1. Direction. In all the Duties thou performest to God or Man, see that thou hast a Divine war­rant for it out of the Word of God; that which he Commands, is our Duty; and what he forbids, is our sin if we do it; where there is no Law, there is no Transgression; and where 'tis no Comman­ded Duty, there thou canst expect no Blessing; yet many Men are apt to invent ways for God's Worship, as if the Scripture were difficult; and, with the Pharisees, Teach for Doctrines, the Com­mandments of Men; they set up their Posts by God's Post, and their Dagon by God's Ark, but it will never stand; they take much pains, and be at much cost in the Worship of their own devising, but they will lose their Labour; and when they come for their Reward, God will ask them, who required these things at their hands? When there­fore thou art prest unto a Duty, enquire whether God Command it, or at least, whether it be con­sonant to his Word, if not, reject it; we must not Worship God after Mens invention, or Hu­mane Traditions, contrary to his revealed Will. God hath left us work enough to do, we need not invent more. We read indeed of some Idola­ters that fained themselves gods, and then patcht up a kind of Idolatrous Worship to these gods; thus Baals Priests cut and wounded themselves till the blood gushed out, not much unlike to our Po­pish [Page 29] whippings: Some also poured out Drink-Offerings to the Queen of Heaven, and baked Cakes for her, Jer. 44.17. Yea, some of them Offered their Children to Molech, and made them pass through the Fire; yet all this Labour was lost, yea, worse than lost, it became their sin, be­cause it was to a strange god. In like manner, many Worship the true God in a false manner, by giving him such Worship he never Commanded, neither ever came it into his mind. But the Scrip­ture is a sufficient Rule for Worship, where all the material parts of Worship are prescribed; only some necessary Circumstances are left to Hu­mane prudence to determine, as the Time, and Place, and other such like, which may be altered according to the present occasion; yet we read in Scripture of Voluntary Humility, and Worship­ping of Angels, but God doth not allow of it, Col. 2.18. The Church of Rome doth therefore ex­ceedingly err in thrusting upon us those new in­vented, needless Ceremonies, such as God never made, neither ever gave power to Man to intrude into his worship; yea, also they err in adding ma­ny things as Fundamentals, which are errors of their own devising, such as their five added Sacra­ments, their private Mass, Communicating in our kind, propitiatory Sacrifice for the Sick and dead, Prayers to Saints departed, and to Angels, Ima­ges, Crucifixes, Popes Pardons, Indulgences, Pilgrimages, and many more; but these wanting Authority, are not to be heeded by us; yea, a­mongst us also we have too many Popish Supersti­tions, received by Traditions, which God hath never warranted, and therefore we ought not to observe them. But in all thy Duties, whether it [Page 30] be an Act of Divine worship, or any Duty to thy Neighbour, search the Scriptures, if it be not accor­ding to this Rule, own it not: See what need Chri­stians have of knowledge to know what is sin, and what is Duty; what is Commanded, and what forbidden.

2. Direct. When thou knowest thy Duty, and hast a Divine Command for it, delay not, but set upon it; many undo themselves by delays, they think to do that hereafter, which they never Live to do; practice is the Life of all. Set upon the per­formance of those Duties which God requires at thy Hands; take them as they lye, and do not pick and chuse. 'Tis the practice of some Men, and those of no small note, for Religion, to pick and chuse their Duties; this they will do, and this they will not do; they scum off the Fat and sweet of Duty, and leave the difficult, dangerous, costly part of Duty undone; but this is not suffi­cient, neither will it evidence any one to be a Christian indeed: Many, especially great ones, run on with this mistake; for a little Grace makes a great shew in a great Man, yea, oft-times the shew is taken for the Substance; many will per­form such Duties as are in Credit in the world, and like to cost them but a little, which yet refuse self-denying, difficult or dangerous Duties. They will hear, and read, and confer, and, perhaps, pray in their Families, and some other such like External parts of worship; and if God will be pleased with these, and Heaven will be had upon such terms, they will have it: but if he require self denyal duties, or those which cross their own Interest, if they must take up the Cross and fol­low him, and deny themselves, hate and forsake [Page 31] Father or Mother, Wife or Children, Lands or Livings, Pleasure or Honour, Liberty or Life, for his sake; they will not buy Heaven at so dear a rate. But God is resolved he will abate nothing, and they are resolved they will bid no more; and so they part. But hath not the same God Com­manded the one as well as the other? And hath he not wisdom enough to know which is the best, and nearest way to Heaven? Or would he willingly torment his Creatures, and put his Servants to un­necessary Troubles? Can these Men think to find out a nearer way to Heaven than God hath pre­scribed? Or that they shall ever come there with­out his knowledge, without the Qualifications he requires. Surely they are much mistaken; yet how ordinary is it even for Professors themselves to study Arguments for sin, and against duty, when the one suits with their Carnal Interest, and the other crosses it. But Christians that have taken Christ upon his own terms, and are delivered from the power of sin and Satan, think they can never do enough for Christ. They are always question­ing, what shall I do for him, that hath done so much for me? What shall I render to the Lord for all his benefits? Psal. 118.12. 'Tis the very end why we are delivered from our Enemies, to serve God in Holiness and Righteousness all the days of our Lives, Luke 1.74,75. 'Tis the mark of those that Love God, to keep his Commandments, John 14.15. When others perform duties only in Subser­viency to their own Carnal Interests, and there­fore only own that part and duty that suits with their designs, as Jehu, in his Reformation of Ido­latry, and set up their Staff, and say, hitherto will I go, and no further; then a godly Man that [Page 32] makes the enjoyment of God his ultimate end and aim, will, like Daniel to the Lyons Den, or the three Children to the Fiery Furnace, before they will either neglect known duties, or commit known sins: Others are forward in the cheap part, but backward in the costly part of duty; and the Devil might also buy their Profession it self out of their Hands; many that will hear, and read, and pray, because it costs them little, yet will hardly be perswaded to be Charitable to the Poor, and Liberal to Pious Uses, because 'tis cost­ly; or to forgive Injuries, love Enemies, make Restitution of ill gotten Goods; venture their Estates, Lives, or Liberty, when the Cause of God requires it; then they cry out, with Naaman, the Lord be merciful to me in this thing: but God will abate nothing of his price, he will have Uni­versal Obedience, or he will own none at all.

3. Direct. Wouldst thou perform Duties in an acceptable manner? Then hold on in a constant course of Duty; 'tis not enongh to begin well, but thou must hold out well: The same Reason that perswaded thee to enter into such a Course of Duty at the first, may perswade thee to hold out to the end; there is the same ground for the one, as for the other: If it be because storms arise, Troubles and Persecutions look thee in the Face, this might have been fore-seen; thou shouldst have sate down first, and reckoned the Charges; Christ told thee before, Through many Tribulations we must come to Heaven. He that is now asha­med of Christ and his Cross of Service, the time is coming, Christ will be ashamed of him: Thou must follow him through thick and thin; through good Report, and evil Report, or thou art like [Page 33] to lose him; yea, though thou meet Death it self in the Face. 'Tis not he that sets out well, but he that continues to run well, is like to get the Prize; 'tis not he that gives the On-set, but he that Fights well, is like to get the Victory: You did run w [...]ll, saith the Apostle, who hindred you? Gal. 5.7. So run, that you may obtain, 1 Cor. 9.24. 'Tis not he that begins well, but he that holds out to the end, shall be saved, Mark 13.13. 'Tis he that is Faithful to the Death, that shall receive the Crown of Life, Rev. 2.10. Many Promises are made to those that overcome, Rev. 2.11.17.26. & 3.5.12.21. There are many, that in a day of Gospel Prosperity, cry Hosanna unto Christ; but when storms are up, then cry, Crucifie him. This Age gives too full a Testimony to this Truth. But those that are Faithful to God will be constant in his Service, what danger soever looks them in the Face. Many are like to Weather-Cocks, turn with every Wind; or like a Ship without Ballast, are tossed with every Storm: But a sincere Chri­stian is like a Ship in the Harbour, that hath a sure and stedfast Rock to Anchor upon. Many are like the Planet Mercury, good in a good Conjunction, and bad with the bad: Or like Proteus, that can turn themselves into any shape for Advantage; but a true Christian gives this for his Motto, Semper idem, always the same; the change of Times, the change of Company, the change of Religion, makes no change in him; he knows God changes not: Poverty and Prosperity are God's trying Times, wherein may be discovered what is in the Heart; Hazael, when a mean Man, never thought so much evil had been in his Heart, as appeared to be there when he was Advanced. The stony [Page 34] ground did not at first appear to be so deceitful, as indeed it proved. But Holy Job was the same on the dung-hill, as on the Throne; in Adversity, as in Prosperity; he did not serve God for Riches, nor will he forsake him in Poverty: Hast thou been a Professor of Religion, and hast thou hither­to performed the duties Commanded? What madness now possesses thee, that thou wilt leave his Service? What canst thou object against him? Is the Devil a better Master? Or will he set thee about better work? Or will he give thee better wages? If Religion be not good, why didst em­brace it at first? If it be, why dost leave it? If thou now leave off, all thy Labour, and all the pains that ever thou hast taken will be utterly lost in reference to Salvation; If the Righteous forsake his ways, all his Righteousness shall not be remembred to him, in his sin he shall dye, Ezek. 18.24. It may be thou hast gone many a Mile to hear Sermons, spent many an Hour in Prayer, and Humiliation, & many a Day in Fasting, and Humbling thy Soul; and wilt thou lose all thy Labour at the last? Nay, wilt thou now dishonour that God, which time was thou seemedst to Honour? And wilt thou strengthen the hand of Wicked Men in their wick­edness? And weaken the hands of poor doubting Dhristians? And sadden the Hearts of the godly? Wilt thou bring the Blood of Souls upon thy own head? If not, hold on in a course of Holy Duty, Whatever opposition thou meet with in the way; Heaven will make amends for all the sweat and blood thou losest; and Hell will be sower sauce to thy sweet Meat: What madness is it, to leave thy work a little before thou shouldest receive thy Wages?

4. Direct. Let all the Duties thou performest, either to God, or Man, proceed from a right Prin­ciple; from a Heart sanctified by Grace, and pu­rified by Faith, and seasoned with Love. Make the Tree good, and his Fruit will be good; but a Corrupt Tree bringeth forth evil Fruit. An evil Tree cannot bring forth good Fruit, nor a good Tree evil Fruit. 'Tis impossible that a Corrupt Fountain should send forth sweet Water, or a fil­thy Vessel sweet Liquor. Let the Love of God be the strongest Motive to thy Obedience, and let this engage thy heart to every Duty: Though thou shouldest do the duty required, if thou do it not in obedience to that Command, God will not own it. Whatever thou dost, do all to his Glory, and in Obedience to his Command, or thou wilt lose thy Reward; let thy heart say in sincerity, Propter te propter te Domine; it is for thy sake, and in O­bedience to thy Command that I do it, and for no sinister respect whatsoever. Hypocrites may do the thing which God Commands, but from another ground, and for another end; they savour of the Cask, and smell of self-Interest; they reach no higher than themselves, as water ascends no higher than the Fountain Head. Jehu did what God Commanded in destroying Idolatry, and rooting out Ahab's Posterity; but all this while he hath a Kingdom in his Eye. But the Love of God Oyls the Chariot-Wheels of a Chri­stians endeavours; it carryeth him above, beyond, and out of himself. God tells him what he would have done, a Christian never examines the Com­mand by any Carnal Interest, whether he may reap gain, or loss, Honour, or Disgrace by it; come what come will, he resolves to do it, if God com­mand [Page 36] it, whatever stands in his way, though he meet Death it self in the Face, he will go on, God calls him; and, with Samuel, he cryeth out, Speak, Lord, for thy Servant heareth; he knows he that sets him on work, can bear him out. Now, all Service that ariseth not from this ground, is sla­vish, and mercinary, and merits nothing at Gods hands but blows; he that doth the thing Com­manded, and knoweth not of the Command, doth not Obey God in the work; and if he know that it is Commanded, and doth it, yet not because it was Commanded, but upon other account, God will not Reward this as Obedience. The Phari­sees knew that Prayer, Fasting, and Alms-deeds were Commanded duties; yea, they performed those duties, but not because God Commanded them, but that they might be applauded by Men; therefore Christ sends them to men for a Reward, Mat. 6.1,2,3, &c. The performance of a duty will do us little good, if we cannot say, with the Apostle, The Love of Christ constraineth us. Ma­ny are constant attenders upon the Ordinances, not out of Love to God, or Obedience to his Will, or any delight they have in the duty, but for fear of punishment, or hope of reward, either from God or Man; or for popular Applause, or one thing or other of that Nature; and these Men, perhaps, in the mean time have their handS upon the works, and their Hearts busied in the Devils Service; and they look upon Gods Service as a Slavery, and glad when they are Released. But a sincere Chri­stian is like the Servant mentioned, Exod. 21.15. that saith, I Love my Master, I will not go Free; though there were neither Reward in Heaven, for my Obedience, nor punishment in Hell, for my [Page 37] disobedience, I will do it because 'tis my Masters will, and I delight in the work it self; this Love of God in the Soul, is as weights to the Clock, or as Oyl to the Jack, it sets it on work for God: love makes labour light, they do it for Conscience sake, Rom. 13.5. when others do it for gains sake. Saul obeys for a Kingdom, and Jehu for a Crown, and when this was obtained, their Obedience was over; they are like to Dogs, they follow their Master till they meet with Carrion: examine now thy heart, what is the ground of thy obedience, if it be lower than thy love to God, and desire to o­bey him, 'tis not right.

5. Direction, Let all thy duties whether to God or Man, be performed in the manner which God requires; now Christ himself tells thee, God is a Spirit, and he that worships him, must worship him in Spirit, John 4.24. and the Apostle tells us, that bodily exercise profiteth little, but godliness is profitable unto all things, 1 Tim. 4.8. 'Tis not the Motions of the Body, nor the moveing of the Lips, 'tis not Bowings, Couchings, Cringings that he is affected with, if the Heart and Affections go not along: this is one main difference between a sincere Chri­stian, and an Hypocrite; both may do the same Duty, both may joyn in the same Prayer, and both may hear the same Sermon, yet one may be ac­cepted, and the other not; nay, for the Bulk and Materiallity of the Duty, the Hypocrite may ex­ceed the other; the Pharisees they fasted, they gave almes, they made long Prayer, they tythed Mint and Anice, and yet all this while lay under the Curse, and were Enemies to God, and persecutors of Christ; their heart was absent from their duty, and it was not right to God, they lost all their la­bour [Page 38] in Heavens way, because they had little tra­ding with, and little knowledg of God, or their own hearts: Hypocrites feed upon the husks of duty, nnd never meet with Christ in the duty; when a sincere heart hath trading with God, and sweet communion with Christ himself: if ever therefore thou wouldst perform pleasing Sacrifice to God, be sure to wind up thy heart and affecti­ons unto God, and never content thy self with any duty till thou meet with Christ in the duty; duties are appointed to be done, not for their own sakes, but to help the Soul to mount up to Heaven upon their wings, which is the place of its rest: in them the Soul is trading with God for Christ, and if we make not this use of them, they will do us no good. God regards not so much the external part of duty, though this is not to be disregarded, as he doth the internal; he looks, especially at the carriage of the heart in the duty; my Son saith he, give me thy heart, if this be present, many infirmities shall be past over; if this be absent, though the du­ty be never so gloriously acted in the eye of of the World, it is hateful in the eye of God: Cain and Abel both offered Sacrifice, and in the matter of their Sacrifice we know not, the one exceeded the other, yet one was accepted, and the other reject­ed: why what was the matter? because the one was accompanyed with Sincerity, the other with Hypocrisie; and as God, so all good Men make it their business to look to the heart in duty, they car­ry it along with them to God, and offer it at his feet, they know the more of the heart is in the du­ty, the better God loves it; and the more of the heart is in the sin, the worse it is: they look more and grieve more at the miscarriage of the Heart in a [Page 39] duty, when it lyes dead, or dull, than at a mis ex­pression, or external failing; when thou comest therefore unto God in duty, gather in thy scattered thoughts and affections, and let them meet here as lines do in a Center, or as the Sun-beams in a burn­ing glass; this will make thy Prayers Hot and Fer­vent, which otherwise would be Cold and Remiss; when our Spirits are raised by the Spirit of God, and the Flesh kept under in the duty, then we are like to prevail: 'tis not the Multitude of loose or lone, and cold expressions will serve turn; the Pharisees out-did many Christians in long Prayers: but 'tis the Spiritual performance that God re­quires; cold Petitions do but put denyals into Christs mouth, we must perform every duty as if it were for Life and Death, for Eternity; yea, as if it were our last duty that ever we should perform: such performances as these are acceptable to God, and beneficial to Man.

6. Direction, Thou must perform all thy du­ties as in a right Manner, so to a right End; for the End either Makes or Marrs the Action: now the Ends are such as God himself hath appointed in his word. Now God never ordained duties, or good works to be trusted in for Salvation; thou canst never merit Heaven by thy Prayers, or o­ther Duties; they were not commanded for this end, indeed they are a causa sine qua non of Salvati­on: for though they cannot save us, yet we shall not be saved in the neglect of them, they are the way to the Kingdom, though not causa regnandi, Christ hath purchased to himself a peculiar People, zealous of good works; they are of special use for us, in the way that God hath appointed us to walk in; God hath appointed us to do them, and threatened us, [Page 40] and will punish us if we neglect them; as I shall more fully prove when I treat of them particular­ly; and that it is Gods will and command, is enough to satisfy an honest heart, though there were neither reward, nor punishment for the doers, or neglecters of them: this is the way to glorify God, John 15.8. Hereby is our Heavenly Father glorified, when we bring forth much fruit. Mat. 5.18. Let your Light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven. By this means also we may be in­strumental of others Conversion. Wives are com­manded to carry themselves so holily and wisely, that thereby unbelieving Husbands may be won to the Faith, 1 Pet. 3.1. and as they may do good to others, so they may bring comfort to them­selves; these breathings out of Grace, will be an Evidence to the Soul of the love of God, when we find the Spirit helping our infirmities, teaching us how, and for what to pray: these products of Grace will yield the Soul no little satisfaction; yea, by this means we obtain many blessings from God: what sweet returns of Prayer have the Saints had? how often hath God answered them in the very Petitions they have asked? Christ bids them ask and they shall have; seek and they shall find; knock and it shall be opened to them; and how many can experience this truth? though God promise the mercy, yet he will be sought to for it, and what sweet and ravishing incomes of the Spirit of God have Christians oftentimes in the Hearing, Read­ing, Meditating, and conferring of the word of God; receiving of the Sacrament, and other Re­ligious duties? and what Satisfaction and Comfort? 'Tis true, we must not trust to them for com­fort, [Page 41] as the Cause, but as the Instrument: Heze­kiah found Comfort upon his sick Bed from the Faithful performance of God's Will. But this is not all; one special end why God appointed them, is to bring the Soul nearer unto Christ by them, and to this end we must use them; they are as Ladders to help us up to Heaven, to lift us above our selves, to lay hold upon Christ; we must make use of them, as a Traveller doth of a Boat or Bridge, to help us over unto Christ; or as he doth of a Staff, or Stile, to help him in his Journey; though they in themselves have no Ex­cellency, yet they help us over where true Trea­sure is; though they be empty in themselves, and vain to those that trust in them, yet are they en­riching to the Saints that trust not to them, but use them for the ends appointed; but many, like Foolish Lovers, wooe the Maid, when they should Court the Mistress; or like Foolish Travellers, play with the Stile, or fall in Love with the Boat, and neglect their way; they trust to their duties; but these were never appointed to save us, or to make up Christ's Merits Satisfactory, for this is sufficient; but that it may help us to lay hold upon Christ's Satisfaction: Use them therefore for that end.

7. Direct. When thou hast done all this, and all that thou canst, say thou art an unprofitable Ser­vant, and hast done no more; nay, not so much as was thy duty, Luke 17.10. And take heed of resting in, or trusting to any thing but Christ for Justification or Salvation; trust not to thy duties, for they will deceive thee; and prove like Egyp­tian Reeds, not only break, but run into thy hand; they were never appointed for this end, to trust [Page 42] to them; let the Papists brag never so much of their Works of Supererogation, or of their Me­rits; let the Ignorant Person brag of his good meaning, his good heart, and his good serving God; let the Civil Man brag of his paying every Man his own, and upright dealing; and the al­most Christian of his Repenting, Returning, and Reforming; alas! all this will deceive them, this is not the Blood of Christ, we must have some better shelter to keep off the storms of God's fiery Indignation: the Prophet tells us, all our Righte­ousness is as filthy Rags, or a menstruous Cloath, Isa. 6.6. And will God, think you, delight in this? The Heart, which is the Fountain, is Corrupt, and never cleansed from Original Corruption; and can we think the streams thence issuing can be sweet? This bitter Root sends many branches of Actual sin, which mix themselves with our best duties, and make them abominable in the Eyes of God: These are the dead Flyes that spoyl all the Oyntment; we cannot do a duty, but we spoyl it in the doing: and if we could, unless we could do every duty thus to the end of our Lives, what Advantage should we have by that one? We must Live free from evil thoughts, vain words, and evil Actions, or we cannot stand approved by God; nay, if we could do so, and Live free from the least Transgression for the future, this will not dis­charge us of our fore-past Debt; will the constant payment of Rent for the future, clear up the ar­reares that are behind? 'Tis a vain thing to think to be saved by our own good works, or justified by our good duties: Alas! they are too much defiled with sin, and self to be satisfactory to God; and yet how ready are Men to lay hold upon any [Page 43] thing that will give them the least hope, and trust to good hearts, and good duties, and good mean­ings, when there is no such thing; and loath they are to come out of themselves, confess themselves to be such Bankrupts, as indeed they are; but the vanity of these hopes, I shall give you in the words of an able Divine, who speaks fully to my pur­pose; who tells thee, that thou canst not bring in perfect Righteousness into the presence of God, and hast no Christ to trust unto; thou must desire and pray till Heaven and Earth shake; till thou hast worn thy Tongue to the stumps, endeavour as much as thou canst, and others commend thee for an exact Christian; mourn in some Wilderness till dooms day, dig thy Grave with thy nails, weep Buckets full of hourly Tears, till thou canst weep no more; Fast and Pray, till thy skin and bones cleave together; promise, and purpose with full resolution to be better; yea, reform thy Head, Heart, Life, and Tongue; leave some, nay, all sin; Live like an Angel, shine like a Sun, walk up and down the World like a distressed Pilgrim; so that all that see thee may commend, and admire thee; dye ten thou­sand Deaths, lye at the Fire back of Hell as many millions of Years as there are Grass piles upon the Earth, Sands on the Sea shore, Stars in Heaven, or Motes in the Sun. I tell thee, not one spark of Gods wrath will be quenched by all these Duties, for they are not the Blood of Christ, &c. Shepherd, Sincere Convert.

1. Direct. If thou wouldst hear with Profit, re­solve then to break through all the difficulties, and oppositions that lye in thy way; for doubtless there will be many snares laid for thee, and thou wilt find many hinderances to this duty; many Ene­mies will appear, and without a strong Resoluti­on to go through, what ever danger lyes in the way, thou wilt hardly hold out. I do not mean that the cursory hearing of the Word is thus op­posed, but the practising of it when heard. The Devil is a sworn Enemy, and therefore expect he [Page 47] will do his worst. Thou shalt find, that if he can have his will, there shall never Godly Minister be setled: Do you not see what oppositon is rais'd, what contention breaks out, before a faithful Pa­stor can be setled; what Instruments doth he use to hinder the work? Who will neither spare Cost nor pains in the business. Or, if they be setled, how oft doth he raise one or other to worry them, and make them weary of their places, if not of their Lives? For he knows such as these Discover his wiles, and hinder his Trade; and if he can but stop their Mouths, and drive them out into the Wilderness, he may Rule without controul. It be not the Drunken, Debauched Clergy that he fears, these bring Fish to his Net. If this will not prevail, he endeavours then to work such a preju­dice in the Hearers Hearts, to their Ministers, that they seldom profit by them: if they can have no­thing against them, but concerning the Law of their God, yet he perswades them they are Pha­naticks, because more serious in Religion than some others are; and so diverts what he can from hearing them, and then he thinks himself sure of them. Sometimes he sets them about their World­ly business, or to go to Fairs, &c. He knows there is no danger to him in that; or perswades them to drouse, or sleep out their time, or sit idly at home, or spend the Sermon time at Dice, or Cards, or other unlawful Games: For others, he hath a Companion at the Ale-house door to call them; he knows there they are secure. If thou break through these difficulties, he will endeavour to lull thee asleep in the Congregation; or if a­wake, to distract thy thoughts with Worldly bu­siness, that when thy Body is in the Congregation, [Page 48] thy mind shall be in the shop or Fields; or, per­haps, he may let thy Eyes wander upon this Beau­ty, or that new Fashion, and thus divert thy mind from thy Duty. And those that would be very attentive at a Stage-Play, are very heartless at a Sermon, as if it did not so much concern them; or, if thou dost hear attentively, yet he will make thee a forgetful Hearer, and pick up the Seed as fast as 'tis sown, Mat. 13.4.19. How often do men leave all behind them at the Church door? and that man cannot give an Account of one passage in a whole Sermon, that can give you a large ac­count of a Stage-Play, or idle Tale, or Story; or, if any thing be remembred, it must be some mis­expression, or something that must render the Preacher contemptible, and so bring him into Que­stion: And if they remember any thing that is good, the Devil perswades them they shall never practice it; or, at least, defer it till hereafter: or if they practice any, it must be the light, and cheap, and easie part of Duty, and so as good never a whit, as never the better. These, and a thousand such, are the wiles of the Devil to keep thy Soul in bondage, which if he do, thou art un­done for ever. He hath Instruments also which he sets on work, wicked men; some to draw, and some to drive; some by one means, some by ano­ther, to hinder thee. Oh! take heed what you do, says one, you will run your self upon the pike of danger; you'l make your self contempti­ble to the World, saith another; you'l hazard your Estate, or Liberty, crys a third; our Fore-Fathers, saith another, were honest men, yet ne­ver followed these Courses. Others, on the other hand, will load you with scoffs, and scorns; and [Page 49] if this serve not, with down-right Persecution: and, which is most dangerous, thy own deceitful heart will side with Satan, and help to betray thee; Carnal reason is ready to suggest, what need so much ado, there was never good World since there was so much Preaching? when, alas! the cause is not in the much Preaching, but in the little practice. Now, having so many Enemies, you must come with a full Resolution to break through, or never begin.

2. Direction, If thou wouldest profit by the word Preached; be sure to propound to thy self right ends, & take heed of the by ends, w ^ch. many bring; 'tis the end that makes or marres the action; many glorious works have been spoiled by a bad end. Let the duty be never so excellently performed, if the end thou aimest at in the performance be not right, the duty is abominable in Gods account; thus the Fasting, Prayer, and Almes deeds of the Pharisees, though all commanded duties, were by God re­jected, because it was popular applause they aim­ed at, Mat. 6.1,2,3, &c. Thou maist hear all the daies of thy life to no profit, as too many do, if thy ends be not good; ask thy self therefore this question, when thou comest to the Ordinance: What do I here? or what errand come I about? what is my end in coming? or what do I desire? or would get by hearing? and get thy Heart and Conscience to return an answer; and if thy ends arise no high-than thy self, they are false and deceitful: if every man would speak out, or if we could hear the voice of Conscience speaking within them, we should find many false hearted, that neither per­form the duty in obedience to God, neither take they pleasure in the duty it self; may not some of you say? 'tis not love to God, or his Word, but [Page 50] for Customes sake we come; We and our Fathers before us were alwayes good Churchmen; but if this be all, thy ends are low and base: others might say, we come to hear of some easier way to Hea­ven, wherein we might go with our Sins in our hearts, and the World upon our backs; but these Men cannot endure Soul-seeking Sermons, but cry out of such Preachers, as Ahab of Micajah, he never Prophesies good of me, but evil; and there­fore they hate them, as Herodias did John Baptist; and delights in those that daub with untempered Mortar, and cry peace, peace, when there is no peace. Many, especially of the Younger sort, they come to see, and to be seen; to shew their New Cloaths, or observe the Fashion that other wear; and being Examined, this is most they can remember. Many come that they may be accoun­ted forward Prosessors, and are tickled with po­pular Applause; but when 'tis more in Credit to Persecute than profess, these, perhaps, follow that Profession. Some come, with the Butterflie, to paint her Wings, and these are all for gaudy Notions, and store their Heads, and not their Hearts with what they Learn; some weary of their own Houses, come to drive away the time; perhaps, to get a nap of sleep; some come for fear of the Law, lest that take hold upon them; and some to stop the mouth of Conscience, which otherwise will give them no rest; some come to speak with a Friend, which otherwise they knew not how to meet with so conveniently; and as they came by chance, 'tis a great Chance if they receive any good by their coming: Some come to enquire out some good bargain, others to appoint some merry Meeting, or some drunken match, or [Page 51] Game at Cards, or Dice, or Bowls; and, per­haps, some come on purpose to entrap the Mini­ster in his Words, or wrest them to a wrong Sen­tence: these Mens memories are much like to Sives, they keep the refuse, all the best runs through; Christ himself had such Hearers: if these, or like to these, be thy ends, thy heart is rotten, thy Duties stink in God's Nostrils, and they will never do thee good; thou mayst expect a Curse from God, and not a Blessing. But a true Christian aims at higher ends, viz. that he may know his Masters will, and knowing, may obey it, and may glorifie him by obeying; and by this means he may get nearer unto Christ, and have, and maintain more Communion with him; that he may know more of the Excellency that is in Christ; that he may be more enamoured on him; that he may see more of his own heart, and the deceitfulness of it; and more of the vileness of sin, to hate it more; that we may have clearer Evidences of God's Love to his Soul, and of his Interest in Christ; these, and such like are a Be­lievers ends, in hearing the Word. If now thy ends be lower, 'tis a bad sign of an Hypocritical, or Prophane heart.

3. Direct. If thou wouldst profit by the Word preach'd, come unto it with thy heart rightly qua­lified, and rightly disposed, with thy affections rightly ordered. One reason amongst, others why so many come to, and return from the Word empty, is, because the heart is not fitted for the Duty: get thy heart in Love with God; this is the way to thrive by his Word: how greedily do we read a Letter from a Friend, especially if we expect some promise in it of some great Courtesie? [Page 52] the Word is Gods Epistle sent from Heaven, stuff'd thick with gracious promises; if we entertain hard thoughts of God, we seldom profit by his word; get a love also to his Word, as David, O how love I thy law, it is my Meditation continually: we remember that which we love; What is the reason that many can remember an idle story, or love song, or stage play, that cannot remember one pas­sage, or sentance in a whole Sermon? why, be­cause they love it better: exercise love also to the Minister, or thou wilt hardly profit by his preach­ing: prejudice is a great hindrance to the Soul. See this in Ahab, he had a prejudice against Micaiah, and hated him, and therefore his wholesom coun­sel was rejected, 1 Kings 22.8. &c. The Pha­risees also having a prejudice against Christ, carp't and cavilled with him; but few or none believed in him: which of the Scribes and Pharisees have believed on him? all his gratious words would not win upon them: and when a People have a preju­dice against their Pastour, ten to one they profit lit­tle by him. Come also with a believing heart, the word which they heard profited them not, because it was not mixt with faith in them that heard it, Heb. 4.2. If the Devil can but bring us to this distrust in God, and to call in question the truth of his word; he hath what he would have: for who will leave a certain Inheritance, for an uncertain Hope? and take much pains when they doubt of a recom­pence; or leave beloved Sins, or perform self de­nying duties, upon such uncertainties? they should bring also humble hearts to the duty, for 'tis the humble that God will teach, when he looks upon the proud afar off, James 4.5. 1 Pet. 5.5. A proud Spirit is like Laodicea, and thinks himself rich and [Page 53] wants nothing, when he is poor, and blind, and misera­ble, and naked. Rev. 3.16,17. If there be any in the Congregation that set themselves against God and his Word; 'tis commonly the Proud and self conceited Persons: it were them that set them­selves against Jeremy, Jer. 42.3. It were the Proud men that said he spake falsly in the Name of the Lord. He that comes with absence of his own wants, is most like to have a supply; he that comes with a conceit of his own righteousness, is likely to go away empty; he fills the hungry with good things, but the rich he sends empty away, Luk. 1.53. He that thinks he knows any thing, knows nothing, that he ought to know, 1 Cor. 8.2. Come there­fore to the Ordinance with an Hungring, Longing, Thirsting, Panting desire after this Bread of Life, and Sincere Milk of the Word; for then thou art most like to prevail for somthing to fill thy Soul. A full Soul loatheth the Hony-comb, but to an hungry Soul every bitter thing is sweet: many Promises are made to the hungry; those that hunger and thirst after righteousness are blessed, Mat. 5.6. these thirsting Souls shall have Wine and Milk, Christ and his Graces without Money or Moneys worth, Isa. 5.51. Come not with a slight apprehensi­on of, or a slight desire after it, lest it be denyed thee; set not light by it, as those that were bidden to the Wedding. Mat. 22.2. &c. David had high prizing thoughts of it, it was sweeter to him than honey, and the honey-comb, yea better than thou­sands of Gold and Silver, Psalm 19.10. and to Job, better than his appointed food: this made David meditate in it day and night; and by this means he came to have more understanding than his Tea­chers: bring also a mind free from Worldly cares, [Page 54] and fears, and desires; these are the Thorns that choak the Word, Mat. 13.22. Bring not the Love of any sin along with thee, for this will make the Word unprofitable: he that saith, I will not be made clean; God may say, thou shalt never be made clean; resolve to obey the Word in the strictest passages of it.

4. Direct. Wouldest thou profit by the Word Preached? 'Tis necessary then that thou make some preparation for the receiving of it. The Heart of Man is compared to the Ground, the Minister to the Seeds-man, and the Word to the Seed. Now, you know the Ground must be pre­pared before the Seed be cast in, otherwise thou canst not rationally expect a Crop. The Body must be prepared, and the humours gathered to an head, before Physick work kindly: what bu­siness of moment can be done without preparation? And can we think, in this business of so great con­cernment, it is sufficient to rush hand over head without consideration? Some preparation should be made before the Sabbath came, in setting thy Heart, as well as thy House in Order; the Com­mand is, to remember the Sabbath, to keep it Holy: And when the day is come, there are some Duties required before thou rush into the Congre­gation; perform those Duties in thy Family, and in thy Closet that are required; beg of God a blessing upon the Ordinance, and upon the Mini­ster, that he may speak a word in season to thy Soul, that it may meet with thy Corruption, and may strengthen thy Grace, and benefit thy Soul: how canst expect a Blessing, that dost not beg for it? This is one cause that many go away barren, because they came unprepared: Lay thy Heart [Page 55] open before God; say, as Samuel; speak, Lord, for thy Servant heareth. In thy Prayer, open thy Soul to God; unlap thy Ears, and desire a Plaister: offer up thy Sin-sick Soul to this Physitian, that he may pour Oyl and Wine into thy Wounds; who knows but this may be the Time of Love, where­in God may say unto thy Soul, Live. Come with a resolution to deny thy self, thy Carnal wisdom, and whatsoever shall be found contrary to the will and Command of God: Come not with a Reso­lution to oppose God in any thing, though it be never so cross to flesh and blood, or to thy Carnal will, or Interest; or be never so opposite to thine own Natural Inclination or Appetite. Why should we come to know our Duty, if we will not do it? Or our sin, if we will not leave it? The word of God seldom works upon a fore-stalled affecti­on. If thou knowest (and know thou mayst, if thou carefully observe it) what hath usually hin­dred thee in times past, from profiting by the Word; take heed of that for the time to come. Sometimes thou wilt find that it was Pride; thou sets up thy own will against God. Sometimes passion; this put thy Heart out of Frame for the Duty. Sometimes Worldlyness; this filled thy Heart with vain thoughts: Beware of these for the time to come. Especially beware of these sins which are most predominant in thy Soul, for this will spoil the Duty. Come with a strong Resolu­tion to Obey God in every thing. When he for­bids any sin, resolve to leave it; when he Com­mands any Duty, set about it; for to what end else dost thou hear, if it be only to know thy du­ty, and not to practice it; it will but procure thee the more stripes; but many are like those silly [Page 56] Women, mentioned by the Apostle, ever Learing, and never come to the knowledge of the Truth. And they are like Balaam, let God deny them never so oft, they will come again; faln they would have a dispensation to sin, and go to Heaven in a sinful way. But we must, with good Old Ely, say, 'Tis the Lord, let him do with me as he listeth. Or like Paul, Lord, what wouldest thou have me to do? Come also with a good stomach, then the Word would be savoury to thee; such a man will not strain courtesie, and carve all from himself, but greedily feed upon something. Now, he meets with such a man, saith one; now he hit such a one home: but what is this to thee? Is nothing there that thou canst eat? Get also some Acquaintance with the state of thine own Soul, how the matter stands between God and thee, or otherwise thou canst hardly divide the Word aright, and apply it: there are threatnings for obstinate sinners, and there are promises for the penitent; there is Milk for Babes, and strong meat for Men. How wilt know thy own portion, if thou know not the state of thine own Soul? If a sick man come to an Apothecary's shop, and may make choice of what Medicine he pleaseth, and yet neither know his Disease, nor what will Cure it, he may as well take, nay, 'tis more like that he will take that which is hurtful than that which is helpful. So a poor humbled sinner oft-times lays hold of the threatning, which belongs not to him, and the presumptuous man of the promise. And, lastly, when Death comes, say to the World, stand by (as Abraham to his Servants) I will come again.

5. Direct. If thou wouldest profit by the Word Preached, come to the Ordinances with an hun­gring, [Page 57] thirsting desire after it; this is the Food of Life, and 'tis only the hungring Soul that is rightly qualified for it; The full Soul loatheth the Honey-Comb, Prov. 27.7. What should a full stomack do at a Feast? Or a full Soul at a Sermon? How sweet, how good, how precious was the Word to David, Psal. 19.10. And to Job, better than his appointed Food, Job 23.12. And how pitifully doth David complain when he found the want, Psal. 120.5. And how earnestly did he desire it? And thirst after it? Psal. 42.1,2. As ever Chased Hart did for the Water-brooks; and hadst thou ever tasted the sweetness of the word, or rather of God in the word, I needed not words to have perswaded thee to love it. But that I may set some edge upon thine Appetite, I shall desire thee to consider with me these few things: first, con­sider whose word it is; is it not the word of that great God, that made Heaven and Earth, and all things therein contained? One that is able to make it good, both in the promises and threat­nings: and is also Faithful, and will make it good? Heaven and Earth shall fail, rather than one tittle of his word be un-fulfilled; and shall we slight a Message sent from such a one? Had a Potent Prince sent a Message, whether a promise, or threat­ning, how diligently should we have read it? And how greatly should we have been affected with it? with Joy, or Sorrow. Now, God sends his Mes­sengers with a Message of peace, if we will ac­cept it, if not, they are to denounce war; yea, and threaten everlasting ruine, and destruction; and yet who regards it? Read the contents of his Letter, Deut. 28. throughout. Nay, the matter of this word of God is of greatest concernment, [Page 58] were it but for trifles, it were no matter, but it is concerning Life and Death, nay, the everla­sting Salvation or Damnation of Soul and Body, and therefore not to be slighted; they are Fools that Jest with such edged Tools. Here are In­structions drawn up how you may avoid Hell, and attain Heaven; how you may get rid of sin, and get out of the Slavery of Satan; how you may have a Remedy for your sin-sick Souls, and a Plaister for your Wounds; how you may get an Interest in Christ, and a Title to glory: In a word, how you may avoid Misery, and attain everla­sting Happiness; and is not all this worth your serious consideration? Again, here is a Rich Le­gacy bequeathed to you by your Heavenly Fa­ther, even exceeding great and precious Promises, more worth than the World; and are not these worth the reading? At these Breasts of consola­tion thou mayst suck and be satisfied, for they can never be drawn dry; thou wilt never repent the pains thou takest this way. This Word also is excellent in it self, and therefore called the Word of Salvation, Acts 13.26. as pointing out the only way to Salvation: the Word of Reconcilia­tion, 2 Cor. 5.19. as holding out Christ the only Recōnciliator: the Word of Life, Phil. 2.16. as pointing out the only way to Life. Here also is contained our Evidence for Glory, and all we have to shew for Heaven; this tells us what Qualifica­tions are necessary to Salvation: here we find a Redeemer, a Saviour, a Surety to discharge our Debts, and Redeem the Soul out of the Slavery of Satan; yea, out of the hands of Divine Ju­stice: This is God's Love Letter, wherein he makes Love to sinful Souls, and offers them Christ [Page 59] for a Husband, and Heaven with him for a joyn­ture; here thou maiest find a cure for a wounded Conscience, and a sin sick Soul; when neither Men nor Means, neither Food nor Phisick can do thee good; here is a Plaister pointed out to draw out the Vennom of sin, and staunch the blood; yea, the way to Eternal Life is here chalked out, and shall we trifle in such things as these? many are the Promises made to those that walk after this Rule, Rom. 3.12. and many are the threat­nings against those that contemn it, Deut. 19.20. Porv. 1.23,24. Isa. 6.9,10. 1 Sam. 2.25. Methinks such considerations should breed an ap­petite to it.

