they  cotildnot  cure  him.  Thus  fome  poor  ibuls  complain,  they 
 have  come  to  the  Word  preached  fo  long ,  in  their  daily  prayers 
 begg'd  power  over  fuch  a  luft ,  refolved  "gainit  it  many  a  time , 
 and  noneofthefe  means  could  cure  it ,  what  can  they  now  do 
 more?  Here  thou  art  told  •  bnng  thy  condition  co  Chriit  m  this 
 folemn  Ordinance  of  prayer  and  tailing,  this  h.th  at  lalt  been  the 
 happy  means  to  ftrengthen  many  apoor  ChriiUan  to  be 
 avenged  on  thofe  fpiritual  enemies,  which  have  oirr-braved  all  the 
 former ,  and  like  Samffon  to  pull  down  the  devils  houfe  upon  bis 
 head. 
 
 Sect.    V. 
 
 "yU  Hen  fin  doth  abound  more  than  ordinary  in  the  times  and 
 places  we  live  in.     Sinning  times  have  ever  been  the  Saints 
 praying  times  i  thisfent  jE-cr^v/itha  heavy  heart  to  confefsthe 
 lin  of  his  people ,  and  to  bewail  their  abominations  before  the 
 Lord,  E^r.  9.  And  feremy  tells  the  wicked  rout  of  his'  degenerate 
 zgQ^thzthis  foftl/houid  weep  in  fecret  for  their  prid^  fer.  13.     In- 
 deed fometimes  fincomes  tofuchaheighthand  infolencc,  that 
 this  isalmoft  all  the  godly  can  do ,  to  get  into  a  corner  and  be- 
 wail the  general  pollutions  of  the  prefent  age ;  as  he  told  Luther  , 
 Abifrater  in  cellam  &  die  miferere  Domine.     Jf  the  foundations  of 
 the  earth  be  defirojed,  what  can  the  righteous  do  ?  Pfal.  1 1.     Such 
 difmal  days  of  National  confufion  our  eyes  have  feen,  when  foun- 
 dations of  Government  were  dcftroyed ,  and  all  hurl'd  into  a  mi- 
 litary* confufion :    When  It  is  thus  with  a  people,  whrc  c.n  the 
 righteous  do  ?  Yes,  this  they  may,  and  fhould  do,  Fafi  and  pray  ^ 
 There  is  yet  a  God  in  heaven  to  be  fought  to ,  when  a  peoples  de- 
 liverance is  thrown  beyond  the  help  of  human  policy  or  power^ 
 Now  is  the  fit  time  to  make  their  appeal  to  God ,  as  the  words' 
 following  hint ,   verf.  4.  The  Lord  is  in  his  holy  temple,  the  Lords 
 throne  is  in  heavtu  >  in  which  words ,  God  is  prefented  fitting  in 
 
 N  n  n  heaven 
 
^^^  With  all  Prayer  and  Supplicaiion. 
 
 heaven  as  aT^^mple  ,  for  their  encouragement  (IconceivcLJ  in 
 iuchadelperateftate  of  affairs,  to  direS  their  prayers  thither 
 for  deliverance.  And  certainly  this  hath  been  the  engine  that 
 hath  been  above  any  inftrumental ,  to  fcriie  up  this  poor  Nation 
 again,  and  fet  it  upon  the  foundation  of  tkat  kwfol  Government- , . 
 from  which  it  was  fo  dingeroufly  flid. 
 
 S  fi    C   T.     VI. 
 
 Clxthly,  to  name  no  more,  Times  of  great  expedation  are  times 
 lor  extraordinary  prayer  •,  when  thepeopleof  God  have  been 
 big  with  expediacion  of  great  mercies  approaching ,  then  have 
 they  beenmore  aboun(Jingin  prayer.   As  the  Cocks  crow  thickell 
 towards  break  of  day ,  fo  the  Saints,  the  nearer  they  have  appre- 
 hended the  accomplifhment  ofpromifes  made  to  his  Church ,  the 
 m6re  inllant  they  ufc  to  be  in  prayer.     When  a  woman  with  : 
 child  her  reckoning  is  neer  out ,  then  fhe  dcfires  her  Midwife  to 
 be  -It  hand.  And  prayer  hath  had  thename  of  old  for  its  excellent 
 ufeiulnefs  to  obftetricate  mercies.     The  children  are  come  to  the 
 birth^  (  fiid  good  He^hj^h )  and  then  hedefires  the  help  of  the 
 Prop  to  pfciyer  for  the  fair  deli  very  of  it,  .Lift  up  thy  prayer  f^r 
 the  remnant  that  is  left.  If  a,  3  7.  5.   When  Daniel  ihs  Prophet  had 
 ^arn'd.  by  ftudy,  that  the  happy  period  of  the  feventy  years  cap- 
 Cyity  (bound  upon  the  fews  neck  for  their  fin^  wis  now  at  hand, 
 I)/in  9,  I.    then  in  an  extraordinary  ©anner  he  fets  himfelf  to 
 pray,  and  affli(3? his  foul  before  the  Lord.   And  we  have  reafoa  to 
 hope  thatfpiritual  Bahylon  (  Rome  I  mean)  is  not  long-hved,  it  is 
 high  time  therefore  that  che  Saints  (lioukl  f  11  more  earneiHy  than- 
 ever  to  dig  her  grave  for  her  by  their  prjiyerg. 
 
 C  H  A  p. 
 
fVfth  all  Prayer  and  Sftpplicathn.  ^^^ 
 
 CHAP.  XLVI. 
 
 ReafottS  why  Extraordinary  Prayer  is  to  befufer- 
 addedto  Ordinary* 
 
 U  T  why  is  extraordinary  prayer  to  be  fuper-added      Quefi,  ^l 
 by  the  Chriftian  tohisordinary  excercifeofitinhis      *'^*' 
 daily  courfe? 
 
 Firft ,  In  obedience  to  the  command  of  God ;  Anfw,  i] 
 He  commands  not  onely  wefhould  fray  always^  but  with  all 
 frayer  d\(o -^  and  extraordinary  prayer  is  one  kind  among  the 
 reft,  and  let  none  of  us  fay^is  it  not  enough  to  pray  once  or  twice 
 every  diy,  but  we  muftupon  fomeoccifions  devote  a  whole 
 day  alfo ,  to  the  dammage  of  calling  and  family  ?  O  what  nig- 
 gards would  fome  be  towards  God,  were  they  left  free  to  devote 
 what  time  they  thought  fit  for  his  worfhip?  This  cavil  founds  too 
 like  thatof^«</4/  ,  To  what  purpofeis  this^afte  >  for  this  oint- 
 ment might  have  hen  fold  for  much  and  given  to  the  poor ,  Matth. 
 26.  Bftt  this  he f aid,  not  that  he  loved  the  foor^  but  becattfe  he  was 
 a  thief.  Trul^  fo ,  when  I  hear  fome  carnal  wretches  cry  out 
 rgainrt  this  waftc  of  time  in  praying  and  fafting  •,  how  much  might 
 the  improvement  of  tliat  time,  if  hid  out  in  their  callings,  have  ad- 
 vantaged their  families,  wives  and  children?  I  am  ready  to  think , 
 it  is  not  becaufe  they  have  fuch  a  care  of  their  relations  rsthey 
 pr-tend ,  for  they  who  grutch  a  day  for  prayer,  can  throw  fome 
 of  them  many  pway  at  the  ale-houfe  or  in  idleriefs  •,  but  they  cr.rry 
 thicvifti  hearts  in  their  bofoms,  which  love  to  rob  God  of  his  due, 
 and  care  not  how  little  fervicethe^'  put  him  off  with.  Isfea  loyal 
 fubjeft  that  pays  the  ordmary  Tribute  to  his  pnnce ,  but  if  occ  i- 
 fion  of  Stne  requires  a  Subfidie  ,  this  he  rcfufeh  ,  or  dorh  it 
 grudgingly  ?  Gods  commands  are  none  of  them ,  no  nor  this 
 
 •    Nnn  2  which 
 
m    <t     n  ,<,  ii«>  I  ■    I  <t  »i  • 
 
 460  W^^^^  ^^  Prayer  and  Supplication, 
 
 3, 
 
 which  <:arriesfome  outward  feverity  on  it,  fo  grievous,  that  any 
 ihouid  need  to  groan  or  grumble  under  them.  Thof.^  yokes  (  du- 
 ties and  commands  I  me.m  )  whofe  out-fide  feem  moft  hard , 
 have  the  fofceft  lining  within  :  What  feems harder  than  luffering  > 
 and  yet  when  are  Samts  fuller  of  heavens  joy?  Wh^tdut\rmore 
 auftcrc  than  this  of  iafting  and  abiding  our  fouls  ?  and  yet  in  the. 
 breaft  of  this  Lion,  thacfcires  fenfual  wretches,  the  Chriflian 
 finds  the  f^eeteft  hony-comb  of  inward  comforts.  Temple-work 
 is  fure  to  be  well  paid,  if  well  done  •  though  it  be  never  fo  little 
 work  in  his  houfe ,  God  will  not  have  it  done  gratis ,  none  (hall 
 kindle  a  fire  on  his  Altar  for  nought  ^  and  therefore  he  t:ikes  it  in 
 great  difdain  at  their  hands  ,  who^//?/.  3. 14.  durftfiy,  j^hat- 
 "profit  is  it  that  we  have  kfpt  his  Ordinance^  and  walked  mournfully 
 i;f fore  the  Lord  of  Hofis  ?  whereas  thef;ultwas  not  in  the  duty, 
 '  Kut  in  themfelves ,  that  they  got  no  more  by  it :  As  if  a  mughty 
 fervant  (hould  bring  himfelf  by  his  riot  andexcefs  to  poverty, 
 and  then  give  out  a  h  ird  mafter  hath  undone  him. 
 
 Secondly,  To  comport  with  the  providence  of  God,  by  a  fnita- 
 ble  return  of  duty  to  his  adings  and  difpenfations  towards  ks. 
 When  God  is  extraordinary  in  bis  Providence,  he  expeds  his 
 people  fhould  be  more  than  ordinary  in  feeking  of  bim^  what  t\ie 
 means  that  of  the  Prophet?  Thus  will  I  do  unto  thee^  0  Ifrael  ^  and 
 bceatife  I  will  do  this  unto  thee ,  prepare  to  meet  thy  Gody  O  Ifrael^ 
 Amos  ^.  12.  Here  God  alarums  therh  by  his.  extraordinary 
 proceedings  intended  againft  them,  to  take  the  hint  of  this 
 warning,  and  apply  themfelves  fp  .edily  to  the  folemnpradice^ 
 regentance ,  and  humbling  oftheir  fouls ,  as  a  fuitable  pofture  to 
 meet  God  in^  and  keep  off  the  ftorm  ofhis  wrath  now  gathering"' 
 agiinft  them.  Is  it  not  high  time  for  a  Nation  to  betake  them  to 
 their  defenfive  irms,  when  a  mighty  Hofl:  is  marching  agiinft 
 them?  So  Jfa  26.  20,  21.  Come,vhy  people^  enter  into  thy  chambers^ 
 andfhiit  thy  doors  aho  t  thee,&c.  Here  he  fends  his  people  to  their 
 chambers  andcloffers,  that  they  mry  byaffliding  their  fouls 
 and  fervent  prayers ;  ficA  a  hiding  in  the  day  of  bis  indignation  •, 
 and  why  mull  th.  y  do  thus  ?  vfrf.  2 1 .  For  behtld  the  Lordcometh 
 out  of  his  place  topynijh  the  inhabitants  of  the  earth  for  their  ini-: 
 ^uity.  The  rifing  of  God  out  ofhis  place  imports  fome  notable 
 enterprize  he  is  about  to  do ;  and  when  the  Mailer  rifeth,  it  i^  not 
 man^ners  for  the  fervant  to  fit  Hill,  but  to  rife  alfo ,  and  prepire  to 
 
 follow 
 
tmmmm^mimitmmi 
 
 i^*-i 
 
 VFiib  all  Prayer  and  Supplication,  46 1 
 
 fbliow  hinr  where  he  goes.  God  takes  /pedal  notice  how  we  be- 
 have our  felves,  and  comport  with  his  difpenfitions  of  judgment 
 &c  mercy.  J  fa,  22.12.  In  that  day  the  Lord  called  to  keeping  and 
 mourn'mg-^  th:\tis,  he  called  them  by  the  voice  of  his  Providence 
 £s  well  as  his  Prophets,  the  nature  of  which  was  fuch,  th.u  had  not 
 their  lulls  bungd  up  their  ears ,  and  made  them  deaf,  they  could 
 not  bu:  hear  and  underlland,  that  now  was  the  time,  if  ever,  that 
 God  expeded  to  fee  them  in  f  ickcloth  and  tears,  humbling  their 
 fouls  before  him.  Now  fee  how  heinoufly  he  takes  their  fecu- 
 rityand  profane  flighting  of  his  providence,  verf.  14.  And  it 
 Wrf/  revealed  in  mtne  ears  hy  the  L^rdofHofis  ,  fttrely  this  irnqnity 
 jhall  nor  he  purged  from  yon  till  ye  die,  faith  the  Lord  ofhcfis.  Few 
 fins  more  prov.oke  God  than  this,  Pfa/.28.$.  Bccaufe  they  re- 
 gard not  the  operation  of  his  hands ,  he  fhall  deflroy  the^n,  and  not 
 htildthem  up.  So  Dan.  5.  22.  And  thou.,  O  BelfhaK,<Ar^  haflmt 
 '  humbled  thy  f elf  .^  though  thou  kneraefl  all  this  ,  this  loft  him  his  life 
 and  Kingdom ,  as  the  contrary  faved  y^^^^'sfor  a  time ,  though  it 
 was  not  fo  fincere  as  it  ought  j  a  temporal  humiliation  got  him  a  - 
 temporal  benefit. 
 
 Thirdly,  For  the  great  influence  that  this  extraordinary  duty  /■ 
 folemnly  performed  would  have  upon  our  whole  life  and  courfe 
 of  godlincfs.  To  keep  the  body  healthful ,  requires  not  onely 
 daily  food,  but  now  and  then  phyfickalfe^  form  the  foundeft 
 conftitution ,  and  that  advantaged  with  the  beit  care  and  tempe- 
 rance ,  there  will  in  timefuch  a  quantity  of  fuperfluous  humors 
 gither,  that  nature  without  help  cannot  digeft: :  And  truly  the 
 temper  of  the  foul  is  as  infirm ,  and  needs  ^s,  much  tending  as  doth 
 the  body.  Ordinary  prayer  is  the  Saints  food,  he  can  2s  little  mils 
 the  conftant  returns  of  it  as  his  ufual  meals.  But  extraordinary 
 is-his  phyfick  ,  to  clear  end  difcharge  the  foul  ofthofe  diftem- 
 psrs  wiiich  itcontra(!^ ,  and  cannot  conquer  by  tlie  ufe  of  ordi- 
 nary meins ;,  as  alfo  to  advance  and  heighten  the  Chriftian?  gr?.- 
 ces  unto  a  further  degree  of  flrength  and  adiviiy.  K%  God  hath 
 iahi'!  wife  providence  ordered  one  Star  of  great  influence  to  be' 
 atia  certain  feafon.of  the  year  in  con.jundion  with  the  Sun,  for  the 
 more  effedual  ripening  the  harveft  in  thefe  colder  parts  of  the 
 world  ^  fo  hath  he  in  the  f.ime  wifdom  appointed  for  theClvi- 
 ftians  f-irituil  advantage  and  help  ,  in  this  cold  climate  of  the 
 world ,  that  this  folemn  duty  fhould  now  and  then  be  taken  in» 
 
 conjuAion  \ 
 
A^a  ff i/fo  0II  Prayer  and  Supplication. 
 
 conjundion  with  our  or4inary  exercife  of  devotion  ^  for  want 
 of  which  it  is,  that  many  ripen  flower  both  in  their  graces  and 
 comforts  than  fome  of  their  fellow-Ssints ,  who  fit  often  under 
 the  influences  of  this  powerful  quickning  Ordinance, 
 
 CHAP.  XL VII. 
 
 DireSions  towards  the  holy  perfornfing  this  fim 
 Umn  duty  of  Extraordinary  Prayer. 
 
 Q    0:  <   \/V  7  Hat  counfel  or  direftion  maybe  given  to  the  acceptable 
 c<*!PJ*'  5-    V  V     and fuccefsful performance ofthisioiemn duty? 
 
 .  f  I  come  now  to  ihut  up  my  difcourfe  on  this  point,  in  anfwering 
 
 -^^J^'       this  laft  Queftion .,  a  ferious  neceflary  one  it  is,  for  indeed  it  is  an 
 edge-tool,  of  excellent  ufe,  but  dangerous  in  his  hand  that  knows 
 }noc  how  to  ufe  it ,  like  fome  phyfick,  if  it  doth  not  purge  it  poi- 
 jfons.    In  the  fame  fat  foil,  where  the  corn  is  beft,  the  weeds  alfo 
 /are  ranked.    Neither  grace  nor  fin  grow  tofucha  hcighth  any 
 where,  as  in  thofethat  convcrfemuch  with  this  folcmn  Ordi- 
 nance.    And  therefore ,  as  they  who  are  in  a  (hip  upon  a  fwifc 
 ftream,  had  need  the  more  look  to  the  fteerage  of  it,  becaufe  they 
 will  be  carried  amain  either  to  their  pore  or  wrack  •  fo  have  they 
 reafon  to  be  very  careful  in  the  managery  of  this  fcrvice,  the 
 ilTue  whereof  cannot  be  ordinary ,  becsufe  the  duty  is  extraordi- 
 nary. Now  the  counfel  or  diredion  to  be  given  muft  neceflarily 
 be  divided  into  thefe  three  general  heads  ^  fomelhing  would  be  di- 
 reded  r's  preparatory,  before  this  undertaking  •  fomcthing  to  be 
 obferved  in  the  performance,  and  alfo  after  thedifp.uchof  it. 
 The  City  cannot  be  fafe^  unlefs  the  whole  line  be  kept ,  it  is  all  one 
 wheiher  the  enemV  breaks  in  at  the  front,  flanck ,  or  rear  of  an 
 Army;,  or  whether  the  ftiip  be  taken  at  fea ,  or  fink  in  the  havett' 
 when  the  voy?gc  is  over.  r: 
 
 Firft,  Some  preparatory  diredion  before  the  duty.  Now  ther^ 
 is  a  double  preparation  requiflte,  the  one  more  remote,  the  other  : 
 immediate^  or,  if  you  pleafe,  h^bi  cual  preparation  and  adual, 
 *•  There 
 
 r. 
 
Wtihall  Vrayer  a  fid  Suf  plication.  463 
 
 There  is  a  remote  and  habitual  preparation,  of  great  ufe  to  the  i, 
 performance  of  this  {blemnduty,  and  it  lies  in  this,  To  look 
 (Chriftian)  that  thou  (heweft  a  confcionable  care  in  thy  daily 
 walking,  and  the  conftant  cxercife  of  this  duty  in  thy  ordinary 
 daily  offic  sot*  devotion,  orelfcthou  art  like  to  make  but  bad 
 worK  when  thou  comeft  to  engage  in  the  Extraordinary. 
 
 Firfl,  thy  negled  in  t!:e ordinary  duty  vviir  exceedingly  indif-  '• 
 pofe  thte  for  the  extraordinary.  Who  would  take  a  foggy  horfe 
 outofthepafture  to  run  a  r?ce?  In  extrr.  ordinary  prayer,  the 
 foul  is  to  be  put  on  her  full  fpecd,  all  its  powers  to  be  Hreined  to 
 their  utmort  ability,  and  to  continue  long  in  the  work  alio  ^  Is  he 
 fit  for  fo  iu'ift  and  long  a  race ,  whofe  foul  is  not  kept  in  breath 
 by  the  d  ily  exercife  of  ordinary  prayer ,  but  lets  his  graces,  if  he 
 hath  any,  be  choak'<i  up  with  fioth  or  formality  ?  The  more  any 
 memberisHfed  j  tlie  fironger  it  is^  the  right-hand,  which  is  our 
 working-hand ,-  hath  more  adivity  than  the  left  tha:  is  ufed  lefs. 
 A  weakncfs  will  certainly  invade  the  powers  of  thy  lazy  foul, 
 which  though  thou  perceiveft  not  as  thou  fitted  in  thy  cluir  of 
 floth  ,  will  :appear  when  thou  rifeiT:,  andthinkeftto  go  forth  in 
 any  folemn  duty,  ?.s  thou  wert  wont  to  do  ^  then  thou  wilt  find 
 With  Sampfott  ,  that  thou  haft  loR  thy  ftrength  in  the  lap  of  floth 
 and  negligence.  As  fafting  is  too  flrong  for  new  bottles,  fo  it  is  too 
 fweet  wine  for  to  be  put  into  fufty  and  mouldy  onesj  now  the  only 
 way  to  keep  a  bottle  or  c.isk  fweet,  is^not  to  let  it  ftand  long  empr 
 ty  without  any  liquor  in  it, 
 
 Secondly,  As  it  will  indifpofe  thee  for  this  foJemn  duty ,  fo  it  is  2 ', 
 
 a  bad  fymptom  concerning  thy  fpiritualftate  it  f.lf,  which  is 
 worfe  th,m  the  former.  Gt't^ce  works  uniformly ,  and  difcover^  a 
 comely  proportion  in  its  adings.    Haply  you  may  fej  the  fon  of 
 a  Prince  on  fome  high  diy ,  in  richer  and  more  glorious  apparel  - 
 than  on  another  day  that  is  ordinary-,  butyouThall  never  find 
 him  infordid,  ragged,  and  beggarly  doaches,  ftillhe  willbeclad. 
 as  becomes  a  Kings  fon.     Pombly,  yea,  *cis  likely,  thjt  you  m  ly . 
 feethe  Chriftian  come  forth  in  an  extraordinary  diy  and  duty  ,  , 
 With  more  enhrgement  of  affdions  in  prayer ,  and  aH  his  graces 
 fciifed  toahighergloryintheirAdings  than  ordinary-,  buc  you  - 
 (h\\\  never  find  him  with  his  roab  of  gr.ce  laid  afide,  dill  the  true 
 Siint  wiU  declare  his  high  birch  by  his  every  day  courfe ,  he  will 
 n©.tlir.-im  the  neglcdpfor diiviry  diuies,  and  chll  off  communion 
 
 with^. 
 
4^4  ^'^^  allFrayer  and  Supplication. 
 
 ■M^.    ■    ■ 
 
 with  God  in  his  diily  walking,  O  'cis  the  brand  of  an  hypocrite 
 to  have  his  devotion  ccme  by  fits,  and  like  a  drift  fnow,  ro 
 lie  thick  in  one  place  and  none  in  another  ^  to  feem  for  zeal  like 
 Angels  at  a  time,  and  live  like  Atheifts  many  weeks  after.  Surely 
 grace  ads  more  evenly,  and  is  never  fo  unlike  it  felf.  Ic  is  ill  living 
 in  that-Mifers  houfe ,  who  hath  never  any  good  meat  on  his  table 
 but  when  he  makes  a  feaft,  and  that  is  very  I'eldom  •  or  with  him 
 that  upon  an  occafion  hath  a  day  ©f  prater  ,  butitarves  himfelf 
 and  family,  or  pmches  them  in  their  darly  fare.  Well,,  never  think 
 of  medling  with  this  extraordinary  duty ,  till  thou  inureftthy 
 felf  to  the  ordinary  exercife  of  prayer,  and  takell  more  care  in  thy 
 daily  walking  with  God. 
 2.  Secondly  ,  There  is  a  moreclofe  and  immediate  preparation 
 
 required,  and  this  I  called  adual  preparation,  'tis  true  indeed,  he 
 that  is  confcientious  and  careful  in  the  ordinary  exercifes  ofRe- 
 !igion,ihath  a  great  advantage  of  him  that  either  negleds  them , 
 or  is  loofe  in  them ,  for  his  heart  muft  needs  ftand  in  a  nearer  dif- 
 pofition  to  this  extraordinary  fervice  than  the  other :  As  he  that 
 is  up  and  hath  his  clothes  on ,  is  more  ready  to  go  on  his  Maftcrs 
 errand,  than  he  that  is  afleep  in  his  bed.    Yet  befides  this  care  iri 
 our  daily  walking,  there  needs  fome  further  painf  to  be  takei* 
 with  his  heart,  to  raife  it  unto  fuch  a  frame,.as  may  comport  with 
 this  folemn  fervice.    The  neat  houfewife,  though  flie  endeavours 
 always  to  keep  her  houfe  clean,  yet  againft  fome  good  time  (^s 
 they  call  it)  flieis  more  than  ordinary  curious  in  waihing  her 
 rooms,  and  (couring  her  veflels,  that  they  may  not  only  be  clean, 
 but  bright  •,  and  fo  Ihould  the  Chriftian.     Nowis  the  time  for 
 thee  to  fcoure  off  the  duft  thou  contradiefl:  in  thy  daily  courfe , 
 and  to  brighten  thy  graces  unto  a  further  glory  than  appears  in 
 thy  every-day  walking ,  to  do  which,  will  coft  pains,  and  require 
 nme.    The  Chriftian  is  like  fome  heavy  Birds,  as  the  B^fiard ^nd 
 others,  that  cannot  get  upon  the  wing  without  a  run  of  a  furlong 
 or  two,  or  a  great  Bell  that  takes  fome  time  to  therpifmgof 
 it.  Now  Meditation  is  the  great  inftrument  thou  arttoufein  this 
 preparatory  work ,  allow  thyfelffome  confidecabie  portion  of 
 time  before  the  day  of  extraordinary  *  prayer  for  thy  rerirement , 
 wherein  thou  maiftconverfe  moll  privately  with  thy  own  heart  • ' 
 tbiscamiot  be  done  in  a  crowd,  neither  muftk  be  left  ro  the  time 
 of  engaging  in  the  extraordinary  duty ,  we  cannot  do  boih  duties 
 
 to- 
 
With  alt  ¥t^ayer  anii  Skpptimibn.  46^ 
 
 together  •  the  Husbandman  cannot  whet  his  fyche  an,d  cut  the 
 grais  at  once.   Betake  thy  felf  therefore  to  thy  dofer,  and  in  the 
 nrltpl  cectlftby  thoughts  off  the  world ,  and  as  much  as  is  pofS- 
 ble,  clear  thy  foul  of  all  that  is  forein  to  the  work'  thou  art  about- 
 this  IS  astth;;  wiping  of  the  Table-booJi  before,  we  can  write  any 
 thing  well  on  it.   Now  the  more  effedu;rfly  to  gather  in  thy  hearc 
 to  a  holy  ferioufnefs,and  compad  thy  thoughts  together,  it  were 
 expedient  for  thee  atiiril  to  lay  before  thee  the  grand  importance 
 of  the  approaching  fervice :    Thou  art  going  to  ftand  before  the 
 great  God,  and  that  very  near,  in  an  extraordinary  duty ,  where- 
 in thou  wilt  either  fandiiie  or  profane  his  Reverend  Name  in  a 
 high  degree ,  and  accordingly  art  to  cxped  his  love  or  wrath 
 in  fome  choice  bleffing  or  dreadfull  curfe,  to  be  the  ifliie  and  re- 
 fultofthy  undertaking  •,  gird  the  ioinsof  thy  mind  with  fomc 
 fuch  awful  appr ehenfions  a s  thefc.     As  natural  fear  makes  the  fpi- 
 rits  retire  from  the  outward  parts  ofthe  body  to  the  hearc ,  fo 
 this  holy  fear  of  raifcarrying  infofolemna  duty,  would  be. a 
 means  to  call  thy  thoughts  from  all  exterior  carnal  ob/eds ,  and 
 fix  them  upon  the  duty  in  hand,     Pfal.  5.  7.  In  thy  feAr  will  / 
 "^or/hip.    Such  will  the  print  on  the  Wax  be,  as  the  Sculpture 
 is  on  the  Seal ;  if  the  fear  of  God  be  deeply  engraven  on  tfcy 
 heart,  there  is  no  doubt  but  it  will  maite  aTiiitable  impreffion 
 on  the  duty  thou  performed.    Well,  now  the  Court  is  fee,  and 
 filcnce  commanded,  a  few  particulars  I  (hall  propound  for 
 thy  thoughts  to  go  upon  in  this  preparatory  work. 
 
 Ooo  CHAP. 
 
466 
 
 ffithdl  Frajer  MdSHpplkation, 
 
 I-J-rO -t.=l  rC 
 
 CHAP.   XLVIII. 
 
 Examination  of  onr  hearts  about  the  end  we  pro- 
 fQundin  this  undertakmgy  *very  necejjary. 
 
 1.  ggEt^-N^-yg-^^  Trft^  Examine  thy  foul,  what  end  thou  propounded 
 
 to  thy  felf  in  the  intended  fervicc  of  extraordi- 
 nary prayer ;  none  but  a  child  or  a  fool  will  run 
 before  he  knows  what  is  his  errand.  The  end  is 
 that  which  a  wife  man  looks  to  before  he  fets 
 
 ^_ his  hand  to  any  work  ^  and  the  more  weighty 
 
 le  enterprise  is  ^  the  more  neceiTary  this  is.    Ftrfi ,  Confider,  if 
 the  end  thou  propoundeft  be  evil ,  the  duty  canno't  be  good,  be- 
 caufe  thy  heart  is  not  fincerc  in  ic   The  fincerity  of  the  heart  dif- 
 c^ers  it  felf  in  the  mark  it  fets  up  ^  and  end  it  aims  at  in  a  duty ,. 
 notiBathe^;xternal  performance  of  it.    The  thief  and  the  honeft 
 tFayellermay  be  found  riding  in  the  feme  road,  but  they  have 
 different  aims  therein ,  and  tms  diftinguifheth  them.     Thus  the' 
 Saint  and  hypocrite  joyn  in  the  fame  duty,  {hoot  as  it  were  in  the 
 fame  Bowe ,  but  their  eye  takes  not  the  fame  aim  ,  and  therefore 
 their  Arrows  meet  not  in  the  fome  Butt.    The  prayers  of  the. 
 one  are  rejeAed  as  abominable ,  and  the  other  gracioufly  accep- 
 ted.   Who  more  feemingly  devout  than  the  captive  fews ,  that 
 kept  up  a  Faft  for  feventy  years  together?  yet  God  gives  them  but 
 httle  thanks  for  their  pains,  becaufe  their  end  was  not  right,. 
 Zech.  7.  5 .  When  ye  faBed  and  mourned  in  the  fifth  artd /event h 
 mcnth^  even  thofe  feventy y  Ars^  didye  at  altfAfi  unto  me ,  even  unto 
 me  ?    The  fafter  a  man  gallops  iflie  be  out  of  his  way ,  ic  is  the 
 worfe.     2:al  is  the  beft  or  worft  thing  in  a  duty  •,  if  the  end  be 
 right ,  O  'tis  excellent  1  but  if  wrong,  Tlark  naught  -,  f.nd  it  is  no 
 eafie  thing  to  propound  a  right  end.  Theeye  muft  befetrightin- 
 the  head,  before  it  can  look  right.    If  the  piece  be  wrong  made-, 
 ic  Will  ncvi^r  cr.rry  the  bullet  ftreight  to  the  mark,     A  falfe  heart 
 
 C  and- 
 
VV4th  all  Prayer  and  Snpplibattbh.  ^6^ 
 
 (  and  every  carmi  heart  is  fucb  )  cannot  have  a  trite  end.  Seconds 
 /y,  confider  ,  That  your  endeavour  in  the  duty  will  bear  propor- 
 tion, and  be  commenfurate  to  the  end  you  propound  therciff; 
 ifyourcndbelow,  your  efldeavonr  will  be  no  more  than  tb 
 reach  that  end  •,  as  he  that  intends  to  build  a  little  cottage ,  con- 
 tents himfelf  with  ordinary  ftuff,  clay  and  thatch^  but  be  that  de- 
 fignesfome  ftately  palace,  provides  more  precious  materials : 
 Thus  David  was  very  curious  in  the  materials  he  laid  afidefor 
 the  Temple ,  For  the  Palace  (faith  he)  is  not  for  man^  but  the  Lord 
 God  j  therefore  he  prepared  with  dllhis  might  gold  and  fiher ,  ^c. 
 iChron.zg,  i,2y^.  The  hypocrites  ends  in  a  fafi:  are  low  and 
 bafe,  his  credit  with  men ,  carnal  profit  and  the  like  ^  accordingly 
 his  endeavour  is  laid  out  on  the  external  part  of  the  duty ,  a 
 demure  countenance ,  devout  pofture ,  and  fuch  exprelHon^  in 
 prayer  as  may  moft  take  with  thofe  that  hear  him ,  and  this  is  all 
 he  looks  at-,  but  the  gracious  foul  faith  with  Z)^t;>^,  This  palace 
 I  build,  this  duty  I  perform,  is  not  for  man,  but  for  the  Lord  Goi^ 
 and  therefore  his  chief  care  is  to  provide  more  precious  materi- 
 als, a  broken  heart  for  fin  in  his  confeffions ,  faith  and  fervency 
 in  his  petitions ,  love  and  thankfulnefs  in  his  acknowledgments  of 
 mercies  received.  ;'  . 
 
 But  when  is  an  evil  end  propounded  iii  this  duty  ?  SH^fi- 
 
 The  end  we  propound  may  be  evil ,  either  intrinfecally ,  wheii      Anfw. 
 the  thing  we  aim  at  is  evil  in  its  own  nature ,  or  elfe  from  fome 
 irregularity  in  placing  it  too  high  or  low  in  our  aim. 
 
 Firft ,  The  ends  that  are  intrinfecally  evil,  to  name  two  ,  firfi  ;         i . 
 When  a  perfon  or  a  people  flhafl  faft  and  pray,  to  cover  and  more 
 flighdy  c^rry  on  :my  wicked enterprize ;  This  is  a  horrid  evil,  a 
 monftrous  abomination  :  What  is  this  but  to  hang  out  the  fign  of 
 an  Angel  at  the  dore,  chat  they  m^y  play  the  devil  within  the  lefs 
 fiifpeded?  yet  fuch  deep hypocrifie  hath  the  hcafrt  ofmar^  dip- 
 covered ,   that  it  dare  comfe  and  lay  its  Cocatrice  egg  under  the 
 very  wing  of  God,  and  make  ufe  of  this  his  folemn  Ordinance,  as 
 an  expedient  to  hatch  their  wicked  defigns.    The  Fox,  they  fay , 
 when  hard  put  to  it ,  will  to  five  himfelf,  fall  in  among  the  dogs, 
 and  hunt  among  them  as  one  of  the  company.  Thus  the  hypocrite, 
 the  better  to  conceal  his  wicked  projtds ,  will  run  among  the 
 Saints,  and  make- as  loud  a  cry  in  this  duty  and  others ,  as  the  beft 
 ofthemall  It  is  the  devils  old  trick,  and  he  hath  learnt  it  hisin- 
 
 O  00  2  ftruments; 
 
68  JVithaU  Prayer  andSupplkatm, 
 
 ftrumcnts,  to  wrap  up  wicked  plots  in  the  gilded  covers  of  Gods 
 Ordinances.    Wh.ic  plotting  and  counterplotting  was  there  be- 
 tween Sachem  the  fon  of  Hamory  and  Simeon  and  Levi}  and  the 
 expedient  which  bothufed  to  accompiifh  their  defignes  was  an 
 Ordinance  of  God-  the  one  hopes  by  fubmitting  to  it,  to  hook  in- 
 to his  hands  the  whole  eftate  ot  facob'i  family,  Shall  not  their  [ub- 
 fiance  be  ours}  and  the  other  perfwades  them  to  it,  that  when 
 they  were  fore  they  might  butcher  them  without  refiiknce.    A  b- 
 JflUrn,^^  he  may  the  betterplay  the  Traitor  ag'inft  his  father, 
 begs  leave  to  pay  his  vow  at  Hebron.     7f^<?^f/ fets  her  crap  for 
 Naboth,  and  that  he  may  the  more  furely  fall  into  herdutche?, 
 ihe  croutcheth  and  humbleth  herfelfeven  before  God  in  a  fall. 
 And  the  demure  Pharifee,  who  bragg'd  fo  much  of  his  farting,  our 
 Saviour  was  bold  to  tell  them ,  it  was  to  devour  the  widows 
 houfes •,  but  as  the  Father  hath  it ,  Manducant  in terr'n  quod 
 apad  inferos  digermt ,  They  devour  on  earth  thofe  morfels,  that 
 will  lie  heavy  on  their  fl:om:^cks  in  hell,  to  be  digefting  to  eter- 
 nity.   Thus  the  hypocrite ,  like  Antichrift ,  fits  in  the  Temple  of 
 God,  and  there  commits  his  execrr.ble  abominations  ,  turning  a 
 houfe  of  prayer  into  a  den  of  thieves.    O  tremble  at  this  greic 
 wickcdnefsl    Itgivesacrimfontindure  toafin,  whenitiscom? 
 mitted  under  the  difguife  of  Religion.     Secondly.,  when  a  perfoc 
 thinks  by  fafting  and  prayer  to  facisfie  God  for  his  fin ,  or  merit 
 any  fivour  at  the  hands  of  God  :  tbisiswicked  and  abominable, 
 and  as  contrary  to  the  nature  of  prayer  as  buying  is  to  begging. 
 The  poor  ({xth  Sol  jmon  )  u/th  entreaties,  Prov.  18.23.  we  do 
 not  ufe  to  p^y  and  pray  too.  When  fob  refolves  on  prayer,  he  re- 
 nounceth  any  plea  taken  from  his;0wn  righteoufnefs ,  fvhom 
 thpugh  I  were  righteous  ,  yet^ou/d  Inot  anfwer,  but  I^^ofildwake 
 fftpflication  to  my  judge,  fob  g.i$.  W?  cannot  hive  the  benefit  of 
 the  throne  of  grace,  till  we  quit  our  legal  plei.  .  Chrift  indeed 
 pleads  as  righteous ,  and  therefore  defires  whit  he  asks  for  us  as- 
 juft  ,  becaufe  he  hath  p'.id  for  it ;,  but  we  pray  as  finners ,  and 
 therefore  crave  all  as  mercy  •  yea,  though  we  pleid  Chrifts  me- 
 rit, becaufe  he  is  the  greateft  and  freeft  gift  of  all  other.  Yet  fuch 
 is  the  pride  of  mans  heart ,  that  he  had  rather  pi  -y  the  Merchant, 
 ^nd  iruck  his  duties  for  Gods  bleflings,  than  be  thought  to  receive 
 th'^m  gratis .     This  was. the  temper  of  the c irnal  fe'^s,  they 
 thought  to  pacifie  God  for.  their  fin ,  as  facob  his  angry  brother, 
 
 with 
 
fFith  all  Prayer  andSupphcathn .  a^q 
 
 with  the  droves  and  flocks  of  duties ,  which  they  prefented  him 
 with ,  and  ihought  iheir  fervices  undervalued  when  they  were 
 not  ace -p:ed  for  good  payment^  hence  cheir  bold  expoftuhting 
 the  cafe  with  the  Lo;d  ,  fvhercfore  have^  ivefafied^  and  thoft  fee  ft- 
 not  ?  'therefore  have  rpeaffliciedoar  foals^  and  thontakefl  noknoTV- 
 ledge  ?  Ifa.  58.  3.  fuch  -  tiigh  opinion  they  hjd  of  themfelves. 
 6  cake  heea  of  this,  pride  turns  in  Ordinance  inco  an  Idol.  God 
 accepts  our  fafts  and  pniyers,wlienulcd  iorhumiliuion  ,  but  ab- 
 hors them  when  we  bring  them  for  our  jullification.  The  Pharifee^ 
 himfelfbyhis  proud  brags,  h  0  wo  ft  he  fafted  ,  while  the  poor 
 Publican  goc  the  prize  by  a  humble  confcflion  of  his  fin,  Z,^'^  18 . 
 He  that  thinks  to  wa(h  his  face  with  puddle  water ,  inrtead  ot  ma- 
 king it  clean  willleave  itfoule-- truly  our  bell  teal's  are  no:  over- 
 clean,  and  can  they  mike  us  clean  that  need  themfelves  to  be 
 wa{hed>  Holy /(j^durlt  not  rely  on  his  punty  ,  Iflw.ifhmyfclf 
 TvithfneiP-water  ,  andmakj  my  hands  never  fo  clean,  yet Pj Alt  thou 
 plunge  me  inthe  dltch^and  my  ovpn  cl  ,athes  jhall  abhor  me.  For  he  is 
 not  a  man  as  I  am  ^  that  Ifho-Jdanfyver  him  ,  andwejhould  come 
 together  in  judgment,  ^<y^  9.  3  o,  5  i ,  3  2. 
 
 .  Secondly ,  Theendmay  be, t^iough  not  intrinfecaily  evil,  yet 
 evil  fromfome  irregularity  in  mifpl  xing  it  •  as  when  we  mike 
 that  our  ultimite  end,  \vhich  fhould  onely  be  our   fubo^di- 
 nace  end  in  the  duty.    That  which  would  b:  lawful  ftanding 
 inits proper  place,  becomes   finiut  when  the  ultimate  end  is 
 crowded  down  to  mike  room  for  that.  The  glory  of  God  is  to  be 
 the  ultimate  end ,  not  onely  in  every  duds  ofworfhip ,  but  in  all 
 our  common  adions  alfo  ,  evea  to  eating  and  drir;king ,  thofe 
 low  adions  ar^  to  bcelevited  to  this  high  end,  1  Cor.  10,  31. 
 and  good  reafonhe  (houldb^oar  u:moft  end,  from  whom  we 
 received  our  beginning ,   all  things  are  of  him  ,  and  therefore  fit 
 theyftiould  be  fo //;/«•,  the  River-wacereTi pries  it  felfin:o  the. 
 bofom  of  the  Sea,  from  whence  it  flows.     Nowif  we  ii'Q  to  hivc 
 fo  high  an  end  in  our  loweii  actions ,  then  furely  in  our  higheft , 
 and  f^ch  are  ads  of  worship,  in  which  we  have  immediately  to 
 do  with  God  ,  and  are  thenc:  called  Prifts^  to  ofcr  up  fpiritual 
 fucnfices.dcc.ptable  to  Godbyjeftts Chrifi   i  Pet.i.  5.    There.is 
 indeed  another  end  alfo  for  which  Ordin.inces  are  appointed,: 
 t;it.  to  be  conduit-pipes  for  conveighing  Jl  kind  of  bleflings 
 from  God  un:o  us  •  but  this  is  an  inferior  end,  and  to  be  fubordi- 
 
 nated 
 
410  ^^^  ^  Prayo'  and  Suf plication. 
 
 nateck  to  the  former,  ftrelfcwcmake  the  glory  of  God  an  un- 
 derling to  our  particular  good,  which  God  will  not  endure.  Pof- 
 fibly  we  are  in  fome  great  afflidion ,  this  fets  us  to  prayer  for  de- 
 liverance, thus  far  we  keep  our  way-,  but  then  we  turn  afide,  when 
 our  deliverance  is  more  regarded  by  us  then  his  glory ,  this  is  to 
 fetthe  Subjed  in  his  Princes  chair,  Vti  Decent  frmmHr  mmdo 
 to  make  ufe  of  God,  that  wemay  enjoy  the  creature.  Beware  ot 
 this.  What  ever  we  prefer  in  our  defires  above  the  glory  of  God, 
 is  an  idol-worlhip  by  us.     The  heart  can  engrave  as  well  as  the 
 hand ,  and  an  idol  in  the  heart  is  as  bad  as  one  fet  up  in  the 
 houfe. 
 S^(fl'         But  how  may  I  find  whether  the  glory  of  God ,  or  the  particu- 
 lar good  thing  I  pray  for ,  be  that  which  make  my  chief  end  in 
 duty  ? 
 Anfrv.  It  may  be  difcovered  two  ways ^  Firfi,  By  thy  carriage  in  pray- 
 
 er. Secondly,  after  prayer. 
 j^  Firft,  By  the  carriage  of  thy  heart  in  duty  ;  if  the  glory  of  God 
 
 be  chiefly  aimed  at  by  thee,  tnis  will  give  a  tinAurc  to  the  whole  » 
 duty,  and  be  influential  into  every  part  ofit^  thou  wilt  fuit  thy 
 requefts  to  this  end.    For  as  the^e  is  a  fecret  force  from  the  arm 
 ( that  draws  the  bo  we  )  inipre(kd  on  the  arrow ,  which  carries  it 
 to  the  mark  aimed  at  by  the  fhooter--,  fo  there  is  a  fecret  power 
 which  carries  the  foul  out  in  duty,  toadfuitably  to  the  end  he 
 chiefly  propounds,  and  defires  to  obtain;  forno  man  would  wil- 
 lingly obftrud  and  hinder  what  above  all  he  wiflieth  for.     We 
 willfuppofe ,  pardon  of  fin  is  the  mercy  thou  prayeft  for ;  now  if 
 thou  defirefi  finccrely  the  gloiy  of  God  as  well  a?  this  mercy, 
 yea,  ibove  it ,  this  will  dired  thee  in  thy  confeflion  of  fin ,  to  af- 
 flidthy  foul  more  for  the  diihonor  thou  haft  by  it  reffededon, 
 God,  then  the  wrath  thou  hall  incurred  thy  felf     So  in  thy  peti- 
 tion, thou  dareft  not  beg  thy  pardon  on  terms  that  were  difho- 
 norable  for  God  to  give  it  on ,  but  will  defirethe  mercy  in  fuch 
 a  way,  as  his  glory  may  be  both  fecured  and  advanced.  Now  God 
 cannot  pardon  the  fin  of  an  impenitent  wretch ,  that  holds  ftill  the 
 love  and  liking  of  his  luft ,  without  infinite  wrong  to  his  glorious 
 Name.    And  therefore  if  his  glory  be  fo  high  in  thy  eye  as  thou 
 fayeft ,  thou  wilt  cry  as  earneftly  for  his  fandifjring  grcice ,  as  for 
 pardoning  mercy ,  and  not  meerly  becaufe  thou  canft  not  have 
 pardon  without  ic  (z%  a  fick  man  defiros  a  ^jttcr  potion  to  fave  his 
 
 life. 
 
With  all  Prayer  and  Suppbcation.  47 1 
 
 life,  not  that  he  loves  it }  but  becaufe  by  it  thou  (halt  be  fitted  to 
 gionfie  him. 
 
 Secondly,  It  may  be  difcovered  by  thy  carriage  after  duty,  and         2^ 
 that  in  two  particulars :  Firfi^  when  the  mercy  prayed  for  is  ob- 
 tained.  If  thou  didrt  chiefly  aim  at  theclory  of  God  in  begging 
 it,  thy  chief  care  will  be  to  lay  it  out  for  his  glory  now  thou  haft 
 iCj  whereas  he  that  aimed  at  himfclf  in  praying  for  it,  will  as  little 
 regardGod  intheufingofit,ashedidin  beggingit.  Itisnatural 
 for  things  to  refolve  into  their  principles.    The  child  that  Hokho, 
 obtained  of  God,  (he  dedicates  unto  the  Lord,  and  why  ?  but  be- 
 Qauk  this^  was  her  end  in  prating  for  him ,   i  Sam.  i .  1 1 .  com- 
 pared with  28.  When  David's  prayer  is  heard,  and  he  delivered , 
 mark  what  his  refolvefromthisis,  I^'illwalk^hefore  God  inthe 
 landof  the  livings  Pfal.  1 1 6,  9.    and  again  ,  O  Lord^  truly  I  am 
 thjfervant  ^thouhafi  loofedmj  bortds^V€rfM6.     He  returns  the 
 mercy  to  God,  by  improving  it  for  him  in  a  holy  life :  How  can 
 we  think  he  aimed  at  the  glory  of  God  in  praying  for  health,  that, 
 runs  away  from  God  asfoon  as  he  is  fet  upon  his  leggs  ?  or  in 
 praying  for  wealth,  that  lays  it  out  upon  his-lufts  ?  Secondly^  When 
 the  things  prayed  for  is  denyed.    He  that  aims  fincerely  at  Gods 
 glory  in  prayer  for  a  mercy  ( I  fpeak  now  of  fuch  mercies  as  are 
 but  conditionally  pronufed  )  he  will  chcarfuily  fubmit  to  the  will 
 ©f  God  in  a  denial  thereof,becaufeGod  can  in  fuch  petitions  glori- 
 fie  himfelf,  by  denying  as  well  asgranting  them,    David  prayed, 
 andfafted  for  the  life  of  his  fick  child ,  it  dies  notwithftanding ; 
 now  does  this  denial  m"kehim  fallout  with  God?  is  he  cl:'.mo~ 
 rousand  difcontent  ?  No,  it  raiferfi  no  ftorm  in  his  heart,  or  lour- 
 ing weather  in  his  countenance  to  hinder  him  in  the  fervice  of 
 God  i  he  waflieth  his  tears  from  his  blnbberM  cheeks ,  changes 
 his  apparel,  and  goes  cheerfully  into  thehoufeofGod  andwor- 
 fhippeth  ,  2  Sam.  12.  20.  ib  powerfully  did  the  will  of  God  de- 
 termine his  wiH .     Thus  as  the  heavenly  bodies  are  by  the  ^rimum 
 w5^//f  earned  contrary  to  their  paracular  inclination ,  fo  grace  in 
 a  Saint  over-rules  his  natural  aflfeAion,  and  carries  him  into  a 
 compliance  with  the  will  of  God  when  it  crofTech  bis  own.     Our 
 blefled  Saviour  had  natural  afFcdions ,  which  made  him  pray  the 
 bitter  cupofhispafiion might, ifponible,pafs from  bim.,yet  not 
 fo,  but  he  w?.s  will  ng  to  take  a  denial ,  and  therefore  d.Tires  his 
 Father  to  glorific  hinSclf,  though  it  were  by  taking  away  his  life, 
 ?Aia.27,28.  '  The 
 
1^74  ^^^^^  all  Frayef^  atidSuppliciiion. 
 
 2. 
 
 J. 
 
 The  fecond  thing  thou  art  to  do,  having  fix'd  thy  end  right,  '^ 
 to  make  a piivie iearch  into  thy  htarc and  life,  whereby  thoU 
 niaift  be  enabled  more  tully  and -feelingly  to  lay  open  chy  con- 
 dition before  theLordi  -  Now  there  are  three  heads  of  enqmrie 
 thou  rrctogo  upon:  /';>/,  For  the  fins  thou  ha<l  committed. 
 Seccndh ,  For  th  =  mercies  thou  hj.ft  received.  Thir^/j ,  For  the 
 wanLS  thou  lieft  under. 
 
 Firft,  For  the  fins  thou  haft,  committed.  The  great  bufincfs 
 of  a  iaft  lies  in  the  pradice  of  repentance,  and  this  cannot  be  done 
 without  a  narrow  fcrutinie  of  the  heart :  Let  mjearch  and  try  our 
 ways  J  and  turn  again  to  the  Lord,  Lam.  3 .  40.  The  Thief  muft  be 
 found  before  he  can  be  tried ,  and  tried  before  he  is  condemned 
 and  executed.  Some  fins  no  doubt  may  be  taken  and  apprehended 
 with  little  pains,  but  if  thou  beeft  true  to  God  and  thy  own  foul , 
 thou  wouldft  not  willingly  let  any  of  the  companie  efcape.  How 
 canft  thouexpe<ft  pardon  for  any,  that  defireft  not  jufticcon  all  ? 
 and  how  cr.nft  thou  fay,  thou  defireft  juftice  on  thofe  fins ,  which 
 thou  endeavoureft  not  to  apprehend  ?  That  Conftable  that  having 
 a  hue  and  cry  brought  him  tor  a  pack  of  Thieves,  and  lets  any  get 
 away  rather  thanhe  will  rife  to  fearch  for  them,  fhews  his  ze.l 
 to  juflice  is  little.  I  do  not  fay,  thou  wilt  be  able  to  find  all ,  it  is 
 enough  if  by  thy  diligence  thou  giveft  proof  of  thy  fincerity ,  that 
 thou  wouldft  not  conceal  any.  Set  thy  felf  therefore  in  good 
 earneft  to  the  work  •,  befet  thy  heart  and  life  round,  as  men  would 
 do  a  wood  where  murderers  are  lodg'd  j  hunt  biick  to  the  feve- 
 ral  ftages  of  thy  life,  youth,  and  riper  years,  all  the  capacities  and 
 relations  thou  haftftoodm-  thy  calling  general  and  particular, 
 everyplace  where  thou  haft  Uved,  and  thy  behaviour  in  them. 
 Bid  memory  bring  in  its  old  records,  and  read  over  what  piffa- 
 ges  are  there  written  -,  call  conference  in  to  depofe  what  it  knows 
 concerning  thee,  and  encourage  it  to  fpeak  freelie  without  minc- 
 ing the  matter.  And  take  heed  thou  doft  not  fnib  this  witnefs , 
 asfome  corrupt  Judges  ufe,  when  they  would  favour  a  badcaufe, 
 or  give  it  fecret  inftruftions ,  ^s  David  ^dfoaif ,  to  deal  gently 
 with  thee.  Be  willing  to  have  thy  condition  opened  fully ,  and  all 
 thy  coverings  turn'd  up^  for  many  times  foul  defignes  are  hid  with 
 fair  pretences.  As  the  Barrels  of  powder  in  tht  Parliament  cellar 
 under  coals  and  billets.  Now  when  thou  haft  gone  as  far  as  thou 
 canft ,  begging  Heavens  help  in  the  thir^  to  fearch  and  try  thee , 
 
 whether 
 
With  all  Prayer  aod  Supplication.  Ay  a 
 
 whether  there  be  any  further  wickednefs  that  thou  haft  rot  found 
 out,  then  burden  thy  foul ,  judge  thy  felf  for  them  with  a/i  the 
 brokennefs  of  heart  thou  cnnftget,  juflifying  t^od  in  tliefen- 
 tenoc  denounced  ag.ilnft  thee  for  them.  Ocd  will  have  thee  lay 
 thy  neck  on  the  block  ,  though  he  means  not  to  give  the  ftroak. 
 In  a  word ,  Labour  in  thy  meditations  to  give  evtry  fin  its  due  ac- 
 cent, and  iuffer  thy  thoughts  to  dwell  on  them,  till  thou  findeft 
 the  hre  of  thy  indignation  kindle  m  thy  heart  againfi  them ,  yea, 
 flame  forth  into  fuch  a  holy  zcjI  againft  them  ,  as  makes  thee 
 put  thy  felf  under  an  oath  to  endeavour  their  utter  ruine  and  de^ 
 ltrud:ion.  Then  thou  art  fit  to  beg  thy  own  life,  when  thou  hafi: 
 vowed  the  death  of  thy  fins. 
 
 2.  Mercy  received.    Thou  haft  thefe  (  at  leaft  the  moft  fignal         zl 
 inftancesofthem^  upon  the  file,  unlcfs  thou  beeft  a  very  bad 
 husband  for  thy  foul.  If  God  thinks  fit  to  bottJe  his  Saints  tears 
 they  furely  (hould  not  forget  to  book  his  mercies.  Now  there  arc 
 fome  fpccial  feafons ,  wherein  the  Saint  (hould  take  down  this 
 Chronicle  of  Gods  mercies,  to  read  in  itj  and  this  is  one,  when  he 
 is  to  engage  in  this  extraordinary  dury ,  Firfi,  as  the  moft  effe- 
 dual  means  to  melt  his  heart  for  fin.     Mercy  gives  the  greateft 
 aggravation  to  fin ,  and  therefore  muft  needs  be  the  moft  power- 
 fijil  inftrument  to  break  the  heart  for  fin  :   With  this  God  doth 
 reproach  finning  7/r<?f/,  Dojoh  thmre^^mte  the  Lord ,  Ofoolljh 
 people  and  unrvife,  Vent.  iz.6.    they  could  not  have  been  evil  to 
 fuch  a  hdghth,  if  God  had  not  been  fo  good  to  them.    When 
 God  would  break  the  foar  of  his  peoples  fin ,  he  compounds  a 
 poultis  with  his  choiceft  mercies,  and  lays  this  warm  to  their 
 hearts.    D^t/jW  had  fate  many  months  under  the  Ledures  of  the  ' 
 Law,  unhumbled  for  his  bloody  complicated  fin;  hut  Nathaft'n 
 fent  to  preach  a  rehearfal  Sermon  to  him  of  the  many  mercies 
 that  God  had  graced  him  with ,  and  while  thefe  coals  are  pouring 
 on  his  head,  his  heart  difTolves  prcfcntlie,  2  Sam.  12.    The  frolt 
 feldom  is  quire  out  of  the  earth  ,  till  the  Sun  hath  got  fome  power 
 in  the  fpring  to  difTol ve  its  bands  ^  but  then  it  fets  i  t  going :    Nei- 
 ther  will  the  hardnefs  of  the  heart  be  to  any  purpofe  removed  un- 
 til the  foul  be  throughly  warmed  with  tlie  fenfe  of  Gods  mercies. 
 B^kj  20. 43.    There  Jhallje  remember  your  ^ays ,  and  all  your 
 doings  rvhereinycH  have  been  defiled ,  andyeJhaU  loath  your  f elves 
 inyour  oTvn  fight.  Where  is  that  there?  but  when  amidft  the 
 
 Ppp  thougkts 
 
Ifith  aJlTrayerandSupplicatioH, 
 
 thoughts  of  bis  mercies,  as  by  the  context  is  manifeft.    A  pardon , 
 from  the  Prince  hath  made  fomewcep,  whom  the  fighc  of  the 
 block  and  ax  could  not  move.    Sight  of  wrath  inflames  the  con- 
 Icience,  butfenfe  of  mercy  kindly  melts  the  heart,  and  over- 
 comes the  will.  Secondly,  as  a  neceflary  ingredient  in  all  our  pray- 
 ers ,  Let  jf our  requefis  be  made  k^own  mth  thankj^iving ,  Phil.  4. 
 This  fpice  muft  be  in  all  our  offerings.     He  that  prays  for  mercy 
 he  wants,  and  is  not  thankfiil  for  mercies  received ,  he  may  fecm 
 mindful  of  himfelf ,  but  he  is  forgetful  of  God ,  and  fo  takes  the 
 right  courfe  to  ftiut  his  prayers  out  of  doors.     God  will  not  put 
 his  meixies  into  a  rent  purfe,  and  fnch  is  an  unthankful  heart ,  for 
 it  drops  them  foon  out  of  his  memory. 
 
 3 ,  Thy  wants.  Before  the  Tradefman  goes  to  the  fair,  he  looks  . 
 over  his  (hop ,  that  he  may  know  what  commodity  he  moft  lacks. 
 Thou  goeft  to  this  dutie  to  furnilb  thy  felf  with  the  graces  and 
 mtrcies  thou  needcft,  is  it  not  neceflairy  then  to  fee  what  thy  prc- 
 fent  iloreis?  what  thy  pcrfonal  and  what  thy  relational  needs  ase? 
 not  forgetting  thepublick,  in  whofe  peace  tc  happinefs  thou  art  fo 
 much  concerned,  for  if  this  Ship  fink,  thou  canft  not  be  fafc  in  thy 
 private  Csbin.To  leave  all  thefe  10  occur  &  overtake  thee, without 
 charging  thy  thoughts  with  them  by  previous  meditation ,  is  too 
 high  a  prefumption for  a fober  Chriftian  to  take  up..  Befides,  thy 
 affcAions  need  help  as  well  as  thy  memory  ^  nay,  we  may  foonei; 
 bring  our  fins  and  wants  to  mind,  than  lay  them  to  heart;  it  is 
 cafier  to  know  them ,  than  knowing  them  to  be  deeply  affeded 
 with  them :  and  we  do  not  come  in  prayer  to  tell  God  a  bare  fto- 
 ry  of  thefe  things ,  but  feelingly  and  affectionately  to  make  our 
 moan  and  comphint,  with  deep  fighs  and  groans  to  him,  that  can 
 pardon  the'one,  and  relieve  us  in  the  other. 
 
 Thirdly,  When  thou  haft  upon  this  fcratiniek'mdled  thy  affe-. 
 ftions,  with  the  bellows  of  meditation ,  into  a  deep  fenfe  of  thefe 
 things,  then  furnifli  thy  felf  with  Arguments  jfrom  thcPromifes 
 to  enforce  thy  prayers,  and  mikc  them  prevalent  with  God.  The : 
 promifts  are  the  ground  of  faith ,  and&ith  when  ftrengthencd  , 
 will  m  ike  thee  fervent ,  and  fuch  fervency  eyer  fpe ;  ds ,  and  re- 
 tarns  with  viftone  out  of  the  field  of  prayer  :   Tie  efe[}/falfer'  ■ 
 vent  prayer  of  a  right eom  man  availeth  much^  fam.  5,     Words  in 
 prayer  are  but  as  powder ,  tbepromife  is  the  bullet  that  doth  the 
 execution,  faith  the  grace  that chargcth  the  foul  with  it,  andfer-  . 
 
 Y^nci^^. 
 
_^____    .    1     III  —    -  J I    I       nil 
 
 With  all  FrayerandSuppUcatioiu  47$ 
 
 vencie  that  gives  fire  and  difchargeth  it  into  Gods  bofom  with 
 fuch  a  force ,  that  the  Almighty  c- nnot  deny  it  cntrcince ,  becaafe 
 indeed  he  will  not.  Now  as  he  is  an  imprudent  Souldier  that  leaves 
 his  bullets  to  be  all,  or  fitted  to  the  bore  of  his  piece,  till  he 
 eomes  into  the  field:  foheanunwileChriftianthatdoch  not  pro- 
 vide and  fort  promilesfuitable  to  his  condition  and  reqaeft,  be- 
 fore he  cng  '.geth  i n  fo  folemn  a  fervice.  Daniel firft  fearchec h  out 
 the  promife ,  whac  God  had  engaged  himfeif  to  do  for  his  peo- 
 ple, as  alfo  when  the  date  of  this  promife  expired  ;  and  when  by 
 meditation  and  ftudy  upon  it  he  nad  raifed  his  heart  to  a  firm  be- 
 lief tliereof  then  he  lets  upon  God  with  a  holy  violence  in  prayer, 
 and  prelletn  him  clofe,  not  onely  as  a  merciftil  God ,  but  rignte- 
 ousalfo,  to  remember  them  now  the  bond  of  his  promife  was 
 coming  out ,  O  Lord,  according  to  all  thy  righteoufnefs ,  Ikefeech 
 thee  let  thine  Anger  and,  thy  fury  be  turned  ay^ay  from  thy  City  fcr 
 rnfalenfy  &c.  Dan.  9.  r  (5.  The  mightier  any  is  in  the  Word ,  the 
 more  mighty  he  will  be  in  prayer. 
 
 * '•<5  ^<^ 'iK  «^  ^  ^  «< '»'» ^  ^  «^  ^  ^  ^  ^  «»:•*  ^.><>» 
 
 CHAP.  XLIX- 
 
 Dire&ions  to  be  obfirvedwy  and  after  the  Duty, 
 
 HAving  difpatcht  the  preparatory  dif edions ,  now  I  come      rCnn   ^ 
 tothofe  that  arc  to  beobfcrved  in  the  duty  it  felf>     lJ*^f^f>2,r 
 and  becaufe  thofe  will  ferve  for  thispurpofe  which  are 
 given  in  another  place  for  the  dutie  of  praier  in  general, 
 I  (hall  name  buta  few,  and  thofe  briefly. 
 
 Sect.    I. 
 
 WHen  the  time  to  engage  thy  felf  in  this  ettraordinary  duty        ,; 
 is  come,  beware  thou  ictteli  not  upon  it  in  the  confidence 
 of  thy  preparation ,  whatever  thy  care  or  fuccefs  therein  hath 
 
 Ppp  2  bcca 
 
-5  ^^^^  ^^  Prayer  and  Supplkatm, 
 
 been.    What  a  worchie  Do^or  dire<^ed  Minifters ,  as  to  their 
 preaching,  is  applicable  to  Chhftians  as  to  their  praying  •  Ke  bad 
 them  ftudy  for  their  Sermons  as  if  they  expeded  no  divine  afii- 
 ftance  in  the  Pulpit  •,  and  when  they  came  into  the  Pulpit,  to  caft 
 therafelves  upon  divine  aififtance  as  if  they  had  not  fludied  at  all. 
 Thus  prepare  before  thou  comeft  to  faft  and  pray  ,  .as  if  thou  were 
 tomeetnofurcheraffiftanceintheducy-  but  when  thou  comeft 
 to  the  performanceoftheduty ,  cilUhyfelf  wholly  upon  divine 
 afTiftance  as  if  thou  hadft  not  at  all  prepared.    I  know  n  ot  which 
 of  the  two  doth  wonl ,  he  that  prefumes  upon  Gods  a(iiitance  ja 
 this  oreac  work  without  preparation ,  or  be  that  prefumes  on  his 
 preparation,  and  re'ies  not  after  he  hath  done  his  befl:  endeavour 
 on  the  gracious  afliftance  of  God.    The  firft  fhews  he  hath  but 
 mean  thoughts  of  this  folemn  Ordinance,  yea,  low  and  unworthy 
 thoughts  of  the  great  God,  with  whom  he  hath  to  do  in  it  •  and 
 the  other  too  high  thoughts  of  himfelf.     What  though  now^ 
 Chriftian,  thou  marcheft  in  goodly  array,  and  thy  heart  in  order , 
 howfoonabsmayallthy  preparation  be  routed,  and  thy  chari- 
 ot-wheels   which  thou  haft  taken  [o  much  psins  to  oyl ,  be  fet 
 faft  or  knockM  off?  Now  thy  thoughts  ar^  united ,  thou  think- 
 cft'  doft  thou  know  where  they  will  be  a  few  minutes  hence,  if 
 thy  God  help  thee  not  to  keep  them  together  ?  Thou  canft  as  ea- 
 fily  hold  the  four  winds  in  a  bag,  as  keep  the  thoughts  of  thy 
 fluid  mind  from  gadding.     Now  thy  affeaions  arc  wound  up  to 
 fomeheigbt,  but  canft  thou  hold  the  peggs  from  flipping?  Can- 
 not God  wither  thy  hand  w"hilc  thou  ftretcheft  it  out  in  prayer., 
 make  thy  tongue  faulter  when  thou  wouldft  m:ikeufeofit,  yea, 
 fof^erafuddaindamp  to  fall  upon  thy  fpirit  that  (hall  chill  all 
 thy  affedions ,  and  l^ave  thy  heart  as  cold  as  a  ftone  in  thy  bo> 
 fom  >  Surely  man  at  his  heH  eftate  is  vanity.     And  this  in  regard 
 of  the  temper  of  his  fpirit ,  as  well  asin  the  conftitution  of  his  bo. 
 dy   and  other  his  worldly  advantages;    How  oft  do  we  fee  the 
 si&s  of  his  mind,  and  the  vivacity  of  his  graces ,  fade  and  wither 
 in  one  duty  ?  which  n  another ,  when  the  Spirit  of  God  vouch- 
 fafed  his  gentle  bre:th  to  quicken  them,  did  flourifli,  and  fend 
 forth  their  fragr^ntfpices  in  abundance?   O  do  not  then  applaud 
 thy  felf  in  thy  gourd  ,  which  may  fo  foon  be  fmitten ,  neither 
 commit  fo  grei. t  an  adventure  as  the  fucceflc  of  this  duty  is  in  the 
 leaking  bottom  of  thy  own  preparation, , 
 
 Secondly, 
 
VFith  all  Prayer  and  Supplicatm,  477 
 
 2. 
 
 Secondly,  Pray  often  rather  then  very  long  at  a  time.  It  is  hard 
 to  be  very  long  in  prayer,  and  not  flacken  in  oqr  aflfedioijs.  Thofc 
 watches  which  are  rnjide  togo  longer  than  ordinar)' at  one  wind- 
 ing, do  commonly  lofe  towards  th^^  end.  The  flefh  is  weak,  and 
 if  the  fpints  ofthe  body  tire  ,  the  foul  that  rideth  on  this  bead 
 muft  needs  be  caft  behind.  Our  Saviour  when  he  prayed  for  his 
 life,  we  find  him  praying  rather  often  than  long  at  once.  He  who 
 in  a  long  journey  lights  often  to  let  his  beait  take  breath,  and 
 then  mounts  upon  him  again,  will  get  to  his  journeys  end  may  be 
 fooner  ,  than  he  that  puts  him  beyond  his  ftrengch.  Efpccially 
 obferve  this  in  fecial  prayers ,  for  when  we  pray  in  company,  we 
 muft  confider  them  that  travail  with  us  in  the  duty  ^  zsfacob  faid, 
 /  "ttvV/  lead  onfoftly  oi  the  children  are  able  to  endure.  Yet  I  fpeaic 
 rot  this  that  you  fhould  give  any  check  to  the  Spiri,t  of  God  in 
 his  afliftances ,  which  fome  time  come  foftrong ,  that  the  Chri- 
 ftianis,  as  it  were,  carried  with  a  full  fore-wind  ,  and  hath  the 
 labour  of  tugging  at  the  Oar  faved  him,  the  fhip  ofthe  foul  goes 
 with  moft  facility  when  with  moft  fpeed^  fuch  afliftances  lift  both 
 the  perfon  praying ,  and  thofe  that  joyn  with  him  (\i  gracious , 
 and  under  the  fiime  quicknings )  in  a  manner  above  all  wearinefs. 
 The  Spirit  i)rings  fpirits  (  affcdions  I  mean  )  with  him.  Such  a 
 foul  is  like  a  veffel  that  runs  full  and  frefli ,  what  pours  from  him 
 is  quick  and  fpiritful :,  whereas  at  another  time,  when  the  Spirit  of 
 God  denies  thefe  afliftances  ^  his  prayer  taftes  flat  to  his  own  p> 
 lat,  if  not  toothers.  •  - 
 
 Thirdly,  Be  very  Careful  to  approve  thy  fciffuthful  in  thefouL         5 
 humbling  work  ofthe  diy  •  letthyconfeflioas  be  free  and  full , 
 the  fcnfe  thou  haft  of  thy  fins  be  deep ,  and  thy  forrow  for  them 
 fincere  and  Evafigdical  ^  for  as  thouquitteft  thy  felfin  this,  fo 
 thou  wilt  be  in  all  the  other  parts  ofthe  duty:  If  thou  confefleft  lin 
 feelingly,  thouwiltprayagainft  it  fervently-  if  thy  forrow  be 
 deep  ,  and  rea-ch  to  thy  very  heart  and  fpirit ,  then  thy  petitions 
 for  pardoning  mercy,  and  purging  gractf,  will  alfo  come  from  the 
 heart,  be  cordial,  warm,  and  vehement  :  Whereas  he  that  melts 
 notinconfeflionoffin  ,  willfreezinhis  prayers  that  he  puts  up 
 agamftit,  if  his  tears  befalfe  and  whoi-ifh,  Uchrv^A  mentiri' 
 dd^a ,  his  defires cannot  be  true    Why  do  men  ask  In  their  peti- 
 tions that  grace  which  they  do  not  intheirhe,rcsdefire,  bucbe- 
 ■c;Hife  they  do  not  feel  tbeimart ,.  andare  not  loathed  with  the. 
 
 evil; 
 
478  With  all  Prayer  and  Sufflication. 
 
 evil  of  their  fins  that  they  confefs.    Thus  many  con  fcfs  their  finf, 
 as  beggars  fometimcs  (hew  their  foars,  whicn  they  arc  not  wil- 
 ling to  have  cured.  Again,  as  thou  art  in  thy  confeflion  of  fin  ,  io 
 thou  wilt  be  in  thy  acknowledgments  of  mercy-  the  lower  thou 
 falleftintheabafementof  thy  felf  for  th^' fins,  the  higher  thou 
 wilt  mount  in  thy  praifes  for  his  mercies.   The  rebound  of  the  ball 
 is  fuitsble  to  the  force  with  which  it  is  thrown  down.  The  deeper 
 the  bafe  is  in  confeflion ,  the (hriller. will  the  treble  of  thy  praifes 
 be,  for  thefe  mutually  aggravate  one  another.    The  greater  our 
 mercies  are,  the  greater  are  our  fins,  and  the  greater  our  fins,  the 
 greater  are  the  mercies ,  which  notwithftanding  them  our  good 
 God  vouchf  ifeth  usi  So  that  the  fenfe  we  have  of  one  muft  needs  be 
 in  proportion  to  the  other  •,  as  we  are  affllded  for  fin,  fo  will  we 
 be  a^edcd  with  mercy. 
 
 Fourthly,  Improve  the  intervals  of  prayer  with  feaibnable  and 
 fuitable  meditations ,  that  thou  maift  befitted  to  return  to  the 
 work  with  more  life  and  vigour.    Meditation  is  Prayers  Hand- 
 maid, to  wait  on  it  both  before  and  after  the  performance.   It  is  as 
 the  plough  before  the  fower ,  to  prepare  the  heart  for  the  duty  of 
 prayer,  and  the  harrow  to  cover  the  feed  when  'tis  fown.   As  the 
 hopper  feeds  themill  with  grift,  fo  doth  meditation  the  heart 
 .witn  matter  for  prayer.  Now  if  it  be  necefTary  that  titou  fhouldft 
 ".  confider  before  duty  what  thou  art  to  pray,  then  furely  after  du- 
 ty to  makerefledion  on  thy  felf  how  thou  didft  pray.  The  mill 
 may  go ,  and  ye:  no  corn  be  ground.    Thus  thou  maift  poffibly 
 confefs  many  fins ,  and  yet  thy  heart  be  broken  and  ground  with 
 fcrrowfor  none  of  them  all-,  thou  maift  pray  for  many  graces, 
 and  cxercife  little  or  no  grace  in  thy  praying  for  them  (thy  heart 
 being  b  zy,  and  putting  no  weight  to  the  work  )  ^vithout  which 
 thefe  fpices  are  not  broken ,  and  fo  fend  not  forth  their  fweet 
 favour.  Look  therefore  back  upon  the  paft  duty,  and  obfcrve  nar- 
 rowlie  what  the  behaviour  of  thy  heart  was  in  it  ^  ifthoufindeft 
 it  to  have  been  lazie ,  and  drew  loofein  its  gears,  or  plaid  the 
 truant  by  gadding  from  the  work  with  impertinent  thoughts-  in 
 a  word,  if  under  the  pov/erofanyfinfuldiftemper,  befure  at  thy 
 return  to  the  doty  of  prayer,  that  thou  chai^ft  this  home  upon 
 thyfelfwithfhameandforrow-Tbis  is  the  omy  way  to  ftayGods 
 hand ,  and  (top  him  from  commencing  a  fiiit  againft  thee :  Ifve 
 judgiottrfiheswcithUlmt  k  judged,  i  Cw.  1 1.  Jl.    Vhtdejinit 
 
 jttfiitia. 
 
If^ith  all  Prayer  and  Suppbcatm,  479 
 
 jftflitia^  incifit  judicium^  If  we  do  not  juftice  on  our  felves ,  then 
 God  will  right  himfelf  as  well  as  he  can.     Indeed  thou  canft  not 
 in  faith  pray  for  pardon  of  thefe  fins,  till  thou  haft  fhewn  thy 
 felf  on  Gods  fide  ^  by  entring  thy  protcft  againft  them.     Mofes 
 took  the  right  method ,  he  cxpreft  his  zeal  foft  for  God  againft 
 JfraflsfmohhegeUenCalf,  and  then  fell  hard  to  the  work  of 
 prayer  to  God  forthepirdon  of  it;  He  durftnot  open  his  lips 
 forthem  toGod,  till  he  had  vented  his  zeal  for  God  ,  Exod.'^z. 
 26.  compared  with  30,31  verfes.    And  if  he  took  this  courfe 
 when  to  intercede  for  others  ,  much   more  then  (honldft  thou  • 
 when  to  pray  for  the  pardon  of  thy  own  fin.  ^ 
 
 .^_g-4;»,If  upon  this  review  of  thy  prayer,  thou  findeft  thy  heart 
 was  warm  in  the  work,  that  thy  affeaions  flowed  out  to  God, 
 and  his  reciprocated  love  again  by  unbofoming  himfelf  to  thee , 
 take  heed  thit  no  fe<:ret  pride  robs  thee  of  thy  new- got  treafurej 
 be  humble  and  thankful,  remembring  they  were  not  thy  own 
 wings  on  which  thou  wert  carried.  And  alfo  be  careful  to  im- 
 prove thefc  divine  favours,  given  to  encourage  thee  in  the  work, 
 asthehandfuls  of  cars  of  corn  let  fall  for  Ruth  in  the  field  of 
 £oaz, ;  God  would  not  that  they  Ihould  ftop  thy  mouth ,  but 
 open  it  wider  when  thoucomcft  again  to  pray.  Did  thy  heart 
 begin  to  melt  in  thybofom?  O  now  cr^' for  more  brokenncfs  of 
 heart.  Did  thy  God  caft  a  kind  look  on  thee?  let  it  fet  thee  a 
 longing  for  fuller  dircoveries.  of  his  love.  When  the  beggar  fees 
 the  rich  man  putting  his  hand  to  his  purfe,  he  ci?:es  more  c.irneft- 
 ly.  God  is  now  on  the  giving  Iiand ,  and  this  fhould  embolden 
 thee  to  ask  ^  as  Abraham ,  who  ns  God  yielded ,  made  his  ap- 
 proaches clofcr ,  improving  the  ground  which  he  got  by  inches 
 for  a  further  advantage  to  gain  more,  Oen.  1 8 .  27, 
 
 SSCT.    II. 
 
 THe  third  word  of  Diredion  is  to  the  ChriOian,  how  he 
 (honld  curie  himfelf  when  the  diy  for  extraordinary  prayer 
 isover,andthisliesinaholiewatchthathei8  to  fet  upon  hrmfelf. 
 Hethatpr  ies^ndwatchetbnot,is  likehimthir  fows  a  field  with 
 f  fecious  feed ,  but  le..v^  the  gate  op^n  for  hogs  to  comeanji  ; 
 
 root 
 
tVith  all  Prayer  and  Supflicattotu 
 
 I, 
 
 root  it  ttpV^r  him  that  takes  great  pains  to  get  mony,  but  no  care 
 to  lay  ic  up  fafelywhen  hehachit.   If  Satan  catmoc  beat  thee  in 
 the  Held ,  yet  he  hopes  to  have  thee  at  an  advantage  when  thou 
 h^ft  disbanded  thy  forces ,  the  duty  be  part ,  and  thou  lieft  in  a 
 carelefs  pofture.  Efau  promifed  himfelf  an  opportunity  of  aveng- 
 ing himfelf  on  ^^ro^  ,  Thedajscfmourmng  (faith  he^ /or  my  fa- 
 ther are  at  hand,  then  will  I  (lay  him.  Gen.  27.     Thus  faith  Satan , 
 T  he  days  of  mourning  and  falting  will  foon  be  over,  he  will  not 
 bealwaies  upon  his  knees  praying,notaIwaies  beating  down  his 
 body  withfafting,  and  then  I  will  fall  upon  him.     Now  one  of 
 thefe  iwo  waies  thy  danger  is  like  to  come  upon  thee ,  either  by 
 bis  wounding  thy  faith ,  or  flackeningthy  care  in  thy  obediential 
 walking  ^  and  if  he  can  do  cither ,  he  will  give  a  fad  blow  to  thy 
 praiers. 
 
 Look  therefore  after  fuch  a  day  to  thy  faith  ^  to  pray  and  not 
 to  ad  faith,  is  to  ftioot  and  notlook  where  the  arrow  lights-,  to 
 fend  a  (liip  with  Merchandife  tofea ,  and  look  for  no  return  by 
 the  voyage.   Thou  haft  in  prayer  laboured  to  overcome  God 
 to  hear  and  help  thee^  now  take  as  much  pains  to  overcome  thy 
 heart  into  a  quiet  waiting  on  God ,  and  entire  confidence  in  him^ 
 Whenfehojhaphat  had  ended  his  publiekfaft,  heftands  up  the 
 next  day  and  fpeaks  thefe  words  to  his  people,  that  had  /oyned 
 with  him  in  that  folemn  dutie ,  Hearme,dff*dah,  andyeinhahi' 
 tants  offerfffalemy  believe  in  the  Lord  jour  God,  fo  Jball  you  he 
 eflablijhed-,  believehisfrofhets^fojhallyefroffer, 2  Chron.  20. 2p.. 
 So  whcnourbleffed  Saviour  had  taught  his  Difciples  to  pray, 
 then  he  preffeth  them  entirely  to  commit  themfelves  and  their 
 affairs  to  that  God  to  whom  they  praied,  Matth.  6.    Truly  elfe 
 cxtraordinarre  praicr  is  but  extraordinarie  prattle ,  we  mock 
 God,  and  pur  prayers  will  mock  us,  for  no  fruit  will  come  of 
 them.    The  Hunter  may  want  his  fupper ,  though  his  dog  runs 
 faft  and  mouthes  it  well ,  if  when  he  comes  at  the  prey  he  dares 
 not  faften  upon  ir.    Now  it  is  faiths  office  to  faf^enon  the  pro- 
 mlfe,  and  take  hold  of  God ,  without  which  thy  loud  cry  in  praer 
 15  bootlefs  and  fruitlefs.    O  canft  thou  truft  thy  caufe  with  the 
 Lawyer ,  after  thy  opening  it  to  him  ?  and  put  thy  life  into  the 
 Phyficians  hand ,  by  following  his  prefcriptions ,  when  thou  haft 
 acquainted  him  with  thy  difeafc  >  and  darcft  not  thou  venture  thy 
 ftake  in  Gods  hand ,  after  thou  haft  poured  thy  foul  forth  to  him 
 
 in 
 
With  aU  Prayer  andSupplicaUon  ♦  ^  g  § 
 
 in  praier  ?  This  is  a  gre^c  folly  •  Why  (hould'ft  thou  think  Ora- 
 aiporency  car.nochelp,  or  truth  and  faithfalnefs  will  not?  yea, 
 a  grievous  fin  to  brino  the  Name  of  the  great  God  into  queition 
 by  thy  unbtlief.  Yec  this  our  Saviour  complains  fadly  to  be  the 
 ufage  that  God  meets  with  at  their  hands  from  whom  he  might 
 cxped:  better.  Shall  mt  God  Aven^  his  EUEl  which  cry  day  and 
 mght  to  him^  though  he  bear  long  with  them  ?  I  tell  you  that  he  VeiU 
 avenge  them  ipeedily.  What  greater  fecuritie  can  the  heart  ofa 
 Saint  de(ire,more  than  the  word  ofa  faithful  God  ?  yet  few  to  be 
 found  after  sil  their  praying  for  deliverance  that  can  entirely 
 wait  for  the  fame.  Neverthelefs  when  the  Son  of  man  comethtlhtill 
 he  find  faith  on  the  earth}  Luk;  1 8 .      _ 
 
 Secondly,  Thy  obediential  walking.  Solomons  ^6.v\cc  {%  ^  to  2. 
 keep  thy  foot  when  thou  goefi  to  the  houfe  of  God  ^  Ecclef,  5,  i. 
 Mine  at  prefent  is ,  to  look  to  thy  foot  as  thou  comeft  from  it. 
 Thou  maift  foon  do  thy  felf  more  raifchief ,  than  all  the  devils  in 
 hell  can  do  thee.  They  cannot  intercept  thy  prayers ,  and  hinder 
 the  haf|>ie  return  of  them  into  thy  bofome  j  but  thou  m  ift  foon  ' 
 do  it.  Behold,  the  Lords  hand  is  notjhortned  that  it  cannot  fave , 
 neither  his  ear  heavy  that  it  cannot  hear,  htit  jour  iniquities  have 
 feparated  between  yon  and  your  God ,  andyour  fins  have  hid  his 
 face  from  you^  that  he  will  not  hear ,  If  a.  59.  I .  This  is  the  whif- 
 perer  that  feparateth  chief  iriends,  that  mai.es  God  our  bed  friend 
 ibnd  aloof  from  his  people  and  their  prayers.  Be  as  careful,  Chri- 
 ftiarr,  aiter  a  fift,  as  a  man  would  be  after  ftrong  phyfick  ^  a  cold 
 catch' d  now,  alittlediforderinthy  walking  may  be  of  fad  con- 
 fequence.  Remember  that  as  thou  haft  left  thy  praiers ,  fo  thy 
 vows  with  the  Lord-  as  thou  lookeft  God  (hould  anfwer  the  one, 
 fo  heexpeds  thou  ftiouldfl  pay  the  other.  Break  thy  promif« 
 to  hira ,  and  thou  difchargeft  God  with  thy  own  hand  of  any 
 mercie  he  owes  thee  •,  it  is  folly  to  think  thou  canft  bind  God,  and 
 leave  thy  fcif  free. 
 
 051  CHAP. 
 
48a 
 
 Wkb  Jl  Prayer  and  Supplication, 
 
 CHAP.    L. 
 
 OftheVrecatory  part  of  Prayer^  ^ith  afoHr-fo!d 
 fimiliinde  to  he  obfer^ed  in  praying  for  f^iritn- 
 al  and  temporal  mercies, 
 
 i^  Avingdifpatcht  the  firft  branch  in  the  diftindion 
 ^      of  die  kinds  of  prayer ,  which  held  forth  the 
 diver/a;  mcdos  orandi ,  from  which  hath  been 
 Ihewn,  That  we  are  to  pray  with  all  mnnner 
 o£pra.yer,  £jacfi/ator^md  Compofed,  Solitary 
 and  Social ,  private  snd  Publicl^^  Omdinary 
 and  Extraordinary.    We  now  take  up  the  f^cond  branoT,  and 
 ^^to  QOvSidtT  diverfam  materiamoratioiii  ^  the  diverfe  m-acter 
 of  prayer.    And  thus,  To  fray  W>ith  all  prayer  a^td  Supplication  ,  is 
 ico  encircle  the  whole  matcer  of  prayer  within  thecompafsofour 
 duties,  and  not  to  leave  any  tliingoutofour  praiers  which  God 
 would  have  taken  in.  Nowthisdiverfitieofpmiers  matter,  fome 
 think  they  may  find  in  the  two  words  of  the  T;-xt,  '»-fc<r.vxM  and 
 ^sHTif  ^  butlflaall  not  ground  my  difcourfeon  fonice  acriticifm., 
 "We  will  content  ourfelves  with  the  divifion,  which  the  fime 
 jipcfikmp.kts,  Thil.4. 6.  Ifj  every  thing  by  prayer  and  fu^pHca- 
 iion^tvith thankjgiving ,  letyour^eqaeflsbe  made  J^noTvnto   Gcd ^ 
 and  I.7'/-?f//' 5.17,  ^8.  Pr^y  without  ceajing-^  Jn  every  thing  give 
 thanh^,  Inbothwhich  peaces  the  whole  matter  of  prayer  iscom- 
 preh'ehdedin  thefe  two ,  Reqoefl:  and  Thankigiving.    Thefs  two 
 are  like  the  double  motion  of  the  lungs,  by  which  they  fuck  in 
 and  br -:  ith  out  tlieair  again.In'thePetitionarie  part  of  prayer,  we 
 defire  fomething  at  Gods  hands-   in  Thank  f:^iving,  we  return 
 p-raife  to  bim  for  mercies  received  from  him.  I  begin  wi:h  the  Pe- 
 rnio narie  part  of  prayer,  and  it  is  threefold  ,  Preca rive.  Depre- 
 cative, Imprecative  •  as  for  that  of  Interce/Iion  ,  we  (bail  leave  it 
 to  another  place,  under  thofe  words ,  SttppHcation  for  all  Saints. 
 
 Firft 
 
With  all  Frayer  aad  ^tfpfhcMton.  48^ 
 
 Firl>,  Prfc^rtrjr ,  that  pare  of  prayer,  I  mean,  wherein  the 
 Chnitian  defu cs  ot  God  m  che  Name  ot  Chrilt,  Itm  good  tluiig 
 of  the  Promilc  to  be  given  unto  him.    Now  the  good  Uiiiig*  p.o- 
 mifed  are  cither  bpuitual  or  Temporal  j  thofe  that  refpcci  our 
 fouls,  and  our  eternal  falv.iiion ,  or  thole  v.  hich  relate  coour  bo- 
 dies and  cempoiary  elkce  oi  chem  in  tiiis  life.     Such  a  large  field 
 hath  the  Chiiltir.ii  given  ium  for  Lis  requells  co  walk  in,.for 
 Qodlinefs  hath  the  promi/e  of  the  life  that  new  ts ,  and  of  that  ^hich 
 is  to comcy  I  Tim.  4, 8.   Ttiis  eartli  bciow ,  to  a  Sciincis  a  Land. of 
 Promife  ,  chough  noL  a.c  I  and  .vhich  is  chicH^  pronuftd.    God 
 hath  not  promiled  hun  heaven,  but  left  him  to  the '.'.  ide  worl(f  to 
 fhift  for  his  outward  fubfillence  ^  hehuchuocbid  Jicmhve  by 
 faich  for  their  fouls,  but  live  by  their  wits  for  their  bodi-^.  No,  He 
 that  bach  promifed  vo  give  him  grace  a.nd  glo'j  ^  h^thaJfo  laid, 
 No  good  thing  ^illhe  V^ith-hcld  from  them  that  W*^/^.  n^igi^tlj , 
 P/ir/.  84.  1 1 .     Their  Bill  of  fare  here  is  provickd  ^s  wdias  their 
 Inheritance  hereafter.    Now  all  that  I  (hall  do  here  is  to  put  a 
 compafs  into  your  hand,  by  the  help  of  v/hich  you  may  fleer  your 
 courfe  fafely ,  when  you  are  bound  in  your  requclts  to  dchcr 
 point  of  the  pronoifc ,  whether  it  be  for  temporal  or  Ipiritual 
 mercies.  And  chat  I  may  not  run  you  bcfidc  the  true  channel  up- 
 on Rocks  or  Sands ,  Ifh-iU  touch  the  Needle  of  that  Compafs  I 
 would  commend  co  your  ufe  with  the  Loadflone  ofthe  Saipture , 
 from  which  we  may  gither  a  four-fold  fimilitude  to  be  lued  in 
 our  requell ,  for  fpiritual  and  temporal  good  things  promifed  ^ 
 and  a  three- fold  difiimilitudealfo.  Firft^a  four-fold  firai- 
 
 litude. 
 
 Firf} ,  Whether  thou  prayell  for  the  one  or  the  other ,  thou 
 muft  pray  in  the  fenfe  of  thy  own  unworthinefs,  for  thou  dcfervell: 
 neither.  When  Chrift  prays  for  us,  he  pleads  as  an  Advocate  for 
 juftice,  becaufe  he  paied  before  he  prays,  and  asks  but  what  he 
 gives  the  price  for  •  but  we  poor  creatures  arc  btgg  urj ,  and  rauit 
 crave  all  as  pure  alms,  for  the  mony  comes  not  out  of  our  purfc 
 that  made  the  purchafe  •,  neither  w.^s  God  the  Father  bound  co 
 engage  his  Son ,  or  the  Son  to  engage  himfelf  in  our  recoverie  j 
 who  were  fallen  by  forfeiture  into  uie  hands  of  divine  ju  ilice.  So 
 that  Mercy  iubeonely  plea,  thou,  whoarta  finner,  canllraakQ 
 with  God.  Thou  maift  with  man  fiand  upon  thy  deferc ,  thus  y^-. 
 ro^  claimed  his  wages  at  Z4^4«;  hand    but  when  he  hath  to  do 
 
 Qaq  2  with 
 
4^4  ^^^  all  Prayer  and  Supplication  > 
 
 2. 
 
 with  God,  he  changeth  his  plea  ,  -and  ha  fu^  forma  fanferis^  I 
 Am  not  worthy  ofthekafi  of  all  thy  mercies  and' of  all  the  truth 
 Kphichihou  hafifiewn  thjfervant.  Gen,  32.10.  So  Daniel ,  PFe  do 
 not  frefent  our  fufflications  before  thee  for  ourrighteoufneffes^htitfor 
 thy  great  mercies.  No  blcflingfo  great  but  may  be  obtained  where 
 tnercy  is  the  plea,  and  none  lo  little  that  we  merit.  If  thou  wouldft 
 therefore  beg  any  thing  at  Gods  hand,  conf  efs  thou  deferveft  no- 
 thing. Thtn  are  we  fit  to  receive  great  things  from  God ,  when 
 tve  arc  leaft  in  our  own  eyes  j  then  ncareft  the  Crown,  when  we 
 Judge  our  felves  unworthy  of  a  cruft.  The  proud  PW/Jf^  brought 
 his  righteoufnefs  in  his  praier  to  God,  and  carried  away  his 
 fin  bound  upon  him  j  the  Tublican  brought  his  fin  in  his  humble 
 confeflion,  ari(f  carries  away  his  abfolution  and  jufHfication  with 
 him.  Thus  God  croffeth  his  hands  like  Jacob  in  giving  hi^ 
 bleilings.  ^ 
 
 Secondly,  In  both  thou  mufl  pray  in  faith  ,  for  both  Ipiritual 
 and  temporal  bleffings  arepromifed,  and  therefore  thou  art  to 
 believe,thatGod  will  be  as  faithful  &  pundual  in  the  performance 
 of  lefs  the  promiies  that  concern  this  life,  as  in  the  more  weigK- 
 tie  matters  which  refped  thy  eternal  happinefs  in  the  other-,  in- 
 deed he  promifeth  fpiritual  blefiings  in  ffecie,  grace  and  glory  he 
 Will  give  ^  but  temporal  enjoyments  in  valore^  either  in  kind  or 
 value  ;  No  good  thing '^- ill  he  Tvith-hold '.  And  it  is  fit  he  (hould 
 'judge  when  a  temporal  enjoyment  will  be  good  for  us ,  snd  when 
 it  will  be  better  to  give  fome  other  thing  in  th«  lieu  of  it.    Hence 
 that  method  in  our -Lords  Prayer ,  firft  to  pr  :y.  Thy  ivillie  done^ 
 before  \vc  pray  ,  Gi-Ve  us  thii  day  onr  daily  bread.     But  the  Seal  is 
 the  fame  which  ruifi:s  temporal  promifjs  with  thr't  which  hefets 
 to  fpiritual,  his  Truth  r.ndFaithfulncfs  are  as  deeply  obliged  to 
 perform  tem.poral  promifes ,  according  to'  the  tenurt  in  which 
 they  are  ni ade,  as  to  muk?  good  the  other.    And  therefore  we  are 
 as  ftroriglv  to  acqiiiefce  inhis  care  and  providence  for  our  pro- 
 t:  Aion  nnd  provifion  h:re,  as  for  our  filvation  hereafter  ^  elfe  he 
 had  done  his  people  wrong  to  tcke  them  off  from  an  anxious  care 
 for  rhoferhings,  which  he  meant  not  to  ch^^i'ge  his  providence 
 wi-fh.    Cert '.inly  ifhe  bids  us.  Be  cnrefulfvrnc'ne  ofthefe  things  , 
 but  ondy  let  atirrequefls  bs  maAiknon>n'tQ  him  ^  h?  intends  not  our 
 lofs  by  bur  e^.fe ,  but  thereby  would  haVe  us  underhand  and  be- 
 liev.%  that h.^ will  t::ke  the  care  u-ponhimfdf,  and  give tis  at  laft 
 
ff^ith  all  ?rayer  and  Supplication,  485 
 
 a  full  account  of  his  love  and  faithfulnefsinthcifTueof  his  pfo- 
 vidence,  how  all  was  difpofed  for  our  beft  advantage. 
 
 Thirdly ,  We  muft  Joyn  our  endeavour  in  the  ufe  of  all  means 
 with  our  prayers ,  whether  they  be  put  up^forfpiritual  or  tempo- 
 ral blefiings.'  Lazy  beggars  are  not  to  be  relieved  at  our  door, 
 2  Thejf.  3.  10,    This^e  commanded joh^  that  if  any  rvould  not 
 work,^  neither  Jhould  he  eat.  And  certai  nly  Ood  will  r.ot  bid  them 
 welcom  to  his  dorc,  whom  he  would  have  us  deny  at  ours.    Wc 
 muO:  pray  with  our  hand  at  the  Pump ,  or  the  (hip  will  fink  in 
 fight  of  our  prayers.     Is  it  temporal  fubfiftence  thou  praieli:  for  ? 
 pray  and  work, or  pray  and  ftirve.     Doft  thou  think  to  fee  God 
 at  work,  whilil  thou  ficteft  with  thy  hand  in  thy  bofome  >  Thofe 
 two  Proverbwn  Solomon  are  obfervable ,  The  diligent  hand  makes 
 rich ,  Prov.  i  O.  4.   and  verf,  2  2    The  bUfftng  of  the  L'^rd  makes 
 rich^andhe  addith  no  forro"^  ^ith  it.     He  that  praies  but  is  not 
 diligent,  is  not  Hke  to  be  rich-  he  th.it  is  diligent  bucpraj's  not, 
 may  be  rich,  but  he  cannot  be  bleffed  with  his  riches  •  but  he  that 
 obtains  his  riches  by  fincere  prayer  in  conjundion  with  his  dili- 
 gence, is  rich  by  the  blefling  of  God ,  and  fhall  elcj.pe  the  forrow 
 which  the  worldling  lays  -up  with  his  mony  -  yea ,  though  he 
 gets  not  incftate,  yec  he  hath  the  blefling  of  God,  and  that  makes 
 him  rich  when  there  is  no  mony  in  his  purfe.     Aghn,  Is  it  any 
 fpiritual  blefling  thou  prayed  for.?    Wouldll:  thou  h  ve  more 
 knowledge  in  the  things  of  God  ?  think  not  it  will  drop  into  thy 
 mind  without  endeivour.     Z)>;;7;V/ fludied  as  well  as  prayed ,  hifi 
 eyes  were  one  while  on  the  book  ,  and  anorher  while  Jift  up  to 
 her.ven  in  prayer,  Dan.cf.i.  Manj  Jhall  rnn  too  and  fro ,  and 
 k^iwledge  fh^ll  be  encreafed ^  D-^n.  12,4.    Jt  is  g;?t  by  running 
 from  one  means  to  another  j  as  the  Merchancs  fhip  takes  in  fome 
 of  her  frau£;ht  at  one  pore ,  fome  at  another,  fo  the  Chriflian  gets 
 fome  liglitin  a  Sermon,  fome  in  a  Conference ,  fome  in  one  duty, 
 fome  in  another.    Andhethat  tcrkes  up  one  duty,  but  through 
 floth  negL^ds  the  reft,  faves  but  hispiinsto  lofe  his  gains.    Some- 
 times bod  is  found  in  this  ducy,   and  fometim:s  in  that,  on 
 purpoJe  to  keep  up  the  credit  ofall,  that  we  wave  none. 
 
 rourchly,  Ourreqneflsforborh'muft  be  fpicedwith  thlnkf- 
 giving ;  Letyoftr  rf<j»efis  be  made  kj^own  rri'th  tha»k/givin(^  ,  phi/. 
 4.  and  I  Thejf.  5.  In  every  thir:g givcthankj.  Art  thou^prayini^ 
 for  the  love  and  favour  of  God.^  Blsfs  God  thou  art  wh:re  it 
 
 may 
 
486 
 
 With  all  Prayer  and  Supplication, 
 
 may  be  obtained,  and  not  in  hell  pad  hope  orhdp.  Is  it  health 
 thou  defirell  ?  Bkfs  God  for  life  ^  It  is  the  Lords  mercj  we  are  n&t 
 confumed.  No  condition  on  earth  can  be  of  fo  fad  aculour,  in 
 which  there  may  notfome  tr^'Q  of  white,  fome  mixture  of  mercy 
 be  found  interwoven.  Phvo.  tenebra,  utter  darknels  without  any 
 ftridureofmcrcyisfoundin  hell  alone.  Come  not  therefore  to 
 pray,  till  you  know  alfo  what  Dopraife  God  for.  As  God  hath 
 an  open  nand  to  give,  fo  he  hath  an  open  eye  to  fee  who  comes  to 
 his  door ,  and  to  difcern  between  the  thankful  beggar ,  and  the 
 unthankful.  Will  God  give  more  to  him,  on  whom  ail  is  loft 
 that  he  hath  formerly  bellowed  }  Indeed  he  doth  do  good  to  the 
 evil  and  unthankful,  but  it  is  not  a  gracious  return  of  their  praiers, 
 butanaftofhis  common  providence,  of  which  they  will  have 
 little  comfort  when  he  brings  the  bounty  of  his  providence  in 
 judgment  agai^ift  them,  to  aggravate  their  fins,  and  encreafe  their 
 torment. 
 
 ^' 
 
 I. 
 
 CHAP.  LI. 
 
 Contains  a  three^fold  difprnilitude  a»d  diffe- 
 rence to  be  made  in  framing  onr  reqne^s  for 
 temporal  and  fpirit Hal  mercy, 
 
 Ow  follows  a  three-fold  diffimilicude  which  we 
 are  toobfervcin  framing  our  requefis  for  fpiri- 
 tual  and  temporal  mercies. 
 
 Hi"ft,  Temporal  mercies  arc  cblef!y  to  bede-. 
 fired  for  the  fak^of  fpiritual,  but  Spiritual  mcr- 
 cres  for  theml^lves,  and  not  for  temporal  advantages.  Firfi^  Tem- 
 poral chiefly  to  be  dcfired  for  the  fake  of  fpiritiml  bleflings ,  and 
 not  their  <>^va  The  traveller  defires  a  horfe ,  not  for  it  felf  fo 
 much  as  fbr  the  convenience  of  his  journey  he  is  to  go.    Thus  the 
 
 Chriftian 
 
With  all  Prayer  and  Supplication,  487 
 
 Chriftian,  when  praying  for  temporal  things,  fhould  deiirc 
 them  as  helps  in  his  way  and  paffagc  to  heaven.  I  do  not  fay  it 
 is  unlawful  to  defire  life ,  health,  ajid  other  comforts  of  this  life , . 
 for  the  fuitablenefs  that  thefe  have  to  our  natural  affedions,  and 
 to  fupply  our  outward  neceiluies  ^  but  to  defire  them  onely  for 
 this  is  low  and  bafe,  it  is  the  meer  cry  of  the  creature  ^  the  Ravens 
 tiiuscry ,  and  all  thebeafts  of  the  Held  feck  their  meu  of  God- 
 that  is,  chey  define  the  prefervation  of  their  lives,  and  make  their 
 moan  when  they  want  that  which  fhould  fupport  them.  A:od 
 thefc:  creatures  being  m^ide  for  no  higlicr  end ,  than  the  enjoy- 
 ment o|"  thefe  pirticular  narrow  good  things ,  they  obfer»re  the 
 Law  of  their  Creation.  But  thou  art  an  intelledual  being,  and  by 
 thy  immortal  foul,  which  is  afpiritual  fubftance ,  thou  arc  as  near 
 a  kin  to  the  Angels  in  heaven  ,  as  thou  arc  by  chy  meaner  bodily 
 part  to  the  beafts ,  yea,  allied  to  God  chy  Maker,  not  onely  made 
 by  him,  as  chey  were,  but  for  him.  which  chey  are  not.  He  is  thy 
 chief  good,  and  therefore  thou  infinitely  difhonourellhim,  and 
 thyfeiftoo,  ifthoacanft  fetdowft  (liort  of  him  in  thydefires. 
 I^ihil  bonum  finefummo  bono ,  nothing  fhould  be  good  to  thee 
 withouc  God,  who  is  thy  chief  good.  Non  flacent  tibi  mea ,  ftne 
 mecttm.,nee tHttm  hi^fine tectim-^  thus (houldft thou fiy  and  pray, 
 OLord,  as  all  my  gifts  andfervicesdo  not  pleafe  thee ,  except 
 with  them  1  give  thee  my  felfj  fo  none  of  thefe  gifts  of  thy  bounty 
 ean  content  me,  except  with  them  thou  wilt  beftow  thyfelf  on 
 me.  Now  this  regular  motion  of  the  heart  in  praying  for  tem- 
 porals is  to  be  found  onely  in  thofe,  whofe  inward  wheels  (I 
 mean  powers  and  fnculcies  j  are  fet  right  bv  tlie  h:'nd  of  divine 
 gr.'Ce.  Mm  in  his  corrupt  ftate  \^\\kG  Nebiickidne^z.ar  at  grafs,. 
 he  hath  a  Beiiis  heart ,  that  craves  no  more  than  the  fatisfadion 
 of  his  fenfual  appetite  ^  but  when  renewed  by  gr.^ce ,  then  his  un- 
 derftanding  returns  to  him,  by  which  he  is  enabled  in  praying  for 
 temporals ,  to  elevate  his  defires  to  a  higher  pitch  and  nobler 
 end.  Doth  fick  David  pray  that  fome  further  time  may  be  added 
 to  the  leafe  of  his  temporal  life  ?  it  is  not  out  of  a  fond  love  to  this 
 world,  or  die  carnal  entertainments  of  it,  but  toprcpar.-himfdf 
 the  bcl:ter  for  another  life  ^  O  Jpare  me 4  Uttle  that  J  may  recover 
 firengfh,  before  j£o  hence  and  be  no  more,  Pfal.  3  9. 1 3.  Is  he  com- 
 forted with  hopes  of  a  longer  (lay  here.?  it  is  not  any  of  this  worlds 
 carnal  ple.ifures  that  kindles  this  joy  inhisholybreift,   but  the 
 
 advantage 
 
88  ^^h  all  Prayer  and  Supplication. 
 
 advantage  that  thcrtby  he  flirll  have  for  praifingGod  in  the 
 land  ot  the  living.  Hope  thou  in  God^for  Uh^ityet  praife  him  ,  w^o 
 is  the  health  of  my  cottntmnnce  and,  my  God^PfaL  42. 1 1 .  The  Saint 
 hach  as  quick  a  fence  to  t  ifte  the  f  eemefs  of  a  temporal  mercy  as 
 ano:her  ,  buchis  heart  being  fpiritual ,  andfo  rcquainced  with 
 higher  enjoyments ,  he  deiires  wi:h  Luther ,  that  God  would  not 
 put  him  off  with  th.f^  fliells  ot  bJeffings.  O  hcnv  few  thus  pray  for 
 temporals!  moll:  are  but  p^ogging  for  their iufts,  while  praying  for 
 them,  fam.^.  3.  7e  ask^amifs^  that  ye  may  confume  it  upn  your 
 Ivfts,  Oneisfick,  and  prays  for  heaKh  that  he  may  be  again  at 
 hispotsor  harlocsj  another  is  childlefs ,  and  he  would  have 
 an  heir,  to  uphold  the  pride  snd  grandeur  of  his  houfe,  but  not  the 
 encreafe  of  Chriils  fanuly  in  the  worlds  a  third  would  be  a  greater 
 m^n  in  the  world,  and  for  what  ?  may  be,  that  ha  v-ing  more  power 
 he  may  take  the  fuller  revenge  on  his  enemies,  chat  now  are  o-uc 
 ofhisreac4i,  find  ochers  tliat  bring  not  their  facrifice  with  foevil 
 a  mind,  yet  look  no  higher  than  their  carnal  contentment  in  the 
 enjoyment  they  would  have,  as  appears  by  their  carriage  in  the 
 ufe  of  it.  Thus  the  Mariners  in  a  Sea-ftorm ,  ?[aL  1 07.  They  cry 
 tmtQ  the  Lord  In  their  trouble ,  and  when  they  have  their  life  given 
 them  as  they  dcfire,  then  they  aregUd^  becaufe  they  are  quiet ,  and 
 God  hears  no  more  of  them  now  their  turn  is  ferved ,  a  plain  evi- 
 dence that  they  were  felvifli  and  carnal  in  their  prayer  for  this 
 mercy  ,  becaufe  they  improve  it  not  for  a  fpiritual  end  :  Which 
 mikes  the  pfalmift  break  out  into  that  holy  option  rnd  vote, 
 verf.  II.  0  that  men  would  praife  the  Lsrd  for  his  goodnefs  !  Eut 
 miichmore  abominableisittopray  forfpirituil  mercies  for  the 
 fake  of  fome  temporal  advantage  we  hope  to  have  by  them.-  Thus 
 Simon  Magm  defired  the  gifts  of  the  holy  Ghoft,  that  he  might 
 be  T/f  /xifstf ,  a  man  of  fame  and  name.  And  do  not  fome  labour  to 
 bring  the  Gofpel  to  Town,  as  an  expedient  to  mend  their  ta- 
 kings in  their  (hop  ^  others  pray  for  the  affiftances  of  the  Spirit , 
 and  pro jed  their  own  praife  by  the  means,  bafely  perverting 
 thofe  holy  things  to  fecular  advantages  ?  O  horrid  bafenefs !  as 
 if  one  fhould  defire  a  Princes  Robe  to  ftop  an  Oven  with  it..  This 
 is,  as  AuFiin  faith,  VtiDeo,  ut  frnamur  mundo.  To  make  God 
 the  ftirrup,  and  the  creature  our  h\^Q. 
 
 Thofe  fpiritual  bleflings  which  arc  intrinfecal  to  our  hapi»- 
 nefs,  and  indifpenfebly  ncceflary  (;o  our  falvation ,  thefe  we  are 
 
With  dll  ?rayer  and  Supplication.  489 
 
 topfayfor  with  an  undeniable  importunity  ^  fuch  are  pardon  of 
 fin,  the  love  and  favour  of  God,  and  the  fandii'yinggrjic.s  ot  tke 
 Spirit  •  to  be  cold  or  indifferent  in  our  prayers  ior  tiicfe,  is  i  greac 
 Wicked ncfs.     The  Promiie  will  bear  us  out  in  our  grcateft  impor- 
 tunity ,  Pfal.  105.4.  Seek^ye  the  Lord  and  hisfinngth^fetk^hli 
 face  evermore,    Rev.2Z.ij.  PFhofoeverjfi/i  .^  let  him  ta/^e  of  the 
 rvattrs  (flifefrtelj.  TaMtum  pojfumt^s  iff  fte^ctio  Re HgiorUs,  quan- 
 tum vclnmus.    Nothing  lofcth  us  thcfe  mercies  more,  than  weak 
 vclleities,  and  faint  defires  of  them.     But  Our  prayers  for  tempo- 
 ral ble/lings  muft  be  with  a  latitude  of  fubmiflion  to  the  will  of 
 God,  becrtufe  they  are  promifed  conditionally.  The  promtfe  is  the 
 foundation  of  our  faith  ,   the  fuperftrudure  therefore  of  our 
 prayers  muft  not  jet  beyond  it.     This  was  Jfraels^m,  whofltaU 
 give  usflefi  to  eat?  Numb.  1 1 . 1 8.     God  had  indeed  promifed  to 
 reed  them  in  the  wildernefs,  but  not  to  give  them  every  difli  their 
 wanton  palate  craved  ^  and  therefore  when  Gods  Bill  of  fare 
 contents  thetn  not,  but  they  cry  for  flefti ,  they  have  their  defire , 
 but  four  fauce  with  it ;  for  ^hile  the  meat  tvasjet  in  their  moutbef, 
 the  wrath  of  God  came  ftfon  them ,  and  flew  the  fattefi  of  them , 
 Pfal.  78 . 3 1 .  thus  they  were  fed  for  the  flaughter  by  the  meat 
 they  inordinately  lulled  afte^.  O  take  heed  of  peremptory  praiecs 
 for  any  temporal  enjoyment,  for  thereby  thou  beggeft  but  a  rod 
 for  thy  own  back.  Rachel  mxi^k  have  children  or  clfe  ftie  dies,  and 
 (he  at  laft  hath  two,  but  dies  in  travel  of  the  latter.  It  was  afmarc 
 faying  of  one  to  his  wife ,  whopaflionatelydcfiredafon,  and  had 
 one  at  Uft  but  none  of  the  wifeft ,  fvife  (  faith  he  J  thou  hafi  long^ 
 fajponatelj  defvred  a  boy,  and  now  thou  hafi  one  that  Vfil/  always  be  a 
 boy.    God  may  juftly  fet  fomc  print  of  his  anger  on  that  mercy , 
 which  he  anfwers  our  pereraptori-e  praiers  with.    Why  alas,  muft 
 we  needs  have  that  which  we  muft  needs  lofe ,  or  Ihail  not  enjoy 
 while  we  have  it .? 
 
 Thirdly,  Thofe  fpiritual  bleffings  which  are  intrinfecal  to  the 
 Saints  happinefs ,  are  to  be  prayed  for  with  boundlefs  def'res  j 
 not ,  Give  me  thus  much  grace  and  I  will  trouble  thee  for  no 
 more :  No,  God  gives  a  little  grac€,not  to  ftop  our  mouth,  but  to 
 open  it  wider  for  more.  Yet  alas,  how  unreafonably  reafonable 
 are  moft  in  this  particular  ?  10  much  holinefs  contents  them  as 
 will  like  fait  keep  them  from  putrifying  in  grofs  fins ,  that  they  be 
 not  unfavoury  to  the  noftnls  of  their  neighbours ,  or  as  will 
 
 R  r  r  favc 
 
4.QO  With  all  fr oyer  and  SHpplicauon. 
 
 lave  them  from  the  la(h  of  a  tormenting  confcience  •,  like  School- 
 boys, that  care  for  no  more  of  their  lefTon  than  will  favc  a  whip- 
 ping!  Alas,  this  is  not  to  deiire  it  at  all  •,  it  is  thy  credit  abroad , 
 and  thy  quiet  within  thou  defireft ,  and  the  other  but  to  help  thee 
 to  thefe.   He  that  knows  the  true  worth  of  grace ,  thinks  he  hath 
 never  enough  till  fatisfied  with  it  in  glory.     Pafil  had  more  than 
 many  of  his  brethren ,  yet  prays ,  and  preffeth  as  hard  after 
 more  as  if  he  had  none  at  all,  Phil.  3.  13, 14.    But  in  tem- 
 poral enjoyments ,  we  are  to  ftint  our   defircs  ,  and  not  let 
 out  all  the  fails  of  our  affedions  when  praying  for  them.     A 
 gracious  heart  is  as  unwilling  to  have  too  much  of  thefe,  as 
 afraid    of  having  too   little  >     Give  me  neither    riches  nor  fo- 
 'Verty  ^  but  food  convenient  for  wf,  Prov.  30.     I  think  not  a 
 Saint  but  could  cheerfully  fay  Amen  to  this  prayer  of  Agur , 
 I  am  fure  he  ought.     That  houfc  is  beft  feated ,  which  flands 
 neither  on  the  bleak  top  of  the  hill ,  nor  on  the  wet  bot- 
 tom. The  nature  of  thefe  temporal  good  things  is  enough  to  con- 
 vince any  wife  man,  that  the  mean  is   belt.    They  are  not 
 the  Chriftians  Fraught  but  his  Ballaft ,  and  therefore  are  to  be 
 delired  to  poife ,  not  load  the  vcfifel  ^  they  are  not  his  portion , 
 Heaven  is  that,  but  his  fpending-mony  in  his  journey  thither. 
 ar.d  what  Travellei:  that  is  wife  defires  to  carry  any  greater  charge 
 about  him  than  will  pay  for  his  quarters. 
 
 C-H  A  P. 
 
IViih  all  Prayer  and  Supplication*  49  ^ 
 
 CHAP.    LIL 
 
 Of  Deprecatory  Frayer  in  partkklar  ^  how  we  are 
 to  deprecate  Evil  in  five  particnb rs . 
 
 ^Hefecond  branch  in  the  petitionary  part  of  pray- 
 er is  Deprecation  ,  wherein  we  d^fire  of  God 
 in  the  Name  of  0iriftthe  removal  of  feme  evil 
 felt  or  feared,  inflided  or  threatned.  So  that 
 Evil  is  the  ob  jcd  of  Deprecation.  Here  I  fhall 
 briefly  point  at  the  evils  to  be  deprecated ,  aad  how  we  are  to 
 frame  our  requefts  to  God  in  deprecating  of  them.  All  evil  is  com- 
 prehended in  thefe  two.  Sin,  or  Suffering. 
 
 Firft,  Sin^  This  indeed  is  the  evil  of  evils,  againft  which  chief- 
 ly we  are  to  let  die  the  arrows  of  our  praiers.  This  is  the  onely 
 thing  that  is  intrinfically  evil  in  its  own  nature,  Suffering  is  ra- 
 the-evil  to  us  than  in  it  felf,  and  our  fuflferings  have  both  ^hcir 
 being  and  malignity  from  the  evil  of  our  fins  ^  had  there  been  no 
 fin,  there  had  been  no  fuffering  •,  where  that  cesfeth,  this  is  not  to 
 be  found.  No  forrow  in  heaven,  becaufe  no  fin.  Thefe,  like  Twins, 
 live  and  die  together.  If  thou  dofi  evil,  fin  lies  at  the  door  ;  thac 
 is,  ifthoudoftthecviloffin,  prepare  to  m:et  with  the  evil  of 
 fuffering.  Now  in  fin ,  two  things  to  be  deprecated,  Guilt,  and 
 Filth. 
 
 Firft,  Guilt,  this  is  the  proper  effed  and  confequent  of  every 
 fin  i  whenever  any  fin  is  committed,  there  is  guilt  contraded , ' 
 whereby  the  creature  becomes  obnoxious  to  the  wrath  of  God; 
 and  this  guilt  wears  not  off  by  length  of  time ,  but  continues 
 bound  upon  the  finner,  till  God  by  an  adofpardo  ii;g  mercy 
 abfolveshim;  fothat  though  the  adoffinbetranfienc,  and  paf- 
 fethaway  as  foon  as  the  fad  is  committed,  yet  the  ere  tur.?  is  in 
 the  bond  of  hisiniquity ,  held  with  this  chain  of  guilt  ?s  a  pri- 
 fonerto  divine  juftice  ,  till  he  by  faith  and  repentance  fu.s  out 
 
 Rrr  2  his 
 
 mt. 
 
AQ  2  With  aU  Prayer  andSnpp^lkatton, 
 
 I.. 
 
 his  pardon  ^  even  as  a  felon,  who  may  be  is  not  prefently  afcer  the 
 fad  taken  and  brought  into  judgment ,  yet  abides  a  debtor,  to  the 
 Law  where-ever  he  is,  till  he  can  obtain  his  pardon.  Now  need 
 I  fpe;k  any  thing,  to  (tt  out  the  difmal  and  deplored  condition  of 
 a  loul  under  guilt,  thereby  to  provoke  you  to  pray  for  the  re-, 
 inoval  ofit  ?  There  is  no  mountain  fo  heavie  as  the  guilt  of  the 
 leaft  fin  is  to  an  awakened  confcience ;  better  thy  houfe  were 
 haunted  with  devils,  than  thy  foul  with  guilt.  If  thy  cpnfcicnce 
 tells  thee  thou  art  in  the  bond  of  iniquity,  thou  canft  not  but  be 
 in  the  gall  ofbitternefs,  they  are  joy ned  together ,  AEl.^.z-^, 
 Guilt  is  a  burden,  which  the  (inner  can  neither  ftand  under ,  nor 
 throw  off,  one  compares  him  to  a  beaft  flung  with  a  Gad-fly ,  fain 
 would  he  run  from  his  pain,  but  ftill  he  finds  it  in  him.  Thii  lies 
 throbbing  in  his  foul  like  a  thorn  in  the  flefli,  and  will  not  let 
 him  reft  by  day,  or  fleep  by  night  •  he  turns  himfelf  on  his  bed 
 eiS Regtilus  in  his  barrel  ftuck  with  nails ,  not  an  eafie  plat  that  he 
 can  find  in  it.  This  makes  him  afraid  of  every  difeafe  that  comes 
 to  Town,  Pox,  or  Plague,  left  it  (hould  arreft  him,  and  bring  him 
 by  death  to  judgment  ^  his  guilt  makes  him  think  every '^bufh 
 a  man,  and  every  man  a  meftenger  of  divine  vengeance  to  flay 
 him.  The  mark  that  God  fet  upon  guilty  Cain^  Gen.  4. 1 5 .  is  by . 
 many  interpreters  conceived  to  be  a  trembling  heart,  made  vifible 
 by  a  gafhly  countenance,  and  difcompofcd  carriage  of  his  out- 
 ward man:  And  that  pafl':?ge,  verf.  1 2.  A  fugitive  and  a  vagabond 
 thou  (halt  be  in  the  earth  .^  the  Septuagint  read  thus,  ^-irc;:^  ;^  7(;\.^/.m 
 iffiiiTrtTi^ifiiii  thoufhalt  bellghingand  trembling  in  the  earth. 
 No  convulfion-fit  fo  diftorts  the  body,  as  fin  doth  the  foul. 
 
 Now  in  this  prayer  againft  Guilt,  and  for  pardon,obferve  thefe 
 particulars. 
 
 Firft ,  Pray  with  a  deep  fenfe  and  forrow  for  thy  fins.  The 
 worft  nonfenfe  in  prayer  is  of  the  heart ,  when  that  hath  no  fenfe 
 of  the  fin  he  deprecates ,  orofthemer^y  he  defires.  Nothing 
 mc^re  hardens  the  heart  of  God  agiinft  our  prayer ,  than  the 
 hardnefs  of  our  heart  in  prayer-,  and  .on  the  contrary,  no  fuch 
 way  to  melt  God  into  pity ,  as  for  our  own  hearts  to  diflblve  inro 
 farrow.  He,  that  would  have  usgivervinetothe  fadcf  heart 
 Prv.  3  i.faveschis  vcffei  (thepromifcl  mean  of  piirdoning  mer- 
 cy ,  which  holds  the  fwc^teft  wine  in  Gods  cellar  )  to  revive  the.. 
 heun  of  the  contrit;  ones.^  Ifa.  5  7,     A  tear  in  th«  e^  e  for  fin  adorns 
 
 the 
 
With  all  Prayer  andSuppUcation »  ^9  j 
 
 thtc-creature ,  more  tban  a  jewel  in  his  ear ,  and  his  prayer  mere 
 than  all  the  crabroideric  of  expreffions  in  it  can  do.  While  the 
 TublicAH  fmote  his  own  breall ,  he  got  into  Gods  bofom ,  and 
 carried  a  pardon  home  with  him.  Will  Chrift  drop  his  blood  to 
 procure  thy  pardon ,  who  canft  fhed  no  tears  for  thy  fin  ?  The 
 truth  is,  here  lies  the  difficukie  of  the  work,  not  how  to  move 
 God  but  how  to  get  the  finners  own  heart  melted.  It  is  harder 
 to  get  fin  felt  by  the  creature ,  than  the  burden,  when  felt,  remo- 
 ved ,  by  the  hand  of  a  forgiving  God.  Never  was  tender-heart- 
 ed Chirurgeon  more  willing  to  take  up  the  vein,  and  bind  upthe 
 wound  of  his  funting  patient  when  he  hath  bled  enough ,  then 
 God  is  by  his  pardoning  mercy  toeafethe  troubled  fpiricof  a 
 mourning  penitent.  It  is  one  rule  he  gives  his  fervants  in  their 
 pradice  upon  their  fpiritual  patients,  to  bewaie  of  making  too 
 great  an  evacuation  in  the  fouls  of  poor  finners  by  exceflive  hu- 
 miliation ,  left  thereby  the  fpirits  of  their  faith  be  too  much 
 weakned  •,  2  Cor.  2.7.  Sufficient  to  f tic  ha  man  is  this  pMniJhment , 
 &c.  So  that  ye  ought  rather  to  forgive  and  comfort  him ,  Icfi  per- 
 haps fuch  a  one /ho^tld  he  fwa/lo^ed  up  with  over-much  farrow. 
 
 Secondly,  Juftifie  and  clear  Godin  all  the  expreffions  of  his  dif-  2,- 
 
 pleafure  for  thy  fins.  Thou  doft  perhaps  carry  the  marks  of  his 
 anger  on  thy  flefti  in  feme  outward  Judgment,  or,  which  is  worfe, 
 the  terrors  of  the  Lord  have  taken  hold  of  thy  foul ,  and  like  poi- 
 foned  arrows  lie  burning  in  thy  confcience,  where  they  ftick  ^ 
 acknowledge  him  juft,  and  all  this  that  is  come  upon  thee/c/}  then 
 thy  iniquities  have  deferved,  Ezr.  9.  The  Way  to  efcape  the  fatal 
 ftroke  of  his  ax,  is  to  kits  the  block;  clear  his  juftice,  and  fear  not 
 bucliis  mercy  will  five  thy  life.  Thou  hnfi;  apromifeonthy  fide, 
 jf  their  uncircumcifed  hearts  be  humbled ,  and  they  accept  of  the 
 punipjm  nt  of  their  iniquity  ,  then .  wilt  I  remember  my  covenant , 
 Levit.  26. 4T ,  42.  David  took  this  coiu-fe  and  fped ,  PfaJ.  51. 
 J  AC ^ow /edge  my  tya;if^refj7ons^verf.  ^,  and  why  is  he  fo  willing 
 to  fpread  his  fins  in  hirconfeffion  before  the  Lord  ?  fee  verf.  4. 
 That  thoH  might fl  be  juftifie  d  ^}hen  thou  ffeakeft^  an  J  he  clear  when 
 th(ki]udg^H  :  He  would  have  all  the  worJd  know ,  that  God  did  . . 
 him -no  wrong  in  th-e  judgments  ih  it  canve  upon  him,  hetskcs.all  . 
 the  blame  upon  him  felf 
 
 Thirdly,  Take  heed  thou  pnv -'ft  not  with  a  refervarion,  be 
 fure  thou  renounce  ft  what  thou  wauldil  have  God  remit.    God        3s 
 
 vaU.. 
 
&  itSsyrjiT jL'i." ^  .^^T  T 
 
 ^  ^  M^itb  all  Frayerafid  Supplication. 
 
 will  never  remove  the  guilt  fo  long  as  thou  entertained  the  fin,. 
 What  prince  will  pardon  his  treaionthat  means  to  continue  a 
 traitor.  It  is  defperate  folly  to  defirc  God  to  forgive,  what  thou 
 intendeft  to  commit.  Thou  hadft  us  good  fpcak  out,  and  ask  leave 
 to  fin  with  impunity,  for  God  knows  the  language  of  thy  heart , 
 and  needs  not  thy  tongue  to  be  an  interpreter.  Some  Princes 
 have  mifplaced  their  high  favours  to  their  heavy  coft ,  as  the 
 Emperor  Leo  drmenipts  y  who  pardoned  that  monlkr  of  ingrati- 
 tude Michael  Balhw  ,  and  was  the  fame  night  in  which  he  was 
 delivered  out  of  prifon  murdered  by  him.  But  the  great  God  is 
 fubjed  to  no  miflake  in  bis  Government ,  never  got  hypocrite  a 
 pirdon  in  the  difguife  of  a  Sainr.  He  will  call  tliee  by  thy  own 
 name ,  though  thou  comeft  to  him  in  the  fcmblarce  of  a  penitent. 
 Csme  in  thou  wife  of  ferohoam,  faid  the  Prophet.  Hypocrifie  is  too 
 thin  a  vail  to  blind  the  eyes  of  the  Almighty.  Thou  maift  put  thy 
 own  eyes  our,  fo  as  not  to  fee  him-,  but  thou  canft  never  blind  his 
 eyes  that  he  (hould  not  fee  thee.  And  as  long  as  God  loves  him- 
 felfi  he  muft  needs  hate  the  hypocrite  ^  and  if  he  hat^s  him,  furely 
 he  will  not  pardon  him.  The  pardoned  foul  and  the  fincere  are 
 ail  one,  Pfal  32.2.  Blefedis  the  man  unto  whom  the  Lord  impnt- 
 eth  not  iniquity  y  and  in  ^hofe^irit  there  is  no  guile. 
 
 Fourthly ,  Make  Chrift  thy  plea.  Pardon  of  fin  is  a  favour  not 
 known  in  the  firft  Covenant ,  Do,  and  live  -,  Sin,  and  die,  were  all 
 its  contents  ^  no  room  left  for  an  after-game  by  that  Law.  The 
 Gofpel-Covenant  is  our  Tal^ula  pofl-  nanfragit^m-^  the  onely  plank 
 by  which  we  may  recover  the  more  after  our  mifcrable  wrack. 
 This  Covenant  is  founded  in  Chrift ,  who  hath  upon  agreement 
 with  his  Father  undertook  to  anfwer  the  demgnds  of  the  Law 
 and  happily  performed  what  he  undertook-,  upon  which  the  Gof- 
 pel  is  preached,  and  pardon  prormfed  to  all  that  repent  and  believe 
 on  him  i  Him  hath  God  exalted  '^ith  his  right  hand  to  he  a  Prince 
 and  a  Saviour,  AU.  5.31.  Him  hath  Godfet  forth  to  he  a  propitU' 
 tion  through  ^aith  in  his  iflood ,  Rom.  ^.2^.  As  therefore  when 
 Chrift  i. nterceeds  for  poor  finners ,  he  carries  his  blood  with  him 
 and  prefents  it  to  God,  for  the  price  of  th^t  forgivencfs  he  deCires 
 for  them  ,  fo  thou  maift  bring  the  (ame  blood  in  the  hand  of  thy 
 faith ,  when  thou  pray  eft  for  the  pardon  of  thy  lins ,  for  without 
 (flood there  is  no  remijfion^  Heb,  9.  This  is  the  more  to  be  heeded, 
 bccaufe  many  out  of  ignorance ,  and  fomc  from  a  corrupt  prin- 
 ciple. 
 
If  it  ball  Prayer  and  Supplication,  4^5 
 
 ciple ,  apply  themfelves  in  their  prayers  to  the  abfolute  goodiwfs 
 and  mercy  of  God  for  pardon :  Ask  them ,  why  they  hope  to  be 
 forgiven ,  and  they  will  tell  you,  God  is  good,  and  they  hope  he 
 will  be  merciftil  to  them,  feeing  his  nature  is  fo  gracious.  But  alas, 
 they  forget  that  he  is  juft  as  well  as  merciful ,  and  mercy  will 
 not  ad  but  with  the  confent  of  his  juftice  :  Now  theonely  /ah& 
 for  the  juftice  of  God  is  the  fatisfadion  of  Chrifl.  God  hathfet 
 him  forth  to  be  a  propitiation  through  faith  in  hu' bloody  to  declare 
 his  righteoufnefs ,  that  he  wight  be  jujl ,  and  the  jtifiifier  of  him 
 Tvhich  believeth  in  Jeftu,  Rom.  3 .  26.  So  that  to  defirc  God  to  for- 
 give thee  thy  fin  without  the  mtervening  of  Chrirts  fatisfadion, 
 istodefire  God  to  be  unjuft ,  and  pardon  thee  with  the  lofs  of 
 his  own  honor-  andhowwelcom  thou  art  like  to  bethatcomcft 
 to  him  on  fuch  an  errand,is  eafie  to  think. 
 
 Fifthly  and  laflly,  Take  no  denial  in  this  thy  requeft ,  but  pray 
 for  it  with  unwearied  importunity.  It  is  a  mercy  thou  canft  not 
 want,  it  is  more  neceflary  than  thy  very  being ,  better  never  to  be 
 than  ever  be  unpardoned.  Think  but  a  little  on  thy  difmal  con- 
 dition, while  guilt  is  not  taken  off,  and  thy  pardon  not  obtained  ; 
 and  it  is  impofiible  that  thou  fhouldft  be  a  cold  faint  fuitor  for  this 
 mercy  of  mercies.  Know  then,  while  unpardoned  thou  art  Gods 
 prifoner,  all  the  plagues  written  in  the  Law  cleave  asclofe  to  thee 
 as  thy  girdle  tothyloyns,  every  moment  tliou  maift  fear  they 
 fliould  take  hold  upon  thee,  as  thou  walked  in  thy  houfe,  ficteil  at 
 thy  table,  or  licft  on  thy  bed.  Where  canO:  thou  be  fafe  who  haft 
 God  thine  enemy  ?  Can  the  bre.id  refifl:  him  that  eats  it  ?  or  the 
 tree  withftand  the  ax  of  the  feller  i  truly  no  more  cinft  thou  the 
 wrath  of  an  avenginp  God  :  Is  it  not  he  that  holds  the  ftouteft 
 devils  in  chains?  he  who  can  kindle  a  fire  in  thy  orPfe  bones  &  bo- 
 fom,'md  make  thee  confume  like  lime  with  the  inward  burning  of 
 thy  fclf-tormenting  thoughts.  Is  he  not  a  righteous  God ,  whaie 
 jaft-ice  binds  him  in  the  diftributions  of  juftice ,  to  be  exad  r^ccor- 
 dingtothe  finners  demerit?  Is  he  not  the  everlafting  God?  not 
 a  forry  creature,  who  may  threaten  thee  to  day,  and  be  dv' d  him- 
 fdf  to  morrow,  but  Eternitv  it  felf ,  who  ever  lives  to  t^ke  ven- 
 geance on  finners ,  out ofwhofe  hands  thou  cinft  not  efcare  by 
 dying.  In  earthly  Courts  when  the  man  dies,  his  QA\£t  dies  with 
 him,becaufe  out  of  their  jurifdidion  ,  and  paft:  thdr  fummors  • 
 But  at  death  thou  fallcft  into  the  hands  of  the,  living  God,"  who 
 
 »  will 
 
49^  li^i/fe  all  Frayer  and  Suppliathn' 
 
 willpnrfue  his  ciu2.i:Eelwith  tbec  in  the  other  world  alfo.    No 
 fooner^is-tlrf  foul  abandoned  of  thy  body,  and  turned  out  of  itj 
 eartlily  boufe ,  but  it  fhall  return  to  God  to  rec-eive  its  doom. 
 Neither  fhall  thy  body  long  reft  in  the  grave ,  where  it  i^  earthr 
 bui  be  called  forth  to  (hare  with  the  foul  in  torment,  whofe  part- 
 ner it  had  been  in  fin.    The  parting  of  thefe  at  death  to  a  guilty 
 foulisf^^d  enough,  but  their  meeting  again  at  the  great  day  of 
 judgment  will  be  much  more  difmai  :    For  husband  and  wife 
 that  have  joyn'd  in  fome  bloody  murther,  to  be  attached  and 
 fent  to  feverai  prifons  in  order  to  their  trial ,  muft  needs  fill  them 
 with  the  fear  and  terror  of  their  approaching  judgment-,  but 
 much  more  dreadful  is  it  to  them  when  brought  forth  to  receive 
 .  their  fentence,  and  fuffer  at  the  fame  gibbet  together,  Ac  death, 
 '  the  finners  body  is  difpofed  of  to  one^  rifon,  his  foul  to  another , 
 and  both  to  meet  again  at  the  great  day  of  Afiize  for  the  world , 
 then  to  be  fent  by  thefinalfentenceofthe  Judgetoeverlafting 
 flames  in  hells  fiery  furnace  ,  where  after  the  poor  wretch  hath 
 experimented  a  thoufand  million  of  years  the  weight  of  Gods 
 juft  vengeance ,  he  (hall  find  himfelf  no  nearer  the  end  of  his 
 miferythenhe  was  the  firft  day  wherein  his  torment  commenc- 
 ed.   Then  death  will  be  defired  as  a  favour,  but  it  (hall  flee  from 
 him  ,  his  mifery  being  both  intolerable  and  interminable.     By 
 -sthistimc  I  fuppofe  a  pardon  will  be  thought  worth  thy  having, 
 and  too  good  to  be  loft  by  nuggi(h  flcepy  praying  for  it.    When 
 therefore  thou  haft  chafed  thy  foul  thus  into  a  fenfe  of  the  indif- 
 penfable  neceflity  of  this  mercy,  then  take  up  a  holy  refolution  to 
 lay  thy  (lege  clofe  to  the  Throne  of  grace ,  and  never  to  rife  till 
 God  open  thc|Kites  of  his  mercy  to  thee.  As 'tis  fo  neceffary  thou 
 canft  not  want  it ,  fo  thou  haft  the  promife  of  a  faithful  God  that 
 thou  (halt  not  mifs  it,  upon  the  timely  and  fincere  fceking  of  it. 
 Jfufe  confefs ,  he  isjt^fi  and  faithfuho  forgive.     Prayers  and  tears 
 .  are  the  weapons  with  which  the  Almighty  may  be  overcoroc. 
 Manafah ,  who  could  not  on  his  Throne  (  when  he  (inned  and 
 ftouted  it  out  againftGod)  defeftd  himfelf  from  the  juflicc  of 
 God ,  yet  in  his  dungeon  and  fetters ,  greatly  humbling  himfelf 
 before  the  Lord,  obtained  his  mercy.     So  ffrael,  fvhen  he  jintted 
 he  died ,  bt.  t  when  hefpakf  trtmbling^  then  he  ^as  exalted ,    Hof' 
 11, ll 
 
 •  C  HA  P. 
 
MHt  mmm^mimmmmim 
 
 With  all  Prayer  and  Supplication, . .  497 
 
 CHAP.  LIU. 
 
 Hovp  to  Deprecate  the  defiling  power  ofCm- 
 
 X^\^?'^r.  ^^  Second  thing  in  fin  to  be  deprecated ,  is  the 
 ^'''  "^    ^'      defiling  power  of  it.    He  that  defires  not  to 
 be  purged  from  the  fiith  of  (in ,  prays  in  vain 
 to  be  Q^kfi  of  the  guilt.    If  we  love  the  work 
 of  fin ,  wc  muft  like  the  wages  alfo.    A  falfc 
 _  heart  could  be  willing  to  have  his  fin  cover- 
 
 ed ,  but  the  fincere  dcfires  his  nature  may  be  cured  and  deanfed. 
 David  htg'^iii  a  clean  heart  as  well  as  a  quiet  confcience,  Pfat. 
 5 1 .  yiot  out  all  mine  iniquities  j  Creatt  in  me  a  clean  heart ,  0  God  , 
 verf.  I  o.  he  dcfires  water  to  purifie  his  heart,  as  well  as  blood  to 
 fprinkle  and  pacifie  his  confdencc.  Now  in  framing  thy  requcfts  as 
 to  this,  obferve  thefe  particulars. 
 
 Firi\,  Be  fure  thou  comeft  with  a  deep  abhorrence  of  thy  felf 
 for  that  (in-filth  which  cleaves  to  thee.  Thisis  callcd,^  Kmwin^the 
 plague  of  a  mans  o^n  hearty  i  King.  8. 38.  when  a  creature  ij  af- 
 fefted  and  afflided  with  the  fenfe  of  his  corriiptions ,  as  if  be  had 
 fo  many  plague-fores  running  upon  him ,  and  loaths  himfelf 
 for  them ,  as  much  as  Job  did  for  the  boyls  and  fores  with  which 
 his  body  was  covered.    The  Lefer  was  commanded  in  order  to 
 his  cure ,  to  put  himfelf  into  a  mourners  habit ,  Levit.  1 3 .  45. 
 tiis  garments  jh all  he  rent,  and  his  head  hare ,  and  he  fhall  put  a  co* 
 vering  en  his  upper  Upland  fiall  cry ,  Vnclean,  unclean.     Why  all 
 this ,  but  to  exprefs  the  de^p  fenfe  of  his  fin  and  mifery  ?    Look 
 upon  che  Saints  in  Scripture,  andyoufhaii  find  this  was  their  way 
 to  ab  'fcr  themfelves  in  their  prayers ,  with  the  greaceft  felf-abhor-» 
 rencythitwaspofiible;  penitent  Drfz/W  takes  tliefool,  yea,  the 
 beaft  unto  himfglf,  he  knows  not  how  to  fpcak  bad  enough  of 
 himfelf,  Sofcolt^wasI  andii^norant  ^  even  asaheafi  before  thee, 
 Pfal.  73  .  22.  Holy  fob  cries  o  >r,  J  abhor  my  felf,  and  repent  in  dufi 
 and  ajhes^haf.  41.6.   Others  biurti,  and  fts  much  aftiamcd  to  be 
 
 Sff  feen 
 
408  ^^^^  **''  Prayer  and  Supplication, 
 
 *^  fecn  inthc  prefcnce  of  God,  as  one  that  had  fallen  into  fome  pud^ 
 
 die  or  Jakes  would  be  in  that  pickle  to  come  before  his  Prince. 
 -^^  Secondly.  In  praying  againit  thy  lulls,  look  thy  heart  goes  with 
 
 thy  tongue.    In  nothing  do  our  hearts  put  more  cheats  upon  us 
 than  in  our  prayers,  andinno  requefls  more  than  in  thofe  which 
 are  levelled  ag:.inft  our  lufts.  That  is  leaft  oftentimes  intended  ^ , 
 which  is  moft  pretended.  And  truly  we  had  need  be  well  acquain- 
 ted with  our  felves ,  before  we  can  find  the  bottom  ofourde- 
 fignes.  ^^/ftfconfeflech,  whenhewasayoungman,  and  forced 
 by  convidion  in  his  confcience  to  pray ,  that  God  would  deliver 
 hira  out  of  the  bondage  of  his  luft ,  yet  the  fecret  whifpers  of  his  ■ 
 heart  were,  Non  adloMc  Domine^  Not  yet  Lord-^  he  was  afraid  God 
 Ihould  take  him  at  hii  word.    Thus  the  hypocritical  ^^iJk'/  firft 
 fetHp  their  idols  in  their  hegrtt  y  and  then  enqmred  of  thfLord^ 
 £z4k:  14"  ^  •  this  is  a  great  wickednefs.  And  it  were  a  j'uft,  though 
 a  heavy  plague ,  for  God  to  anfwer  fuch  according  to  the  fecret 
 vote  of  thtir  hearts ,  by  giving  them  up  to  thofe  lufts  which  they 
 inwardly  crave.  When  Panl  begs  prayers  for  himfelf ,  to  embol- 
 den them  in  their  requefts  for  him,  heaiTures  them  of  his  finceii- 
 ty.  Pray  for  fis,  for^etruB  that  M  have  a  voodconfcience  in  all 
 things^  willing  to  live  honejlly  ,  He&r.  13. 1 8.  as  ifht  had  faid  , 
 Idurftnot  make  you  my  fpokfemen  to  God  ,  if  my  heart  did 
 check  me  that  I  did  fecretly  comply  with  any  fin,  and  did  not 
 mean  in  all  things  tO  live  honeftly.  How  then  canfl  thou  have  the 
 face  to  go  thy  felf to  God  on  an  errand,  todefire  that  of  him 
 which  thou  wouldft  be  loth  to  have  .^ 
 O    A  Buthowmay  we  come  to  know  that  our  hearts  are  (incere  or 
 
 «^^  *     liypocritical,  in  praying  aginfl  the  defiling  power  of  fin  ? 
 4nfw,  I .        ^^^^y  Obferve  whether  thy  prayer  be  uniform ,  hid  againft  ail 
 ^       *    '    fin,  one  luft  as  well  as  another.    Sincerity  makes  not  here  a  balk, 
 ind  there  a  furrow,  is  not  hot  againft  one  luft  and  cold  againft  an- 
 other, butgoesthrough-ft'itchin  the  work^  It  hates  every  falfe 
 way,  Pfal.  119.  104.     It  flioots  its  arrows  at  the  whole  flock , 
 and  Tingles  not  this  fin  out  ia  his  prayers  which  he  would  have 
 taken,  and  that  left  -,  Let  m  iniquity  have  dominicH  aver  me ,  verf. 
 132.  he  knows ,  if  all  his  chains  were  knockt  o^f,  andonely  one 
 left  upon  him  ,  hcihould  te  as  true  a  flave  to  Satan  as  if  ail  the 
 of  her  were  ftiU  on.  He  prays  not  againft  on^  fin  becaufe  a  great 
 0^  3  ,aodf  leads  for  ariother  bi^cauTe  it  b  a  fettle  one.  ^  The  daft 
 
With  ati  Prayer  and  Sufphcation.  ^pp 
 
 and  rubbiih  hdpto  fiilupihcwalJas  well  a»  tfse  great  fton«.; 
 licile  fins contribuce  as  Will  as  great,  tom:^ke  up  ttie  patcicion- 
 wall  between  God  and  clis  creature  ^  every  little  fpeck  blcD^.iih^th 
 the  garment,and  every  penny  encrcafeth  the  fums:  So  little  li-ns de- 
 file the  foul,and  fw(?ll  the  Tinners  account-therfore  he  prays  againft 
 them  as  well  as  the  other.  David ,  who  defircd  to  be  kept  back 
 from  frefuwftpiouifint ,  did  alfo  beg  to  l;e cleanfedfrom  hts  fevm 
 
 Secondly,  Obf;rvewhe:hcr  thy  heirt  ftandHrmly  refolvedco  2* 
 renounce  that  fin  thou  priyell  God  to  fubdue.  The  fincerc  Cbti- 
 Oiinbindshimfdfas  well  as  lubours ,  to  engage  God  againft  bis 
 fin.  Indeed  thuprjyer  is  a  bl;nk  which  hith  not  a  vow  ink. 
 Thou  hafi  heard  my  vowf^  Pfaf.  61.5.  *>•  his  prayers,  which  art 
 ^Iwiys  to  be  poc  up  with  vows.  Is  it  a  mercy  thou  prayefl:  him 
 to  give  ?  if  fincere  thou  wilt  vow  to  praife  him  for  it ,  and  ferve 
 bira  with  it.  Is  it  a  fin  thou  prayeft  ag.iinli  ?  except  thou  jugleft 
 with  God,  thou  wilt  vow  as  well  as  pray  againft  ir.  Remove  from 
 me  the  vaj  of  lying,  Pfal.  11 9.  29.  there  is  Davids  deprecation ; 
 now  mark  his  promife  and  vow ,  /  huve  chofm  the  way  of  truth , 
 thyiudgments  I  have  laid  before  mt^  vcrf.^o.  While  he  prays 
 agiinfl:  the  way  of  lying,  he  chofeth  the  way  of  trutli. 
 
 Obferve  thirdly,  Wbcther  thou  beeft  vigorous  in  the  ufe  of  all 
 appointed  means  to  raortifie  the  luft  thou  prayeft  agiinft.  Refo-  ^ ' 
 lutions  in  the  time  of  prayer  are  good,  when  bickt  with  ftrcnuous 
 endeavours ,  elfc  but  a  blind  for  a  falfe  heart  to  cover  it  felf  with . 
 Sampfon  did  not  onely  pray  he  might  be  avenged  on  his  enemies, 
 but  fet  his  hands  to  the  pillars  of  the  houfe.  He  that  hath  bid  thee 
 pray  againft  thy  luft,  h  th  bid  thee  fliun  the  occafions  ofit  j  Ke^ 
 move  thy  way  far  from  her,  and  come  not  nigh  the  dior  of  her  houfe ^ 
 left  thou  give  thy  honor  unto  others,  Prov.  5  8 .  that  is,  left  thou  be 
 hooked  in  to  her  by  the  occafion.  Thus  fofeph,  that  he  might  not 
 be  drawn  to  liewithhisMiftrefs,  would  not  ftay  alone  in  the 
 room  with  her.  Gen.  3  9 »  So  Prov,  23.20.  Be  not  amongfl  wine- 
 hibbers  j  and  verf.  3 1.  Lookjtot  onthe^ine  when  it  is  redy  when  it 
 giveth  Us  colour  in  the  cup  ^  b^caufe  looking  may  breed  liking. 
 Now  art  thou  confdendoufly  careful  to  keep  out  of  the  wiy  that 
 leads  to  the  fin,  and  to  (hun  the  occafion  that  might  betray  thee 
 into  the  hands  ofthat  luft  thou  prayeft  againft?  Certainly,  he 
 chat  would  not  luvekis  houfe  blown  up,  will  not  fet  his  gun. 
 
 Sf  f  2  powder 
 
c^oo  fVith  all  Frayer  and  Supplication, 
 
 powder  in  the  chimney-corner.    Aiain^  God  who  bids  thee  pray 
 againft  thy  lufts,  commands  theealfo  to  take  the  fwordothis 
 Word,  by  meditating  on  it,  and  ^^ppiying  it  clofe  to  thy  heart  and 
 confcience,  to  cut  them  down,  and  get  vidory  over  them.    Thus 
 did  David,  he  hid  the  wcrd  in  his  heart  that  he  might  not  ftn.  Thou 
 prayeft  againft  covetoufnefs ,  O  that  God  would  rid  thy  heart  of 
 it :  Well ,  what  dofl:  thou  towards  thy  own  delivery  from  this 
 bafe  lufl?  Here  is  a  fword  put  into  thy  hand,  whofe  edge  is  (harp 
 enough  to  cut  and  kill  if,  ifthou  wilt  lay  it  on  in  good  earneft. 
 Thisfeiis  forth  the  vanity  of  the  creature,  howvileandbrifeafin 
 fovctoufnefsis  ^  takes  away  alloccafion  ofinordin:ue  ^^[ir^s  and 
 cares  for  the  world  by  many  fweet  promifes ,  what  he  haih  laid  up 
 in  another  world  for  us,  and  what  care  in  his  providence  he  will 
 take  for  us  in  this  life.    Let  your  coffverfation  he  withokt  covetou/- 
 ftefs,  and  he  content  rpithjuch  things  as  ye  have  ^  for  he  hath /aid ,  ^ 
 vpill  never  leave  thee  norforfake  thee^  Hebr.  1 3 .  Now  what  ufe  dofl 
 thou  make  of  this  weapon?  doftthouftrengchenthyalTcnttothe 
 truth  of  thefe  promifcs>Labonr  to  affedthy  heart  with  thefweet- 
 nefs  of  them  ,  and  then  draw  forth  this  fword  to  defend  thy  felf  a-, 
 gainft  this  luft,  when  theenemy  comes  with  a  temptation  to  it  ?  if 
 fOjthou  wert  ftncere  in  thy  prayer.  Afalfheait  concents  it  felf  with 
 a  few  idle  lazy  prayers  againft  his  luft ,  but  is  afraid  to  .ufe  this, 
 fword  againft  itiOrif  he  doth,  heftrikes  with  the  back  and  not- 
 the  edge ,  or  laies  his  ftroke  fo  favourably  on ,  that  it  Ihall  not 
 much  endanger  the  life  of  his  fin^  like  a  ^^i?;!^';?^?^/?;;;^,  that  will 
 be  fure  to  make  no  worfe  woundin  his  (idethan  his  Baifom  will 
 in  a  day  or  two  cure.  Now  to  raife  thy  heart  to  the  greater  yehe- 
 mency  in  praying  againft  thy  lufts,  labour  deeply  to  afifbdthy 
 heart  what  a  fearful  plague  it  is  ^indeed  of  all  other  incomparably 
 the  gre.iteft  )  for  a  foul  to  be  given  up  of  God  to  the  power  of  his 
 lufts.  This  confidcration ,  if  any,  will  make  thee  la^'  clofe  fiege  to 
 God^  and  fct  upon  him  with  the  utmoft  importunity  ^  knowing 
 thou  art  an  undone  creature  ifthou  fpeedeftnot  in  thy  errand! 
 When  God  intends  to  fmitehome,  he  takes  his  aim  at  the  heart  „ 
 he  gives  the  creature  over  to  his  luils :  Thus  he  hardned  Pharaoh 
 toafinalobftinacy,  Exod.  9.24.  Jyvillfend  all  my  ftagnes  ontJoj. 
 heart.  The^' 'did  not  onely  light  upon  the  beafts  and  fruits  <?ftlxe/ 
 fid^,  or  upon  their  own  bodies ,  butchiefly  on  their  hear^^'andjl 
 ij^irit-s,  hardning  them  into  obftiaac-y  to  their  deftru<Aibrt. '  'fej' 
 
 this 
 
VFith  all  Prayer  and  Supplication,  50 1 
 
 this  indeed  is  to  fend  all  plagues  in  one  •  other  plagues  that  reach 
 onely  to  eftateor  body ,  are  conlilknt  with  the  love  and  favour 
 of  God ,  he  can  fmite  the  body,  and  fmilc  on  the  foui  •  blaft  the 
 mans  eftate,  and  blefs  him  with  fpiritual  riches  ^make  him  poor  in 
 the  world,  and  rich  in  faith.  Bur,  he  that  is  given  up  to  his  luRs  is^ 
 abhorred  of  God.    A  Saint  may  be  delivered  up  to  S:.tan,  ut      fl 
 ti^ori^x.0  correfthim,  for  the  deftrudion  of  theflefh  andfaving 
 of  his  Ipiric-  but  it  is  the  brand  of  a  Reprobate  to  be  delivered  up' 
 to  S^tan  ut  Domino ,  that  his  lufts  may  have  full  power  over  him- 
 wl  ich  judiciary  aA  of  God  portends  the  finners  deOrudiion  ^• 
 DeMt.2. 3  Q.  zTl-eJf.  2. 1 1 .  Outward  plagues  are  fomctimes  in  the. 
 finners  mouth  asabridletoredraiiihim  from  fin  ,  but  this  is  a. 
 fpur  that  makes  them  more  mad  after  their  lufls-  it  takes  away  the. 
 fenfe  of  fin,  ^nd  then  the  wretch  plays  the' devil ,  nothing.wiU  Rop. 
 him  in  his  wa}>,  J^t  to  hell  he  wiJtgo  over  hedge  and  ditch.. 
 
 Pray  againft  mi^few^  of  thefts  as  a  braii€h.of  the  Gofpel^rj 
 covenant     Godisnotbound-by  the  firll  Covenant  to  ItTra  foot*-        ^' 
 for  mans  help.    Man  \verit  of  his'owri  accord  over  to  thp  devils, 
 <juarter?,  he  defertedGod,  andchofe  a  new  Lord,  and  in  his, 
 hwdsGod  might  have  left^him  without  ofTering  atiy.help  for  hi?,, 
 itacue.;  Itw'asnotany ticthaj|i\a,nIiad.upori Goxiljy the  .Coye^^ 
 n^nt  of  mture  which  obliged  nini,  but  his  own  free  §r«cc  chat, 
 moved  him  foundert?ke'h'is  recovery.  And  this  he  doth  by  making, 
 anewCovenantonthe  mines  of  the  old.  •  So  that  whoever  .^yiU^, 
 pray againfVhis luffs tvith fuccefs, oiuil.firff  become  a  Covenaroer/ 
 witnGod ,  ty  accepting  the  therms  ,^pow,hich,God,  in  .it  offer?,,- 
 jofave  us  from  our  fins,  and  they"  are  t^aitn  and  Repentance  ;, 
 when  the  foul  doth  thus  face  about  from  his  fins  to  clofe  with- 
 Chriff,  then  he  becomes  a  Covenanter  with  God    and  miy  with 
 faith  call  God  into  the fieldfor  his  help  againft  this  hugenoft  of 
 luHs  and  devils  thit  come  againft  him.    Gods  Chariots  are  his,  the 
 whole  militia  of  heaven  is  engaged  in  his  quarrel.  Sin  fiall  not  have 
 dominicn  over pH-^  and  why  "ijor  ye  are  not  under  the  larp^  hut  binder 
 gr^ca^'JRnm.  6.1^.  that  is.  You  are  not  under  the  Law- covenant 
 m*ade'with  Adam  ,   but  under  the  Gofpel-covenant  made  ,wirh 
 C  hriil-,  and  through  him  with  ?.ll  b?l:ev-crs.  O  how  many  prayers 
 ag  uiiil  fin  are  loft ,  for  want  of  well  underftanding  this  grand  no- 
 tion of  the  Gofpel  ?  A  great  cry  is  made,  and  complaint  by  many 
 of  their  fins' to  God,  andvidoiy  ov.:r  them  pretended  to  be  de- 
 fired  i 
 
t?--jtjj>  •i'-''*-'-'-ai~,ii' _!.,■. -- 
 
 c  &%  ^  ^'^^  ^^  Prayer  and  Snfplhatm 
 
 fircdvyet  thgy  live,  and  grow  ftronger  every  day  than  oth^r  j  mi 
 whatisthe  rwfon?  alas(  they  (land  not  ia  a  federal  relation  to 
 God,  neither  take  Aey  any  care  bow  to  get  into  ir.   Will  a  Pri nee 
 raife  an  Army  to  fight  for  he  Knows  not  who  ?  indeed,  if  his  fub- 
 jeds  or  allies  be  in  diflrefs^  he  isready  to  ftep  in  for  their  fuccour- 
 but  ftrangcrs cannot  exped  he  (hould  do  this  for  them.    Lecgues 
 are  made  before  afli  ftance  defired.    God  firft  promifeth  to  bnng 
 Jfrael  under  the  hond  of  his  covenant^  E^'k.  20.  3  7.  and  then  verj, 
 4 1  that  he  will  accept  them  with  their  fweet  favoKr.    David  knew 
 this  very  well ,  that  the  carnal  world  arc  abandoned  by  God ,  to, 
 be  trod  under  the  foot  of  every  lufti  and  therefore  when  he  prays 
 God  would  order  his  fteps  in  his  Word  ,  and  let  bo  iniquity  have 
 dominion  over  him,  he  defires  it  as  a  favour  peculiar  to  thofe  that 
 were  near  and  dear  to  him ,  Deal  with  me  as  thon  kfefi  to  do  unto 
 thofe  that  love  thj  Name,  Pfal,  i  r  9. 1 3  2 . 
 
 Pray  not  onely  againft  the  power  of  fin ,  but  for  the  power  of 
 holinefs  aMb.  A  naughty  heart  may  pray  againft  his  fins ,  not  out 
 of  any  inward  enmity  to  them,  or  love  to  holinefs,  butbecaufe 
 they  are  troublefome  guefts  to  his  confcience.  Believe  it  for  a 
 certain  truth,  bis  zeal  is  faift  that  fecms  hot  againft  fin,  but  is  key- 
 cold  to  holinefs.  A  City  is  rebclhous  that  keeps  their  rightfui 
 Prince  out ,  though  it  receives  not  his  enemy  in ;  Nay ,  the  devil 
 needs  not  fear,  but  at  lad  he  (hall  make  that  foul  his  Garifon 
 again ,  out  of  which  for  a  while  he  feems  (hut,  fo  long  as^it  ftandt 
 empty,  and  is  not  filled  with  folid  grace,  Matth.  12,44,45, 
 What  indeed  (hould  hjnder  Satans  re-entry  into  that  houfc^. 
 which  hath  none  in  it  to  keep  him  out, 
 
 CHAP. 
 
With  all  Prayer  and  SupfUcatm.  50} 
 
 ifc  <•^^•«^^'«K -««  «^  ^  *«"*•>  "^^  ^  ^  "0^  ^  "^N  ^  ^5<»  ^i^ 
 CHAP.  LIV. 
 
 How  to  deprecate  the  evil  of  fufferhgTemporal^ 
 andEterml. 
 
 HE  fecoind  objed  of  deprecatory  prayer  is 
 Suffering^  fin  brought  fuffcring  into  the 
 world.  Sin  is  indeed  the  Elder-Twin ,  but 
 fuflfering  ftai<l  not  long  after  it ,  for  it  took 
 it  bythe.heel,  prefently  arrefting  Adam 
 upon  the  very  place  where  he  committed- 
 his  trefpafs,and  ever  fincc  follows  it  as  clofe 
 as  the  fhadow  doth  the  body.  It  leaves  not 
 the  Saint  till  death  parts  hira  and  his  fin,  butpurfues  the  wicked: 
 with  their  finsinto  the  other  world  alfo.    So  that  thisdiflribution  . 
 of  fuflfering  into  temporal  and  eternal  fhall  content  us  at  prefenr, 
 tfrey   being  comprehenfive  of  all  the  miferies  which  fin  hath 
 brought  upon  the  fonsofmen.  Now  my  work  in  this  place  fhpH  ; 
 be  onely  to  direft  the  Chriftian  how  to  frame  his  prayer ,  in  de- 
 precating the  one  and  the  other  alfo.    Fird,  Temporal  fufferings , 
 how  the  Chriftian  is  to  deprecate  and  pray  againft  tliem  ^  which 
 I  fhall  do  two  ways,  jfir/?,  negatively,  how  he  is  not-  Jecondlj^^^^^ 
 i^ativcly,  how  he  may  and  (hould  pray  againQ  them. 
 
 'pirft,  Negatively.  The  Chriftian  is  not  to  pray  for  an  immunity 
 from  all  temporal  fifferings ,  there  isnofouiiiation  for  fuch  a 
 prayer  in  the  proaiife  •,  and  what  God  thinks  not  fit  to  promifc, 
 we  murt  not  be  bold  to  ask»  Temporal  promifes  arcto  be  un- 
 ^Crftpod,  fiicb  Mtlamhtoffy  tffr»  exceftionfcrHcisi:    Q^ii  had  on€ 
 
 SCOi 
 
 U\ 
 
^©4  Wkb  all  Prayn  /tnd  Supplkmoti^ 
 
 Son  without  (in ,  but  he  will  haye  none  in  this  life  without  fuf- 
 fcring.  foh?f  writes  himfdf ,  Tour  brother  and  companion  in  tribu- 
 lation. Rev.  1.9.  He  hath  too  high  an  opinion  of  himfclf ,  that 
 would  have  God  ieadhimdry-lhodonafair  caufey  to  hciven 
 while  he  fees  the  reft  of  his  brethren  march  through  thick  and  thin 
 to  the  fame  place.  Or  who  thinks  he  needs  not  this  thorn-hedge  of 
 fuffcring,  to  keep  him  as  well  as  others  from  wandring  out  of  his 
 way  to  glory.  The  rod  and  ferular  are  not  more  needful  among 
 -children  at  fchool ,  than  fuffering  is  to  the  5>aints  while  in  their 
 minority  hereon  earth.  If  thou  wert  come  to  that  ripeneiS  of 
 ingenuity  as  to  have  worn  off  all  thy  childifhnefs ,  thou  fhouldft 
 flay  here  no  longer  under  the  lafh ;  but  while  thou  art  fubjed  to 
 (in  J  thou  muft  Tubmit  to  his  difciplinary  rod,  Valitudinarious 
 bodies  can  as  well  fpare  food  as  phyfick,  and  Saints  in  this  their 
 crazy  ftate  may  as  well  live  without  Ordinances  as  without  fuf- 
 fcrings.  In  a  word,  to  pray  abfoiutely  againft  all  fuffering ,  is  to 
 defire  one  of  the  greateft  punilhracntson  this  fide  hell.  \y^hcn 
 God  faid  ,  /  wi/l  not  puniji  jonr  daughters  when  they  commit 
 Tvhoredom,  Hef.  4. 9.  he  meant  them  no  good  by  fparing  his  rod. 
 If  we  count  him  an  unwifc  father ,  that  whsn  he  puts  his  child  to 
 School  indents  with  his  Mafter  not  to  whip  him  j  furely  much 
 more  folly  were  it  in  thee  to  dcfire  God  to  priviledge  thee  from 
 all  fuffering. 
 
 Second!^',  Affirmatively,  in  thefe  particulars  following. 
 
 Fu'ft,  Deprecate  the  vindicative  juftice  and  wrath  of  God  in 
 ill  temporal  fuflferings.  Thus  ^frfw*Wi(7(hapjs  his  prayer,  ^^r.  10. 
 24.  (?  Lord,  corred  me  but  in  judgment ,  not  in  thine  anger  ^  lefi 
 t'hou  bring  me  t^  nothing.  And  chap.  17  17.  Be  not  thou  a  terror  to 
 me ,  thou  art  mj  hope  in  the  day  of  evil.  He  declines  not  fuffering;, 
 but  deprecates  wrath,  as  if  he  had  faid ,  Let  trouble  come,  but  not 
 with -this  melTage  to  tell  me  that  thou  art  mine  enemy  ^  (hoot 
 thy  darts ,  my  breaft  is  open  to  receive  them  ,  but  let  them  not  be 
 envenomed  arrows,  headed  with  thy  punitive  juftice.  Without 
 thisfHng,  al!  fuffering  is  innocent  andharmlefs;  but  if  the  crea- 
 ture does  fear  (though!  t  F/i  thou  t  juftcaufe}  that  they  are  (hot  oiit 
 .of  Juftices  bpwe,  then  they  drink  up  his  fpirits ,  and  exanimates 
 ^him  prefentjy.  when  thou  with  rebukes  dofi  corre^  man  for  iniqui- 
 ty^ thm  rr/ksft'  ^'^  beauty  to  confumeavay  like  a  moth,  Pfal.  3  9. 
 -Thathojywomaa,  ii:/»^.i7.,i8.  was  not  (b  much  dijftreffed  for 
 
 her 
 
fVit  h  all  Frayer  and  Supphcatim,  5  05 
 
 her  fons  death ,  as  for  the  reflexion  this  hi  providence  made 
 upon  herconfcicnce,  Art  thou  cowe  to  call  rnyfm  to  rememhrance 
 aitdflay  mjfon  ?  Thouwnft  not  therefore  be  too  p.  flionately  im- 
 portunate in  deprecating  this. 
 
 Secondly ,  Dc;precate  the  faare  and  temptation  that  fuffering  2. 
 may  expofe  thee  to.  Satan  commonly  finds  it  eafie  to  make  fome 
 finftil  impreflion  upon  the  Saint  when  he  is  heat,  &  his  heart  made 
 foft  (  as  foh  phrafech  it )  in  theffirnace  ofaffliSlion.  He  is  a  rare 
 C.hriftian  in  whom  the  ftream  ot  his  gr^ce  runs  clear  upon  fuch 
 royling.  po^  was  a  man  of  a  thoufand,  Gods  None-fuch,  fob  t. 
 None  like  htm  iff  till  the  earth ,  a^rfeB  and  at  tipright  man -^  yet 
 bewrayed  many  wcakneflts in  his  troubles  ^  and  would  have  done 
 more,  had  not  God  in  pity  to  his  poor  fervant  taken  the  devil  off, 
 before  he  had  quite  run  him  down.  Chrill  teacheth  us  to  pray 
 againft  fuffering  under  the  notion  of  temptation ,  Lead  us  not 
 into  temptation^  hut  deliver  us  from  evil  ^  that  is.  Let  us  not  be  led 
 into  fin  when  we  fall  into  fuffering  ^  lee  us  not  fall  into  thy  hands 
 and  Satans  together.  This  discovers  a  holy  frame  ofheart ,  to  be 
 more  tender  of  our  confcience  than  skm ,  not  fo  much  to  ferr  af- 
 fliAion  from  God  ,  as  left  in  it  we  (hould  behave  our  felves  an- 
 feemly  and  unholily  towards  him.  Agur  is  not  fo  much  afhamed 
 to  beg,  as  afraid  to  fteal,  and  (0  take  the  name  of  his  God  in  vain , 
 upon  which  account  he  chiefly  prays  againft  poverty,  Prez/.  30. 
 8, 9.  There  is  nothing  loft  by  fcrving  God  firft ,  and  preferring 
 his  honor  bc'ore  our  own  private  intcreft  in  our  prayers.  Self-dc- 
 tdal  is  the  beft  felf-feeking  „  for  by  negleding  our  felves  for  Gods 
 fake,  we  oblige  him  to  take  the  care  of  us  upon  bimfelf ;  and  he  is 
 the  onely  happy  man  ,  who  hath  his  ftake  laid  up  in  Gods 
 hands. 
 
 Thirdly,  Deprecate  the  excefs  of  fuffering ,  that  thou  beeft  not  '' 
 over-laden,  thy  burden  too  heavy  for  thy  bnck.  Thi<  is  promifed, 
 thou  maift  therefore  prefent  it  in  fairh ,  fer.  46. 2  8.  Itvill  make 
 m  fall  end  of  the  nations  tvhither  I  have  driven  thee  -^  hat  Iwih  net 
 makeafHllendofthee^hfttcorren^theeinmeaffire.  The  patient 
 doth  noc  entrench  upon  the  Phyficians  art ,  by  defmng  him  to 
 proportion  his  dofe  according  to  the  we  kuefs  of  his  body  ,  if 
 when  he  hath  done  this,  he  acqinefceth  in  his  skill  and  fa.thfulnefs 
 forthefime.  Indeed  to  defire  God  toconfider  our  weakrefs, 
 »  and  then  not  to  rely  on  his  wifdom  and  care ,  but  continue  jealous 
 
 Ttt  and 
 
^o6  ^itb  all  Prayer  and  Supplication. 
 
 z.. 
 
 andfufpitious,  or  to  murmur  at  his  prefcriptions,  as  if  the  phyfitk 
 he  gives  were  too  churlifti  andftrong,  this  makes  a  diflionoura- 
 blerefled ion  upon  God.  Sometimes  the  Phyfician  exceeds  the 
 proportion  that  his  fearful  patient  thinks  ftrong  enough,  but  with- 
 al tells  him,  You  are  not  fo  weak  as  you  take  your  felf  to  be,  your 
 body  ra  y  bear  fo  many  grains  more  in  the  compofition  •  leave 
 Hie  to  my  art  and  all  fhall  be  well.  Thus  God ,  who  knows  our 
 frame  exadly ,  deals  with  his  people ,  and  is  highly  pleafed  to  fee 
 them  fatisfied  with  what  he  orders  them  out,  fob  1.22.  In  all 
 this  fcb  finned  not ,  nor  charged  GodfeoUJhly  j  ^^  'iJ^vKip  ct(p§97v»t\i( 
 10  0j«vfo  the  Seftmgint  read  it,  he  did  not  impute  folly  to  God- 
 indeed  the  wordn^sni^sNoun.  The  meaning  of  the  place  is',. 
 ^ob  did  not  make  any  unworthy  reflexion  upon  God  for  the  evi.'s- 
 he  fuffered  by  his  providence ,  as  if  any  thing  were  wanting,  in 
 his  care  or  wifdom,  like  fomerafhphylician,  who  fails  either  in. 
 ti'meing  or  tempering  his  pliyflck. 
 
 Fourthly ,  Thou  maift  not  onely  deprecate  thefe  evils  in  thy 
 afflidions,  but  alfo  pray  believingly  for  ahappy  iffue  out  of  them, 
 all.  The  darkeC;  lane  of  fuffering  fhall  to  the  Saint  have  a  light- 
 fom  end ,  and  all  we  fay  is  well  that  ends  well.  We  have  heardof 
 the.p  tienre  offub,  a»d  havefeen  the  end  of  the  Lord,  that  ha  is 
 very.  vi:i.jiili  f'tm.  5.  This  is  that  which  God  fo  fully  intends  in  all 
 his  SniCi^  fronb'es,  Jihat  he  takes  pleafure  in  thinking  of  it  before- 
 hand ;,  1  ^^'i-w  the  thoughts  that  I  have  toward  yon,  faith  the  Lord, 
 thoughts  cfp?ace^  fer.  29.  And  that  petition  comes  in  a  happy  time 
 to  Court,  which  finds  the  King  thinking  of  the  very  bufinefeic 
 prays  for. 
 
 Sect.    1 1. 
 
 THe  fecond  kind  of  fufferingisef^i^Kl  ihiiel ,  this  is  the  Venter 
 in  which  all  the  lines  of  fin  andof  mifery  meet,  the  com- 
 mon  (ho  J  into  whkk  they  all  difgorge  themfelves ,  as  Rivers  do 
 their  ftreams-itito  the  vaft  ocean  ^  andasllivers,  when  they  are 
 fallen  into  the  Sea  lofe  their  Icveral  nam»sin  one  that  compre- 
 hends them  d),  The  Ocean.  So  all  the  evils  of  this  life,  when  re- 
 fply^djnto  this,'  forget  their  private  names,  .(icknefs,  pains, po- 
 
With  all  Prayer  andSuppltcation .  r  07 
 
 verty,  &c.  and  are  called  Hell ;  not  that  thefe  are  all  formally  and 
 literally  there,  but  vertually,  in  that  the  CGrment  of  the  damned 
 doth  not  onely  amount  to,  but  beyond  expreffion  exceed  them 
 all.  As  in  heaven  there  is  no  belly-chear,  yet  a  feaft  ^  no  fiiks  and- 
 ilitins  worn,  yec  all  in  glorious  robes  ;  as  filver  is  m  gold,  and  gold 
 in  a  jewel,  10  all  thefe  are  in  heaven ,  becaufe  that  which  is  of  in- 
 finite more  value  and  worth  than  fuch  things  as  are  of  highefl: 
 reckoning  on  earth.  Thus  the  great  miferies  ofthis  life  are  in- 
 comparably lefs  than  the  leaft  torment  of  hell  ^  never  can  the 
 creature  fay  he  is  compleatly  miferable,  till  the  devouring  /aws 
 of  that  infernal  pit  enclofe  him;  were  the  worft  of  hispunifh- 
 mentwhat  hefe^ls  here,  he  might  in  a  manner  blefs  himfelf-,  as 
 Paul  on  the  contrary  f  uth,  he  ftiould  judge  the  Saint  miferable 
 above  others  if  all  his  hope  were  here.  But  there  is  the  finners 
 eafelefs  endlefs  ftate  •,  there  is  not  fo  much  as  one  well  day  to  rc- 
 Icafe  him  a  while  from  hispain,  buthelhall  continue  for  ever  in 
 thcheighth  of  his  paroxyfm  •,  no  change  of  weather ,  or  hope  of 
 clearing  ,  but  a*  perpetual  ftorm  fet  in  to  rain  firt  and  brim- 
 ftone  upon  him  to  all  eternity ,  for  fo  long  it  will  be  before  the 
 arm  of  the  Almighty  is  weary  of  pouring  out  hiswrach,  or  his 
 heart  be  brought  in  love  With  fin,  and  reconciled  to  the  (inner. 
 Now  in  deprecating  this,  we  (hould  endeavour  to  keep  rhis  three- 
 fold notion  of  heU  in  our  thoughts,  for  which  above  all  we  are  to 
 defire  to  be  delivered  from  it. 
 
 Firfl:,  Conceive  of  hell  as  a  ftate  of  fji«s  well  ^s  of  fuffering , 
 yea,  in  its  ucmofl  heighch.  Earth  is  a  middle  pi  ce  betwixt  hea- 
 ven and  hell.  Neither  fin  in  the  wicked,  nor  grace  in  tbe  Saint 
 come  here  to  their  fullripenefs-  grace  being  an  out-Iandifh  flip 
 brought  from  heavens  paradice,  rifeth  not  to  its /uft  heighth  and 
 procerity,  till  it  be  tranfplanted  and  fet  in  its  native  climate  from 
 whenceit  came.  And  fin  being  a  brat  of  hell,  comes  not  to  its 
 full  complexion  and  monftrofity ,  till  it  be  fent  b  ck  to  tlie  place 
 it  came  from.  Here  poor  wretches  r  re  tolled  on  to  fin  by  the 
 pleafure  it  promifeth ,  but  there  they  fin  out  of  malice,  for  no- 
 thing clfe  can  invite  them  ,  where  this  morfel  is  eaten  with  fuch 
 fourfauce.  On  earth  the  finner  is  maidenly ,  and  conceals  the 
 venom  that  is  bagg*d  in  his  heart,  but  in  hell  he  fpits  it  out  in 
 blafphcmics  aganft  heaven.  In  a  word,  here  he  fins  with  wa- 
 vering thoughts,  and  fome  weak  purpofes  of  repenting  but  there 
 
 Ttt2  he 
 
i;a8  With  all  Prayer  and  Supplication, 
 
 2. 
 
 he  is  as  defperateas  the  devil  himfelf,  haydned  beyond  all  re- 
 lenting. Now  under  this  notion  thow  (houldft  pray  to  be  delivered 
 Crom  heU ,  that  thou  maift  never  be  one  of  that  damned  <:rew , 
 who  think  it  not  enough  to  fight  againfk  God  their  Maker  on 
 card:^,  but  carry  the  war  with  them  into  the  other  world  alfo', 
 and  there  continue  their  feud  wkh  implacable  enmity  to  eternity. 
 Certainly  the  Saints ,  to  whom  the  motions  of  fin  in  this  life  are 
 fo  grievous,  above  all  the  creflfes  and  lofles  that  befall  them,  and 
 who   count  a  fe  v  years  neighbourhood  among  the  wicked  fo 
 great  ail  affli(R:ion,  that  they  cry ,  fVo  is  me  that  I  [ajoHrn  in  Me- 
 ffiek^  a>nd  dwell  in  the  tents  ofKed^r ,  muft  needs  deprecate  that 
 difm.l  iUte  with  their  utmoft  vehemency  o;  fpirit,  wherein  they 
 ihould  be  everlaftingly  yokd  with  fin,  and  cooptup  wirhnn- 
 clemfinners,  both  which  they  loathe  foperfedly.     It  was  the 
 fpeech  of  a  gracious  woman,  wnen  on  the  very  marches  of  death , 
 O  Lord ,  fend  me  not  to  hell  among  fuch  filthy  cempanj ,  which  than 
 kno^eit  J  have  not  lilted  on  earth.     But  as  for  thofe  that  can  fadge 
 very  w.U  with  their  lufts,  and  the  company  of  the  wicked  here ,  I 
 know  not  how  they  can  thus  deprecate  that  pl?ce,  where,  they 
 .{hall  meet  with  that  which  pleafeth  them  fo  much  on  earth.    Da- 
 vid^ Pfal.  16,  hrft  proteftsbis  abhofrency  againft  the  ways  and 
 fociety  of  the  wicked,  wr/.  4,  5.  I  have  not  fat -with  vain  f  erf ons, 
 neither  will  I  go  with  dijfemblers.    I  have  hated  the  congregation  of 
 evil  doers,  and  ypill  not  fit  with  the  wicked    then  his  zeal  for  God, 
 and  delight  he  h^d  in  hishoufe  to  praife  and  ferve  him  ,  v^rf. 
 6-,  7, 8 .    after  which,  hebreaks  out  into  this  prayer ,  verf.  9.  Gw 
 ther  not  my  foul  withjinners^  nor  my  life  Vcith  bloody  men.  As  if  he 
 hA  f^.id ,  I  am  not  of  their  knot  in  my  life,  O  let  me  not  be  of 
 ibeir  bundle  at  my  death.    I  have  praifed  thee  on  earth,  fend  me 
 not  to  blafpheme  thee  in  hell.   I  have  loved  the  habitation  of  thy 
 houfe  here,  let  me  not  dwell  with  unclean  fpirits  hereafter. 
 
 Secondly,  Hell  is  a  ftate  of  feparation  from  the  blifsfuJ  prefencc 
 of  God,  pr  y  to  be  delivered  from  it  under  this  notion ,  as  it  is  the 
 laft,  yea,  everhfting  excommunication  of  the  creature  from  God. 
 Go  ye  cur  fed ,  that  is ,  never  to  fee  my  fweet  face  more ,.  called 
 therefore  outer  darkpefs ,  becaufe  not  the  leaft  beam  or  ltri(5lui'e 
 «f  his  favour  to  enlighten  the  fouls  of  the  damned  ,  nor  the  leaft 
 crevisislefc  open  for  hope  to  ex  ped  it.  The  he.it  of  hell  fire  is 
 uot  fo  difraal',  as  the  want  of  this  tight ,  this  makes  them  cwrfcd , 
 
With  all  Frayer  and  Supplicathtt,  509 
 
 Go  ye  cnrfed-^  the  curfe  lies  in  their  departure  from  God,  the  foun- 
 ts in  ofblefling,  all  befidcs  this  were  tolerable  j  would  God  but 
 caft  one  kind  look  upon  chofe  mifersbic  foUls,  as  they  fwim  in  this 
 \  ke  of  Hre  and  brimltone,  it  were  able  to  change  the  property  of 
 the  place,  and  the  joy  thereof  were  enough  to  take  away  the 
 fence  of  their  torment.  The  three  Worthies  in'Z)^w/ could  walk 
 in  the  rtre,  having  God  to  hear  them  company,  ?.s  ifthey  had  been 
 onely  in  the  Sun-fhine.  That  which  a  Saint  prizeth  moll  in  heaven 
 is  the  prefence  of  God,  i  Thejf.  4.  17.  Sojhailweever  he  with 
 the  Lord  •  and  hellismoft  dreaded  by  them ,  becaufe  a  gulph  is 
 fixed  between  the  fouls  in  it  and  God,  that  no  communion  can  be 
 had  with  him  to  all  eternity.  O  how  few  pray  againft  hell  under 
 this  notion  !  how  few  cry  out  with  David^  Cafi  me  not  arvaj  from 
 thy  prefence?  P/al.  5  I .  If  this  were  the  thing  above  :^]I  they  feared 
 fliould  befall  them  in  the  other  world,  would  they  fo  willingly 
 ■hve  without  acquaintance  with  God  in  this  world  ?  furely  no. 
 
 Thirdly,Hel  is  a  ftate,wherein  the  damn  d  can  never  adually  fa-  ^^ 
 tisfie  Gods  juftice^  for  their  debt  being  infinite,  and  they  f  becaufe 
 creatures^  but  finite,  will  ever  be  paying ,  but  the  la<l:  farthing 
 can  never  be  paid ,  which  is  the  onely  reafon  they  lie  for  ever  in 
 prifon,  becaufe  it  can  never  be  faid.  Now  God  bach  his  due.  But 
 Chrift,  the  Saints  pay-mafter,  difcharged  their  whole  debt  at 
 once,  and  took  in  the  bond,  which  he  nailed  to  his  crofs ,  leaving 
 no  back-reckoning  unpaid ,  to  bring  the  believer  afterward  iRto 
 any  danger  from  the  hands  of  divine  jufticc.  Now  as  an  ingeni- 
 ous debtor  defireshis  freedom  at  his  creditors  hands,  that  there- 
 by he  may  be  capable  of  paying  his  debt,  as  wallas  toefcapethe 
 mifcry  that  himfelf  fhould  endure  by  his  imprisonment.  So  an  in« 
 genious  foul  f  and  fuch  is  every  Saint)  deprecates  hell,  as  well  mth 
 an  eye  to  Gods  glory,  astohisowneafeandhappinefs.  Lord, 
 fmh  the  iinccre  foul,  if  thoupackeftmeaway  to  hell ,  there  I 
 fliall  pay  thee  ('tis  true  J  by  my  juft  torments  fomething  in  a 
 dribling  way  by  retail,  but  never  be  atle  to  difcharge  the  whole 
 lum;  but  at  Chrifts  hands  thou  maift  receive  to  the  full,  what  thy 
 jufHcecan  demand  at  mine,  and^Hb  mike  mje  thy  poor.creature 
 a  trumpeter  of  thy  praife  to  eternity.  O  fend  me  not  to  blafpheme 
 rfieciamong  that  wretched  crue  of  damned  fouls  and  urcle:nfpi- 
 pits,  who  fo  much  defire  to  joyn  with  the  Quire  of  holy  Angels 
 and  Saints,  in  finging  Hallelujahs  to  thy  holy  and  gk)rious  Name 
 
510 
 
 ffHh  all  Frayer  and  Snf plication. 
 
 CHAP.  LV. 
 
 Of  Imprecatory  Prayer ,  and  how  to  be  per* 
 formed, 
 
 •3^#^  He  third  Branch  in  petitionary  prayer,  is  Impreca- 
 tion.   A  kind  of  prayer  this  is,  wherein  the 
 Chriftian  imprecates  the  vengeance  of  God  up- 
 on the  enemies  ofGod  and  his  people  j  on  fuch 
 a  fad  and  folemn  errand  arc  the  Saints  prayers 
 fometimes  fent  to  heaven,  andfpeedas  effedu- 
 ally,  as  when  they  go  to  obtain  bleflings  for  themfelvcs  and  the 
 Church  of  God.     And  no  wonder ,  for  they  are  perfumed  with 
 Chrifts  merits,  and  thereby  are  as  acceptable  to  God  as  any  other 
 they  put  up  in  his  Name.     Rev  8.  4.  And  thefmoal^  of  the  incenfe 
 "^hich  came  mth  the  f  raters  of  the  Saints ,  afcended  up  before  God\ 
 now  what  kind  of  prayers  thefe  were  is  clear  by  the  next  words, 
 "verf,  5.  And  the  Angel  tookjhe  cenfer ,  and  filled  it  with  fire  of  the 
 altar ,  anA  cafi  it  into  the  earth  ,  and  there  Vpere  voices  j  and  thun^ 
 drin^j  and  lightnings,  and  an  earth-quake.  By  which  is  figni/ied 
 the  dreadful  judgments,  which  God  in  anfwer  to  his  Saints  prayers 
 would  bring  upon  the  wicjied  world ,  whofe  bloody  perfecutions 
 of  the  Church,  and  fury  againft  the  truth  of  God,  made  the  Saints 
 to  cry  to  heaven  for  vengeance  upon  them  j  audit  fhouid  ine- 
 vitably come ,  as  thunder,  lightning ,  and  earth-quaives,  that  can 
 be  rciifted  by  no  power  or  policy  of  the  greateft  Monarch  on 
 earth.    Thus,  as  at  the  firing  of  fome  Canon  planted  againft  a  Ci- 
 ty,  you  may  fee  its  turrets  or  wall  come  tumbling  down^  fo  upon 
 the  prayers  of  the  Saints ,  great  judgments  were  certainly  to  be- 
 fall the  enemies  of  God  and  his  Church.    Now  the  path  v\hefein. 
 the  Chriftian  is  here  to  tread  being  very  narrow ,  he  is  to  be  the. 
 more  cautious  that  he  fteps  not  awry.   He  is  in  this  part  of  prayer 
 
 which 
 
ff^ith  all  Prayer  and  Supplication.  5 1 1 
 
 which  is  imprecatory  ,  like  one  that  drives  a  Chariot  on  the  brow 
 of  a  fteep  hill ,  who  if  he  hath  not  the  quicker  eye  and  fteadier 
 hand,  may  foonfpoil  all.  The  higheft  ftreins  of  the  Saints  duty, 
 run  neareft  the  moft  dangerous  precipices,  as  the  moft  my fterious 
 truths  are  fooneft  perverted  into  the  moft  damnable  errors.  I 
 fhall  therefore  hrft  lay  down  a  few  particul  irs ,  which  may  ferve 
 as  a  rail  to  compafs  in  this  duty,  for  the  better  fecuring  thfe  Chri- 
 ftian  from  falling  into  any  mifcarriage  about  it. 
 
 S    B    C    T.      L 
 
 TAkc  heed  thou  doft  not  make  thy  private  particular  enemies 
 the  obj'ed  of  thy  imprecation^  we  have  no  warrant  when  any 
 wrong  us ,  prefently  to  go  and  call  for  fire  from  heaven  upon 
 them.  We  are  bid  indeed  fo  ^f4p  cm/j  ufon  our  enemies  head  ^  but 
 tliey  are  of  love,  not  of  wrath  and  revenge,  fob  fees  a  bbxk  brand' 
 upon  this,  and  clears  himfelf from  the  imputation  offo  great  a 
 fin.  If  Jrejoyeed  at  the  defirnBion  of  him  that  hated  me  ,  neither 
 have  I  fuffered  mj  mouth  tofinbjvpijhingacHrfetQ  his  foul,  fob 
 3-1 . 3 1 .    He  durft  not  wifti  his  enemy  ill ,  much  lefs  deliberately 
 form  a  wifh  into  a  prayer,  and  defire  God  to  curfe  him.    Our  Sa- 
 viour hath  taught  us  a  more  excellent  way ,  Matth.$.^^.  Blefs 
 them  that  curfe  you  ^  and  fray  for  them  that  deffitefully  ufe  yot*. 
 I  know  this  is  counted  a  poor  Iheepilhfpirit  by  many  of  our  gal- 
 lants J  go  pray  for  them  ?  no,  fend  them  the  glove  rather,  and  be 
 revenged  on  them  in  a  duel  by  fhedding  their  blood.    This  is  the 
 drink-offering  which  thefc*  fons  of  pride  delight  to  pour  out  to 
 their  revenge-  or  curfe  them  to  the  pk  of  hell  with  their  God 
 damn  them  oaths.    O  tremble  at  fuch  a  fpirit  as  this !  The  ready 
 way  to  fetch  a  curfe  from  heaven  on  thy  felf ,  is  to  imprecate  one 
 finfully  upon  another  ,  Pfal.  109.  18.  As  he  loved  curfing^fo  let 
 it  come  Uftto  him-^  as  he  cloathedhir.jfelf  with  citrfing  like  as  With  a 
 garment ^fo  let  it  come  into  his  bowels  like  water  ,  and  into  his  bones 
 Jike  oyl.    Mofes  I  foppofe  had  as  noble  a  fpirit  as  any  of  thefe  that 
 ftyle  them  fuch  men  of  honor ,  yc:t  did  he  draw  upon  iy^aron ,  or 
 fall  a  curfing  of  Miriam^  when  they  had  ufed  him  fb  unworthily? 
 !  crow  not,  but  bears  'II  patiently ,   nay,  when  God  declares  hiss 
 difpleafiirc  againft  Miriam  for  this  afeoat  put  upon  him ,  fee 
 
-  f2  ^^^^  ^''  frdyer  andSuppIicatim. 
 
 2, 
 
 how  this  holy  man  intercedes  for  her  with  God,  Numk  12, 
 This  is  valor  of  the  ri^ht  make,  to  over-come  evil  with  good  \ 
 and  inftcad  of  feeking  revenge  on  him  that  wrongs  us ,  to  get  the 
 maftery  of  our  own  corruprion  fo  far  as  to  defire  h^  good  the 
 more.  Yhus  our  Lord ,  when  he  was  numbred  amongft  tranf- 
 gr eflbrs,  even  then  inttrcededfor  the  tranfgrefforsjfa.  53.12.  that 
 i«.,thofe  very  men  which  ufed  him  fo  bloodily,  while  they  were 
 digging  his  heart  out  of  his  body  with  their  inltruments  of  cruel- 
 ty, then  was  he  begging  the  life  of  their  fouls  with  his  fervent 
 prayers. 
 
 Secondly,  When  thou  prayeft  againft  the  enemies  of  God  and 
 his  Church,  dired  thy  prayers  rather  againft  their  plots  than  per- 
 fon.  Thus  the  ^/o//f/ ,  And  now  Lord^  heboid  their  threatmngs  ^ 
 AEt.  4»  29.  not.  Confound  their  perfons,  but.  Behold  their  threat* 
 nings ,  and  fo  they  leave  their  cafe  with  the  Lord  to  right  it  for 
 them.  So  Bav'id ,  2  Sam.  15.31.  O  Lord ,  I  fray  thee  turn  the 
 comfel  of  Ahitofhelintofoolijhnefs.  Indeed  God  did  do  more  he 
 deftroyed  plot  and  plotter  alfo ,  and  in  this  fenfc  the  Saints  may 
 oft  fay  with  the  Prophet ,  Thonhafl  done  terrible  things  we  looked 
 »or/(?r^  and  prayed  not  for,  by  pouring  out  his  vengeance  on  the 
 perfons ,  when  they  have  onely  prayed  agunft  their  wicked  dc- 
 fignes. 
 
 Thirdly,  When  praying  againft  the  perfons  of  thofe  that  arc 
 open  enemies  to  God  and  nis  Church ,  it  is  fafeft  to  pray  indefi- 
 nitly  and  in  general^  Let  them  he  confounded  that  hate  Zion^  l.Hal. 
 129.  becaufc  we  know  not  who  of  them  are  implacable,  and  who 
 nof,  and  therefore  cannot  pray  abfolutely  and  peremptorily  a- 
 gainft  particular  perfons.  There  may  beaneled  veflelforatimc 
 in  open  hoftihty  agunft  God  and  his  Church,  whom  afterward 
 Gad  may  conf^crne  to  himfelf  by  converting  grjcc,  and  fo  mike 
 him  a  holy  veflel  for  the  ufe  of  his  Sanduary.  We  do ,  *i\%  con- 
 feft,  findfomein  Scripture  prayed  againft  by  name,  focJ^^(j/>/ 
 prayed  againft  Co>-ah  and  his  complices,  Numh.  16.  and  Paul 
 againft  Alexander  the  Coppcrfmith  ,  The  Lordre^ttrdhimaccor. 
 ding  to  his  workj ;  but  thefe  and  other  in  Scripture  had  an  extra- 
 ordinary fpirit ,  and  not  to  be  patterns  for  us  in  this  cafe.  £liai 
 called  for  fire  from  heaven  upon  the  Captains ,  but  the  ififciples 
 were  foundly  chid  for  a  prepofterous  imitation  ofhif  adr  who 
 b*dnot  his  fpirit,   Luk^g.  7ek»or»  notef)^hai  spirit  je  gre  p/.' 
 
IfHh  all  Prayer  and  Supplicatkn,  5  \  j 
 
 pray  thou  for  vengeance  againn:  all  the  impl  cable  enemies  q( 
 God,  and  leave  him  to  direa:  chy  arrow  to  its  rr.arK.  Ah4^l;  was 
 hit ,  though  the  arrow  was  (hot  at  a  venture  by  one  tha.  n  ay  be 
 thought  not  of  him.  Prayers  are  lorted  m  heaven  bciore  thcuan- 
 fwer  returns.  Someofthofe  £»;/>fr<?r/ for  whom  the  Church  in 
 the  primitive  times  prayed,  yet  proving  implacable  enemies  to 
 God  and  his  people ,  felt  the  weight  of  thofeimprtc.^ti  ns,  which 
 in  general  they  put  up  a^ainft  the  adyerf  iries  ot  the  truth. 
 
 Fourthly ,  In  pi*.iying  againft  the  implacable  enemies  of  God 
 and  his  Church,  the  glory  of  God  (hould  be  principally  -^imed  ar, 
 and  vengeance  on  them  in  order  to  that.  Arife^  o  Lcrd,  and  let 
 thine  enewies  he  fcattered.     As  the  Sun  when  it  hath  difp .lied  the 
 vapors  chat  muffl  ed  it  up  from  our  fight ,  breaks  out  in  the  glory 
 of  its  beams;  fo  God,  by  taking  vengemce  on  his  enemies  ,  and 
 fcactering  chem  in  their  wicked  im?ginations,  with  which  they 
 cndeavourv^d  to  obfcure  his  glory  in  the  world ,  doth  difplay  and 
 make  vifible  the  fplendor  of  his  Attributes  before  his  peoples  eyes. 
 The  faddeft  confequencc  which  attends  the  profpcricy  and  fuc- 
 cefs  of  Gods  enemies  in  [he  world ,  is  their  pndc  ^nd  blafphemy 
 ag"inft  God,  his  Truth,  and  Church.    Then  chey  belch  out  their 
 horrid  blafphcmies  againll  he^iven,  then  they  mock  the  poor 
 Saints,  and  pierce  them  uuh  the  fharp  fword  of  their  mocking 
 language,  while  th.y  fay  untothsm,  fvhere  ism^  their  God? 
 But  when  God  takes  to  himfelf  power  and  Itrengih ,  and  con- 
 founds thefe  gyants  and  fons  of  the  earth,  by  tumbling  dell rudtion 
 upon  their  heads  in  the  midil  of  their  Wicked  eacerpnzes,  when 
 he  recoils  their,  own  plots  chey  have  charged  againit  his  Church 
 upon  themfelves,  making  them  go  off  like  a  piUol  in  their  pocket, 
 to  prucure  their  own  death  and  ruine.  Now  the  repro  ch  is  taken 
 off,  and  they  have  r.n  anfwer  given  home  to  their  quehon. 
 Where  is  now  your  God  ?  He  is  at  their  throat,  heis  with  his 
 fword  of  vengeance  vindica'ing  his  glorious  Name  upon  cheai. 
 When  ffiliaft  the  Af<jftutevi2s{\i\r\  (and  confeftat  whofe  hand 
 he  received  \\is  fatal  blow,  in  crying,  Vicifii  Galilee  )  then  Libih- 
 nihs  his  feoffing  Sophifter  had  his  qu-.-ft i«  >n,  what  U  the  Carpenters 
 Son  now  a  doing  ?  (  which  a  little  before  he  had  put  to  a  Chriftian 
 in  fcornofhis  Saviou-)  thrown  in  his  teeth  to  the  conflifionof 
 his  face,  and  found  the  ChrifH^ns  anf-^/er  (ihit  he  Was  makings 
 Coffin  for  hii  mafter)  prove  trUv^r  than  he  was  aware  of.  It  cannot 
 
 Uuu  hue 
 
 4« 
 
^  1 4  *^^^  '^^  Prayer  and  SnpjJicatm, 
 
 but  be  a  joyful  day  to  a  Saint  that  prizeth  the  honor  of  his  Go4 
 ibovc  his  own  life,  when  he  kc$  even  thewipked  (that  before 
 denied  a  providence ,  and  thought  all  events  were  thrown  out  of 
 blind  fortunes  lap,  as  if  the  world  were  but  a  Lottery,  wherein 
 every  one  had  his  portion  by  chance,  now  forced,  by  the  remark- 
 able appearances  of  his  power  and  wifdom ,  in  faving  his  people  , 
 and  deftroyinghis  implacable  enemies ,  toconfcfs,  Verilj  there  is 
 d  regard  for  the  righteous  ^  verity  He  is  a  God  that  judgeth  in  the 
 "  earth,  Pfal.^S.ii.  This  exaltation  of  the  glorious  Name  of 
 God ,  every  Saint  doth  and  fhould  aim  at  in  the  prc^yers  wherein 
 he  imprecatet  vengeance,  Pfai.  &3. 17.  Let  them  be  confounded^ 
 let  them  hfut  tojhame  andperifi  •,  That  men  may  know ,  that  thou 
 whofe  Name  aUm  iijEHO  VA  H  art  the  mojt-high  over  alt  the 
 earth. 
 
 S  i  c  T.    11. 
 
 NOw  from  this  head  of  Imprecatory  Prayer ,  there  is 
 Firft,  Matter  of  comfort  to  the  Saints  againft  thofe  direful 
 imprecations  which  the  wicked  world  belcheth  out  againft  them. 
 The  Saints  in  this  fenfe  are  a  curfed  people.  The  wicked  make  the 
 greateft  part  of  the  world,  the  Church  is  a  little  flock,  but  her 
 enemies  a  huge  herd  i  and  thefe  cannot  wifh  well  to  the  Saints. 
 C^;V  ( as  Z«?/7fr  faith)  will  hate  andkilM^f/to  the  end  of  the 
 world,  the  fame  fpirit  that  was  in  him  reraaineth  in  his  ked. 
 Sometimes  when  the  Church  of  God  ffourifheth ,  and  hath  the 
 Sun  of  outward  profperity  on  her  fide ,  they  may  cry  Hofanna  in 
 the  erOwd ,  (as  Shimeiwacn  David  Wds  going  up  the  hill  of  ho- 
 nor, then  he  could  worftiip  therifingSun,  and  crouch  to  him 
 whom  he  had  bitterly  curfed  in  hisdiftrels)  But  when  they  hlefs 
 yvith  the  mouth,  they  curfe  inwardly  -with  their  heart ,  Pfal.  65, 4. 
 A  wicked  man  cannot  wifh  well  to  a  Saint  as  a  S^int ;  as  on  the 
 contrar^%  a  Saint  cannot  blefs  the  wicked  as  fuch ;  Pfal.  1 29. 8. 
 Neither  d9  they^hich  goby^fay^  Thehlefjing  of  the  Lord  he  upon 
 yoH^  vce  blefs  y  OH  in  the  name  of  the  Lord.     They  do  indeed  dcfirc 
 their  con^^erfion ,  and  therein  wifh  them  well ,  but  in  the  wicked 
 way  they  ?re  in  at  pref^nt  they  cannot  blefs  them  :  So  tfce  wicked 
 fandeftre  the  Saints  would  eomeover  to^  their  party ,,  do  as  they 
 
■  ill    >  I    J  II  00t 
 
 With  all  Prayer  and  Snppltcation.  5 1 5 
 
 do,  and  then  they  would  applaud  and  hug  them:  But  let  the  Sainrs 
 JteepdofetoGod,  and  returetorun  into  riot  and  cxcefs  mih 
 them    and  chcy  are  fare  to  meet  with  their  curfe  and  imprecati- 
 on, it  is  not  their  unblamable  and  peaceable  walking  will  frcg 
 them  from  their  wrath  and  fury.  Jer.  15.  10. 1  have  neither  Lent 
 to  nfurj,  nor  have  men  lent  to  we  on  ufnry  ,yet  every  one  of  them  dot^ 
 curfe  me.    But  fear  not  thou  who  art  3  baint  their  imprec3ti04;s, 
 this  is  but  AnathentAfecmdHm  did ,  like  falfe  fire  in  the  pan  of  an 
 uncharged  gun,  it  gives  a  crack  but  hurts  not  ^  Gods  bieifing  will 
 cover  thee  from  their  cuffe,  Pfal.109.2S.  Let  them  cnrfe ,  bnt 
 blefs  thoH.    When  the  Viper  flew  out  of  the  fire  upon  Paul's 
 hand,  the  Bar  I'orians  look'd  that  he  fhould  prefentJy  drop  down 
 dead,  but  it  proved  no  fuch  matter.  Thus  the  enemies  of  God  and 
 his  people  have  look'd  one  generation  after  another ,   when  the 
 Church,  that  hath  been  always  laden  with  their  curfes,  fliould 
 perifti  under  them ,  but  it  lives  yet  to  walk  over  the  graves  of  all 
 thofe  that  have  wifh'd  it  ill.  Alas  poor  wretches!  what  is  your  im- 
 precation wcich  ?  Truly  as  your  bklTmg  can  do  no  good ,  fo  nei- 
 ther your  curfe  any  hurt ,  till  you  can  get  God  to  fet  his  feai,  and 
 fay  Amen  to  it,  which  is  impoffible  for  you  to  obtain.    Did  our 
 Saviour  fo  (harply  rebuke  the  rafh  requeft  of  his  Difciples,  calling 
 for  fire  to  fall  on  them,  whom  they  thought  defervcd  i^t?   and 
 willhegratifie  theluftofyour  devillifti  wrath  and  fury  againfthis 
 own  dear  people ,  by  pouring  on  them  what  you  audacioufly, 
 yea,  blafphemoufly,  defire  of  bim  ?  Will  nothing  ferve  you  but  to 
 have  God  your  executioner  to  hang  whom  you  condemn  ?  and 
 thofe  no  other  than  his  dear  children,  and  for  nought  elfe  but  be- 
 caufc  they  dare  not  be  as  wicked  as  your  fel  ves  >  Go  bid  the  ten- 
 der mother  imbrue  her  handsin  the  blood  of  her  fwcetbibe,  that 
 even  now  came  out  of  her  womb,  and  now  lies  at  her  breaftj 
 or  the  husband  betray  anddeUverthcwifeof  hisbofom  into  the 
 hands  of  murderers ,  that  wait  for  her  life  ^  would  thefe  be  an 
 errand  to  make  the  melTenger  that  brings  them  wetcom  to  loving  . 
 mother  or  husband :'  But  if  any  fuch  anomilies  in  natures  gram- 
 mar, and  monfters  among  men  were  to  be  found,  yet  remember 
 he  is  ■-  God  thou  foliciteft,  whofe  Nature  is  unchangable,  and  Co- 
 venant with  his  people  inviolable.    How  was  God  courted  by 
 Salak^And  Balaam  with  altar  after  altar,  from  place  to  place  }  but 
 all  to  no  purpofcj.  Deut.z^.  $. Neverthelofs  the  Lord  thj  God 
 
 Uuu  2  ^uU 
 
c%6  ^^^^  ^^  Prayer  and  SuppJieathfi. 
 
 wonU  not  hearken  to  Bt^U^^m,  but  the  Lord  thy  Gcd  turned  t%e 
 curfe  into  a  hUffmg  unto  the  ,  btcanfe  the  Lord  thj  Cod  loved  thee. 
 Never  was  anyderign  ca-ri'don  with  more  zeal  and  paflionatc 
 defife  to  effeft  it ,  th  in  this  ^  one  would  think  that  God  had  faid 
 enough  to  B^il'iam  at  firft,  to  make  him  fick  ot  his  cnterpi  iz^ ,  as  a 
 thing mfecable,  Nfimh.  iz.iZ.ThoHjh^ltnot gowi-ththem ^  than 
 fikllt  not  curfe  the  feoplefor  they  are  bicjfed.  Bul  he  liked  the  work, 
 and  lovt^d  the  wsges,  and  therefore  b  ffl  es  his  confcience ,  not  tel- 
 ling the  m.flcngers  all  that  (...odlaid  to  him,  n.nd  ihey  alfo  report 
 not  all  to  Balak,whai  Balaam  fi  id  to  them ,  fo  loth  were  both  the 
 work  (hould  f  11 :  yet  we  fee  by  the  event ,  that  they  took  but 
 pains  to  lofe  their  1  hour,  a^.y  worfc ,  to  lofe  themfcl vcs,  for  God 
 m-'dethem,  and  him  that  fet  them  on  this  work,  to  drink  the 
 curfe,  which  they  would  fo  fin  have  brewed  for  J/rael. 
 2I  Secondly,  A  word  to  the  wicked.   Ta.^e  heed  chat  by  your  im- 
 
 placable hatred  to  the  truth  and  Church  of  God,,  yon  do  not  en- 
 gage her  prayers  againft  you.  Thelc m  precarory  praiers  of  the 
 Saints,  when  (hot  at  the  right  mark,  and  duly  put  up,  they  ar.e 
 murdering  pieces,  and  IhiKcdead  whe-e  they  light.  Shall  not  Gcd 
 avenge  his  cvi-n  elcB^  yfhich  cry  d.j  (^nd night  unto  him  ,  thop:gh  he 
 harlong  vciththem  ?  J  tell jou  he  Vcill  avenge  them  Jpeedily  ,  Luk- 
 18.7.8.  They  are  not  empcy  words,  C  as  the  imprecations  of  the 
 wicked,  poured  into  the  air,  and  chert  vanilhwich  their  breaih, 
 but  ''rt  received  into  heaven  ,  and  (hall  be  lent  back  with  thun- 
 der and  lightning  upon  the  pates  ol  the  wicked,  jyavids'  p  ayej: 
 unraveii'd  Ahitgphels  Hne  fpun  policy ,.  and  twiOed  his  halter  for 
 him.'  The  pr.yers  of  the  Saints  are  more  to  be  feared  (  as  once  a 
 gre'^  perfonf  id  and  fel^  th^n  ^n  Army  of  twenty  thouf^rd  men 
 in  the  field.  Efther'sh'.^  haftred  Hantans  ruine,and  He^ekjah's 
 Stgr.'inxiZnaeherih  brought  his  huge^hoft:  to  the  (laughter,  ^nd 
 fetcht  an  Ar^el  from  hvaven  todothc».x»cution  in  one  night 
 epon  them. 
 
 C    H  A  Pi 
 
With  all  Prayer  andSuppUcation  •  517 
 
 C  HAP.   LVI. 
 
 Of  Gratnlatory  Trayer^  what  is  to  be  thefubjeSi  of 
 our  Ibaokjgivifjg. 
 
 He  fecond  kind  of  prayer  in  this  laft  divifion  is 
 Thankfgiving ,  in  handling  whereof  I  (hall  ftill 
 keep  ray  former  method.  Firft,  Shew  what  are  to 
 return  prufcs  and  thanks  to  God  for  :  Second- 
 ly ,  How  we  are  to  frame  our  thankfgivings  wc 
 return. 
 
 Tirft,  Whit  we  are  topraife  and  thank  God  for.  Now  the  ob- 
 k6toUhank^fgiving  (asofrequefts  j  is  fomeching  that  is  good,, 
 but  under  another  aoaon  ^  wc  ask  what  we  want ,  wo  biefs  and 
 pr.iife  God  tor  the  mercies  we  have  received ,  or  for  the  hope  we 
 h  \t  from  the  promife  chat  we  (hall  in  due  time  receive  chem. 
 So  that  we  fee  the  (hriftian  hath  aslargca  field  for  cheexercife 
 ofhisthanktulncfsinprufipgLiod,  as  fee  hath  in  the  pecicionary 
 pare  of  prayer  tor  his  defire?.  This  duty  Circumfcribes  he  ven 
 and  earth.  It  takes  boch  worlds  within  its  ci  cumference.  As  God 
 does  nothing  but  he .  ims  at  his  own  glory  thereby ,  Prov  i6. 4, 
 fono  aft  ot  God  towards  his  people,  wherein  he  in' ends  not 
 their  good,  and  as  fj.ch  becomes  the  fub  fed  of  their  th  nklgiving. 
 Hence  we  are  bid,  Jrt  every  thing  give  thankj.  O  what  a  copious 
 theim  hath  God  given  fcis  p  opie  co  enl-^-g  -  their  ncdit-^.tions  up- 
 on! In  every  thing.  The  whole  c<'U  fe  and  feries  of  divine  provi- 
 dence towards  the  ^ainrs  is  like  a  Mufick-book ,  in  every  feaf 
 whereof  there  is  a  Song  re  dy  pntk'd  for  then ,  tole  rnand  fing> 
 toch^praifeofcheirGod,  no  paTgnn  their  life  of  which  they 
 can  fiy,  'n  chis F  received  no  m ?rcy  for  vh  ch  I  (hould  h!efs God.. 
 Now  sa  partial  obed.er.ce  is  no-  good,  fop  rti  1. hanks  is  ft  rk 
 naughr  ^  not  ch  it  ny  "^^irK  i*!  be  :o  keep  all  the  commands ,  or 
 Kckon  up  all  the  mercies  of  God ,  much  kfs  rvturn  par^icul  r  " nd' 
 
 exprel* 
 
 Iv 
 
ft  1 8  ^^^'^  M  fray  er  aud  Sufflication, 
 
 exprefe  acknowledgment  for  every  fmgle  mercy ;  but  as  he  hath 
 refped  to  all  the  commandments ,  pjal.  1 1 9. 6.  fo  he  defires  to 
 value  highly  every  mercy ,  and  to  his  otmolt  power  give  God  the 
 praifcot  all  his  mercies,  Pfal.  ii6.what  Jhall  2 render  mto  the 
 L^rdfor  all  hii  hem  fits  toVcards  me?  This  is  an  honelt  foul  indeed, 
 he  would  not  (ink  any  debt  he  ows  to  God ,  but  calls  his  foul  to  an 
 account  for  all  his  benefits,  not  this  of  that.  The  skipping  over 
 one  note  in  a  Leffon  may  fpoil  the  grace  of  the  MuUck ,  unchank- 
 fulneis  for  one  mercy  difparagech  our  thanks  for  the  reft.  But  to 
 fort  the  mercies  of  Cod  into  kwttA  ranks,  that  you  may  fee  more 
 diftindly  your  work  in  this  duty  lie  before  you. 
 I,  Firft,  Mercies  are  either  ordinary  or  extraordinary  •  our  every- 
 
 day commons  or  exceedings,  with  which  God  now  and  then 
 feafts  us.  T  hou  muft  not  onely  praife  God  for  fome  extraordina- 
 ry mercy,  which  once  in  a  year  betidss  thee ,  a  mercy  that  comes 
 with  fuch  pomp  and  obfervation ,  that  all  thy  neighbours  take 
 notice  of  it  with  thee  j  as  the  mercy  which  Zachariat  and  Eliza- 
 heth  had  in  their  fon ,  that  was  noifed  about  aU  the  Country  ,  Lttki 
 ^  1 .  65.  but  alfo  for  ordinary,  every-day  mercies  ^  for  firfi,  we  are      I 
 
 unworthy  of  the  Icaft  mercy,  Gen.  32. 10.  and  therefore  God  is 
 worthy  of  praife  for  the  leafl ,  becaufeitis  more  than  he  ows  us. 
 Secondly ^  Thefc  common  ordinary  mercies  are  many.    Thus  Dm- 
 vid  enhanceth  the  mercies  of  this  kind ,  O  God,  how  great  is  the 
 fum  of  them  f  if  Ijhould  count  them,  they  are  more  in  number  than 
 the  f and',  ^hen  I^aks  lam  fiill  with  thee,  Pfal.  1^9.  18.  as  if  he 
 had  faid.  There  is  not  a  point  of  time  wherein  thou  art  not  doing 
 mcgood  •    asfoonas  I  open  my  eyes  in  the  morning,  I  have  a 
 new  theam  in  fome  frefli  mercies  given  in  fince  I  ck>fed  them  over 
 night  to  employ  my  praisfbl  meditations.  Many  little  items  make 
 together  a  great  fumt   What  lefs'  than  a  grain  of  fand ,  yet  what 
 heavier  than  the  fand  on  the  Sea-lhore  ?  As  little  fins,  fuch  as  are 
 vain  thoughts  and  idle  words,  becaufe  of  their  multitude,  arifeto 
 a  great  guilt ,  and  will  bring  in  a  long  bill,  a  heavy  reckoning  at 
 laft^  fo  ordinary  mercies ,  what  they  want  in  their  fize  (parti* 
 cularly  and  individually  confide*  ed  )  of  fome  other  greater  mer* 
 cics ,  they  have  it  compenfatcd  in  their  number.    Who  will  noc 
 fay  that  a  man  (hews  as  great,  yea,  greater  kindnefs,  to  maintain 
 one  at  his  table  with  ordinary  fare  all  the  year ,  ss  in  entertaining 
 him  at  a;  great  fca(l  twice  or  thrice  in  the  fame  timt  ?  Thirdif, 
 
h<      I" 
 
 With  all  Prayer  and  Supplication,  ^  i  p 
 
 The  finccrity  of  the  heart  is  fccn  more  in  thankfulncfi  for  ordi- 
 nary mercies  than  extraordinary.  As  it  fhews  a  naughty  heart  op- 
 on  every  ordinary  occafion  to  fall  into  a  fin,  fo  the  foul  very  gra- 
 cious that  takes  the  hint  of  every  common  mercy  to  blefs  his  God. 
 Some  they  are  fo  bound  up  in  their  fpirits,  that  none  but  ftrong 
 phyfick  will  work  upon  them  •,  they  can  digcft  Httle  afflidions , 
 and  fwallow  ordmary  mercies ,  without  humbling  thcmfelves  un- 
 der the  one,  or  praifing  God  for  the  other.  That  is  the  upright 
 heart  which  gende  phyfick  prevails  with ,  little  chaflifements 
 humble,  and  ordinary  mercies  raife  to  thankfulnefs. 
 
 Secondly,  Mercies  are  compleat,  or  imperfed  •,  begun  mercies, 
 or  finilhed.  We  muft  not  malke  God  ftay  for  our  praifes  till  he 
 hath  finiflied  a  mercy  ,  but  praife  him  at  the  beginning  of  a  mer- 
 cy; wefliould  be  as  ready  to  return  our  praifes  for  a  mercy,  as 
 God  is  CO  hear  our  prayers  when  begging  a  mercy.    Now  God 
 comes  forth  early  to  meet  a  praying  Ibul ,  At  the  beginning  of  thy 
 fxpp/ication  the  commandment  cameferthy  Daff.9.2^.    I  (did  I 
 ■mould  confefi  my  tranfgrejfion^  and  thou  forgavefi^  Pfal.  3  2.  Thus 
 (hould  we  eccho  in  our  thankfulnefs  to  the  firft  intimation ,  that 
 God  gives  in'his  providence  of  an  appropching  mercy.   If  you  do 
 but  he.ir  the  King  is  on  the  Road  toward  your  Town ,  you  raife 
 your  bells  to  ring  him  in,and  ftay  not  till  he  be  entred  the  gates. 
 The  birds  thty  rife  betimes  in  the  morning ,  and  are  fainting  the 
 rifing-Sun  with  their  fwcet  notes  in  the  air.    Thus  (hould  we 
 ftrike  up  our  Harps  in  praifing  God  at  the  firft  appearance  of  a 
 mercy.   Notable  inftances  we  have  for  this ,  Mofej  did  not  pro- 
 mife  God ,  when  he  had  faved  them  from  Pharaoh's  wrath  ,  and 
 the  feas  waves,  that  at  his  landing  them  fafe  in  Canaan,  and  lodg- 
 ing hisvidorious  coloats  at  theendoftheir  journq^in  their  full: 
 re(t,  then  he  would  praife  him  for  all  his  mercies  together^  no, 
 but  he  prefently  pens  a  Song,  and  on  the  bank ,  within  fight  of  the 
 houlingwildjrncfs,  which  they  were  now  to  enter  into,  hefings 
 it  with  Ifrad'm  th  inkfulnefs  for  this  firft  hanfel  ;^fter  cheir  mirch 
 out  o{£,gj/pt.  So,  2  ^am.  6.12,13.  And  it  ^asfo,  that  when  they 
 that  hare  the  Ark^ofthe  Lord  had  gone  Jix  faces,  hefacrificed  oxen 
 And  failings.  And  i  Chron.  1 5. 26.  which  is  a  place  parallel  to  tliis, 
 and  fpeaks  of  the  fame  paffage  ,  whenGod  helped  the  Levites  that- 
 t^are  the  4rk^  they  offered  ft  ven  hallocks  and  f even  rams  •    that  is , 
 So  Toon  as  by  going  a  few  pices  of  fteps,  they  perceived  God 
 
 gracioufiy 
 
 2. 
 
c  2  3  iViih  all  Frayer  and  Supplication* 
 
 gracioufly  to  favourthcircncerprize,  (making  no  breach  as  for" 
 merly  he  had  done  upon  thein  )   they  prelently  exprefs  their 
 thankfulrefs  u^^on  the  pice,  tor  this  hopctui  beginning  ,  well 
 knowing  no  way  was  better  to  engage  God  in  the  continuance 
 and  enl  rgtment  oihis  mercy  ,t'  an  by  a  praisiul  entert  mm^nc 
 thereof  ai  us  rirft  appro:.ch;  In  a  word.  Thus  the  fiws  in  B^^bylon, 
 at  the  very  firft  peep  of  day ,  when  their  d^livcriince  b^-g  n  to 
 bre  k  out,  fire  at  their  praifes ,  Pfal.  126.  2.  Then-was  ourmomh 
 jillcd  with  Lifighter  ^  and  oUr tongue  with finging.   Jhrnfuid  they 
 amcng  the  Heahen ,  The  Lerd  hath  done  great  things  for  them. 
 It  was  now  but  comirg-tydc  (as  I  may  fay  )  with  thtm ,  the  water 
 wasnewiy  turci'd,  and  their  affyirs  began  to  look  with  a  more 
 fmilipgfoce  i  yet  now  they  faiute  their  intant  mercy  with  joy  and 
 tbanktulnefs.    lV:ay  be ,  Chnitian,  thou  art  upon  a  ikk-bed,  and 
 fome  little  reviving  thou  haft,  though  far  from  thy  former  health; 
 O  bicfs  God  for  this  little  lift  otthy  head  from  thy  pillow.  •  May 
 be  thou  hafr  been ,  ?  s  to  thy  Ipiritual  ftate ,  in  great  diftreflV,  ( as 
 it  were  in  the  belly  of  hell )  fwallowed  up  with  terrors  from  the 
 Lord ,  but  now  thy  agony  abates ,  though  the  Comforter  be  not 
 come,  yet  chou haft  fome  ftriduresot  divine  light  let  i^to  thy 
 dungeon,  that  raife  a  little  hope  to  wait  for  morc^  O  let  not  this 
 hanki  of  mercy  paife  without  fome  thankful  acknowledgment. 
 Some  al:.s  are  like  great  fhips ,  th  .t  cannoc  be  fet  afloat  but  with 
 the  fpring-tide  and  high-w  tcrof«  mercy  coropleated  •  if  they 
 have  not  all  they  would,  they  cannot  fee  whai  they  have,  nor  tunc 
 their  hearts  into  a  praifefiil  frame. 
 
 Thirdly,  Verciesnrcfuch as  are  received  in  this  life,  or  re- 
 ferved  for  the  next  •,  mercies  in  hand,  or  mercies  in  hope.  There 
 are  promifes  which  God  will  have  us  fiay'till  we  come  to  he  verf 
 fpr  the  performance  of  :  and  thefe  we  are  to  prsife  God  for 
 as  well  ?s  what  wc  receive  here  ^  bleSTe  God  for  what  he  hath  1  lid 
 up  for  thee  in  heaven ,  as  well  as  that  he  lays  out  upon  thee  on 
 earth.  The  more  our  he  :rts  sre  enkrged  in  than kfulnefTe for  thefe 
 mercies,  which  we  no w'have  onely  in  hope ,  the  more  honor  we 
 put  upon  his  faithful  promife.  He  that  bef  lows  much  coft  upon  a 
 houfe  he  hath  in  rcverfion ,  fliews  his  confidence  is  great  one  clay 
 to  be  pofTeffed  of  ir.  When  a  Bill  of  Exchange  is  paid  at  fight ,  it 
 fhews  the  Merchant  whofe  it  is ,  to  be  ?«.  man  of  credit  and  ability. 
 By  thcjoy  thoutakcftup,  and  the  ihankfulnefTe  thou  layeft  out 
 
 foe 
 
VFitb  all  Prayer  and  Supplication,  ^  q  i 
 
 for  what  the  bare  promifc  tells  thee  thou  (halt  at  death  receive, 
 chou  glortiieft  the  truth  of  God  that  is  the  promifer. 
 
 Fourthly,  There  are  bitter  mercies  andfweet  mercies-  fome  4^ 
 mercies  God  gives  in  wine ,  fome  in  wormwood  .*  Now  we  muft 
 praifc  God  tor  the  bitter  mercies  as  well  as  the  fweet ;  thus 
 ^ob.  The  Lord  gave,  and  the  Lord  hath  taken  a'^aj ,  bleffedhe  the 
 name  of  the  Lord.  Too  many  are  prone  to  thinx ,  nothing  is  a 
 mercy  that  is  not  fweet  in  the  going  down  ,  and  leaves  not  a  plea- 
 fant  farewel  on  their  palat  ^  but  this  is  the  childiihnefs  of  our  <pi>- 
 rits,  which  as  grace  grows  more  manly,  and  the  Chriftian  more 
 judicious,  will  wear  off.  Who,  that  underftands  himfclf,  will  va- 
 Ine  a  book  by  the  gilt  on  the  cover  ?  Truly  none  of  our  temporals 
 (  whether  croffes  or  enjoyments )  confidered  in  themfelves  ab- 
 ftraAly,  are  either  a  curfc  or  mercy ;  they  are  onely  as  the  cover- 
 ing to  the  book,  it  is  what  is  writ  in  them  that  muft  refolve  us 
 whether  they  be  a  mercy  or  not.  Isitanaffli6Hon  that  lies  on 
 thcef  if  thou  canft  find  it  comes  from  love,  and  ends  in  grace  and 
 holineffe,  it  is  a  mercy  though  it  be  bitter  to  thy  tafte.  Is  it  an  en- 
 joyment? if  love  doth  not  fend  it,  and  grace  encf  it,  (which  appears 
 when  thou  groweft  worfe  by  it)  it  is  a  curfe  though  fweet  to  thy 
 fenfe.  There  are  fweet  poifons  as  well  as  bitter  cordials.  The 
 Saints  commonly  have  greater  advantage  from  their  afflidions 
 in  the  world,  than  enjoyments  of  the  world  ^  their  eyes  are  oftncr 
 cntightned  with  wormwood  than  hony  •,  thofc  difpenfations  that 
 arc  bitter  and  unpleafing  to  fenfe ,  than  thofe  that  are  fweet  and 
 lufcious. 
 
 Fifthly,  Mercies  arc  either  perfonal ,  orfuchas  we  receive  ia 
 partnerlhip  with  others ,  and  thefe  muft  be  recognized  as  well  as  5* 
 the  other.  Pardon,  O  God,  (  faid  He  )  mj  other  mens  fins'.  Thus , 
 Blejfed  be  God  (fay  Thou^/or  mj  other  mens  mercies.  Haply,  Chri- 
 ftian ,  thou  haft  prayed  for  a  fick  friend ,  and  he  is  reftored  to 
 health-  for  another  in  diftreffe  of  fpirit ,  and  the  Comforter  at  laft 
 is  eome  to  him.  Now  thou  who  hadft  an  adventure  in  his  Bot- 
 tom, haft  a  mercy  alfointhe  return  that  is  made  to  him,  and 
 therefore  art  to  bleffe  God  with  him.  He  that  prays  for  his  friend, 
 and  joyns  not  with  him  in  thankfulnefs  when  the  mercy  is 
 given,  is  like  one  that  is  a  means  to  bring  his  friend  into  debt,  but 
 takes  no  care  to  help  him  out.  Thy  firiend  (  Chriftian  )  needs  thy 
 M  oiuch  more  to  pay  the  thanks ,  than  to  borrow  the  mercy , 
 
 X  z  z  becaufe 
 
5  o8  t^^^f^  ^^'  Frayer  and  Snpplicathm 
 
 becaufe  this  is  the  harder  work  of  the  two.  But  above  all  mercies 
 toothers,  be fure Church-mercies  and  Nation-mercies  be  not 
 forgot. 
 
 CHAP.  LVII. 
 
 FoHir  DireSions   bow  to  frame    our    Tbankf* 
 
 OU  have  heard  what  is  the  fab/eft  of  our  praifes  and 
 thankfgivings.  We  come  now  to  the  fecond  thing 
 promif  ed,to  lay  down  fome  rules  how  we  are  to  frame 
 our  thankfgivings. 
 
 Y 
 
 S    E    C    T.      L 
 
 pirft.  Be  fare  the  thing  thou  praifeft  God  for  be  found  among 
 the  good  things  of  the  promife,  that  is  the  compafs  by  which 
 wearetofteerourcourfci  as  in  the  Petitionary,  fo  alfo  in  the 
 Gratulatory  part  of  prayer ,  if  it  be  not  in  the  Promife  it  is  not  a 
 mercy,  and  fo  not  the  fubjed  of  thankfgiving.  When  fome  prof- 
 per  in  their  wickednefs,  they  are  fo  bold  as  to  thank  God  they 
 fped  fo  well.  Now  if  it  be  a  gricrous  fin  for  a  man  to  blefs  him- 
 felf  in  any  wicked  way,  Deut,!^.  19.  much  more  horrid  is  it  to 
 bleffe  God  for  profpering  therein^  by  the  former  he  onely  vouch- 
 ethhis  own  fin,  f  which  indeed  is  bad  enough  )  but  by  the  other 
 he  makes  God  a  party  with  him ,  and  tempts  the  Lord  to  own  it 
 alfo.  'Tis  a  good  fpeech  of  Bernard  to  this  purpofe,  who  com- 
 paring thofethat  on  the  one  hand  thank  God  for  their  fuccefs  in 
 wickedneflTe,  with  hypocrites,  who  priife  him  for  the  good 
 things  they  receive,  faith,  ifiiimfie  mala  fuo  Deo  ^  ifii  Deihna 
 frafiduknter  intonjuent  fibi^  Serm.  45  [u^er  Cant.  The  one  im- 
 pute their  fin  to  God ,  the  other  afcribe  the  glory  of  his  mercies 
 
 to 
 
^Vith  all  Prayer  and  SHpphcatim.  505 
 
 to  tihemfelves.  God  cannot  accept  thy  praife ,  unle/Te  he  ffrft  ap= 
 prove  thy  fad.  He  that  receives  a  bribe  is  gniky  of  the  fault. 
 And  dare  you  thus  tempt  the  holy  One  ?  If  the  God  you  fervc 
 were  Jikc  the  Heathens  Idols,  the  matter  were  not  much.  When 
 the  P/Ej^Vz/^/w/ had  praAifed  their  cruelty  on  Saul  ^  they  prcfent 
 his  head  to  their  god.  The  devil  defires  no  better  Ocrifices  than 
 the  fruit  of  mens  fins.  But  the  hoi)  One  oflfraei  abhors  all  wick- 
 ed praifes ,    The  hire  «/  a  ^hore  v?as  mot   to  he  offered^  Dent. 
 
 23.18. 
 
 Secondly ,  Let  all  your  praifes  be  offered  up  in  Chrift ,  Hek  2. 
 
 13.  15.  By  him  let  us  offer  the  facrifice  of  praife  unto  God.  I  Fet, 
 2.  5.  Te  Are  an  holy  prieflhood ,  to  offer  tip  ffiritnal  facrifices^  ac- 
 cept ahlt  to  God  by  feCtts  Chrifi.  Couldft  thou  pen  never  fo  rare  a 
 panegyrick,  couldiUhou  flourifli  it  with  never  fo  much  art  or 
 rhctorick,  and  deliver  it  with  the  greateft  paflion  and  zealpofli- 
 ble,  all  this  would  be  harfti ,  andgrateche  Almighty  sear,  ex- 
 cept founded  through  Chrift.  'Tis  notthebccath  poured  into 
 the  open  air,  but  paffing  through  the  Trumpet  or  fome  oiher 
 Inftrument  (where  it  is  formed  mto  a  tunable  ibund)  thatmake? 
 it  plcafmg  Mufick.  Poffibly  when  thou  prayeft  for  a  mercy,  thou 
 (feeltcreft  thy  fclf  under  Chrifts  wing  ,  and  ufeft  his  Name  to 
 procure  thy  admiilion  (  becaufe  confcious  of  thine  own  onwor- 
 thinefTc  to  receive  what  thou  askeft)  but  when  thoa  praifeft  God, 
 thy  errand  being  not  to  beg  and  receive ,  but  to  give ,  thou  ex- 
 pedeft  welcom :  He  that  brings  a  prefent  (hall  furely  find  the  dorc 
 open-.  Yes,  if  thy  gift  were  fuitable  to  the  great  God  :  But  who 
 art  thou  that  the  great  God  (hould  take  a  prefent  at  thy  hand  ? 
 If  thou  beeft  not  worthy  of  the  leaft  mercy  thou  bcggeft ,  then 
 furcIy  thou  art  unworthy  of  this  honor  to  have  thy  thank-offer- 
 ing accepted.  Thou  needeft  Chrifts  mediation  for  the  one  as 
 much  as  for  the  other. 
 
 Thirdly,  Stay  not  in  generals,  but  defcend  to  the  particular  3*. 
 inftances  of  Gods  mercy  towards. thee  in  thy  thankfgivings.  Ejt 
 dolus  ingeneralibKS.  It  bewrays  a  fleighty  fpirit  ( if  not  a  falfe  ) 
 when  in  conf  eflion  of  fin  we  content  our  felves  with  a  general  in- 
 ditement,  I  am  a  finner,  a  great  (inner,  and  there  to  ftop  without  a 
 particular  fenfe  of  the  fevcral  breaches  made  in  the  Law  of  God. 
 Neither  is  it  here  a  better  fymptom ,  when  a  man  puts  God  off 
 with  a  complement  at  diftance  for  his  goodnefTe  and  mercy  in 
 
 X  X  X  2  geoeral. 
 
$34  Withall  Prayer  a»d  Supplication. 
 
 general,  but  takes  no  notice  of  the  particular  ite  w/whichfwell 
 and  make  up  the  total  fum.     Now  to  be  able  to  do  this,  it  will  be 
 ncceflary  that  thou  takeftfpecial  notice  of  Gods  daily  providence 
 to  thee  and  thine ,  yea,  and  to  the  Church  of  Chrift  aUb ,  lay  up 
 thefc  in  thy  heart  ( as  Marj  did  our  Saviours  words  )  for  matter 
 of  thankfgivingagainft  the  time  of  prayer  ^  this  is  true  good  hus- 
 bandry for  thy  foul.    You  do  not  exped  to  find  that  raony  in 
 your  chcft,  which  you  never  laid  up  there ,  neither  will  you  rea- 
 dily find  in  your  heart  to  praife  God  for  thofe  mercies,  which  you 
 never  committed  to  your  memory.  'Tis  to  be  feared ,  the  man 
 means  not  to  pay  that  debt  honeflly,  wliich  he  doth  not  fet  down 
 in  his  hook.  F/al.  1 07.  when  the  Pfalmifi  there  had  ftirred  them 
 up  to  thankfulneffe  for  the  mercies  of  God  in  creation  and  pro- 
 vidence, his  condufion  is  worthy  of  remark  ,  fvkofo  is  wife  and 
 Tcitl  obferve  thefe  things,  even  they  Jhallnnderfiand  the  iot/iHg  l^nd- 
 nefs  of  the  Lord  •,  as  if  he  had  faid.  The  reafon  why  fo  little  praife  is 
 given  for  fuch  great  works  of  mercy ,  is,  becaufe  men  fee  not  the 
 loving  kindneffe  of  God  in  them  •,  and  they  fee  not  this,  becaufe 
 they  obferve  not  thofe  ^  and  they  obferve  not  thofe,  becaule  they 
 have  not  wifdom.    ' Tis  not  a  Library  mak^s  a  Sehollar ,  but  wis- 
 dom to  obferve  and  gather  the  choice  notions  out  of  his  books. 
 None  want  mercies  to  blefs  God  for ,  Divine  Providence  is  a 
 large  volume ,  writ  thick  and  clofe  with  mercies  from  one  end  of 
 our  life  to  the  other^  but  few  alas  have  a  heart  toreidinit,  and 
 fewer  have  wifdom  to  colled  the  choice  paflfages  of  it  for  fuch  a 
 holy  purpofc  as  this  is. 
 
 Sect.IL 
 
 ^  n        TJOorthly,  Excite  thy  praifing  graces.  BavidUvcs  up  all  that 
 ^        r  is  within  him  to  praife  God,  Pfal.  1 03 .  that  is,  all  the  powers^ 
 
 and  graces  of  his  foul.  To  inftance  but  in  two  or  three. 
 Jx,  Firft,  Humility^  a  proud  man  cannot  well  tell  how  to  beg ,  yet 
 
 felvilhnefTe  may  make  him  ftoop  to  it  ^  but  in  thankfulnefle  he 
 mufl:  needs  be  a  bungler,  for  this  is  a  high  piece  of  felf-denial'. 
 Not  unto  us ,  not  unto  us  ,  but  unto  thy  Name  be  the  praife .  The 
 proud  mans  gift  will  cleave  to  to  his  hand,  he  is  unfit  to  fet  the' 
 
 Crown 
 
Witball  Prayer  and  Supplication.  ^a^ 
 
 Crown  on  Gods  head  that  hath  a  mind  to  wear  it  himfcif.    We 
 find  indeed  the  tool  in  the  Pharifes  hand ,  but  he  cuts  his  work  in- 
 to chips  •,  he  fcems  to  honor  God  with  his  mouth ,  but  eats  hh 
 words  as  he  fpeaks  them ,  and  difcovers  plainly ,  that  he  intends 
 more  to  exalt  him felf  than  God  ;  Jthanl^  God  Jam  not  as  this 
 Publican.  This,  I  thank  God,  comes  in  pro  forma  ^  'tis  the  PM^ 
 CAn  that  he  difdains,  and  hirafdf  that  he  applauds.  You  may  eafily 
 think  what  a  look  ambitious  Haman  g:ive  Mordecai  ^  when  he 
 held  his  ftirrup ,  whodefiredhimfelf  tohave  been  in  the  faddle. 
 How  alas  can  a  proud  heart  give  God  that,  which  he  covets  him- 
 felf  ?   No  man,  (mh  Luther^  can  ^r3.y /a»^ijicetur  nomen  thum  ,        /t 
 till  he  firfl  be  able  to  pray,  prefa»etur  Momen  meum ,  fanSlifiedbt 
 thj  Name ,  till  he  be  wiUing  his  otpft  namejhouldhe  debafed.     La- 
 bour thereifore  to  villifie,  nullifiethyfclf,  then,  and  not  till  then 
 thou  wilt  magnifie ,  omnifie  thy  God.   None  fo  zealous  in  begg- 
 ing, as  he  that  is  moft  pinched  with  his  want  ^  none  fo  hearty  in  his 
 thanks,  as  he  that  hath  moft  fenfe  of  his  unworthincfTe  ^  and  who 
 can  think  better  of  himfelf,  that  is  throughly  acquainted  with 
 bimfelf?  If  God  had  not  fct  thee  up,  what  ftock  couldft  thou  have 
 found  of  thy  own  ?   Thou  wert  as  bare  as  a  fhorn  fhecp ,  naked 
 cameft  thou  into  the  world,  and  ever  fince  thou  haft  been  caftup. 
 on  thy  God,  even  as  a  poor  chitd  upon  the  charge  of  the  parifh 
 what  haft  thou  earned  by  all  the  fcrvicethou  haft  done  him  ?  not 
 the  bread  of  thy  pooreft  meal.  And  art  thou  yet  proud  ?   Bernard 
 compares  7o/f/>/?x  carriage  with  his  Mafter ,  and  the  grateful  fouls 
 with  God,  thus  together  •,  ^ofeph  (  faith  the  Father)  knew  that  his 
 Mafter,  who  put  all  he  had  into  his  hands,  yet  excepted  his  wife ,. 
 and  therefore  accounted  it  too  bafe  an  ingratitude  to  take  her 
 from  his  Mafters  bed ,  who  had  been  fo  kind  to  him  in  his  houfe. 
 Thus,  faith  he,  God  freely  gives  his  mercies  into  the  Saints  hands, 
 but  exceprs  his  glory;  therefore  the  gracious  foul  takes  what  God 
 gives  thankftilly ,  but  leaves  the  praife  of  them ,  which  God  re- 
 Serves  for  himfelf,  humbly. 
 
 Secondly,  Love  ? nd  Joy.  j^mor  & gaudinm  facittn^  muficum , 
 Love  and  joy  ('tis  faid J  make  a  mufician.  Indeed  then  tnismu-  2. 
 fick  of  praife  isbeft  ( in  heaven  I  mean  )  where  thefc  graces  are 
 perfeA.  Pirfi  Zc-z/f,  This  is  an  affediOn  that  cannot  keep  with- 
 in dore,  but  muft  be  fallying  forth  in  the  praifcsof  God.  Aufiin , 
 fpcaking  ofheaven,  breaks  out  thus,  ]bi  VAcdimus  &  videbimt^ , 
 
 videbiwfis. 
 
- 1^  ^ifl^  ^^^  P^^y^r  and  Supplication, 
 
 vMtntUi  &  amAbimtts ,  amabimus  &  laHdabimtis  ,  Un^abimu  s 
 ^  cantAhimm.  In  heaven  we  (hall  have  nothing  to  do  but  to  be- 
 hold the  face  of  God ,  and  feeing  him  we  fliall  love  him  ,  loving 
 him  we  ihall  praife  him ,  and  praifing  we  (hall  fing  and  rejoycc. 
 Love  and  thankfulnefte  are  like  the  fymbolical  quaUcies  of  the 
 elements,  eafily  rcfolved  into  each  other.     pfaL  1 16.  i .  BavU 
 begins  with,  I  love  the  Lord,  becaufe  he  hath  heard  my  voice  •,  and 
 to  enkindle  this  grace  into  a  greater  flame,  he  aggravates  the 
 mercies  of  God  in  fome  following  verfes,  which  done ,  then  he  is 
 in  the  right  cue  for  praifes,  and  ftrikes  up  his  inftrument ,  verf.  1 1 . 
 pf^hat  pjalll  render  tmto  the  Lord  for  all  his  benefits  ?  The  Sponfe , 
 when  once  (he  was  throughly  awake,  pondering  with  ber  felf 
 what  a  friend  had  been  at  her  door  ^  and  how  his  fweet  company 
 was  loft  through  her  unkindnefTe,  fhakes  off  her  floth,  rifeth,  and 
 away  ftie  goes  after  him  ^  now  when  with  running  after  her  be- 
 loved, (he  had  put  her  foul  into  a  heat  of  love,  then  (he  breaks  out 
 into  an  Encomium  of  her  Beloved ,  praifing  him  from  top  to  toe. 
 Cant.  5.10.  That  is  the  acceptable  praifing  which  comes  from  a 
 warm  heart ,  and  he  that  would  warm  his  heart ,  muft  ufe  fome 
 holy  excrcife  to  ftir  up  his  habit  of  love ,  which  like  natural  heat 
 in  tne  body,  is  prefervcd  and  encreafed  by  motion. 
 
 Secondly ,  Excite  thy  fsy ,  Pfal.  63.5.  /  will  ftng  ^ith  joyful 
 Up.    A  fad  heart  and  a  thankful  hardly  can  dwell  together,  I 
 mean,  fad  with  worldly  forrow.    The  Difciples  for  forrow  could 
 not  hold  open  their  eyes  to  pray ,  much  more  fure  were  they  un- 
 fit to  praife ;  this  indeed  makes  the  duty  of  praife  and  thankf- 
 giving  more  difficult  than  to  pray ,  becaufe  our  joy  here  is  fo 
 often  quenched  and  interrupted  with  intervening  fins  and  forrows, 
 that  this  heavenly  fire  feldom  burns  long  clear  on  the  Chriftians 
 altar,  from  which  his  praifes  Ihould  afcend.    Temptations  and  af- 
 iliftions,  they  both  drive  the  foul  to  prayer ,  and  more  difpofe  it 
 for  prayer  ^  but  they  untune  his  inftrument  for  praife.    Hannah 
 (he  wept  and  prayed ,  but  durft  not  eat  of  the  Peace-offering,  the 
 facrifice  of  praife,  becaufe  fhc  wept.    It  behovet  us  therefore  the 
 more  to  watch  our  hearts ,  left  they  be  indifpofed  by  any  afHi- 
 ftion  for  this  duty.  Do  with  thy  foul  as  the  Mufici  in  in  w^t  wea- 
 ther doth  with  his  inftrument ,  which  he  hangs  not  in  a  moift  na- 
 fty  room ,  but  where  it  may  have  the  air  of  the  fire.    Ait  thou 
 under  afflidion,  let  not  thy  foul  pore  too  long  on  thofe  thy 
 
 troubles, 
 
With  all  Frayer  and  Supplication.  509 
 
 troubles,  but  bring  it  within  the  fcent  of'Gods  mercies  that  are 
 intermingled  with  them.  Sit  near  this  fire  of  Gods  love  in  Chrift, 
 warm  thy  heart  with  meditation  on  fpi  ritual  promifes ,  while 
 ttfou  art  under  bodily  preffures ,  and  thou  (halt  find  through 
 Gods  blefling  thy  heart  in  fome  comfortable  tune  to  praife  God, 
 in  the  faddeli  and  moil:  rainy  day  that  can  befall  thee  in  all  thy 
 life.  Thus  Z>««v/W  could  make  mufick  in  the  Cave,  Pfal.  57.  7. 
 y^y  heart  isfixtd ,  mj  heart  is  fixed ,  0  God^  I  ^'illfing  and  give 
 fraife. 
 
 C  HAP.  LVIII. 
 
 Four  more  Rules  to  be  obfervedin  the  duty  of 
 thanh^jgivingn 
 
 Ifthly ,  content  not  thy  fclf  with  a  bare  narrative, 
 but  give  every  mercy  its  proper  accent,  ac- 
 cording to  the  enhancing  circumftances  there- 
 of.    There  is  great  difference  in  two  that  fing 
 the  fame  fong ,  from  one  you  have  onely  the 
 ,^   _  ^-^,^«„     plain  fong ,  the  other  difcants  and  runs  divifion 
 upon  it,  in  which  confifts  the  grace  of  the  Mufick,     The  mercies 
 of  God  affed  our  hearts ,  as  they  are  drcffed  forth  ,  if  we  put  on 
 them  their  rich  habiliments,  the  circumftances  I  mean  that  ad- 
 vance them  ,  they  appear  glorious  to  our  eyes ,  and  enlarge  oui" 
 hearts  in  praifes  for  them^  but  confidered  without  thefe,  we  pais 
 them  flightly .   God  himfelf,  when  he  would  expreffe  the  heighth 
 of  his  love  to  his  people,  prefents  them  to  his  own  eye,  not  as  now 
 they  are,  but  as  cloathedwith  the  glory  he  intends  them.  Jfa. 
 52. 6.  As  the  bride-groom  rejoyces  over  the  bride ,  jojhatl  the  Lord 
 yejojce  over  thee.     At  the  wedding-day,  the  beft  cloathes  are  put 
 on.  Thus  do  thou,  to  draw  out  thy  thankfulneffe  for  mercies,  con- 
 fider  them  inthofc  circumftances  that  may  render  them  moft 
 glorious  in  thine  eye.    Som^  Emperors  have  not  luffered  every 
 
 one 
 
1 1%  Wnb  all  Frayer  and  Supplicatm, 
 
 one  to  draw  their  pidure,  left  they  (hould  be-disfigurcd  by  their 
 bungling  penfil.    Truly  flighty  praifes  disfigure  the  lovely  face  of 
 Gods  mercy,  they  are  but  few  that  draw  them  to  life^  to  do 
 this,  much  ftudy  and  meditation  are  r«quifice.     The  worlds  of  the 
 JLord  are  fo  fight  ottt  of  them  that  have  f  leaf ure  in  them.  The  curious 
 Limner  ftudies  the  face  of  the  man  before  he  makes  his  draught, 
 piraifeis  a  work  not  done  in  a  trice  -,  the  Lcflbn  muft  be  pricked 
 before  it  can  befung  ^  read  therefore  the  Word,  and  learn  from 
 the  Saints  there  recorded  what  aggravating  circumftances  they 
 have  obferved  in  recognizing   their  mercies  ^  fometimcs  we 
 have  them  fetting  the  accent  upon  the  fpeedy  return  of  their 
 praiers.  In  the  day  that  I  cried  thon  anfrveredft  me  ^  Pfal.iz^. 
 this  is  a  print  that  fuperads  a  further  ejSellency  to  the  mercy;  it 
 was  but  knock,  and  have^  come,  and  be  ferved.  While  the  Church 
 were  at  Gods  dore  praying  for  Peters  deliverance,  Peter  is  knock- 
 ing at  theirs  to  tell  them  tneir  prayer  is  heard.  Sometimes  from 
 the  (infill  infirmities  which  mingled  with  their  prayers  ;  now  that 
 mercy  fliouldcome  with  a  notwithftanding  thefe ,  and  fteal  upon 
 them  when  they  had  hardly  faith  to  wait  for  them ,  this  hath  ex- 
 ceedingly endeared  thcgoodnefsof  God  to  them.  Ifaidinmine 
 hafie ,  all  men  are  liars,   jvhat  Jhall  I  retnrn  unto  the  Lord  for  all 
 his  benefits  ?  Pfal.  1 16.   Sometime  from  the  grcatnefle  of  their 
 flraight ,  This  poor  man  cried,  and  the  Lord  heard  him ,  andfaved 
 himmtof  all  his  troubles.  Ohtafie  andfee  how  good  the  Lord  is  ^ 
 Pfal,  34.     So,  pfal.  136.  fvho  remembred us  in  our  low  efiate,  for 
 his  mercy  endureth  for  ever .    Indeed  this  muft  needs  raife  high 
 appreciating  thoughts  of  the  mercy.    The  water  that  God  gave 
 ^r4f/outof  the  rock  is  called  Hony ,  becaufe  it  came  in  their  ex- 
 tream  want ,  and  fo  was  as  fweet  to  them  as  hony.    Silver  is  gold 
 when  given  to  a  poor  man  that  mart  t\(Q  have  died  for  lack  of 
 httgA  Sometimes  from  the  frequent  returns  of  Gods  goodnefs,and 
 expreflions  of  his  care  ^  Thy  mercies  are  new  every  morning.  Lam. 
 1 3 .  Many  a  time  have  they  ajjliSled  me  from  mj youth  up ,  yet  have 
 they  not  prevailed^  Pfal.  121.   Hitherto  hath  the  Lord  helped  hs^ 
 I  Sam  7. 1 2.   This  gives  fuch  an  accent ,  as  without  it  the  mercy 
 cannot  be  pronounced  with  its  due  cmphafis.    Aeourfeof  fin  is 
 worfcthan  an  aft  of  fin  ,  Jer.  23. 10.  Their  courfe  is  evil.     So 
 courfe  of  mercy  from  time  to  time,  fpeaks  more  love.   Some  that 
 could  beteera  afinglcalms  on  a  beggar,  would  beat  him  from 
 
 their 
 
With  all  Prayer  and  SuppHv^ion.  559 
 
 their  door,  ftiould  he  lie  often  there,  and  make  it  a  trade.  Somtfr 
 times  from  the  peculiarity  ot  the  mercy ,  they  t.ke  notice  of  the 
 diftinftion  God  makes  in  ifTuing  out  ot  his  favours ,  pfal.  147, 
 20.  He  hath  not  dealt  fo  with  any  nation ,  and  as  for  his  judgments 
 the  J  have  not  kno^n  them.  Praife  jt  the  Lord.  Lerd,  horv  is  it  that 
 thcu  wilt  manifeB  fhjfelf  to  Hi  y  and  not  to  the  world  >  fob.  1 4.  22. 
 Let  thefe  few  hints  fuffice  to  Tet  thee  on  work  toiind  out  the 
 other  ;  without  this,  we  rob  God  of  the  beft  pirt  of  our  fa- 
 erificc,  as  if  a  few  had  ftript  off  the  fat,  and  laid  the  ksiti  on  Gods 
 altar  ^  or  rs  he  did  by  his  Idol ,  who  took  off  the  doak  of  filver  it 
 had,  and  put  on  his  own  thread-bare  one  in  the  room  of  it.  The 
 mercies  thou*receiveft  are  great  and  rich ,  give  not  hira  thy  beg- 
 garly praifesf  He  expedsthcy  (hould  bear  fome  proportion  to 
 Bis  mercy ,  Praife  him  for  his  mighty  aSls^praife  him  according  t$ 
 his  excellent greatnefSf  Pfal.  1 50. 2. 
 
 Sect.    I. 
 
 Sixthly,  Diftinguifh  between  mercy  and  mercy,  let  the  choiceft  ^' 
 mercies  have  thy  highefl;  praifcs.  It  fhews  a  noughty  heart  to 
 houl  and  make  a  great  noifc  in  prayer  for  corn  and  wine ,  and  ia 
 the  mean  time  to  be  indifferent  orfaintinhisdefires  for  Chrift 
 and  his  grace  ^  nor  better  is  it,  when  one  acknowledges  thegood- 
 nefs  of  God  in  temporals,  buttakeslittle  notice  of  ihofe  greater 
 bleffingswhich  concern  another  life.  You  (hall  have  fometimes 
 a  covetous  Earth-worm  fpeak  what  a  blefTed  time  and  feafon  it 
 is  for  the  corn  and  the  fruits  of  the  earth,  C  thefe  fit  his  carnal 
 palate,as  the  pottage  d[dEfaus)h\it  you  never  heor  him  exprefsa- 
 -ny  feeling  fenfe  of  the  blefTed  feafons  of  grace,the  miracle  of  Gods 
 patience,  that  fuch  a  wretch  as  he  is  out  of  hell  fo  long ,  the  infinite 
 love  of  God  in  offering  Chrift  by  the  Gofpel  to  him  ^  he  turns 
 over  thefe '^s  a  child  doth  a  book ,  till  he  hits  on  fome  gaud  aq4 
 pidture,and  there  he  ftays  to  gaze.  Chrift  md  his  grace,  with  other 
 fpiritual  bleffings  he  skills  not  of,  he  cares  not  for ,  except  they 
 would  fill  his  bags  and  barns.  Now,  ftiall  fuch  a  one  palfe  for  a 
 thankful  man  ?  will  God  accept  his  praifes  for  earth ,  th  .t  re  jeAs 
 heaven?  that  tikes  corn  and  wine  with  thanks,  and  bids  hira 
 keep  Chrifl  to  himfelf  with  fcorn  >  faying  as  Efau ,   when  hi? 
 
 Y  y  y  brother 
 
5  %^  ^''^  '^^  Frayer  and  Supplication. 
 
 7. 
 
 brother  oflfered  him  his  prefent ,  /  have  enough  ?  A  gracious 
 heart  is  of  another  ftrain ,  Efhef.  1.3.  Bhffed  be  the  God  and  Fa- 
 ther of  our  Lord  f^f^s,  rvhohath  blefed  us  Tvith  fpiritual  blejjings 
 in  heavenly  f laces  ly  Chrifi  Indeed  God  gives  temporals  to  make 
 us  in  L>ve  with  fpiritoals,  ^^a,  with  himfell  that  gives  them  •  as  the 
 Suiter  fends  the  token  to  gain  the  love  of  the  perfon.  Again^hs 
 We  are  to  diftinguifti  between  mercy  and  mercy,  fo  even  in  thefe 
 lower  mercies  that  concern  thisUfe,  be  fure  thou  layeil  the  ac- 
 cent of  thy  thankfulncfs  onthefpiritualpartofthem.  In  every 
 outward  mercy,  there  is  food  for  the  flefti,  and  food  forthefpi^ 
 rit  •,  that  which  pleaferh  the  fenfe ,  and  that  which«may  exercifc 
 our  grace.  Is  it  health  ?  the  carnal  heart  is  taken  moft  with  it,  as  it 
 brings  the  joy  of  his  natural  life  to  him,  which  ficknefs  deprived 
 him  of.  But  that  which  above  all  pleafeth  a  Saint ,  is  the  oppor- 
 tunity that  comes  with  it  for  his  glorifying' God  in  his  place  and 
 generation ;,  Pfal. 42.  ii.IJhallyet  fraife'him  who  is  the  health 
 of  my  countenance  and  my  God.  Is  it  an  eftatc  that  God  cafts  in  ? 
 the  carnal  wretch  values  itfor  his  private  accommodation,  as  if  it 
 were  given  for  no  higher  end  than  tofpend  it  upon  himfcif,  ,01: 
 enrich  his  family.  But  the  gracious  bklTeth  God  that  gives 
 Hm  to  give  to  the  neceffity  of  others ,  and  counts  a  large  heart  to 
 fee  a  greatermcrcy  thanafullparfe.  D^z'/^didnotblefs  himfeff 
 in  his  abundance ,  but  bleis  God  that  gave  him  a  heart  to  refund 
 it  again  into  the  bofom  of  God,  from  whom  he  received  it^ 
 \Chron.  29. 14.  Butyeho  am  I\  and  shafts  mypeojple  ,  that  we 
 Jhould  he  able  to  offer  fe  vfillingly  after  this  fort  ?  . 
 
 Seventhly ,  Let  not  thy  praifes  be  tranfient ,  a  nt  of  Mufick , 
 and  then  the  Inftrument  hung  by  the  wall ,  till  another  gaudy 
 day  of  feme  remarkable  providence  makes  thee  take  it  down. 
 God  will  not  fit  at  fuch  a  niggards  table,  who  invites  him  to  a 
 Than-kfgiving^feaft  once  for  all  the  year.  God  comes  not  gueft- 
 Wrfe  to  bis  Saints  hoafe,  but  to  dwell  with  them,  B£  inhabits  the 
 fraifes  of  his  peopk,  Pfal.  22.3.  That  day  thou  bleffeft  not  God, 
 thou  turnft'him  out  of  doors.  David  took  this  up  for  a  life-work, 
 -As  long  as  I  livcTvill  IprAtfe  thee.  A  tying  tongue  is  hut  for  n 
 d.momenr,{mh  Solomon^  Frov.  12. 19.  Something  drops  from  a 
 kair  within  a  while  that  difcovers  bis  falftiood  ^  the  tongue  that  lies 
 "vn  praifingof  God,  is  thus  for  a  moment^  he  can  curie  God  wkli 
 ibaa  tongue  to  morrow  with  which  he  praifeth  him  to  day. 
 
 '•    -■■■    '  S  B.CT 
 
JffitJk  all  Prayer  and  Suffkcatiofh  |  g  i 
 
 Sect.    I  L 
 
 ■  '■>      ' 
 
 Eighthly,  Thou  rouftnotondy  continue,  but  grow  in  thy         2I 
 praifes  •  as  the  tide  encrcafeth,  the  (hip  is  Uft  hjghcr  on  the 
 waters-,  as  your  crop  encreafeth,  your  barns  are  enl^gcd ;  as  you 
 grow  richer ,  you  advance  in  your  garb  and  port ;,  in  a  word,  as 
 yoar  bodies  grow,  foyou  make  your  cloathes  bigger.     Every 
 day  fwells  the  tide  of  your  mercies ,  adds  to  your  heap ,  encreafes 
 your  treafure ,  and  height-ens  your  ftature  ^  They  are  new  (faith 
 the  Prof het )  every  mormng ,  Lam.  3.  23.  they  grow  whether 
 thou  fleepeft  or  wakeflr.    Now  as  the  coat  thou  didft  wear,  when 
 thou  were  a  child ,  would  not  become  thee  now  thou  art  a  man  j 
 fo  neither  will  the  garment  of  praiic,  which  thou  didft  cloathe  thy 
 foul  with  when  a  young  convert ,  become  thee  now  thou  art  an 
 old  difciple  ^  thou  ftandeft  deeper  in  Gods  books  than  before , 
 and  God  expeds  according  to  what  every  man  hath  received. 
 Your  felves  are  not  fo  bad  husbands,  but  you  would  improve  jour 
 cftates  to  the  heighth  •  Would  you  let  a  Farm  now  by  the  rate  it 
 bare  forty  or  fifty  years  ago?  why  then  may  not  God  raifc  the 
 rent  of  his  mercies  alfo  ?  Look  back,  Chriftian,  and  fee  how  wcfi 
 the  world  is  mended  with  thee  fince  thou  didft  tir ft fet up ;  may 
 bcthoucanftfay  mihjacoh^  I fa^ed  over  with  myfiaff^andbe- 
 hold  now  lam  become  two  bands.  Well,  fee  what  thou  haft  more, 
 in  health,  cftate ,  in  gifts,  graces  or  comforts  than  thou  h;dft  for- 
 merly, and  then  compare  thy  prefcnt  thankftilnefle  with  what  ic 
 was  before  thefe  additions  were  made  to  thy  ftock  and  treafure ; 
 would  it  not  be  a  fhame  to  thee,  if  it  fliould  be  found  not  to  have 
 grown,  as  the  goodneis  of  God  to  thee  hath  done ,  much  more 
 vCit  hath  ftirunk  and  grown  lefs  ?  And  yet  how  common  are  fucft 
 inftances  of  ingratitude?  The  fi-eer  God  is  of  his  mercy,  the  more 
 clofe  and  gripple  they  arc  in  their  thankful  returns  ^  when  poor  , 
 they  could  be  thankful  for  a  (hort  meal  of  coorfe  fare ,  more  than 
 they  are  now  for  their  varieties  and  dainties.    When  fick,  a  few 
 broken  flecps  that  amounted  to  an  hour  or  two  reft  in  a  night,  O 
 how  affcded  were  their  hearts  for  this  mercy  ?  whereas  novsr 
 ti^py  can  rife  und  take  little  notice  ofthegoo4nefs  of  God,  that 
 
 Yyyz  gives 
 
c  a  2  Ifiih  all  Prayer  and  Supplieati<m. 
 
 p- 
 
 gives  them  their  full  reft  night  after  night  without  interruptioH. 
 Thus  as  the  da;  s  lengthen ,  fo  the  cold  ftrengthens :  But  is  it  not 
 ftrange  to  fee  a  man  grow  colder  in  his  love  to  God ,  as  the  Sun 
 ©f  Gods  mercy  rifeth  higher,  and  (hines  hotter  upon  him  ?  O  *ci& 
 fed  to  fee  the  he  ip  encre  ifc,  and  the  heart  wafte  •,  to  find  a  man 
 gtow  richer  in  mercy ,^  and  poorer  in  thankfulnefle. 
 
 CHAP.  LIX.  I 
 
 Ithe  two  laji  DireSiidns  concerning  the  Duty  of 
 thankjgfvmg, 
 
 ^Inthly ,  Let  thyprarfcsbereal.  Wor^s  we  fay 
 pay  nO' deks.  There  goes  more  to  thankful- 
 neffe  than  a  mouthful  of  windy  praifes,  which 
 pafle  away'with  the  found' they  make.     A 
 gracious  heart  is  too  wtfe  to  think  God  will  be 
 put  ofFwrth  a  fong ,  he  will  give  God  that,  but 
 it  is  the  lealt  he  intends.   The  Lord  is  my  ^reytgth  and  fong ,  and  I 
 yfill  prepare  him  an  hahitation^  Exod.i$.2.  Ay ,herc  it  (licks,  bui  1  -        ? 
 ding  is  chargeable  •  thankfulneffe  is  a  coftly  work  :  shad  I  ojfer  to      I 
 God  that  '^hich  eofi  me  nothing^  faith  David  to  Araunah.  Cheap.      ' ' 
 pr^iifes  are  eafiiy  obt:ain?d ,  but  when  it  comes  to  charges ,  then 
 many  grow  fick  of  the  work.     The  Jews  could  Jing  a  fong  when 
 delivered  from  Ba^y/oft  ^  Pfal.  121.  but  it  was  long  before  they 
 could  find  in  their  hearts  to  huildGodan  habitation ,  the  time  was 
 not  come  forth^t^  tlvey  might  have  faid ,  their  heart  was  n<JC 
 come-,  they  had  mony  and  time  enough  to  build  their  own  nefts, 
 but  none  for  God,  though  herein  they  plaied  the  fools  egregi- 
 oufly,  for  as  faft  as  they  built  at  one  end,  God  pulled  down  at  the 
 Other.     Some  have  been  «f  their  mind  in  our  ti-mes,  inOeadoif 
 Ending  Godahibi-tition    and  loving  our  Nation  to  build  Syna- 
 ^og«es  y  they  -have  pulledthcm  down ,  and  carried  the  bcams^o 
 
 their 
 
With  all  Prayer  and  SuppUcatmi.  cga 
 
 their  own  houfes.   Excellent  Arcifts ,  in  tajiing  down  Mini/lcrs 
 Miniftry,  and  their  maintenance ,  whereby  the  Gofpel  fliould  be 
 upheld  I  If  this  be  the  way  to  thrive,  God  gave  his  people  but  ill 
 counfel,  when  he  faid ,  Confider  notvfrom  this  day  Irvill  blefsyou^ 
 Hag.  3 .  But  you  will  ask  what  I  mean  by  real  praifes  ? 
 
 S  E    c    1.     I. 
 
 TTlrft  then,  our  praifes  are  real  when  they  are  cordial :  All  that        i. 
 
 is'^ithin  me  hU^e  hU  holj  Name  ^  Pfal,  103.    When  his  mer- 
 cies beget  amiable,  high,  and  honourable  thoughcs  ot  God  m  our 
 hearts.  We  read  of  ri«r/;»^  C?(?^ /»  the  heart,  Pfal.  106.  i,  which 
 thenisdone,  when  we  have  bafe,  low,  unbecomine  thoughts  of 
 his  greatnefs .  and  goodnefs  ^  and  on  the  contrary^  when  the  mer- 
 cies of  Godimprint  fuch  an  image  in  the  heart  of  him ,  as  livelily 
 reprefcnts.thefe  his  attributes,  then  thou  bleffeftGod  in  thy 
 heart,  by  adoring  his  Ma  jefty,  reverencing  his  Holinefs,  delight- 
 ing in  his  Love  ,  and  fearing  his  Goodnefs-,  here  is  real  thank- 
 fulnefs.    What  is  laus  or  komr ,  but  a  refledion  of  the  perfons  ex- 
 cellency we  commend?  Now  as  t^eglafs  reprefents  the  im:^geof 
 the  perfon  that  looks  on  it ,  fothe  thankful  foul  rcfleds  thofe 
 glorious  Attributes  again  upon  God,  which  he  puts  forth  in  his 
 mercies.  Thus  God  fees  his  face  in  a  true  glafTe,  which  thetbnnk- 
 fel  foul  holds  up  whife  he  praifeth  him.    Whereas  an  unthank- 
 fiilhcart ,  like  a  broken  glaffe,  diftorts  and  disfigures  the  be:iutiful 
 face  of  Ged,  by  conceiving  fuch  low  thoughts  of  God,  as  are  un- 
 worthy of  hisglorious  Attributes. 
 
 Secondly,  When  our  praifes  are  obediential.     God  recounts 
 thofe  mercies  forgotten  which  are  not  written  with  legible  cha-  **" 
 
 raiders  in  our  lives.  Pfal.  1 06.  2 1 .  Thej  forgat  God  their  Sa- 
 vaur.  Thai  of  5^e/&^^  is  obfervable,  chap.S.  32.  upon  their  vi- 
 ftory  over  the  City  e^» ,  an  altar  is  built  as  a  monument  ofthgt 
 fignil  mercy  ^  nowmiirk,  what  doth  God  command  to  be  writ 
 or  engraved  on  the  Oones  thereof  .>  One  would  have  thought 
 the  hiftory  of  that  days  work  (hould  have  been  the  Sculpture , 
 but  it  is  the  ca^y  of  the  La^  of  Mofes  ,  "^hich  he  ivrete  in  the  pre- 
 fence  of  the  childrtft  of  JfraeJi^verf.  32.  whereby  he  plainly  fhcw- 
 cd^thc  beft  wayjof  icmembriug  the  mercy,  Wf»,  rot  c©  f©rgsft  to 
 
 keep 
 
C24  ^^^^  alt  Frayer  andSupplkittjon. 
 
 -.  keep  the  Law.  Saul  could  not  blind  Samnels  eyes  with  his  many 
 good-morrows ,  that  the  people  faved  tlie  beft  of  the  cattel  for 
 (acrificCi  Hath  the  Lord  (faith  he^  4.^  great  delight  in  burnt -^ 
 ofer.ngi  and  facrifices ,  04  in  obeying  his  voice  ?  Behold ,  to  obey  ^ 
 better  than  facrijice  ^  and  to  obey  than  the  fat  of  Lambs ,  i  Saw, 
 15.22.  as  if  he  had  faid,  Wh^t,  Sauiy  thirikeft  thou  to  bribe  God 
 with  a  facrifice,  while  thou  art  difobcdient  to  his  command? 
 deft  thou  take  the  Swan,  and  ftick  the  feather  in  the  room  ?  deny 
 him  thine  own  heart  to  obey  his  word ,  and  give  him  abeafts 
 heart  in  facrifice  for  it  ?  Is  this  the  oblation  which  he  hath  re- 
 quired, or  will  accept.^  Truly  God  rifeth  hungry  from  ourThankf- 
 giving-dinncrs ,  if  obedience  be  notadifh  at  the  table ;  without 
 this ,  we  and  our  facrifices  may  burn  togecber.  God  will  pluck 
 fuch  from  the  horns  of  the  Altar  ,  and  take  them  off  their  knees 
 with  their  hypocritical  praifes ,  to  pay  hi»dcbt  in  another  kind. 
 If  ye  be  willing  and  obedient  ^  ye  fhall  eat  the  good  of  the  land,  Ifa^ 
 1. 19.  Then,  and  not  till  then,  will  God  cat  of  your  facrifices,  and 
 your  fclvestafte  the  fweetnefs  of  your  enjoyments.  Be  meets  him 
 that  rejoyceth  and  workethrighteoufnefe^  Ifa,6^,$,  Not  cither 
 apart,  but  both  together  are  required  j  not  rc/oyce  without  work- 
 ing rightcoufnefs ,  nor  that  without  rejoycing  in  the  work.  The 
 thrcatning,  Bent.  28.  is  levelled  againft  Jfrael,  not  barely  becaufc 
 theyferved  not  God,  but  hQcmfe  they  ferved  him  not  with  glad' 
 nejje  in  the  abundance  of  his  mercies.  God  delights  to  have  his  mer- 
 cy feen  in  the  cheerful  countenance  of  his  fervants,  while  they  arc 
 at  his  work ,  which  may  tell  the  fpeAators  they  icrve  a  good 
 Mafterw 
 
 SECT.  n. 
 