6. Direction, If thou wouldest profit by the word, be sure to carry thy self well in the time of hearing; we must take heed how we hear, as well as what we hear; if thou shouldest make these preparations as before directed, yet all may be spoiled at last; Resort therefore timely to the Or­dinance, 'tis more fit for thee to wait for God, than God waite for thee; late coming argues a weak stomack, hungry Persons will not strive to be last at a feast, and an hungry Soul will make haste where meat is to be had; and when thou art there behave thy self reverently, set thy self as in the presence of the great God; say as Jacob, this is no other than the house of God, and the gate of Heaven: and carry thy self as if God were present looking upon thee; many by their light behaviour manifest their little zeal: didst apprehend God present before the eye of thy Soul, it would keep thine eyes from sleeping, and thy heart from wan­dring; joyn with the Minister in every part of Gods worship; God is the God of order, and not [Page 60] of confusion; a private Prayer is most suitable for a private place, and private duties as before should be performed in the Closet, be more ready to hear, than to offer the sacrifice of Fools, Eccles. 5.1. When the Minister prayes joyn with him, and pray with Devotion; when he sings, sing with the under­standing, when he preacheth, here with attention; attend not only to the words, but to the sence; and not only to the sence, but also to the Divine Obligation that lyes upon thee; draw out all thy strength in the performance of the duty; hear as if it were for thy Life, for thy Soul, for Eternity, as indeed it is, Deut. 32.46,47. Set your hearts upon all the words which I testifie among you this day, which you shall command your Children to observe: for it is not a vain thing for you, because it is your life, and through this you shall prolong your daies; and you must not only hear with attention, but with understand­ing also; for how can you profit by it, or what good will it do you, if you understand it not? and yet some Ministers (the more is the pity) seek to hide their meaning in a Cloud of words, and deliver their message either in an unknown tongue, or in unknown Notions; and 'tis the folly of some hea­rers, that delight in those Sermons they understand not, the Mass bites not, but what wise man will delight to gnaw bones, that may have flesh, Paul, had rather speak five words in the Church to edificati­on, than two thousand in an unknown tongue, 1 Cor. 14.19. and when thou dost understand it, prove it by the Scripture, and take it not upon trust; 'tis Christs counsel, search the Scriptures: and the A­postles, try all things, and hold fast that which is good: and the Bereans are commended for so doing, Act. 17.11. and when you have found it to be whole­some [Page 61] meat, apply it to the heart; this is the summ of all, and without this it will do you little good. what good will Meat do if not eaten? or Phisick if not taken? or a Plaister if not applyed? do as an hungry man doth, lay hold on something to feed upon, when nice stomacks carve away all to others: now he meets with this man, or that man, but did he say nothing to thee? will another mans meat feed thee? or another mans Physick make thee well? close with it thy self, lay thy heart open to the Word, strive not against it, submit to it, indea­vour not by subtil Distructions, cunning Evasions, false Glosses, partial Interpretations to evade the force of it, or blunt the edg, but with David when reproved, cry out I am the man; wrest not out of Gods hand: if any sin be reproved, reform it; if any duty prest, practice it; if the Minister teach thee any thing thou knowest not before, remember it, and bless God for it.

7. Direction, If thou wouldest profit by the word preached, demean thy self well then after hear­ing; 'tis not enough to give diligent attention, nay, to perform all the fore-going duties, for the most of the work lyes behind; when the Minister hath done, thy work begins; thou must call it to mind, ruminate upon it, do as the clean Beasts under the Law, chew the Cud; what ever slips out of thy memory will do thee little good, 'tis what thou re­membrest, is most like to profit thee. Now to this end call to mind the Ministers Method, what was his Text, how divided, how explained, what ob­servations he raised, how they were proved, by what Scriptures, by what reasons, how he applyed them, what marks or motives he gave under such Uses, &c. If he take not this method, which is ex­ceeding good for the memory, yet observe at least, [Page 62] what design he followed, what he driv'd at, what sin he reproved, what duty he prest, what grace he excited, and thus doing thou wilt gather up some gleanings of this Sermon; especially observing if he prest any duty thou neglectest, or reproved a­ny sin thou livest in: if all the rest be forgotten, re­member this, and what he taught thee that thou knewest not before; now when thou hast thus call­ed these things to mind, meditate upon them: for as Meat cannot nourish, if not digested, no more will the word till by meditation, thou makest it thy own; meat is easily cast up when it lyes undigested in the stomack: so here when the Seed is sown and not covered by harrowing, the Fowls of the Air pick it up; and when the word is not covered by mediration, the Devil steals it away, Mat. 13.4.19. If any thing lye dark or difficult to thee, go to the Minister, or some understanding Christian to conferre of it, make known thy doubts, and this is a good way to get knowledg. The two Dis­ciples that came to Emaus, inquired by the way and discoursed: and 'tis thy duty to speak of the Word in thy house, and as thou goest by the way, and when thou liest down, and when thou risest up, Deut. 6.7. Oh what benefit might Christians get, were they careful of this Duty? the word of God would then dwell plentuously in them; this would make a deeper impression in the Heart, and would be a notable means to grow in knowledg. When thou hast passed thus far, than press it upon thy own heart, for what good will it do thee otherwise: examine thy self by the Marks and Characters, whether thou hast those gratious Qualifications, yea or no? whether thou art yet under the power of sin and Satan? and whether delivered? and be [Page 63] accordingly affected: press home every reproof to thy self, and see how far guilty thou hast been; mourn for it, and reform; lay to heart every ex­hortation to duty, and let every motive strengthen thy Resolution, practice every direction, and make the best use of every passage for thy Souls good; and be sure to practice what is taught thee: other­wise thou maist hear all the days of thy life to lit­tle purpose, 'tis not the hearers of the Law, but the doers that are justified; he that knoweth his Ma­sters will, and doth it not shall be beaten with ma­ny stripes; yea, 'tis not enough that thou practice it thy self, but thou must endeavour that others may do so also: to this end thou must instruct thy Family, thy Children, and thy Servants what in thee lyes, press them on also to obedience, this is a commanded duty, Eph. 6.4. Deut. 4.9. And it was the practice of the Saints in all Ages, Deut. 18.19. Prov. 4.4. and 31.1. And because all thy services without Gods blessing are worth nothing: 'tis thy duty to go to God by prayer, to fasten these truths upon thy heart, which thou hast heard, and open the heart of thy Family; Paul may plant, and Apollos water, but 'tis God must give the increase: mark also from time to time how thou dost grow, or decrease. These Directions well used, through Gods blessing, will make thee profit by hearing.

4. Direction. If thou wouldest Read the Word with profit, 'tis necessary that thou prepare thy heart for so solemn a duty; come not out of a huddle of business, with thy heart full of the World, to discourse with God; take not Gods word, any more than his Name, in vain: take it not prophanely into thy mouth, without due regard, or consideration, lest he turn thee away with a Curse, instead of a Blessing: 'tis a business of great concernment, even of Life and Death; yea, of [Page 67] the Eternal well or ill being of thy Soul; and there­fore not to be slighted: beg leave therefore of God before thou meddle with it, yea, beg his blessing upon it, without which nothing can do us good for Soul or Body; the want of due preparation, causeth many to find the word so ineffectual: yea, find so little sweetness in it. Again if thou wouldst profit by it, hold on in a constant course of Read­ing; 'tis not reading by fits and starts will serve turn; many are now off, now on; now they will, and then they will not; as the World gives them leave, or as the humour takes them: this is not sufficient; but get a strong Resolution to hold on in a constant course of Reading what ever comes of it; break through all the difficulties that lye in the way, a little now and then, will do thee little good; without this Resolution Satan will baffle thee, and lay some temptation in the way to hin­der: the World will divert thee, and one business or other present it self to be done at the same time: thy own corruption will oppose it, and thy deceit­ful heart make thee delay it; but this being the food of thy Soul, be not diverted from it any more, than thou wouldest be from thy Meat: but this is not sufficient; thou must not only do the du­ty, but do it well: to this end get thy heart in or­der, get it cleansed from distracting thoughts and cares, & freed from disquieted motions, & perter­bations: A full Vessel can receive no more: and a heart full of the World hath no room for Heaven; say therefore to thy Worldly cares and thoughts when thou comest to this duty, as Abraham to his servants, when he went to Sacrifice; stay here and I will come to you again: set thy self as in the pre­sence of the great God; apprehend him by the [Page 68] eye of Faith, beholding thee; this will keep thy thoughts from roving, and thy imaginations from wandring, in his Service; and awe thy heart, and curb thy Affection. Bring with thee also a Spiri­tual Appetite, to the means of Grace; come with an empty stomack, or why dost thou seek after Food? An hungry man is most like to taste and relish those dainties; the Word was to David sweeter than Honey and the Honey-Comb; and to Job, better than his appointed Food: If there be Spiritual Life in the Soul, there will be an Ap­petite; for no Life can be preserved without food. Bring Faith also along with thee, which is the mouth of the Soul, and without this the Soul can receive no nourishment; The Word which they heard profited them not, because it was not mixt with Faith in them that heard it, Heb. 4.2. Reading will do thee little good, if thou believe not the Truth of what thou Readest, or doubtest of the perfor­mance of the Promises, or Threatnings. Faith also will subdue Carnal Reason, and help thee out when thou art at a stand. But above all, seek help from above, from God; here are many dif­ficulties too hard for thee to grapple with, which cannot be understood but by Divine assistance. Paul may Plant, and Apollos Water, but God gives the Increase: 'tis he that opened Lydia's Heart, and must open thine, or the Word cannot do it; beg therefore his assistance, and come thus prepa­red to the Duty; this is the likeliest way to speed.

2. Direct. If thou wouldest profit by Reading of the Word, be sure to propound right ends to thy self; for the End Crowns the Action. Many read much, and profit little, because their Ends [Page 69] are bad; they undo themselves, and lose their la­bour by this means: Some Read for Custom, and for Fashion sake, and make reading the end of reading; and are like the silly Women, the Apostle speaks of, always Learning, and never come to the knowledge of the Truth; and so the work be done, matter it no more: Some Read to fill their Heads with knowledge, and their Brains with Notions, that they may thereby be able to discourse with ap­plause, when yet they never suffer it to sink down, or soak into, or season the heart; but such specu­lative knowledge doth little good, yea, great hurt: It makes them sin with a Candle in their hands. And some Read to a worse end, that they may be able to oppose the Truth, and maintain Error, and pervert the good ways of God: thus the Pha­risees, thus the Jesuits, and many Hereticks: But every one should, and a true Christian doth, in this duty as well as others, make God's glory in the Salvation of his own, and others Souls the mark he aims at; and regulates his Actions accor­dingly: And doubtless, from God he will re­ceive his Reward. When others, as it was self they aimed at, so from self they must expect their wages. A Believer, he would know more, that he may obey better; he would know God better, that he might Love him more; and know God's will, that he might do his work; he would know his work as well as his wages; his Duties as well as his Priviledges: He reads he word of God, and those Books which open and apply it, that he may know Truth from Error; and follow the one, and fly the other; and may not be seduced by false Teachers, nor drawn aside from the Rule to the Right hand, or to the Left: He would know Light [Page 70] from Darkness, and have the Scales of Ignorance fall from his Eyes; he would know good from evil, that he might follow the one, and avoid the other; he would be able to try the Spirits, whe­ther they are of God or no; yea, to try all things, and hold fast that which is good: he would know Vice from Virtue, and discern what is sin, and what is duty; that he be not like those that in Persecuting the Saints, think they do God good Service: he would be acquainted with his own Heart, and know the state of his own Soul, and whether his Evidences for Heaven be good or no: he observes what qualifications the Scripture re­quires, for Heaven; and then by Scripture-Light he would discern them in his own heart, and en­deavours to Read his own Name in the Book of Life, and see what Interest he hath in Heaven, in Christ, and Glory; and what Evidences for Sal­vation, and what Signs of his Election, Vocati­on, Justification, and Adoption; and what right he hath to the Promises, which are his Father's Legacy: He would be able by the word to re­prove Errors, and defend the Truth; yea, to re­prove the works of Darkness, and repel all the fiery Darts of Satan, and be able to walk comfor­table in the way to Heaven, and to fetch Consola­tions out of God's word, to bear him up under the saddest Afflictions. They would be able to teach others in the way they should walk, and Instruct them in the Holy Path, and reprove them when they err, and convince them when they go astray, and reduce them back that have wandered, and gone awry; and build them up that are already brought in: These are some of the desires of the godly in Reading the Scriptures, and not as the [Page 71] Butterflie, only to paint her wings; and these are the ends thou must aim at in thy Reading it, and then thou wilt Read it with Profit.

3. Direct. If thou wouldest profit by thy Reading the Scripture, and other good Books, Read with the greatest diligence, attention, care, and circumspection, that possibly thou canst; for all thou canst do is little enough: This is a Com­manded Duty, and the work of God; and a Curse is threatned to them that do the work of the Lord negligently. Cursory Reading will do thee little good; and hence it is, that many read much, and profit little, because they read it carelessly; many read an idle Romance, or wanton Love-Song more attentively than the word of God. Read it, as if it were for thy Life, and the Life of thy Soul, and for Eternity, as indeed it is: Set thy Heart upon it, then art thou like to profit by it. Mat­ters of Life and Death usually affect us; and shall not matters of Salvation, and Damnation affect us much more? Were but thy Life endangered by a heartless, careless Duty, who would be mind­less, or careless, in the performance? Nay, how vigilant, diligent, careful, wouldest thou be? And is not the Life of the Soul much more worth? The word of God is of great Concernment; whe­ther we consider the Author, or the Matter of it, it should put us on to the utmost diligence: The Author is the great God of Heaven, one that can put Life into both his Promises, and Threatnings; nay, will do it, for he is Faithful. And the word is an Epistle sent from Heaven, from this great God, and that for our Instruction, Admonition, Reproof, and Consolation, 1 Cor. 9.10. & 10.11. Rom. 15.4. Whatsoever things were written [Page 72] afore-time were written for our hearing, &c. This is God's Statute-Book, whereby he Rules the world, wherein are greater Rewards promised, to obedi­ence, and greater Punishments threatned to the disobedient, than any King upon Earth can annex to his Law, or can Execute, if he should threaten them. There is therefore great Reason why we should be more conversant in those Laws, than the Laws of the Land, though these be necessary, be­cause the danger is greater. In the one we stand in danger of Life, or Liberty, or Confiscation of Goods; in the other, of Eternal Damnation. It is said of the Jews, that many of them could as readily Answer to any point in the Law, as they could to their own Names; and that they knew how many words, yea, syllables, yea, letters were in the whole Law. God grant their dili­gence rise not up against us, to condemn us for our negligence. If a Father, or Master, or Ruler, or Prince, can Command Reverence from their Inferiors, surely God may much more from us. If we receive a Letter from a great Man with such heedfulness, and Read it with such diligence, and attention, and mark every passage with such cir­cumspection, and care; surely much more care and diligence should be used in this Epistle sent from Heaven; from the King of Kings, and Lord of Lords. Nay, but the Contents thereof, the Matter therein contained requires diligence; 'tis Matter of greatest Right, and greatest Concern­ment; 'tis our Father's Will, and herein is Re­corded the Legacy he hath left us. Now, who will neglect a Fathers Will, wherein an Inheri­tance is bequeathed? Here is the Rule we must live by, and the Law we must be Judged by; and [Page 73] are these Matters to be slighted? Here is all the Evidence we have for Heaven; and should this be dis-regarded? How careful are Men of their Evi­dences of their Lands? They will hardly part with them out of their own Hands; and yet alas! how seldom do many men take these Evidences into their hands; too Evident a Sign they have, but little hopes of good by it. Now, without the diligent perusal, how shall we come to the know­ledge of them? Here are High Mysteries, in which we may easily be mistaken, and 'tis very dangerous to be mistaken: what need have we then of circumspection? These, and many other Considerations may put us on to diligence in Reading, Marking, and Observing the Scrip­tures.

4. Direct. Wouldest thou Profit by Reading? Then Read the Word with Judgment, Under­standing, and Discretion. This is necessary in every duty; nay, in every Action. A Wise Man, saith Solomon, Orders his affairs with discretion; but it is required, especially in a work of so High a Na­ture, and of so deep concernment, as this is: ma­ny Read much, and profit little, because they un­derstand little; they are like the Eunuch, to whom Philip said, Ʋnderstandest thou what thou Readest? He said, how can I, except some man should guide me? Acts 8.30,31. Now, discretion should be used in regard of the Circumstances; of Time, and Place, and Order, and Method; for the want of discretion in these, a duty may be spoyled: Concerning Time, every thing, saith Solomon, is beautiful in it's season; all our Time must not be spent in this Duty, then others as necessary would be omitted: one duty must not justle out another, [Page 74] yet sometime must, and as much as can well be spared should be reduced for it; yea, we should rather redeem Time out of our sleep, or recreati­ons, than neglect it; and it should be the most sea­sonable time, a work is most excellent in it's sea­son. Morning, and Evening seem ordinarily the fittest Seasons for Reading the Scriptures in the Family, for private Reading as occasion serves; and for Place, that which is freest from distracti­ons, and fittest for Edification, and Order; for private Reading, a private place, this doth most benefit a private Person, though that which is more publick Edifies more than one: A Method also is to be heeded in Reading the Scriptures, or any other Book; a disorderly Action, or Duty seldom profits; Order, and Method are good helps to the Memory: Read the Scriptures throughout, in or­der, except some Chapters that are less to Edifi­cation; and so for other good Books, Read them throughout; he that Reads a Chapter here or there, at adventure; or, a leaf here, and another there, in another Book, profits little: and 'tis also necessary that thou understandest what thou readest; 'tis not so much the words and phrases, as the sense thou shouldest look after. The Jews, as I told you, had great care of the Scriptures; they counted the Words, Syllables, and Letters contained in the Law, and yet were Ignorant of the sense, and mist of the meaning. When thou readest a dark passage in the Scripture, rest not till thou understand it: To this end Divines have given several Directions, such as these: If thou be able, compare the Original and Translation to­gether, and, perhaps, this may resolve thy doubt; every Language hath a peculiar Elegancy: and [Page 75] some words are of so hard a signification, that they cannot fully be exprest in a Translation. Now, knowing the Original will abundantly help, and the knowledge of Arts, and Sciences is also of great use; let the Enemies to Learning say what they will to the contrary. If this help thee not, look into the Context, observe the Circumstan­ces, and scope of the Place, and receive no In­terpretation which Crosses that. If this will not do, compare this place with others the like, and admit not such a sense as contradicts other Scrip­tures; especially compare it with the analogy of Faith, those plain Doctrinal conclusions, gathered out of other plain Scriptures, of which no doubt is made, and if it agree not with this, reject it; for Truth it self cannot oppose it self. We must reduce dark places to those that are plain; and not force those that are plain to the dark ones. If this help not, read some Learned Exposition upon the place: If this fail, seek assistance from God; for, as the Sun cannot be seen but by it's own light; so the will of God cannot be known but by his own Spirit: he that Faithfully, and Carefully ob­serves these Directions, may through Gods blessing come to know as much as is necessary.

5. Direct. If thou wouldest profit by the word thou readest, carefully observe the general scope of it, and what design God is aiming at, and what End he aims at, in it, and prosecute the same de­sign, and aim at the same mark that he doth; for all Scripture is given for our Instruction. Now, if we heedfully mark the general scope of the Scripture, and the end which God drives on in the main, is to make himself known to the world, in his wisdom, power, and goodness, to the end, [Page 76] that man may own him as their Lord, Owner, and Benefactor, and his Son Jesus Christ, for their Redeemer, and Saviour, that he might get himself Glory in their Salvation. Now, in thy Reading prosecute the same design that God doth, and aim at the same end which he doth; and this is the likeliest way to profit. The Scripture in general sets before thee the knowledge of God, and thy self; what God is, and what he hath done; what thou wast by Nature, what by the Fall, and what by thy Restauration: and also what God requires at thy hand. In the prosecution of this End, the Scripture handles those points which conduce hereunto. As first, in the work of Creation thou maist see God in his wisdom, and power, for none else could make the world of nothing; yea, every Creature will point out God to an understanding man; for it passeth the power of Men, or Angels, to make the least Fly, especially without pre-exi­stent matter; nay, the Creatures do not only shew that there is a God, but also s [...] forth the Attri­butes of God; as his Eternity. Wisdom, Power, Majesty, Goodness, and Perfection; these clear­ly shine forth in these his works. The least Crea­ture, if you follow him home to his Original by Divine Meditation, will point out an Omnipo­tent Arm for his Creator: And when thou readest of his works of Providence, these also speak the same thing, and Teach the same Lesson. The wonderful works and Miracles he hath wrought for the preservation of his People. The Rule and Government which he hath set in the world; the preservation of his Church, and the frequent de­liverance he hath given to his People Recorded in the Scripture, bespake to us his Power, Wisdom, [Page 77] Goodness and Truth. When thou readest of the Works of Redemption; this bespeaks Christ the Lord, the Son of God, as he is witnessed from Hea­ven, by Angels, by Saints, by Enemies, by De­vils, all which gave Testimony to his Divinity; and that he was truly man is also evident by his In­carnation, Birth, Growth, Actions, Passions, Death and Burial, and Resurrection &c. And that he is the true Messiah, the Saviour of the World, is clearly evident by Scripture light; here thou maist finde that all the Prophesies that went before of him, are clearly fulfilled in him, and no other: and such Miracles wrought, and such mighty Works done, and such gratious Words spoken, that make it plainly appear, that he is indeed the Son of God the Saviour of the World. Again, when thou readest the Commands, Threatnings, Punishments, &c. Know these are to deterre thee from Sin, and to drive thee home to God thy Benefactor: and when thou readest the Promises, Invitations and Encouragements, these are to draw the nearer to him, therefore carefully observe what ever thou readest, and some way or other it will conduce to bring thee neerer to God: this is Gods end in writeing the Word, and should be thy end in reading it.

6. Direct. Wouldst thou profit by Reading? then meditate upon what thou readest, this is the way to make what thou readest thine own; it was this way that David got more understanding than the Antient, and became wiser than his Teachers, Psal. 119.98,99,100. and 66.11. Now Me­ditation is a studious Art of the Mind, wherein a Man searcheth out some hidden truth, by the dis­course of Reason; and 'tis one of the most profi­table [Page 78] heart-enriching duties thou canst perform: this will fetch in Provision like a Bee, from every Herb, and Flower; yea, from every Weed, Thorn and Bramble will yield some Honey; this will store thy Heart with Treasure new and old, there is no Creature so barren, but will yield some Fruit; nor dead Tree, or hard Stone that is so barren, but it will yield some increase; no Creature but will yield a helping hand, no Fowl but will lend a Feather to mount the Soul aloft: A Christian skil'd in the Divine Art of Holy Meditation, can never want an Object fit to work upon: and if the Creatures thus furnish us, doubtless the Word of God cannot be fruitless: the Word of God of it self is Mysterious and Dark, at least some part of it, the Well is deep, and Meditation is the Bucket, hereby Divine Mysteries are drawn out, and the Water of Life pumpt; in cursory Reading many things pass by without regard, which by Medita­tion are fetcht back and made use of: This is not only a help to the understanding, but the Memory also: it leaves a deep impression upon it: What in cursory Reading is soon forgot, is prest hard upon and imprinted to the Memory by Meditation: hereby the Heart is stored with wholesome truths, which otherwise would be barren and empty of any thing that is good; and stored only with Va­nity and Folly, this seasons it, and fills it with good things, which otherwise would be a Cage of un­clean Birds, a very Sink of Sin and Filthiness; this seasons the thoughts, which produce Works and Actions. Meditation in the Word is that which David was excellent at, and every blessed Man should follow, Psal. 1.2. and Solomon adviseth to, when he bid search for Wisdome as for Silver, and [Page 79] dig for it as for fine Gold, Prov. 24. this also hath a Promise of speeding annexed, Prov. 2.12. &c. This is the way which the faithful in all Ages have taken, and hereby it was they became famous: We finde Peter alone upon the House top, a fit place for Meditation, you may finde Isaac in the Fields meditating, Gen. 24.63. Act. 10.9. Elijah upon Mount Carmel, and Daniel by the Brook of Ʋlai, and how Sapless and Unsavery are all the Pleasures in the World to a Man skill'd in Divine Meditation? The Phylosophers that knew little of God, and less of the Scriptures, were so taken up with their Phylosophical Notions and Spe­culations, that they oft-times mattered not their Meat, or their Drink, or their necessary recreati­ons; Archimedes was so taken up with his Geome­trical Notions, that when the City Syracuse was taken, he was heedless; yea, when a Soldier stood ready to kill him, would not be drawn off, till Death it self ended his Contemplations: if the Creature can bring such satisfaction, what will the study of the Creator do? and the Meditation of Heaven and Glory? but alass, where shall we finde a wise Man? many read it not at all, others cursorily, few fruitfully, most are forgetful hearers, and forgetful readers; but Meditation would fix it in the Memory.

7. Direct. If thou wouldst Read with profit? apply what thou readest to thy self, and bring thy heart to the Rule, and thy Graces to this Touch­stone, and behold thy Face in this Glass of the Word; to what end is Meat given, but to be eaten? or Physick but to be taken? or a Plaister, but to be applyed? many read much, and profit little, because they apply not what they read to themselves: per­haps [Page 80] they can apply it to others, and say, here is for such and such a man, when they neglect their own Portion. They are like the Pharisees, they binde heavy burthens, and grievous to be bourn, and lay them upon other mens shoulders, but they themselves will not touch them with one of their fingers: but why wilt thou deal so liberally to o­thers, and deal so deceitfully with thy own Soul? doth it want nothing, or doth God speak nothing to thee, but only to others? In the things of the World thou art not so kinde, thou wouldest not be deceived by another, neither wouldest thou give away thy Estate with thy own hands to ano­ther; and why art thou so injurious to thy Soul, in things of a higher Nature? thou wilt not deprive thy belly of Food, nor thy back of Raiment; & must thy Soul only be deprived of both? An hungry man will not thus dispose of his meat, nor a cove­tuous man of his money; and this thy liberality shewes thou hast neither a stomack to these spiritu­al dainties, nor a desire after these spiritual and heavenly treasures. This word is of general use to all, every one hath his Portion: for as God hath made nothing in vain, so he hath spoke no­thing in vain: when therefore thou readest his Precepts wherein he commands duty, and forbids sin; perswade thy self that God is now particu­larly speaking unto thee, and apply what is speak­ing to thy self, as if there was no other Man or Woman in the World besides thee; or as if God by an audible voice called thee out by Name, as he did Samuel, and gave thee these Commands to observe these duties to do: these sins to avoid: and let it deterre thee from sin, and quicken thee to duty; as if God himself had spoken to thee from [Page 81] Heaven: When a Minister reproves sin, some guilty Consciences say he means me; 'tis true, if thou be guilty the Minister doth mean thee, and God means thee; when the Word speaks against Drunkards, Swearers, Lyars, then it means thee, if thou art guilty of those sins; When thou read­est the pretious Promises which God hath made unto repugnant Sinners, assure thy self, if thou be such a one, these promises will be made good to thee; yea, as sure as if thy Name were written by the finger of God in the Scripture, and annexed to them: yea, as if they were made to none but thee, and those threatnings thou reapest in the word of God against unrepenting Sinners; assure thy self if thou be in that condition, thou art as much concerned in them, and they will be as cer­tainly made good upon thee, if thou continue in this condition, as if they had been only denounced against thee: and those reproofs which thou readest for sin, take them to thy self, as spoken by God to thee, if thou be guilty of the sin reproved; for as­sure thy self God means thee in them; and those Marks and Characters of Divine graces, and gra­cious Qualifications scattered through out the Scriptures, make use of to try thy self by, & make use also of all the Admonitions God gives thee; and of all the examples thou findest of Divine ven­geance, let them deterre thee from sin; and all the examples of Holy Saints encourage thee in good; and generally of all sorts of Directions, Instructi­ons, &c. thus doing thou wilt gather good by thy Reading.

1. Direct. Concerning Occasional Meditation, though it be not what I chiefly intend; yet being of daily Use, I shall speak something of it at pre­sent. A Christian that Trades for Heaven, may have much Goods brought home in this Ship: He may get Advantage by all he hears, or sees, or ob­serves; for there is nothing in God's Book, or in the Book of Nature, but will Instruct us in some neces­sary Lesson, concerning God, or our selves; and mind us of something that may conduce to our Advan­tage: And he that can make a good use of every thing he sees, or hears; and pick some Spiritual Food, and refreshing from it, must, doubtless, be a flourishing Cedar in the House of God, and en­joy [Page 85] Heaven upon Earth, and Spiritualize all the Creatures. How often in Scripture may we read that Christ by occasional occurrances, minds his Hearers of Spiritual things; from a Well of wa­ter he Instructs the Woman of Samaria concern­ing the water of Life. And by occasion of Bread, he minds them of the Bread of Life: and from a Sower and his Seed, shews that a bad Heart is the cause that the Word proves unfruitful; and many more such like. David, as before was hinted, beholding the Heavens, is raised up in his Medita­tion to God, himself, and his Love to Man, Psal. 8.1,2,3, &c. Solomon sends the Sluggard to School to the Ant, or Pismire, that gathers in Summer, for Winter: And Christ sends those that are di­strustful of their Fathers Providence, to observe the Fowls of the Air; how he feeds them: And the Grass of the Field, how he Cloaths it; and no doubt but a wise man may make a Sanctified use of all these. If a good wit can make a good use of every thing, much more a good Heart: Had we but this Art of Meditation, every thing would yield a suitable object▪ we have the whole world before us, the greatest want is of a good Heart to improve these Objects, that offer themselves to our view; the least Creature would be useful, if we were not wanting; every day that passeth over our Heads, may put us in mind of our latter end. Thy Bed may mind thee of thy latter end, and the time when thou must lye in the dust: and thy rising up may mind thee of thy Resurrection: The rising Sun may mind thee what a glorious day that will be, when Christ with his Saints and An­gels shall appear at Judgment; each one shining as the Sun in his Lustre. When Night approaches [Page 86] it may minde thee that thy daies are numbred, and that thou hast now one fewer to spend, than thou hadst in the Morning; and mind thee what account thou canst give of it, and make thee consider that the World cannot recal it: Every Pain and Grief, Ach and Trouble, yea, every gray Hair, may mind thee of thy Mortality: and how little beholding thou art to sin, which brought all this into the World? When thou seest the Heavens adorned with those beauty spots, the Sun, the Moon, the Stars, thou maist think, if the Porch be so glori­ous, what is the Pallace? if the Pavement be so beautiful, what is the Court? the Throne it self? When thou considerest their Beauty, Altitude, Mag­nitude, Selerity, and Influence, thou maist well ad­mire the Creator; and with David cry out Lord what is man, &c. Who can but admire when he looks upon the Earth, the Huge and Massy Globe; the unweiley Creatures hanging in the midst of the Air of nothing, distinguished into Hills and Dales, and Woods, and Rivers, furnished with such variety of Trees, and Grass, and Herbs, and Flowers, and the numberless number of living Creatures, Birds, and Beasts, and Fishes, and creep­ing things, and all provided for by the great House­holder! Who can behold the Rageing Sea kept within his Banks in the Ebbings and Flowings, and view the Streams and Fountains, the Springs and Rivers, and not cry out the finger of God? now among all these, there is not one Fly or Flea, not one Graspile, or Leaf of a Tree, but yields matter of Meditation and Admiration: Ah! what a rich Soul will that be that gathers fruit from all these?

2. Direct. If thou wouldest perform thy duty [Page 87] well; 'Tis necessary thou set upon it with due preparation. I speak not now of occasional Medi­tation, which is the duty of all men, and at all times; but of set and solemn Meditation, which is a duty at some times only, and when thou comest unto it, thou shouldst come preparedly: no duty can be well performed without, much less this, so serious and solemn a duty: this requires the exercise of all the powers of the Soul, and the whole bent of the Minde; they must be wholly set upon some special Object, which for the time we make the matter of our Meditation: this duty is as the chewing of the Cud in the clean Beasts, or as in digestion to the Body: for as digestion turns Food into Soil, and Blood, and Spirits, and Flesh; So Meditation turns thee Truths received into Affections, Resolutions, Acts, yea, into a-Holy Life and Conversation: now the Preparati­ons required, are either Internal or External; the Internal is chiefly the Heart, and the Understand­ing; the Heart is the chief Instrument in the Work; if the Instrument be in Tune, the Musick will be good; if that be out it will be little worth: The success of the Work depends much upon the frame of the Heart: if that be right God will vouchsafe to dwell there, and give in his Assistance in the duty, and without his assistance the duty will do us little good: There must be Grace in the Heart, as well as knowledg in the Brain, or the Work will not prosper in our Hands: get thy affections as much off from the World, and as resolvedly set upon Christ as thou canst, for Christ will admit of no Partner; and as a gracious Heart, so an Understanding Head would much forward the Work: 'tis a sweet Conjunction where these [Page 88] meet, but if severed, the former is most requisite: come with an empty Heart, and it will be filled; with an inlarged Heart, and it will be satisfied: this duty is enough to exercise the whole Man, were the Faculties a thousand times more capaci­ous then they are; Angels themselves cannot dive into the bottom of many Misteries: lay by therefore all other Thoughts, Occasions, Business and Concernments whatsoever, and gather in thy whole strength, and set upon the duty; bring not a full Vessel that can hold no more; if a Vessel be full of Water, there is no room for Wine; if thy hands be full of Muck, thou canst hold no Money; if thy Heart be stuff'd with Trifles, it can hold no better Treasure; When thou mountest this Hill of Contemplation, be sure, with Abraham, leave all at the foot of the Hill: say, stand by Pleasures, stand by Friends, stand by World and Worldly things, I am going to Sacrifice, and will come a­gain: When we come into our Princes presence, we leave our Muck behind us, and bring no un­suitable Company with us; much more when we come into Gods presence cast off all sin; out with the World and Worldly thoughts: yea, all other thoughts, though at other times good, which will any ways disturb thee; and dispose thy business so that thou maist not be hindred: and for external preparation, it consists in the Observation of some needful Circumstances, as Time, Place, &c. For Occasional Meditation all Times, and all Places are fit, when an opportunity is offered; but not so here: the Sabbath day is a fit time, when other duties are not on foot, but this is not enough, upon other daies experience will best instruct thee, when the Spirits are most lively, and active, and fit for [Page 89] the work, in the Morning, or in the Evening; the like I say for Place, where thou findest it most con­venient at home, or abroad; in the House, or in the Field, the Place which is most suitable and freest from distraction is the fittest: Isaac walked into the Fields, Christ in the Garden, Peter on the top of the House; but I conceive ordinarily, for this set Meditation, that place which Christ ap­pointed for private Prayer is suitable for this se­cret duty, viz. The Closet, with the door shut, Mat: 6.46. In a word, when thou feelest a sweet gale of the Spirit assisting thee, lose not the oppertunity, strike while the Iron is hot, perhaps thou maist do more then in an hour, than at another time in a day.

3. Direct. Having thus prepared thy heart for the Work, and made choice of a fit time and place set upon it; set thy self seriously as in the presence of God: apprehend him taking notice of thee, how thou performest this duty, and this will keep thy heart from wandring, and thy thoughts from roveing; yea, before thou begin, put up some pithy fervent Petitions for Gods Assistance, and Direction, and that he will give thee his holy Spirit to the end; and that he will take possession of thy heart, and keep thy thoughts from wandring from the duty; for without Gods Assistance thou wilt but strive in thy own strength, and lose all thy labour: when thou hast made this entrance by Prayer, make choice of some profitable Subject to Meditate up­on; all Meditation, though Set and Solemn, and serious, is not that I treat of. How seriously doth the Covetuous Man study how to grow rich? yea, perhaps how to deceive his Brother? How seri­ous [Page 90] is the Voluptious Man studying how to get Pleasure, or satisfie his lust? the Ambitious Man how to get honour? & the Envious Man how to do his Neighbour a Mischief? yea, the Holy Ghost saith he cannot sleep till it be done; but this is De­villish, and not Divine Meditation: but single out some choice, profitable Subject, and let thy thoughts run upon that: that which may winde up thy Affection neerer unto God, and which is well worth the time thou imployest about it: the Word of God, or Natures Garden will furnish thee with Flowers enow to gather Honey on: The Scripture will abundantly furnish thee to this end; no Verse but may be matter of Meditation: this is the Cannon whereby thou maist try good from bad, and truth from error, by this thou maist know what is Duty, what is Sin, what is true, and what is false; or thou maist take any Common place in Divinity for the Subject of thy Meditation: here thou maist finde a large Field to walk in, and many necessa­ry, yea, fundamental truths may fall under con­sideration, but take heed of meddling with secret things which belong only to God, there is enough revealed for thy Salvation, and this should be suffi­cient for thy satisfaction: were it needful, I might lead thee by the hand, and shew thee matter suffi­cient to work upon, as the Nature and Attributes of God, but this is such a bottomless gulf, that the Angels themselves could never sound, or fa­thom; yet here we may sail by the Scripture Chard in safety: consider also the Works of God, the Decree, Creation and Providence: consider thy own Estate in the Creation, after the Fall, and in thy Restauration: consider Christ the Mediator, in his Nature, and Offices; his Incarnation, Birth, Life, [Page 91] Doctrine, Miracles, Death and Passion; his Resur­rection, Ascention, and Intercession; and his com­ing at the last to Judgment: and here thou hast matter enough to spend thy days about. Con­sider also the Commands of God, and the Duties he requires at thy hands; and the promises he makes to the Obedient, and the threatnings to the Disobedient. Consider also the four last things, Death and Judgment, Heaven and Hell; and by this thou seest there is work enough in Natures Gar­den: Also, there are a thousand things well wor­thy thy consideration; there is not a Weed in the Field, a Tree in thy Orchard, an Herb in thy Garden, a Beast in thy Pasture, a Fowl in the Air, or a Fish in the Sea, or River, but will Teach thee something; and 'tis a barren Heart indeed that cannot draw a Meditation from the least Gnat, or most despicable Worm that crawls under his Feet.