 THirdly,  Then  they  are  real  praifes  when  they  end  in  afts 
 of  mercy.  Very  obfervable  is  that  place ;  Het^r.  13. 1 5.  i?X 
 him  let  m  offer  the  facrifice  ofpraife  toGadcentinua/ly,  that  isy  the 
 frHitofoHrlipygivingthiinkstohisNdme.  Now  mark  the  very- 
 next  words ,  But  to  do  good  andcommfc^icats  forget  not ,  for  with 
 fuch  facrifices  God  is^ell  pleafed.  As  if  he  had  ('id^  Think  notyou' 
 may  thank  God  to  favc  charges,  be  willing  to  both  or  neither.' 
 Gods  goodtwfs  to  Os'fhould  make  us  merciful  to  Others;  Twefer 
 t  '^  ftrange 
 
With  allFrayer^tnd  Supplication.  c  35 
 
 ftrangc  indeed  a  foulfhould  come  out  of  his  tender  bofom  witfi 
 a  hard  uncharitable  heart.   Some  children  do  not  indeed  take  after 
 their  earthly  parents,  2tsCicero*s  fon ,  that  had  nothing  of  his  fa- 
 ther but  his  name  j  but  Gods  children  partake  all  of  their  heaven- 
 ly Fathers  nature.     Thilofophy  telis  us ,  that  there  is  no  re-aiifem 
 from  the  e.irth  to  the  heavens ,  they  indeed  fhed  their  influences 
 upon  the  lower  world ,  which  quicken  and  frudifie  it ,  but  the 
 earth  returns  none  back  to  make  the  Sun  and  Stars  fhine  the  bet- 
 ter.   D4t//^  knew  very  well.,  thu  hts  goodttefe  extended  not  um$ 
 God,  but  this  mad;  him  reach  it  forth  to  his  brethren ,  to  the  Saints 
 wiskh  are  on  the  earthy  Pfal.  16.2.     Indeed  God  hath  left  his  poor  - 
 Saints  to  receive  his  Rents  we  owe  unto  him  for  his  mercies.    An 
 ingenuous  gueft,  though  his  friend  will  take  nothing  for  his  en- 
 tertainment, yet  to  ftiew  his  thankfuInefTe  will  give  fomeching  to 
 his  fervants.    At  Chrift  his  return,  how  doth  he  falute  his  Saints  ? 
 Matth.  25.   not.  Come  ye  i>lejfed,  ye  have  kept  fuch  a  thankfgiv- 
 ing-day ,  and  filled  the  air  with  your  fongs  of  jpraife  •  but,  jvhen 
 J  was  an  hungry  ye  fed  me,  when  naked  ye  c  loathed  me.    Al  ms-deeds 
 in  Saint  Panls  language  are  called  fr^it^,  When  I  have  performed 
 this,  andfealedto  them  this  fruity  Rom.  15.28.  implying ,  that  all 
 our  profeilion  without  thefegood  works  are  but  leaves ;  this  is  the 
 Iblid  fruit  of  our  faith,  love  to  God,  and  thankfulne/ife  for  his 
 mercies.    Neither  muft  thefe  ads  of  charity  be  retrained  to  the 
 ffiony  in  thy  purfe ,  or  bread  in  thy  cupboard ,  though  thefe  are 
 included,  there  are  poor  fouls  as  well  as  poor  bodies,  that  need  re- 
 lief. Hath  God  plucked  thee  out  o^Sodow^  out  of  Satans  bondage/" 
 where  are  then  thy  bowels  of  compaflionto  thofe ,  who  are  yet 
 chained  to  the  devils  poft?  what  means  doft  thou  ufe  torede..^m 
 thefe  captives  out  of  their  worfe  than  Turkifh  flavery  ?   The  ar^ 
 gument  God  urgeth  to  7/r<»f/ to  ufe  ftrangers  kindly,  rs  tore-    . 
 member  they  wereonce  fo ,  Bettt.  23.7     Haft  thou ,  after  long 
 lying  in  the  dungeon  of  fpirrtuildarknefTeand  troubhs  of  con- 
 ifience  ,  hid  thy  head  lift  up  with  the  comforts  of  the  Spirit ,   re- 
 ceived into  the  prefence  of  Go^zsrharaoh*s  Butkr  Wcis  to  his 
 Princes  Court.?  howcanft  thou  think  thy  felf  thankful,  while  thou 
 forgetteft  others  that  lie  in  tlie  fame  prifon-houfe ,  und-^r  as  fad 
 iprs  and  terrors  as  Oicc  thy  felf  did  ?  Vnto  the  upright  there  arif- 
 eth  light  out  ofdark»efs ,,  he  t4  gracious  andfaUof  corrtfajjion^  Pfal. 
 jf  j;^.  4.'Surely  this  will  hold,  ifm  any,  then  in  this  cafe,   jn  a  word, 
 
 that: 
 
-  j.g  IVith  all  Frayer  and  Supplication. 
 
 that  I  may  not  be  thought  to  make  youhird  to  the  outward  man, 
 while  I  ftir  up  your  charity  to  the  inward ,  Hath  God  raifed  thee 
 to  aneflate  ?  (  may  be  thy  pilgrims  ftaff  with  facoh's  is  turned  to 
 two  troops)  doft  thou  now  (hew  the  kindneffe  of  God  to  his  poor 
 members?  as  David^  who  enquired  if  there  were  none  of  the  houfe 
 oiSafiL  Oh  how  unlike  are  we  to  the  Saints  of  primitive  times  I 
 they  would  run  to  meet  an  ob  jed  for  their  charity^  and  we  mn 
 from  them-,  they  confidered  the  poor  what  they  wanted,  how 
 they  might  relieve  them,  yea,  they  devifed  liberal  things  ^  but  we 
 confider  and  contrive  how  we  may  fave  our  purfe  beft  j  they 
 were  willing  to  part  with  all  in  cafe  of  extremity^  while  we  grudge 
 a  little  from  our  fuperfiuity ,  laying  that  by  pride  on  our  backs  ^ 
 which  (houhi  cover  the  poors-,  throw  that  to  our  hauks  and 
 hounds,  which  (hould  refrefli  the  bowells  of  the  poor ;  yea,  fpend 
 more  in  one  drunken  meeting,  a  mifersfeaft ,  or  a  wrangling  fute 
 at  Law,  than  we  can  be  willing  to  givein  a  year  to  the  neccflitous 
 members  ofChrift. 
 
 S   S   C    T.     III. 
 
 pOurthly,  When  it  produceth  a  ftronger  confidence  on  God  for 
 *■  the  future.  Who  will  fiy  tha-t  man  is  thankful!  to  his 
 friend  for  a  paftkindnefs,  that  nourijfhesan  ill  opinion  of  him 
 for  the  future,  and  dares  not  truft  him  when  he  needs  him  again  ? 
 this  was  all  thatingrateful  Jfrael  returned  to  God ,  for  bis  mira- 
 culous broaching  the  Rock  to  quench  their  thirft,  Pfal.j^.  jj. 
 Behold,  hefm^te  the  rock^  can  he  give  head  alfo  >  This  indeed  was 
 their  trade  all  along  their  wildernefTe-march.  Wherefore  Gkxt 
 gives  them  their  charader,  not  by  what  they  feemed  to  be  while 
 his  mercies  werepipeing  hot,  and  thefeaftftood  before  them, 
 then  they  could  fay ,  God^as  their  Rock^,  andthe  high  God  their 
 Redeemer  )  but  by  their  temper  and  carriage  in  ftreights  ^  when 
 the  cloth  was  drawn,  and  the  feaft  taken  out  of  their  fight,  whit 
 opinion  then  had  they  of  God  ?  could  they  fandifie  his  Name  fo 
 far ,  as  to  truft  him  for  their  dinner  to  morrow ,  who  h  d  fc-.Jikcd 
 them  yefterday  ?  Truly  no,  as  foon  as  they  feel  their  hunger  re- 
 turn, hke  froward  children  they  are  crying,  as  if  God  meant  to 
 ftarvc  them.   Wherefore  God  fpits  on  die  face  of  theirpraifes, 
 
 an4 
 
VVithall  Prayer  and  Supplication.  5  57 
 
 and  owns  not  their  hypocritical  acknewledgments ,  but  (cts  thtiv 
 ingratitude  upon  record ,  Thejforgat  lots  Voorkj^aftd  vpakednetfov 
 hts  counjel.  Qh  how  fid  is  this  I  that  atter  God  hath  entertijtitd 
 afoul  many  a  time  at  his  table  with  choice  mercies  and  dciive- 
 rances,  thcie  fhou Id  be  fo  lU  husbanded  ,  that  not  a  bit  of  them 
 ail  (hould  be  left  to  give  futh  a  meal  ^  thereby  to  J^ecp  the  heart 
 from  fainting  ,  when  God  comes  not  fo  faft  to  deliver  r.s  we  de- 
 fire  ?  He  i*  the  moft  thanJif  ul  man  that  ponders  up  the  mercies  of 
 God  in  liis  memory ,  and  can  feed  his  fai:h  with  r  he  tlioughts  of 
 what  God  hath  done  for  him ,  fo  as  to  waHt  in  theftrength  there- 
 '  ofinprefent  ilreights.  When  ^o^  was  on  the  dung-hill ,  helor- 
 gat  not  Gods  old  kindneflfes,  but  durft  truft  him  with  a  knife  at  his 
 throat ,  Though  he  kill  me  yet  veill  Itry.fi  in  him.  He  that  diftrufts 
 God  after  former  experience,  is  like  the  foolifh  builder,  Aiatth.n, 
 he  rears  his  montimentfor  paft  mercies  on  the  fand ,  which  the* 
 next  tideofafflidionwafhethaway. 
 
 Temhly  and  laltly ,  Thou  rauft  not  onely  praife  God  thy  fclf ,       j « 
 while  on  the  ft*,  ge  of  this  earth ,  but  endeavour  to  tranfmit  the 
 memorial  of  his  goodnefs  to  poftenty.   The  Pfalmifi  fpeaking  of 
 the  mercies  of  God,  P/^/.  78. 4.  faith,  fve  vpiUnvt  hide  them  from 
 6ur  children^  Pteroing  to  the  generation  to  come  the  pr^ifes  of  the 
 Lord.    Children  are   their  parents  heirs ,  they  enter  upon  their 
 eilates^  it  were  unnatural  for  a  father  before  he  dies,  to  bury  up  his 
 treafure  in  the  earth ,  wherehisdiildrenfhould  not  find  or  enjoy 
 it^  now  the  mercies  of  God  are  not  the  leaft  part  of  his  treafure, 
 nertheleaftofhischilds  inheritance,  being  both  helps  to  their 
 faith, matter  ior  their  praife,and  fpurs  to  their  obedience,  P/j/44. 
 Our  fathers  have  told  us  rvhat  yporksthou  hafi  done  in  their  days  how 
 thou  didfi  drive  ohtthe  heathen^&c  verf. 2,3.  from  this  they  ground 
 their  confidence,  verf.^.  Thou  art  my  King,  O  God,  command de^ 
 liver ances  for '}accb-^  and  excite  their  thank fulnefs,  verf.  8.  In 
 God  ype  boafi^  all  the  day  long^  and  praife  thy  Name  for  ever.  Indeed 
 as  children  are  their  parents  heirs,  fo  they  become  in  juftice  liable 
 to  pay  their  parents  debts ;  now  the  great  debt  which  the  Saint  at 
 death  ftands  charged  with,  is  that  which  he  owstoGod  for  his 
 mercies ,  and  therefore  it  is  but  reafon  he  fhould  tie  his  poftetity 
 to  the  payment  thereof  Thus  maift  thou  be  praifing  God  in  hea-^ 
 vcn  and  earth  at  the  fame  time. 
 
 '■1 
 Ziz  CHAF. 
 
53' 
 
 With  all  Frayer  and  Supplication, 
 
 \f^ 
 
 Vfe  i. 
 
 CHAP.  LX. 
 
 A  reproof  to  the  ungrateful  world  ,  where  federal 
 k^nds  ofin^atitude  are  difcovered. 
 
 «^.^^^r^^_^^   E  (hall  wind  up   this  Head  with  a  double 
 ^Vjfe>V&l5S>     Application ,  of  Reproof  and  Exhorta- 
 tion. 
 
 Firft,  Of  Reproof.  How  few  alas  can 
 we  find  fo  ingenuous ,  as  to  pay  this  little 
 quit-rent  to  the  Great  Lord  of  this  worlds 
 OHannor ,  for  all  the  mercies  they  hold  of 
 him?  Some  are  fucK  bruits ,  that  like  fwine 
 their  nofe  is  nailed  to  the  trough  in  which  they  feed  ^  they  have 
 not  the  ufe  of  their  underftanding  fo  far,  as  to  lift  up  their  eye 
 to  heaven  and  fay ,  There  dwells  that  God  that  provides  this  for 
 me,  that  God  by  whom  I  live,  and  from  whom  I  have  my  liveli- 
 hood.   'Twere  well  ifwe  knew  not  in  all  our  Towns  where  fuch 
 bruits  as  thefe  dwell.    You  would  count  it  a  fad  fped:acle ,  to  be- 
 ,hold  a  man  in  a  Lethargy,  with  his  fenfcs  andreifon  fo  biafted 
 by  his  difeafe,  that  he  knows  not  his  ncc-reft  friends ,  and  takes  no 
 notice  ofthofe  thattendhim,  or  bring  his  daily  food  to  him. 
 How  many  fuch  fenflcflTe  wretches  are  at  this  day  lying  upon  his 
 hands?  Divine  Providence  minifters  d^.ily  fupplies  to  their  ne- 
 ceffities,  but  they  take  no  notice  of  his  care  and  goodnefs.    Others 
 there  are  that  felonioufly  ,  yea,  f^crilegioufly  ,  kt  the  crown  of 
 praife  on  their  own  head,  which  is  due  alone  to  God.     Thus  iVf- 
 ^^cWw^^^r  writes  his  own  name  upon  his  palace,  and  leaves 
 God  out  of  the  ftory.  Is  rot  this  great  Bahyionthat  J  have  built 
 for  the  hou(e  of  the  K-ingdom,  by  the  might  of  my  fower ,  and  for 
 tihe  honor  of  my  Alajefiy  ?  Ban.  4.  3  o.  Proud  wre:ch  1  was  not  eve- 
 ry rtone  he  ufed  in  ch't  pile  cut  out  of  Gods  Quarrie?  and  for 
 every  skep  off  nd  did  he  not  come  upon  Gods  ground^  Thus 
 the  A theiiical  Husbandman  cons  his  plough  and  dung-cart  mo^e 
 
 thanks 
 
With  all  Prayer  and  SuppUeaUon .  539 
 
 thanks  than  the  God  of  Heaven,  who  crowns  the  year  with  his 
 goodneflfe.  The  proud  fouldicr  ftands  upon  his  fword,  daring  to. 
 cake  the  honor  of  his  vidory  to  himfelf,  and  not  afcribeit  to  the. 
 Lord  of  holls,  who  at  his  pleafure  gives  and  takes  away  the  heart 
 from  the  mighty.  Yea  fome,  rather  than  God  (hall  have  it,  will 
 give  it  to  any  other  ;  thus  Pofe  Adrian  in  his  blafphemons  infcrip- 
 tionon  the  gates  of  a  Colledge  he  built,  abufeth  God  with  Scrip- 
 ture-language, Vtritch  planted  me,  Lfivain  watered  me,  and  Ctf*  )V 
 far  gave  the  increafc^  which  made  one  under  write.  Nihil  hie 
 Demfec^t,  it  feems  God  did  nothing  for  this  man.  Not  that  I 
 think  it  unlawful  to  acknowledge  our  benefadors ,  as  inftruments 
 in  Gods  hand  for  our  good;  but  to  blot  out  the  Name  of  God  our 
 chieffounder ,  to  write  the  name  of  an  underling  creature ,  is  a 
 high  piece  of  wickedneiTe  and  ingratitude.  I  like  that  form  which  a 
 good  man  ufed  to  his  friend  for  akindnclfe,  I  blejfe  Godforyon^ 
 I  tfjankjjod  andjou.  He  that  will  exad  more,  requires  what  we 
 owe  him  not.  In  a  word,  Some^  the  worft  of  the  three,  inftead  of 
 returning  thanks  to  God  for  his  mercies,  abufethem  to  hisdif- 
 honor  ^  'tis  not  more  fid  then  true ,  that  the  goodncffe  of  God 
 with  many  ferves  but  to  feed  and  nourilh  their  lufts  ^  they  cat  and 
 drink  at  Gods  coft,  and  then  rife  up  to  play  the  Rebels  againft 
 God,  no  weapons  will  fcrve  them  to  ufe  but  the  mercies  he  hath 
 oivcn  them.  'Tis  too  bad  if  the  tenant  pays  not  his  eafie  rent,  but 
 to  make  ftrip  and  wafte  of  the  trees  on  his  Land-lords  ground, 
 this  is  more  intolerable  •  yet  fuch  outrages  are  daily  pradhfcd 
 in  the  wicked  world  with  the  mercies  of  v.,od.  Michael  Balbut 
 is  infamous  for  his  horrid  ingratitude  ,  who  the  fime  night  that 
 the  Emperor  had  pardoned  andreleafedhim  ,  barbaroufly  flew 
 his  Saviour  :  And  do  not  many,  whom  God  lets  out  of  the  prifoti 
 of  afflidion ,  lift  up  their  traiterous  knife  at  God,  wounding  his 
 Name  with  their  oaths ,  drunkcnneJ0re,3nd  profanenefle,as  foon 
 almoft  as  the  fentence  ofdeath  is  taken  off,  and  their  prifon-door 
 fet  open  ?  To  conclude ,  others  that  will  needs  pafTe  for  thank- 
 ful, yet  all  the  return  is  but  windy  pnife,  honor  him  with  their 
 lips',  and  pour  contempt  upon  him  in  their  lives.  What  mufick 
 more  harfti  and  unplenfing  ,  than  to  hear  a  Harper  fing  to  one 
 tune  with  hisvoice,^nd  play  another  with  his  hand?  Oh  it  grates  in 
 Gods  ears  when  facch  voice  is  attended  with  Efaus  rough  hands. 
 Truly  when  1  confider,    how  the  goodncffe  of  God  is  abufed 
 
 Zzz  2  and 
 
c  40  ^^^^  ^^  Prayif  and  Supplication, 
 
 2. 
 
 and  perverted  by  the  greateft  part  of  mankind ,  I  cannot  but  be 
 ofhif  mind  that  faid,  Maximum  miraculHtn^  efi  Dei  patiemM&' 
 tftunijicemiA ;  The  greateft  miracle  in  the  world,  is  Gods  patience 
 and  bounty  to  an  ungrateful  world,  if  a  Prince  hath  an  enemy  got 
 into  one  of  his  Towns,  he  doth  not  fend  them  in  provifion ,  but 
 lays  clofe  fiege  to  the  place,  and  doth  what  he  can  to  ftarve  them. 
 But  the  great  God,  that  could  wink  all  his  enemies  into  deftruAi- 
 on,  bears  with  them,  and  is  at  daily  coft  to  maintain  them.   Well 
 may  he  command  us  to  blefs  them  that  curfe  us ,  who  himfelf  does 
 good  to  the  evil  and  unthankful.    O  what  would  not  God  do  for 
 his  creature  if  thankful,  that  thus  he-^ps  the  coals  of  his  mercies  up- 
 OR  the  heads  of  his  enemies  ?  But  think  not,  fmners,  that  you  fliall 
 fcape  thus ;,  Gods  mill  goes  flow,  but  it  grinds  fmall  ^  the  more 
 admirable  his  patience  arid  bounty  now  is,  the  more  dreadful  and 
 unfijpportable  will  that  fury  be  which  arifethout  of  his  abufed 
 goodncffi;.    Nothing  blunter  chan  iron ,  yet  when  ftiarpcncd,  it 
 hath  an  edge  that  will  cut  mortally.     Nothing  fmoother  than  the 
 fea,  yet  when  ftirrM  into  a  tempeft ,  nothing  rageth  more.    No- 
 thing fo  fwect  as  the  patience  and  goodn-ffe  of  a  God ,  and  no- 
 thing fo  terrible  as  his  wrath  when  it  takes  fire.     Be  therefore  in 
 the  fearofC.odftirred  up  to  bethink  your  felves  what  you  mean 
 to  do.    '  fis  the  trick  they  fay  of  diftraAed  people,  to  fpight  their 
 dear^ft  friends  and  neareft  relation  moft,  thcfe  above  all  they  feek 
 to  mifchieve-,  but  what  folly  and  m'dneile  isit  in  thee  to  fly  at  the 
 face  of  God  with  th5  fins,  thrtbath  done  more  for  thee  than  all 
 thy  friends ,  and  can  do  more  againft  thee  than  all  thy  enemies 
 thou  haft  in  the  world  >  But  the  more  to  move  thee , 
 
 Firft,  confider ,  That  God  keeps  an  exad  account  of  all  his 
 mercies  thou  recciveft.  You  cannot  fteal  Gods  cuftom.  He  that 
 could  tell  the I'rephet yvhcre  his  {erv^nzGeha^i  had  been,  ?.nd 
 what  he  had  received  0^ Naaman ,  will  one  day  tell  thee  to  a  far- 
 thing every  tslent  thou  haft  received  of  him.  God  hath  -,  as  a  bag 
 for  thy  fins,  fo  a  bock  for  his  mercies-,  and  what  he  books  he  m&ins 
 to  reckon  for. 
 
 Secondly,  confider ,  Howfcverely  he  hnh  dealt  with  thofe, 
 iha*"  never  had  fo  much  mercy  from  him  as  thy  felf  Jf  Heathens 
 aiefpecchkfTc  in  judgment,  when  Cod  reckons  with  them  for 
 their  mcrci.;  s ,  O  he  w  confounded  wilt  thou  be  that  goeft  from 
 Golj^el-difpenfatiorisco  hold  up  thy  hand  at  the  Bar  before  the 
 
 Judge 
 
VFiih  all  Prayer  and  Supplication,  ^  ^  i 
 
 Judge  of  all  the  world  i  Rom.  i .  2 1 .  They  are  ^ithont  excnfe,  be- 
 captfe  tljAt  when  they  k^e"^  God,  they  glorified  him  not  as  Cod,  neither 
 were  thankful.  If  the  Heathen  that  was  not  thankful  for  his  penny, 
 cannot  life  up  his  hand  in  the  day  of  the  Lord ,  where  wik  thou 
 appear,  that  haft  fo  many  hundred  Talents  in  thy  hand  to  an- 
 fwcrfor? 
 
 But  may  be,  poor  wretch ,  thou  maift  now  ask ,   What  thou     St^^fi- 
 (houldft  cio  to  give  God  thepraife  of  his  mercies  ? 
 
 In  a  word.  Thou  haft  but  one  way  to  pay  God  this  his  tribute,  A>ffyv, 
 and  it  is  a  ftrange  one,  even  by  running  deeper  into  his  d;.'bt ,  than 
 by  all  the  mercies  that  yet  thou  haft  received  of  hiai.  Hear  there- 
 fore poor  (Inner  what  I  mean,  ThatGod,  who  hath  given  chce 
 life  and  being ,  that  hath  exercifed  unfpeakable  parience  towards 
 thee,  been  at  a  vaftexpence  in  his  duly  providence  upon  thee,, 
 to  preferve,  feed,  cloath,  and  maintain  thee ,  all  which  have  been 
 moft  wretchedly  abufed  by  thee  ,  and  for  it  thy  hfe  become  for- 
 feited to  his  juftice ,  doth  yet  offer  a  greater  mercy  than  all  ihcfe , 
 even  the  Lord  Jefus ,  whom  if  rhou  wilt ,  with  fliame  and  ft  row 
 for  thy  paft  fins,  but  come  unto ,  andaccc  pc  to  bj  thy  Lord  and 
 Saviour ,  then  wilt  thou  be  in  a  pofture ,  and  not  till  then,  to  g;ve' 
 God  the  pnufeofhis  orher  mercies-  he  that  re  jeds  this,  that  is 
 thegreateftofall  mercies,  can  never  be  thankful  for  any.  It  is 
 Chnft  who  alone  can  give  thee  afpirieof  th^nkfuInetTi ;  not  a 
 Chriftleffe  perfon  in  the  world  but  is  an  unthankful  perP^n ,  evil 
 and  »»f/;*7»;^/W  are infeparable.  O  whatableffed  Gofpd  is  this, 
 that  ceachech  us  here  to  pav  debts  by  running  deeper  into  the 
 fcore?  to  be  thankful  for  leiOte  mercies,  by  c.ccepcing  that  whichi 
 is  infinitely  greater. 
 
 C  H  A  t^ 
 
54 
 
 WithaU  Prayer  and  Supplication, 
 
 Vfe  2. 
 
 I. 
 
 2. 
 
 C  HAP.  LXL 
 
 An  Exhortation  to  Ihafskfitlnefs^  prejl  on  the  Sain^ 
 from  (evcral  Arguments* 
 
 Econdly ,  For  Exhortation  to  the  Saints,  not  to 
 call  you  to  this  duty ,  which  if  you  anfwer 
 your  nam€  is  undoubtedly  your  pradice,- 
 but  to  quicken  you  in  it,  and  make  you  more 
 in  love  with  it , 
 
 Firfty  Confidcr,  Tis  a  duty  that  becomes 
 you  well  i  Pfal.  3  3 .  Praife  is  comely  for  the 
 righteous-^  this  garment  of  praife  fits  fo  well  on  none  as  on  your 
 back ,  you  (hould  not  chink  your  felves  dreft  in  a  morning  till 
 you  have  it  on.  An  unthankful  Saint  carries  a  contradiftion  with 
 it.  Evil  and  unLhankful  are  the  twins  that  live  and  die  together  * 
 as  any  ceafeth  to  be  evil,  he  begins  to  be  thankful. 
 
 Seconal) ,  *Tis  chat  which  God  both  expeAs ,  and  promifeth 
 himfelfat  your  hands,  he  made  you  for  this  end.  When  the  Vote 
 paft  in  heaven  for  your  being,  yea,  happy  being  in  Chrift ,  it  was 
 upon  this  account,  thiz  yon  Jho»ld  he  a  name  and  afraife  to  him 
 on  earth  in  time,  and  in  heaven  to  eternity.     Should  God  mifTc 
 of  this ,  he  would  fail  of  one  main  p.irt  of  his  defign.     What 
 prompts  him  to  bcftow  every  mercy,  but  to  afford  you  matter  to 
 compofe  a  fong  for  his  praife  •,  Thej  are  a  feople  that  voill  not 
 He,  fo  he  became  their  Saviour ,  If  a.  63 .  he  looks  for  fair  dealing 
 you  fee  at  your  hands.   Whom  may  a  father  truft  with  his  repu- 
 tation, ifnotachild?  where  can  a  Prince  cxped  honor,  if  not 
 among  his  Courciers  and  Favourits }  Your  ftate  is  fuch  ,  as  che 
 leaft  mercy  you  have  is  more  then  all  the  world  can  fhewbe- 
 fides.    Thou,  Chriflian,  and  thy  few  brethren ,  divide  heaven  and 
 earth  among  you,  what hith  God  that  he  with-holds  from  ycu? 
 Sun,  Moon,  andStr^rrsarefetupto  give  you  light.  Sea  and  Land 
 have  their  treafurc  and  flore  for  your  ufe  j  others  do  but  ravifli 
 
 them. 
 
H^ith  all  Yrayer  and  Suf plication,  545 
 
 them,  you  arc  the  rightful  heirs  to  them^  they  groan  that  any 
 other  (hould  be  fci  ved  by  th  ori.   The  Angds  bad  and  good  mi- 
 nifterunto  you^  Jt  evil, agauiit their  will, are torctd, like fcal, 
 lions ,  when  they  teinpL }  ou ,  to  Icour  and  brighten  your  graces, 
 and  make  way  for  your  gre  .cer  comforts ;,  hk<>Hamafi  they  hold 
 your  ftirrup,  while  you  mount  up  higher  in  favour  with  God, 
 The  good  Angels  are  fervants  to  your  heavenly  Father ,    and  dif- 
 dain  not  to  carry  you ,  as  the  nurle  her  Mailers  child,  in  her  arm?^ 
 Your  God  wich-holds  not  himfelf  from  you ,  he  is  your  Portion  ^ 
 Father,  Husband,  Friend,  and  what  not?  The  fame  heaven  you 
 ihall  have  to  dwell  in  with  him  ,  the  (timetable  and  tare;  God  is 
 his  own  happineffe,  and  admits  you  to  enjoy  himfelf.  O  whit  ho- 
 nor is  this,  for  the  fubjed  to  drink  in  his  Princes  cup  !  Pful.  3  6.  8. 
 ThoHfhalt  make  them  drink^ofthe  rivers  of  thy  pkafures.     And  aj.i 
 this  not  as  the  purchafe  of  your  fweat ,  much  lefTe  blood;,  the 
 feaft  is  paid  for  by  another  hand,  and  you  are  welcome:  ondy 
 he  expeds  your  thanks  to  the  founder  of  it ,  at  whofe  coft  you  are 
 cnterD.ined.  No  fin-offering  is  impofed  upon  you  under  the  Gof- 
 pel,  thank-offerings  arc  all  he  looks  for. 
 
 Thirdly^  God  hath  a  book  of  remembrance  for  your  fcrviees,         ^ 
 he  takes  kind  notice  of  the  little  good  thrtt  is  in  you ,  and  done  by 
 you,  not  the leaft office  of  lo^re  to  his  Name  andhoufe  Is  over- 
 lookM,  though  mingled  with  much  evil  i  he  commends  the  one. 
 pardons  andpicics  you  for  the  other.    Thereto  fome  good  found  in 
 him  toward  the  LordGod  of  jfrael ,  'twas  faid  oiferol;Oiim's(ot]^ 
 1  King.  14. 13.    What  an  honorable  tcftimony  doth  God  give  of 
 Afa.  2  Chron.  15.17.  that  his  heart  wasperfeB  a/l  his  days.,  chough 
 wefindmany  wry  ftepshetook.    The  little  ftrengch  tfiat  Phi/^^ 
 de/phia  had  niufl  not  be  forgot.    What  a  favourable  ppology  doth 
 Chrift  make  for  foJhuA,  accufed  by  Satm  for  his  filrhy  garments  } 
 Is  not  this  a  brand  plucked  out  oftht  fire  ?  and  for  his  droufie  Dif- 
 ciples,  Theflejhts\^eaii,  hut  ff>trtt  isrvilling}   Now  fhali  God   ' 
 take  notice  of  the  little  good  in  his  Saints ,  apologize  for  their  in- 
 firmities, commend  and  reward  th.ir  weak  fervices ,  yea,  eter- 
 nize their  memory  with  honor,  Pfal.  lil.  The  righteous  [hall  he 
 had  in  ever  lajiing  remembrance}  and  doth  not  he  defervc  to  be 
 ex  dtcd  for  his  infinite  perfections?  praifedand  loved  who  is  all 
 good,  ever  good,  and  doing  .^ood  to  rhem  ?  Sh  11  he  be  tender  of 
 thy  name,  andthovibcregardleiTeof  bis  honor ,  fo  as  to  entomb 
 
 h:s 
 
c  4  A  ^^^^  ^^^  Prayer  and  Supplication. 
 
 his  precious  mercies  in  the  Sepulchre  of  unthankfulnefle  ? 
 
 Fourthly  ,  Confider  whac  an  ornament  a  thankful  frame  of 
 heart  is  to  Religion  •  This  commends  God  to  the  unbelieving 
 world ,  who  knows  litde  more  of  him  than  your  lives  preach  to 
 them  i  they  read  Religion  in  chat  charafter  you  print  it,  and  make 
 their  report  ot  God  and  hisvi^ays,  asrheyfee  you  behave  your 
 felvec  in  the  world  •  if  you  walk  difconfoiatcly ,  or  grumble  at  di- 
 vine providence  ,  how  can  they  believe  the  ways  ofGod  are  fo 
 pleafant  as  they  are  told  ?  We  liftcn  what  the  fervant  faith  of  his 
 maltcr,  if  he  commends  him,  and  goes  cheerfully  through  his 
 work,  this  gains  him  credit  among  his  neighbours.  It  was  a  con- 
 vincing teftimony  Daniel  gave  to  the  goodnefle  of  God,  when  he 
 would  praiC'  him  thrice  a  day  with  the  hazard  of  his  life.  To  fee  a 
 f  GorCbriftian  thankful  for  his  little  pittancc,yea,in  the  midft  of  his 
 afflidions  ,  as  if  he  had  Crowns  and  Kingdoms  at  his  dif- 
 pofe,an  ordinary  underftanding  would  reafon  thus.    Surely 
 this  man  finds  fomc  fweetneffe  in  his  God  that  we  fee  not, 
 and  is  better  paid  for  his    fervicc  than  we  know  of.    The 
 joyful  praifes  of  dying  Saints  inth6  midft  of  fiery  frames,  have 
 made  their  fpedators  go  home  in  love ,  notonely  with  Religion, 
 but  with  Martyrdom. 
 
 Fifthly,  Confider  the  honor  that  is  put  upon  you  in  this  duty. 
 To    attend   on  a  prince ,  though  bare-headed  ,  and   on  the 
 knee ,  is  counted  more  honor  for  a  Nobleman ,  than  to  live 
 in  the  country ,  and  have  the  fervice  of  his  felbw-fubjeds. 
 '  Though    we  fcrve  God  all  the  day-long  ,   yet  in  ads   of 
 Wor&p  we  have  the  honor  immediately  to  attend  on  him  , 
 and  minifter   to  him*.    Oh  bleffed  are  the^'  who  may  thus 
 ftand  about  him !    Praifc  is  the  highefl  ad  of  worfliip ,  and 
 therefore  to  be  continued  in    heavens  blifsful  ftate  •  whereas 
 other  graces    fhall    be  mdtcd  into  love  and  joy ,  (o  other 
 duties  of  worfhip ,  as  hearing ,  praying,  &c.  into  praife  and 
 thankfgiving.  The  Priefthood  was  a  great  honor  under  the  Law, 
 he  chofe  Aarsn  and  his  Tribe  fi"om  among  their  brethren   to 
 ferve  at  his  Altar-  he  would  take  that  gift  fr»m  their  hand  which 
 be  would  not  at  a  Kings;  but  in  this  Gofpel-flate,  every  believer 
 hath  a  more  honorable  Priefthood  ,  becaufc  he  brings  better 
 facrifkes ,  the  fpiritual  facrifices  of  praife  and  thsnkfgiving,  and 
 while  thou  art  honoring  thy  God,  thou  honoreft  thy  lelf: 
 
 The 
 
In  the  Spirit,  545 
 
 Tfic  whole  body  mines  with  the  beams  of  that  Crown  which  is 
 put  on  the  head. 
 
 Sixthly  y  Confidcr,  That  thy  praifes  will  render  thy  prayers        ^ 
 jnoregrateflil  and  fuccefsftji.    Twas  thought  a  good  Omen  ibr 
 Alexanders  future  victories ,  that  he  was  liberal  to  the  gods  in  his 
 facrifices,  throwing  Frankincenfe  by  handfulsinto  the  fire.  He  is  a 
 niggard  to  himfelt  that  is  fo  to  his  God.    Remittatur  in  fuum 
 frincipnm  coelefie  profluvinm,  tjHo  uberius  terra  refnttdatur,  Bern^ 
 Serm.  42.  in  ff antic.  Let  the  River  of  Gods  mercies  be  rcturn'4 
 to  pay  its  tribute  to  God  their  fource  and  fountain ,  that  they 
 may  refund  more  abundantly  to  us  again.    You  (hall  obferve  the 
 Saints  in  their  greaceft  ftreignts,  when  they  have  moft  to  btg ,  de- 
 liver their  prayers  praife-wife.  fehcjhafhat  fends  his  Priefts  praif- 
 ing  God  into  the  field,  and  God  fights  for  him.    David  in  the 
 Cave,  Mj  heart  is  fixedy  I  will fing  and  give  fraife,  Daniel^  when 
 a  trap  was  laid  for  his  life ,  fratfith  God  thrice  a  day,   Chtift  bira- 
 felf,  when  he  would  raife  Lazjirw ,  lifts  up  his  ey^  and  blcfTeth 
 God,  Ithank.theey  O  Father ^  &c.  When  he  was  to  fuffer ,  fings 
 an  hymn.  A  tt»nkful  heart  cannot  eafily  meet  with  a  denial  ^  Let 
 the  high  praifes  of  God  be  in  their  mouth ,  and  a  t^&^edgedf Hardin 
 their  hand^  Pfal.  149. 6. 
 
 AAAAAA^AAA  AAA^AAAAAA  j[  A^^AAAAA  A  A 
 
 Vcrf.  18.     In  the  Spirit. 
 
 W! 
 
 E  arc  tome  to  the  third  branch  in  ihtApofltf  direftory 
 for  prayer ,  the  principle  or  fpring  from  wince  they  arc 
 to  flow,  the  Spirit^  Praying  in  the  Spirit, 
 
 Aaat  C  N  A  P. 
 
546 
 
 In  the  Sfiriti 
 
 ObJerv\  !• 
 
 CHAP.   I. 
 
 What  it  is  to  fray  in  tbe^irit  fhen^n. 
 
 Ut  what  is  i t  to  pray  in  the  Spirit  ? 
 
 Interpreters  generally  comprehend  in  thii 
 phrafe,  both  the  fpirit  of  the  perfon  prajing , 
 and  the  Sprit  of  God,  by  which  our  fpirits 
 are  fitted  for,  and  adea  in  prayer.  £fi  oratio 
 inffirttM^  ftempe  &  mfiro  quo  eramtes ,  &  Spi' 
 rifHfAnl}oferejHemvirantw.^(oZanch.  in  lac. 
 That  is  a  payer  in  the  fpirit ,  which  by  the  help  of  the  holy  Spirit 
 is  performed  with  our  foul  and  fpirit.  Thefe  two  indeed  go  ever 
 «itogether ,  we  cannot  z^  our  fpirit  without  the  holy  Spirit  •  ala$ 
 this  is  like  a  lump  ofclayinourbofomstillbequicken»it,  and  we 
 cannot  but  pray  with  our  heart  and  fpirit,  when  the  holy  Spirit 
 moves  upon  it.  The  Spirits  breath  is  vital.  The  holy  Ghoftdoth 
 not  breathe  in  us,  as  one  through  a  Trunck  or  Trumpet ,  which  is 
 $1  meer  paffive  inftrument-,  but  ftirs  up  our  hearts,  and  aftuatcy 
 our  affeAions  in  the  duty.  Prayer  is  called ,  A  pouring  out  ofth 
 foul  to  God ;  the  foul  is  the  well,  from  which  the  water  of  prayer  is 
 poiu'ed  •  but  the  Sphrit  is  the  fpring  that  feeds  this  well ,  and  the 
 hand  that  helps  to  pour  it  forth  ^  the  well  would  have  no  water 
 without  the  fpring ,  neither  could  it  dcfiverit  felfof  itwiihout 
 Ofletodra^.  Thus  the  Spirit  of  God  miift  fill  the  heart  with 
 praying  affeftions ,  and  enable  them  alfb  to  poar  thcmfelves 
 forth. 
 
 Prom  the  words  thus  fenc't ,  we  (hall  a  while  dwell  upon  thefe 
 twoPropofitions. 
 
 ^  He  who  will  pray  acceptably  ,  rnuft  pray  in  his  heart  and 
 fpirit. 
 
 He  that  would  pray  in  his  own  fpirit ,  niuft  pray  in  the  Spirit  of 
 God. 
 
 To 
 
In  the  spirit,  tAf 
 
 ' _ — ■ — ' ^« 
 
 •    To  begin  with  the  firft.    Praying  in  the  fpirit  is  oppofed  to    qu. 
 
 Yx^-kohom  ^  They  draw  near  to  me  with  their  lips ^  but  their  heart  it  '    ' 
 
 removed  far  from  me,  like  an  adulterefTe ,  whofe  heart  and  fpirit  is 
 as  far  From  her  husband,  as  where  her  paramour  is,     Tis  no 
 prayer,  in  which  the  heart  of  the  perfon  bears  no  part.    Pari/i^ 
 enfis  gloding  upon  that  place  o^Hof.  14.  2.  So  will  we  render  thg 
 €Alves  of  our  lip,  compares  the  duty  of  prayer  to  the  calves  in  the 
 tegal  facrifices ;  The  compofwre  of  the  words  (  faith  he)  in  prayer 
 Js  as  t^e  skin  or  hide  of  the  beaft ,  the  voice  as  the  hair,  the  under- 
 ftanding  as  the  flefli ,  the  dedres  and  affedions  of  the  heart,  fat  of 
 theinwardsi  this,and  this  alone,makes  it  a  prayer  in  Gods  account. 
 My  fpirit  prajeth  (faith  the  Apoflle)  i  Cor.  14. 4.  and  in  verf.  if. 
 I  will  pray  with  the  fpirit^  andfing  Vpith  the  fpirit.   So,  Rom.  i .  9, 
 God  whom  I  ferve  in  the  fpirit.     The   melodious  found  which       ^ 
 ijomcs  from  a  muficai  Inftrument  (fuch  as  Viol  or  Lute)  is  formed 
 within  the  belly  of  the  inftrument ,  and  the  deeper  the  belly  of  the 
 inftrument,  the  fweeter  is  its  mufick  ^  the  fameftrings  on  a  flat 
 board,  touched  by  the  fame  hand  would  make  no  mufick.    Thor 
 melodioufneffe  of  prayer  comes  from  within  the  man ,  we  are  the 
 circnmcifioH  ^hich  ^orjhip  G«d  in  the  Spirit  ^  and  the  deeper  the 
 groans  are  that  come  from  thence,  ftill  the  fweetcr  the  melody. 
 There  may  be  outward  worlhip,  and  inward  atheifm  ,  as  Afe-^ 
 lanchton  faid,  Vos  Itali  adoratis  Deum  in  pane  ,  ^««»»  non  creditis 
 in  eodo  effe.  There  may  be  much  pomp  in  the  outward  ceremony 
 of  the  performance ,  when  the  perfon  neither  loves  nor  believes 
 thai  God  whom  he  courts  with  an  external  devotion.   The  ble- 
 milhes  which  made  the  facrifices  in  the  Law  rejeded ,  were  not 
 oncly  in  the  outward  limbs  of  the  beaft ,  the  fick  as  well  as  the 
 lame  beaft  wasrefufed.  Mai.  1.8.  we  read  of  loud  praifes,when 
 never  a  word  was  heard  fpoken.  But  God  owns  none  for  a  prayer        ' 
 that  hath  the  ychemency  of  the  voice,  but  not  infpirited  with  the 
 affedion  of  the  heart.  Separate  the  fpirit  from  the  body ,  and  the 
 man  is  dead  ^  the  heart  from  the  lip ,  and  there  is  a  diflfolution  of 
 prayer.    Now  in  handling  of  this  I  muft  firftfhcw,  Whatitistoi 
 pray  in  our  fpirit,  and  then.  Why  we  are  thus  to  pray.  \ 
 
 For  the  firft ,  We  pray  in  our  fpirit  when  thefe  three  arc  found 
 in  the  duty:   i^»V/?,  When  we  pray  with  knowledge.    Secondly 'y>        ^' 
 when  we  pray  in  fervency.   Thirdly,  When  we  pray  in  fincericy. 
 Thefe  three  exercifc  the  three  powers  of  the  foul  and  fpirit  t 
 
 Aaaa  a  By 
 
548 
 
 r. 
 
 In  the  Spirit. 
 
 By  knowledge,  the  undcrftanding  is  fet  on  worX  ^  by  fervency ,, 
 the  ffcdions-,  andby  finccricy,  the  will:  all  thcfc  are  rc<juircd  jn 
 tonjundion  to  praying  inthefpirit.  There  may  be  knowledge 
 without  fervency ,  and  this  (like  the  light  o(  the  Moon  )  is  cold , 
 and  quickens  not  •,  there  may  be  heat  without  knowledge,  and  thit 
 tt  like  metallinablindhorfei  there  may  be  knowledge  and  fer« 
 vcncy,  and  this  is  like  a  chariot  with  fwift  horfes,  and  a  skilful 
 driver  in  the  box,  but  being  diflioneft ,  carries  it  the  wrong 
 way.  Ncitherofthefe,nor  both  thefe  together  avail,  becaufefin- 
 cehty  is  wanting  to  touch  thefe  affedions,  and  make  them  ftand 
 to  the  right  point,  which  is  the  glory  of  God.  He  will  have  little 
 tbanks  for  his  zeal  that  is  fervent  in fpirit ,  but  ferving  himfelf  with 
 it,  not  the  Lord. 
 
 CHAP.    11. 
 
 Sbeiareth^  To  pray  in  the  fpirit  is  required  that  we 
 pray  with  nuder^anding  j  alfo  why  this  ts- 
 required  y  and  what  nnderpanding  is  re^ 
 quired. 
 
 Irft ,  to  pray  PCceptaWy  is  required  we  pray  with 
 underftanding  :  A  blind  fncririce  was  rcfeded  in 
 the  Law,  Afai.  1.8.  much  more  are  blind  de- 
 votions under  the  Gofpel.  As  knowledge  "g- 
 _  ,^.  .-  gravates  a  fin ,  fo  ignorance  takes  from  the  excel- 
 fcncy  of  an  adion  thntisgood.  I  hear  them  vitneffe  ((i\t\\  Paul) 
 they  have  az,eal^  bnt  not  according  to  knowUdge.  The  w  nt  of 
 an  eye  disfigures  the  fairefl:  fnce,  the  want  of  knowledge  the 
 devouteft  prayer.  7e  "WorJ^ip  ye k»o^ mt  what ,,  roe  k^ofp -what-pft 
 •»or(hlp  ^  for  fahation  iy  of  the  Jews -i  foh.  4..  22.  where  wc  fee^ 
 what  aiUndamental  dSA  the  want  of  knowledge  is  in  ^ds  of 
 
 worflup , 
 
In  the  Spirit,  €aq 
 
 worOiip,  fuch  as  brings  damnation  with  it.  But  why  is  knowledge 
 $}  recjuifite  to  acceptable  praying  ? 
 
 S  E  c  T.    I. 
 
 Flrft,  Beciaufe  without  this  'tis  not  a  reafonable  fervice,  iot 
 we  jinow  not  what  we  do.    God  calls  for  ''6>'/«>ff  hetr^itav  ^  t-i 
 
 Rom.  11. 1,  which  fomeoppofe  to  the  legl  f  crifices^  they  of- 
 fered up  beafts  to  God  ^  in  the  Gofpei  we  are  to  offer  our  JfclveSi 
 Now  the  foul  and  fpirit  of  a  mm  is  the  man.  Why  did  not  God 
 lay  a  Law  on  bcafts  to  worftiip  him ,  but  becaufe  chey  have  not 
 a  rarional  foul  to  underftand  \r\A  rcfleA  upon  their  own  actions  ? 
 And  will  God  accept  that  fervice  and  worftiip  from  roan,  wherein 
 he  doth  not  exercife  that  faculty  that  diftinguiflieth  him  from  a 
 beaft  ?  She^ your  f elves  men,  fiiih  rhe  Pmfhet  to  chofe  idol^;ters, 
 7/U,  46. 8 .  And  truly  he  chat  worftiips  the  true  God  ignorantfy, 
 is  bruitifti  in  his  knowledge  as  well  as  he  that  prays  to  a  falfe 
 God. 
 
 Secondly,  Becaufe  the  undeHlandlng  is  rl  nyn^AovtMy  ^  \^q       2;'. 
 leading  faculty  of  the  foul,  and  fo  the  key  of  the  work ,  the  in- 
 ward worftiip  of  the  heart  is  thechief-  now  the  other  powers 
 of  the  foul  are  difabled  if  they  want  this  their  guide  which  holds, 
 the  candle  to  them.  As  for  thofe  violent  paflions  orTeeming  zeal , 
 forrow  and  joy ,.  which  fometimes    ppcar  in  ignorant  worft^ip- 
 pers,  and  their  blind  devotions ,  they  are  fpuious.     Chrils 
 ftieep  ,  like  Jacobs , conceive  by  the  eye.    Firit,  the  S  lints  eye  is 
 enlightnedtofeethe  Ma  jefty  and  glorious  holi-efs  of  v.od,  a.id 
 then  it  revives  him,  and  mourns  before  him  m  the  fenfe  of  his 
 own  vileneffe.  Now  mine  eye  feeth  thee,  fvherefore  I  abh  r  my  felf 
 gnd  repent  in  dttfi  und  afhes ,  fob  42.    Again,  By  an  eye  of  faith. 
 he  beholds  the  goodnefle  ^ndlove  ofGodcO  poor  finners  in 
 Chrift,  and  in  particular  to  him,  and  this  eye    ffecfls  hs  heirc 
 CO  love  and  rely  on  Iiini^ which  it  is  impoiTible  the  ignorant  foul 
 fhoulddo. 
 
 SECT. 
 
In  the  Spirit. 
 
 S  E  C  T^.     IT. 
 
 9uefi-      Tjl^tyou  will  fay ,  What  is  neceflary  for  the  praying  foul  to 
 '^^  '      D  know  >  ^    - 
 
 -  y-  Firft ,  That  he  to  whom  he  direds  his  prayer  is  the  true  God. 
 
 •^    *    '   Religious  worfliip  is  an  incommunicable  flower  in  the  Crown  of 
 ■  •        the  Deity,  and  that  both  inwird  and  oiitward.  We  are  religtoufly 
 to  wofhnp  him  onely ,  who  by  realbn  of  his  infinite  perfedions , 
 deferves  Our  fupream  love ,  honbr,  and  truft.    He  muft  have  the 
 Crown  that  owes  the  Kingdom  i  the  l^ft^^iom  and  pawer  is  Gods  ^ 
 therefore  the  glory  of  religious  worfliip  belongs  to  him  alone, 
 MAtth.  6.  1 3 .   Angels  are  the  higheft  order  of  creatures,  but  we 
 are  forbid  to  wor/bip  any  of  the  hoU  of  heaven^  Deut.  1 7.  3.  JVh9 
 vfould  mt  fear  thee  ,  0  King  of  Nations  ?  for  to  thee  it  doth  af per- 
 tain. Wher  e  fear  is  put  for  religious  worlbip,  as  appears  by  the 
 circumftaiice  of  the  place.    The  want  of  this  knowledge  fillM  the 
 Heathen  world  with  Idolatry,  for  where  they  found  any  vertue  or 
 excellency  in  the  creature ,  prefcntly  they  adored  and  worfhipped 
 it-,  like  fomc  ignorant  ruftick,  who  coniing  to  Court,  thinks  every 
 one  he  kt»  in  brave  doaths  to  be  the  King. 
 
 Secondly, There  is  required  a  knowledge  of  this  true  God  what 
 his  nature  iS;,  He  that  comes  to  God  mufi  believe  that  he  is ,  and  that 
 he  is  the  rewarder  ofthofe  that  diligently  feef^him,  Heb.  11.6.   '  Tis 
 confeft,  a  perfed  knowledge  of  the  divine  perfedions  is  incora" 
 prehenfible  by  ^  finite  being.  He  anfwercd  right  who  faid,  when 
 ^        asked ,  £lfdd  ef  Bern  ?  Si  fcirem  ejfem  ipfe  Deus  •  none  indeed 
 knows  God  thus  but  God  himfdf  ^  yet  a  Scripture-knowledge  of 
 him  is  necelTary  to  the  right  performance  ofthis  duty.   The  wa  nt 
 ofunderftanding  hisomnifcienccandinfinitcmercy ,  isthe  caufe 
 of  vain  babling  ^  and  a  conceit  to  prevail  by  longpraydrs,  which 
 our  Saviour  charges  npon  the  Heathen,  and  prevents  in  his  Dif- 
 ciplesby  acquainting  them  with  thefe  Attributes,  Mafth.  6.'/,S. 
 They  came  rather  narrare  than  rogare ,  to  inform  G6d  than  to 
 beg.  The  ignorance  of  his  high  and  glorious  Ma  jefty  is  the  cauf(*^^« 
 why  many  are  fo  rude  and  fiovenly  in  their  geflure,  fo  Awcy  and 
 irreverently  familiar  with  God  in  their  expreflions.  We  are  bid 
 to  befober,  watching  unto  prayer.     Truly  there  is  an  infobriety  in 
 iotir  very  languagc,whcn  we  do  not  doath  the  defircs  of  our  hearts 
 
 with 
 
 s. 
 
In  the  spirit.  551 
 
 withfuch  humble  expreffions,  as  may  figni/ie  the  awe  and  dread 
 ©f  his  facred  Majcfty  in  our  hearts.  In  a  word ,  the  reafon  why 
 men  darewme  reakine  out  of  the  adulterous  imbraccs  of  their 
 lufts,  and  ftretch  forth  their  unwaflien  hands  to  heaven  in  prayer^ 
 whence  is  ic,  but  hecaufe  they  know  not  God  to  be  of  fuch  infi- 
 nite purity ,  as  will  have  no  fellowftiip  with  the  workers  of  ini- 
 quity ?  Thou  theughtefi  I  vas  dltogether  fuch  a  em  as  thy  fdf^ 
 /yk/.  50.  21. 
 
 Thirdly,  We  muftunderftand  the  matter  of  our  prayers,  what  i. 
 we  beg,  what  we  deprecate,  without  which  wc  cannot  in  faith  fay 
 Jtnen  to  our  own  prayers ,  but  may  fbon  ask  that  which  neither 
 becomes  us  todefirc,  nor  is  honorable  for  God  to  give.  This 
 Chrift  rebuked,  whcnfhcintheGofpclputup  her  ambitious  re- 
 queft  for  her  children ,  to  be  fet,  one  at  the  right,  the  other  at  the 
 left  hand  of  Chrift  in  his  Kingdom.  God  never  gave  us  leave  thus 
 to  indite  our  own  prayers,  by  thediAate  of  our  private  fpirir, 
 but  hath  bound  us  up  to  ask  oncly  what  he  hath  promifcd  to 
 give.  J    '•  ^^^• 
 
 lourthly  ^  A  knowledge  of  the  manner  hoWwe  are  to  pray,        m" 
 
 as  in  whole  name ,  and  what  qualifications  are  required  in  the 
 
 prayer  and  perfon  praying.  We  find  Paul  begging  prayers ,  that 
 
 jeftrive  together  Veith  me  inyonr  ^rajert ;  in  another  place  he  tells 
 
 us  of  a  lawful  fhiving ,  2  Tim.  2.5.    There  is  a  Law  of  Prayer , 
 
 iwhich  muft  be  obfervcd,  or  wc  come  at  our  own  adventure-  even 
 
 infalfe  worfhip  they  go  by  fome  rule  in  their  addrefTes  to  their 
 
 /gods  ^  therefore  thofe  fmattering  Sawaritam,  2  King.  1 7. 26. 
 
 when  a  plague  was  on  them  ,  concluded  the  reafon  to  be,  becaufe 
 
 thej  k»ew  not  the  manner  of  the  God  of  the  land.   The  true  God  will 
 
 be  ferved  in  due  order,  or  elfe  cxpeft  a  breach,  A  word  or  two  fot 
 
 application  of  this  branch. 
 
 S>i»^c  T.    IIL 
 
 ■(\  Lv<' 
 
 FIrfl,  How  few  then  pray  in  the  Spirit?  were  this  the  onely     Vfe  i, 
 Charader  to  try  many  by,  would  they  not  be  caft  over  the 
 bar  for  racer  bablers  ?  as  firf^^  thofe  in  the  Fopfh  Church ,  where 
 moftknow  not  a  word  what  they  fay  in  prayer.     If  it  be  fach  a 
 wcakDAffctofubfcnbea  Peutioa  10  a  iC»;»g-,  or  to  a  Parliament  .^ 
 
 which 
 
t^i^z  In  the  Spirit. 
 
 Twhich  we  never  read  nof  underflood  •  what  Ihall  we  then  think 
 of  i'ucii  bruitilh  prayers  as  chefe,  fent  to  heaven ,  and  endorfed 
 with  an  igmramHs  on  th.  back  of  them  ?  Yea,  amonglt  our  felves, 
 many,  who  though  chey  pray  in  their  mother-langu;  ge,  yet  are  as 
 ignorant  as  to  the  matter  of  cheir  prayers  j  how  elle  could  they 
 patter  over  the  Creed  and  Commandments  with  their  blind  de- 
 votion inftead  of  prayers  >  Are  there  more  deplored  ruines  of 
 mankind  to  be  found  among  the  Indians  them  fuch  ?   Yea,  whea 
 they  joyn  with  their  Miaifterin  prayer,  neither  know  that  God 
 to  whom  the  prayer  is  direAed ,  nor  the  Mediator  under  the  fa- 
 vour of  whofe  Name  it  isprefented.     Before  Nebuchadnezzar 
 could  blefle  God ,  he  had  the  underftanding  of  a  man  given  him , 
 which  thefe  yet  want.    Do  you  not  thmk  fuch  ignorant  wretches 
 as  thefe  might  be  eaiily  perfwaded  to  kneel  before  an  Image  gau- 
 dily drefl;  up ,  or  to  put  their  Letter  into  fomc  Angel  or  Saints 
 hand  for  difpitch ,  being  made  to  believe,  that  it  will  find  a  kinder 
 welcom  by  the  mediation  offuch  favourites  ?  Oh  what  a  darkncfTc 
 is  their  even  at  this  day  upon  the  face  of  our  waters!  on  which 
 had  hut  tfce  Popes  inftrumcnts  opportunity  to  (It  brooding  awhile, 
 they  might  foon  bring  their  defired  work  to  a  perfedion  among 
 the  multitude  of  ignorant  fouls  that  are  amidft  us  ?  We  fee  there 
 is  need  not  onely  to  ftir  up  our  people  to  pray ,   but  to  help  them 
 to  knowledge  how  they  may  pray ,  or  elfe  we  fend  them  hcforc 
 they  have  learned  their  errand;  as  if  we  fhouid  call  a  child  to  read 
 before  he  hath  learned  his  letters. 
 7}fe  z.       Secondly,  it  fpeaks  to  all  that  are  at  any  time  the  mouth  to  God 
 for  others  in  prayer,  fo  to  pray ,  that  thofe  who  joyn  with  them 
 may  clearly  underftand  what  they  put  up  to  God  for  them.  Who 
 is  more  to  be  blamed,  he  tha^  prayeth  in  an  unknown  tongue,  or 
 he  that  with  fuch  uncouth  phrafts,  and  high-flown  exprcflions , 
 as  are  not  underftood  by  half  the  company  ?  Suppofe  thine  own 
 fpirit  prays ,  (  as  the  Apofile  faith  )  yet  thy  underflanding  is  un- 
 fruitful unto  them-,  they  alifs  are  atalofTe,  and  (land  gazing,  as 
 the  Difciples  did ,  when  the  clowd  parted  Chrift  from  them. 
 Either  corne  down  from  thy  high  touring expreffions,  or  help 
 them  up  to  thee.    They  may  fay  of  thee  as  thofe  of^o/es^  jye 
 know  not  what  is  hecome  of  the  man.   No  wonder,  if  while  they  can- 
 not keep  fight  of  the  matter  in  hand,  that  their  thoughts  rove  and 
 dance  about  fome  ob jed  of  cheir  own  framing.  Dofl  thou  pray  to 
 
 be 
 
In  the  spirit. 
 
 be  admired  for  thy  rouling  tongue ,  hdghth  of  gifts ,  oc  the  like  ? 
 perhaps  thou  maift  have  this  thy  reward  of  fome  ignorant  ones , 
 and  others  chat  would  as  fain  commend  themfeivcs  upon  the  fame 
 account  •,  but  confider  what  a  low  and  bafe  end  thou  propounded 
 in  fo  high  a  fervice,  unworthy  of  a  Chriftir^ns  though:  Wh  t?  no 
 net  to  fifli  with  for  thy  credit  &  applaufe  but  a  facrcd  O'  dindnce? 
 The  whip  which  Chrift  mad*  in  the  Gofpel  belongs  to  thy  back. 
 Our  blefled  Saviour  that  was  all  on  fire  with  zeal  to  feehishoufe 
 of  prayer  made  a  houfeof  merchandife,  O  how  doth  his  Ibulloath 
 the  bafencfTe  of  thy  mercenary  fpirit ,  who  dpft  the  fame ,  though 
 inanotherdreire? 
 
 CHAP.  HI. 
 
 Shews ^  to prayingin the  spirit  is  required ferven*^ 
 cy^  and  two  reasons  why  this  is  required. 
 
 He  fecond  thing  required  in  praying  with  our 
 fpirit  is  Fervency.  The  foul  keeps  the  body 
 warm  while  it  is  in  it,  fomuch  as  there  is  of 
 our  foul  and  fpirit  in  a  duty ,  To  much  heac 
 and  fervency.  Ifthc  prayer  be  cold,  we  may 
 certainly  conclude  the  heart  is  idle,  and  bears 
 no  part  in  the  duty.  Our  fpirit  is  an  aftive  creature ,  what  it  doth 
 i$witha  force,  whether  bad  or  good.  Hence  in  Scripture,  tofet 
 the  heart  and  foul  upon  a  thing  imports  vehemency  and  fervour  j 
 thus  the  poor  labouring  man  isfaid  xafet  his  heart  onhis^ages^ 
 J)eut,  24. 1 5.  the  hopes  of  what  he  (hall  hive  at  night  makes  him 
 fweat  at  his  work  in  the  day.  Nebf^chadne3:,i.arfet  hit  heart  sftDa- 
 nielto  deliver  him  •,  and  itfollows,//^  Uboured  till  the  going  doVen  of 
 the  fun  to  deliver  him,  Dan.  6.  When  the  fpirit  of  a  man  is  fet  about 
 a  work,  he  will  do  it  to  purpofe  •  If  thou  fljalt  Cee\  the  Lord  -with 
 Mthy  heart  and  aUth]  foul.  Bent,  4  29.  that  is,  fervently.  This 
 copfifts  n«c  in  a  violent  agitation  of  the  bodily  fpirics ,  a  man  may 
 
 Bbbb  put 
 
 %^\ 
 
 2. 
 
554-  ^^  ^^^  Spirit, 
 
 pot  his  body  into  a  fweat  in  duty,  and  the  prayer  be  cold  j  tfiatjs 
 the  fervent  prayer  that  flows  from  a  warm  heart ,  and  enkindled 
 affedions^  like  an  exhalation  which  firrt  is  fet  on  fire  in  the  cloud 
 and  then  breaks  forth  into  thunder  •  My  heart  W^/  hot  "Within  me  ' 
 Kfhile  JwasPfuJin^thefire  kjftd/ed ,  then  [pake  I  vptth  my  tongae 
 Lord  make  me  to  kj^w  mine  end^  Pfal.  3  c?.  3 , 4.  Now  as  zeal  is 
 not  one  fmgle  aflfec^hon,  but  the  edge  and  vehemcncy  of  them  all  • 
 fo  fervency  in  prayer  is  when  all  the  affcdions  ad:  flrongly 
 and  fuitably  to  the  feveral  parts  of  prayer.  /«  confejftm ,  when 
 the  foul  mey  into  a  holy  ihame  and  forrow  for  the  fins  he 
 fpreads  before  the  Lord,  fo  that  he  feels  a  holy  fmart  and  pain 
 within ,  and  doth  not  ad  a  tragical  part  with  a  comical  heart ; 
 for,  as  Chryfofiom  faith  ,  To  faint  tears  is  nvorfe  than  to  paint  the 
 face.  Here  is  true  fervency ,  /  mourn  in  my  complaint  and  make  a 
 noife^  Pfal.  55.2.  There  may  be  fire  in  the  pan,  when  none  in  the 
 piece^  a  loud  wind,  but  no  rain  with  it.  David  made  a  noife  with 
 his  voice,  and  mourned  in  his  fprit.  So  inPetition^vrhtn  the  heart 
 i$  drawn  out  with  vehement  defires  of  thcgrace  it  prays  for ,  not 
 fome  lazy  wouldings  or  wiftiings ,  or  weak  vellietits ,  but  paffio- 
 nate  breathings  and  breakings  of  heart ,  fometimes  fet  out  by  the 
 violence  of  tjiirft,  which  is  thought  tnore  tormenting  than  that  of 
 hunger.  As  the  hunted  Hart  panteth  after  the  cool  waters ,  fo  did 
 Davids  foul  after  God,  Pfal.  42.  Sometimes  by  the  ftrainings  of 
 awrejftler,  fo  facoh  is  fid  to  wreftle  with  the  Angel  ^  and  of  thofe 
 that  run  in  a  race,  J[^.  2  6.  7.  In^antlyfervingGodd^andnigkt-^ 
 kv  ixru  lU ,  they  ftretched  out  themfelves.  My  foul  hreakethfar 
 longing:,  Pfal;  tXg:  i^f-^isoti^  that  with  ftreining  breaks  a 
 vein.  -      •  • 
 
 ^^fi'         But  why  mul^  we  thus  pray  in  thefpirit  fervently  ? 
 
 Jlnftv*  '»  Firft  ,  From  the  command ,  Thoujhah  love  the  Lord  vkh  all 
 thjfirength,  Vfith aH thy  might ,  andhps'^ordjhallhe  iff thf  heart. 
 Which  imports  the  aflfedionate  performance  of  every  command 
 and  duty.  Sever  the  outward  from  the  inw^d  part  of  Gods  wor- 
 ship ,  and  he  owns  it  not  •,  ^yho  hath'  required  this  at  jom  hands  > 
 iaid  God  to  them  rh:itwere  enough  prodigal  of  their  f^criHces, 
 Ifa.  1.12.  asifhehad  faid^  Did  lever  command  you  to  give  a 
 beafls  heart  in  facrifice,  and  keep  back  yourown?  Why  doft  thou . 
 priay  at  all  ?  Wi!c  thou  fay,  Becaufe  he -commands  it  ?  then  why  not 
 fervently,  which  the  e<Mnmaitdint^nds  chiefly  ?   When  you  fcnd,^ 
 
 fftr 
 
ttm'mmmi\  ■.'.«» 
 
 In  the  Spirit.  55  j 
 
 for  a  Book,  would  you  be  pie? feci  with  him  that  brings  ondy  the 
 cover?  and  will  God  accept  the  skm  tor  ihef^crih'ce  ?  the:  exeernaj 
 part  of  the  duty  is  but  as  the  Cup ,  thy  Love,  Faith ,  and  Joy  are 
 the  Wine  he  defires  to  tafte  of^  without  thefe,  thou  giveft  him  but 
 an  empty  aip  to  drink  i-n  ^  now  what  is  this  but  to  naock-him  ? 
 
 Secondly,  To  comport  with  the  Name  of  God.   The  common         .% 
 defcription  of  prayer  is  calling  on  the  Name  of  God.    Now  as  in  * 
 
 prayer  we  call  upon  the  Name  of  God,  fo  it  muft  be  with  a  wor- 
 ship fuitable  to  his  Name  ,  or  cife  we  pollute  it  and  incurr  his 
 wrath-,  this  is  the  chief  meaning  of  the  Third  Commandment; 
 In  their/?  God  provides,  that  none  befidcs  himfelf,  the  onely  true 
 God,  DC  worihipped  j  in  itxefecoMd^  that  he  the  tr*ie  God  be  not 
 ferved  with  will-worftiip ,  but  his  own  inftitutions;  and  in  the 
 third ,  tha  t  he  be  not  ferved  vainly  and  flightily  in  h'is  own  wor- 
 (hip.  There  is  no  Attribute  in  God  but  calls  for  thi«  fervency  ia 
 his  worll^ip. 
 
 Firft,  He  is  a  great  and  glorious  God ,  and  as  fuch ,  it  becomes        u 
 us  to  approach  his  prefence  with  our  affedions  in  the  beft  array. 
 Are  yawning  prayers  fit  for  a  great  Gods  hearing?  dareftthou 
 fpeak  to  fuch  a  Ma  jefty  before  thou  art  well  awake ,  and  halt  fuch 
 afacrifice  prepared  as  he  will  accept  ?  Cnrfcdbe  the  deceiver  that 
 hath  in  hit  ftocl^a  male ,  andfacrificeth  unto  the  Lord  a  corrupt 
 thing.     For  lam  a  great  King,  faith  the  Lord  of  hofts  ^  and  my 
 Name  is  dreadful  among  the  Heathen.    See  here ,  firfl: ,  any  thing 
 leffc  than  the  bed:  we  have,  is  a  corrupt  thing  •  he  will  accept  a  Jii> 
 tie  if  the  beft ,.  but  he  abhors  that  thou  (houldeft  five  thy  beft  for 
 another.    Again^  He  that  offers  not  the  beft ,  the  ftrength  of  hif 
 aflfedions,  is  a  deceiver,  bccaufe  he  robs  him  of  his  due ,  and  he  is 
 a  great  God.     '  Tis  fit  the  Princes  table  (houJd  be  ferved  with  the 
 beft  that  the  maricet  affords,  and  not  the  refufe.    When  facok  in- 
 tended a  prefent  to  the  Governor  of  the  land ,  he  bids  his  chil- 
 dren take  of  the  hfi  of  the  fruit  of  the  land  in  their  vejfe/s,   Lafily 
 The  awfiiil  thoughts ,  which  God  extorts  from  the  very  Heathen 
 by  his  mighty  works,  do  reproach  us,  who  live  in  the  bofom  of  the 
 Church  ,  anddefpifehis  Name  by  our  heedleffe  and  heartlefle 
 fervingofhim. 
 
 Secondly,  He  is  the  living  God.    Is  a  dead-hearted  prayer  a         i"" 
 facrifice  fuit.ibie  toaliring  God?  how  can  that  be  accepted  of 
 hioa  which  never  came  from  him  ?  Lay  not  your  dead  pravcrs bv 
 
 Bbbb  2  ^     his 
 
lie 6  In  the  Spirit* 
 
 his  fide,  the  lively  prayer  is  his ,  the  dead  thine  own.  What  the 
 P/k/w>/ faith  of  perfons,  we  may  fay  of  prayers ,  The  living  th 
 living  they  jhallfraife  him.  The  glorious  Angels ,  who  for  tfieir 
 zeal  are  called  Seraphims ,  and  a  flame  of  fire,  thefe  he  chufeth  to 
 minifter  to  him  m  heaven,  and  the  Saints  below  (who  though  they 
 fo  journ  on  earth ,  yet  have  their  cxtradion  from  heaven ,  and  fo 
 bdve  fpirits  raifed  and  refined  from  the  duln^^ffe  of  their' earthly 
 conlBcution  )  thefe  he  fees  apart  for  himfdf  as  Priefts ,  to  offer 
 op  fpiritual  Sacrifices  unto  him.  The  quicker  any  one  is  himfclf, 
 the  more  offenfive  is  a  dull  leaden-heeld  meffenger,  or  11  ow- 
 handed-workman  to  hinx  How  then  can  God  ,  who  is  all  hfe 
 brook  thy  lazyliftlefTe  devotions?  When  he  commanded  the 
 ^  neck  of  an  AiTe  to  be  broke,  and  not  offered  up  unto  him ,  was  it 
 becaufchewas  angry  with  the  beaft?  nofure,  it  was  his  own 
 workmanihip,  no  other  than  himfclf  made  it^  but  to  teach  us,,  how 
 unpleafing  a  dull  heart  is  to  him  in  his  fcrvice. 
 -'  Thirdly ,  He  is  a  loving  God,  and  love  will  be  paid  in  no  coin 
 
 but  its  own.    Give  God  love  £6r  love ,  or  he  accounts  you  give 
 him  nothing.    Jf  ye  love  me  ^  ks^p  my  commandements  ^  foh.i^. 
 And ,  if  a  man  would  give  the  fubfiance  of  his  houfe  for  love    it 
 ypould  he  contemned^  Cant.  8. 7.   So,  if  a  man  thinks  to  commute 
 with  God,  and  give  him  any  thing  in  prayer  inftead  of  his  love  and 
 fervent  afeftion ,   it  will  be  contemned.    Let  the  prayer    be 
 never  fo  pithy,  the  pofture  of  the   body  never  (o  devout, 
 the  voice  never  fo  loud  ,  if  the  affedions  of  the  heart  be  not 
 dravn   owt  after  Godin  the  duty ,  he  difdains  andrejedsit, 
 becaufe  it  doth  not  correfpond  with  the  dear  affedions  which 
 God  exprefT th  to  us:  He  draws  out  his  heart  with  his  purfe ,  and 
 gives  his  very  foul  and  (elf  with  all  his  gifts  to  his  people ,  there- 
 fore he  expeds  our  hearts  (hould  come  with  all  our  fervices  to 
 him.    It  is  no  wonder  to  fee  the  (ervant,  whofe  ^^after  is  fard  and 
 cruel,  have  no  heart  to ,  ormetfilin  his  work;  but  love  in  the 
 Matter  ufcth  to  put  life  into  the  fervant  -,  and  therefore  God,  who 
 is  incomparably  th^  beft  Mrftcr ,  difdains  to  be  Jfervcd  as  none  but 
 the  worft  among  men  ufe  to  be. 
 
 CHAP. 
 
In  the  Spirit »  e^'j 
 
 ^9^ 
 
 CHAP.  IV. 
 
 Contain  f  a  ihirdreafon  of  the  Pointy  andalfojhews 
 how  few  pray  in  tbefptrit. 
 
 Hirdly,  The  promife  is  onely  to  fervent  prayer. 
 Aftill-born  child  is  no  heir,  neither  is  a  pray- 
 er that  wants  life  heir  to  any  promife.  Ferven- 
 cy is  to  prayer  what  fire  was  to  the  fpices  in 
 the  Cenfor,  without  this  it  cannot  afcend  as 
 inccnfe  before  God.    Some  have  attempted  a 
 ihortercuttothe  Jniiieshy  the  North,  but  were  ever  frozen  up 
 in  their  way  J   and  fo  will  all  fluggifh  prayers  be  ferved>    It  were 
 an  cafie  voyage  indeed  to  heaven,  if  fucn  prayers  might  find  the 
 way  thither  ^  but  never  could  they  (hew  any  of  that  good  Lands 
 gold  who  prayed  thus ,  though  he  were  a  Saint.     The  righteous 
 man  indeed  is  declared  heir,  as  to  all  other  promifes,  fo  to  this  of 
 having  his  prayer  heard  ^  but  hehsxh  not  aptitudmm  intrandl, 
 he  is  not  in  a  fit  pofture  to  enter  into  the  pofleffion  of  this  pro- 
 mifej  or  claim  prefent  benefit  from  it,  while  his  heart  remains  cold 
 and  formal  in  the  duty.  There  isa  qualification  to  the  ad  of  prayer 
 asneceflary,  asof  thepcrfon  praying.  The  fervent  frayer  of  the 
 righteous  ferfon  AVAileth  much.   When  God  intends  a  mercy  for 
 his  people ,  he  ftirs  up  a  fpirit  of  prayer  in  them ,  /  mver  (aid  to: 
 the  feed  of  Jacob ,  Setkje  my  face  in  vain  ^  that  is,  I  never  ftirr'd 
 them  up  to  it,  and  helped  them  in  it ,  and  then  let  them  lofe  their 
 labour.    Jer.29.1z.  Then  fltallje  go  and  fray  unto  me.^  and  IrviU- 
 hearken  untojou.  Tejhattfeek,  rrte  and  find  me ,  when  ye  pjall  fearch 
 for  me^ithaUyour heart.   Feeble  defires ,  like  weak  pangs ,  go 
 over ,  and  bring  not  a  mercy  to  the  binh.    As  the  full  time  grows 
 nearer,  fo  the  fpirit  of  prayer  grows  fl:ronger.  Shall  not  he  avenge 
 his  eleB  that  cry  day  and  night  unto  him  ?  I  tell  you  he  v>Ul  avenge 
 thtm  %edily,L»k^\^..'j,.    None  in  the  houTe  perhaps  will  ftir 
 
ij^g  h  the  Spirit. 
 
 for  a  little  knock  at  the  door ,  they  think  he  is  fome  idle  beggar , 
 or  one  in  no  great  hafte  •,  but  if  he  taps  thick  and  loud  ^  then  th^y 
 go,  yea ,  out  of  their  beds  ^  L/tJ^  1 1 .  8 .  Though  he  wiU  mt  rife  and 
 give  him  hecaufe  he  is  his  friend,  jet  becanfe  of  his  imfortmit^. 
 Vfe  I.  Firft,  This  {kdly  (hews,  there  is  httle  true  praying  to  be  found 
 
 among  us,  becaufe  few  that  pray  fervently.   Let  us  fort  men  into 
 their  feveral  ranks  j  firft,  the  ignorant ,  Do  thefe  pray  fervently  ? 
 their  hearty  alas  muft  needs  be  frozen  up  in  the  duty ,  they  dwell 
 too  far  from  the  Sun,  to  have  any  ot  this  divine  heat  in  their 
 devotions .   Secondly,  The  profane  perfon,  tha t  is  debauched  with 
 bis  filthy  lulls,  his  heat  runs  out  another  way.     Can  the  heart 
 which  is  inflamed  with  lufts  be  anyother  than  cold  in  prayer? 
 hell-fire  muft  be  quenched  before  this  from  heaven  can  be  kin- 
 dled.    Thirdly ,  The  foul  under  the  power  of  roving  thoughts, 
 whofe  mind  (like  Satan)  is  walking  to  and  fro  the  earth ,  while  hs 
 eyes  feem  nailed  to  heaven-,  Can  he  be  f«-vent  ?  can  the  affeAions 
 be  intended,  and  the  mind  inattentive  >  Fervency  unites  the  foul , 
 and  gathers  in  the  thoughts  to  the  work  in  handj  it  will  not  fufFer 
 diverfions,  but  anfwcrs  all  forreign  thoughts,  as  A^^^^rmW^,  in  an- 
 other cafe,  did  them  that  would  havecall'd  him  off  from  buil- 
 ding,   I  am  ahoMt  a  great  workjothat  I  camtot  c^me  down-^  why 
 fhauld  thework^ceafe  ?  Neh.6.  3.     "Tis  faid  oi  EUa ,  he  fraytd 
 earneflly  ,  he  prayed  in  praying,  fo  theGrwi^;   as^H  E^ekielsyi- 
 fion,  there  was  a  wheel  in  a  wheel ,  foa  prayer  in  his  prayer. 
 Whereas  the  roaving  foul  is  prayer-lcfle ,  nis  lips  pray  and  his 
 mind  plays  ^  his  eye  is  up  to  heaven ,  as  if  that  were  61s  mark,  but 
 kc  (hoots  his  thoughts  down  to  the  earth.  Fourthly^  He  to  whom 
 the  duty  is  tedious  and  wearifom,  who  doth  notfigh  and  groan  in 
 the  duty,  but  under  it  •   who  prays  as  a  fick  man  works  in  his 
 calling ,  finding  no  delight  or  joy  in  ir.    True  fervency  fuffers  no 
 wcarineffe ,  feels  no  pain.   The  Tradfeman  wh^n  hot  at  his  work, 
 and  the  Souldier  in  fight,  the  one  feels  not  his  wcarinefle,  nor  th-c 
 other  his  wounds.    Affedions  are  ftrong  things,  able  to  pull  up  a 
 weak  body.    Therefore  he  that  (hrugs  at  a  chity,  and  turns  this 
 way,  and  that  way,  as  a  fick  man  from  one  fide  of  his  bed  to  the 
 othei*  for  cafe ,  fliews  he  hath  little  content  in  the  duty ,  and 
 therefore  leife  zeal.    Thefe  aches  of  thefpirit  m  prayer  ( though 
 he  be  a  Saint )  come  of  fome  cold  that  he  hath  gotten ,  and  de-^ 
 clarc  him  to  be  under  a  great  diftempcr.  A  man  in  health  finds  noti 
 
 more 
 
In  the  Spirit.  55 ^ 
 
 more  favour  in  his  food  and  rcfreftiing  from  it ,  than  the  Chri- 
 ftian  doth  in  the  offices  of  Religion ,  when  his  heart  is  in  ti 
 right  temper, 
 
 CHAP.     V. 
 
 Same  moviag  Argument s  t&  enh^ndte  our  %eat  and 
 ftwency  in  prayer. 
 
 I  Econdly ,  for  Exhortation.   Doft  thou  pray  ?  Pray  .    , 
 
 'p     fervently  or  thou  doft  nothing.     Cold  prayer  is        V/^a* 
 
 no  more  prayer ,  than  painted  fire  is  fire.  That 
 prayer  which  warms  not  thine  own  heart ,  will 
 it,  thinkeft  thou,  move  Gods  ?  thou  drawell  the 
 tap,  but  the  veffel  is  frozen.  A  man  hath  not  the  ufe  of  his  hand 
 dung  up  with  cold ,  neither  canft  thou  have  the  ufe  of  rhy  ipiric 
 in  duty,  till  thy  heart  be  chafed  into  fomc  fcnfe  and  feeling  of 
 what  thou  praycft;  for .  Now  to  bring  thy  cold  heart  into  fomc 
 fpiritual  heat , 
 
 SECT.    1. 
 
 pfrft ,  Confider  the  excellency  of  z<al  and  fervency  ^  if  a  Saint  ^ 
 thou  haft  a  principle  that  inclines  thee  to  approve  of  thing«>. 
 that  are  excellent-,  and  fuchis  this.    Life  is  the  excellency  of  be- 
 ings, yea,evenininanimite creatures  •    there  is  an  Anaiogicil 
 iife,  and'therein  confifts  their excellencie.    The  fpirits  of  wine 
 commend  it, what  is  it  worth  when  dead  and  flat?  In  the  Diamond, 
 the  fparkle  gives  the  worth ;,  in  fonnc?jn-water,  thu  which  makes 
 it  more  excellent  than  other  is  its  motion  ,  called  therefore //^;;;^ 
 ffditer.;  much  more  in  beings  that  h  we  true  life  •  for  this,  the  Flea 
 or  Ply  are  counted  nobler  crc.ture;  than  the  Sun.     The  higher 
 fend  Of  life  that  beings  have,,  their  nuure  is  thereby  the  more- 
 
 advanced  ,^ 
 
i^6o  h  the  Spirit. 
 
 advanced,  beafts  above  plants,  men  above  beads ,  and Angdi 
 above  men.  Now  as  life  gives  the  excellency  to  being,  fo  vivacity 
 and  vigour  in  operating  gives  excellency  to  life.    Indeed  the  no- 
 bler the  life  of  the  creature  is ,  the  greater  energy  is  in  its  ading$  j 
 the  apprehenfion  of  an  Angel  is  quicker ,  and  zeal  ftronger,  than 
 in  a  man.    So  that  the  more  lively  thou  art  in  thy  duty ,  and  the 
 more  zeal  thou  exprefleft  therein ,  the  nearer  thou  comeft  to  the 
 nature  ofthofe  glorious  fpirits,  who  for  their  zeal  in  the  fervicc 
 of  God  are  called  a  flame  of  fire.   I  confefTc ,  to  be  calm  and  cool 
 ininferiour  things,  and  in  our  own  matters  betwixt  man  and 
 man,  is  better  than  zeal  ^  fo  Solomon  faith,  Prov.  17.  27.  A  man 
 of  HttJterflanding  is  of  AH  excellent  ffirit  ^  mxhc  Hebrew  'tis  a  cool 
 fpirit,  injuries  do  not  put  him  into  a  flame,  neither  do  any  occur- 
 rencies  in  the  world  heat  him  to  any  heighth  of  Joy ,  grief,  or  an- 
 ger .•  Who  more  temperate  in  tijefe  than  Mofes  ?  but  fet  this  ho- 
 ly man  tapray ,  he  is  fire  and  tow,  all  life  and  zeal .  Indeed  it  is  one 
 excellency  of  this  fervency  offpirit  in  prayer,  that  it  allays  tit 
 finful  paffions.    D4vids  fervency  in  praying  for  his  child  when 
 alive,  made  him  bear  the  tydingsofhis  death  fo  calmly  and  pa- 
 tiently.   We  hear  not  an  angry  word  that  H^»»rf  replies  to  her 
 fcolding  companion  Peninnah ,  and  why  >  but  becaufe  (he  had 
 found  the  art  of  eafing  her  troubled  fpiritin  prayer ;  what  need 
 fhe  contend  with  her  adverfary ,  who  could  by  wrefUing  with 
 God  perfwade  him  to  efpoufe  her  quarrel  ?  and  truly  were  there 
 nothing  elfe  to  commend  fervency  of  fpirit  in  prayer ,  this  is 
 enough,  that  like  Davids  Harp  it  can  charm  the  evil  fpirit  of  our 
 paffions ,  which  in  their  exceffethe  Saint  counts  great  fins ,  and  I 
 am  fure  finds  them  grievous  troubles.    When  are  you  more  pla- 
 cate and  ferene ,  than  when  with  mod  life  and  fervour  your  fouls 
 can  mount  up  in  the  flame  of  your  facrifices  into  thebofom  of 
 God?  poffibly  you  may  come  like  Mofis  down  the  Mount  with 
 greater  hc:it ,  butitwillbe  againft  fin,  not  for  felf^  whereas  a 
 formal  prayer  like  aplaifter,  which  hath  good  ingredients  in  it, 
 yet  being  laid  cold  upon  the  wound,  hurts  it  rather  than  heals  it. 
 
 S  E  c  T. 
 
In  the  Spirit,  c6 
 
 Sect.    II. 
 
 gEcondly,  God  deferves  the  prime  and  Srcngth  of  thy  foul 
 *      fhould  be  bellowed  on  him  in  thy  prayers.  Firfl^  He  gave  thee 
 the  powers  of  thy  foul ,  and  all  thy  affedioDs.    According  to  the 
 mould,  foistheitatuethaciscaftin  it  j   fuch  thou  art  ,  as  thou 
 wert  in  the  idea  of  the'Divine  Mind.    Now  may  not  thy  Maker 
 call  for  that  which  was  his  gift  }  He  that  made  the  flone  an  inani- 
 mate being,  and  confined  the  narrow  fouls  of  bruits  to  ad  upon 
 fome  low  fcnfitive  good ,  ennobleth  thee  with  a  rational  appe- 
 tite and  fpiritual  affedions.    Now  wilt  thou  not  employ  thofe 
 divine  powers  in  the  worftiipofthy  God,  from  whom  thou  hadft 
 them  ?  this  were  hard  indeed ,  that  God  (hould  be  denyed  what 
 himfelf  gave,  and  not  fuffercd  to  tafle  of  his  own  coil: :  /  came  to 
 my  oron  (faith  Chrift  j  andthej  "^ouU  not  receive  me.    Thus  here ,  \ 
 came  to  my  own  creature,  he  had  his  life  from  me,  and  brings  a 
 dead  heart  unto  me.  Suppofe  a  friend  (hould  give  you  notice,  that 
 he  will  ere  long  be  at  your  houfe ,  and  fends  you  in  before-hand 
 a  veifel  of  rich  wine,  would  you  when  he  comes  grudge  to  broach 
 it  for  his  entertainment ,  and  put  him  off  with  that  which  is  dead 
 and  flat }  Expedeft  thou  a  better  friend  to  be  thy  guert  than  thy 
 God.?  The  Pfalmift  calls  upon  us  to /f-rf^f^fZW  Voith  gladnejfe  ^ 
 and  what  is  his  enforcement?  Kno^je  that  the  Lord  he  is  God ,  it 
 is  he  that  hath  made  us,  Pfal.  1 00.    Who  plants  a  V  ineyard ,  and 
 looks  not  t€>  drink  of  the  wine  >    if  God  c^lls  our  corn  and  wine 
 his,  he  therefore  expeds  to  be  ferved  with  them  •,  much  more 
 with  our  love  and  joy  ,  forfurely  he  allows  us  not  to  alienate  the 
 beilof  his  gifts  from  him.    When  thou  art  therefore  going  to 
 pray,  call  up  thy  aflfedions,  which  haply  are  aOeep  on  fome  crea- 
 tures lap,  asfoftah  in  the  fides  of  the  (hip ,  Awake  ^  (leeper ,  and 
 call  upon  thy  God.    .yerW/;,  He  deferves  thy  affedions,  becaufe 
 he  gives  thee  his  ^  he  is  jealous  of  thee ,  becaufe  he  is  zealous  for 
 thee,  Well  may  he  complain  of  thy  cold  dreaming  prayers ,  whofe 
 heart  is  on  a  flame  of  love  to  thee,    high  and  admirable  are  the 
 expreffions  with  which  he  fets  forth  his  dear  love  to  his  people , 
 whatever  he  doth  for  them  is  with  a  zeal ;  inprote^ing  of  them,  as 
 birds  flying ,  fo  will  the  Lord  defend  ferufalem -^  that  is,  fwifdy, 
 
 Cccc  as 
 
1^6  z  In  the  Spirit, 
 
 as  a  bird  flies  full  fpeed  to  her  neft  when  fhe  perceives  her  young 
 is  in  danger  ^  in  avenging  them  of  her  enemiw^  the  z^eal  of  the 
 Lord  Jhall  perform  it ;  in  hearing  their  frayers^  he  doth  it  with  dc- 
 j  light  •,  in  forgiving  their  fnsy  he  is  ready  to  forgive ,  multiplies  to 
 pardon^  when  they  ask  one  Talent  he  gives  them  two.  ^acob  de- 
 lires  a  fafe  egreflfe  and  regrefTe,  he  doth  this,  and  more  than  he 
 defired,  forhe  brings  him  home  with  tw.o  bandsj  not  theleaft 
 mercy  he  gives,  but  he  draws  forth  his  foul  and  heart  with  it- 
 even  in  his  afflifting  providences,  wherehefeemsto  (hew  leaf? 
 love ,  there  his  heart  overflows  with  it.  fvhatfball  I  do  unte  thee, 
 O  Ephraim  ?  my  bo^Hls  are  turned  Veithin  me.  Thirdly ,  He  is  a 
 good  pay-mafter  for  his  peoples  zeal,  Heb.  ii.6.Hetsa  reV^arder 
 efthem  that  diligently  feek^  him.  Never  did  fervent  prayer  find 
 cold  welcom  with  him.  Eliah\\\s  prayer  fetch'd  fire  from  hea- 
 ven, becaufc  it  carried  fire  to  heaven  ;  the  Tribe  cf^Zevi  for  their 
 zeal  were  preferred  to  the  Priefthood ,  and  why  ?  /urely  they 
 who  were  fo  zealous  in  doing  Juftice  on  their  brethren,  would  be 
 noleflfe  zealous  in  making  attonement  for  them  by  their  fcri- 
 fices.  Moft  men  lofe  the  fervency  and  ftrength  of  their  defires 
 by  mifplacing  them,  they  are  zealous  forfuch  things  as  cannot, 
 and  perfons  that  oft  will  not  pay  them  for  their  pains  .•  O  how 
 hot  is  the  covetous  man  in  his  chj.ce  after  the  worlds  pelf !  he  paKts 
 after  the  dujl  of  the  earth,  and  that  upon  the  heads  of  the  poor  -^  but 
 what  reward  hath  he  for  his  labour  f  after  all  his  getting ,  like  the 
 dogs  in  purfuit  of  the  hare,  he  mifftth  his  game  ,  and  at  laft  goes 
 often  poor  and  fupperlefle  to  bed  in  his  grave  ^  to  be  fure ,  he  dies 
 ttfool.^  fer.  T  7. 1 1.  How  miy  many  Court-Spaniels  ( that  have 
 fauned  and  flattered ,  yea,  lickt  up  their  Mafters  fpittle ,  and  II 
 for  forae  fcraps  of  preferment}  have  befool'd  themfelves ,  when 
 at  laft  they  h^.ve  feen  their  creeping  fordid  praftices  rewarded 
 with  the  fatal  ftrokeoftheheadfman,  oralingring  confumptive 
 de  ith  in  their  Princes  favour  ?  which  made  that  ambitious  Car= 
 dmal  fay  too  late,  if  he  had  beenas  obfetvant  of  his  heavenly 
 Mal'ter  as  he  had  been  of  his  earthly,  he  could  not  have  been  left 
 fo  mifer  ble  at  1  ft.  In  a  word,  Do  we  not  fee  the  fuperfticious  per- 
 fon  knocking  his  breaft ,  and  cutting  his  own  flefli ,  out  of  a  zeal 
 to  his  wood  jn  god,  that  hath  neither  ear  10  hear,  nor  hand  to 
 help  him  ">  Now  doth  not  the  living  God ,  thy  loving  Father,  de- 
 fierye  thy  zeal  more  thaq  their  dead  ani  di^mb  idols  do  theirs  ? 
 
 For 
 
In  the  Spirit.  <6:i' 
 
 For  Hume  let  not  us  becoidin  his  worfliip,  when  the  idofater 
 (weats  before  his  god  of  clouts  j  let  not  the  worldlings  zeal,  in 
 purfuit  of  his  earthly  Mamnnon ,  leave  thee  lagging  b^fhindwich 
 a  heedlcfTeheartkiTe  ferving  of  chy  God-  neither  fe.ir  the  worlds 
 hooting  at  thee  for  thy  zeal ,  they  think  thee  a  fool ,  but  thctti 
 krioweft  them  to  be  fo. 
 
 C  HAP.  VI, 
 
 « 
 
 Something  laid  don^n  by  nvaj  of  help  y  to  raife  onr 
 affeSiofts  in  Prayer. 
 
 UT  how  may  we  get  this  fervency  of  fpirit  in      Sj^efi, 
 prayer  ?  "^ 
 
 Thou  who  propoundeft  thequeflion  art     Jh/w,  t^ 
 a  Saint  or  not  ^   if  not ,  there  is  another  *   * 
 
 Queftion  mufl:  precede  this.  How  thou,  that 
 arc  at  prefent  in  a  ftate  of  fpiritual  death , 
 maift  have  life  ?  there  mufl:  be  life  in  the  fou) 
 before  there  can  be  life  in  the  duty.  All  the  Rugs  in  the  Uphol- 
 ders (hop  will  not  fetch  a  dead  man  to  warmth,  nor  any  argu- 
 ments, though  taken  from  the  moft  moving  Topicks  in  the 
 Scripture,  wiU  make  thee  pray  fervently ,  while  thy  foul  lies  in 
 a  dead  ftate.  Go  firft  to  Chrift  that  thou  maift  have  life,  and  hav* 
 inglife,  then  there  is  hope  to  chafe  thee  into  fome  heat. 
 
 But  fecondly ,  If  thou  beeft  a  Saint,  it  yet  calls  for  thy  utmoft  2^ 
 care  to  get ,  and  when  thou  haft  got ,  to  keep  thy  foul  in  a  kindly 
 heat.  As  the  ftone  cannot  of  it  felf  mount  up  into  the  air ,  fo  the 
 bird  ( though  it  can  do  this ,  yet )  cannot  ftay  there  long ,  with- 
 out fome  labour  and  motion  with  its  wings.  The  Saints  have 
 a  fpark  of  heavenly  fire  in  their  bofom,  but  this  needs  the  bellows 
 of  their  care  and  diligence  to  keep  it  alive.  .  There  is  aruft  that 
 breeds  from  the  gold ,  a  worm  from  the  wood ,  a  moth  from  the 
 garment ,  that  in  time  wafte  them  ,  and  allies  from  the  coal  that 
 choaks  tfcue  fire  ^  yea,  and  in  the  Saint  too ,  which  will  damp  his 
 
 Cccc  2 
 
 zeaJ, 
 
^£a  lathe  spirit. 
 
 zeal ,  if  not  cleared  by  daily  watchfElnefle.  Obferve  therefore 
 what  is  thy  chief  impediment  to  fervency  in  prayer ,  and  fet  thy 
 felf  vigoroufly  againll  it ;  if  thou  beeR  remifle  in  this  prccedane- 
 ous  duty,  thou  wilt  be  much  more  remifTc  in  prayer  it  felf.  He 
 that  knows  of  a  flough  in  the  way ,  and  mends  it  not  before  he 
 takes  his  journey ,  hath  no  caufe  to  wonder  when  his  Chariot  is 
 laid  faft  in  it. 
 
 Now  this  is  not  the  fame  in  all ,  and  therefore  it  is  nccefTiry 
 that  thou  beeft  fo  much  acquainted  with  thine  own  eftate ,  as  to 
 know  what  is  thy  great  clog  in  this  duty.  Certainly,  were  not  the 
 firmament  of  the  Saints  foul  cooled  with  fome  malignant  v?.- 
 pourj ,  that  arife  from  within  his  own  bread ,  and  weaken  the 
 force  of  divine  grace  in  him,  it  would  be  Summer  all  the  year 
 long  with  him,  his  heart  would  be  ever  warm,  and  his  affedions 
 lively  in  duty.    Look  therefore  narrowly  whence  thy  cooling 
 comes  J  perhaps  thy  heart  is  too  much  let  out  upon  the  world  ui 
 the  day,  and  at  night  thy  fpirits  arefpent,  when  thou  fhouldft 
 come  before  the  Lord  in  prayer.    Ifthou  wile  be  hotter  in  du- 
 ty, thou  muft  be  colder  towards  the  world.  A  horfe  that  carrieth 
 a  pack  all  day ,  is  unfit  to  go  poft  at  night  ^  wood  that  hath  the 
 fap  in  it  will  not  eafily  burn ;  neither  will  thy  heart  readily  take 
 fire  in  holy  duties,  who  comeft  fofopt  in  the  world  to  them^ 
 drain  therefore  thy  heart  of  thefe  eager  affedions  to  that ,  ifthou 
 meaneft  to  have  them  warm  and  lively  in.  this     Now  no  better 
 way  for  this,  than  to  fet  thy  foul  under  the  frequent  meditation 
 of  Chrifls  love  to  thee,  thy  relation  to  him ,  with  the  great  and 
 glorious  things  thou  expedteft   from  him  ,in  another  world  ; 
 this  or  nothing  will  dry  up  thy  love  to  this  world ,  nsyour  wood 
 which  is  laid  afunningismadefit  for  the  fire-,  whereas  let  your 
 hearts  continue  foaking  in  the  thoughts  or  an  inordinate  love  to 
 the  world,  and  you  will  find  when  you  come  to  pray ,,  that  thy 
 heart  will  be  in  duty  evenasa  foggy  wet  loggatthc  b^ckof  a 
 fire,  long  in  kindling,  and  foon  out  again.     Haply  the  deadnefle 
 of  thy  heart  inprayer\,  ariiethfrom  want  of  a  deep  fenfeof  thy 
 wr.nts,  and  th-  merciesthoudefiref}  toliavefupplied.     Couldft 
 thou  bur  pray  feelingly,  p.o  doubt  but  thou  wouidd  pray  fervA^nt- 
 ly.     The  hungry  man  needs  no  help  from  art  to  leirn  him  how 
 to  beg ,  his  pinched  bowels  m^ke  him  earned  rmd  eloquent.     I5 
 k  pardon  of  fin  thou  wouidft  pray  for  r  firft,  fee  what  anguifb  of 
 
 fpirit 
 
In  the  Sftrit,  .  1 6^ 
 
 fpirit  they  put  thee  to  ^  do  with  thy  foul  as  the  Chyrurgeon  with 
 his  patients  wounds ,  who  feringeth  them  with  fome  fharp  fear  th- 
 ing water,  to  try  what  fenfe  he  hath  of  them.    Apply  fuch  confi, 
 dcriifions  co  thy  foul  as  mayni4e  chee fed  their  fmart,  and  be 
 fenfible  of  thy  deplored  eftace  by  reafon  of  them  ^  then  go  and 
 deep  at  prayer  ifthoucanft.     We  have  D^z/zW  firftaffeding  his 
 heart ,  and  exprefling  the  dolor  of  his  foul  for  his  (in ,  ,P/^/,  3  8. 
 inline  imcjuities  are  gone  overmy  head  as  an  heavy  btinien  ^  they 
 are  too  heuvy  for  me  ;  now  when  his  heart  is.fick  with  thefc 
 thoughts ,  as  one  with  (Irong  phyfick  workmg  in  his  ftomack , 
 he  pours  out  his  foul  in  prayer  to  God,  All  my  dejire  is  before  thee, 
 andmygroani'/igis  not  hid  from  thee^verf,  8.  Art  thou  to  pray  for 
 others?  firll:,  pierce  thy  heart  through  with  their  forrows,  and 
 by  a  fpirit  of  fympathy  bring  thy  felf  CO  feel  their  mifcries,  as  if 
 thou  wert  in  their  cafe  ^  then  will  thy  heart  be  warm  in  prayer 
 for  them,  when  it  flows  from  a  heart  melted  in  compiffion  to 
 them  i  thus  we  read  Chrift  troubled  himfelf  for  Lazartu,  before 
 he  lifted  up  his  eyes  to  heaven  for  him,  foh.  11.33 --3  8.  com- 
 pared.   Again,  it  may  be  thy  want  of  zeal  proceeds  from  a  deted 
 in  thy  faith  ,  faith  is  the  back  of  fteel  to  the  bowe  of  prayer ,  this 
 fends  the  arrow  with  a  force  to  heaven  •,  where  faith  is  weak,  the 
 cry  will  not  be  ftrong.     He  that  goes  about  a  bufinelTe  with  little 
 hope  tofpeed,  will  do  it  but  faintly,  he  works ,  as  we  fiy ,  for  a 
 dead  horfe.     *  Tis  a  true  axiom.  Voluntas  mnfertur  in  impffibilia , 
 the  lelTe  we  hope,  the  leffe  we  ende  wour.  We  read  of  ftrong  cries 
 that  Chrift  put  up  in  the  days  of  hisflefh,  now  mark  what  en- 
 forced his  prayer ,  unto  him  that  tvas  able  to  favc  him  ^  and  not 
 ©nely  fo,  but  if  you  look  into  that  prayer  to  which  this  refers,  you 
 (hall  find  he  clafpt  about  God  ns  his  God,  MyGcd^mjGod-^  his 
 holdonGodhcld  up  his  fpirit  in  pray,  r.     Soin  the  f  vera]  prefi- 
 dents  of  praying  Saints  upon  Fcripcure- record  ,  you  may  fee 
 how  the  fpirit  of  prayer  eVd  and  flow'd  ,  fell  and  rofe  as  their 
 faith  w:s  up  and  down,      ihis  made  David  preff:  (o  hird  upon 
 Godin  the  day  of  his  diftreffe ,  I  believed^  therefore  J  ff>ake^  I  vpos 
 greatly  affiiBed^  Pfal.  1  16.    This  made  the  woman  o(Canaan{o 
 invincibly  importunate ,  let  Chrifl  frown  r  nd  chide,  deny  and  re- 
 buke her ,  (he  yet  makes  her  approaches  nearer  and  nearer ,  ga^ 
 thering  -^rgumenis  from  his  v^ry  denials,  asifafouldier  (tiould 
 (hoot  his  enemies  bullets  b:ck  upon  him  again  •,  and  Chrift  tells  uff 
 
 what 
 
566  In  the  Spirit. 
 
 what  kept  up  her  fpirit  undj^unted ,  oh  "^omaH^grm  tsthy  faithl 
 Laftly  ,May  be  it  proceeds  from  fome  diftate  thou  haft  gi  vcn  to  the 
 holy  Spirit,  who  alone  can  blow  up  thy  a^edions,  and  then  no 
 wonder  thou  art  cold  in  prayer,  when  he  is  gone  that  (bould  keep 
 thy  h^art  warm  at  it.  What  is  the  body  without  the  foul,  but  cold 
 clay,  dead  earth  >  and  what  the  foul  without  the  fpirit  ?  truly  no 
 better.  O  invite  him  back  to  thy  foul,  or  elfe  thy  praying-work 
 is  at  an  en^;  ^^^  if  thou  wouldft  perfwade  him  to  return ,  obfcrve 
 what  wa?  the  thing  that  diftafted  him,  and  remove  it  •  that  which 
 .makes  this  Dove  forfake  itsLockyers^  will  hinder  his  return  if 
 oot  taken  away. 
 
 CHAP.   VII. 
 
 Ifce  thitA  thing  required  to  pray  with  our  fpirit  ^ 
 
 viz.  Sincerity y  wherein  it  conpjts J  and 
 
 hawnecejfary  fhewn, 
 
 ^5^l5Ptesi.  ^c  ^^^^^  ^^^"6  required  to  praying  with  our  fpi- 
 *^^r^&  rit,  is  Sincerity.  There  may  be  much  fervour 
 ^^&|  tSa  where  there  is  little  or  no  fincerity  j  and  this  is 
 %^fe>  vW^  ftrange  fire,  the  heat  of  a  diftemper,  not  the 
 ^P^jSpcf^  kindly  natural  heat  of  the  new  creature,  which 
 both  comes  from  God ,  and  ads  for  God ;  whereas  the  otheris 
 from  felf,  and  ends  infclf.  Indeed  the  fire  which  felf  kindles, 
 ferves  onely  to  warm  the  mans  own  hands  by  it  that  makes  it; 
 Behold,  all  ye  that  kj^fdle  afire,that  compajfe  about  your  felves  with 
 if  arks ,  If  a.  50.  the  Prophet  reprefcnts  them  as  fitting  down  a- 
 bout  the  fire  they  had  made.  Sclf-ading  and  felf-aiming  ever  go 
 together  ^  therefore  our  Saviour  withyJjtnV  requires  truth^  foh.  4^ 
 24.  Hefeekethftich  to  worjhip  him  as  reill  worjhtp  hint  in  fpirit  find 
 in  truth.       '  -..^ 
 
 But  wherein  confifts  this fincere  fervency  } 
 
 Zeal  intends  the  affedions,  fincerity direds  their  end,  and 
 
 con- 
 
In  the  Spirit 
 
 567 
 
 confifts  in  their  purity  and  incorruption :  the  blood  is  oft  hot 
 when  none  of  the  pureft ,  and  affedions  ftrong  when  the  hea^t  in- 
 (incere  ^  therefore  the  Apoftle  exhorts  us,  that  ve  love  one  mothen 
 ofit  ofafure  mind  fervently^  i  Pet.  1.22,  and  fpeaks  in  another 
 place  of forroTving  after  a  god/j  fort,  that  is,fincerely.  Now  the  fin- 
 cerity  of  the  heart  in  prayer  then  appears,  when  a  perfon  is  real  in 
 his  prayers,  and  that  from  pure  principles  to  pure  ends. 
 
 l-irft,Whenhcis  real  in  what  he  prefents  to  God  in  prayer 
 the  Index  of  his  tongue  without ,  and  the  Clock- work  of  his  heart 
 within  go  together  •    he  doth  not  decl  im  againltafin  with  his 
 Ups,  which  he  favours  with  his  heart-  he  doth  not  make  a  loud 
 cry  for  thatgracCy  which  he  would  be  forry  to  have  granted  him. 
 This  is  the  true  badge  of  a  hypocrite,  who  oft  would  be  loth 
 God  (hould  take  him  at  his  word^  a  difmal  day  it  will  be  to  fuch, 
 when  God  fliall  bring  in  their  own  confcienceto  witnefle?gainft 
 them,  that  their  hearts  never  figned  and  fe  lied  the  requcfts  which 
 ,they  made.    There  is  a  State-policy  ufcd  foraetimes  by  Princes 
 to  fend  Embafladors,  and  fct  Treaties  on  foot,  when  nothing  lefTe' 
 than  Peace  is  intended  ^  fuch  a  deceit  is  to  be  found  inthefalfe 
 heart  of  man,  to  blind  and  cover  fecret  purpofes  of  war  and  re- 
 bellion againft  God ,  with  fair  overtures  in  prayer  to  him  for 
 peace. 
 
 '  Secondly,  When  the  perfon  is  not  onely  real  in  what  he  defires 
 kit  this  from  a  pure  principle  to  a  pure  end.    I  doubt  not  but  a  hj-  - 
 pocrite  in  confcflion  may  have  a  real  trouble  upon  his  fpirit  for 
 his  fins,  and  cordially  ,  yea,  paffionately ,  defire  his  p.u-doning 
 mercy ,  but  not  from  a  pure  principle ,  a  hatred  of  fin,  but  an  ab- 
 horrency  of  wrath  he  fees  haftning  to  him  for  it  •,    not  for  a  pure 
 end,  that  the  glory  of  Gods  mercy  may  be  magnified  in  and  by 
 him ,  but  that  himfelf  may  not  be  tormjnted  by  Gods  Juft  wrath. 
 He  may  defire  the  graces  of  his  Spirit,  but  not  out  of  any  love  to 
 them ,  but  onely  as  an  expedient ,  without  which  he  knows  to 
 hell  he  muft  gO;,  asafickman  inexquifite  torture  (fuppofe  of 
 the  ftone  orfome  other  acute  difc.fe  )  calls  forfome  potion  he 
 -fdathes ,  becaufe  he  knows  he  cannot  have  eafe  except  he  drinks 
 it:  Whereas  the  fincerefoul  defires  grace,  not  onely  as  phyfick 
 but  food,  he  craves  it  not  onely  as  neceffary ,  butasfweet  tohis- 
 p-il^te-  the  intrjnfecal  bonity  and  excellency  of  holine/feinflimes 
 him  with  ikcb  a  love  to  it ,  tharasonc  taken  with  the  beauty  of 
 
 a.- 
 
 i; 
 
In  ihc  Sfiritn 
 
 a  Virgin ,  faith,  he  will  marry  her ,  though  he  hath  nothing  with 
 her  but  the  cloathsto  her  back-,  fotheiinccre  heart  would  have 
 holinelTe ,  though  it  brought  no  other  advantages  with  it ,  than 
 whatis  found  in  Its  own  lovely  nature.  So  much  to  (hew  what 
 fmccrity  in  prayer  is. 
 
 Now  he  that  would  pray  acceptably  muft  pray  thus  in  his  fpi- 
 rir,  that  is,  with  the  fircerity  of  his  fpirit  •,  The  prayer  of  the  up- 
 tcvit.  10. 1-  ^^^^^  ^  ^^  delight.  Naddb  and  Abihn  brought  fire,  and  had  fire , 
 a  ftrange  fire  to  deftroy  them  for  the  ftrange  fire  they  offered  ^ 
 and  fuch  is  all  fervency  and  zeal ,  that  is  not  taken  from  the  altar 
 of  a  (incere  heart.  The  fervent  prayer  '^o7v  ijt^'e^,  it  can  do  much, 
 but  it  muft  be  of  a  righteous  man,and  fuch  the  fincere  man  only  is. 
 And  no  wonder  that  God  ftandsfo  much  upon  fincerity  in  prayer, 
 feeing  the  lip  of  truth  is  fo  prized  even  among  men  -,  nature  hath 
 taught  men  to  commend  their  wordsto  others,  by  laying  their 
 K  hands  on  their  breafts ,  as  an  affurance ,  that  what  they  fay  or 
 promife  is  true  and  cordial^  which  the  penitent  Publican  it  is  like 
 aimed  at ,  Lkki  18.  13.  he  f mote  upon  his  hreaf ,  faying^  God  be 
 merciful  to  me  a  [inner  ,  thereby  declaring  whence  his  forrowful 
 confeffion  came.  That  light  which  told  the  Heathens  that  God 
 muft  be  worftiipped,  informed  them  alfo ,  this  worfhip.  muft  come 
 from  the  inward  re  ceffes  of  the  hearty  In  [anUo  quidfacit  au- 
 
 rum quindamfim  idfuperis^&c.    What  care  the  gods  for 
 
 gold  ,  let  us  offer  that  which  is  more  worth  than  all  treafures , 
 yifw^w  rfcfj/W  ^»/w» ,  the  heart  and  inward  affedions  of  it.    It- 
 .       is  a  ftrange  cuftome,  Benzo  in  his  hifi«ria  novi  or  bis,  relates  of  the 
 Natives  there ,  Indi  occidentales  dum  facra  faciunt ,  dimiffo  in 
 guttur  bacillo^vomitumcient,  ut  Idolo  ofiendant ,  nihil fe  in  fed:ore 
 malt  occultumgerere  :   When  worfhipping  their  gods ,  they  ufcd , 
 by  putting  a  little  ftick  down  their  throat  to  provoke  them  to 
 vomit,  thereby  fhewing  their  Idol,  that  they  carried  no  fecret 
 evil  within  them.    I  (hould  not  have  named  this  barbarous  cu- 
 ftom,  but  to  (hew  how  deeply  this  notion  is  engraven  in  the  na- 
 tural confcience.  That  we  muft  be  fincere  in  the  worfliip  of 
 God. 
 y(c.  Let  it  put  us  upon  the  Trial ,  whether  we  thus  pray  in  the  fpi- 
 
 rit, whether  you  can  find  lincerity  ftamptonyour  fervency^  if 
 \ht  prayer  be  not  fervent  it  cannot  be  fincere ,  but  it  may  have 
 a  fervour  without  this.  This  is  a  very  Enejive ,  approve  thy  felf 
 
 here. 
 
In  the  spirit.  t6g 
 
 fecrc,  and  thou  maift  withoet  prefumption  write  thy  fdf  a 
 Saint  i  but  how  fervent  foever  thou  art  without  fincerity,  it  mat- 
 ters not  i  nay,  zeal  without  uprightneffe  is  worfe  than  key-cold  - 
 none  will  go  to  hell  with  more  ftiame  than  the  falfe-hcarted  zeal 
 lot  ,  who  mounts  up  towards  heaven  in  the  fiery  chariot ,  a 
 feemingzcal,  bucatlaftisfoundadevil  in  Samuel's  mzntie  ^  and 
 fo  is  thrown  down  like  Ughtningfrom  heaven,  whether  he  would 
 have  been  thought  by  his  neighbours  to  be  going.  Be  not  loth 
 to  be  fearchM ,  there  will  then  need  no  further  fearch  to  prove 
 thee  Unfound  •,  if  Gods  Officer  be  denied  entrance ,  all  is  not  right 
 within.     Now  to  help  thee  in  the  work,  enquire , 
 
 i&-s^icsss  ^^»  mmsm  esst©  mw^m  stssSMsmmss 
 
 CHAP.    VIIL 
 
 Rules  laid  dotvn  for  tryal  of  the  fincerily  of  our 
 
 heart  sin  Fra,er^  with  a  help  ortn>o  to^ 
 
 'wards  the  getting  this  grace* 
 
 Sect.    T. 
 
 ,Irft,  What  is  thy  care  in  performing  this  duty  of        ^' 
 prayer  in  fecret  ?   if  thy  heart  be  fircere ,  it  will 
 delight  in  privacy.    A  falfe  heart  calls  others  to 
 fee  his  zeal  for  God.    May  be  he  is  forwTd  to 
 
 . .,. puthimfelf  upon  duty  where  he  hath  fpeditors 
 
 to  applaud  him,  and  can  be  very  hotandearn^at  the  work; 
 but  either  he  is  wholly  a  ftranger  to  fccrec  prayer,  orclfe  he  is 
 cold  in  the  performance  •,  he  rinds  himftlf  b:calmed  now  he  wants 
 the  breath  of  others  to  fill  his  fuls.  The  plummets  are  off  which 
 quickned  his  motion ,  and  he  moves  heavily  to  what  he  did  be- 
 fore company.  Whereas  a  fincere  Chriflian  never  finds  more 
 freedom  of  fpirit,  and  liquifaAions  of  foul ,  than  in  his  folitary 
 
 D  d  d  d  addreffcs 
 
2, 
 
 ijyo  i»  the  spirit. 
 
 addreffes  to  God.  fofeph ,  when  he  would  give  full  vent  to  his 
 paffiofl,  fought  fome  fecret  place  where  to  weep,  and  therefore 
 retired  himfelf  into  his  chamber ,  Cm.  43 .  fo  the  fincere  Chrifti. 
 an  goes  to  his  cloffet ,  and  there  eafeth  his  heart  into  the  bofom 
 of  God,  and  lees  his  paffions  of  forrow  for  fin,  and  love  to  Chrift, 
 burft  forth  and  hvave  their  full  fcope  ,  which  in  publick  prayer  he 
 reftrains  (  as  to  the  outward  expre/Tion  of  them  )  out  of  a  ho- 
 ly modefty,  and  fear  of  being  obferved  by  others,  which  he  hunis 
 not  for.  Now  fpeak  ,  Chrillisn ,  whit  is  thy  temper  ?  can  thy 
 cloffet  witnefTc  for  thee  in  this  particul  ir  ?  It  is  the  trick  of  a  hy- 
 pocrite to  ftrein  himfelf  to  the  utmoft  in  duty  ,  when  he  hath 
 fpedators,  and  to  draw  loofe  in  his  gears  when  alone  ^  like  fome 
 that  carry  their  bell:  meat  to  market ,  and  fave  the  worll  for  their 
 own  food  at  home  ^  and  others  that  draw  then"  beft  wine  to  their 
 cuftomers  ,  but  drink  the  dead  and  flat  thcmfclvts  a-t  their  own 
 private  table. 
 
 Secondly,  Obferve  thy  felf  in  thy  more  publick  addreffes  to 
 the  throne  of  grace,  ;ind  that  in  two  particulars ,  /zr/?,  when  thou 
 sprayed  before  others;, /froW/r,  when  thou  joynell:  with  others  that 
 pray.  Firfi,  When  thou  prayefi' before  others  ^  obferve  on  what 
 thou  beftoweft  thy  chief  care  and  ze^I ,  whether  in  the  externals 
 or  internals  of  prayer  that  whxh  is  expofed  to  the-eye  and  ear  of 
 men,  or  that  which  fhould  be  prepared  for  the  eye  ;'nd  ear  of 
 God^.thedcvoutpofture  of  thy  body,  or  the  inward  devotion  of 
 thy  foul ;,  the  pomp  ofthy  word?,  or  the  power  of  thy  faith  ;  the 
 agitation  ofthy  bodily  fpirits  in  the  vehemency  ofthy  voice ,  or 
 tliQ  fervency  ofthy  fpirit  m  herrt-breaking  pffedions.  ■  Thefe  in- 
 ward workings  of  the  foul  in  prayer  are  the  very  foul  of  prayer , 
 and  all  the  care  about  the  other  without  this,  is  like  the  trimming 
 bellowed  upon  a  dead  body,  that  w.'.l  not  make  the  ca'rcafe  {weet , 
 nor  thefe  thy  prayer  to  Gods  nodri's.  It  is  the  faith  ,  love,  bfo- 
 kennefle  of  heart  for  fin,  and  the  inward  affedions  exerted  in 
 f)rayer  ,  thatlflte  Elijah  in  his  fiery  chariot  mount  up  to  God  in 
 the  heavens ,  while  the  other  with  the  ProphetfTmtntle  fill  to  the 
 ground.  The  fincere  foul  dares  not  be  rude  in  his  outward  po- 
 fture,  he  is  careful  ofhis  very  words  and  phraff,  th^t  they  be  grave 
 and  pertinent,  neither  would  he  pray  them  afleep  tha:  joyns  with 
 ■fcim,  by  a  cold,  dreaming,  ai;dlazy  manner  of  delivering  of  it-, 
 tut  flill  it  is  the  inward  difpofition  of  his  heart  he  pnrcipnily 
 
 looks 
 
In  the  Spirit,  571 
 
 looks  to ,  knowing  well ,  that  by  the  otiicr  he  is  but  eook  to  0- 
 thcrs,  and  may  tall  himfelf ,  if  his  own  heart  be  idle  in  the  duty; 
 and  therctore  hf  doth  not  count  he  prays  well  ( though  to  the 
 affedirg  oftheir  hearts)  except  he  rinds  his  own  affedions  drawn 
 out  inthe  duty.  Wherci^s  the  hypocrite,  it  he  may  but  come  off 
 the  duty  wich  the  applaufe  or'oche;sm  the  extern,.i  performance, 
 is  very  well  pleafed ,  though  he  be  confcious  of  the  deadne/Te 
 naughcineiTw^  of  his  own  heart  therein.     Secondlj ,  When  thou 
 ,  joyneft  wich  another  that  prayeth.    Do  the  gitts  and  graces  that 
 breathe  from  others  in  prayer,  warm  thy  atfedions,  and  draw 
 out  thy  foul  to  bear  them  company  to  heaven  in  the  petitions 
 they  put  up  ?  or  do  they  Itir  up  a  fecret  envying  and  repining  at 
 the  gifts  cf  God  bellowed  on  chem  >  This  would  difcover  much 
 pride  and  unfoundnefle in  chy  fpiric.    The  hypocrite  is  proud, 
 and  thinks  all  the  water  isfpilt  and  loft  that  runs  befides  his  own 
 mill:  wher-as  the  lincere  foul  prizeth  the  gifts  of  others,  can 
 heutily  blejOfe  God  for  chem  ,  and  make  a  humble  and  holy  ufc 
 of  them  •,   his  heart  is  as  much  affefted  with  the  holy  favoury  re- 
 queftsthat  another  puts  up  ,  as  when  they  come  out  of  his  own 
 mouth.  But  the  hypocrites  eye  is  evil,  becaufe  Gods  is  good. 
 
 Sect.    II. 
 
 OBferve  whether  thy  fervency  in  prayer  be  uniform  ^  a  falfe 
 heirc  may  fcem  very  hot  in  praying  againft  one  fin ,   but 
 he  can  skip  over  another ,  and  either  leave  it  out  of  his  confel^ 
 fion,  or  handles  it  very  gently,  as  a  partial  witneiTe,  that  would 
 fain  five  the  prifoners  life  he  comes  againft,  will  not  fpeak all 
 he  knows,  but  minceth  his  evidence-,  thus  doth  the  hypocrite 
 desl  with  his  duling  luft,  he  is  like  one  that  mows  gnfTe  with  a 
 gapt  fythe,  fome  he  cuts  down,  and  other  he  leaves  (landing  ^  ve- 
 hement sgiinft  this,  and  favourable  to  that  luft  •    whereas  fince- 
 rity  makes  clear  work  as  it  goes.   Order  myfieps  in  thy  word^  and 
 let  no  ijiicjuitj  have  dominon  overme,  Pfal.  iig.  i^2.     -^^^/w. 
 The  falfe  heart  is  as  uneven  in  his  petitions  as  in  his  deprecati- 
 ons, very  earneft  he  is  for  fome  mercies,  and  they  are  commonly 
 of  an  inferiour  nature,  but  more  indifferent  in  his  defires  for 
 tbofc  that  are  greater  J  he  tythes  mint  and  cumin  in  his  prayers , 
 
 Dddd  2  ^temporal 
 
^y2  ^^  '^^  Spirit • 
 
 f  temporal  mercies  Tmean)  butneglcd*  the  weightier  things  of- 
 thcpromife,thefandifying  graces  of  the  Spirit,  humility,  hea- 
 venly-mindednefTejContentation,  felf-denial  -alittfe  of  thcfc  up- 
 on a  linifes  point  will  content  him. 
 
 Fourthly,  Obferve whether  thy  endeavours  correfpond  with 
 thy  prayers-,  the  faife  heart  feems  hot  in  prayer,  but  you  will 
 find  him  cold  enough  at  work  •,  he  prays  very  fiercely  againft  his 
 fins,  as  if  hedefired  them  to  be  all  flain  upon  the  place.-,  but  whit 
 doth  he  towards  the  fpeeding  of  them  with  his  own  hands  ^  doth 
 he  kt  himfelf  upon  the  work  of  mortification  ?  doth  he  with- 
 draw the  fuel  that  feeds  them  ^  is  he  careful  to  Ihun  occafions 
 that  may  enfftare  him  ?  when  temptations  come  ,  do  they 
 find  him  in  armsupon  his  guard ,  refolved  to  refift  their  motionr? 
 Alas ,  no  fuch  matter ;  if  a  few  good  words  in  prayer  will  do  the 
 work,  well  and  good,  but  as  for  anymore,  he  is  too  lazy  to  go 
 about  it.  Where.is  the  fincere  heart  is  not  idle  after  prayer ,  when 
 it  hath  given  heaven  the  allarm,  and  called  God  in  to  his  help, 
 then  he  takes  the  field  himfelf ,  and  oppofethhis  iufts  with  all 
 his  might,  watching  their  motions ,  and  taking  every  advantage 
 he  meets  with  to  fail  upon  them ,  every  mercy  he  receives  he 
 beats  it  out  into  a  weiponto  knock  down  all  thoughts  of  finning, 
 again.     Thus  Ez,r.  chap.  9  Seeing  that  thou  our  God  ha^  ^nipjed 
 MS  lefs  than  our  iniquities  dcferve ,  a>id  hafi given  tu  fnch  a  deli- 
 ver Ance  as  this  ^  Jhoiild  U'c  agai/i  breaks  thy  commandments  ?    Q 
 God,  forbid,  ftiih  the  holy  foul,  rh it  he  ftionld  bid  fuch  a  thought 
 welcom,  every  promife  he  reads ,  he  lifts  it  up  ^s  a  fword  for  his 
 defence  againfl  this  enemy ,  Having  thefe  promifes  ^  let  pts  cleanfe 
 CHr  [elves  ^  2  Cor.  7.1. 
 
 I  fhall  ftiut  up  this  head  with  a  few  diredions  how  we  may 
 
 get  this  fincere  heart  in  prayer. 
 
 Sect.     JIL 
 
 FIrft,  Get  thy  heart  united  by  faith  to  Chrift;  it  is  faith  that 
 purifies  the  heart  from  its  falfc  principles  and  ends  in  duty.. 
 God  made  man  upright ,  and  while  he  ftoodTo ,  his  eye  and  foot 
 went  right,  neither  did  his  eye  look,  orhis  foottreadawrie -, 
 bat  after  £ff  twd  talked  with  the  Serpent,  (he  and  alt  mankind 
 
 after 
 
In  the  Spirit.  ej^ 
 
 after  her  learnt  the  Serpents  crooked  motion,  to  look  one  way, 
 and  go  aHOther  ^  God  made  man  uprigky  hut  they  fought  out  many 
 inventions ,  Ectlef.  7. 29.  O  beg  therefore  with  David ^  that 
 God  would  renew  a  right  [fir  it  within  thee ,  PfaL  $  i,  what  the 
 evil  fpirit  hath  perverted ,  the  holy  Spirit  alone  can  fet  right.  If 
 the  taufe  why  a  Piece  carries  wrong ,  be  in  its  make  and  mold ,  it 
 muft  be  new  caft,  or  it  will  never  carry  right.  H^jgfnfie  in  du- 
 ty comes  from  the  falfnefs  of  mans  depraved  nati^,  the  heart 
 therefore  muft  be  made  new  before  it  can  be  fmcere.  The  new 
 heart  is  the  fingle  heart ,  Ez,ek:  1 1.  ip*  iTf^Hlgive  them  one  hearty 
 and  I  yiQiUfut  a  ne"^  ^irit  within  y^u,  Hethat  loves  truth  in  the , 
 inward  parts,  can  put  it  there. 
 
 "  Secondly ,  Make  hypocrifie  in  prayer  appear  as  odious  to  thee         2.' 
 aspoflibly  thou  canlt ,  and  thou  needed  not  dreffe  it  up  in  any 
 other  than  its  own  cloathes  to  do  this.    Confider  but  how  grie- 
 vous a  fin,  and  how  great  a  folly  it  is,  and  me-thinks  it  wcrfe 
 enough  to  fet  thee  againft  it.    J/r/j  Confider  what  a  grievous 
 fin  it  is.    A  lie  fpoken  by  one  man  to  another ,  is  a  fin  capable  of 
 high  aggravations  ^  what  then  is  that  lie  which  is  uttered  in  prayer 
 to  God  ?  furely  thi«  muft  be  much  more  horrid,  for  here  is  blif- 
 phemy  in  the  untruth.    God  fpares  not  to  give  the  hypocrite  the 
 lie,  Hof.  11.12.  Ephraim  compajfeth  me  about  with  lies,  and  the 
 houfe  oflfraelwith  deceit  ^  fo  many  lies  they  told  to  God,  as  pray- 
 ers they  put  up.  O  the  patience  of  a  God,  that  doth  not  flrike  the 
 hypocrite  dead  upon  the  place ,  while  the  lie  is  in  his  throat ,  as 
 he  did  Ananias  and  Saphira.    Secondly ,  It  is  a  great  folly  ^firfi^  as 
 it  is  infeaceable.  Who  but  a  fool  can  think  to  blind  the  eyes  of  the 
 Almighty  ?  ainft  thou  cover  the  eye  of  the  Sun  with  thy  hand  or 
 hat,  thatitih^'llnot  fhine?   as  unable  art  thou  to  hide  thy  fe- 
 cret  defigns  fo  clofe ,  that  the  great  God  ftiould  not  fee  them. 
 Secondly ,  As  it  isimpo/Tible  to  deceive  God ,  fo  thou  putteft  a 
 woful  cheat  upon  rhyfelf^  thouthinkcft  thou  mendeft  the  mat- 
 ter by  praying,  and  thou  makeft  it  worfe  ^  when  thou  comeft  on 
 thy  trial  for  thy  life,  thy  hypocrifiein  prayer  will  coft  thee  dear- 
 er than  thy  other  fics :,  thou  takell  pains  to  encreafe  thy  condem- 
 nation ,  thou  doft  as  Solomon  faith  of  another  kind  of  hypocrite , 
 Frov.  I.  17.  Uy  wait  for  thy  own  bloody  and  lurk^  privily  for  thy 
 o^nlife.    Of  all  finnrs,  the  hypocrite  hath  the  precedency  in 
 Gods  purpofes  and  preparations  of  wrath  ^  hell  is  prepared  for 
 
 th^m 
 
■ilk*a«ta*naa*< 
 
 CfjL  Iff  the  Spirit. 
 
 themasthefirft-born  of  damnation,  Manh.2^.$i.  other  fin- 
 ners  are  Iciid  to  have  their  portion  vpith  hypocrites ,  as  the  younger 
 
 ■brethren  with  their  elder  who  is  the  heir. 
 
 :,;   Thirdly,  I  rucifie  thy aflfedions to  the  world.  Hypocrifie  in 
 5*  Religion  fc rings  from  the  bitter  root  of  feme  carnal  affcdion 
 
 enmortifiM.  bo  long  as  thy  pr^y  lies  below ,  thy  eye  will  be  to  the 
 earth ,  evaj^hen  thou  feemelt  like  an  Eagle  to  mount  in  thy 
 prayers  to^aven.  The  falf e  heart  does  fiti  Deo  ut  fruatur  -muir- 
 do,  he  ufeth  Religion  for  f^cular  ends ,  and  makes  his  feeming  pie- 
 ty to  God  but  as  a  horfing-block  to  get  into  the  creatures  faddle; 
 God  is  in  his  mouth,  hue  the  world  isinhis  heart,  which  he  pro- 
 jefts  to  attain  more  eafily  by  the  reputation  that  this  will  g.>in  him. 
 I  have  read  of  one  that  offered  his  Prince  a  great  fum  ofmony 
 for  no  more ,  but  to  have  leave  once  or  twice  a  diry  to  come  into 
 Jbis  prefence,  andonelyfiy,  Godfaveyo-Kr  Majefiy  -^  the  Prince 
 wondring  at  his  large  offer  for  fo  fmall  a  favour ,  asked  him  , 
 What  this  would  advantage  hira }  O  Sir,  faith  he,  this ,  though  I 
 have  nothing  clfe  at  your  hands,  will  get  me  a  name  in  the  Coun- 
 try for  one  that  is  a  great  favourite  at  Court ,  and  fuch  an  opini- 
 on will  help  me  to  more  by  the  years  end,  than  lamoutforthe 
 purchafe.  Thus  fome  (it  is  to  be  feared  )  by  the  very  name  which 
 they  get  for  great  Saints  among  their  neighbours,  from  their  ac- 
 quaintance with  Religious  duties,  do  facilitate  their  carnal  pro- 
 jeds,  and  advance  their  Worldly  intereft  that  lie  at  the  bottom 
 of  all  their  goodly  profeilion.     Well,  Chriftian,  this  is  but  to  play 
 at  fmall  game  ^  tofifh  for  any  of  this  worlds  petty  enjoyments 
 with  religions  goldenhook.  As  thou  loveft  thy  foul,and  wouldft  not 
 lofe  this  for  ever ,  to  get  that  which  thou  muft  lofe  after  thou  haft 
 got  it ,  mortifie  thofc  carnal  affedions  which  thou  findeft  raoft 
 likely  to  withdraw  thy  heart  from  God.  Thou  knoweft  not  God, 
 if  thou  feeft  not  enough  in  him  to  make  thee  happy  without  the 
 worlds  contributions  •,  this  throughly  believed  will  make  thee  fin- 
 ^     cere  in  his  fervice.    lam  God  almighty,  v^alk^  before  me  and  be  thoH 
 ferfeB,  faid  God  to  Abraham)  Gen.  ij^i. 
 
 C  HAP. 
 
/«  the  S^t. 
 
 575 
 
 CHAP 
 
 Shetveth ,  the  acceptable  prayer  is  that  which  is  ih 
 the  Spirit ,  and  what  is  reqmred  to.pjc^  4^^ 
 the  holy  Ghoji.  -  l:  >.  i 
 
 Aving  difpatch'd  the  firft  importance  of  this 
 phrafe,'  Preying  in  the  Spirit ,  viz.  the  fpirit 
 of  the  pe^fon  that  prayeth ,  and  fhewn ,  that 
 then  aperfon  prays  in  the  Spirit,  when  his  owii 
 fou^  afidTpiriil'ads  in  the  duty,  when  h^ 
 prays  with  underftanding,  fervency,  and  fin- 
 cerity.  Now  we  proceed  to  the  fecond  importance  of  the  phrafe. 
 To  pray  in  the  fpirit"  is  to  pray  in  or  with  the  Spirit  oF  God, 
 fude  verf.  20.  Praying  rnthe  holj  Ghofi.  -  So  that  the  Note  to  be 
 iTilillcd  on,'wi!i  bethis ,' 
 
 That  to  righ-t  praying  it  is  neccffary ,  t  hat  we  pray  in  or  by  the 
 Spirit  of  God.  Prayer  it  is  tl\p  creatures  ad ,  but  the  Spirits  gift. 
 There  is  a  concurrence  both  of  the  Spirit  of  God ,  and  the  foul  or 
 fpirit  <^/fhe-Chnfti:^nfo  the  performance  of  it.  Hence  We  find 
 both  the  holy  Spirit  i^faid  to  pray  in  us ,  ^om.  8. 26.  and  we  faid 
 to  pray  in  him,  fndeverf.io.  Bythefirft  ismeint  htslnfpira- 
 tion ,  whereby  he  excites  and  aflifts  the  creature  to  and  iri  the 
 work;,  by  the  latter  the  concurrence  of  the  Saints  faculties.  The 
 Spirit  doth  not  fo  pray  in  him,  as  that  the  ChriRian  doth  not  ex- 
 ercife  hisoTvn  faculties  in  the  dutie ,  as  the  Famu/iJ}sfond\y  con- 
 ceive. In  handhng  this  point  I  (hall  endeavour  to  do  cfc^i^  three 
 tilings.  ■--  -Di:c/^v;i'j.        ^{>^.-^^r^' 
 
 Firft,  I  {hall  ajffert  the  point,  and  prove  the  truth  of  it. 
 Secondly,  Explicate  what  it  is  to  pray  by  the  Spirit  of  God; 
 ';  Thirdly,  Kfoic  fome  Application  of  the  point. 
 
 Nctcl 
 
 71 
 
 J. 
 
 3. 
 
 Si  CT. 
 
t76  htheSpira. 
 
 ?: 
 
 S  B    C  T.     I. 
 
 Flrft,  To  affcft  the  truth  of  the  point,  that  to  right  praying  it 
 is  neceffary  we  pray  %y  the  Spirit  of  God  j  this  is  dear  from 
 £pher.  2. 1 8.  Through  htm  we  hoth  have  an  accede  hj  onefpirit  tm^ 
 the  Father  •,  mark  thofe  words,  by  one  Spirit.  As  there  is  but  one 
 Mediator  to  appear  and  pray  for  us  in  heaven ,  fo  but  ©ne  Spirit 
 that  can  j)ray  in  us,  and  we  by  it,  on  earth.   We  may  as  well  ven- 
 ture to  come  to  to  the  Father  through  another  Mediator  tha«  his 
 Son,  as  pray  by  another  Spirit  than  by  the  holy  Ghoft.    There- 
 fore our  Saviour,  when  he  would  (hew  his  diflike  of  the  Difciples 
 rafti  motion,  he  doth  it  by  telling  them ,  7e  ^mVvftot  what  manner 
 effpirit  jie  are  of,  Lttk^  9-  5  5  •  ^^  'f  he  had  faid ,  it  behoves  you 
 to  be  well  acquainted  with  the  Spirit  that  ads  you  in  prayer ,  if 
 yourpraiersbe  not  breathed  in  and  out  by  my  holy  Spirit,  they 
 are  abomiHable  to  Me  and  my  Father  alfo.   The  Name  of  Chriil^ 
 is  not  more  neccflaric,  than  the  Spirit  of  Chriftis  in  prayer/. 
 Chrifts  Name  fits  onelie  the  Spirits  mouth ,  it  is  too  great  a  word 
 for  any  to  fpeak  as  he  ought ,  that  hath  not  the  Spirit  to  help 
 him.;  T^ne  canfay^  fejm  is  the  Lord^  but  l^ythe  holy  Ghofi,  i  Cor. 
 12. 1 3 .  One  may  fay  the  words ,  without  any  fpecial  work  of  the 
 Spirit  in  him,  andfo  may  a  Parrot;  but  to  fay  Chrift  is  Lord  be- 
 hevinglie ,   with  thoughts  and  affedions  comporting  with  the 
 greatneffeand  fweetneffe  thereof,  requires  the  Spirit  of  God  to 
 be  in  his  heart  and  tongue.    Now  it  is  not  the  bare  naming  Chrift 
 in  prayer,  and  faying.  For  the  Lords  fake,  that  procures  our  wel- 
 come with  God ,  but  faying  it  in  faith ,  and  none  can  do  this 
 without  the  Spirit.    Chrift  is  the  door  that  opens  into  Gods  pre- 
 fence,  and  lets  the  foul  into  his  verybofom  ,  faith  is  the  key  that 
 unlocks  the  dore  ^  but  the  Spirit  is  he  that  both  makes  this  key , 
 and  helps  the  Chriftian  to  turn  it  in  prayer,  foasto  get  any  ac- 
 cefs  to  God.  You  know  in  the  Law  it  was  a  fin ,  not  onely  to  offer 
 firange  incenfe ,  but  alfo  to  bring  ftrangefire ,  Levit.  i  o.  i .  by 
 the  incenfe  ,  which  was  a  compofition  ot  fwcet  fpices ,  appointed 
 by  God  to  be  burnt  as  a  fweet  perfume  in  his  noftrils ,  was  figni- 
 fied  the  merit  and  fatisfadion  of  Chrift,  who  being  bruifed  by 
 his  Fathers  wrath,  did  offer  up  himfelfa  facrifice  to  God  for  a 
 fwect  fraelling  favour.'   By  the  fire  that  was  put  to  the  incenfe 
 
 (which 
 
In  the  Spirit,  ^yy 
 
 (  which-^lfo  was  appointed  to  be  taken  from  the  Altar ,  and  noc 
 any  common  hearth  )  was  fignified  the  Spirit  of  God ,  by  which 
 we  are  to  offer  up  all  our  prayers  and  praifcs,  even  as  Chrift  offer- 
 ed himfelf  up  by  the  eternal  Spirir»  To  plead  Chrifts  merits  in 
 prayer,  and  not  by  the  Spirit,  is  to  bring  right  incenfe,  but  llrange 
 iire,  and  fo  our  prayers  are  but  fmoak,  oncnfive  to  his  pure  eycF 
 not  incenfe,  a  fwcet  favour  to  hisnoflrils. 
 
 SECT.  II. 
 
 CBcondly,  I  proceed  co  explicate  what  it  is  to  pray  by  the  Spirit 
 of  God.     To  the  better  opening  of  this,  we  muft  know, 
 there  are  two  ways  that  the  Spirit  of  God  helps  perfons  in  prayer, 
 one  way  is  by  hisG  fcs,  the  other  by  his  Grace. 
 
 Firfl-,  The  Spirit  of  God  helps  in  prayer  by  his  Gifts  ^  now  thofe 
 ^Ifts  which  he  furniiheth  a  perfon  with  for  prayer ,  are  either 
 Extraordinary  or  Ordinary  •  the  Extraordinary  gifts  of  the  Spirit 
 in  prayer  were  in  the  Primitive  times  fhed  forth  ,  whereby  the 
 j^pofllesand  othci"s  were  p, hie  in  a  miraculous  m:inner  to  pray  as 
 well  :s  preach  on  a  fuddiin,  in  a  language  that  they  never  had 
 learnt:  Ofthisgifc,  TncerpretersunderAand  that  pi^ff^ge  ofPaul^ 
 I  Cor:  1 4.  1 5 .   -'■  w///  pi'^J  with  the  Spirit ,  and  Vfith  tinderfiandirtg 
 alfo-^  thnc  15,  He  would  make  ufe  of  this  extraordiniry  gifc  Ghrilt 
 hadfurnifli'd  himu'ich,  but  fo  as  he  might  cdifie  the  Church  by 
 ir,  andnoo:hi'rwife.    This  extraordiniiry  gift  w?s  fitted  for  the 
 infincy  of  the  Gofpel-Church  ,  and  ceafed  (  as  others  of  the  like 
 nature  didUvithit.    The  Ordinary  gift  of  the  Spirit  in  prayer 
 is  thit  fpccial  facuLy  whcreb/  per'*ons  are  enabled  on  afuddaia 
 to  form  chv.-  concepcions  of  their  minds,  and  d:(ires  of  their  hearts^ 
 into  spt  word*  b  .'fore  the  Lord  in  prayer  ^  thisis  a  common  gift, 
 and  IS  bedewed  very  oft  on  thofe  that  are  none  of  the  b.\(Tnien; 
 the  hypocrite  mav  hive  more  of  this  gift  than  fome  fmcerc 
 Chriflian.  It  is  a  giftch^t  commonly  be  irs  proportion  to  mtural 
 endowments,  a  ready  appr^^henfion,  fraitful  phancy ,  voluble 
 tongue,  and  audaci:y  of  fpirit ,  which  are  all  gifts  of  the  Spirit , 
 anddo  difpofe  a  perfon  for  this.  Now  we  fee  that  che  head  may  be 
 ripe,  and  the  he^rt  rotten  •,  and  on  the  contrary,  die  heart  found 
 andiincerc^  where  the  head  is  low-parted. 
 
 Ecct  Secondly* 
 
5^8  ^  '^  Spirit. 
 
 Secondly ,  The  Spirit  helps  in  prayer  by  his  grace.  His  gifty^ 
 help  to  the  outward  expreffion ,  but  his  grace  to  the  inward  af- 
 fedion.  By  the  gifts  of  the  Spirit  a  perfon  is  enabled  to  take  the 
 car,andaffed  the  heart  of  men  that  hear  him^  but  bythegr^ce 
 of  the  Spirit  ading  a  foul  in  prayer,  he  is  enabled  to  move  his 
 own  heart,  and  the  heart  of  God  aifo^  and  this  is  the  man  that  in- 
 deed prays  in  the  Spirit ,  the  other  hath  the^;y> ,  but  this  hath  the 
 /pirit  of  prayer. 
 
 Now  there  is  a  two-fold  grace  necefTary  to  pray  thus  in  the 
 fpirit  -^firfi,  grace  from  the  Spirit  to  fjndifie  the  perfon  that  praysj 
 feccfidij ,  gract  to  f-dandafTift  this  perfon  fandifiedin  pi*a3'er.. 
 By  theLfirit ,  the  Spirit  dwells  in  the  foul  •   by  the  fecond,  he  ids- 
 the  foul. 
 ll  Firft,  There  is  necefTiry  to  this  praying  in  the  Spirit ,  grace  to 
 
 fanftifie  the  perfon.  Before  the  cre.iture  is  renewed  and  landified. 
 by  the  holy  Ghoil,  it  can  neither  apprehend  nor  defire  things 
 aright  ^  The  u  mAl  mind  perceives  not  the  thing  t  of  God ,  nay^  it  is 
 tnmitjtsGod:  and  howisfuch  aone  Ht  topr.iyin  an  acceptable 
 manner  ?  Firfl:  then ,  the  Spiritrenews  the  creature,  by  infufino^ 
 thofefupernacurdl  qualities,  or  habits  of  his  fiving  fmdifying' 
 graces,  which  makes  him  ancwaeature  ^  by  thcfe  he  comes  to 
 ilwell  and  live  in  him,  and  then  he  ads  his  own  graces  thus  infufed. , 
 Thefculis  in  the  body  before  it  ads  and  moves  it-  we  reid  of 
 living  in  the  fpirit^  'avA  walking  i»  thefpiHt^  GaL  5.  25.  If -we  live 
 in  the  ffirit ,  let  us  yoalkj^t  the  fpirit  •,  walki  ng  fuppofw^th  life.  To  - 
 pray,  hear ,  or  peiform  any  otber  holy  adion  in  a  holy  manner , 
 is  to  walk  in  the  Spirit  •  but  we  muft  live  in  the  Spirit,  or  the  Spi- 
 rit live  in  us  (which  is^ll  one},before  we  cm  thus  walk  m  the  Spirit. 
 There  are  fome  ads  indeed  the  Spirit  of  God  puts  forth  upon  fouls, 
 that  are  not  thusfandified  ,  ads  of  common  illumination,  re- 
 training grace,  and  afliftingaifo^  thus  many  hypocrites  are  ena- 
 bled to  pray  in  excellent  expreflions ,  but  he  never  did  a/lift  hy- 
 pocrite, or  any  unfadified  perfon ,,  to  perform  th^  inward  part  of 
 prayer,  to  mourn  fincerely  for  fin,  to  pant  after  Chriftandhis 
 jjrace,  or  to  cry,  Abha  Father,  believingly  ^  thefe  are  vital  ads  of 
 the  new  creature , ,  and  flow  from  a  fpirit  of  grace  infufed  into  the 
 foul,  from  which  follovvs  thisjpirit  offupplication,  Zech.  1 2.  i  O/ 
 
 Secondly,  As  habitual  grace  is  required  to  fandifie  the  perfon, 
 fo  adual  grace  to  allift  him  as  oft  as  he  prays.    The  Spirit  of  God '. 
 
 may. 
 
 su 
 
In  the  Spirit.  ^yg 
 
 ipiay  dwell  in  a  foul  by  his  habitual  grace  ,  yet  deny  adual  af- 
 Mancetothisorthat  particular  duty  j  and  then  the  poorChri- 
 ftian  is  becalmed ,  as  a  Ihip  at  fea  when  no  wind  is  ftirring.    For 
 as  grace  canno  t  evidence  it  felf,  fo  neither  can  it  ad  i  t  fclf.    Hence 
 it  is,  that  fometimesthe  Saints  prayers  fpeedno  better ,  becaufe 
 he  is  not  aAedby>the  Spirit  in  it.  Samffon  when  his  lock  was  cur 
 was  weak  like  another  man  ^  a  Saint,  when  the  Spirit  of  God  de- 
 nies his  help,  prays  no  better  than  a  carnal  roan.  The  Spirit  of  God 
 is  a  free  Agent,  Vphold  me  ({^ith  DavUJVoith  th^  free  fpirit 
 Pfal.  5 1.   He  is  not  as  a  prifoner  tyed  to  the  Oar,  that  muft  needs 
 Work  when  we  will  have  him  ;  but  as  a  Prince ,  when  hepleafeth 
 he  comes  forth  and  {hews  himfelf  to  the  foul ,  and  when  he  pleaP- 
 ethhe  retires  and  willnot  befeen.    What  freer  than  tht  wind? 
 not  the  gre.ueft  King  on  eirch  can  comrannd  it  to  rife  for  his 
 -plcafure^  to  this  the  Spirit  of  God  is  compared ,  foh.  4.    He  is  not 
 onely  free  to  breathe  where  he  lifts ,  in  this  foul,  and  not  in  that^ 
 t)ut  when  he  pleafcth  alfo, 
 
 CHAP.  X. 
 
 Shen^eth  what  ajjlfiance  the  holy  Ghoft  gizfes  a 
 Saint  in  prjyer^  wore  than  any  other  per  Con, 
 
 .Ut  the  queflion  will  here  be.  What  affiftance       (n 
 I     doth  the  Spirit  of  God  give  a  Saint  in  prayer      «^^^« 
 more  than  another  perfon  ? 
 
 Firftjn general:  The  afli fiance  which  the  yin/^" 
 Spirit  of  God  gives  a  Saint  in  prayer  above 
 another,  lies  deep ,  it  is  kid  out  upon  the  in- 
 ward man,  and  inward  part  of  the  duty.  So 
 that  a  perfon  may  come  to  know  whether  himfelf  prays  in  the 
 Spirit,  but  he  cannot  judge  fo  eafily  of  another.  Now  this  ipecial 
 aififtance  confifts  in  thefc  three  particulars. 
 
 Firft,  The  Spirit  puts  forth  an  ad  of  exufcitation  upon  the  fouf,         f\ 
 to  ftir  up  his  affedions  i  never  was  any  formal  prayer  of  the  holy 
 
 Eccc  2  Spirits 
 
-go  Jn the  spirit. 
 
 Spirits  making ,  when  the  Spirit  comes ,  it  is  a  time  of  life ;  the 
 Chriftiansaffedions  fpringinhis  bofora  at  his  voice ,  asthej?<«^tf 
 in  Elizabeth  at  the  falutacion  of  the  Virgin  Mary  ^  or  as  the 
 ftrings  under  the  Muficians  handOir  and  fpeak  harmonioufly, 
 fo  doth  all  the  Saints  aflfedions  at  thefecret  touch  of  the  Spirit. 
 He  excites  the  Saints  fear ,  filling  it  with  fuch  a  fenfe  of  Gods 
 greatneffe,  his  own  nothingneffe  and bifeneffe,  as  makes  him 
 with  awful  thoughts  reverence  the  divine  MajeRy  he  fpe.iks 
 unto,  and  deliver  every  petition  with  a  holy  trembling  upon  his 
 fpirit.  Such  a  fear  w^s  upon  Abrahams  fpirit ,  when  in  his  pra^'^r 
 for  Sod'>m  he  cxpreffed  how  great  an  adventure  he  made ,  being 
 •  but  dfift  and ajhes ,  to  taki  ^'f^^  ^^^^  ^^  speak^p.Hto  the  Lord.    He  ex- 
 cites the  Chriftrins  mourning  affeftions,  by  his  divine  breath  he 
 raifeth  the  clouds  of  the  Saints  pafl  ^ms ,  and  when  he  hath  overr 
 fpread  his  foul  mmeditation  with  the  ftd  remembrar.ccof  chem  , 
 then  in  prayer  he  melts  the  cloud ,  ?.nd  diflolves  Iiis  heart  into  foft 
 ihowers  of  Evangelical  m.ournir.g ;  that  the  .Chriflian  fighs  and 
 groans ,  weeps  and  mourns  like  a  child  chat  is  bearen,  though  he 
 fees  the  rod  l?idout  of  his  heavenly  Fathers  hand,  ?.nd  fears  no 
 fvcath  from  him  for  them.  The  Aftrfile  tells  us,the  grcfans  and  fighs 
 which  the  Spirit  helps  the  Saint  to ,  are  f^ch  <s  cann.t  be  uttered 
 %om,  8 .  26.  no,  not  by  the  Saint  himfelf,who  being  unable  to  tran- 
 slate thi^  inward  grief  he  conceives  into  words,  is  fain  fometimes 
 CO  fend  it  with  this  inarticulate  voice  to  heaven,  yec  a  voice  chat  is 
 ivell  underftood  there,  and  more  mufical  in  Gods  e;r  than  the 
 fuoftravifbingmullckcn  betoours.    Ina  word,  he  ftirs  upaf- 
 fedions  fuit^ble  to  every  part  of  prayer ,  enabling  the  gr.icious 
 foul  to  conftffc;  fm  with  an  aking  heart,  -  s  if  he  felt  fo  mr.ny  fwords 
 raking  in  it :,  to  fupplicate  mercy  and  grace,  as  with  inward  feel- 
 ing of  his  wants,  fo with  vehement  defires  to  have  them  farisHed  • 
 andtoprrife  God  with  a  heart  enlarged  and  carried  on  high  up- 
 on the  wings  of  lov-^  and  joy.    Parts  may  art  it  in  the  phr.  fe  and 
 eorapofare  of  the  words ,  (  as  a  Statuary  may  cirve  a  goodly 
 Image,  with  all  the  outward  lineaments,  and  beautiful  proportions 
 ineverypart)  but  ftill  it  is  but  the  counterfeit  and  image  ofatrue 
 prayer,  for  want  of  that  ^%W^/«/w  which  fhouldgive  life  and 
 energy  to  it.  This  the  Spirit  of  God  alone  can  effcd. 
 V^,  Secondly,  As  the  Spirit  ofGod  doth  excite  the  Chriftians  af- 
 
 fedions  in  prayer^fo  he  regulates  and  diie^  them.  Who  indeed 
 
 '  to 
 
h  the  spirit .  tSw 
 
 but  the  Spirit  of  God  can  guide  and  rein  thefe  fiery  fleeds  ?  He  is 
 faid  in  thisrefpeA  to  Ixip  our  infirmities.^  for  'ft^f  k/fow  not  Vckat  to 
 ,  praj  for  as  ^e  ought ^  Rom.  8.26.  We  alas  are  prone  to  Over-bend 
 the  bo  we  in  fome  petitions,  andwantftrengthtobendit  enough 
 in  fome  other  ^   one  while  we  over-flioot  the  Butt,  praying  abfo- 
 lutely  for  that  which  we  (hould  ask  conditioniJly ;  another  time 
 we  (hoo:  befide  the  mark  ,  either  by  pr  ^ying  for  what  God  hath 
 not  promifed,  or  too  felviftily  that  which  is  promifed.     Now  the 
 Spirit  helps  the  Chriftians  infirmicy  in  this  refpeft ,  for  he  maketh 
 interceffionfor  the  Saints  According  to  the  -willof  Gcd,  verf.2j» 
 that  is,  he  fo  holds  the  reins  of  their  afteAions,  and  direds  them , 
 that  they  keep  their  right  way  and  due  order,  not  flying  out  into 
 mwarrantable  heats,  and  inordinate  defiies     He  by  his  fecret 
 A'hiipers  inftrufts  them ,  when  to  let  out  their  affedions  full 
 fpeed,  and  when  to  take  :hem  up  again  ^  he  teacheth  them  the 
 law  of  prayer,  that  ftriving  lawiiilly  they  may  not  Jofe  the  prize. 
 'jxj&z.sxht  S fir  it  viis'xnihQ  living  creattiresto  dired:  their  moti- 
 on, of  whom  it  is  faid.  They  rvent  every  one  Jlreight  forward, 
 whether  the  Spirit  "tt?^  to  go  they  went  ,    and  turned  not  yphen  they 
 Tventy  Ez.ek,.  1.12.  So  the  Spirit  ading  his  Saints  in  prayer,  keeps 
 them  thu  they  lafh  out  neither  on  this  hand  nor  on  that ,  but  go 
 freight  forward,-  and  draw  their  rcquefls  by  his  rule. 
 
 Thirdly ,  He  fills  the  Chriftian  with  a  holy  confidence  and 
 humble  boldneffe  in  prayer.  Sin  m.ikes  the  face  of  God  dreadful 
 to  the  fmner  ,  guilcy  Adam  (huns  his  prcfence ,  and  tells  the  rea- 
 fon,  /  heard  thy  voice,  andvAS  afraid,  if  the  Patriarchs  (  being 
 confcious  how  birbiroufly  they  hadufed  their  brother  fofepk^ 
 were  terrified  at  hisprefence ,  and  (o  ab-iihed  that  they  could  not 
 anfwer  him-,  how  much  more  confounded  muftthe  iinner  be, 
 todraw  neir  to  the  great  cjod  ,  when  he  remembers  the  horrid 
 fins  he  bach  perpetrated  again!}  him  r^  Now  the  Spirit  eafeth  the 
 Chriftians  heart  of  this  fear,  a/Turing  him,  that  Gods  heart  .me, 
 duates  no  revenge  upon  him  ,  but  freely  forgives  what  wrong  he^ 
 hath  done  hm  •  yea,  which  is  more,  that  he  takes  him  for  his 
 dear  child,  and  that  the  Chriflian  mav  not  (land  in  doubt  there- 
 of, he  feils  it  wi:h  a  kiffe  of  love  upon  his  heart ,"  leaving  there  the 
 impreffion  of  Gt)ds  Fatherly  love  fairly  flam ped,  whereby  the 
 ChriOian  comes  to  have  amiable  thoughts  of  God ,  is  able  to  call 
 God  Father,  and  expcd  the  kind  welcome  ofa  child  at  his  handy. 
 
 This> 
 
cgz  In  the  spirit. 
 
 Tbis  is  the  Spirit  of  Adoption  which  fhc  y^po//^  fpcaksof,  ^om. 
 8.15.  that  chafcth  away  all  fervile  fear  and  dread  of  God  from 
 the  foul ,  Te  have  net  received  again  the  jpirit  of  hondage  to 
 fear ,  hfttye  have  received  the  jpirit  of  adoption ,  Tvherehy  ree  cry 
 Ahha  father »  And,  Gal  4,  6 .  Becaufe  ye  are  f 6ns ,  God  ha  thferrt 
 forth  the  Spirit  of  hts  Son  into  your  hearts,^  crying,  Abba  Father. 
 
 «^ 
 
 Vjh 
 
 t^f*    •ffi*    *!#•    *#» 
 
 CHAP.  XI. 
 
 A  reproof  to  thofe  that  mah^  a  mock  of  ha<z/ifjg 
 the  Spirity  and  praying  by  the  Spint  ^  alfo  a 
 trial  whether  -we  ha*i/e  the  Spmt  or  no. 
 
 S  E  C  T»  I. 
 
 [rfl^  Take  heed  of  bhfplieming  the  holy  Spirit ,  as 
 to  this  work  of  his  in  his  Saints.  Some  are  fo 
 defperately  prophane,  that  [hey  dare  flout  and 
 j'eer  at  thofe  who  {hew  any  ftridneflfe  in  their 
 lives,  or  zeal  in  the  w^rfliip  of  God,  cfpecially 
 in  this  duty  of  prayer,  with  this ,  Thefe  are  they 
 that  have  the  Spirit,  that  pray  (forfooth)  by  the  Spirit-,  nay  more^ 
 (  1  tremble  to  fpeak  it )  fome  have  called  their  praying  by  the 
 'Spirit ,  praying  by  the  devil.  That  every  gracious  foul  hath  the 
 Spirit  0  f  God  dtvelling  in  him,  the  Scripture  tells  us,  Rom.^  9. 
 If  any  man  have  not  the  Spirit  ofChrifl ,  he  is  none  of  his.  That 
 God  hath  proraifed  his  Spirit  to  help  his  Saints  in  prayer,  is  un» 
 deniable,  and  that  he  accepts  no  prayer  but  what  is  put  up  by  his 
 Spirit,  is  as  fure.  .  Now  maift  thou  not  know ,  bold  wretch,  what 
 Spirit  thou  art  aded  by,  who  makeft  a  mock  of  having  the  Spirit, 
 and  praying  by  the  Spirit  ?  who  but  the  devil  would  fct  ihee  on 
 work  to  blafpheme  the  Spirit  of  God  t  But  why  fhould  we  won- 
 der, (hat  the  adings  of  the  boly  Spirit  in  the  Saints  (hould  be 
 
 thui 
 
^"'•'mm^mmmmmmmmmmmitm 
 
 In  the  Spirit.  ijg^ 
 
 be  thus  fcomM  and  blafphcmed,  feeing  we  find  that  the  Spirit  6f 
 God,  working  fo  mightily  in  Chrifthimfelf,  was  malicioufly  in- 
 terpreted by  the  wicked  Pharifeesto  be  from  the  devil  ?  Mattk 
 1 2. 24.  But  let  fuch  know  to  their  terror ,  that  to  make  a  jeer  of 
 the  Spirit  ,  or  to  attribute  his  works  to  the  devil,  if  it  be  malici- 
 oudy  dope  ,  will  be  found  to  come  near  that  blafphemy  of  the 
 Spirit  which  is  unpardonable  ;  fee  wr/.  -^LWhofoever  Jhall fpeal^ 
 aVvord  againfl  the  hoiyChofi,  itjhallnotbe  forgiven  him  in  this 
 Tvorid^  neither  in  the  ^crldto  come.  And  this  our  Saviour  fpeak 
 upon  their  attributing,  what  he  didby  the  Spirit  of  God  to  the 
 fpiritof  the  devil. 
 
 s 
 
 se^ct.   ir. 
 
 Econdly ,  Try  whether  you  have  the  Spirit  of  God  or  no.    A         2^- 
 
 ^:  prayerleflc  ftate  is  afad  ftacetolive  in.    Now  thou  canft 
 
 not  pray  acceptably  except  thou  prayeft  in  the  Spirit,  and  thou 
 canft  not  pray  in  the  Spirit  except  thou  h.i.ft  the  Spirit  in  thee. 
 
 But  how  m?y  1  know  whether  I  have  the  Spirit  of  God  or  no  ?       ^^^F- 
 
 Firft ,  I  ft^all  anfwer  neg.itively  by  what  thou  muft  not  con-      -^»/'''. 
 dude  that  thou  haft  the  Spirit.  Secondly^  Affirmatively,  by  what 
 ihou  maift. 
 
 Brft,  Negatively ,  not  becaufe  thou  haft  now  and  then  fome 
 good  motions  from  the  holy  Spirit  ftirred  in  thee^  the  evil  fpirit 
 is  found  oft  ftirring  evil  motions  in  fouls,  where  he  doth  not 
 dwell,  a  foul  ftir  he  makes  oft  in  the  bofora  of  a  Saint,  yen  dwells 
 not  there,  becaufe  he  is  not  there ,  fer  modtim  quietts ,  he  finds  ng 
 refiinthefe  dry  places,  therefore  he  is  brought  in,  faying,  Jwiil 
 return  to  mj  houfe ,  -r/Zcto  thofethitareyet  in  a  carnal  ftate, 
 where  he  can  rule  the  roft ,  and  command  as  a  Mafter  doth  aU. 
 in  his  houfe.    Truly  thus,  the  holy  Spirit  is  often  moving  in  the  1 
 
 confciences  and  ffcdions  of  carnal  creatures ,  couiafeiling ,  re- 
 buking, and  exciting  them  •,  fo  that  upon  his  fuggeftions,  fome 
 flaftiyftiort  hangs  of  affidiois  are  raifedinthem  to  that  which- 
 is  good,  but  prefendy  all  isqu'rtit  and  comes  to  nothing,  and 
 the  Spirit  driven  away  by  the  churlifh  entertainment  he  finds. 
 Stfwdly ,  N<?t  by  the  common  g.fts  of  the  Spirit ,  illumination , 
 
 conviftion , , 
 
e84  ,,Jn^tU  Spirit* 
 
 eonviAion ,  reftraining  grace ,  and  affiftance  to  perform  the  ex- 
 ternal part  of  Religious  duties,  even  to  the  admiration  ibracfimes 
 of  others  that  hear  them  -,  thefe  are  gifts  of  the  Spiric,  but  fuch  as 
 
 ,  do  not  prove  he  hath  the  fpirit  that  hath  them  •  they  are  like  the 
 brightneffeor  radiancy  which  we  fee  the  clouds  gilt  with  in  the 
 morning  before  the  body  of  the  Sunis  above  the  Horizon,  chey 
 (hew  the  Sun  is  near,  but  it  is  not  yet  rifen  for  all  this  radiancy 
 that  is  ken ;  fo  thefe  gifts  are  beamed  from  the  Spirit-  ©f  God , 
 afid  fticw  the  Kingdom  of  God  is  come  nigh  fuch  a  one^  but  they 
 do  not  demonftrate  that  the  Spirit  of  bod  is  come  into  that 
 foul ,  snd  hath  taken  pofTeffion  of  it  for  his  houfe  and  Temple  • 
 or  they  are  like  the  tokens  which  a  fuitor  fends  to  a  perfon  whom 
 heis  wooing  to  be  his  wife  ( the  more  to  mfinuace  ppon  her)    ■ 
 
 '  but  the  match  breaking  off,  all  are  required  again.     Many  have 
 
 thefe  gifts  fent  them  by  the  Spirit  of  God,  with  whom  the  Match 
 
 ;  betwixt  Chrift  and  them  was  never  made  up,  ^nd  iftheybenot 
 
 called  for  back  in  this  life ,  they  (hall  however  be  accountable  for 
 
 them  at  the  great  Day. 
 
 s  E  c  T.  rrr. 
 
 QEcondly ,  A$rmaUvely ,  by  whit  thou  maift  conclude  that 
 2»        ^  thou  haft  the  Spirit  of(jod,  and  that  in  two  particulars  ^ 
 
 though  here  I  might  multiply, 
 J.  p*>/,  Ifthoubeeft  regenerated  by  the  Spirit.   The  Spirt  of 
 
 God  dwells  ondy  in  a  new  creature.  5o  long  as  a  man  continues 
 in  his  carnal  natural  ftate ,  he  is  deftitute  of  the  Spirit.    Senfual , 
 having  Hot  the. Spirit,  f^de  verf.  1 9.  the  word  is  4^'x'x-^'  >  fuch  as 
 have  no  more  but  a  reafonablefoul ,  without  a  higher  principle 
 oflife  than  nature  gives  to  all  men.  St.  Pat^lukih  the  word  to  fee 
 out  a  man  in  his  meer  naturals ,  as  oppofed  to  another  that  hath  a 
 principle  of  fupernatural  life  from  the  Spirit  of  God ,   i  Cor. 
 2.14.  •^»x"^°'  itfiip ,  the  natural  man  receives  not  the  things  of  the 
 Spirit.  But  here  the  Queftion  will  be.  How  ftiall  I  know  I  n  m  re- 
 generate? Tothislanfwer,  Every  regenerate  (orAhnth  Mvlnam 
 indolem ,  a  divine  nature  and  difpofition  ,  like  unto  the  Spirit  of 
 God  that  regenerates  him  ,  ^oh.  2.6.Thatr9hichis  horn  of  the- 
 Spirit  ii  ^irit ,  vie.  is  fpiritual ,  the  abftrad  being  put  for  the 
 
 concrete 
 
In  the  spirit,  ^g^ 
 
 concrete  to  encreafe  the  force  of  the  words.   He  harji  a  foul  raif. 
 ed  as  far  above  natural  mon,asthey  are  above  the  niture  oi  beaft. 
 When  NebuchadnezKAr  had  the  underftandmg  of  a  man  given 
 him ,  hegrufed  no  longer  among  thcbeaftsofthe  HeM,  hut  re- 
 turned to  his  Princely  ]  hrone  and  \{k.   Thus  the  regenerate  foul 
 returns  to  thathigh  and  heavenly  difpoficion,  which  man  inhis^ 
 primiuveholy  ftate  once  bad  •,  now  God,  and  the  things  of  God 
 take  up  his  thoughts,  he  hath  a  new  eye  to  fee  vanity,  where  be- 
 fore he  placed  felicity  ^  a  new  guft  and  tafte ,  which  makes  hirn 
 fpit  out  chof^  finful  pleafures  as  poifon ,  that  once  were  his  plea- 
 fane  morfels,  and  count  all  earthly  enjoyments ,  that  before  were 
 his  onely  fe.iil: ,  but  dung  and  drofle  in  comparifon  of  Chrift  and 
 his  grace  j  he  can  no  more  make  a  me  J  on  them,  than  a  man  cin 
 with  dogs  meat.    Rom,  5.5.  They  that  are  after  the  flejh  do  mind 
 the  things  of  the  flejhy  but  they  that  are  after  the  Spirit  the  things  of 
 the  Spirit-^  (p^tv^eiv^  chey  dofapere^  favour  the  chingsof  the  Spint. 
 Find  therefore  what  thy  guft  is,  and  thou  m.ift  know  what  thy 
 life  is,  whether  fpiritual  or  natural. 
 
 Secondly  y  if  thou  beeft  led  by  the  Spirit.  The  Spirit  is  the  Saints 
 guide,  Mem.S.  14.  ^  s  many  as  are  led  by  the  Spirit  of  God^  are 
 thefons  of  God,  As  the  foul  is  in  the  body  to  dired  and  move  it , 
 fo  is  the  Spirit  in  their  foul.  Thou  hafi  bolden  me  by  my  right  hand, 
 ThoH  Jhalt  guide  me  with  thy  counfet  (faith  David)  Pfal.  73. 
 23,24.  Even  as  the  child  is  led  by  his  fathers  hand ,  fo  the  Saint 
 by  the  manududion  of  the  Spirit.  Now  to  be  led  by  the  Spirit 
 of  God,  imports  thefe  three  rhmgs.  Firp^  A  fence  of  our  own 
 weaKnefTe  and  ignorance.  He  that  thinks  he  knows  his  vvay ,  or 
 that  he  is  able  to  dired  his  own  fteps,  will  not  accept  of  a  guide;  it 
 is  the  weak  child,or  the  blind  man,that  cdlsto  be  led  :  firft,  Satd 
 was  ftruck  blind,and  then  he  gives  his  hand  to  be  led  to  Damafctif 
 AB.  9.  Enquire  therefore  whether  God  hath  made  thee  fenfible 
 of  thy  own  ignorance  and  impotency.  Man  by  n:iture  is  proud 
 and  felf-conceited  ,  he  leans  much  co  his  own  underftanding , 
 and  ftands  upon  his  own  ftrength ,  very  loath  to  be  thought  out 
 of  the  w^y,  or  unable  to  go  of  himfelf  in  it  •,  The  w:fefeareth  and 
 departeth  from  evil  ^  but  the  fool  rageth  and  is  confident,  Prov, 
 14.16.  Tell  a  foul  fpiritually  wife  he  is  out  of  his  way ,  he  fears 
 himfelf,  hearkens  to  the  counfel,  and  turns  back  j  but  a  fool  (  and 
 fuch  is  every  carnal  man)  he  falls  out  with  him  that  counfelsor 
 
 Ffff  reproves 
 
 t. 
 
^86  In  the  Spirit, 
 
 reproves  him  ,  and  is  confident  he  is  right,  d^s  if  he  iinew  ihe  way 
 to  heaven  as  well  as  he  doth  the  way  from  his  houfe  to  the-imar- 
 kct.  The  firft  thing  th..t  the  Spirk  doth  is,  to  diimount  the  foul 
 from  this  high  opinion  he  h;<th  ot  himfdf ,  thereby  to  make  him 
 teachable  and  tradable.  Men  and  brethren  {  fay  thofe  Converts, 
 after  God  with  ore  prick  in  their  hearts  had  let  outtbis  wind 
 of  pride  j  W/7^f  Jhnlltve  do'i  AEl.  2.  37-  their  fpirit  now  comes 
 down,  wilhng  they  are  tobediredcd,  fo  meek  and  humble  that 
 a  child  mayliadchem.  Secondly,^  He  that  is  led  by  another,  is 
 ruled  and  determined  by  him  that  is  his  guide  which  way  he 
 fliould  go.  Enquire  therefore  whether  the  Spirit  of  God  doth 
 thus  determine  thy  foul  in  its  adings  and  motions  ^  ifthoubeeft 
 led  by  the  Spirit,  thou  walkeft  after  the  Spirit,  and^oeft  the  way 
 he  goes.  Now  you  know  which  is  the  Spirits  walk ,  he  is  a  Spirit 
 of  truth ,  and  le  dsinto  truth ,  the  Word  of  Godis  the  road  he 
 he  kevps,if  thou  walkeft  not  by  this  rule  be  is  not  thy  guide.  Speak 
 therefore ,  what  authority  and  fway  bears  the  Word  with  thee  > 
 doft  thou  confult  with  it ,  and  hearken  to  it  ?  or  is  it  to  chec  as 
 Micajah  w?s  to  Ahah,  art  thou  afraid  to  advife  with  it  >  or  when 
 thoudoft,  canfl:  thou  caiUts-counfel  atthy  heels,  and  venture  to 
 break  its  hedge  to  purfuethy  ambitious  or  covetous  projeds  ? 
 if  a  word  lying  in  thy  way  will  not  flop  thee,  thou  art  not  led 
 by  the  Spirit  ofGod.thoumaillbefure.  Z^/^,Tobe  led  im- 
 ports fponfiniety  and  willingnefTe  ^  this  is  the  difference  betwixt 
 leading  and  driving  :  The  carnal  heart  may  be  driven  by  the  re- 
 bukes and  convidions  of  the  Spirit,  as  a  beaft  by  fwitch  and  fpur  ^ 
 but  the  gracious  foul  follows  the  Spirit ,  as  a  child  his  father  that 
 hold-  him  by  the  hand,  yea,  that  cnes  after  his  father  to  take  him 
 along  with  him.  ff^here  the  Spirit  is,  there  is  liberty.  The  Spirit 
 indeed  dra'iKis,  but  then  the  foul  runs  after  htm.  Mary  cholc  the 
 betterpart-  it  was  not  impofed  on  her  againlt  her  liking.  The 
 obedience  of  the  Saints  is  comp^-redco  a  facrifice ,  i?<?w.  12.2. 
 ■prefentyo  fir  bodies  a  living  facrifice,&c.  audit  is  no  acceptable 
 facrifice  thatisnotoffercdwillingiy.  TheSpiritof  God  makes  the 
 foul  willing  in  the  day  of  his  power.  Jvpillgo  with  this  man  (  faid 
 Sfbeccah)  (be  was  as  willing  to  have  ^4f  as  he  to  have  her. 
 The  gracious  fonl  anfwers  the  Spirits  call,  as  the  eccho  the. voice , 
 '^fsk^myface^Thy  face  will,  /feekj 
 
 C  HAP^ 
 
In  the  Spirit.  587 
 
 ^  «<5  ^  ^  ^  «€  vti  *^  «€■«•;  •♦^  ^.  <K  ^  ^>«  ^  ^ -a^i^  ^  30. 
 
 CHAP.  XII. 
 
 An  Exhortation  to  them  that  at  prefent  want  the 
 Spirit  of  grace  andprayer\  rvithfome  direBions 
 bow  to  obtain  it, 
 
 NOw  this  ufe  of  Trial  calls  for  a  double  word  of  Exhorta- 
 tion :  Firfl^  To  thofe  that  upon  examination  find  they  are 
 deftitute  of  the  Spirit.  Secondly ,  To  thofe  that  by  the  rules  of 
 trial  find  the  Spirit  of  God  is  in  them. 
 
 Sec  t.    I. 
 
 FIrfi ,  To  you  that  are  yet  without  the  Spirit  of  God  ,  O  la- 
 bour to  get  this  heavenly  gueft  to  come  and  dwell  in  your 
 hearts.   Better  it  were  thou  hadft  not  the  fpirit  of  a  man,  than  to 
 want  the  Spirit  of  God.  *  If  the  holy  Spirit  be  not  in  thee,  aflure 
 thy  felfthv.^  evil  fpirit  is  ^  and  no  way  is  there  for  thee  to  tarn  this 
 troublcfom  gueft  out  of  doors,  but  by  getting  the  Spirit  of 
 God  in.     Thou  maift  know  where  thy  eternal  manfion  will  be 
 inheivenor  hell  hereafter ,  by  the  Spirit  that  fills  and  ads  thy 
 foul  here  •,  if  God  takes  not  up  thy  foul  as  a  manfion  for  his  Spi- 
 rit on  earth,  it  (hews  that  he  prepares  no  manfion  for  thy  foul 
 in  heaven,  but  leaves  thee  to  be  entertained  by  htm  in  the  other 
 world  that  is  thy  gueft  in  this,    Thus  thou  feel:  how  thy  foul 
 hangs  over  the  infernal  pit  ^  what  courfe  canft  thou  take  to  pre- 
 vent thinhy  endl..ff^jm"ifery  that  is  coming  upon  thee?  wilt  thou 
 ftand  up  as  Haman  to  m^ker^-queft  for  the  Hfe  of  thy  foul? 
 Alas,  thou. canft  not  pray  though  thy  life  lies  on*t ,  thou  wanteft 
 the  Spirit  of  God  that  (hould  help  thee  to  groins  and  figbs- 
 thou  muft  live  before  thou  canft  breathe.    Prayer  you  fee  is  not ' 
 a  work  of  nature ,  but  a  gift  of  grace  ^  not  a  matter  of  will  and 
 
 Ffff2  parts, 
 
^88  '»  ihe  Spirit » 
 
 parts,  got  by  human  skill  and  art ,  but  taught  and  infpired  by  the 
 holy  Gho(}.  At  the  Bar  of  man,  the  Orators  tongue  may 
 fo  fmooth  over  a  caufe  as  to  carry  it ,  Rhetorick  hath  a  kind  of 
 fpell  in  it  that  charms  the  ears  of  men ,  jy^.  3 . 3  j^^  jg  called 
 The  ek'Cjuent  Orator  ,  -^rh  JO  J.  he  that  isskilfullina  charm  : 
 thus  Abigail  charmed  David's  paflion  with  a  well  fct  fpecch*, 
 and  returned  his  fword  into  his  fcabbard ,  that  was  drawn  to  cut 
 off  her  husband  and  his  family.  But  words  al?s ,  how  handfomely 
 foever  they  chime,  make  no  mufick  in  Gods  ear ,  they  avail  no 
 more  with  him  when  his  holy  Spirit  is  not  in  them ,  than  EfaH*% 
 prayers  and  tears  did  with  old  Jfaac  for  the  ble/Iing,  The  fame 
 Rod  which  wrought  miracles  in  Mofes  his  hand,  would  have  done 
 no  fuch  thing  in  the  hand  of  .mother ,  becaufe  not  aded  with 
 the  Spirit  that  Mofes  had.  The  fame  words  put  up  m 
 prayer  by  a  mans  own  private  fpirit,  are  weak  and  ineffedual, 
 yea,  diflaftfulandabomin-ble^  which  delivered  by  the  Spirit  of 
 God  in  another,  are  mighty  with  God ,  and  exceeding!}'  accep- 
 table to  him.  JC?»g.f  have  their  cooks,  and  eat  not  but  what  is 
 drcffed  by  their  hmds :  The  great  God  I  am  fure  will  not  like 
 that  f 'crifice  which  his  Spirit  doth  not  prepare  and  offer.  Thofe 
 prayers  which  are  highly  eftcemed  and  applauded  by  men  are 
 fometimes  a  great  abomination  to  the  Lord,  who  i^cs  the  Seart 
 to  be  naught ,  ?nd  wholly  voidofhis  Spirit  and  gr^ce.  And  on 
 the  contrary ,  thofe  prayers  which  are  defpifed  and  harflily  cen- 
 ftired  by  man,  may  be  highly  pie  fing  to  Cod.  £U  was  offended 
 with  Hama,  and  took  her  tor  a  drunken  woman-  but  God  knew 
 licr  better,  that  {he  was  not  drunk  with  wine,  but  filled  with 
 the  Spirit  in  prayer ,  and  therefore  anfwcred  gracioufly  her  re- 
 «jue{>.  It  was  wifely  done  of  that  G'rf«<i«,  who  being  fent  Em- 
 brflador  to  a  forrein  prince,  ftudyed  the  language  of  the  country, 
 that  be  might  t^e  more  effeAually  perl  wade  the  King,  by  deliver- 
 ing his  EmbafT  in  his  own  tongue.  O  get  thou  thi  Spirit  of 
 God,  that  thou  maift  pray  to  God  in  the  language  of  heaven  and 
 no  fear  but  thou  jfhalt  fpeed.  Naw  it  thou  wouldft  obtain  the 
 Spirit, 
 
 Sect. 
 
In  the  Spirit,  cSo 
 
 Sect.    IL 
 
 p/r/^  Labour  to  be  deeply  fenfible  of  thy  deplorable  ftate 
 while  without  the  Spirit  \  an  unfavoury  fapltife  creature 
 thou  art  (  God  knows )  un.ible  for  any  duty ,  uncapable  of  any 
 comfort.  The  Spirit  i^s  oft  in  Scripture  compared  to  water,  rain, 
 and  dew  •  now  as  the  ear:  h  is  b.irren ,  and  can  bring  forth  no 
 frutt  without  thcfe ,  fo  is  the  heart  or  man  without  the  Spirit  of 
 God.  O  get  thy  foul  afTedcd  with  this.  When  the  fields  arc  burnt 
 up  for  want  of  rain  ,  man  and  bcaft  make  a  moan ,  yea,  the  very 
 earth  it  k\(^  cleft  with  drought ,  by  opening  its  thirfty  mouth  ex- 
 prcfTeth  itsextream  need  of  fome  kind  (bowers  from  the  heavens 
 torefrefli  it :  And  haft  thou  no  fenfe  of  thy  woful  condition  ? 
 which  IS  worfe,  thinkeft  thou,  to  have  the  earth  iron,  or  thy  heart 
 ftone }  th '.t  the  fruits  and  beafts  of  the  field  ftiould  pcnfh  for 
 want  of  water,  or  thy  foul  for  want  of  the  Spirit  ?  O  couldft  thou 
 but  be  brought  to  lament  thy  want ,  there  were  hope  of  having 
 it  fupplied,  /y^.44.  ^.ItvUI  pour^ater  Pipon  him  that  isthirfly^ 
 and  floods  Hpon  the  dry  ground.  J  >dcill  pour  my  Spirit  upon  thy 
 feed. 
 
 Secondly,  When  thou  art  inwardly  fcorchM  with  the  fenfe  of 
 thy  fpiritlefle  gracelefTe  condition  ,  go  and  e.  rnefily  beg  this 
 gift  ot  God  ^  now  thou  goelt  in  a  good  dme ,  and  m  ift  hope  to 
 (peed.   PofTibly  thou  haft  heretofore  pr.iyed  for  the  Spirit,  but  (b 
 fi'ighcily  and  indiflLrently,  that  thou  h  ift  grieved  his  Spirit  while 
 thou  haft  been  pr.ying  for  him  ^  but  now  thou  fecft  thy  need  of 
 him,  and  th)  felfundofle  except  thou  maiftgcthim,  and  there- 
 fore I  hope  thou  wilt  not  now  (hut  the  door  upon  thy  own 
 prayers,  by  being  a  cold  fuitor^  which  if  thoudoftnot,  thou  art 
 (lire  to  bring  him  away  with  thee.  C  hrift  himfelf  a/fures  thee  zs 
 much,  take  it  fro  pi  his  own  mouth  ,  Lhk^.  1 1 .  1 3 .  Jfye  being  evil 
 knorp  how  to  give  gf'cdg  fts  to  jour  children ,  hotv  much  more  (hall 
 your  heavenly  F^they  «ive  the  hdj  Spirit  to  them  tkit  ask^him. 
 A  fuher  oiav  deny  hif  wanton  child  bre  d  to  p!av  with  ,  and 
 throw  under  h  s  feef ,  but  not  h.s  ft  rving  child  that  cries  for 
 bre?d  to  preferve  his  life.     God  en  and  will  deny  him  that  asks 
 the  Spirit,  to  pride  htmiclf  with  his  gifts,  but  not  the  hnngiy  foul,^ 
 
 that. 
 
 I. 
 
 2. 
 
59 i  ^^  '^^  Spirit, 
 
 that,  pinched  with  his  want  of  grace,  humbly,  yet  vehemently, 
 cries,  Lord  give  me  thy  Spirit,  or  elfe  I  ftarve,  I  die.    Nay,  let  mJ 
 tell  thee,  thy  ftrong  cries  and  earned  prayers  for  the 'spirit 
 would  be  a  fvveet  evidence  to  thee ,  that  thou  haft  him  already 
 within  thee. 
 
 2,  Thirdly  ,  Plant  thy  felf  under  the  Word  preachM  ,  this  is  ve- 
 
 hicnlMm  Sftritm ,  the  Spirits  chariot  in  which  he  rides ,  called 
 therefore  the  w^i/^r<^?^^(j;?  ef  the  Spirit.  The  Serpent,  that  evil 
 fpirit,  wrigledinto  £w's  heart  by  her  ear,  and  the  holy  Spirit 
 ordinarily  enters  in  at  the  fame  door,  for  he  is  received  hy  the 
 hearing  of  faith.,  Gal.  3.2.  They  that  caft  off  hearing  the  Word 
 to  meet  with  the  Spirit ,  do  as  if  a  man  fhpuld  turn  his  back  oflfthe 
 Sun,  that  it  may  fhine  on  his  face.  The  poor  do  not  flay  at  home 
 for  the  rich  to  bring  their  alms  to  their  iioufc,  butgo  to  their 
 door  and  there  wait  for  relief.  It  becomes  thee,  poor  creature , 
 to  wait  at  the  ports  of  wifdom ,  and  not  exped  that  the.  Spirit 
 ihould  lacquey  after  thee.  If  the  m:ifter  come  to  the  truant  fcho- 
 lars  houfe,  it  is  to  whip  him  to  fchool . 
 
 4,  Fourthly,  Take  heed  of  refiOing  the  Spirit  when  he  makes  his 
 
 approaches  to  thee  in  the  word;  fometimes  he  knocks,  and  meet- 
 ing a  repulfe,  goes  from  the  finners  door  •  this  is  dangerous.  He 
 thathathpromifedtocomein  if  we  open,  hath  not  promifed  to 
 come  agiin  though  we  unkindly  fend  him  away.  He  doth  in- 
 deed oft  return  after  repulfes ,  but  fometimes  to  (hew  his  liberty 
 •  he  doth  not,  nay,  leaves  a  pad-lock,  as  I  may  fo  fay,  on  the  door,a 
 judiciary  hardneffe  andunbelief,which  noMinifters  key  can  open. 
 Thus  Chrift  dealt  with  them  that  fo  mannerly  excufed  themfelvcs 
 to  his  raefTengers  thnt  invited  them  ,  Luk..  14. 24.  None  ofthofe 
 men  that  mere  hidden  fhalitajie  ef  my  Sfif per.  Doth  the  Spirit 
 move  on  thy  heart  in  an  Ordinance?  h;ply  it  is  by  feme  fecret 
 rebukes,  direding  theMinifters  finger  unawares  to  touch  thy 
 fore  plat.  O  beware  how  thou  now  behaveft  thy  felf  towards 
 the  Spirit.  Quarrelnot  with  the  Preacher  as  if  he  had  a  fp«ght 
 againft  thee ,  and  came  forafpie  to  find  out  the  nakednefleof 
 thy  foul.  Struggle  not  with  thy  convidions,  fmojhtr  not  the  mo- 
 tions of  the  holy  Spirit  in  thy  next  pillow  at  night,  but  rather 
 cherifh  and  improve  them.  It  is  no  little  mercy  ,  that  as  the  Spi- 
 rit went  by  in  his  chiriot ,  he  would  call  at  thy  dore,  and  give 
 '    thee  fo  merciful  a  warning ,  which  if  kindly  received,  may  bring 
 
 on 
 
In  the  Spirit.  j^j 
 
 ©n  a  treaty  of  peace  betwixt  God  and  thee ,  that  may  end  in  thy 
 converfion  here,  and  lalvation  hereafter.   It  hcightned  the  favour 
 which  God  bellowed  on  the  widow  ofSarepta,  that  there  "were 
 many  other  widows  in  7/;-^^/ at  the  fame  time,  but  the  Prophet 
 was  fent  to  her  and  not  to  them  •,  fo  it  enhanceth  this  mercy 
 vouchfafedto  thee,  that  there  fliould  be  m:iny  ocher  finners  in 
 the  Congregation ,  and  yet  the  Spirit  not  fent  to  them  but  to 
 thee  ^  that  his  arrows  (hould  flie  over  their  heads ,  and  be  (hoe 
 in  at  thy  window  with  a  fecret  Fneflagc  from  heaven ,  to  roufe 
 thy  fleepy  confciencc ,  and  woe  thy  affedions  from  fin  toChrilt. 
 Verily  the  Kingdom  of  heaven  is  come  nigh  unto  thee.     Be  buc 
 friendly  to  thefc  his  motions,  and  thou  ftialt  have  more  of  his 
 company. 
 
 Filchly,  Converfe  with  the  Saints  that  have  the  Spirit  of  God-         ^ 
 in  them.    They  th  x  would  learn  a  forreign  language ,  aiTociate 
 with  men  of  that  Country  whofe  natural  tongue  it  is.    Wouldft 
 thou 'have  the  Spirit,  and  fo  learn  to  fpeak  to  God  in  heavens 
 language?  Confort  with  thofe ,  who  by  reafon  of  their  heavenly 
 nature  will  be  fpeaking  of  God  and  the  things  of  God  unto  thee.. 
 It  is  true,  they  cannot  derive  andpropagate  this  their  fpiritual  na- 
 ture-, but  it  is  as  true,  that  the  Spirit  of  God  may  mjke  the  graci- 
 onsdifcourfes- which  they  breathe  forth  vital  andquickning  to 
 thee^  while  thou  art  with  fuch ,  thou  walkeft  in  the  Spirits  com- 
 pany,   fo/eph  and  CMarj  fought  Chrift  among.his  kindred ,  fup- 
 pofing  it  moft  likely  to  find  him  among  them.  And  it  is  more  pro- 
 bable to  find  the  Spirit  of  Chrid  among  the  Saints ,  his  fpiritual 
 kindred ,  than  among  ftrangers.    The  Spirit  of  God  came  upon 
 ^y^^/when  among  the  Prophets^SLt  the  hearing  of  them  prophecy 
 and  praife  God,  his  fpirit  was  moved  alfo  to  do  the  fame.     Who 
 knows  but  thy  heart  may  be  v/arm'd  at  their  fire,  and  from  the 
 favour  oftheirgraces  be  drawn  thy  felf  to  the  love  of  holineflfe  ?' 
 But  above  all ,  take  heed  ofprophane  company  ,  this  is  a  great 
 quencher  to  the  Spirits  work.  When  David  resolves  for  God  aad 
 aholyhfe,  he  packs  the  wicked  from  him,  Depart  from  meje 
 evil  doerS;  for  I  will  keep  the  commandments  of  my  God,  PfalJ 
 1 1 9. 1 1 5.     The  liusbandman  bufheth  his  young  pi  ints  about  to 
 keep  the  cattle  off.  If  there  be  any  buddings  and  puttings  forth  of 
 1che  Spirit  of  grace  in  thee,  as  thou  wuuldft  not  have  all  cropt  and 
 bit  off,  chufe  not  men  of  aprophane  fpirit,  for  thy  aiTo dates , 
 
 they 
 
-^3  In  the  spirit, 
 
 '~~~~~'  tqey  are  like  the  iVorz-^-wtW that  blows  away  the  rain.  When 
 theSpiritofGod  hath  been  moving  on  a  foul,  the  clouds  begin 
 CO  gather  in  his  bofom,  and  feme  hopes  of  a  (hower  of  repent  .nee- 
 to  follow-,  then  comes  wicked  company  and  drives  :;ll  thefe  clouds 
 away,  till  there  be  no  (hew  left  upon  his  heart  of  what  before  there 
 were  great  hopes. 
 
 ^iP^lC^MS  ^M?  S^MM  E^HIS  ^:^1^  ©HI  SMB®  sg| 
 
 C  HAP.  XIII. 
 
 An  Exhortation  to  the  Saints  not  to  grie<ve  the 
 Spirit  y  and  how  he iS grieved  in  reference  to 
 his  praying  ajfijia^ue, 
 
 Econdly  ,  To  the  Saints ,  the  word  I  have  for 
 ^'  mijf^A^^     y^"  ^^  ^^  befeech  you ,  not  to  grieve  or 
 
 quench  tht  holy  Spirit  in  your  bofoms.  Thou 
 canft  not  fadge  to  live  long  without  prayer 
 if  a  Saint ,  nor  art  thou  able  to  pray  to  pur- 
 pofe  without  him  ^  when  he  withdraws,  thy 
 hand  prefcntly  will  forget  its  cunning  ,  fuch 
 a  chilnefs  will  invade  thy  foul ,  that  thou  wilt  have  little  lift  to 
 pray,  for  it  is  he  that  ftirs  thee  up  to  the  duty  ^  and  if  thou  creep- 
 eft  to  it,  thou  wilt  not  be  warm  in  the  work  ,  for  it  is  his  divine 
 breath  that  muftmake  thy  green  wood  burn,  thy  aflfet^ions  en- 
 kindle. Clothes  do  not  warm  the  body  till  the  body  warm  them, 
 and  the  body  cannot  warm  them ,  except  the  foul,  which  is  the 
 principle  of  life,  warm  it.    If  there  be  no  warmrh  in  the  heart , 
 there  canbe  no  fervency  in  the  prayer  ^  and  without  the  Spirit 
 of  God  (  who  is  to  the  Chriftians  foul  what  his  foul  is  to  his  body  ) 
 no  kindly  heat  can  be  in  the  foul    O  take  heed  therefore  tlJou 
 doft  not  grieve  him,  left  being  diftafted  herefufetoafliftthee.' 
 Now  three  ways  the  Spirit  of  God  may  be  diftafted  by  a  Saint,  fo 
 as  to  caufe  him  to  deny  his  wonted  ainftance  in  prayer. 
 
 Rrft, 
 
In  the  spirit.  ^g^ 
 
 Firft,  By  fome  fin  fecrecly  harboured  in  the  heart ;  IfJyegard 
 iniquity  in  my  heart ,  thou  Wilt  not  hear ,  Pfai.    now  VfhQn  God 
 rclulc.h  CO  hear,  we  may  be  fure  the  Spirit  refufeth  to  affift .  for 
 God  never  re  jeds  a  prayer  that  his  Spirit  indites ,  and  his  Son 
 prcfencs.   Sin  is  lb  offcnfi  ve  to  the  holy  Spirit ,  that  where  ever  it 
 is  bid  vvelcome  he  will  fhcw  his  diftaftc.  If  you  would  have  this 
 pure  Dove  Ihy  wi:hyou,  be  fure  you  keep  his  lodging  clean. 
 Haft  thou  defiled  thy  felf  with  any  known  fin  ?  think  not  to  have 
 him  help  thee  in  prayer  till  he  hath  helpt  thee  to  repent  of  it  • 
 he'i  cirry  thee  to  the  Lavar  before  he  go  with  thee  to  the  Altar. 
 The  Mufitian  wipes  his  inftrument  that  hath  fallen  into  the  dirt 
 before  he'i  fee  it  to  his  mouth.  If  thou  wouldft  have  the  Spirit  of 
 God  brciuhe  in  thy  foul  at  prayer,  prefent  it  not  to  him  befmear- 
 ed  with  any  fin  unrcpentedof. 
 
 Secondly,  By  frequent  rcfifting  or  putting  off  his  motions. 
 As  the  Spirit  helps  in  prayer,  foheftirsup  to  prayer-  he  is  the 
 Saints  Remembrancer  and  Monitor ,  He  Jhall  hi»g  all  things 
 (faith  Chrift  of  the  Spirit)  to  your  rememyrance  ^  foh.  14.  z6. 
 God  called  p/«co^  up  to  Bethel  y  fo  the  Spirit  prompts  the  Saint 
 to  duty-,  fuch  a  mercy  thou  haft  received,  up  Chriftian,  praife  thy 
 God  for  it  while  it  isfrefhinthy  memory,  and  warm  in  thy 
 hearty  fuch  a  temptation  lies  before  thee ,  go  pray  that  thou  maift 
 not  be  led  into  it.ThyGod  waits  for  thy  c0mpany,and  expeAs  thy 
 attendance,  now  is  a  Ht  time  for  thy  withdrawing  thy  felf  to  hold 
 communion  with  him,  and  pay  thy  homage  to  him.  Now  whea 
 the  Chriftian  (hall  Oii ft  off  thefe  motions ,  and  not  take  the  hint 
 he  gives ,  but  from  time  to  time  negicd  hiscownfel ,  and  diicon- 
 tinue  his  acquaintance  with  God  notwithftanding  thefe  his  me^ 
 mentoes ,  he  is  exceedingly  diftafted ,  and  taking  himfelf  to  be 
 fleighted,  he  gives  over  calling  upon  him,  and  leaves  the  foul  for 
 a  time,  nil  his  abfence,  and  the  fad  confequences  of  it ,  bring  him 
 to  fee  his  folly ,  and  prepare  him  to  entertain  his  motions  more 
 kindly  for  the  future.  Thus  Chrifi  leaves  the  Spof^fein  her  bed , 
 when  (he  would  not  rife  at  his  knock ,  and  makes  her  trot  after 
 him  m^my  a  weary  ftep  before  he  will  be  feeri  of  her.  It  is  juft 
 that  God  (hould  raife  the  price  of  his  mercy ,  when  we  may  have 
 ic  at  an  enfie  rate,  and  will  not.  C  hrift  thrice  calls  up  his  droufie 
 Difciples  to  wirch  and  pray,  that  they  might  not  enter  into  temp- 
 tation ,  but  finds  them  fUU  aflecp  when  hecomts-,  what  faith  he 
 
 Gggg  then? 
 
 I. 
 
 z. 
 
3. 
 
 594  ^"  th^  Spirit^ 
 
 then  ?   truly  he  bids  them  fleef  oh  ,  as  if  he  had  faid ,  Take  your 
 courfe  and  fee  what  will  come  of  it.    Indeed  they  foon  faw  it  to 
 their  forrow,  for  they  all  prefently  fell  into  that  very  temptation 
 which  their  Matter  hadfofeafonably  alarm'd  them  by  prayer  to 
 prevent,  and  this  waked  them  to  purpofe. 
 
 Thirdly ,  By  priding  our  felves  in  and  with  the  sfliftances  he 
 gives,   rride  is  a  fin  th  it  God  refills  where-ever  he  meets  it    for 
 indeed  it  is  a  fin  that  juftles  with  God  himfelf  for  the  wall,  'it  is 
 time  for  the  Spirit  to  be  gone,  when  his  houfe  is  let  over  his  head  • 
 he  takes  it  as  a  giving  him  warning  to  be  gone ,  when  the  foul 
 lifts  up  It  felf  intohis  feat  •,  if  he  may  not  hive  the  honor  of  the 
 work  he*l  have  no  hand  in  it.   Now  the  proud  m.an  makes  the  Spi- 
 rit an  underling  to  himfelf,    he  ufeth  his  gifts  to  fQt  up  him- 
 felf with  them.  Three  ways  pride  difcovers  it  feifin  prayer ,  and 
 all  to  be  refilled  if  we  mean  to  have  the  Spines  company. 
 Firfi,When  the  creature  afcribes  the  Spirits  work  to  himfelf,  and 
 fets  his  own  name  upon  the  duty  ,  where  he  fhould  write  the  Spi- 
 h.   rits,  like  Caligf^U^  who  fet  the  figure  of  his  own  head  on  the  fta- 
 ^tue  of  fftfiter,  inftead  of  bleffing  God  for  affifting ,  he  applauds 
 himfelf,  and  hath  a  high  opinion  of  his  own  abihties,  pleafing 
 himfelf  with  what  exprellions  and  enlargements  of  affedion  he 
 had  in  the  duty.     This  is  plain  Felony,  a  fin  which  every  gracious 
 foul  muft  needs  tremble  at.    Church-robbery  is  a  great  wicked- 
 nefs,  O  what  then  is  Spirit-robbery .?  I  live  (^i\th  Paul )  yet  not 
 /,  Gal.  2.  20.  I  laboured  more  abundantly  than  they  all ,  yet  not  J 
 hut  the  grace  of  God  which  was '^ith  me ,  i  Cor.  15.  10   Thus 
 fhouldft  thon ,  Chriftian,  lay  5  I  prayed,  yet  not  1 ;  I  laboured 
 and  w-^'^led,  yet  not  I ,  but  the  Spirit  of  God  that  was  with  me.. 
 Apphud  not  thy  felf ,  but  humbly  admire  the  .grace  and  dignati- 
 on  of  God,  to  help  luch  a  poor  creature  as  thou  art  •,  thus  David ^ 
 did,  who  am  land  my  people,  that  wejbouldbe  able  to  offer  [0  wil- 
 lingly after  this  fort  >  for  all  things  come  of  thee ,  and  of  thine  own 
 have  ^e given  thee,  i  Chron.  2g.i^.  That  Steward  defervcs  to  be 
 put  out  of  his  office  ,  that  brags  of  his  Matters  mony  as  his  own. 
 Secondly  ,  When  we  go  to  duty  in  confidence  of  the  gifts  and 
 grace  we  have  already  received ,  and  do  not  acknowledge  our  de* 
 pendance  ontheSpirit ,  bycittingour  felves  after  all  our  prepa- 
 rations upon  him  for  prefent  aflifl::^nce.    As  we  mutt  pray  by  the 
 S^rit^  fo  we  rauft  ask  for  him  that  w€  may  pr.^iy  by  him^ 
 
In  the  Spirit.  595 
 
 HoVp  much  more  Jhatl  jour  heavenly  Father  give  the  holy  Spirit  to 
 them  that  ask,him  ^  Luk,  u.  13.  And  it  is  not  once  asking  for 
 all  will  ferve  the  turn^  thou  maift  have  his  help  in  the  morning 
 and  want  it  at  night,  if  thou  doft  not  humbly  ask  again  for  his  aid. 
 You  know  how  ^<?w/>/(7»  was  ferved  ,  when  he  thought  to  go  out 
 as  he  ufed  to  do  •,  al-.s,  poor  man ,  the  cafe  was  altered ,  he  was 
 weak  as  water ,  the  Spirit  was  gone  and  had  carried  away  his 
 ftrength  with  him.  God  will  have  tliee,  O  C  hrifiian,  know,  the 
 key  to  thy  heart  hangs  at  his  girdle ,  and  not  thy  own ,  that  thou 
 fhouldft  be  able  to  open  and  enlarge  it  at  thy  plcJifure.  Acknow- 
 ledge God,  and  his  Spirit  lliall  help  thee  j  butlean  to  thy  own  un- 
 derllanding,  and  thou  art  fure  to  catch  a  fall.  Wfcen  pride  is  in  the 
 faddle ,  fliamc  is  in  the  croopcr  ^  if  pride  be  at  the  bcginingof  the 
 duty,  fhame  will  be  the  end  of  it.  Thirdly^  When  werely  on  our 
 prayers,  and  not  entirelyonChrifts  mediation  for  acceptance 
 and  audience^  this  is  pride  with  a  witnefle,  and  highly  derogatory 
 to  the  honor  of  Cbrift.  God  indeed  accepts  the  Saints  in  prayer , 
 but  not  for  their  prayer ,  but  for  Chrifts  fake.  Now  the  Spirit , 
 who  is  Chrifts  meflenser  ,  will  not ,  you  may  be  fure,  give  his 
 afliftance,  to  rob  Cnrift  of  his  glory.,  when  he  helps  thee  to 
 pray,  if  thou  wouldft  hearken  to  his  voice,  thoumight'ft  hear 
 him  calling  thee  out  of  thy  felf ,  and  confidence  of  thy  prayers, 
 to  rely  wholly  on  the  mediation  of  C  hrift.  Wrong  Cferift,  and  you 
 are  fure  to  grieve  his  Spirit. 
 
 Gggg2  CHAP. 
 
i96 
 
 Watching  thereunto. 
 
 CHA.  XIV. 
 
 tbedHtyoffVaiching  opened  ^  and  why  it  whJI  at- 
 tend onr  Prayers. 
 
 VerH  i8»    jind  watching  thereunto, 
 
 ^aSca^^  Hcfe  words  prcfent  us  with  ihc  fifth  branch 
 *^  ■ "    "^     in  the  Apo^/estHredion  for  prayer,  which 
 lcsM*d  Prayer* s  guard.   Prayer  to  the  Saints 
 is  as  the  great  Artillery  toan  Army,  of  great 
 ufe  to  defend  th^rm ,  and  of  as  great  force  to 
 _  do  execution  upon  their  enemies,  therefore 
 
 needs  the  ftronger  guard  to  be  fet  about  it,  left  it  be  taken  from 
 them,  orturn'dagainftthembythcLencmy. 
 
 Sect.    I. 
 
 NOw  the  guard  whicii  the  Spirit  of  God  here  appoinrs  this 
 great  Ordinance  of  prayer ,  is  Watching ,  ypatching  there- 
 unto. Watching  is  either  proper  or  improper,  lireraior  meta- 
 phorical. Watching,  literally  taken  is  an  aflfedion  of  che  body, 
 that  onely  can  propjrly  be  faid  to  watch,  which  is  fubjedco 
 fleep;,  and  fo  the  body  is  not  the  foul.  Thus  to  w  ^rch  in  a  religi- 
 ous fenfe,  is  a  voluntary  denyingof  our  bodies  fleep,  that  we 
 mayfpend  cither  the  whol^  or  pnrc  of  the  night  in  p.ous  e-£- 
 ercifes.  Thus  the  fervs  kept  the  night  of  the  Pajfovcr  h<  ]y  , 
 £xod.  12.  f  ^.  Our  SaviofiY  oft  fpent  tne  night  in  prayer-  Matth. 
 1 4.  Mfi^ tKz6.  i^.  We r.nd  /»<««/ creiiding  in  his  Lord aod  Ma- 
 ilers 
 
Wat  thing  thereunto*  c^y 
 
 ftcrs  ftcps,  2  Cor. 6.$. In W4tchings undfafiings.  Ma ny a  fwecc 
 fpiritual  junket  holy  Davids  devout  fouJ  got  in  the  night ,  when 
 others  lay  afleep  in  their  bed ,  TfuL  63 . 6.  My  foul  Jhall  be  fat  is- 
 
 fed  as  with  marrow  attdfatnejfe ; —   when  I  remember  thee  on 
 
 mj  bed,  and  meditate  on  thee  in  the  night-watches.  No  doubt  for 
 a  devout  foul,  upon  fome  extraordinary  occafions  (  fo  fupcrftition 
 be  avoided,  and  health  regarded^  thus  to  watch  unto  prayer  is 
 not  onely  laudable  but  delegable.  Vigilia  in  quantum  valetudi- 
 nem  nen  ferturbant ,  fi  orando^ffallendo,  legendo  fumantur  y  inde- 
 licias  ffirituales  convertuntur,  AHgufiinsts.  Happy  foul,  that  can 
 thus  Ileal  in  the  dark  into  the  arms  of  his  beloved ,  and  watch  for 
 devotion,  while  others  watch  todomifchief,  or  fill  thcrafelves 
 with  impure  delights.  This  is  the  Chriftian,,  whofc  foul,  like  Ci- 
 deon'sfleeccy  ftiall  be  filled  with  the  dews  and  influences  of  heaven 
 above  others. 
 
 But  fecond/jy  Watching  is  taken  Metaphorically ,  for  the  vigi- 
 lancy  or  watchfulnefTe  ot  the  foul ;  this  is  principally  meant  here 
 and  in  other  Scriptures,  where  we  are  commanded  to  watch' 
 Mar,  13.35-  ^^^-  J 6-  ^  5-  I  ^^f/-  5-  6.  I  Pef'  5-  8.  cum  mnltls 
 aliis.    Nowwefhall  the  better  underftand  what  duty  isimpo- 
 fed  upon  the  Chriftian  under  this  word  [_'^atching']  ifweconfi- 
 der  what  bodily  watching  is  i  two  things  it  imports,  VfakJ^g , 
 and  vo^rking  j  when  a  man  wakes  in  the  night  to  attend  fome  bu- 
 fineffe  then  to  be  done ,  fuchaoneonely  trulywatcheth  •  a  man 
 that  fleeps  not  in  the  night,  but  to  no  purpofe,  for  no  bufinefle 
 that  he  hath  to  difpatch,  he  may  be  fiidto  wake  but  not  to, 
 watch,  for  this  relates  to  fome  employment  he  hath  in  charge 
 to  look  to.   Thus  the  Sh  fheards  are  f  lid  to  keep  -watch  over  their 
 flocks  in  the  night,  Luk.  2.  8.  and  the  Difciplcs  \>oatcht  with  Chrifi 
 while  they  (aceuptowait  on  him  the  night  before  his  paflion  ' 
 Matth.  16.  40.     So  that  for  a  Chrillian  ro  watch  in  a  fpirituii 
 fcnfe.  istopreferve  his  foul  awake  fromfiiiin  the  night  of  this 
 world ,  thu  he  may  keep  the  Lords  charg- ,  nnd  do  the  duty  im- 
 pofed  upon  him  as  \  Chriftian.    Now  pr  .yer  b^ing  one  prmcipal 
 duty  h?  is  to  attend  ,  and  intend  with  all  his  might ,  therefore 
 watching  is  very  often  joyned  with  it,  7^4^/^.26.41.   A^ar. 
 13.  ii.Lui(,ii.  ^6.Col:^  2.  I  Fet.^.-j.    In  h-md'ing  this  duty 
 of  watching  unto  prayer ,  I  f^  all  rirft  fhew,  why  the  Chr  ftian  is 
 to  watch  unto  prayer  ^  fecondly,  wherein  the  duty  of  warchful- 
 
 ncfle . 
 
cQ^  IV^tching  therennto^ 
 
 I. 
 
 neflV,  in  reference  to  prayer,  confiftsi  thirdly,  I  (hall  fet  the  Chri- 
 ftians  watch  for  him  ,  by  giving  ferae  little  counfel  and  help  to- 
 wards his  conftanc  pcrfornnng  this  duty  of  watcbfulntfTe ,  tor  it 
 is  not  a  temporary  duty,  but  foi  Ms  whole  life  time.    }  vfi^  \S by 
 
 muft  the  Chriftian  watch  to  prayer 
 
 S    E    C    T.      II. 
 
 FIrf},  Becaufe  of  the  importance  of  the  duty  of  prayer  ^  no  one 
 adion  doth  a  Chrittian  meet  with  in  his  whole  life  of  grea- 
 ter weight  and  moment,  than  this  of  prayer  is,  and  that  in  re- 
 gard ot  God,  or  bimfclfj  ^r/?,  in  regard  of  God.  prayer  is  an  ad 
 of  Religious  worfhip ,  we  bavc  immediately  to  do  with  the  great 
 God,  to  whom  we  approach  in  prayer.   Now  Religion  is  f>s  ten- 
 der as  the  eye ,  it  is  not  a  thing  to  be  played  with  or  handled, 
 without  great  care  and  heedfiilneffe.    Prayer  is  too  facred  a  duty 
 10  be  performed  between  fieepingand  waking,  with  a  heavy  eye 
 or  a  droufie  heart  •,  this  God  complain'd  of ,  There  is  none  that 
 caUeth  upon  my  name ,  that  Birreth  up  himfelfto  take  hoUof  thee , 
 If  a.  64.7.  he  counts  it  no  prayer  where  the  heart  is  not  IHrred 
 up  and  a W2  ke.    No  way  can  we  more  honor ,  or  diflionor  God , 
 than  in  prayer  ^  O  how  then  ought  we  to  watch  to  this  duty  > 
 A  gain,in  regard  of  our  felves^for  oiu:  behaviour  in  prayer  hath  an 
 univerfal  influence  into  all  the  p^ffages  of  our  whole  life^    as  a 
 rmn  is  in  this  duty,  fo  he  is  likely  to  be  in  all  the  reft  ^  if  carelefs 
 in  praying,  then  flighty  in  hearing,  loofe  in  his  walking  ,  he  (hall 
 findtnathemifcarriesin  allhisenterphzes,  is  enfnarcd  in  all  his 
 enjoyments ,  baffled  with  every  temptation ,  and  difcompofed 
 at  every  afflidion  that  meets  him  :  and  the  reafon  ofaiJ  this  is , 
 becaufe  our  itrength  both  to  do  and  fuffer  comes  from  God  -, 
 now  God  communicates  his  afliftance  to  his  children  in  a  way  of 
 communion  with  them  •,  they  ask,  and  they  have ;  they  feek,  and 
 find-,  knock,  and  the  tre?  fury  ofmercy  is  opened  to  them.  Prayer 
 is  the  channel ,  in  which  the  ftream  of  divine  grace ,  blefling  , 
 and  comfort  runs  from  God  the  fountain  into  the  ciftern  of  their 
 hearts  •  damm  up  the  channel ,  and  the  flream  is  flopt ,  if  the  fto- 
 mack  doth  not  its  office,  all  the  members  want  their  nourifh- 
 ment^  if  the  trade  faiJs  in  the  (hop ,  there  is  but  a  poor  houfe  kepc 
 within  Secendlj , 
 
Watching  thereunto,  599 
 
 Secondly ^  WatchfuIncfTeisof as  great  importance  to  prayer,  2. 
 
 as  prayer  is  to  all  our  other  duties ,  no  duty  can  be  difpncht  well 
 without  prayer,  nor  prayer  without  watching^  for  it  is  not  prayer, 
 but  prayer  performed  in  a  holy  fpiritual  manner  that  is  effedual , 
 now  this  cannot  be  done  when  the  ChriOian  is  off  his  watch. 
 Take  the  Chri(han  a  napping  ,  with  his  graces  inaflumber,  an\l 
 he  is  no  rtttcr  to  pray  ,  than  a  man  is  to  work  that  is  afleep  ^  what 
 ever  a  m-m  is  doing ,  ilcep  when  it  comes  puts  an  end  to  it  ^  flecp 
 it  is  the  great  Leveller  of  the  world ,  it  ri  kes  all  men  alike- 
 the  ftrongman  is  as  unable  to  defend  himfelffrom  an  enemy  in 
 his  Deep,  as  the  child  ^  the  rich  m.m  afleep  and  the  poor  are  alike, 
 he  enjoys  his  eftate  no  more  than  if  he  had  none.  Thus  the  Chri- 
 ftian ,  while  his  graces  are  afleep  ,  is  even  like  another  that  huh 
 no  grace  ( as  to  theprefent  ulc  of  them  I  mean  )  he'l  pray  as  the 
 carnal  mm  doth,  enjoy  God  no  more  in  the  duty  than  fuch  a 
 one  would  do.  O  how  Adisthis!  and  yet  how  prone  are  we 
 to  give  way  unto  this  droufincfle  of  fpirit  in  prayer  ^  it  creeps  in- 
 fenfibly  upon  the  foul,  as  fleep  doth  upon  the  body,  the  heut  is  ' 
 gone  before  the  Chriftian  is  well  aware.  The  more  need  there- 
 fore there  is  to  watch  againft  it. 
 
 Thirdly^  Becaufe  Satan  is  fo  watchful  againfl  prayer,  therefore 
 it  behooves  the  Chriftian  to  watch  unto  prayer  r  Where  fhould  ^* 
 the  ftrongeft  guard  be  fet,  but  where  the  enemy  m^keth  his 
 fierceft  affault  ?  This  is  the  Fort  he  batters ,  and  labours  with  all 
 his  might  to  beat  the  Chriftian  from,  well  knowing  the  fhot 
 which  gall  him  moll  come  out  of  it.  What  he  doth  otherwife 
 againftthe  Chrifl:ian,is  on  adefign  to  hinder  his  prayers ,  i  Pet. 
 3.7.  as  an  enemy  falls  upon  one  pirt  oftheCity,  to  draw  their 
 forces  from  another  place,  which  he  chiefly  defires  to  gain.  In- 
 deed the  foul  never  falls  fully  into  his  hands ,  till  it  throws  up  this 
 duty,  Pray  that  ye  enter  not  into  temptation.  Sometimes  the  City 
 is  taken  ,  and  the  enemy  is  forced  back  again  by  thofe  in  the  Ca- 
 ftle,  which  commands  the  City.  Prayer  is  like  iuch  a  Caflle,  fome- 
 timcs  the  Chriftian  hath  nothing  left  him  but  a  fpirit  of  prayer, 
 and  with  this  he  bears  back  the  devil  out  of  all  his  advantages,, 
 and  wrings  out  of  his  hands  hii  new  gotten  vLdorieSv 
 
 C  H  A  p.. 
 
_^,,m,  ■•      H    ■■!      I   ■    II        I     I        I  I      !■  ,11111  I      ■^-^— ^— *^— ^-**^^— — ■  ■    I     ■   l«W^— ■■  y 
 
 (,QQ  Watching  thereunto.  P 
 
 CHAP.  XV. 
 
 ^hevps  wherein  the  Chri^ians  duty  of  %p  at  china  to 
 prayer  lies. 
 
 He  fecond  thing  Ipromifedwasto  fliew,  wherein 
 the  Chriftian  is  to  exprefle  his  watchfiilneffe  in 
 reference  to  this  duty  of  prayer.  Take  it  inthefe 
 three  particulars  ^  F*rfi^  He  is  to  watch  before 
 prayer.  Secondly,  He  is  to  watch  in  prayer. 
 Thirdly  yl^^  is  to  waXQhz{itri^r3iyer. 
 
 J. 
 
 2. 
 
 Sect.    I. 
 
 TTlrft,  He  is  to  ftiew  his  watchfulnefTe  before  prayer ,  and  that, 
 fi^fiy  ^y  watching  for  the  fit  feafon  to  pray  in.  We  cannot 
 be  always  on  our  knees ,  we  may  fcrve  God  all  the  day ,  but 
 worfhip  him  we  cannot  j  this  is  a  duty  that  requires  fome  fet 
 times  for  its  exercifes.  Now  it  is  our  duty  to  watch  for  the  feafon 
 of  prayer,  as  the  Merchant  watcheth  for  the  Exchange  hour,  he 
 orders  his  other  occafionsfo,  that  by  no  means  he  may  mifTe  that. 
 Thus  the  Chriftian  (hould  endeavour  to  difpofe  his  occafions  fo , 
 that  his  devotions  be  not  (hut  oat ,  or  crowded  up  into  ilreights 
 of  time  by  his  improvidence  ;  no,  nor  interfere  with  other  ne- 
 ceflary  duties.  Many  a  fair  child  is  loft  by  an  untimely  birth  , 
 and  good  duty  fpoiled  by  being  unfeafonably  performed. 
 Secondly,  He  is  to  keep  a  ftrift  watch  over  himfelf  in  his  whole 
 courfe  •,  firfi,  by  (hunning  all  that  may  defile  hisconfcience ,  and 
 fo  render  him  unmeet  for  communion  with  God.  Thus  the  PnVj!? 
 was  to  watch  himfelf,  that  he  toucht  no  unclean  thing ,  God 
 thereby  fignifying ,  that  he  will  have  them  to  be  holy  in  their 
 lives,  that  approach  near  to  him.  in  the  duties  of  his  worfliip. 
 
 Secondly^ 
 
^'Watching  ihtreuHto.  ^qi 
 
 secondly ,  By  a  holy  care  to  obferve  and  lay  up  the  molt  remark- 
 able paflagesof  Gods  providence  to  him ,  as  alfo  the  frame  and 
 behaviour  of  his  own  hea*"!  to  God ,  all  along  the  interval  be- 
 tween prayer  and  prayer-,  the  want  ofthisparcof  watchfulne/Te 
 \%  the  caufe,  why  we  are  fo  Jejune  and  barren  in  the  performance 
 of  this  duty.   It  is  no  wonder  that  he  (hould  want  matter  for  his 
 prayer  at  nighc ,  and  trifle  in  it  with  impertinencies ,  who  did  not 
 tre  Jul  c  up  what  pall  in  the  day  betwixt  God  and  him.  Though 
 the  Minilter  be  not  making  his  Sermon  all  the  week ,  yet  by  ob-  7 
 fcrving  in  his  other  iludies  what  may  beufefulfor  him  in  chat  • 
 work,  he  is  furnifh'd  with  many  hints  that  help  him  when  he  goes 
 about' it;  fuch  an  advantage  the  Chriftian  will  hnd  for  prayer,  by 
 laying  up  the  remarkable  inftaaces  of  Gods  providence  to  him  ^ 
 and  of  his  carriage  to  God  again  under  them ;  thefe  will  fiirnifti 
 him  with  neceff.iry  materials  for  the  performance.     The  bag  is 
 filling  while  the  kine  arc  feeding,  or  chewing  the  cud ,  and  accor- 
 dingly yields  more  plenty  when  milk'd  at  night ;  truly  thus  it  is 
 here  that  Chriftian  muft  needs  be  moft  fruitful  and  plentiful  in  his 
 devotions,  when  he  comes  to  pour  out  his  heart  to  God  in  prayer, 
 that  hath  been  thus  filling  it  all  the  day  with  medications  futable 
 and  helpful  to  the  duty  j  would  he  praifc  God?  he  hath  the  prc- 
 fervations,  deliverances ,  and  affiftances  which  God  hath  given  in 
 to  him  at  hand  ,  in  the  common-place  book  of  his  memory , 
 which  another  hath  loft  for  want  oif  writing  them  down  in  this 
 book  of  remembrance.  Would  he  humbly  confeffe  the  fins  of  the 
 day.?  he  prefcncly  recalls.  In  this  company  I  forgac  myfelf,  and 
 fpakeunadvifedly  with  my  lips  ^  in  that  enjoyment  I  obferved  my 
 heart  to  be  inordinate  ^  this  duty  I  omitted ,  that  I  was  remiflc 
 and  negligent  ip  doing.    Now  what  a  wonderful  help  hath  fuch  a 
 foul  above  another  that  walks  at  random ,  to  get  his  foul  into  a 
 melting  mourning  frame  ?  the  eye  affcfts  the  heart ,  the  prefencc 
 of  the  objed  aduates  the  affedion :  the  fight  of  an  enemy  ftirs 
 up  anger ,  the  fight  of  a  dear  friend  excites  love ,  and  puts  a  man 
 into  a  fuddain  raviftiment ,  whom  may  be  he  fliould  not  hare 
 thought  on  if  he  had  not  feen  him.   How  can  they  mourn  for  the 
 fins  of  the  day  at  night,  who  remember  them  no  more  than  2{e' 
 huchadnez.z,ar  his  dream?   Thirdly, By  the  frequent  exercife  of 
 c  jaculatory  prayer  ^  he  doth  not  watch  to  pray,  that  never  thinks 
 on  God  but  when  he  is  on  his  knees,  for  by  this  long  difconti- 
 
 H  h  h  b  nuing 
 
Watching  thereunto* 
 
 2. 
 
 rutngKis  acquaintance  With  God,  he  indifpofeth  himfelf  for  the 
 more  folemn  addrelTcs  of  his  foul  to  God.  Long  falling  taJfes 
 away  the  ftomack  ,  the  Chriftian  will  find ,  that  the  oftner  he  is 
 refrcfhing  his  fpirit  with  thofe  little  dps  and  fhortgufts  of  hea- 
 ven, the  larger  draught  he  will  be  able  to  take  when  he  returns  to 
 his  fet  meal  ofmorning  and  evening  prayer-  for  by  the  means  of 
 thefe ,  he  will  befccured  from  worldly  aflfeftions  which  exceed- 
 ingly deaden  the  heart,  and  alfo  be  feafon'd  and  prepared  for  fur- 
 ther communion  with  God-  thefe  (hort  walks  often  taken,  keep 
 the  foul  in  breath  for  a  longer  journey. 
 
 Sect,    I  L 
 
 HE  muft  watch  in  prayer.    It  is  not  enough  to  watch  the 
 child  that  he  goes  to  School ,  but  the  Matters  eye  muft 
 watch  him  in  School;  to  be  idle  at  School  is  as  bad  as  to  truant 
 from  it.  Thou  doft  well,  Chriftian,  to  take  c-^rc  of  thy  fclf  before 
 prayer ,  and  to  fee  that  the  duty  be  not  omitted  ^  but  wilt  th**u 
 now  leave  it  at  the  School-door.?  truly  then  all  thy  former  care 
 is  to  little  purpofe.   firfi ,  Thou  muft  watch  thy  outward  man , 
 and  roufe  that  up  from  fleep  and  floth  ^  if  the  body  be  heavy- 
 cy'd  in  prayer,  the  foul  muft  needs  be  heavy  hcel'd;  the  pen 
 drops  out  o£  the  writers  hand  when  he  falls  afleep.     watch  and 
 fray,  faith  Chrift  to  his  Difciples ,  he  knew  they  could  not  do  that 
 wbrk  nodding  ^  and  yet  how  many  do  we  fee  at  the  very  time  of 
 prayer  in  our  Congregations  fo  far  from  watching  ( in  this  fenfc  ) 
 that  they  invite  fleep  to  come  upon  them  by  laying  themfelves 
 in  a  lazy  pofture  ?   Certainly,  friends ,  communion  with  God  is 
 worth  keeping  our  eyes  open  •,  little  do  thefe  drones  think  what 
 contempt  they  caft  upon  God  and  his  Ordinance.    I  wonder  any 
 ^  can  fleep  at  the  worfhip  of  God ,  and  not  dream  of  hell-fire  in 
 their  fleep.  But  it  is  not  enough  to  keep  thy  eye  awaked ,  if  thou 
 fuffereft  it  to  wander  ^  Keep  hack^my  eye  (  faith  David  )  from  he- 
 holding  vanity^  and  ^mcken  tne  in  thy  ^ay ,  Pfal.  119.     Second- 
 ly , .  Thou  muft  watch  thy  foul  in  prayer.    The  foul  1$  .'he  man ,, 
 and  the  foul  in  prayer  is  the  very  foul  of  prayer.   Wacch  what  its 
 fmds  ^aiijjs  are,  that  it  (hoots  not  befide  the  mark  ^  watch 
 
 what; 
 
fVatchiftg  thereunto.  605 
 
 what  flrength  and  force  thy  foul  puts  to  the  work  :  our  prayers 
 ymifcarry  by  (hooting  fliort  as  well  as  wide.  In  a  word.  Thou 
 mulV  keep  thy  heart  with  all  diligence  from  one  end  of  the  duty 
 to  the  other ,  or  dfe  it  will  give  thee  tbe  flip  before  thou  arc 
 aware.  How  oft,  ?  hs,  do  our  fouls  begi  n  to  fpeak  with  God  in  a 
 prayer  and  on  a  (udden  fall  a  chatting  with  the  world  >  one  while 
 our  hearcs  are  warm  at  the  work ,  and  we  purfue  hard  after  God 
 with  full  cry  of  our  affedions ,  but  inftantly  we  are  at  a  loflc ,  and 
 hunt  cold  again.  Holy  David  was  fenfible  of  this ,  and  therefore 
 we  have  him  in  the  midft  of  this  duty  begging  help  from  God 
 to  call  in  his  gadding  heart ,  Pf(ii.S6. 11.  Vnitemy  hart  to  fear 
 thy  name. 
 
 S  B  e  T.  iir. 
 
 T 
 
 'i^e  Chriftian  is  to  watch  after  prayer,  ^r/,  by  calling  his 
 ^  foul  to  a  review  concerning  the  duty,  how  it  was  perform- 
 ed by  him.  God  himfdf ,  when  he  had  fJnifh'd  his  works  of 
 creation,  looks  back  upon  them ,  Ge)t,  i.  3 1.  AndGodfa^  every 
 thing  thAt  he  had  made-,  that  is,  he  viewed  his  work,«s  an  Artift 
 would  do  a  piece  he  hath  drawn.  He  hath  given  us  all  a  faculty 
 to  refled  upon  our  aftions,  and  looks  we  (hould  ufe  it,  yea,  com* 
 plains  of  thofe  that  do  not  confider  their  ways  and  doings.  Many 
 duties  depend  upon  this.  He  that  looks  not  back  how  he  prayed , 
 can  he  be  humbled  for  the  fins  that  cleaved  to  it  >  and  will  God 
 pardon  what  he  takes  no  care  to  know ,  that  he  may  (hew  his 
 repentance  for  them  >  or  will  he  mend  thofe  faults  in  the  next 
 prayer  which  he  found  not  out  in  the  former  ?  no,  but  rather  ca- 
 creafe  them.  We  need  not  water  weeds ,  let  them  but  ftand  un- 
 pluck'd  up  and  they  will  grow  alone.  This  is  the  Huggard,  whofc 
 foul  'vill  foon  run  into  a  wilderneffe ,  and  be  over-grown  with 
 thofe  fi. IS  in  prayer,  which  at  laft  may  choke  the  very  fpirit  of 
 fupplication  in  him.  i'^rc/w^/^jByobfervingwhatistheiflfueand 
 fucceffe  of  his  prayer  ^  as  he  is  to  look  back  and  fee  how  he  prayed, 
 fo  forward  to  obferve  what  return  he  finds  of  his  pnyer.  To  pray 
 and  not  watch  what  becomes  of  our  prayer ,  is  a  great  folly  and 
 nohttle  fin^  like  children  that  throw  ftones  into  a  River,  which 
 th  -V  never  look  to  fee  more.  What  is  this  but  to  tal^e  the  N  ime 
 '^  Hhhh  z  of 
 
 $: 
 
~'^QA       .  Watching  thereunto. 
 
 ofGodin  vain,  and  play  with  an  Ordinance  that  is  holy  andfa-^ 
 cred  ?  Ycc  thus,  alas,  do  many  knock  at  Gods  door,  (  as  idle  chili 
 dren  at  ours)  andthen  run  away  to  the  world  (  as  they  to  tht*^ 
 play  )    and  think  no  more  of  their  prayers  •,    or  like  PUat ,  who 
 z,sk'dChri{k,fFhat  is  trnth?  and  when  he  had  faidthis,  wentouc 
 to  the  fervs,  forgetting  what  he  askt.    Holy  David  did  not  think 
 prayer  fuch  an  idle  errand ,  Tfal.  5.3.  Mj  voice Jhdt  thou  hear 
 in  the  morning,  0  Lord:  J wi/l direct  m/  prayer  unto  thee,  and 
 will  look-up.    Firft,  He  is  careful  to  take  his  aim  right  in  deliver- 
 ing this  arrow  of  prayer ,  which  he  fends  with  a  mefTage  to  hea- 
 ven    I  will  direct  my  prayer  to  thee-,  then  he  is  as  careflil  toob- 
 fervc  where  his  arrow  lights,  and  what  anfwer  is  made  to  it, 
 md  I  will  look-up ,  which  amounts  to  as  much  as  that  expreffion , 
 Pfal.^S'  J  rvill  hear  what  God  the  Lord  will  Jpeak^,  that  is,  tome, 
 concerning  the  prayer  which  in  thofe  words  immediately  fore- 
 going he  had  made  ,  Shew  m  thy  mercy,  O  Lord,  and  grant  us  thy 
 falvation.  When  the  Merchant  hath  fent  his  fhip  to  fea ,  he  is  en- 
 quiring at  the  Exchange  after  her  ,  to  hear  how  {he  got  to 
 her  port  ,  whether  on  her  return  ,  and  with  what  lading. 
 When  the  Husbandman  hath  call  his  feed  into  the  ground , 
 then  he  comes  every  day   almoft  to  fee  how  ic  conies  up. 
 Thts    Chriftian ,  is  to  watch   unto   prayer ,  to  wait  for  an- 
 fwers  to   prayer.     Mordecai   no  doubt  had  put    up  many 
 sprayers  for  Efler ,  and  therefore  he  waits  at  the  Kings  gate, 
 looking   what   anfwer  God  would   in  his    providence  give 
 thereunto. 
 
 CHAP. 
 
Watching  theremto*  605 
 
 CHAP.  XVL 
 
 Wherein    the  Chri^ians   watch  is  fet  for  him 
 about  prayery  or  connfel  given  hon?  he  may 
 
 fit  it. 
 
 T 
 
 HE  third  thing  I  promifed,was  to  help  the  Chriftian 
 in  fecting  off  his  watch,  or  to  give fome  diredions 
 how  he  may  keep  his  heart  in  a  watchful  frame  ^ 
 which  take  as  they  follow  in  thefe  particulars. 
 
 Sect.    I. 
 
 Iplrfi ,  HatJ^our  not  any  known  fin  in  thy  bolom.  Sin  hath  two 
 contraljfcffeAs  on  the  confcience ,  and  both  fad  enough , 
 either  it  611$  tne  confcience  with  horror ,  orbenumsand  llupifics 
 itj  it  breaks  the  fouls  reft,  or  takes  away  its  fenfe  ^  the  latter  is  the 
 more  common.  Suffer  the  devil  to  annoint  thy  temples  with  this 
 opium ,  and  thou  art  in  danger  to  fall  into  the  fleeping  difeafe  of 
 a  ftupid  confcience,  little  lift  then  thou  wilt  have  to  pray.  Or  if  it 
 hath  the  other  effed  upon  thee,  thou  wilt  be  as  much  afraid,  as 
 now  thou  doft  little  defire  to  pray. 
 
 Secondly ,  Beware  of  any  exceffe  in  thy  affedions  to  the  cre>' 
 ture.  A  drunken  man  of  all  other  is  moft  unfitting  to  watch ,  firrh 
 a  one  will  be  afleep  as  foon  as  he  is  fet  in  his  chair  •  now  a\\  inor- 
 dinacy  ofaffeftion  isafpiritual  drunkenneffe,  Chhft  joyns  both 
 together.  Take  heed  to  jour  felves^lefl  at  any  time  your  hearts  be 
 overcharged  )^ithfurfeiting  and  drunkenwjfe ,  and  the  cares  of  this 
 ^ife  ^  andfo  that  day  come  upon  you  unawares,  Luk^  2r.  34.  it  is 
 a  prefcrvative  againft  droufincffe  of  fpirit ,  that  the  day  of  the 
 Lord  might  not  take  them  napping ;,  and  of  the  two,  the  drunken- 
 ncrte  of  the  affedion  is  the  worfe :  He  that  is  bodily  drunk  over- 
 
 night. 
 
 r. 
 
6o6  Watching  thereuto* 
 
 night ,  is  fober  by  the  morning  •  but  he  that  is  overcharged  with 
 the  cares  or  love  of  the  world,  rifes  as  drunk  as  he  lay  down, 
 and  how  can  he  then  watch  unco  prayer  ?  We  have  therefore 
 thefe  two  often  joyned  together ,  i  Thef  5. 6.  Let  w  w^uh  and 
 be  fober.  1  Pet.  ^.7.  Be  je  therefore  fcber  and  watch.  Whatever 
 theaffedionis,  the  intemperance  of  it  lays  the  foul  under  a  di- 
 flemper ,  and  indifpofeth  it  to  prayer  ^  is  it  forrow  ?  our  Saviour 
 finds  his  Difciples  fleeping  for  forrow  ,  when  they  (hould  have 
 watched  and  prayed,  Lh^  22.  45.  Is  it  love?  this  laid  Samfon 
 afleep  in  Ddilas  lap.  The  heart  of  man  hath  not  room  enough 
 for  God  and  the  world  too,  worldly  affedions  do  not  befriend 
 fpiritual ,  the  heart  which  fpends  itfelfin  mourning  for  worldly 
 crofles ,  will  find  the  flream  runs  low  when  he  (hould  weep  for  his 
 fins-  if  the  cares  ot  this  life  fill  his  head  and  heart,  he  will  have 
 little  lift  to  wait  on  Godi  for  fpiritual  purpofes.  It  is  no  wOndcr 
 that  the  Mafter  finds  his  fervant  afleep  in  the  day  when  he  fljouid 
 be  at  work  for  him,  if  he  fate  up  revelling  all  the  night. 
 
 SECT.  11. 
 
 Btrdlj ,  Renfl:  thisfpirittiai  droufihefle  wfl||P^rft  creeps 
 upon  thee.  Sleep  is  eafier  kept  off  when  approaching ,  then 
 ifhaktn  off  when  it  hath  got  pofTcflion  and  bound  the  fenfe?, 
 Thisflcepy  difeafeofthefoul  ftealsinfenfibly  upon  us,  even  as 
 the  night  fteps  in  by  little  and  little  •,  when  therefore  t!iou  fisdefl 
 it  coming,  roufe  upthyfelfjasa  man  who  hathbufineffe  to  da, 
 would  ftart  up  from  his  chair  to  (hake  off  his  droufinelTc^.  Now 
 thou  maift  obferve  thefe  few  fymptoms  of  this  diftemper  inva- 
 ding thee  i  Firfi,  An unwiHingnefle  and backwardnefleto daty , 
 ifthoufindeft  this,  it  appears  thoubeginneft  to  be  heavy-eyed  j 
 when  grace  is  wakefiil ,  the  Chriftian  needs  not  many  words  to 
 ■perfwade  him  into  Gods  prefence  :  Thou  faidf^Jeekjnj  face -^  my 
 heart  faid ,  Thy  face  will  Ifeek^  Therefore  conclude  thou  maift  , 
 that  fome  v  toours  have  fumed  up  from  thy  corruptions ,  to  dull 
 and  deaden  thy  heart  torhework.  He  that  would  run  to  the 
 dore  ('when  awake)  at  the  firft  knock -0/ his  dear  friend  to  let 
 him  in ,  may,  when  between  fleeping  and  waking ,  let  him  ftand 
 too  long ;  this  was  the  Sfonfes  cafe ,  and  loft  her  the  company  of 
 
 her 
 
Watching  thereunto.  607 
 
 her  beloved ,  it  (hew'd  plainly  fliewasin  afleepy  diftemper,  in 
 that  fhe  was  fo  backward  to  duty,  for  that  was  the  door  Chrift 
 would  have  tnec  her  at.  Secondly,  Formality  in  prayer  is  a  certain 
 fyinpcomthatafleepydifiemper  hangs  about  thee  ^  grace  awake 
 is  lull  of  life  and  adivity,  at  ie^ft  ii  difcovers  it  fclf  by  making  the 
 foul  deeply  fenfible  of  itsdeadnefleand  dulncflfe     VigiUmts  eji 
 fomnmm  narrare^  fu-h  Seneca  ,  it  (hews  the  m?,n  awake  that  tells 
 his  dream  what  he  did  in  his  flejp  -^  and  it  proves  the  foul  awake 
 that  can  feelingly  and  mournfully  confefle  his  de  idnefTe.   Thirds 
 Ij^  prevalency  of  wandring  thoughts.  In  deep ,  fancy  and  imagi- 
 nation rules  and  ranges  without  any  controul.     If  thy  thoughts 
 range  and  fcattcr  into  impcrtinencies  in  time  of  prayer ,  and  meet 
 with  no  check  from  thee ,  it  (hews  thy  grace ,  ifthou  haft  any,  is- 
 not  well  awake. 
 
 Sect.    III.  . 
 
 T^OJtrthly  \  ExprefTe  a  confcientious  diligence  at  thy  particular 
 "  calling  in  the  intervals  ofprayer.    They  that  fit  up  to  watch 
 had  need  of  fome  work  to  keep  them  awake  ^  idlenefTc  is  but  one 
 remove  from  fleep.    I  cannot  believe  that  he  who  lazechaday 
 away  in  idlenefTe,  (hould  find  his  heart  awaketo  pray  at  night,  for 
 he  hath  that  day  lived  in  the  negled  of  a  duty  as  neceiTry  as  this  • 
 and  it  is  bad  going  to  one  duty  through  the  negleA  of  another. 
 There  is  a  generation  of  men  indeed ,  that  under,  a  pretence  of 
 watching  and  praying  always,  betake  themfclves  to  their  cloifters, 
 and  renounce  all  fecular  employments ,  as  if  it  were  as  eafie  to-  put 
 off  the  world  as  to  change  their  cloathes ,  and  g-t  on  a  Coul  or  a 
 religious  habit;,  but  the  world  hath  found  chofe  places  common- 
 ly to  have  proved ,  not  fo  much  houfcs  to  pray  in ,  as  dens  to 
 draw  their  prey  into  ;  it  is  more  like,  th  'c  thofe  who  are  pam- 
 per'd  vvithflothandfulne(reof  brc'd,  (ht^uld  be  eaten  up  vvkh 
 luxury  and fcnfuality  ,  than  vvi  h  ze  1  ^.nd devotion :    the  air, 
 vvhcnftill,  thickens  ind  corrupts,  the  fpirits  in  our  body  are 
 rhoaked  with  reft,  and  the  foul  needs  morion  md  exercife  as 
 much  as  either,  infpirituil  offices  it  c.nnot  holdout  vvichourin- 
 terraittings  therefore  God  huh  provided  our  particular  callings 
 a:^  relief  to  our  fpiritual  devotions ,  onely  our  4,are  muft  be  not  - 
 
 to.. 
 
 4'•^ 
 
to  Over-do.  The  f  me  thing  may  quicken  and' vveaken  , 
 w?.ke  us,  and  lay  us  afleep.  No  greater  help  to  our  religious 
 offices ,  than  a  faithful  difcharge  ot  our  particular  calling  •,  no 
 greater  duller  of  the  Spirit  of  prayer  than  the  fame,  when  in- 
 ordinately purfued.  The  fame  oil  feeds  the  Lamp  \  and  drowns 
 it,  if  exceffively  poured  on.  Hold  the  candle  one  way ,  and  the 
 wax  nourifties  the  fi  ime  •  turn  the  other  end  up,  it  puts  it  our. 
 '  Fifthly,  Pref^rve  a  f^nfc  of  thy  fpiritual  wants.   As  fulreHe  in- 
 
 ^ '  ciincs  the  body  to  fleep,  fo  doth  a  conceit  of  fpiritual  fulncfle  the 
 foul  j  when  the  belly  is  full,  then  the  bones  would  be  at  reft, the. 
 man  hath  tnore  mind  to  fleep  than  work  ^  whereas  he  that  is 
 pinched  with  hunger ,  his  empty  craving  ftomack  keeps  him 
 awake;,  if  once  thou  beginneft  to  have  a  high  opinion  ofthyfeif, 
 and  thy  fpiritual  hunger  be  a  little  ftaid  (from  a  conceit  of  thy 
 prefent  ftcfre ,  and  fufficiency  of  thy  grace  )  truly  then  thou  wile 
 compofe  thy  felf  to  fleep ,  and  fing  the  rich  mans  Lullaby  to  thy 
 foul,  Takjtloj  eafe  ,  O  my  foul ,  thou  haft-  goods  laid  up  for  many 
 years  :  TheOrm^w^/areafad  inftancefor  thispurpofe,  i  Cor. 
 4.  S .  Now  ye  are  ful ,  now  ye  are  rich ,  ye  have  reigned  as  Kings 
 without  m^  P<i/f/isnownobody  with  you,  the  time  hath  been 
 you  could  not  be  without  his  pains,  the  hungry  child  did  no  more 
 cry  for  the  breaft  than  you  for  the  Word  preached  by  him  •,  but 
 now  your  ft-omack  is  ftayed,  you  are  full  and  can  live  without  him : 
 whereas  J  God  knows,  it  was  a  fulneffe  of  wind  of  pride,  not  of 
 folid  grace.  It  is  the  nature  of  grace  to  dilate  the  heart,  and  make 
 room  for  more,  but  of  pride  to  cloy  and  glut  the  fouL  God  hath 
 long  kept  open  houfc  in  England ,  the  Wine-cellar  door  of  his 
 Ordinances  hath  not  been  (hut  upon  us ,  we  have  had  free  acce/Te 
 to  drink,  and  that  abundantly,  of  their  fwe.t  wine.  But  alas! 
 mxy  it  not  be  for  a  lamentation  to  fee ,  how  many  are  drunk 
 with  fpiritual  pride ,  rather  than  filled  with  grace ,  after  (0  long 
 an  enjoyment  of  them  ?  infomuch  that  fome  have  attempted  to 
 flavethe  very  veffelsfrom  which  they  have  drawn  this  wine; 
 fuchare  they  that  decry  all  Ordinances ,  and  would  down  with 
 Minifters  and  Miniftry  ^  yea,  who  can  live  without  publick  preach- 
 ing and  private  praying  alfo.  Others  not  fo  mad  drunk  as  the 
 former,  yet  are  fallen  afleep  under  the  tap,  they  have  loft  their, 
 firft  life  in,  and  love  to  Ordinances ,  they  fit  with  fleepy  eyes  and 
 dead  hearts  under  them.    Well,  Chriftian ,  if  thou  wouldft  keep 
 
 thy 
 
fVatihhg  thereunto.  50 o 
 
 thy  foul  awake  for  this  or  any  other  Ordinance ,  take  heed  thou 
 lofeft  not  the  fcnfe  of  thy  want?.  Begging  is  the  poor  mans 
 trade  ^  when  thou  beginneft  to  conceit  thy  feJfrich,  then  thou 
 wilt  be  in  danger  to  give  it  over,  or  be  remifle  in  it. 
 
 Sect.    IV. 
 
 Qjxthly ,  Retire  often  to  mufe  on  fome  foul-awaknirg  medi- 
 tations ^  we  feldomfleep  when  we  are  thoughtful,  tlpeciaily 
 if  the  thoughts   we  mufe  on  be  of  weight   and  importance 
 enough  to  intend  and  occupy  the  mind :  Indeed ,  idle  trivial 
 thoughts,  fuch  as  have  nothing  to  invite  attention,  are  given  asa 
 ready  means  to  bring  a  raan  afleep  (I  mean  bodily  flcepj    That 
 Chrirtian  who  neglects  frequently  to  meditate  on  fpiritual  things, 
 and  lets  his  thoughts  walk  all  day  in  the  company  of  carnal  world- 
 ly occafions,  I  (hould  wonder  if  he  finds  his  heart  awake  at  nighc 
 to  pray  in  a  fpiritual  manner.    Give  me  therefore  leave  to  prelenc 
 a  few  fubjeds  for  thy  meditations  to  infift  upon ,  and  they  will 
 be  as  the  brafen  Ball ,  wliich  fome  PhUofophers  ufed  to  hold  in 
 their  hand  that  they  might  not  fleep  too  long  ^  or  as  the  Alarm 
 which  men  fet  orer  night  to.call  them  up  to  their  bufinefle  early 
 in  the  rnorning. 
 
 Meditate  of  Chrifts  coming  to  judgment.    Surely  thou  wilt 
 not  eafily  fleep  while  this  Trumpet,  that  fliall  call  all  mankind  to 
 judgment  (hall  found  in  thy  car.    Thereafonwhy  men  fleep  fo 
 foundlyin  fecurity,  is,  becaufe  they  either  do  not  believe  this 
 or  at  le  ift  do  not  think  of  it  ferioufly,fo  as  to  cxped  it.    The  fer- 
 vant  that  looks  for  his  mafter  will  be  loth  to  be  found  in  bed 
 when  he  comes  ^  no,  fits  up  to  open  the  door  for  him  when  he 
 knocks.    Chrill  hath  told  us  he  will  come  .  but  not  when  that-^ 
 we  might  never  put  off  our  cloathes,  or  put  out  the  candle  • 
 IVatch  therefore  ^   for  ye  k^iow  not  What  hour  the  Lord  doth  come] 
 Mutth.  24. 4:.    There  are  indeed  negative  fignes  concerning  his ' 
 coming  to  the  general  judgment  of  the  world,  by  which  we 
 may  knew  he  vvill  not  yet  come,  as  the  fall  of  ^^^y^w,  the  cal- 
 ling of  the  ^fWr,  and  other  prophecies ,  that  muft  be  fulfilled  • 
 before  which  he  vvill  not  come  :  but  no  fuch ,  frotn  vrhich  we 
 can  conclude  that  his  coming  to  any  of  us  in'  particular  to  take 
 
 liii 
 
 us 
 
6io  Watching  thereunto. 
 
 us  away  by  death,  and  fummon  us  to  our  particular  judgment  be- 
 fore 1iis  Bar,  fhall  not  yet  be.  Thou  art  young,  thou  canft  not 
 therefore  fay,  thou  fhalt  not  die  as  yet  •  alas,  meafure  the  Coffins 
 in  the  Church-yard, and  thou  wilt  find  fome  of  thy  length-  young 
 and  old  are  within  the  reach  of  deaths  fiche  ^  old  men  indeed  they 
 go  to  death,  their  Age  calls  for  it  -,  but  young  men  cr.nnot  binder 
 deaths  coming  unto  them..  Thou  art  rich,  will  this  excufe  thee  ? 
 Rich  men  indeed  they  can  get  others  to  ferve  in  their  Arms  here 
 when  their  Prince  calls  them  forth  to  War  •  but  there  u  m  difcharge 
 inthtsfVar.  Salomcn  tells  us.  Thou  muft  p2rfbn:'ily  do  this - 
 thou  art  itrong  and  lufty,  thou  canft  not  therefore  fay,  that  death 
 will  be  longer  at  work  to  fell  thee  down.  Some  indeed  he  cuts 
 down  by  Chips  in  Confumprive  Difeafes,  they  die  by  piece-meals- 
 others  he  tears  up  in  one  Night,  ?.sa  Tree  by  a  Tempcil  v  O  think 
 of  this,  and  thy  fleep  will  dep/.rt  from  thee. 
 2.  zly.Confider  the  Devil  is  clwayes  aw? he  ;  is  it  time  for  them  in 
 
 the  City  to  fleep,  when  the  Enemy  without  Wa'ch,  and  may  be, 
 arc  climbing  the  Walls  ?  Our  Saviour  takes  it  for  granted,  //  the 
 good  man  of  the  houfe  had  k»o)X>>}  in  )^hat  TFatch  the  Thief  yK^ould 
 cotfte,  he  vconld  have  WAtched,  andwotild  not  have  fy.ffered  his  houfe 
 to  be  broken  «/>,  Mat.  24.  44.  Of  all  the  Nighrs  in  the  Year ,  he 
 would  not  then  have  flept.  Would  Saul  have  flept  in  his  Trench, 
 if  he  had  thought  David  had  been  fo  near  ?  Or  Sifera  have  lain 
 down  to  refl-,  if  he  had  feen  the  Hammer  and  Nail  in  faefs  hand 
 to  drive  through  his  Temples?i/^»«/^<«/^  ^r  theGates^was  enough 
 to  wake  the  whole  City  of  Mome,and  call  them  to  their  Arm?;  and 
 is  not  Biaholm  ad  OFiiurn\  the  Devil  is  at  thy  door,  enough  to* 
 keep  thee  out  of  thy  bed  of  floath  and  negligence  ?  what  day  in 
 all  the  Year  is  no  Term  to  Satan?  whatphKeor  company  art  thou 
 in,  that  he  cannot  make  a  fnare  to  thy  foul }  what  member  of  thy 
 body,or  faculty  of  thy  foul,  which  is  not  in  danger  to  beabufed 
 by  him?  haft  thou  not  an  inmate  in  thy  own  bofomechar  watcheth 
 to  open  the  gate  to  himpAnd  is  there  not  a  conftant  correfpordence 
 between  them?  O  how  oft  doth  he  beat  us  (  2,s  Bernard  (m[i^ 
 with  our  own  flaffe-,  and  (as  the  Thief  fomenmes  ferves  the 
 Traveller  )  binds  us  with  our  own  Garters  ?  ShsJl  we  not  alwayes 
 watch  to  pray,  when  he  watcheth  to  tempt  ?  Shall  not  we  keep  our 
 Correfpondence  with  God  and  Chrift  our  Allies  in  Heaven,  as  he 
 doth  with  oar  flefti  tbst  is  his  Confederate  ? 
 
f^m^mFfin  fmMmmn  bh. 
 
 Watching  ther<wtto»  6 1 1 
 
 T^t  jugklent  homines /nrgHnt  dtnoEle  Utroni-^ 
 %)(  t*iffHm  Jerves  non  exfergifceris. 
 
 Shall  thy  Enemy  be  awake  to  feek  to  cut  thy  Throat,  and  wile  not 
 thou  rife  to  fave  it  ? 
 
 Con(ider,wicked  men  they  arc  awake, and  hard  at  work  for  Sa- 
 tan and  their  lufts.  1  he  philofopher  blufti't,  chat  the  Smith  ftiould 
 be  up,  and  have  his  Hammer  in  his  hand,  before  he  had  his  Book. 
 O  may  it  not  put  the  Chriftian  to  ftiame  ! 
 
 Bly.Confider  how  watchful  the  men  of  the  World  are  to  follow 
 their  worldly  bufinefs  •,  Do  they  not  rife  early, and  go  to  Bed  late, 
 grutching  the  very  time  that  is  fpent  to  refrem  nature  in  the  Night 
 with  flecp  ,fo  bent  they  are  upon  their  carnal  projeds !  The  Phi,- 
 lofofher  obferved  this,and  (hamed  himfelf  for  fuffering  the  Smith 
 to  be  at  his  Anvilein  the  Morning,fooner  than  he  was  at  his  Book. 
 O  ChriKan,  fhould  it  not  make  thee  blu(h  much  more,  to  fee  the 
 whole  Town  up,  and  ss  bufic  as  Bees  about  a  Garden,  one  flying 
 this  way,  another  that  way  •,  and  all  to  bring  a  little  more  of  this 
 Worlds  pcrifhing  pelf  into  their  Hive,  out  of  which,  death  ere 
 long  will  fmoak  them,  and  force  them  to  leave  what  with  fo  much 
 pains  they  have  gathered  for  others,  they  know  not  who,  poffibly 
 their  greitefl: Enemies-  while  thou  Chiiftian  fleepeftaway  thy 
 precious  time,  though  thou  art  fure  to  carry  thy  gcttings  into  the 
 other  World  with  thee,  and  there  enjoy  the  fruit  of  thy  fliort  la- 
 bour here  with  everlafting  glory !  Nay,  confider  how  watchful  the 
 Wicked  are  to  take  all  opportunities  topurfue  their  works  of 
 darknefs.  The  Adulterer  watcheth  for  the  twilight  to  meet  his 
 Minion,  and  wilt  not  thou  watch  unto  prayer,  that  thou  mayft  fill 
 thy  foul  with  fpiritual  loves  in  Communion  with  thy  God?  The 
 Thief  is  up  at  Midnight  to  get  his  prey  •,  and  wilt  not  thou  break 
 thy  reft  a  little  for  to  obtain  a  richer  Treafurc  than  is  to  be  found  in 
 the  Coffers  of  the  richeft  Princes  that  the  World  boafts  of?  Shall 
 thefe  be  at  fo  much  pains  to  fatisfie  their  lufts,  and  thou  taJce  none 
 to  honour  and  enjoy  thy  God }  O  what  a  (hame  was  it  to  the  hea- 
 vy-eyed Difciples,  that  they  could  not  watch  to  pray  with  their 
 Mafter,  when  fudas  that  bold  Traytour  was  fo  wakeful,  to  be  up 
 in  the  dead  of  the  Night  to  betray  him  ,in^a  his  Murderers 
 hands?  '     .r^    " 
 
 liii  2  4ly. Confider 
 
6iz  Watching  thereunto* 
 
 4ly.Corifidcr  how  ftiort  the  time  is  that  thou  art  dcfiredro  watch- 
 CohUjou  not  watch  ^ith  me  me  hour  (  faith  Chrrft  )  OHatth* 
 26. 4-0.  Ere  longChrilhan  thou  fhalt  be  call'd  off  thy  Guird, 
 and  then  thou  (halt  have  all  red,  though  no  deep  •,  it  is  b^it  for  this 
 ihort  life  thou  art  put  to  ftand  upori  this  hud  duty  ^  and  is  t'hat  fo 
 long  ?  others  do  not  count  it  fo,  O  how  foon  is  a  day,  a  year 
 yea,  a  life  part  at  play  or  fin  ?  The  great  complaint  that  fuch  make^ 
 is,  tinfjc  is  fhorc,  they  wifti  they  could  clip  its  wings,  and  take  off 
 the  weights  from  this  Clock,  that  make  it  poft  away  fo  fafl :  i$ 
 time  lb  fhortandfwecttofpend  in  fin?  and  can  it  be  tedious  to 
 thee  to  beftow  it  in  devotion  ?  Whyfhouldan  hour  intheXIfofet 
 be  thought  by  a  Saint  long,  when  day  andnightfpentinan  Ale- 
 houfe  is  too  fhort  for  the  finncr  ?  But  above  all  confider,  whether 
 it  be  not  better  to  watch  and  pray  here  on  Earth  for  a  kw  daycs 
 than  to  wake  and  roar  in  Hell  under  endlefs  and  cdSitk  tori 
 ments ! 
 
 5ly.Conlider  fcrioufl'y  how  great  a  lofer  thou  haft  been  already  in 
 thy  heavenly  Trade  for  want  of  watchingj,it  is  v/ith  theChriflian,as 
 with  fome  negligent  Merchant,  who  takes  notice  of  fome  one 
 lofs,  of  a  round  Sum  that  befalls  him  (  may  be  fome  hundreds  at 
 a  Clap  )  at  this  he  cries.  He  fliall  be  undone  ^  but  regards  not  the 
 pence  and  fhilfings  thav  he  idly  fpends ,  nor  confiders  his  lols 
 which  follows  upon  his  daily  ncgfigcnce  ^  here  his  Eflate  melts 
 tnfenfibly,  and  he  is  not  aware  of  it  •  whereas  would  he  count 
 what  in  this  dtibling  way  is  loft  by  Retail,he  mighrfind  it  amounts 
 to  more  than  the  other.  Thus  the  Chriftian  fometiraes  is  troubled 
 for  one  great  fin  into  which  he  hath  fallen  (  and.that  not  without 
 Reafon  J  but  wirhall,  he  obfcrves  not  how  nc  neglcfts  this  duty  to 
 day,  and  negligently  performs  that  at  another  time  ^  how  he 
 now  prays  coldly  fx)r  want  of  due  preparation  •  and  what  little 
 fruit  comes  of  another  for  want  of  watchfulnefs  after  it,  whereby 
 in  time  he  falls  low,  though  withancafie  defcent,  ftep  by  ftep - 
 whercisif  he  could  bring  the  feveral  Items  of  thefe  his  particu- 
 lar loffes  together,  he  would  find  them  fwell  into  a  fid  reckoning,, 
 except  with  thefe  nis  lofT.^s,  he  hath  alfo  loft  (  which  is  the  grc^t- 
 eft  )  the  tenderncfs of  his  Confcience.  Now  Chriftian  hafF  thou 
 not  a  mind  to  thrive  at  laft  ?  and  (hall  a  carelefs  Chriftim  addet0, 
 his  ftock  ?  Did  you  ever  go  by  the  Sluggards  Field,  and  not  find  it 
 overgrown  with  Thorns ?Wou!dft  tbouJ)ut  be  p:rfwadedjto  make 
 
 it 
 
Watching  thereunto,  613 
 
 k  thy  bufinefs  daily  to  watch  thy  heart,  how  thou  pray^-ft,  and 
 how  thou  walkeft,  after  thou  halt  been  at  prayer,  thou  (houldll 
 find  a  blcff^d  change  in  thy  fpiricual  Affairs  ^  thi»  ftridnefs  will  at 
 firflbeuneafie,likeanew  Suitj  but  €¥€17  day  that  will  w^L^ar  off, 
 and  a  fweec  facility  follow,  when  thou  Inak  fee  thy  g  ins  come 
 trowling  in  by  it  -  he  that  finds  how  well  he  is  paid  for  his  dili- 
 gence, by  the  encreafcof  hisEftate,  will  not  grutch  the  Sluggard 
 his  e  tfe,  when  he  fhall  fee  him  walk  by  his  door  in  Rags  :  It  was    , 
 the  faying  once  of  a  rich  man,  who  by  Gods  blefling  on  his  dili- 
 gence h;d  raifeda  valt  Eftace,thatat  his  firftfetcing  up  in  the 
 .  World,  he  got  a  little  with  much  trouble  j  but  afterwards,  he  got 
 his  great  gains  with  little  trouble.    And  thou  Chriftian  wilt  find 
 the  fame  in  thy  fpiritual  Trade  j  thy  trouble  will  be  mofl  at  firft, 
 but  thy  gains  mod  adait ;  and  the  trouble  lefs,  becaufe  the  way  of 
 godlinefs  by  ufe  and  experience  will  be  naturalized  to  thee,  and 
 tonfecjuently  become  eafie  and  delightful. 
 
 ely.Confider  what  others  lofe  by  thy  not  watching.,  he  that  C, 
 liv«  in  a  Town^  wrongs  his  Neighbour  as  well  as  himfelf,  by  not 
 looking  to  his  fence  :  Thus  one  Chriftian  may  injure  many,  by 
 not  keeping  his  own  watch.  Firft^  Thy  very  Example  is  a  wrong 
 to  others,  for  this  fleepy  difcafe  is  catching.-,  thy  loofe  ConverAti- 
 on  may  make  others  fo  :  As  one  learns  to  yawn  of  anOBhcr,it  is 
 nofmallble/Iingtolive  among  adiyeChri{lijns,whofe  z^al  and 
 forwardnef$inthe;yayesof  God  is  exemplary^  this  puts  mettle 
 rn  thofe  tliat  follow  them  ^  the  heavenly  holy  Convcrfation  of  a 
 Mafter,is  a  help  to  the  whole  Family.  Secondly^  Thou  indifpofeft 
 thy  fclf  for  doing  thy  duty  to  them  •  We  are  com  m;inded  to  watch 
 Over  one  another  in  love,  as  thofe  tnat  are  concerned  inourBre- 
 ihrcns  welfare.  Now  how  unfit  is  he  to  watch,  over  others,  that 
 doth  not  watch  himfelf?  To  provoke  others  to  love  and  to  good 
 works,  who  needs  himfelf  the  ipur  ?  Can  one  aflcep  wake  another 
 that  is  fo  ? 
 
 yly,  And  hftly,  Confider  Chrifts  watchful  care  over  thee^loolc 
 npon  him  in  his  Providence  ^  thit  eye  which  neither  ileeps  by 
 ni^ht,  nor  {lumbers  by  day,  is  thy  conllant  Keeper  :  Confider  him 
 inhislnterce/lion,  there  be  prayes  for  thee,  w.uching  tbercuntO' 
 with  all  pcrfe/erancc-  itisiiis  Trade  and  Bufiners  in  Heaven  :  j-'ur 
 ke  lives  to  m/tke  ]nt£rce£ion  for  hit  Saints.  Confider^^r^im  in  his 
 Spirit^  what  is  he,  but  ChriQs  Meffenger,  fent  as  our^uardian, 
 
 to 
 
6 1,4 
 
 lydtchittg  thcrennto^ 
 
 to  take  care  of  theSaincsinhissbfence  ?  InawordjCOnfidcrbim 
 in  the  Gofpcl-Miniftry,  which  is  fetupfor  this,  very  purpofe,  to 
 watch  for  your  fouls  •  yen,  every  private  Saint  ha:h  a  charge  to  be 
 .  his  Brothers  Keeper  ^  this  well  confidered,  would  make  ihee  firft^ 
 watchful  to  promote  his  glory,  that  fo  carefully  provides  for  thy 
 fafety.  What  put  David  into  fuch  a  rage  ? gainft  Nc.bal,  but  the 
 difrcfpeft  that  his  fcrvants  found  at  his  hands,  to  whom  he  had 
 been  fo  ferviceable  :  In  vain  have  I  kspf  ^^^  that  this  FeHoyv  hath. 
 Secondly,  It  would  make  thee  the  more  watchful  over  thy  own 
 foul  •  if  thou  haft  fo  much  ingenuity  as  to  fear  grieving  of  thy 
 God,  who  expreffeth  this  tender  care  over  thee  •,  what  greater 
 grief  can  the  indulgent  Parent  have,than  to  fee  his  child  not  mind 
 ni$  own  good  after  all  his  care  and  coll  laid  out  upon  him  ?  he  joyes 
 to  fee  the  money  he  gives  him  improved  and  encreafed  by  his  dili- 
 gence ^  but  it  breaks  his  vrry  heart  with  forrow,  when  it  is  all 
 wafted  and  fquandred  away  by  ill  husbandry. 
 
 CHAP.   XVII. 
 With  all  FerfeveroHce, 
 
 Hcfe  words'  \_"^%th aKferfeverAnce'^  contain  the 
 fifth  Branch  in  the  Apoftles  Diredion  for  Prayer  j 
 which  I  fhall  difpatch  briefly  in  thefc  four  heads. 
 
 /■»r/?.  By  giving  the  importance  of  this  phrafe, 
 AH  Perfeverance. 
 
 Secondly y  By  giving  the  Rcafon  why  we  are  to 
 pray  ^ith  all  Perfevtrance. 
 
 y/j/W/yjIflialicaftinfomeCcnfideratiorsto  move  us  to  the 
 Duty. 
 
 Fourthly,  Wind  up  the  Difcourfe  with  a  word  of  Counfel  and 
 J)ircAion  for  the  help  of  the  weak  Chriftian  therein. 
 
 SECT. 
 
^itb  allFerfeverancc.  615 
 
 Sect.    i. 
 
 firfi,  p  O  R  the  importance  of  thc4)hrafc.  Here  is  perfevc* 
 ranee,  yea,  all  perfeverance  required  in  Prayer.  /";>/ , 
 Let  us  enquire  what  is  meant  by  perfeverance  ?  Secondij^Whzt  by 
 all  perfeverance.  Firfi ,  Here  is  required  perfeverance.  Thj 
 word  'srpoa-i^fTipHwf  here  ufedjComcs  from  Kaprof,  the  fame  with 
 Kp*Tef,  (  alerter  only  tranfpofed  to  melt  the  found  ^  it  fignifies 
 ftrength  and  vidory^  hence  its  compound  if^offr^^nffiv ,  is  to 
 profecuce  any  bufinefs  with  an  unwearied  con flancy,  till,  all  diffi- 
 culties be  conquer' J,  and  the  thing  at  laft  be  accompliih  t.  It  is 
 ufcd  for  the  diligence  and  1  ibour  of  hunting  Dogs,  that  follow 
 the  L  haf.',  till  at  lalt  they  get  the  Game  purfued  •,  it  is  applyed  al- 
 fo  to  Lacquies,  that  wi  h  gre  It  libour  run  after  their  Mailers,  and 
 arc  at  their  hand  in  a  Journey.  In  Scripture,  ic  is  frequently  ap- 
 plied to  the  du:y  ot  Prayer  ^  as,  JHs  \.  4.  CJ.  4.  2.  Rom.  1 2. 
 1 2.  And  fignifies  that  invincible  patiehce,  coui*  gjand  conftan- 
 cy  whicha  Chriftian  is  to  (hew  in  uphol  Jing  this  du:y  of  Prayer. 
 
 S^ffl.     But  are  prAjfing  alwayes  in    the  beg.nning  of  this      ^^fi- 
 Verfc,and  chis  frayingy^-'ith perfeverattce  thefime  ?ifnoc,where- 
 in  lies  the  difference  ? 
 