4. Direct. Having thus prepared matter, and pitcht upon some suitable Subject to Exercise thy thoughts and Meditations upon; proceed then to drive on thy intended design to a head; and to the end thou didst propose. Now, this end should be the enlightning of the Understanding, and the clearing it from Error, or Ignorance; and the quickning the Affections, and raising them to a higher pitch, and the bringing of the Will to a Resolution. In Meditation, if rightly managed, the Soul Exercises two sorts of Acts; the one di­rect, the other reflect: the first upon the Subject Meditated upon, the other upon the Soul it self. By the first we find out the Rule, by the second we apply our own Hearts to the Rule, and observe our deviation, and obliquity: the first enlightens the Understanding, and the other quickens the [Page 92] Affections; by the first we come to know what is true, what is false; what is good, what is bad; what is sin, what is duty; and consequently, what is to be chosen, and what refused: By the other we apply our Actions to this Rule, and try whe­ther we have walked according to it; wherein we have gone astray, and which way to return. Now, as there are two sorts of Acts, so there is a differ­ent way for the Souls Acting, for the attaining of those several ends. For the first of these, some have pitcht upon this course, which though all men are not able to follow, yet I shall set down for the use of those that can. And that is to have recourse to those places that Natural, and Arti­ficial Reason affords us, which may help the In­vention, and ready the Memory, and much faci­litate the Work; I mean, those Logical places following: As first, to consider the thing about which we Meditate, what it is; and therefore as ability doth serve, consider it in the definition, or the description of it; but stand not over-long, or over-nicely upon this, or any of those that follow, lest what you get one way may be lost another; what you get in the Understanding, be lost in the Affections. And when thou hast found out the Nature of the thing, consider it also in the distri­bution of it, if it be a Subject capable of the sorts, kinds, and parts of it; this will give room to thy thoughts, and thy proceeding will be more distinct: Consider it also in the causes; the Effici­ent, Material, Formal, and Final Cause: The Efficient Cause is that by whose Virtue, Force, or Efficacy a thing is, The Material Cause is ex qua res est, of what matter a thing is made; the Form is whereby a thing is, that which [Page 93] it is, and the end is the Cause for whose sake, or for what purpose a thing is. Consider also if the Subject will admit, the Fruits and Effects; for these are useful, and helpful in the work, and are also pertinent to our business. Consider also the Subject wherein it is, and about which 'tis oc­cupied; as also of it's Properties, and Qualities; either adhering to it, or inhering in it; together with the opposite and contrary; this also is useful: also the comparats, and desperats; what it is like, and what it's unlike; fit similitudes, much Illustrate, and give great light to the Understand­ing: Testimony also is to be regarded, but Noble Command assent like those of Scripture; Holy mens Testimony is of good use, but Divine Au­thority is all in all. Or if you think this way too intricate, you may take such a Method as is most Familiar to explain the Subject you treat of; raise thy Observations, clear the Doctrine from diffi­culties, and doubts; prove it both by Scripture and Reason, and then make use of it according to the Nature of the Subject; let it inform thee in the useful consectaries, and conclusions, that may thence follow; let it Instruct thee in the duties it reaches forth; let it be for Examination, how thou hast carried thy self, or whether thou hast the required qualifications for reproof: if thou hast gone astray; for incouragement: if thou hast done thy duty; for caution, for the time to come; and press all home upon thy heart: Such a course is like to furnish thee with sutable matter for thy Souls good.

5. Direct. When thou hast thus far proceeded, and by Meditation hast informed thy self of what is necessary in the present point; and hast found [Page 94] out, by the use of Reason, and Scripture-Light, what is Truth, and what is Error; what is sin, and what is Duty; what thou oughtest to do, and what to avoid. Thy next work is to press this upon thine own Head, and compare thy Head and Actions with the Rule, and try wherein thou hast gone right, and wherein thou hast gone astray: for if thou do not thus reflect back upon thy own Heart, and Life, the duty will do thee little good. If thou only study to find out Truth from Error; or what is sin, and what is duty, without Regu­lating thy Life and Actions accordingly; and en­deavour to fill thy Head with Notional knowledge, it will but aggravate thy sin, and thou wilt sin with a Candle in thy hand. But when by this Im­partial Tryal, thou findest out wherein thou hast sinned, and come short of thy duty, which the Law of God requires at thy hand; or wantest those required qualifications necessary to Salvation: Press those things home upon thy heart, till they make some Impressions there; yea, till they stir up the Affections, and work upon the Will to a through Resolution of Reformation for the time to come. This is the Life of Meditation, and without this 'tis little worth. When thou findest wherein thou hast come short, to come to a Reso­lution, to make more hast: and where thou hast sin­ned, gone astray, to return; and where thou hast sin­ned, to Reform: Press on thy Meditation till thou findest some Life in it, according to the Nature of the thing: if it be good, till thou find a sweetness in it; if bad, till it appear odious. If it appear to be good by Scripture-light, and rectified Reason, then the affection of Love must needs be stirring, for good is it's object, and evil as evil cannot be [Page 95] loved. When it appears to be bad, the affection of Hatred will close with it as it's object, for the Understanding when 'tis informed, in the Nature of the thing according to it's apprehensions, and conclusions sends down report unto the Heart, where the affections dwell, and every affection closes with it's proper Object: Love with good, and Hatred with evil. Good things difficult to be obtained, stir up desire; evil likely to some stir up fear, Rom. 7.24. O wretched Man that I am, who shall deliver me from the Body of this Death? This will make thee bewail thy miserable Condi­tion, when thou canst not enjoy the thing desired, yet long, and hunger, and pant after it, as David did for the enjoyment of God, Psal. 42.1. He that tasts the sweetness of it, and cannot get it, must needs earnestly long after it. Whether it be the removing the Judgment, or the Sin that cau­seth it; or whether it be the attaining the gifts and graces, which we want, it will work in us a Reso­lution to our power to endeavour the obtaining of the thing we want: and when we find it is not in our own power, this will put us on to a Resolu­tion to go to God, in whose power it is to dispose of these things; to confess our wants and failings, and imperfections, and dis-ability; and, like a Beggar, unlap our sores, to move pity, and to Petition him to grant us those things which we so earnestly desire; and rest confident we shall en­joy the Mercy desired; the ground of which con­fidence is the promise of God, who bids us ask, and we shall have; seek, and we shall find; knock, and it shall be opened to us. And the Experience of the Saints in all Ages, who have thus prevailed. And this also will work in us a strong Resolution [Page 96] to use all Lawful means, and all possible endea­vours, for the attaining of our desires. 'Tis a faint wish indeed, that is not seconded with en­deavour. This will make us be careful of our selves for the future, when we consider our mis­carriages for the time past; this was the result of David's Meditation, Psal. 119.59. I thought on my ways, and turned my feet unto thy Testimonies, Psal. 42.5.11. And without this our labour is lost; 'tis not enough for a Traveller to know he is out of the way, but he must return into it.

6. Direct. In Meditation beware of those things which usually prove hinderance in the Duty; for whosoever shall make Trial of it, shall find enough to do to manage it well, and perform it well as it ought to be. The Devil, that knows how much he is disadvantaged by it, will never suffer thee to do it without opposition: he lays many snares to intangle the Heart, and render it unable, and un­fit for the work: If he can divert the Heart, which is the most necessary Instrument in the work, he is well enough; hence often he steals it away: and as in Prayer, when we should seek God, we had need to seek our own hearts. So also in Medi­tation; for the Heart many times, like a sloath­ful Servant, gives us the slip, when there is most work to do: Sometimes the Devil fills the Heart with distracting cares, and thoughts of the world, which commonly croud in upon us, when they should stand back, and give place; this is an hin­drance in all duties, but especially in this; where­in the whole man is required, and the Heart can­not be spared: here we should have an heart in Heaven, but how can it mount up, when her wings are clipt? And her feet fetter'd, and clog'd? How [Page 97] can our thoughts soar aloft, when they cling fast to the Earth? How unstable to the duty is it when we come with a Fancy of some Earthly Happiness? Or hug some thriving Project in our Brain? And solace our selves with some Worldly Advantage, while we pretend to have our Conversation in Heaven, and our Communion with God. The Scripture tells us, The Friendship of the World is Enmity to God; and he that is a Friend to the World, is an Enemy to God, James 4.4. The Apostle ad­viseth, not to Love the World, nor the things of the World; and if we Love the World, the Love of the Father is not in us, 1 John 2.15. Beware there­fore of this snare, entertain no Discourse with the World till thou hast finished the work that lies before thee. Do, as Moses, leave thy shooes be­hind thee, when thou comest into God's presence, Exod. 3.5. Or, as Abraham, all at the foot of the Hill: when thou ascendest this Mount of con­templations, say, stand by Profit, stand by Plea­sure, stand by World, till I come again; and though these knock at the Door, open it not; come not with a Love or liking to any known sin, this is a notable hinderance in this case, and will spoil thy Duty; this dimmeth the eye of the mind, that it cannot see Spiritual things: As it hinders Prayer, so it hinders Meditation also, Psal 66.18. If I regard Iniquity in my Heart, God will not hear my prayer, neither will he succeed thy Medita­tion: Those that will preserve precious Liquors, put them into clean Vessels; and those that will store up clean, and Holy Thoughts, must put them into pure Hearts: what Communion hath Light with Darkness, or what Fellowship hath Christ with Belial? If thou use violence to thy [Page 98] Conscience, thou art a stranger to an Heavenly Life. Laziness also is another hinderance to this work, when men are loath to take pains with their own Hearts; and Meditation cannot be man­aged well without much pains, there is scarce any thing hinders knowing men more than this; when men cannot away with diligence, they ei­ther omit, or slubber over the Duty; and as good never a whit, as never the better: few men are willing to sequester their thoughts, and affections from the World, and to be intent upon the Duty, and Exercise their Graces in their Order, or their Affections upon their proper Objects, and hold them there till they find success. The Heart of man will prove false, and Treacherous, and is hardly brought unto, or kept upon the Duty; it will find some starting hole or other, and frame some excuse to be gone, if we use not violence to force it: How lazily will it demean it self? How ready will it be to depart before the work be done, and make some Vagaries, or entertain the thoughts of the World, or divert it self to some more pleasing Objects; and if thou look not about thee, will pass away the time idly, and give over before the work be brought to any perfection: but thou must deal by thy Heart, as thou wouldst do by a sleighty Servant; perswade, command, threa­ten, and chastise, force it into the presence of God, and let it not stir till the work be done.

7. Direct. When thou hast thus wound up thy heart by Meditation to the highest pin, and work'd thy Affections into a heat, and brought thy work into a good posture, and gathered Observations for thy use: Take heed of letting thy heart flag too suddenly, or thy Affections cool over-hastily; [Page 99] keep up that Spiritual Life, and vigour as long as thou canst; Live in the strength of that meat, if possible, as long as Elijah did, forty days; yea, labour to be the better for it all thy Life. 'Tis not safe in a great heat, to cool too hastily: he that climbs high should descend by leisure. Hast thou met with God in the Duty? Stir not thy Foot be­fore thou hast given him thanks. We are apt to be sensible of our pressing wants, and our desires are let out for a supply in our needs; God hears of us then, we cry, arise, and save us: but a gra­cious Heart should be as sensible of Mercies, as of Miseries; and be as ready to render praise for the one, as to put up Prayers for the removal of the other: But most men are like the Lepers; of ten, that are healed, but one gives thanks. And 'tis thy Duty also to Treasure up that knowledge which thou hast gained by this Duty; store up in thy Book or Memory the Conclusions thou hast gathered: Hast by Reason and Scripture found, that sin is bitter? Lay up this as a certain Truth, for hereafter. Hast thou found that Grace is Lovely, and Holiness amiable? Remember this also, lay up these Resolves, that they may stand thee in steed in a day of Temptation; that if ever Satan, the World, or thy own deceitful Heart should hereafter perswade thee to love sin, or dis­own Holiness, thou mayst reply, nay, but at such a time, in such a place, I found by such Scrip­tures, and such Arguments, that sin is filthy, and Holiness Lovely; in what false glass soever you now represent them to us. Nay, not only so, but devote thy self wholly unto God, and Resolve that thou wilt Live according to those Conclusions, thou hast raised, and those Truths thou hast found [Page 98] [...] [Page 99] [...] [Page 100] out; and that thou submit thy self to his Will, so far as he shall reveal it unto thee. Without this what benefit canst expect from the Duty? When thou hast found out the Duty, and by un­deniable Arguments canst prove it to be thy Duty, and yet wilt not do it, thou wilt be beaten with the more stripes. If by the force of Reason, and Evidence of Scripture, thou find out that the way of sin is to be forsaken, and the Duties of Holi­ness to be performed; and yet thou forsake Holi­ness, and chuse sin, what Excuse canst thou plead? Thou wilt but sin with a Candle in thy hand: but if upon these Considerations, thou set thy self to hate sin, as the greatest evil; and walk in the path which is called Holy, in sincerity; then shalt thou reap Fruit by thy Meditation. If thou find upon Consideration, that God is the chiefest good, and Love him as the chiefest good, happy wilt thou be: If thou find the Devil to be the worst Master, and break out of his Prison, and resolve thou wilt never give him one more Act of willing Obedience, 'tis well: or, if thou find in the reach of thy Heart, that thy Grace is not true, and thereupon thou resolvest never to give thy Heart any rest, till thy Relation be changed; and God be thy Father, and Christ thy Husband, 'tis well: Or, if in the search thou findest Evidences of true Grace, Record them; they will be of use in a day of desertion, and help against the Devils fiery Darts: The Result of David's Meditation was to return home to God, Psal. 119.59. So it should of ours, if it make us not more in Love with God, and Holiness, and more to hate sin, and wicked­ness, it doth us no good; if it strengthen not our Graces, or weaken not our Corruption, we [Page 101] lose our Labour. In a word, conclude the whole Duty; either with Prayer to God for a Blessing, or if it may be convenient, with some Verses of a Psalm that is suitable.

1. Direct. There are several Qualifications re­quisite to every one that would rightly perform this Duty of Prayer, in an acceptable manner, without which a Blessing cannot be expected; for though Christ bids ask, and we shall have; seek, and we shall find; knock, and it shall be opened to us. Yet St. James tells us, we ask, and have not, because we ask amiss. It is necessary, in the first place, that thou be a Child of God, and have the work of Grace wrought upon thy Heart, or otherwise thou hast no assurance of being heard: The blind man, John 9.31. could say, God hear­eth not Sinners. I know 'tis the Duty of others to pray; and the Apostle incourageth Simon Magus to the Duty, if, perhaps, the thoughts of his heart might be forgiven: But, till the Heart be brought over to God, we have no assurance that God will hear us: the Sacrifice of the wicked is abomination to God; till then, we cannot com­fortably call God Father, nor come with boldness to the Throne of Grace; neither will Christ Me­diate, or Intercede for us, while we remain his Enemies; neither will the Spirit of God assist us in the Duty, Rom. 8.15. It is in Christ, and through Faith, that we have boldness and access with Confidence to God, Eph. 3 12. 'Tis neces­sary also, that we hate sin, if we come to God; for he is a devouring Fire to his Enemies, and will not be reconciled to those that are reconciled to Sin: How can we heartily pray against Sin, and for Holiness, if we love Sin, and hate Holiness? As all unconverted Sinners do. This is dissemb­ling with God, when the Heart is not with him; If I regard Iniquity in my Heart, saith David, God will not hear my Prayers, Psal. 66.18. Yea, God, [Page 105] who is Holiness it self, requires Holiness in all those that draw near to him; and he being a Spirit, will be Worshipped in Spirit and in Truth: Without Holiness no man shall ever see God with Comfort, Heb. 12.14. Knowledge also is requisite, for God cannot abide the Blind, and the Lame in Sacrifice; without this the mind cannot be good, nor the Service acceptable: without this a man knows not what to pray for, or what to pray against; what to seek, or what to shun; what is sin, or what is Duty; what he wants, or what he hath; and what blind worship is he like to offer, he can ne­ver Pray as he ought. Self-denial also is necessa­ry; he should in all things subject his will to the will of God. A notable Example we have in Christ himself, whose Meat and Drink it was to do his Fathers Will. So when he had prayed that that bitter Cup might pass from him; yet adds, not my Will, but thine be done: and thus he hath taught us to pray, Thy Will be done in Earth as it is in Heaven. Faith also is require [...]; for if those shafts of Prayer, are not headed by Faith, they will never reach Heaven; this is the Condition required, whatsoever you ask believingly, you shall receive, and without Faith 'tis impossible to please God, Heb. 11.6. Nay, further, Patience is also required; we must wait for an Answer, not like those short-winded Bethulians, that set God a time, and will wait no longer: but refer all to his Will, who best knows his own time; yea, the best time, and fittest Season. He ought also to be an Humble man; for God resisteth the Proud, and giveth Grace to the Humble: He that hath not low self-denying thoughts of himself, God will have low thoughts of his Service; he fills the hungry [Page 106] with good things, but the Rich he sends empty away. He must also beg for the power and assi­stance of the Spirit, Rom. 8.26. God knows the voice of his Spirit: Come not in thy own strength. Thou must also be painful, and Laborious; not only pray for Mercies, but endeavour for them; a few faint wishes will not serve turn: Sin must be fought against, as well as pray'd against: endea­vours must be used.

2. Direct. Before thou come to this Duty of Prayer, prepare thy Heart to meet the Lord thy God, in so solemn a Duty. Wert thou but to meet some Prince, or Noble Man, thou wouldst make some Preparation; much more shouldst thou when thou art to meet the great God, one that knows the Secrets of thy Heart, and thy Ends and Motives in the Duty. What business of Concern­ment is there, but needs some preparation? Much more, when the Soul is so deeply concerned in it. Examine therefore what Relation thou standest in to God; whether he be a Friend, or an Enemy. Who can come with boldness to him, that hath offended him, and is not Reconciled? If thou hast not a Mediator to Intercede for thee, and a Surety to undertake thy Debt, how darest thou approach to the Creditor, to whom thou owest ten thousand Talents, and canst not pay a Farthing? How dar'st approach this Consuming Fire, that art but Chaff, and Stubble? And what hopes hast of speeding, if thou be not within the Covenant? The promise belongs not to thee. But when thou canst find an Interest in God, and in the Cove­nant, and in Christ; canst call God Father, yet rush not rudely into his Presence, but study well what things he hath promised; for those thou maist [Page 107] boldly ask: Heaven and Earth shall pass, but his Word shall not pass, till it be fulfilled. But if thou ask amiss, that is, what he never promised, no wonder if thou receive it not; acquaint thy self well with the Attributes of God; his Power, Goodness, Justice, and Truth, &c. This will be an Excellent Foundation for thy Faith. And when thou art come before him, set thy self as in his Presence, and let thy Heart be affected with awful Reverence of him, who is the Searcher of the Heart, and Tryer of the Reins. There's ma­ny that come to him in prayer, and little consider with whom they have to do. Come also with a full purpose, and Resolution, (or else never come) to leave, and forsake all those sins thou shalt confess; For if thou regard Iniquity in thy Heart, God will not hear thy Prayer, Psal. 66.18. 'Tis a vain thing to think to get pardon for those sins thou wilt not leave; or a dispensation to Sin. Meditate before hand of the Number, Nature, and Quality of thy Sins: Of the Purity of God's Law, the Justice of God, his Threatnings against Sin, and Sinners, and the punishments he hath brought upon the World for sin; the little Good that Sin hath done thee, and the great hurt, &c. These Considerations may work in thee a loathing of sin, when thou seest that it is the cause of all thy Miseries, then wilt thou put up real desires to have it Mortified; and till then thou wilt but dally with God. Study well before-hand what are thy wants, which thou wouldst have supplyed by God. Let it be thy daily work, to think what Sin, and Corruption is strong in thee, and what Grace is weak or wanting, and what thou wouldst beg at God's hands; and have not thy Errand to seek, [Page 108] when thou shouldst do it. Study well also what Mercies thou hast received, and forget not to ren­der to God the Tribute of Praise: Thankfulness for one Mercy, is a real Petition for another. Many, like the Lepers, will come in a Petition for Mercies they want, but few in Thanksgiving for Mercies received: Most men are like the Swine under the Tree, they eat the Crabs, or Acorns, but look not up from whence they come: And where as 'tis a Com­manded Duty to Pray one for another, 'tis neces­sary that we sympathize one with another. Mourn with those that Mourn, and Rejoyce with them that Rejoyce: It was Nehemiah's practice (and he should herein be our President) when all went well with him in his own particular, the Afflicti­ons of the Church could wring Tears from his Eyes, Nehem. 1.4. And if any jarr be between thee and another, be Reconciled, this is Christ's Counsel, Mat. 5.23. Mark 11.26. Come thus prepared, and there is great hopes of speed­ing.

3. Direct. Wouldst thou put up a prevailing Prayer? See that thou make it to God alone, and not to Saints, or Angels, or any Creature what­soever. This is that Homage which he hath re­served to himself, and that Honour that he will not give to another. Many are the Commands which are in Scripture for this Duty, Psal. 50.15. Call upon me in the day of Trouble, and I will deliver thee, and thou shalt Glorifie me. And Christ bids us go to our Father in Secret, and our Father which se­eth in Secret will reward us openly, Mat. 6.6. This was the Refuge which the Godly run to in all their streights: Hither Abraham, Isaac, and Jacob went, Gen. 18.27. & 28.3. & 32.11. Hither Moses [Page 109] goes, when God threatned Israel, Exod. 39.11. Yea, Joshua, Hannah, Samuel, David, Solomon, Elijah, Jehoshaphat, Hezekiah, Peter, and Christ himself, and thus he taught us to do, Mat. 6.9. Our Father, which art in Heaven. Many are the Promises which are made to those that go to God, in the Name of Christ; and many are the Expe­riences which Believers have had of the Return of Prayers made to God. But in the whole Book of God there is not one Precept for, or approved Example, of any one, that sought either to Saint, or Angel; nor any Promise to any that do so, or any Experience that any have had any Return to their Prayer; no, nor encouragement to provoke us to believe that God approves it, but the con­trary. There is nothing in Scripture to ground our Faith upon, and what is not of Faith, is Sin. We may find God himself stiled, A God, Hear­ing Prayers; A Title given to no Creature, in Heaven, or in Earth. God is Omniscient, and knows all things; the very thoughts, and wishes, the sighs and breathings, the longings, hungrings, and pantings of a broken Heart, are known to him; and he knows when Prayers proceed from unfeigned Lips; he is Hoker Lebh, Scutator Cor­dis; The Searcher of the Heart, Jer. 17.10. And 'tis a Priviledge, that no man on Earth can claim; neither have we any assurance, that Saints, or An­gels in Heaven can do it. Again, he is every where present, at all times, and in all places (which the Angels themselves are not, being finite Crea­tures) and therefore is always in a readiness to help. We know he hears our Prayers, but have no assurance that the others do: He is Omnipo­tent, and able to help us; he is, El shaddai, God [Page 110] All-sufficient, Gen. 17.1. Able to remove all rubs out of the way; but the Creature cannot help us, they are but the Cistern, he is the Fountain, they have no more than what he puts into them. Yea, all Religious Worship is due to him alone, where­of Prayer is a principal part, and cannot be given to another without offence. 'Tis from him that we receive every good and perfect gift, James 1.17. and therefore unto him we should go to beg it, who keeps the dispose of them in his own hands, and will be sought unto before he part with them. God is the Object of our Faith, and should be of our Prayers; for, How can we call upon him, upon whom we have not believed, Rom. 10.14. The very Hea­then, by the Light of Nature, acknowledge this Priviledge; this Duty was due to God alone: they put up their Petitions, to those they esteemed gods, as the Mariners in Jonah's Ship, called every man upon his god, and advised Jonah to do so also, Jonah 1.5. And God himself threatens the Fami­lies that call not upon his Name, Jer. 10.25. And in their distress threatens to send them to the gods they serve. How much then are those to blame that Pray to Saints, and Angels, as the Papists; or offer up Religious Worship to any other but to God alone, but till they can prove it a Duty by direct precept, or approved Example; till they can prove they are Omnipresent, always at hand; Omniscient, and know all things; Omnipotent, and can help us in all our straits, which they will never do; lets us never leave the Fountain that is all this, and go to the Cistern that cannot help us.

4. Direct. If thou wouldst speed in Prayer, then go to God in the Name of Christ; if thou [Page 111] take him not along with thee, thou wilt not be welcom; if thou come not cloathed in thy Elder Brothers Garments, thou wilt return without the Blessing. We are by Nature Enemies to God, and he is a consuming Fire to his Enemies, and Christ must be the Skreen, to keep us from burn­ing; 'tis he alone that can Reconcile us to his Fa­ther: 'Tis he in whom he is well pleased, and through him he cannot be offended: He is the High-Priest, that Offers up the Prayers of his Peo­ple, when he hath perfumed them with the Incense of his own Righteousness, Rev. 8.3. 'Tis he that presents their Prayers to God, and makes them acceptable, which otherwise would be abomina­ble: He is the Altar, whereon a broken Heart must Offer up the Sacrifice of Prayer, and Praise. Now, when I speak of going to God in the Name of Christ, I do not only mean using Christ's Name to God, or Concluding our Prayers with such words, through Jesus Christ our Lord, Amen. Though this is Lawful, if serious, yet not suffi­cient; we read of some, Mat. 7.22. that had Preached in his Name, and in his Name had cast out Devils, and in his Name had done many won­derful works; and 'tis probable, they had prayed in his Name also, and yet he would not own them. But those that come in his Name, must believe in him for Salvation; roul themselves upon him, lay hold upon him by a Lively Faith, for their Lord and Saviour; for their Head, and Husband; for their Mediator, and Advocate; and give up themselves wholly unto him: Take him upon his own terms, as he is offered in the Gospel; to love him above all, and forsake all others for him; to obey him in all, though all the World be offended [Page 112] at it; to resign up our selves, and all we have to be at his dispose; to be willing to be any thing, do any thing, suffer any thing, he would have us; and so to come with Confidence to God, trusting in the Merits of Christ; believing that for his sake we shall have our sins pardoned, our wants sup­plyed, and our Souls saved. He is the only way to the Father, and without him we can have no Admittance; he opens the doors, and brings us into the Presence-Chamber, Eph. 2.18. He is the only Mediator between God and Man, Heb. 9.14. 1 Tim. 2.5. Now, God never gave any such Ho­nour to the Saints, nor Angels, in the Scripture, though he denies them none that is their due. Ma­ny Promises we have, that whatsoever we ask in Christ's Name, shall be given us, John 14.13. But no promise in Scripture of prevailing in any other Name: Nay, the contrary; for if Noah, Daniel, and Job departed Saints, whom God dearly Loved, could not be heard for Son or Daugh­ter, Ezek. 14.14, &c. What hopes can we have of others? Perhaps, the Papists will tell us, they do not pray to Saints, or Angels, that they should help them, but only Mediate for them; but who made them Mediators? There is only one Media­tor between God and Man, even the Lord Christ Jesus, 1 Tim: 2.5. And there is no other qualified for the Office: 'Tis necessary that he must be both God, and Man; that is, to Mediate between God and Man, and that he be perfectly Righteous, which no Son of Adam, Christ excepted, ever was: All others have Oyl little enough, and none to spare. Neither doth the Scripture make men­tion of any other; nay, excludes all other: For Christ is called the only Mediator. None can [Page 113] make our imperfect prayers acceptable to God, but he; none can be present in all places, to re­ceive all Petitions, but he. The Saints and An­gels are but finite Creatures, and cannot be in all places at once; and what assurance can we have, when we pray that they are present, and hear all prayers, and understand all Languages: How can Peter, or the Virgin Mary, at the same time, be present at Rome, Venice, London, and ten thou­sand places at once, if they are not Infinite? As we have no Precept in Scripture, to make these our Mediators; no more have we Examples of any that did, though there were many Saints then dead, Job 5.1. To which of the Saints wilt thou turn? 'Tis Christ alone that knows that meaning of the Spirit, in the hearts of the Faithful, Rom. 8.27. And in his Name we must go to God, if we would be heard.

5. Direct. If thou wouldst put up prevalent Prayer at the Throne of Grace, look well to the matter of them; ask nothing of God but what thou hast some ground to believe thou shalt re­ceive from God. Every thing will no more bear a Prayer, than every stream will a Ship. Thou oughtest not to pray for those things which are against the Glory of God, the Edification, and good of the Church, and thy own, and others Salvation: They are rather Curses, than Prayers, that are poured out by wicked men for the Extir­pation of a Faithful Ministry, and the rooting out of the Godly, or the power of Godliness; and these will prevail for a Curse upon the Head, and Heart of the Imprecator. Thou must not pray for a Commission to break thy Sovereign's Laws; this will not be granted: Or, to do things contrary [Page 114] to his revealed, or for any thing evil in it self; or that which is contrary to God's Nature to grant; or contrary to his Eternal decree. Thou must not pray for a dispensation to sin, and for assistance in the Act of Sin; or to reconcile God and Mammon, or Christ and Belial; or for Salvation without Sanctification; or for Pardon of Sin, without Faith and Repentance. Neither oughtest thou to pray for Trifles, and things of small concernment; 'tis not fit for a Subject to go to his Prince, to beg a Point, or a Pin. Neither shouldest thou pray for that which thou wilt not endeavour to get: Many could wish for Heaven, that will not work for Heaven. But thou maist pray for all those good things; for Soul, or Body; for this Life, or that to come; for thy self, or others; which are ne­cessary, which God hath Commanded thee to ask, or promised in his Word to give. Thou hast a good Foundation for thy Faith, to ask what Di­vine Writ Warrants thee to ask, or promises shall be given. And thou must beg them as they are promised; what is absolutely promised thou maist beg absolutely: And what is conditionally promi­sed, beg it if God see it good for thee: Ye ask, and have not, saith the Apostle, because ye ask amiss The Apostles are reproved, that would have asked Fire from Heaven, to burn up the un­profitable Samaritans, Luke 9.54. Every Peti­tion should be grounded upon the Word of God, and not upon Carnal Conceits: We should ask what God thinks fit, and not what we our selves think fit: It was an unanswerable Petition of the Mother of Zebedee's Children, that her Sons might sit, one at Christ's Right Hand, and the other at his Left, in his Kingdom. If we ask any thing [Page 115] according to his Will, he will grant it us, 1 John 5.14. Where God Commands us to ask, and promises us to give; here is a double ground of assurance. Now, the good things we should beg of God for our selves, or others, are either Spi­ritual; or Temporal: Those which are Spiritual, are absolutely necessary to Salvation, or they are not; those that are, are these, or the like: The Spirit of God, Faith, Repentance, and the rest of the Graces of God's Spirit; these we must beg absolutely, because they are not promised upon Condition: Others are not so necessary to the Being, but the well-being of a Christian: As Peace of Conscience, Assurance, Joy in the Holy Ghost, &c. And these, as they are not absolutely promised, nor absolutely necessary, should be asked with submission to the Will of God, as he sees it best for us. Temporal Blessings, as Meat, Drink, Cloaths, Health, Peace, Prosperity, &c. We must beg in submission to God's Will; as we have Christ for an Example, Not my Will, but thine be done. Every Prayer must be grounded upon Faith, when the promise is conditional, you shall have them, if they be good for you, you must pray, Lord give them, if they be good for me; and for the Circumstances, we must not limit the Holy one of Israel, to time, place, manner, measure, or such like: And in Deprecation of evils, Spiritual, or Temporal; observe also this Rule, that which hinders Salvation, pray absolutely it may be re­moved; if not, submit unto the Will of God: These Rules observed, thou maist expect an An­swer.

6. Direct. Wouldest thou put up a pleasing, and prevailing Prayer unto God, then thou must [Page 116] regard the manner of it, as well as the matter. Every Prayer, good for the Matter, is not accep­table to God, because 'tis exceeded in the man­ner of the performance. A wicked Man may put up a good Petition, when God regards it not. Ba­laam's wish was good, to dye the Death of the Righteous, and that his last end might be like his. Now, as it must proceed from a Right Fountain; a Heart purified by Faith: So every Petition must be pointed by Faith, or it will never pierce Hea­ven. Nay, 'tis not enough to have Faith in the Habit, but it must be in the Excrcise also, and drawn out into the Act, without Faith we cannot please God, Heb. 11.6. No wonder then, if ma­ny mens prayers are rejected, for all men have not Faith. Now, Faith helps a man to a Foundation to build upon, the Promises, and Attributes of God; this keeps the Heart from wavering, and the Soul from fluctuating. It points us out to Christ, the Mediator, sitting at the Right hand of God; which offers up our prayers, and brings us an Answer of peace. Now, though Faith be ab­solutely necessary, yet 'tis not sufficient; there must be Repentance also, and hatred of sin: If I regard Iniquity in my Heart, God will not hear my Prayer, Psal. 66.18. Non prodest medicam salum, dum ferrum in vulnere, let every Sin thou confes­sest, draw sorrow from thy Heart; and, if pos­sible, Tears from thine Eyes; such prayers are likeliest to prevail with that God that cannot be­hold Iniquity with approbation. So likewise Zeal, and fervency is a necessary Qualification; 'tis not every cold Petition will get Admittance at the Throne of Grace, or pierce the Ears of God; he hears not sluggish prayers, this puts denials into [Page 117] his Mouth: Every one can deny a cold Suitor. Had the Woman of Samaria been of this Tem­per, she had gone away without an Answer. We should be fervent in Spirit, serving God, Rom. 12.11. 'Tis God's complaint, Hos. 7.14. They have not cryed unto me with their Heart. Prayer is a part of God's Worship, and a Curse is threatned to them that do the Work of the Lord negligently. The business is of great Concernment, and there­fore should not be slightly performed. If a Man were to beg for his Life, how earnest would he be? He would use all the Arguments he could, and beg heartily. Now, this is for thy Life, and the Life of thy Soul; if thou prevail, well and good; if not, thou art undone; Men, or Angels cannot help thee, thy Diseases are so many, and thy wants so great. These Zealous Prayers are sometimes called, the renting of the heart, Joel 2.13. Sometimes wrastling with God; and thus Jacob wrastled, and prevailed: And in Scripture 'tis sometimes expressed by the Motions of the Body; Hannah moved her Lips, Solomon spread abroad his Hands, the Publican beat his Breast, and Christ fell upon the Ground. Sometimes 'tis exprest by deep Sighs, and Groans, which can­not be exprest, Rom. 8.26. Sometimes by loud Crys, Psal. 32.3. Sometimes by often repeating the same Words, as in Christ, Mat. 26.30. And sometimes by bitter Tears, as in Peter, Mat. 26.75. Heb. 5.7. Who in the days of his flesh, when he had offered up Prayers and Supplications with strong Crys and Tears, &c. Yet this is not enough, we must also watch and pray, or watch in prayer, 'tis Christ's own Command. Now, Watching is the proper Act of the Body, 'tis but Metaphori­cally [Page 118] Attributed to the Soul: Now, both are re­quired; if the Body sleep, the Soul cannot watch; and if the Soul snort in Security, Bodily Exer­eise profite [...] little. Watch that there be no sin lying upon thy Conscience, or Lived, or delight­ed in; that there be no passion predominant in the Soul, no Temptation of Satan entertained, no Worldly thoughts foisted in to spoil thy Duty, no drousiness creeping upon thee; watch that thy Heart grow neither Cold nor Lazy, in the per­formance, or steal away from the Duty; that Pride, nor self appear there; that no roving Imagination, vain thoughts, or needless tautologies appear there: But above all, take heed thou come not in thine own strength, but by the assistance of the Spirit of God, perform the Duty which is gi­ven to this end, Gal. 4.6. Rom. 8.26. Jude 20. Praying in the Holy Ghost, this illuminates the heart, discovers what is sin, and what is Duty; what a Man is, what he hath, and what he wants; what a God he hath to deal with, what he requires, and worketh in us, both the will, and the Deed.

7. Direct. If thou wouldest speed well at the Throne of Grace, be sure to demean thy self well after the Duty; if thou miscarry, then thou wilt lose all thy Labour; think not that the Duty is over when thou art off thy Knees; no, there is good part behind: Call thy Heart to an Account, how it hath carried it self in the Duty; if this were duly done, it durst not wander, as it usually doth, for fear of a check; and having found out it's car­riage, be affected accordingly; if well, rejoyce, and bless God for it; it was he that kept it in Or­der: If ill, check it, and make it smart for it, [Page 119] and stir it up by some rousing Considerations. Ex­amine also what assistance thou hast had from the Spirit of God, God promises the assistance of his Spirit, in the Inditing their prayers, and teaching them what to ask; if he have made good this pro­mise, bless God for it, and be encouraged by it for the future; and expect the fulfilling those de­sires that the Spirit assisted in the powring out: If thou hast not met with this assistance, 'tis, doubt­less, thy own fault; for God never breaks his promise, if we keep the Condition; search out the fault, and amend for the future; set Faith on work for the return of thy prayers, for no doubt, if thou prayest according to God's Will, thou shalt receive the Mercy prayed for. Many deal by their prayers, as foolish Children by their Ar­rows; they shoot at Rovers, and mark not where they light: Most Men lose their prayers, and heed not whether God hears them, or not; Answers them, or not; they make prayer the end of pray­er; and rest satisfied, if the work be done, with­out on Answer; they observe not where they light, or what comes of them. If thy Petition be Law­ful, expect an Answer; if it come, be sure that which is gotten by prayer, be worn with Thanks­giving; be not like the unthankful Lepers, go away, and let God hear no more of you. And when thou prayest against any sin, be sure to set Heart and Hand on work, to Mortifie that sin. And when thou prayest for any Mercies, be sure to Labour what thou canst, in the use of means to attain that Mercy; 'tis a vain wish which is not seconded with endeavours: 'tis but a mocking of God, that will not be mocked; and a ridiculous thing to pray for that he will not endeavour for: [Page 120] As if a man should pray to come to London, and will not set a step that way. If thou prayest for Spiritual Blessings, use means to obtain them; and if for Temporal things, be diligent in the use of a Lawful Calling: 'tis the hand of the diligent that makes Rich. When thou prayest for thy Neighbour, be as willing to help him, to thy pow­er, as to pray for him. Many men shew more Divinity in their Words, than Humanity in their Actions; one penny is more hardly got from them than thrice God help you. And when thou hast put up thy Requests, then with patience wait for an Answer; as Hannah, when she had poured out her Soul to God, she depended upon him, and looked no more sad, 1 Sam. 1.18. It may be, though God hath promised, and will perform; yet he will not give it at the first asking; he will make thee seek again, and wait also. When Pe­ter was in Prison, and the Church prayed for his deliverance, it was the last Night, before God granted their Petitions, Acts 12.5,6. But be it sooner, or later, when the Mercy comes, give God his Tribute of praise; this he requires, Psal. 50.15. And this was David's practice, Psal. 116.2. And Christ chargeth this upon the Lepers, as their fault. If he deny thy Request, seek out what is the cause, and, perhaps, thou maist find some sin un-repented of, and then no wonder if God hear thee not; resolve, with Saul, it shall dye, though it be thy Jonathan, 1 Sam. 4.37. De­stroy that Achan that offends God, and troubles Israel. Or, perhaps, the Petition required is not sutable; or thou failedst either in the manner, or end: if so, be more wary the next time. If nei­ther of these wait for an Answer, set upon the [Page 121] Duty with stronger resolutions, if prayer be not strong enough, joyn Fasting: Some sins, like some Devils, come not out but by prayer, and fasting. If thou canst not do it thy self, call in help; take these Directions, and thou wilt find the banefit of prayer.

1. Direct. If thou wouldest perform this Duty acceptably to God, and profitably to thy self, be [Page 124] well convinc'd that it is thy Duty; halt not be­tween two Opinions, do it chearfully, and un­derstandingly; which thou canst not do, so long as thou doubtest whether it be thy Duty, or whe­ther God will own it at thy Hands; Whatsoever is not of Faith, is Sin, Rom. 14.23. To this End, view the Arguments following, which I suppose may be sufficient to prove it thy Duty. My bu­siness in this Treatise is not to meddle with Con­troversies; yet so far as the digression may be to­lerable, and my Method and Design will allow, I shall speak something for thy Satisfaction. Con­sider therefore, God hath furnished Man for this Duty, in giving him this Musical Faculty; with which, as with all the rest, he should Glorifie God: And how can he Glorifie him better with it, than with Trumpetting out his praise, and Singing forth his Glory? This is the way that David stirs up his Tongue to praise God. This was an acceptable Service unto God, even before the Ceremonial Law was given, Exod. 15.1. Then Sang Moses and the Children of Israel this Song unto the Lord, &c. By this means also the Spirit of God is stir­red up in us, Eph. 5.18,19, Be filled with the Spi­rit, speaking to your selves in Psalms, and Hymns, and Spiritual Songs. This leaves a sweet relish and delight upon the Spirit, Psal. 104.33,34. I will sing unto the Lord as long as I Live; I will sing unto my God while I have my Being; my Meditation of him shall be sweet. Nay, this is that which Saints and Angels do in Heaven, and shall do for ever: Thus the Angels did, Isa, 63. even with an Audi­ble voice: As also of our Saviours Birth, Luke 2.13. & Rev. 5.8,9. & 14.3. & 15.3. And this shall be their work for ever. Yea, it hath [Page 125] been Prophesied, that there shall be Singing in Gospel times, Isa. 20. In that day shall this Song be sung. Isa. 52.8. Thy Watch-men shall lift up the voyce, with the voyce together shall they Sing, &c. Which the Apostle Interprets to be in Gospel Times, Heb. 2.12. Yea, all Nations are stirred up to sing prai­ses unto God, Psal. 100.1. Psal. 95.12. Which includes both Jews, and Gentiles, and must be un­derstood of Gospel Times, as 'tis Interpreted, Heb. 4.3. Neither can this Duty under the Law be Typical; for neither Scripture, nor Reason can shew, that Singing Psalms Typified out a Be­lievers Singing with the Heart in Gospel Times, any more than prayer with the Voyce, Typifies out praying with the Heart. Nay, Christ, and his Apostles, after his departure, would not have used it, had it been Ceremonial: If this serve not, we have plain Scripture Commands for the Duty, even in Gospel Times, Eph. 5.19. Speaking to your selves in Psalms, and Hymns, and Spiritual Songs, Singing with Melody in your Hearts, Col. 3.16. Teaching; and Admonishing one another, in Psalms, and Hymns, and Spiritual Songs, singing with Grace in your Hearts to the Lord, James 4.9. If any be Afflicted, let him Pray; and if any be Merry, let him sing Psalms. Now, all this shews this is a Duty: If yet, this satisfie not, we have the best Examples, to warrant us. I shall set be­fore you the Angels, at the Birth of Christ, Luke 2.13. And the Holy Men of God in the Time of the Law; David was called, The sweet Singer of Israel: But this is not all; we have the Example of Christ himself, and his Disciples, which is without Exception, Mat. 26.30. After Supper they sung an Hymn; which probably was the same [Page 126] which the Jews were accustomed to sing, at the Passeover, viz. those Songs of Degrees, from Psal. 112, &c. to Psal 118.19. However, this shews the Lawfulness of the Duty. We have also the Example of Paul and Silas, that Sang in the Prison, with an Audible Voice, for the Priso­ners heard them, Acts 26.25. We have also the practice of the Church down since the Apostles Time; and all those cannot likely persist in an Error, so long: This we have for our Warrant, and little can be said against it; and therefore I shall conclude 'tis a Lawful, and Laudable pra­ctice.