 Anf^.  It  cannot  be  thought,  the  ApofiU  being  giving  dire-  A»fpf. 
 (ftions  for  Prayer,  would  let  them  interfere  one  with  ano:lle;\^nd 
 in  fo  (hort  a  fpacc  repeat  the  fame  Diredion  over  ?gain  in  other 
 words-,  the  reft  arc  all  diftind :  fo  therefore  will  we  take  ihefe. 
 Calvin  makes  this  to  be  the  difference  hj  praying  alrvayts  (fath 
 he  )  he  exhorts  us  to  pray  in  profperity,  as  well  as  in  adverfuy^ 
 and  not  then  to  intermit  the  practice  of  this  duty,  beciufe  not 
 driven  to  it  by  fuch  outward  prefling  neccHicies  •  hui  by  praying 
 with  perfeverance.  Admonet  y  ne  d^Utigemur ,  injtundum  eje- 
 alacri  animo  ^  infra^o  (indeo  continuandas  ej[e  preces,  ft  mn  fia- 
 tim  confetjUAmm-  cjuod  volumm.  He  admonifheth,  that  we  be 
 not  weary  of  the  work  ^  but  continue  inRant  and  conftant  in  irs. 
 performance,  though  we  have  nor  prefencly  what  we  pray  for.  By 
 fr4yi»g  rfZ/v^f/,  we  are  exhorted  to  the  d.iilyconftant  cxercife  of 
 the  duty  of^prayer-,  not  to  neglcA  thefeafms  for  prayers,  rs 
 they  return  upon  us.  By  praying  with  perfeverance,  we  are  prcf- 
 fcd  W)  bear  up  againft  DifcouragctBcius  as  to  aay  parcicalar  fuit  or. 
 
 requell 
 
64  6  ^i^h  ail  Perfeverance. 
 
 I. 
 
 2. 
 
 f  tqaeft  we  m?kv:  ?i  the  Throne  of  Grace,  and  rot  to  give  over , 
 though  wc  have  r,oc  a  fpeedy  anfwcr  to  it  ^  fo  that  the  former  is 
 cppckd  to  a  negltd  ot  the  duty  in  its  ftattd  feafons,  and  the  lat- 
 ter to  a  fainting  in  our  fpirits,  as  to  any  particular  fuit  we  put  up. 
 We  may  keep  our  conftant  courfc  of  prayer,  and  yet  not  perfeverc 
 in  prayer  for  this  or  that  mercy  which  God  witholds  fome  time  for 
 the  exercife  of  our  grrce. 
 
 Secondly^  I  muft  Ifcew  what  is  meant  by  all  f erf  ever  once. 
 
 I'irfi,  by  all  pcrfeveranceismeantfucha  perfeverance  £s  holds 
 out  to  the  end,  till  Cod  doth  give  the  thing  we  pray  for,or  takes 
 away  the-fubjed  of  our  prayer,as  he  did  iriDAvids  a.k  for  hisfick 
 child  by  his  death.  It  is  pofiible  a  foul  may  continue  long,  yet  at 
 lait  faint,  when  it  fees  the  time  for  anfwcring  flill  protraAed,  God 
 flillftayes,andnonewesof  his  coming,affcr  many  a  difpatch  fent 
 to  Heaven  Ujpon  that  cccafion.  O  'tis  hard  to  hc/d  up  cur  hands 
 with  Mofe/,  to  thegoir.g  dovft  of  the  Sun.  Chrift  complains  how 
 rare  and  Scarce  fuch  a  taith  is  to  be  found,  when  he  bears  bng  be- 
 fore he  throws  in  the  mercy  prayed  for  :  Neverthelejs  when  the 
 Sen  of  wan  cctnes^Jhall  he  find  faith  nfcn  the  Earth  ?  Luke  18.8. 
 Shal I  he  find  fo  much  Faith  as  to  keep  his  People  at  Prayer  in  ex- 
 peftation  of  his  coming  to  their  relief? 
 
 Secondly,  By  all  perfeverance,  is  meant  a  perfeverance  of  the 
 whole  man  in  prayer  ^  we  muft  not  only  perfevere  to  hold  up  the 
 outward  performance  of  the  duty  of  Prayer  j  but  perfevere  to 
 exert  the  inward  powers  of  our  fouls,  and  their  graces  in  the  du- 
 ty. T  be  duty  may  be  kept  up,  and  the  heart  be  down  in  perform- 
 ing;:. The  faith,  zeal,  and  other  graces  of  thefoul  may  begone, 
 or  ad  but  feebly  ^  hke  an  Army,that  hath  not  yet  quitted  the  rieldj 
 but  their  Powder  and  Shot  are  even  all  fpenr,  there  they  f];and,and 
 fet  a  good  {:.cc  on  it,  but  can  do  little  or  nothing  to  offend  the  Ene- 
 my, or  defend  themfelves.  Thus  many  in  afHidions  pray  flill,  they 
 have  not  yet  given  over  the  duty,  and  run  ou-t  of  the  Field  •  but 
 alas  their  faith  fail^-,  and  their  heart  quails,  there  is  little  life  and 
 vigour  to  be  feen  in  the  performance  ^  here  is  fome  kind  of  perfe- 
 verance, but  not  this  all  perfeverance,  which  above  all  requires  the 
 perfeverance  of  grace  in  its  adin^sae  the  duty:  So  wc  tranflate  the 
 word,  ^o?w.i2.  12.  what  !S  here  with  perfeverance, is  there  con- 
 tiHuiftginfiant  in  Prajer,  the  word  is  isrp(rKg-^Tt^vrii :  Some  are 
 kiftajitjbutitiaftsnotj  if  they  find  che  mercy  comes,  they  draw 
 
 hardi 
 
With  all  Terjeverance,  5^^ 
 
 hard ;  but  if  their  Chariot  of  Prayer  be  fee,  and  after  a  pull  or 
 two  the  mercy  comes  not,  their  faith  Jades,  and  they  give  over  the 
 work^  others  are  conftant,  but  not  inftanc  ^  they  continue  to  pray, 
 but  pray  themfelves  cold,  they  grow  lifelefs  and  liftlcfs  in  the 
 work,  as  if  they  looked  for  nothing  to  come  of  it ;  we  mult  joyn 
 both  together,  or  exped  benefit  from  neither. 
 
 S  B    c   T.      2. 
 
 llj^  T  proceed  to  the  fecond  thing  promifedit'/.t.to  fliew  why  we 
 L  Hiuft  pray  with  all  perfevcrance, which  take  in  thefe  parti- 
 culars. Firft,  It  is  ftriAly  commanded,!  Thej[.<^.  \  j.iPraj  withokt 
 cea^»^-^thit  is.without  fainting^fo  our  Savi0ur,Z»4-  ^8.  i.H>^<?j^tf 
 a  Parable  unto  them  to  this  end^  that  men  ought  alvpajes  to  pray  ^  and 
 not  to  faint :  Mark,  not  only  that  they  might,  but  ought.  It  is 
 indeed  a  high  priviledge  to  us,  and  a  low  ftoop  in  the  high  God,  to 
 give  us  leave  thus  to  lie  at  his  door,  and  toiuffer  the  cry  of  our 
 prayers  to  be  ever  founding  in  his  Ears .,"  we,  I  am  fure,  could  not 
 like  to  have  Beggars  knocking  day  and  night  at  our  doors :  But  Co 
 infinitely  good  is  God,  that  he  doth  not  only  allow  us  this  boldneis; 
 but  alfo  commands  it,  that  the  fear  of  a  fin  might  move  us,  if  the 
 lofs  of  a  priviledge  will  nor.  Secendlj,  This  Perfeverance  in  Pray- 
 er is  highly  commended :  Indeed  perfeverance  crowns  every 
 Grace,  and  commends  every  Duty ;  it  is  not  our  faith  and  hope, 
 but  to  holdfafi  our  confidence,  and  the  rejojcing  of  our  hope  firm  to 
 the  end  that  God  looks  at,  Hebf .  3. 6,  Not  the  feeming  zeal  and 
 fwiftnels  of  our  motion  in  the  wayes  of  God  at  our  firft  ftart  and 
 fetting  forth  •  but  the  conflancy  of  a  well-breath'd  foul  in  hold- 
 ing on  his  courfe  till  the  Race  be  finiflied,  thatChrift  commends., 
 Jf  je  continue  in  my  tverds,  then  are  ye  my  JDifciples  indeed,  John  8. 
 31.  So  m  Prayer  •  not  the  fliort  fpurts  of  an  inconllant  zeal,  that 
 begins  to  pray  (  as  they  fay  the  French  do  to  fight )  like  thunder 
 and  lightning-  but  if  the  firfl  Charge  carries  it  not,  then  they 
 quail,  and  are  quite  cow'd  in  their  fpirits.  No,  it  is  not  this 
 foft  metal,  whofe  edge  is  thus  eafily  turn*d,that  God  likes  in  Pray- 
 er •,  but  a  zeal  tempered  and  hardned  fo  with  refolution,  that  makes 
 it  cut  through  all  delayes  and  difficulties-  th-is  God  highly  com- 
 mends :  It  got  facoi  the  name  of  a  Prince,  fo  nobly  ne  behav'd 
 
 Kkkk  himfelf 
 
^  j8  fVith   all  Perfez>erance. 
 
 himfelf  in  this  Duty,  holding  it  out  till  break  of  day  with  God,and 
 then  would  not  let  him  go,  till  he  had  blefled  him.    Thirdly,  It  is 
 that  which  God  ifitends  by  his  delayes,  and  fccming  denials  ,•  why 
 deals  he  thus  with  his  people  ?  Surely  it  is  to  put  their  graces  to 
 t.hc  Trial,  whether  they  will  quit  thefiegc  for  a  few  repulfes,or 
 fkllon  with  more  courage  •,  he  holds  his  peace,  to  make  them  cry 
 the  louder-  ileps  afide,  to  make  them  more  eagerly  hunt  after 
 him.    He  layes  Blocks  before  the  wheel  of  their  prayers,  to  try 
 their  mettle  how  well  they  will  draw,  when  it  feems  a  dead  pull,and 
 the  mercy  comes  not  at  their  prayer.    Now  two  things  God  .aiijis 
 at  efpecially  by  his  peoples  perfevcrance  in  prayer.     Firft^  His 
 own  Glory.     5'fcoW/;,  Their  Advantage  •  thefe  two  are  never 
 fevered.    Fi^fi,  His  own  Glory  :  What  fairer  occafion  cgn  the 
 Chriftian  have  in  his  whole  life  to  honour  God,  thin  by  holding 
 faft  his  Integrity,  and  keeping  his  Allegiance  to  God  firm,when  he 
 ftems  to  be  negleded,  yea,  forfaken   of  him  >  Certainly  God 
 would  never  have  put  fob  to  fo  much  trouble,  nor  have  m?.de  him 
 pray  and  ftay  fo  long  for  tjje  gracious  iffues  of  hisProvidence,but 
 to  glorifie  himfelf  in  the  faith  and  patience  of  his  fnthful  fervant. 
 Te  have  heard  of  the  fAtience  of  fob,  and  have  feen  the  end  of  the 
 JLord,  faith  iheApofiie  fames.  Chap.  5.     Truly  we  could  not  have 
 heard  (o  much  of  his  patience,  if  wehad  not  heard  fo  much  of  his 
 troubles  ^  had  God  put  an  end  fooner  to  them,  h*  might  have  had 
 more  eafe,  but  not  God  more  honour ;,  this  was  it  that  God  was  . 
 pleafed  with ,  and  counted  himfelf  highly  honoured  by  •,  that  Sa- 
 tan with  all  his  wits  and  wiles  could  not  make  fob  give  over  pray-  , 
 ing,  much  lefs,  fall  of  eurfing  Go'd  :  No,  not  when  God  broke  ,- 
 him  with  his  tempeO,  and  feemcd  not  to  regard  him  or  his  prayers. 
 It  pleafethus  moft,  when  our  prayers  mak£  the  ihorteft  Voyage ; 
 when  they  are  at  Heaven,  and  back  again  with  an  Anfwer  quickly  •, 
 but  it  glorifies  G  od  moft,  when  he  layes  an  Embargo  (  as  f  may  fo 
 fay)  upon  our  prayers,that  no  Anfwer  comes  from  Heaven  to  us, 
 and  yet  we  will  fend  more  after  them,  as  facob  did  Benjamin  after 
 hisother  fon,  who  was  then  prifoner  in  Egjpt :  W^en  the  poor 
 foul  will  not  be  taken  off  the  duty  by  any  intervening  difcourage- 
 ments,  but  prefleth  harder  upon  God  from  his  feemir.g  denials-, 
 Ais  is  indeed  to  give  glory  to  God.     Bieffed  is  he  that  hath  net 
 feen,  and  yet  thw  believes.     i'f<r  W/r,  God  by  his  P.  Oples  pcrfe  ve- 
 ring  long  in  Prayer,  before  he  gives  in  his  gracious  Anfwer,mtends 
 
 them 
 
With  alt  Perfenerance,  6 1 9 
 
 ;  them  no  fmall  Advantrge.    Firfi^  He  ufually  payes  thorn  ufe  for 
 their  forbearance  •   the  longer  they  pray,  the  more  redundant  the 
 mercy  is  when  it  comes.     Such  a  mercy  that  comes  as  an  AnAvcr 
 of  perfevering  prayers,  is  compared  to  the  Husbandmans  gains  at 
 Harveft,  which  abundantly  recompenceth  his  whole  years  pati- 
 encc.     Ifi  duefeafon  wejhall reap,  if  i^e  faint  not^  Gal.  6.  9.     The 
 Brcifl:  is  filling  fortheChild,  while  the  mother  is  flecping  •  God 
 fometimes  feems  to  ileep,  and  forget  his  poor  Children  that  cry 
 to  him,  but  he  is  preparing  the  fuller  mercy  for  them.     Secondlj  , 
 Such  mercies  as  are  got  with  longeft  and  greateft  difficulties,  they 
 come  with  fwceteftraanifeftat ions  of  Divine  Love.  O  Tvornan great 
 ii  thy  Faith  !  Matth.  15,    This  poor  woman  had  not  her  requeft 
 fo  foon  granted  as  fome  others,  but  (he  loft  nothing  by  it  ■  for  with 
 the  recovery  of  her  Child  (  which  was  all  her  Errand  }  fhe  car- 
 ^  '.  ries  away  with  her  a  high  teftimony  from  Chrifts  own  mouth  to 
 ^  the  truth  and  eminency  of  her  grace  •  fhe  who  was  at  firll  called 
 a  Dog,  is  at  laft  owned  for  a  dear  Child.     Thirdly,  Such  mercies 
 as  are  the  iffueof  perfevcring  prayers,they  are  received  ufually 
 with  more  joy  and  thankfulnefs  than  others,  partly,  becaufc  the 
 Chriftians  defires  are  more  intenfeand  fharp,  by  long  ftaying  and 
 earneft  praying  for  them  ^  and  fo  taftes  more  fweetnefs  in  the  mer- 
 cy, as  he  that  comes  hungry  from  along  Journey  at  plow,  relifh- 
 ,    eth  his  food  better  thantnother,  that  hath  not  whetted  his  appe- 
 tite with  any  labour  or  exercife.     And  alfo,  becaufe  fuch  mercies 
 give  difappointment  to  the  Chriftians  many  fears  which  their  long 
 ftay  occafioned  •  when  God  is  long  a  coming,  we  are  prone  to  que- 
 ftion  whether  he  will  come  at  laft  or  no.     h^HI  the  Lord  ca^  of 
 for  ever  ?  And  ^i/l  he  be  favourable  no  more  ?  >fs  hii  tnercj 
 clean  gone  for  ever  f  Doth  hU  fromife  fail  for   evermore  >  Pfal, 
 ■77.    See  how  many  fad  thoughts  gathered  about  this  good  mans 
 hearty  which,  though  they  did  not  overthrow  his  Chariot  of 
 Prayer,  yet  clogg'd  his  wheels,  and  made  him  drive  with  an  heavy 
 heart.    Now  for  a  mercy  to  break  out  of  fo  dark  a  dioud,  it  muft 
 needrbring  fuch  a  glory  with  it,  as  to  ravifli  the  foul  with  joy,and 
 Jk  enlarge  it  into  thankfulncfs.     Thofe  Judgments  amaze  and  di- 
 B   fpirit  finners  moft,  which  come  after  long  Peace  and  Profperity, 
 R  w-hen  they  think  the  danger  is  over  ,  and  bitternefs  of  death  is 
 ^fceven  paft  :  As  in  Hamans  Cafe,  who  was  fentto  the  Ga Howes  af- 
 ^Pterhe  had  vaunted  how  he  was  invited  to  the  Queens  Banquet  ►j 
 ■  Kkkkz  this 
 
5a  o  JVitb  allFerjc'veraftce, 
 
 this  llrange  turn  of  his  Affairs,  made  it  a  double  death  to  him.So 
 ijiercies  that  furprize  the  Saint  after  he  hath  pray  d  long^  and  can 
 hear  no  tydings  that  they  are  on  their  way.    O  how  it  Weds  his 
 heart  with  joy  and  gratitude  I  The  Chtirch  hid  prayed  Tyithout 
 ceaftng  for  Peter  inPrifon,but.IliII  he  is  there,  even  to  the  very 
 time  when  Herod  would  have  brought  him  forth  (  probably  to  his 
 execution. )  Now  when  he  c.ims  himfelf  to  bring  them  the  joy- 
 ful News  their  prayers  were  heard  ('while they  were  iaftant  at 
 the  work  )  it  is  faid  they  \x>ere  afionijbed^  Ads  1 2.  1 6     Fotirthh 
 They  are  ufually  more  hohly  uled  and  improved  ^  for  God  holds 
 his  People  long  at  prayer  for  a  mercy,  many  times  for  this  very 
 end,  to  prepare  and  feafon  their  hearts  •  that  when  they  have  n 
 chey  may  know  the  better  how  to  employ  it  for  his  glory    and 
 their  own  good.     None  arc  more  careful  to  husband  a  great  E- 
 ftate,  than  thof^  who  are  at  moft  pains  to  gee  it.    Hamah  pray'd 
 long  for  a  fon,  but  none  is  given  ^  this  makes  heraddc  a  Vo"^  to 
 her  prayer  ^  Jf  thou  rpi/t  indeed  looi^on  the  affliBio» of  thine  hand- 
 mdid,  and  will  give  thine  hand-r/i-aid  a.Afan-chi/djthen  rriH  I  ffive 
 him  unto  the  Lord  aH  the  days  of  his  life,  i  Sim.i.i  i. Happy  was 
 it  for  this  good  woman,  fhe  had  not  her  dcfire  fooner  j  if  flic  had 
 received  him  at  firft,  haply  fhe  had  never  given  him  b3ck  to  God 
 again.  The  Lord  fomcdmes  forbears  to  give  a  mercy  to  us,  only  to 
 get  us  deeper  into  bonds  to  hy  it  out  for  him  when  we  have  it.  ^iy. 
 The  laft  Advantage  that  comes  to  the  Chriftian  by  Perfeverance  in 
 Prayer,  is,  when  the  mercy  is  at  laft  denied,  and  it  is  this  •  it  will 
 enable  and  difpofe  him  to  bear  the  denial  more  meekly  and  holily 
 ftian  another.     He  that  is  fliort-fpirited,  and  cannot  wait  on  God 
 for  a  mercyj  will  not  eafily  fubmitto  him  in  a  denial ;  whereas,  he 
 that  keeps  up  a  fpirit  of  prayer  for  it,  when  God  comes  to  take 
 away  the  Sub  jed  of  his  prayer,  will  acquiefce  now,  he  fees  God 
 hash  fully  declared  his  Will  in  the  thing.    David  and  fo^  are 
 pregnant  inftances  for  this ;  fsif  lets  not  a  day  pafs  without  prayer 
 for  his  Chil<iren  -^  and  how  does  th;  man  behave  himfelf  when  they 
 are  flain  ?  Doth  he  fret  and  fume  ?  Doth  hecurfe  God  for  making 
 them  a  facrifice,  f<;;r  whom  he  had  offered  fo  many  facrifices  ?  No, 
 "be  meekly  fubmits  to  his  holy  Will,  he  opens  nothislnouth  againft 
 him,  but  in  praifes  to  him  :  So  David,  when  his  Child  was  dead , 
 (for  whom  while  liring,  he  ceafed  not  pafTionLfiy  to  pray  J  to 
 ihew  how  well  iatis/iedhe  was  with  Divine  Providence  •,  he  wafli- 
 
 cth 
 
IVith  all PerfcTjerance .  6 it 
 
 cth  his  blubbird  CheeJis,  puts  off  feis  mourfling  Apparel,and  goes 
 to  the  houfe  of  God  to  worfhip,  2  S^m.  12.  20.  Prayer  is  a 
 great  heart-cnfer  •  it  breaths  out  thofe  diftempered  paflions,which 
 being  bound  up  mothers,  break  out,  when  God  at  any  time  crof- 
 feth  them  in  thar  wills. 
 
 S    B     C    t.      J. 
 
 Thirdly,  \\  Avingfliewnwhy  wearetoperfevere  in  Prayer,  I 
 XjL  come  now  to  the  third  place  to  prefs  the  Duty 
 home.  Chrift  bcfto wed  a  Parable  on  his  Difciples  for  this  very 
 end,  to  (hew  that  men  ought  aiwayes  to  pray,  and  not  to  faint  ^ 
 furely  then  it  deferves  an  Exhortation.  Now  to  enforce  the  Ex- 
 hortation, take  thcfefive  particulars  into  your  Confideration. 
 
 Firfty  The  prevalency  of  Perfeverance  in  Prayer ;  this  is  em- 
 phatically expreft  by  that  queftion  of  ourSaviour  in  hisParable  up- 
 on this  Subjed./,//^  I  ^  Shall  not  God  avenge  his  ovcnEUEl^that  cry 
 night  and  day  unto  him  ^though  he  bear  long  with  them  .«"  As  if  he 
 had  faid,  Can  you  think  that  God  will  fend  away  thofe  who  are  (o 
 near  and  dear  to  him,  his  own  Eleft  with  a  denial  •,  and  that  when 
 he  hath  made  full  proof  of  their  Faith  and  Patience,  in  waiting 
 Jong  upon  him  for  an  Anfwer  ?  Jtellyof*  (  faith  Chrift  )  th^t  he 
 will  avenge  them  fp^edily.    Men  feek  to  pleife  their  oldCufto- 
 mers  that  are  conftant  to  their  (hop,  whoever  elfe  tliey  fend  away  ^ 
 fo  will  God  thofe  that  are  in  conftant  Trading  with  him  at  the 
 Throne  of  Grace.     Th^y  that  rcait  ttfon  the  Lord ,  Jhall  >fot  be 
 nPiamed.     David  is  careful  for  our  encouragement  to  let  us  kno^v 
 how  well  he  fped  after  his  long  waiting  at  Gods  door.     P[al,  40. 
 I.    /  waited  patiently  for  the  Lord^  and  he  inclined  unto  me,  and 
 kenrdm)  cry  :  Htbre\^  ^  In  waiting  I  waited  •  thit  is,  I  ftaid  wait- 
 ing long,  and  at  laft  became  :  V>\itD'tvid  was  aFavounte,  may 
 others  look  to  fpcedfs  he  did?  kz  ver.^.  Many  fhall  fee  it ,  and 
 trujl  in  him.    Anf.ver  of  prayers,  is  a  Covenant-priviledge  ■   if  h 
 not  a  Monopoly  given  to  one  or  two :,  but  a  Charter  gr  mted  to  the 
 whole  Corporation  of  Saints  to  the  end  of  the  World.  P/rf/.  102. 
 1 7.     He  ^ill  regard  the  prayer  »f  the  Aefiitate^  and  not  deffife  their 
 ■prayer.     Now  mark  what  follows.  This  fball  he  writ  for  the  Gene- 
 Tuitiontoccmej  vcr.  18. 
 
 Secondly, 
 
iVilh  all  Perfever4Kc^. 
 
 Secondly^  Thy  perlevering  in  Prayer,  will  help  to  evidence  thy 
 ftate  to  be  gracious.     The  Hypocrite  is  oft  uccafed  here  ^  will  h 
 fray  alwayes  ?  Job  34.     M-any  will  come   into  a  Workmans 
 .  fliop,  and  take  up  his  Tools  to  work  with  them  for  awhile,  and  lay 
 them  down  again  by  and  by,  who  would  never  yield  to  be  bound 
 to  his  Trade,  and  ferve  out  an  ApprentiOiip  at  it.  Thus  an  unfound 
 heart  wiM  be  Inedling  with  this  duty  now  and  then",  but  grows  wea- 
 ry of  the  work  at  lift,  efpecially  if  he  be  m?de  to  wait  long  for  an 
 Anfwer.     Sai^l  prayes  to  God,  and  becaufe  he  hears  not  from 
 him,  gees  at  Ir.ftto  fcek  to  the  Devil  j  obfervewhat  cffedGods 
 filence,  frownefs,  and  feeming  denials  produce  in  thy  heart,  and 
 thou  may  ft  know  the  temper  of  thy  fpirit  thereby.  Do  they  wear 
 off  thy  ed^e  to  prayer,  or  (harpen  it  ?  Do  they  make  thee  fadl 
 off,  and  fend  thee  away  from  Gods  door  (as  fome  f^urdy  Beggers 
 go  from  ours,  when  denyed  an  Alms)  with  clamours  in  thy  mouthy 
 and  difcontent  in  thy  heart.refolved  to  beg  no  more  there?  Or  do 
 tbey  make  thee  fall  on  with  more  courage,and  enkindle  thy  affedi- 
 ons  to  God  and  this  duty  more  ardently  i  as  the  Suitor,  whofe  love 
 is  heightned  by  repulfes,  and  importunity  doubled  by  being  ob- 
 flruded  and  oppofed  ?  Truly  if  thou  findefi  the  latter-  thou  may  ft 
 conclude,  if  thisinftant  conftancy  jn  Prayer  be  forfpirirual  blcf- 
 fings  (Chrift  and  his^andifying  graces)  that  Divine  vertue,and 
 that  good  ftore  hath  gone  from  Chrift  into  thy  foul,     o  voman , 
 great  u  thj  Faith ! 
 Y  Thirdly^  Confider  the  great  folly  of  fainting  in  Prayer  ^  thou 
 
 doft  a  foolilh  and  irrational  Ad :  Haply  thou  art  in  a  delerted  con- 
 dition, prayeft  for  comfort,  but  none  comes  •  for  vidory  over  fucfe 
 a  temptation  without,or  corruption  within^  but  art  foyled  in  both 
 for  all  thy  praying.,  therefore  thou firft  fainteft  in  the  duty,  ana 
 then  giveft  it  over :  What  egregious  folly  is  this  ?  Becaufe  mercy 
 comes  not  in  all  haft  to  thee,  therefore  thou  wilt  run  from  ir,which 
 thou  doft  in  ceafing  to  pray.  When  the  Fifher  mifleth  his  draught, 
 he  doth  not  prefently  give  over  his  Trade,  but  falls  a  mending  his 
 Net.  O  ceafe  not  to  pray,  but  mend  thy  praying  ;  fee  at  what 
 hole  the  Fifhwentoutjthemercy  was  loft-  doublethy  diligence, 
 and  all  fliall  be  well  at  laft ;  if  thy  pain  continues  while  the  plaifter 
 is  on,  doft  think  it  will  ceafc  when  iti$  taken  off  1  whatever  the 
 mercy  is  thou  wouldft  have,  muft  it  not  corae  from  Gods  hands  > 
 Now,  will  God  give  the  mercy  to  thee,  who  re  jedeft  his  counfel 
 
 for 
 
IVith  allFerfsverance.  123 
 
 fortheobainingof  it?  Is  not  Prayer,  and  that  with  all  Perfcvc- 
 rance,  the  way  he  dire  As  all  his  people  to  cake  ?  Suppofe  a  Phyfiti- 
 an  who  is  fent  for  to  a  fick  Patienc,  ihould  give  the  MefT^nger  an 
 Eleduary  to  carry  back  with  him,and  Aith,ic  will  be  fome  time  be- 
 fore I  come  my  felf  to  the  fick  man^  but  charge  him  to  t:.ke  a  good 
 quantity  of  this,  js  oft  as  he  finds  himfelf  ill  every  d  iy,till  [  come, 
 arid  he  ftiall  do  well.  Now  the  Patient  begins  to  follow  his  Phy- 
 fitiaris  dircAions^  but  ftaying  longer  than  he  likes  before  he  comes, 
 and  finding  his  trouble  continue,  fees  it  away,  and  takes  no  more  of 
 it.  The  Phyfuian  at  lad  fets  forth,  and  as  he  is  on  his  way  to  him, 
 hears  of  it,  turns  back,  and  comes  not  at  him  ^  fo  the  poor  man 
 dies  by  his  own  hafly  folly.  Truly,  this  is  our  cafe,  God  for  Rea- 
 fgns  beft  known  to  himfelf,  flayes  fome  while  before  he  comes  to 
 his  tempted  diftreffcdl'ervants  for  their  deliverance-  but  leaves 
 order  when  any  of  them  aile  any  thing  {(o  the  word  KtfKjr«5t7, 
 James  5.  13.  figtiifiesj  that  they ihould pray ,applythemfelvcs 
 to  the  ufe  of  this  duty  •,  yea,  continue  the  fpiricual  conftanc  ufe  of . 
 it  till  he  comes  ^  and  withall  aflures  us,  he  will  come  foon  enough 
 to  fave  us.  Now  what  folly  is  it  to  call  oflf  this  means  fo  ftridly" 
 prefcribed }  Surely  though  there  were  nothing  clfe,  this  is  enough 
 to  turn  God  back,  when  on  his  way  of  mercy  to  do  us  good. 
 
 FoHrthly,  Confider  it  is  as  finful  as  foolifh  to  give  over  this  du- 
 ty. ThoH  CAJiefi  off  fear,  and  refirainejt  Prayer  before  God^  Job 
 15.4.  It  is  a  high  crime  for  onetrulkd  withaCiftle  for  his 
 prince,  to  deliver  it  cowardly  into  his  Enemies  hand,  efpecially,  if 
 he  hath  provifion  where  withall  to  defend  ir.  Now  hath  not  God 
 provided  fufficiencly  to  enable  the  Chriftian  to  maintain  this  duty 
 againft  all  the  Armies  of  Men  and  Devils,  Afflidions  and  Tem- 
 ptations that  can  oppofe  it }  Princes  are  moft  careful  to  enforce 
 arid  fupply  Frontier  Caftles  above  others  i^ith  all  neceffaries  for 
 defence,  becaufe  moft  faulted.  Prayer  is  a  duty  that  is  as  hard 
 laid  at  by  Satan  as  any,and  hath  many  other  difficulties  th.u  render 
 it  no  eafie  matter  for  the  Chriftian  to  be  indant  and  conftant  at  ir. 
 God  hath  considered  this,  and  accordingly  provided  fuccour.  He 
 gives  his  Spirit  to  help  the  Chriftian  (becaufe  of  his  many  infir- 
 mities j  what,  and  how  to  pray-  who  if  hebeuf-d  kindly,  will 
 UOt  be  wanting  to  life  with  him  in  the  work  ^  agd  while  the  Spirit 
 is  ready  to  pray  in  him,  Chnfl:  is  as  ready  in  Heaven  to  pray  for 
 himi  who  alfo  fends  the  precious  promifes  of  the  Gofpel  (ss  . 
 
 Meffengers 
 
524  With  all  Ferje'verance. 
 
 Meflengers  into  a  befieged  Town  )  to  alTare  the  foul,  relief  is  co- 
 ming from  Heaven  to  mm,  be  the  atflidion  or  temptation  never  fo 
 great  and  formidable  that  befets  it.  Now  to  taint  in  the  work 
 and  by  giving  over  the  duty,  to  open  the  City-gates  of  his  fouI,for 
 Satan  to  enter  and  triumph  over  God  with  his  infularg  bi-fphc- 
 mies.  O  what  gracious  foul  that  hath  any  fpark  of  loyalty  in  his 
 brcaft  unqueiach't  to  his  God,  doth  not  tremble  at  the  thought  of 
 fuch  a  treafonable  Adion  /  We  cannot  c^.rtoff  Prayer,  but  we 
 callfome  diflionourable  reflexion  upon  God  ^  for  as  one  faith 
 •  well.  Every  real  defed  in  the  Creature  proceeds  from  an  imagina- 
 ry defed  which  he  falfly  fuppofeth  to  be  in  God.  Men  hrft  con- 
 ceive unworthily  of  God,  and  then  carry  themielves  unworthily 
 and  undutifnlly  to  him.  Now  the  caufes  from  which  this  fainting 
 in  Prayer  proceeds,  are  all  evil  and  bitter,  as  by  and  by  will  ap- 
 pear. 
 5.  Fifthly,  Andlaftly,  As  it  is  fooliftiand  evil,  fo  it  is  of  dangerous 
 
 confcquence  to  our  felv-es  to  faint,  and  ceafe  to  pray.    Fir  ft.  It  is 
 theready  way  to  bring  fome  dinging  afflidion  upon  us-,  this  is 
 the  bcft  that  can  come  of  it.    Art  thou  a  fervant  of  God,  and 
 flieft  from  his  face  ?  exped  a  ftorm  to  bring  thee  back  to  thy 
 work     Art  thou  a  Child,  and  playeft  the  Truant.?  look  that  thy 
 heavenly  Father  will  fend  thee  to  School  with  a  Rod  at  thy  back. 
 Secondly,  Ceafe  to  pray,  and  thou  wilt  begin  to  fin.    Prayer  is  not 
 only  a  means  to  prevail  for  inercy,  but  alfo  to  prevent  fin.     Pray, 
 that  ye  enter  not  into  temptation.     The  Thief  comes  when    the 
 Candles  are  out,  and  all  the  houfe  in  their  Beds :  Chrift  could  not 
 lieep  his  Difciples  awake  at  their  Devotions  ^  and  h<5w  foon  were 
 they  put  to  the  Rout  when  the  Tempter  came?  when  the  Cour- 
 tier in  a  difcontent  withdraws,  and  gives  over  his  attendance  at 
 Court,  he  is  more  eafily  vround  in  to  difloyal  pradifes  againft  his 
 Prince.     Difcontent  foftens  the  heart  to  receive  finful  impreifions 
 from  th€  Tempter.    Thou  cafiefl-  off  fear,  and  refirainefi  Prayer  be- 
 fore the  Lord,  Job  15.4.  Elifhaz,  hisDodrinewastrue,though 
 his  Application  was  falfe;  when  S^ml  gave  over  in  a  Pet  to  pray 
 to  God,  then  he  fought  to  aWitch.    Sins  of  Commiflion  are  the 
 ufu?l  purifhmentsthat  God  inflids  on  perfons  for  fins  of  Omifli- 
 on ;  he  that  leaves  a  duty,  may  fear  to  be  left  to  commit  a  crime . 
 lie  that  turns  his  ear  from  the  Truth,  takes  the  resdy  courfe  to  be 
 given  over  to  believe  Fables,  zTim,^-^    He  thatcafteth  off 
 
 Prayer, 
 
With  all  Perfeverance.  635 
 
 prayer^  *cis  a  wonder  if  you  find  him  noc  ere  long  caftinto  fome 
 foul  fin. 
 
 S  E   c  T.    4. 
 
 TH  E  fourch  and  laft  thing  propounded,was  a  word  of  Coun-  ^ 
 fel  for  the  Chriftians  help  and  diredion  in  this  difficult 
 work  of  Pcrfeverancc  in  Prayer.  Now  this  will  i  fuppofe  be  beft 
 perform'd,  by  laying  before  you  the  feveral  caufesof  a  perfons  fal- 
 ling off  from  this  duty,  or  fainting  in  it,  and  fo  to  fit  the  direftions 
 accordingly  •,  all  Difeafes  are  not  cured  with  the  fame  medicine ; 
 neither  are  Catholick  remedies  fo  effedual,  as  thofe  which  refped: 
 the  particular  humour  from  which  the  diftemper  arifeth.  Now 
 the  Caufes  of  non-perfevering  in  praycr,arc  divers. 
 
 Firfiy  Sometimes  the  Caufe  is  want  of  a  lafting  and  enduring         f] 
 motive  or  principle  to  keep  and  hold  us  conftantly  to  the  duty: 
 When  the  Spring  is  down,  the  Watch  mufl:  needs  ceafc  going  ^  for 
 that  fails  that  gave  the  wheels  their  motions.    That  fometiraes 
 which  fets  the  Creature  to  Prayer,  is  not  pure  obedience  to  the 
 Command,  but  a  defire  to  fome  particular  mercy,  which  if  ob- 
 tain*d,  the  Fifh  being  caught,  the  Net  is  laid  afide  ^  or  if  he  prayi 
 long,  and  hach  it  noc,  he  grows  weary  of  the  work,  and  lets  it  fail: 
 Be  (ure  Chriltian  therefore  to  pray  in  obedience  ^  bind  the  duty 
 upon  thy  conference,  and  thou  wilt  not  eafily  (hake  it  off.    Qed 
 forbid  (  iaith  Samuel)  I  jhotiU  jtn   in  ceajing  to  praj  f$r  jou, 
 I  Sam.  12,     He  had  little  encouragement  from  them  he  prayed 
 for  to  continue  at  the  work,  but  his  obedience  to  God  to  whom  he 
 pray'd  held  him  to  it.    This  is  a  ftrong  Fence  to  hedge  in  the  heart 
 indeed  •,  we  cannot  break  thorow  this  Hedge,  but  we  (haH  feel 
 the  Thorns  in  our  fide.  A  gracious  foul  dreads  nothing  more  than 
 guilt :  Tell  him  it  is  a  fin  to  ceafe  praying,  and  you  hy  enough  : 
 What  though  God  anfwers  nor  my  prayer,his  filence  to  my  pray- 
 er muft  not  make  me  filent  noc  to  pray.  Prayer  is  ftill  a  duty-  God 
 is  not  bound  to  anfwer  prefently  when  we  pray,  but  we  are  bound 
 to  pray,  though  he  doth  not  anfwer.     All  this  ts  come  ufon  ut 
 ^  faith  the  Church)  jet   have   We   mt  forgotten   thee-^  neither 
 have  Wf  deaJt  falfiy  in  thy  Covenant,  Pfal.  44.  1 7.     Remember 
 Chriftian  thou  art  a  Covcnant-fervant,  and  one  thing  thou  art  ac 
 
 Llll  fuch 
 
5a6  IVith   all  Perfi^erance. 
 
 fuch  bound  to  do,  is  to  pray  to  thy  God  without  ceafing,i  Thef.$. 
 This  will  defend  thee  againil  any  motion  that  the  Tempter  fuggelts 
 to  the  contrary :  The  Beggar  knocks  awhile  at  the  Rich  mans  door, 
 and'if  he  be  not  ferved,away  he  goes  :  But  theferv.  nt  inil^ehoufe, 
 though  he  be  hungry,  doth  not  rcn  away  prefently  frs^m  his  Ma- 
 tter, becaufs;  he  huh  not  his  Dinner  fo  foon  as  he  defires. 
 
 Secondl}^  Sometimes  this  not  perfevering  in  Prayer  comes  frpm 
 pride.  Thii  evil  t4  of  the  LordyVfkat  jhould I'^att  Jcr  theZord 
 an)  Imger  ?  2  Kings  6.  3  3 .  What  a  haughty  fpirit  was  here  ! 
 pride  hites  not  to  wait,bui  to  be  waited  on.  He  in  the  Gofpd  was 
 afhamed  to  beg,  much  more  to  ftand  long  at  the  door  upon  a  beg- 
 ging errand.Now,though  this  be  a  difeafe  which  aSaint  is  morefrec 
 iroixi  than  other  men -yet  there  are  dregs  enough  ftill  within  him  tcv 
 royle  and  diftempcr  hi$fpirit,tf  he  be  not  daily  evacuating  and  pur- 
 ging rhetn  out- it  will  not  therefore  be  amifs,  to  leave  a  fewfoul- 
 fcunibhngConfiderations  in  your  hands,  which  you  may  be  often 
 taking,  efpecially  when  you  feel  any  grudgings  of  this  fin  about 
 you,  and  your  hearts  begin  to  grow  difcontentcd,that  God  makes 
 you  ftay  fo  long  for  any  mercy  prayed  for. 
 
 J^V/,  Confider  what  it  is  to  pray  i  it  is  to  go  a  begging  for  an 
 Aims,  not  to  demand  a  debt :  Now  doth  it  become  thee  in  fo  poor 
 a  condition,  and  about  fuch  a  work,  to  be  fo  quick  nnd  (hort  with 
 thy  God,  if  you  can  live  without  being  beholden  to  God,  why 
 then  do  you  at  all  comcto  his  door  ?  If  you  cannot,  why  then  do 
 you  not  wait  more  patiently  forhispleafure?  Should  he  wrong 
 rhee,  if  he  beat  thee  from  his  door  ?  Why  then  art  thou  ix)  more 
 thankful  for  his  leave  to  wait  ihere,though  thou  beefl:  not  prcfent- 
 Jy  ferved  ? 
 
 Secondly^  Confjder  who  he  is  thouprayeO  to-  Is  he  not  the  greit 
 and  glorious  M/ijeRy  of  Heaven  and  Earth  ?  And  is  not  this  one 
 piece  of  the  Stare  he  looks  ro  be  ferved  in  by  his  poor  Creatures  ? 
 How  long  did  U^Ur^ecai  fit  at  the  Kings  Gate,befbre  he  had  that 
 which  he  wired  for?  I^rt  not  time  enough  for  the  f^rvant  to  be 
 fet  at  Dinner,  after  he  f^ach  waited  at  his  Mafters  Table  >  Were  it 
 not  unfuflferable  f  ncmefs  in  the  f^rvant  to  complain  his  Mafter  fate 
 too  long,  and  required  too  much  waiting  at  his  hands  >  This  is  the 
 language  of  our  hearts,  when  we  think  much  to  ftay  Gods  time 
 for  a  ■erq^  Is  he  not  a  righteous  holy  God  ?  furely  he  doth  thee 
 no  wrong  to  m^ke  thee  pray^ and  that  long,  for  a  mercy  which 
 
 tbou 
 
fVith  all  Per  fever ance.  62J 
 
 tiiou  defervcd  not  when  it  comes  at  M.  Is  he  not  wifer  thaa 
 thou,  to  know  how  to  time  his  mercies?  Sh/iU  the  Earth  he  for^ 
 faken  for  thee  ?  andjhall  the  RockJ^e  renurved  (Wt  of  its  }>Uce  ?  Job 
 iS.  4,  Wilt  thou  have  God  overthrow  the  courfe  of  bis  Provi- 
 dence, which  he  thinks  fir,  to  gratifie  thy  impatient  fpirit  •*  furdy 
 this  is  to  charge  God  fooliflily  with  fome  Errour  in  his  Govcra- 
 ment.  In  a  word.  Is  not  he  a  faithful  God,  though  he  comes  not 
 fofoon  to  thy  relief  as  thou  wouldft  h  we  him?  Where  did  he  gire 
 theeleavetodatchi$proraifes,andfettheday  <^  payment  ?  No, 
 he  hath  promifed  to  anfwer  liisChildrens  Prayers,  but  concealed 
 the  time  of  performance  of  his  promife,  on  purpofe  to  keep  them 
 ivi  a  waiting  pofture^  and  therefore  he  breaks  not  his  promife  when 
 he  detains  a  mercy,  but  thou  forgetteft  thy  duty  not  to  wait.  God 
 is  not  unfaithful,  but  thou  art  faithlefs  and  unbelieving. 
 
 7'/»W/;,Have  notasgoodasthyfclf  prayed,  and  that  as  long 
 as  thou,  before  diey  have  received  an  Anfwer  -,  and  yet  have  not 
 thusbehavM  themfelves?  Look  into  the  Generation  of  Seekers, 
 and  thou  wilt  find  thatGod  hath  exercifed  their  patience  as  well  a§ 
 thine.  Haft  thou  flood  at  Gods  door  longer  than  many  of  thy 
 Brethren  have  done?  Remember  foh, DavU^Sind Heman^  how 
 many  troubles  came  over  their  heads,  what  fad  tydmgs  they  did 
 hear  ?  Difmal  AfHidionsdid  they  endure  before  the  day  broke, 
 and  Divine  Providence  cleared  up !  Shall  God  raifc  a  Caufy  for 
 thee  to  walk  by  thy  felf  dry-ftiod,  while  thcfe,  and  thoufands  be- 
 fides,  have  taken  many  a  weary  ftep  through  the  deep  floughs  of 
 Afflidion,  before  tliey  could  come  to  fair  way  ?  When  God  led 
 Jfrael  far  about,and  made  it  a  journey  of  forty  years  from  ^gjpt 
 X.0  Canaan^  it  had  been  great  pride  for  any  among  them,  to  have 
 defiredGod  to  lead  him  a  (horter  way  thither  thin  all  his  Bre- 
 thren. David  defired  no  more at'Gods  h3nds,than  to  fare  as  his 
 Fcllowr-Saints  did.  Pfal.  119.  r^  2.  Be  mere  if al  unto  me  tu 
 than  ufefitodo  unt^thofe  that  Itrve  thy  iV4wrNay,doth  not  Chrid 
 himfelf  ,an  example  beyond  all  example, wait,and  that  Iong,even  in 
 Heaven  it  felf  for  an  anfwer  to  his  Prayers  ?  He  hath  been  already 
 above  a  thoufand  year*  there  at  prayer  for  his  Clhurch,  and  againft 
 his  Enemies,3nd  hath  not  as  yet  received  the  full  of  his  defires-,  but 
 ftillis  expeAing  till  the  one  befaved,  and  the  other  made  his  foot- 
 Itool.  Who  art  thou  that  thou  (houldft  have  fo  high  an  opinion 
 of  thy  fclf,as  to  look  God  fhouid  make  all  {^  ay,  and  trade  for 
 
 LlII  z  Time, 
 
diS  fftih  all  Perpverance, 
 
 Time,  while  thou  alone  for  ready  money  ? 
 
 Fmrthly,  Confider  whether  thou  didft  never  make  God  wait 
 on  thee  before  his  fuit  could  be  heard,  though  hebeggd  not  for 
 his  benefit  but  thy  own.  Did  God  wait  in  thy  carnal  itate  upon 
 thee,  that  he  might  at  laft  be  gracious  to  thee,  and  thinkeft  thou 
 much  to  wait  at  prayer  now  on  him  ? 
 
 3,.  T/^iW/;,  This  not  perfevering  in  prayer,  proceeds  oft  from  un- 
 
 belief.    The  Creature  prayes,  God  is  filent,and  no  anfwer  comes: 
 Now  thinks  Satan  is  my  time  come  to  do  this  perfon  amifchicf-. 
 and  therefore  he  labours  to  perfwade  the  Creature,thaE- there  is  no 
 mercy  to  be  expeded  from  God.    If,  faith  the  Tempter,  God  had 
 meant  to  come,  he  would  have  been  here  before  now.   So  many 
 dayes  and  months  are  now  gone,  and  no  newes  of  his  approach  j 
 ,  thou  hall  flayed  too  long  to  meet  with  difappointment  at  lall,  give: 
 over,  and  take  feme  other  courtic.     Thus  he  dealt  with  our  Savi-^ 
 our  •,  no  enemy  appeared  in  the  Fieldfor  forty  dayes,  and  then  he 
 appears.    T  his  is  his  way  with  the  Saints  alfo^  he  lets  them  alone 
 while  he  thinks  they  are  foftned  into  a  compliance,  by  long  ftand- 
 ing  upon  du;y,  and  hopes  their  Ammunition  grows- low,  then  he 
 comes  to  parly  with  them,  and  take  them  off  from  waiting  upon 
 God,by  ftar ting  many  fears  and  doubts  in  their  thoughts,concern- 
 ing  the  power,  mercy,  and  truth  of  God  ^  fo  that  the  poor  Chri- 
 ftian^,isatlaftputto  a  ftand,  and  knows  not  whether  he  (hould^ 
 pray,  or  not  pray  y  or  if  he  holds  up  the  duty,  yet  not  his  heartin 
 it  J  he  prays  faintly,  and  with  a  kind  of  dcfpair,as  the  poor  widow 
 that  made  ready  her  laft  handful  of  meal  with  no  other  thought*, 
 than  of  dying  when  (he  had  eat  it.    Thus  he  prayes,  but  lots  up^ 
 on  nothing  but  death  and  mifery  to  follow  it.     O  this  is  fad  pray- 
 ing, to  expect  no  good  from  God  in  the  performance.  Unbelief  is 
 a  foul-enfeeblirg  fin ;  it  is  to  prayer,  as  the  Moth  to  the  Cloth, 
 which  bites  the  very  Threads  afundcr,  and  crumbles-it  to  nothing ; 
 it  waftes  the  fouls  ftrengch,  that  it  cannot  look  up  to  God  with  any 
 hope.     Nehem.  6.  9.    They  made  us  afreid^  faying^  their  hands 
 •vfill  be  ^eakned,    Refifl  therefore  Satan  ftedfaft  m  the  faith  ^  ne- 
 ver let  thy  heart  fufferihe  power,  mercy  or  trurfiof  God  to  be. 
 cairdintoqueftion^  thou  hadft  as  good  queftion  whether  he  can 
 ceafe  to  be  God.     Thefe  At  tributes  of  the  Divine  Nature,  are  to 
 thy  Faith,  like  the  flone  to  Mofes,  which  Aaren  and  Utir  put  niK 
 •der  him  to  fit  upon  j  they  will  fuftain  thy  fpirit  that  dtou  ihak  not 
 
 i«int.. 
 
fVith  all  Fer fever arjce,  639 
 
 fiiint,or  grow  weary  at  the  work/hough  God  makes  thee  wait  tiJJ 
 the  going  down  of  the  Sun.  O  this  waiting  pofture  highly  plea- 
 feth  God,  and  never  puts  the  foul  to  fhame,  Marj^  that  ftayed 
 ^  by  the  Sepulchre,  though  (he  mift  her  Lord  there,got  at  Lft  a  hap- 
 py fight  of  him.  ^ImrAvtHs  &  nosChrifium  (  faith  one  upon 
 the  pi:ice  )  ex  fide^  cr  aftabit  nobis  licet  mn  iUico  earn  agmveri-^ 
 mus.  Let  us  but  feek  Chrift  in  faith,  and  he  will  at  iaft  be  with  us, 
 though  we  do  not  prcfently  fee  him. 
 
 Fourthly^  Some  perfevcre  not  in  prayer,becaufe  chey  have  their 
 eye  upon  fome  other  than  God,  from  whom  they  exped  help  •  it 
 is  no  wonder  he  givesovcr  praying,  who  thinks  he  hach  another 
 ftring  to  hisBowe.  While  the  carnal  heart  prayes  for  deliverance, 
 he  hdth  other  projeds  inhis  head  how  to  wriggle  himfelf  out  of 
 the  br^'ars  in  which  he  is  caught  ^  and  on  thefc  he  laycs  more  ftrefs 
 and  weight,  than  on  God  to  whom  he  pr.ys  ;^  th;;reforcat  lafthe 
 leaves  praying,  to  betake  himfelf  to  them  ^  whereas  another  that 
 looks  for  all  from  God,  and  (^t%  no  way  to  help  himfeir,but  by  cal- 
 Jingin  God  to  his  aid,  will  lay  as  Peter  to  Chrifi  ( asking  his  DiP- 
 ciplcs  whether  they  would  leave  him  as  others  had  done}  ZW, 
 "thither  fhalL  W^  go.  Thou  haB  the  "^ords  of  eternal  life  ?  I  knqw 
 not  another  door  to  knock  at  (  faith  the  poor  foul )  but  thine-  the 
 Creature  hath  it  not  to  give,  but  thou  haft  :  I  will  therefore  never 
 leave  thee  ^  we  know  not  what  to  do  (  faid  good  feho/hafhat )  but 
 our  eyes  are  up  unto  thee. 
 
 f^ft^lyjt  If  proceeds  from  a  want  of  inward  complawncy  which 
 
 the  Creature  (hould  have  in  God,  and  communion  with  him.  ^oh 
 
 27, 1 0.     will  he  delight  himfelf  in  the  Almighty  i   wiS  he  al~ 
 
 W4yes  call  uVon Cod}  He  will  not  alwayesc til  upon  him,  becaufc 
 
 he  never  did  cordially  delight  in  him.    We  eafily  let  go  whit  we 
 
 take  no  great  content  to  enjoy  ;  the  fincerefoul  \si)  ed  to  God  by 
 
 the  heart-ftnngs,  his  commumon  is  foanded  in  love  ^  and  love  is 
 
 ftronger  than  death,  many  waters  cannor  <}ucnch  it.     A  ftrangei* 
 
 may  have  an  Errand  that  brings  him  to  a  mr'ns  houf  ■,  but  that 
 
 done,.his  acquaintance  ceafeth  ^  but  a  Friend  he  comes  to  fie  with 
 
 liiim,  and  the  delight  betakes  in  his  company,  will  not  fuffer  him  to 
 
 difcontmuebis  j-cquaintancelong^  Get  therefore  thy  affedions  but' 
 
 once  placed  upon  Ood  as  thy  chief  good,  and  the  fpark  or  rtone 
 
 will  as  foon  forget  the  way  to  their  center,  as  thou  the  way  to  thy 
 
 God  in  prayer.    The  Hy^wcrite  ufeth  prayer^  as  we  ufe  phyiick  ^ . 
 
 nox; 
 
^^Q  And  fupplication  for  all  Saints. 
 
 notbecaufchclovesthetaitcof  it-,  thefincere  foul  as  food,  itij 
 fweet  to  his  guft.  David,  from  the  inward  fatisfaAion  he  found 
 in  the  prefence  of  God,  cries  out,  Pfal,  73 .  28.  It  is  good  for  me 
 to  draw  Hear  to  God  •,  as  one  that  tafting  lome  rich  wine,  or  fwcct 
 moriel  layes  his  hand  on  his  ftomack  (  where  he  finds  the  cheariKg 
 of  it)  and  faith  to  the  (landers  by,  O  it  is  good ;  never  will  fuch 
 aibul  part  with  it,  no,  hjs'l  fay  as  the  Bg-tree  in  fctbams  Parable, 
 Shall  1  forfake  my  I'wcetnefs,  and  the  good  fruit  that  I  irave  found 
 in  communion  with  my  God  ?  I  will  never  do  it. 
 
 CHAP.  XVIII. 
 
 Speahthoj  the pHblick^pirit  vphich  jhonld breath 
 in  onr  Prayers  for  others  ^  with  a  Lamenta- 
 tion for  the  jpant  ef  it ,  and  an  Exhortation 
 to  it. 
 
 Verfe  i8.    And  Supplication  for  all  Saints, 
 
 Hefe  words  contain  the  fixth  and  laft  Branch  in  the 
 ApoftlcsDireftory  for  prayer,  and  that  isthecom- 
 prehenfivcncfs  of  the  Duty,  orthcperfonsthatare 
 to  be  the  Subjed  of  our  prayers,  Sffflicationfor  all 
 Saints. 
 
 But  what  ?  would  be  have  us  pray  Tor  none  but  Saints?  this  can- 
 not be  the  ApoBles  meaning,  it  being  fo  contrary  to  the  mind  of 
 Gbf  ift,  from  whom  be  hath  his  meflage  ^  Chrift  both  bid-;  us  pray 
 illT  our  Enemies,  and  is  himfelf  our  pattern  for  it  •,  yea  Paui  him- 
 felf  teacheth  contrary  Dodrinc  to  this  :  i  Tim.  2.1.  /  exhort 
 that  prajfers  and  fuf plication  ht  made  jar  ail  men  ;  that  is ,  all 
 
 forts 
 
AndfH^plication  for  all  Saints .  6 ^  i 
 
 forts  of  men,  Faithfel  and  In/idels,  Friends  and  Enemies-  fo  then 
 Isaincs  are  not:  here  named  as  the  Adequate  and  only  Subjed  of  our 
 prayers  •,  but  as  a  principal  ffecies^  a  fort  of  perfons,  whom  we 
 arc  in  an  efpeci  i  manner  to  carry  in  our  prayers  to  God,  whom  if 
 we  do  but  remember,  we  (hall  not  eafily  forget  to  pray  for  others 
 alfo,becnufe,as  Aughfiine  (lith^Nnrnerusfan^imm  de  numero  im- 
 f>iork'?»  fcmper  efl  ahUhs  :  The  Saints  number  is  encreafed  and  ta- 
 Ken  out  of  the  number  of  the  wicked.  In  pJ'aying  for  Babjlon^ 
 wt  [iri^y  for  ferhf a/em ;  the  more  that  are  pray'd  out  of  fin,  the 
 more  are  pray  d  into  Chrift  :  We  (hill  wind  up  our  Difcourfe  up- 
 on this  Sub  jed  upon  thefc  three  bottoms. 
 
 Firfi,  We  muft  (hew  a  putlick  fpirit  in  prayer,  by  flaying  for 
 others  as  well  as  our  fe!  ves. 
 
 Seco»Mj,Of  all  whomw^  remember  in  our  prayers.  Saints 
 muft  not  he  forgot. 
 
 Thirdlj,  In  praying  for  Saints,we  mull  be  careful  to  compreliend 
 and  incirde  all  Saints. 
 
 Fir/,  It  is  one  end  wNy  th^Spint  of  prayer  is  given  us-   the 
 gifts  of  theSpirit  are  to  be  employed  according  to  the  mind  and 
 
 intent 
 
 I. 
 
 2. 
 
 Sect.    i. 
 
 "p  Irfi  of  the  /j?/,The  Chriftian  ought  to  have  a  publick  fpirit  in  i. 
 
 prayer  ^  this  is  a  duty  of  common  intereft,in  which  others  arc 
 to  (hire  with  our  felves,  like  the  Buckets  th?.t  hmg  in  our  Houfes, 
 which  are  for  the  ufe  of  the  whole  Town,  when  any  Houfe  is  on 
 fire.  The  Spirit  of  prayer  is  a  publick  Treafure^t hough  laid  up  in 
 fome  fev7  hands  •  all  cannot  pray,  therefore  all  fhould  be  prayed 
 Tor :  I  Hy,  ir  is  the  Saints  duty,  not  a  favour  upon  couriefie,which 
 may  ad  /;^;V«w,  be  done,  or  left  undone  ;  we  fin  nnd  tranfgrefs 
 the  Law  of  prAyer,if  we  do  it  not-  God  forbid  ^((iih  Samuel  ^' 
 That  I  Jf>'jtild  fin  in  ceafttg  to  fr*iy  for  you  ^  i  Sam.  12.  Paui". 
 writes  him felf  a  Debtor  to  his  Brethren  in  this  relped,  H^e  an- 
 bound  to  thattkPod  altvayes  for  you,  2  Thef.  1.3.  He  acknow- 
 ledges it  due  debt  •,  in  another  place,  He  tha?tkj  God  that  he  hath 
 them  in  remembrance  alvfayes -^  fofenfiblehe  was  of  the  weiglvt 
 of  this  duty  ,,th  It  he  thinks  God  for  giving  of  him  a  heart  to  per- 
 form it. 
 
 I. 
 
6-^2  And  fitpplication  for  all  Saints. 
 
 2, 
 
 intent  of  the  Donor.  If  a  man  bequeaths  Houfe  and  Land  to  an- 
 other, but  charges  the  Eftatc  with  fuch  a  payment  for  the  ufe  of 
 the  poor  •  he. forfeits  his  Legacy,  that  fulfills  not  the  will  of  the 
 dead.  God  intends  the  good  of  others  in  all  his  gifts  to  particu- 
 lar Saints  ^  the  way  to  lofe  our  gift,  is  to  hoard  it  up,  and  not  lay 
 it  out  for  the  end  it  was  given.  The  Afanilefiatiou'  ^f  the  Spir^f 
 is  given  to  every  man  to  profit  with^  i  Cor.  12.7.  Howftiould 
 we  profit  others  by  this  gift  of  the  SfJrit,  if  not  by  praying  for 
 them?  ThatSpiritwhichftirsusupcoprayfor  ourfclves,  will  if 
 we  quench  it  not,  fend  us  on  the  fame  Errand  for  others  j  yea,  in 
 fome  cafes,  for  others  before  our  fclves  j  for  their  ipiritual  good 
 before  our  own  temporal }  for  the  pablick  good  of  a  Communi- 
 ty, before  the  private  good  of  our  fingle  perfon  ^  as  in  Mofes  bis 
 cafe,  who  would  not  be  taken  off  praying  for  J/rae/,  to  he  made 
 great  upon  their  mines  ^  indeed  that  offer  from  God,  Let  me  alone^ 
 and  I^i^  make  of  thee  a  greaf  N^ticH^Was  only  probatory  to  try 
 vfheiiier  Mofes  would  prefer  hisjownilake  before  that  peoples- 
 and  God  was  highly  pleafed  with  his^felf-deniaf. 
 
 Secondly^  The  Law  of  love  bindsit  as  a  duty  upon  us  j  we  are 
 commanded  to  love  our  Neighbour  at  our  felf-^  that£<w]  im- 
 ports aparity  for  kind,  though  not  for  proportion  •  for  manner , 
 though  not  for  meafure  •  1  muft  love  my  Neighbour  as  trdy , 
 though  not  ?.sftrongly  as  my  felf.  Now  how  do  we  (hew  real 
 love  to  our  felves,  if  we  pray  not  for  our  {^s^s }  Our  Saviour  ex- 
 pounds our  love  to  our  Enemy,  by  praying  for  him.  Matth.  5 . 
 44.  'Love  jour  Enemies ^  and  pray  for  them  vohtL  h  dejpitefuUy  ufe 
 you.  We  may  give  as  Alms  to  an  Enemy,a  nd  not  love  him ;  'tis 
 eafier  to  draw  out  our  purfc,  than  to  draw  out  our  foul  to  the  hun- 
 gry, as  the  Proper  phrafethit,inprayerwe  draw  out  our  fouls. 
 If  a  man  ever  fpeaks  or  does  any  thing  fincerely,  furcly  it  is  when 
 he  direds  his  fpeech  to  God  in  prayer,  faith  Lucas  Brugenf.  upon 
 the  place  ;  therefore  God  choofeth  this  of  praying  for  our  Ene- 
 mies, as  the  fureft  Teftimony  for  our  loving  of  them ;  and  truly 
 he  that  wifheth  well  only  to  himfelf,  may  be  well  reckoned  among 
 the  mod  degenerate  of  Mankind  •,  one  well  compares  fuch  a  felf- 
 lover  to  the  Hedge-hogge,  that  hps  himfelf  within  his  own 
 foft  Doune  ,  and  turns  out  Brifleis  to  all  the  World  be- 
 fides. 
 
 Vfe, 
 
And fitppli cation  for  all  Saints,  ^33 
 
 t^e.    ''"'•isfhevvs  the largencfs of  Gods  bountiful  hearty  he         <7>/- 
 gives  his  children  not  only  leave  to  ask  for  themfelves,  but  for  * 
 
 others  •,  ^is  is  not  the  manner  of  men,we  count  it  too  much  bold- 
 nels  CO  beg  for  themfelves,  and  ohers  alfo.  {^  a  poor  m.in,  when 
 he  hath  got  hisAlms,(hould  then  beg  for  all  his  Ncighbours,where 
 fhould  he  find  the  man  that  would  bid  him  welcome  ?  But  behold 
 here  the  immen-fuy  of  divine  goodnefs,  who  gives  us  leave  to  bring 
 our  Neighbours  pitcher  with  our  own  to  his  door  ^  yei,commands 
 it,  and  t;.kes  it  ill  when  we  (leal  to  prayer  upon  our  own  private 
 Errand,  and  lesve  the  thought  of  others  neceflitics  behind  us : 
 Why  (houldft  thouChrilUan  lland  in  doubn,whetherGod  will  fup- 
 ply  thy  own  wants^when  he  commands  thee  tointercedeforothers? 
 
 Sect.    2. 
 
 #^ 
 
 2/7,   \  Lamentation  may  be  taken  up  for  thenarrownefs  of  our         -£ 
 
 jTjL  fpirirs  in  prayer, fome  indeed  are  io  far  from  praying  for 
 others,  that  they  have  not  learnt  to  fhew  fo  much  mercy  to  them- 
 felves ^  yea ,  live  in  fuch  an  Eftace  of  Alienation  from  God, 
 wherein  they  cannot  pray  for  themfelves,  or  their  deareft  Relati- 
 ons. O  how  many  prayerlefs  fathers  have  we  that  are  cruel  to 
 their  own  fle(h  ?  Husbands  to  the  wives  of  their  own  bofome  ? 
 Ask  whether  they  love  them,  they  will  tell  you,  yes  that  they  do, 
 as  their  own  fouls  ^  and  you  may  believe  them,for  they  ferve  them 
 no  worfe  than  they  do  their  own  fouls :  A  time  is  coming, wherein 
 they  Will  know,one  hearty  prayer  found  upon  the  File  for  their  Re- 
 lations ,  would  fpeik  more  for  their  love  they  pretend  towards 
 them ,  than  all  the  Baggs  of  m.oney  which  they  fill  for  them  : 
 Others,  if  they  fhew  a  little  natural  affedion  to  their  own  flefb 
 and  Domcfiick  Reiations,yet  their  love  hath  much  ado  to  get  over 
 their  own  Thre(holds,  co  enquire  how  it  fares  vvi:h  others.  O 
 iiow  little  do  they  feel  their  Neighbours  pains .''  How  feldom  do 
 tliey  fpread  them  with  any  real  fcnfe  upon  their  hearts  before  the 
 Lord?  Or  if  iheir  eye aflfefts their  heart  wi[h  whit  is  prelented 
 fo  near  unto  them  in  the  afflidions  of  rheir  nex:-door  Neighbour- 
 yet  how  few  difcovtr  fuch  a  publick  fpint,  as  to^arry  upon  their 
 hearts  the  miferies  of  thofe  that  are  at  further  diflance,  fo  as  to  be 
 faithflil  Remembrancers  to  the  Lord  for  them  ?  Blcfled  Paul  was 
 
 M  m  m  m  affedcd 
 
6g4  And  JHpfUcAtion  for  all  Saints* 
 
 aflf^ Aed  with,  yea,  had  d great  ccnfiia  for  thofe  that  had  ntverfecn. 
 hui  face  in  the  fiefh-^  even  among  chofe  that  areChriftians,  O 
 what  a  decay  is  there  of  this  publick  Spirit  I  There  is  gijjat  com- 
 plaint in  the  World  among  men  of  their  great  loffes  in  our  late 
 times  of  confufion  •  but  I  think  the  Saints  arc  the  greatcft  loofers 
 who  have  loil  fo  much  of  thdr  love  asd  charity  •  one  faith,  the 
 World  was  once  dcflroyed  with  water,  ^rcfier  areUrem  cupidinis  • 
 for  the  heat  of  lufl:  which  had  fet  itona  flamc,and(ha!lbeonce 
 again  deftroyed  v/i:h  fire,  propter  teporem  charitatif,  for  the  cold- 
 nefs  of  love  and  charity  ^  love  ic  is  co  the  foul,  what  natural  heat 
 is  to  the  body,  it  gives  vigour,  and  enables  for  the  performance  of 
 all  offices  of  Hfe ;  but  alas,  how  is  this  kindly  heat  decay'd  among 
 Chriitiimsin  this  old  Age  of  the  World  ?  This  was  long  ,igo  fore- 
 told by  our  Saviour,  Matth.24.  The  love  of  many  jhall'^'c.x  cold-^ 
 and  no  wonder,  whenfelf-love,  that  predatory  fire,  waxes  fo  hoc- 
 foretold  alfo  by  the  Apoftle,  2  Tim.  3.  :.  ^In  the  Ufi  dajes  men 
 p^ll  be  lovers  of  thtmfelves  ;  and  what  ablrck  Regiment  follows 
 this  Captain,  (in,i$  there  tobefcen-  if  once  a  man  makefclf  the 
 top  of  his  aime,  farewell  loving  of,  or  praying  for  others  •  charity 
 cannot  dwell  in  fo  narrow  a  houfe  as  the  felf-lovers  heart  is  ^  yea,it 
 is  Diametrically  oppofed  to  it,  Love  feekj  not  her  owj*,  i  Cor.  13. 
 5.  But  to  turn  Lamentation  into  Exhortation,  labour  for  a  pubr 
 lick  Spirit  in  prayer,  is  there  none,  O  man,  that  needs  the  mercy  of 
 God  befides  thy  felf  .>  Wouldll  thou  have  none  faved  in  another 
 World,  nor  provided  for  in  this  World  with  thee  ?  Now  in  re- 
 membring  othtrs,  God  will  give  thee  leave  thy  love  fhould  begin 
 at  home,  though  he  would  not  have  it  end  there  ■,  look  into  thy 
 Family,  canM  thou  forget  them  a  day,  if  thou  r.mcmbreil  thy 
 felf  ?  Shall  a  Believer  turn  worfe  than  an  Infidel  ?  He  provides  for 
 his  houfe^  and  thou  haft  light  that  tells  thee,  all  thy  providing  for 
 them  is  nothing,  except  God  fay  Amen :  When  thou  haft  paid  thy 
 duty  CO  t!:em,  llill  widen  thy  churity,  and  take  up  thy  Neighbours 
 into  thy  thoughts.  O  coiifider  what  is  doing  in  the  Streets  and 
 Neighbourhood  '•  How  miny  mayft  thou  there  fbonfind,  pou- 
 ring out  their  precious  fouls  :.s  a  drink-oflferirg  to  Satan,  the  Cod 
 of  this  World,  in  their  horrid  f^.bominanons  F  Op  ay  thntGod 
 would  fiay  their  bloody  hand,  before  they  have  rrrecoverabty 
 made  sway  ther??feKes  ^  then  t^ke  a  funher  wAk  in  thy  meditati- 
 ons to  view  publick  State,  jmd  pollute  of  the  Nation  j  iee  what 
 
 mercies 
 
A^d  fupplication  for  all  Saints-  655 
 
 —^■'5? _ — -. 
 
 mercies  are  writ  with  the  golden  Pen  of  Providence  upon  irs  fore 
 head,  and  pay  thy  humble  th  ,nks  ^  what  PrognolHcks  of  Judge- 
 ments coming  thou  cinft  obfcrve  in  the  free  of  the  tin :«,  and  get 
 iRCO  the  gip  before  the  wrath  begins.  Did  ylhraham  fo  plead  i'or 
 a  Sodom^  thoi^h  himfelf  was  far  enough  from  the  danger  of  the 
 ftorm,  and  not  thou  for  thy  own  Nation,  wIk)  art  like  to  be  taken 
 in  it,  if  it  falls  in  thv  dayes,  or  thy  potency  to  rue  it,  if  the  cloud 
 impending  benotlcattered  by  the  prayers  of  the  faichful  ?  N?.y, 
 let  not  the  Sea  that  divides  thee,  and  the  other  parts  of  the  Earth 
 make  thee  think  thou  art  not  concerned  in  their  hcppineG  or  mifc- 
 ry.  Let  thy  prayers  walk  over  the  vaft  Ocean,  and  bring  matter 
 for  thy  devotions,  hke  the  Merchants  (hip  her  fraught  from  afar ; 
 Vifit  the  Chwrches  of  Chri^  abroad  •  yea,  the  poor  Indiafts^ind 
 other  ruincs  of  Mankind,  tbat  lie  where  ^tfjrf*?/  fin  threw  them 
 with  us,  without  any  attempt  made  as  yet  upon  them  by  the 
 Gofpel  for  their  recovery,  and  carry  their  deplored  condition  be- 
 fore the  Lord.  Our  Drake  is  famous  for  compafling  the  Earth 
 with  his  (hip  in  a  few  years :  Thou  may'fl:  by  thy  prayers  every 
 day,  and  raaJte  a  more  gainful  Voyage  of  it  too  than  he  did. 
 
 S  B   C  T.      3. 
 
 7'/>*V^/f,  *Tn  Aketwoor  three  quickning  Confiderations  to  fet 
 A  thee  the  more  feelingly  to  this  work. 
 /■<>/?,  Thou  canft  not  pray  in  faith  for  thy  felf,  if  only  for  thy 
 felf :  The  Lord  Jefus  taught  hisDifciplcs  this  piece  of  charity  in 
 the  Form  of  prayer  he  gave  them  •,  fvhen  je  frajy  faj ,  Onr  Fd» 
 ther-y  Pater  ^  eft  verhum  fidei-^  Nofier  ,  eft  verbum  charitatis: 
 father  ^is  a  word  o{  faith  and  confidence :  Our  Father  ^im^xxs  love 
 and  chtirity- two  ncccffary  graces  in  prayer.  We  live  by  faith,  and 
 f^th  works  by  love- no  prayer  an  be  without  faith,  nor  faith  with- 
 out charity.  Chrifl  fends  him  in  the  Gofpel  from  the  Altar,  to  re- 
 concile himfelf  to  his  Brother,before  he  offered  hisgift^  and  why.? 
 bat  that  he  might  be  a$  ready  and  willing  to  pray  for  his  Brother , 
 8s  himfelf?  If  we  have  not  charity  to  pray  for  our  Brother,  we 
 cannot  exped  welcome  when  we  pray  for  ourfdves. 
 
 SecQnd/y\    You  do  not  elfe  make  good  the  charafter  and 
 report  which  God  gives  of  his  children  ^  he  fj)eaks  of  them  to  be  a 
 
 Mm  mm  2  bleiling 
 
 1. 
 
 2. 
 
526  And fnpplication  for  all  Sainis* 
 
 blefling  to  the  perfons  and  plrces  round  about  them.  Jfa.  1 9. 2^' 
 Jfrael  a  hlejfmg  in  the  Land  of  J^yria  :  They  are  compared  to 
 a  Fountain,  which  is  a  common  benefit  to  ferve  a  whole  Town  •  to 
 ftop  or  trouble  which,  is  a  wrong  to  all  that  draw  their  water 
 thence,  Frov.  z$.i6.  Now  one  way  wherein  the  godly  are  emi- 
 nently ferviceable  to  others,  is,  by  the  incereft  they  have  in  God 
 and  the  prevalency  of  their  prayers  with  him  ^  Bj  th  bUjpng  of 
 the  uf  right,  the  City  is  exalted^  Prov.  1 1 . 1 1.  That  is ,  by  their 
 fer\ent  prayers,  which  draw  down  a  blefling  from  Heaven  upon 
 it  ■  God  bleffeth  Imperaterie,  by  Command.  Pfal.  133.3.  He 
 commanded  the  hlfjfing^  even  life  fur  evermore  :  The  Saints  blefs 
 wheFi  they  pray.  Nv^mbers  6.  23.  On  this  mfe  Jhall  je  blefs 
 the  feople^  f'^Jf^i  ^^^fo  them,  the  Lord  blefs  thee  and  keep  thee. 
 
 Thi^  dljf,  God  gives  a  fignal  Teitimony  of  his  favour  to  his  Saints 
 prayer.*-;  for  others. 
 
 I.'  He  doth  great  things  at  their  requeil:  for  others-  how  ofc 
 did  Afofes  reverfedivineplagues  that  were  executed  on  Egypt  ^ 
 even  as  oft  as  Pharaoh  had  a  heart  to  beg  his  prayers  ?  How  low 
 did  Abraham  beat  the  Market  for  Sodoms  prefcrvation  ?  He 
 brought  it  down  to  ten  righteous  men,  could-  that  wicked  place 
 have  but  afforded  that  number,  it  had  not  been  turned  to  afhes. 
 
 2.    When  their  prayers  obtain  not  a  mercy  for  a  people,  then 
 nothing  elfc  can  help  them  •,  therefore  God  to  exprefs  his  perem- 
 ptory Refolution,and  irreverfible  Decree  to  punifh  Jfrael ,  tells 
 them.  Though  Mofes  and  Samuel  flocd  before  me ,  jet  my  mind 
 could  not  be  te  this  people,  Jer.  15.  i. .  Thereby  intimating  their 
 cafe  defperate  j  if  the  prayers  of  fuch  holy  men  could  not  prevent 
 the  fall  of  that  Cloud  of  his  wrath  impending,  much  lefs  (hould 
 they  with  their  own  power  or  policy  Ihift  it  off  ^  indeed  when' 
 God  is  fully  fet  upon  a  vindidive  way,  he  takes  them  off  from 
 praying,  Jer.j.  16.     Pray  not  thou  for  this  people,  for  Iroill  not 
 hear  thee  •,  and  even  in  this  he  fhews  at  what  a  rate  he  values  his 
 peoples  prayers,  which  makes  him  loth  they  fhould  beitow  their 
 paijis  invain.  Pr^j  not  thou  for  this  people  ;^s'i^  he  had  faid,  let 
 them  pray  if  they  will,  I  can  without  any  regret  rejeA  their  mo- 
 tion'; but  I  am  unwilling  thou  fhouldft  pray  in  an  unaccepted  time, 
 for  that  which  I  have  no-  mind  to  giye,.    •  ■-    ■  ■  ^ 
 
 •    3 ,  When  the  Saints  prayersbringriot  back) with  them  theiner- 
 cy  for  others  that  is  their  e^prds  Erraiidjy  ecGod  is  careful  that  hi? 
 
 people 
 
Andfupplkationfor  allSaints,  6^^ 
 
 people  fhould  not  have  the  leaft  fufpition  that  the  denial  proceeds 
 from  any  difrefped  he  hath  to  their  perfonsor  prayers,  and  there- 
 fore he  rometimes  gives  the  thing  they  defire,  only  he  changes  tl>c 
 Subjecft.  Thus,  wh  it  God  denred  Abraham  for  Jjhmael^  he  gave 
 him  abundantly  in  Jfaac  -^  fomedmes  again,  what  he  denies  them 
 for  others  Jie  grants  to  themfelves  i  thus  DavUs  prayer  for  hrs 
 Enemies,  rr/-/^r»V  intoliis  ownbofcme. 
 
 S    E     C    T.      4. 
 
 NOW  in  praying  "Tor  others:  /"»>/,  Get  thy  heart  deeply 
 afftded  with  their  flate  and  condition  for  whom  thou  pray- 
 Cil,  God  lovcS  mercy  better  than  facrifice  :  To  draw  out  our  fouls 
 in  giving  sn  Almcs,  is  greater  charity  than  to  draw  out  our  pu'fe . 
 fo  in  prayer,  be  fure  thy  foul  be  poured  out,  or  elie  thou  art  a  dc- 
 ceiver,thGU  wronged  both  God  and  him  alfb  thou  prayeA  for  be- 
 fore Chri  ft  prayM  for  Z^-c^r;^,  he  troubled  hirnfifelf;  Behold  hs^ 
 he  loved  him  (faid  thofe  about  him,  who  were  wicnefs  to  the 
 groans  he  fetched,  and  tears  he  (hed  :  )  Then  thou  wilt  pray  fer- 
 vently for  others,  when  thy  heart  is  warm'd  into  fympachvwith 
 them.    A  Lawyer  may  (hew  more  Rhetorickin  pleading  a  mans 
 Gaufe,but  a  brother  or  dear  friend  that  carries  the  fenfe  ot  his  co;i-^ 
 dition  upon  their  hearts,  muft  needs  difcover  more  aflfedion. .  .  '  . 
 Secondly,  Prefer  fpiritual  bleflingsin  thy  prayers  for  others  ^Be-' 
 fore  temporal :  Is  it  a  fck  Friend  on  whofe  Errand  thougoeft? 
 If  health  be  all  thou  beggefl:  for  him,  thou  art  not  faithful  to  thy 
 friend  ,  he  may  have  that,  and  be  the  worfe  for  it  ^  ask  a  ■  hrift 
 Grace  and  Glory  for  him  ,  and  then  thou  doll  fomeihing  to  pur- 
 pofe  ■  furely  this  our  Saviour  meant  in  his  method  of  curing  the 
 Palfieman,  ^^«/?.9.  2.  to  be  cur*d  of  hisdifeafe^  Be  of  ^00/ 
 cheere  (faith  Chriftj  thy  fins  ure  forgiven  \  He  firft  bringslhim 
 the  News  of  a  pardon,  as  a  mercy  infinitely  more  worth  than  life 
 or  limbs.,  thereby  tacitly  reproving  hisfriends,who  took  more  care 
 to  have  his  body  healed,than  his  foul  faved. .   Is  it  the  Nation  thou 
 awe  praying  for?  Aimc  at  more  than  deliverance  from  outward 
 judgements  and  plagues.    The  carnal  Jewes  could  fay,  Givetc^ 
 vfHter  that  ^e  may  drinkj.Exod.  17.2.  but  thought  not  of  their 
 fifv,  to  beg  repentance  for,  and  pardon  of  it  ^  that  was  the  cry  of 
 
 the 
 
528  Andfufflkatton  for  all  Saints, 
 
 the  Creature  ♦,  a  Bead  can  low  and  bellow  in  a  Drought,  bun  this 
 is  the  voice  of  aSainr. 
 
 Thirdly^  Be  not  difcouraged  in  your  prayers  for  others,  though 
 an  anfwer  doth  not  prefently  overtake  them  •,  thou  pray 'it  for  -^ 
 rebellious  Child,  or  carnal  Iricnd,  who  yet  continue  to  be  fo^  take 
 ieed  thou  doft  not  prefcntly  think  ihcm  paft  grace,  and  give  over 
 the  work.  Samuel  faw  the  people  he  pray'd  for,fncnd  but  flow- 
 ly,  yet  hear  what  he  faith,  i  Sam.  1 2.  God  forbid  I  Jheuld  ceafe 
 frajing  forjon.  I  have  heard  of  fome  that  have  been  laid  ibrth, 
 yea  buried,before  they  were  dtii^  by  their  over  hafty  fnends-Be 
 not  thou  thu«  cruel  to  the  fouls  of  thy  Relations  or  NeighboMrs,lay 
 them  not  out  of  thy  prayers,  bury  tnem  not  in  thy  thoughts  for 
 Reprobates,  becaufe  thou  canft  not  perceive  any  fign  of  fpirituaJ 
 life  in  them,  though  thou  haft  many  a  time  ftretched  thy  hands  ia 
 prayer  over  them  i  their  foulsthouiceft  arc  yet  in  their  bodies^ 
 and  fo  long  it  is  not  too  late  for  God  to  breath  the  life  of  grace  in- 
 to their  fouls.  ^g^inJ^  it  for  thepublick  thou  praycft  ?  draw 
 not  in  thy  ftock  of  prayer,  though  thou  haft  not  fo  quick  a  return 
 in  thy  Trade  with  Heaven  for  it  as  thou  dcfireft.  1  he  fathers  la- 
 bour is  not  loft,  if  his  fon  receives  the  benefit  of  it-  he  may  be 
 dies  brforc  the  (hip  comes  home  be  fent  fonh,  but  his  child  lives 
 to  have  the  gains  of  that  adventure  paid  into  his  pm^fe.  Thus  one 
 Generation  fowes  prayers  for  the  Church,  and  another  reaps  the 
 mercy  pray'd  for. 
 
 chap; 
 
JndfHf  plication  for  aUSainti. 
 
 639 
 
 CHAP.   XIX. 
 
 Shevfieth ,  in  praying  for  others ^the  Saints  are  prin- 
 apally  to  be  rem^mbred^  and  n>hy*^ 
 
 The  fecond  Propofirion  follows. 
 
 ■•»»«***  ^. 
 
 %r:  N  praying  for  othcr5,wc  are  in  an  efpecin  1  man- 
 p%iei  ner  to  rcnfiember  Saints.  The  ^y^foBle  hints 
 this,  by  making  them  the  inftance  for  all,as  the 
 fpecies  famofa^  or  chief  rank  of  men  for  whoig 
 we  are  to  pray-  and  it  fuits  ivell  mxh  Pauls 
 Dodrincclfeivhere,  G<i/.  6. 10.  we  are  there 
 bid  as  T»e  have  offortHnltj,  to  do  good  to  all, 
 ejpeciaffy  to  thcm'^h  arf  of  theHoujhold  of  faith.  Now  this  of 
 prayer,  I  take  to  be  one  of  the  moft  eminent  wayes  of  doing  them 
 good  •,  what  greater  kindnefs  can  a  ma.n  do  for  his  (ick  friend,than 
 to  go  CO  the  phy  fi  tian  for  hira  ?  By  o^her  ads  of  charity ,we  give 
 a  Uttlc  out  of  our  own  purfe  ^  but  by  praying  for  the  poor  Saint% 
 we  open  GodsTreafury  for  thenf).  If  orve  (hould  meet  a  B^ijer,, 
 and  out  of  his  purfe  throw  him  a  few  pence  -,  but  another  tells  him 
 I  have  no  money  of  my  own  to  give,  yet  I  will  go  10  Court,  and 
 op-^n  your  necefli-tovis  condition  to  the  Kin^  my  Maimer  j  it  were 
 cafie  to  tell  which  of  thefe  doc<  the  poor  man  the  greatcft  kind- 
 nefs ;  a  poor  Saint  m.iy  thus  do  more  for  another,  though  (as  Pe- 
 ter told  the  Cripple  )  he  hath  neither  filver  nor  gold  to  give, 
 than  he  who  hath  the  largeft  purfe  of  his  own  ^  chat  of  Ar^n^h 
 i$obfervable,2i'/jw.  24. 22.  where  we  hsve  his  bountiful  offerees 
 King  David,  Let  my  Lord  the  King  taks-,  ^^^  ''f^*' '-'/'  v'-^^it  fecmx 
 goodtinto  him,  here  be  Oxtn  for  bHrnt-facrifice  -^  this  was  much,  and 
 (heVdhishe'TCtobenobleandlarge,  sic  folbws,  tvr.  23.  A/t 
 jhtfe  things  did  Amnnah  as  a  Ki^g,  give  unto  the  Khg  ^  yet  one 
 
 thing 
 
^_A  o  AndjnpflicdUen  for  all  Saints . 
 
 I. 
 
 \ 
 
 thing  he  did  that  amounted  to  more  than  all  this,  which  was  his 
 hearty  prayer  to  God  for  Davids  acceptance ,  and  Araunah  faid 
 unto  the  King,  the  Lord  thy  God  accept  thee  ;  he  might  have  done 
 all  the  other  tor  fear,  A  Sub  jed  fometimes  gives  his  Prince,  be- 
 ciufe  he  knows  he  may  take,  though  he  gives  it  not  •,  but  by  his 
 praying  for  him,  he  difcovcred  his  hearty  affcdion  to  hiui. 
 
 S    E    C    T.       I. 
 
 THerc  are  feveral  weighty  Reafons  for  this  Duty.  Firfi,  from 
 God.     Secondly^  from  Sataa     Thirdly ,  from  the  Saints 
 prayed  for :  And  fourthly,  from  the  Saints  praying.    Firfi-,  from 
 God.     I ,     They  are  the  fpecial  objeft  of  his  love  •  his  heart  is 
 fet  upon  them, his  thoughts  and  providence  are  at  work  continually 
 for  them  i  others  indeed  do  partake  of  divine  bounty,  but  they 
 may  thank  the  Saints  company  and  neighbourhood  for  it;  when 
 the  Gardener  waters  his  beds  of  flowers,  fome  runs  down  into  the 
 Allies,  but  had  he  no  flowers  there,  he  would  fave  that  pains^when 
 once  God  hach  got  his  whole  Family  of  Saints  home  to  himfdf  in 
 Heaven,  it  will  quickly  be  fe^n  what  God  will  do  with  the  reft  of 
 the  World;  God  difpenfeth  the  fame  providence  to  them  both,buc 
 not  with  the  fame  afledion,  not  to  the  fame  end  t  He  is  theSaviour 
 of  all ^  but  €ff>ecially  of  thofe  that  believe^  i  Tim.  4.  3.  He  faves 
 the  Saints  with  favingpurpofcs  ^  the  wicked  he  faves  temporally, 
 to  deftroy  them  eternally  •,  he  faves  them  from  a  prefent  ficknefs 
 or  danger ,  that  they  may  ripen  for  hell  •,  as  we  fave  our  young 
 wood  for  greater  growth,   and  then  cut  it  down  for  the  fire  ^ 
 now  what  fhall  be  done  for  thofe  to  whom  God  declares  fo  much 
 love  ?  we  cannot  do  lefs  than  pray  for  them  •,  by  this  we  comply 
 with  God,  and  (hew  our  content  in  his  choice.    2.     God  hath 
 made  them  the  proper  heirs  of  all  his  promifes ;  now  promifes  are 
 the  ground  of  prayer ;  we  are  to  pray  for  othcrs,though  wicked, 
 not  knowing,  but  God  may  have  a  fecret  purpofe  of  doing  them 
 good  •,  but  where  there  is  grace,  hie  fe  aferit  deer et urn ^  here  God 
 breaks  open  his  Decree  .•  the  Fountain  of  his  eleding  grnce  which 
 ran  hitherto  under-ground,  now  burfts  forth^fo  that  now  you  may 
 with  fuller  confidence  pray  for  fuch  a  one.  When  Paul  begs  pray- 
 ers, to  encourage  his  friends  at  the  work  for  him,  he  aflfurcs  them 
 
 of 
 
AndfupfUcationfor  allSaintf,  64 1 
 
 of  his  fincerity ,  Hebrl  13.  18.  Pr.^y  fcr  fu,for  tt??  truffi  we  hdve 
 a  good,  confcience^tvilliftg  in  (tU  things  to  live  hortcfily.  As  if  he  had 
 faid,you  pray  fof  one  that  God  will  not  chide  you  for  mencioningj 
 'tis  an  encouragement  for  a  Merchant  to  adventure ,  when  he  puts 
 hisftockintoagoodboccome.  3.  They  are  a  Generation  that 
 alone  honour  God  in  the  World  ^  indeed  God  honours  himfctf 
 upon  others  in  their  prefent  lufts  ind  future  damnation  ^  he  makes 
 their  wrath  praife  him  here,  and  his  wrach  poured  on  them  flialt 
 praifc  him  hereafter  •,  but  no  thanks  to  them  for  all  this,  for  they 
 do  their  utmoft  to  lay  the  honour  of  God  in  th^  Dirt :  But  the 
 Saints  are  a  people,  who  are  not  meerly  pafiive,  but  adive  in  the 
 praifing  of  God,  *cis  their  Mother-language  to  blefs  the  Name  of 
 Godj  whatever  IS  their  work,  this  is  their  end  and  aim;  ^hither 
 they  eat  or  drink^^  to  do  all  to  the  glory  of  God.  Now  upon  this 
 account  we  are  to  pray  for  Saints  above  others  ^  the  firft  thing  our 
 Savioftr  teacheth  us  to  pray  for,  is,  that  the  Name  of  God  may 
 be  ballo^ed-y  in  order  to  which  he  direAs  us  in  the  very  next  words, 
 to  pray  for  hk  Church  and  Saints,  as  thofe  who  alone  can  hallow 
 it  i  Thy  Kingdom  come. 
 
 S    E    C    T.      2. 
 
 Secondly y  p  Rom  Satan  •  his  great  fpight  is  againft  the  Saints :         2.] 
 
 God  owns  them,  therefore  he  hates  them,  and  fpits 
 "Fire'and  Brimftone  at  them  ^  where  God  is  of  one  fide,  you  may 
 be  fure  to  find  the  Devil  on  the  other  ^  indeed  they  are  the  only 
 company  that  ftand  in  his  way  ^  As  for  the  wicked,  he  takes  him- 
 felf  to  be  advanced,  when  they  are  exalted  in  the  World-  the  fa- 
 ther is  honour'd,  when  the  child  is  prefer  d  •,  but  the  Saints  rifing, 
 portends  his  fall  •,  this  makes  him  bend  all  his  force  by  temptation 
 or  perfecution  to  procure  their  ruine,  thefe  are  the  Stars  he  would 
 {lamp  under  his  feet  -,  the  firft  Murder  in  the  World  was  of  a 
 Saint,  and  Cain  will  kill  Abel  to  the  end  of  the  World-  in  all  ^ 
 broyles  and  confufions  of  Nation8,thefc  are  the  thrcatned  party, 
 therefore  they  need  our  prayers  moft. 
 
 T/jir^//,  from  the  Saints  prayed  for.     i.  They  exceedingly  de-         S« 
 fire  prayers  ^  the  wicked  I  cOnfefs  may  do  this  alfo,  but  *tis  by  fits, 
 ia  a  pang  of  fear  or  fright  ^  thus  Pharaoh  fends  in  ail  haftefor 
 
 Nnnn  Mojes^ 
 
gAi  Andfupfluatian  for  all  Saints. 
 
 Mofes,  when  the  plagues  of  God  are  in  his  Hottfe  and  Fields.  Th€ 
 carnd  fewes  pray  Sdmuel  to  pr^y  for  them  that  they  die  not ;  but 
 it  was,  when  terrified  with  dreadful  thunder  and  rain  that  fell: 
 I  Sam.  7.  yea,  Simon  Magtu  himOlf  fmittcn,  with  horrour  at 
 J^eters  words,  begs  his  prayers,  f/?/??  »(?»f(?/  thofe  things  ^hkh  he 
 had  ^oken ,  might  corns  upon  him  j  but  at  another   time  thefe 
 wretches  cared  neither  for  the  Saints,  nor  for  their  prayers.    Pha- 
 raoh,\vho  defirM^o/^ .f  at  one  time  to  pray  for  him,at  another  time 
 chafes  him  out  of  his  prefence,with  a  charge  never  to  come  at  him 
 more  •,  but  now  the  Saints  they  are  very  covetous,  yea  ambitious, 
 of  the  auxiliary  prayers  of  their  Brethren,5nd  thole  not  the  met* 
 neft  among  them  neither  •,  indeed  ss  any  is  more  eminent  in  grr  cc, 
 fo  more  greedy  of  hisBrethrens  help-,  the  richer  the  Tradcfman 
 is,  the  more  he  fees  at  work  for  him.    Paul  himfelf,V?<7;».  15.30. 
 is  not  afham'd  to  beg  this  boon  of  the  meaneft  Saint.  A^oH'  /  befeech 
 youBrtthren^for  the  Lord  fefpu  his  jaksy  and  far  the  hve  ef  th4 
 ^pirtt,  that  jeftrive  together  ^ith  me  in  your  prayer  j  te  God  for  me. 
 Did  you  ever  hear  a  Beggee  at  your  door,  or  prifonfr  at  the  grate, 
 beg  more  paffionately .?  for  the  Lord  fefui  fake^  for  the  Spirit t 
 fake ;  if  ever  you  felt  any  warmth  in  yOur  hearts  from  the  blood 
 of  Chrift,  or  love  of  the  Spirit  comforting  of  you,  firive,  ffwa.- 
 y*ci^£^,  wraftle  with  me,  till  we  together  have  got  tihc  vidory, 
 prevailed  with  God  for  this  mercy.    2.     As  the  Saints  are  cove- 
 tous of  prayerSjfo  they  lot  upon  it  that  you  do  p-ay  for  them  -yea, 
 take  up  comfort  before  hand,  from  the  expeAation  of  what  'they 
 fliall  receive  by  them.     J  knoKv  thi^s  Jhall  turn  to  my  fdvatim 
 through  your  prayers^  Phil,  i  .19./  truft  that  through  your  payers 
 Ifhall  he  given  toyeu^Vh'i\.22.^.Whcrcfirf}  obfervei»«;//jmodeftyi 
 he  finks  and  drowns  his  own  prayers,  and  cxpreffeth  his  faith  Oft 
 theirs.     i'^c;5»^/7,  his  confidence  J  he  doubts  not  but  they  will 
 j)ray,  neither  does  he  queftion  the  happy  return  of  them  into  his 
 Iwfomc  i  as  if  he  had  faid,  if  ye  be  faithful,  ye  will  pray  for  me^ 
 fo  that  we  break  oar  truft,  and  difappoint  our  Brethren,  if  we  for- 
 get them.    Thirdly  J  Saints  are  the  honefteft  Debtors  we  can  deal 
 with,  they  will  pay  you  in  your  owncoyn^  heth-tfhews  any 
 JtindnefstoaSaint,isfuretohaveGodfbr  hispy  r^  Qer-,  for  its 
 their  way  to  turn  over  their  debts  to  God,  and  engage  him  to  dlf- 
 cterge  theii  icore  to  man.    Onlfephorus  hr.d  b .  en  a  kind  fricndto 
 TioMl^  and  what  docs  Fanl  for  hitti>  to  prayer  he  goes,  and  dcfires 
 
 God. 
 
And  fuffUcattonfor  all  Saints.  649 
 
 God  to  pay  his  debts,    l^he  Lord  give  mercy  unto  the  houfe  of  Oni^ 
 fepborw  -,  for  hoft  refrejbsdme,  and  vtm  hoc  ajbamti  of  my  chain. 
 
 Sect.    3. 
 
 Fourthly^  p  Rom  the  Saints  praying,  there  is  no  duty  God  com- 
 mands, but  he  paycsthe  Chriftian  well  for  the  per- 
 formance, and  leaves  him  a  lofer  that  ncglefts  it  ^  there  is  enough 
 in  this  duty  we  arc  fpeaking  to,  that  may  make  it  lovely  and 
 defirablc  in  our  eye;  thebcftof  Saints  havecou;icedit  a  great 
 priviledge  to  be  admitted  into  this  Noble  Order.  Pat:/  th^hkj  God 
 that  without  ctafing  he  had  Timothy  in  rememhrance^ay  and  night 
 in  his  prayers :  But  wherein  lies  this  mercy  to  have  a  heart  to  pray 
 for  our  Brethren  > 
 
 Firfly  It  is  a  fingular  mercy  to  be  inftrumental  to  the  gr?ce  or 
 comfort  of  any  Saint,much  more  to  be  inftrumental  for  the  glori- 
 fying of  God  J  this  a  gracious  heart  prizeth  highly,  though  it  cofts 
 him  dear  to  promote  it :  Now  in  praying,  though  but  for  one  fin- 
 glc  Saint,  thou  doft  both  :  2  Cor.  i.  1 1.  Tou  helping  together  hj 
 prayer  for  us^  that  for  the  gift  bejtowedupon  us^  by  the  means  of  many 
 perfons,  thanks  may  be  given  by  many  on  our  behalf,  Paul  begging 
 praycrSjinforcethhisrequeftwith  a  double  Argument,  i.  From 
 chc  pre  valency  of  Joynt-prayers  ^  when  twenty  pull  at  a  Rope , 
 the  ftrcngth  and  force  of  every  ohe  is  influential  to  the  drawing  of 
 it ;  fo  in  prayer,  where  many  concur,  all  help  ^  God  looks  at  eve- 
 ry ones  faith  and  fervency  exerted  in  the  duty,  and  dire^s  the  an- 
 fwertoall.  z.  From  the  harmony  of  joynt-praifes  ^  thefijller 
 the  Confort  in  praifes,thefweeter  the  Mufick  in  GoiU  ear^joynt- 
 prayers  produce  focialpraifesi  he  that  concurs  to  a  prayer,  and 
 not  in  returning  praifc,  is  like  one  that  helps  his  friend  into  dcbr, 
 bat  takes  no  care  to  bring  him  out. 
 
 Secondly^  By  praying  for  others,  we  encreafc  our  own  joy.,when 
 Panl  faw  the  prayers  which  he  had  fown  for  the  Theffalonian 
 Saints^  i  Thef.  i .  come  up  in  their  faith  and  zeal,  he  is  tranfport- 
 ed  with  joy-,  as  an  incomparable  mercy  beftowed  upon  himfelf: 
 I  Thef.  3.94  what  thanks  can  Wf  render  to  God  again  for  you^ 
 for  all  the  joy  therewith  rve  joy  for  your  fakes  before  our  God : 
 He  had  watered  them  with  his  prayers ,  God  gives  increment  to 
 their  grace  j  from  this  his  joy  flourifheth,  and  his  heart  is  fo  ra- 
 
 N  n  n  n  2  viftied. 
 
644 
 
 And  ftipplication  for  all  SainU, 
 
 vifhedjtbat  he  knows  not  what  thanks  to  God  are  enough  for  the 
 mercy  he  receives  through  their  hands ;,  truly  the  reafon  vrhy  we. 
 gain  no  more  from  the  graces  of  our  Brethren,  is,becaufe  we  ven- 
 ture no  more  prayers  upon  them. 
 
 Thirdly,  this  would  be  an  undoubted  evidence  to  prove  our 
 felves  Saints,  could  we  but  heartily  pray  for  them  thac  are  fuch: 
 Love  to  the  Brethren  ,  is  oft  given  as  a  Charad«r  of  a  true  Saint,. 
 Now  no  ad  whereby  we  cxprcfs  our  love  to  Saints,  ftands  more 
 clear  from  fcruples  of.  infincerity,  than  this  of  pi*aying  for  them. 
 Will  you  fay  you  lov^e  the  Saints,  bccaufe  you  frequent  their  com- 
 pany, ftiew  kindnefs  to  their  perfons,  ftand  up  in  their  defence 
 againft  thofe  ijiiat  reproach  them  •,  or  becaufe  you  can  fuffer  with 
 them  ?  AH  this  is  excellent,  if  fincere  -,  yet  how  eafie  is  it  for  vain 
 glory,  or  fome  ocher  carnal  end,  to  mingle  withthefe?  But  if 
 thou  canft  find  thy  heart  in  fecret  (  where  none  of  thefe  tempta- 
 tions have  fuch  an  advantage  to  corrupt  thee  )  let  owt  to  God  for 
 them  with  a  deep  fenfe  and  feeling  of  their  fins ,  wants  and  for- 
 rows,  this  will  fpeak  more  for  the 'lincerity  of  thy  love,  than  all 
 the  former  without  this. 
 
 Vfe, 
 
 GHAE   XX. 
 
 The  Afpli€4tion  of  tlje  ?omK 
 
 UST  we  pray  above  all  for  Saints  ?  woe  then  to- 
 thofe,  who  inftead  of  praying  for  them,  had  ra- 
 ther with  thofe,  7/^.  59.  15.  makeafreyofthem-^ 
 thr.t  inftead  of  praying  for  them,  c?.n  curfe  them.,, 
 and  drink  to  their-confufion  •  haply  'fisnot  under 
 the  pl:^in  name  of  Samts,  but  as  wrapt  up  in  the 
 Beai-s  skin  of  fanatick  Puritan,  or  fome  other  name  df  fcorn,  in- 
 vented to  cover  their  malice,  fo  they  can  devour  and  tear  them  in 
 ^eces-  the  Saints  are  a  fort  of  people  that  none  love,  but  thofe 
 ^at  arc  themfelves  fuch .,  it  is  a  good  glofs  of  prom^  Efiote  /ah- 
 m,f*t  orMts  fro  fan^u-^  be  Saints,  and  then  you  will  pray  for 
 
 Saints 
 
Andjnpplkativn  fqK  all  faints*  645 
 
 Saints-  theRighceous  is  an  abomination  to  the  Wicked/tis  a 
 Sed  every wht;re  fpoken  r^  -.init; ;   the  feude  began  at  the  firft  be- 
 tween Jbd  and  C^/;;,  and  fo  fpred  over  the  whole  World  ^  one 
 Generation  takes  up  the  C  udgels  againft  them,  as  another  layes  it 
 down.    Amilcar  bequeathed  his  hatred  againft  iht  Romanes  to 
 his  (on  Ha»ikU  when  he  dyed  ^  foisthefeudetninfmittedbythe 
 Wicked  from  one  Generation  to  another  againft  the  Saints-  no- 
 thing  can  quench  their  wrath,  or  take  up  the  quarrel  •  no  moral 
 perftdions  (whichwerethey  mothers,  would  be  thought  love- 
 ly }  lee  the  Same  be  never  fo  wife,  meek,  affable,  a::d  bountiful,yet 
 this,  thut  he  is  a  Chriilian,  is  a  ^^r,  that  will  blot  all  in  the  wicked 
 Worlds  thoughts,  Bont^  vir,  Ca'jw Sfy'-f,fed maluu  tantum  cjuod 
 Chrifiianm  ^  was  the  language  in  Tertailuiis  Age  ^  Cdjpu  Sejk's 
 hadbeenagoodman,  if  he  had  not  had  thac  without  which  he 
 could  not  be  good ;,  no  near  Relation  can  wear  off  their  fpight : 
 Michael  cannot  bite  in  her  fcornful  fpirit,  but  jears  her  iiusband 
 to  his  face  for  his  zeal  before  the  Lord-  in  a  word,  no  benefit 
 which  accrues  to  the  Wicked  by  the  Saints  Neighboui'hood  (  and 
 that  is  not  a  little  j  can  make  them  lay  down  their  hatred  ^  they 
 are  the  only  Bail  which  God  takes  to  keep  a  Nation  (  when  under 
 his  Arreft)  out  of  Prifon  j  they  are  thecaufe  of  bleflings  to  the ' 
 Families,  Towns  and  Kingdoms  they  live  in,  yet  the  Butt  at  which 
 their  invenomM  Arrows  arc  leveled  againft  ]  the  whole  City  iff 
 againft  Zo^,  not  a  man  among  them  to  rake  his  part,  fotrOL-  and 
 conftant  are  the  wicked  to  their  own  fide.    Tentdlian  tells  us^ 
 oi  fome  Heathen-husbands  that  liked  their  wives,thongh  loofe  and 
 wanton,  and  lived  with  them  (  when  fuch  )  before  they  were  con- 
 verted to  Chriftianity  ^  but  when  once  they  had  embraced  the 
 Faith,  and  thereby  were  made  chafte,they  put  them  away-,. fat  hers 
 that  could  bear  undutiful  rebellious  carriages  in  their  children,, 
 when  once  converted,  and  thefe  amended,  they  turnM  them  out  of 
 doors ;  Ut  qtiifqtie  hoc  nomine  emendatttr^  offendit ,  as  any  were 
 teformM  in  their  lives  by  turning  Chriftian,  fo  hebecimean  Of- 
 fendour.     Itwere  well,  if  this  were  only  the  Heathens  fin  ^  but 
 by  woful  experience  we  find  that  the  true  Chn  l^i-in  hath  not  mdr^ 
 cruelenemiesinthewhole  World,  than  fome  b:  that  are  of  his 
 own  Name.     The  ftiarpeft  perfecucions  of  h- Church  have  been 
 by  thofe  that  were  in  the  Church  •  O  what  a  dreadful  .account  will 
 liich  have  to  make  in  the  grciit  day,who  profefs  theName  of  Chrift^ 
 
Andfupplkatian  for  all  Saints, 
 
 yet  hate  his  Nature  inthe  Saints  I  who  call  Clirift  Lord,  yet  pcr- 
 fecuce  his  bcft  Servants,  and  deftroy  bi$  loyalleft  Sub jeds  -,  thcfe 
 are  the  men  that  above  all  other  (ball  feci  the  utmoft  of  the  Lorib 
 fiery  wrath  in  the  day  when  he  fhall  plead  his  Peoples  caufe,  and 
 avenge  himfelf  on  their  Adverfaries. 
 
 Vfe  1.        Be  exhorted  to  this  duty  of  praying  for  Saints-,  you  canaotd© 
 that  wbich  God  will  take  more  kindly  at  your  hands.    He  himfelf 
 puts  this  petition  into  our  mouths :  ^sk^  me  of  things  to  came 
 concerning  my  fom^lii.^^.  ii.     Courties  frame  their  Petitions 
 according  to  their  Princes  liking  ^  they  are  careful  not  to  ask  that 
 which  he  is  unwilling  to  give  j  but  when  they  perceive  he  favours 
 a  perfon  or  bufinefs,  then  they  are  ambitious  to  prefent  the  petiti- 
 on,    ^a^?^  knew  what  he  did,in  fending  the  woman  of  7Vj^«?^  to 
 David,  with  a  petition  wrapt  up  in  a  handfom  Parable  for  j^^/o- 
 lom  the  Kings  fon^  he  knew  the  Kings  heart  went  ftrongly  after 
 him,  and  fo  the  motion  could  not  but  be  acceptable  •  and  is  not  the 
 Lords  heart  gone  after  his  Saints  ?  thy  prayer  for  them  therefore , 
 muft  needs  come  in  a  good  ume,when  it  (hall  find  the  heart  of  God 
 ftt  upon  the  very  thing  thou  askeft  ^  this  was  it  that  God  was  fo 
 '  plcafed  with  in  Daniel^  chap.  9. 2 2 , 2  3 .    Now  in  your  prayers  for 
 the  Saints  among  other  things  that  you  piray  for  them,  forget  not 
 thefe, 
 
 /■^V/jPray  for  their  lives^  they  are  fuch  a  Mefling  wher-ebhey 
 live,  that  they  feldora  fall,  but  the  Earth  rha  kes  under  them-  it  is 
 commonly  a  Prognoftick  of  an  approaching  evil,  when  God  takes 
 them  away  by  dc^th.ferol/cam  had  but  one  ion  in  whom  fome  good 
 wa5  found ;  he  muft  dye,  and  then  the  ruine  of  his  fathers  Family 
 follows,  I  Kings  14. 7.  When  Augufiine  dyed,  than  Hjfpo  falls 
 into  the  Enemies  hands-,  if  the  wife  man  be  gone  that  prelervcd 
 the  City,  no  wonder  if  its  end  haftens  -,  God  makes  way  to  let  his 
 Judgments  in  upon  the  World,  by  taking  the  Saints  out  of  the 
 World  i  when  God  chambers  his  children  in  the  Grave,  a  ftorm  is 
 at  hand,  Ifd.  26.  It  is  you  fee  of  concernment  to  do  our  utmoft  t© 
 keepthemamongus,efpecially  when  their  number  is  fo  fev/  and 
 thin  already,  that  we  may  fay,  as  once  the  Prophet  concerning  jf- 
 rAel,  We  are  as  when  they  have  gathered  the  Summer-fruits ,  or 
 the  Grape-gleanings  of  the  Vintage^  Micah  7.  i . ,  Did  we  indeed 
 fee  them  come  up  as  thick  in  our  young  ones,  as  they  fall  in  the  old, 
 
 ^  we 
 
 I. 
 
And fiipp  ligation  far  all  Saint  J*  647 
 
 ,       , ^ *  ' 
 
 wc  might  fay,  a  blefling  is  in  them  ^  thefe  would  be  as  hope-feed? 
 at  leaft  tor  the  next  Generation  ^  but  when  a  wide  breach  is  made, 
 and  few  to  ftep  into  it,  this  is  ominous:  At  Mofes  his  dciiih^foJfjHah 
 fto.odupinhisplace,and  it  went  well  with  Jfratls  Affairs^  but 
 when  ^opJHab  dyed ,  and  a  Generation  rofe  up  that  had  not  fcen 
 the  wonders  God  had  done  for  his  people,  and  fo  rebeli'd,  than 
 they  to  wrack  apace,  fudges  2.  9,  10. 
 
 ^y^-rW/;,  For  their  Rberty  and  tranquillity  :  ?[al.  122.  Vraj         2.. 
 for  the  feacc  cf  JernfaUm^  thej  Jhttll  frofper  that   love  thee.     Jt- 
 rnfalem-  was  the  place  for  their  publick  worfliip-,  thither  the  Tribes^ 
 vrent  ftp  unto  the  teftimonj  of  Ifrael,  and  to  give  thankj  unto  the 
 Name  of  the  Lordly  tv./\.,  fo  that  by  praying  far  ^^r/z/^/fw^pf^rc^, 
 is  meant,  fuch  ferene  times  wlicrein  the  people  of  God  might  e  n- 
 joyhjspure  worfhip  without  difturbancc^  the  Church  hath  al- 
 wayes  h?.(i  h^rviciflitudcs,  fometimes  fair,  and  fometimes  foul, 
 weather  •  but  her  Winter  commonly  longer  than  her  Summer,yea, 
 at  the  fame  time  that  the  Sun  of  peace  brings  day  to  one  part  of  it, 
 another  is  wrapt  up  in  a  night  of  perfection  :  Univerial  peace 
 over  all  the  Churches,  U  a  great  rarity  •  and  where  it  is  in  any 
 part  of  it  enjoyed,  fomc  unkind  cloud  or  other  foon  interpofeth  j 
 the  Churches  peace  therefore  is  fct  9Ut  by  an  half  honrs  fthnce  ^. 
 Rev.  8.  I.    When  God  gave  the  poor  ^w^/  a  reviving  after  a 
 tedious  captivity,  by  moving  Cyrut  to  grant  them  liberty  to  go 
 aftd  rebuild  the  Houfe  of  God  ^  how  foon  6i^  a  ftormrife,  and 
 beat  them  from  thek  work  f  one  Prince  furthers  them ,  another 
 obftruds  the  work.    The  Go^el-Chnrth^  Ads  9.  had  a  fwect 
 breathing  time  of  peace,  but  how  long  did  it  laft  ?  this  fhort  calm 
 went  before  a  fuddcn  herricgfto  of  perfecution  that  falls  upon 
 them,  chap.  1 2.    Thus  have  the  pohtick  Rulers  of  the  World  ufed 
 the  Saints^  as  their  carnal  intereft  feemed  to  require  •,  one  while  to 
 Cpuntenance,  another  while  to  fapprefs  them  •,  no  fore  of  peopfe  in 
 the  world  can  exped  lefs  favour  from  the  world,  than  the  Churchy 
 their  only  fafety  therefore  lies  to  engage  God  tocfpoufe  their 
 caafe. 
 
 Third/y^  Pray  for  their  love  and  anity  among  themfelves  -,  the        , ; 
 Perfccutprs  Sword  (  blefled  be  God)  is  not  at  the  Churches  throat 
 among  W^-,  but  are  nat  ChrifHans  at  Daggers  drawing  amongft 
 them&lves  >  The  queftion  in  our  dayes  ham  oft  been  askt.  Why 
 the  Word  preach'd  (being  as  frequent,  ckar^  and  powerful,  as 
 
5^g  And  JHpflkation  for  all^ain^s. 
 
 any  former  Age  ever  enjoyM  in  thisNationj  hath  been  notnore 
 effeduai  to  convert  the  wicked,or  to  edifie  the  Saints.     I  will  not 
 fay  this  is  the  folc  Reafon ,  but  I  dare  deliver  it  as  none  of  the 
 leall:  Caufes,and  that  is  the  woful  divifions  and  rents  amongll:  thofc 
 that  have  made  grcateft  profeflion  of  the  Truth,  i  .For  the  Saints, 
 it  is  no  wonder  theyihould  thrive  no  more  under  the  Word;  for 
 the  body  of  Chrift  is  edified  in  love^  Ephcf.  4.     So  long  as  there 
 is  a  Feaver  upon  the  body,  it  cannot  nourifti.  ihcAfo^ies  them- 
 felves,  when  wrangling,  got  little  good  by  Chrifts  Sermon,  or  the 
 Sacrament  its  felf  adminiftredbyChrift  unto  them  ^  one  would 
 have  thought  that  was  fuch  a  meal,in  the  ftrength  whereof  fas  fo 
 many  Elijahs)  they  might  have  gone  along  Journey  •,  but  alas 
 we  fee  how  weak  they  rife  from  it  •  one  denies  his  Mafter,  and  the 
 reft  in  a  fright  forfake  him  ^  fo  unfit  were  they  in  fuch  a  temper  to 
 make  a  fpiritual  advantage  of  the  beft  of  means,     A£am,  for  the 
 wicked,  'tis  no  wonder  that  the  Word  prevails  no  more  on  them, 
 the  divifions  and  fcandals  that  have  arifen  among  thofe  that  call 
 themfelves  Saints,have  fiU'd  their  hearts  with  prejudice  sgainft  the 
 holy  truths  and  wayes  of  God  ^  Chrift  prayes for  his  Peoples  uri- 
 ty  That  the  fVorU  mdy  believe  (  faith  he  )  that  thou  hafi  fent 
 Jte  John  17.21.     What  is  oftncr  in  the  mouths  of  many  pro- 
 fane wretches,  than  this  >  we  will  believe  them,  when  they  arc  all 
 of  one  mind- and  come  over  to  thcm,when  they  can  agree  among 
 themfelves  -,  'who  loves  to  put  his  head  into  an  houfc  oh  fire  ?  This 
 {hould  methinks  ftir  up  all  that  wiih  well  to  theGofpcl  to  pray.and 
 that  inftantly,  for  the  re-union  of  their  divided  hearts  ^  hot  dif= 
 putes  will  not  do  it,  prayer,  or  nothing  can.     Pli/tj^  faith  of  the 
 pearls  called  Vnmes^  that  their  nature  (though  they  be  ingcndred 
 in  the  Sea)partakes  of  the  Heavens,more  than  the  Earth- f^  God  of 
 Peace  can  only  fet  us  at  peace  j  if  ever  we  be  wife  to  agree,  we 
 muft  borrow  our  wifdom  from  above  ^  this  alone  is  pure  and  pea- 
 ceable. 
 
 CHAP. 
 
AndfHpplkdtionfor  all  Saints,  64  ^ 
 
 CHAP.  XXI. 
 
 Shewethy  that  mtfomey  but  aU  Saints  are  the  Suk^ 
 jeSiofoHr  Prayers  and  brterffion  -^  and  why. 
 
 The  third  Proportion. 
 
 N  praying  for  Saints,  you  muft  pray  for  all  •  I  do 
 not  mean  as  the  P^pifisJoT  quick  and  dead-  prayer 
 is  a  means  to  wait  upon  them  in  their  way,  at  death 
 then  they  are  at  their  journies  end  ^  prayers  are 
 bootlefs  for  the  dead  finner,and  needieft  for  the  de- 
 ceafed  Saint  •,  the  wicked  in  that  ftate  are  beneath,  the  Sa-int  above 
 our  prayers ,  we  cannot  help  the  wicked,  the  Tree  is  fallen,  and 
 fo  it  muft  lie.  We  read  of  a  change  the  body  (hall  have  after 
 death  •,  vile  bodies  may,  but  filthy  fouls  cannot  after  death  be  made 
 glorious-,  if  they  go  off  the  body  filthy  ,fo  they  flia  11  meet  it  ac 
 the  Rcfurredion ;  the  time  to  pray  for  them,  is  now  while  they 
 live  among  you,  or  never;,  for  death  and  hell  come  together  to 
 thefinner.  No  fooner  Z)/t/fx  his  wretched  foul  is  forced  out  of 
 his  body,  but  y  ou  hear  it  (break  in  hell :  Z«^.  16.  22.  The  rich 
 man  dyeii,  and  ^as  buried ;  and  in  heU  he  lift  up  his  eyes^  being 
 in  torment  ^  but  Ahrahtim  tells  him,  there  is  a,  gulf  fixed ,  that 
 forbids  all  mtercourfe  betwixt  Heaven  and  him.  Now  what  is 
 that  but  an  irrevocable  Decree  with  which  the  wicked  arc  fealed 
 under  everlafting  wrath  ^  if  God  receive  no  prayers  from  them , 
 then  not  from  others  for  them  :  And  as  the  wicked  are  beyond  our 
 help,  fo  the  Saints  above  all  need  of  our  help,  for  they  are,  in  their 
 Port'and  H^ven  ■,  prayer  implies  want,but  Saints  departed  are  per- 
 fed:,  called  therefore  the  ffirits  of  jufi  men  made  ferfeU:  ^  we  need 
 not  beg  a  pardon  for  tbem,  for  the  Lord  acquits  them,  they  are 
 jujl;  notforafupplyof  any  good  they  want,  they  are  made 
 
 OOOO  ferfeSl'^ 
 
6^0  And  fufflicatm  for  all  Saints, 
 
 2. 
 
 perfeB',  not  to  remove  any  pain  they  feci,  for  the  Spirit  faith  "^ 
 £  If  fed  are  they  that  djein  the  Lord,  they  refifrom  their  Ubours*- 
 but  they  who  invented  this  devife,  intended  it  is  like,  gain  to  their 
 own  purfe,  rather  than  benefit  to  the  others  fouls,  'qs  a  pick- 
 purfe  DoArine,  contrived  to  bring  Grift  to  the  Vopel  Mill  •  but  to 
 leave  this,  they  are  the  living  Saints,  your  Cempanions  here  in  trihu^ 
 lation,  that  are  the  Sub  Jed  of  ypur  prayers,  and  of  thefe  we  are 
 to  incirde  the  whole  commumiiy  within  our  remembrance  -  the 
 fapifis  fpeakmuchof  a  Treafury  the  CWrA  hath,  this  indeed 
 is  the  true  Treafury  of  the  Chnrch^  the  common  ftock  of  prayers 
 with  which  they  all  trade  to  Heaven  for  one  another ;  Paul  tells 
 ns  what  a  large  heart  he  had,  even  for  thofe  whofe  face  he  never 
 jdTv  in  the  fiejh^  Col.  1.2.  Take  a  few  Reafonsfor  the  Point. 
 I,  Firfiy  We  are  to  love  all  Saints,  therefore  to  pray  for  all  j  love 
 
 in  a  Saint,  is  the  pidure  of  Gods  love  to  us  ^  and  Gods  love'looks 
 not  a  Iquint  to  one  Saint,  more  than  another  ^  that  Image  is  not 
 of  Gods  drawing,  which  is  not  like  himfclf  i  nature  may  erre  in 
 its  produdionsMt  not  God  in  the  grace  he  begets  in  his  Saints  bo- 
 fome  J  the  new  Creature  never  wants  its  true  nature  ^  if  God  loves 
 all  his  Children,  then  wilt  thou  all  thy  Brethren  ,  or  art  not  one  of 
 them  ?  when  Paul  commends  Chriftians  for  this  grace  of  love, 
 he  doth  it  from  this  Note  of  Univerfality ,  £phef.  i .  1 5 .  ^fter 
 J  heard  of  your  faith  in  the  Lord  fefm  ,  and  lorn  unto  all  the 
 Saints^  fo  Col.  i.  4.  Philemon  ver.  5.  Now  if  we  love  all,  we 
 cannot  but  pray  for  all  ^  to  fay  we  love  one,and  not  pray  for  him 
 is  a  Solicifme  :  Can  a  Com'tier  love  his  Friend,  and  not  fpcak  to 
 hjsprince  for  him,  when  he  may  do  him  a  favour  by  it?  Love 
 prompts  a  man  to  do  that  wherein  he  may  exprefs  the  greateft 
 kindnefe  to  his  Friend  •  Mary  poures  the  moft  precious  oyntment 
 fhe  hath  upon  C  hrift.  Prayer,  if  of  the  right  compofi  tion,is  the 
 moft  precious  oyntment  thou  canft  beftow  on  the  Saints  ^  fave  it 
 not  for  feme  few,oft  hern  that  are  of  thy  private  fociety^or  particu- 
 lar acquaintance ,  but  let  thefweet  odour  of  it  fill  the  whole  houfe 
 of  the  Church,  pray  for;  11. 
 
 Secondly,  V/e  are  to  pray  for  all  Saints,  becaufe  Chrift  prayes  for 
 all ;  he  carries  rJl  their  names  in  his  breft-plate  .*  Neither  pray  J  for 
 thefe  alcne^  bit  for  them  alfo  which  Jhall  bejieve  en  me  through  their 
 fvord.,  heleav  :s  not  or^  of  the  number  out  of  his  remembrance, 
 the  elder  brotlier  was  Prieft  to  the  whole  Famifly  ^  fo  is  Chrift  our 
 
 cider 
 
And  fiipplicatiottfor  all  Saints.  6  5 1 
 
 elder  Brother  to  the  whole  Houfliold  of  Believers ;  Now  Chrifls 
 interceffion  is  a  pattern  for  our  prayers,  wc  cannot  indeed  pray 
 forall,ashed0th;  he  prayes  for  them  not  only  in  the  lump,  but 
 for  every  individual  Saint  by  name^  I  have  frayed  {Peter)  for 
 thee^  Luk.  22.  yea,  not  only  for  every  perfon  by  name  ^  but  for 
 their  particular  wants  and  occafions:  /  have  prayed  that  thy  faith 
 fail  mt.  Chrift  takes  notice  of  that  very  grace ,  which  was  in 
 moft  imminent  danger,  and  fecur^s  it  by  his  interceffion.  O  what 
 unfpeakable  comfort  is  this  to  a  Saint,  that  he  in  particular  (hould 
 be  fpoken  of  in  Heaven,  and  every  want  or  temptation  he  labou- 
 reth  with,  be  taken  notice  of,  and  provided  for  by  Chrift  his  me- 
 diation !  Thus  indeed  we  cannot  pray  for  all,  becaufe  we  know  but 
 few  of  their  perfons,  and  little  of  the  ftatc  and  condition  of  thofe 
 we  know  ^  neither  is  there  need  we  (houtd,  our  general  fuffrage 
 and  vote  is  a$  kindly  taken,  as  if  we  could  defcend  to  particular  in- 
 flances  ^  God  knows  the  mind  of  the  Spirit  in  our  prayers  on  earth 
 to  be  for  the  fame  things  which  Chrift  infifteth  on  in  his  Interceffi- 
 on in  Heaven. 
 
 THrdly^^t  muft  pray  for  all  Saints,  or  elfewc  can  pray  for 
 none,  i .  We  can't  pray  really  for  any,  if  not  for  all  •,  he  that 
 prays  for  one  Saint,  and  defires  not  good  to  another,  prays  not-for 
 that  one  as  a  Saint  •,  but  under  fomc  other  confideration,  as  wife, 
 friend,  child,  or  the  like  (  a  Saint  cloathed  with  fuch  and  fuch  cir- 
 cumftances )  for  k  quatenpu  ad  omne  valet  confequemia  ^  he  that 
 loves  a  man,  becaufe  a  man  loves  all,  becaufe  the  fame  humane  na- 
 ture is  found  in  all,- and  all  Saints  have  the  fame  nature,  2.  We 
 cannot  pray  acceptably  for  one,  except  for  all  ^  and  fo  we  wrong 
 thofe  for  whom  we  do  pray,  by  leaving  them  out  for  whom  we  al- 
 fo  (hould.  Jofefh  vjOxxMnothQSir  the  patriarchs  (or  Simeons  re- 
 leafe,  till  they  brought  Benjamin  over  to  him  alfo  ^  if  thou  wouldft 
 be  welcome  to  God  in  praying  for  any,  carr^^all  thy  Brethren  to 
 him  in  thy  devotions,  leave  none  behind.  Are  here  all  thy  Chil- 
 dren ,  faid  Samuel  to  'fe^e  ?  he  would  not  fit  down,  till  the  ftrip- 
 img  David  was  fctch'c  to  compleat  the  company.  May  be  thou 
 art  earneft  in  prayer  for  thy  near-neighbourCHrinians ,  but  doft 
 thou  not  forget  others  that  are  further  off?  Thou  remembreft  the 
 Church  of  God  at  home,  but  doft  thou  lay  the  miferics  of  the 
 Churches  abroad  to  heart?'  What  if  God  ihouldask  thee  now, 
 Are  here  all  thy  Brethren  ?  Are  there  none  but  thefe  that  li*c  un- 
 
 O  0  o  o  2  der 
 
6^2  And fupplkation  for  all  Saints, 
 
 der  thy  eye  to  be  remembred  ?  Have  not  I  Children  andyon  Brc- 
 threnelfewhcrekithe  World  to  be  thought  upon?  The  Wj  in. 
 Bdhjlon  were  not  to  forget  femfalemMcmk  of  the  great  di- 
 ftancc.  Remember  the  Lard  afar  of,  and  let  fernfalem  come  «r- 
 t9joHr  mind,  Jer,  51.50. 
 
 <h 
 
 CHAP,  xxa 
 
 The  Application  of  the  Faita, 
 
 ^^  jB^^^^Lfe*^  what  a  rkh  Merchant  is  the  Saint,  who  hath  a 
 
 •^  ^  '  *     ^v^^^^  fl<^ck  going  in  fo  many  hands  ?  in  Heaven  Chrift 
 is  hard  at  prayer  for  him,  on  Earth  his  Brethren  ^ 
 what  can  this  man  want?  Chrift  hath  fuch  intereft 
 his  Fathers  heart,  that  hecan  deny  him  nothing  ^ 
 the  Saints  fuch  intereft  in  Chrifts,  that  he  will  not 
 deny  them- fo  the  Chriftians  Trade  goes  fmoothly 
 on  in  both  Worlds.     Think  of  this,  Chriftian,  for  thy  comfort, 
 wherever  a  Child  of  God  is  living  upon  Earth,  there  haft  thou  a 
 Faftor  to  traflUck  with  Heaven  for xhy -good  ^  let  this  help  thy  faith 
 In  putting  up  thy  own  private  prayers,  knowing  that  thou  prayeft 
 in  a  communion  and  feilowftiip  with  others,  even  when  thou  art 
 alone  in  thy  Clofet,  exped  an  anfwer  to  more  than  thy  own  pray- 
 er ;  'tis  uncharjtablenels  not  to  pray  for  others,  and  pride,  not  to 
 cxped .)  benefit  from  the  prayers  of  others. 
 2,  Secendlj^  It  teacheth  us  how  im^uifitive  we  fhould  be  of  the 
 
 Affairs  of  our  Brethren,  and  ftate  of  the  Chnrch^  that  fo  we  may 
 pray  with  a  more  bowelly  fenfe  of:  their  wants  for  them  :  Nehe- 
 w?/^i[;,  when  he  heard  of  fome  that  were  come  out  of  fndea,  en- 
 quires how  it  fated  with  his  Birethren  there  ?  and  from  the  fad  re- 
 port he  heiard  of  rfieir  affliftions  and  rcproa#hes,  is  put  mto  a  bit- 
 ter paflion,  which  he  emptied  with  prayen  and  tears  for  them,  in- 
 to the  bofomeof  God;,  Nehem.  i.  4.  how  could  he  have  done  this 
 fo  feelingly,  had  he  not  M.  been  acquainted  with  their  diftrefled 
 
 condition  .> 
 
AndjmppUcit'wnfor  allSaints.  655 
 
 condition  ^We  are  many  of  us  asking  oft,  what  News?  and  read- 
 ins  Books*  of  Intelligence,  rorraign  and  National  ^  bat  is  it  as 
 AthinUns^or  asChnftiins?  to  fill  our  heads  or  to  affeft  our 
 hearts?  to  furnifh  us  with  matter  of  Chatt,  and  talk  by  the  fire- 
 fide  with  our  Neighbours,  or  of  prayer  to  our  God  ? 
 
 Thirdly  Labour  to  get  a  wide  heart  in  prayer  for  all  thz  Saints^ 
 God  ('\d\^\<ii)  g^s^SclomoH  a  large  heart  of  knowledge  and 
 wifdom  as  the  land  of  the  Sea,  i  Kings  4.  29 .  Bthold  a  mercy 
 grcaterthanthattoi-^/o^^c^  ishere*  a  large  heart  is  better  than 
 a  large  head  todogood,  themoknow  it  •  nothing  is  more  un- 
 worfhy  than  a  fdvi(h  fpirit  ^  no  felviftineis  worfe  than  that  which 
 is  vented  in  prayer  ;  A  Heathen  could  blame  that  AthcnUn,  whc» 
 in  a  drought  pray'd  for  bis  own  City,  faying,  O  Jupiter  rain  upon 
 the  Fitlds  of  the  Athenians  -,  but  forgot  that  his  Neighbours 
 wanted  as  well  as  himfelf.  Many  Heathens  were  great  Admirers 
 of  this  vcrtue  of  Chanty-,  take  one  inftance  for  ail :  It  was  a  Law 
 among  the  Romans,  that  none  fhould.come  near  the  Emperours 
 Tent  in  the  m<5ht  upon  pain  OL  death-  now  there  was  one  night  a 
 certain  Souldier  apprehended,  rtanding  near  the  Emperonrs  Tenc 
 with  a  Petition  to  deliver  unto  him,  who  was  therefore  prtfnJy 
 to  be  executed  •  but  the  Emptroar  hearing  the  noife  from  wuhm 
 his  Pavilion,  called  out,  faying.  If  it  be  for  himfelf  let  him  dye  •  if 
 for-another  fpare  his  life  •,  being  examined,  it  was  found  bis  Peti- 
 tion wai  for  two  of  hisfellow-Souldiers  that  were  tikenafleep 
 on  the  Watch  foboth  heefcaped  death,  and  they  punifhment  I 
 Wasthisofficeof  charity  fopkafing  to  an  earthly  Prince,  as  to 
 difp-nfewithaLawforitsfike?  O  how  acceptable  then  to  our 
 merciful  God  is  it,  to  intercede  for  our  Fellow-Samts  ?  But  th^ 
 more  to  provoke  you  to  the  exercife  of  this  duty  in  its  full  breadth 
 and  latitude;  ^.,-^.  forallSairiis.     Confider, 
 
 Firh  This  praying  for  all  Saints,  will  prove  thy  love  to  Saints 
 fincerc  '  A  man  in  praying  for  himfelf,  or  his Rcluions,  (lands 
 not  at  that  advantage  to  fee  the  adings  of  pure  grace,  as  wl>cn  be 
 nraves  fbr  fiich  as  have  not  thefe  carnal  dependencies  on  him- when 
 thou  prayeft  for  thy  felf  m  want  or  ftcknefs ,  how  knoweft  thou- 
 that  it  isany  more  than  the  natural  cry  of  the  Creature?  Is  it  for 
 thv  Family  thou  prayeft  ?  ftiU  thy  fleOi  hath  an  intereft  in  the 
 work  and  may  help  to  quicken  thee  (xi  it  benotthechietfpi-ing 
 to  fet  thee  a  going;  but  when  thy  heartbeats  ftrongiy  with  a, 
 °     "  •  feme 
 
654  AfidfupplkationforalkSaints. 
 
 fenfe  of  any  others  mifery,  chat  hath  nothing  to  move  thee,  but 
 his  Chriftianity  to  be  his  Remenabrancer,  and  thou  canft  in  fecret 
 plead  with  God  for  him  as  feelingly,as  if  thou  didft  go  on  thy  own 
 Errand,  truly  thou  breathed  a  gracious  Spirit. 
 