2. Direct. Is concerning the Matter of our Singing, which must be Holy, not Prophane; to God's Glory, & not our own: There are many that think it is a Gospel-Duty, to Sing Psalms, and Hymns, and Spiritual Songs, and yet they Scruple the Singing of David's Psalms; and thus they seek a knot in a Rush: David's Psalms were an Accep­table Service unto God; and we read not where ever God disclaimed them: They were used, and Sung, not only by himself, but others; not only in his own Time, but in succeeding Generations; where they Praised God with David's words: As we find in Solomon's Time, 2 Chron. 5.13. In Je­hoshaphat's Time, 2 Chron. 20.21. In Hezekiah's Time, 2 Chron. 29.20. In Ezra's Time, Ezra. 3.10,11. In the two former places, we find Da­vid's words used; in the two latter we find an ex­press Command, and Example of Praising God with David's words, and with the words of Asaph: You see the estimate the Church of God put upon them; yea, as may be apparently proved, they were thus in use, even to Christ's Time, as Hi­story [Page 127] Records, these Psalms of David in the times of the Law, were sung by the four and twenty Orders of Musicians, which seem to Typifie out the Twenty four Elders, men ioned Rev. 5.8. The Song of Moses, the Servant of God, Exod. 15.1, &c. Was Sung, not only by him, but by the Peo­ple; not only by Men, but Women also, Exod. 15.20,21. Yea, Moses was Commanded to write his other Song, and teach it unto the Chil­dren of Israel; and put it into their Mouths, Deut. 31.19. And to what purpose was it thus written, and thus to be learnt, but that they should sing it? I have already proved we ought to Sing Psalms, Hymns, and Spiritual Songs, the very Name gives unto David's Psalms. Nay, there is strong probability that Christ himself, when he was upon the Earth, Sang David's Psalms at the close of his Supper; for if he would conform to the Custom of the Jews, to Sing an Hymn at the close of the Passeover: What ground have we to think he did not conform to them in Singing the same Hymn, which they were wont to do: which was as hath been said, David's Hymns; however, the Scrip­tures make mention of no other. And 'tis obser­ved, that the Ancient Hebrew Copy of Saint Mat­thew's Gospel gives favourable Light unto it, by making use of the word there, which is the Title unto David's Psalms. We find also the Apostle Pen'd good part of the Second Psalm, Acts 4.24. and why not Sing it? And if Christ, and his Apo­stles had had any other Hymns, they would have been left upon Record, as some of their Prayers are; but no such thing is to be found. Nay, we read that the Angels themselves, in their Coelestial Harmony, conforming themselves to the words [Page 128] of David, and allude unto the Song of Moses, the Servant of the Lord; and therefore, doubtless, 'tis not unlawful for us to do thus. 'Tis true in­deed, we are Commanded to sing in the Spirit, and so we may, if we use a Form indited by the Spirit, and Sing them with the Heart, and Under­standing: We are Commanded to Pray by the Spirit; and can any Imagine, but so we may, though we use the Form Christ hath bid us use. But if we expect an immediate impulse of the Spirit; dictating to us both sense, and Meeter, and put­ting words into our Mouths as we sing; not one of a thousand, if ever any at all, will be found to have such a gift. Indeed, in the Apostles days, when extraordinary gifts were given, some such thing might be, which now cannot be expected, any more than the gift of Healing: And seeing that David and Moses, Men endued with the Spirit, Pen their Songs for the Publick good; let us be contented to see by their Light, and not presume to compare with them, much less, to exceed them: We may find special Psalms appointed upon special occasions; as for the Sabbath day, &c. And the Book of Psalms is so perfect a Sentence, that there needs no Addition; and if it did, doubtless, God would have ditected some to have perfected the work; 'tis a great boldness for any man not indued with the Spirit of God, to thrust upon the Church an Hymn of his own ma­king, and lay aside those indited by the Spirit: If we must Sing, it must be David's Psalms, or worse; I think no humble man will compare the beats of his own brain with the immediate impulses of the Spirit: I know not what Warrant we have to leave the one, to use the other.

3. Direct. Be satisfied also concerning the Per­sons obliged to perform this Duty; for some that confess 'tis a Christian Duty to be done in Gospel Times, yet think not that all Christians are hereby engaged: Some conceive 'tis the Ministers Duty alone; as he is the Mouth of the People to God in Prayer, so should he also be in Singing; and the rest should tacitely consent, and joyn in Heart, but should not vocally sing. 'Tis easily granted, that a godly Man, for his own solace, may sing alone; and thus David did his Night-Songs upon his Bed, Psal. 77.6. And 'tis evident also in the Primitive Times, when the gift of Tongues was in use, and other extraordinary gifts, which now are ceased: One that had a Psalm given by Divine Inspiration, might, and did Sing alone, and the rest joyned, as afore-said, and said Amen to it: For it was im­possible, and improbable, that all should sing to­gether by such a Divine rapture. But this gift failing, and David's Psalms Lawful; yea, the best we have, or can have: The whole Church may joyn in these, not only in Heart, but in Voice: I think this need not be controverted. God, that is the God of Order, and never established, or owned Confusion, hath formerly owned this, as I have shewed: Where Priests, and People; Men, and Women, joyned together, as in Moses Song, Exod. 15.1,2, &c. The whole Church of Coloss was exhorted hereunto, Col. 3.16. And not the Pastours, and Select Elders only: And if God would have such Select Choristers for this Work in Gospel Times, he would have given Instructions, and Directions for their Qualification, and Electi­on, as he hath done for other Officers, besides some Ministers otherwise Godly, and able, are [Page 130] not fitted for this Duty, neither have they such a Musical Faculty, as to be fit to be the Mouth of the People in this Duty: And God hath indued many of the People in this, beyond their Mini­ster; and doubtless, it is not given in vain: Mo­ses and the Children of Israel Sang together, Ex. 15.1,2, &c. Yea, in Gospel Times, Christ, and his Disciples, Mat. 26.30. The like we read of Paul and Silas; and why should we doubt that have such Leaders? I know not. The Angels that were ten thousand times ten thousand: yea, thousands of thousands, joyned together without Confusion, Rev. 5.11,12. But you will say, here is no Expression of Singing: See then those hun­dred forty and four Thousand, that followed the Lamb; those sang a new Song, which no other could Learn, Rev. 14.1.3. And this shall be the Saints work for ever. But some question whether Women may sing in the Church, and think they have cause enough for their doubt, because the Apostle doth peremptorily forbid a Woman to speak in the Church; but she cannot sing, but she must speak, 1 Cor. 14 34. But this is grounded upon a mistake: Indeed, they ought not to speak by way of Office, or Publick Teaching, but must be under the Authority of her Husband: Neither to make Questions there, but at Home, lest they transcend the bounds of Modesty; but that they must not speak at all, will not be proved. Sap­phira spake, when Peter demanded her Answer. Nay, then they must not say Amen, to the Pray­ers, a Duty enjoyned to all in general. We read of Miram, and the Women, they Sang, and were not reproved, Exod. 15.20,21. And that it was the practice in the Primitive Times, for Men [Page 131] and Women to Sing together: The Ecclesiastical History may inform you. But some Men doubt whether Carnal Men and Women ought to Sing, or whether Christians ought to joyn with them, if they do; and the reason is, they think hereby they hold Fellowship with them: But what Reason is there that a Man may pray in a mixt Congregati­on, and not sing, when as this is but a more deli­berate sort of Prayer; the Voice is Natural, the Tune Artificial; so far we may joyn, and the Mat­ter is common to both: And for the Manner, if they sing Spiritually, then they are fit to be joyned with; if not, what Spiritual Communion have we with them? No question, but it is their Duty, and why may we not joyn with a Man doing his Duty? Moses Sang with a Rebellious People, and God Commanded him to write his Song, as a Witness against them, Deut. 31.19. And there is no Psalm, but every one in the Congregation may Learn some Instruction from it, and make some good use of it.

4. Direct. Be well satisfied also in Singing Da­vid's Psalms, as they are turned into English Mee­ter; for this also in our Age is become a Scruple unto many: For when they cannot deny this to be a Duty, yet they exclaim against this as a Humane Invention, which hath no Warrant from the Word of God. 'Tis true, we have no Command, toti­dem verbis, for so doing; no more have we for the Translation of the Hebrew Bible into English. But doubtless, if English-men ought to study the Scrip­ture, and read it, 'tis necessary that it be Transla­ted into a Language they understand. If David's Psalms may, and ought to be Sung by English­men, it is to be Translated into English, or how [Page 132] can they Sing with the Understanding? And why should it not be Sung in the English manner; which is, when 'tis fitted with apt measure, syllables, and Meeter, as English-men use in their Songs; and not only them, but also other Nations. If it be Law­ful to Translate the Hebrew Bible into Prose, in reference to Reading; why not into Meeter, in reference to Singing? As for the former, I know none but the Papists that deny it; who would thereby keep the People in Ignorance, that their own Jugling should not be spied: But doubtless, if this Command of Searching the Scriptures, and letting the Word of God dwell plentifully in us, &c. belong to English-men, they must be Tran­slated into the English Tongue, that they may be able to do it, which not one of a thousand could do in the Original Language. Now, God Com­mands us to Sing Psalms, as well as Read the Scrip­tures; which very few are able to do, so long as they are lockt up in the Original Hebrew; & there­fore the Translation is necessary: And that they should be fitted with such Measures, and quantity of Syllables as is necessary to make them fit to be Sung the more Melodiously, by English men. I know not why any should deny this; for why may not Hebrew Verse, and Meeter, be turned into English Verse, and Meeter, I see not; as well as Hebrew Prose into English Prose? In the Hebrew they are fitted to be Sung, and Poetically Compiled; and many Verses together in some Psalms are in Meeter, as the Skilful in the Tongue affirm; as Buxtorfius, in his Thesaurus, and others. And why should not the English have their manner of Singing, as well as the Hebrews, and other Na­tions? And why should not the Translators preserve [Page 133] the Elegancy of the Original Language? Which they cannot do, if they should let slip, and neglect those Poetical Fancies, Accents, Tones, and Tunes, which the Hebrews kept; and with which the Psalms, and other Poetical parts of Scripture are pen'd: And therefore Poetry is no Humane Inven­tion, but used by the Holy Ghost himself, in the Penning of the Scripture; and may, no doubt, be used Lawfully by the Translator also. But those, that by a Common, and Ordinary gift com­pose Psalms, and Hymns; both for Matter, and Manner, this is a Humane Invention; especially if imposed upon the Church, or read suddenly be­fore Consideration be had before, by the Church; whether they are according to the Scripture, yea, or no. Nay, the Translating of the Scripture may as well be called an Humane Invention as this. Neither can it be called an Humane Imposition, when none are compelled to Sing, nor no punish­ment threatned for the neglect. But some will say, the Translation is full of Errors, and there­fore we cannot joyn in the Duty: Alas! what can be done of Man, but it will appear to be done by Man? The best Translation of the Scriptures is not without its faults; and shall we therefore use none? When Men do their endeavour, God takes the Will for the Deed. The Septuagint Tran­slation is abundantly faulty, as the Learned know; and often varies from the Hebrew-Text: Yet Christ and his Apostles make use of it. Nay, in the He­brew Copy, as 'tis observed in the Old Testament, there are 800. divers Readings; and in the Greek Testament, above a Thousand. God hath, 'tis true, promised to keep his word to a tittle, but not in this, or that Copy, or Translation, but in [Page 134] the whole; we have the whole. Some say, that Translating it into English Meeter, there is often adding to, and taking from, contrary to God's absolute Command, Deut 12. last. But consider, here is no Addition, but an Explication; no Du­ty added, only the words altered, the sense re­maining; and a Translation may admit of such a Cavil, and all Expositions will hereby come under the Reproof: You may as well say, that Preach­ing, opening, and applying Scripture, is adding to it; for here are more words used: Thus you see none have need to Scruple the Duty.

5. Direct. As concerning the Tune, wherein those Scripture Psalms are to be sung; for in this also is some Controversie: For some charge it to be a Humane Institution, foisted into God's Wor­ship. To this, I say, I shall add thus much: That seeing God hath Commanded us to Sing with the Understanding, which must needs be, not in the Hebrew, but the English Tongue; and he gives us no Direction concerning the Tune, wherein we must Sing. By this 'tis apparent, 'tis best to our own choice, so that we transgress not against that general Direction, given in the Word, Let all things be done decently, and in Order. An English Psalm may, doubtless, have an English Tune, so that it be grave, decent, and comely; not lite, wanton, or frothy; but such as becomes so Holy a Majesty, and is suitable to so grave a Matter. It appears plainly by Justin Martyr, Tertullian, and others, that in their Times, David's Psalms were put into Songs, for their Edification; and Eusebius Reports of some rejecting those, used such Songs in the Church, as would make Men afraid to hear them. The Jews, 'tis confessed, had their peculiar [Page 135] Tunes, and Accents; either set down by the Pen-man, or added by the Singer; but these are hid from us, and I suppose, fully known by no man Living; and the little that remains cannot be ac­commodated to our English Version: And there­fore seeing that God hath given us a Language different from theirs, and suffered us to serve him with words different from the words they served him with. So likewise hath he given us Tunes and Tones different from theirs, and no doubt, will accept of them at our hands. Every Nation and Language hath some proper and peculiar Dialect of their own, and yet God accepts of all where the Heart is right: And as he hath given us Liber­ty to Pray to him in our own words, which we may gather from the Answers, and Returns which many have of their Prayers. So likewise, no doubt, he will accept of our Praises, in our own Tunes; which appears also by the Refreshings, which many have found in this Duty. God him­self hath appointed the substance of his Worship, and left the Circumstances to Humane Determina­tion; he hath Commanded the Preaching of the Word, but for the Time, and Place, and other Circumstances, he determined not. In the Passe­over, he appoints what Meat to eat, but left it to their own choice, whether to drink Wine, or water, or any other Liquor. So singing of Psalms are ap­pointed by him, but in what Tune, he doth not de­termine, any further than the general Directions, of decently, and in Order reach. Hebrew Tunes, as I said, are much unknown; and if known, can­not agree with our Language; no more do ours with other Languages. Now, if we sing, it must be in some Tune, but no Tune being peculiarly Com­manded; [Page 136] our own, no doubt, may be Lawfully used. Neither can it be justly called an innovation thrust into God's Worship, any more than the Word Translated out of the Original into English, in which the Scriptures are Read; yet this is held to be Lawful. 'Tis Invention indeed, which sa­vours of nothing but of the Wit, or Will of Man, thrust into God's Service, and is not agreeable to the Rule, this may be suspected, and rejected; but this is not of that Nature: The Question be­fore us, is, what Reason can be given why we may not use English Tunes, as well as English Words, in God's Worship; seeing the one is as Consonant to Scripture, and Reason, as the other. Another scruple that some make upon the like ground, is, the reading of the Psalm, in Order to singing. Indeed, were all men able to repeat the Psalms without Book; or had all those, to whom singing is a Duty, the gift of Reading; or were furnished with Books to Read, this were not necessary; but till this comes to pass, which will never be, Reading is of use; the whole Con­gregation is to sing, and unless all were thus Qua­lified, how can they sing, if it be not read? Na­ture it self dictates to us, we must use means to bring to the end, and the Scripture never denies it. Now, this is a good means for Instruction, and why may we not receive Instruction by the Ear, in Hearing, as well as by the Eye, in Reading. In Prayer, we think it more convenient to joyn with the Minister, hearing him, than if we could read the same Prayer along with him in a Book. When all Israel sang together with Moses, it is like it was read to them, Exod. 15.1,2, &c. for doubtless, all had not Copies of it, if they could [Page 137] have read, neither had committed it to Memory. Neither can the Reading of it any way hinder the Melody, neither will it hinder, but help the Un­derstanding, neither any way dull the Affections: And thus I hope I have removed those Objections, and Answered the doubts of those that scruple this Ordinance.

6. Direct. If thou art now convinc'd, that Sing­ing Psalms is a Gospel Duty; yea, thy Duty, which God requires of thee, set upon it then with hopes of Success; but be sure to observe, that in this, as well as in other Duties, thy End be good; other­wise the Action must needs be bad. Many a man loseth much Labour, and pains, and spends much Time to little purpose; an evident Example we have in the Pharisees, Mat. 6.1,2, &c. who Fasted, Prayed, and gave Alms; all Excellent Duties: But those Sacrifices, though otherwise good, being mixt with the Dung of their own self-seeking, and desire of popular applause, God throws it back into their Faces, as Dung, without a Reward; and so it will be with thee, if thou seek thy self, and not God, in the Duty: If Cu­stom, Credit, or a desire of Popular Applause, drive thee on to this Duty, and not the sincere de­sire of God's Glory, thou maist expect thy Re­ward from Men, and not from God. Many Men in Singing Psalms, aim at no higher End, nor make any better use of it, than they do in their Prophane Songs, or Ungodly Ballads, viz. Their own Re­creation, to drive away the Time, or a desire to be Applauded for their good Voice, or Tune, or Excellent gift in Singing. But the chief End which every Christian should aim at in all his Actions, especially in all his Acts of Divine Worship, should [Page 138] be God's Glory, and his own Souls good; if this be laid aside, thou maist expect a Curse, and not a Blessing upon thy proceedings. If this be want­ing, the Duty is spoyled; if this be minded, God will accept of it, though accompanied with many Imperfections. This Heavenly Duty is perfor­med to this End, by the Angels, and the whole Church Triumphant, as before is shewed, and will be the Work of Eternity; and here upon Earth, if Heart and Voice go together: 'Tis a resemblance of Heaven, and represents, though darkly, that Melodious Harmony that is in Hea­ven, amongst those Glorious Choristers. We should make Melody in our Hearts, and not only with our Mouths. Look upon it as a part of God's Worship, and Service, and appointed for Spiritu­al Consolation, not for Prophane Recreation; and therefore we should, with the Psalmist, say, Not unto us, Lord; not to us, but to thine own Name be the Glory. Let us work for God, and he will not fail to give us a Reward; and there is great Rea­son why we should in this Duty Trumpet out his Praise, for all we have is his, and from his hand it is we receive every good and perfect gift: We have our Life, and Being from him, and have no more breath than what he puts into us; and there is all the Reason we should render to him the Prai­ses due for all: And this is one way we have to Praise him, Eph. 5.19. Col. 3.16. Thus the Ho­ly Men of Old have gone before us, and aimed at this very End. Thus Deborah, and Barak; Moses, and Miriam, and many more; and thus David resolves to do, Psal. 7.17. I will Sing praise to the Name of the Lord most High, Psal. 111.1. And exhorts others to follow his Example, Psal. 30.4. [Page 139] Sing unto the Lord, O ye Saints of his, &c. Psal. 47.6. & 92.1. Now, this Duty, though it espe­cially concerns the Godly, as those that have re­ceived the most, and greatest Mercies, and have the greatest abilities for the Work; yet others al­so having received all they have from God, are also obliged to render Praise, and Thanks to God, and are frequently called upon, thus to do, Psal. 110.1. where all Nations are excited to this Du­ty. And as God's Glory is chiefly to be minded, so our own Benefit is not to be neglected, and our Souls good. And the Psalms serve also for Instructi­on, and Direction; for this, as well as other Scrip­ture, serves to this End, Eph. 5.19. Col. 3.16. And if we observe, every Psalm will yield us some profitable Instruction, Direction, or Exhor­tation; and inform us in many things concerning God's Word; his Attributes, Providences, Pro­mises, Word, and Works; or something con­cerning our selves, or others; good, or bad; concerning this Life, or that to come: And this we may not only Treasure up in our own Hearts, but also press it upon others, and Teach one ano­ther in Psalms, and Hymns, and Spiritual Songs. Nay, wicked Men may hence be Instructed, Con­vinced, and Reproved; to this End, Moses Song was Indited, Deut. 31.19. 'Tis matter of Conso­lation also to the Godly in all Conditions; here are Petitions put up to God, here are Promises made by God: Perform this Duty now to right Ends, and doubt not of a Blessing.

7. Direct. If thou wouldst have a Blessing of God accompanying this Ordinance; or, if thou wouldst Sing Psalms profitably, then do it in God's way, as well as to a right End; 'tis not the bare [Page 140] performance of the Duty will serve the turn. Ma­ny content themselves with the Husk, without the Kirnel, and think a little Lip-labour sufficient; and come with no more Reverence, nor so much, into God's Presence, than they would come into a great Mans Presence, to Sing a Prophane Song. If such Service would please, God would have many Servants. But 'tis the Heart that God re­quires, or he will have none of their Service. Trust not, therefore, with the Papist, Opere Operato, in the Work done, for God must have it done in his own way, or he will not accept it. A good Duty may be spoyled by the ill doing it, as well as a good Tool by ill handling. The Duty we Treat of is not so easie, as many think it is: Many care­lesly performing it, and finding little benefit by it, have mistrusted the Duty, rather than themselves; like the Maid in Pliny, that being suddenly struck Blind in the Night, blames the Sun the next Morn­ing for not Rising. Men are apt to accuse any thing; yea, God himself, rather than themselves: Because they themselves feed upon the Husks, they think there is none that taste the Kirnel; and so lay it aside, and plead against it. But upon the same grounds many of them plead themselves a­bove Ordinances, and rest not, till they plead perfection; and look upon Ordinances as beggar­ly rudiments; but to leave these to their self-de­lusion. When thou approachest to God in this Ordinance, being part of his Instituted Worship, be sure to bring thy Heart along with thee, and ingage it in the Duty. God saith of the Heart, as sometimes Joseph did of his Brother Benjamin; you shall not see my Face, if your Brother Benja­min be not with you: You shall not see his Face, if [Page 141] the Heart be absent. Heart and Voyce must joyn together, or it will make no pleasing Melody in the Ears of God: He is a Spirit, and must be Worship­ped in Spirit and in Truth. For, as Fervent Prayer may prevail, where cold Petitions are denyed: So hearty Praises are acceptable, when others are esteemed but as a mocking of God. We must sing with the Affection, and with the Understanding also: The whole bent of the Soul must be set upon the work; the Blind, and the Lame, and the Heart­less Sacrifice is abominable unto God. My Son, saith he, Give me thy Heart. Whatever thou of­ferest without the Heart, he will have none of it: The more of the Heart is in the Duty, the better he loves it. Thou must sing with the Spirit, 1 Cor. 14.15. Thus David, when he began to sing, lift up, not only his Voyce, but his Soul to God, Psal. 25.1. and calls upon all that is within him to bless the Lord, Psal. 103.1. And we have Exhortati­ons to this Duty, Col. 3.18. Eph. 5.19. The Lowing of an Ox, the Grunting of a Hog, make as Melodious an Harmony in God's Ears as a Heartless Prayer, or Praise. God is a Spirit, and must be Worshipped in Spirit, and in Truth: Nay, it must not be only with the Heart, but with the Heart rightly Qualified: An ungracious Heart cannot but savour strong in the Nostrils of God, worse than a stinking Carrion doth in ours: we must sing with Grace in our Hearts, as the former Scriptures plainly testifie. Sincerity is necessary; approach not near him, without the Wedding-Garment: Hypocrisie spoyls all thy best Actions; we may as well expect sweet Water in a dirty Channel, or stinking puddle, as a good Duty from a rotten Heart. The Graces of the Spirit must [Page 142] adorn that Soul, that must be welcom into God's presence: Neither is it sufficient, that they be there in the Habit, but they must be drawn forth into the Act; for, as we must Pray, and Sing with the Understanding, and Affection, so we must Pray, and Sing with Faith, believing those Pro­mises made by God, and those Petitions put up, that they shall be in Time Answered. Bring Hope along also, to wait for the Accomplishment, and Love to God, and Delight in his Service, and de­sire of his Glory, and other suitable Graces: And thus doing, expect a Blessing upon the Ordinance, and benefit by it.

1. Direct. Before thou canst make Consci­ence of Observing the Sabbath, thou must be well convinc'd that it is thy Duty. To this End I have already proved it to be of Divine Institution, and a Branch of the Moral Law; binding, not only Jews, but Christians also. But I fore-see one main rub must be removed, before the way be cleared; that doubt which makes many to stumble: Whether the first day of the Week, or that which we call the Christi­an Sabbath, be of Divine Institution; and whether Christians be obliged to observe it as a Sabbath. Much hath been Written by Di­vines to satisfie this doubt: My purpose is not to speak much to it in this place, this Treatise being of another Nature, yet something is ne­cessary; for while this doubt remains, who will make use of the following Directions? 'Tis true, we cannot prove in Scripture, nei­ther is it said, totidem verbis, that Christ did Command that the Sabbath should be chang­ed, from the last, to the first day of the week, then there could be no Controversie; but we [Page 147] have that which is equivalent to such a Com­mand, that it was changed by Divine Autho­rity, and very probably by Christ himself; the Scripture yields us sufficient Witness Christ is called the Lord of the Sabbath, and the Holy Ghost calls it his day, Rev. 1.10. which seems to intimate, he is the Author of it: As the Sacrament is called his Supper, be­cause he Instituted it; and had it not been al­tered by him, I know not who would have been so bold, to have distinguished it from other days by this Name; he was every way as Faithful in his House as Moses was, yet Mo­ses, we know, by God's appointment, stated a time for God's Worship, Heb. 3.2.6. and no doubt, a settled time is as necessary for us, as for them, to Serve God in. We find Christ himself owning the day in his own Person; as in his Resurrection, and finishing the work of our Redemption, a greater work than that of Creation, and better deserves a special Me­morial: And the Apostle tells us, He entred into his Rest, and ceased from his own Work, as God did from his, Heb. 4.10. aluding to the Creation, from which, when God Rested, he Ordained the Sabbath. We may also Read, that Christ, after his Resurrection, appeared divers times to his Disciples upon the first day of the Week, when they were met together; Read John 2.19. and again, verse 26. And doubtless, not without Divine Providence pointing out this day to us; and after his As­cention, when they were met together upon [Page 148] that day, he pours out the Holy Ghost upon them, Acts 2.12. We Read also, that this was the day the Apostles did keep as a Sab­bath, and also the Churches met together to perform Sabbath days duties; to Preach the Word, to Administer the Sacraments, Prayer, Works of Charity, &c. Acts 20.7. 1 Cor. 18.2. Ʋpon the first day of the Week let every one of you lay by in store, as God hath prospered him And as 'tis conceived, forty Years after Christs Decease, Saint John, by the Inspirati­on of the Holy Ghost, calls it the Lord's day, whereupon he received his Revelation, Rev. 1.10. Neither do we Read, that the Apostles ever kept any other day, as a Sabbath; 'tis true indeed, upon the Jews Sabbath they often Preached, taking Advantage of the Multitude then gathered together, which Advantage at other times they wanted. Now, if the change were thus made by Christ, and his Apostles, it was by the directions of the Spirit of God; for the Apostles delivered but what they had received from God, 1 Cor. 11.23. It was upon this day they met to Preach, and break Bread, Acts 20.7. 1 Cor. 16.1,2. Now, were there no Precept, the constant Example of the Apo­stles, and Churches in the Apostles time, may satisfie us, for they were Inspired by the Spi­rit of God, and appointed them both by Do­ctrine, and Example to Teach his Church; and to this End gave them Instructions in the time between his Resurrection, and Ascention, which Instructions are not all Recorded; yea, [Page 149] the constant practice of the Church in all Ages since the Apostles time, give us no little Light; for though Christians have been at great diffe­rence among themselves about other matters, yet few questioned the change of the day; both Greeks and Latines, both Papists and Prote­stants, both Lutherans and Calvenists, hold to this, and God's Blessing upon their Endea­vours is great encouragement; he would ne­ver succeed them in so sinful a Course, were it such; nay, the remarkable Judgments of God upon Sabbath-breakers, bespeakes God for the Author, for none in the World could Lawfully have done it without him. Thus I have shewn you, I hope, sufficient grounds to Build upon; I proceed now to Direct you to keep it as a Sabbath.

2. Direct. If thou wouldst Faithfully San­ctifie the Sabbath, as God Commands thee, make preparation for it before it come; for there is hardly any thing of great Concern­ment well done without some preparation, and much more here: we prepare the Body for Physick, before we take it; we provide in Summer for Winter, and lay in Provision in Harvest; we prepare in the Day for the Night, and work when we have the Light: We pre­pare in Health for Sickness, and in Youth for Age: And were we to appear before some great Man, we should make preparation ac­cordingly; and shall we only be wanting in the Service of our Lord, and Master, and rush into his Presence without prepared Hearts? [Page 150] God bids us remember the Sabbath day, to keep it Holy, or to Sanctifie it, as 'tis, Deut. 5.12. The word Remember, signifies either to call to mind something past, or to commit to Memory something for the Future, and both are necessary to this business. God sets this Memento upon it, to Teach us, that those that will keep it well, when it is come, must Re­member it before it come, or otherwise our Nature is so Corrupt, that it will take hold upon some Occasion or other to draw us aside from the Duty in hand: We can fore-cast for Fairs, and Markets, sometimes long before, and make preparations for them according to our needs, whether to buy or sell: We con­sider our wants to have them supplyed, and make preparations accordingly; and yet how few make preparation for the Market day for the Soul. Many tire themselves in the La­bours of their Calling in the Week days, and then use the Lord's day no otherwise than a Beast, only Rest from their Labours; for their Spirits being spent, and their Bodies tyred, they are more fit for sleep, than any Holy Du­ty; and rushing rudely out of the World, into the Service of God, they bring so much of the world with them, that it renders them inca­pable of any Spiritual Duty. But thy Care should be, to sequester thy Heart, Thoughts, and Affections from the world, and set them upon God; and empty thy Heart of worldly Cares, and Troubles, that thou maist mind the business God sets thee about. The want [Page 151] of this is one Cause why Men get so little be­nefit by the Ordinances; and hear so much, and profit so little, because they come not with empty Hearts; a full Vessel can receive no more, when the Prophet multiplied the Widdows Oyl, when there was no more empty Vessels, the Oyl stayed: When the Head and Heart are full of the World, this Water of Life will run over. But our Duty is to prepare the Heart for so great a work, as the Entertaining our Lord, and Master, the great God of Heaven and Earth, who invites himself to Sup with us: He is the Searcher of the Heart, and the Tryer of the Reins. Be­fore the Sabbath come, use such fore-sight, di­ligence, and Meditation; and dispose, and seasonably dispatch thy Worldly business, that thou maist be more free, and fit for the Du­ties of the day. We find Israel did thus pre­pare to Sanctifie the Sabbath, Exod. 16.22. and gathered Manna enough the day before; and this was usual among the Jews, Luke 23.54. And that day was the Preparation, and the Sabbath drew on. Thus Nehemiah prepared against the Sabbath, that it should not be pro­phaned, Nehem. 13.19. And Gods Example in this is binding to us; he finished his works before, and so should we, and should not med­dle with any unnecessary Worldly business then, either with Hand, or Heart, that our Duties be not pestered with the World; but that we may be as free to serve the Lord, if possible, as if we had no worldly business to [Page 152] look to; but many fore-cast business for that day, or make it necessary through their former neglects; but this will appear to be their Sin, and their Folly. Solomon bids us look well to our Feet, viz. our Affections, when we go into the House of God, Eccl. 5.1. And 'tis good to consider whose Presence we come into; and, with Holy David, wash our Hands in Innocen­cy, before we compass his Altars, Psal. 26.6. Examine how the Case stands between God and thy Soul, and venture not into his Pre­sence in an unregenerate Condition, or having sin unmortified, or unrepented of, lest he break thee in pieces, and there be none to deliver thee. Consider what sin thou hast Commit­ted, especially in the week past, and be hum­bled for them; lay aside thy worldly business betime on the Eve; when others only sweep their Houses, do thou sweep thy Heart: Set some time apart for Reading, Meditating, Conferring, Instructing thy Family, and Pray­ing with them; reconcile the Differences, if there be any in the Family; between Husband and Wife, Parent and Child, Master and Ser­vant; yea, Neighbour and Neighbour, that your Prayers be not hindred; for God can hardly be well served, where the Members of a Family Live at Discord. In a word, pre­pare thy Heart to meet God the day follow­ing.

3. Direct. Wouldst thou Sanctifie the Sab­bath? Take heed thou do nothing that is un­lawful upon that day. This is appointed by [Page 153] God for a day of rest; and not only, as some say, from sin, which should be Committed no day, but also from Labour, which at other times is Lawful, the works of our Calling; yea, unnecessary recreations are forbidden, Exod. 20.10. In it thou shalt do no manner of Work, thou, nor thy Son, nor thy Daughter; thy Man-Servant, nor thy Maid-Servant, thy Cattle, nor the Stranger that is within thy Gates. Jer. 17.21,22. Neither do ye any work, but Hallow the Sabbath day, &c. Neither will a bare cessation from work serve the turn, for rest is Com­manded for an Higher End, that we might serve God with more Freedom; and therefore Idleness is a sin worse than Bodily Labour, up­on that day; and when Men use not rest as a means, but as an End, 'tis an egregious breach of the Fourth Command; and 'tis a gross mi­stake to think, that is an acceptable Duty, on that day, which is a great sin any day. He that keeps the Sabbath only by resting from his Labour, keeps it but as a Bruit Beast; yet the most of Men spend great part of the day in Idleness, or what is worse; and think, if they give God their Bodily Presence for an hour, or two, it's sufficeable; but God will not be mocked: we should think it were an unpro­fitable Servant that would work but two or three hours in the day. God gives us six whole days for our work, and shall not we give him one whole one for his? well, rest we must from our Labour, but that is not all; we must spend it in God's Service: we must forbear [Page 154] our work, that we may do his, and beware of all that hinders us; and that is not only our work, but our pleasures and recreations, works of our Calling we are forbidden, and that up­on pain of Death, Exod. 31.15. He that doth any work upon it shall surely be put to Death: And God meant as he spake, we find that he Com­manded the man that gathered sticks on the Sabbath day to be put to Death, and he was stoned, Numb. 15.36. And there is great reason, for how can a man serve God, when Heart and Hand, when his Thoughts and Af­fections are intangled in the world? How can he serve two Masters, but he must sleight the one? when the Body is indisposed by Labour, how can the Heart be free? And God Com­mands the Heart; My Son, give me thy Heart. Neither will he have a divided Heart, he will have all, or none; and he Commands not only our selves, but also our Children, and Servants; yea, even the Bruit Beasts to rest from their Labour, that our Hearts may be the freer, and there be no occasion for roving thoughts, and to avoid distraction in God's Service. Recreations also, except those that are purely necessary, are also forbidden, even those which are at other times Lawful; sports and pastimes are no less dangerous than work; yea, much more, for they draw away the Heart more than honest Labour. Augustine thought it was more Lawful to Plough on the Lord's day, than to Dance; but many of our wanton Youth are of another mind; but the [Page 155] one brings Profit, the other oft tends to the debauching of Youth: And doubtless, God himself hath forbidden these vain pastimes, Isa. 58.13. If thou turn thy Feet from the Sab­bath, doing thy Pleasure on my Holy day▪ and call the Sabbath a delight, the Holy of the Lord, Honourable, and shalt Honour him; not doing thy own ways, nor finding thy own Pleasures, nor speaking thy own words, &c. Worldly and vain Discourse you see is also here forbidden; for every moment of this precious time should, if possible, be improved to a Spiritual ufe; our own words should not be spoken, our own pleasure should not be sought, worldly cares & fears should that day be banished the mind, for these distract a Man in the Service of God: These are the Thorns that choak the Word, and it becometh unfruitful, Mat. 13.22. Indeed, distracting, carking Cares, are always unlaw­ful, much more in recourse to God himself; but provident Cares at other times a Duty, now become a Sin, and must be laid aside as much as may be, that the Heart may be free; we read in Scripture of many sorts of work forbidden: As Jornying upon the Lords day, but only to the Ordinance called, a Sabbath days Journey, Exod. 16.29. for this distracts the mind as well as work: Let them look to it, that use that time to Ride to Fairs, or Mar­kets, Acts 1.12. Buying and Selling is also forbidden, Nehem. 13.16,17. See how zea­lous he was against it; but 'tis a practice too much in Fashion. Carrying of Burdens is also [Page 156] forbidden, upon no less Cruelty than the De­struction of Jerusalem, Jer. 17.22. Nehem. 13.19. In a word, whatsoever hinders in God's Service; nay, doth not some way or other further it, cannot be Justified: As for dressing of Meat or Drink, any further than is neces­sary, or convenient; or spending over-much time in Bed, or needless Dressing, or spending time any ways unnecessarily, is no doubt, a Sin.

4. Direct. Though there be a Rest Com­manded by God, and a Cessation from the works of our Calling, upon the Sabbath day; yet all works are not forbidden thereupon, there is still Liberty given for good works: for works are forbidden as they tend to the distra­ction of the mind, and hinder us in the Service of God; but those works that further it, are not only Lawful, but Commanded; these in general are works of Piety, works of Chari­ty, and works of Necessity: Works of Piety are such as tend to the Worship and Service of God, as part of it, or as a means or help thereunto. Thus it was Lawful for the Priests under the Law to kill and Sacrifice the Beasts that were to be Offered, which was a servile work, and unlawful, had it not been Com­manded, Mat. 12.5. Have you not read in the Law, how on the Sabbath days the Priests in the Temple prophane the Sabbath, and are blameless. And no doubt, 'tis Lawful in Gospel Times for Ministers to Preach the Word, Catechize, and Personally to Instruct the People, though it be [Page 157] to the spending of their Spirits, and the Tyring of their Bodies, more than on any other day of the week: Paul he Preached long, even till mid-night, upon that day: And 'tis Lawful for him to Travel that day to the Meeting place; and 'tis Lawful for the People also to come to hear: Yea, 'tis their Duty, though it be several Miles, if they cannot otherwise enjoy it: We read of a Sabbath days Journey, Acts 1.12. which is conceived to be about two Miles. We may see this was a Custom in Israel, 2 Kings 4.23. when the good Shu­nammite desired her Husbands leave to go to the Prophet; he answered her, wherefore wilt thou go to him to day, it is neither New Moon, nor Sabbath; implying these were usual times to go, Psal. 84.7. Every one of them in Sion appeareth before God. Works of Mercy also are necessary, whether to Man, or Beasts; God desires Mercy, and not Sacrifice, Hos. 6.6. Now, this Mercy is either to the Soul, or to the Body: To the Body, visiting the Sick, healing their Diseases, easing their pains, re­lieving their Necessity, if able; this is appro­ved by Christ, Luke 13.11. when Christ heal­eth the Sick, and disputes the Case with the Pharisees; yea, giving, or gathering Alms up­on that day, which we find was the Apostles Command, and the Churches practice, 1 Cor. 16.1,2. and that which Christ will Reward at the last, Mat. 25.35. Meat and Drink also must be taken moderately, for the re­freshing of thy Body, and the making it fit [Page 158] for the Service of the day. Christ himself ap­proves of this, when he justifies his Disciples for plucking the Ears of Corn, Mat. 12.1,2. Spiritual Mercy must be shewed also; such is informing the Ignorant, reducing the Errone­ous, exhorting the Negligent, comforting the Disconsolate, Instructing one another in our most Holy Faith, Reconciling those that are at variance; yea, the Bruit Beasts themselves must that day taste of thy bounty; if one be fallen into a Ditch or Pitt, we must lift him out, Luke 14.5. We may, yea, must loose our Ox and our Ass from the Stall, and lead them out to water, upon that day, Luke 13.15. Physitians, in cases of necessity, may Travel, to Visit their sick Patients, and Midwives at­tend upon their Office; but it should be Cha­rity, and Necessity, and not for filthy Lucre, that this should be done. We should not sell our Labour upon that day, but do it for com­mon Charity; otherwise a just Cause may to us prove sinful. Works of Necessity also are Lawful, so they be truly so, and not feigned: when an House is on Fire, we may leave the Ordinance, to seek to Quench it, though with Bodily Labour. The Marriner, in his Journey, must attend his work, but his Heart in the mean time should be in Heaven: The Souldier, if set upon, should defend him­self; we find Joshua compassing Jericho seven days together, Josh. 6.15. and one of them must needs be the Sabbath. Though the Jews at first did scruple Fighting upon that day, and [Page 159] many of them were Murdered by the Enemy; yet at last they resolved to Fight in their own Defence, 2 Mac. 4.1. A Husband-man, in Harvest time, I suppose, for fear of an Inun­dation, or the apparent loss of Grain, or Hey, may Labour to prevent it; but take heed a Necessity be not feigned: Many are necessita­ted for want of fore-cast, and some fore-cast, that there may be a Necessity, neglecting it all the week, and then say, must not Cattle be looked? Or such a thing be done? But know what may be done before, or let alone till af­ter, ought not to be done; 'tis not thy wilful neglect can procure a dispensation to break God's Law; but most men strain their Chri­stian Liberty to the utmost Link, but take heed of going beyond; be not deceived, God will not be mocked.

5. Direct. To the sanctifying of the Sab­bath, thou must not only observe an Holy Rest unto the Lord all the day, and forbear thy own thoughts, words, and works, as for­merly I have shewed; but there are also many Duties of Religion to be performed; as part of that Worship to be given to God, upon that day, that the whole time, as nigh as may be, may be spent in the Religious Exer­cises of the day. Now, the Duties required, are either Publick, or Private; the Publick are in the Congregation of the Saints, when the Church meets together to Worship God. The Private are in the Family, or in the Clo­set: He that only rests from his Labour on the [Page 160] Sabbath, keeps it no better; yea, much worse than a Beast. Idleness is a sin at all times, e­specially then; this is the Market day to lay in Provision for the week following, the Har­vest, to provide in, for winter, and shall we Trifle now? All Time is precious, much more this; we should leave any work undone be­fore we should leave God's work undone, or carelessly do it. The Publick Duties requi­red at our hands, are according to the Relati­ons we stand in; more is required of Publick Persons, than of Private. The Ministers are God's Stewards to dispence his Mysteries, to Divide the word of God aright, and to give every one his Portion; and therefore he must look to his Charge, and make preparation be­fore-hand for his work. He is the Mouth of the People unto God, and God's Mouth to them; and therefore he had need to set a watch over his Lips, that he Offend not with his Tongue. Parents and Masters they should not only come to the Ordinance themselves, but bring their Children, and Servants there to be Taught. Prayer is an Ordinance of God, and should be performed in the Publick, where Minister and People should joyn together to make their Requests known to God in the Name of Christ; and beg such things as are necessary for themselves, or others; for this Life, or that to come: It should be performed with Faith and Fervency, with Humility and Reverence, with Wisdom and Discretion, both by Minister and People: [...] Com­plements [Page 161] with God are unsavoury, and un­seemly. The Word also should be Read, and Preached by the Minister, and the whole Coun­sel of God made known, Acts 20.20.27. and that without mixture of Humane Invention; without Ostentation, Plainly, Faithfully, Powerfully, Truly, Zealously. And the People they should hear with Attention, Dili­gence, Watchfulness, Understanding, and Care; they should Examine that which is delivered by the Minister, whether it be a­greeable to the Truth, like those Noble Bere­ans, Acts 17.11. They should Treasure it up in good Hearts, and bring forth good Fruit in their Lives and Conversations; for without Practice knowledge is little worth. The Ad­ministration of Baptism also is a Sabbath days work; Ʋpon the Sabbath, says Christ, they Circumcise a Man; this is given the Minister in Commission, Mat. 28.19,20. which is to be done according to Precept, and Scripture Examples, without External Additions, and the People ought to be present at it, and joyn with the Minister in Prayer for a Blessing, and not turn their backs upon it through careless­ness or contempt. The Sacrament of the Sup­per also should be as frequently Administred, as Convenience will permit, Acts 2.42. And 'tis the Ministers Duty to Teach and Instruct the Ignorant, to convince the gain-sayers, re­claim the scandalous, if they can; and if they will not be Reformed, to keep them back from the Sacrament; yea, to take Christ's [Page 162] way: And if they be obstinate, cast them out, and not suffer the Ordinance to be pollu­ted, or contemned. God complains of the contrary, Ezek. 22.26. Her Priests have vio­lated my Law, and have prophaned my Holy things, they have put no difference between the Holy and Prophane, &c. And 'tis Christ's com­mand, not to give Holy things to Dogs, Mat. 7.8. The People they should partake of it, and come with prepared Hearts to this Holy Ban­quet, and be careful that they have on the Wedding Garment, or they will be no wel­com Guests to his Marriage Supper: They should there Exercise their Graces of Know­ledge, Faith, Love, and Obedience, &c. knowing that the neglect, or unworthy receiv­ing is a dangerous sin, Acts 20.6. 1 Cor. 11.17. Singing of Psalms also is a publick Duty, and should be performed by the whole Church, and in so doing, they should lift up their Hearts, as well as their Voices, and Sing with the Spirit, and with the Understanding also. Visiting the Sick, relieving the Poor, Gathering, and Collecting for them, is this days Duty, 1 Cor. 16.2. Catechizing, espe­cially the Younger sort, is the Ministers Duty; and 'tis the Peoples Duty to send them: And all this must be done to God's Glory, and the Edification of our selves and others.

6. Direct. Though the publick Worship and Service of God be chiefly to be minded, and intended upon the Lord's day, yet it is not only that which is required. Many private [Page 163] Duties also are to be performed; and in thy Publick and Private Duty is all the whole time to be spent. What those Publick Du­ties are I have already shewed you, and shall now speak of those that are Private; I mean, such as Private Persons, especially Masters, and Parents, and Governours of Families ought to do: Let the Inferiors also here Read their Duties. Some of those are to be done before the Publick, by way of Preparation; and some after, by way of Digestion: Con­cerning Preparation I have spoken already, and yet here something may be added; for, as thou must remember the Sabbath before it come, to prepare for it; so when 'tis come, improve it to the best Advantage: And to this End, Rise as timely in the Morning as thy Health will permit. Were it to go to some Market, or Fair, or to do some earnest, or important business, how early wouldst thou Rise? And why not now, the better to fit thy self for thy Masters work; and to Sancti­fie as much of the Consecrated time as thou canst, and do God as much work as may be; and Reason good, for God is the best Master, and pays the best Wages; and therefore he should have most work done: And by this means thou wilt redeem the more time for thy private Devotion. When thou first awakest, Consecrate thy first thoughts to God, and be­gin the day with some Fruitful Meditation, suitable to the Season, and the work in hand, for this will fit thee for after-Duties. But if [Page 164] thou let the World, or Sin have thy first thoughts, 'tis hard getting them out of pos­session of thy Heart. Examine thine own Heart, what Graces thou hast weak, or wan­ting, that thou wouldst have supplyed; what Sins are strong, that thou wouldst have morti­fied; what sins thou hast Committed, especi­ally the week last; what Mercies thou hast re­ceived, that so thy Heart may be affected ac­cordingly: Go to God with shame in thy Face, and sorrow in thy Heart; and, if it may be, with Tears in thine Eyes, and con­fess thy sins to him, and never rest, till thou hast a discharge. Many give themselves so much Liberty of sleeping in the Morning, that much of those secret Duties are either neglect­ed, or slubbered over, and they have little time to set the Heart in Order. But how can a man expect a Blessing, that is guilty of such neg­lects? But these secret Duties are not suffici­ent. If thou hast a Family, call them toge­ther, in convenient time, Read some Portion of Holy Scripture to them; and, if thou canst, fasten something upon their Spirits by Familiar Discourse, or otherwise, and then joyn with them in Prayer to God for the pardon of the sins of the Family, and a supply of Grace, and a Blessing upon the Publick Ordinances, for their Souls good: And here forget not to put up some Petitions for him who is to be your mouth unto God, that he might do it prevail­ingly; and that he that is to be God's mouth to you, may reach your Hearts, and speak a [Page 165] word in season to your Souls, and meet with your beloved sins, and put you on to your neg­lected Duties. If Holy Paul desires the Pray­ers of his Hearers, Col. 4.3. much more need have your Ministers. And having thus dispo­sed thy private Devotions, make timely resort unto the publick: 'Tis an ill Custom which many have, to stay late, and savours but of little Love to the Ordinances. These Men would make more hast to a Feast, or Banquet, perhaps, to a Stage-Play, or Morrice-dance. And when thou hast thus done, and brought thy Family along with thee, behave thy self, and see that they behave themselves gravely, and orderly, and joyn with the Minister; hear attentively, pray zealously, and sing affectio­nately, and do every Duty chearfully; write the Sermon in thy Book, or in thy Memory, especially the most material Heads; and after the Morning Exercise, use sobriety in Meat and Drink, lest thy Body be surcharged, and become unfit for the Evening Exercise; for though Meat and Drink may be taken, yet no more than fits thee for thy Duty: Spend the inter-mediate-time in Prayer, Singing, Re­peating, Meditation, &c. and frequent the Evening Exercise as thou didst in the Morning; and when the Publick is done, spend the re­maining part of thy time in private Duties; as Repeating the Sermon, and Examining the proficiency of thy People, incouraging the Diligent, reproving the Idle: In Meditation of what thou hast heard, pressing it upon thy [Page 166] own, and People's Hearts, and put it into Practice, which is the Life of all; without which 'tis like Food eaten, but not digested; which seeds Diseases, and not the Body. Call thy Family together, suffer them not to wan­der after Vanity: Read some Portion of Ho­ly Writ; and, if it may be, make them un­derstand God's Will in it. Catechize, and Instruct them in the Fundamentals of Religi­on, Pray with them, and for them, for the Pardon of their sins, and a Blessing upon the means; Commend them, and all thine, and all the Israel of God into God's Protection, and so conclude the day in Secret with God as thou beganst; confess the miscarriages of thy Heart, and bless God for the assistance thou hast found; follow this course, and the Sab­bath will prove a Market-day for thy Soul.

7. Direct. 'Tis not enough to Sanctifie the Sabbath thy self, but God requires, thee to im­prove thy Authority, that those under thy Charge may Sanctifie it also: And if by thy negligence, or remissness thou sufferest sin to be Committed on it, and wilt not hinder it, it will be laid at thy door, and charged upon thine Account, qui non prohibet cum potest, Ju­bet. Now, this chiefly concerns Superiors, for to them is the Command chiefly directed, Exod. 20.10. They are to Command, and others are to Obey. All Governors therefore, whether Civil, Military, or Ecclesiastical, are hereby obliged to improve their Interest and Authority, to hinder the Prophanation of the [Page 167] Lod's day, and to promote the Sanctification of it. It was good Joshua's Resolution, He and his would Serve the Lord, Josh. 24.15. And God himself, who could not be mistaken, faith of Abraham, He knew that he would Com­mand his Children, and Houshold after him, to keep his Commandments, Gen. 18.19. The Magistrate is Custos utrius & Fabulae, and there­fore should look to it, that the Commands of God be not broken, or Contemned. They should be Nursing Fathers to the Church, and therefore should see that their Children take good ways, and run not into dangers, Isa. 49.23. They are Vice-Gerents upon Earth, and should Act like God, and see his Commands observed; they should encourage the good, and punish the disobedient; they should Re­prove, Threaten, Restrain, and Punish the Disobedient, for the Prophaning of the Sab­bath; and encourage the good, that it may appear they bear not the Sword in vain. This was Nehemiah's Practice in the same Case, Nehem. 13.15, &c. The Fourth Command­ment saith as much, which is Directed to Su­periors, who have most Power to Reform this amiss. An Example of a Magistrates Power we have in Josiah, who Commanded all his Subjects to stand to the Covenant, he had made with the Lord, and made them to Serve the Lord their God; though doubtless, many of them had rather have Served Baal, 2 Chron. 34.32,33. That is, he forc'd them to an outward compliance. We find in many [Page 168] places, Death is threatned to the Prophanation of this day. Now, if the Magistrate had not Power to punish, as some imagine, who should inflict his Death? Can it be imagined, that God immediately from Heaven struck them dead for every such Transgression? We find indeed, the Law Executed, Numb. 15.36. by the Command of God, upon the man that gathered sticks upon the Sabbath, but it was done by the hand of man; though men cannot be compelled to become true Christi­ans, yet they may, and ought to be forc'd to an outward Compliance, and restrained from the open violation of the known Laws of God, though they will not Sanctifie it in their Heart, they should be restrained from Prophaning it with their Hands, or Tongues. False Pro­phets should not be suffered to deceive the People, and those that Teach Errors and He­resies, should be restrained. But alas! here is our Misery, we have few Nehemiahs in our Time, to redress these abuses: Many not only do it themselves, but take Pleasure in those that do; and the Sabbath is Prophaned, and few lay it to Heart. Ministers also in their place should see to the Observation of it, though they cannot compel, yet they may per­swade, and denounce the Judgments of God against the wilful breakers of his Law: The Word and Sword should go together; and if they prove obstinate Sinners, they should be cast out, as those that are not fit for a Christian Society; Excommunication hath proceeded, [Page 169] I suppose, against Persons for less faults in God's Account. Governors of Families also, whether Parents, or Masters, should look to those under their Charge; for neither Son nor Daughter, Man-Servant, nor Maid-Servant, should break this Law; and though they have not the Power of Life and Death, as the Ma­gistrate hath, yet he hath Power to Command, Rebuke, Restrain; and, if need be, to Cor­rect: And why hath God given this Power in­to their Hands, but to this End? Abraham, Joshua, David, and others, did thus Reform their Families, Gen. 18.19. Josh. 24.15. Psal. 101. throughout. Eph. 6.4. Esther 4.6. Ser­vants that are of another Religion; as suppose a Jew, or a Mahometan, yet ought to be re­strained from the open Prophanation of it. But alass! many Parents, and Masters will Pro­phane it themselves, and it cannot be imagi­ned that they will see to their Children, or Servants; yea, often both by Precept, and President, they Command the violation; and many that will not openly Prophane it them­selves, yet wink at others when they do it; but cannot God, thinkest thou, discern the thoughts of thy Heart, and see thy approbation of it? Some plead, as Lot of Zoar, 'tis a little one, 'tis a small matter, the more shame to break a Command of God for a small matter; if the Devil mend thy Wages, thou wilt mend thy Work, and a greater Temptation will make thee break them all, but thou wilt find none so small; some plead a necessity for doing this [Page 170] or that, but was it not thy neglect that made it necessary? Some plead Youth must have some Recreation, so they must have Food and Raiment, shall they therefore steal for it? Why may they not have it out of thy six days, as well as out of God's one? Give them of thy own, and not of anothers time for it.

1. Direct. Because some Scruples do arise about Baptism, it seems necessary to speak something to them; for those that Question the Ordinance it self, are not like to use the Di­rections. The very Essence of Water-Bap­tism is denyed by some, and questioned by o­thers, whether it be a standing Ordinance in the Church; but that which some question, and others deny, I think need not be questioned, and cannot be denyed; and for their Confutation, [Page 174] I need say no more, but search the Scriptures; for he that reads the Scripture, and believes what he reads, cannot be Ignorant. Baptism was given in Commission by Christ to his Di­sciples, Mat. 28.19,20. and that it was to be done with Water, see it in their Practice; you find Philip Baptizing the Eunuch with Water, Acts 8.38. And Peter Baptized Cor­nelius thus, and his Family; in both places Water is mentioned, and they were both im­mediately Directed to do it by the Holy Ghost. But the greatest Controversie lies else­where, between us and the Anabaptists, who it be, that are Subjects capable of this Ordi­nance, this therefore shall fall next under con­sideration. I need not step so far out of my way, as to tell you they ought to be rational Creatures, such as are capable of being in Co­venant, and to have the Graces and Benefits of the Covenant bestowed upon them, and so stand to reprove the foolish, ridiculous Cu­stom of the Papists in Baptizing Bells, &c. Neither need I tell you it must be a Living Creature, and not one that is dead; and so reprove the Custom of those, which seemed to be Baptized for the dead, or in their stead, or in their Name; a Custom which seemed to be crept into the Church, in the Apostles days, 1 Cor. 15.29▪ which Custom Ambrose and Tertullian speak of. But to come nearer the Question in Controversie; you may assure your selves, that those, and those only that are Members of the visible Church, are to [Page 175] partake of this Ordinance: Those that are in Covenant should partake of the Sign and Seal of the Covenant, Gen. 17.11. Rom. 4.11. Now, these are the Godly, and their Seed, Acts. 2.39. The Promise is unto you and to your Children. The seed of Faithful Abraham are either those that are of Riper Years, or of Infants: Those that are of Riper Years, are such, as being Converted to the Faith, hold fast the Foundation, and manifest Repentance, for sins past, and profess Obedience for the time to come; and of those, I think, is no scruple made by any that own the Ordinance, if there be, see Mark 16.15,16. Acts 37.38. Now, Infants that are within the Co­venant, are such as have one, or both Believ­ing Parents; that is, such as profess Faith in Christ, and Obedience to him, and Live ac­cordingly, that the Children of those are in the Covenant, and have right to the Seal, by a Birth-priviledge, many able Divines have largely proved, both by Scriptures and Argu­ments; the Scriptures they make use of, are such as these, Gen. 17.7.9. 1 Cor. 7.14. Gal. 3.9.14. Col. 2.11,12. Acts 2.38,39. Rom. 4.11,12. Mat. 28.19. Mark 10.13, &c. Luke 18.15,16. Rom. 11.16. and many others. Now, you must know, that Godly Parents are under a two-fold Consideration, as they are Men, and the sinful Off-spring of Adam; so their Children are the Children of wrath by Nature; but as they are Believers, and the Sons of Faithful Abraham, and ingraffed into [Page 176] Christ, the second Adam; so they, and their Children also are in Covenant: This might be Evidenced by Arguments, but my Discourse being practical, and not polemical, I shall re­fer you to those that have purposely Treated of it: Yet, lest any should be at a loss, con­sider Children of Believers in the Time of the Law, were Members of the Visible Church, and in Covenant with their Fathers, and re­ceived the Seal and Sign of the Covenant, for such was Circumcision, Gen. 17.11. Rom. 4.11. and that by God's own Command, Deut. 29.10,11,12,13, &c. And I conceive it will not be proved, where they were ever taken out of Covenant, or lost this their Birth-pri­viledge, or what they have in lieu of it, or that our Priviledges are straitned by Christ's com­ing, and therefore we conceive they are still in Covenant, and therefore being every way as capable of the seal of the Covenant Baptism, as the Jews Children were of Circumcision, it ought to be Administred; besides, it was for unbelief the Jews were broken off, Rom. 11.20. and that both Root and Branch: How then came the Believing Jews to lose this pri­viledge for their Children? Yea, the Promise is made to them that Believe, and to their seed, Acts 2.39. And Believers Children have been long in Possession, let their Enemies disprove their Right.

2. Direct. I'le take it for granted at present, that Infants of one, or both Believing Parents are within the Covenant, and Members of the [Page 177] Visible Church upon their Parents Account: It is their Birth-priviledge, and therefore 'tis requisite that they receive the sign, and seal of the Covenant, which is Baptism; that being the initiating sign whereby Members are Or­derly entred into the Church, Souldiers are Listed into Christ's Company, and Scholars into his School; and therefore 'tis the Parents Duty to present them, and to Enter them in­to the Covenant, and bring them timely unto this Ordinance, and Dedicate them unto the Lord, even in their Infancy, as Hannah did Samuel, even when he was a Child. But be­cause the Child claims this not as he is an In­fant, but as he is the Child of such Parents: 'Tis necessary that the Parents, one, or both, be rightly qualified; they should be such as own God in sincerity: For though a serious Profession, not contradicted by a vicious life, may, and must satisfie the Church, who can­not search the Heart, yet it will not satifie God, who tryeth the Reins and the Heart. 'Tis ne­cessary also that they have a competent mea­sure of Knowledge, as well as Faith, and the other Graces of the Spirit, that so they may perform the Duties required. 'Tis requisite they should know in what condition their Children are in by Nature; that they are born the Children of Wrath, as well as others, and derived a poysonful Nature, even from them; for though they themselves may be Gracious, yet they begat not their Children as they were Gracious, but as Men and Women, the sinful [Page 178] Off-spring of Adam; 'tis Nature and Corrup­tion, and not Grace, that is derivative. A Man will never prize a Plaister, that knows of no Wound; nor Physick, that knows not that he is Sick; nor this Remedy, till he know of the Disease. The knowledge of this will make a man admire God's Goodness to him­self and Children, and to bewail the inward Distempers of the Soul; and wrastle with God for the Pardon of this Corruption, and for his Sanctifying Grace, and Spirit, when others little regard it; and bless God, that hath provided such a Remedy, sent such a Sa­viour into the World, and entred into such a Covenant; not only with Believers, but their Seed; and given such a Seal to it, for the con­firmation of their Faith: For though it abolish not Sin utterly, as some Teach, yet hath it a tendency to the Mortification, and the weak­ning of it. They should know also, by what Right their Infants enjoy this Priviledge; this should put them upon it, to clear up their own Interest, and improve it, to renew their Co­venant, to Act Faith, and suck sweetness from the Promises, which are made to Believers, and their Children; and upon this Confidence that God is their God, and the God of their Seed; they should Offer up their Children un­to God, and Dedicate, and Devote them to his Service, as I said before; List them into his Army, and Enter them into his School, desi­ring of him not only to allow them the exter­nal badge of Church-Members, but also make [Page 179] them Members of the Invisible Church; yea, Living Members of Christ's Mystical Body: And be earnest with God to Baptize them, not only with Water, but also with the Holy Ghost; and lay claim to the Ordinances upon this Account; and not only so, but 'tis their Duty to endeavour what in them lyes, to make them his Servants, by Training them up in his Fear, and to Teach them their Duty, both to God and Man. For, as Parents usually Covenant for their Children about the Affairs of the World, and Interest them in Earthly Priviledges; so do they here Enter them into the Covenant, and Interest them thereby in­to the Blessings of the Covenant, except af­terwards they wilfully revoke it. Parents neglect of this was formerly accounted a great Sin; as we see in Moses, Exod. 4.24. when God would have killed him for neglecting Circumcision, and threatens such a Soul that is not thus Dedicated, to be cut off from his People, Gen. 17.14. And where God chan­ged his mind, or relaxed this Law, is not ea­sily found. But alas! how careless are most Parents of this Duty? Some Scruple it, and so neglect it; but most bring their Children to the Ordinance, as they themselves come to Church, meerly for Fashion sake; as they beg for nothing, so they expect no benefit by it: 'tis more of Custom, than Conscience; and more of Ceremony, than Service; 'tis blind Obedience they yield, not knowing what God requires at their hands.

3. Direct. In this Duty aim at God's Glo­ry, the strengthening of thy Faith, and the good of thy own, and thy Childrens Souls: Many a good Action is spoyled for want of a good End, as I told you, the Fasting, Prayers, and Alms of the Pharisees were, Mat. 6.1,2, &c. In this Ordinance God aims at the fore­said Ends; his Glory is his ultimate End, and should be ours: He annexes this Seal to his Covenant to strengthen our Faith; use it therefore to this End. And by this our Chil­dren are Entered into Covenant: As we Live, and Move, and have our Being from him, so we should Live, and Move, and Act for him; not only in this, but in all other Duties: This is a Seal of the Covenant of Grace, and in this it excels all the Water in the World: For our Baptismal water, though not in regard of it's Essence, yet in it's Use and Efficacy, pas­seth all other, though never so precious: others may Comfort the Heart, but cannot Sanctifie it; Abana and Pharpar, Rivers of Damascus, may be more beautiful to the Eye, than the River Jordan, yet cannot heal Naaman's Le­prosie; it had not that Sanctive virtue put into it by God. So this Baptismal water is set apart, and Sanctified to an Holy Use; even to Seal the Covenant of Grace to Believers, in which Covenant God offers Christ, to be our Lord, and Saviour; and promises with him to give us pardon of Sin, Regeneration, Adoption, Sanctification, and Redemption; yea, Hea­ven, and Glory; and thereupon sets to his [Page 181] Seal in this Sacrament: And Man, on his part, promiseth to take Christ as he is offered in the Gospel, to be his Lord and Saviour; and pro­mises to believe in him, to be Ruled by him, to forsake all other for him, and to be his Faith­ful Servant to his Death; and thereupon ac­cepts of the Offered Element, and so puts to his Seal to the Covenant, and by so doing de­votes himself to his Service. So that this Sa­crament is an engaging Sign, and Seal of the Covenant between God and Man: All the Blessings of the New Covenant are included here; for the Seal is of as large an extent as the Covenant it self, and as a Seal accepted to an Evidence, makes it Authentick; much more God's Seal annexed to his Word, is firm and sure; Heaven and Earth may pass away, but God's Word, thus Ratified, shall never fail. We have God's Promise, under Hand and Seal, and if we perform on our part, doubtless, God will never fail on his; he as­sures us hereby, that he will be a Reconciled Father to us in Christ; and we shall be his Adopted Sons and Daughters, he will be our God, which is more than can be expressed in words, or conceived in mind. Now, from this Covenant thus ratified, a Believer in the saddest Affliction may fetch Comfort, and re­freshing. The Spirit it self being the Keep­er of this Seal, produceth it many times to a Christians Comfort; and enables him to read his Name in the Covenant, and shews him the Great Seal for it. Thus David could fetch [Page 182] Comfort from his Circumcision, when he was to Encounter with Goliath; what is this Ʋncir­cumcised Philistine, &c. And why may not we from our Baptism, in our Conflicts with the Goliath of Hell? God is not a Man, that he should lye, nor the Son of Man, that he should Repent. Now, that this is a Seal of the Covenant, see Rom. 4.11. where Circum­cision is Called the Seal of the Righteousness of Faith, in which place Baptism succeeds. See also, Col. 2.11,12. wherein we see, We are Buried with him in Baptism, and with him also raised again. And that all the Blessings of the New Covenant are Sealed by this is evi­dent also, Gal. 3.27. For as many of you as have been Baptized into Christ have put on Christ, Rom. 6.4,5. where the Benefits both of his Death and Resurrection are promised; as al­so Remission of Sins, Mark 1.4. Yea, Salva­tion also, Tit. 3.4. By this Ordinance we give up our selves unto Christ, Rom. 6.34. Now, what are the Ends thou aimest at in this Ordinance, when thou presentest thy Child to be Baptized? Is it the Duty, as well as the Priviledge thou regardest? Dost thou Enter him into the Covenant, with an intent to De­dicate him to the Lord, and Train him up in his fear; to bring him into God's Family, and make him a Member of his Mystical Body? 1 Cor. 1 [...].13. For by one Spirit we are all Baptized into one Body, to make him a Mem­ber of the Church, Gal. 3.27. That he may be Holy, to Marry him unto Christ, &c? 'tis [Page 183] well. If only Custom, not Conscience, move thee, thy Ends are bad, and thy Actions Sin­ful.

4. Direct. Rest not in the Common Privi­ledges of this Sacrament; take not up with Common favours, but lay hold by Faith upon the main Benefit: What priviledge will it be to be Listed into Christ's Army, when we nei­ther fight his Battles, nor receive his Pay? Or to be entred into his School, if we be not Taught, nor Instructed by him; to be of the Number of those that Worship God, when it is not in Truth and Sincerity? To make a visible Profession without the practice, to have a Name to Live, and be dead; or to have a Name to be a Child of God, without the priviledges of Children? To be a Mem­ber of the visible Church, and no Member of Christ's Mystical Body? To adhere to the Vine, and not be Planted in it? To be distin­guished from those without the pale of the Church, as Jews and Heathens; and not from rotten Members, as Hypocrites and Dissem­blers? To have a form of Godliness, without the power and practice of Holiness? Alas! these things are common to good and bad, as Circumcision did difference the Jews from all other People, yet most of them were stran­gers; yea, Enemies to God; for all are not Israel, that are of Israel: But 'tis the Circum­cision of the Heart that differenceth them from the World. So 'tis here, Baptism differenceth Christians from others; but 'tis the Baptism [Page 184] of the Spirit that differenceth the good from the bad. Yet these External Priviledges ought not to be sleighted, as the Apostle Argues at large, Rom. 3.1,2, &c. yet ought they not to be trusted to, or rested in. The main thing intended in this Ordinance, is, that Christ, and all his benefits be Sealed up unto the Soul, therefore lay hold by Faith upon these things, or thy Labour will be lost: This Sacrament is the Seal of the Righteousness of Faith, Rom. 4.11. The sign of the Covenant, Gen. 17.11. Lay hold therefore upon Christ in the Ordi­nance; yea, upon whole Christ, as he is of­fered in the Sacrament, for Righteousness, Sanctification, and Redemption; and with him Grace and Glory is to be had. But if thou take up any thing under Christ, the Or­dinance will be of little worth to thee. When thou bringest thy Child therefore to the Ordi­nance, take not up with Common Benefits; lay out for Christ, and satisfie not thy self without him. The Ordinance of it self is but a dry, and empty Husk, Christ is the Kirnel; 'tis as a Well, Christ is the Water; and what good will a dry Well do thee? 'Tis but a broken Cistern, if trusted to, it can hold no Water: What is a little cold Water applyed to the Body, if the Water of Life be not ap­plyed to the Soul? Be thou Real in thy Dedi­cation of thy Child to God, and really Act Faith upon the Promise, that God may bestow his Son upon him. Thou mayst find in Scrip­ture footing for thy Faith, many Divine and [Page 185] precious Promises made by God. Consider such Scriptures as these, Rom. 6.38. As many as were baptized into Christ, were baptized into his Death, &c. And if we be dead with Christ, we believe we shall also Live with him, 1 Pet. 3.21. The like Figure whereunto even Baptism doth also now save us, &c. Mark 3.11. Heb. 1.9. John 3.5. Heb. 10.22.24. Gal. 3.16. Luke 3.3. Acts 12.16. & 22.16. Eph. 5.26. Titus 3.5. 1 John 1.7. The blood of Christ cleanseth us from all our sins; which Blood is here signified by this Baptismal Water: Here thy Faith may find a Foundation sure, and stedfast; take up with nothing short of Christ: bring the word of Promise along with thee to the Ordinance, press God with his Word, he cannot deny it; but without the Promise the Ordinance is of little Efficacy: But thus do­ing, thou wilt find it a refreshing Ordinance. Christ, and all his Benefits may be found in this Baptismal Water; yea, whatsoever is necessary for the Soul. Perswade thy self therefore, that seeing such Scripture expres­sions hold forth the Sacrament to be the Laver of Regeneration, and the New Birth, to wash from sin, and is Instrumental to our Salvation, and Sealeth up the Covenant, yea, Christ, and all his Benefits to the Soul. No doubt it will be so to thee, and to thy Children, if the failing be not on your part. When thou seest the Minister apply the Baptismal water to the Body of thy Infant, do thou by Faith behold God the Father applying Christ, his Merits, [Page 186] his Blood and Benefits to the Soul; and as verily as thou seest the one done Sacramental­ly, so verily do thou believe the other to be done really, and truly. 'Tis the coming to the Sacrament without Faith, and without the word of Promise, that makes it seem so empty, and vain; but doubtless, there is a rich sup­ply to be had. If we suck, we shall be satis­fied: the Well indeed is deep, and Faith is the Bucket: If we have no Bucket, we are like to have no Water.

5. Direct. That this Sacrament of Baptism be rightly Administred, it is necessary that it be done agreeably, to the mind, and will of God, expressed in his Word; for God will have his own work done in his own way; he hath not left it to Man to use his own will in his Worship: But we must follow the Pattern, and Example he hath left us, and Obey the Precept and Command he hath given us; and be directed by Scripture Light, and perform the Duty in a right manner, and form, as well as to a right End. 'Tis necessary therefore in the first place, that it be Administred by a Law­ful Minister; 'tis the work of those that are in Commission, and we find not any Com­mission Sealed unto any other than the Apostles, and their Successors, the Ministers of Christ, set apart by God, and the Church for this, and other Holy Duties, for the work of the Ministry; that this is part of their Commission, we may read Mat. 28.19,20. Go Teach all Nations, baptizing them in the Name of [Page 187] the Father, and of the Son, and of the Holy Ghost; Teaching them to observe all things whatsoever I Commanded you; and loe I am with you always, even to the End of the World. Those therefore that run before they are sent, and incroach upon this holy Ordinance, without a Call, let them remember the sin of Corah, Dathan, and Abiram, and also their Punishment, for incroaching upon the Priests Office. And as he must be rightly Called, so he should be rightly Qua­lified for the work; that he may not only know, but also Teach the People the Nature, End, Use, and Benefit of this Sacrament; that he bring not forth a dumb Idol, which neither he, nor the People know, nor Under­stand. The Subject Recipient ought also to be rightly Qualified, if he be of Years of Di­scretion, he should know the Principles of Religion; the Nature, End, and Use of the Sacrament: He should profess Faith in, and submission to Christ. And if they are Infants, the Parents should be thus Qualified. The Church they have their Duties too; 'Tis their Duty, not only to be Spectators, but to joyn Hand and Heart in the Work, that they beg of God for the Party Baptized; that not on­ly the Sign, and Seal, but the Grace of the Covenant may be conferred, and that a Seed may be sown in this Ordinance, that in time may spring forth. 'Tis necessary also that a right Element be used, viz. water, true, Na­tural water, without any Sophistication, mix­ture, or Composition, for this is agreeable to [Page 188] the will of Christ; and the Papists Addition of Salt, Spittle, and Cream, is a Humane In­vention, and no wise pleasing to God. We find Christ was Baptized with water, and the Apostles used no other: The River Jordan, Sa­lem, and other places were frequented to this End. Thus the Eunuch, thus Cornelius were Baptized; and this is most suitable to the End for which it was Ordained, and best Answers the Type and Shadow of it, in the time of the Law, and serves best to signifie, and Repre­sent the blood of Christ; for as water is of a mundifying Nature, so is the Blood of Christ unto the Soul; and this also is agreeable unto Antiquity, water being always used in the Primitive Time. Niciphorus Reports, when a Minister, for want of Water, used Sand in Baptizing a Man; that Baptism was by the Church accounted a Nullity, and the Man was after Baptized with water. And it must also be done in a Lawful, and due manner & Form; the External Form consists in the Ministers words and Actions: For words, 'tis not Law­ful for him to use what words he pleaseth, but the words of Institution; he must Baptize in the Name of the Father, the Son, and of the Holy Ghost: And his Actions should be a­greeable to his Words, and so he must either dip, or dive, the Baptized Party into the wa­ter, or pour, or sprinkle water upon him. 'Tis conceived in the Primitive Time, in those Hot Countreys, dipping in the water was most used, which in some places, especially [Page 189] in those cold Countreys, the Church hath al­tered, for God will have Mercy, and not Sa­crifice; and the Scripture seems to hold forth many favourable Instances, for washing or sprinkling, Heb. 9.10.19.20,21. Acts 2.42. & 16.33. Mark 7.4. It is not like that all these were dipped; the word in the Original signifies washing, whether by Diving into the water, or by pouring water upon, Eph. 5.26. Titus 3.5. For as Circumcision, applyed to one part of the Body, did suffice; so Baptism, though the water be not applyed to the whole, may yet signifie the blood of Christ applyed to the Soul; and the Consci­ence is said to be sprinkled with this Blood; for as a little Bread, and a little Wine signifies whole Christ; so a little water signifies his Blood; and serve to seal the Covenant as well as more.

6. Direct. When thou hast solemnly entered thus into Covenant with the Lord, and his Vows are upon thee, and accepted the Offered Sacrament, and set to thy Seal, and obliged thy self to the performance, know then, 'tis thy Duty to perform thy Vows unto the Al­mighty; remember with whom thou Cove­nantest: 'Tis with one that cannot be deceiv­ed, and that will not be mocked, and one that is well able to avenge the Quarrel of his Co­venant, and that will avenge it if thou per­form it not. It was wise Solomon's Counsel, Eccl. 5.4,5. When thou vowest a Vow unto God, defer not to pay it, for he hath no pleasure in Fools; [Page 190] pay that which thou hast vowed: Better it is that thou shouldest not Vow, than to Vow, and not per­form. Thou hast in thy Baptism Dedicated thy self up to God, and bound over thy self to his Obedience; thou hast taken Press-mo­ny from him, and engaged thy self to fight his Battles, and to be an Enemy to his Ene­mies: And canst thou without horrid Treach­ery fight the Devils Battles against him? Thou hast vowed thy self against Sin, the World, and the Devil; and wilt thou take part with them against God? It is Death for a Souldier to leave his Colours, and side with the Ene­my, and is it nothing to leave God, when we have taken Press-money, and Pay from him, and joyn with the Devil against him? What benefit canst thou then expect by thy Bap­tism, or what good is it like to do thee? Si­mon Magus was Baptized, but had little bene­fit by his Baptism, he was still in the gaul of Bitterness, and in the bonds of Iniquity, and had no part, or lot, in the benefits of the Co­venant. If Herod made Conscience of a rash, and unlawful Oath, how much more should Christians of so serious, so solemn, so Bene­ficial a Covenant? The keeping whereof would make them everlastingly Happy; and the breach thereof will make them eternally Miserable. What horrid Treachery is it for thee to vow Service unto God, and to perform it to the Devil, and the World? To carry God's Mark in thy Fore-head, and the Devils Brand in thy Heart. To call thy self a Christian, and [Page 191] Live the Life of an Heathen, or Infidel? What is this, but to put a Sheeps skin upon a Wolves back? Or the Kings stamp upon counter­feit Coin? Consider if thou do thus, Bap­tism will be so far from saving thee, that it will condemn thee; and the Baptismal water that was cast upon thee will prove, like the wa­ter of Jealousie, unto the defiled Woman, Num. 5.27. it will be attended with a visible judg­ment, and prove a Curse, and not a Blessing: What benefit dost thou intend to receive by it? Dost expect the Benefit of the Covenant? Dost imagine that God is engaged to thee, and not thee to him? Thou art much deceived, if thou break with him, thou dis-ingagest him. God indeed Offers Christ, if thou wilt re­ceive him; and promises upon that Conditi­on to be a reconciled Father to thee, to give thee Remission of sin, Regeneration, Adoption, and Glory for ever; and hereunto he puts this Seal to the Covenant: And thou promisest upon thy part to accept of Christ upon the offered terms, vowedst Obedience to him, and Dedicatest thy self to his Service, and thereupon acceptest the offered Sacrament, and settest thy Seal to the Covenant. Now, if thou perform thy part, God will, doubt­less perform his: Heaven and Earth shall pass away before one tittle of his Word shall pass, especially that given, and ratified under his Hand and Seal; but if thou break with him, and accept not of those Mercies upon the re­quired Conditions, God is not engaged to [Page 192] make good what is thus Conditionally promi­sed in the Covenant, unless thou canst prove it to be an absolute grant, that all that are thus Baptized, Live how they list, shall be saved; and then the Ministers, Scriptures; yea, Spi­rit, and all are of little use. No, no, God will cashire, and disband such Souldiers, and cast out such Non-proficients out of his School, and such unfaithful Servants out of his Fami­ly. But alas! how many of these may we find in the World? That Vow Obedience to Christ, and perform Service to the Devil: If he bid them swear, they will swear; if he bid them be drunk, they will Obey: Yea, many, that though they would be loath to break their word with Man, much more their Vow, or their Oath, yet make nothing of these Sacramental Vows: But consider, God will not lose by thee, neither thy sin, or Obe­dience can hurt, or benefit him, but the bene­fit, or damage will accrue to thy own Soul.