 Secondly ,  As  it  will  fpeak  for  the  truth  of  thy  grace  fo  for  the 
 heigbth  and  vigour  of  it,  *tis  corruption  that  contrads  our  hearts; 
 they  were  none  of  the  beft  Chriiiians  of  whom  Pa  ft  I  gives  this 
 Charader,  Fhil.z.  21,  They  fought  their  own-,  as  the  heart 
 advanceth  in  grace,  fo  it  widens,  and  grows  more  publick-fpirited-, 
 the  higher  a  man  afcends  a  Hill,  the  larger  his  Profpeft ;  one  that 
 ftands  upon  the  ground,  cannot  look  over  the  next  Hedge  j  his 
 cyeis  confin'd  within  the  compafs  of  his  own  wall  •  thus  the*car- 
 nal^pirit  thinks  of  none  but  his  own  eftate  or  flake,  feels  not  the 
 Water  till  it  comes  into  his  own  Cabbin ,  whereas  grace  elevates 
 the  foul  •,  and  the  more  grace  a  man.hath,  the  more  it  will  enable 
 t6  look  from  himfclf  over  into  the  condition  of  his  Brethren^  fuch 
 a  one,  he  partakes  of  the  nature  of  the  heavenly  bodies  which 
 (bed  the/r  influences  down  upon  the  whole  World  •  efpecially  this 
 would  fpe?k  grace  high  in  its  adings,  if  thefe  circumflarces  concur 
 with  it.  ^  I.  When  a  perfon is himfelf  fwimming  in  abundance 
 of  all  enjoyments,  and  can  then  lay  afide  his  own  joy  to  weep  and 
 mourn  for,  and  with  any  afflided  Saints,  though  at  never  fo  great 
 a  diftance  from  them  ^  thus  did  Nehemiah  for  his  Brethren  at  fe- 
 rufalem,  when  himfelf  was  in  a  warm  Nef},  and  had  all  the  enjoy- 
 ments that  fo  great  a  Princes  Court  could  aford  •  'tis  not  ufual  for 
 any  but  thofe  of  great  grace,  to  feel  the  Cords  of  the  Churches 
 Afflidions  through  a  Bed  of  Doune  on  which  themfelves  lie  j  it 
 mufl  be  a  Davidthzx.  can  prefer  fern[alem  above  his  chief  jcj.zhn 
 the  other  hand,  when  in  the  depth  of  our  own  perfonal  troubles 
 and  miferies  ^  we  can  yet  referve  a  farge  room  in  our  prayers  for 
 any  other  Saints,  fpeaks  a  great  meafure  of  grace  :  It  (hewed  the 
 Romans  ftrengthandcouragetobcgreat,  that  they  could  fpare 
 ,  kYQT2\  Legions  to  (mdmo  S fain  for  the  help  of  their  friends 
 there,  while  H^m^^/  was  near  their  own  walls  with  a  pujfiant 
 Army ,  to  be  able  to  lend  Auxiliary  prayers  to  other  afflided 
 Saints-  or  abroad  tothe  Church  of  God,  when  thou  thy  fclf  art 
 engaged  deeply  witb  private  forrows,  does  figniflc  a  very  gracious 
 fpirit.  3 .  When  in  our  own  diflrefles,  we  can  entertain  the  ti- 
 dings of  any  other  Siints  mercies  with  joy  and  chankfulnefs  • 
 
 this 
 
And  fuppltcation  for  all  Saints*  655 
 
 this  requires  great  grace  indeed,  to  ad  two  fo  contrary  parts  well 
 at  the  fume  time.  The  profperity  of  others,  coo  ofc  breeds  envy 
 and  difconcent  in  them  that  want  it  ^  if  therefore  thou  canft  praife 
 God  for  others  mercies,  while  the  tears  ftand  in  thy  eyes  for  thy 
 own  mifcries,  ic  is  a  rare  temper,  flefh  and  blood  never  learnt  thee 
 itthoumayftbe  fure. 
 
 To  ftiut  up  this  with  a  Caution  •  though  weare  to  pray  for  all 
 Saints,  yet  fome  call  for  a  more  fpecial  remembrance  at  our  hands. 
 Firft-y  rhofe  thit  are  near  to  us  by  other  Relations :  firft  by  bond 
 of  nature  as  well  as  of  gr.''.ce,  Philemon^  ver.  1 6.     A  brother,  le- 
 loved^efpeciallj  to  me  -^  but  ho^  mnch  more  unto  thee, both  in  the 
 fiejh^  And  in  the  Lord  ;  'tis  true,  the  bond  of  the  Spirit  is  more  fa-' 
 cred,  than  that  of  the  flefh  ^  SattElkr  efl  co^hU  cordis,  cjuam  cor- 
 foris  i  yet  when  that  of  the  flefh  is  twifted  with  the  other,  it  adds 
 as  force  to  the  affedion,  fo  argument  to  the  duty ;  therefore  faith 
 Panl,  much  more  unto  thee  j  Charity  may  begin,  th-ough  it  muft  not 
 end  at  home.     Again,  by  Domeftick  Relation,  fociety  and  com- 
 munion, whether  civil  or  religious,  thefc  give  an  enforcement  to 
 the  duty  ^  Mafter  for  fervant,  and  fervants  for  Mafters ;  Minifter 
 for  People,  and  People  for  Minifter  •,  he  that  Itarves  his  Family,  is 
 not  like  to  feaft  his  Neighbours  ^  he  that  is  a  Churle  to  his  Neigh- 
 bours, is  not  like  to  be  over-kind  to  ftrangers  ^  fo  he  thi'.t  praycs 
 notfor  thofe  who  by  thefe  Relations  ftand  fo  neu  to  hira,  is  very 
 unlike  to  abound  in  this  duty  for  others.     Secondly,  Thofe  that  are 
 in  diftreflfe-   whoever  you  forget,  remember  thefe.-  If  one  fee 
 fickinour  Family,  we  will  fend  him  his  portion  before  we  carve 
 for  any  thatare  at  the  Table,  this  isa  fit  feaibn  for  love :,  a  friend 
 for  adverfity,  is  as  proper  as  fire  is  for  a  winters  day  :  fobs  friends 
 choofe  the  right  time  to  vifi:  him  in,  but  took  not  the  rtght  counfe 
 of  improving  their  vifit ;  had  they  fpent  the  time  in  prayer  for 
 him,  which  they  did  in  hot  difputes  with  him,  they  had  profited 
 him,  and  pleafjd  God  more.     Again^  This  is  the  fe^fon  tliat  the 
 Tempter  is  bufie  •,  this  Lyon  walks  abroad  in  the  night  of  afflid.- 
 on,  hoping  then  to  make  the  Chriftian  his  prey,  find  if  he  wakes, 
 to  mike  a  p.ey  of  htm,fhall  not  we  watch  to  pray  for  ['iim^Ag^Jn^ 
 tlisisthefeifotiof  Godsmoft  fpeedyanfv^^ering prayers-,  In  the 
 day  that  I  cryed,  thou  hear  deft  wf,  Pfal.  138.  that  is,  in  the  day  of 
 afflidion  ^  indeed  now  is  the  time  v/h:n  the  Spiritef  Chrift  will 
 be  Hirring  usup  to  pray  ^  and  whealhould  we  fend  our  Letter* , 
 
 but 
 
^  -  g  Atjdfif'pplicatien  for  all  Saints, 
 
 but  when  the  pod  calls?  He  that  ftirs  thee  up  to  pray  for  them, 
 will  be  as  careful  to  deliver  up  thy  prayers,  and  fee  an  anfwer  re- 
 turnM.    Thirdly,  Such  of  the  Sainte  as  are  of  publick  place  and 
 ufe  •.  You  pray  for  many  here,  while  you  pray  for  one.  Feurthly^ 
 Such  as  have  expreQy  defirM,  and  cngag'd  youto  remember  them 
 at  the  Throne  of  Grace :  Among  debts,  fpecialties  are  paid  in  the 
 firft  place.  Thou  aat  a  Debtor  to  all  thy  Brethren,  and  ow'ft  them 
 a  remembrance  m  thy  prayers  ^  but  more  efpeciail,!;  them  to  whom 
 thou  haft  particularly  promifed  it :  This  is  as  it  were,  a  Bond  un- 
 der thy  hand,  given  for  further  fecurity  of  paying  this  debt  to  thy 
 friend-  whoever  thou  forgerceft,  remember  him.     T>i^t\\t  Bftt- 
 lers  confcience  accufe  him  for  not  rcmembring  his  promife  to  fo- 
 feph,  who  had  engaged  him  (  when  he  was  reftor'd  to  Court )  to 
 intercede  with  jp^<ir<?p^  forhim?  This  day  (  hith  he  )  I remem- 
 ber  my  faults;  Gen.  41 ,    Much  more  halt  thou  caufe  to  confefs 
 thy  faults,  who  forgetteft  to  make  mention  of  them  to  the  Lord, 
 that  haveVolemnly  defir'd  it  at  thy  hands  ^  to  have  promifed  the 
 payment  of  a  fum  of  money,  and  to  have  failed,  were  not  greater 
 diftionefty .     Thou  mayft  prejudice  his  foul  more  by  difappoint- 
 ins  him  of  thy  prayer,  than  his  Eftate  could  fuffer  for  want  of  thy 
 money  •  how  know'ft  thou,but  the  mercy  he  wants  is  ftop*c,while 
 thy  pravers  come  to  Heaven  for  it  ?  That  other  Saints  obtain  by 
 their  prayers  for  us,what  fometimes  we  do  not  by  our  own,is  dear 
 from  Jci>  42.8. 
 
 VERSE 
 
And  for  me* 
 
 ^57 
 
 Ve  R  s  E  19,  ao. 
 
 And  for  we,  that  utterance  may  be  given 
 unto  we,  that  1  may  open  my  mouth  boldly^  to 
 mak^  known  the  My  fiery  rfthe  Go^eU 
 
 For  which  I  am  an  Embajptdour  in  Bonds. 
 
 CHAP.  I.  [; 
 
 Sheweth  y  it  is  a  Duty  to  dejire  the  prayers  of 
 others,  and  why  j  it  is  alfojhewn  that  to  da 
 thisy  doth  no  wrong  to  ChriSs  Mediation  for  iw#; 
 with  a  jhort  Application* 
 
 HE  j^pofile  having  laid  out  this  duty  of  prayer 
 in  its  mil  compals,  taking  all  Saints  within  its 
 circumference ;  he  comes  now  to  apply  this  ge- 
 neral Rule,  and  claims  a  (hare  in  it  himlelf  ^  Aftd 
 for  me :  When  he  bids  them  pray  for  all  Saints, 
 he  furely  cannot  be  ftiut  out  of  their  prayers, 
 who  is  not  the  leaft  in  the  number. 
 In  the  words  .•  /Vr/?,  Here  is  an  Exhortation,  or  paSu  rcqueft 
 forhimfelf/^ndinhim  for  allMinifters  of  the  Gofpcl^  And  f of 
 
 me. 
 
 5'frW/y,  The  Matter  of  hisRequeft;  That  utterance  may  ht 
 given  unto  me ;  not  that  he  would  confine  and  determine  them  in 
 their  prayers  to  this  Rcqueft  alone ;  but  propounds  ic  as  a  principal 
 head  to  be  inftfted  on  by  them  on  his  behalf. 
 
 Pppp  Thirdly, 
 
 I. 
 
658  ^nd  forme. 
 
 ^  Thirdly,  The  end  why  he  defires  this- r/;^^  Imaj  open  my  mouph 
 
 '  hldly,  to  make  kfio^M  the  UHyfiery  of  the  Gol} el. 
 
 Fourthly  y  A  double  Argument  to  back  and  enforce  this  his  Re- 
 queft.  JPirjl^  Taken  from  his  Office  ^  for  which  lam  an  Embaf- 
 fadour.  Secondly yVrom  his  prefentafflidedftate,  anEmbaJfa- 
 denr  in  Bonds. 
 
 4» 
 
 I. 
 
 2. 
 
 Firfl^,Of  thefirftjhisRequeft^  v^WiZ/o?'  me. 
 
 Firfl^  We  may-note  here.  That  people  are  to  be  taught  the  du- 
 ty they  owe  to  their  Miniftcr,  as  well  as  to  others  ^  though  indeed^ 
 no  duty  is  harderfor  the  Miniver  to  prefs,or  for  thePeoplc  to  hear, 
 for  him  to  preach  with  humility  and  wifdom,  or  for  them  to  re, 
 ceive  without  prejudice. 
 
 S   fi    C    T.      I. 
 
 Secondly,  I  T  is  not  only  our  duty  to  pray  for  others,  but  alfo  to 
 X  defirethe  prayers  of  others  for  our  felves-  if  a 
 Paul  turns  Beggar,  and  defires  the  remembrance  of  others  for 
 him,  who  then  needs  it  not /*  This  hath  been  the  conftant  praftice 
 of  the  Saints  ^  fomctimes  they  call  in  the  help  of  their  Brethren 
 upon  fpecial  occafions  to  pray  with  them :  Thus  Z)<«wV/,  chaf,  2. 
 18.  when  required  to  inte  pret  the  Kings  Dream,  makes  ufe  of 
 Hananiah^  Mijhael,  and  Azariah  his.  Companions  ^  then  Daniel 
 \i9ent  to  his  houfe,  and  made  the  thing  kno^n  to  the/e,  that  they  Vfould 
 defire  mercies  of  the  God  of  Heaven  concerning  thisfecret.  Daniel 
 would  not  give  an  anfwer  to  the  King,  till  he  had  got  an  anfwer 
 from  God ;  to  prayer  therefore  he  goes,  no  doubt  he  forgot  not 
 this  Errand  in  his  Clofet,  when  at  his  folitary  Devotions^  but  with- 
 all,  he  calls  in  help  to  joyn  in  fecial  prayer  with  him  y  he  fends  for 
 them  to  his  houfe, where  it  is  prob  ble  they  pray*d  together  for  the 
 mutual  qui ckning  of  their  affeftions,  and  ftrengchnmg  of  their 
 Petition,  by  this  their  united  force  ^  wherefore,  'ver.  23.  he  ac- 
 knowledgeth  the  mercy  as  an  anfwer  to  their  concurrent  prayers  : 
 J  thanks  thee  O  thou  God  of  mj  fathers,  who  hafi  made  known  unto 
 me  now^  what  we  defred  of  thee :  This  juftifics  the  Saints  praAice, 
 when  in  any  great  itrait  of  Tentation  or  Afflidion,  they  get  fome 
 other  of  the  faithful  to  give  a  lift  with  chem  at  this  duty  ^  fome- 
 
 timcs 
 
J. 
 
 And  for  me»  659 
 
 times  we  have  them  defiring  their  Brethrens  prayers  for  them, 
 when  they  cannot  conveniently  have  it  with  them  :  Thus  Efiher 
 fctsthe  fewes  in  Shufhan  to  prayer  for  her,  EHhr  4.  i6.  fo  our 
 Apofile  in  many  of  his  Ep^les^  defires  the  Saints  ta  carry  his 
 name  with  them  to  the  Throne  ot"  Grace,  iJow.  15. 30.  zCor.i, 
 I  o,  1 1 .  Col.  4. 3 .  Phil.  22.  8.  And  not  without  great  Keafon  ^ 
 for, 
 
 FirFtyGoA  hath  made  it  a  debt, which  one  Saint  ows  to  another; 
 now  not  to  defire  this  debt  to  be  paid ,  which  God  hath  charged 
 our  Brethren  with,  is  to  undervalue  the  mercy  and  goodnefs  of  our 
 God :  Should  a  Legacy  be  left  us  by  a  friend,  were  it  HOt  a  defpi- 
 fingof  his  kindnefs,  not  to  call  upon  the  Heir  who  is  to  pay  it/ 
 Surely  God  accounts  he  doth  us  a  kindnefs  herein ,  and  therefore 
 may  take  it  ill,  not  to  ask  for  it  ^  it  is  not  our  ufage  to  lofe  a  debt 
 for  want  of  a  demand,  and  this  is  none  of  the  leaft  we  have 
 owing  us. 
 
 Secondly,  Many  are  the  gracious  promifes  that  are  made  to  fuch 
 prayers  of  the  faithful,  one  for  another :  fohn  i.  5,  16.  //  anj 
 man  fee  hii  brother  fin  a  fin  Vchich  is  not  unto  death,  hejhall  ofk^y  and 
 hejhallgive  him  life  for  them:^\ityo\x  will  fay,How  can  the  prayer 
 of  one  obtain  forgivenefs  for  another  ?  I  anfwer.  None  is  forgiven 
 for  the  faith  of  another,  this  muft  be  perfonal  ^  but  the  believing 
 fervent  prayer  of  one,  is  an  excellent  means  to  obtain  the  Grace 
 of  Repentance  and  Faith  for  another,  whereby  he  may  come  to 
 be  forgiven^  io  fames  5.16.  Confefsyour  faults  one  to  another^ 
 and  f  raj  one  for  another,  that  ye  may  be  healed :  Now  in  not  defi- 
 ring our  Brethrens  help  in  this  kind,  we  make  no  ufe  of  thefe  pro- 
 mifes ( the  proper  end  of  which,  is,  to  encourage  us  to  call  in  the 
 Auxiliary  Aid  of  others)  as  if  fuch  pafTages  of  Scripture  might 
 have  been  well  fparcd  for  any  need  we  have  of  them  ^  (houldyou 
 fee  a  piece  of  ground  never  fown  nor  k(i,  you  might  well  fay,  the 
 ground  is  barren,  or  the  Owner  a  bad  husband  ^  either  the  pro-; 
 mifeis  empty  and  ufelefs,  or  we  that  don't  improve  it,  are  wor/c 
 husbands  for  our  fouls  ^  but  we  cannot  fayfo  of  the  promife,  if 
 we  confider  the  great  fruit  and  advantage  which  the  Saints  in  all 
 Ages  have  reap'd  from  it.  Did  not  Daniel  get  the  knowledge  of 
 a  great  fecret,  as  a  return  of  his  Companions  prayers  with  him/ 
 Didnot^o^j  friends  efcape  a  great  judgment  that  hung  over  their 
 heads  at  his  interceflion  ?  What  a  miraculous  deliverance  had 
 
 Pppp  2  Peter^ 
 
^i0  And  for  me. 
 
 ]^iHr,  at  theprayers  of  a  few  Saints  gath€r*d  together  onhis  be- 
 half?  Bring  not  therefore  an  evil  report  upon  this  proraifc,  feeing 
 fuch  fweet  clufters  a§  thcfe  arc  to  be  ftiewn  that  have  been  gather* 
 edfromit. 
 
 S   i^^  c   T.     2. 
 
 T'hlrdlj^'C  LSE  we  are  guilty  ofquenching  the  Spirit  of  pray* 
 m2j  er, which  may  be  done  in  our  fcl  ves,  and  others  alfo. 
 Firfl3y  this  we  may  quench  it  in  our  klwcs,  partjy,  becaufe  we 
 ncgledt  a  Duty  ^  we  are  bid  tcco»fefs  onr  fms  to  one  anther  j  and 
 forwhatendjbutto  have  the  benefit  of  mutual  prayers  ?  The 
 fame  Spirit  which  ftirs  thee  up  to  pray  for  thy  fclf,  will  excite  thee 
 in  many  cafes  to  fet  others  at  prayer  for  thee  i  which  if  thou  doft 
 not,  thou  overlay*!!  his  motions,  and  fo  committed  a  fin, 
 
 ex^^^/»,Thouquencheft  the  Spirit  of  prayer  in  thy  felf,  by 
 depriving  thy  felf  of  thatafiiftance  which  thou  mighteft  receive 
 in  thy  own  prayers  through  theirs-,  for  the  Spirit  conveyes  his 
 quickningGracctousinthc.ufe  of  inftrumcnts  and  mcans^  he 
 that  doth  not  hear  the  Word  preach't,  quenches  his  Spirit, beeaule 
 God  ufeth  this  as  Bellows  to  blow  up  and  enkindle  the  Saints 
 Grace  i  fohc.thatdefircsnot  the  prayers  of  others,  quencheth 
 the  Spirit  of  prayer  in  himfelf,becaufe  the  excrcifc  of  their  Gnce 
 in  prayer  for  thee,  may  fetch  down  more  Grace  to  be  pourM  in 
 onto  thee. 
 
 Secondly^  Thou  mayft  be  acceflary  to  thequenchingof  the  Spi^ 
 rit  in  others,  becaufe  thou  hindreft  the  a  Aing  of  thofe  Graces  in 
 them,  which  would  have  been  drawn  forth  in  prayer  for  thee,  hadft 
 thou  acquainted  them  with  thy  condition  •  fire  is  quench 'd  by  fub- 
 ftradingFuel,aswellasby  throwing  on  water-,  by  opening  thy 
 wants  or  defires  to  thy  Brethren,  thou  feed'ft  the  Spirit  of  prayer 
 in  them^  as  they  have  new  matter  adrainiftred  to  work  upon ;  by 
 acquainting  them  with  the  merciful  Providencesof  God  to  thee , 
 tfou  prick'fl  a  fong  of  praifc  for  them^  how  many  groans  and 
 fighsfliould  God  in  prayer  have  had  from  thy  Neighbour-Saints, 
 liadft  thou  not  bit  in  thy  temptations  and  afflidions  from  their- 
 knowledge?  what  peals  of  joy  and  thankiiilnefs  would  they  have, 
 rung,  hadft  thow  not  conceal'd  thy  mercies  froia  them  ? 
 
 I 
 
And  fc 
 
 or  me. 
 
 66i 
 
 Fourthly,  Jo  ^TL^xtk  the  humble  fenfe  we  have  of  our  own  ^ 
 wcakncfs ,  and  the  need  we.have  of  others  help  ^  humble  fouls  are 
 ^fearful of  their  own  ftrength  •,  they  that  have  little,  defire  Partr 
 ners  with  them  in  their  Trade ;  but.  when  they  conceit  their  own 
 private  ftock  to  be  fufficient,  then  they  can  Trade  by  themfclves  : 
 N<yi»  ye  arefull^yeArerich^  and  have  reigned  as  Kings  VcithoHt  hs^ 
 faith  P<i«/  of  the  felf-conceited  Cm«^^w»/ i  the  time  was,  ycu 
 thought  you  had  need  of  Pauls  preaching  to  you,  and  praying 
 foF^you,  but  now  ye  Reign  without  us :  O  how  many  are  there , 
 when  time  was,  could  beg  prayers  of  every  Cbriftian  they  met , 
 nothing  but  wants  and  complaints  could  be  heard  from  them,, 
 which  made  them  beg  help  of  all  they  knew,  .to  pray  their  cor- 
 ruptions down,  and  their  graces  up  ?  But  now  they  have  left  the 
 Beggers  Trade,  and  Reign  in  an  imaginary  Kingdom  of  their  feif- 
 conceited  fufficicncy ;  certainly  as  it  fhews  want  of  charity  not 
 to  pray  for  others,  fo  no  want  of  pride  not  to  defire  prayers  from 
 others. 
 
 Fifthly,  That  we  may  prevent  Satans  defigns  againft  us  j  he  ^, 
 knows  very  well  what  an  advantage  he  hath  upon  the  Chriftian  , 
 when  ferer'd  from  his  company ;  wherefore  he  labours  what  he 
 cantojhindcr  thcconjundion  of  his  folitary  prayers,  with  the 
 Auxiliary  Aid  his  Brethren  might  lend  him.  Samffons  ftrength 
 lay  not  in  a  fingle  hair,  but  his  whole  lock ;  the  Saints  fafety  lies 
 in  communion,  not  in  folitude  and  fingle  devotion  ^  how  many 
 klas  concealing  their  temptations  from  others,  have  found  their 
 ibrrows  grow  upon  them  after  all  their  own  private  endeavours , 
 and  wraftlings  in  fecret  againft  thcmr'Hke  one,who  when  his  houfe 
 Is  on  fir«?,  fries  to  quench  it  himfeif ,  but  is  not  able^and  fo  hazard* 
 the  lofs  of  all  he  hath  for  want  of  timely  calling  hisNeighbour^^to 
 his  help. 
 
 Sixthly  And  laflly.  The  love  we  owe  to  our  Brethren  requires        ^ 
 it,  the  Saints  here  Hve  where  none  elfe  love  them  but  themfelves, 
 therefore  they  had  need  make  much  of  one  another:  Now  this 
 of  defiring  their  prayers,carries  a  three-fold  expreffion  of  love  ta 
 them. 
 
 1 .  By  this  we  acknowledge  the  Grace  of  God  in  our  Brethren, 
 or  elfe  k  is  fuppofed  we  would  not  employ  them  in  fuch  a  work  ; . 
 He  that  defircs  a  Friend  to  prefent  a  Petitioa  to  the  King  on  his  be- 
 half, (hews,  he  believes  him  to  be  in  favour,  and  one  that  hath 
 
 iomec 
 
66 1  -^«rf  forme. 
 
 fome  intereft  in  the  Prince.  Now  what  more  honourable  tefti- 
 mohy  can  we  give  to  another,  than  to  own  him  as  a  Child  of  God, 
 one,  whofe  prayers  are  welcome  to  Heaven?  We  arc  bid  to  pre- 
 fer every  one  hts  hrother  in  honour.  Now  no  one  way  can  we  do 
 this  more,  than  by  making  ufe  of  their  help  at  the  Throne  of 
 Grace  to  be  our  Remembrancers  to  the  Lord. 
 
 2.  By  this  we  do  our  utmoft  to  intereft  our  Brethren  in  the 
 mercy  we  defire  them  to  pray  for :  Were  a  Merchant  to  fend  fome 
 Commodity  to  Turkey  or  Spain^  which  he  knows  will  make  a 
 gainful  return,  it  would  be  a  great  favour  to  t?ke  others  into  part- 
 nerfhip  with  him  in  the  Adventure  •,  and  what  Voyage  is  gainfijl 
 like  this  of  prayer?  and  whoever  (hares  in  the  Duty,  is  partner 
 in  the  Mercy. 
 
 3 .  By  this  we  confirm  them  in  a  confidence  of  our  readinefs 
 to  pray  for  them  •,  what  confifts  good  Neighbourhood  in,  but  a 
 readinefs  to  reciprocate  kindneffes  one  to  another  ?  when  that  is 
 at  the  fervice  of  one  Neighbour,  which  is  in  the  houfe  of  another : 
 Now  who  will  heboid  or  free  with  his  Neighbour  to  take  a  kind- 
 nefs  from  him,that  is  not  willing  to  receive  the  like  ?  Be  ye  ftrangc 
 to  your  priend,  and  you  teach  him  to  be  fo  to  your  felf  ^  nothing 
 endears  Chriftians  more  in  love,  than  an  open  heart  one  to  an- 
 other^ aFriendfhouIdhavenoCj^inetinhis  bofom,  to  which 
 he  allows  not  his  Friend  a  Key. 
 
 Sect.    3- 
 
 hh  'eB         ObjeB.  O  V  T  do  we  not  hy  deftringour  Feliow^Saintsfrayers, 
 ^     '  "      ID   intrench  upon  Chrifis  Mediatory  Office  ? 
 
 .  f  AnJ^.   No,  furely  Chrift  would  not  command  that,  which 
 
 •''*'*  would  be  a  wrong  to  himfelf  *,  there  is  great  difference  betwixt 
 ourdefiring  Chrift  to  pray  for  us,  and  our  Fellow- brethren-  we 
 defire  Chri  ft  to  prefent  our  perfons  and  pray ers,expe Aing  accepta- 
 tion of  both  through  his  blood  andinterceffionibut  noluch  mat- 
 ter from  the  prayers  of  our  Brethren,  we  only  defjre  them  as 
 Friends  to  bear  us  company  to  the  Throne  of  Grace,there  to  pre- 
 ^  fent  our  prayers  in  a  communion  together,  expeding  the  welcome 
 of  both  their,  and  our  prayers,  not  from  them,  but  from  Chrift  ^ 
 rehy'ing  on  Chrift  to  procure  the  welcome  both  to  our  prayers  and 
 theirs,  at  our  heavenly  Fathers  hand.  Obje^. 
 
And  for  we.  66^ 
 
 Objed.  2.     Butrfihjthenmajfwettot  dejirethe  frayers  of  the   OhjeHr.  i, 
 deceafed  Saints^  for  the  fame  pHrpofe  that  ^e  defire  the  fray  en  of 
 thofe  that  live  yet  with  m  ? 
 
 Anfw,  /"*>/?,  We  have  no  precept  or  example  for  this  m  th^  Anfw.  r. 
 Word^  and  unbidden  there  in  duties  of  worfhip,  is  forbidden-, 
 we  muft  not  be  Xt'ife  above  vhat  is  written  :  Not  t-o  ufe  the  means 
 which  God  hath  appointed,  is  agreitfin,  which  vjz^Ahas:,  his 
 cafe  i  but  to  invent  wayes  or  means  more  than  God  hath  appoint- 
 ed, is  far  worfc.  It  is  bad  enough  for  a  Subjed  not  to  keep  the 
 Kings  Laws  ^  but  fir  worfe  for  him  to  prefume  to  mint  a  Law  of 
 his  own  head  ^  the  firft  is  undutiful,  but  the  latter  is  a  Traytour. 
 
 Sccmdlj^  We  hv^ve  no  way  of  exprefli  ng  our  thoughts  and  de-  2. 
 
 iires  to  the  Samcs  departed,  why  (hould  we  pray  to  them  that  can- 
 not hear  what  we  fay?  or  where  is  theMeffenger  to  (end our 
 minds  by  ?  or  which  the  word  in  Scripture  that  faith,  they  hear  in 
 Heaven,  what  we  pray  ori  Earth  ? 
 
 Thirdly,  'Tis  the  Prerogative  of  Chrift  to  be  the  only  Agent  in  3^ 
 Heaven  for  his  Saints  on  Eftih  ^  to  which  of  the  Angels  or  Saints 
 did  God  fay,,  fit  thou  at  my  right  hand  ?  In  the  outward  Temple , 
 wc  find  the  whole  Congr^ation  praying,but  into  the  Holy  of  Ho- 
 lieft,  enterM  none  but  the  High  Prieft  with  his  perfume;  every 
 Saint  is  a  Prieft  to  offer  up  prayers  for  himfelf  and  others  on 
 Earth ;  but  Chrift  only  as  our  High  Prieft  intercedes  in  Heaven  for 
 OS.  The  glorious  Angels  and  Saints  there  no  doubt  wifh  well  to 
 the  Church  below  j  but  it  isChriftsOffice  to  receive  the  incenfe 
 of  his  Militant  Saints  prayers,  which  they  fend  up  from  this  out- 
 ward Temple  here  below  to  Heaven,  and  to  offer  it  with  all  their 
 defires  t©  G(^d  ^  fo  that  to  employ  any  in  Heaven  befides  Chrift 
 to  pray  for  us,^  is  to  put  Chrift  out  of  Office. 
 
 Sect.    4. 
 
 J/r/,  f  T  reproves  thofe  into  whofe  hearts  it  never  yet  came,       ijr 
 
 1  to  b.g  prayers  for  their  own  fouls  ^  (arely  they  are  great 
 ftrangers  to  themfelves,  and  ignorant  what  a  priviledge  they  lofe  • 
 asChrifi  faidtoche  woman  of  Samaria^  if  thou  hadft  known 
 the  gift  of  God,  and  who  it  is  that  asks,  thou  wouldft  havenskY, 
 and  he  would  have  given.    Did  poor  fouls  know  who  the  Saints 
 
 are. 
 
554  And  for  me* 
 
 are,  what  Favourites  with  God,  and  how  prevalent  dieir  prayer* 
 are  with  him,they  would  not  willingly  be  left  out  of  their  remem- 
 brance >  I  never  knew  any,  but  as  foon  as  God  began  to  work  up- 
 on them  Cthough^it  were  no, more  than  to  awaken  their  confcien- 
 ces-)  but  they  thoflgbt  this  worth  the  defiring  •  it's  natural  for  men 
 in  llraits  to  crave  help.     A  fervant  or  a  child,  when  Mafter  or  Fa- 
 ther are  difpleafed,  and  blows  arc  threacn'd,if  they  know  any  that 
 haveintereft  in  their  favour,  and  arc  more  likely  to  prevail  witfc 
 them  than  others,  then  they  entreat  to  become  Suitors  for  them. 
 When  hunger  and  want  pinch  the  poor,  then  if  they  have  any 
 Neighbour  to  be  tlieir  friend,  to  fpeak  to  the  Parifti  for  them,  he 
 ihall  fbon  hear  of  them ;  now  were  thefenfeof  their  wants,  or 
 troubles  of  a  higher  nature,  would  they  not  be  as  earneft  to  dc- 
 fire  prayers  for  tneir  fouls,  as  now  they  are  to  beg  bread  for  their 
 bodies  ?  Well,  you  that,fear  God,  and  live  among  fuch,  do  your 
 Duty,  though  they  have  not  hearts  to  deiire  it  at  your  bands  j  pray 
 ^     over  their  ftupid  fouls  before  the  Lord.     When  a  Friend  is  fick. 
 arid  hft  fcnfes  are  gone ,  you  do  not  ftay  to  fend  for  the  Phyfitian 
 till  he  comes  to  himfelf ,  and  is  able  to  defirc^youto  do  it  for  him. 
 You  had  need  make  the  more  hafk  to  God  for  fuch  as  thefc ,  leaft 
 they  go  away  in  this  A,poplexy  of  confcience,  and  fo  be  paft  pray- 
 ing for. 
 2.  Secondly^  Thofe  who  defire  prayers  of  Gods  people,  but  hypo- 
 
 critically, and  they  are  fuch  as  fet  others  on  work,  but  pray  not  for 
 themfelves,  a  certain  fign  of  a  naughty  heart :  Thus  Pharaoh 
 often  caird  for  MoCes  to  pray  for  him  and  his  Land,  but  we  read 
 not  that  ever  he  made  any  Addrefs  himfelf  tO'God,  but  thought 
 it  .enough  to  fend,  another  of  his  Errand  •,  whereas  %  gracious  foul 
 will  be  fure  to  meet  him  he  employs  at  the  work  4  Ihefeechjou 
 (iiithPaul)  to  flrive  together  rcith  me  in  your  prayers  to  God 
 for  me  ^  he  did  not  flip  the  collar  off  his  own  neck,  to  put  it  on 
 anothers,  but  drew  together  with  them  in  it-  elfe  they  that 
 pray  for  thee,  may  pray  the  mercy  away  from  thee. 
 
 Thirdly^  Such  that  defire  prayers  of  others ,  but  it  is  only  in 
 fome  great  pinch  i  if  their  Chariot  be  fet  faft  in  fome  deep  flough 
 of  Afflidion,  then  they  fend  in  all  haftc  for  fome  to  draw  them 
 out  with  their  prayer  •,  who  at  another  time  change  their  thoughts 
 of  the  Saints,  their  prayers,  yea,  and  of  God  himfelf:  Tlic  Frogs 
 once  gone,  and  Mofes  hears  ho  rooxe  of  Pharaoh  till  another 
 
 plague 
 
And  for  me,  >     66^ 
 
 plague  rubs  up  his  memory.  OMoJes  he  hears  not  PW^o^  cry, 
 till  Pharaoh  hears  the  Trogs  croak  :  Thus,  as  they  fay  of  Corall^  n 
 'tis  foft  in  the  water  where  it  grows,  and  hard  when  taXenout  .• 
 Many  their  confcienccs  are  foft  and  tender  whilfi:  ficeping  in  Af- 
 fliftion,  but  hard  and  ftout  when  that  is  removed.  Pharaoh,  that 
 fo  oft  calld  Mofa  up  to  prayer,  at  lail  could  not  endure  the  fight 
 of  him  •,  but  fore-warn'd  him  for  ever  coming  in  his  fight :  O 
 take  heed  of  this-,  when  once  the  wretch  c:.me  to  that  pafs, 
 and  fo  i^rangely  chang'd  his  Note ,  as  to  drive  Mofes  from 
 him ,  that  had  fo  often  Bail'd  and  refcuM  him  out  of  the 
 hands  of  Divine  Vengeance ,  then  he  had  not  long  to  live; 
 for  he  rcmov'd  the  very  Dam,  and  lift  up  the  Sluce  to  let  in  ruinc 
 upon  himfelf. 
 
 Fourthly y  Such  as  defire  others  to  pray  for  them,  but  3^ 
 vain-glorioufly ,  to  gain  a  reputation  for  religious  :  Beware 
 of  this,  yet  charge  not  all  for  the  hypocrifie  of  fomcj 
 neither  deprive  thy  felf  of  the  benefit  of  others  prayers, 
 out  of  an  imaginary  fear  Icaft  thou  (houldft  play  the  hypo- 
 crite therein  ;  watch  thy  heart ,  but  wave  not  the  Duty  • 
 becaufe  fome  have  strangled  themfelves  with  their  own  Gar- 
 ters, wilt  thou  therefore  be  afraid  to  wear  thine  ?  or  be- 
 caufe fome  Canting  Beggcrs  goe  about  the  Countrey 
 to  (hew  their  Soares  ,  which  they  defire  not  to  [have 
 cured ;  wilt  not  thou  therefore  when  wounded  go  to  the 
 Chirurgion. 
 
 Q^q  q  q  chap; 
 
-^ 
 
 ^56  And  for  wt, 
 
 e  HA  P.  II. 
 
 'ths  Peoples  Duty  of  praying  for  the  Minifier^ 
 of  the  Gofpel^  ripith  feveral  Reafom  of  it. 
 
 t  m  S5^  ROM  this  Requcft  of  tbc  Jfofile^  we  may  note  that 
 
 S  ^K  ^^^  Minifters  of  th€  Golpel  are  in  an  cfpccial  manner  to 
 j^f  be  remembr«d  in  the  Saints  prayers  J  and  that. 
 
 S  1  c  ^.     I. 
 
 jiVy?,  f  N  regard  of  God,  whofeMefTage  they  bring-  they 
 X  come  about  his  work,  and  deliver  his  Errand;  not  to 
 pray  for  them,  will  be  interpreted,  yoa  wifh  not  well  to  the  bufi- 
 iKfVthey  have  in  hand  for  mm  •,they  do  notonly  come  from  God, 
 buc  wuh  Chrift  :  we  a^  workers  together '^tthhim^hefeechjoH  not 
 torecfivetheGrace  of  GodinvaittyZQoT.6.^.  Chrift  and  the 
 Mirufier  go  into  the  Pulpit  together,  a  greater  than  man  is  there  j 
 Mafter  and  fervant  are  both  at  work. 
 
 Agfiin^  The  bleHing  of  the  Minftersiabour,  is  from  God  ^  not 
 th.^  hrxd  chai  fcts  che  plant,  or  fows  the  feed  ^  but  Gods  bfeiling 
 g^vestheercreafe,  i  Cor.  3.  6.    When  MclanEion  was  firft  con- 
 verted, the  light  of  the  Gofpelfhone  with  fo  clear  and  firong  a 
 btamonhis own  eyes, that  bethought  he  fhould  convert  all  he 
 preech'd  unto ;,  he  deem'd  *cwas  impoflible  his  hearers  fliould 
 Withflffnd  that  truth,  which  he  faw  with  fo  much  evidence  •  but  he 
 afterwards  found  the  contrary,  which  made  him  fay,  I  fee  now  that 
 the  old  Adam  is  too  hard  for  the  young  MeUnUon.  God  carries  the 
 ^  Key  hy  his  Girdle,  that  alone  can  open  hearts,  and  prayer  is  the 
 Key  to  open  his  •,  when  Chrift  intended  to  fend  forth  his  Difciples 
 to  preach  the  Gofpel,  hefetsthem  folemnly  to  prayer,  Mat.g,Hk, 
 M^:iny  are  the  promi'es  which  he  hath  given  to  the  Minifters  of  the 
 cJc fpd  for  their  pro£e(fUon,  that  he  will  keep  thefe  Stars  in  his 
 
 right 
 
And  for  me.  55^ 
 
 right  hand,  or  elfe  they  hai  been  on  tlie  ground,aijd  ftamp'c  und€r 
 foot  long  ere  this  j  for  their  alfiftance  and  fucceis  in  the  work ;  / 
 Tvill  he  thy  month,  and  teach  thee  ^hat  than  fltalt  fay ,  Exod.  4.12. 
 Gof-reach,  lam  with  you  to  the  en-dof  the  Worlds  Mat.  28.  where- 
 fore are  thefe  promifes,  but  to  be  fliot  back  again  in  prayers  to 
 God  that  gave  them  ? 
 
 Sect.    2. 
 
 Secondly  y\'^  regard  of  tb€  Minifters  themfelves  •  there  is  not 
 a  greater  objeft  of  pity  and  prayer  in  the  whole 
 World,  than  the  faithful  Minifters  of  Chrift  ^  if  you  confider, 
 
 Firfi,  The  importance  of  their  work  ^  'tis  Temple-work,  and 
 that  is  weighty  •,  which  made  Paul,  that  had  the  broadeft  fhould- 
 ersof  all  his  Brethren,  cry  out,  ^^0  is  [nfficiem  for  thefe  things  > 
 JamdoingagreatTvork^  f  faid  Nehemiah)  chap.  6.  ver.  3.  But 
 what  was  that  to  his?  no  work  more  hazardous  to  mifcarry  in, 
 than  this  ^  'tis  fad  enough  to  drop  to  Hell  fromtinder  the  Pulpit 
 ( to  hear  the  Gofpel,  ana  yet  to  peri(h  )  but  O  how  difmal  to  fall 
 out  of  it  thither  for  unfaithful  nefs  in  the  work?  The  confidera- 
 tioH  of  this,  made  Panl  fo  beftir  him  ^  Knowing  the  terrour  of 
 the  Lord,  weperfwade  wen. 
 
 Secondly,  It  is  a  laborious  work ;  Knorv  them  which  laboun 
 among  you,  andadmonijhyou,  1  Thef.  5.12.  Thofe  ^ho  lahour  i» 
 thefVordandDoBrine,  St  yjomuvm,  which  labour  to  wearinefs^ 
 he  that  preaches  as  he  fhould,  fhall  find  it  a  work,  not  a  play  ^  not 
 a  work  of  an  hour  while  fpeaking  in  the  Pulpit,  but  a  load  thatliei 
 heavy  on  his  (houlders  all  the  week  long ;  a  labour  that  fpends  the 
 vitals,  and  confumes  the  oyle  which  fhould  feed  the  Lamp  of  na- 
 ture ^  fuch  a  labour  (in  a  word)  as  makes  old  age  and  youth  oft 
 meet  together.  The  fewes  took  Chrili  to  be  about  fifty  yean 
 old,  when  he  was  little  above  thirty,  fohn  S.57.  I  find  fome 
 give  this  reafon  of  it,  becaufe  Chrift  had  fo  macerated  his  body 
 with  labour  in  preaching,  fafting  and  watching,  that  it  aged  his  ve- 
 ry countenance ,  and  made  him  look  older  than  he  wns .-  Other 
 Callings  .are  (many  of  them)  but  as  cxercife  to  nature,  they 
 blow  off  the  afhes  from  itscoal,  and  help  to  difcharge  nature  of 
 thofe  fuperfluities  whah  opprefs  it,  tvho  eats  his  bread  more  hear- 
 
 CLq  q  q  2  cily. 
 
658  ^^^  P^  ^^' 
 
 tily  ^  and  fleeps  more  fweedy  than  the  PK)w-maji  ?  But  the  Mini- 
 fters  work  debilitates  nature/cis  hard  for  him  to  eat  and  work  toOj 
 like  the  Candle ,  he  wafts  while  he  lliincs  ^  whatever  work  is 
 thought  harder  than  other,  wc  have  it  borrowed  to  fet  forth  fbe 
 Miniiters  labour  •  they  are  cali'd  Souldiers,  Watch-men,Htisband- 
 men,  yea,  their  work  is  fet  out  by  the  pangs  of  a  woman  in  Tra- 
 vel; fome  of  them  indeed  have  eafier  labours  than  other  fthofc 
 who  find  more  fuccefs  of  their  Miniftry  than  their  Brethren)  but 
 who  can  tell  the  throws  that  their  fouls  feel ,  who  all  the  time  of 
 their  Miniftry  go  in  Travel,  and  bring  forth  dead  Children  at 
 laft? 
 
 TUrdly^  *  fis  an  oppofed  work  by  Hell  and  Earth . 
 Firfl  by  Heil  ^  the  Devil  never  lik*d  Temple-work  •  he  that 
 was  at  fo/huahs  nghr.  hand  to  refifl;  him,  isat  the  Miniikrs  elbow 
 to  difturb  him,and  that  both  in  ftudy  and  pulpit  alfo  :  Jtvould  have 
 come   (  faith  Pafil )  but  Satan  hindred  ^  who  can  tell  all  the  de- 
 vices that  Satan  hath  to  cake  the  Minifter  off,  or  hinder  him  in  his 
 work  ?  One  while  he  difcourageth  him,  that  he  is  ready  with  fo- 
 nah,  to  .run  away  from  his  Charge  ^  another  while  he  is  blowing  of 
 him  up  with  pride  •  even  Paul  himfelf  hath  a  Thorn  given  him 
 in  his  flefli,  to  keep  pride  out  of  his  heart-  fometimes  he  royls 
 him  with  pailion,  and  leavens  his  zeal  into  fowrenefs  andunraerei- 
 fulhefs ;  this  the  Difciples  were  tainted  with,  when  they  callM  for 
 lire  to  come  down  from  Heaven  upon  thofe  that  ftood  in  their 
 way.     Sometimes  he  chills  their  zeal,  and  intimidates  their  fpirits 
 into  cowardize  and  felf-pity ;  Thus  Peter  favoured  himfelf  when 
 he  denied  his  Mailer  ^  and  when  at  another  time,  he  diilemblcd 
 with  the  fewesj  to  curry  their  favour. 
 
 5VW/;,  It  is  oppofed  by  the  wicked  World:  To  he  a  Mini- 
 fier  (  faid  Luther  )  is  nothing  elfe  but  to  derive  the  fVorlds  vrath 
 mdfury  upon  himfelf'.  How  are  they  leaden  with  reproaches .? 
 This  Dirt  lies  fo  thick  no  where,  as  on  rheMinirtersCoati  what 
 edious  Dimes  did  che  beft  of  men,  the  J  ponies  themfelres  go  un- 
 der? And  it  were  well  they  would  only  fmite  them  wi'h  the 
 tongue,  but  yoti  fhail  find  in  alJ  Ages,  Perfecutorsh^.ve  thirfted 
 moft  after  their  blood  ;  the  per'fectirion  in  the  y^^j??/,  begins  with 
 the  cutting  off  of  fames  his  head  ^  feven  thoufind  could  lie  bet- 
 ter hid  in  Je^abels  time,  th.m  one  Prophet  •,  thefe  are  the  burden- 
 ibmeftones,which  every  one  is  lifting  at,  though  none  can  do  k 
 
 without 
 
And  for  me,  66  g 
 
 without  bruifing  their  own  fingers  ^  in  every  National  ftorra  al- 
 moft,  thefe  arc  taken  up  to  be  thrown  over-board  for  thofc  that 
 rais'd  it ;  How  many  are  there  of  zu  opinion,  that  nothing  keeps 
 them  from  feeing  happy  dayes,  but  the  landing  of  them  and  their 
 Office  ?  O  miferable  happinefs,  which  cannot  be  bought  and  pur- 
 chafedjbut  with  the  ruine  of  thofe  that  bring  the  tydings  of  peace 
 andfalvation  to  them  all  I  Such  a  happinefs  this  would  be ,  as  the 
 sheep  had  in  the  Fable,  when  perfwaded  to  have  the  Dogs  that 
 kept  the  Wolves  off  kill'd;  or  as  the  Paflengers  at  Sea  would 
 have,  when  their  Pilot  is  thrown  over-board.    In  a  word,  fuch 
 a  happinefs  as  the  ^fwf/  had,  whcnChrift  was  taken  out  of  the 
 way  by  their  murderous  hands  ^  they  flew  him,  to  preferve  them-v 
 k\\tshomiht  Romans  deftroying  their  City,  but  brought  them 
 with  irreparable  ruine  by  this  very  means  upon  their  own  head. 
 
 Fopirthlyy  That  which  adds  weight  to  all  the  former,  is,  that  the 
 men  who  are  to  bear  this  heavy  burden,  and  to  conflid  with  all 
 thefe  difficulties  and  dangers,  are  thofe,  who  have  no  ftronger 
 {houldcrs  than  others ,  for  they  are  menfubjed  to  the  like  infir- 
 mities with  their  Brethren.  Now  will  not  all  this  melt  you  int<? 
 corapaffion  towards  them,and  your  corapailion  fend  you  to  pray- 
 er for  them  ?  Shall  they  ftand  in  the  face  of  death  and  danger, 
 where  Satans  Bullets,  and  mans  alfo,  flie  fo  thick,  and  you  not  be 
 at  the  pains  to  raife  a  breall-work  before  them  for  thck  defence  by 
 3^our  prayers? 
 
 S  s   c  T.     3. 
 
 Thirdly,  T  N  regard  of  your  felve$i  love  to  yourfelves  will         5. 
 ■  1   plead  to  pray  for  them. 
 1.  Confider  the  Miniftry  is  an  Office  fet  upon  purpofe  for  your  j ' 
 
 fakes  •,  it  was  never  intended  for  the  exalting  of  a  few  men  above 
 their  Brethren,  but  for  the  fervice  of  your  faith  ^  the  gifts  that 
 Ciirift  hath  given  to  men,  Ephef.  4,  '  th^t  is,  their  Office  and  A- 
 bilitics  to  difchar^e  ic )  they  are  both  for  the  edifying  of  the  body 
 of  Chrift,  and  will  you  not  pray  for  thofe,  that  from  one  end  of 
 the  year  to  che  other,  are  at  work  for  you  ?  If  you  had  but  a  rhild 
 orfervantfent  abroad  about  your  woi'idiy  bufincfs,  would  you 
 notfendapr.iyer  after  him  ?  Thus  did  good  facol^,  when  his  chil'     * 
 
 dren 
 
2. 
 
 670  And  for  me » 
 
 dren  went  on  his  Errand  to  Eg)p^  God  Almighty  give  jm  mercy 
 hfore  the  wan.  Will  not  you  do  thus  much  for  your  poor  Miqi- 
 fter,  and  pray,  God  Almighty  go  with  hira,  when  in  his  Study  t« 
 prepare,  and  when  in  the  Pulpit  to  deliver,  what  he  hath  prepared 
 for  our  fouls. 
 
 Secondly,  The  Minifters  mifcarriage  is  dangerous  to  the  people  • 
 therefore  pray  for  them,  leaft  you  be  led  into  temptation  by  their 
 falls.  The  fins  of  Teachers,  arc  the  Teachers  of  fin-  iftheNurfe 
 be  fick,  the  Child  is  in  danger  to  fuck  the  difcafe  from  her  that  lies 
 at  her  breaft  ^  if  the  Minifter  be  tainted  with  an  Errour,  it  is 
 ftrange  if  many  of  his  people  ihoufd  not  catch  the  infedion^when, 
 •if  he  be  loofeandfcandalousinhis  life,  he  is  like  a  common  Well 
 or  Fountain,  corrupted  and  muddied,  at  which  all  the  Town  drau^ 
 their  water.  The  Devil  aim'd  at  more  than  Peter,  when  he  defi- 
 red  leave  to  try  a  fall  with  him  :  Luk:  22.31.  Simon,Simon^Sa' 
 tan  hath  de^red  to  -winno^  thee.  He  knew  his  fall  was  like  to  ilrike 
 up  the  heels  of  many  others^the  Minifters  pradiice  makes  a  great- 
 er found  than  his  Doctrine  ^  they  who  forget  his  Sermon,  will  re- 
 member his  example  to  quote  it  for  their  Apology  and  Defence 
 when  time  krvts.Peter  mthdra^s^  and  other  Jews  di^emhled  with 
 him  ^GaLz. 12,1 3  .Truly  friends,yourMiniftersare  but  men,and  of 
 nol^ronger  make  than  your  felves,men  fubjed:  to  the  like  paffions: 
 He  among  them  that  prefumes,  he  (hall  not  Aide  into  an  Errour , 
 or  fail  into  a  fin,  is  bolder  than  any  promiie  in  the  Word  gives  him 
 leave  •,  they  need  your  prayers  as  much  as  ahy,and  thofe  mofl,that 
 fear  their  danger  leaft. 
 
 Thirdly,  By  praying  for  the  Minifter,  you  take  the  moft  hopeful 
 way  to  profit  by  his  Miniftry  ^  fuch  a  foul  as  this,  may  come  in  ex- 
 peaation  to  have  a  portion  laid  on  his  Trencher,  his  Meal  is  ipokc 
 for- and  fuch  Guefts  as  fend  to  Heaven  before  they  come  to  an 
 Ordinance,  are  moft  likely  to  have  the  beft  entertainment.  He 
 /i-  that  hears  a  Sermon,  and  hath  not  pr^y 'd  for  the  Minifter,  and  the 
 fuccefs  of  his  labours,  fets  down  to  his  meat,  beforeiie  hath  crav'd 
 a  blefting  -,  he  playes  the  Thief  to  his  own  foul  ,  while  he 
 robs  the  Minifter  of  the  Ailiftance ,  his  prayers  might  have 
 brought  him  in  from  Heaven.  Pinch  the  Nurfe,  andyouftarve 
 the  child  ^  the  lefs  the  Minifter  is  pray'd  for,  the  lels  it  is  to  be 
 fear'd  will  the  people  profit  by  him. 
 
 FourtMy, 
 
And  for  me,  571 
 
 Fourthly^  By  praying  for  the  Minifter,  you  do  not  only  . 
 
 reader  the  Word  he  preacheth  more  cffeftual  to  your  felves ,         ^' 
 but  you  alfo  intereft  your  felves  in   the  good  fiis  Miniftry 
 does  to  others  :    As  there  is  a  way  of  partaking  in  others 
 fins  ,  fo  in  others  holy  Services.    He   that  ftrengchens  the 
 hands  of  a  (inner  any  way  in  his  wicked  pradices  ,  makes 
 bis  fin  his  own,  and  (hall  partake  with   him  in  the  wages 
 due  to  the  work  when  the  day  of  reckoning  comes.    So  he 
 that  ftrengthcns  the  Minifters  hand  in  his  holy  work    whe- 
 ther by  prayer  ,  countenance  ,  or  relief  of  his  necemties , 
 becomes  a  partaker  with  him  in  his  fervice ,   and  (hall  not 
 be  left  out  in  the  reward:  Mattk  lo.  40.     We  read  there 
 of  a  Prophets  reward  given  to  private  Chriftians  ^    they  who 
 communicate  with  the  Minifter  in  his  labour  ,   by  any  fub- 
 ferviency  to  it,  (hall  (hare  in  th«  reward  j  when  God  come^ 
 to  reward  his  Prophets  for  their  faithful  fervice^  then  ol>a4i' 
 ah  that  hid  them  from,  the  fury  of  their  Perfecutors  j  then 
 Onifef  horns  that  refrc(h*d  their  bowels  •  yea,  than  all  thofe' faith- 
 ful ones  that  put  up  tbfir  fervent  prayers  for  the  free  courfe 
 of  the  Gofpel  in  their  Miaiftry  ,  fhall  be  calfd  in  to  (hare 
 with  them  in  the  reward.    He  that  hath  but  a  fifteenth 
 part  in  a  Ship,  is  an  owner,  as  well  as  he  that  hath  morej 
 and  when  the  Voyage  is  over,  he  hath  his  (hare  of  the  re- 
 turn that  is  made  proportionable  to  his  part.    O   wha»  aa 
 encouragement  is  this  to  have  a   ftock   goir^  in   this  bot- 
 tom ?  yea ,    to  venture  deeper  than  ever  at  the  Throne  of 
 Grace  for  the  now  defpifed  Minifters  of  Chrift ,  feeing  Hea- 
 vens promife  is  our  enfuringOifice  to  fecure  all  we  fend  50 
 Sea  upon  this  A.ccount. 
 
 r  ■■--■-      ■_  •!■    I    -   i.-|-         I  -' —        ■  • —^ — I — -   y 
 
 C  H  A  P. 
 
67X 
 
 That  utterance  may  be  given  to  we. 
 
 2. 
 
 •  IT?  it*  :&:  ^^  i#' 
 
 *t 
 
 CHAP.   III. 
 
 fVherein  f6  jhen>n^tpbat  the  faithful  Mwifters  of  the 
 Cojpel  chiefly  dejire  Frayers  for  j  a  threefold 
 importance  of  the  Apoftles  R^queft^  when  he  de- 
 fires  utterance  maybe  given  him;  with  feme 
 
 fhort  Notes  therefrom* 
 
 HE  fecond  Branch  in  the  general  Divifion  of  the 
 words ,  follows  ^  and  contains  the  matter  of  the 
 ^pofiles  requeft  to  the  Chnrch  of  Efkefns  -  or 
 what  he  dcfires  them  to  mention  to  God  in  his 
 behalf.  That  Htterance  ma)  be  given  to  m\ 
 
 Sect.     i. 
 
 WHereobferve  firfi  the  fpirituality  of  his  defire,  hefets 
 them  not  a  praying  for  carnal  things,  the  worlds  honour, 
 er  riches  ^  no,  we  hear  him  not  fo  much  as  mention  his  neceflities 
 and  outward  wants,  which  he  being  now  a  prlibner,  'tis  like  he  was 
 no  great  ftranger  to  ^  but  they  are  fpiritual  wants  he  moft  groans 
 under,  he  delires  the  charity  of  their  prayers,  more  than  of  their 
 purfe. 
 
 Secendly^  Obferve  thepublick  concernment  of  that  he  begs 
 prayers  for.  That  utterance  may  be  given  me  ^  this  is  not  a  perfonal 
 priviledge,that  would  redound  only  to  his  own  private  advantage, 
 but  which  renders  him  ufeful  to  others ,  that  which  may  fit  him 
 for  his  publick  employment  in  the  Church,  from  which  we  may 
 gather  this  Note. 
 
 A 
 
That  Htterance  tn ay  be  giz>en  to  we,  673 
 
 A  faithful  Minifters  heart  runs  more  on  his  work,  than  on  him.      x^ctt, 
 felf  i  that  which  he  chiefly  defires,  is,  how  he  may  bed  difcharge 
 his  Minifterial  Truft.     No  doubt  PahI  fpakc  out  of  the  abun- 
 dance of  his  heart  that  comes  out  firft,  of  which  his  heart  was  moi? 
 full,  and  for  which  his  thoughts  were  moft  foJIicitous  •  as  if  he  had 
 faid,  if  you  will  take  me  into  your  prayers,  let  this  be  your  Re- 
 queft.  That  utterance  may  he  given  me  •  wherever  almoft  you  find 
 him  begging  prayers,  he  forgets  not  this,  2  Thef.  3.1.     Pray  for 
 us^th^t  thefVord  of  the  Lord  may  have  free  courfe.     Col.  4.  3. 
 Praying  for  us,  that  Godroould  of  en  unto  w  a  door  of  utterance^  to 
 Heak^  the  mjfttrj  of  Chrifl.    Admirable  are  the   exprefiions 
 t^Iiereby  this  holy  man  declares  how  deeply  his  heart  was  engaged 
 in  the  work  of  the  Lord,  Rom.  1.9.     He  tells  them  that  his  very 
 foul  and  fpiric  was  fet  upon  it ;  nvhom  Jferve  with  mj  S fir  it  in  the 
 Gofhel  of  his  Son  ^  never  did  any  more  lo'  g  for  preferment  in  the 
 Church,  than  he  to  preach  the  Goipei  to  the  Church  :  Ver,  11.  / 
 long  to  fee  you,  that  I  maj  impart  untoj/ou  fome  fpiritual  gift :   He 
 profeffeth  himfelf  a  Debtor  to  all  forts  of  men ,  he  hath  a  heart 
 and  tongue  to  preach  to  all  that  have  an  ear  to  hear.    I  am  a 
 Dehtor  bothto  the  Greekj  ,andtothe  Barbariam ;  to  the  y^ife,  and 
 to  the  unveife,  ver.  14.    Yea,  he  was  ready  to  preach  the  Gofpel  at 
 Rome  it  fejf,  ver.  1 5 .  where  he  fhould  ftand  in  the  mouth  of deatfi 
 and  danger  -,  this  fo  took  up  his  thoughts,  that  for  it,  he  threvr  all 
 his  worldly  concernments  at  his  heels  •,  as  for  the  Worlds  Riches , 
 he  profeflerh  he  pro§g*d  not  for  it;  I  feek^mt  yours  ,  butyoHy 
 2  Cor.  12. 14^     He  had  a  nobler  Merchandize  in  his  eye,  he  had 
 rather  preach  them  into  Chriil,  than  their  money  into  his  purfcj 
 and  for  r'.eir  refped  and  love,  though  it  was  due  debt  to  him,  yet 
 helay  J  It  afide,  and  on  he  will  go  with  his  work,  though  they  give 
 fcini  no  thanks  for  his  pains.    /  rvili  very  gUdly  if  end,  and  bejpent-, 
 though  the  more  abundantly  I  love  you  ^  the  lefs  I  be  loved.     His  duty 
 he  will  do  to  LheiTi,andIea/es  th.m  to  look  to  theirs  to  him  :  The 
 Nurfe  draws  forth  her  breaft  to  the  Child,fhough  froward,becaufe 
 (he  looks  for  her  reward  not  from  the  C  hild,  but  its  Parent  •   God 
 will  reward  the  faithful  Minifter,  though  his  people  will  nor  thank 
 him  for  his  labour,  /w^^wor^,  his  very  life  was  not  valued  by  him, 
 when  it  fiiood  in  compeiirion  with  his  work :  AHs  20. 24.     But 
 none  of  tlgefe  move  mc,  neither  count  I  my  life  dear,  that  I  r-iight 
 finijh  my  courfe  .*  j  bjoy,  and  tU  Minifiry  that  I  have  received  from 
 
 Rrrr  the 
 
574  '^^^^  utterance  way  be  given  to  me. 
 
 I. 
 
 the  Lord  fefm:  And  not  without  great  Rcafon  is  ic,  that  Mini-, 
 flers  ftiould  prefer  their  Duty  above  all  teroporal  refpeds  •  they 
 arefervantstoGod,anda  fervanc  muft  lookto  his  work,'what- 
 ever  becomes  of  himfelf.     Abrahams  fervant  would  not  eat  till 
 he  had  done  his  Meflage  •,  and  when  it  fped,  neither  would  he  flay 
 then  to  lofe  time,  but  pofts  back  again  with  all  expedition  to  his 
 Mafter,  Gen.  24.  3  3 .    He  laid  well,  who  was  employed  to  relieve 
 the  City  of  Rome  with  Corn  ^  when  the  Mafter  of  the  Ship  would 
 have  had  him  ftay  for  fair  weather,  anfwcred,  tis  ncceflary  that  we 
 fail,  not  that  we  live  :  *Tis  neceflary  the  Minifter  {hould  fulfill  bis 
 Miniftry,  not  that  he  ihould  be  rich,  not  that  he  (hould  be  in  repu- 
 tation i  the  incomparable  value  of  fouls  is  fach,as  (hould  make  us 
 hazard  our  whole  temporal  flake  to  promote  their  eternal  falvati- 
 ©n  i  he  that  wins  fouls  is  wife,  though  he  lofe  his  own  life  in.  the 
 work. 
 
 B 
 
 Sect.    2. 
 
 U  T  we  come  co  a  more  particular  enquiry  into  thefe  words, 
 
 what  the -t^/w/Zf  means  by  ^f^^r^w^,  which  he  defires  may 
 
 be  given  him.    A  parallel  place  to  thi?  wc  have,  CoL  4. 3  ^4.  Three 
 
 things  we  may  conceive  the  Apoftle  drives  at  in  this  his  Re- 
 
 queft. 
 
 Fir^^  By  utterance  may  be  meant  ^liberty  to  preach  the  Goibcl  j 
 that  his  mouth  might  not  be  ftop'tby  thePerfecutor,who  had  him 
 already  his  Prifoner  ^  now  he  defires  they  would  pray  for  him, 
 that  he  might  not  be  quite  taken  off  his  work. 
 
 Where  firfi  obfervc,What  a  grievous  afflidion  it  is  to  a  faith- 
 Note  I.  fui}4inifter  to  be  denied  liberty  to  preach  thcGofpel,  fo  long  as 
 Tatii  might  preach,  though  in  a  Chain ;  he  is  aot  much  troubled, 
 tlife  Word  is  free,  though  he  be  bound  ^  but  to  have  his  mouth 
 ftop't,  to  fee  poor  fouls  ready  to  perifh  for  want  of  that  bread 
 which  he  hath  to  give  out,  and  yet  may  not  be  allowed  this  libert)^^ 
 goes  to  his  heart.  Opr ay, (sith  he,  that  utterance  may  he  given ; 
 If  he  may  not  preach,  neither  would  he  live^  for  upon  tibis  ac- 
 count alone  he  defired  life,  the  furtherance  of  their  faith,  i  phU. 
 25.  O  how  far  are  they  from  Pauts  mind  ?  to  whom  'tis  more 
 tedious  to  preacii,  than  grievous  to  be  kept  from  the  work ;  how 
 
 kMom 
 
That  utterance  may  be  given  tome,  6  7  ^ 
 
 feklom  ihould  wc  fee  fomc  in  the  Pulpit,  were  it  not  a  ncceffary  ex- 
 pedient to  bring  in  their  Revenue  at  the  years  end  ? 
 
 Sect.    3. 
 
 Jffo/r^/^j'T'HE  fiberty  of  thcGofpel,  and  of  thcMinifters     j^^^^  2. 
 
 JL    to  deliver  it,  arc  in  an  efpecial  manner  to  be  pray« 
 ed  for. 
 
 Fir[i,  Becaufe  this  is  ftrongly  oppofed  and  maligned  by  Satan 
 and  his  inflromcnts  •  wherever  God  opens  a  door  tor  his  Gofpel, 
 there  Satan  raifeth  his  Batteries :  i  Cor.  1 6.9.  A  great  door  and 
 effeSlnal  is  open'd  unto  me^  and  there  are  many  Adverfaries ;  no 
 fooncr  doth  God  open  his  (hop-windows,  but  the  Devil  he  is  ac 
 work  to  fliut  them  again,  or  hinder  the  Free-trade  of  his  Gofpel : 
 Other  mens  fervants  can  work  peaceably  in  their  Maflers  fliop,buC 
 as  for  Gods  fervants,  every  one  hath  a  ftonc  to  throw  in  at  them , 
 as  they  pafs  by ;  when  Paul  began  to  preach  at  Thejfalonka,  the 
 City  was  pr efently  in  an  nproar  and  cry,  Thefe  that  have  turned  the 
 fForld  upjtde  down,  are  c$me  hither  alfo^  Ads  1 7.6.  Indeed  chcy 
 faid  true,  let  the  Gofpel  have  but  liberty,and  it  will  turn  the  world 
 Qpnde  down,  it  will  make  a  change,  out  a  happy  one  ^  this  the 
 Devil  knows,  and  therefere  dreads  its  approach. 
 
 4$'fcW/j',  Becaufe  "'tis  the  choiceft  mercy  that  God  can  blefs  a 
 Nation  with  ^  happy  are  the  people  that  are  in  fuch  a  cafe  ^  'tis  the 
 Gofpel  of  the  Kingdom  jit  lifts  a  people  up  to  Heaven^we  could  bet. 
 ter  fpare  the  Sun  out  of  its  Orb,  than  the  preaching  of  the  Gofpel 
 out  of  the  Church.  Souls  mi^t  find  the  way  to  Heaven,  though 
 the  Sun  did  not  lend  them  its  light ;  but  without  the  light  of  truth, 
 they  cannot  take  one  right  ftep  towards  it :  Work^  ( faith  Chrifi  ) 
 Vphile  ye  have  the  light ^  John  12.  36.  Salvation- work  cannot 
 be  done  by  the  Candle-light  of  a  natural  underftanding,  but  by 
 the  Day-light  of  Gofpel-Revelation  ^  this  Sun  muft  rife,  before 
 man  can  go  forth  to  this  labour. 
 
 y/j^r^^/Tis  in  Gods  power  to  preferve  the  liberty  of  his  Go- 
 fpel and  Meflcngcrs,  in  fpight  of  the  Devi!  and  his  Inftrumentsj 
 therefore  indeed  Pat^l  fends  them  not  to  Conn  to  beg  his  liberty, 
 but  to  Heaven ;  God  had  Nero  clofer  prifoner  than  he  had  Paul: 
 Rev^l,^»     Behold  I  havefet  kef  ore  thee  an  of  en  door^  and  no  man 
 
 Rrrr  2  can 
 
6^  6  That  utterance  may  begwen  to  me* 
 
 canfhtitit.  At  Epheftu  were  many  Ad ver fades  we  heard,  yet 
 the  door  was  kept  open  •  Chrifl:  carries  the  Keyes  of  tlie  Church- 
 door  at  his  Girdle  ;  Rev.  3.7.  He  th^t  kith  the  Key  cf  David, 
 he  that  openeth^andm  ma/ijhutteth  ^  the  Key  of  the  houfe  of  Da- 
 •  vidy  fo  Ifi.  22.22.  The  Church  is  Chrifts  houie,  and  the  Mafter 
 fure  will  keep  the  Key  of  his  own  door. 
 
 Fourthly,  Prayer  hath  a  mighty  power  with  God  to  preferve 
 
 or  reftore  Uberty  to  hisGofp.l  andMeifengcrs^  ic  hath  fetch'c 
 
 home  his  fervants  from  Banifhment,  it  hath  brought  them  out  of 
 
 their  Dungeon  ^  the  Prifon  could  not  hold  peter, when  the  Church 
 
 was  at  prayer  for  him.     It  hath  had  a  mighty  influence  into  the 
 
 Churches  Affairs  when  at  the  loweft  cbbe  •,  it  was  a  fad  World  to 
 
 /I      the  Church  in  Nero's  time,  when  Faulkt  the  Saints  a  praying  for 
 
 Kings,  and  thofe  that  were  in  Authority  •  which  prayers,  though 
 
 /       they  were  not  anfwered  in  Nero,,ytt  I  doubt  not  but  afterwards 
 
 '        they  were  in  Confiamne, dind  other  Chridian  Princes,  under  whofe 
 
 Royal  Wing  the  Church  of  Chrift  was  cheriftied  and  pro- 
 
 teded. 
 
 Fifthly  and  laflly.  Pray  for  their  liberty,  bccaufe  when  the 
 Gofpel  goes  away,  it  goes  not  alone,  but  carries  away  your  other 
 mercies  along  with  it ;  The  Hangingsare  taken  down  when  the 
 prince  removes  his  Court  •,  where  the  Minifter  hath  not  liberty  to 
 preach  the  Truth,  the  people  will  not  long  have  liberty  to  profeft 
 it.  When  it  went  \\\m^  fames  th^Apoftleyit  went  not  well 
 with  the  Church  at  Jerufakm,  ABs  12.  1,2.  Nor,  can  that 
 place  look  long  to  enjoy  its  outward  peace  -,  when  God  removes 
 his  Gofpel,  it  is  to  make  way  for  worfe  company  to  come,  eveo 
 all  his  fore  plagues  and  judgments,  fer.  6. 8. 
 
 S  E  €  T.    4. 
 
 2,  Seccffdfy,  T  7X7  Hen  the  Jpofile  defires  utterance  to  be 
 V  V  given  him,  he  may  mean,  that  he  may  have 
 a  word  given  him  to  preach;  ha,  fMi  MHv  h^yli.  according  to 
 that  which  Chrift  promifcth.  Mat.  i  o.  1 9.  Itjhall  he  given  yon 
 in  that  fame  hour  what  ye  fhaU  fpeak:  ^^^^  which  we  may 
 Note : 
 J»V/?,  That  Minifters  have  no  ability  of  their  own  for  their 
 
 work. 
 
I  hat  utterance  may  be  given  to  me*  6jj 
 
 work.  O  how  long  may  they  fit  tumbling  their  Books  over,  and 
 beating  their  brain?^  till  God  comes  to  their  help !  and  then  (  as 
 Jacobs  Venifonj  'tis  brought  to  their  hand  •  if  God  drop  not 
 jdown  his  afli  Trance,  we  write  with  a  pen  that  hath  no  ink  j  if  any 
 in  the  World  need  walk  pendantly  upon  God  more  than  others, 
 theMimlV:;ris  he. 
 
 i'fccw^'/r,  Obferve,  that  thofc  who  are  moft  eminent  for  gifts  2,' 
 and  grace,  have  meanert  thoughts  of  themfelves,anu  are  acquaint- 
 ed molt  wiih  their  own  infufficiency.  Paul  himfelf  is  not  afha- 
 med  to  let  Chriflians  know,  that  if  God  brings  it  not  into  him,he 
 cannot  deal  out  to  them  ;  he  cannot  fpeak  a  word  to  them,  till  fie 
 receives  it  from  God,  2  Cor.  3.5.  Not  that  we  are  fufficient  of 
 our  fel/cito  think  any  thing  asof  our  (d\ts^  but  ourfufficiency  is 
 of  God,'who  hath  alfo  made  us  able  Minifters  of  the  New  Tefta- 
 ment  -,  he  is  the  able  Miniftcr  whom  God  enables. 
 
 Thirdly,  Obferve,  the  meaneft  Chriftian  may  by  his  f^thful  ^l 
 prayers  help  to  make  the  Minifters  Sermon  for  him  :  Pray.,  faith 
 the  Apoftle.,  that  utterance  may  he  given  me  •  that  I  may  have  from 
 God  what  I  fliould  deliver  to  others :  O  what  an  ufeful  Inflrument 
 is  a  praying  Chrirtian !  he  may  not  only  help  his  own  Minifter, 
 but  others,  even  all  the  World  over.  Paul  was  now  at  Rome , 
 and  fends  for  prayers  as  far  as.  to    the  Saints  ac  E^k'. 
 
 S    E    C    t.      5. 
 
 Thirdly, 
 
 BY  utterance,  he  may  mean  a  faculty  of  /peech,  a 
 readinefs  and  facility  to  deliver  to  others  what  he 
 hath  been  enabled  to  conceive  in  his  own  piind  of  the  will  of  Godj 
 many  eminent  fervants  of  God  have  been  veryfcnfible  of,  and 
 much  dilcouragM  for  their  impedite  fpecch,  and  hefitant  delivery, 
 {vjow  this  may  proceed  from  a  natural  caufe,  or  fupernatural. 
 
 Firfly  Vi;om  a  natural  caufe  ^  as,  i .  From  a  defed  in  the  Inilru- 
 mentsof  ^eeeh,  which  fome  think  was  the  caufe  of  Mofes 'his 
 complaint,  Exod,  4,  i  O.  I  am  not  -eloquent,  but  /low  of  jieech  : 
 And  this  difcouragM  him  from  being  fent  on  Gods  Errand-  but 
 God  can  compenfate  the  hefitancy  of  the  tongue  with  the  Divine 
 power  of  tho  matter  delivered  ^  this  Mofes^  who  wasfo  (lov^  in 
 
 ffeech. 
 
That  HtUrance  may  beghento  me* 
 
 fieech, yet  was  mighpy  in  mfds,  A^s  7.22.  able  to  make  Pha- 
 raohs ftout  heai'C  to  tremble,  though  he  might  ftamracr  in  the 
 delivery  of  it^  God  promifed  indeed  to  be  with  his  mouth,  yet 
 'tis  probable  he  did  not  cure  his  natural  infirmity  •,  for  we  find  him 
 complaining  afterwards  of  it :  Such  natural  imperfedions  there- 
 forCjihould  neither  difcourage  the  Minifter,nor  prejudice  the  peo- 
 ple ;  but  rather  make  him  more  careful, that  the  matter  be  weigh- 
 ty he  delivers-  and  them,  that  their  attention  be  moreclofe  and 
 united,    2.  From  a  weak  memory  J  he  that  reads  in  a  bad  print, 
 where  many  letters  are  defjc'd,  cannot  read  faft  and  fmooth,  bat 
 will  oft  be  ftop*t  to  ftudy  what  is  next.    Memory  is  an  inward  Ta- 
 ble 01  Book,  out  of  which  theMinifter  reads  his  Sermon  unfeen^ 
 if  the  notions  or  meditations  we  have  to  deliver,  be  not  fairly 
 imprinted  on  our  memory,  no  wonder  that  the  tongue  is  oft  at  a 
 ftand,  except  we  (hould  fpeak  to  no  purpofej  if  die  Hopper  be 
 ftop't,  the  Mill  cannot  grind  ^  or  if  the  Pipe  that  feeds  the  Ciftern 
 be  obitrufted,  it  will  be  feen  at  the  Cock  ^  when  God  hath  affift- 
 cdin  the  ftudy,  we  need  him  to  ftrcngthen  our  memory  in  the  Pul- 
 pit.    3.  From  fear  i  if  the  heart  faint, 'tis  no  wonder  the  tongue 
 faultcrs  i  this  'ds  like  was  at  the  bottom  of  fermiahs  cxcufe : 
 Chaf.  1 .6.     Ah  Lord  God,  hehoU  1  cannot  Sfeak^for  lama  child  .- 
 That  is,  I  want  the  courage  and  fpirit  of  a  man  towraftlcwith 
 thofeoppofitions  that  will  certainly  meet  me  in  the  work?  that 
 this  was  his  infirmity,  appears  by  the  method  God  takes  for  the 
 cure :  Ver.  7,8 .     Say  not  lam  a  Child^for  thouptaltgo  to  all  that 
 J  Jhatl  fend  thee  j  Be  not  afraid  of  their  faces,  for  lam  with  thee  to 
 deliver  thee, 
 
 .Jw-W/y,  Supernatural,  where  none  of  thefc  defers  arc,  but 
 the  Minifter  ftands  beft  furnifh'c,  and  in  grcatett  rcadincfs  for  his 
 work ;  yet  let  but  God  turn  the  Cock,  and  there  is  a  ftop  put  to 
 the  whole  work  ^  not  only  the  preparation  of  the  heart,  ht  the 
 mnfWer  ef  the  toTigue,  both  are  of  the  Lord,  Prov.  16.  i.  God 
 keeps  the  Key  of  the  mouth  as  well  as  of  the  heart  •,  not  a  word 
 can  get  out,  but  fticksin  the  teeth,  while  God  opens  the  doors  of 
 .  the  lips  to  give  it  a  free  egrefs .  He  ofen'd  the  month  of  the  Afi, 
 and  ftop*t  the  mouth  of  that  wicked  Prophet  its  Mafter.  N^m. 
 22.  hear  him  confeffing  as  much  to  Balakj  ver.  38..  Lo  I  at» 
 come  unto  thee  \  Have  I  mrf  any  power  at  all  to  fay  any  thing  f  The 
 9y$rd  thatGodfHtteth  in  my  mouth^thatfiaS  I  fpeak.    Never  man 
 
 dcfired 
 
That  utterance  ptiy  begi*veu  to  me*  6yQ 
 
 (Jefired  more  to  be  fpeaking  than  he  \  that  which  (liould  havs;  got 
 him  his  hire,  the  wages  of  unrighceoufn;^fs,  for  he  lov'd  it  dearly  ;. 
 ButGodhadtongue-ty'dhimj  nay,  even  holy  men,  when  they 
 would  fpeak  the  Truth,  and  that  for  God,  cannoc  deliver  ihem- 
 fclves  of  what  they  have  conceived  in  their  inward  medicaiions  j 
 hcncd  Davids  prayer ^Openrnj  lips,  and  my  msftthjha/^jj^ew  forth 
 thy  praife.  God  tells  E^ekjsl,  he  would  make  his  tongue  cleave 
 to  hfif  mouth '^  he  Ihouldnot  reprove  thera,  though  he  would, 
 chap.  ^.26. 
 
 S  B    C    T.     6. 
 
 Firfh,  "T^  O  Miniflers  depend  thus  on  God  for  utterance?  This      Vfe  i', 
 
 XJ  fpcaks  to  you  my  Brethren  in  the  Lords  work,  do 
 nothing  for  which  God  may  may  flop  your  mouths  when  you 
 corae  into  the  Pulpit. 
 
 Fir^i  Take  heed  of  any  fin  fmothering  in  your  bofomeSi  canft 
 thou  believe  God  willaffift  thee  in  his  work,  who  canft  lend  thy 
 hand  to  the  Devils  ?  may'ft  thou  not  rather  fear  he  fhould  hang  * 
 padlock  on  thy  lips,  and  ftrike  thee  dumb,  when  thou  goeft  about 
 thy  work  ?  you  remember  the  ftory  of  Oregin,  how  after  his 
 great  fall  he  was  filenc'd  in  the  very  Pulpit'  for  at  the  reading  of 
 that,  P/a/.  50. 1 6.  fvbat  hafi  thou  to  do  to  declare  my  Statutes  ?  or 
 that  thoujhouldfl  tal^jnj  Covtnatit  in  thy  mouth  ?  The  confciente 
 of  his  fin  would  not  fuffer  him  to  fpeak.     O  'tis  fad,  when  th« 
 Preacher  meets  his  own  fin  in  his  Subjed,  and  pronounceth  fen- 
 tencc  againft  himfelf  while  he  reads  his  Text  j  if  thou  wouldft 
 have  God  affift  thee,  be  zealous,  and  repent ;  when  the  Trumpet 
 is  wafii't,  then  the  holy  Spirit  (thou  may'ft  hopej  will  again 
 breath  through  it. 
 
 Secondly,  Beware  thou  com*ft  not  in  the  confidence  of  thy  own 
 preparation', God  hath  declared  himfelf  againft  this  kind  of  pride- 
 JByftrengthfhaltno  man  prevail,  i  Sam.  2.  9.  A  little  brecjd  with 
 Gods  blefting,  jnay  make  a  Meal  for  a  Multitude,  and  great  provi- 
 fion  may  foon  (brink  to  nothing,  if  God  help  not  in  the  breaking 
 of  it:  'Tis  not  thy  Sermon  in  thy  bead,,  or  Notes  in  thy  Book, 
 wiH  enable  thee  to  preach,  except  God  open  thy  mouth  •  acknow- 
 ledge therefoisc  God  in  all  thy  waycs,  and  lean  not  to  thy  own  un- 
 der ft  and- 
 
That  utter anc^  tftay  be  given  to  me, 
 
 derftandmg  :  The  fwelling  of  the  heart,  as  well  as  of  the  wall , 
 goes  before  a  fall  j  did  the  Sphraimites  take  it  fo  ill,  that  Gideon 
 would  ftcal  a  vidory  without  calling  them  to  his  help  >  how  much 
 more  rciy  it  provoke  God,  when  thou  goeft  to  the  Pulpit,  and 
 paffeft  by  bis  door  in  the  way ,  without  calling  for  his  aflift- 
 atice  ? 
 
 Secondly^  To  the  People,  take  heed  you  do  not  flop  your  Mini- 
 fters  mouth-,  this  you  may  do,  ^ 
 
 Firfty  By  admiring  their  gifts,  und  applauding  their  perfons, 
 efpecially  when  this  is  accompanied  with  unthankfulnefs  to  God 
 that  gives  them  ^  when  you  applaud  the  maH,but  you  do  not  blefs 
 God  for  him.    Princes  have  an  evil  eye  upon  thofeSubjeds  that 
 arc  over-popular ;  God  will  not  let  his  Creature  fland  in  his  light, 
 nor  have  his  honour  fuffer  by  the  reputation  of  hislnftrument  ^ 
 the  mother  likes  not  to  fee  the  child  taken  with  the  Nurfe,   more 
 than  with  her  felf.    O  how  foolifti  arc  we  ?  who  cannot  love,  but 
 wc  muft  dote ;  not  honour,  but  we  adore  alfo  :  He  that  would 
 keep  bis  pofie  frefti  and  fweet,  muft  fmell,  and  lay  it  down  again  j 
 not  hold  it  too  long  in  his  hand,  or  breath  too  much  upon  it  ^  this 
 is  the  way  foon  to  welter  it.    To  over-do,  is  the  ready  way  to  un- 
 do i  «iany  fair  mercies  are  thus  over- laid,  and  prcls  t  to  death  by 
 the  excefs  of  a  fond  affedtion,  or  when  it  is  accompanied  with  de- 
 trading  of  others  •,  the  abilities  of  one  are  cryed  up,  to  cry  down 
 another  ^  I  am  of  Paul^  and  I  of  jif  olios  •  thus  the  Difciples  of 
 either  advanced  their  preacher,  to  hold  up  a  Rdion. 
 
 Secondly,  You  may  provoke  God  to  withdraw  his  affiftance,by 
 expeding  the  bcnefitfrom  man,  and  not  from  God  ^  as  if  it  were 
 nothing  but  to  take  up  your  Cloak  and  Bible,  and  you^re  fure  to 
 get  good  by  fuch  a  ones  Miniftry  ^  this  is  like  them  in  f^mes,  that 
 fay,  fVe  mil  go  mo  fuch  a  City  ^a>id  get  gain -^is  if  it  were  no  more 
 to  hear  with  profit,than  to  go  to  theTap,and  draw  Wine  or  Beer  in 
 your  own  Cellar,  It  is  juft  thou  fliouldfr  find  the  VefTel  frozen , 
 the  Minifter,  I  mean ,  flraitned,  and  his  abilities  bound  up,becaufe 
 thou  com'ft  to  him,  as  unto  a  God^  who  is  but  a  poor  Inftrumenr. 
 O  fay  not  to  him,  give  me  grace,  give  me  comfort,  rs  Rachel  ask't 
 children  of  her  husband  ^  but  go  to  thy  God  for  thefe,  in  thy  at-*. 
 tendance  on  man.  ^ 
 
 .::...,  ':4: 
 Thirdly,  . 
 
The  MyUery  of  the  Gofpel.  68 1 
 
 Thi'-Mj ,  By  rebelling  againft  the  light  of  Truth  that  (hineg 
 forth  upon  you  in  his  Miniftry.  God  fometimes  flops  the 
 Minifters  moHch,  becanfe  the  People  (hut  their  hearts  j  why 
 (hould  the  Cock  run  to  have  the  water  fpilt  upon  the  ground? 
 Chrift  himfelf  did  not  many  mighty  works ,  he  €ohU  not 
 (faith  Mark,)  in  his  own  Countrey  ,  becaufc  of  their  un- 
 belief :  Dei  jufiitia  Hon  permittelfat ,  $tt  fanEittn^  caniifut  dare- 
 tur  ,  faith  Brugenfis  upon  the  place.  It  is  juft  God 
 (hould  take  away  the  Miniftry ,  or  ftop  the  Minifters  mouth, 
 when  they  defpife  his  Counfcl  ,  and  the  Word  becomes  « 
 reproach  to  them  j  I  am  furc  it  is  a  fad  damp  to  the  Mi- 
 nifters  fpirit,  that  preachcth  long  to  a  gain-faying  people, 
 and  no  good  omen  to  them..  The  mothers  milk  goes  away  W 
 fometimes  before  theChilds  death:  God  binds  up  the  Spirit 
 of  his  MefTengcrs  in  judgment,  £«^i^.  3.  26.  I  mil  wake  thy 
 toniue  cleave  to  the  roof  of  thy  mouthy  that  thou  Jhalt  he  dnml^ 
 and  fhalt  na  be  a  refnyver  to  them ,  for  they  are  4  reheUiom 
 honfe. 
 
 CHAP.  IV. 
 
 Shetpeth  what  a  MyUery  ^,  a/id  hi  rvhat  RefpeSij 
 the  Gofpel  is  fo. 
 
 H  E  third  Branch  in  the  Divifion  of  the  words,prc-  i'^ 
 fents  us  with  the  end  why  he  defires  their  praycrj 
 for  utterance  to  be  granted  him,  expreft  in  tncfc 
 words,  That  I  may  open  my  month  boldly  ,  to  make 
 kno'^n  the  Myfteryof  the  Gofpel^  where  there  are 
 thefc  three  Obfervables.  Firfi^  The  fubii me  na- 
 ture of  the  Gofpel,  it  is  z  Myfierj.  Secondly ^  Wherein  lies  the 
 work  of  a  Gofpel-Minif^er,  To  make  krfoypn  the  Myflery  of  the 
 Goffel.  Thirdly y  The  manner  how  he  is  to  perform  this  work, That 
 Im^y  open  my  month  boldly.    Firfi,  of  the  firfi. 
 
 Sfff  SECT. 
 
^  2,  The  MyHery  of  the  Gofpei 
 
 S   I    C    T.     I. 
 
 '-pHB  Gofpcl  is  aMyfleryi  the  Greek  word  ^^vrm^y,  fome 
 Okferv,       J^    jlerivc  from  ftui*,  to  teach  any  fecrcc  belonging  to  Reli- 
 gion i  otliers  of  /i/,v#  <jr  ftv^«,  to  ftiut  the  mouth,  bccaufe  thofe 
 that  were  iHiEiatcd,or  admitted  to  be  prefcnt  at  the  religious  Rites 
 and  Myfteries  of  the  Heathens  (who  were  call'd  ftvs«/)  might 
 not  reveal  them  to  thofe  that  were  <t'fM,'nni,  or  not  initiated^  there- 
 fore they  had  an  Image  before  the  Temple,  holding  his  finger  up- 
 on his  mouth,  to  put  them  in  mind  as  they  went  in  and  out,  of 
 keeping  fecret  what  was  done  within.    Indeed  the  Myfteries  in 
 their  Idolatrous  worlhip  were  fo  impure  and  filthy,  that  nothing 
 but  fecrecy  could  keep  them  from  being  abhorr'd  and  detcfted  by 
 the  more  fober  part  of  Mankind  5  and  it  is  not  unworthy  of  our 
 /^  Noting,  what  I  find  obferved  to  my  hand  by  a  learned  Pen,  That 
 
 ^^         the  Spirit  of  God  (hould  make  choice  of  that  Word  in  the  Net* 
 Tefiameftt  fo  often,  to  exprefs  the  holy  Dodrine  of  Truth  and 
 Salvation  contained  in  it,  which  was  fo  vilely  abufed  by  thofe  Hca- 
 thenifh  Idolaters  j  fiircly  it  Itewes  them  to  be  over-fcrupulous , 
 that  judge  it  unlawful  any  way  to  make  ufe  of  thofe  names  or 
 things  which  have  been  abufed  by  Heathens  or  Idolaters.  B.  Satu 
 derfonm  iTim.i.i6,  But  to  return  to  the  word  J/y/f r;  j  ic 
 hath  obtain'd  in  our  ufualfpeech  to  be  applied  to  any  fecret,  na- 
 twal,  civil,  or  religious,  which  lies  out  of  the  Road  of  vulgar 
 underftandings.    In  Scripture  it  is  generally  ufcd  for  religious 
 fecrets  i  and  it  is  taken  both  in  an  evilfenfe,  and  in  a  good. 
 
 Firft^  In  an  evil  fcnfc,  2  Thef.  2. 7.    The  Myftery  of  initjuity 
 doth  already  work  ^  whereby  is  meant  the  fecret  rifing  of  Anti- 
 chriftian  Dominion,  whereof  fome  foundations  were  laid  even  in 
 the  Apoftles  dayes  ^  Errour  is  but  a  day  younger  than  Truth- when 
 the  Gofpei  began  fiirJl  to  be  preach*t  by  Chrift  and  his  Apoftles, 
 Errour  prefently  put  forth  her  hand  to  t?kcicby  theheel,  and 
 fupplant  It.    The  whole  Syftem  of  Antichrifti.  .•nifm  is  a  myficry 
 of  policy  and  impiety  •  Myfter^'  is  writ  upon  the  Whore  of  Ba- 
 ^N^      hjlcns  forehead,  Rev.jj.i.    And  CttHfahon  tells  us  the  fame 
 word  was  writ  upon  the  Popes  Myter  ^  if  fo,  it  is, well  he  woUltl 
 ^WQ  his  name  -/My  foul,entcr  not  thou  into  their  fecrets. 
 
The  Myflerji  of  the  GofpeL  68 
 
 Secmdij,  In  a  good  fenfe^  fometim«  for  fomc  particular  Branch 
 of  Evangelical  Truth  :  Thus  the  re  jcftion  of  the  Jewess  and  cal- 
 ling of  xh^Gemtiles^ciXVA  aMyftcry,  Rent,  ir.25.  Ihe  won- 
 dertul  change  of  thofc  that  (hall  be  upon  Earth  tt  i  he  end  of  the 
 World,  I  Cor.  15.51.  The  Incarnation,  Rcfiirredion,  and  Af- 
 cenfionof  Chrift,  i  Tim.i.  16,  with  others.  Sometime  for  the 
 whole  body  of  theGofpcl,tstotheDoftrincof  it,  callM  aMy- 
 ftcry  of  Faith,  i  Tim.  3.9*  As  to  the  purity  of  its  precepc$,and 
 Rules  for  a  holy  hfe,  a  Myftcry  of  godlinefs.  As  to  the  Author, 
 Subjcd  and  End  of  it,  called  the  Myftcry  of  Chrift,  Efhef.  3 . 4. 
 It  ivvas  revealed  by  him,  treats  of  him,  and  leads  fouls  to  him  j  and 
 laftly,  in  regard  of  the  blcffed  Reward  it  promifeth  to  all  that  fin- 
 cerdy  embrace  it  i  called  the  Myftcry  of  the  Kingdom  of  Go4 
 Mark.  4. 1 1 .  This  Gofpel  is  the  glorious  Myftcry  we  arc  now  to 
 fpeak  of  i  and  in  the  fecond  place  come  to  (hew  in  what  refpeft  ic 
 is  a  Myftcry,  or  why  fo  called  ky  thcSpirit  o?  God. 
 
 Sic  t.    2. 
 
 Firfiy  p  Ecaufe  it  is  known  only  by  Divine  Revelation,  fuch  a 
 D  fccret  it  is,thac  the  wit  of  man  could  never  have  found 
 out :  There^afc  mj\ny  (ecretsin  nature,  which  with  much  plodding 
 and  ftudy  have  at  laft  been  difcovcr'd',  a<  the  Medicinal  vertue  of 
 Plants,  and  the  like-,  but  the  Gofpel  is  a  fccret,  and  contains  in  it 
 fuchMyfteries,  as  were  omvi  ingenio  a/tiora,  as  Calvin  faith , 
 Whit  man  or  Angd  could  have  thought  of  fuch  a  wa^'  for  recon- 
 ciling God  and  man,  as  in  the  Gofpel  is  laid  out  ?  Ho^v  impof- 
 fiWewasrit  for  them  to  have  conjeftur*d,  what  purpofcs  of  love 
 were  lock'cupin  the  heart  of  God  towards  fallen  mm,  till  himfdf 
 Ad  open  the  Cabinet  of  hrs  own  Counfel  ?  or  had  God  given  thera 
 fome  hint  of  a  purpof^f  he  had  for  mans  recovery,  could  they  ever 
 have  fo  much  as  thought  of  fuch  away  as  theGofpel  brings  to  light? 
 furclyas  none  butGod  could  lay  the  plot,fo  none  but  himfelf  could 
 make  it  known-,  theGofpel  tnerefore  is  ciWA^AReveUtion  of 
 the  Myftery  which  wm  k^pt  fecret  ftnce  the  fVorld  began  ,  Rom, 
 16.25. 
 
 Secondly, '^cc'wxk  the  Gofpel  when  reveal'd,  its  Truths  t^^c^cd. 
 the  graip  d"  humane  underftanding,  they  are  to  the  eye  of  our 
 
 Sfffz  reafon. 
 
g  g^  The  Myftery  of  the  Gofpet, 
 
 reafon,astheSunisto  the  eye  of  our  body-,  fuch  a  nimium  ex^ 
 ff //#;«/,  that  dazles  and  ovcr-powres  the  moft  piercing  apprchenfi^ 
 on ;  they  difdain  to  be  difculTt  and  trycd  by  humane  rcafon,  that 
 there  are  three  fubfiftanccs  in  the  Godhead,  and  hut  one  Divine 
 .  Effence  ^  we  believe,  becaufe  there  reveal'd .-  But  he  that  {hall  flie 
 t0O  near  this  light,  as  thinking  to  comprehend  this  myftcrious 
 Truth  in  his  narrow  reafon,  will  foon  find  himfelf  loft  ip  his  bold 
 cnterprifc :  God  and  man  united  in  Chrifts  Perfon,  is  undeniably 
 dcmonftrable  from  the  Gofpel  ^  but  alas,  the  cordage  of  our  un- 
 derftanding  is  too  ftiort  to  fathom  this  great  deep :  yvithent  con- 
 trover  fie  ('faith  the  ^poBle)  great  is  the  My  Aery  of  godlinefs , 
 Cod  vpoi  manifefi  in  the  pjh,  i  Tim.  3.16.     * Tij  a  Truth  without 
 controverlie,  oftohoy^fxtfai,  it  is  confeft  of  all  ^  yet  fuch  a  Myfte- 
 ry as  is  not  fordable  by  our  (hort-legg'd  underftanding-  that  there 
 is  no  name  but  the  name  of  Jefus,by  which  we  can  be  favcd,  is 
 the  grand  No:ionpf  the  Gofpel  :  But  how  manyMyfteries  are 
 wrap'c  up  in  this  oue  Truth  :  who  that  fhould  have  feen  the  Babe 
 Jefus  when  he  lay  in  the  Manger,  and  afterward  meanly  bred  un- 
 der a  CaTpcnter,  and  at  iaft  executed  for  a  Malefador,  could  have 
 ilriaginM  fas  one  faith)  that  upon  fuch  weak  hinges,(hould  move 
 &ch  a  glorious  defign  for  mans  falvation  ?  But  who  dares  think  it 
 iinreafonaf)le  to  believe  that  upon  Gods  report  to  be  true,  which 
 we  cannot  make  out  by  oar  own  underftanding  ?  Some  things  we 
 apprehend  by  Reafon,  that  cannot  be  known  by  Senfe  •   as 
 that  the  Sun  is  bigger  than  the  Earth  5  fome  things  by  Senfe, 
 which  cannot  be  found  out  by  Reafon  •,  that   the  Loadftone 
 attrads  Iron ,  and  not  Gold ,  our  eye  beholds  ^  but  why  it 
 (hould ,  there  our  Reafon  is  dunc*d  and  pos*d  ;  Now  if  in 
 Nature  we  queftion  not  the  truth  of  thefe,  though  Senic  be 
 at  ^1  lofs  in  one,  and  Reafon  in  the  other;  fliall  we  inRc- 
 hgion  doubt  of  that  to  be  true,  which  drops  from  Gods  own 
 mouth  and  pen,  becaufe  it  exceeds  our   weak  underftanding ; 
 Wouldft  thou  fee  a  Re  .for,  faith  Augf^fiim,  for  all  that  God  f  iith- 
 look  into  thy  own  underftanding,  and  thou  wilt  find  a  Reafon,why 
 thou  fech  nou  Reafon  ? 
 
 SEE  C  X. 
 
The  MyHery  of  the  Goffel.  685 
 
 Sect,?. 
 
 Thirdly,  TT  I S  a  Myftcry,  in  regard  of  the  paucity  of  thofe 
 X  to  whom  it  is  rcveal'd  ^  feci  ets  are  whifper'd  into 
 the  cars  of  a  (tWy  and  not  cxpofed to  all.  Vwo  yon  it  is  given  to 
 l^«W  the  Myfterj  of  the  Kingdom  of  God,  Mark  4.  1 1.  Who 
 were  thoCc^jou  f  but  a  few  Difciples  who  bcUevcd  on  his  Name  j 
 the  greater  part  of  the  World  were  ever  ftrangers  to  thisMyfte- 
 ry  ^  before  Chrifts  timej  it  was  inpaled  wuhin  a  iittic  fpot  of 
 ground  of  the  femJS  Nation  ^  fincv;  it  came  abroad  into  the  Gen- 
 tile World,  and  hath  been  traveling  above  fixteen  hundtcd  years 
 hither  and  thither-  how  few  at  this  day  are  acquainted  u  itn  it? 
 Indeed  where  its  glorious  light  fliines  long,  many  get  a  literal  no- 
 tional knowledge  of  it-  it  were,  ft  range  that  men  fhould  walk 
 long  in  the  Sun,  and  not  have  their  faces  a  little  tann'd  with  it,  but 
 thcfpiritual  and  f wing-knowledge  of  this  Myftery,is  revcal'd  but 
 to  few  i  forthenumberof  Saints  is  not  great,  compared  with  the 
 Reprobate  World. 
 
 J'o^y/JS;/^,  In  regard  of  the  fort  of  men  to  whom  it  is  chiefly 
 imparted,  fuch  as  are  in  R^afon  mod  unlikely  to  dive  into  any 
 great  Myfteries  j  thofe  who  are  delpifed  by  the  wif^  World,  andi '' 
 the  great  States  of  it,  as  poor  and  bafe.     i  Cor.  1.,  26.     Not  ma- 
 ny wife  men  after  theflefh,  not  many  Mighty y  not  many  2(oi>Ie  are 
 called-,  but  God  hath  chofeH  the  foolijh  things  of  the  iV  or  Id  to  con^ 
 found  the  raife ,  tht  weal^  things  of  the  florid  to  confonnd  the  things 
 •pfhich  are  mighty.,    if  we  have  a  fjcret  to  reveal,  wc  do  not 
 choofeweak  and  {hallow  heads  to  impart  it  unto  j  but  here  is  a 
 K^yftcry  which  Babes  underfta'nd,  and  wife  men  are  ignorant  of  it: 
 X thank,  thee  0  Father,  hcatife  thou  hafi  hid  thefe  things  from  the^ 
 ^ifife  and  frndent,  and  haft  revcal'd  them  unto  Babes  :  The  peo- 
 ple, who  were  fo  fcorn'd  by  the  proud  Pharifces,  as  thofe  th^t. 
 knew  not  the.Law,^o^«  7. 49.  to  them  was  the  Gofpcl  revcai'd, 
 while  thi'feDodors  of  the  Chair  were  left  in  ignorance-  'tis  re- 
 vcai'd  to  the  Poor  many  times,  and  hid  from  Kings  andprinccs- 
 ChriftpaffethoftcnbyPallacesto  vifit  the  poor  Cottage.  Herod 
 could  get  nothing  from  i.  hrift  (  who  out  of  cucioliiy  io  Jong  de- 
 fired  to  fee  him)  LhI(.  23.8.  whereas  the  poor  woman  of  Sa- 
 maria  with  a  pitcher  in  her  hand,  Chriftvouchfafeth  her  a  Ser- 
 mon, 
 
The  Myfiery  of  the  GdffeL 
 
 men,  and  opens  to  her  the  faving  truths  of  the  Gofpel  •,  PUatt 
 miftof  Chrift  on  the  Bench,  while  the  focy  Thief  finds  him  and 
 Heaven  with  him  on  the  Crofs  ^  devout  women  are  pafl  by/  and 
 left  to  peri(h  with  their  blind.2cii,while^Harl*t^  and  Publicans  ar-c 
 converted  by  him  I 
 
 Sect.    4. 
 
 f.  jc*i/r%,  A  Myftery,  in  regard  of  the icifld  of  knowledge  the 
 XjL  Saints  themfe^^es  have  of  it. 
 firfi^  Their  knowledge  is  but  in  part,  and  imperfed  j  the  moft 
 of  what  they  know,  is  the  Icaft  of  what  they  do  not  know ;  the 
 Gofpel,  is  as  a  rich  pieceof  Arroi^  rollM  up  ^  this  God  hath  been 
 unfolding  ever  iincetfae  firft  promife  was  made  to  yf^rf»»,opening 
 it  ftill  every  Age  wider  than  other  ^  but  the  World  (hall  fooner  ' 
 be  at  an  end,  than  this-Myftery  wiH  be  fully  knowa  Indeed  as  a 
 River  (  which  may  be  breaks  forth  at  firft  from  the  froall  Orifice 
 of  a  little  Spring )  does  widen  its  channel,  and  grows  broader^  as 
 it  appronchech  nearer  to  the  Sea  •,  fo  the  knowledge  of  this  Mylte- 
 rydothfpreadcvery  Age' more  than  otiier,  and  ftill  will,  as.  the 
 World  draws  nearer  and  nearer  to  the  Sea  of  Eterni  ty ,into  which 
 it  nwft  at  laft  fall.  The  Gofpel  appear'd  but  a  little  Spring  in 
 AdAmt  time,  whofe  whole  Bible  was  bound  up  in  a  finglc  pro- 
 mifc-jthis  encreafed  to  aRivulet  by  Abrahams  tirae,and  thisRivu- 
 let  enlarged  itfelf  into  a  River  in  the  dayes  of  the  Prophets ;  but 
 when  Ghrift  came  in  the  flcfh,  then  knowledge  flowed  in  a  main, 
 the  Icaft  in  the  Gofpcl-ftate  is  faid  to  be  greater,  than  the  greateft 
 before  Chrift;  So  that  in  coraparifon  of  the  darker  time*  of  the 
 Law^  the  knowledge  Chriftians  now  have,  is  great ,  but  compar'd 
 with  the  knowledge  they  fhall  have  inHeavcn, 'tis  little,  and  but 
 peep  of  day. 
 
 Secondly,  It  is  myfterioiis  and  dark  :  Gofpel-trurhs  are  not 
 known  in  their  native  glory  and  btauty,(but  in  (hadows  •,  we  are 
 faid  indeed  ^•'ith  open  face  to  behold  the  gtory  of  Godyhxit.  ftill  it  is   > 
 AS  in  A  GUfs-^  now  you  know  the  Glafs  prefcnts  us  wi  th  the  Image, 
 not  with  the  face  it  felfj  wedonotfeethem^s  indeed  they  are,   ! 
 but  as  onr  weak  eyes  can  bear  the  knowledge  of  them -,  indeed  ^ 
 tbis  Glaft  of  the  Gofpel  is  clearer  than  that  of  the  Law  was,  we  ' 
 
 fee 
 
The  Myflery  of  the  Gofpel.  ^87 
 
 fee  Truths  through  a  thinnir  veiJ,  Bsptifra  is  clearer  tbanCircum- 
 cifioD,  Lords  Supper  than  Pafleover  ^  in  a  word.  New  Teftament 
 than  old-,  yet  there  is  nothing  of  Heaven  reveaJ'dintheGo- 
 fpcl,  hut  it  is  tranflated  into  our  earthly  language,  becaufe  we  are 
 tinable,  while  here  below,  to  underftand  its  Original-  who  knows 
 or  can  conceive,  what  the  Joyes  of  Heaven  are,  fo  as  to  fpcak  of 
 them  in  their  own  Idiom  and  Propriety  f  but  a  Feaft  we  know 
 what  a  Kingdom  is,  we  underftand-  with  Riches  andTreafurcs 
 we  are  well  acquainted  ^  now  Heaven  is  fet  out  by  thcfe  things 
 which  in  this  World  bear  the  greaieft  price  in  mens  thoughts  ^  in 
 Heaven  js  a  FeafV,  yet  without  Meat,  Riches-  without  Money  •  a 
 Kingdom,  without  Robe?,  Scepter  and  Crown,  becaufe  infinitely 
 above  thefCi  hencQ'ciifsiid,fVekMo'a'fjet\^f:atwe/^aJ:i^e^  r  Joh.3, 
 .  Our  apprchenfions  of  thefe  things  are  mainly  compar'd  with  t  hofe 
 under  the  Law,  but  childi(h  compar'd  with  the  knowledge, which 
 glorifiM  Saints  have  •,  therefore  i  Cor.  1 3 ,  i  o,  1 1 .  as  P^/^/faitb, 
 He^t  away  chlldijh  things,  when  tie  grew  up  into  further  know- 
 ledge of  the  Gofpel  ^  fo  ne  tells  us  of  an  imperfed  knowledge, 
 which  yet  he  had.  That  muft  ie  done  away,  when  that  which  i^fer^ 
 feU  tg  come. 
 
 Sixthly,  The  Gofpel  i j  a  Myftery,  in  regard  of  the  contrary  ^ 
 operation  it  hath  upon  the  hearts  of  men  ^  the  eyes^of  fome  ic 
 opens,  others  it  blinds  -,  and  who  fo  blfcd  as  thofe,  whofe  eyes  are 
 put  out  with  light  ?  Soroe,when  they  hear  the  Gofpd,are  prick'd 
 in  their  hearts ,  they  can  hardly  ftay  till  ihe  preacher  hath  done 
 his  Sermon,  but  cry  our,  fvhatpjall  we  do  to  hefaved  ?  others  are 
 hardned-by  it,and  their  confcicnces  lear«<<  into  a  greater  ftupidit5\ 
 At  Pafitf^ecmon,  A^s  17.  /#wf  mocked-,  others  were  aflfeded 
 fo'with  hisDifcourfe,  That  they  de  fired  to  hear  it  Ag^tin  •,  what  cl 
 mylleribusDoftrine  is  this,  that  lets  one  a  laughing,  anoilier  a 
 weeping  ?- That  is  the  favour  of  life  to  fome,  aodof  deatfi 
 to  others. 
 
 Sect.     5. 
 
 Seventhly,  A  My  (lery  it  is,  in  regard  of  thofe  rare  and  ftn^nge 
 and  fafilr,  t\  efieds  it  hath  u^on  t  he  godly,  and  that  both  in 
 rcfpedof  their  Judgments  and  pra^Sife^  as  the  (7^^^/  ^At^ftery 
 
688 
 
 The  MyUery  oftheGolpel. 
 
 ,fl//4»V/j,fo  it  enables  them  to  believe  ftrange  Myfteries-  to  be- 
 lieve that  which  they  underftand  not,and  hope  for  that  wnicb  they 
 do  not  fee  i  it  enables  them  to  believe  r/yrw  to  be  Que  sindont 
 to  be  Three  ^  a  Trimtj  of  Per/ons  in  the  Deity,  and  an  Vmtj 
 x>f  Efewe  i  a  Father ^  not  older  than  his  Soh^  a  Son^  not  inferiour 
 to  his  father  ^  a  holy  ^/>>r»>  Proceeding  from  Both^  yet  equal  to 
 Soth ;  it  teaches  them  to  believe  that  Chrifi  was  born  in  time , 
 and  that  he  was  fromEverlafting^that  he  was  comprehended  with- 
 in the  Virgifts  womb,  and  yet  the  Heaven  of  heavens  notable  to 
 contain  him  •,  to  be  the  Son  of  Mary,  and  yet  her  Maker,  that 
 was  his  Mother  •,  to  be  born  without  fin,  and  yet  juftly  to  have 
 dyed  for  fin  •,  they  believe  that  God  was  juft  in  punifhing  Chrift, 
 though  innocent  •,  and  in  juftifying  penitent  Believers,  who  arc 
 finners  -  they  beUeve  thermelves  to  be  great  finners,  and  yet  that 
 God  kts  them  in  Chrill  without  fpot  or  wrinkle. 
 
 Agai%  As  theCofpel  is  a  Myftcry  of  godlinefs.^it  enables 
 them  to  do  as  ftrange  things  as  they  believe^  to  live  by  an- 
 others  fpirit,  to  ad  from  anothers  ftrength,  to  live  to  another? 
 will,  and  aim  at  ?nothers  glory  j  they  live  by  the  Spirit  of  C  hrift, 
 aft  with  his  ftrength,  are  determin'd  by  his  will,  and  aim  at  his 
 ^lory;  it  makes  them  fo  meek  and  gentle,  that  a  child  may  lead 
 them  to  any  thing  that  is  good,  yet  foftout,  that  fire  and  faggot 
 (hall  not  fright  them  into  a  fin ;  they  can  love  their  Enemics,and 
 yet  for  Chrift  fake,  can  hate  father  and  mother  j  it  makes  them 
 diligent  in  their  worldly  Calling,  yet  enables  them  to  contemn  the 
 Riches  they  have  got  by  Gods  blefling  on  their  labour  j  they  arc 
 taught  by  it  that  all  things  are  tbeirs,yet  they  dare  not  take  a  pen- 
 ny, a  pin  from  the  wicked  of  the  World  by  Force  and  Rapine  j  it 
 makes  them  fo  humble,  as  to  prefer  every  one  in  honour  above 
 themfelves,  yet  fo,  to  value  their  own  condition,  that  the  pooreft 
 among  them  would  not  change  his  eftate  with  the  greatcft  Mo- 
 narch of  the  World  •,  it  makes  them  thank  God  for  health,  and 
 for  ficknefs  alfo^  to  rejoyce  when  exalted,  and  as  much  when 
 made  low  ^  they  can  pray  for  life,  and  at  the  fame  time  defire  to 
 dye  i  is  not  that  Dodrinea  Myftery  which  fills  the  Chriftians  life 
 with  )fo  many  Riddles  ? 
 
 CHAP. 
 
JheMyperyof  the  GofpeL 
 
 CHAP.   V, 
 
 The  Reafon  why  the  Gojpel  is  flighted  ndperfectt" 
 tedy  as  alfo  why  carnal  men  bungle  J0  in  matter  4 
 of  Keltgiotty  fhewnfrom  thefublime  Nature  <f 
 GoJpel'trHths. 
 
 His  givesus  a  Reafon  why  the  Gofoel, with 
 the  great  offers  it  makes,is  fo  flighted  and 
 re  jcded1)y  the  wicked  World  j  the  caufc 
 is,  the  bleffings  of  the  Gofpel  are  a  Myftc- 
 ry,  and  offer'a  in  fuch  away,  that  carnal 
 hearts  skill  not  of  them ,  and  therefore 
 care  not  for  thcm^thc  things  it  propounds ^ 
 are  fuch  as  Uke  them  well  enough,  might 
 they  have  them  in  a  way  fuited  to  their 
 carnal  apprehenfions.     The  Gofpel  offers  Riches  and  Honours, 
 who  are  not  taken  with  thefe  ?  The  Gofpel  opens  a  Mine  of  un- 
 fearchablc  Riches,  but  in  a  Myflery  •  it  (hews  them  a  way  how  to 
 be  rich  in  Faith,  rich  te  God,  rich  for  another  World,  while  poor 
 in  this.     Our  Saviour  went  about  to  learn  the  -yq^ng  man  in  the  . 
 Gofpel  a  way  to  be  rich ;  net  by  purchafing  more  Land,  but  by 
 felling  what  he  had,  J)Ut  he  would  not  follow  his  Counfel :  The 
 Gofpel  offers  picafures  and  delights,  and  thefe  the  fenfual  World 
 like  well  enough,  but  ahis,  they  pleafe  not  their  carnal  courfe  pa- 
 late, becaufe  they  are  ple^fures  in  a  Myftery,pleafnres  in  mourn- 
 ing for  lin,and  mortifying  of  fin,not  pleafures  in  fatisfying  them: 
 picafures  in  communion  with  Cbrifl  at  an  Ordinance,  not  with  a  • 
 knot  of  good  Fellows  over  a  Pot  at  anAle-houfc;  pleafures  to 
 the  eye  and  palate  of  faith,  not  oPfenfe  •,  to  feed  their  fouls,  not 
 pamper  and  fat  their  bcflies :  In  a  word,  the  Gofpel  makes difco- 
 
 Tttt  very 
 
 ^/'£ 
 
690  Tk  Myfiery  of  the  Go^eh 
 
 very  of  high  and  choice  notions  ^  furdy  n©w  tbofc,  who  are  the 
 more  fober  part  of  the  Worid,.Bookifh  men,  and  in  love  with 
 good  literature,  whofe  fouls  crave  intelledual  food,  and  prize  a 
 Ledure  more  than  a  Feaft,  thefe  will  be  highly  pleafed  with  the 
 Truths  the  Gofpel  brings  to  light,  being  fuch  rare  My ft^ries,  that 
 they  can  find  in  no  other  Book ;  yet  alas  1  we  fee  that  the  Gofpel 
 doth  as  little  pleafe  this  fort  and  rank  of  men,  as  any  other  ^  had 
 it  been  fill'd  with  flowers  of  Rhetoric}^,  Chjmkal  Experiments 
 Phllofofhkal  Notions,  or  Maxims  of  Policy  •,  O  how  greedily 
 would  they  have  embrac'd  it  ?  but  it  is  wifdom  in  a  My ftery.  i  Cor. 
 S^6^7,     fVe ^e^k.  "^i/^om  among  them  that  are  perfeH-yjet  not  the 
 'feifdot^of  (hiiTVorld^  mr  of  the  Princes  of  thisWorldy  that  corns 
 Y)  jl         fo  nought.    Bradwardine  a  great  Scholar,  before  he  was  meck- 
 '        '        en'd  by  the  grace  of  the  Go§el,  flighted  Prf»/fEpiftles  (as  aif- 
 tcr  ward  he  confeft  X  hecaufe  he  did  not  express  Ingeninm  Met  a- 
 fhyftcnm^  a  Metaphyficil  Head  in  his  Difcourfes. 
 J-  Secondly ^x.  Ihews  us  the  Reafan  why  the  Gofpel  and  its  Profef- 
 
 *        fors  are  not  onky  flighted,  but  hated  andperfecuted. 
 
 I .  For  the  Gofpel ,  it  is  a  Myftery,  which  the  "World  knows 
 not,  and  therefore  opposM  by  it :  Ignorance  is  the  mother  of  per- 
 fccution;  F ather^  forgive  them ^thej  kno^  mt  what  they  do  \  The 
 greateft  Enemies  the  Gofpel  ever  had,  were  not  the  fcnfual ,  and 
 open  profane  ( though  thefe  bid  enough  )  but  the  fupcrftiti- 
 ous  and  ignorantly  devout,  thefe  have  been  they  who  have  fhewn 
 aaoft  fiercenefs  and  fury  againfl:  the  Gofpel  -,  Pant  tells  us  of  the 
 devout  perfons  that  cruelly  perfecuted  him,  ^/?/  13.  50.  None 
 more  hot  igainft  the  Truth,  than  Paul  himfelf,  who  was  a  ilri(S 
 fharifee^  but  bloody  Enemy  againft  the  Truth  ^  what  Rea-fon  then 
 bave  we  to  pray  for  the  encreafe  of  Gofpel-light,  the  more  the 
 Gofpel  is  known,  the  more  kindly  will  it  bccntertain'd. 
 
 Again,  The  ProfelTours  of  the  Gofpel,  wby  are  they  fo  hated 
 and  maligned,  buc  be'caufe  they  partake  of  the  ray fterious  Nature 
 of  the  Gofpel,  and  therefore  their  worth  is  not  known?  They 
 are  high-born,  bat  in  a  Myftery,  you  cannot  fee  their  Birth  by 
 .  their  outward  breeding  ^  Arms  they  be  ir,  Revenues  they  have  to 
 fcve  on,  by  which  the  World  judges  the  greatneis  of  Perfons  and 
 families :  No,  their  ourcfide  isfnean,  while  their  infide  is  glori- 
 ous ;  and  the  World  values  them  by.what  they  inow  and  fee  of 
 riieir  external  port,  and  ikjc  by  their  inward  graces  ^  they  pafs  as  a 
 
 Prince 
 
The  Mj^ery  of  the  GoJpeL  69 
 
 prince  in  a  difguife,of  fomc  poor  mans  deaths  through  the  world, 
 end  their  Entertainment  is  accordingly.  HadChrilt  piit  on  his 
 Robes  of  Glory  and  Ma/eiiy  when  he  came  into  the  WorJd,fure- 
 ly  he  had  not  gone  out  of  it  with  fo  (hameful  and  cruel  a  death  ; 
 the  World  would  have  trembled  at  his  Foot-ftool,  which  we  fee 
 fome  of  them  did,when  but  a  beam  of  his  Deity  look'd  forth  up- 
 on them.  Did  Saints  walk  on  Earth  in  thofe  Robes  which  they 
 ihali  wear  in  Heaven,  then  they  would  be  fear'd  and  admir'd,  by 
 thole  who  now  fcorn  and  defpifc  them  ?  But  as  God  (houid  coc 
 have  had  his  defign  in  Chriftsfirft  coming  hadhefo  appeared,  fo 
 neither  would  he  in  his  Saints,  did  the  World  know  them,  c.s  one 
 day  they  fliall  •,  therefore  he  is  pleas'd  to  let  them  lie  hid  under  the 
 mean  coverings  of  poverty,  and  other  infirmities,  that  fo  he  may 
 «xcrcife  their  fuffering  graces,  and  alfo  aceomplifli  his  wrath  upon 
 the  wicked  for  theirs  againfl  them. 
 
 Thirdly yJhc Gofpel  is  a  Myftery  ^  this  (hews  us  tbeReafon  f, 
 why  carnal  men  do  fo  bungle,  when  they  meddle  with  matters  of 
 Religion;  let  them  fpcak of  Gofpel- truths,  what  ignorance  do 
 they  (hew  ?  Even  as  a  Countrey-man  chops  Logicl^ ,  and  fpeaks  of 
 the  likral  Arts^  fo  they  of  heavenly  Matters :  Do  we  not  fee 
 that  thofe  who  in  worldly  Affairs  will  give  you  a  wife  and  folid 
 anfwer,  in  the  truths  of  the  Gofpel  they  fpeak  like  Children  and 
 Babes  ^  yea,  even  thofe  that  have  fome  brain-knowledge  of  the 
 Scriptares,  how  dry  and  unfavoury  is  their  Difcourfe  of  fpiritual 
 things  ?  they  are  like  a  Parable  in  a  fools  mouth  ^  fb  when  they 
 engage  in  any  duty  of  Religion,  put  them  to  pray,hear  the  Wora, 
 or  meditate  upon  what  they  have  heard,  you  had  as  good  give  a 
 Work  mans  Tools  to  him  that  was  never  of  the  Tradej  they  know 
 not  how  to  handle  them,  they  go  ungainfomly  about  the  work , 
 and  cut  all  into  Chips ;  every  Trade  hath  its  Myflcry,  and  Religi- 
 on above  all  other  Callings,  which  none  but  thofe  that  arc  iif 
 fbufted  in  it,  know  how  to  manage. 
 
 Tttt  z  CHAP. 
 
6<ji 
 
 The  Myftery  of  the  CofpeL 
 
 CHAP.  VI. 
 
 Several  Duties  prejinpon  Saints  from  the  myUc- 
 riom  Nature  of  the  GojpeL 
 
 vre   2     TT"*  ^  ^  Exhortation  ,  to  two  forts. 
 •^  '    *     1-4     Firfi ,  To  the  Saints,  who  arc  inftruftcd  in  this  My.= 
 ^     fiery. 
 
 S    E    C    T.      I. 
 
 jr,V7?,  O  E  thankful  that  ever  God  rcvcai'd  it  to  thee .,  O  what 
 f]  Id  a  mercy  is  this ,  that  thou  haft  life  and  immortality 
 
 brought  to  light,that  thy  ears  hear  this  joyful  found?  never  came 
 fueb  joyful  News  CO  Town,  astheGefpel  brings-  what  a  poor 
 J^ation-  was  this  of  ours,  before  thc-Gofpel-day  broke  among  us? 
 blefs  Uod  chy  lot  is  eaft  where  this  Sun  is  up  ^  the  Gofpel  was  in- 
 detd  early  preach't  in  the  World,  *^'idam  had  it  foon  after  his 
 Fall  i  but  a  fhort  Gofpel,  a  Myftery  indeed  to  him,  wrapt  all  up 
 in  one  Pronufe,  and  that  a  dark  one^  but  now  that  one  wedge  of 
 gold  is  beaten  oat  into  the  whole  Bible,  a  Gofpel  writ  at  leragch  , 
 and  not  in  figures^  you  hear  the^jofpel  not  preach'cinLawl 
 terms,  as  the  ffjTfr  did  under  ^c/w  his  Pedagogy;  but  Gofpel 
 in  Gofpel-Ianguage  •,  tlie  Vail  is  taken  off,  which  hid  i)\t  beauty 
 ©f  Gofpel-trmhs  from  their  face;  you  hear  it  after  it  hath  been 
 refcuM  out  of  Antichrifls  hands,  by  whom  for  many  Ag«?s  it  wa« 
 keptPrifoner;  you  live  not  in  thofe  dark  times,  whenGofpel- 
 truths  were  embTed  with  [he  mean  allay  of  Scheolmens  fubtilties 
 andjfuperftitious  vanities,  when  more  ftones  were  given  to  bref  k 
 the  teeth,  than  bread  to  feed  the  fouls  of  people.    The  Conduit 
 
The  Myjiery  oftt.e  Gofpcl,  603 
 
 of  the  Gofpcl  how  runs  with  wine,  not  twice  or  chrict  a  ycar,on 
 ibme gaudy  Feftival  day,  but  conlkntly,  every  Sabbath  day   you 
 have  your  fill  of  its  fweeteft  truths ;  were  it  not  lad,  if  they 
 (hould  be  found  to  have  been  more  thankiiil  for  the  httle  downing 
 of  Cofpel-Iighr,  which  then  bui  peep'd  fortii,  ihanyoul  »r  its 
 Meridian  light,  who  live  to  fee  the  Sun  of  Righteoufncfs  wuh  bis 
 healing  wings  fpread  forth  upon  you  ?  but  efpccially  blels  God  for 
 any  inward  light  and  life  thou  halt  received  from  this  Gofpel-,  God 
 hath  done  more  for  thee  in  this,  than  for  thoufands  thou  livcfl: 
 amofig,  and  thofe  no  mean  ones  neither  ^  to  this  day  God  hath 
 not  given  thy  carnalNeigh hours  eyes  tofee,nor  hearts  to  perceive 
 that  Myftery  which  is  unfolded  unto  thee ;  are  you  thankful  to 
 him  that  hath  taught  your  worldly  Trade,  by  which  you  pick  a 
 fmall  livelihood  for  your  body  ?  O  what  praife  chen  doft  thou  owe 
 tothy  God,whobyinftrudingtheeinthisMylrcry,  hath  learn't 
 thee  an  Art  for  faving  of  thy  foul  ?  Trumpeters  delight  to  found 
 where  they  have  the  beft  Eccho  ^  God  delights  to  give  his  mercy 
 to  thofe  that  will  molt  refound  his  praife; 
 
 S    1    C    T.      2. 
 
 SiconMj^  'T^  H  E  Gofpel  is  a  Myftery,thereforereft  not  in  thy 
 A     prefent  attainments,  either  in  thy  knowledge,  as 
 it  is  a  Myftery  of  Faith,  or  thy  pradice,  as  it  is  a  Myftery  of 
 Godlinels. 
 
 /■fV/?,  Reft  not  in  thy  prefent  knowledge^,  'tis  like  thou  know'il: 
 much  to  what  once  thoudidft,but  thou  know'ft  little  to  what  thou 
 mayft  ^  fome  Books  are  learnt  at  once  reading,  but  the  Gofpel  is  a 
 Myftery  that  will  take  up  more  than  thy  Ufe-time  to  underftandit. 
 Myfterics  are  here  fown  thick,  thou  diggeft  where  the  Springs  rife 
 faftcr  upon  thee,  the  further  thou  goeft ;  God.  tells  not  all  his  fe- 
 cretsat  once,  here  a  little  ^zvA  there  a  little-^  ri^n  pjati  run  too 
 ^ndfro,  and  knd^^ledge Pitillbe  encreafed^  Dan.  1 2.  4.'*  ihe  Mer- 
 chants Ship  takes  not  m  all  her  lading  at  one  Port,  but  fails  frotjl- 
 oncto  another  for  it  •,  neither  doth  theChriftian  enricli  himfelf 
 with  this  heavenly  Treafure  all  atone  time,  or  in  one  Ordinance ; 
 the  trae  Lover  of  Learning,gives  not  over  his  chafe  and  purfuit  for 
 a  little  fniattering  knowledge  he  getSj  but  rather  b-avitig  got  the 
 
 fcent 
 
■     -I    -ir '««  >i       '    "'       
 
 69  *  The  Myjlery  of  the  Gofpel. 
 
 fcenchow  fweet  learning  is,  puts  on  with  fuller  cry  for  what  he 
 wants:  The  true  Doftorftudies  harder  than  the  frefti  man,  be- 
 canfe  as  he  knows  more  of  learning,  fo  by  that  knowledge  he  un- 
 derftan  ds  his  own  deficiency  better  ^  for  the  higher  he  afcends  the 
 hill  of  learning,  the  more  his  profped  enlargeth,  while  the  other 
 flanding  at  the  bottom,  thinks  he  knows  all  in  his  little.  ^ 
 
 SeconMy^ln  thy  praaice,as  it  is  a  My ftery  of  godlinefe.,let  not  a  fl 
 
 little  grace ferve  thy  turn,  when  thou  mayfthavc  more-,  which  ■{ 
 
 that  you  may  do,  i  .Compare  not  thy  felf  with  thofe  that  have  lefs  ™r 
 
 than  thy  felf,  but  look  on  thofe  that  have  far  exceeded  thee ;  t& 
 look  on  our  Inferiours  occafions  pride,  lam  not  as  this  PMca»^ 
 faith  the  Tharifee )  but  looking  on  others  more  eminent  than  our 
 felves ,  will  both  preferve  humility,  and  be  a  fpur  to  diligence  * 
 Miltyades  his  Vidories,  would  not  (uffer  TkmiBocks  (them 
 young  man,  to  fleep  )  the  progrefs  that  fome  have  made  in 
 grace  (  didft  thou  but  keep  them  in  thine  eyc>  would  not  fuffer 
 thee  to  be  quiet,  who  art  now  lagging  fo  far  behind,  till  thou  haft 
 overtaken  them  :  May  be  thou  haft  got  fome  vi dory  over  thy 
 paflion,  and  art  not  fuch  a  Bedlam  in  thy  fury  as  others  •  but  didft 
 thou  never  hear  how  meek  a  minAfofes  was,  that  could  bear  the 
 murmuringsof  themultitu<Ie,yea,envyof  bis  brother  andfiftcr, 
 and  yet  his  heart  not  ta-ke  fire  .?  Thou  haft  fome  goodaffedions 
 towards  God,  but  how  far  fliort  of  holy  Z)^z//if  zeal,  whofe 
 heart  did  run  out  to  God;  as  foon  as  his  eyes  were  open  in  the 
 morning?  tvhen  J  awake,  lam  fiill  ^ith  thee-^  thrice  a  day, 
 yea,  feven  times  a  day  he  would  praife  his  God  ^  thou  haft  fome 
 patience,  but  haft  thou  learnt  to  write  after  fobs  Copy  ?  thou  art 
 not  wkbout  faith,  but  art  thou  like  Abraham  ?  ftrong  in  faith  to 
 follow  God,  when  thou  know'ft  not  whither  he  will  lead  thee. 
 Secondly,  The  grace  thou  haft  will. foon  be  lefs,  if  thou  add'ft  not 
 more  to' it;  thou  art  upi?n  a  fwift  ftrearai  let  thy  Oar  mifs  its 
 ftroak,  and  thou  faU*il  backward  ^  there  is  not  fuch  a  thing  in  Re- 
 ligion asafavingTradeof  godlinefs:  Some  men  in  their  world- 
 ly Trade  can  fay  at  the  years  end,  they  have  neither  got  nor  loft ;  . 
 but  thou  canft  not  fay  thus  at  the  dayes  end,  thou  art  at  night  bet- 
 ter or  worfe  than  thou  were  in  the  morning.  Thirdly,  'Tis  the 
 defign  of  the  Gofpcl  to  give  grace  in  great  meafurcs-,  Chrift 
 gives  life,  and  that  more  abundantly :,]ohn  :o.  to.  Now  fliali 
 the  Fountain  be  fo  large,  and  the  Pitcher  we  carry  to  it  fi^little  ? 
 
 wliere- 
 
IheMjiftery  of  the  GefpeL  6^^ 
 
 wherefore  doth  God  open  his  hand  to  fuch  a  breadth  in  the  pro- 
 mife,  but  to  widen  our  defires,  and  encourage  our  endeavours  > 
 i^ez/rf/y/y.  The  more  grace  thou  haft  got,  the  eafier  it  will  be  to 
 add  to  it  •  a  little  learning  is,got  with  more  difficulty  by  a  young 
 Scholar,  than  a  great  deal  more  afterwards. 
 
 Sect.    3. 
 