7. Direct. Make a right Use of thy Bap­tism, and improve it through the whole course of thy Life; for the Efficacy of it is not li­mitted, or bound up to any moment of Time, but is a Flower that never loseth savour; a Jewel that never loseth it's virtue: 'Tis a Fountain that never is drawn dry. And breasts of Consolation, where thou mayst suck, and be satisfied. Those that use it onely as an Idle Ceremony, that never improve it, or look after it when 'tis once past; and make no Advantage, or Use of it; are more foolish [Page 193] than those that take great care to have the Evidences of their Land Sealed, and never make use of the Inheritance, thereby convey­ed. Use it therefore for the best Advantage for thy Soul: This is a needful, though much neglected Duty. The serious Consideration of the End and Use of Baptism, and the be­nefits and priviledges Sealed up by it to us, and ours, and our own ingagements therein to God, may be of great Use to us in the whole course of our Lives, in many cases and condi­tions. Baptism may be compared to the Mar­riage knot, by virtue whereof the Wife lays claim, not only to her Husband, but what­soever is her Husbands; and 'tis as a Seal to an Evidence, which ratifies it, and makes it Authentick, and adds force and Efficacy to it. Baptism, though not to be iterated, or renewed, yet the Covenant thereby once Seal­ed, remains Authentick for ever, till we pluck off the Seal, or renounce the Covenant. This is a notable means to put us on to mourn for our Sins, and therefore 'tis called the Bap­tism of Repentance; as it doth oblige us to Repent, for the consideration of our Miscar­riages towards God, since we gave up our selves to him, and the falling short of what we have promised, and might have been, and done may well keep us humble, and penitent. When we are tempted to sin, and to break the Commands of God by sin, we may look back to our Covenants to the contrary, and the Vows which we have made; and it may ter­rrifie [Page 194] us to think that we should break such a Covenant with God, when we make some con­science of Promise to Man. Think with thy self, have I dedicated my self to God? What Sacri­ledge is it? What perfidious Treachery is it now to Serve the Devil, his sworn Enemy? Hast thou Vowed Obedience to thy Maker, and promised to renounce the Devil, the World, and the Flesh; how then canst thou think to look God in the Face at the last day, if now thou sidest with his greatest Enemies? Was thy Body washed with water, signifying the blood of Christ, and shall thy Soul be still defiled? Wilt thou return, with the Dog, to the Vomit, and the washed Sow, to her wallowing in the Mire? How may the consi­deration of this fill thee with shame and sor­row? Hence also thou mayst set Faith on work to fetch virtue from the Death and Re­surrection of Christ, to kill sin in thee, and raise thee up to newness of Life; for if thou be Buried with him in Baptism, 'tis thy Duty thus to do, Rom. 6.3,4,5. When Corrup­tion is strong, fetch strength hence to weaken it; when Grace is weak, hence thou mayst strengthen it. This is an excellent means to assure thee of thy Salvation, of the Pardon of thy sins, and the rest of the Mercies promised in the Covenant; for the Covenant being ra­tified and Sealed, what should hinder the per­formance? God, doubtless, is real in his Promise, and true in his Covenant; he did not intend to deceive thee by an empty Cere­mony, [Page 195] or set his Seal to a blank: No, no; nor if thou revoke not, he will not revoke. Is not this the Sacrament of Regeneration? Is it not called the Laver of Regeneration? Sig­nifying the washing away of sin, Acts 22.16. Arise, and be Baptized, and wash away thy sins. Yea, of Salvation, 'tis said to save us, 1 Pet. 3.21. Hath not God given thee a pledge in thine Hand of his Gracious meaning towards thee? And what need hath he to dissemble with thee? Doth he gain any thing by thee? Yea, though thou art relapsed, yet look back to thy Covenant, and return. See God's Advice in such a case, Jer. 3.1. Thou hast played the Harlot with many Lovers, yet return unto me, saith the Lord. God will not depart till thou art willing to let him go: And from hence also you may fetch Arguments for Bro­therly Love among Saints: we are all Bapti­zed by one Spirit, into one Body, and there­fore should sympathize each with other, as the Members do. Those are some of the dai­ly Fruits, you may gather of this Tree, many more grow upon it.

1. Direct. If thou wouldst partake of the Sacrament worthily, thou must Examine thy self, whether thou hast those Habitual Quali­fications which are requisite for so Holy a Du­ty. There are several Graces that must be Exercised at this time; but how can a Man Act Grace, that hath it not? He that comes [Page 200] to the Wedding Feast, without a Wedding Garment, is not like to be a welcom Guest, Mat. 22.12. Without Grace in Exercise this Ordinance will do thee little good: Thou mayst indeed eat the Bread, and drink the Wine, these are bodily Actions, but without Faith thou canst not feed upon Christ in the Ordinance; and what good will a bit of Bread, or a sup of Wine do thee? Faith is the Hand that receives him, the Mouth that feeds upon him, and the Stomach that digests him, and sucks sweetness from him. Try whether thou hast Spiritual Life; a Man, by Nature, is dead in sins and Trespasses, and without Regenera­tion he remains thus; and what good will a Feast do to a Dead Man? If you put Meat in­to a Dead Man's mouth, what is he benefited by it? Will it nourish him? Can he eat it, swallow, or Digest it, when he cannot Ex­ercise any Act of Life, without which, Food will be in vain? No more can this Sacrament nourish till a Man be Regenerated, and new born, and have a Principle of Spiritual Life put into him. A wicked Man is a Stranger to the Covenant of Grace; he hath not the re­quired Qualifications, neither doth he intend to keep the Condition; and what then hath he to do with the Seal? Or what hope can he have of the Priviledges? If a Man hath Evi­dences for Lands mutually Signed and Sealed, if he fail in the Covenants on his part, how can he expect another should make good his? A wicked Man is Uncircumcised in Heart, and [Page 201] those that were not circumcised, were not permitted to eat the Passeover, to which the Lord's Supper Answers, Exod. 12.43. Now, these Habitual Qualifications are such as the Scripture requires, and such as make up the Wedding Garment: And a Man should have Evidences to shew, before he lay claim to such an Ordinance; he should be in Cove­nant, before he receive the Seal of the Cove­nant. This Ordinance is not for the begetting, but for the strengthening of Grace. The Apo­stle, to this End, bids a Man Examine himself, and so let him eat of this Bread, and drink of this Cup, 1 Cor. 11.28,29. For he that eateth this Bread, and drinketh this Cup of the Lord unworthily, eateth and drinketh Damnation to himself, not discerning the Lords Body. The word Examine signifies to take a strict Ac­count of himself, and make a diligent search into himself; as whether he be Gold, or dross; whether he be chaff, or Wheat; it may be it is a Metaphor taken from a Goldsmith, that try their Gold, whether it be pure, and the dross purged out, and consumed; or from those that try their Coin, not superficially, but by the weight, by the sight, by the sound, by the touch stone, that so they may not be de­ceived with what is bad, and counterfeit; and so must we in this case: Especially consi­dering the Devil hath much counterfeit coin goes abroad for currant, and most Men are deceived; and 'tis easie to be deceived, espe­cially when our own Hearts are the greatest [Page 202] Cheats, Try thy Evidences for Heaven, whether thou art Regenerated or not; other­wise thou art not for Heaven, John 3.3.5. Whether thou art an Adopted Child of God? For none else ought to eat at his Table: Christ will not be Food to nourish any other, he will not have the Devils Brats Dine at his Ta­ble; none ought to sit there but those that shall sit with him in the Kingdom of Heaven: Hast thou those Graces that always accompa­ny conversion? For these are necessary in this work, as Sanctified, and Sanctifying know­ledge, without which thou canst not discern the Lord's Body, or know God, or thy self, or the Tenure of the Covenant of Grace, the Nature of the Sacrament, or the state of thy own Soul, &c. Faith also is necessary to lay hold upon Christ in this Ordinance, and feed upon him, &c. Repentance for sin past, and new Obedience for the time to come. Love also to God, to his Word, and to his Children, with a longing desire after Christ in the Ordi­nance; for what shall we do at a Feast without a stomack: The Trial of these Graces I shall now wave, having in another Treatise partly handled it; 'tis called, The Souls Looking-Glass, or, a Spiritual Touch-stone, to which I refer you, because I will not Actum agere, do a thing that is done before.

2. Direct. Though Habitual preparation, and a gracious disposition, of which we have Treated before, be absolutely necessary, with­out which a Man cannot be a welcom Guest [Page 203] to this Marriage Feast, as we see in the Fool­ish Virgins, Mat. 25.1,2, &c. who, notwith­standing they had Lamps in their Hands, yet for want of this Oyl of Grace in their Hearts, were not admitted, but the door was shut against them. I say, though this be necessa­ry, yet it is not sufficient; 'tis not enough to have a Marriage Garment, but we must have it on, and made clean and handsom, if we would Honour the Wedding. 'Tis not e­nough to have Faith, and Knowledge, and Love, and Obedience, &c. in the Habit; but we must have them in the Exercise: what good will they do us, if we use them not? 'Tis not enough to have Lamps in our Hands, yea, and Oyl in our Vessels, though most go without, but we must have our Lamps always burning; we must rise, and trim our Lamps. When we go to meet▪ the Bride-groom Christ in such a Duty, we must snuff our Candles, that they may burn bright: 'Tis not enough for a Musician to have an Instrument, but he must have it in Tune, or it will yield bad Mu­sick; nay, he must have skill to use it, or it will not do; nay, he must be in a capacity to make use of his skill, which is not if his hands be cold or numb'd, or otherwise out of Or­der. The Souls Musick is quickly spoyled if it be out of Tune: 'Tis not enough for a Car­penter, or Joyner to have Tools, and Matter to work upon, but he must often by grinding, or whetting, put an edge upon them, or they are not fit for his purpose. 'Tis not enough [Page 204] to have Houshold stuff in abundance, but it must be set in Order, not on a confused heap; yea, and scoured, and made bright, if we would use them to adorn the House. And in like manner, 'tis not enough for a Christian to have the fore-mentioned Habits, and Quali­fications, but he must reduce them into Art and Exercise; he must scour them up against such a good Time as this, and rub off the rust, and make them fit for use; yea, make use of them, for to this End they were given. And a Christian, notwitstanding the Habits, may, and will be an unworthy Receiver, if they be not in Exercise. 'Tis necessary that some Vital Operations co-operate to the Receiving, Digesting, and Concocting our Meat, or it will not nourish; and so that this Spiritual Food may prove Refreshing to the Soul: 'Tis necessary that there be a principle of Spiritual Life, and the Actings of Grace, concur with the Receiving, and Digesting of it. A God­ly Man may sometimes be in an Appoplexy, and have a stupifyed Soul, and a benumbed Conscience; he may have his swooning Fits, when Life is scarce discerned to appear: It may seem David sometimes was in this Con­dition, or some other great Distemper. Now, you know though there be Life, yet in such case 'tis not safe to give Food; stir up there­fore thy Graces, and get them in Exercise, 'tis the best way to procure heat and digestion: Consider seriously what thou art about, and with whom thou hast to do, and what is the [Page 205] danger of unworty Receiving, and the bene­fit of the contrary: Consider thou hast a price put into thy Hand, O let not an Heart be wanting to get wisdom. In this Ordinance all thy wants may be supplyed; here thy Graces may be strengthened, and thy Com­munion with God renewed. Thy Covenant with God is here ratified, and Christ, and all his Benefits made over to thy Soul: Here thou mayst have the pardon of thy sins, and what­ever else is requisite for thy Soul, if thou come preparedly, and Act Faith upon the Promise, and improve thy Interest in the Covenant; come therefore with a Thirsting desire of Christ in the Ordinances; this is a Qualifica­tion required, Isa. 55.12. John 7.37. Rev. 22.15. Long after this Bread of Life, for this Longing shall be satisfied. Come with Con­fidence to have thy needs and wants supplyed, and to this End, Exercise Faith on the Pro­mise, this Grace is all in all in the Duty; 'tis both the Hand and the Mouth: Exercise Re­pentance for sin past, and resolve to Obey for the time to come. But if thou come unpre­pared, thou eatest and drinkest thy own Dam­nation, and becomest guilty of the Body, and Blood of Christ; let such such Considerations as these move thee.

3. Direct. If thou wouldst worthily par­take of this Sacrament, propound right Ends to thy self in so doing; the End, as I have said, as in other Duties, so in this, either makes or marrs the Action. Now, the End, [Page 206] though last in the Execution, is first in the Inten­tion; 'tis the first mover: What is it that a man will do, but is for some End; this, like the weights on a Clock, or the Spring in a Watch, sets all the Wheels on work, and is the cause of the Entrance, and continuance of the Motion: Who is it that Builds an House, but he propounds some End for so doing, otherwise 'tis an irrational Enterprise? The skilful Archer shoots not at random, but the Mark is in his Eye. The skilful Pilot propounds to himself the wished Haven, as his End, and all his endeavour tends thither. Every one incoming to the Ordinance propounds one End or other, but if thou propound a wrong End, take what pains thou wilt, thou wilt, like the Pharisees, Mat. 6.1,2, &c. lose thy Reward, if thou perform, with them, a Commanded Duty, and aim not at God's Glory, but thy own, thou must look a Reward elsewhere, and not from God. The Papists, as they Corrupt this Sacrament, in leaving the Institution, and making Additions, and detractions of their own devising, which never came into the mind of God; so they pervert it to wrong Ends to further their own Hellish designs; as to Murder Kings, blow up Parliaments, Mas­sacree Protestants, and conceal their Hellish Plots, &c. and many others, I fear, come with base, low, and unworthy Ends to this Sacrament. Custom brings some, shame others, fear of the Law a third sort, &c. and [Page 207] coming in their sin, with unprepared Hearts, and vicious Lives: They make the Table of the Lord the Table of Devils, as the Apostle complains; and instead of Sealing the Cove­nant with God, they Seal a Covenant with the Devil, to remain his Slaves, and have the Curse of God, and their own Damnati­on under Seal. Now, the Principal End which Christians should aim at, is God's Glo­ry, in the Remembrance of the Death of Christ, 1 Cor. 11.24.26. Do this, saith Christ, in Remembrance of me: By eating this Bread, and drinking this Cup, we shew the Lord's Death till he comes. These Elements set apart, and Sanctified to this Holy Use, being thus taken, we profess, and, in a manner, Preach to others the Death of Christ, and the Benefits thereby procured, which is the sum of the Gospel. This Sacrament is unto Christians as the Pillar of Stone Erected in the midst of Jor­dan, by Joshua, for a Memorial of the wonderful passing of Israel over Jordan; or, as the Pot of Manna, commanded to be kept in a Me­morial that Israel was forty Years fed in the Wilderness with Bread from Heaven. So is this Sacrament to be Received, even to the End of the World, in a Memorial of Christ's Death, and Bloody Passion, and the Benefits procured to the Church by it. And if Israel had sufficient Cause to keep the Passeover for a Memorial of their Deliverance from the Egyptian Bondage; much more, and greater cause have Christians to keep this Feast, for a [Page 208] Memorial of their Deliverance from this Hel­lish Pharaoh, the Devil, and his Slavery: This is one End why God left us Sacraments, that whenever we did partake of them, we might Remember this Deliverance, and bless God for it; this should put us in mind what Christ hath done for us: His Life, his Doct­rine, his Miracles, his Death and Passion, and the whole work of our Redemption. But alas! many Men, when they have the Sacra­ment in their Mouths, have the Devil in their Hearts; they seldom mention God's Name, except in an Oath, or vain speech: But these Mens damnation sleepeth not. Another End is the Sealing of the Covenant between God and us, as I have often mentioned; God on his part ratifies it, and assures us by his Seal, he will make it good. And we on our part Dedicate our selves to his Service, and annex our Seal: He promises to be our God, and we promise to be his People: But many are not in the Covenant, and have nothing to do with the Seal, for this is not a begetting Or­dinance but confirming those that are be­gotten: such as these Seal a Covenant with Death, and Hell, Isa. 28.15. This Sacra­ment is like the Water of Jealousie, mentio­ned in the Law, if a Woman that drinks of it were pure, it would make her fruitful; if defiled, it would make her Thigh to rot, and her Belly to swell. Another End is for the increasing Faith, and other Graces; 'tis not for the begetting, but increasing Grace, and [Page 209] therefore pre-supposeth Grace to be there; as also for the maintaining Communion with God, and Love one with another, they being Members of the same Body, and Heirs toge­ther of the same Glory.

4. Direct. If thou wouldst receive the Sa­crament profitably, examine what it is thou standest in need of, and what thou wouldst have God to give thee, or do for thee; for the Sacrament was Ordained to supply our wants, and heal our Diseases. 'Tis the Souls Market day; now, when a Man goes unto the Market, he considers what he wants, and what he needs to buy: Now, a Christian's wants, which he here comes to supply, are prin­cipally in his Graces: 'Tis Spiritual wants, Soul wants, that are here supplyed; if Grace be wanting, there is no supply promised: but if it be weak, there is: Food may nourish a weak Man, and make him stronger, but it will not give Life to a dead Carkass: The Sacrament is not a begetting, but a nourishing Ordinance, and God gives none leave to sit at his Table but such as are his Children: Who will invite a dead Man to a Feast? Now, though all God's Children have the Truth of Grace, yet have they many defects in Grace. A Child that hath Life, must have Food to maintain Life, and to bring him to his Maturity, and full growth. Now, the wants we should examine before the Sacrament, are either defects in Grace, and decays of Grace, for here is a supply to be had for both, if we make a right [Page 210] improvement of this Ordinance: Defects in Grace are often discerned by the prevailing of Corruption, examine thy self well concerning the state of thy Soul, cast an Eye over the se­veral passages of thy Life, and bring thy Thoughts, and Words, and Actions to the Rule, and compare them with the Word of God; hereby thou maist see what is strait, what is crooked; look into this Glass of the Law, and thou wilt see thy own spots; when thou comparest it with the Rule, thou wilt see thy Deviations, and wilt find where thou hast come short, and where thou hast gone out of the way: Make a Catalogue of thy sins, especially those since thy Conversion, and since thy last renenewig thy Covenant with God, by this Sacrament; and consider thy sins, with their several aggravations, and when thou seest what thou shouldst have done, and what thou hast done, compare the one with the other, and compare the difference, and see how short thou comest; 'tis the Direction of the Holy Ghost, Jer. 3.40. Search and try your ways, and turn unto the Lord. Come then to God with shame in thy Face, and sorrow in thy Heart, and, if possible, with Tears in thine Eyes; confess these thy sins, with their aggravations: Aaron was Commanded to lay his Hands upon the Head of the Scape-Goat, and confess over him all the Iniquities of the Chil­dren of Israel, and all their transgressions and sins, Lev. 16.21. Christ is our Scape-Goat, let him bear all our Iniquities. To name thy [Page 211] sin, without sorrow, is but an aggravation of it; mourn for it therefore, but let the Love of God, and not the fear of punishment, be the strongest Motive to Repentance: When thou seest Christ Crucified afresh before thine Eyes in the Ordinance, consider, and say to thy self, Oh, what a wretch was I, to pluck him out of the Arms of his Father, and cause him to suffer such Hellish Torments for my sake; it was my sin that were the Nails that pierced his Hands, and his Feet, the Spear that woun­ded his Side, the Thorns that pricked his Head, the Traytor that betrayed him, the Judge that Condemned him, and the Executioner that put him to Death. It was not the Devil, nor his Instruments, the Jews nor Gentiles, nor all the wicked Men in the World, could have done it, had it not been for the sins of his Elect: Me-thinks the consideration of this should work upon an Ingenious Heart; and when thou hast confest thy sin, resolve to for­sake it; God makes no promise of Pardon to any other: And look stedfastly upon Christ offered to thee in the Sacrament, for Pardon of sin, and power against it, he is a propitia­tion for sin, Rom. 3.25. The Lamb of God, that takes away the Sins of the World, John 1.29. Having now found out thy defects of Grace, for 'tis weakness of Grace that makes us run into sin: Go to God for a supply, Christ is ready with supplies; if thou be but sensible of thy wants, come to the Ordinance in God's way, and where thou art weak Christ will [Page 212] strengthen thee, and where Corruptions are strong, he will weaken them: Be not ashamed to shew to him thy nakedness; unlap thy Sores, that thou mayst have a Plaister, and Christ will be thy Chyrurgeon, and Physitian. In thy decays of Grace, though there be great cause of shame and sorrow, yet none of de­spair; there are Recovering Plaisters, as well as Healing; be but sensible of thy want, and go boldly for a supply. Come with an empty Soul to Christ, and he will fill it; 'tis the full that are sent empty way.

5. Direct. When thou comest to this Or­dinance be sure to set thy Grace on work, quicken them up unto the Duty, let them not flag, nor faint, for then thy work will be to little purpose; what good will Tools do, if not used; and how can they be used, if not in Order? A Workman that would Live by his Works, sees that his Tools be sharp, and fit for the work, without them we can do no­thing; nay, if they be dull, or blunt, the work will not go forward; and therefore let us stir up our Graces, as Deborah did her Soul, when she was to sing forth the praises of the Lord, Judg. 5.12. Awake, awake, Deborah; awake, awake, utter a Song, &c. Or as Da­vid did his Soul, Psal. 42.5. Why art thou so sad, O my Soul? And why art thou so disquiet­ed within me, &c. Psal. 103.12. Bless the Lord, O my Soul; and all that is within me praise his Holy Name, &c. Stir up thy Self, and lay hold upon him, Isa. 64.7. This is the [Page 213] time for thee to renew, quicken, and strength­en thy Grace; it was given thee for such a time, and for such a Use as this is; let not this Opportunity be let slip that may be done now, which cannot be done at another time; renew thy Repentance, and quicken it: This may be done by the consideration of the Number, Nature, and Effects of thy sins, and among the rest this is one, it brought the Lord Jesus Christ to this shameful Death: Here thou mayst see him Crucified before thy Face, his Body broken, and his Blood poured out; and mayst look upon him whom thou hast pierced, and mourn for him as for an only Son, Zach. 12.10. Quicken thy Love to God al­so, and this thou mayst do by the considerati­on of his Love to thee, and what he hath done for thee, especially in the work of thy Re­demption, held out in this Ordinance of the Sacrament: Hadst thou had a Temporal deli­verance from Turkish Slavery, thou wouldst have been thankful to thy Deliverer, and have Loved him for it; much more then is due to him that Redeemed thee from the guilt of sin, and from the filth of sin, and from the punishment due to sin; from the Curse of the Law, the wrath of God, the Slavery of Sa­tan, and from Everlasting Damnation. Re­new thy fear of him also, consider the Fer­vency of his wrath, against Sin, and Sinners, when thou seest it was so hot against his own Son, when he stood in the room of Sinners; and let this make thee fear to Offend. This [Page 214] also may quicken thy Love to thy Brethren; yea, to thine Enemies, when thou considerest how dearly God Loves thy Brethren in Christ, and what he suffered for them; and to thine Enemies, when thou considerest the Torments which Christ indured for thy sake, when thou wast his Enemy, and Commands thee to imi­tate him in Loving those that hate thee. But especially quicken, and Exercise thy Faith, for this is all, and in all, in this Duty, and much conduceth to the well performing of it: 'Tis true, Christ hath all fulness in himself to fill empty Souls; he is the Bread and Water of Life, to feed and Refresh the Hungry and Thirsty; of his Fulness we receive Grace for Grace, John 1.14.16. In him all Fulness dwells, Col. 1.19. There is in him both ful­ness of Merit, and fulness of Spirit; Mor­tifying, Sanctifying, Quickning Virtue: Here Soul-wants may be supplyed. But the way of obtaining this at God's Hands, the way of emptying of Christ into the Soul, is by the way of Ordinances; the Word and Sacra­ments are the Breasts of Consolation, from whence we must suck and be satisfied: These are the Pipes through which the Water of Life run, from the Fountain into the Cistern; from Christ to our Hearts. Christ is the Olive, and these the Golden Pipes, that convey the Oyl into the Candlestick, Zach. 4.12. 'Tis true, he could convey it immediately, and empty himself into the Soul, without any In­strument at all, but this is not usual, where [Page 215] the Word and Ordinances are to be had. But that we may get benefit by the Ordinances: Faith is necessary, the Well is deep, and Faith is the Bucket to draw up this water of Life; and though the Conduit be full of water, and we empty Vessels, yet if we bring them not thither, they will still remain empty; nay, though we bring them, and place them under the Cock, if we turn not the Cock they are empty still: The Child that plays with the Breast, is not satisfied till it suck: Thou must suck Honey and Oyl out of this flinty Rock, Deut. 32.13. Faith is the Souls Eye, which must be fixed upon Christ; the Souls Hand, to lay hold upon Christ; the Souls Mouth, to feed upon him: Christ, and all his Benefits are offered in the Sacrament, but without Faith they cannot be laid hold upon.

6. Direct. Having shewed you what Pre­paration is necessary, and also what Qualifi­cations, and how thou shouldst stand affected when thou comest to this Ordinance. I shall next shew thee how to demean thy self in the very Act of Receiving. For thy External behaviour, or outward demeanour, it should be such as is suitable to the Ordinance, and to the presence of the Great God; Reverent, Grave, Seemly, and such as bespeaks Hu­mility, and self-abasing, not Light, and wan­ton, and gazish, but such as becomes a Guest at such a Table; yet beware of such Volun­tary, or Superstitious Humility, such as the Papists, and some others use, which hath no [Page 216] Footing in the vvord of God; the surest way is to take the Scripture for our Guide. But for thy Inward Carriage, which is most to be regarded, be sure thy Heart be not wanting, for God cannot endure Heartless Service; if this Instrument be not in Tune, the Musitioner is bad; here, if any where, God calls, Son, give me thy Heart; and nothing else will serve turn but the Heart, and the Heart broken, and bleeding. Come with the Heart humbled, God cannot endure a proud Person, especially in an Ordinance, that hold forth, that which may humble thee; here is Christ Crucified, and his Blood shed for thy sin; thou wast the Traytor that betrayed him, the Judge that Condemned him, and the Executioner that put him Death; and will not this work upon thee? Is it nothing to have Blood lying upon thee, the Blood of the Innocent, the Blood of a Friend, the Blood of a King; yea, the Blood of the Son of God? What ingenious Spirit but would melt at such a Consideration? Every Sacramental Action of the Minister may further thy Meditation, and help thee up to Heaven in thy Contemplation. When thou beholdest the Minister, who stands in the place of God, setting apart, and Consecrating the Bread and Wine, by the Word and Prayer, will not this bring to thy Mind, the Love of God to thy Soul? Who from Eter­nity set apart his only Son, Jesus Christ, to be thy Mediator, and Advocate; thy Surety, and thy Saviour; well may it be said, God [Page 217] so Loved the World, &c. May not the thoughts of this furnish thee with Heart-raising, Heart-warming Meditations. And when thou seest thee Bread broken, and the Wine poured out, doth not this Lively represent the bitter Death, and bloody Passion of the Son of God, Jesus Christ, thy sweet Saviour, and Redeem­er; his Body was broken, his precious blood was shed for the Remission of thy sins, which otherwise could not have been forgiven. Ah! what a wicked thing then is sin, when nothing would satisfie Divine Justice but the death of the only begotten Son of God? When the Bread and Wine thus separated, thus set apart, from common use, are held forth to thee, apprehend God himself, giving Christ, yea, Christ offering himself with all his Trea­sures to be thy Husband, thy Surety, thy Me­diator, and thy Saviour: Ah! what Soul-re­freshing thoughts may this produce? Well mayst thou say, with David, Lord, what is Man, that thou art mindful of him? Or rather, Lord, what am I, that thou regardest me, and hast provided such a Feast of Fat things for me, with Wine on the Lees? When thousands are laid aside as good as I by Nature. And when thou receivest the Elements at the Ministers hand, let thy Faith lay fast hold, and clasp fast about the Lord Jesus Christ, and take him, as given by God, to be thy Husband; and Resolve that the Devil and all his Instru­ments shall never draw off thy Affections from him; but thou wilt, all others being forsaken, [Page 218] prove his faithful Spouse. And when thou Eatest, and Drinkest the Bread and Wine, let thy Faith feed upon those Spiritual dainties, hereby represented, upon this Nectar and Am­brosia; this Bread, and this Water of Life: Receive him, and all the Benefits of the New Covenant by Faith, and in the whole Action let thy Heart Close with God, Father, Son, and Holy Ghost; and let the whole bent of thy Soul be set upon him, and by such Medi­tations stir up thy Heart to bless God, and praise him for his Mercy, and to Love him above all, and to vow Obedience to him; and as thou lookest upon thy sin with one Eye, to hate and abominate it, so look upon Christ with the other, to keep thee from despair; as he is offered up in the Sacrament, a Sacrifice to satisfie Divine Justice, and beg of God hum­bly, yet believingly that he will accept of this Sacrifice as satisfactory for thy sin, and pardon what is past, and give thee power against Sin for the time to come. Consider also the giv­ing and receiving of this Sacrament, is a fur­ther ratification of the Covenant, as I said be­fore, wherein God offers Christ and all his Be­nefits; and promises to be thy God, and the God of thy Seed: And thou promisest that thou and thine will Serve the Lord. Let this strengthen thy Faith in his Promises, for he will never break his word; and let it strengthen thy Resolution, that thou wilt never break with him, then this will be to thee an Happy Or­dinance.

7. Direct. If thou wouldst receive Bene­fit by the Sacrament, behave thy self well after thou hast received it. All thy work is not done; nay, most is to be done when thou hast turned thy back upon the Congregation; 'tis not the making a Vow, but the making it good, the fulfilling of it, that is the most of the work; 'tis not the preparing for the Duty, or carrying thy self well in the Act of Receiving (though this be necessary) that is sufficient, God expects some after-work: A Servant that is refresht with wholsom meat, and drink, ought not to be Idle, nor to spend his time vainly, there is a greater tye lyes up­on him, to diligence and pains taking. So he that comes from such a Feast, and is refreshed with such Dainties, should be more Active, Lively, Quick, and Disposed to Spiritual Exercises; plung not thy self too suddenly into worldly business, distract not thy thoughts about things here below; for, as in sweats, 'tis dangerous to cool over-suddenly: So 'tis here, when the Affections are raised to Heaven, let them not suddenly grovel upon the ground; when they are heated, let not the cold wind of the World suddenly benumb them: And when thou dost set about Worldly business, remember there is a business of greater con­cernment lyes upon thy Hands; and there­fore do all in Subordination to God, Redeem some time for Divine Meditation, to consider what thou hast been about, and with whom thou hast had to deal? Thou hast been re­newing [Page 220] that Covenant between God and thy Soul, which was made in Baptism, and there­fore look to it that thou make it good. It is better not to Vow, than to Vow and not per­form. Consider whether God makes good his Promise Sealed by this Sacrament; if not, doubtless, the fault is thine own: God gives thee Christ, and thou givest him thy self; if thou hold, God will not flinch: He promises Heaven, and Happiness; and thou promisest Love, and Obedience: And those Vows which thou madest in Baptism, and renewest in this Sacrament, must be fulfilled; 'tis an horrible thing to prove Treacherous to this God, and to break Covenant with him; God will avenge the Quarrel of his Covenant. 'Tis a dangerous thing to have God for an Enemy, and our Consciences for our Accusers; resolve therefore to make good thy Engagements, and fulfill thy Vows. Consider in the Sacrament what Entertainment thou hast met with from God, and what welcome he hath given thee; hast thou sped, or no? Did he meet thee in the Ordinance, or hast thou had an Answer of thy Prayers, or hast been frustrated of thy hopes and expectations? If so, examine thy Preparations, and demeanour before and af­ter the Duty, haply thou maist find some mis­carriage; if so, humble thy self, and be more careful for the future; take notice of the re­pulse, and be humbled, yet despair not: Some­times the Ordinance may be more beneficial after, than at present, as the Sacrament of [Page 221] Baptism usually is. If thou hast met with some Fruit, but not so much as thou expectest, or desirest, consider thou art not to be thy own Carver; he deals his Mercies as he sees best, thou must wait upon him in a longing Posture, it will come in the most suitable Season; if thou hast found any, 'tis more than thy desert, bless God for it, from whose bounty it pro­ceeds: If it be not so much as thou expectest, 'tis more than thou deservest; 'tis to be owned, he that is not thankful for a little, God will not trust him with much: Thou givest him thanks for Bodily Food, and wilt be thankful for Crumbs, and not for Christ? For Tem­poral Favours, and not for Spiritual Mercies? And this should be expressed in deeds, as well as words; thou shouldest live thanks as well as speak thanks: And as Christ gives himself to thee, so give up, not only thy Name, but thy Heart to him; keep alive in thy Soul the Spiritual Fervor, and maintain thy ground against thy Corruptions: See how thy Graces grow, and how thy Corruptions dye; this is the way to grow in Grace, and in the know­ledge of our Lord and Saviour Jesus Christ: Walk in the strength of one Ordinance to ano­ther, and thus doing, thou wilt be a growing Christian, and thou wilt find, through the Blessing of God upon thine Endeavours, that the Sacrament, which many get little benefit by, is indeed a Soul-fatting Ordinance.

1. Direct. As concerning Oaths, Conside­ration must be had of the parties themselves concerned; and they are either the Parties re­quiring an Oath, or the Parties of whom an Oath is required, for both of them require some Satisfaction: He that requires it should do it by Authority, and have a Lawful ground, or otherwise he cannot; he ought not to exact it by force: every Man cannot force another to Swear, and without just Cause no one ought; in such a Case they ought not to be [Page 226] Obeyed: And for the Person Swearing, which is Agens Principalis, the chief Actor in the business: 'Tis necessary that he have the use of Reason, and that he be sui Juris, his own Man; and the things that he swears to give be at his own Dispose; and hence it follows, the Children, before they come to the right use of Reason, ought not to take an Oath, nei­ther indeed should their Oaths be imposed, or regarded; neither doth such an Oath bind the Conscience, being Ignorantly taken; they are Ignorant of the Nature of an Oath, nei­ther can they come with deliberation as they ought, or compare their Action with the Rule, or right Reason; therefore they ought not to be Admitted. But at what Age that is, I think is not easie to determine; for doubtless, some attain it soon, some later; but I think our Laws say Sixteen Years of Age, and be­fore that time their Testimony is not Valid: And an Oath may bind the Conscience of some, if otherwise Lawful, though the Te­stimony be not Valid by the Law. But alas! how Common, oh, too Common, is that Cu­stomary Swearing of Children, even before they can speak plain, as if they suckt it in with their Mothers Milk, and had been taught it with their Mother Tongue, as doubtless, they are, either by Precept, or Example; for how many, before they can speak plain, lisp out Oaths against God himself, whose Name they Profanely abuse, to the dishonour of God, the shame of their Parents, the damage of [Page 227] the Nation where they Live; for because of Oaths the Land mourns; and to the apparent hazard of their own Souls; who, without Re­pentance, will Eternally Curse their Parents in Hell for their sinful Education. Again, Mad and Frantick Men are not fit to take an Oath for the same Reason; for though they once had the use of Reason, yet through their Distemper, 'tis lost. The like we may say of Fools and Idiots, that never had it, and so ne­ver knew the use of an Oath; though too ma­ny of them, though they cannot speak Rea­son, can Swear, and Curse, and take the Name of God in vain; and their proneness to this, and other sins, and their backward­ness to what is good, discovers them to be of the Sinful Off-spring of lapsed Adam, and is a strong Argument for Original Sin; and their want of the use of Reason is some extenuation of their Sin: God requires little where little was given, yet it excuseth not a toto, but a tanto; it discovers a foul Fountain, that thus bubbles up; their Words, their Actions, their Discourse is not to be heard, why then their Oaths? Again, Men, when far gone in Drink, or Passion, are not fit for this conside­rate Duty, neither can they do it without Sin, because not with Mature Deliberation; though some Cases their promisory Oaths may bind them, and they ought not to break them, though it be to their own damage, Psal. 15.4. For Drunkenness, or Immoderate Passion is no Excuse of their Sin, but an Aggravation; [Page 228] for one Sin will not Excuse another. Again, if a Man be in his right mind, and otherwise qualified, yet 'tis necessary that he be sui juris, his own Man, at his own dispose, and not anothers, in the thing he swears, otherwise he cannot avoid sin, what Course soever he take: As, suppose a Son under the Tuition of a Father, or a Servant of a Master, should with­out Parents, or Masters Consent, swear to go a Journey; as suppose in Popery, on a Pilgrimage; this is a Sin, because he is not at his own dispose: We read in the time of the Law, if a Woman Vowed a Vow, or a Maid in her Fathers House, if her Husband or Father approved not of it, it was void; con­sider then whether Vows of single Life, or Marriage Promises without Parents consent, be valid; I am sure they are sinful: Those un­der Authority should not dispose of them­selves by Oath, without Parents Consent.

2. Direct. Having already shewn you who may swear, and who ought not to swear; I come, in the next place, to tell you by whom you ought to swear; and here also we shall meet with much Corruption in Practice, though an Oath is Lawful, when Lawfully re­quired; as by a Lawful Magistrate, in a Law­ful Cause, from a Person rightly qualified, as I hove already Discoursed, yet 'tis not Lawful to swear by whom he pleaseth; for an Oath, as I told you, is part of Divine Worship due to God; and his Glory is Concerned in it, and he will not give it to another, Gen. 21.53. [Page 229] Jacob sware by the fear of his Father Isaac; that is, by the God whom his Father feared: That we ought to swear by God, I have shewed you already, both by Scriptures and Exam­ples, Deut. 6.13. & 10.20. and many more: But where we have any Injunction, or Tole­ration, given to swear by any thing that is not God, is not easie to find; yea, it is plain Idolatry, to ascribe unto any Creature Divine Worship; 'tis a setting of them in the place of God, yea, a dishonouring of God, and setting up something else in his stead. In a Lawful Oath we do not only assert the Truth for that we do, or ought to do without an Oath, but we ascribe Omniscience, Omnipotence, Omnipresence; yea, the Justice, wisdom, and Truth to God: we acknowledge him to be the Searcher of the Heart, and the Tryer of the Reins; and that he is both the witness, Judge, and Revenger of Falshood, and Ly­ing; and furthermore, by Prayer, and Invo­cation God is called upon to give Testimony, with the Conscience of him that sweareth, that he speaketh the Truth from his Heart, with an Imprecation in which a Man acknow­ledgeth that God is a just Revenger of a Lye, and binds himself to be punished by him if he swear falsly, or speaks an untruth wittingly or willingly: & now I appeal to any Man's Consci­ence, if these things can be Attributed to any Creature, without gross Idolatry; can we ascribe to the Creature Omniscience, Omnipotence, Searching the Heart, and witnessing with the [Page 230] Conscience, that we speak the Truth, and an ability to punish, or reward according to the Integrity of the Heart; to protect the Inno­cent, and detect the Guilty? what is this, but to make them Gods, in giving to them the Incommunicable Attributes of God? Can all this be done without Idolatry? VVe may find God in Scripture complaining of this Sin, and threatning to punish such Sinners, Jer. 5.7. They have forsaken me, and sworn by them that are no Gods: See Swearing by the Crea­tures, is in God's Account, and Scripture Language, a forsaking of God, Jer. 12.16. They have taught my People to swear by the Name of Baal. God threatens such as Swear by the Sin of Samaria, that they shall fall, and never rise again, Amos 4.8. Now, this was swear­ing by the Idols of Samaria, for Samaria was full of Idols: Let those look to it, that swear by the Popish Idol the Mass, or by our Lady, which they make their great Idol, and set her up as high, and in some cases higher than Christ himself. Nay, those that in their Oaths joyn any thing with God, as if he were not of him­self sufficient, cannot be Excused, as those, Zeph. 1.4,5. That swear by God and Malchom; and the Excuse which many make, for this horrid Crime, is indeed the aggravation of the Sin; they say, what they swear by are petty trivial things, and therefore no Offence; they take not the Name of God in Vain: But is not the Offence the greater, when we give the Incommunicable Attribute of God to those [Page 231] petty things; if there be no need of an Oath, why dost thou swear? If there be, why dost not swear by God, when thou hast so many direct Commands, and so many Examples of God, Angels, and the best of Men. Nei­ther is the Practice of some of the Holy Fa­thers, an Excuse sufficient; Joseph's swearing by the Life of Pharaoh, is by most, if not all Learned Expositors, judged his failing, learn­ed by Custom in Pharaohs Court, and will no more warrant the Practice, than Noah's, Lot's, and David's Example will Drunkenness, In­cest, Murder, or Adultery: And whereas some use the Expression, as thy Soul Liveth, &c. This is not properly an Oath, but an Asservera­tion, wherein God is also tacitely invoked to witness the Truth; it signifies such a thing is as really True, as thou art alive, yet doth invoke his to witness this Truth; 'tis hard to say which is the greater Sin, to swear rashly by God, which is Blasphemy, or to Swear by the Creatures, which is Idolatry.