 Thirdly,  O  E  A  R  with  one  anothersimperfed:ions-  you  fee 
 D  the  Gofpel  is  a  Myftery,  do  not  wonder  therefore 
 •that  any  are  not  prefently  Mafters  01  their  Art  j   Chrift  bears 
 with  the  Saints  imperfedions,  well  may  the  Saints  one  with  an- 
 other i  how  raw  were  the  Difciples  in  their  knowledge  ?  how 
 loiig  did  they  ftand  at  one  Leffon  before  they  could  learn  it  ?  Do 
 you  new  hetieve  }  fayes  Chrifi,  J  ohn  1 6.  3 1 .     He  had  born  with 
 them  long,  and  inculcated  the  fame  thing  often,  before  it  entred 
 their  minds  i  yet  alas,  we  can  hardly  have  a  good  opinion  of,  or 
 iiold  communion  with  thofe  that  arc  not  every  way  of  our  judg- 
 ment, and  cannot  fee  things  fo  dear  as  our  (elves ;  furely  we  mi- 
 fiake  the  nature  of  the  Gofpel,  as  if  there  were  none  but  plain 
 f)ointsin  it  •,  bleffed  be  God,  as  to  prieciples  neceflfary  to  Alvaci- 
 OB  ;  though  their  nature  be  high  and  myfterious,  y^-t  th^y  are 
 clearly  and  plainly  afferted  in  the  Word  :  without  controverfie , 
 ^reat  is  the  My  fiery  of  godlinefs ,  2Tim.  J.ulc  Godlinefs  is  a 
 Myftery,  but  it  is  without  comroverfie,as^o  the  mim  fundamen- 
 tal points  and  pradlifes  of  it,  there  is  no  difpute  among  the  faitb- 
 fol^  but  there  are  feme  points  more  remote  from  the  vital  parts 
 «f  Religion  that  have  knots  not  eafily  untyed, which  makes  fome 
 difference  of  judgment  ^  but  it  is  not  every  excels  or  defeft  makes 
 dMonfter  (  as  fix  or  four  fingers  on  the  hland  )  but  an  excefe  or 
 ^cfed  in  fome  principal  part  ^  neither  doth  ever)^  mfftake  make  a 
 Monfter  in  Religion ;  Remember  that  the  Gofpel  is  a  Myllery ,. 
 and  you  Will  bear  with  one  anothers  ignorance  the  better-  and 
 when  love  hath  once  laid  the  duft  which  p.iflion  and  prejudice 
 hath  blown  into  our  eyes,we  (hall  then  ftand  at  greater  advantage 
 for  finding  out  Truth. 
 
 j^gai»y  Bear  with  we^knefles  in  the  prad'ickpartof  Religion ; 
 Godkncfs,as  wcllas  the  Doftrine  of  our  Faicb, is  a  Myftcry  j  all 
 
 the. 
 
6 j6  .  Tfcc  VAyUery  afihe  Goffel 
 
 the  fervantsin  a  (hop  cannoc  work  alike,  fome  bungle  at  it  moit 
 than  other  (  as  their  parts  and  experience  are  lefs ;  :\\  Saints  are 
 .not  of  a  height  ^  Chriit  hath  fonie  Children  in  his  1  amily  that  afc 
 led  with  ftnngs,  as  well  a?  others  thic  go  ftrengly  without  fuch 
 help,  fome  aft  more  epon  pure  Gftfpel-principle  (love   and  a 
 fpirit  of  Adoption )  others  have  not  yet  worn  off  their  legal 
 fears  and  terrours  ^  fome  are  got  higher  up  the  Hill  of  Faith,  and 
 have  dearer  apprehenfions  of  their  fpiritual  ftate,  others  arc  nea- 
 rer the  bottom,  who  (  as  the  Sun  newly  rifcn  above  the  Horizon) 
 are  wrapt  up  with  many  clouds  of  perplexing  fears  and  doubts  : 
 Jffd  ^ord^  Some  are  got  further  out  of  their  paflions,have  grcat- 
 -cr  maftery  over  their  corruptions,  than  other  of  their  Bremren  • 
 pity  thy  weak  brother,  and  take  him  by  the  hand  for  his  help,b«t 
 defpiic  him  not,  God  cah  make  evsn  himftand,  and  fuffer  thee  to 
 fall  i  Chrift  doth  not  quench  the  fraoaking  flax,  why  fhould  we? 
 The  weak  Chriftian  is  welcome  to  his  heavenly  Father,  as  wdl  as 
 the  fti'ong,  why  fliould  he  not  be  fo  to  his  Brethren  ?  But  alas 
 the  Proverb  is  here  too  true.  Better  fpeak^  to  the  Mafier,  than  the 
 man  ^  the  father,  than  the  Child :  Thofe  that  can  be  fo  bold  widh 
 God ,  dare  not  be  free  with  their  Fellow-fcrvants  and  Bre^- 
 thrcn. 
 
 Sect.    4. 
 
 y  Fourthly,  T  S  the  Gofpel  a  Myftery,  then  Chriftian  long  for 
 1  Heaven^  there,  and  only  there  (hall  this  Myftery 
 be  fully  known ,  the  great  things  which  were  fpoken  concerning 
 the  Gofpel-Church,  made  many  Saints  and  Prophets  bfore  Chriftj 
 lime,  defire  to  fee  thofe  happy  times  wherein  fuch  Revelations 
 ihould  be  made  •  how  much  more  fliould  we  long  for  Heaven , 
 where  this  great  My  ftery  fliall  be  fully  open'd,  and  every  Box  of 
 this  Cabinet  unlock't,  in  which  lie  fo  many  precious  Jewels  to  this 
 day  unfeen  by  ;^ny  Saint  on  Earth '  then  it  will  be  faid.  The  Mj- 
 Herj  of  Codufimjhed^  Rev.  1 0.7.  Here  we  learn  our  knowledge 
 of  it  by  little  and  little,  like  one  that  reads  a  Book  as  it  comes 
 from  the  Prefs,  flieet  byiheet,  there  we  fliall  fee  it  altogether : 
 Here  we  get  a  little  light  from  this  Sermon,  a  little  more  from  the 
 Bcxt,  and  thus  our  {lock  cncrcafes  by  the  addition  of  a  few  pence 
 
 thrown 
 
The  Myjiery  of  the  GofpeL  ^g-j 
 
 thrown  in,  fome  to  day,  and  more  to  morrow;  but  there  wc  ftiall 
 have  all  at  once .-  Here  we  learn  with  much  pain  and  difficulty, 
 there  without  travel  and  trouble  -,  glorified  Saints,  though  they 
 ceafe  not  from  work,  yet  reft  from  labour :  Here  paflion  blmds 
 our  minds,  that  we  miftake  Errour  for  Truth,  and  Truth  for  Er- 
 rour,  but  then  thefe  Clouds  (hall  be  fcatter'd  and  gone .-  Here  the 
 weakncfs  of  natural  parts  keeps  many  in  the  d^jk,  and  renders 
 them  uncapable  of  apprehendmg  fome  Truths ,  which  other  of 
 their  Brethren  are  led  into^  but  there  the  ftrong  (hJl  not  prevent 
 th.- weak,  the  Scholar  ihall  know  ?.s  much  as  his  Maftez-,  the  Peo- 
 ple ?.s  cheir  Minifter :  Here  the  fquibles  and  contentions  among 
 the  godly,  do  leave  the  weaker  fort  at  great  uncertainty  what  to 
 thinkconcerning  many  Truths^   but  there  they  (hall  all  agree, 
 which  comforted  that  holy  man  on  his  death-bed,  that  he  was  go- 
 ing thicher,  where  LMther  mid  Calvin  were  reconcil'd .-  Here 
 we  are  difturb'd  in  our  enquiries  after  Truth-  one  while  the  ne- 
 ceflary  occafions  of  this  World  divert  us,  another  while  the 
 weakncfs  and  infirmities  of  our  bodies  hinder  us  ^  but  in  Heaven, 
 our  bodies  will  call  for  none  of  this  tending, we  (hall  need  provide 
 neither  rayment  for  the  back,  nor  food  for  the  belly.    O  happy 
 Death,  that  will  eafe  us  of  all  the  aches  of  our  bodies,  and  con- 
 fiids  in  our  fouls!  Thou  art  the  only  Ph^*fitian  to  cure  all  the 
 Saints  diftempers  in  bothj  when  that  ble/Ted  hour  comes,  then 
 lift  up  your  heads  with  joy,  for  it  will  lead  you  into  that  blifeful 
 place  where  you  (hall  fee  Chhft,  not  a  great  way  off,  with  the  eye 
 of  iAih  in  the  optick  Gl;  fsof  an  Ordinance  or  Promife,  but  with 
 a  glorified  eye  behold  his  very  Perfon,never  more  to  lofe  the  fight 
 of  him:  Thoufhilt  not  tafte  his  love  ina  little  morfel  of  Sacra- 
 mental bread,  and  fipof  wine,  bu:  lay  thy  mouth  to  the  Foun- 
 tain, and  from  his  bofom  drink  thy  full  draught.    Thou  ihalt  no 
 more  hear  what  a  gloriousplace  Heaven  is,  as  thou  wert  wont  to 
 have  it  fe:  forth  by  the  forry  Rhctorick  of  a  mortal  man,  preach- 
 ing to  thee  of  that  with  which  himfelf  was  but  little  acqu  .inted ; 
 but  fhalt  walk  thy  felf  in  the ftreets of  thatpjorious OVj,  and 
 blefs  thy  felf  when  thou  art  there ,  to  think  what  poor   low 
 thoughts  thou  and  thy  Minifter  alfo  hsd  thereof,  when  on  Earth 
 thou  didft  meditate,  and  he  did  preach  on  this  Subjed  ^  ons  mo- 
 ments fight  of  that  glory  will  inform  thee  more,than  all  theCom- 
 ments  and  Books  writ  of  it,  were  ever  able  to  do  ^  and  doft  thou 
 
 Uuuu  not 
 
— — »«l        III-     «!■■■»        I  "  '  .^M.^,^.,,.,,.,— l^l—^l    I  „, 
 
 698  Tfoe  Hyfi?ry  of  the   Qofpel* 
 
 n 
 
 not  yet  cry  out.  How  long  will  it  be  ,  o  Lord,  moft  holy  and 
 true,  before  thou  bringeft  me  thither  ?  is  not  every  hour  a  day, 
 day  a  month,  month  a  year,  yea  age,  till  that  time  comes?  As 
 ^Bernard,  upon thofe words,  John  16.  16.  A  little  while,  and 
 '^^'je  jhAll  not  fee  we.,  and  again  a  little  tvhile,  <^»d  j^efiallfeeme^ 
 paiFiOnatcly  breaks  forth  :  Pie  Domine,  modicum  illud  vocas  , 
 in  quo,  te  non  videam  ?  O  modicum^  modicum  longum ;  Holy 
 Lord,doft  thou  call  that  a  little  while  in  which  I  {hall  not  fee  thee  ? 
 O  this  little,ls  a  long  little  while  1 
 
 %' 
 
 CHAP.    VIL 
 
 An  exhortation  to  jlndy  thk  mystery  of  the  %0' 
 jpel ,    with  fame  direSlions   thereunto  gu 
 
 «z/e«i 
 
 E  you  provoked,  who  areyetflrangerstothismyftc- 
 ry ,  to  get  the  knowledge  of  it  ?  yea,  endeavour  to 
 gain  an  intimate  acquaintance  with  it :  To  move 
 you   thereunto  ,  I  ihall  make  ufe  only  of  thefe 
 
 two  Arguments. 
 
 I, 
 
 S   E    C    T.       I. 
 
 Jf^/f./^^Onfider  the  Author  of  this  Myftery  :  Secondly,  The 
 V-y  fub  jed  matter  of  it. 
 Piril,  The  Author  ofit^  that  Book  muft  needs  be  worth  the 
 reading,  which  hath  God  for  tlie  Author-  that  myftery  deferve 
 our  knowledge,  which  is  the  produdof  his  infinite  wifdom  and 
 love  •,  there  is  a  divine  glory  fitting  upon  the  face  of  all  Gods 
 works-,  itisimpoflible  fo excellent  anArtiftihouldputhis  hand 
 
 to 
 
The  My  fiery  offhe  GofpeL  6  j9 
 
 to  an  ignoble  work.  Pfal.  104.  24.  How  manifold  are  thj 
 Tvorks,  0  Lordl  in  Vcifdom  hafi  thoH  made  them  all.  But  there 
 is  not  the  fame  glory  cobefeenin  all  his  works.  Our  Apostle 
 tells  us,  there  is  cne  glory  of  the  Snn ,  and  another  glory  of  the  '. 
 Moon ,  one  flarre  difers  from  another  in  glory.  Now  among 
 all  the  works  of  God ,  that  of  Mans  Redemption  may  well  pais 
 for  the  Marter-piece  i  the  World  it  felf  was  fet  up  to  be  a  Stage 
 for  the  Ading  of  this  piece  of  providence,  wherein  7nK\jtfii>uK<^ 
 npa  T»  0fe«  ,  the  manifold  wifdom  of  God  is  fo  curioufly 
 wroughr,  chatAngelsthemfclvespry  intoit,  and  arc  wrapt  up 
 into  an  admiration  of  it ,  Ephef.  3.  lo.  1  P(t.  i.  12.  Gods 
 works  dcferve  our  ftudy,  and  thofe  moil  wherein  he  hath  drawn 
 the  clearefl:  portraiture  of  himfelf.  The  GoJpel-myftcry  there- 
 fore above  all  other  (hould  be  fearcht  into  by  us,  being  the 
 only  Glafs  in  which  the  glory  of  God  is  with  open  face  cq 
 be  fecn. 
 
 Secondly,  Confider  the  fubjed  matter  of  the  Gofpel ,  Chrift  ^^ 
 and  the  way  of  Salvation  thorow  him.  What  poor  and  low  ends 
 have  all  worldly  myfteries?  one  to  make  us  rich,  another  to 
 make  us  great  and  honourable  in  the  world ,  but  none  ,to  make 
 us  holy  here,  or  happy  hereafter-,  this  is  learnt  only  from  the 
 knowledge  of  Chrift,  who  is  reveal'd  in  the  Gofpel,  and  no 
 where  clfe.  No  doubt  Solomons  natural  Hiftory  in  which  -he  /^ 
 treated  of  aU  trees  from  the  Cedar  to  the  Hj fop,  of  all  hafts , 
 f«Hls,  and  creeping  things,  was  a  rare  piece  in  its  kind  -  ye« 
 one  leaf  of  the  Gofpcl  is  infinitely  more  worth  to  us,  than  all  that 
 large  Volumne  would  have  been  •,  fo  much  more  precious ,  by 
 how  much  the  knowledge  of  God  in  Chrj^  is  better  than  the 
 knowledge  of  beafts  and  birds.  And  we  have  reafon  to  think  ic 
 a  mercy  that  that  Book  is  loft  and  laid  out  of  our  fight,  which 
 weihould  have  been prOne  to  have  ftudied  more  than  theBibJe} 
 not  that  it  was  better,  but  more  ftritablc  to  the  mould  of  our  car- 
 nal minds.  But  to  a  gracious  foul,  enlightned  with  faving  know- 
 ledge, no  Book  to  this  of  the  Bible.  Patil  was  a  bred  Scho- 
 lar ,  he  wanted  notthat  learning  which  commends  men  to  the 
 world,' yet  counts  all  dung  and  adgs  meat  in  comparifonof  the 
 excellency  of  the  knowledge  of  Jefus  Chrift  his  Lord,  PhiL^.S. 
 Well  might  he  call  it  dogs  meat  ^  for  a  man  may  feed  all  his  life- 
 time on  humane  learning,  and  die  (in Scripture fenfc)  a  Dog 
 
 U  u  u  u  2  ac 
 
The  MySlery  of  the  Cofptl^ 
 
 II       atlaft.    It  was  the  faying  of  Bonaventare  ^^  that  he  had  rather 
 lofe  all  hw  Philofophj ,  than  one  Artide  of  hig  Faith.     We  read 
 thatthofe  A^s  9.  were  no  fooner  converted,  but  they  hnrnt 
 their  books  of  chHohs  Arts  ;  neither  were  they  iofers  by  it     for 
 they  had  got  acquaintance  with  one  Book  that  was  worth  them 
 all.    Of  all  Creatures  in  this  vifible  world,   Light  is  the  moft 
 }      glorious:     Of  all  Light,  the  Light  of  the  Sun  without  compare 
 excels  the  reft.     Were  this  eye  of  the  world  put  out ,  the  earth 
 would  be  a  grott,  a  grave,  in  which  we  (hould  be  buried  alive. 
 What  were  the  Egyj^tians  while  under  the  plague  of  Darknefs , 
 but  like  fo  many  dead  men  ?  they  had  friends  but  could  not  fee 
 them ,  eftaccs  abroad  in  the  fields  but  could  not  enjoy  them. 
 Now  what  the  Sun  is  to  the  fenfible  world ,  that  is  Chrift  in  the 
 -    Gofpel  to  the  intelledual  world  of  fouls:  without  this  light  of 
 the  knowledge  of  God  in  the  face  of  Chrifl: ,  what  can  the  foul 
 do  or  enjoy  aright?  mans  foul  is  of  high,  ye^  royal  extradion, 
 for  God  is  the  Father  of  ^irits ,  but  this  child  meets  his  hea- 
 venly Father  in  the  dark,  and  knows  him  not-  He  was  in  the 
 vporld,  and  the  Vforld  was  made  by  him  ,    and  the  world  kjJe^ 
 him  not  ^  John  i.   10,    And  as  it  is  of  high  birth,  fo  intended 
 for  a  high  end ,  to  glorifie  and  enjoy  God  its  Mi'ker.    Now  for 
 want  of  the  knowledge  of  Chrift  it  can  do  neither  ,  but  debafeth 
 it  felf  to  the  drudgery  of  fin,  and  fenfual  embraces  of  the  crea- 
 ture, inftead  of  God,  for  whom  it  was  at  firft  made  ^  like  the 
 Son  of  fome  great  Prince,  who  not  knowing  his  Royal  defccnt,. 
 cafts  himfelf  jiway  in  marriage  on  fome  beggars  daughter.     O 
 how  fhould  we  prize  and  ftudy  this  rayftery  therefore,  that  brings 
 us  to  the  true  knowledge  of  God ,  and  the  way  how  we  may  re- 
 cover our  intereft  in  hrni,  and  happinefs  with  him?    Mans  pri- 
 mitive happinefs  confifted  in  Gods  love  to  him ,  and  his  likenefs 
 to  God.    The  Gofpel  difcovers  a  way  how  man  may  be  reflored 
 to  both.    The  firft  it  doth  as  it  is  a  myftery  of  Faith ,  by  reveal- 
 ing Chrift  and  his  attonement  for  our  reconciliation  with  God, 
 The  latter  as  it  is  a  myftery  of  Godlincfs ,  and  the  inftrument 
 which  Chrift  ufcth  in  the  hand  of  his  Spirit  to  Create  man  anew , 
 and  as  it  were  the  tool  to  re-ingrave  the  image  of  God  upon 
 hitnwith. 
 
 SECT. 
 
The  My  fiery  of  the  GofpeL  70 1 
 
 Sect.    z. 
 
 BU  T  how  may  wc  be  led  into  the  faring  knowledge  of  this 
 myftery  ? 
 .  Firfi,  Think  not  to  obtain  it  by  the  ftrength  of  thy  reafon  or  1] 
 
 natural  parts-  'tisnot  learnt  as  otnerfecrets  in  nature  or  humane 
 Arts ,  of  which  thofe  that  have  the  mod  piercing    wit  and 
 ibongeft  brain/ooneft  get  the  martery.     None  have  been  more 
 miftaken,  or  err'd  more  foully  in  their  apprehensions  about  Go^ 
 fpel-truths,  th  ai  the  givateft  Scholars,  fons  of  Reafon,  and  men 
 admired  for  their  part*  and  learning  •  the  caufe  whereof  may  be 
 partly  their  pride  and  felf-conrtdencc,  which  God  ever  was  and 
 will  be  an  enemy  to  ^  andalfo  bccaufe  the  myfteries  of  the  GO' 
 fpel  do  not  fuit  nnd  jump  wuh  the  principles  of  carnal  reafon  and 
 wifdom ,  whence  it  comes  to  pafs  that  the  wifer  part  of  che  world 
 (  as  they  are  counted  )  have  commonly  rej'eded  che  grand  pri;>er» 
 plesof  Evangelical  Faith  as  abfurd  and' irrational.     Tdl  a  wife 
 ArrUn^  that  Chrlft  is  God  and  man  in  one  perfon ,  an4    he 
 laughs  at  it,  as  they  did  at  ?ml  when  he  mentioned  the  Refur- 
 red:ion  of  the  body,  AEis  17.  32.  becaufe  the  key  of  his  un- 
 derftanding  fics  not  the  Wards  of  this  Lock  ^  when  a  mcric-mon- 
 gcr  hears  of  being  juftified  by  Faith ,  and  not  by  works  ,   it  wi4I 
 not  go  down  with  him.     It  feems  as  ridiculous  to  him,  that  a 
 man  fhould  be  juftified  by  the  righteoufnefs  which  another  ful- 
 fills, as  for  a  man  to  live  by  the  meat  another  eats ,  and  be  warm 
 with  thecloaths  another  wears  :,  tell  him  when  he  hath  lived  ne- 
 ver foholily,  he  muft  renounce  his  own  work,  and  be  beholden 
 to  anothers  merit,  you  (hall  as  foon  perfwade  him  to  fell  his  e- 
 flate ,  to  gpt  his  living  by  begging  at  anothcrs  door.     Thefc  are 
 hard  fayings^  at  which  they  take  oflfence,  and  go  away,  or  la- 
 bour to  pervert  the  fimplicity  of  Qofpel-Rcvelation  to  their  own 
 fence.    Refolve  therefore  to  come  (  when  chou  readeft  the  Go- 
 fpel )  not  to  difpute  with  thy  Maker ,  but  to  believe  what  he  re- 
 veals to  be  his  mind.    Call  not  divine  myfteries  to  give  an  ac- 
 count to  thy  {hallow  underftanding?    What  is  this  but  to  try  a 
 Prince  at  a  Sub  jc(is  Bar?  When  thou  haft  laid  afidc  che  pride  of  thy 
 rcafon,then  thou  art  fit  to  beadmittcda  Schohr  ih  Chrifts  School, 
 and  not  till  then. 
 
I  he  My  fiery  of  tbeGvfpel. 
 
 2. 
 
 But  m4  m   cs4e   to    be    men  ^    Vohen  m  become    Chrim" 
 
 .  No^^^^^^^^il^^t^^e^men,  but  to  be  proud  men,  when  we 
 lay  afide  the  confidence  of  our  own  underftanding  to  acquiefce  in 
 the  wifdom  and  truth  of  God.  An  implicite faith  is  abfurd  and 
 irrational,  whenamanrequiresit  of  us,  who  may  deceive  or  be 
 deceived  in  what  he  faith.  But  when  God  fpeaks  'tis  all  the 
 reafonintheworldwe  (hould  believe  what  he  faith  to  be  true 
 though  we  cannot  comprehend  what  he  faith  ;  for  we  know  he 
 who  IS  infinite  wifdom  cannot  himfelf  be  deceived,  and  he  who  is 
 Truth  and  Faithfulnefs  will  not  dec  eive  us. 
 
 ans 
 
 Sect.     3. 
 
 SecoHdlyrYUoxxmi^i  become  a  Difciplc  to  Chrifl .  men  do  not 
 X   teach  ftrangers  that  pafs  by  their  door,  or  that 
 come  into  their  {hops   the  myftery  of  their  Trade  and  Profeffion  • 
 buttheirfervants   and  fuchas  are  willing  to  be  bound  Apprenti- 
 ces to  them  :  neither  doth  Chriftpromife  to  re  veal  the  myfleries 
 oftheGofpeltoany    butthofcthatwill  give  up  their  names  to 
 behisfervantsand  difciples-   Vnto  you  it  ^  given  to  knor,  the 
 mjflenes  of  the  Kirigdom  of  God ,  hut  unto  them  that  ate  y^ith- 
 out,  fthms  are  done  in  f arables ,  Mark  4.  n.     When  once 
 thou  haft  fubfcnbed  to  the  Covenant  of  the  Gofpel     thv  Inden- 
 ture is  fealediChrift  is  now  thy  Mafter,  he  takes  thee  for  onfeof 
 his  Family  and  charge ,  andfo  will  look  to  thy  breeding  and  edu- 
 cation,  butforthofe,  on  whofe  hearts  and  affedions  he  hath  no 
 hold,  they  come  may  be  to  the  Ordinance,  but  when  the  Ser- 
 mon is  done,  return  to  their  old  Mafter  again,  fin  is  flilltfieir 
 trade    and Satantheir Lord,  is  it  like  that Chriftfhould  teach 
 them  his  traae.>  the  myftery  of  iniquity  and  of  godlinefs  are 
 contrary,  the  one  cannot  be   learnt,  till  the  oSicr  be  un- 
 icarn  d. 
 
 Thirdly,  If  thou  wouldft  learn  this  myi^ery  to  any  purpofe 
 content  not  thy  felf  with  a  brain-notional  knowledge  of  it     The 
 Gofpe  hath  refpeA  both  to  the  ht?A  and  heart,  uiiderftandin« 
 and  will :     To  the  underftanding,  it  is  a  myftery  of  Faith  :   tS 
 the  heart  and  life,  it  is  a  myftery  of  Godlinefs.   '  Now  thefe  two 
 
 muft 
 
Ihe  Myfiery  of  the  CofpeL  703 
 
 muft  not  be  fevered,  iTim.  3.9.  Holding  the  myfiery  of  faith 
 in  a  pure  confcience.  }\QT^{sho\h  tht  Afanna,  and  a  golden  fot 
 to  keep  it  in.  Truth  hid  up  in  a  pure  confcience.  Knowledge 
 may  malve  thee  a  Scholar ,  but  not  a  Saint  •,  Authordox,  but  not 
 gracious.  What  if  thou  wert  able  to  write  a  Commentary  on 
 all  the  Bible,  and  from  the  Scripture  couldft  confute  all  the  er- 
 rours  and  herefies  which  were  at  any  time  broacht  and  vented  a- 
 gainft  the  Truth ,  what  would  this  avail  thee ,  while  thy  own  lulls 
 confute,  yea,  confound  thy  felf  ?  If  I  under Jtand  aH  my  Series 
 and  have  not  charity  ,  /  am  nothing ,  i  Cor.  13.2.  Ho  that 
 encreafech  knowledge,  and  doth  not  get  grace  with  his  know- 
 ledge, encreafeth  forrow  to  himfclf ,  yea  eternal  forrow.  It 
 would  be  an  eafe  to  Gofpel-finners  in  hell ,  if  they  could  rafc  the 
 remembrance  of  the  Gofpel  out  of  their  memories ,  and  forget 
 that  they  ever  knew  fuch  truths.  In  thy  knowledge  therefore  of 
 Gofpel-myfteries ,  labour  for  thefe  two  things  efpecially. 
 FirB,  To  fee  thy  propriety  in  them» 
 Secondly^  Tofeelthepowerandcfficacy  of  them. 
 
 Sect.    4. 
 
 /jV/.T^Hy  propriety  in  them.    Herein  lies  the  pith  and  mar-        i.^ 
 
 X  row  of  Gofpel-knowledge.     When  thou  findell:  what 
 Chrift  hath  done  and  fuffer'd  for  poor  Tinners ,  red  not  till  thou 
 canft  fay  with  Paul^  Gal.  2.   20.     who  loved  me  ^  and  gave 
 himfelf  for  me.     When  thou readell  any  precious  promife,  thou 
 (houldft  ask  thy  own  foul,  as  the  Emnch  did  Philip  concerning 
 that  place  of  Jfaiah^   Is  it  fpoken  to  we,  or  of  /owe  other  ?  Am 
 I  the  pardon'd  perfon  ?    Am  I  the  poor  in  fpirit ,  to  whom  the 
 Kingdom  of  heaven  is  promifed  >    Am  I  one  in  Chrift  Jefus ,  to 
 whom  there  is  no  condemnation  >    How  impatient   were  thofc 
 two  prifoners ,  till  Jofeph  had  openM  their  dream,  that   chey 
 might  know  what  fhould  befall  them.    The  Scripture  will  refolve 
 you  whether  your  head  fhall  be  lift  up  to  the  Gibbet  in  Hell,  or 
 to  the  Kings  Court  in  Heaven.    Now  in  reading  or  hearing  it 
 preacht,  this  is  it  thou  fhouldft  liftcn  after,  and  enquire  to  know, 
 where  it  layes  thee  out  thy  portion,  whether  in  thepromife,  or 
 in  the  threatning.    There  is  a  fweet  Feaft  the  Gofpel  fpeaks  of, 
 
 but 
 
704  Tfce  Myjlery  of  the  GofpeL 
 
 but  am  I  one  of  Chrifts  guefts  that  (hall  fit  at  it  >     There  are 
 Manfions  prepared  in  Heaven ,  but  can  I  find  one  taken  up  for 
 me  there  ? 
 2^  Secondly ,  Labour  to  find  the  power  and  efficacy  of  Gofpel- 
 
 truths  upon  thee.     When  our  firft  Parents  had  eaten  that  unhappy 
 fruit  which  gave  them  and  all  man-kicd  in  them  their  bane,  'tis 
 faid  then  thejf  kftew  they  were  naks^  '■»  doub clefs  they   knew  it 
 before  their  fall ,  but  now  they  knew  it  with  (hame  ^  they  knew 
 it,  and  fought  for  clothes  to  cover  them  ,  of  which  they  found  no 
 want  before.    I  only  allude  to  the  place ,  many  know  what  fin  is, 
 buc  it  IS  not  a  foul-feeling  knowledge:  they  know  they  are  na- 
 ked ,  but  are  Hot  afharaed  for  their  nakednefs  ^  they  fee  no  need 
 of  Chrifts  righteoufnefstocovcrit,  and  of  his  grace  to  cure  it. 
 Many  know  Chrift  died,  and  for  what  he  died,  but  Chrifts  death 
 is  a  dead  truth  to  them,  it  doth  not  procure  thedearh  of  their 
 lufts  that  were  the  death  of  him  :     They  know  he  is  rifen,  but 
 they  lie  ftill  chemfclves  rotting  in  the  grave  of  their  corruptions  ; 
 They  know  Chrift  is  afcended  to  Heaven ,  but  this  draws  not 
 their  fouls  after  him      A  Philofcpher  being  askc  what  he  had 
 got  by  Phi/ofophy  ?    anfwered  ,    ft  hath  learm  wie  to  ccnturnn 
 yvhat  others  adore ,  a'/fd  to  bear  Tvhat  ethers  cannot  endtire.     if 
 one  fliould  ask ,  What  have  you  got  by  knowing  themyPteryof 
 the  Gofp^l  ?    Truly  you  can  give  no  account  worthy  of  your 
 acquaintance  with  it ,  except  you  can  fay ,    I  have   learnt    to 
 beUeve  what  flefli  and  blood  could  never  have  taught   me, 
 and  to  do  what  I  never  could,  till  I  had  acquaintance  with  its  hea- 
 V€nly  Truths.     This  is  to  know  the  l^uth  as  it  is  in  fefy^^  E- 
 phK  4.  21.     Hadafick>man  drunk  fome  podon,  which  if  ic 
 v;or!:s  will  fave  his  life,if  not,  will  certainly  be  his  death.    Ohow 
 troubled  would  he  be ,  while  he  fees  ftmc  operation  it  hath  upon 
 him  ?  what  means  would  he  not  ufe  to  ki  ic  a  work  ?    If  Gofpel- 
 truthswork  not  effedually  on  thee  for  thy  Renovation  and  Si  n- 
 Aification ,  thou  art  a  loft  man ,  they  will  undoubtedly  b?  a  fa- 
 vour of  death  to  thee.     O  how  can  you  then  reft  rill  you  find  chem 
 -transforming your  hearts,  and  affimulating  your  lives  to  their 
 heavenly  nature?    Thus  Paul  ende^vour'd  to  know  the  power 
 of  Chrifts  Refurredion  quickening  him  to  a  holy  life  here ,  with- 
 out which  fee  could  not  attain  to  a  joyful  Refurredion  hereafter , 
 Phil.  3.   10,  II.     The  Gofpel  is  a  Glafs ,   but  not  like  that 
 
 in 
 
•«-«>. 
 
 The  Myflery  of  the  Cofiel.  705 
 
 In  which  we  fee  oar  bodily  face ;  this  only  (hews  what  our  feature 
 is,and  leaves  it  as  ic  wafs,but  that  changeth  the  very  complexion  of 
 the  foul  from  glory  to  glory,  2  Cor.i  .18. 
 
 CHAP.  VIIL 
 
 Si)eweth  it  to  be  the  Mimjieri  duty  to  mak^ 
 kpowH  the  Gofpely  and  why y  withffome  ^Hejiions 
 4boHt  it  anfwered. 
 
 O  U  have  had  tffe  fublirae  nature  ef  the  Gofpd 
 fet  forth  J  It  is  a  rayftery.    Now  follows  the 
 Second  Branch  in  the  words.    What  the  Mi- 
 nifters  duty  if  in  reference  t®  the  Gofpel;  and 
 thatistopromulge  and  publiftithis  myfteryto 
 the  fonsof  men  •,  in  thefc  words ,    To  make 
 kno^^ft  the  mjfiery  of  the  Gofpel.     Here  the 
 Miniftcrsworkislaidoutj  he  is  with  all  poifible  clearticfs  and 
 perfpicuicy  to  open  this  myftery ,  and  cxpofe  it  to  the  view  of  the 
 People.     Mark ,  The  Goffel  is  his  SuljeFt  ,  and  to  makji  it 
 kfto^H  is  his  duty:    So  runs  the  Minifters  Commiflion  for  his 
 Office  ,     Go  ye  into  all  the  tvorU,  and  f  reach  the  G  off  el  un- 
 to every  creature,  Mark  i6.  15.     We  hear  People  fometime 
 faying,  The  Preacher  is  befides  his  Text  ^  but  he  is  never  befides 
 his  errand ,  fo  long  as  it  is  the  Gofpel  he  makes  known.     What- 
 ever is  his  Text,  this  is  to  be  his  defign.     His  Commiffion  is  to 
 make  known  the  Gofpel  ^  to  deliver  that  therefore  which  is  not 
 redudive  to  this ,  is  befides  his  inftruftion^.     Nothing  but  the 
 preaching  of  the  Gofpel  can  reach  the  end  for  which  the  Gofpcl- 
 rainiftry  was  appointed,  and  that  is  the  Salvation  of  Soul$,i  Cor. 
 I.  21.    J^fter  that  in  the  wifd^m  of  God  ,  the  wtrld  hjf  '^if- 
 
 XXXX  dom 
 
 2. 
 
7  o6  T(?  tftaki  kmn>n  the  My  fiery. 
 
 ■^r: 
 
 dom  kpew  ffof  God ^  it  fleaJeUGQd^hy  the  foolifiinefs  of  f reach- 
 ing to  fave  them  fhutt  helieve.  The  great  Book  of  the  Creation 
 had  lain  long  enough  open  before  the  worlds  eyts,  yet  could 
 they  never  come  to  the  faving  knowledge  of  God ,  by  all  that 
 divine  wifdom  which  is  writ  with  the  finger  of  God  in  every  page 
 thereof.  Therefore  it  pleafed  God  to  fend  his  Servants,  that  by 
 preaching  the  Gofpel,  poor  fouls  might  believe  on  Chrift,  and 
 believing  might  be  faved.  No  doftrine  but  the  Goipel  can  favc 
 afoul  i  nor  the  Gofpel  it  felf,  except  it  be  made  known. 
 
 ^  Sect.    I. 
 
 fl        Jjr/jKl  O  boftrinc  but  the  Gofpel  can  fave  a  foul.    Galen 
 Jl\  may  learn  yon  to  fave  your  health  if  you  will  follow 
 his  rules.     Littleton  and  other  Law  books  will  teach  yoa  how 
 to  fave  your  eftates^   Plato  and  other  Philofiphers  will  learn 
 you  how  to  fave  your  credits  among  men  ,  by  an  outward 
 juft  inoffenfivc  life.     Their  dodrine  will  be  a  means  to  fave 
 you  from  many  nafty  and  grofsiins ,  by  which  you  may  be  ap- 
 plauded by  your  Neighbours  on  earth,  and  perhaps,  lefs  tormen- 
 ted in  Hell,  where  fabritius  finds  a  cooler  place  than  Cataline. 
 But  it  is  the  Gofpel  alone  whereby  you  can  be  tai^ht  how  to  fave 
 5{0ur  fouls  from  Hell ,  and  bang  them  to  Heaven     But  what  do 
 I  fpeak  of  thefe  ?     It  is  not  Gods  own  law  ( the  Moral  I  mean  ), 
 that  is  now  able  to  fave  you.    God  would  never  have  been  at  fuch 
 S-vaftexpence  (intheblood-fhedof  hisSon)  to  ere  A  another 
 Law,  mz,.  ihe  Law  of  Faith  ^  ifthat  would  have  fervcd  for  this 
 purpofe^  Gal.z.z  i .  Tor  ifrighteoufhefs  come  ('yea,or  could  come}^ 
 kj  the  La^^then  Chrifi  is  dead  in  vain. 
 f)    a  W^J  ^^^  ^°  Mintfiers  preaeh  the  Law  f 
 
 ^Ijf'  If  they  preach  it  as  they  (hould,.  they  preach  it  in  fablerviency 
 
 j9t^w^  to  the  Gofpel,  not  in  oppofition.  Qui  fcit  bene  difiinguere  in- 
 tir  Legem  &  Evangelipim  , .  Heo  gratias  agat  &  fciat  [e  effe 
 Theologum.  He  that  knows  how  to  diftit^uifh  well  between 
 the  Law  and  the  Gofpd,  let  himblefs  God,,  and  know  that  he 
 thendeferves  the  name  of  a  Divine.  Weimift  preich  it  s  a  rule, 
 ■not- as  a  Covenant  of  life.    Holinefs  as  to  the  mattei*  and  fubftance 
 
 4)f 
 
To  waif  kntmn  the  My^ery.  joj 
 
 of  it,  is  the  fame  that  ever  it  was.  The  Gofpel  deftroycs  not 
 the  Law  in  this  fence,  but  adds  a  ftrong  enforcement  to  all  its 
 commands.  Jgain.,  We  may  and  mull  preach  the  Law  as  the 
 receffary  meaqs  to  drive  fouls  out  of  themfelves  to  Chrift  in  the 
 Gofpel.  The  Gofpel  is  the  Ketwith  which  we  fhould  catch 
 fouls,  and  draw  them  out  of  their  finning  finidng  flate.  But  how 
 fliall  wc get  them  to  comie  into  it  ?  Truly  never,  except  we  firft 
 beat  the  River  with  the  Laws  Chibbs  (threatnings  1  mean) 
 Sinners  lie  in  their  lufts,  as  fifh  in  the  mudd ,  out  of  which  there 
 ;is  no  getting  ttiem ,  but  by  laying  hard  upon  their  confciences 
 with  the  threatnings  of  the  Law,  Rom.  5.  20.  ^r  cover.  ^  the 
 Xaw  entred  that  the  offence  might  abound.  That  is  in  the  con- 
 fcience  by  conviAion ,  not  in  life  by  commiffion  and  pra(9^ice. 
 The  La  w  flie  ws  both  what  js  fin ,  and  alfo  what  fin  is.  I  mean , 
 it  tells  when  we  commit  a  fin ,  and  what  a  hateful  and  dang&rous 
 thing  we  do  in  committing  of  it ;  how  we  alarum  God,and  bring 
 him  with  all  his  ftrength  into  the  field  againil  us.  Now  this  is 
 necefttry  to  prepare  a  way  for  the  finners  entertaining  the  Go- 
 ipcl.  The  needle  rauft  enter  before  the  tijread,  with  which  the 
 cloth  is  fewed .  The  fharp  point  of  the  Law  muft  prick  the  con- 
 fcience,  before  the  creature  can  by  the  promifes  of  the  Gofpel 
 bedrawn  to  Chrift.  The  field  is  not  fit  for  the  feed  to  be  cafl  in- 
 to it,  till  the  Plough  hath  broken  it  up.  Nor  is  the  foul  prepa- 
 red to  receive  the  mercy  of  the  Gofpel ,  till  broken  with  the  ter- 
 tours  of  the  Law.  iV 
 
 rrr — ">'^ii 
 
 Sect.    2. 
 
 Secotidlj.'X*Hc  Gofpel  it  felf  favcs  not  except  it  be  made  known. 
 A  //  oftr  Gojpel  be  hid ,  it  is  hid  to  them  that  are 
 lap,  2  Cor.  4.  ^  Where  God  fends  no  light,  he  intends  no 
 love.  In  bodily  ficknefs,  a  Phyfician  may  make  a  cure,  though 
 his  Patient  knows  not  what  the  medicine  is  that  he  ufeth.  But 
 the  fx)ul  muft  know  its  repiedy,  before  he  can  have  any  healing 
 benefit  from  it.  Lnkei.  77.  John  is  fent  to  give  knowledge  of 
 Salvation  for  the  remiffion  of  their  fm.  No  knowledge ,  no 
 remiffion.  Chrift  muft  be  lift  up  on  the  pole  of  the  Go^el ,  as 
 well  as  on  the  tree  of  the  Crofs ,  that  by  an  eye  of  faith  we  may 
 
 Xxxx  2  look 
 
7o8  '^^  ^A^  kgiowH  the  Myfiery. 
 
 look  on  him  and  fo  be  healed  ^  fohn  3,  14.  took^  unto  me,  tind 
 be  ye  faved,  l£a,  45.  22.  A  man  that  fees ,  may  lead  another 
 that  is  bodily  blind  to  the  place  he  would  go.  But  he  that  would 
 go  to  heaven,  muft  have  an  eye  in  his  own  head  to  fee  his  way , 
 or  elfe  he  will  never  come  there.  The  ju^  fhaUUve  by  hisf^ith^ 
 Hab.2.  4.  not  by  another?.  A  proxy  faith  is  bootlefe.  Now 
 iaving  faith  is  a  grace  that  fees  her  objed ;  it  is  the  evidence  of 
 things  not  feen,  Heb.  11.  that  is,  which  are  not  fecnby  fenfe. 
 I  knovp  ( k\\hPatil)  ^hcm  J  have  believed,  2  Tim.  1.  12, 
 Therefore  faith  is  oft  fet  out  by  knowledge  ^  This  is  life  eternal 
 that  thej  might  k»oVp  thee  the  onlj  true  ^od,  and  fe/us  Chrifi 
 Tvhom  thou  hafi  fent ,  John  17.  3.  Now  how  can  they  know 
 Chrift  and  life  cternai,  till  the  Gofpcl  be  made  known,  which 
 bringeth  him  and  life  by  him  to  light.?  zTim.  i.  10.  And  by 
 whom  (hall  the  Gofpel  be  made  knoivn ,  if  not  by  the  Minifters 
 of  it  ?  Thus  far  the  ^ipofile  drives  it ,.  Kom,  9.  1 4.  Hotv  jhaH 
 they  €aU  on  him  in  whom  they  have  not -htUe^Lid  I  Horp  JhaR 
 they  believe  in  him  of  Tvhom  they  havje  net  heard  t^  And  hvw 
 Jkall  they  hear  mtltout  a  Preacher  ?  So  that  this  great  work 
 lies  at  the  Miniilers  door ;  He  is  to  make  known  the  Myftery  of 
 the  Gofpel. 
 
 Obie(3',  ^^^  "^^^^  ^^^^  ^^^  °f  P^^Aching  ?  this  tvas  the  voark,  of  thofe 
 that  ^ere  to  plant  a  Church ;  now  the  Church  is  planted,  and 
 the  Goffel  made  kpown,  this  labour  may  be  ^ared. 
 
 "An^^  TbeMiniftry  of  the  Gofpel  was  not  intendedonly  to  plant  a 
 
 -'  '  €hurch,  but  to  carry  on  its  growth  alfo.  What  Paul  plants, 
 Apollos  comes  &{t€r and  waters  with  his  Minidry,  i  Cor. 3.(5.. 
 When  the  foundation  is  laid,  muft  not  the  houfe  be  built?  and 
 thisChriftgaveMinifterstohisChurch for,  £/;/;(?/,  4.  For  the 
 perfe^iing  of  the  Saints,  for  the  "^ork^  of  the  Mimflry ,  for  the 
 edifying  the  body  of  Chrifi.  ■  The  Scaffold  is  iiot  taken  down,  till 
 the  building  be  nnifhr,  but  rather  to  be  raifed  higher  and  higher 
 as  the  fabriquegoes  up.  Thusi^W  went  on  in  his  Miniftry 
 firom  lower  points  to  higher,  from  foundation  to  fupcrftrudory 
 truths,  Ut)>.  6.  I.  A.famousChurch  was  planted  at  Tif^^Z/vz/o- 
 nica  ^  but*  there  was  foraetbing/<«r;^»>^  in  their  faith  ,  which 
 Paul  longM  to  come  and  carry  on  to  further  perfcaion,  iThef. 
 3.  hO.  Surely,  they  that  think,  there  is  fo  little  need  of  prcach- 
 *"g.j.  forget  that  the  Gofpel  is  a  Myftery ,  fuch  a  Myftery  as  can. 
 
 ntJr 
 
Tomakg  kf^own  the  My  fiery.  yof 
 
 never  be  fully  taught  by  the  Minifter,  or  learnt  by  the  People. 
 Neither  do  they  confider  how  many  Engineers  Satan  hath  at 
 work  continually  to  undermine  the  Gofpel^  both  as  it  is  a  My- 
 ftery  of  Faith  and  Godlinefs  alfo.    Hath  not  he  his  Seedfmen 
 chat  are  always  fcatcering  corrupt  Dodrine?    Surely  then  the 
 iaithfiil  Minilkr  had  need  obviate  their  defigns  by  making  known 
 the  Truth ,  that  his  people  may  not  want  an  Antidote  to  fortifie 
 them  againft  their  poifon.    Are  there  not  corruptions  in  the  bo- 
 fomes.of  thebcft,  and  dayly  temptations  from  Satan  and.  the 
 World  to  draw  thelc  forth  ?  whereby  they  are  always  in  danger, 
 and  oft  fadly  foyled !    In  a  word,  is  not  grace  planted  in  a  cold 
 foyl,  that  needs  cheriihing  from  the  GofpelMiniftry  ?    Do  we 
 not  fee,  that  what  is  got  in  one  Sabbath  by  the  preaching  of  the 
 Word,  is,  if  not  loiT,  yet  much  impaired  by  the  next  ?     Truly 
 our  hearts  are  like  lean  ground,  that  necds,ever  and  anon  a  Ihow- 
 er,  or  elfe  the  Corn  on  it  withers^nd  changeth  its  hue.    G  what 
 barren  heaths  would  the  moft  flourifliing  Churches  foon  prove,  if 
 thefe  Clouds  did  not  drop  upon  them  ?    The  Chriftians  to  whom 
 Ftter  wrote ,  were  of  a  high  form  ,.no  novices,  but  well-groun- 
 ded and  rooted  in  the  faith  ^  yet  this  did  notfpare  the  ^poftU 
 bis  further  pains,  2  Pet.  i.    12.    I  wiU  not  be  negligent  to  put 
 jou  alwayes  in  remembrance  of  thefe  things^,  though  ye  k>wv  them, 
 and  be  eftablijhe  d  in  the.  prefent  trtith. 
 
 Sect.    3. 
 
 Firfi,  T^O  the  Minifters.    To  reprove  fome  ^  for  cncourage- 
 
 ■■•    ment  to  otlicrs.    It  reproves  ^-^^^ 
 
 Firfi,  The  vain-gloriotu  Preacher  ^    that  inftead  of  making  j^ 
 
 known  the  Myftery  of  the  Gofpcl ,  makes  it  his  errand  into  the 
 Pulpit  to  make  himfelf  known  ^  who  blows  up  his  Sermon  (  as 
 Rutchcrs  do  their  flefli  they  fell )  with  a  windy  Pomp  of  words, 
 and  frames  his  difcourfe  rather  to  tickle  their  ears,  than  to  profit 
 theirfouls-  tofend  them  home  applaudingthe  Preacher  for  his- 
 wit  and  parts ,  rather  than  admiring  the  excellencies  of  ChriA 
 add  richesof  his  grace.  Thus  many  alaSj.  who  fhould  be  Fadors 
 for  Chrift,  play  the  Merchants  for  their  own  credit.  They  arc 
 fent  to  wooc  fouls  for  Chrift ,  and  they  fpeak  one  word  for  him , 
 
 anii 
 
J  f,o  T(?  tmhf  hpown^ihe  MyBery. 
 
 and  two  for  therafclves.  This  is  a  great  wickcdnefs,  wfltch  blef- 
 .  fed  ?4«/rolemnly  clears  himfelf  of,  iThef.  2.  .y,  6.  Nor  as  it 
 ■  cloakjf  covetoufnefs^  God  is  my  mtmfsy  nor  of  men  fought  we  alary, 
 O  how  feldom  are  any  converted  by  fuch  Sermons  >  Thefe  vlo- 
 ria  animalia,  vain-glorious  Preachers^  they  may  be  like  Rachel 
 fair,  but  their  Miniftry  isrfike  to  be  barren.  ' 
 
 Secondly^  Ahftrftfe  Preachers y  whodonotraaketheMyfteries 
 of  the  Gofpel  known,  but  make  Truths  plain  in  themfeivcs  my-» 
 fterioHS  by  their  darJt  perplexed  difcourfcs  upen  them.   This  war 
 theunhappinefsofthe.Sf^ao/«?f»  that  raffled  and  enfnarled  the 
 plaineft  Truths  oftheGofpci  with  their  harfti  terms  and  niceque^ 
 itions,  which  elfe  might  have  been  wound  off  by  an  ordinary 
 i  underftanding.    What  is  faid  of  feme  Commentators,  the  places 
 on  which  they  treat  were  plain  till  they  expounded  them  ^  it  may 
 befatdof  feme  Preachers,  their  Text  was  clear  till  their  obfcure 
 difcourfe  upon  it  darken*d  it.   What  greater  wrong  can  a  Prcach- 
 vcr  do  his  hearers  than  this  >    The  Preacher  is  to  open  Scriptures, 
 but  thefe  turn  the  Key  the  wrong  way,  and  lock  them  up  from 
 their  knowledge.    They  are  to  hold  up  the  Gofpelglafs  before 
 their  people,  wnereby  they  may  fee  to  drefs  their  fouls  like  a  Bride 
 againh  their  husbands  coming  ^  but  by.  that  time,  that  they  have 
 breatjicd  on  their  Text,  it  is  fo  obfcured  that  they  cannot  fee  their 
 facelnit.    That  water  is  not  the  deepeft,  that  is  thickcft  and 
 muddy :     Nor  the  matter  always  the  moft  profound ,  when  the 
 Preacners  expreffion  is  dark  and  obfcure.     We  count  it  a  blemifli 
 in  fpeech,when  a  mans  pronunciation  is  not  diftind.    I  know  not 
 then  how  it  (hould  come  to  be  thought  a  perfedion  to  be  obfcure 
 ;  in  the  delivery  of  our  conceptions.    The  deeper  and  fuller  the 
 Sculpture  in  the  Seal  is,  the  clearer  the  impreffion  will  be  on  the 
 wax.    The  more  fully  any  man  underftands  a  thing,  the  more 
 able  he  will  be  to  deliver  it  plainly  to  others.    As  a  dipt  ftammer- 
 ing  fpeech  comes  from  an  impediment  in   the  inltruments  of" 
 fpeecfi,  fo  a  dark  and  obfcure  delivery  of  pur  thoughts  bewrays  a 
 defed  in  our  apprehenfions,  except  it  fhould  come  from  an  affe- 
 dation  of  fearing  high  in  our  expreffions  Ibove  the  reach  of  vul- 
 gar underftandings.    And  this  is  worft  of  all. 
 
 Thirdly y  The  meer  moral  Preacher :    The  ftream  of  whofe 
 prieaching  runs  not  in  an  Evangelical  Channel.    Moral  duties  he 
 prefleth,and  fins  againft  the  Moral  Law  he  exclaims  againft.  Nei- 
 ther 
 
Tonial^  kttoj^nthe  My^ery. 
 
 711 
 
 ther  dare  I  blame  him  for  that.    The  Chriftians  Creed  doth  not 
 vacate  the  Tf^  Commandments.     One  of  the  firft  Sermons  our 
 Saviour  preacht,  was  mofl  of  it  fpent  inpreffing  moral  duties 
 Ji^Utth.  5.  And  never  more  need  to  drive  this  niil  to  the  head' 
 than  in  our  days,  in  which  Chriftianity  hath  been  fo  wounded 
 in  its  reputation  by  the  moral  difhonelty  of  many  of  its  Profef- 
 fors.    But  I  level  my  reproof  againft  them  for  *is ,  that  they  do 
 not  preach  the  Law  Evangelically,  and  make  that  the  maindc- 
 fign  of  their  Miniftry,  for  which  they  received  their  Commifli- 
 on,  and  that  is  to  make  known  the  Myftcry  of  the  Gofpel.     To 
 f  reach  the  unsearchable  riches  of  Chrilt ,  and  to  make  M  men 
 fee  Tvhat  is  the  fellowfiip  of  the  Mji fiery   ^hich  from  the  begin^ 
 King  of  the  rvorld  hath  been  hid  in  God  who  created  all  thtncrs 
 by^efm  Chrtst ,  Eph.  3.  8,  9.     Did  it  make  the  i^^/A^r  un- 
 dervalue Cicero's  works  (  which  otherwifc  he  admired  for  their 
 Eloquence  ;  only  becaufc  his  leaves  was  not  perfumed  with  the 
 fweet  Name  of  Jefus  Chrift.    Surely  then  it  is  a  foul  blot  upon 
 their  Sermors  and  labours,  who  reveal  little  of  Chrift  and  the 
 Myftery  of  the  Gofpel  thorow  the  whole  courfe  of  their  Mini 
 ftry.    The  woe  is  pronounc'd  not  only  againft  the  non-preaching 
 Minifter ,  but  the  not-Gofpel-preaching  Minifter  alfo ,  wo  to  me 
 if  I  preach  not  the  Go^el,  i  Cor.p.   16.     An  EthickJ.t6t\irQ 
 will  not  make  thy  People  wife  unto  Salvation.    It  were  well  if 
 thou  couldft  preach  thy  drunken  Neighbours  fober,  and  the  rio- 
 tous temperate  :     But  this  is  no  more  than  Plato  did  for  his  P«- 
 lemo.    This  may  make  them  men  that  w«re  before  beafts     But 
 thou  muft  get  them  to  be  Saints,  regenerate  ones ,  preach'them 
 out  of  themfelves,  as  well  as  out  of  their  flagitious  praAices  •  from 
 the  confidence  of  their  righteoufnefs,  as  well  as  from  the  loveof. 
 their  fms,  or  elfe  thou  leaveft  them  ihoi't  of  heaven.  Well  then 
 fmoke,  yea  fire  them  cut  of  their  moral  wickednejffcs  by  the 
 thrcatningsof  theLaw,  but  reft  not  till  thou  haft  acqmmted 
 them  with  Chnft,  and  the  way  of  fal  vation  by  him.    In  a  word 
 Preach  moral  duties  as  much  as  thou  writ ,  but  in  an  Evangelical 
 ftrein.     Convince  c hem  they  cannot  do  thefe  without  grace  from 
 Chrift  .  forwantof  wh)chthef/ftff;[;r»/  vertues  were  but#//^«» 
 Jida  peccata  ,  gilded  vices.     Per  fidem  vemtur  ad  opera  f'non 
 per  opera  venitur  ad  fidem.     We  muft  come  to  good  work's  by 
 Faith, andnotto  faith  by  good  works.    Tfietreemuft  begood- 
 
 J)e' 
 
 n 
 
7ia 
 
 to  wake  h^own  the  Myjleity> 
 
 before  the  fruit  it  bears  can  be  fo;  Without  tne  ye  can  da 
 nothing.  And  then  convince  them  when  they  are  moft  cx- 
 aft  in  Moral  Duties  ,  this  muft  not  be  their  Righteoufnefs 
 before  God  ;  the  Robe  which  they  mull  cover  their  fouls 
 with  (if  they  would  not  be  found  naked  in  his  fightj  muft 
 not  be  the  home-fpun  Garment  of  their  own  inherent  Righ- 
 teoufnefs wrougjit  in  them,  but  of  Chrifts  Righteoufnefs 
 which  he  wrought  for  them. 
 
 CHAP.    IX, 
 
 AnEncoHragemmt  to  faithful  MiniHers^afsd  hon? 
 People  as  well  as^^imSter^  are  to  make  known 
 the  Myftery  of  the  GofpeL 
 
 T  affords  a  word  of  fweet  encouragement  to  the 
 faithful  I^inifters  of  Chrift  -,  haply  you  have  been 
 long  at  work  for  Chrift,  and  fee  little  fruit  of  your 
 labours  ^  your  ftrcngth  is  even  fpent,and  candle  is 
 almoft  at  the  focket  of  old  Age  ^  but  your  people 
 ate  ftill  carnal  andobftinatc,  no  Sun  will  tan  them,  no  Arguments 
 move  them,  filthy  they  are,  and  fo  will  continue  ^  to  Hell  they 
 will  go,  no  Gate  can  ftop  them  ^  thou  haft  done  thy  utmoft  to  re- 
 claim them,  but  all  in  vain.  This  is  fad  indeed  fto  them  I  mean^ 
 thus  to  go  to  Hell  by  broad  day-light,  while  the  Gofpel  (hews 
 them  whether  every  ftep  of  their  finfulcourfe  leads  them  :  But 
 thou  haft  caufe  of  much  inward  peace  and  comfort,  that  thou  haft 
 done  what  God  expcfts  at  thy  hands  -,  remember  thy  work  is,To 
 make  kffowrt  the  Afj fiery  of  the  Gofpel ,  and  upon  their  peril  be  i  r, 
 if  they  embrace  it  not.    God  never  laid  it  upon  thee,  t«  convert 
 
 thofe 
 
To  make  k^own  the  My  fiery .  713 
 
 f  hofe  he  fends  thee  to  :  No,  to  publifh  the  Gofpel  is  thy  duty,  to 
 receive  it  is  theirs.  Abraham  promifeth  to  difcharge  his  fervant 
 of  his  Oath,  if  the  woman  which  he  was  to  wooefor  hisfon 
 would  not  follow  him ;  and  fo  will  God  clear  thee  of  their  blood, 
 and  lay  it  at  their  own  door.  If  thou  warn  the  -rvlcked^  and  he 
 turn  net  from  his  ivickcdnefs,  he  fhall  dye  in  his  iniquity ;  hnt 
 thou  hafl  delivered  thy  fotrl^  Ezek.  3.19.  God  judgeth  not  of 
 his  fervants  work  by  the  (MCQzi^  of  their  labour,  but  by  their  faith- 
 fulncfs  to  deliver  his  Meflage  :  Though  Jfrael  be  not  gather  d,  yet 
 fhall  I  be  glorious  in  the  eye  of  the  Lcrdy  Ifa.  49. 
 
 Secondly,  To  the  People  :  As  it  is  the  Minifters  task  to  make 
 known  the  Myftery  of  the  Gofpel  in  hirs  Pulpit,  fo  your  Duty  to 
 do  the  fame  in  your  lives :  The  Chriftians  life  {hould  put  his 
 Minifters  Sermon  in  print  •,  he  (hould  preach  that  Myftery  every 
 day  to  the  eyes  of  his  Neighbours,  which  the  Mini  fterpreacheth 
 once  or  twice  a  week  to  their  ears :  As  a  true  made  Dyal  agrees 
 with  the  Sun  in  its  motion,  and  as  a  well-drawn  picture  refembles 
 the  face  from  which  it  is  taken,  fo  (hould  thy  Conveifation  bc- 
 femble  that  Gofpel  which  thou  profefTeft  •,  let  none  have  eaufe  to 
 fay,  what  one  once  did  of  fome  loofdChriftians,  Aut  hoc  non  e^ 
 Evangelium,  aut  hi  non  funt  Evangelici :  What  hafl:  thou  to 
 do  with  any  fordid  and  impure  pradi ces,  who  pretendeil  to  be 
 inftrudcd  in  this  high  and  holy  Myftery?  Thy  Chriftian  name 
 ill  agrees  with  a  Heathen  life  ^  if  thou  liiffer'ft  any  that  is  not  of 
 thy  profcflion  to  out-ftrip  thee,  yea,  but  to  keep  pace  with  thee  in 
 anyad:ionthatisvertuous,and  truly  honourable,  thou  fham*ft 
 thy  felf,  and  the  Gofpel  alfo .-  What  a  (hame  were  it,  to  find  one 
 in  fome  trivial  Countrey  School,  that  fhould  be  able  to  pofe  a 
 Graduate  in  the  t^^rj-z/fr/zir;  ?  Thou  arttrain'dupinfuchhigh' 
 and  heavenly  learning,  as  no  Other  Religion  in  the  World  caij 
 (hew  ,  and  therefore  your  lives  are  to  bear  proportion  to  your 
 ^caching.  It  was  a  (harp  reproof  to  the  Corinthian  Saints,  when 
 tile  Apofile  faid,  y^'r'  ttP^^wTtov  Tnttm.-riin')  I  Cor.  3.  3.  TV 
 ^alk_  as  men  ^  that  is,  men  in  a  natuiral  ftate  :  And  he  that  walks 
 thus  like  men,  will  not  walk  much  unlike  the  very  Beafts  ^  for  man 
 is  become  bruti(hin  hisunderftanding,and  it  is  worfe  to  live  like  a 
 Beaft,  than  to  be  a  B^aft  :  Surely  Chriftinns  if  you  have  not  your 
 name  for  nought,  you  partake  of  a  nature  higher  than  humane  •, ' 
 your  feet  (hould  ftand,  whereother  mens  heads  are ;  you  (hould 
 
 y  y  y  y  live 
 
yi^  To  make  knon?n  the  Myjiery^ 
 
 live  as  far  above  the  carnai  World,  as  Grace  is  above  nature    as 
 Heaven  is  above  Earth.  Chrift  would  never  have  ftoop'c  beneath 
 Angels,  but  to  raife  your  hearts  and  lives  above  men:  He  would 
 jjever  have  humbled  himfclf  to  take  the  humane  nature,  but  on  a 
 defign  to  make  US  partakers  of  the  Divine  ^  nor  would  he  have 
 walked  on  Earth,  but  to  make  a  way  to  elevate  our  hearts  to  Hea- 
 ven ^  fay  not  therefore  flefh  and  blood  cannot  bear  fueh  an  inju- 
 ry, or  forbear  fuch  a  fenfual  pleafure ;  either  thou  art  more  than 
 a  man,  or  lels  than  a  Chriftian  j  flefh  and  blood  never  reveal'd  the 
 Gofpel  to  thee,  flefli  and  blood  never  received  Chrift  •,  in  a  word, 
 flefti  and  blood  (hall  never  enter  into  the  Kingdom  of  God.    If 
 ihdu4>ee*ii  a  Chriftian,  thou  art  baptized  into  the  Spirit  of  the 
 Gofpel,  thou  haft  a  Heaven-born  nature,  and  that  will  enable 
 thee  to  do  more  than  flefh  and  blood  can  do.     Haft  thou  no  dc- 
 firc  to  fee  others  converted  by  the  Gofpel  ?  Wouldft  thou  fteal  to 
 Heaven  alone,  and  carry  none  of  thy  Neighbours  with  thee? 
 Now  how  fhalt  thou  win  them  into  a  good  opinion  of  the  Go- 
 fpel, but  by  fuch  an  amiable  life  as  may  commend  it  unto  their 
 confcienccsf  It  was  a  charge  long  ago  laiduponChriftianity  , 
 that  it  was  better  known  in  leaves  of  Bookjythun  in  the  Lives  of 
 Chrifiians :  From  hence  it  is,  that  many  are  harden'd  in  their 
 wickednefs,  and  prejudice  againft  the  Gofpel ;  he  is  an  unwife 
 Fifherman ,  that  fcareth  away  the  Fi(h  which  he  defires  to  get 
 within  his  Net.     O  offend  not  thofe  by  fcaodals  in  thy  Pife^hom 
 thou  wouldft  have  converted  by  the  preaching  of  the  Gofpel .' 
 Tliereisnowadaycs  C  faith  one  ^  much  talk,  as  if  the  time  Yor 
 the  Jerees  conversion  were  at  hand ;  but  faith  he.  The  loofe  livesf 
 of  Chriftians  do  fo  difparage  this  heavenly  Myftcry,  that  the 
 time  feems  farther  of;  Indeed  tfae  purity  of  Chriftians  lives  is 
 the  feeft  attradive  to  win  others  to  the  love  of  Rtfigion.    Had 
 Chrifts  Doves  more  fweet  fpices  of  Humility,  Charity,  Patience, 
 and  other  heavenly  Graces  in  their  wings  as  they  flie  about  in  the 
 World^  they  would  foon  bring  more  company  home  with  them 
 l!b  the  Churches  Lockyers :  This  is  the  gold  that  Ihould  over-lay 
 t^G Temple  of  ChrifisChurchyZn^^oxAA  make  Others  vn  love 
 with  its  beauty  ;  this  was  one  happy  means  for  the  incredible  en- 
 creafeof  Converts  in  the  primitive  times  •  then  theMyftery  of 
 the  Gofpel  was  made  known,  not  only  by  the  Afofiles  powerful; 
 frr^it^/^g,  but  hy  Chriftians  holj  living-^  fee  how  they  walk'c  ,. 
 
Boldly. 
 
 ABs  2. 46.  and  what  was  the  blefTed  fruit  of  it,  vtr,  47.  They 
 had  favour  \i9ith  all  the  people^  and  the  Lord  added  daily  to  the 
 Church  fucb  a*  Jhould  he  faved.  It  would  tempt  any  almoft  bac 
 a  Devil  (  who  k>ves  to  live  in  the  fire  of  contention,  and  is  defpc- 
 rately  harden 'd  againft  all  goodnefsj  to  have  enter'd  their  names 
 intO/lHch  a  beavedy  fociety ;  but  when  this  gold  grew  dim,  then 
 the  Gofpel  began  to  lofcitscredit  in  the  World,  and  confequent- 
 ly  its  takings.  Converts  came  in  flow^,  when  thofe  that  profef- 
 fcd  the  Gofpel  began  to  cool  in  their  zcal,and  flackenin  the  ftrift- 
 ncfs  of  their  liveg. 
 
 7«5 
 
 CHAP.    X. 
 
 BoUnefs  a  Duty  in  a  Mimfiery  in  what  he  is  to  ex- 
 prep  ity  what  k^nd  of  boldnefs  ii  muft  be^  with 
 helps  to  g€t  it» 
 
 HE  third  Branch  prcfcnts  us  with  the  manner 
 how  the  Minifter  is  to  make  known  this  Myftery 
 of  the  Gofpel)  That  I  nuyi  open  mj  mouth  bolMj. 
 We  muft  here  inquire,     y 
 
 Firfi^Wkat  this  boldrtefe  is,  the  A fofiU  de- 
 fires  prayers  for. 
 i"«fo»^.  Wherein  the  Minifter  is  to  exprefs  this  boldnefs,  in 
 preaching  the  Gofpel. 
 Thirdly ,  What  kind  of  boldncls  it  is  that  he  muft  (hew. 
 Fourthly,  Some  helps  10  procure  boldnels. 
 
 Y  y  y  y  a 
 
 SECT. 
 
y\6  Boldly, 
 
 "       '  "*■  ■ 
 
 S  E  c  T.     r. 
 
 t.  ^irfi^  \KT^^'^  ^^  "^^^"^  ^.^  opening  his  mouth  boldly  , 
 
 Y  Y     The  words  are  i»  srapptiVici,  and  imports  chefc 
 two  things. 
 
 1 ,  To  ffJeak  all  that  he  hath  in  command  from  God  to  deliver 
 this  lies  full  in  the  Etymon  of  the  word  ;  Thus  Paul  kept  nothing 
 back  of  Gods  counfel,  Aits  20.  27.     He  ceneeakd not  the  words 
 ef  the  Holy  One^  as  'fobs  phrafe  is. 
 
 2.  To  fpeak  with  liberty  and  freedom  of  fpirir,  without  fear 
 or  bondage  to  any,  be  they  many  or  mighty :  Now  this  is  feen, 
 Hrji^  By  fpeaking  openly,  and  not  in  Corners  •  the  Trick  of  Hc- 
 reticks  and  falfe  Teachers,  "^ho  privily  bring  in  their  damnable 
 JDoBrines  :  It  is  faid,  Chrift  ff>ake  that  faying  openly^  Mark  8. 
 32.  c*  -TOppMo-Ioc.  Secondly,  By  fpeaking  plainly  ;  It  (hcwsfome 
 fear  in  the  heart,  when  our  words  are  dark  and  ihady,  that  the 
 Preachers  judgment  or  opinion  cannot  eafily  be  fpiellM  from  his 
 words,  he  layes  them  fo  clofe  and  ambiguous  •  the  Minifler  is  to 
 fpeaJi  truth  freely  and  plainly,  this  was  the  ^foftles  hUnefs , 
 2  Cor.  3.12.  Seeing  that  we  havefuch  hope,  we  tife great  Plain- 
 ttefs  of  J^eecb-,  ^iffo^-A  xnf>pt]<rU  x^d^^\  we  ufe great  boldnels- 
 fo  your  Margin. 
 
 2. 
 
 S    E  ''C  'T.    ^  2r"' 
 
 SecmMy,  \7\7  Herein  the  Minifter  is  to  {hew  this  Soldnefs 
 /^  V     V     in  preaching  the  Goipel. 
 
 ^'iirfijR  afferting  the  Truths  of  theGofpel,;  He  is  not  to 
 fmother  Truth  for  the  face  or  fear  of  any;  MiniftersarecaHd 
 mtnejfes  •,  a  Witnefs  is  to  fpeak  what  he  knows,  though  it  be  m 
 open  Court  before  the  greateft  of  men.  pa/^l  had  a  free  tongue 
 to  fpeakthe  truth,  even  in  Prifon,  though  he  was  in  Bonds,  yet 
 he  tells  us.  The  Truth  roas  not  bounds  2  TTim.  2,9.  Some  Trutl.s 
 mil  go  down  eafily,  to  preach  thefe  requires  no  boldnefs.  The 
 worii:  in  the  Congregation  will  give  the  Preacher  thanks  for  his 
 pains  upon  fome  ftibfed  •,  but  there  arc  difpleafing  Truths,Truths 
 that  crofs  the  opinion  f  may  be^  of  fome  in  theAflembly,  to 
 
 preach 
 
Boldly,  717 
 
 preach  thcfe,  require  a  free  and  bold  fpiHc.    When  Chrift  was  to 
 preach  before  the  Pharifees,  he  was  not  afraid  co  preach  againft 
 their  Errours  •  had  fome  wary  Preacher  been  to  have  flood  ii? 
 ills  place,  he  would  have  pirch'c  upon  fuch  a  Subjed^as  fhould  not 
 have  offended  their  tenderers.    There  are  Truths  that  expofe 
 -the  Preacher  to  fcorn  and  deriiion,  yet  not  to  be  concealed  ^  Paul 
 prcach't  the  RefurreUion,  though  fdme  in  the  Aflembly  mock'c 
 him  for  his  p.iins. There  are  Truths  that  fometimes  may  expofe  the 
 Minifter  to  danger,  Tmths  tha:  carry  the  O'ofs  at  their  back  ^  fuch 
 was  that  Truth,  that  7/^?/*?)^  delivered  concerning  the  rejedionof 
 the  few  es.     Rom.  10.  20.     B^t  EfaitU  is  very  bold^  and  faiths 
 I^as  found  of  them  that  fought  me  not.     This  was  like  to  en- 
 rage his  Countrey-men,  and  bring  their  Hfts  about  his  ears.     We 
 read  of  a  y^ord  of  patience,  which  we  are  to  keep,  Jvf^t/.y,  10, 
 Suth'a  word.as  the  Preacher  had  need  have  good  (tore  of  pati- 
 ence that  dt^livers it,  and  ChrilHans  that  profefs it,  becaufe  it  may 
 bring  them  into  trouble,  and  draw  the  Perfecutors Sword  againlt 
 them.Thisis  notalwayes  the  fame  ^  the  word  of  ;>/??;>we  in  the 
 Apoftles  time,was  truths  ievelM  againft  fudaifm  and  Heathenifm, 
 Under  the  Arrian  Brnperours  ^  it  was  the  0eity  of  Chrill .-  In 
 Luthtrs  time  the  DoArine  of  Juftification,.  and  others  afTerted 
 by  him  againft  the Romifli  Church, 
 
 ,     ^fc-W/^jBoldncfs  in  reproving  fin,  and  denouncing  judgment        2J 
 againft  impenitent  finnersj  they  are  commanded  t^Up  y^  their 
 voice  like  a.  TtHmpct  ^  a'nd  tell  fernfakm:  her  jifjs.-y.prcach  the 
 TVord    (faith  i>W)  he  infiant  in  feaf&n ,   and  out  bffeafcn-^ 
 riprovcy  rebtiks  W'lth  all  long^fufering.    'He "  rilttA  .Veprove  and 
 continue  therein^vyhilc  th;;y  conrinu;  to  fin-   the  Dog  ceafcth  not 
 to  bark,  fo  long  as  the  Thief  is  in  the  Yard  ;  A  Minittcr  without' 
 this  boldaefs,  is  like  a  fmooth  tUc,  a  Knife  without  an  edge .-  A 
 Sentinel  that  is  afraid  to  let  off  his  Gun,,when  he  fliould  alarum 
 th^ City  upon'a  dangerappro,'ching.    Nothing  more  unworthy , 
 ihan  to  fee  people  bold  to  fin,  and  the  Minifter  afraid  to  reprove-  : 
 *Tis  faid  of  Tacit n-sfWiTd  he  took  the  time  liberty  to  write  the 
 Empcronrs  Lives ^  that  they  took  in  leading  them ;  fo  fliouId  the 
 Klinifter  in  reproving  fin,  be  they  who  they  will;  not  the  Bcg- 
 gcrs  Hn,  and  fpare  the  Gentlemans:,  not  thcProfane,'>nd  skip  over 
 thePrefeHors  fin;,  it  was  all  one  to Chriil, whoever  finn'd, 
 •fhould  hear  of  it  -.  The  Scribes  ;ind  Pharifees,  them  he  paid  to 
 
 pur^ 
 
g  Boldly* 
 
 purpofe-,  neither  connives  heat  his  own  Difciples,  but  r€bukcs 
 themiharply,{7ff  thee  behind  me  Satan  (faith  he)  to  Paeri 
 pVofnan^Vehat  have  I  to  do  with  thee}  To  his  own  Mother  for 
 her  unfeafonable  importunity. 
 
 S  i   C  T.      3. 
 
 3.         Thirdly^  \A7  ^  ^^  ^^"^  ^  boldncis  _  muft  the  Miniftcrs 
 
 I .  Fi^fi-»  ^  convincing  boldnefs ;  Hoi»  forceable  are  right  wcrds^ 
 
 faith  Job  ?  and  how  feeble  are  empty  words,  though  (hot  with  a 
 thundrirg  voice  ?  Great  words  in  reproving  an  Errour  or  fin,buc 
 weak  Arguments,  produce  laughter  oftner  than  tears.     Fefiw 
 thought  it  unreafonable  to  fend  a  Prifoner  ,  and  not  withaU  to 
 jignifie  the  crimes  laid  againfi  him.  Ads  25. 27.     Much  more 
 unreafonable  is  it  in  the  Pulpic  to  condemn  an  Errour,  and  not 
 prove  it  fo  •,  a  pradicc,  and  not  convince  of  the  evil  of  it.    The 
 Afofile  faith  of  (ome^Their  mouths  mufl  be  fiop'tyTit.  1. 11. 
 Tney  arc  convincing  Arguments  that  muft  flop  the  mouth  ^  em- 
 pty reproofs  will  fooncr  open  the  mouths  of  thofc   that  are 
 reproved,  wider,  than  (hut  them  -,  the  Spirit  of  God  reproves  by 
 convincing,  fohni6.S.     And  when  he  is  come,  he  wiff  reprove 
 thefVorld  of  J$n,i\'iy^H,  he  will  convince'.  And  fo  fhould  the 
 Miniftcr-  this  is  to  preach  in  the  evidence  and  demonftration  of^ 
 theSjnrit. 
 Secondly^  A  wife  boldnefs :  The  Miniftcr  is  to  reprove  the  fins 
 ^'        of  all,  but  to  perfonatc  none.    Panl  being  to  preach  before  1 , 
 lafcivious  and  unrighteous  Prince ,  touch't  him  to  the  quick ,  "but 
 did  not  name  in  his  Sermon.    Felix  his  confcience  would  favc 
 Panl  that  labour  J  he  trembled,  though  Panl  did  not  fay  he 
 meant  him. 
 ,,  Thirdly,  A  meek  boldnefs  -.  The  words  of  Vcife  men  are  heard 
 
 in  quiet y  Ecclef.  9.  1 7.  Let  the  reproof  be  as  fliarp  as  thou 
 wilr,  but  thy  fpirit  muft  be  meek.  Paflion  raifeth  the  blood  of 
 him  that  is  reproved,  bu  t  Compaffion  turns  his  bowels  -^  the  oyle 
 in  which  the  Nail  is  dip*t,  makes  it  drive  the  eafier,  which  other- 
 wife  mieht  have  rived  the  Board.  We  muft  not  denounce  wrath  ^ 
 m  wraov,  leaft  finners  think  we  wifli  their  mifery ;  but  rather 
 
 with 
 
Boldly* 
 
 with  fuch  tendcrncfs,  that  they  rmy  fee  it  is  no  pleafing  work  to 
 us  to  rake  in  their  wounds,  but  do  it,  that  we  might  not  by  a  cruel 
 filence  and  foolifh  pity,  be  accelfory  to  their  ruine,which  we  cor- 
 dially defi  re  to  prevent.    Jeremiah  founds  the  Alarum  of  Judg- 
 ment, and  tells  them  of  a  difmal  Calamity  approaching;  yet  at 
 the  fame  time  appeals  to  God,  and  clears  himfelf  of  all  cruelty 
 towards  them  :  Jer.  17.16.      /  have  not  hafitted  from  being  a 
 PaftoHr  to  follow  thee-,  neither  have  Idejiredtheyfofuldaj^thou 
 kno^efl  that  which  came  out  of  my  IjPs  ypAs  right  before  thee  :  As  if 
 he  had  faidj  have  delivered  my  Meflage  in  denouncing  Judgmenti 
 (for  I  durft  do  no  other)  but  it  was  with  a  merciful  heart ;  I 
 thrcatn'd  rume,  but  wifh't  for  peace :  Thus  Daniel,  he   dealt 
 plainly  at^d  roundly  with  the  King,  but  ufliers  in  his  hard  roeffage 
 with  an  affeAionace  Expreflion  of  his  love  and  loyalty  to  him*, 
 Afj  Lord,  the  Dream  be  to  them  that  hate  thee ,  and  the  interpre- 
 tation thereof  to  thine  enemies,Da.n.^,  19. 
 
 Fourthly y  A  humble  boldncfs  j  fuch  a  boldnefs  as  is  rais'd  from 
 a  confidence  in  God,  not  from  our  felves,  our  own  parts  and  abili- 
 ty, courage  or  ftoutnefs  :  Paul  is  bold,  and  yet  can  tremble,  and 
 be  in  fear  ^  bold,  in  confidence  of  his  God .  i  Thef  2.2.  jve 
 tfere  bold  in  our  God  to  jpeak^  unto  you  the  Gojpel  of  God  with 
 much  contention ;  but  full  of  fear  in  the  fenfc  of  bis  own  weak- 
 ncfs  :  I  Cor.  2.1,  IvAi  ^ithyou  in  rfieak»efsy  and  i»  fear,  and  in 
 much  trembling. 
 
 Fifthly,  A  zealous  boldnefs  ^  our  reproofs  of  fin  mud  come 
 from  a  warm  heart.     Pauls  ffirit  woifiirred^ithin  him,  when  he 
 far»  the  City  given  to  Idolatry.     Jeremy  ceils  us.  The  yVord  of  Cod 
 tfios  04  fire  in  hit  bones ;  it  broke  out  of  his  mouth  as  the  flame 
 out  of  a  Furnace :  The  Word  is  a  Hammer,  but  it  breaks  not  the 
 flinty  heart  when  lightly  laid  on.     King  James  faid  of  a  Minifler 
 in  his  time,  he  preach't,  Ai  if  Death  rcas  at  his  back^    Mini- 
 ftersftiouldfetforth  Judgment,  as  if  it  were  at  the  finncrs  back, 
 ready  to  take  hold  of  him  :   Cold  reproofs  or  threatning^,  they 
 are  like  the  rumblings  of  thunder  afar  off, which  affrights  not,  ^^ 
 a  clap  over  our  head  doth.  I  told  you  theMinifters  boldnefs  muft 
 be  meek  and  merciful,  but  not  to  prejudice  zeal.    ThePhyfitian 
 may  fwecten  his  Pill  to  make  his  Phy  firian  fwallow  it  the  better :, 
 but  not  to  fuch  a  degree  ,  as  wiJl  weaken  the  force  of  its 
 operation. 
 
 S  E  C  X. 
 
 719 
 
JZO 
 
 Sect. 
 
 4.        Fourthly,  \7\7^  promifed  to  pi-opound  fS'hdps  to  pro^ 
 V     V     cure  this  boldnefs.     \/'^^  ^ 
 
 I .  P^k/^'  a  holy  fear  of  God  ;  wc  fear  man  fo  much,  bccaufe  we 
 
 feai'  God  fo  little  •,  one  fear  cures  another,  as  one  fire  draws  out 
 another.  When  your  finger  is  burn*c,  you  hold  it  to  the  fire  - 
 when  mans  terrour  fcares  you,turn  your  thoiights  to  meditate  on 
 the  wrath  of  Godj  this  is  theplaifterGod  layes  to  Jeremiahs 
 wrifls ,  to  cure  his  anguifh  diftemper  of  mans  fear.  fer.  i .  17, 
 Be  mt  difmayed  at  their  faces ,  lefi  I  confouHd  thee  hefore  them  : 
 If  wc  muft  be  broken  in  pieces  (  fo  is  the  Original )  better  man 
 do  it  than  God  -,  what  man  breaks  in  pieces,  God  can  make  whole 
 again.  He  that  tofeth  his  life  for  m)  fake,  and  theGejpeis,  the 
 fame  fhallfave  it,  Mark  8.35.  But  if  God  break  us  in  pieces, 
 it  is  beyond  the  skill  of  man  to  gathek  thejheards,  and  re  make 
 what  God  hath  mar/d. 
 
 2,  Secondly,  Caftle  thy  felf  within  the  power  and  promife  of  God 
 
 for  thy  affiftance  and  protedion.-  He  that  is  a  Coward  in  the 
 open  Field,  grows  valiant  and  fcarlefs  when  got  within  ftrong 
 Walls  and  Bulwarks.  Jeremiah  was  even  laying  do^hisArms^ 
 and  flying  from  the  facex)f  thofe  dangers,  which  hisMlniftry  to 
 a  rebellious  and  enraged  people  expofed  him  -,  hear  what  courfe 
 he  had  in  his  thoughts  to  take,becaufe  the  Word  of  the  LOrd  was 
 made  a  reproach  to  him,  and  a  derifion  daily.  Jcr.  20.9.  Then 
 I  faid,I^illnotmakementiGnof  him,mr  ^eak^any  more  in  his 
 Name.  Now  what  kept  him  from  this  cowardly  flight  >  Ver: 
 1 1 .  Bm  the  Lord  is  with  me  as  a  mighty  terrible  One.  Now 
 he  takes  heart,  and  goes  on  with  his  work  undauntedly  -,  our  eye 
 alas  is  on  our  danger,  but  not  on  the  invifible  Walls  and  Bulwarks 
 which  God  hath  promifed  to  fet  about  uf.  The  Prophets/ervant 
 that  faw  the  Enemies  Army  approaching,  was  in  a  panik  fright  i' 
 but  the  Prophet  that  faw  the  heavenly  Hoft  for  his  life-guard 
 about  him,  carM  not  a  rufti  for  them  all :,  if  God  be  not  able  to 
 protcd  thee,  why  doft  thou  go  on  his  Errand  at  all  ?  if  thou  be-- 
 Hev'fl  he  is,  why  art  thou  afraid  to  deliver  it,  when  he  is  able  to 
 deliver  thee?  '':  "  '  i!.^^  ' 
 
Boldly.  1 2  I 
 
 :.,  T'y^;>ij//]i',  Keep  a  clear  confciencc;  He  cannot  be  a  bold  repro-  5 
 ver,  that  is  not  a  confcientious  liver  ^  fuch  a  one  muft  fpeak  Ibfc- 
 Iy,for  fear  of  waking  his  own  guilty  confcience-,  he  is  like  one 
 that  ftioots  in  a  rufty  foul  Piece,  his  reproofs  recoyle  uponhim- 
 felf.  Unholinefs  in  the  Preachers hfe,  it  either  will  Hop  his  mouth 
 from  reproving,  or  the  Peoples  ears  from  receiving  what  he  faith. 
 O  how  harfh  a  found  does  fuch  a  crack't  Bell  make  in  the  ears  of 
 his  Auditours  ?  Every  one  dcfires,  if  he  muft  be  fmitten,  that  it 
 may  be  by  the  hand  of  the  Righteous,  Pfal.  141.  Good  coun- 
 {qI  from  a  wicked  man,  is  fpoil'd  by  his  kinking  breath  that  deli- 
 vers it :  Our  Saviour  was  fain  to  bid  them  hear  the  Phanfees^he- 
 caufc  their  perfons  were  a  fcandal  to  their  Dodrinc,  A'fatth.  2  3 . 
 :j,3.Eventhofe  that  are  good,are  too  prone  to  turn  their  back  oflf 
 the  Ordinance,  for  the  fc.indal  of  him  that  officiates ;  this  is  their 
 weaknefs  and  fin,  but  woe  be  to  them  at  whofe  wicke^Mcfs  they 
 ftumble  upon  this  temptation.  It  (hews  the  man  hath  a  very 
 good  ftomack,  that  can  eat  his  Dinner  out  of  a  flovenly  Cooks 
 hands  •,  and  a  very  found  judgment,  and  quick  appetite  to  the 
 Word,  that  can  fall  too,  and  make  a  hearty  Meal  of  it,  without  , 
 
 any  fqueamifh  fcrupulofity  or  prejudice  from  the  mifcarriages  of 
 the  Preacher. 
 
 FoHrth/y,  Confider  that  which  thou  moft  feareft,  is  beft  pre-  4, 
 vented  by  thy  freedom  and  holy  boldnefs  in  thy  Miniftry.  Is  it 
 danger  to  thy  life  thou  fear'ft  ?  No  fuck  V2a.y  to  fecure  ic,  as  by 
 being  faithful  to  him  that  hath  the  fole  difpofc  of  it-  in  whofe 
 handsthink'ft  thou  are  thy  times,  furely  in  Gods  ?  then  it  is  thy 
 bed  policy  to  keep  him  thy  friend ;  for,  Wfhen  thy  "^^ayes  fleafc 
 him,  he  can  make  tPj  Enemies  to  be  at  pace  tvith  thee.  Man-plea- 
 fing  is  both  endlcfs  and  needlefs,  if  thou  wouldft,  thou  couldft  not 
 pleafeall-,  and  if  thou  couldft,  there  is  no  need,  fo  thou  pleafeft 
 one  that  can  turn  ail  their  hearts,or  bind  their  hands :  They  fpeed 
 beft,  that  dare  be  faithful-  Jonah  was  afraid  of  his  work,  O  fee 
 durftnotgo  to  fuch  a  great  City  with  fo  fad  aMefTage-  to  tell 
 them  they  (hould  be  deftroy'd,  was  to  fet  them  a  work  to  deftroy 
 him  that  brought  the  News :  But  how  near  was  he  lofing  his  life 
 ty  running  away  to  fave  it  ?  Jeremiah  feem'd  the  only  man  like 
 to  lofe  his  life  by  bis  bold  preaching,  yet  had  fairer  quarter  at  laft, 
 than  the  fmooth  Preachers  of  tb^  Times  •  however,  it  is  better  to 
 dye  honourably,  than  live  (hamefully .    Is  it  thy  Name  thou  art 
 
 Z  z  z  z  tender 
 
•J  2, 2  Boldly. 
 
 tender  of?  if  thou  beeft  free  and  bold,  the  Word  thou  deliver'ft 
 will  be  a  reproach  and  daily  dcrifion  to  thee,  as  once  to  fenmy ;  ] 
 
 Thou  mayft  indeed  be  mock't  by  fome,  but  thou  wile  be  reve- 
 renced by  more  j  yea,  even  they  that  wagge  their  heads  at  thee  ■$ 
 carry  that  in  their  confcience  which  will  make  them  fear  thee  • 
 They  are  the  ftiittering  preachers  (who  are  partial  in  the  Law} 
 that  become  bafe  among  the  people,  ^<?/.  2. 9. 
 
 S  E   c  T,    5, 
 
 Fifthly,^  Onfider,if  thou  beeft  not  now  bold  for  Cbriflin  thy 
 V^  Miniftry, thou canft not  be  boJd  before Chrift  at 
 his  Judgment  Bar-,  he  that  is  afraid  to  fpeak  for  Chrift,  will  cer- 
 tainly be  aiham*d  to  look  on  his  face  then,   fve  mufi  etlt  appear 
 before  the  ^udgmem-feat  ofChrifiy&c.  2  Cor.  5.  i  o.     Now  what 
 ufe  doth  Tanl  make  of  this  folemn  meditation  ?  Kmrving  there- 
 fore the  terrmr  of  the  Lord,  rce  per/wade  men^  ver.  11.    It  is 
 no  wifdomto  provoke  the  Judge,  by  flattering  the  Prifoncr.-  A 
 fcrious  thought  of  that  day  as  we  are  going  to  preach ,  would 
 make  us  ihut  all  bafe  fear  out  of  the  Pulpit:  It  is  a  very  fmall 
 rfiingtobe  judg*d  by  man  now  for  our  boldnefe,  but  difmal,  to 
 be  condemned  by  Chrift  for  our  Cowardize.    This  is  Mans 
 fudgment-daj,  tsPaal  calls  it,  iC<7r.  4.  3.   Every   one  dares 
 tax  the  Preacher,  and  pafs  his  fentence upon  him,  if  hepleafeth 
 not  his  itching  car  ^  bu&Chrift  will  have  his  Judgment-day  alfo  to 
 judge  them,  tnat  now  take  upon  them  to  judge  ethers  ,  and  his 
 fentence  will  eafily  reverfc  theirs  •  yea,  even  thofe  that  now  con- 
 demn thy  freedom  to  reprove,would  be  the  firft  to  accufc  thee  for 
 thy  (inful  filence.   The  wicked  fervant,  who  likes  the  remifsneis 
 of  his  Mafters  Government  (  whereby  he  may  play  his  ungodly 
 pranks  without  controule)  cries  out  of  him  at  the  tjallows,  and 
 is  oft  heard  there,  to  lay  both  his  fin  and  fad  Cataftrophc  of  his 
 \\k(io  v/hich  it  brings  him)at  his  Mafters  door  j  faying.  If  he  had 
 reprov'd  me^theMagiftrate  had  not  condemned  me^if  he  had  done 
 his  Duty,  the  Hang-man  had  not  now  been  to  do  his  Office.  Thus 
 inay  fome  at  the  laft  day  accufe  their  cowardly  Minifters,  and  fay. 
 If  they  had  told  them  their  danger,  they  had  not  run  into  it;,  if 
 they  had  been  bold  to  reprove  their  Hn,  they  had  not  been  fo  im- 
 pudent 
 
Boldly. 
 
 725 
 
 pudcnt  to  Lve  in  the  pradice  of  it,  which  now  hath  brought  them 
 CO  cverlafting  fhame  and  mifery. 
 
 Sixthly ,  Confider  how  bold  Chrift  was  in  his  Miniftry  j  6. 
 
 his  very  Enemies  were  forc'd  to  give  him  this  Teftimony  ; 
 Lt*ks  ZO.Zl.  9Ve  \now  that  thou  fayeH  and  teachefi  right Ij, 
 neither  accefteft  then  the  ferjcn  6f  any  ,  bat  teachefi  the  "^ay 
 of  God  trnly.  He  fpar'd  not  the  proudeft  of  them ,  but  to 
 their  head  rcprovM  them  ,  and  dencunc'd  the  judgment  of 
 God  agrinft  them  ^  when  in  the  midft  of  his  Enemies ,  he 
 was  not  dnuntcd  with  their  high  looks  or  fiiiious  threats, 
 but  own'd  that  very  Truih  ,  which  they  m^de  his  capital 
 Cnmt  ^  Matth  2j.11.  fohniS.i?.  Hence  P^/// 0ith,/ff 
 Vfitneffed  a  gosd  confejfiot*  before  Pontim  PiUtCt  i  Tim.  6.  1 3 . 
 And  ufeth  this  as  the  moft  powerful  Argument  to  conjure 
 Timothy  to  be  faithfiil  in  his  Miniftry.  What  greater  in- 
 centive to  Valour  can  the  Souldier  hive  ,  than  to  fee  his 
 General  before  him  ftand  with  undaunted  Courage  where 
 the  Bullets  flie  thickeft  ?  Such  valiant  Captains  do  not  ufe  to 
 breed  white-liver'd  Souldiers  ^  it  is  impo/lible  we  fhould  be 
 daftardly,  if  inibrufted  by  him,  and  aded  with  his  ipirit.- 
 When  the  High  Priefi  and  Elders  faw  the  boldnefs  of  Peter 
 and  fohn  (who  were  convented  before  themj  they  fooo 
 knew  where  they  had  got  this  heroick  refolved  fpirit  ^  fot 
 .it  is  faid.  They  toof^  kjforptedge  of  them  that  they  had  been  with 
 fefttt.Ads  14. 13. 
 
 Seventhly  ^  Pi^ay,  and  beg  prayers  for  this  holy  boldnefs.         7; 
 Thus  did  the  A^ofiles   come  by   it^    their  boldnefs  was  not 
 die   produdt  of  any  natural   greatnefs  of  fpirit    they  had 
 above  others  •,   you  fee  what  ftout  Souldiers  they  were  in 
 themfelves,  by  their  poor-fpirited  behaviour  at  Chrifts  At- 
 tachment, when  they  all  ran  away  in  a  fright,  and  left  him 
 to  (hift  for  himfelf^  but  it  was  the  child  of  prayer,  it  was 
 not  bred  in  them,  but  granted  from  Heaven  unto  them  ac 
 ihpir  humble  fuit-    fee  them  praying  hard  for  it  ,  A^s  4. 
 29.     Now  Lord  behold  their  threatnings  ^  and  grant  unto  thy 
 fervants  ,    that  with  all  boldnefs   they  may  ^eak^  thy  Wordx 
 Mark,  they  do  not  pray  againll  fuflfering,  but  for  boldnefs 
 to  preach  whatever  it  may  coft  them.    They  defire  not  to 
 
 Z  z  z  z  2  be 
 
7H 
 
 Boldly. 
 
 be  excused  the  Battel,  but  to  be  arju'd  with  Courage  to  ftand 
 in  it  ;  they  had  rather  be  lift  above  the.  fear  of  fuffering , 
 than  have  ?s\  immunity  from  fuffering  •,   let   God  but  give 
 them  boldnefs  to  do  their  Duty ,  and  ftand  to  their  T^ck- 
 k.ng ,  and  they  have  enough.    Now  fee  how  foon  God  fets 
 ,fiis  fat  to  their  prayers  •   ver.ii.     And  when  they  hadpray- 
 ed,    the  fUce  was  Jhaken  Vchere  thej  were  ajfemhled  together 
 and  they  were  pled  "^ith  the  Holy  Ghofi ,  and  they  Jpake  the 
 j^ord  of  God  Veith  boldnefs.     There's  the  grace  thcydefir'd, 
 drop*t  into  their  bofom ,  in  a  further  meafure  than  ever  they 
 had  it.    If  theSouIdier  hath  a  defire  to  fight  for  his  Prince » 
 no  doubt  but  he  may  have  Arms  for  asking  •  if  this  be  thy 
 fincere Rcqueft  ,  God  will  not  deny  it:  Sec  them alfo fend- 
 ing others  to  God  upon  this  Errand  for  them,  O/.  4.  3.     and 
 here  in   the  Text  :   Certainly  People  cannot  defire  that  of 
 God  for  their  Minifler ,  which  both  he  and  they  need  more. 
 It  is  a  difficult  Duty  to  them,  but  neceflary  for  you  ^    he 
 cannot  be  a  faithful  Minifter ,  that  dares  not  deliver  all    his 
 Meflage,     "When  Mauritius    the  Ewferour  had  enquir'd  of 
 F^ocM   his   difpofition,   he  faid,   Si  timidns  (?/,  homieida 
 eft :  Jf  he  be   timerous  ^   he  is  a  Murtherer :  He   that   fears 
 iiis  peoples  faces ,  is  the  man  that  is  moft  like   to  murder 
 their  fouls  ^    fo  that  you  pray  for  your  felvcs ,  while  you 
 endeavour  to  pray  down  this  gift  upon  your  Micifter. 
 
 CH  A  Pi 
 
For  which  lam  an  Ewbajfaddur. 
 
 7^5 
 
 CHAP.  XL 
 
 Tfhy  Mmfiers  called  EMaffadonrs  ^  ih^ir  Dig- 
 nity and  Duty  fhewn  therefrom. 
 
 For  which  I  am  an  EmhaJJadonr  in  Bonds. 
 
 E  are  at  length  got  to  the  laft  general  Head  in  the 
 words,  the  Argument  with  which  the  ^pofile 
 backs  his  Requeft,  the  nnore  eflfedually  to  pro- 
 voke them  to  the  remembrance  of  him  in  their 
 prayers,  and  it  is  double  :  Firfi^  From  his  Office ; 
 for  which    I  am  an  Embaffadoar :  The  fecond^ 
 
 prcfent    afflided    ftate  ,     An    Embajfadonr    in 
 
 his 
 
 From 
 Bonds. 
 
 Firfi,0(  the  firfi,  his  Office.  Ambaffadours  being  Meffen- 
 gers  of  State,  fent  by  Princes  abroad  about  the  great  Affairs  of 
 their  Kingdom,  it  behoves  all  good  Subjefts  to  wifli  them  good 
 fpeed  and  fuccefs  in  their  AmbafTy.  U  pon  this  account^  P/?^/  be- 
 ing fent  from  the  great  God  in  Embafffge,. is  the  Jfoftle  of  the 
 Gentiles^dQrires  the  CWc/;fj  prayers  for  a  happy  fuccefs  to  the 
 Meflage  he  brings. 
 
 i: 
 
 S    E    C    T.       I, 
 
 MInifters  of  the  Gofpel  are  Gods  Embaffadours .  the  Jpo- 
 file  doth  not  monopolize  this  Title,  as  if  none  were  fo 
 befides  himfelf  ^  for  elfcwhef  e  he  reads  others  in  the  Commiffion, 
 2  Or.  5.20.     we  uri  EmhJfadoHrj  for  Chrifi;  that  i«,  we 
 
 ■    ApoftUs, 
 
 Note. 
 
y26  For  which  1  am  an  Embaffadonr* 
 
 Jpofiles,  who  are  now  upon  the  place,  and  in  the  employment  of 
 the  Gofpel,  and  fuch  alfo  as  fhall  be  difpatch'd  after  us  to  the  end 
 of  the  World  upon  the  fame  Errand.  The  Authority  of  the 
 Jpofiles  Extraordinary  Commilfion,  and  that  which  ordinary 
 Minifters  after  them  have,  is  the  fame  for  fubftance  •,  only  they 
 had  their  Miflion  immediately  from  Chrifts  mouth ,  and  were 
 Oecumenical,  where  as  ordinary  Minifters  receive  it  from  the 
 Chftrch  by  an  Authority  deriv'd  from  Chrift,  and  are  fix'd  co 
 their  particular  Orbs ,  and  ajg  to  lie  as  EmbafTadours  fegicr  in 
 fome  one  place,  whither  they  f re  fent.  In  handling  this  point, we 
 (hall  enquire  into  thefe  three  particulars. 
 
 Firfi,  Why  Minifters  are  call'd  EmbafTadours. 
 
 Secondly,  Why  God  choofeth  to  deliver  his  Gorpel  by  Embaf- 
 fadours. 
 
 Thirdly,  Why  he  ufeth  weak  men,  and  not  glorious  Ai^els  to 
 be  his  EmbafTadours  in  this  Negotiation. 
 I .  Firfi>  Whiy  are  Minifters  call'd  EmbafTadours  ^  and  that  is, 
 
 1 .  To  fet  OHt  the  Dignity , 
 
 2.  The  Duty  of  their  Funftion. 
 
 I .  Fi>ft»  The  Dignity :  God  by  this  Title ,  would  procure  an 
 
 honourable  efteera  of  the  Minifters  calling  in  the  hearts  of  all 
 
 thofe  to  whom  they  are  fent ;  this  is  more  necefTary  to  the  good 
 
 fuccefsof  their  MefTage,  than  is  generally  thought.  I  know  very 
 
 well  that  what  Minifters  fpeak  on  this  SubjeA,  they  are  thought 
 
 m  it  to  be  rather  kind  to  themfelves,  than  friends  to  the  Gofpcl ; 
 
 Men  are  prone  to  interpret  it  g^  a  fruit  of  their  pride,  and  an  af- 
 
 fedation  they  have  of  fome  outward  grandure,and  worldly  pomp, 
 
 which  they  defign  to  gain  by  fuch  a  magnificent  Title :  The  Apa- 
 
 file  himfelf  wasfenfiblcof  this,and  l!herefore  iCor.4.  when 
 
 in  the  firfi  verfe  he  had  call'd  for  that  refpeft  which  was  due  to 
 
 the  Minifters  Fundion  ^  Let  a  manfo  Account  of  us, as  of  the  Mi- 
 
 niflers  of  Chrift^  and  Stewards  of  the  Myfteries  of  God-^  he  gives 
 
 a.  Caveat,  ver.  5 .  That  they  tvotildji^dge  nothing  hfore  the  time,un- 
 
 tiil  the  Lordcome.    Then  it  fhJl  be  known  from  whatfpirit  it  is 
 
 that  we  Minifters  magnifie  our  Office,  and  have  been  aded  by  in 
 
 owr  Fundion  •  and  alfo  by  what  fpirit  they  are  moved,  who  vili- 
 
 fie  and  defpife  both  it  and  our  pcrfons,for  our  Callings  fake. 
 
 SEC  T. 
 
For  which  1  am  an  Embajfadowr^  7  a  y 
 
 ♦  S    I    C    T.      i. 
 
 NOW  the  Dignity  of  Gofpcl   Embaffadours  ^   will  ap- 
 pear in  three  things, 
 
 firfiy  In  the  greatncfs   of  the  Prince  from  whom  they 
 come. 
 
 Secondly ,  The  greatnefs  of  the  Perfon  whofe  place  they 
 fupply. 
 
 Thirdly y  The  excellency  of  the  Meflage  they  bring. 
 
 /■^ViifjThcMajefty  of  the  prince  from  whom  they  come :  Am-  k 
 bafladours  have  their  refped  according  to  the  rank  of  their  Ma- 
 ftcr  tiiat  fends  them  -,  the  greater  the  Prince,  the  more  honoura- 
 ble is  his  MefTenger.  Now  the  Minifters  of  the  Gofpel  come 
 from  the  great  God,  who  is  King  of  Kings,  and  Lord  of  Lords,by 
 whom  they  Reign,  and  of  whom  they  hold  all  their  Principalities? 
 This  is  their  Mailer,  in  whofe  name  they  come  ^  therefore  MofeSy 
 when  he  was  to  deliver  his  McfTage  to  jfrael,  bids  them  afcrile 
 greatHefs  to  rW  Go<^,  whofe  Name  and  Will  he  was  to  publifli, 
 Deut.  3  2. 3  ►  The  Potentates  of  the  World  have  found  to  their 
 coft,  how  deeply  God  takes  himfelf  concern'd  in  the  affronts  that 
 are  done  to  his  fervants  ^  what  brought  Ifraels  flouriftiing  King- 
 dom to  ruine,  but  their  mocking  his  Meflengers,and  mifafing  his 
 Prophets  ?  Then  the  wrath  of  Godarofe  againfi  thtm  till  there  tvm 
 no  remedy  ,  2  Chron.  36.  J  6.  We  cannot  defpife  the 
 MefTenger,  and  honour  hisMaftcr  that  fends  him,Z«^.  i  o.  1 6.Few 
 are  fo  bold  as  to  fay  with  that  proud  King,  ivho  is  the  Lord  that  I 
 piould  obey  his  voice  >  Exod.  5. 2.  But  too  many  dare  fay,  who 
 is  the  Minifter  that  I  (hould  obey  his  Meffage  ?  Repent  at  his 
 Sqmmons,  tremble  at  the  words  he  delivers  ^  forgetting  alas , 
 they  have  Gods  Authority  for  what  they  fay ;  and  fo  by  a  dint- 
 ing blow  they  hit  God  himfelf  in  contemning  his  Embaf- 
 fido\ir. 
 
 Secondly,  The  greatnefs  of  the  Perfon,whofe  place  the  Minifter  2I 
 iupplies ;  Minifters  arc  but  Deputy  Embafradours,Chrift  himfelf 
 hadthefirftpattent,  caird  therefore  the  Mefenger  of  the  Cove- 
 tiAnty  Mai.  3, 1,  and  the  Afoflte  of  our  frofejjion ,  Hcbr.  3.  i. 
 From  him  the  Minifters  receive  their  Auihority  :  All  fower  is 
 given  to  me^Goye  therefore  And  teach  aH  NatimSylHAtth.  28. 18. 
 
 So 
 
728  "P^^  which  1  arv  an  Embaffadour, 
 
 I. 
 
 I. 
 
 So  2  Cor.  5.  20.  we  pray  you  its  Chrifts  Head  be  ye  reconci- 
 led to  Ged.  As  if  the  j4popIe  had  laid ,  We  do  but  deliver 
 that  meffagc  which  Chrift  fhould  and  would  have  done  had  he 
 not  been  called  to  Heaven  about  the  affairs  of  his  Church  and 
 therefore  hath  left  us  as  his  Deputies  to  carry  on  that  Miniflry 
 which  himfelf  began  when  he  was  here  below.  Now  what 
 an  honour  is  it  for  a  poor  creature  to  ftand  up  in  Chrifts  room 
 and  bring  that  raeflage  to  poor  finners  which  was  firft  commit* 
 ted  unto  him  ? 
 
 Thirdly,  Theexcellencyof  the  MefTage  they  bring.  There 
 are  three  kinds  of  Embafilts  in  the  world  which  make  way  for 
 their  honourable  entertainment,  that  are  the  MeiTengers  to  bring 
 them  to  any  State  :  Emba^ies  for  peace ^  Embajfies  for  marriage, 
 ^nd  Thirdly  (or trade. 
 
 Sect.     3. 
 
 lirfiyT]  Mbaffies for  peace.  Beautiful  are  their  feet,  and  ho- 
 Ht  nour*d  are  their  perfons,  that  bring  glad  tidings  of 
 peace  along  with  them  i  efpecially  when  thefe  four  things  con- 
 cur m  their  Embaflage  which  will  be  all  found  in  the  Minifters  ne- 
 gotiation, * 
 
 Firf  ,  When  an  Ambaffadour  comes  from  fome  puifTant 
 prince,  whofe  power  is  formidable ,  and  armies  irrefift able,  an 
 Ambaffadour  from  fuch  a  Prince  to  a  People  naked  and  unarmed, 
 for  peace  and  amity ,  O  how  welcome  is  his  approach .?  Such  a 
 King  we  come  from ,  he  offers  not  peace  becaufe  he  cannot 
 maintain  a  War ,  or  flands  in  need  of  our  friendlhip.  pinners 
 need  his  favour,  but  he  fears  not  their  hoftility-,  never  could 
 they  yet  (hoot  any  of  their  Arrows  fo  high  as  heaven,  but  all 
 have  comedown  upon  their  own  heads.  What  can  he  that  fpets 
 againft  the  Wind ,  but  look  to  have  it  blown  back  upon  his  own 
 face  >  and  he  that  fights  with  God ,  but  exped  to  have  his  Wea- 
 pons beat  back  to  his  own  head  ?  Worldly  Princes,  treat  when 
 they  cannot  fight :  thinknotfoof  the  great  God  :  his  inftru- 
 ments  of  death  are  ready ,  no  place  where  he  hath  not  his  arm- 
 ed Troops  able  to  fetch  in  his  pr oudeft  enemies.  No  creature  fo 
 little,  but  contains  an  Army  in  it  big  enopgh  to  tame  the  proud^ 
 
 eft 
 
For  which  I  am  an  Embaffadour*  729 
 
 eft  King  in  the  World.  The  Worw  under  Herods  foot,  at  Gods 
 command  fti^ll  feize  on  hiin,  and  eat  out  his  heart.  O  with  wharc 
 fear  and  trembling  (houJd  the  EmbafTadours  of  this  God  be  re- 
 ceived! When  Santftel  the  Prophet  came  to  Bethlehem,  The 
 Elders  of  the  Town  trembled  at  hi^  comiytg^and  faidfiomejt  thou  in 
 feace?  i  Sam.  1 6.4. 
 
 Stcondlj  ^  Whenfuch  apuiff'nt  Prince  fends  his  Ambaffa-  2* 
 
 dours  for  peace  to  a  People  that  have  already  felc  the  imprcffions 
 of  his  power,  and  are  pinemg  under  the  bleeding  miferies  which 
 their  War  with  him  have  brought  upon  them  ,  O  how  would 
 they  run  to  open  their  City-Gates  to  his  Ambafladour?  as  wil- 
 lingly furely  as  Noah  open'd  the  Window  to  receive  thtDove 
 th  it  brought  the  Olive  branch  after  that  difmal  Hood.  This  is 
 the  deplored  ftatc  which  the  Mmirtry  of  the  Gofpel  finds  Man- 
 kind involved  in.  What  a  forlorn  condition  hath  our  War  with 
 Heaven  brought  us  into  >  Do  we  not  feel  the  Arrows  of  divine 
 venge.ince  fbcking  in  our  very  heirts  and  confcicnces  ?  the  curie 
 of  God  cleaving  to  every  faculty  of  our  fouls,  and  member  of 
 our  bodies.?  Are  not  all  the  creatures  in  arms  againft  \j&>  and 
 doth  not  Hell  from  beneath  open  its  devouring  mouth  upon  us, 
 ready  to  fwallow  us  up  in  everlading  deftradion  >  And  yet 
 arc  we  fo  ftont  ,  that  we  can  find  no  Lodging  in  our  Town' 
 for  his  Embaffadours  but  a  Prifon  >  no  entertainment  to 
 the  offers  of  Peace  they  make,  but  contempt  and  fcorn  ? 
 
 Thirdly,  When  the  terms  of  Peace  he  brings  a  e  honourable.  jj 
 Gold  (  we  fay  )  may  be  bought  too  dear ,  and  fo  may  the  peace 
 of  one  State  with  another.  As  when  2(ahajh  the  Ammonite 
 offer'd  peace  to  the  men  of  fabeJXf  Gilead^  but  upon  condition 
 that  they  (hould  have  every  one  his  ri^ht  eye  thmfl  out  ^  to  lay 
 it  AS  d  reproach  on  Ifrael  ^  and  there  tr^  was  re jeded  with  juft 
 indignation  ^  they  refolving  rather  to  die  with  honour ,  thin  live 
 with  ihame.  Tis  the  cuftom  among  many  of  this  Worlds 
 princes,  to  make  their  deminds  according  to  thelength  of 
 their  Sword  ^  where  their  po.ver  is  great,  'cis  hard  to  have  peace 
 On  ertfie  terms.  Now,  this,  one  would  think,  fhould  make  the 
 Miniftcrsof  the  Gofpel  and  their  mjffige  infinitely  welcome  to 
 poor  finners ,  that  though  they  come  from  the  great  God  that 
 may  make  his  own  demand^ ,  (  fo-r  who  may  fay  to  God ,  ivhat 
 doefi  tho  i  )  and  might  not  only  require  the  eye  out  of  our 
 
 Aaaaa  head.  ■ 
 
y  g Q  For  which  I  urn  an  Ewbajpidour, 
 
 head,  but  force  the  very 'hera't  out  of  our  body,  yet  offers  peace 
 on  fuch  grrcious  terms ,  that  we  could  not  pollibly  have  framed 
 them  fo  to  our  own  advantage,  had  we  been  left  to  draw  them 
 as  he  of  his  own  free  graCe  IS  pleafed  to  propound  them^  there 
 being  nothing  in  the  whole  iaflrument  of  peace  provided  tor  him- 
 felf ,  b elides  the  fecunng  of  his  own  glory  in  our  Salvation.  See 
 a  littie  what  he  offers  to  poor  iinners ,  and  what  he  requires  of 
 them  again.  He  offers  to  feal  an  Ad  of  Oblivion,  wherein  all 
 wrongs  dons  to  his  (  rown  and  Dignity  in  the  time  of  our  hoili- 
 hty  againft  him  fhall  be  forgiven  ,  and  forgotten  :  So  runs  the 
 promife ,  He  tvill  forgive  them  their  ini/^Hities ,  and  rememliftr 
 them  m  more.  Ke  will  not  only  forgive  what  is  paft,  but  re- 
 ceive our  perfons  in:of;vour  for  the  future.  A  Prince  may  fave 
 the  MaL'fadors  life  ,  but  for  ever  banifh  his  perfon  from  Court ; 
 but  he  promif.ch  i^fcefsintohisprefence  ,  Rom.%.  2.  Byrvhom 
 alfo  Wf  have  acccfs  by  faith  into  this  grace  (or  favour}  where- 
 in rve  fland.  Ye.^,  he  promifeth  to  reilore  the  Tinner  to  all  that 
 by  his  rebellion  was  forfeited.  Treafon  taints  the  Mood,  de- 
 grades from  honour,  and  confifcates  the  eflate.  God  offers  to 
 takeoff  the  whole  curfe  which  befell  the  finner  for  his  Rebelli- 
 on, and  rcflores  him  to  his  primitive  dignity  ^  He  gives  them 
 power  to  become  hU  children,  John  i.  12.  and  as  his  children 
 makes  them  his  Heirs,  and  thdt  not  to  a  Cabul  here  below  on- 
 ly ,  but  to  Heaven  it  felf ,  an  inheritance  m  light  beyond  all  ex- 
 jpre/fion  glorious  ^  for  godlinefs  hath  both  thefromife  of  thii  lifcy. 
 and  that^  which  is  to  come. 
 
 Now  let  us  fee  what  heexp:ds  at  the  finners  hand  ^  not  to 
 purchafe  this  his  favour  with  a  ranfome  out  of  his  o-wn  purfe:  No, 
 heemptieshisfons  veins  to  pay  thar.  But  he  requires  MsFirfi, 
 To  lay  down  the  Weapons  of  our  Rebellion ,  (  for  he  cannot  in 
 honour  treat  with  us  while  we  have  that  Sword  in  our  hand  with 
 which  we  have  fought  againft  him.)  Secondly,  To  accept  our 
 pardon  and  peace  at  the  hands  of  free  grace,  attributing  the  glory 
 of  it  to  the  meer  mercy  of  God  as  the  moving,  and  Chrifts  fa- 
 tisfvdory  obedience  as  th'e  meritorious  c  ufe.  Thirdly .,  That 
 we  fhall  fwear  fealty  and  allegeance  to  him  for  the  future  :  How 
 reafo-n^blf  thef^are,  thof-thicnow  rejeA  them  fhall  confefs, 
 with  in.^ite  fhame  ind  horrour  for  their  folly ,  whv^n  Chrilt  /hail 
 p:ck  them  to  hdl  by  his  irrevocable fentcnce. 
 
 FoHrthly, 
 
For  which  lam  an  Embafjadour,  7  3 1 
 
 Sou  thlj  and  laftly ,  When  in  al!  this  a  Prince  is  real  in  the  of-  ^, 
 
 fers  of  peace ,  he  makes  and  giv<^s  full  fecurity  for  the  perfor- 
 mance of  what  he  promifeth ,  this  mull:  needs  make  the  Ambaf- 
 fadour  that  brings  them  ftill  the  more  welc-opne.    Treaties  of 
 peace  among  men  are  too  often ufed  but  as  a  handfome  blind  foi" 
 War-   they  m^d  Icail,  what  they  pretend  raoih     But  when  an 
 Amb^ifTadourofmes  Pienipotenttnry ,  and  enabled  to  give  full 
 fecurity  and  fatisfrdion  aguinit  all  fears  and  jealoufies  that  may 
 arife  in  the  breaits  of  thofe  he  treats  with ,  this  gives  a  value 
 to  all  the  reft.     Now  the  great  God  hath  wonderfully  condefcen- 
 d;d  to  fatisfie  the  querulous  hearts  of  poor  finners  ^  guilt  hath 
 made  man  fufpicious  of  God  ^  his  own  unf-.ithfulnefs  to  God, 
 makes  him  jealous  of  Gods  taithfulnefs  unto  him.     Could  Satan 
 make  Eve  fo  foon  queftion  the  truth  of  Gods  promife  ?  He  faith 
 but.  Has  Godfaidj  Te  jhatl  not  dye?  and  (he  is  prefently  flia- 
 ked  out  ot  her  faith  on  her  Maker  to  believe  her  Deftroyer  ?    O 
 how  cafie  then  is  it  for  him  to  nourifh  thofe  fufpitions  vvhich  do 
 naturally  breed  now  i  n  our  unbelieving  hearts  ?     How  oft  are  we 
 putting  it  to  the  quelHon ,  Will  God  forgive  fo  great ,  fo  many 
 fins?     May  I  venture  to  believe  ?     Now  God  gives  his  EmbaP- 
 fadours  full  initrudions  from  his  Word  to  fatisfie  all  the  doubts 
 and  fcruples,  which  he  in  jeds,  or  which  may  arife  from  our  own 
 mifgiving  heart?.     Teta  Scriptura  hec  agit  (  faith  Luther)  m 
 dnhitamui  fed  certo  fferemw.     The  whole  Scripture  drives  at 
 this  to  fatisfie  our  doubts ,  and  affure  our  hopes  in  the  mercy  of 
 God.     Saint  P*««/  hath  a paflagefomething like  this,  Rom,i$. 
 4.  fvhatfcevey  things  "^ere  written  aforetime^  were  written  for 
 our  learning  ,  that  We  through  patience  and  comfort  of  the  Scri-     . 
 ptures  mi<rht  have  hope.     There  arc  many  expedients  men  ufe 
 to  fuisfie  the  minds  of  thofe  they  deal  with  concernirg  the  truth 
 of  their  promife?,  andcertinty  of  their  performing  them.  Some- 
 times they  ratifie  them  with  their  f;;al  fet  to  the  ^-^  ritirp.     Thus 
 God  gives  the  broad  feal  of  the  Sacraments,  and  privy  fer-1  of  his 
 Spirit,  to  affure  the  believer  be  will  perform  all  he  hath  pr.  - 
 mifed  in  his  Word.     Sometimes,  witncffes  are  c.Jled  in  for  fur- 
 ther fecurity  of  rheconveighance.    Thus  in  ibe  Purchafe  fere- 
 miah  made  of  his  Kinfmans  field  ,  he  took  Witncffes  to  the  bar- 
 gain,  Jer.  32.   10.    SeeWitr.effesbo-h  in  I  .ewen  ?.rd  Earth  , 
 ready  to  vouch  the  Truth  of  what  God  promifeth  ,  and  all  agree 
 
 Aaaaa  2  in 
 
7 
 
 ^ 
 
 u 
 
 For  which  I  am  an  Embaffadour, 
 
 "ii^ir  VerdiA,  i  fohn  5.  7,  8.    If  all  thefewiUnotdo,  then 
 an  Oath  is  taken ,  and  this  ufeth  to  be  an  end  of  all  Centrover- 
 lies.  To  this  alto  doth  God  graciouily  condcfccnd,not  that  Gods 
 promife  needs  the  Suretifhip  of  his  Oath  to  make  it  liirer    for  it 
 is  asimpoflible  God  fhould  lye  when  he  promifeth,  as  when  he 
 {wears,  bwctomakeour  taich  ftronger,  which  needs  fuch  fup- 
 porters  as  thefe  to  Iky  and  ftrengthen  it  -,  as  is   mnted   in  thac 
 fweet  place,  Hc^.  6.  18.   from  which  one  flower  the  fincerc 
 believer  may  fuck  honey  enough  to  live  comfortably  upon  in 
 the  hardcftlongeft  Winter  of  afflidion   that   c;^n   befall  him. 
 wherein  Ged  ivitling  more  abundantly  to  Jhe^  unto  the  heirs  of 
 fromife  the  immutahlltty  of  hia  counfe/^  eonfrmed  it  ky  an  Oath 
 that  by  two  immntables  in  which  it   was  impjfible  for  God  to 
 lye^  we  might  have  a  firong  conf elation ,  &c.     Now  the  grea- 
 ter feturity  God  enables  his  EmbafTadours  to  offer  poor  finncrs 
 for  the  fcilvation  they  preach  in  his  Name ,  the  more  prodigiouf- 
 iy  provoking  is  their  unbelief  and  impenitency  who  rejcd:  it. 
 When  Titm  Vefpajian  came  into  ferufalem  and  faw  the  unfpeak- 
 able  raiferies  which  thebefieged  had  endured  from  thofc  three 
 fore  plagues;  Sword,  Peftilence,  and  Famine,  that  had  fo  long- 
 raged  among  thein ,  it  is  faid  that  he  broke  out  into  thefe  words, 
 /  am  not  guitty  of  all  tht^  blood  which  hath  been  fh:d ,    nor  of 
 the  miferies  this  people    have  endured  ,    they  by  their  obfiinacy 
 have  brought  it  upon  their  o\X>n  heads.     O  how  much  more  may 
 the  EmbafTadours  of  Chrift  wafh  their  hands  over  the  heads  of 
 impenitent  linners,  to  whom  they  have  fo  oft  offer'd  pardon  and 
 peace  in  Gods  Name,,  (but  they  would  not  hearken  )  and  fay 
 We  are  free  from  your  blood ,  it  is  your  own  obftinacy  and  de- 
 fperate  impenitency  hath  undone  your  precious  fouls  •  would  you- 
 ■ive  accepted  life  at  the  binds  of  raercy,you  (hould  not  have  bccfl' 
 tut  ofFfey  the  Sword  of  his  juftice. 
 
 Sect.    4. 
 
 Secottdly,  CUchas  come  to  offer  an  alliance  }iy  Marriage  be- 
 
 k3  tween  one  State  and  another,    this  is  one  great 
 
 part  of  ths  Minifters  Embaffige  :    They  are  fent  to  let  the  world 
 
 know  what  good-will  the  God  of  Heaven  bears  to  poor  finnersj, 
 
 thac 
 
For  -which I  cWi an EmbajjadoHr,  y^^ 
 
 that  he  can  be  content  CO  beftowhis  only  Son  and  Heir  in  Marri- 
 age upon  chem  ,  if  chey  alfo  upon  treaty  can  like  the  match  ^  nay 
 more,  both  F.ither  iind  Son  do  earneftly  defire  it  ^  'cis  a  match 
 which  God  himfelf  firft  thought  on  for  his  Son-  it  fprang  from 
 thecounfeJof  his  own  Will,  and  when  this  great  intendment 
 wascranfaAed  betwixt  F.ither  and  Son  (as  it  was  before  the 
 foundrition  of  the  world)  tlie  Son  declared  hislikingof  it  to  his 
 Father^  yei,  exprefs'tthedearaflfedionhe  bore  toman-kind; 
 for  then  it  was,  that  he  rejoyced  in  the  iithahitable  farts  of  the 
 ganh ,  and  his  delights  rcere  trith  the  forts   of  men.     In  purfu- 
 ancc  of  which,  when  the  fulnefsof  time  was  come ,  he  took  his 
 progrefs  from  Heaven  to  E.rch ,  that  by  marrying  our  Nature , 
 fiemightalfoenteraneiralliincewich  theperfons  of  believers; 
 this  is  the  match  Gods  EmbafTadourscome  to  negotiate  with  you; 
 the  Scriptures  arc  their  Credentiti  Letters,  that  confirm  under 
 Gods  own  hand- writing  and  Seal ,  the  truth  of  all  they  offer  in 
 his  Name ,  there  you  have  the  pidure  of  this  heavenly  prince 
 they  wooe your  affedions  for,  drawn  to  the  Hfe  in  his  glory, 
 love,  andlovelinefs,  that  by  knowing  him ,  you  may  the  better 
 take  liking  to  his  perfon  •,  there  arc  the  rich  Bracelets  of  the  pro- 
 miles,  whichhisMeffengersarcin  his  Name  todehverto  thofe 
 willing  fouls  that  (hall  entertain  the  motion ,  and  declare  thtir 
 confnt  to  take  him  for  their  Lord  and  Husband ;  yea,  they  have 
 authority  to  pronounce  the  contrad ,  and  to  promife  in  Chrifts- 
 Name  Marriage  which  at  the  great  day  he  will  perform  unto 
 them,  zCor.  II.  2.    I  have  efpoftfed  joh  to  one Hmband^that 
 I  may  prefect  you  a  chajl  Virgin  to  Chrlfl.     Stand  here  and  f.- 
 doreye  children  of  men  this  low  ftoop  of  the  Divine  Ma  jefty! 
 O  that  ever  it  fhould  enter  into  the  heart  of  the  great  God  tO' 
 match  his  Son  unto  his  creature  1  and  that  not  of  theNobleft 
 Houfe  among  them,  for  hetooknotup^n  him  the  Nature  of 
 Angels-  but  of  M:m  kind ,  not  in  its  primitive  ftate ,  but  when 
 it  was  lapfed  and  degraded  of  its  primitive  glory.    For  a  high 
 born  Prince  to  take  a  poor  Damofel  out  of  the  Beggars  row, 
 is  a  thing  tint  yet  the  World  hath  not  been  acquainted  with ;  but 
 to  take  cxne  from  the  meaneft  Cottij:^e,  were  not  fo  ftrange  as  to- 
 take  herfrom  the  Gaol  or  Bar,  where  fhe  is  condemnM  for  trea- 
 fon  agiinft  his^Royal  Perfon  ;  yet  this  is  the  very  cafe  ,     The 
 tord  offers  tolifc  up  the  head  of  his  Rebel  creature  cut  of  Pri- 
 son 
 
7^4  ^^^  which  1  am  an  Embaffadour, 
 
 foil  where  it  lies  under  a  fentence  of  death  for  horrid^eafon  a- 
 gainft  his  Crown  and  Dignity ,  to  take  it  into  his  Bed  a«d  bo* 
 fome.  Truly  I  know  not  at  which  mod  to  wonder-  whether 
 the  merq?  of  God  in  making  love  to  us ,  or  our  pride 'and  folly 
 that  are  fo  coy  and  hardly  perfwaded  to  entertain  the  motien. 
 Though  Ahlgd  confefl:  her  felf  unworthy  to  be  Davids  Wife,' 
 yet  fhe  was  too  wife  to  Hand  in  her  own  light ,  by  letting  nip 
 fuch  an  opportunity  for  her  preferment,  as  was  not  like  again  to 
 occur  J  therefore  it  is  faid.  She  made  hafte  to  go  nvith  Davids  Jer- 
 vants.  But  alas,  how  do  we  either  broadly  deny  ,  orfooliftily 
 make  excufe,  and  hold  Gods  MefTengers  in  fufpence  from  day  to 
 
 Sect.     5. 
 
 Thirdly,  QUch  as  come  with  Embaflies  for  commerce  and 
 ^  trade:  Sappofe  a  Prince  had  in  his  Kingdom  fuch 
 rich  commodities,  without  which  his  Neighbour  Nation  could 
 not  fubfifl: ,  nor  could  find  elfewhere  :  if  this  Prince  (hould  fend 
 an  Ambafl&dour  to  this  people,  and  offer  them  a  free  trade ,  that 
 they  might  come  as  oft  as  they  pleaPd ,  and  take  of  the  good 
 things  of  his  Land ,  O  how  joyfully  would  fuch  an  Embaflie  be 
 embraced?  Mans  happinefs on  earth  lies  in  a  free  trade  and 
 commerce  with  heaven-  this  world  is  a  barren  beggarly  phce, 
 nothing  is  here  to  be  had  that  an  immortal  foul  cm  live  upon,  or 
 find  f'.tisfadion  from.  In  heaven  alone ,  what  it  needs  is  to  be 
 found ;  the  food  it  mull  live  on ,  the  cloaths  it  mufl:  wear ,  are 
 both  of  the  growth  of  this  heavenly  countrey.Mans  firft  fin  fpoil'd- 
 all  his  trade  with  heaven  :  No  fooner  did  Adam  rebell,but  a  War 
 was  commenced,a.nd  all  trade  with  him  forbidden,therefore  in  our 
 natural  ftate  we  are  Aid  to  be  afar  of,?ind  Vcithout  God  in  the  world. 
 The  fad  effeds  of  this  lofs,are  to  be  feen  in  the  forlorn  condition  of 
 mans  foul,which  was  once  fo  glorioufly  array'd  with  righteoufnefs 
 and  holynefs,but  now  (hamefully  naked,not  having  a  r.ig  to  cover 
 itsftiamewithsl  Now,  God  fends  his  Embafl^dours  to  offer 
 peace,  and  with  it  liberty  to  return  to  its  firll  communion  with 
 mtOjO/?  evtry  one  that  thirHeth,  come  ye  to  the  waters^  and  he  that 
 hath  m  money ,  come  ye  buy  and  eat ,  yea  come  buy  wine  and  milk^ 
 
 •with' 
 
Fvr  r^hich  I .  m  an  Umhaffadonr,  y  2  5 
 
 wit  boat  money  and  mtho^.t  price.    He  invites  all  to  turn  Merchants 
 wiih  heaven,  Comeje  to  the  waters :  By  which  phrafe,the  Gofpei 
 is  comp  ired  to  a  Pore  Town ,  or  its  Key  fide ,  to  which  the  Cry- 
 er  calls  people  to  repr.ir,  and  buy  commodities  that  arethere'land- 
 ed.     Here  it  is  ch  At  God  fets  torch  the  riches  of  his  grace  to  view 
 andfil;;  without  money  and  without  price .-  Th?.t  mult  needs  be  a 
 gainful  Trade,which  brings  in  rich  treafure  without  much  coll:  ex- 
 ported ;  here  is  all  the  riches  of  he  nen  to  be  had,  and  no  money 
 required  for  the  purchafe.  Can  you  heir  of  this  Pearl  of  price,and 
 no'^  turn  Mcrchc.nts  for  it  ?     Or  aMi  your  fouls  be.  maintained  by 
 your  peddling  worldly  rr.^de  >  O  why  do  ye  fpend  your  money 
 for  tliat  whi  th  is  not  bread  ?  ■*  Fis  not  neceff.ry  yoii  (hould  be  rich 
 in  the  world,  but  'lis  necefTiry  you  {hould have  Chrifl: and  his 
 grace.     In  all  your  p.iins  and  travel  for  the  things  of  this  world,, 
 -  you  are  but  Merchant-adventurers,  'cis  a  hazard  whether  you  get 
 them,orlofe  your  labour  :  There  is  no  certain  rule  and  method 
 can  be  learnt  for  growing  rich  in  the  world ;,  there  are  fome  poor 
 as  well  as  rich  of  every  Trade  -,  but  in  this  Trade  for  Chrift  and  his 
 grace  there  is  an  Office  ereded  to  enfure  all  your  adventure  :  H/s 
 fonlfhali  live  that  [eekj  the  Lord :  He  that  hungers  after  right eouf - 
 nefsjhallbe  [atisfied.  -  ji.  v. 
 
 Secondly,  Minifters  are  calHEmbaflTadours  in  regard  of  their 
 duty  as  well  as  dignity  ^  where  there  is  hanos^  there  is  ontt^s  ^  pla- 
 ces of  honour  are  places  of  trufl:  and  fervice.    Many  like  well  c- 
 nough  to  hear  of  the  Minifters  dignity  •,  with  Diotriphcs  ^  they 
 love  preheminence,  that  would  willingly  be  excufed  the  labour 
 that  attends  it.  Nonehave  a  greater  truft  depofited  in  their  hands 
 than  the  Minilkr.     '  Tis  tremcndam  onm  ,  a  v/eight  that  made  the 
 Apollle  tremble  under  i  t,  7  \\>ai  amongy-ju  ("f  ith  Fanl)  -with  much 
 fear  and  trembling.      To  them  is  commit  tc:l  the  Word  of  reconcilia'^ 
 tion^z  Cor.5 .20.     if  the  treaty  of  peace  between  God  and  finners 
 doth  not  fpeed,  the  Embaffadour  is  fure  to  be  called  to  an  account 
 howhe  difcharged  his  place ;  But  more  of  the  Minifters  chity  r,s  aft' 
 EmbafTadour,  afterwards. 
 
 C  H  A  15 
 
756 
 
 for  which  I  ant  an  Embajfadom 
 
 ^im^m^mmiwmnmmmi 
 
 2. 
 
 CHAP.  XII. 
 
 Pfhy  God  fends  Embajjadoms ,  why  he  treats 
 not  with  firmer s  m  an  immediate  way  ^ 
 and  why  he  ujeth  men ,  not  Angels. 
 
 H  E  fecond  thing  we  propounded  to  give  an  ac- 
 count of, was.  Why  God  would  fend  EmbaJP- 
 fadours  to  his  poor  creature. 
 
 If^nfwer,  Firfi,  Negatively.  J»>/,Not 
 becaufe  he  needs  mans  good-will.  Earthly 
 Princes  their  affairs  require  they  (hould  hold 
 a  correfpohdence  with  their  Neighbours ; 
 therefore  they  fend  AmbafTadours  to  procure  peace,  or  preferve 
 amity  :  But  (od  can  defend  his  Crown  without  the  help  of  Al- 
 lies. Secondly ,  Not  becaufe  he  was  bound  to  do  it.  There  is  % 
 law  of  Nations,  yea  of  Nature,  that  obliges  Princes  before  they 
 commence  a  "War  to  offer  peace.  But  the  great  God  cannot  be 
 bound,  except  he  bindshimfelf  When  ^^w  fin-nedjGod  was 
 free,and  might  have  chofen  whether  he  would  make  a  newLeaguc 
 with  man ,  or  take  vengeance  on  bim  for  breaking  his  faith  in  the 
 
 fifft. 
 