3. Direct. Having shewed you who may swear, and by whom; I shall, in the next place, speak of the Matter of an Oath, and here also many Offend. An Oath, for the Matter, must be about Lawful things, and possible, or else it cannot be a Lawful Oath: If we swear to do an unlawful thing, we must not perform it, for 'tis a double Transgres­sion; if to do an impossible thing, we cannot do it; a rash Oath is better broken than kept: VVhat a Snare then do Men run into, and [Page 232] how do they put themselves upon a Necessity of sinning, that swear in their Rage to do what God forbids them to do? Swear to do that which they must not perform: See this in David, when he had rashly sworn the death of Nabal, and all his Houshold, many of them, no doubt, Innocent Persons, yet af­ter was pacified by wise Abigail, and blesseth God for the preventing the shedding of Inno­cent Blood, 1 Sam. 25.32,33. The like Oath we read of Saul, who swore the Death of In­nocent Jonathan, but was prevented by the People. When Herod performed his rash Oath to Herodias's Daughter, and cut off John Baptists Head. But a Lawful Oath is a­greeable to the mind and will of God, about things Honest, Just, Good, Possible, and Weigty, and in thy Power: If it be impos­sible, then thou canst not do it, and therefore thou shouldest make no such promisory Oath. Now, a thing may be impossible several ways, as in Nature; as for a Man to flye, or a Fish to speak: Some things, though possible in Nature, yet impossible in regard of Time, or other-like Circumstances; 'tis possible to go to Lon­don, and to Rome, but 'tis impossible to be at both places the same day: And some things may be possible in Nature, yet impossible by Accident; as for a Man to swear to come to s ch a place, by such a time, and he be taken Captive by the Enemy, or fall dangerously Sick, &c. in such a Case 'tis well to put in such a Caution, If God permit; the bond of [Page 233] such an Oath is loosed, as it was in Abraham's Servant, in case the Maid would not come with him. Again, we ought not to swear to perform unlawful things, any thing which is the breach of God's Law; as to kill a Man, to Steal, or to Commit Adultery, &c. What­soever is against Piety towards God, or Cha­rity towards Man: Whatsoever is against the good of the Church, or the Glory of God, and the Common-wealth thou Livest in: what­soever hath any evil in it, ought not to be the Matter of an Oath; for an Oath ought not to be Vinculun Iniquitatis, a band of Iniquity. No Man is, or can be tyed to break God's Law; or if such an Oath be taken, it ought not to be kept: Hence Herod sins both in Swearing, and also in performing his Oath. But some will say, if he had not performed it he had been perjured: I Answer, when a Man swears to break a Command of God, he is perjured as soon as he hath sworn, because he took an unlawful Oath; and if he perform it he adds sin to sin, as Herod did Murther to Perjury; and such a Man must Repent of his rash Oath, and not add sin to sin, in persisting in his rashness, to the further breaking of Gods Commands. The Holy Ghost gives us a Rule for swearing, Jer. 4.2. Thou shalt swear the Lord Liveth, in Truth, in Judgment, and in Righteousness. In Truth, for otherwise thou wilt forswear thy self; for thou must not take an Oath against thy Conscience, nor of doubt­ful things, which thou knowest not to be true. [Page 234] Now, there is a double Truth, one of the Tongue, and another of the Mind; that of the Tongue is when a thing is really so, as 'tis attested; that of the Mind, when a Man thinks in his Conscience he speaks nothing but the Truth; In Judgment not rash, or ven­trously, but with due Consideration of the Nature of the thing, to be worthy the weight of an Oath, the Nature of God, whom we call to witness, and under whose Divine Judg­ment we set our selves, in Case we speak false; and in Righteousness, that the thing we swear be Lawful, and possible, and like to bring Glory to God, and good to our selves, or others.

4. Direct. The next thing to be considered, is the form of an Oath, for this also is stum­bled at by some, and is to be minded as well as the Matter; this should be agreeable, or at least not contradictory to the word of God. Now, the Form of an Oath is either Exter­nal, or Internal; the External Form consists in words, or signs, or both; the Internal Form consists in the true Sense and Interpre­tation of the words of the Oath; a little of these in their Order. The External some­times consists in words, without signs, and thus a Man swears, and calls God to witness the Truth of his Intentions in plain words; and this Oath is variously worded, according to the Use, and Custom of the Countrey Men Live in: And thus we may find, as be­fore hath been proved, God, Angels, and [Page 235] Men have thus sworn. Sometimes also Men swear, and affirm by signs without words, and this is most frequent where there are many that enter into an Oath, or Covenant, when the words of the Oath, or Covenant are either read, or spoken; and those that are willing to enter into that bond, make it known by some External sign or token, by some Action or Gesture, as by a nod with the Head, bowing the Body, standing up, or to a side, lifting up the Hand, or otherwise, according as they shall be required by the Imposer; or by wri­ting down their Names: By any of those they may testifie their consent, and this is as binding and Obligatory, as if the words were uttered. And sometimes we may find an Oath taken both by words and signs, and this is the most Solemn manner of Swearing: Thus God frequently is said to lift up his Hand, when he swears to his People; thus the Angel, Dan. 12.7. he held up his Right Hand; and his Left Hand to Heaven, and sware by him that Liveth for ever; and this hath been the Custom of Heathens, and Infidels, as well as Chri­stians, in making Oaths, and Covenants: Divers are the Rites and Ceremonies which the Heathens have used at such times; yea, many and various are the Customes of the Godly in such Cases: One was the putting the Hand under the Thigh; thus Abraham sware his Servant, Gen. 24.2. And thus Joseph sware unto his Father Jacob, Gen. 47.29. Another Form much in Use, was lifting up the [Page 236] Hand, as was even now spoken of; this was used by God, Angels, and Men; by God, Deut. 32.40. For I lift up my Hand, and say, I Live for ever. By Abraham, Gen. 19.22. I have lift up my Hand unto the Lord most High; and false swearers are said to have a Right Hand of Deceit, because they lift it up de­ceitfully, Psal. 144.8 11. And various have been the Ceremonies that have been used a­mong Christians in the Primitive Times, and in succeeding Generations; among us the put­ting the hand upon the Bible, and kissing it is most in Use, or both; which is but a profes­sing sign of our consent, and I know not any cause of Scruple in it; thus for the External. The Internal Form of an Oath is the right sense and Interpretation of the words; and therefore an Oath should not consist in aequi­valent, or ambiguous words, or phrases; for then a Man may take them in a different sense from the Imposers mind, and may require one thing, and another may attest another; but the sense should be obvious to both giver and taker, or otherwise nothing; or at least we know not what is witnessed, and the Oath proves vain; nay, the very end of an Oath, which is the Investigation of Truth, is closed, Heb. 6.16. An Oath is the end of strife; and thus the Name of God is taken in vain, and this part of his Worship prophaned, and a­bused; and 'tis no better than a Lye, when we affirm by Oath, what in the Imposers sense is not true, and so it proves Perjury: But [Page 237] the words should be taken in the plain Com­mon sense, which is obvious to all. Neither should there be equivocation, or Mental re­servation used in an Oath; this is the sallaci­ous dealing of the Papists, who by this means think to evade all Oaths, and delude the Im­poser, but they most delude themselves, and wrong their own Souls; for God will not be mocked, whose Worship is abused: They hide part in their Minds, and so subvert the sense; as thus, they swear they were not at Rome, and think in their Minds, not an Hun­dred years agoe; but what is mentire, but contra mentum ire, though this may serve, in foro humano, God can easily detect such jug­ling deceits, and will never hold those guilt­less, that thus take his Name in Vain, and, like Jezebel, deceive under pretence of Re­ligion.

5. Direct. If thou wouldst honour God in this part of his Worship, see then that thou aimest at right Ends. In thy Oath, the End must be Lawful, and good, or the Duty will prove a Sin, and a Snare. A Man may swear that which is Truth, and yet if his End be bad, it will prove his Sin. Now, the End of an Oath, as I said before, should be for the Confirmation of some necessary Truth in Question, which cannot otherwise be proved, Heb. 6.16. Men swear by him that is greater than themselves, and an Oath for confirmation to them is the End of all strife. Now, it should be a weighty business that requires an Oath, [Page 238] and a necessary Truth that is in Question, some doubtful Matter, which cannot other­wise be found out, or proved, that cannot be Evidenced, but by an Oath. In this Case we find the Apostle vindicating himself this way, when there was no other way to do it, Rom. 1.9. God is my Witness, whom I serve with my Spirit, that without ceasing, I make mention of you always in my Prayers, 2 Cor. 1.23. I call God to Record, upon my Soul, &c. We see he appeals to God, the Searcher of all Hearts, to witness with him, and for him, his Affection to them. 'Tis the Glory of God in the manifestation of Truth; and our own, and Neighbours good should be princi­pally minded in this Duty; but too many have by, and base, and low Ends in it, and not accordingly. When a thing depends up­on the Faith of the Speaker, and cannot otherwise be found out, and yet is necessary to be known, an Oath of the Lord may be Imposed, Exod. 22.10,11. If a Man deli­ver unto his Neighbour an Ass, or an Ox, or a Sheep, or any Beast to keep, and it dye, or be hurt, or be driven away, no man seeing it, then shall an Oath of the Lord be between them both, that he hath not put his Hand to his Neighbours goods, and the Owner of it shall accept thereof, &c. There are some things that are not fit for an Oath, as those that have been handed down to us, by Tradition; as whether there were ever any such Cities, as Troy, or Carthage, and whe­ther they were Sackt, or spoyled; though [Page 239] we are confidently assured, this is a Truth, we ought not to swear it, because 'tis out of the reach of Personal knowledge: We must swear no more than we Personally know to be true. Some things also are obvious to Com­mon Sense, as that a Quadrangle hath four Angles, a Triangle three, &c. these things are not doubtful, and an Oath will not make them more clear; but a thing which cannot otherwise be determined, when we dare not rest upon the Credit of the Revealer, when 'tis doubtful, and cannot be proved but by witness; and this witness is suspected either to want knowledge, or Conscience, every Man being a Lyar, Rom. 3.4. Now, because there is so little Faith and Justice among Men, 'tis necessary to appeal to God himself to wit­ness, which cannot deceive, nor be deceived; and this is done by an Oath, which is the ne Plus Ʋltra, the End of Contention: For he that makes no Conscience of this, is not fit for Humane Society. The very Heathens themselves, when they sware by their Idol-gods, were careful of swearing falsly; yet among Christians in Name, every one hath not this care; nay, 'tis too evidently known that many take little care of their words, or Oath. But this is a strong Bond, and none will break it that fear God, or make Consci­ence of any thing. But how much do those stray from the very End of an Oath, which is the Investigation of Truth, that affirm by an Oath that which they know to be false, and [Page 240] call God to witness to a lye; the very Heathens will rise up in Judgment against them, and Condemn them; those that seek thereby to hide the Truth, and not to manifest it, and mind not God's Glory, but their Neighbours Injury by it, as wicked Doeg in his Informa­tion against David; though he speaks the Truth, 'tis to a bad End. Thos also are guil­ty that swear to that they know not, though it prove to be true, yet they are perjured Per­sons, they swear the knowledge of it which they did not know; those also that swear vain­ly, idly, and to no purpose; those that swear and never intend to make good their Oaths, or if they did intend it, do not do it. Surely these Men when they call God to witness their Lyes, do not believe there is any God, or that he takes any notice of them, or think they can deceive God, as well as Men, or that he approves of it; but he will call them to an Account, and set their Oaths in Order against them.

6. Direct. If thou wilt not Offend by thy Oaths, take heed then of rash, foolish, cu­stomary swearing, too much in use in our Times, and for which the Land mourns, Jer. 23.10. It connot but be distastful to God, who will not hold him guiltless, that takes his Name in vain; to have his Name tossed by every Drunken Sot, upon the Ale Bench; and when Men thunder out Oaths and Curses up­on Earth, 'tis no wonder if God Thunder out his Judgments from Heaven. When those [Page 241] ill-boading Fowls feed so near the brink of the bottomless Pit; 'tis a sad Presaging that God's Judgements are near. Customary swearing can­not be without much sin, for the very Nature of an Oath being an Act of Religious Worship to God, shews it should be taken upon mature Deliberation, and serious Meditation; but Common Experience shews in Customary swearing these things are wanting, but the Name of God is irreverently tossed in their filthy Mouths; and thus many Men Curse away their Blessings, for the most of Men are guilty this way; they swear down Vengeance from Heaven upon them, and oft-times upon their Posterity; for the Curse of God haunts the House of the Swearer, Zach. 5.3,4. And God will be a swift witness against them, Mal. 3.5. The Common swearers cross the very End of an Oath, which is, as I said, the In­vestigation of Truth, of some necessary weigh­ty Truth, which cannot otherwise be made to appear: But many of their Oaths are spent for the obscuring of Truth, and the Justifying of Lyes; and if Truth be spoken, 'tis either about such trivial matters, unfit to have the Name of God mentioned, or added to them; neither is it any great matter whether they are affirmed or no, and no Body so much as de­sires any such Confirmation by it, or is little the better Credited to the Oaths of a Custo­mary Swearer, than they do to their words; for Common Swearers are oft-times account­ed Common Lyers, and an hundred Oaths will [Page 242] not Sugar some of their Stories, and make them fit to be swallowed, when they speak, as oft they do, against Reason, and Experi­ence; for many Men use their Oaths to fill up, or, as they think, to adorn their Discourse, instead of other Eloquence; but such Rheto­rical Figures may be used in an Oration in Hell. They think themselves the bravest men, that can swear the biggest Oaths, and wish damnation to themselves in the fittest Expres­sions, and indeed they are some of the De­vils stoutest Champions: But from such many times an Oath either needs not, or boots not, if they speak Reason they may be believed without, if not, an hundred Oaths will not make it pass for currant. Now, if we search out the Original from whence these Oaths proceed, we may find from a sinful Custom, and a depraved Nature they learnt to swear; but, it was when they learnt to talk; and in some 'tis more Custom than Curstness: It be­fals them, as with men in some Distempers, their Excrements pass from them at unawares, so do their Oaths, they know not when they swear; but 'tis a bad Custom, which makes God our Enemy, and Hell our Portion: were there but a Law made, that for every Oath they sware, they should lose a Joynt, or for­feit a Pound, and duly Executed, it would make men break off such a Custom: Some­times those rash Oaths proceed from some perturbation of the mind; as Anger, &c. which is a short madness, and indeed 'tis a [Page 243] right mad mans part they Act, when another Offends them, and they flye in the Face of God: Sometimes 'tis the Fruit of Gaming, and unlawful Recreation; but sure 'tis a bad Tree that yieldeth such unsavoury Fruit: Take heed therefore of these, and swear not at all, but upon just Occasion; an Oath in it self is not sinful, as is Murder, Adultery, &c. no more is it desirable, for it self; as Love, Charity, &c. but 'tis to be used as Physick, when other Food will not serve, not for, its own sake, but for Healths sake, for Truths sake. 'Tis an Holy thing, and the more Ho­ly a thing is, the more dangerous, if abused; 'tis bad playing with edged Tools, yet many Prophanely call God to Witness at their Cards, Dice, Tables, or invoke him to their Assistance; those make too bold with God, and shall have no thanks for their Labour. In this Sin there is nothing to bait a Temptation; it carries neither Profit nor Pleasure along with it, and the Actors in this sin serve the Devil for nothing, yet they shall not go un-rewar­ded.

7. Direct. If thou wouldst not Offend God by thy Oaths, take heed of false Swearing, for this is the most dangerous of all. If a Man shall Answer for every Idle word, as Christ himself affirms, Mat. 12.36. and for every vain Oath, he be lyable to Damnation, as St. James affirms, James 5.12. much more then for false swearing, wherein Men call forth God to witness to their lye, and so in Effect [Page 244] they deny him to be God; but their Dam­nation sleepeth not. God tells us, by his Prophet Zach. 5.4. That his Curse shall enter into the House of him that sweareth falsly, and there remain, and consume both the Timber and the Stones thereof; and the Prophet David makes it a mark of a Citizen of Heaven, that having sworn to his Neighbour, will Faithfully perform, though it prove to his own Injury, and dis-advantage, Psal. 15.4. And indeed he is not fit for Humane Society, that regards not his Oath, for what Bond will then hold him? Now, there are two sorts of Oaths, and in either a man may sorswear himself: There are assertatory Oaths, when a man saith such and such a thing was done, or it was not done, or it was done thus or thus, or these and these words were thus spoken, and calls God to witness the same, that he speaks the Truth, the whole Truth, and no­thing but the Truth; if now he knows, that what he saith is contrary to the Truth, this is direct Perjury, and a sin, which, without Re­pentance, will certainly sink him into Hell, and is a shrewd Sign of an Hardened Heart, and a wicked Mind. Nay, if he affirm that to be true upon Oath, which is doubtful to him, and of his own knowledge he knoweth not whether it be true or false, he cannot be Excused: As if he should upon Oath affirm such a man, in Ireland, to be dead, and know not whether he be Living or dead, he is guil­ty of this Sin if it prove true, and the man is [Page 245] dead; this doth not Excuse him, for ought he knew he might be Living. A man should certainly know the Truth of that which he positively asserts by Oath. Again, there are promissory Oaths, in which a Man is bound to another, to do such a thing for him, or give such and such a thing to him; and doth not only promise, but Swears to fulfill his Promise: As when a man swears to be a Faith­ful and Loyal Subject to his Sovereign, or a Faithful Souldier to his Captain, or a Loyal Wife to her Husband; or to give such a thing to his Friend, and calls God to Witness the sincerity of his Heart, and to punish him if he prove false; and when he takes this Oath intends not to perform the thing Promised; this, in God's Account, is Perjury: Though Man cannot perceive it, God doth, who is called to Witness the Integrity of his Heart, when there is no such matter. Nay, his Fact is not Excused, though the guilt is lessened, if afterward he perform it; for when he took it, it was with an intent to deceive: Or if he take not his Oath in the known Sense of him that requires it, this is not Justifiable; for an Oath is for the securing, or Satisfaction of the Imposer, and ought to be without Fraud, or aequivocation, or Mental reservation in the Sense of him that Administreth it. Again, though a man's Intentions be never so Sincere when he takes his Oath, if afterward he fail in the performance, if the thing promised be Lawful, and possible, he cannot clear himself [Page 246] from Perjury. And though every false Oath be dangerous and deadly, yet there are aggra­vations that make some worse than others: As to take a false Oath before a Magistrate, in a Publick Assembly, in a Court of Judica­tory, whereby an unjust Verdict is procured from the Jury, an unjust Sentence from the Judge, whereby the Innocent Person loseth his Life, or Lively-hood; this is worse than in a private Cause, to a private Person, in a business of small Concernment. The Godly, in all Ages, have been very careful to perform their Oaths; as Joshua to the Gibonites, though gotten by Fraud, and great Cause; God is Offended at the breach of Covenant, as we find many Years after, when Saul, in his Zeal, had Slain some of them, God brought a three Years Famine upon the Land, and was never satisfied, till seven of Saul's Sons were Hanged, Josh. 9.19. 2 Sam. 21.1,2.

1 Direct. If thou wilt make a Vow, then thou must make it unto God, and to God alone; for there is no Scripture warrant to make it to any other, thou hast many com­mands, and many approved examples, of making Vows to God, but none at all to any other Creature, Psalm 76.11. Vow and pay unto the Lord our God, but where readest thou, make Vows and fulfil them to this Saint, or that Angel? for Vows are of the Nature of promissory, or the oath, but we may not swear by Creatures, but by God alone, as I have already proved; I know this contradicts the practice of Papists, but why do they contra­dict the Scripture by their pactice? they Vow to this Saint, and that Angel; one Vows so much Oyl, another so many Candles, another [Page 251] this, another that, but who requires these things at their hands? where have they their Warrant? what promise have they to ground their faith upon? when we read of Vows in Scripture, we read they were made to God, Numb. 30.2,3. if a man Vow a Vow, a Vow to the Lord, &c. if a Woman Vow a Vow to the Lord, &c. Deut. 23.21,22,23. when thou shalt Vow a Vow unto the Lord thy God, thou shalt not slack to pay it, Isa. 19.21. when Ja­cob vowed a Vow, it was neither to Saint or Angel, but to God alone, Gen. 28.20.21. and why should we not follow such approved examples: but follow the Dictates of our own Brain? some Vows are conditional, if thou wilt give me this and this, then will I do thus and thus, this was Jacobs in the place before recited: if thou wilt give me Food and Raiment, thou shalt be my God, and this Stone shall be thy House; thus was Hannahs, 1 Sam. 1.11. if thou wilt give me a Son, then will I give him unto thee, now this can be di­rected to none but to God alone, because he alone can performe the condition: O their vows are of thankfulness for mercies received, thus David frequently Vows, Praises and Thanks, and to whom should this be made, but unto him from whom every good and perfect gift comes, Jam. 1.17. who deserves the praise, but he that grants the Mercy? we re­turn thanks, for I know the Papists tell us, we may as properly Vow to Saints, as unto God: with this distinction to God, we Vow thank­fulness [Page 252] for mercies received, to the Saints as our Mediators, for whose sake we did receive them: but the Scripture acKnowledges but one Mediator, between God and Man, even the Man Christ Jesus, and how came they to the knowledge of any other? we know, be­cause God hath told us, that every good and perfect gift comes from him; but we are ig­norant, whether we receive any benefit by the intercession of Saints or Angels: We have commands to make Vows to God, but not to them, and if there had been such an honor due to Saints departed, the Scriptures doubtless would not have been altogether silent; nay, we read the heavy judgments the Lord threateneth, Jer. 44.25.26. to them that made Vows, and would fulfill them unto the Queen of Heaven, and let them take heed of such a reward: we deny it, and they must prove it by Scripture, where such liberty is granted to pray to them, as if we had, which will never be proved: yet is there a difference between the one and the other, Vows are a more strict and binding act of Religion, than Prayer is, for in a Vow there is prayer and something more, prayer to God for his grace to perform the Vow, and also a purpose and promise of performance; we may put up Petiti­ons to mortal Men, but not make Vows to them; yea, the matter of a Vow is sometime such, as is due to God alone, as when obedience, or such like are promised; 'tis from God alone we may expect the mercy we want, 'tis from [Page 253] him alone we receive what we have, 'tis he onely knows the heart, whether we are sin­cere or no; and he only can bring us to an account, or reward or punish us as we deserve, and therefore unto him alone Vows are to be made and paid.

2. Direct. That a vow may be lawful, 'tis necessary that the Subject, the Party vowing be rightly qualified; now that it may be so, three things are requisite they should be en­dowed with knowledge, faith, and other qualifications of the mind, they should be sui juris, at their own dispose, in the thing they vow, and they should be free, and no force put upon them in what they do; but should do it willingly, and spontaniously, for God loves cheerful, not constrained service, a free will offering: that knowledge and under­standing is necessary none can doubt: if a Man vow and not know, or not consider the Na­ture, Use, and end of a vow, this will be but blind Sacrifice, it should be done with great wisdome, care, deliberation, and circumspe­ction, which cannot be without knowledge, Eccles. 56. suffer not thy mouth to cause thy flesh to sin, neither say thou before the Angel it was an error, 'tis a point of folly after the vow to en­quire; those that want the use of reason, whither they are children in their nonage, or Fools or Ideots, such as are not compos men­tis, in their right mind, but mad or brain-sick, these are not fit to make a vow: now 'tis hard to determine the just time, when a childs [Page 254] vow is obligatory, or becomes obliging, some come to their discretion sooner, and some later, and some as I said not at all: The He­brews held the vow of a man child was not valid till twelve years of age: and the maids at eleven, but this seems young enough; there is many that have lived many more years before they are fit to vow, for till they know the Nature, End, and use of a vow; how should they perform such a duty, faith also is necessary in this case, for, whatsoever is not of faith is sin, Rom. 14.23. and with­out faith 'tis impossible to please God, Heb. 11.6. other graces of the spirit also are required, yea, a gratious temper and disposition, for those that are in the flesh cannot please God; and they should have grace, not only in the habit, but also in the act, or they will receive little benefit, by this duty: again the Party should be sui juris, his own man, and not under a­nothers command; he must be at his own li­berty, as touching the thing he vows, or else his vow is unlawful, we read Numb. 30.4,5, &c. that if a woman in her youth, that is past a child, vows a vow in her Fathers house, if her Father approved of her vow, it was rati, fied, if not, it was well, the like we read of a-married Woman, whose vow was ratified or nullified by her husband; and the like party of reason, shews that a Son, or Servant, or Subject, ought not to vow against the minde of Parents, Master or Prince, concerning things wherein they are subjected to them; can [Page 255] a Son vow to leave his Parents? or a Servant his Masters service, during his engagement without their leave? to go on Pilgimage, or to live Monastical lives; the Law of Nature and Equity make such vows sinful, when 'tis to the wrong of the Superiours; the inferi­our, in this case puts himself upon a necessity of sinning, by such a vow; if he keeps it, he breaks the law of God, which commands o­bedience to the Superiour, whom they diso­bey: if they break it, they sin also against God, who tells us 'tis better not to vow, than to vow and not perform: some of the Papists themselves (who give the largest li­berty in this case; I conceive more than ever God gives,) acknowledge that a wise with­out her husbands consent, ought not to enter into a Nunnery, or vow a Monastick life; and the like parity of reason, holds for other in­feriours, in the things wherein they are sub­jected: again, this is a free will offering, and no absolue commands lye upon us, neither do we sin if we vow not, Deut. 23.22. if thou forbear to vow, it shall be no sin in the, therefore none should be constrained, or compelled to it; it should be voluntary, at every ones own dis­pose; there is none should be brought to it by force or fraud, by fear or violence, it should be voluntary out of faith, and conscience, in way of thankfulness, for mercies received; and for the obteining those we want, by which we bind our selves to some necessary duty, for good ends, so long as they are con­ducible [Page 256] to those ends, Deut. 23.21. when thou shalt vow a vow unto the Lord thy God, thou shall not slack to pay it, for the Lord thy God, will surely require it of thee, and it would be sin in thee. I will pay my vows saith David, which my lips have uttered when I was in trouble, Psalm 66.13,14. and 132.2,3.

3. Direct. If thou wouldest not offend in thy vows, take heed thou vow not any thing that is unlawful, or unnecessary, or unsuita­ble: if thou vow any thing repugnant to the word, or will of God, it cannot be acceptable to God; nay, whether thou performest or no, thou art a transgressor; there are some vows which bind unto commanded duties, as to dedicate our selves wholly unto God, and to obey him, that our vow in Baptism, which we often iterate in the other Sacraments, these vows are absolute, and without condition; some are conditional, as the vows of Jacob and Hannah before mentioned: if God give in the mercy, then are we obliged to make good our words, as they did, and also Jepth­thah; but in all, whether absolute or conditi­onal, beware of vowing any unlawful thing: we are commanded to abstain from evil, yea, from the very appearance of it, 1 Thes. 5.22. if in our vows we dedicate any thing to God, let it be such as he approves of: he likes not the hault, the blind, nor the lame in Sacrifice; Lev. 22.23. neither will he be served with the hire of a whore, nor the price of a dog, Deut. 23.18. thou must vow some­thing [Page 257] that is thy own, and lawfully got. Thou must not vow any thing sinful in it self, or sin­ful by circumstance, or necessary accident: we see the Vows of Paul's Persecutors, that they would neither eat, nor drink till they had killed him, Acts 23.12. was sinful in a double respect: First, as it was a breach of God's Law, Thou shalt not kill; and also in that they Vowed a thing not in their own pow­er; so that they were forc'd to break it: Our Vows also should be Considerate, and not rash, nor heady, as was that of Jephthah, which put him upon that unpleasing Work, of Sa­crificing his Daughter, Judg. 11.30,34. And that of Saul, in binding his People from tasting Food, which had like to have cost Jonathan his Life, 1 Sam. 14.25. Neither can those Vows be justified of the Papists, wherein they bind themselves, and take the Sacrament upon it, to Murther Heretick Kings, as they call the Protestants, and to Massacree Protestants themselves: But by what warrant is it done, and who gave them this Authority? A Vow should not be vinculum Iniquitatis, a bond of Iniquity: These had no better Excuse than Herod had for Murdering John Baptist; nay, not so good: They Vow it intentionally, he did not; they perform willingly, he with re­luctancy. Neither should Vows be to do things Superstitious, as that of the Papists Pilgrimages, to the Lady of Loretto, and such like. Nay, 'tis not every Lawful thing that should be the Matter of a Vow, but [Page 258] something that is weighty and considerable, and tends to some good End; 'tis Lawful to take up this stick, or that straw, to pare the Nails, or clip the Hair; but these things are not fit Matter for a vow, 'tis but a taking God's Name in vain, and the abusing of the Ordinance, to use it upon such trivial Ac­counts. Neither should it be of such things, which must be done whether they will or no; as for a Man to vow that he will dye, or come to Judgment; but it should be of some necessary thing, agreeable to the Scripture, to Dedicate our selves to God, to Obey his Com­mands, as in Baptismal vows, 1 Pet. 3.21. Of Thankfulness to God for Mercies Recei­ved; thus the Psalmist, Psal. 22.25. My Praise shall be of thee in the great Congregation, I will pay my Vows before them that fear him, Psal. 66.13, &c. Or for other things, as David vow­ed to give himself no rest, till he had found out a place for God's House, Psal. 132.2, &c. Numh. 6.2. As Hannah, for a Son, promi­ses to give him to God; for vows either bind us unto sin, and these are unlawful, or unto Moral Obedience, which is Lawful, or unto Ceremonial Obedience, which was Lawful, but now is not, or unto something which is an help to Obedience; as Fasting, which is an help to Prayer; abstaining from Wine, and strong Drink, which is an help to morti­fie the Flesh, to Alms-deeds, &c. Or some indifferent thing; as Paul binds himself by a vow not to cherish his Hair for a time, and [Page 259] from eating of Flesh, in Case of Offence, Acts 18.18. 1 Cor. 8.13. The Rechabites abstaining from Wine, and Strong Drink, Jer. 35.6. And so we ought to do, if we find our Nature inclined to Intemperance, in the use of these Creatures. Now, these are most proper­ly Matters for vows, which are not Command­ed Duties, nor forbidden Sins, but will be help­ful to us in those Duties that are Commanded.

4. Direct. As the Matter of a Vow must be Lawful, so also it must be possible, and in a Man's own power to perform; and it should be in a Man's Choice whether he Vow or no, and before the Vow whether he do the thing or no; for if it be a Commanded Duty, he is bound to it whether he Vow or no; but if he Vow he hath a double engage­ment upon him, and a double sin if he neglect; for 'tis better not to Vow, than to Vow and not perform, Eccl. 5.5. But a Vow properly should be a thing at a Man's own Choice, and also in his own Power; but what a Man is bound to before as his Duty, is not in his Choice; 'tis his Duty though he had not Vowed: As to Obey the Will and Com­mands of God, &c. But yet to quicken and stir up our selves to Obedience, 'tis Lawful, and I conceive many times necessary, and use­ful, to renew our Covenants, and bind our selves to that which God in his Word hath bound us to, and made our Duty; as the Bap­tismal Covenant is oft renewed in the other Sacrament: Yet had it been our Duty to have [Page 260] Devoted our selves to God's Service, had we never Covenanted to do it; and so in other particular Duties. Now, in so doing, we make not our selves more Duties than we had before, but stir up our selves better to perform them; as if we vow a stricter watch over our Hearts, a more constant course of Family Du­ties, a more constant attendance upon the Or­dinance, and tye our selves to a set time for Meditation, self-Examination, and such like Duties; David frequenty vows the per­fotmance of that, which were his Comman­ded Duties: As of Sacrifice, Thanksgiving, and the like. Now, concerning things indif­ferent, which we may either do, or forbear; 'tis good before hand to consider our Ability to perform them, and not after the vow to en­quire; God hath no pleasure in the Sacrifice of Fools, Eccl. 5.4. As the Matter must not be sinful, so neither impossible, or out of our Power to perform; as their vow was, both, that vowed never to eat Bread, till they had killed Paul: Neither should it intrench upon our Christian Liberty; lay not a stumbling-block before thine own Feet: Make not that Sin which God hath not made Sin, except it be for a greater good, and an apparent help in Heavens way; as when a Man vows Chasti­ty, that knows not whether he have the Gift of Continency, and so lays a snare for his own Feet, and, perhaps, brings himself into a ne­cessity of Sinning: 'Tis a sad thing, that a Man should renounce Marriage, and vow a [Page 261] Single Life, when he knows not whether he hath Power to contian: To remain Single is no sin; nay in some Cases, a Benefit, where this gift is given: But to vow it, is to vow a thing that is not in their Power; God hath assured no Man that he will give him this gift, and if he do not give it, it is not to be had; he requires no more than he gives; he that will not put New Wine into Old Bottles, nor suffer his Disciples to Fast, till they were able; will not require this at their hands, which he knows they cannot bear. Christ himself tells us, 'Tis a saying, all Men cannot bear, Mat. 19.11. And the Apostle tells us, all Men have not this Gift, 1 Cor. 7.7. And this hath pro­ved a Snare to many, who can neither Marry, nor contain; but the Apostle tells us, 'tis better Marry than burn, and God hath provi­ded Marriage for those that cannot contain: And why then should any put a Bolt upon this door against themselves? And for the rest of Monastical vows, as they had their rise either from Infidels, or were grounded in Supersti­tion; so are they besides; yea, contrary to the Law of God: For herein Men Worship God after their own Inventions, and Teach for Doctrines the Commandments of Men; and when they look for a Reward, God will ask them, who required these things at their Hands. They vow Poverty, that they may Live at ease; and in plenty, by the Sweat of other Mens brows: This takes Men from a Lawful Calling, which they should follow, [Page 262] 1 Cor. 7.20. Let every Man abide in the Calling wherein he was Called: And from their Honest Labour, which is Commanded, 2 Thes. 3.10. If a Man will not Labour, let him not Eat: It makes them neglect their Duties to their Re­lations, in providing for their Families, a Commanded Duty, 1 Tim. 5.8. He that pro­vides not for his Family, hath denyed the Faith, and is worse than an Infidel. Their Regular Obedience makes them slight the Laws of God, to follow the dictates of Man; yea, makes God's Laws of no Effect. Mark 7.8. It makes them do all in way of Merit, which the Scripture denies, Luke 17.10. When you have done all that is Commanded, say yc are un­profitable Servants, Rom. 6.23. The Wages of sin is Death, but the Gift of God is Eternal Life, Rom. 4.6. & 8.18. & 9.16. 2 Cor. 4.17. Where we see, all we enjoy is of free Grace, & and no room left for mans Merits: Such vows as these therefore have no footing in the Scrip­ture, and therefore are not for our imitation.

5. Direct. If thou wouldst by thy vows Glorifie God, or benefit thine own Soul, thou must look at the manner as well as the matter, for this also is to be regarded; many a Duty materially good is spoyled by the ill perfor­mance, as we see in Sacrifices and Oblations, and in the Observation of the New Moons, and Solemn Assemblies, all appointed, and Commanded Duties, so spoyled in the doing, that God would not own them; yea, his Soul did abominate them, Isa. 1.10, &c. And [Page 263] 66.3. He that killeth an Ox, is as if he slew a Man; and he that sacrificeth a Lamb, as if he Cut off a Dogs Neck; he that Offereth an Ob­lation, as if he Offered Swines Blood; he that burneth Incense, as if he Blessed and Idol, &c. We see Commanded Duties may be grievous Sins, when ill performed. Now, a vow, as well as an Oath (for a vow is a Promissory Oath to God) should be made in Truth, in Judgment, and in Righteousness. In Truth and so it should be made with a sincere Heart, without fraud, deceit, aequivocation, or Hy­pocrisie: For as God requires the Heart in all Service, so likewise in this. A Promise made to him with Guile, and Hypocrisie, is but a mocking of him, that will not be mocked. 'Tis like Annanias and Sapphira, their Devo­ting the price of their Land to God, and after­wards keeping back part of the price to them­selves, and by this lost themselves. A nota­ble Example we have of a serious vow worthy our Imitation; we may read, 2 Chron. 15.14,15. where we find Judahs entring into Cove­nant with God, 'tis said, they sware unto the Lord with Trumpets, and shouting, and with the Cornet, and all Judah rejoyced at the Oath, for they had sworn with all their Hearts, and sought him with all their desires, &c. And how ac­ceptable this was to God, we may find in the following words; he was found of them, and the Lord gave them rest round about. But take heed of being like those, Jer. 3.10. that tur­ned to God, But it was feignedly, saith the [Page 264] Lord: But 'tis better not to Vow, than to Vow, and not perform; for God will avenge the Quarrel of his Covenant. And as a Vow should be in Truth, so it should be voluntary, not by constraint; for it should be with a wil­ling mind, and therefore 'tis called a free-will Offering, and God expects it should chear­fully be performed, Deut. 23.23. That which is gone out of thy Lips, thou shalt keep, and per­form the Free will Offering, according to what thou hast Vowed unto the Lord, which thou hast promised with thy Mouth. Though God do not Command thee to Vow, as in the Verse before; If thou shalt forbear to Vow it shall be no sin in thee; yet when thou hast engaged thy Soul, he expects the performance; for as a Vow is free, so should the performance of it also. This shews, when Young Persons are put into Monasteries, Nunneries, or Religious Hou­ses, as they are called, and forc'd there to take the required Oaths, of Single Life, Re­gular Obedience, &c. and that against their wills; 'tis not of Gods Devising, but of the Devils Invention: And likewise when Chil­dren, against their Parents wills, are inti­ced, or allured to take such Oaths, and Vows, and so alienate themselves from their Parents Obedience; this is no pleasing Service to him: See his mind, Mat. 15.5,6. Parents must not be wronged upon Religious Accounts. And as Vows should be in Truth, so likewise in Judgment; blind Sacrifices were never ac­ceptable to God: Men should well understand [Page 265] what they do, and know the nature of a Vow, and the Lawfulness of the thing Vowed, and the profitableness thereof, and how it condu­ceth to their main design, before they engage. There are some things God will not have de­voted to him, as the price of a Dog, or the Hire of a Whore, Deut. 23.18. Those that Vow also should know their ability to perform, and not make them, and be forc'd to break them, for, ultra posse non est esse, God delights not in the words of such Fools, Eccl. 4.5. A vow should tend also for some Profit, for Body or Soul, as Jacob's did; but what profit is there in voluntary Poverty, Pilgrimages, in vow­ing Oyl, Candles, &c. to Saints departed, no man was ever yet able to find out. It should be made in Righteousness also, and should be at their own dispose, as before was said, to vow that Service to one, which is due to another is a point of injustice, and no Law of God requires it: It must be of fit things al­so; we must not Serve God with what is not, our own, it must, in a word, be in that which may conduce to God's Glory, and the fur­therance of our great design; or otherwise 'tis either sinful, or foolish.