 But  Affirmatively ,  No  other  account  can  be  given  of  this, 
 but  the  good-will  and  free-grace  of  God.  WhenChrift  f  who  is 
 the  prime  Embaff  dour  j  landed  firft  on  earth ,  fee  what  brought 
 himhicher,  Luke  l.  7,  8.  ThronghthetendermercyofourGod, 
 %fhereh  the  dny-fpringfrcm  on  high  hath  vifttedw.  Tender  mercy 
 indeed,  tor  the  life  ot  man  lay  under  Gods  foot  at  his  pure  mercy : 
 He  was  no  more  bound  to  tre^t  with  his  creature,  than  a  Prince 
 with  a  Tray  tor  legally  condemned.     Wherever  Gods  EmbifTa- 
 
 dours 
 
For  which  lam  an  B  mbafsadour.  7^7 
 
 4lours  come,they  come  on  Mercies  Errand  ^  2  Chron.i  6.15.  The 
 Lord  God  of  their  Fathers  feftt  to  them  by  his  Alc^engers,  rijing  up 
 MtimsSj  and  fending :  becanfe  he  had  companion  on  hts  people. 
 
 Butif  Godwin  treat  Tvith  his  poor  creatures ,  -whj  dothheithj    ^^e^. 
 £f»hfadoHrs,  and  not  by  himfe  If  immediately  ? 
 
 This  is  the  fruit  of  divine  indulgence  -,  fm  hath  made  the  pre-  Anf^^ 
 fence  of  God  dreadful  i  Mancannot  now  well  bear  it.  What  a 
 fright  was  Adam  put  into  when  he  heard  but  the  voice  of  God 
 walking  towards  him  in  theGarden,and  not  furioufly  mfliing  up- 
 on him  ?  The  feVcs  had  the  trial  of  this,  Sxod.  10.19.  They  fooH 
 had  enough  of  G  ods  prcfence,and  therefore  came  to  Mofes,  lay- 
 ing, Sptakjhou  with  usjjHt  let  not  GodJpeal^Vvith  u^yleft  we  dje. 
 
 But  if  Godwin  ufe  £mbaJfadours ,  why  did  not  God  employ  fome      Gaef}^ 
 glorist**  ^Angel  from  heaven  to  bring  his  menage,  rather  than  weal^ 
 and  frail  men  f 
 
 The  >ifo/?/c  gives  as  the  reafon,  2  Cor. ^,7,  fVe  have  this  trea-      \^Hf)if. 
 Jure  in  earthen  vejfels,  that  the  excellency  dfthepoWer  may  be  of  God, 
 andnofofus;  i*  h^^x/voii  ffKiviajvyiftveffels  ofafieU.  Asthepre^ 
 dous  Pearl  is  found  in  a  (hell ,  fo  this  precious  treafure  of  ttic  Go- 
 fpel  (hal  be  found  in  frail  men,that  the  excellency  of  the  work  may 
 be  of  God.    The  more  contemptible  the  inftniment.  the  more 
 glorious  appears  bis  divine  power  in  uilng  it  for  fb  high  and  noble 
 an  end.    To  fee  a  man  wound  another  with  a  Sword  tnat  is  (harp 
 and  weighty ,would  carry  no  wonder,but  to  wound  him  with  a  fea- 
 ther in  bis  hand,  this  would  fpeak  it  a  miracle  to  fee  men  fall  down 
 and  tremblciwhen  an  Angel  fa  creature  of  fuch  might  and  glory  ) 
 is  the  Speakcr,is  no  great  wonder  •  but  to  behold  a  Felix  quiver- 
 ing on  the  Bench,  while  a  man,  and  he  a  poor  Prifoner  at  the  Baf , 
 preacheth  to  his  Judge,this  carries  a  double  wonder :  Firft.that  fo 
 poor  a  creatureas /*<<«/ was,  and  in  the  condition  of  a  Prifoner, 
 durft  be  fo  bold  :    And  alfo ,  that  fo  great  a  perfon  as  Felix  was 
 ftiouldbefmitten  with  his  words,  as  if  fome  Thunder-bolc  had 
 ftruck  him.  Who  will  not  adore  the  power  of  a  God  in  the  weak- 
 ncfs  of  the  inftrument?  Had  God  employed  Angels  in  this  bufinefs, 
 weftiouldhavcbeenin  danger  of  afcribing  the  efficacy  of  the 
 work  to  the  gifts  and  parts  of  the  inftrumenr,  and  of  giving  credit 
 to  the  melfage  for  the  Meffengers  lake  that  is  fo  honourable  ;  but 
 now,  God  finding  thofethat  are  weak  crciturcs  lik:  our  felvcs, 
 when  any  thing  is  done  by  them,  we  are  forced  to  fiy  ,    It  is  the 
 
 Bbbbb  Lords 
 
7  jS  For  which  I  am  an  Embajiadour. 
 
 Lords  doing,  and  not  the  inftrumcnts.  What  reafon  God  had  this 
 way  to  provide  for  the  fafe-guarding  his  own  glory ,we  fee  by  our 
 prone  nefs  to  Idolize  the  gifts  of  men ,  where  they  arc  more  emir 
 nent  and  radiant  than  in  others.  What  would  we  have  done  if 
 Angels  had  been  the  MefTengers  ?  Truly,it  would  have  been  hard 
 to  have  kept  us  from  worfliipping  them,a$  we  ktfohn  himfelf  bad 
 done,  if  he  had  not  been  kept  back  by  the  Angels  feafonablc  Ca- 
 Ycatj/^^t/.ip.io. 
 ^;  Secondly,  Minifters  being  men,  have  an  advantage  many  waycs 
 
 above  Angels  for  the  work.  Firfl,  As  they  arc  more  nearly  con- 
 cerned in  the  meffage  they  bring,than  Angels  could  have  been  •  fo 
 that  they  cannot  deceive  others,  without  a  wrong  to  their  own 
 falvation.  What  greater  Argument  for  ones  care  than  his  own 
 intereft?  Surely  that  Pilot  will  look  how  he  fleers  the  Ship  that 
 hath  an  adventure  in  the  fraight.  Secondly^  Their  affedions  have 
 a  naturalncfs  arifing  from  the  fence  of  thofe  very  temptations  in 
 thenifelveswhichtneir  brethren  labour  under:  This  an  Angel 
 could  not  have  •  and  by  this  they  are  able  to  fpeak  more  feelingly 
 to  t  he  condition  of  other  men,  than  an  Angel  could  do.  So  that 
 what  man  wants  of  the  Angels  Rhetorick ,  is  recompenced  with 
 his  natural  aflfedion  and  fy mpathy  flowing  from  experience.  He 
 knows  what  a  troubled  confcience  is  in  another,  by  having  felt  it 
 ihrobb  inhisownbofome,  as  God  told  his  People  having  been 
 themfelves  fojourners  in  Egyft^  Tou  k^d^  the  heart  of  a  stranger. 
 And  who  will  treat  poor  fouls  with  more  mercy ,  than  they  who 
 know  they  need  it  themfelves  }  Thirdly, The  fuflferings  which  Mi- 
 nifters  meet  with  for  the  Gofpels  fike ,  are  of  great  advanti  ge  to 
 their  brethren :  Had  Angels  been  the  Embafladours ,  they  couW 
 not  have  fealM  to  the  truth  of  the  Doftrine  they  pre^cht,  with 
 their  blood,  Pauls  bonds  wei?e  famous  at  Court  and  Countrey 
 sKo^Phil.i. 14.  Af any  of  the  brethren  waxing  confident  h  my  hnds^ 
 are  much  more  holdu^eakthe  fVord  without  fear.  Angels  might 
 have  founded  the  Trumpet  of  the  Gofpel  with  a  (hriller  voice^  but 
 men  alone  have  pitchers  to  breakfl  mean  frail  bodies)  by  fuffesing 
 for  the  Gofpel,  whereby  the  glory  of  its  truths  (like  the  Lamp  in 
 Gideons  fouldiers  hand)  fhines  forth  upon  the  eyes  of  t!<«eir  greateiV 
 enemiesjto  the  confuGon  of  th«r  faces ,  and  amazement  of  their 
 hearts. 
 
 CHAR 
 
For  whieh  lam  an  Embaffadonr.  7  39 
 
 CHAP.  XIII. 
 
 An  Exhortation  to  hearken  to  Gods  Ewbaffadmrs, 
 prefs't  front  federal  Arguments. 
 
 RE  MiniftersEmbaffadours?  This  (hews  the  Vfc  i7 
 Gofpel-Miniftry  to  be  an  Office  peculiar  to  fome, 
 not  a  work  coiQinon  to  ail :  An  Embafladour  we 
 know  is  one  that  hath  his  Commifiion,  and  Cre- 
 dential Letters  from  hi*  Prince  to  (hew  for  his 
 employment ;  'cis  noc  a  mans  skfll  in  State  Affairs 
 that  makes  him  an  Embaffadour  •  not  ability  in  the  Law  that 
 makes  a  man  a  Magiftrate,  but  their  Call  to  thefe  places  •  neither 
 doGiftsmakearaanaMinider^but  hisMiflion)  How  can  they 
 pre4of),€xceft  they  befent?  The  Rules  which  the  Spirit  of  God 
 gives  about  theMinifters  admiflion  into  hisFundion,were  al  to  no 
 purpofe,  if  it  lay  open  to  every  mans  own  choice  to  make  him  a 
 Preacher:  Lay h/mds ftuUenlym ho man^  i  Tim.  y.  22.  That 
 is,  admit  none  to  the  Miniftry  without  good  proof  and  tryal ;  but 
 why  fliould  any  be  fct  apart  for  that  which  every  one 
 may  do? 
 
 Secondly^  Of  Exhortation. 
 JF*r/?,  To  the  Peofie.  j; 
 
 Secondly^  To  the  LMintfter,  2, 
 
 Sect.    i. 
 
 /?»r/?,  ~PO  the  People:   Be  perfwaded  in  the  fear  of  God         'i 
 
 I  to  hearken  to  ihe  Meflage  thefe  EmbafTadors  bring, 
 what  mean  you  to  do  in  the  bufinefs  they  come  to  treat  about  ? 
 WiU  you  be  friends  with  God  ornot?  Take  Chrift  by  faith  into 
 
 Bbbbb  2  your 
 
740  For  v?bkh  lam  an  Embafsadotn . 
 
 a. 
 
 a. 
 
 your  embraces,  or  refolve  to  have  none  of  him .-  We  are  but  Em- 
 baffadours^back  again  we  muft  go  to  our  Mafter  that  fends  us  and 
 give  an  account  what  comes  of  our  Negotiation,  shall  we'  go 
 and  fay.  Lord,  we  have  been  with  the  men  thou  fent'flusimto 
 thy  Meflage  was  dcliver'd  by  us  according  to  our  inftruftions  we 
 told  them  fire  and  Sword,  ruine  and  damnation  would  come  upon 
 them,  if  they  did  not  at  thy  call  repent  and  turn^  we  laid  both 
 life  aud  death  before  them,  and  fpar'd  not  to  reveal  the  whole 
 counfel  of  God  for  their  falvation^  but  they  feeliev'd  never  a 
 Vord  we  fpake,  wewcretothemasthofetKatmock'r,  or  told 
 IV hat  we  had  dream'd  in  the  night,  and  not  the  words  of  truth  and 
 faithfulnefs,  O  God  forbid,  that  this  fhould  be  the  report  which 
 at  their  return  they  make  to  God  of  their  Negotiation!  But  the 
 moretoaficdyou  with  thcimportancc  of  uicir  Meflage,  and 
 youranfwertoit-,  Confirier ^  '.    /^ 
 
 Firfl^  The  wonderful  love  of  God  in  fending  yon  thcfe  Em- 
 baffadours  •  'tis  not  a  Prince  that  fends  to  one  of  his  own  Rank 
 but  aGod  to  his  Rebel-crcature,againft  whom  he  might  have  fcnt 
 not  anEmbafladour  to  treat,  but  an  Army  of  ]  udgmcnts  to  fight. 
 and  deftroy :  *Tis  not  againft  Rebels  that  are  cntrench't  in  fome 
 place  of  ftrength  j  or  in  the  Field  with  a  force  wherewith  you  are 
 able  to  refift  his'power ;  but  to  his  Prifonersfetter'd  and  maniclcd, 
 to  you  that  have  your  tray  terous  head  on  the  Block ;  'tis  not  any 
 need  that  he  hath  of  your  life  that  makes  him  defirc  your  falvati- 
 on.     A  prince  fometimes  iavcs  his  Rebellious  Sub  jeas,bccaufe  he 
 needs  their  hands  to  fight  for  him,  and  weakens  himfclf  by  (hed-. 
 ding  their  blood  i  but  God  can  ruincyoiJ,  and  not  wrong  him-< 
 ielfi  if  yon  perifli, 'tis  without  his  damage.     Lnke  7.  30.  The 
 PhMrifees  are  faid  to  rejetl  the  counfd  of  GodagainfithemfelvtS'^ 
 'tis  you  that  fuffcr,  not  God. 
 
 S  E   c  T.    2^ 
 
 Secondlj,  /^^  Onilder  what  an  intolerable  affront  is  given  to  the 
 V^  Majefty  of  Heaven  by  rejcding  his  offers  of 
 grace.    Princes  Requefts  are  Commands  ^  who  dare  deny  a  Kiag  : 
 what  he  asks  ?  and  dar'ft  thou  a  poor  Thimble-full  of  dnft ,  flout  - 
 It  out  againft  thy  Maker  ?  re  is  charg'd  upon  no  Icfs  than  a  King, 
 
 2i% 
 
For  n>h:ch  I  am  an  EmbaJfaJonr^  741 
 
 as  an  aft  of  uni\xf[cra.\>kpride^ThatheMcievili»  the  Jight  of  the 
 Lord  his  Gody  and.  humbled  net  himfelf  before  Jeremiah  the  Pro» 
 fhet^fpeaking  from  the  month  of  the  Lord,  2  Chron  36, 12.  But 
 what,muil  a  King  come  do  wnhis  Throne,an<l  humble  faimfclf  be- 
 fore a  poor  Prophet^  that  was  his  awn  Sub jed?  yes,  when  he 
 "reprcfents  Uie  pcrfon  of  that  King  to  whom  he  was  himfelf  a  Sub^ 
 jtd\  God  will  have  him  tremble,  and  bow  not  to  ^fr^ww/>,  but 
 to  J eremiah^  (peaking  from  the  mouth  of  the  Lord.  O  COnfidcr 
 ihis  ,  ye  thac-thinlvicchildifhandpoor-fpiritednefstowcepata 
 Sermon,  to  humble  your  fcWes  at  the  reproof  of  a  Minifler^  yoar 
 carriage  under  the  Woril  preach'.t,declare$  what  your  thoughts  of 
 God  himfelf  are  i  when  i\?44/2>  flighted  Z>^W/  EmbafTadors, 
 and  abus'd  them, the  Kingtook  the  fcorn  upon  himfelf:  /  Tt>iU 
 jnhlifbthe  Name  of  the  Lord  (  faith  Mofes  )  afcribejegreatnefs 
 nnto  ettr  God,  Deutr.  32.3.  How  fhould  they  afcribe  grcatnefj 
 to  God,  while  J/(o/w  is  preaching  to  them  ?  furcly  he  means  by 
 their  humble  attendance  on,  and  ready  obedience  to  the  Word  he 
 dcliver'd  in  Gods  Name.  ,. 
 
 T/^fV/^/;,  Confider  how  much  the  heart  of  God  is  cngagM  iir        ^l 
 theMefl*^ge  hisEmbafladpurs  bring :  When  al^rince  fends  an         ^ 
 EmbafTadoiir  about  a  Negotiation,  the  fuccefs  of  which  he  paflio- 
 nately  deflre5,and  from  which  he  promifeth  himfelf  much  honour^ 
 to  be  oppos*d  in  this,  muft  needs  greatly  provoke  and  enrage  himi; 
 There  is  nothing  that  God  fees  his  heart  more  upon,  than  the  ex- 
 aking  of  Chrift  and  his  Grace  through  him  in  thefalvation  of 
 poor  finncrs  j  this  therefore  is call'd  his  connfeL,  Hebr.  6.18.  The 
 fleafure  of  the  Lord,  ifa.  53.     Abrahams  fervant  knew    how 
 much  his  Mafter  defir'd  a  wife  for  his  fon  and  heir  from  among  his 
 Kindred,  and  therefore  preffeth  Laban  with  this,  as  the  wcighti- 
 cft  Argument  of  all  other-,  jf  you  \H/l  deal  kjndly  and  trnlj 
 rtith  mj  Maferytellme-^  if  not  ^t  ell  me  :  As  if  he  had  faid,  by 
 this,  the  truth  of  your  love  to  my  Mafter  will  be  feen ;  fo  here , 
 if  ye  will  indeed  deal  kindly  with  God,  tell  his  EmbafTadours  fo' 
 by  your  complying  with  them  in  that  which  he  fo  affeAionately 
 defires;  This  the  Lord  Jefus  when  on  Earth,  call'd  his  Fathers 
 bftJtnefsyWhkh  mufl  be  done  whatever  comes  on  it :  Lff^e  2.  49. 
 fFifiye  not  that  Jmnft  be  about  mj  Fathers  bstfinefs  ?  He  knew 
 he  had  never  come  hither,  but  for  the  difpatch  of  this,  and  coitld  ^ 
 
 not  look  his  Father  on  the  face  when  he  went  back,  except  this; 
 
 wa* 
 
7^3  F^r  which  lam  m  Bmbafiadour* 
 
 wasfiniih'd  i  therefore  asthisfpcd,  and  the  work  of  the  Gofoel 
 made  progrefs,or  met  with  anyftopinthe  hearts  of  men  lie 
 mourn-dorrejoyc'c,  when  it  wis  re/eaed,  we  find  him  r;^. 
 ed  for  the  hardnefs  of  thetr  heJirts ,  Mark  z.  x.  When  his 
 Difciples  make  report  how  vid^orioufly  the  Chariot  of  iheGo- 
 fpelran  /«  th^t  ^»-  (itisfaid)  he  i-ejojced  in Spirit.luk.io 
 2 1 .  When  he  was  taking  his  ieavc  of  the  World,  his  thought; 
 are  ^t  work  how  the  Gofpel  fhould  he  carried  on,  and  the  falvati. 
 on  of  fouls  fcffer  no  pre/udice  by  his  departure,  he  therefore  im- 
 powers  his .^;^/«  forthe work;  ^^^,«,,,^^,V.««^^^^ 
 the  GM  to  A/l  Nations  \ea,  now  in  Heaven,  he  is  waiting  for 
 the  fuccefs  of  it, and  hftjiing  howhisfervantsfpeed  inthefrEr- 
 rand  Now  what  a  prodigious  fin  is  it,  by  thy  impemcncy  to 
 withftandGod  m  his  mam  defign?  Do  you  indeed  deal  kindiv 
 withourMafter.whofeErabafly  wcbring?     "^^«^^«^V^»«^iy 
 
 Sect.    j. 
 
 FoHrthly,r>  Onfider  rfie  weight  and  importanceof  theMef- 
 n  u  n  i^  thefcEmbafTadours  bring  mito  you.  it  is 
 not  a  flight  fleevlefi  Errand  we  come  about,  m  fet  before  n^ 
 thu  dajf  life  andgocd,  death,and  evU^  Deutr.  301^,  Hear 
 ^ndyourJoHlsJhallUve,  Ifa.  55.  H»  that  bdieveth  not,  the 
 Tvrath  of  GodaUdeth  01  him,  John  j.  36.  We  come  not  to 
 enuce  you  with  the  favour  of  an  earthly  prince,  who  may  promifc 
 Honoui-s  to  day,  and  lofe  his  own  Crown  to  morrow.  Wb  bait 
 notourhookwiththeWorldsTreafuresorpIeafures,  but  brins 
 youNewsof  aHeaventhatfliallasforelybcyours,  as  you  arl 
 nowonEarth.if  youacccptof  the  offer.  Wc  fcare  you  not  with 
 the  difpleafure  of  a  mortal  man,  whofe  breath  is  in  fc;  Noflrifs  • 
 not  with  the  momentary  torment  of  Rack  or  Gibbet  whidi 
 continue  hardly  long  enough  to  be  felt ;  but  with  the  never  dying 
 wrath  of  the  eve^  Jiving  God,  and  what  we  either  promife  0I 
 threatenm  Gods  Name,  he  ftands  ready  and  refolvd  to  perform  * 
 Ifa.  44  26.  He  confirmth  the  word  of  hi^  fervants,  md  per^ 
 formeth  the  cotmfel  of  his  Meffengers.        .  ;  ^ 
 
 Fifthly, QonMcT  on  what  Terms  the  Gofpel  and  its  MefTencers 
 Itay  aqiong  yt;.u  •  there  is  a  time  when  God  calls  his  EmbaffadoK 
 
 home, 
 
For  which  1  am  an  Embaffadour.  743 
 
 home ,  and  will  Treat  no  longer  with  a  People ,  and  that  muft 
 needs  be  a  lad  day !  for  when  they  go ,  then  Judgments  and 
 Plagues  come  ^    if  the  Treaty  ends ,  it  will  not  be  long  be- 
 fore the  War  begins.     EUJha  djed,  and  the  Bands  of  the  Mo- 
 alites  invadtd  the  Laftdy  2  K^ings  13.20.     The  Prophet  once 
 gone,  then  the  Enemy  comes;  The  ^^^el  plucks  Lot  out  of 
 Sodont ,  and   how  long  had  they  fair  v^'eathcr  after  ?  1  he 
 Jewes  put  away  the  Gofpel  from  them  by  their  impenitency, 
 which  made  the  Afcfiles  turn  to  the  Gentiles  ,    A(5ts  13.   46. 
 But  did  they  not  thereby  call  for  their  own  Ruine  and  De- 
 flrudion ,  which  pr^fently  came  flying  on  the  Roman  Eagles 
 wings  to  them  ^  they  judg'd  themfelves  unworthy  of  Eternal 
 life,  ^ndGod^tkoughtthem  unworthy  alfo  to  have  a  Temporal  j 
 if  once  God  calls  home  his  EmbafTidours,  it  is  no  eafi-  muter 
 to  bring  them  back ,  and  get  the  Treaty  ( now  broke  up } 
 fet  on  foot  again.     God  can  leaft  endure  upon  trial  made  of 
 him ,  to  be  flighted  in  that  which  he  makes  account  is  one  of 
 the  highefl:  wayes  he  can  exprefs  his  favour  to  a  People ,  better 
 no  Embafladours  had  come,than  to  come  and  go  Re  fnfe[}a,mth- 
 out  effeding  what  they  came  for :  ThejJhaU  k?ow  (  Aith  God^ 
 they  had  a  Profhet  among  thtm ,,  Ezek.  2.  5^    That  is,  tbey 
 fhall  know  it  to  tlieir  coft,  God  will  be  paid  for  his  Mici- 
 fters  pains.    Now  Minifters  dye ,  or  are  rcmov'd  from  their 
 People ,  and  glad  they  are  to  be  fo  rid  of  them  -,  but  they 
 have  not  done  with  tl>em,  till  they  have  ceckon'd  with  God  for 
 them. 
 
 Secondly  y  To  the  Minifters  of  theGolpel^  you  fee  Brethren 
 your  Calling,let  it  be  your  <;arc  to  compor;.  with  thisyour  honou- 
 rable^Employmcnt. 
 
 2. 
 
 *-  H  A  P. 
 
744 
 
 For  which  lamanEmbaffadoHr. 
 
 CHAP.  XIV. 
 
 Uow  Mimfiers  fhoitlet  do  the  Duty  of 
 donrs. 
 
 a- 
 
 T 
 
 Tain  not  the  Dignity  of  your  Office  by  any  bafe 
 unworthy  praAifes  :  Dignitat  in  imUgno  (  faith 
 Salvian)  is  OrHameHtftm  in  Luto.  O  lay  not  the 
 Dignity  of  yourBindionin  the  Dirt  by  any  for. 
 did  unholy  Adions:  Paul  magnified  his  OfScc; 
 4o  not  you  do  that  which  (hould  make  others  vilifie  and  debalb  it ; 
 that  which  makes  others  bad,  will  make  you  worfe  ,  Haii 
 it9t  I (hofen  jfo»  twelve,  and  one  of  you  is  a  Divel  ?  John  6, 
 70:  You  arc  otll'd  Ai^els,  but  if  wicked,  you  become  Divels  i 
 Wc  read  oiaProfhetsRtwardy  Matth.  1041.  which  araoums 
 to  more  than  a  private  Difdples ;  and  do  you  not  think  there  will 
 be  a  Prophets  punifliment  in  Hell,  as  well  as  Reward  in  Heaven  ^ 
 One  faith,  if  any  were  born  without  Original  Hn,  Itihould  be 
 the  Minister}  if  any  could  live  without  amial  (in,  it  ihould  be 
 the  K^nifter  •,  if  there  were  fuch  a  thing  a»a  veniiil  fin,it  (hould 
 not  be  in  Minifters  j  they  are  more  the  lervants  of  God  thaa  o^ 
 thcrs,  (hould  not  they  then  be  more  holy  than  others  ?  Art  thou 
 fit  to  be  anEmbafTadour,  who  art  not  a  good  Subjed  ?  to  be  a 
 Minifter,  that  art  not  a  good  Chriftian  ? 
 
 SecoHdlj,  Kecpclofeto  thy  Infirudions :  Ambaffadours  arc 
 bound  up  by  their  Commiffion  what  they  are  to  fay;  be  fure 
 therefore  to  take  thy  Errand  right,  before  thou  afcendeft  the  Pul- 
 pit to  deliver  it.  /  have  received  of  the  Lord,  that  which  I  de- 
 livered to  )6H  (  faith  Paul )  i  Cor.  11.17.  God  bids  the  Pro- 
 fhtty  Ezek.  3.17.  Hear  the  fVordat  mj  mouthy  and  give  them 
 warning  from  me  :  It  muft  be  from  him,  or  it  is  not  right.    O 
 
 take 
 
For  which  I  am  an  Embajjadour.  745 
 
 cake  heed  thou  doll  not  fet  the  Royal  ftamp  upon  thy  Owh  tafe 
 -metal:  Come  not  to  the  People  with  thns  f^iith  the  Lord',  when 
 "cis  the  divination  of  thy  own  brain.  No  fuch  loud  lie,  -as  th&t 
 which  is  told  in  the  Pulpit ;  andasthoumuj.not  fpe.k  what  he 
 never  gave  thecin  CoramilliorT,  Jo  not  conceal  what  thou  haft  in 
 command  to  deliver  •  it  is  a6  dangerous  to  blot  out,  as  put  in  any 
 thing  to  our  Meflage.  fob  comforted  himfelf  with  this,  That 
 he  had  not  corneal* d  the  ^ords  of  the  Holy  Ont ,.  Job  6.  And 
 fanl  from  this  waflieth  his  hands  of  the  blood  of  fouls.-  AB^s 
 20.  26,  27.  I  dm  Jure  from  the  blood  of  all  men-^  I  have  »ot 
 JhuHKed  to  declare  unto  j/ou  all  the  counfel  of  God.  Pr^y  obferve^ 
 He  doth  not  fty  be  had  declar*d  all  the  counfel  of  God; 
 no,  who  can  but  God  himfelf?  The  fame  Apftle  faith ,  fVepro- 
 ■phefte  but  in  fart.  There  is  a  Terra  incognita  in  the  Scriptures^ 
 Myfteries  that  yet  were  never  fully  difcoverM^  we  cannot  de- 
 clare all,  that  know  not  all ;  But  he  faith.  He  fhut^d  not  to  declare 
 aU.  When  be  met  a  Ttuth,  he  did  not  ftepback  cofliunit*,  as 
 when  we  fee  a  man  in  the  ftrett,  with  whom  wc  have  no  mind  td 
 fpeak,  we  ilep  into  fome  houfe  or  fhop  till  he-be  paft.  The  holy 
 Afofilc  was  not  afraid  to  fpeak  what  he  knew^to  be  the  mind  of 
 God;  ashehaditfromGodjfofliouldtheyfrom  him-,  he  did 
 not  balk  in  his  preaching  what  was  profitable  for  them  to  know* 
 Caleb  (  one  of  the  Spies  fent  to  Canaan)  could  not  give  them  a 
 full  account  of  every  particular  place  in  the  Land,  but  he  made 
 the  beft  obfervation  he  could,  and  then  brings  Mofes  word  a- 
 gain.  As  it  root  (faith  he)  in  my  hearty  Jofii.  14.  7.  While 
 others  bafely  concealM  what  they  knew ,  becaufe  they  had  no 
 laind  to  the  Journey  -,  and  this  gain'd  him  the  Teflimony  from 
 Gods  own  mouth,  to  be  a  mail  t%at  follow' d  him  fully ,  Numb, 
 14. 2  3 .  So  he  that  doth  his  utmofl  to  fearch  the  scriptures,  and 
 then  brings  word  to  the  People,as  it  is  in  hisheart,preaching  what 
 he  hathlearnt  from  of  it,  without  garbling  his  confciercc,snd  de- 
 taining what  he  knows  for  fear  or  favour,  this  is  the  man  that  ful- 
 fills his  Kiiniftpy,  and  (haH  have  the  Euge  of  a  faitliful  fervant. 
 
 Thirdly,  Thi'nkit  not  enough  that  thou  deliver'ft  thy  Meffage 
 fronaGod,  bot{hcwazealforthyMafter,whofeCau{c  thou  ne^ 
 gotiatcft.    ShouldanAmbaffadour  after  Audience  had,  and  his  .• 
 Errand  coldly  done,  then  give  himfelf  up  to  the  pleafures  of  the- 
 Court  where  he  is  refident,  and  not  much  loind  or  care  what  an« 
 
 Ccccc  fwer 
 
 ?: 
 
- .  5  for  which  1  am  m  Embajfadonr. 
 
 iwcr  he  hatb,  nor  how  his  Mafters  bufmefs  fpeeds-  furely  he  couJd 
 not  fay  he  had  dor^  the  Duty  of  a  faithful  Embaffadour  ?  No, 
 his  head  and  heart  muft  be  both  at  work  how  he  may  put  life  into 
 the  bufmefs,  and  bring  it  fooneft  to  the  defired  iiTue.  Abrahams 
 icrvant  would  neither  eat  nor  drink  5  till  he  faw  which  way  his 
 motion  would  work,  nnd  how  they  would  deal  with  his  Mailer ; 
 Thus  fliouldMinifters,  let  thofe  they  are  fent  to,  fee  they  arc  in 
 earneft,  that  their  hearts  are  deeply  engag'd  in  their  Emyafly : 
 When  their  People  fhew  refped  to  their  perfons,  though  they  are 
 thankfully  to  refcent  this  Civility,  yet  they  are  to  let  them  know, 
 this  is  not  it  they  come  for,  or  can  be  content  with-  but  that  they 
 would  deal  kindly  with  their  Mafter,whofeMej(lage  they  bring, 
 and  fend  them  back  to  him  with  the  foyfol  News  of  their  Repen- 
 tance, and  f.cceptarion  of  Chrifti  they  Ihould  pa/Iionately  en- 
 deavour their  falvation,  one  while  trying  to  diffolve  them  with 
 the  foft  entreaties  of  love,  another  while  beleagunng  them  with 
 ^     threatnings,  that  if  they  will  to  Hell,  they  may  carry  this  witnefs 
 with  them,  that  their  dcftrudion  is  of  themfelves,  and  comes  not 
 on  them  for  want  of  your  care  and  comprflion  to  theirfouls  r  It 
 is  not  enough  you  are  Orthodox  Preachers,  and  deliver  Truth,  it 
 is  zeal  God  calls  for  at  your  hands.     He  fo  ftrongly  himfclf  de- 
 fires  the  falvation  of  poor  finners,  that  he  difdains  you  (u  horn  he 
 fends  to  impart  it  to  them)  (hould  coldly  deliver  it,  without 
 (hewing  your  good  will  to  the  thing.     Chrift,  when  he  fendsliis 
 fervants  to  invite  Guefts  to  his  Gofpel-fupper,  bids  them.  Compel 
 them  to  come  in^  Luk.  1 4.  23.  But  how  ?  jCjreiy  not  as  the  Sfa- 
 niArds  did  the  Indians^  who  drove  them  to  be  baptized,  as  we 
 drive  Cattel  to  watering,  with  ftaves  and  ftones  j  we  are  not  to 
 pelt  them  in  with  outward  violence  and  cruelty  pradifed  upon 
 their  bodies-  but  a  fpiritu^l  force  of  Argument,  fubduing  their 
 lie-'rts  in  our  powerful  preaching :  T>ercutit  utfaciat  voluntams, 
 mMfahetinvhos;  Bern.     When  God  fmites  the  confcienccs  of 
 men  with  the  terrours  of  his  thrcatnings,  it  is  to  make  them  wil- 
 ling, not  to  five  them  againft  their  wills, 
 y.  Fourthly .^  T  et  not  any  perfon  or  thing  in  the  World  bribe  or- 
 
 ftcare  thee  from  a  faithful  difcharge  of  thy  Truil :  Embajfadottrs 
 jrmft  not  be  Pei.fioners  to  a  Yott^\%nTriHce. .  He  isunwcwchy  to^ 
 fcrvc;  Prince  info  honourable  an  Employment ,  that  dares  not 
 uuft  his  Maftf  r  to  drfend  and  reward  him  ^  -  {bch  a  «n,e  will  not 
 
 lang- 
 
For  which  I  am  an  EwbaJJadonr,  7^7 
 
 longbef.ithfuhohisTruft:  Nor  will  he  in  tbeMiniftiy,  that 
 reRs  not  contented  with  Gods  promife  for  his  protedion  or  re- 
 Wf.rd  :  O  how  con  will  he  tor  fe^r  or  favour  feek  co  f we  his 
 ftake,  or  mend  it,  though  it  be  by  fdlfifymg  his  truft  co  God  him- 
 felf?  Bleffed  Paul  was  far  from  this  b^^fcnefs,  and  h..ch  fet  a  no- 
 ble pattern  to  all  that  (hail  be  Gods  EmbafTadours  to  the  end  of 
 the  World,  i  Thef.  2.  5..  Asrve  are  allowed  of  God  to  be  pat  »» 
 trufi:  with  the  Goffel^  evenfo  we  Jpeak^  not  as  pleajin^  menJtjHt  Gody 
 W'hich  trjeth  our  hearts  •,  for  neither  at  any  time  ufed  we  flattering 
 Words,  04  J e  know  -^  nor  a  Cloaks  of  Covet oufnefs,  God  is  our  Wit* 
 ,nefr.- 
 
 Fifthly^  Be  kind  to,  and  tenderly  careful  of  thy  Pe!Iow-Sub- 
 jeds  ^  were  ic  not  ftrange,  if  an  Emba/Tadour  fent  from  hence  to 
 Tnrkey  or  J'/'^/^,  inflead  of  proteding  and  encouraging  the  £«- 
 glifh  Mercliants  there  in  their  Trade,(hould  hinder  theirTraffick, 
 and  employ  all  the  power  of  his  place  to  their  prejudice  and  dam- 
 age ?  furely  his  Prince  fent  him  not  to  be  an  Enemy,  but  a  Friend 
 and  Patron  to  bis  good  Subjects  there.  The  Minillcr  as  Gods 
 EmbafTadour,  is  to  encourage  theSaints  in  their  heavenly  Trade, 
 to  affift  them  by  hiscounfel^and  proted  them  firomthe  fcorn  that: 
 their  wicked  Neighbours  caft  upon  them  for  their  goodnefe.  O 
 liow  fad  is  it,  if  he  ftiall  bend  his  Miniftry  againft  them  ?  if  he 
 ihall  weaken  their  hands,  and  fkengthen  the  hands  of  the  un» 
 
 todly,inor  out  the  Pulpit,  by  his  preaching  or  pradice  ^  better 
 e  were  with  a  Milftonctyed  about  his  Nefek,  tnrown  into  the 
 Sea,  than  thus  to  offend  thefelittie  ones.  Mofes,  he  fmote  the 
 E^ ft  tan,  but  refcu'd  the  Ifraelitc  •,  what  account  will  they  make 
 to  God  of  their  Embaffy,  who  in  the  very  Pulpit  fraite  the  lfr(tr 
 lite  with  their  tongues,  twitting  them  for  their  punty,ana  ftroak 
 the  E^yptian-^thc  profene  and  wicKcd,!  mean,in  their  Congregati-. 
 ©ns,  whereby  they  blefs  thcrafclves,  as  going  to  Heaven ,  when 
 God  knows  their  feet  ftandin  thewayes  that  will  undoubtedly 
 lead  them  CO  Hell. 
 
 Ccecc2  C  H  A  P' 
 
74^ 
 
 AnEmbaffadomin  Bmds* 
 
 CHAP.  XV. 
 
 IFfve  fe^veral  Notes  fhortly  touch't  upon ,  from 
 Pauls  being  in  Bonds^ 
 
 HE  fecond Argument  with  which  he flirs  them 
 up  to  his  remembrance  in  their  prayers ,  is ,  his 
 prefent  afflifted  ftatc ;  for  which  I  am  an  Em^ 
 Hajfadonr  in  Bonds:  In  the  Greek,  ir«Ay5-H, 
 i  n  a  Chain.  When  we  hear  of  an  EmbafTador, 
 and  a:  Chain,  we  might  at  firft  expeft  it  to  be  a 
 Chain  of  Gold  about  his  Neck,  and  not  a  Chain  of  Iron  about 
 his  Leg  or  Arm";  yet  it  is  the  latter  here  is  meant.  Paul  was 
 lliOw^?nSQ\^%tuR^me^hm'ln  libera  ettftodia,  as  is  thonght  by 
 Jm  erf  refers  from  this  pafT^ge  j»  <i  C^^i'Vf,  not  in  Chains  ^  it  be- 
 ing ufuai  there  for  a  Pnfoner  to  be  committed  to  the  cuftody  of 
 fome  Vouldier,  with  whom  he  might  walk  abroad,  having  a  Chain 
 ©h  his  righr  Arm.  which  was  tyed  to  his  Keepers  left  Arm  ^  fuch 
 flPrifone.' ,( it  is'conccived  )  tfiisholy  man  was  now :  Pattl  the 
 Lamb,  was  Prifoner  to  Nero  the  Lyon;  and  therefore  boch  need- 
 ed nd  dcfired  the  Chmthes  prayers  ft>r  him ;  many  are  the  Qb- 
 fe4-vi)l  s which  this  fhort  paflkge  might  afford^  I  Ihall  lightly 
 lottvhthefD,  but  not  cnlaige  upon  them. 
 
 SECT. 
 
I. 
 
 An EmbaffadoHr in  Bonds,  jaq 
 
 S  1    C    T^      I. 
 
 ]Pir!f,  (^  Bfcrve  the  ufage  which  this  ble/fed  Apoflle  finds 
 kJ  from  an  ungrateful  Woi"id';  a  Chain  is  cJap'c  upon 
 bim,  as  if  he  were  fonie  Rogue  or  Thief :  He  preatheth  IiJbcrcy 
 to  poor  finner»,:and  is^deprivM  of  his  own  for  his  pauis  -he  pro- 
 claims delivcrmce  to  the  Captives,  andisufedlikea  flave  for  his 
 labour.    One  would  wond^^r  whit  they  could  find  againft  fo 
 holy  and  innocent  a  perfon  to  accuf^^  him  for  ,  who  n.ad^ .  ic 
 his  dayly  exercife  to  live  without  offence  to  God  and  man, 
 yet  fee  what  an  inditement.  TertnllHs  prcferrcs  ag  iin(t  him , 
 A^s  24.  as  if  there  hsid  not  been  fuch  a  PcUilent  fellow  in 
 the  whole  Countrey  as  he  :     And  P^;// himfelf  tells  us  hefuf- 
 fered  trouble  as  an  evil  doer,  even  to  bonds ^  2  Tim.2 .9.  Maay  grie- 
 vous things  were  laid  to  his  charge. 
 Whence  note. 
 
 That  the  beft  of  men  may  and  ofc  do  fuffsr  under  the     x^otea^ 
 notion  of  vile  and  wicked  perfons.    Let  the  Saints  enemies  a- 
 Ibne  to  black  their  perfons  and  caufe      Chrift  himfelf  muft 
 be  nnmhred  among  tranfgreffors  ^  ahd  no  lefs  than  blaiphemy 
 be  laid  to  his  charge.     Perfecutors  think  it  not  enoagh  to  be 
 cruel,  but  they  would  be  thought  juft  while  they  are  cruel, 
 James ,%,  6.  Te  have  condemned  and  kjlled  the  jufi.     Herein 
 a  bloody  murthcr  .committed  with  all.  the  formalities  of  ju- 
 flice.    They  condemn  firft  ,  and  then  kill.     And  truly  mur- 
 der on  the  Bench  is  worle  in  Gods  account,  thin  that 
 which  is  perpetrated  by  a  Villain  on  the  high- way.     Well , 
 there  is  a  time  when  Poftls  Caule. ,   and  the  reft  of  fuffer- 
 ii^  Saints,  (hall  hive  a  farer  hearing  than  here  they  couk! 
 meet  with,  and  then  ir  will  appear  with  another  complexion, 
 than  when  drawn    with    their   enemies   black  Coal.     The 
 ijames  of  the  Godly  (hall    have  a  Rcfurredion  p.s  wdil  ss 
 t.h«r  bodies.     Now  they  are  buried  with  their  faces  down- 
 ward, their  innocency  and  (riccnty  ch-irg'd  with  manyfalle 
 imputations,  but  then  all  (hu'I  be  fet  right.     And  weH  may 
 the  Saints  ilay  to  b«  cleared  as  long  as  God  himielf  Aayes 
 
 la. 
 
prg  Q  Jfi  Evil^ajsadonr  in  Bonds, 
 
 to  vindicate  his  own  government  of  the  world  ffom  the  hard 
 ■  fpcecbes  ofungodly  ones. 
 
 S    fi    C    T.      2. 
 
 ^otei.    :S€i:oHjij,/^'B^rve  the  truec^ufe  of  P^«//fufferings :  It  was  his 
 
 \y  ze:  1  forGod  and  hisTruth- P(?r  which  J  am  in honds. 
 
 Thatis,  forthe.Gofpel  which  I  profefs  and  pre?ch.    As  that 
 
 Martyr^  who  being  askt  how  he  c '  me  into  Prifon^  (hew'd  his  Bi- 
 
 'Ue,  andfciid.  This  brought  me  hitkr.  Perfecutors  may  pretend 
 what  they  will, '  but  it  is  their  Religion  and  Piety  that  their  Ipice  is 
 
 .  at.  Paul  was  an  honeft  man  in  the  opinion  of  his  Countreymen 
 fo  long  as  he  was  of  thdr  opinion,  went  their  way,  and  did  as 
 they  did-  butwhenhededaredhimfelf  to  be  a  ChrifHan,  and 
 preacht  his  Gofpel  up,  then  they  cryed  him  down  as faft  ^  then  his 
 
 ;  old  friends  turn'd  new  enemies,  and  all  their  Hfts  were  about  his 
 ears.  The  wicked  are  but  th^  Devils  flaves ,  and  muft  do  as  he 
 will  have  them .  Now  it  is  Truth  and  GodHnels  that  pulls  down 
 his  Kingdom-  when  therefore  thefe  appear  in  the  Saints  lives, 
 then  he  calls  forth  the  wicked  world,as  a  Prince  wt)uld  do  his  Sub- 
 jeAsinto  the  field  to  fightfor  him  :  So  that  it  iiimpo/Tible  to  get 
 to  heaven  without  blows ,  He  that  vcill  live  godlj  i>t  Chrifl  fefw^ 
 fhall  fufferferfecmon.  That  is,  one  way  or  other  ^  and  none 
 more  than  the  Preacher.  He  puts  his  hand  into  the  Wafps  neft , 
 and  therefore  muft  exped  to  be  ftung.  He  treads  on  the  Serpents 
 head,  anditwereftrange  if  hefliould  not  turn  again  to  bite  him. 
 .  But  Ictnot  this  trouble  you.  Fear  not  what  you  can  fuffcr,  only 
 be  careful  for  what  you  fuffer.  Chrifts  Crofi  is  made  of  fweec 
 wood ;  there  are  comforts  peculiar  to  thofc  that  fuflcrfor  righte- 
 oufiiefs.  When  Sabina  a  Cnrirtiaii  Martyr,  fell  in  travel  in  the  Pri- 
 fon ,  and  was  heard  to  cry  and  make  a  dolour  in  chofe  her  efaiid- 
 fcearing  throws  ^  fome  askt  her,  how  IKe  would  endare  the  tor- 
 ments which  her  perfecutors  prepared  for  her,  if  fhe  flirunk  at 
 thofe?  0  f  faith  flic)  nm  Jft^erforJtn^tkHjpjaUfHferfor 
 Chrifi, 
 
 SiCTi 
 
An  EmbafsadoHr  in  Bonds*  75  i 
 
 S  B    C   T.     3. 
 
 T/^/?'^//,^^^^^^^^^^*^^^^^-''^''^^^^^^  to  the  Truth:  He  will  j^  f  - 
 V^  not  part  with  it,  though  it  brings  him  into  crou-  •*«^^'3« 
 l)Ie  •  he  bad  rather  the  Perfecutor  fhodd  imprifon  him  for 
 preaching  tbeGofpel,  than  he  imprifon  it  by  a  cowardly  filence. 
 He  hath  caft  up  his  accounts,  and  is  rcfolved  to  ftand  to  his  pro- 
 fcffion  whatever  it  m^y  coft  hira.  The  truth  is ,  Th;;t  Religion 
 is  not  worth  embracing,  that  cannot  b'ear  ones  charges  infuf- 
 feringforit",  and  none  but  the  Chriftians  is  able  to  do  this.  Nei- 
 ther is  he  worth  the  name  of  a  Chrilti  an,  that  dares  not  take 
 Chrifts  Bill  of  Exchange  to  receive  in  heaven,  what  he  is  out 
 in  fuffering  for  his  fake  on  earth.  And  yet  alas,  how  hard  is 
 it  to  get  faith  enough  to  do  this?  *  ns  eafier  to  bow  at  the 
 Name,  than  to  (loop  to  the  Crofs  of  Jefus.  Many  like  Re- 
 ligion for  a  Summer-houfe ,  when  all  is  fair  and  warm  abroad 
 in  the  worid,  but  when  Winter  comes,  doors  are  (hut  up,  and  no 
 body  to  be  feen  in  or  about  it. . 
 
 Sect.    4. 
 
 ftf/^rf /?/;, /^Bferve  the  publication  Pa^l  makes  of  his  fuf- 
 \J  ferings  to  the  Church  :    He  being  now  a  Pri- 
 foner,  fends  his  difpatches  to  this  and  other  Churches  ,    to 
 let  them  know  his  condition. 
 
 From  whence  J  Note  firft, 
 
 jFrrft,  That  luflferings  for  the  Gofpel  are  no  matter  of  iVtf^-4?. 
 fhame.  Paul  doth  not  bJufh  to  tell  it  is  for  the  Gofpel  he  . 
 is-  in  bonds.  The  fhame  belonged  to  them  that  ciapn  on  the 
 Cl^iin,  not  to  him  that  wore  it  The  Tkef^  rhe. Murderer 
 may  Juftly  biufh  to  tell  wherefore  they  fuffer,  not  the  Chri- 
 f!ian  for  well-doing  ,  2Tet.  4.  16,  Jf  any  man  fnffer  as  a 
 Chrifiian,  let  him  not  be  .teamed,  bttt  gtori-fie  Gc^  on  this  be- 
 hdf,    Cliri(l  bimfeif  counted.  i!C  no  di&enour  co  v  have  thc- 
 
 priot. 
 
j^2  ^n  EmbaJJadoHr  in  Bonds. 
 
 print  ofhiswoundsfeen  after  his Refurredion.  Bahylat  aCIiii-^ 
 iHan  Marcyr,would  have  his  Ch  lines  buried  with  him.  The  Apo- 
 files  re'pyced  that  thej  ^ire  clunled^  viforthy  to  Juffer  Jbame  for 
 his  Name, A.d.$. 4-1 . Andif  it  be  no  (hame  co  fuffer  tor  the  Gofpel, 
 then  furdy  it  is  none  toprofeffe  it ,  and  live  up  to  its  hdy  ^qI^s  ' 
 Shall  the  wicked  glory  in  their  (hame,  and  thou  be  ihamed  of  thy 
 glory  ?  S'hall  they  4o  the  Devils  work  at  Noon-day-light,an(J 
 thou  aJfraid  to  be  feen  to  be  good  ?  Yet  SahiaK  tells  us  in  his  ^^v% 
 (fo  wicked  they  were,and  fuch  a  fcorn  wascaft  upon  holincfs )  chat 
 many  carryM  Chrifts  colours  in  their  Pocket  ,  and  concealed 
 their  Piety,  ne  vUes  haheremur,  left  they  (hould  be  counted 
 vile  and  bafe. 
 
 2>    B     C    T.      J. 
 
 Notf  r      Tlfthly,a}tdf\^ktyQ  the  end  why  he  makes  known  his  fuflfer^ 
 ^'        Unij,     \J  ings. 
 
 Firfi  ,.  That  they  may  know  the  true  caufe  wherefore 
 he  fuffer'd.  ^atils  enemies  laid  hfeavy  things  to  his  charge , 
 and  thefe  might  haply  fly  as  far  as  £phe/iu.  When  the  Saints 
 aise  in  a  fuffering  condition  ,  Satan  is  very  induftrious  to 
 defame  them  ,  and  mif-rcpreient  the  caufe  of  their  trou- 
 bles to  the  world,  as  if  it  were  for  no  good.  Now,though 
 Paul  regarded  little  what  the  wicked  world  faid  of  him, 
 yet  he  defired  to  ftand  right  in  the  thoughts  of  thtChunhes^ 
 and  therefore  acquaints  them  with  the  caufe  of  his  imprifon- 
 ment. 
 
 Secondly  ,  To  ftrcngtfien  their  faith,  and  comfort  their 
 hearts :  No  doubt  but  Pauls  Chain  entred  into  their  fouls, 
 and  his  fuflfcring  was  their  forrow.  This  fee  knew,  and 
 therefore  fends  them  word  by  Tychicm  ( the  Bearer  of  this 
 Epiftle  )  how  it  fared  with  him  in  his  bonds  ,  that  they 
 might  not  fpend  too  many  tears  for  him ,  who  had  a  heart 
 fo  merry  and  cheerful  in  his  fufferings  ,  Verfe  22.  That 
 Jff  might  k^oro  our  affairs  ,  and  that  he  might  comfort  youf 
 harts.  Thus  have  we  feen  fometimes  a  tender-hearted  fa- 
 ther on  his  lick  bed,  not  fo  much  troubled  with  his  own 
 pain$  ,   Of  thoughts  of  his  approaching  death,  as  to  fee  bk 
 
 Children 
 
AnEmbaffadoHrin  Bonds.  75  a 
 
 Children  take  them  fo  much  to  heart  ,  and  therefore  for^ 
 getting  his  own  miferies  ,  addreffeth  himfelf  with  a  fmiling 
 countenance  to  comfort  them.  O  'cis  an  excellent  fight  to 
 behold  the  Saints  that  are  at  liberty  mourning  over  their  af- 
 ftided  brethren ,  and  thofc  that  are  the  fufferers  ,  become 
 comforters  to  them  that  are  at  liberty.  Never  doth  Religi- 
 on appear  more  glorious ,  than  when  they  commend  it  who 
 are  fuffering  for  it :  And  no  way  can  they  commend  it  high- 
 er ,  than  by  a  holy  humble  cheerfulnefs  of  Ipiric  in  their  fuf- 
 ferings.  The  comfortable  Letters  which  the  A/artjrs  in 
 Queen  Maries  dayes  font  out  of  Prifon,  did  wonderfully 
 ftrengthen  their  brethren  throughout  the  Kingdom  ,  and  fit 
 them  for  the  Prifon.  Sufferers  preach  with  great  advantage  above 
 others.  They  do  not  fpcak  by  hear-fay,  but  what  they  expe- 
 riment in  themfclvef. 
 
 Thirdly  ,  To  engage  their  prayers  for  him.  Suf- 
 fer ing  Saints  have  ever  been  very  covetous  of  Prayers. 
 Paul  fees  ail  the  Churches  at  work  for  him.  Pray ,  pray, 
 pray  ,  was  the  ufual  clofe  to  Mr.  Bradfords  Letters  out 
 of  Prifon  :  And  great  reafon  for  it  ^  for  a  fuffering  con- 
 dition is  full  of  temptations.  When  Man  playes  the  Perfc- 
 cutour ,  the  Devil  forgets  not  to  be  a  Tempter.  He  that 
 followed  Chrift  into  the  Wilderneffe,  will  finde  a  way  to 
 get  to  his  Saints  in  the  Prifon.  Sometimes  he  will  try 
 whether  he  can  foften  them  for  impreflions  of  fetr  ,  or 
 make  them  pity  themfelves  j  and  he  fhall  not  want 
 them  ,  that  will  lend  their  tears  to  m?lt  their  Courage, 
 and  weaken  their  Refolution  :  May  be  Wife  and  Children* 
 or  Friends  and  Neighbours  ,  who  wifh  them  well  ,  but 
 are  abufed  by  Satan  to  lay  a  fnare  before  them  ,  while 
 they  expreffe  their  affcdion  to  them.  No  doubt  thofe 
 good  People  meant  well  to  Pat<l ,  who  with  tears  and 
 paflioFiate  entreaties  endeavoured  to  keep  him  from  fern-. 
 faiem  ,  (  where  it  was  foretold  he  fhould  come  into 
 trouble  )  but  Satan  had  a  Defigne  againft  Patd  therein 
 who  hoped  they  might  not  only  break  his  heart ,  but 
 weaken  his  Courage ,  with  their  tears.  When  he  cansot 
 make  a  Coward  of  the  Saint ,  to  runne  from  the  Crofle- 
 then   hee'l  try  to  foure  and  fwell  his   fpirit  with  fome  fe- 
 
 V^idi  crct 
 
2^4  ^  EmbajfadoHY  in  Bonds, 
 
 cret  anger  agatnfl:  thofe  that  lay*d  it  on.     O  'tis  no  eafic 
 matter   to   receive    Evil  ,     and  wifh  nene  to  him  from 
 whofe  iiands  we  have  it.     To  refcrve  love  for  him    that 
 fii^ws  wrath  and  hatred  to  us  ,    is  a  glorious,  but  a  dif- 
 jRcult   work.      If  he  cannot    leven  him  with  wrath  againft 
 lis  Perfccutour  ,    then  he  will  try    to  blow  him  up  with 
 a  high  conceit  of  himfelf ,    who  dares  fuffer  for   Chrift , 
 while   others  ftirink   in  their  heads  ,    and   feek    to    keep 
 chcmfelves    fafe  within  their  own  Shell.     O  this  Pride  is 
 a  Salamander  ,    that  can   live  in   the  Fire  of  Suffering  1 
 If  any  one  Saint  needs  the  humility   of  many  Saints,   it  is 
 be   that   is   called  to   Suffer  :     To  glory   in  his   Sufferings 
 jfor   Chrift  ,    becomes  him    well  ^     2  Ccr.  12.  9.    GaUti- 
 4ns  6.   14.     But  to  glory   in  himfelf  for  them  ,    is  hate- 
 &1  and  odious.     Needs  not  he  a  quick  eye ,  and  a  fteady 
 hand  ,  that   is  to  drive   his  Chariot   on  the   brow  of  fo 
 dangerous  a  Precipice  ? 
 
 In  a  Tvord ,  As  a  fuffering  condition  is  full  of  tem- 
 ptations ,  fo  the  Saints  ftrength  to  carry  him  fafely  tho- 
 row  them  is  not  in  his  own  keeping.  God  mufl  help ,  or 
 the  ftouteft  Cliampions  fpirit  will  foon  quail  :  /«  all  things 
 J  am  wfhfiB^ed  j  i>6th  to  be  full  and  to  be  hungry  ^  both  to 
 sbonnd  and  to  fuffer  need  y  philippians  4.  12.  This  was 
 a  hard  Leflbn  indeed  to  learn  :  Who  was  his  Mafter? 
 See  ,  Verfe  13.  /  can  do  all  things  through  Chr*ifi-  that 
 ^rengthemth  rne.  Now  as  the  Saints  ftrengch  to  fuffer  is 
 ,  not  in  then;felves  ,  but  Chrifl  :  fo  prayer  is  the  beft 
 fneanes  to  fetch  it  in  for  their  help  ;  for  by  it  they  con- 
 feffe  their  own  weakneffe  ^  and  fo  God  is  fccured  from 
 having  a  Corrival  in  the  Praife  ;  which  Taul  is  here  free 
 to  do  ,  and  more  than  fo  :  For  as  he  confcflech  he  can 
 do  nothing  without  Chrifts  ftrcngth  to  enable  and  embol- 
 den him  ,  fo  he  dares  not  relie  on  his  own  folitary  Tin- 
 gle prayers  for  the  obtaining  it  ,  but  calls  in  the  Auxiliary 
 Forces  of  his  Fellow  Saints  to  befiege  Heaven  for  him.  That 
 while  he  is  in  the  Valley,  fuffering  for  the  Gofpel ,  they  may 
 be  lifting  up  their  hands  and  hearts  in  the  Mount  of  Prayen 
 fipjf  h^ 
 
AN 
 
 ALPHABETICAL' 
 
 Table. 
 
 A. 
 
 Ability. 
 
 Jmfiers  have  no  a'bility 
 of  their  oTvn  for  their 
 upcrkj  pag,  6'j6. 
 
 Affedion^. 
 J  Saints    Aflfedlions 
 fi>0HU   he  fet  on  the  Word.     231. 
 A  Saints  Affections  in^  prayer ,    are 
 ftirrd  up  by  the  Spirit.  579. 
 
 Excefs  of  our  Aflfcdions  to  the  Wordy  j 
 lulls  u^s  afleep.  605. 
 
 Afflidion. 
 
 Hffes  of  Glo*j  is  a  Saints  fy-ppcrt  uh- 
 ^  der  Afflidion.  29. 
 
 Hvpe  of  Heaven  makes  themrejoyce  in 
 Afflidioris.  30>3i- 
 
 Saints  are  often  in  an  afflided  conditi- 
 on. 164,234,235. 
 ThefVordof  God  a  Saints  cemf0't  in 
 
 Affli'Aion.  pag.  165^166.' 
 
 Scripture  the  heft  Weapon  to  c^nqsur 
 
 Afflidions.  ibirf. 
 
 HoVc  a  Saint  Jhmld  ufe  the  WorA  to  dU- 
 
 fend  him  in  Affiid:ions,  234.*' 
 
 A  comfort  in  A  fflidions  fo  have  a  right: 
 
 in  the  Promife  cleared  up.        235. 
 Ejacfdatory  prayer  of  ufe  to  affeviate 
 
 AfflidiotTS.  38^. 
 
 pvhen  a  Saint  is  under  more  than  ordf' 
 
 narj  AfFlidior.s,  U  a  time  for  more 
 
 than  ordinary  ^rajer.  455- 
 
 Not  to  per f ever e  in  prayer,  a  ready  ypay 
 
 to  bring  Afflid  ions.  624. 
 
 In  our  prayers  we  (hould  efpeciaUyrf^ 
 
 member  the  2^?di\$i^\  Saints,     655, 
 
 Alwayes. 
 what  is  meant   h)  praying  alwa^^es. 
 
 371. 
 
 Angel. 
 why  God  employes  Men^  not  Angdf,  in 
 the  Jliinifi-ry  of  his  Word.       -737. 
 Dddddz       Anger. 
 
An  Alphabetical  Tabic. 
 
 preached.  ibid. 
 
 Anger.  Awhority. 
 
 Cod  t»dy  feem  to  be  angry  mth  a   xhe  Divine  Authority   of  Scripture 
 
 Saint  after  Datj^  reith  counfel  to  the       Jhould  make  ns  tremble  to  Jin  agaiftfi 
 
 Saint  in  fuch  a  cafe.  pas.  3  60, 3  6 1  •        it.  pag.  2  ? n. 
 
 P'g-  2 JO. 
 
 B. 
 
 Saint  in  fuch  a  cafe.  pag.  3  60, 3  6 1  • 
 
 Antiquity 
 The  Antiquity  of  Scripture  proves  its 
 
 J>*^*^*tJ.  119. 
 
 Arms.  }yejhoHldbtZTy<>ithone  another  simper- 
 
 ^A Saints  Arms  are  defenfive ,  not  of-'     f'^''"''        ^j^^  ^^5' 
 
 r y„  ?      A^,^,  jr    J   ,^:„a  n^    yir,t  A S^intfhoulddonothina^on  which  he 
 A  Saints  Axms  defend  agamjt  Jm    not  '..o^jli/i-  ^ 
 
 jHj^enng.       ^^-^^j.^.^.  '  Saints  are  bleflings  to  their  Neigh- 
 
 '      boars.  63  6» 
 
 We  Jhould  vhollj  lean  on  Gods  afli  fhnce  Body. 
 
 inDtttj.  475-  T/?f  body  fo  berou<,edup  from  {loth 
 
 what  affiftance  theSpirit  gives  a  Saint       j„  But),  602. 
 
 in  prayer  above  others.  579-  Bufinefs. 
 
 ^  Mintfier  Jhould  caft  himjslf  on  Gods  j^^uch  buftnefs  no  excufefor  not^uh^ 
 jmer  and  prom  if e  for  afli  ibnce.y  2  O.        i„^  t^  fyord  of  God.  1 06. 
 
 ^  Satans  policy  to  hinder  prayer  by  world- 
 
 AlTurance.  /^  bufinefs.  299. 
 
 AIRinr.ce  of  falvaticn  gives  net  foot-  ^  Saint  Jhould  not  overcharge  hiTvfelf 
 ting  for  Icojnefs.  74?75-       roith  bufinefs.  3  CO. 
 
 Jtisa  Sai-ats  Duty  to  labour  after  alTu-  ^  Saint  Jhould  fo  time  his  h\x^\mi^,vhat 
 ranee.  77-        it  may  not  interfer  with  Duty^  ibid. 
 
 H«  that  can  be  content  without  afiu-  j^chrijfian  Jhould  conjidcr  theimpoK' 
 ranee  ef  Heaven,  fhews^he  (_^eems  of  it  i      tance  of  that  bufincJfs  which  keeps 
 but  little.  79-        himfroraaDutj.  30 J. 
 
 Jt  is  nee^ulfvra  Chrif^ian.   8 o.     Bi-   yyorldly  bufinefs  and  incumbr.ince,  a 
 r'r0*o»s to  obtain  it.  83.  &  fcij.  caufe  of  roving  thought  in  prayer. 
 
 jl  threefold  .-.flura n  ce  fpo ke  of  in  Scri  - 1  321. 
 
 ^ture.  86.1  Boldnefs. 
 
 Atheifee.  1  yyherein  the  Minijter  is  to  Jhew  his 
 
 ^J  prayerlefs  foul fttefl   to  make   an\      holdncfs  in  preaching.  ji6. 
 
 Acheift.  285.   ^hat  boldnefs  is  required  of  a  Mini- 
 
 Many  AthciRs  Kfkre  the  Qo^U  ia  I    pr.  ^^- 
 
An  Alphabetical  Table. 
 
 Th.  qvaUfications  of  a  Minifters  bold- 
 
 nt6.  pag.718. 
 
 Hf/pstoproct.re  holdnefs.  720. 
 
 He  that  IS  nut  bold  no^for  Chrifi^CH/i- 
 
 n:t  bt  bold  btforc  his  judgmint-Bar. 
 
 722. 
 what  a  Minlfier  mcfl  fears^  is  hefi  f  re- 
 vented  by  holj  boldnefs.  7  2 1 . 
 
 Churches  prayers  agdnfi  thee,  by 
 hating  it.  pag.515. 
 
 JVe piouldbe  incjttifitive  after  the  ftate 
 
 cf  the  Chnrch. 
 
 Comforter. 
 Scripture  the  be^  Comforterv 
 
 6^Z. 
 
 232. 
 
 Commandment. 
 Scripture  Commands  are  of  vafi  ex^ 
 
 fem.  129. 
 
 Scripture  Commands  Uyes  refiraini 
 
 upon  the  heart.  ibid. 
 
 C. 
 
 Calling. 
 AChrifiian  Jhculd  exprefs  aeonfcieH' 
 tious  diligence  in  hus particular  Cal- 
 
 ^^"§-     ^       ^     ,,        .       r     ^^^-'j^fr/^r/^f  Coram  xnds4>v>;^rf 
 A  SatmsDuty  fhould  not  interfere  mth  |  h,  ^hat  hkes  mtGods  Commat 
 his  Calling.  407. 
 
 Charity. 
 Our  praiJingCodpioKld  end  in  afis  of 
 Mercy  «»iChanty.  534. 
 
 Chrilh 
 Its  Gods  dejign  to  make  th(*Chrifiian 
 conformable  to  Christ..  275. 
 
 Terms  to  be  embraced  in    receiving 
 Chrift.  237. 
 
 Our  union  to  Chrift  Jhnvs  our  inter efi 
 
 inthpromifes.  236.  !  f^c  Jhouldibe  choice  cf  our  company- 
 
 Chrill  pay es  for  what  aChrifiianprayes. 
 
 307- 
 Our  prayers  mn^  be  put  up  in  Chiilis 
 
 Name.  344. 
 
 Church, 
 The  Tfiimcny  of  the  Church  gives  net 
 MUthcnticknefs    to   the   Scriptures. 
 
 117. 
 
 God  Will  net  ffffer  his  Church  and 
 
 Truth  tn  faH.  199. 
 
 God  loves  pe.ice  and  unity  in  his  Church. 
 
 Take     heed   thou   engagcfi     net   tie 
 
 ^31. 
 
 kes  notGods  Commands  ^bath 
 
 no  inter eji  in  his  promifes.  ^19^ 
 
 The  Mimfler  is  to  ffeal^  all  that  God 
 
 commands.  71^. 
 
 Communion. 
 
 It  is  c on dcfc ending  love  in  Ccd  to  have 
 
 communion  vrith  z  He  creature s.^i . 
 
 Comp.iny. 
 
 68. 
 
 To  converfe  and  k^ep  company  ytrith 
 Saints ,  A  me^ns  to  get  the  Spirit. 
 
 Coiicateaition. 
 
 Graces  are  coRc  tefl:tted  in  their  birth\ 
 growth  and  decay.  4. 
 
 Sins  are  conca'enatcdj.e^  zzi.  Pro- 
 mifes concateaited.  240. 
 
 Confenion. 
 
 Confemon  cf  of.rpHtcfnGc^d.lhffuU 
 be  full  and  open,  406. 
 
 As 
 
An  Alphabetical  Table. 
 
 As  our  Confeilions  art  fuch^  thepefi 
 of  ofirfrayermliye,         pag477. 
 
 Conflia. 
 
 A  Saint  majpromife  bimfelfviSlory  t« 
 his  conflid  wkh  fin.  331. 
 
 Confidence. 
 
 Jl^ercies  received,  fhouU  make  mpf<t 
 confidence  in  God  for  the  fnture. 
 
 536. 
 The  Spirit  fills  aS^nt  with  confi- 
 dence in -prayer.  581. 
 
 Confcience. 
 
 He  that  '^oiild  h-Ave  lively  hopes  for 
 HeiT.oen ,  mnfi  ks^p  his  confcience 
 pure.  87. 
 
 The  Word  of  God  terrifies  the  confci- 
 ence. 137. 
 The  bleeding  confcience   is  cortjfbrtcd 
 hy  the  Word  of  God.  I'^O. 
 A  wounded  confcience  only  healed  by 
 God.                                     ibid. 
 Jle  that  aHows  oneJi)i.jcannQt  plead  con- 
 fcience againfi  another.              221. 
 The  torment  of  anaccufingconkiQUce. 
 
 224. 
 Confcience  takes  notice  of  fecret  fins. 
 
 ibid. 
 
 Wejhould  enthrone  the  Word  of  God  in 
 
 cur  confcience?.  230. 
 
 The  confcience  is  to  he  kspt  clean,when 
 
 "we  are  to  approach  Codsprefence  in  a 
 
 Duty.  600. 
 
 "Be  muft  keep  his  confcience  clear  that 
 
 reproves  others.  "jll- 
 
 Contentation. 
 
 Hopes  of  Heaven  makes  a  Saint  COfl- 
 tent  in  his  meanefi  pUce  and  office. 
 
 pag.  2^. 
 Converfation. 
 
 As  a  Saint  fltouldbe  holy  in  his  Conver- 
 Ation,/tf  high  in  his  hopes.  69, 
 
 Holy  Bfitifs  fhould  not  be  blotted  with 
 an  unholy  Convcrfmoa^  481. 
 
 Convert. 
 The  Word  of  God  hath  a  converting 
 po^iper.  1^2. 
 
 Morality  do  not  convm.  14^ 
 
 Covenant. 
 The  Covenant  «f  Nature,  'its  conditi- 
 
 r-      ..  85. 
 
 The  cmditions  ofthi^Covemnt  of  Grace. 
 
 ibid. 
 
 We  fhould  not  be  fat  isfiedi  till  the  con- 
 ditions of-the  Covenant  be  wrought 
 
 \      in  us.  26. 
 
 God  hears  the  prayers  only  of  thofe  that 
 are  in  Covenant.  3  69, 
 
 We  fhould  pray  againfl  the  power  oflufi 
 as  a    Branch    of  the  Covenant. 
 
 501. 
 Curfing. 
 
 wicked  men  curfe  Gods  people.     514. 
 
 Comfort  againft  it,  ibid. 
 
 woe  to  them   that  curfe  the  Saints 
 
 D.  ''-'■ 
 
 Damnation. 
 Sin  hnth  a  damning  'prcpcrty.       218, 
 
 De^d. 
 
 Tlje  Dead  are  not  to  bv  prayed  for.6^g. 
 
 Dcach. 
 
An  Alphabetical  Table. 
 
 Death. 
 
 JJepes  ofBeavcHpJoxU  ntafier  a  Saints 
 fear  of  death.  pag.  72. 
 
 E. 
 
 Debt. 
 
 jSyry.nmrtgdeefer into  Gods  debt,  »^ 
 :fraife   him  for    mercies  received. 
 
 541. 
 Delay. 
 
 God  delayes  net  in  performing  hts  prc- 
 ntife.  46, 
 
 Its  afgn  a  Saints  end  Is  right  in  prayer^ 
 Tvhen  he  can  acquiefce  when  God  de- 
 layes his  anfWer.  3  37.' 
 
 Dependance. 
 fVe  fhould  openly  own  our  dependance 
 en  God.  ibid. 
 
 Devil. 
 Sin  makes  us  fervants  to  the  Dcvil. 
 
 2i22. 
 
 The  Devil  :s  vigilant  agdnB  the  Saints 
 
 to  harm  them.  610. 
 
 Dread. 
 
 Wep>:>Hld  dreid  God  more  than  man^ 
 
 194. 
 
 Droufinef?. 
 Droufinefs   to    be    reffied  in  Duty. 
 
 606. 
 Duty. 
 with  how  much  th?  more  dijficHhy  We 
 per 'or m  a  X)my, God  takes  it  the  more 
 kindly. 
 
 Hol/Timt^/rjculdmhe  blottad  -with 
 
 an  H»hsly  life,  .^ 
 
 ASnim  ptotild  W^/^  olcdiemly  after 
 ^"^y-  481. 
 
 EfEcacy. 
 
 A  great  mercy  ^  when  the  ^Tordhath  its 
 
 efficacy  onus.  pag.  180. 
 
 JVe  Jhould  endeavour  to  feel  the  efficacy 
 
 of  Gosfel-trmhs,  704, 
 
 Tts  the  Spirits  work  to  give  efficacy  t9 
 
 thejVord.  14^, 
 
 Ejaculation. 
 
 Ej'aculatory  prayer^  its  nature  and nfe* 
 
 ■      rr  383. 
 
 It  t4  ufefiil  againfl  the  fuddenfuggejii- 
 ons  of  Satan^  ,^.ndto  allay  our  affe^" 
 ons  to  the  fVorld.  385. 
 
 Thofe  thiit  negleH:  eJ3cu.htory  prayer^ 
 reproved.  ^^g, 
 
 JVeJhonUnot  ufe  ejaculatory  prayer^ 
 I      [0  04  to  n<gleU:  other »  3  92. 
 
 ,  Helps  to   ejaculacory  prayer  in  three 
 \      things.  19^0- feq, 
 
 ,  ^)^VJi\d.iQcyj  prviyer  fts  the  foul  for  more 
 I      compofed  prajer.  601. 
 
 Emb-ifTadour. 
 I  A<finiflers  are  Enh<i(C\dours,        jzf, 
 JVh)  Minificrs  are  cahedEmh^xdon. 
 
 Itjhe>\-s  their  Dignity..  ibid. 
 
 Three  things  tx- herein  the  Dignity  rf 
 
 Embr^fTadours  doth  appe,rr.  727. 
 Three  kinds   of  Emba/lies  A-^inifters 
 
 come  upon.  Jl^.&fe^, 
 
 why  God  treats  mthftnners  by  Embaf^ 
 
 fadourj,  rfW  not  in  an  imm.ediate 
 
 T"''  736. 
 
 rrhy  God  employes  Men,  not  Angels,  in 
 
 /?// EmbdUie-j.  -I^^ 
 
 Four  motive fifo  prefs  feopk  to.ree^ivt 
 
 a»M 
 
An  Afphabctical  Table. 
 
 dedto  ordinary  frajtr.  p.ig.  45  9. 
 7he  influewe  this  Df(ty  hath  ptpcn  thf 
 
 Tvhile  life.  46'. 
 
 J)ir(Bions  for  the  perfofmatice  of  it. 
 
 462.  &fe^. 
 
 what  p-efnrations  rve  are  to  make  for  it. 
 
 463. 
 A  Vfikked  thing  td  take  up  this  Dffty.^ 
 
 that  Jo  wicked  encerprifts  way  he 
 
 carried  on  more  {iighlf.  467, 
 
 Falting  and  prayer  fat  fife  not  for  fins. 
 
 468. 
 Three  things  to  be  enquired  after  in  or- 
 der to  preparktitM  for  a  day  of  Fafl- 
 ing,  472.  &  feq\ 
 
 Fears. 
 
 ^«cr.  ,  ibid- 
 
 Freedom. 
 
 ThefVordofGodis  to  be  preached  Vcith 
 freedom.  Pg- 257,716. 
 
 Forgecfulnefs. 
 God  is'  not  forgetful  of  his  promife 
 
 Set  Forms. 
 Set  Forms  of  grayer  are  U^ftil  to  bs 
 fifed  in  the  Church.  437. 
 
 G. 
 
 Gifcs. 
 
 rvant  of  gifts  Jh^ald  not  difcou-Mg?  m 
 JExperitnce  of  forwer  fnercies  fhsnld       from  Dm j.  288,413, 
 
 lift  the  Saint  above   prefent  tears,  Thofe  that  are  m\fi  eminent  /,7  oifc? 
 
 95.1.     have  meanefl  thopights  of  themfelves. 
 fiW  often  confutes   his   peoples  fears, '  677 
 
 1 00,  Admiring  a  Miriiders  gifts,  the  way  fa 
 :jd  ChrifHanfhoHld  oppofe  the  prcrhife  to       cattfe  God  tojtop  his  month.       680 
 his  fears.  306. 
 
 JMinifersJboHld preach  the  ff^o^d^ith- 
 
 Glory. 
 
 ikt  fear.  716.  God  gives  irt  mercies  ^y  prajer  to  fecure 
 
 Jeir  of  Cod^a  means  to gtt  bc/dnefs       his  o^n  glory.  276. 
 
 trfore  i»en,  72O.  Praying  is  a  glorifying  of  God.  277. 
 
 Fervency. 
 terycncy  re<jttiredto  acceptable  prayer. 
 553.  J^eafom  Tfhy  it  is  reqptifte. 
 
 .,  554. 
 
 Th  prcmifts  made   only  fo  fervent 
 
 frayer.    557.    Few  pray  ferveat- 
 
 :  ly..  .    558. 
 
 Jl^o'Oing  Arguments  to  enkindle  fer- 
 ve*q'.  559.  &fe^. 
 
 Jiow  we  maj  get  fervercy  ef  fpiric  The  liberty  of  theC^i^l  is  tote  pray 
 
 5 '3. 1      edfor.  675. 
 
 k^atijfsof  rciTiifsRefs  find  deadnefs  in  TheCjoi^l  isthechoicefiblefflng^  cp^ 
 
 \  ^fed 
 
 Gods  ^Oty  fifoffldbeohr  tiltimate  encL 
 
 469. 
 
 Jiow  ^e  may  know  whether  Gods  glory 
 
 be  our  chief  end  in  Duty.  470. 
 
 God. 
 
 Afadfiate  to  be  without  God. 
 
 Gofpef. 
 
 tOj. 
 
An  ^alphabetical  Tabic. 
 
 fofed  hy  Satan.  ibid. 
 
 prayer  hath  a  mighty  po^er  VfithGod  to 
 .    j-efiore  Ubertj  t9  hus  Gofpel.     pag. 
 
 676. 
 The  Gofpel  goes  mt  a^^ay  alv^e^  hfft 
 
 carries-other mercic'S'^ith  it.     ibid. 
 
 The  Go('^d  isaAiyfierj.  6?i. 
 
 Gorpd  Trnths  kr^orfn  mly  by  'Divine 
 
 .  Revelation.  68 7.  | 
 
 They  exceed  the  graif  of  humane  unA 
 
 Aerfianding.  ibid.j 
 
 Gofpel  Tru-chs  revealed  bat  to  few ^  and'^ 
 
 thofe  not  the  wife.  685 
 
 Their  contrary  operations  c»tlx  hearts^ 
 
 of  men.     687.     Gofpel  Riddles. 
 
 688. 
 jVe  Jhculd  hlefs  God  for  revealing  his 
 
 Gofpel  tota.  692. 
 
 We  fhotild  labour  after   knowledge  of 
 
 Gofpel  Truths.  698. 
 
 The  Bxcetiency  of  the  Gofpel  fhewn , 
 
 from  itsAvthonr  and SubjeCi  mat- 
 ter, ibid  &feq 
 No  DoSlrine  bejide  this  can  fave  afoftl. 
 
 706. 
 Greatnefs. 
 Gods  greatnefs  mfly  encourage  a  Saint 
 
 /■o^j^  great  things.  303. 
 
 The  greater  things   a  Saint   asks  of 
 
 God^  he  is  the  '^clcomer,  308. 
 
 Grace, 
 Graces  are  concatenated  in  their  birth, 
 growth,  and  decay.  4. 
 
 he  hath  no  grace  that  loves  net  all. 
 
 6. 
 Godisthe  y^uthour  cf  all  gr3.ce.  10. 
 Prayer  a  means  to  encrcafe  grace.  88. 
 
 269 
 
 Grace  is  encreafed  by  txercife.    p:g. 
 
 90. 
 
 Grace  is  nece^ary  to  a  right  tifngof 
 the  Word  of  God.  tit. 
 
 The  efficacy  af  prayer  on  all  the  graces 
 of  a  Saint.  Z664 
 
 Prayer  evidences  the  truth  cf  grace, 
 ibid.  ^  feq. 
 
 AChrijiianfltouldnotrefi  i^  thofe  de- 
 grees of  grace  he  hath  attained,  htti: 
 fhould  endeavour  to  enereafe,     4594. 
 
 Grow. 
 
 A  Saint  fhouU  grow   in  hi4  pr^fe/^ 
 
 See  grace. 
 
 H. 
 
 Hate. 
 The  Reafcn  why  the  Go^el  and  Prof ef- 
 fors  be  fo  hated.  6^0, 
 
 Heart. 
 Gods  Commands  bindthe  heart,  iigl 
 jVordof  God  fesrches^^f  heart,  134, 
 Roving  thoughts  in  prayer  come  fron% 
 non-obfervance  of  the  heart.  3  25. 
 Wejhould  hide  the  Word  />  our  hcarf. 
 
 229. 
 Acceptations  of  the  word  heart,  ibid. 
 Our  hearts  to  be   engaged   in  Duty. 
 
 547- 
 
 We  fhould  k,eep  our  hearts  with  diligence, 
 
 394. 
 Heaven. 
 
 Foretafte  of  Heavensjs^f^  makes  the 
 Saint  more  earKcf^lj  defre  them.  24, 
 
 25. 
 Hopes  of  Heaven  Jhould  makj  w  holj. 
 
 69*, 
 E  eeee  z  i* 
 
An  -r^Jphabetica!  Table. 
 
 See  more  of  this  in  Commandment. 
 
 Learning. 
 Humane  Learning  necejfarj  furniture 
 .    for  nt  Mmifler.  pag  .252. 
 
 Oi^lj  the  ignorant  enemies  to  it.       ibid. 
 
 Levity. 
 
 'liCvity  to  be  avoided  by  Miniflefs  in 
 
 .  \  fr caching.  256. 
 
 Natural  levity  the  caufe  of  wandring 
 
 thoughts  in  Duty.  315. 
 
 Liberty. 
 
 The  Saints  liberty  to  be  grayed  for. 
 
 Ml- 
 
 AgrievoHi  affliction  to  a  faithful  Mi- 
 mfier,  te  be  denied  liberty  to  f  reach, 
 
 674. 
 Liberty  of  Gofpel  and  Minifiry  to  be 
 frayed  for.  ^75- 
 
 Jt  is  in  Gods  power  to  prefer  ve  their  li- 
 berty, ibid. 
 Life. 
 The  lives  of  Saints  to  be  prayed  for. 
 
 Limit. 
 Cod  not  te  be  limited.  348. 
 
 Love. 
 
 Love  fir engt hens  hope.  Sg^ 
 
 "Lowe  A  nece^arj grace  inpraiftHg  God. 
 
 _,  525- 
 A  Saint  [hould net  queflivn  Gods  love, 
 
 for  d<  nying  outward  blejpngs.     364. 
 
 Love  'U'lll  be  paid  in  no  kind  but  its  own, 
 
 55<3- 
 God  deferves  our  love.  561. 
 
 fTeJbou/d  lowea/lS^ims,  6$o,  VFe 
 
 pew  it  by  prajing  for  them.     pag. 
 
 Luft.  ^^^' 
 
 Luft  i4  a  Chrifiians  worjl  enemy    1 60 
 
 The  Word  of  God  of  ^ecinl  ufe  to 
 
 defiroy  them.  ibid.c^/f<3 
 
 M.  . 
 
 Msgiftrate. 
 
 What  needChriflians  have  to  pray  for 
 good  Magirtrates  440. 
 
 'Tis  the  Magiftrates  Buty,  when  there 
 is  National  caufe^to  caith^  Sdje^s 
 to  Fafiing  and  Prayer.  449, 
 
 Malice. 
 Malice  againfl  mr  brother  ^nden 
 the  acceptance  of  our  prayers.  3  3  9. 
 
 Means. 
 JEffcacy  of  co-ordiaate  means  lies  in 
 
 their  conjun^  ion.  264. 
 
 Its  pOjfible  the  finmr  by   the    ufe   of 
 
 niie.ins,  may  obtain  hopes  of  Heaven. 
 
 105, 
 A  diligent  ufe  of  means  to  be  joyned 
 
 V(>ith  prayer.  338,3  *}  9,48  5 . 
 
 VFe  mufi  not  only  pray  agairffi  (in,  hut 
 
 ufe  means  to  mcrtifie  it,         499- 
 Faith  fets  us  on  work^  by  means  ap- 
 pointed by  God.  350. 
 Faith  teacheth  carefulmfs  in  the  ufe  of 
 
 means.      .  ibid. 
 
 Faith  not  to  be  fuff  ended,  fphen  God 
 
 denies  means.  351. 
 
 Meditadoa 
 ASaimfhould  be  much  in  meditation 
 cji  t'heprcmifes^  to  uphold  him  in  af- 
 
 fli^itrts. 
 
j4n  -Alphabetical  Table. 
 
 fiaio»s.  pag.244- 
 
 ji  Chrifiian  JhouU  improve  intervals 
 of  prajer  reiph  feafonable  medica- 
 tions, 478. 
 Meeknt?j. 
 jv^eckncfs  requiftte  in  a  Mifnfler.j  1 8 . 
 
 Memoml. 
 The  Memorial  of  Gods  goodnefs  to  he 
 tranfmitted  to  Pofterity,  537. 
 
 Mercies. 
 Mercies  ^refuHeFl^rphcn  they  come  in 
 Gcds    yf^iy.      51.      ni'.fi    dfirable. 
 
 52. 
 
 HoT^  to  k^ow  'Whether  mercies  come  in 
 anfwer  of  frayer,  cr  common  provi- 
 dence, id'j.&fcq. 
 
 A ■  threefold  pmilitude  in  praying  for 
 
 temporal   and   fpiritual    mercies. 
 
 483.C^/f^. 
 
 A  threefold  difference.  486. 
 
 Mcr£\QS  of  divers  forts.  518. 
 
 Mercies  to  he  accented  according  to  the 
 inhatincing  circimfldnces.         527. 
 
 G»d  keeps  an  exacl  account  \\>hat  mer- 
 cies We  receive.  540. 
 
 Merir. 
 
 Minifters  ^ould  Acquaint  themfelvet 
 
 With  the  Word  of  God.  pag.  2  5  2. 
 Humane  learning  niceffary  furniture 
 
 for  A  Minif^er.  ibid. 
 
 Minifters  Jh'juld  he  mojl  choice  of  time. 
 
 254. 
 Thejprmld  preach  the  Word  purely;^ 
 
 255.     freely.  257. 
 
 To  live   under  a  Gofpcl  Miniflry ,  a 
 
 means  to  get  the  Spirit.  5  90. 
 
 Its  the  peoples  Duty  to  pray  for  their- 
 
 Miniite;S.  666^ 
 
 They  come  ahout  Gods  work..  ibid. 
 
 Miniltry  a  Work^of  fmporPanc^.  66j. 
 A  lahcriom  Work:  ibid. 
 
 Oppofed  to  Hell  And  Earth.  6^. 
 
 Mmifters  are  fet  ftp  for  the  good  of 
 
 others.  669, 
 
 Miniflcrs  mkatrngc  dangeroHS  to  the 
 
 people.  OyGf. 
 
 The  Way  to  profit  hy,  is  to  pray  for  the 
 
 Minifter.  ibid. 
 
 A  faithful  Minifters  heart ^runs mere 
 
 on  his  Work^  than  en  him f elf.     673. 
 
 A  grievous  agUSlion  to  a  faithful  Mini- 
 
 itcr  to  he  denied  liberty  to  preach. 
 
 674. 
 Liberty  of  M\m{itts  to  he  prayed  fcr. 
 
 675- 
 
 Merit  «?/•   to   be  pleaded  in  ^47^^  Miniflcrs  have  no  ahiiity  of  their  on>n 
 
 48  3        /<"'  ^^^ir  T^ork-  6j6. 
 
 Miniflry,  Minifters.  Miniltry  is  a  chtice  mercy,  opprfed  by 
 
 Miniftry  of  the  word  a  gnat  hkjfiug.  \      Satan.  67^. 
 
 177.1  The  CAufe  of  MiniUcrs  ^tfeEl  in  utfs' 
 
 ^fintodejpifeit.  1 78. 1     ranee.  677, 
 
 Miniflers  to  he  confulted  With  /cfriwf  jNotural   and  iupernatural   caufej  of 
 
 to  knowledge  of  Scriptures.     209,        if-  ibicT 
 
 Minifters  office  not  left  if*  common^theirM-owMimders  may  caufeGed  to  fiep 
 
 •§Qe  and  charge. 
 
 ^51,739. 
 
 their  momks  whfff  they  ctme  rrH«  tht 
 
 Pulpir. 
 
At\  ^Alphabetical  Table, 
 
 Pulpit.  P^g-679. 
 
 Three  wajes  the  people  majfiop  thetr 
 
 Minifters  mouth.  680. 
 
 ffre  mnft  expeEi  benefit  cf  the  Miniftry 
 
 from  God,  not  from  man.  ibid. 
 
 Its  a  Minifters  Duty  to  make  krtoyvn  the 
 
 Goffel.  70s. 
 
 Theyjhouldmk  vain-glorious,  709. 
 Their  preaching  piouU  not  be  abftrufe. 
 
 710. 
 Encouragement  to  Minifters  that  find 
 
 little fnccefs of  their  labours.  -Jiz. 
 ^(Mndsreiquiredina  Minifter.  715. 
 
 &fe<j.  what  holdrtefs.  7^^- 
 
 Umi\.crs^ChrifisDepfities.         727. 
 frhj  God  employes  Men,  not  Angels,  in 
 
 ^^^  Miniftry.  737.^/ff 
 
 Minifters  Jhould  not flain  their  Ojfce^by 
 bafe  and  unworthy  praHifes.     744. 
 Minifters  are  Enfibaffadours, /^^  Em- 
 
 bafladour. 
 
 Monitor. 
 Scripture  the  faithful  Monitor.    231. 
 
 Morality. 
 Morality  ineffeBualtoeenvert  a  foul. 
 
 143. 
 The  meer  Moral  Preacher  reproved. 
 
 710. 
 
 Myftery. 
 
 The  meaning  and  acceptations  of  the 
 
 wor^- Myftery.  682. 
 
 The  Gospel  a  Uy^Q^\  ibid. 
 
 The  myfterious  nature  of  the  Cojpel, 
 
 fiewn  infeven  reffetls. 
 
 Nature. 
 
 Do^rineof  iheGoJpel  contrary  to  cor- 
 
 rupt Nature. 
 
 P«e.H5. 
 
 Negled. 
 Negied:  of  Duty  at  one  t ime,  unfits  tu 
 for  it  at  another.  293 . 
 
 o. 
 
 Oath. 
 
 j4  Reproof  to  thofe  that  interlace  their 
 Bifcc-arfe  )^>ith  Oaths  and  prayers. 
 
 391. 
 Obftrud. 
 H&^  Satan  endeavours  to  obftru(ft  a 
 Saints  prayer  in  Heaven.  332. 
 
 Obedience. 
 Ourpraifes  to  God  Jhould  be  obedien- 
 tial. t3B. 
 Omnipotent. 
 Go^^  Omnipotent.  S^. 
 
 Opinion. 
 I  we  jhould  confult  with  Scripture^  ^h^ 
 out  pre-ingagement  to  any  opinion. 
 \  205. 
 
 r 
 
 Opportunity. 
 
 Opportunity  sfjinning  Jhould  not  draw 
 us  to  fin.  223. 
 
 A  Chrifiian  Jhould  Vcatch  fit  opportu- 
 nities./o>'Z)///7.  6oo- 
 
 Oracles. 
 The  Devils  Oracles  ,  but  meckcp^^phi 
 cies.    .  . 
 
 P. 
 
 123,124- 
 
 peace. 
 
 Sitk 
 
An  Alphabetical  Table. 
 
 Sindiflurhthe  peace  hth  of  the  foul 
 
 andrfhole  World.  pag.  2 1 7. 
 
 /-  is  to  be  pnferved  in  Tamifies,     42  5  • 
 
 God  ic'^'^^  p^^^  ^"'^  ""^y  ^^  '^^ 
 
 Chj^rch.  432. 
 
 Perce  <j^<:^  unity  rfwo^g"  ifrftV/  ro  ^'' 
 
 frayed  for.  647. 
 
 J\4imfiers  Are  Embajfadours  for  p:ace. 
 
 728. 
 Joj^r  Conftderations  to  make  their  Em- 
 
 l?afj/ of  ^CiCQ  Acceptdhle,         728. 
 
 Perfecucor. 
 
 Perfecutors  of  Gods  Truth  conquered 
 
 by  Serif  turry  and  ho^.       151,152. 
 
 TheEle^for  a  time  may  he  Perfecutors. 
 
 ibid. 
 Perfecutors  fh^ll  certaitflj  be  defiroyed, 
 
 153- 
 
 IVe  fhould  get  clear  Scripture  grounds 
 
 for  "^hat  we  are  perfccuted.      193. 
 
 Horv  to  fcrtifie  onrf elves  Agair^ft  perfe- 
 
 cutioa  ibid.  &feq. 
 
 Pcrfcverance. 
 
 Perfeverancc  in  Bnty  evidenceth  ettf 
 State  to  be  gracicus.  p3g.  622. 
 
 Not  to  perfeverc,  a  felly,  ibid,  it  /> 
 finful.  62  ? .  ;>  is  danger 0144.    624. 
 
 Fivecofifes  why  men  do  hot  p.^rfevere 
 inBtifj.  Oz^.&feij. 
 
 Power. 
 
 Faith  relies  en  Gods  Power  in. prayer. 
 
 345' 
 Prayer. 
 
 H^nycr,  a  means  to  encreafe  Grace.  88, 
 
 269. 
 Iti^a  Key  t«  unlock^  Scripture  Myfie^ 
 
 ries.  203. 
 
 A  Saint  in  prayer  fimld  plead  the  pro' 
 
 mifes.  233. 
 
 The  influence  prayer  hath  on  all  Saints 
 
 graces.  266. 
 
 It  doth  evidence  grace.  ibid. 
 
 Itfets  the  foul  nigh  unto  God,         271., 
 Its  prevalency.  27 3  > 
 
 ThreeReafons  why  God  requires  ^tz.yec 
 
 for  what  he  hath  promifed.  17$.  &^ 
 
 To  T>tr{tvtrt  in  prayer  w^enGcdf^ms  ,  The a^  of  J^rz.yzr  glc^ifies  God.    277 
 .J  ...  .  c^^  .f  -r^^fU  -» ^  S     If  enfag-eth  todorifie  h*m  wtth  a  mercy 
 
 to  deny ,  afign  of  faith.  3  ^,S . 
 
 Perfeverancc  in  prayer ,  what  it  im* 
 ports.  615. 
 
 Ho^  praying  alwayes,  Ww»V/;  pcrfc- 
 verance, differ.  ibid. 
 
 pvhy  we  Jhould  fray  "^ith  all  perfeve- 
 rancc. 617. 
 
 Perfeverancc  commended,  ibid.  A 
 Saints  Perfeverancc  brings  glory  to 
 Ged.  618. 
 
 Perfeverancc  in  prayer ^  hew  it  is  ad- 
 vantagioHs.  619. 
 
 Motives  to  perfeverc  in  prayer.  621. 
 its  prevalency-.  ibkl. 
 
 engage th  toglorife  h*m  wttfJA  mercy 
 fo  cbtain'd.  278. 
 
 Prayer,  (7<7<^/  delight.  •     279. 
 
 Thedifmal  flate  of  prsyerlefs  perfons'S 
 
 280. 
 
 How  Satan  endeavours  to  k^ep  theSaint 
 from  prayer.  287.  &feq. 
 
 By  perfVcading  him  that  he  is  an  Hypo- 
 crite, ibid. 
 
 That  he  wants  gifts.  288.  upon  the  ac* 
 count  of  indijpofition  of  body  or 
 heart.  290.  &  feq. 
 
 There  is  an  antipathy  between Jinning 
 
 and  prating.  294. 
 
 Fffff  PrepA^^ 
 
An  Alphabetical  Table. 
 
 preaching, 
 Thfreisneedof  preaching,  »o?  only  to 
 flant  ^  btii  edifiethe  Chnrch.     pag. 
 
 708. 
 '^^/?r«/f  Preachers  rtf roved.  7 10.  fee 
 
 Minifter. 
 Precept, /ff  Commandment. 
 
 Preparation. 
 
 preparation    re^mftte ,  "When  we  ap- 
 proach to  God  in  afolem»  2)^^.464. 
 Jldimfiers  not  to  pnt  confidence  in  t^eir 
 '  preparations.  679. 
 
 Pride. 
 Pride  of  Duties  robs  hs  of  their  bene- 
 fit. ^79r 
 
 pride  unfits  to  praife  God.  524. 
 
 Pride  of  the  Spirits  ajjiftance^quenckes 
 
 the  Spirit.  594. 
 
 Pride,  omcaufeof  mn-perfeveranee  iri 
 
 prayer. 
 
 Profefllon. 
 
 Oar  talking  fijould  be  futable  to  ottr 
 
 profellion.  66. 
 
 Promife. 
 
 God  often  fiajes  long  before  he  fulfils  his 
 
 promife.  39,40- 
 
 Though  he  ftayes,  jet  delay es  not,     46 . 
 
 God  never  breaks  promife.  48. 
 
 Chafes  yvhy  men  breaks  promife ,  and 
 
 that  they  have  no  place  inG»d.     48, 
 
 49. 
 }yhile  God fl ayes  the  performance  of  one 
 ^rom^Q^he  gives  the  comfort  ef  ano- 
 ther. 57. 
 God  performs  Hot  his  promife  alvpayes 
 in  kind.  98. 
 paithenihe  promKt  fortifies  againfi- 
 
 perfecutions.  p^g.  196* 
 
 A  clear  imerefl  in  the  promife,  tht  befi 
 
 comfort  in  t rouble.  *     Z%%^ 
 
 HcW  to  know  whether  we  have  tin  in- 
 
 terefl  in  the  promife.  256, 
 
 He  that  hath  right  to  one  ^omk, hath 
 
 right  to  all.  240. 
 
 How  to  improve  thepromifes  in  affliki- 
 
 on^  infix  particulars.  Z^^Z. 
 
 The  Tveak^ ,  as  >^ell  as  Ifrong  Chrifiian^ 
 
 comprehended  in  the  promifr.  243. 
 
 A  Chrifiian  fhould  fort  the  proraifes. 
 
 242. 
 
 WhjGod  requires  prsiycr  for  Vffhat  he 
 
 hath  promifed,  in  three  particulars. 
 
 275. 
 The  promife  tobeoppofedtoourfiars. 
 
 306. 
 Saints  are  the  Heirs  of  Gods  promifcs. 
 
 i  640. 
 I                      Prophecy. 
 
 6z6.  The  ^rophctick part  pfScripturefijjyfs 
 its  Divinity.  123, 
 
 To  foretell  things,  the  incommunicable 
 property  of  God  ibid. 
 
 The  Devils  Oracles ,  but  mock-pro- 
 phefies.  123,124. 
 
 Propriety. 
 we  fhould  endeavour  afttr  a  propriety 
 in  theGosfel.  703. 
 
 Profperity. 
 fVeJheuldfray  in  prosperity,  and  why. 
 
 Prosperity  dangerous^  ibid. 
 
 Providence. 
 
 The  promife  ffeakj  an  anf^er.,  when-, 
 Prxxvidence  i^  filer,':,  3  5  9^ 
 
 RemarJ^ 
 
An  i4lphabetical  Table. 
 
 liemark*hlef  Adages  of  Providence  to 
 be  obfcrvcd.  pag.  6oi. 
 
 How  a  Saint pKuU  comport  fvith  Pro- 
 vidw-nces.  460- 
 
 How  toknoyp  whether  a  mercy  comes  in 
 Anfwerof  prayer,or^7f*ww<?«  Pro- 
 vidence. 3^7' 
 Purity. 
 
 The  purity  of  Script nre  frecefts.  131. 
 
 Publickj/ffWorfhip, 
 
 R. 
 
 Reading. 
 
 The  necejjitj'ef  ixzdmg,  md  ftndjing 
 Scriftnres.  182,183. 
 
 That  we  c/tnnet  rcad^Moexcttfefermt 
 fiffd)  ing  them.  188. 
 
 Ainch  bfffinefs  wiM  not  excufe  m.  ibid. 
 
 That  we  cannot  under fiattd,  doth  mt  ex- 
 cufe Hi  from  reading.  189. 
 
 A  twofold  SncouragemtHt^  thottgh  we 
 cannot  uttderfiandyjet  to  read.   1 90, 
 
 Scrip  tires  are  not  to  he  ttdAwith  an 
 unholy  heart.  20 1. 
 
 Ruies  to  he    observed  in  reading  the 
 
 In  our  rejoycings  wefhouldhdveAn  aw* 
 Jul  fear  of  Cod.  pag.  74. 
 
 Relations. 
 
 Duty  to  Relation?,  adorns  Fiety.  418. 
 
 Relations  inuneifecial  manner  to  he 
 
 frayed  ftr.  ^SS* 
 
 Reli?.nce. 
 
 A  twofold  way  of  relying  en  God. ^^^, 
 
 Reproof. 
 A  MinifterJhoy:ld  be  boldin  reproving 
 
 fin.  717. 
 
 He  cannot  be  a  bold  Reprover,r/?i(i^  u  not 
 
 a confciemioHs  liver.  "JZl.. 
 
 Rome, 
 
 The  Ghftrch  of  Rome  charged  with 
 frefMmpion^for  denying  Scripture  to 
 the  comtnon  people.  1 6'f, 
 
 Rome  reproved  for  their  ignorant  pray^ 
 
 Saint?. 
 Saints  i^e  e^ecially  to  hi  pr^ytdftff-.. 
 
 Scriptures.  ibid.  e^/r^.  Saints  are  the  cbjeHr  ef  Gods  love.  640. 
 
 ^     .  They  are  Heir  cf  the  Promtfes.      ibid, 
 
 ReaiOn.  Nainrc    .-a    l ^.J  :..  ^L.,,..,j 
 
 Our  $w»  Reafon  m  Rule  to  meafure 
 Scripture  Truth  shy.  2  d2  . 
 
 Ge^cl  Truths  exceed  the  grMJp  of  ha- 
 raane  Rcafon.  683,701. 
 
 Rcftning. 
 A  Saints  prayers  fafs  refining  before 
 4hey  come  to  God.  3  3  O. 
 
 Re^yeing. 
 
 Saints  oUlj  honour  G»d  iu  tUwerU. 
 
 641. 
 Satans  grcateflfpite  againfi  them,  ibid, 
 AJingkUrmercytobeinflrumental  to 
 
 the  grace  or  comfort  o;-  ^Ssint.  643. 
 Ta  pray  for  Saints  as  Saints,*i«  evidence 
 
 of  Saintfhip.  644, 
 
 Of  prayer  iarSiints,./^?  prayer. 
 
 Salvation.. 
 7{$  DtHrine    hut    the   Gc^el  ca»- 
 
 feve.. 
 
An  Alphabetical  Table. 
 
 favc.  Pag.yo^- 
 
 Scripture ,  fie  Word  of  God. 
 
 Secret. 
 
 '  Secret  f}ts  k^oventoGod.  224. 
 
 God  oft  en  puts  them  to  mcf  (hame^  tha 
 
 promifi  themf elves  mB  fecrecy  in 
 
 finning.  225. 
 
 Secret  prayer  a  Chriflians  T)Ht).l  98. 
 
 jvhj  a  Saint  Jhonld  maintain  fecret 
 
 prayer.  400. 
 
 Dire&  ions  for  the  management  of  fecrec 
 
 pxaycriyin  fonr  panic ulars.    405. 
 
 &fie^. 
 
 Seducer. 
 
 The  Seducer  mere  dangerous  than  the 
 
 perfecutor.  200,155. 
 
 TheJVordof  Gcd  conquers  them.  l$6. 
 
 Their  quoting  of  Scripture  anfivertd. 
 
 159. 
 
 How  to  ufie  this  S^ordof  the  Word  a- 
 
 gainfi  them.  -200. 
 
 Sepcratifl. 
 Sepcratifls  reproved  for  turning  their 
 .  hackj  on  the  publick  tporjhip  of  God. 
 
 442. 
 Serenity. 
 JPaith   rtjakfj  of^^  ^irits  lerene  and 
 calm.  347- 
 
 Silence. 
 Qods  filence  doth  not  argue  his  (light- 
 ing a  Saints  prayer.  358. 
 
 Similitude. 
 
 Thofi  that  would  pleafe  God  in  hisficr- 
 vice,  mufl  h  liAe  him.  3  40 
 
 Sin.  I 
 
 J  concatenation  of  fm?.  pag.7.&  221. 
 
 Hopes  of  Heaven  ratfeth  the'ficulsre' 
 
 folution  againfi  fin.  jO 
 
 A  Saints  Armour  is  to  defiend  him  from 
 im^Kot  fuffering.  ^ 
 
 A  great  wickcdnefs  to  defend  ^.ny  fm 
 with  Scripture,  112.. 
 
 Knowledge  of  fin  cnly  hy  the  Word  cf 
 God.  j2^. 
 
 Sin  if  a  Ghriflians  ^erfi  enemy,     160. 
 
 Scripture  a  weapon  to  ccncjsier  it.  161. 
 
 The  extraStii^n  of  fin ,  its  from  the 
 rOevil.  213. 
 
 The  Titles  given  to  fin  in  Scripture. 
 
 214. 
 
 The  Devil  covers  feul  fins  with  fair 
 names.  i|jij^ 
 
 War  againfi  fin  the  ncUefi.  210. 
 
 The  nature  of  fin.  21^. 
 
 Sin  aggravated  as  a.  tranfigrejfun  of 
 the  Law.  215  216. 
 
 The  properties  of  fin.  217.  it  defiles 
 body  and  fiul,  ibid,  it  difiurh  the 
 peace  of  thefioul^  and  whale  World, 
 21  J.  it  is  damning.  218.  We  are 
 not  to  allow  one  fin,i.Hdwhy.  221. 
 
 Si n  makes  ns  the  Devils  ferv ants.  222. 
 
 We  cannot  fierve  God  and  fin  4/-  the 
 fiame  time.  Wild. 
 
 Cod  is  privy  to  our  mofl  fecret  fins.224.. 
 
 Known  fins  allowed,  flupi fie  confidence. 
 
 605. 
 
 There  is  an  antipathy  between  prayer 
 and  fin-  ,        294.  ^ 
 
 Sin  tobe  prayed  againfi  ^  as  t^e great efh 
 evil,  497. 
 
 AH  fin  brings gui/t:  ibid. 
 
 Pardon  of  fin. 
 
 Pardo.n  offmofabfiolute  *fecejfity.^.g^_ 
 
 Rhles 
 
An  Alphabetical  Tabic 
 
 Rules  to  he  ohferved  in  fraj'wg  for  par- 
 don. pag.492.C7'/f^. 
 
 He  that  would  have  fin  pardoncd,»?^7? 
 renounce  it.  493- 
 
 Pardon  of  fin  only  to  be  had  upon  the 
 account  of  Chrifl.  494- 
 
 of  praying  ag;iinft  the  defiling  nature 
 of  fin^fee  prayer. 
 
 Sincerity. 
 Secret  frajer,  a  fgn  of  jincerity.  401 , 
 
 569. 
 He  that  is  fincere  in  fraying  ag^iinjl 
 Jin^praycs  againfi  all  (in.  498,  571 
 
 The  Spirit  helps  us  in  prayer  by  gifts. 
 
 ibid. 
 
 Tho  Spirit  helps  the  Saint  tn  prayer  by 
 
 his  grace.  pag.  578. 
 
 A  ttvof  eld  grace  necejfary  to  praying  in 
 
 the  Spirit.  ibid. 
 
 fVhataffijiance  the  \lo\y'Gh.o9(  gives 
 
 a  Saint  in  prayer.  5  J 9. 
 
 The  Spirit  directs  a  Saint  in  prayer. 
 
 58a 
 Thofe  that  make  a  mocl^  of  praying  by 
 
 the  Spirit  reproved.  582. 
 
 Ho^  to  knorp  whether  ^e  have  the  Spirir. 
 
 Sincerity  rcqutred  tn  grayer.       566.  Gods  Spirit  dwells  only  in  regenerated 
 
 wh.reinit  conjijls.         \\i\6..  C^  fecj.       perfons.  5.84, 
 
 Prayer  not  accepted  without  it.     5  68 .  How  to  kno\\>  Vohethr  Wf  be  \td.  by  the 
 
 Four  Rules  to  try  cur  fincerity.    569.      Spirit.  585. 
 
 Three  directions  hsw  to  get  it,        572.  DireSi  ions  Vfhat  to  de  to  obtain  the  Spi- 
 
 ^  nt.  589.  (^/ff. 
 
 ^^"^^^^^  ^e  mull  take  heed  of  rcfifting  the  Spi- 
 
 5or row  for  fin  necejfary  in  order  to  par'       ri  t.  590. 
 
 ^on.  492-   ^Vej(2r;?«/^»o^  grieve  the  Spirit.     592-. 
 
 Spiritual.  |  Three  Vcayes  the  Spirit  is  grieved.  593. 
 
 JVe/houldbe  mofi  thankjklfor  fpiritnal 
 
 mercies.  52.9.  Strength. 
 
 Welhouid he  rnt^-  earnejl  in  begging  cf\  ^  Saint  fhouldmt go  toDnty  in  bis-awtt 
 
 them. 
 For  this  fee  mercies. 
 
 486. 
 
 Spirit. 
 
 ^hy  the  Word  ofCid  called  the  SwOrd 
 of  the  S^ivit^Jbewn  in  three partiru- 
 ars.  148. 
 
 fyhat  it  is  to  pray  in  the  Spirir.    546. 
 
 Jt  is  neceff^ry  \i>e pray  by.  the  Spirit  of 
 God.  575- C^/^^- 
 
 ^hat  if  is  to  pray  by  the  Spirit  of  God. 
 
 5.77- 
 
 flrensch. 
 
 318. 
 
 Succefs. 
 
 A  Saint  fhould  obferve  what  is  the  fuc- 
 cefs  of  his  prayers.  603. 
 
 Suffering; 
 Prefent  fuffering  beaff  noprop$rtion  to 
 
 future  joy.  J^r         35. 
 
 Suflferingfr  have  a  necejfary  fubferviency 
 
 to  glory.  3  6. 
 
 God  proportions  fuffjrings  to  a  Saints 
 
 abilities.  198. 
 
 "     A- 
 
Ax\  y^lphabetical  Tabic. 
 
 ^  Saint  is  mt  freed  from  fuffering.  m^ , 
 
 mm'tty  from  them  not  to  h prayed 
 
 for.         ,  pag.S^3- 
 
 Hoyv  aSakt  way  pray  againfi:  i\mc^- 
 
 mgs.  $o^.&fe^. 
 
 The  hefi  of  men  m^y  fufTer  hnder  the 
 
 notion  of  vide  perfons.  749. 
 
 Suffering /er  the  Gojpel  no  matter  of 
 
 Jhame,  75  J.- 
 
 Qod  alone  carries  the  Saint  through  M- 
 
 ferings.  754- 
 
 Sword. 
 The  Word  of  Godcomfaredtoa  Sword 
 
 in  tVco  reffeBs.  109,1^8. 
 
 T. 
 
 Temporal. 
 
 Temporal  mercies  are  not  ahfolutely  to 
 
 he  prayed  for.  365. 
 
 Temporal  mercies  to  h  dejired  for  the 
 
 fake  of  jpiritual.  486. 
 
 fVeJhotildmt  be  over  importunate  for 
 
 thefe.  4S8. 
 
 Temptation. 
 
 ^reat  Temptation  a  time  for  extraor- 
 dinary prayer.  4$  6. 
 
 Thanfgiving,  Thankfulnefs. 
 
 Thankfgiving  /hould  he  joyned  with 
 prayer.  485, 
 
 fVeJhotild  give  thanks  for  every  mer- 
 cy. 517.  for  ordinary  as  well  04  ex- 
 traordinary.  518.  for  mercies  be- 
 gtin.  519.  for  mercies  in  hope^  as 
 "Delias  mercies  in  hand.^iofor  mer- 
 eiesGod  hefio^s  upon  others, as  well  as 
 en  our  [elves.  521.  for  bitter  mer- 
 ties^  as  ^ell  ss  I'^eet.  ibid. 
 
 It  muft  he  fome  good  thing  of  the  pro- 
 
 mife  we  praiG  God  for.   pag.  522. 
 
 Our  pnifes  to  he  offered  upinChriji. 
 
 Ik  om  t^  tikf^Vwg^rveJhoulddefccnd 
 to  particklar   infi/mces  of  mercies. 
 
 ibid.' 
 
 Our  pr.ifing  graces  to  be  excited.^  2^, 
 Vfhat  thofe  are.  ibid. 
 
 In  our  pr.^ifes,f  t/f r^  mercy  to  be  accent- 
 ed according  to  its  enhancing  eircum- 
 jlames.  527. 
 
 Our  thankfulnefs  fhouldhe  chiefly  for 
 ^iritual  mercies.  529. 
 
 A  Saint  fhould  not  only  continue ^  hut 
 grow  in  his  praifes.  531, 
 
 Our  thankfulnefs  fhouldhe  real.  532. 
 
 }Vhen  our  praifes  are  real^  fherpn  in 
 five  particulars.  SS$-&  feq . 
 
 Six  Motives  to  thankfulnefs,  542.  c^ 
 
 Praifes  make  our  pray  en  more  fuccefs- 
 
 ¥•  .        .  545. 
 
 Thoughts. 
 
 The  caufes  ^nd  cure  o/roving  thoughts 
 in  Duty.  \  314.  &  fe<j. 
 
 A  Saint  Jhould  inure  hirnfelf  to  holy 
 thoughts.  316, 
 
 Tradition. 
 
 Scripture fuffcient  without  Traditions. 
 
 Tranflation. 
 A  great  blejpng  that  Scripture  is  tran- 
 11  atcd  into  our  Mother-tongue^  17  f. 
 
 Time. 
 Time  ffent  in  Duty ,  uot  lojl.  3  00. 
 
An  ^alphabetical  Table. 
 
 V. 
 
 Vain-glory. 
 fVe  fioMld  avoid  vain-glory  in  fecret 
 Dt^ties.  P^ig-  406. 
 
 The  vain-glorious  PrMc/?fr  reproved. 
 
 709. 
 Unbelief. 
 Unbelief,  a  canfe  of  mn-ferfemrance 
 infr^yer.  620. 
 
 Unicy,/tfe  Peace. 
 
 Unworchinefs. 
 mmu^frAyforbleJfings,  ^nth  afenfe 
 of  our  own  unworchineis.       483. 
 
 Utterance. 
 
 The  meAning  of  the  fhrafe,  that  utte- 
 rance m^y  be  given  him.  624. 
 
 The  cAHfes  of  Minifiers  defeft  in  ut- 
 terance. t-j-j.NAturdcmfes  three. 
 ibid.  Stipernatmal.  678. 
 
 W. 
 
 Wait. 
 
 }9rhcn  God  ftAjes.^  its  a  Saints JDmy  to 
 wait.  42  • 
 
 Not  to  wait  Gods  time^finful.     43, 
 
 44. 
 
 AScinthAth  AhundAnt  rec&mpencs  for 
 his  waiting  on  God.  5Ij5^- 
 
 Jihrcies  to  d  .^(lint  4ifter  waiting,  are 
 full.^  in  reffeEl  of  dnration  and  bcne- 
 di^ion.  5-^53^ 
 
 F c fir Ccnji derations  tofiir  hs  up  to  wait, 
 though  God  defers  t»give  in  the  mer- 
 cy prayed  for.  626. 
 
 Want. 
 Afenfe  of  /piritk^l  Wints  to  be  pre- 
 Served.  pag.CoS. 
 
 War. 
 War  against  fin  the  n^blefi.  210. 
 
 Watching. 
 
 Watching  unto  prayer ,    what  it  u. 
 
 596. 
 
 fvhy  the  Saint  is  to  wa:ch  unto  pray- 
 er. S  9^' 
 
 Prayer  cannot  mU  be  di^ateh't  withottt 
 watching.  $99- 
 
 of  watching  before  prayer.  600.  in 
 prayer.  602.  after  prayer.       603. 
 
 Six  DireQions  to  help  the  Saint  to  k^ef 
 his  heart  watchful.  605  .&f€(j. 
 
 The  watchfulncfs  of  "Worldly  menfhosdd 
 teach  the  Saint  watchfulnefs.     6u. 
 
 The  Saint  a  l&fer  for  want  of  watch- 
 ing. 6 1 2. 
 
 Seven  i'(?*/-aw^kening  Conji derations 
 to  keep  M  watchful.       6og.&feq. 
 
 Weak. 
 
 Weak  as  well  ^u  ilrong  Chriflians  com- 
 prehended in  the  pro'inifd  243- 
 
 Word  of  God. 
 Reading  the  iVord.,  fee  Reading. 
 why  the  WQrd  of  God  compared  to 
 
 a  Sword.  109,  148. 
 
 Grace  necejfary  to  the  right  ujng  this 
 
 Sword  of  the  Word.  m. 
 
 Howit  is  abpifedby  7nany.  ibid. 
 
 A  Clirifiian  th  hi<s  hlghefi  attainments 
 
 mt  above  Scripture.  112. 
 
 A  twofold  Word  of  God  declarative 
 
Ji\  ^Alphabetical  Tabic. 
 
 andfubftantial.  pag.  113. 
 
 y^f  divers  wajes  of  God  decUring  bis 
 Will  to  mm.  ibid. 
 
 Scripture  fufcient  cf  it  felf  to  prove 
 itsDivimj.  ll6.&feq. 
 
 The  Divinity  of  Scripture  proved  at 
 large^  from  its  matter^  and  Jufema- 
 tPtral   tjfcds,  from  115.    to   147. 
 
 of  //^J  Antiquity  and  Pcn-mcH.  119, 
 120.  Of  its  prophe:ick jo^ri^.  123. 
 of  its  dodrinql  part.  nj.  the 
 extent  And  pnritj  of  its  precepts.  128, 
 
 129. 
 
 iSTo  ereature  neither  wicked  or  holj,cof:ld 
 he  its  Amhonr.  132. 
 
 The  Word   of  God    h^th  a    hep.rt- 
 fearching  property.  1 3  4. 
 
 It  terrifies  and  aivakens  the  confdence. 
 137.  it  comforts  idecdrng  ccHfcien- 
 ces.   140.  it  alone  can  ocnvert.  142. 
 
 JVhy  called  the  S'^rord   of  the  Spirit. 
 
 148. 
 
 Scripture  a  Saints  tveapcn^  bj  \^:hich  he 
 conquers  his  Enemies.  1 49. 
 
 Jt  conquers  the  Perfecutcr.  1 5 1  .&  fcq. 
 
 Heretickj.   i$$.  &  fe<J.  our  lufis. 
 
 160.  &feci., 
 
 Scripture  f  ■efficient,  ccntaining  in  it  all 
 things  necejfary  to  falvarion.     170. 
 
 Scripture  mt  r :  le  ahttfed,  to  defend  ft  n 
 ^ithaH.  \  172- 
 
 fFe  jhould  he  thnnkfdfor  the  Scripture. 
 174.  for  itsTranflaticn.  175.  for 
 the  Minifi-rj  of  it.  177.  its  effica- 
 cy, 180. 
 
 jts  ot/r  Vhtj  to  flndy  /^^e  Scriptures. 
 81.    the  neceffity    of  fi^'s dying    it. 
 ihld.&fecf.  Excufts  for  mt  fiudy- 
 tngit^anfvptr.ed.  186.  (^-/f. 7,, j 
 
 DireBions  hotv  to  ufe  thu  Sword  of  the 
 
 Word  t6  conquer  Ferfecutorspgo 
 
 193    HereticksandSedncers.  200 
 
 oKrpnsandlnfls.  2 10.  howto^fi^ 
 
 againfl  temptations  to  fin.  220 
 
 Scripture,  the  Law  by  >X^hich  Vbf  mu^  be 
 judged.  2  3  o.  its  thefaithfullefi  Mo-, 
 nit  or,  231.  the  f^ittet  eft  Comforter. 
 232.  ho-^to  ufe  this  Sword  to  defend 
 Hi  in  affUclions.  2  3  4.  £^  feq. 
 
 How  the  Word  to  be  presche(J,/f  ^  Minil 
 flers. 
 
 World,  Worldly. 
 
 Hopes  of  Glo-y  enables  m  to  contemn  th» 
 World.  20,71. 
 
 Go^elwhen  frfipreachedjoadno  world- 
 ly encouragements.  j^^ 
 
 A  Saint  jhould  k^ep  his  diftance  from 
 the  World.  ^22. 
 
 EJACuUt^ry prayer,  of  ufe  to  alUy  ^m 
 alftdio-is  to  the  World.         586. 
 
 Affe  "^.K^n  to  the  World  cwU  cur  hearts 
 in  prayer.  ^^^ 
 
 V/orldly  affedions  enemies  to/ncerity, 
 
 574» 
 Worfliip,  vi^..  Publicii. 
 
 God  requires  Publick  Worfhip.  429. 
 
 why  God  requires  it.  ^  a  j  _ 
 
 Prayer,  a  fart  of  Gods  Publick  Wor- 
 
 ^JP-  430. 
 
 Pubkk  Worfhip  a  means  to  keep  peace 
 
 and  unity  in  theChwch.  432. 
 
 Publick  Worfhip,  the  Saints  fafcty  a* 
 
 gainfi  their  Enemies.  jf.^^^ 
 
 God  delights  in  the  Publick  Worfliip 
 
 of  his  people.  jbicj. 
 
 Thefe  that  t^rn  their  backs  upcnGods 
 
 Publick  Worftiip,  reproved:^  viz. 
 
 the  Atheifl.    441.   the  Separatijt. 
 
 442-  whether 
 
The  Contents. 
 
 -C^p.  8.     Rn^£s  Uid  dd^H  for  tryal  of  the  finceritj  of  our  hearts 
 .    m  frajer,  Vffith  a  helf  or  t^o  towards  the  getting  this  grace. 
 
 Pag.569. 
 
 Chap.  9.     Sheweth,  The  acceptahle  frajer  is  that  which  is  in 
 
 the  Spirit ,  and  ^hat  is  required  to  fraj  in  the  Holy  Ghof^. 
 
 575- 
 
 Chap.  ro.    Shervs  ,  what  affi^ance  tlx  HcJy  Ghofl  gives  a 
 
 Saint  in  prayer^  more  than  any  other  perfcn.  579. 
 
 Chap.   II.     /i  Repr»of  to  thofe  that  make  a  wccii  of  having  the 
 
 Spirit^and praying  hy  the  Spirit  j  alfo  a  tryal  'Whether  rve  have 
 
 the  Spirit  er  no.  582. 
 
 Chap.   12.     An  exhortation  to  them  that  at  prefent  want  the 
 
 Spirit  ofgr  ace  and  prayer^   with  feme  dire^l^ions  how  to  chain  it. 
 
 587. 
 
 Chap.    13.     An  exhortation  to  the  Saints  not  to   grieve  the 
 
 Spirit,  andhow  he  is  grievedin  reference  to  his  praying  afpfiance. 
 
 592. 
 
 Chap.   1 4.    The  duty  of  watching  opened^  and  why  it  mufi  attend 
 
 enr  Prayers.  596. 
 
 Chap.   15.    Shews  wherein  the  Chriftians  duty  ^f  "hatching  t9 
 
 prayer  lies  600. 
 
 Chap.   16.     fy herein  the  Chriftians  watch  is  fet  for  him  a- 
 
 hht    Prayer  ,     or    connfel    given  how    he   may    fet  it. 
 
 605. 
 
 Ver.   With  all  Pcrfcvcrance. 
 
 Chap,  1 7.  VX  7  Hat  alt  Verfeverance  imports,  why  reejtiired^  and 
 VV      hoV^  ohained.  6l^. 
 
 Chap.  18.  Speaketh  of  the  publkk^fpirit  which  fbould breath  in 
 OKY  prayers  for  cthers,with  a  lamentation  for  the  want  ofit^  and 
 an  exhortation  to  it.  6  3,0. 
 
 Chap.  19.  Sheweth,  In  praying  for  others,  the  Saints  are  prin- 
 cipally to  he  remembred :,  and  why.  6^g. 
 
 Chap.  20.    The  Application  of  the  point.  644. 
 
 Chap.  21.     Sheweth,  That  not  fome  ,   bnt  aU  Saints  are  the 
 
 b  fub' 
 
The   Contents. 
 
 ftikje^    of    (yifr     Prayers    and    Inter cejjlon  -^     and  ^kj- 
 
 Pag.  649- 
 Chap.  22.  The  A^fHcAticn  ef  the  feint.  652. 
 
 VERSE   19,20. 
 
 And  for  me ,  that  utterance  may  be  given  unto  me  ,  that 
 I  may  open  my  mouth  boldly,  to  m^ke  known  the  My- 
 flery  of  the  Gofpe).  For  which  I  am  aa  EmbafTadour  in 
 Bonds.  057. 
 
 Chap,  I .  ^HeT^eth  ,  it  is  a  duty  to  dejlre  the  prayers  of  others^ 
 
 ^3  and  why  j  it  ii  alfo  flje^n^  that  to  do  this ,  doth  no 
 
 Tvnng  to  Chrifis  mediation  for  m  j  '^ith  a  Jhort  Ap^licaticn- 
 
 lb. 
 
 Chfp.  2.     The  peoples  dy,ty  of  praying  for  the  Mi»if:ers  of  the 
 Go^el,wtthftveral  ReafoHsof  it.  666. 
 
 Chap.   3.     fvhereiniijheyfn  J  what  the  faithfnl  Afinifiers  of  the 
 Gclpel  ckiefy  defire  prayers  for -^  a  threefold  importance  of  the  - 
 Apcfiles  recjuefi- ,  yfhen  he  de fires  utterance  may  be  given  him , 
 "^ith  fome  fhort  notes  there-from.  6']Z, 
 
 Chap.  4.  She'^-eth,  -^-hat a Mjjlery is^  and imvkxt reQteB s the 
 Gofpelisfo.  '  6%i. 
 
 Chap.  5.  The  reafcn  vphj  the  Gofjxl  is  [lighted  and  perfecH- 
 ted  i  as  alfo  why  carnal  men  bungle  fo  in  the  matters  of  Re- 
 ligion ,   fhin-n  from  the  fublime  nature    of  Goffel-Truths. 
 
 689. 
 Chap.  6.     Several  duties  prefi  upon  Saints  from  the  myUcri- 
 cm  nature  cf  the  G  off  el.  692. 
 
 Ckip,   7,     An  exhortation  to fiudy  this  MjfleryoftkeGoffei,  . 
 
 vrith  feme  dlreUicns  therei-^nto  given.  6g^. 
 
 Chap.  8.     SheWeth  it  to  be  the  Minifters  dray  to  Tra^ekno-^n 
 
 the  Myjlery  cf  the  Gojptl,  and  why  -,  with  fome  qucfiions  n- 
 
 bcut  it  anfwered.  7^5-- 
 
 Cb.'p.  9     An  enceura^/ment  to  faithful  UUiniJters  ,  and  how 
 
 *^'      '  '  peo- 
 
The  Contents. 
 
 f.'ofle  as  rve/i  as  Minifier,  antomakekjf-own  the  Mjfiery  of 
 
 theGofp.l.  _  712. 
 
 Ch:ip.  10.     Boldnefs  a  duty  ina  Aii'/^'ifleTy  in  \ichAt  he  is  to  ex- 
 
 frefs  it,  ^'hat  ki^dof  boUlnefs  it  mnft  he,  ^nth  helps  to  get  it. 
 
 715- 
 Chap.   II.     }Vhy  Alinifiers  called  JEm^njjadour'f^  their digmtj 
 
 and  duty  Jhewn  there -from.  ,  .725. 
 
 Chap.  12.     why  God  fends  Emba^adours  -^  why  he  treats  not 
 
 vptth  finners  in  an  immediate  fcay  •,  and  why  he  ufeth  men, 
 
 not   Angels.  736. 
 
 Chap.   13.     A}<^  Exhortation  to  hearken  to  Gods Emkaffadours, 
 
 prrfi  from  fever al  Arguments.  73  9. 
 
 Chap.   14.     How  Mi'^ificrs  Jhojilddathiduty  of  Emhafadours. 
 
 744. 
 Chap.  1 5f .,     F he  fev-eral  notes  Jhortlj  tcucht  upcn,  from  Pauls  be- 
 ing in  ^onds.  748, 
 
 ERRATA. 
 
K*5S^«S«  ?.SS  J  ffi&iJ^  J  w^SSS^.S^y^  J.S 
 
 ERtATA, 
 
 PAge^.  Linetd.  for  God,  read  you.  p.  ii.  l.i^.  for  moves,  r.iaoa«, 
 p.  91.  1.1.  for  waycsj  r.  wages,  p.  104.  1.  19.  for  porting,  r.  parting. 
 p.  ii8«  1.  19.  forflipp*t,  r.ftopt.  p.  195. 1.  19.  for  ft£me,r.neffio.  p.  147. 
 1.  J.  r.  be  but  thou  the  Pricft  to  lay  the  Wood,  5rc.  p.  zjj.lij.  for  bioe. 
 di^a. ,  r.  i*?**  <'/^'^'  p.  J53.  '•  lo-  for  A  Dep)  r.  fl</fo.  p.  449. 1.  9. 
 for  wiW,  r.  wi^^  p.  Jiz.  1.  37-  for  nafty,  r.  rafty.  p.  jr37.  !•  8.  for 
 ponders,  r.  pouders.  p.  149.  k  ly.  for  revives,  r.  reveres,  p.  ^ja. 
 1.  J  I.  for  frownefsj  r.  frowns,  p.  ^49.  1.  5.  for  ifltcrflion>  r.  inter: 
 csflioflj 
 
 wmmmmmmmmwi 
 
An  Alphabetical  Table* 
 
 T-yhethr  Set  Forms  of  frayer  maj  layv- 
 fnllj  be  fifed  in  pubUck.     pag.  43  7. 
 
 fVhether  it  he  lawfnl  to  he  frefent  at 
 that  worfhip  "^here  there  is  fome' 
 thing  faulty  in  it.  443 . 
 
 j4»  Exhortation  tojoyn  ^ith  theChurch  • 
 in  their  Publick  Service.  444.  | 
 
 Bo^  to  approach  finto^  andhehaveonr\ 
 [elves  at  Publkk  Worfti  ip.       ibid. ' 
 Thofe that praj  itt  J^uh\kk,JhQuU  do  it 
 
 fo,  M  others  mdy  underfiand  them 
 
 Z. 
 
 Zeal. 
 Hope  of  Heaven  4  ^irre  to  zeal  for 
 
 God,  22* 
 
 The  excellency  of  Zeal.  560. 
 
 Godde/erves  our  ZcdL  561, 
 
 Miniflers  Jbohld  be  zealous.  7 1  :p,745. 
 Zeal  for  God  many  times  the  canfe  of  a 
 
 Saints  fttfferings,  75  0. 
 
 FINIS. 
 
Books  printed  for  Ralph  Smuhj  at  the 
 Bible  in  Corn  hilL 
 
 THE  Works  of  that  learned  and  laborious  Divine,  f^hn 
 TVeemffy  in  four  Volumes,  4. 
 
 Mr.  By  fie  Id  on  the  Colojfims,  fol. 
 
 Mr.  Thomas  Edwards  Gangraena,  four  volumes,  in  4, 
 
 Ainfvoorths  Works,  fol. 
 
 And  his  Communion  of  Saints,  12. 
 
 V)^.  St  ought  on's  heavenly  Converfttion,  12. 
 
 Rohinfons  Eflayes,  12. 
 
 Mr.  Brmflej^  a  learned  Treatife  of  Chrifts  Mediatorfhip,  and 
 the  fouls  implancion,  8. 
 
 Mr.  Brwflej , Brazen  Serpent,  and  Chrifts  Memberfliip.  — - 
 Mr,  Dic^fons  Expofition  on  the  whole  Book  of  the  F/Mms^  one 
 volume,  8.  fecond Edition, 
 
 Mr.  fVatfons  Works,  viz,. 
 
 1.  The  Art  of  Divine  Contentment  ^x\\q  fourth-Edition, 
 
 2.  The  ChrifltAm  Charter  ,  (hewing  the  priviledges  of  Be- 
 lievers in  this  life,  and  the  life  to  come,  the  fifth  Edition. 
 
 3 .  The  Beatitudes :   Or  a  Difcourfe  upon  part  of  Chrifts 
 famous  Sermon  on  the  Mount. 
 
 Mr.  AJhes  Sermon, at  Mr.  whitakers  Funeral.  — 
 
 Dr.  Spurftov  on  the  Promife. 
 
 Betorford  ^  on  the  Covenant  of  Grace. 
 
 Mr.  Cottons  Expofition  on  the  Book  of  Ecdefiafies  and  Can- 
 ticles, fecond  Edition, 
 
 A  Icirned  Treatife,  proving  the  Deity  of  the  Holy  Ghoft,  by 
 Mr.  Efiwicl^. 
 
 Mr.  6'/^r»^A  Clirifti^n  Armour,  in  three  par^. 
 -      Mr.  HfitchefoH  on  all  the  twelve  fmall  Prophets  in  fol.  icc^nd 
 Edition., 
 
 Dr,  Gmle  on  the  Canticles. 
 
 The  Morning  Exercife. 
 
 The  Secret  of  the  Lords  Covenant  unfealed,  In  a  Treatife  of 
 ■    the  Coven fint  ef  Crace. 
 
.*.•,..  . 
 
 / 
 
/