6. Direct. When thou makest a Vow, look to it, that thy Ends be right, for that deno­minates the Action to be good, or bad, though the Duty be never so Glorious in the Eyes of Men, they are abominable in the sight of God, if done for base, or by-ends. Now, the end should be in this, as in all other Duties, the [Page 266] Glory of God, convinc'd with our own, or others good; this should be our ultimate end, and aim. A Gracious Soul in every Duty should be able to say, propter te, propter te Do­mine, this I do for thee, and for thy sake; and with the Psalmist, Psal. 115.1. Not unto us, Lord, not unto us, but unto thy Name be the Glory. A Christian in all his Duties should follow the Direction of the Apostle, 1 Cor. 10.31. Whether ye Eat, or Drink, or what­soever ye do, do all to the Praise and Glory of God, Col. 3.17. Whatsoever ye do, do all in the Name of the Lord Jesus, &c. Though Vows are not strictly any part of God's Wor­ship, yet are they helps and furtherances in it, and therefore should be carefully made, and faithfully performed: We read, I know, of Believers, that have made Vows unto God for the performing of Spiritual Duties, which they must not have neglected, though they had not vowed it; but this makes it not Wor­ship, but a help to Worship; and if they are of things indifferent, yet are they not part of God's Worship, but that which con­duceth to the better performance of Wor­ship. I know the Papists they say, they are part of his Worship, though they are made of things not Commanded; as Meats, Drinks, Apparel, &c. and tend to perfection; and by the keeping of them, a man may attain to a higher perfection, than in the Observation of Commanded Duties; but what Scripture saith thus? Their End, which is to Merit by [Page 267] them spoyls all their Duties, and makes them abominable in the sight of God. The Vows we read of in Scriptures, were made to other Ends, and are all conducible to this great end, viz. God's Glory. Some have vowed thank­fulness for Mercies received, some Sacrifices, Burnt Offerings, Incense, &c. Psal. 66.13,14. & 61.8. & 132.2, &c. Some have made Conditional Vows, if God would give them in such Mercies, they would do thus and thus; thus Jacob Dedicated himself to God for ever, if he would make Provision for him in his Journey, Gen. 28.20,21. And Han­nah, that if God would give her a Son, she would Devote him unto God for ever, 1 Sam. 1.11. Read Lev. 27. throughout, Psal. 116.12,13,14. What shall I render to the Lord for all his Benefits, &c. I will pay my Vows unto the Lord. And as God's Glory, so our own, and others benefit is to be regarded, and may be regarded in a Vow; 'tis some stay and ground for our Faith, and some confirmation for our assurance, as we see in the fore-cited place, 1 Sam. 1.11, &c. when Hannah had made her Vow, she looked no more sad: Sometimes they are made of Thanksgiving for delive­rance, as the Mariners in Jonah's Ship, Jonah 1.16. made vows to their gods: Sometimes they are made to prevent Sin for the time to come; as when we vow Sobriety, and Mo­deration, to prevent the sin of Drunkenness, Gluttony, Pride, or Covetousness: Thus some vowed against drinking Wine, or strong [Page 268] Drink, as the Rechabites, Nazarites, and others: Some make vows to humble their Souls, Numb. 30.13. Every Vow, and every binding Oath to afflict the Soul, the Husband may Establish it, or the Husband may make it void. Sometimes for the mending of our Lives, or the reforming what is amiss; some­times for the leaving of some Sin, or the per­formance of some Duty, &c. These and the like are the Ends which we should look after, when we enter upon a Religious Vow. So likewise at the good of others; as when we bind our selves to give Alms, to Relieve the Poor, to Redeem Captives, or do works of Charity to our power; these are good Ends, if God's Glory, and not our own Applause, or thoughts of Merit, interpose not; as also to lay out something for Religious and Pious Uses, the maintaining of Faithful able Mini­sters, &c. David vows, he will not give Rest, or sleep to his Eyes, or come within his House, till he had found out a place for the House of God, Psal. 132.2, &c. But where do you read of any that vow, and thought to Merit at God's Hands by so doing.

7. Direct. When thou hast made thy vows, thy next Duty is to keep them, to perform the word that is gone out of thy Mouth: 'Tis bet­ter not to vow, than to vow and not perform; but it must be supposed then that the vows be Lawful and allowed by God, otherwise the performance is but adding Sin to Sin, and in­creasing the guilt: He that vows to commit [Page 269] Sin, ought not to do it. If thou Sin in thy Vow, do not ratifie it by performing it, as Herod, who made a rash Vow, but did in­crease his guilt by Cutting off John Baptists Head. But supposing thy vow be Lawful, thou canst not Lawfully break it; nay, though the performance tend to thy damage, for if thou do, thou committest a Sin as bad, if not worse than Perjury; When thou hast Vowed, therefore deferr not to pay, for God takes no pleasure in Fools, pay that therefore which thou hast Vowed, Eccl. 5.3,4,5,6. Deut. 23.23. When thou hast Vowed a Vow unto the Lord thy God, deferr not to pay it, for the Lord thy God will surely re­quire it of thee, and it will be sin to thee; but if thou wilt forbear to Vow, it shall not be sin to thee; that which is gone out of thy Mouth thou shalt keep and perform a Free-will Offering according to what thou hast vowed unto the Lord thy God, which thou hast promised with thy Mouth, Psal. 76.11. Vow and pay unto the Lord your God, &c. More places might be instanced in, if these were not sufficient. If thy vow be rash Repent of the rashness of it, but if it be other­wise Lawful, it must be performed, if it prove to thy damage, it is a reward of thy Folly. But if it be unlawful, repent of thy sin, and Folly in making it, but it must not be perfor­med; for a Vow must not be a bond of Ini­quity: Christ himself shews the wickedness of such a vow, Mat. 15.5,6. where by their vow Corban, they made null the Command of God, concerning honouring Father, and Mo­ther, [Page 270] and Relieving them. It is not Law­ful for us to Dedicate those things to Pious Uses; yea, to God himself, which we owe to anotner; David's rash vow, 1 Sam. 2.5.12.39. was not performed; he vowed the Destruction of Nabal, and all his Family, and Blessed God for keeping him from doing evil. The wicked vow of Paul's Persecutors ought not to have been fulfilled, had the power lain in their Hands, Acts 23.21. Nor the rash and unadvised Vow of Saul, which tended to hurt and not to good, 1 Sam. 14.39. Nor such Su­perstitious vows, as we read of, Jer. 44.25. Thus saith the Lord of Hosts, the God of Israel, saying, ye and your Wives have both spoken with your Mouths, and fulfilled with your Hands, say­ing, we will surely perform our Vows, that we have Vowed, to burn Incense to the Queen of Heaven, and to powre out Drink-Offerings unto her, ye will surely accomplish your Vows, &c. God takes it ill in them, and sorely threatneth them for it. But if the Vow be Lawful, he expects the fulfilling of it; as we see in Jacob's Vow, made Gen. 28.20. God minds him of it, Gen. 31.13. I am the God of Bethel, where thou anointedst the Pillar, Numb. 30.3, &c. A Young womans vow, if her Father contra­dict it not, shall surely stand good. See also Lev. 7.16. & 22.17. & 27.2, &c. Psal. 76.12. Yea, the Lord threatens those that make not good their vows, that vow a better, and pay a worse, Mal. 1.14. Cursed be the de­ceiver, which hath in his Flock a Male, and [Page 271] voweth, and Sacrifices unto the Lord a Corrupt thing. Yea, we find he punished this Sin in Annanias and Sapphira, who Devoted the price of a Possession to God, and after kept back part of it, and were both struck dead for it, Acts 5.1,2, &c. A Godly Man, when he promiseth Reformation of Life, the leaving of any known Sin, the performance of any Religious duty, the doing of any Pious, or Charitable work, &c. will make good his Vow. But how usual is it for wicked Men in their Sickness, distress, or danger, to make vows and Promises of Reformation, which they for­get as soon as the danger is past, and return, with the Dog, to the vomit, and the washed Sow, to her wallowing in the Mire.

1. Direct. If thou wouldest prevaile with God in such a duty as this, either to beg the mercy wanting for thy self or others; or to divert the judgment felt or heard, 'tis necessary that thou be rightly qualified for the work, for an unqualified Person is like to do but little good; a fast as I told you, was either publick or private, that which is publick is command­ed by Authority, and here all men are enjoyned for to come; and indeed 'tis every mans duty; because every man hath offended; for high and low, rich and poor, noble and ignoble, young and old, one with another, none are excepted, no not the Bridegroom or the Bride, nor the child that sucks upon the Mothers breast, Joel 2.16. Gather the People, sanctify the Congregation, assemble the Elders; gather [Page 276] the Children, and those that suck the Breasts: Let the Bridegroom go forth out of his Chamber, and the Bride out of her Closet, &c. nay, the very Beasts of the field are not exempted, Jonah 3.7,8. Let nither man or beast, heard or flock, taste any thing, let them not feed or drink water, but let man and beast be covered with sack cloath: and cry mightily unto God, yea, let them turn every one from his evil ways, and from the violence that is in his hands, who can tell if God will turn or repent, &c. In this fast, the Minister most commonly, is their mouth to God, and Gods mouth to them; yet they have need of qua­lifications for the duty, for though he perform much of the external part of the duty, yet, the internal rests upon them: thy heart should be qualified to put up an acceptable prayer to God, great ones are not excepted from this duty, for their sins are great, yea, perhaps greater, and admit of greater aggravations than others do, and their examples much, fol­lowed; Infants you see though uncapable, were not freed, even such as hang upon their Mothers breast, and though they had not actually sinned, yet were a part of that sin­ful lump of mankind, and deserved judge­ment as well as others: and therefore should be timely traind up in this Christian duty, and their cries for meat, and the very bellow­ing of the Beasts might stick something upon the heart of man, and help further to humble and break it; yea, many of those little ones, being Gods Elect, their presence may be an [Page 277] arguing with God, to spare, as the presence of Jehosophat moved Elijah to come to Ahab, 2 Kings 3.19. this was one Motive why the Lord would not destroy Niniveh, because there were sixscore thousand souls in it, that knew not the right hand from the left. But though all these come, and 'tis their duty to come, yet all come not rightly prepared and qualified for that work; if thou wouldest in­deed stand in the Gap, and turn away the wrath of God from the Land: thou shouldest be one in Covenant with God, and one that hath the work of grace upon thy Soul; one that hath a friend in Court, an interest in Christ the Mediator, and canst through him go boldly to the Throne of grace; one that can without lying, call God Father, and lay claim to the share in his promises, one that art reconciled to God, through the blood of his Son; such a one is like to prevail for mercy, 'tis not those that howl for Corne and Wine he regards, 'tis not the crying of the Swine, or the bellowing of Beasts he matters, if there be a full Congregation of unconver­ted Sinners, that resolve to love, and not leave their sins: I question whether these mens cryes, do not prevail more to bring down judgments, than mercies; when men cove­nant with [...]od, and promise obedience and never intend to perform it; this is but a mocking of God, that will not be mocked; and the breaking of the Covenant with him, that can and will avenge the quarrel of his [Page 278] Covenant; we cannot deceive him, though we come with Tears in our Eyes: If there be not sorrow in the Heart, our Crocodile Tears will not Advantage us: But if there be but weak gifts and parts, if the Heart be right, yet they will be owned; God looks not so much at the out-side as the inside of Duty. Though I know those that carry on the work, especially in Publique, should be men of parts and Abilities (and 'tis well if all were thus Qualified) 'tis a sweet Conjunction, where Grace and parts meet) they should know their own Sins, and the Sins of the Nation to bewail and confess them, Ezra 9.4.6. Nehem. 1.6,7. They should know their own wants, and the wants of the Nation, Dan. 9.11.18. In a word, every Novice in Religion is not fit for so high a Duty, and therefore Christ himself Excuseth his Disciples for not Fasting, not onely because the Bride-groom was with them, but, as 'tis conceived, because they were not yet fit for so high a duty, Luke 5.36,37. Mat. 9.15,16.

2. Direct. Wouldst thou Fast as thou oughtest to do, and as God requires, 'tis not enough to be rightly Qualified, but come pre­pared to the duty; there is scarce any thing of moment can be well done without preparation, much less such a Solemn work, and such an extraordinary duty. Now, the preparation requisite, is partly External, and partly Internal; the External helps forward the other, and they are such as these. On the [Page 279] Evening before lay aside thy Bodily Labour betimes, that thou mayst trim up thy Lamp to meet the Bride groom the day following; and prepare thy Heart against the next days duties, and take that Evening but a mode­rate Supper, such as will help, and not hin­der thee in the ensuing duty; and continue as long as thou canst without prejudice to thy Health, or hinderance to thy duties of the day following; for thou shouldst deny thy self in sleep as well as in other Comforts of this Life; but all this should be but in refe­rence to the main work, and so no further to be used than it is helpful to it. Now, the main work is to get the Heart into a melting frame, and humble temper; for what good will it do us, to come and go with the Heart unbroken? Now, that it may be so, the con­sideration of thy sins, and the sins of the Na­tion, with the several aggravations of them, will be of great use, when they are prest home upon the Spirit by serious Meditations: Call to mind therefore thy Original Guilt, and the pollution of thy Nature, and how the whole Man, Soul and Body is defiled by it, and thy best Duties stained; as also thy Actual Sins, many for Number, and hainous for Na­ture: Call to mind the Sins of thy Youth, and of thy riper Age; the Sins of thy Calling, general and particular; thy Relation Sins, and how thou hast failed in every Relation thou hast been in: Thy Sins of Omission, Commis­sion, and Participation; thy Sins of know­ledge, [Page 280] and Ignorance; of weakness, and wil­fulness; against the Law, and against the Gos­pel; against God, and against Man, with the several aggravations of them; as against a great deal of Love, and Light; against Know­ledge, and Conscience, Promises, and Reso­lutions, Vows, and Covenants, Means, and helps, &c. And not only thy own sins, but the sins of thy Family: The sins of thy Rela­tions ought to be Considered; yea, the Sins of the Nation; of Superiours, and Inferiours; of Princes and Governours; for these should be Confessed, as Daniel doth, Dan. 9.2,3, &c. The Sins of Superiours, Inferiours, and Equals; for from the greatest to the least, all have sinned, and come short of what they should do: The Abuse of Mercy which we have had, in general in the Nation, or in par­ticular our selves; David could mourn in se­cret, when Men kept not God's Law; and we should be mourning in Sion: And be sure come not before the Lord to confess, or bewail any one Sin, that thou dost not repent of, and re­solve to leave: Nor to bewail the Omission of any one Duty, which thou art not resolved for the time to come to practice. Nor to beg for one Mercy, that thou art not resolved to Labour for, as well as to Pray for; For if thou regardest Iniquity in thy Heart, God will not hear thy Prayer, Psal. 66.18. Shouldest thou come with a resolution to Live in sin, and pray for the Pardon of it, thou dost but mock God, that will not mocked, and takest his Name [Page 281] in vain; when thou sayest, Lord, when wilt thou give me this Mercy? God may say, Man, when wilt thou leave thy Sin? When wilt thou give me thy Heart? If thou say never, God will return thee the like Answer. Never think by thy Prayers to benefit thy self, or the Church, if thou wilt not reform thine own Heart. And as thou must consider thy sins, so also thy wants; what Mercies thou wouldest beg for thy self, or others; should a King promise at such a day to meet his Subjects, and supply their wants, how careful would they be, not only to come, but also to consider what Petitions to put up, and what Favours to beg; 'tis no doubt but while we are in these Houses of Clay, we have a back bias of Corruption, drawing us out of the way, and so many are our wants. Some Souls are made up all of wants, they have no Grace, let them beg, and pray, and endeavour that some may be bestowed, and to have their Hearts Sancti­fied, and their Natures changed. The best of God's People have defects in Grace, and these they should Labour to have removed, and their wants supplyed. Some have decays in Grace, and this is the time for their recovery; in a word, many things we have to beg for our selves, many for our Friends; many for the Nation, and many for the Church in general; many Judgments are threatned, which we would have diverted, and many felt, we would have removed; know then before hand, what Errant thou art come about.

3. Direct. Concerning our External Car­riage in the days of Humiliation, I shall speak something, for having made the preparation before mentioned, and the day being come, there are some External Duties required, viz. That we rise betimes that morning, and deny our selves that rest and sleep, which our slug­gish Nature requires, so far forth as we do not thereby dis-able our selves for the duty, and that we spend the whole day in the work, and let us not think a whole day too much, for if we prevail not for the diverting those Judg­ments which our sins deserve; perhaps, we may spend many Years in greater Sufferings: And 'tis thy duty also to bring as many of thy Family as conveniently may be along with thee, especially those that have Understand­ing, that the Congregation may be full, that we may joyn together as one man, in the work; that may be done by many, that a few cannot do, I have observed upon such occasions; men think one in a Family suffici­ent to come to the Congregation, while the other mind their worldly Occasions; but as these Sow sparingly, so they are like to reap little. The King of Nineveh will rise up in Judgment against those, who Commanded all men and Beasts to rest and Fast, and what lies in thee, come with an humble Heart, and a self-denying Spirit to the work; and to this End Fasting is enjoyned, which of it self is a thing indifferent, but of excellent use to bring the Body into Subjection. Now, this should [Page 283] be a total abstinence from all meat and drink, except unfeigned necessity forbid; the very Name and Nature of a Fast implies this much, and if this abstinence be not observed, 'tis no Fast. Esther we find, Commands the Jews neither to eat nor drink for three days, and promises that she and her Maids would do the like, Est. 4.16. Yet if this total abstinence be really prejudicial to the Health, and prove a hinderance, and not a furtherance to the duty, 'tis Lawful to take some little refresh­ing, for though Scripture Examples afford us not so much; yet rectified reason, yea, and Scripture grounds warrant it, Hos. 6.6. I have desired Mercy and not Sacrifice; a place urged by Christ himself upon such an Occa­sion, Mat. 12.7. And Fasting being Ordain­ed as an help, is no duty when it becomes an hinderance, but then it should be but a small reflection, so much, and no more, as will re­vive decayed Nature, prevent the danger, and fit a man for the duty. The Papists in their Fasts, or rather mock-fasts, observe not this rule; their Fast consists not in the abstinence from, but in the choice of meats and drinks, for which we have no Scripture Evidence, nor indeed any shew of reason; they forbear flesh, when they gorge themselves with Wine, and strong Drink, and Fish, and other Dainties, which no less pamper the Body, and provoke Lust; but at this rate a Man may Fast, not only forty days, but forty Years, with little Trouble: But a Scripture Fast consists not in [Page 284] the choice of Meat, but in the abstinence from Meat, and Drink, not in the choice of Meat, for all is alike Lawful, 1 Cor. 10.25.27. & 8.8. Heb. 13.8,9. And as Meat and Drink, so also Bodily Labour is forbidden; this must be laid aside, as upon a Sabbath; for Worldly business divert the mind, and unfit it for Duty. We find upon those days of Atonement, as they were called under the Law, work was forbidden upon pain of death, Lev. 23.27, &c. Whatsoever Soul it be, that doth any work upon that same day, the same Soul will I destroy from among his People. Also Num. 29.7. Lev. 16.29. Now, though the Ce­remonious part of this be taken away, yet so far as it conduceth to the main End, viz. to Afflict the Soul, it remains in Force: How can there be a Solemn Congregating together, or the work of the day be carried on, if there be not a cessation from Bodily Labour? Again, Costly and Gorgeous Apparel must be that day laid aside, as unfit for such a Duty; we find Kings themselves upon such days, Girded themselves with Sack-cloath, and put Ashes upon their Heads, and did not, as in our times, mourn in Scarlet, Silks, and Sattins, Exod. 33.4,5,6. Jonah 3.6. Musick also, and other Sports and Recreations must be abstain­ed, as very unsuitable for Mourning times. God complains of the Jews, that they in their Fasts did find pleasure; and may he not Com­plain of many of us, that as soon as the Or­dinance is over, fall to our Recreations, as [Page 285] at other times, Isa. 58.3. Yea, from Mar­riage Duties, at other times Lawful, and San­ctified by the word of God, 1 Cor. 7.5. De­fraud not one another, except it be with consent for a time, that you may give your selves to Fast­ing and Prayer. Also Joel 2.16. Nay, all De­lights and Recreations, whereby the Nature of Man is refreshed, should be forborn: See an Example of David, 2 Sam. 12.16.20. And in Daniel, Chap. 10.3. These things serve partly to humble us, partly to take re­venge upon our selves, for our former Mis­carriages.

4. Direct. Having Directed you in the External part of the Duty, it remains that I speak something of the Internal, which is the very Life and Soul of the Duty, without which all the rest is but a dead Carkass, a bare Name of a Fast. When thou comest there­fore before God in this Duty, set thy self be­fore him with all reverence, as before an An­gry Judge, justly provoked by thy Faults. Come with shame in thy Face, and sorrow in thy Heart, and, if possible, with Tears in thy Eyes, and make a full and free Confes­sion of thy Faults, with all the aggravating Circumstances thereof; and rest not till thy Heart bleed for thy Sins: Shouldest thou rip, and confess all the sins that ever thou hadst Committed, with all the aggravations, with which they are cloathed, if thy Heart were not touch'd with sorrow for them, it would be but a further aggravation of them, and [Page 286] provoke the Lord to Anger, and not to Com­passion. If thy Fast be private, confess all the evil thou knowest by thy self, till thou canst say with a good Conscience, I have kept nothing back. Now, this pressing Sin upon thy Soul is called a renting of the Heart, Joel 2.13. Rent your Hearts, and not your Gar­ments: An Afflicting of the Soul, Lev. 16.29. In it you shall Afflict your souls, and do no work at all, Lev. 23.29. Whatsoever Soul shall not be Afflicted in that same day he shall be cut off from among his People. Consider the Corrup­tions of thy Heart, thy Natural Corruptions; consider the Number of thy by-past sins, and the weight of thy present remaining Corrup­tions, the wrath of God is kindled against thee for them, and the danger thy Soul is in of Hell, by reason of them. Consider sin in it's own Nature is the worst of Evils, and the cause of all other Evils, 'tis the foulest thing in the World; yea, fouler than the Devil himself, for that made him foul; and could he be stript of his sin, he would return to his Angelical Glory. Consider it in the Causes, it had it's Original from the Devil himself; he was the first Sinner, and the cause of sin in Men; and the Child very much resembles the Father. Consider the Law of God, of which sin is a transgression; 'tis Holy, Just, and Good, and no reason can be given why it should not be Obeyed. Consider the Person against whom thou sinnest, and it is against God himself, who is the chiefest Good; yea, [Page 287] the Fountain of all thy Mercies; One to whom thou owest thy self, and all thou hast; he that is thy Creator, and made thee; 'tis he that maintaineth thee at his own Cost and Charges: One that is able to save thee, or destroy thee. Consider it in the woful Effects of it, 'tis the Cause of all thy Judgments felt, or feared; yea, of Spiritual, Temporal, and Eternal Judgments: For the Wages of Sin is Death, but the Gift of God is Eternal Life. Consider it in the price that was paid to free thy Soul from the Guilt, and filth of it, and that was the precious Blood of the Son of God, who lost his Life to Ransom Souls from the slavery of Satan, and his Blood to wash away their scarlet sins. The serious Conside­ration of these things will much further thy Humiliation, and Soul-Affliction: And when thou hast thus made thy Heart to bleed for thy sins, go to God for a Plaister; but what good will a Plaister do before there is a Wound? Beg of him the Pardon of thy sin; and not only so, but power against it: Renew thy Covenant with him of better Obedience, not only purpose, but promise amendment of Life; resolve against sin for the time to come: Every sin thou confessest, let it be with a strong resolution to meddle no more with it. This is that Spiritual Fast from sin, which is every Christians Duty; to Fast from Food, and not from filthiness; from pleasure, and not from profaness; from sleep, and not from sin, is the Devils Fast; such Fasts he keeps, and such [Page 288] will be kept in Hell: But the contrary was David's humbling of his Soul with Fasting, Psal. 69.10. In which there must be a con­fession of sin, an Accusation for it, a detesta­tion of it, and also self-condemnation. And though Prayer at all times should be fervent, yet especially now in such a Duty; this is called a Crying mightily unto God, Joel 1.14. Jonah 3.8. And thou shouldst bring Faith along with thee, believing thou shalt prevail, which may be grounded upon the many pro­mises made to this Duty, and the Experien­ces we have in Scripture of the success Jehosha­phat, Hezekiah, Esther, Niniveh, and many other may witness; nay, where was it ever in Scripture faithfully performed without suc­cess? Alms-deeds also should be added, Isa. 58.6,7. Yea, we should testifie our Humi­liation by our ready forgiving of others, and assisting those that stand in need. Beg also those many things that are wanting, for thy self, the Church, or State; and as in the Law, Sacrifices, and Offerings were given to God: Sacrifice thy sin to him, and Offer to him the Calves of thy Lips, Prayer and praise; De­dicate thy self a Living Sacrifice, and devote thy self to his Service.

5. Direct. The next thing considerable, is the time when this Duty is to be performed; and in this, as in other things, the Papists dif­fer from us: They prescribe set times for Fa­sting, as necessary to be kept, and sinful if not observed. We hold that there are no such [Page 289] fixed times to be observed: But the Duty is incumbent on us as Occasions are offered. 'Tis true, there is mention made of a day, Lev. 16.29. but this was Ceremonial, and ended with the rest of the Typs, and Shadows; and there is mention also made of the Fast in the fifth and seventh Moneth, Zach. 7.5. And of the fourth, fifth, seventh, and tenth Moneth, Zach. 8.19. but this was during the Captivi­ty, and so just occasion was offered for Publi­que Humiliation: but what is this to our bu­siness? We had the like every Moneth in times of War, and publick Calamity. And it is fit we should have upon such Occasions: But what is this to our stated times, whether Occasion be or no? When there is some great Judgment lying upon us, or some Eminent Danger hanging over our Heads, then 'tis a suitable time for this Exercise. We find in Scripture that there were Fasts kept by Be­lievers in all Ages, upon emergent Occasions; thus Samuel and the People Fasted, and be­sought the Lord in their danger, 1 Sam. 7.6,7. And thus David besought the Lord by Prayer, and Fasting, for the Life of his Child, when it was Sick, 2 Sam. 12.16. And thus he be­sought the Lord for Jerusalem, when a sore Judgment from God was upon it, 1 Chron. 21.16. The Inhabitants of Jabish Gilead Fasted, and humbled themselves, when Saul and Jo­nathan were Slain, and Israel put to flight, 1 Sam. 31.15. And Jehosophat in his Fear, Proclaims a Fast, when he knew not what to [Page 290] do, yet had he his Eyes up to God, 2 Chron. 20.3. And Nehemiah, when he heard of the Destruction of Jerusalem, humbled himself by Fasting, Nehem. 1.4. And Esther, and the Jews, when the Writings were Signed, and the time was set, when they should all have been destroyed, Esther 4.1,2, &c. And Ezra, when he apprehended danger at hand, Ezra 8.21. Yea, this is the Course which the Lord himself Adviseth to in times of dan­ger, or Publick Calamity, Joel 2.12,13. having threatned a sore Judgment; he adds, Therefore now, saith the Lord, turn ye unto me with all your Hearts, and with Fasting, and with weeping, and with mourning, and rent your Hearts and not your Garments, and turn unto the Lord your God, for he is gracious and Merciful, &c. And this Course the Ninivites did take, and it succeeded, Jonah 3.5.8. Yea, Ahab humbled himself, when Judgment was threat­ned, and it was deferred in his days, 1 Kings 21.27. Many more Instances might be given to prove times of Publique Calamity, seaso­nable times for this Duty. When Sin also abounds, 'tis a time for God's People to be Mourners in Zion, for assuredly Judgments will follow, Ezek. 9 4. 1 Sam. 7.6,7. Psal. 69.10. David wept, and chastened his Soul with Fasting; for where Sin goes before un­bewailed, Judgments necessarily follow after; and a Man may fore-see the Effect by the Cause; when such sins as usually bring Judg­ments are Acted amongst us, we may look for [Page 291] the like Effect; for like Sins bring like Plagues, Lam. 1.20. I have grievously Rebelled: And what follows? Abroad the Sword bereaveth, at home there is as Death. See also Lam. 2.17. Jer. 7.12. Amos 6.2,3. And therefore in the prevailing of Sin, we have great cause to humble our Souls, and stand in the Gap to turn away the fierce Anger of the Lord, and never more Cause than at this day. Again, when thou findest thy Corruptions strong, and thy Graces weak, or when thou findest some notable decay in thy Grace, 'tis time then to look about thee. As also when thou wouldst beg any great thing at the Hands of God, go to him by Fasting, and Prayer: Thus Daniel begs the Deliverance of God's People out of Babilon, according to God's promise; he seeks to him by Fasting, and Pray­er, Dan. 9.1,2, &c. & 10.2, &c. For though God determine to do it, yet will he be sought to, for so great a Mercy; and like­wise when some Persons are designed for some great work in Church, or Common-wealth, it hath usually been done by Fasting and Pray­er: Thus Christ spent a whole Night in Pray­er, before he chose his Disciples, Luke 6.12. Paul and Silas were set apart by Fasting and Prayer, Acts 14.2,3. And in Case of Spi­ritual desertion, we should thus seek to God, Mat. 9.14. And for the furtherance of some great Undertaking, Esther 4.16. when Corruption is strong, when Ordinary Food wlll not serve, we must use Physick. Some Sins, like some Devils, go not out but by Prayer [Page 292] and Fasting: These are the times for this ex­traordinary Duty; but what is this to Lent, or Holy-day Eves, whereon the Papists keep their mock-fasts, but come not to humble their Souls for their Sins?

6. Direct. Propound a right End to thy self in this Duty of Fasting, or otherwise it will prove in vain, and be abominable in the Eyes of God. The Jews took it ill from God, that he regarded them not: Wherefore have we Fasted, say they, and thou seest not? Where­fore have we afflicted our our Souls, and thou ta­kest no notice? Isa. 58.3. Behold, saith God, ye Fast for strife and Debate, and to strike with the fists ef Wickedness, &c. Is it such a Fast that I have chosen, &c. Zach. 7.5. When ye Fasted and Mourned in the fifth and seventh Moneth, even these seventy years, did ye at all Fast unto me, even to me; Hos. 7.14. They have not cryed to me with their Hearts, when they howled upon their Beds; they assemble themselves for Corn and Wine, and they Rebel against me. If the Heart be absent, God regards not the Service. The Pharisees, Mat. 6.16,17. they Fasted, but it was to be seen of Men, that others might look upon them, as of an au­steer course of Life, and therefore had a re­ward from Men, not from God. The Pa­pists make Merits their End; they Fast, and think to Merit Heaven by it: But alas! what can poor sinful Creatures Merit at the Hands of God, but Divine Indignation, and fierce Judgments? God may say of us, as of those, Jer. 14.12. When they Fast, I will not hear [Page 293] their Cry; when they Offer Burnt-Offerings, and an Oblation, I will not accept them; but I will consume them by the Sword, and by the Fa­mine, and by the Pestilence, Luke 18 12. I Fast twice in the week, saith the Pharisee, yet the poor Publican was regarded before him: See also Rom. 14.6. 1 Cor. 8 8. Alas! were Men but acquainted with their own Hearts, this conceit of Merit would soon vanish. Fa­sting, as I told you, is an indifferent thing, and only useful as it suits with the main End: Bodily Exercise profiteth little, but Godliness is profitable to all things, 1 Tim. 4.7,8. The true End of Fasting is either Ordinary, or Extra­ordinary, in both the Glory of God is inten­ded: The Ordinary Ends are such as these; the subduing the Flesh, and bringing the Body into Subjection: Thus Paul, 1 Cor. 9.27. I bring under my Body, and bring it into subjecti­on. God's People have Flesh as well as Spi­rit, and have need to use all means to subject it, that they may subdue their Corruption; and if Ordinary means will not do, Extraor­dinary must be used; if the Temptation re­main, this Duty must be followed; and at length God will give strength, and his Grace shall be sufficient for us: This is the way to Corroborate, and strengthen the Spirit, and enable it to perform the required Duties: This puts fervency into our Prayer, and enables us to Cry mightily to God. This way Men take some Revenge upon themselves for their Sin, and for the abuse of Mercies; by this means [Page 294] a Man is better enabled to grapple with Temptations, and bring under Corruptions, and perform Duties of our General, and par­ticular Calling more Heavenly: This is the way to stir up the Spirit of Prayer and Sup­plication, Zach. 12.10. Thus the Prophetess Anna spent her time, in Serving God with Fasting and Prayer, Night and Day, Luke 2.37. By Eating and Drinking, the Body be­comes dull, and heavy, and unfit for Spiritu­al Duties; but by moderate abstinence it be­comes more Active and Lively; and there­fore Fasting and Prayer, are usually joyned together: For Fasting of it self doth little good; Fasting testifies our Humility, our grief, and sorrow for Sin, whereby we ac­knowledge our guilt before God, and our un­worthiness of Meat, Drink, Sleep, Raiment, or other refreshing Comforts. Are these the Ends you aim at? Is this the Mark you shoot at? And the white that is in your Eye? 'Tis well, if it be, to make you fitter for the Ser­vice of the Lord, that you may do your Ma­sters Will better, and wind up the Heart to an higher pitch of Holiness, and Heavenly mindedness: But if Custom, or Fashion, or the fear of Man, or popular Applause, or hopes of Meriting any thing from God, be your End, your Duty will be Curst, and bla­sted to you, and be returned Sin into your Bo­som. The Extraordinary Ends we aim at in our Fasting, should be the removing of Evil felt, or feared; either Spiritual, or Tempo­ral; [Page 295] from our selves, or others; the begging those Mercies we want, and the continuance of those we have, and fear to lose: These are the Ends the Godly have used these extraor­dinary Fastings for, and this hath been suc­cessful to these Ends; these are means of God's own prescribing, and promises are ad­ded of a good Success: And many Christians, for themselves, and others, have found a Comfortable return; and that which could not otherwise be obtained, hath been gotten by Prayer and Fasting: But our Pharisaical, or Papistical Fastings, our loose, careless mock-fasts, never did, nor never will prevail with God for any Mercy, or the removal of any Judgment.

7. Direct. In the last place, look to thy Carriage after the Duty, that thou demean thy self well; for thy work is not done when the Exercise is ended: Take heed of resting in the Duty, or trusting to the work done; this is Popish, this will make thee lose all thy La­bour: 'Tis not the hanging down the Head, as God saith, like a Bulrush, for a day will serve thy turn. This, as other Duties, are to be used as Boats, or Bridges to help thee over to Christ; Men do not make Boats, or Bridges for their own sakes, or to look upon, but to make use of for the End they are suited to; make not Prayer the end of Prayer, or Fasting the end of Fasting: Use them not for their own sakes, but for Christ's sake, to get nearer to him by them; play not with the Stile, [Page 296] or Ladder, but Climb up; Climb over by them. Take heed of Priding in the Duty, this is very inconsistent with it, if it be per­formed with enlargement; beware, lest the Devil Fly-blow it: Pride is a Worm which breeds in the best Fruits of the Spirit; yea, in [...]e Ruine of other Sins, even in Humility it self: Men may be proud of their Humility; the Devil, like the Spider, can suck Poyson out of the choicest Flowers: If thy Duties be thus fly-blown, they will not down with God; they stink in his Nostrils, whatever conceit thou maist have of them. Examine also at the close of the Duty, how thy Heart hath demeaned it self in the Duty; if bad, thou hast cause to be humbled, and make thy Heart smart for it'; most Men, if they Exa­mine any thing, 'tis the External part of the Duty; and are troubled more at a mis-expres­sion in the Duty, than at the straying, wan­dring of the thoughts, or the deadness of the Heart: But a Christians work lies most with­in; he looks, as God doth, most upon the Heart, though the other be not to be disre­garded. If thy Heart hath carried it self well, there is cause of thankfulness, none of Pride; for who made thee to differ? And what hast thou that thou hast not received? View but thy failings, and this may make thee vail thy Peacocks Plumes. Hast got any strength by the Duty, hold it fast, and let it not go; art got any thing nearer to God, keep thy station, and go not back; lose not the [Page 297] ground thou hast gained by thy Duty: If thy Heart be heated, take heed of letting it cool again, the wind of the World will quickly do it; though the Exercise be over, let not thy Spiritual Fervour and Heat be over. Elijah walked in the strength of a meals meat forty days; a Christian should exceed him, in such extraordinary meals: What good will it do a Man to work hard all day, and have his work at Night as he found it in the Morning; and to travel hard, and at Night be where he set out. Maintain the ground thou hast gotten in the Fight: Hast thou put up Petitions to the Throne of Grace, mark how they speed, that thou maist behave thy self accordingly: Most Men lose their Prayers, as Boys do their Ar­rows, they mark not where they light; many know not whether God Answers them or no, nor scarce what they have asked. But those that are burthened with the Sins they confess, and feel the want of the Mercies they desire, take better heed. An Hungry, or a Thirsty Man, that begs for Meat, or Drink, can ea­sily perceive, and tell you whether they had a Grant, or a Denial: Another that begs out of wantonness, not wants, heeds it not: A Man that desires to have his Sores Cured, he ob­serves how the Plaister suits with it; when a Beggar, that gains by his Sores, matters it not, though they never are healed. If God seem to deny thy Request, 'tis time to Exa­mine what is the matter; see whether it be Lawful, or Convenient, and if so, follow [Page 298] thy Suit, give God no rest; he will first or last grant thy desire. Sometimes he deferrs to make his People Cry the louder; if it be a necessary thing, take no denyal, thy importu­nity will not Offend God, as we see in the Parable of the Importunate Widdow. Many Christians are short-winded, they can Pray but a turn or two, and then are out of breath, like the Bethulians, soon ready to faint: If thou pray against Sin, fight against it also, hate it, and detest it: 'Tis a vain thing to Imagine that God will subdue it without our endea­vour: If thou pray for Mercy, work for it also, this is the way: And enter into Cove­nant with God to Live more Holily, and more humbly, and perform thy Covenant; better not to Vow, than to Vow and not perform, Eccl. 5.5. If God grant thy Request, return thanks; Live thanks, as well as speak thanks: If he seem to deny, wait upon him in the use of means, and he will Answer in due time.

1. Direct. If thou wouldest offer up to God a pleasing Sacrifice upon such a day as this is, get thy heart rightly qualified, and rightly prepared; there is bad Musick like to be where the Instrument is out of tune: this Duty is more difficult than Prayer; pinch­ing wants, and eminent dangers, puts a Man on to prayer, as we see by the Mariners in Jonah's Ship; but self-denyal is required in praising him: ten Lepers could join in a peti­tion for help, and but one returned to give thanks. Thy heart must be qualified with Grace, or thou canst not praise God upon such occasions as thou oughtest: for what hast thou to do to take the Word, or Name of God in thy Mouth, if thou hatest to be re­formed, Psal. 50.16. 'Tis every ones duty, [Page 303] for every one receives mercy, and 'tis a Rent due to the chief Land Lord, but every one cannot do it; Praise is comely for the upright, Psal. 38.1. It should be a Congregation of Saints where God is praised, Psal. 149.11. I do not perswade others from the Duty, no more than I do from Prayer, but perswade them to cleanse their hearts before they come to the Duty: for none but the Righteous can do the work of the day as they ought, neither indeed have they cause to rejoice when God is their Enemy; and for ought they know, they may Lodge next night in Hell: that re­joicing is the work of the day, is evident Lev. 23,40. Deut. 12.12. and many other places. These only are exhorted to rejoice, Psal. 33.1. Rejoice in the Lord ye Righteous, and shout for joy all ye that are upright in heart. Phil. 3.1. & 4.4. Psal. 107.22. Declare his works with rejoycing. But how can we rejoyce, or praise God for Redemption, Vocation, Adop­tion, and the hope of glory, when we have no interest in them? Thy evidence must be cleared up, or thou art unfit for this Duty. Those, and those only, that have an interest in Christ, and a Title to Glory, assured to them, can eat their Bread with Joy, and drink their Wine with a merry heart: for [...]od ac­cepteth their works. Others may speak as much, and seem as confident, like the Pharisee; but there is a difference: the true Christian speaks humbly, the Pharisee proudly, and boastingly: the one is humbled for his remain­ing [Page 304] corruption, the other brags, though no sin is kill'd. Paul cryes out, O wretched Man that I am, who shall deliver me from the Body of Death? The Pharisee thanks God, he is not as other Men are, or as the Pulican: The one thanks God for what he hath, the other for what he never had. How oft may we hear Men give thanks, for their Election, Vocati­on, Sanctification, &c. when there is little appearance of it, when their lives evidence, that they are neither called, nor sanctified: the one praiseth God in pity to others, the o­ther in contempt, Phil. 3.8. To me who am less than the least of Saints, is this Grace given. I thank thee, saith the Pharisee I am not as other Men are: One returns thanks out of Custome; the other out of Conscience. For preparation to the work, dispose of, and lay aside, all thy Worldly occasions, as much as possible; that they interupt thee not in the work: and take daily notice of, and store up in thy Memory, what God hath done for thy Body, and for thy Soul, for thy Family and Relations, for the Land of thy Nativity; and the Church in general. How shall we praise God, if we neglect, and forget his benefits? Psal. 103.2. his Works and wonders, Psal. 78.7. this is commanded, Psal. 105.5. Exod. 13.8. The neglect of this is charged upon Israel, Psal. 78.11. they forgat his Works, and the Wonders that he shewed them; and how many are deeply guilty of this fault? They heedlesly receive mercies, and take no notice [Page 305] whence they come, or let them slip out of memory; even those they were somtimes af­fected with: and thou shouldest not only re­member them, but meditate upon them, to aflect thy heart with them; take notice of the mercy, justice, and goodness of God in them, value them according to their worth, as Jacob did Gen. 22.9.10. Lord, saith he, I am less than the least of thy mercies, which thou hast shewed me: for with my Staff I passed over this Jordan, and now I am become two Bands. David when he beheld the glorious Lamps of Heaven, the wonderful works of God, brake out into admiration, Lord what is Man that thou art mindful of him, or the Son of Man, that thou regardest him? Psal. 8.3.4. Outward mercies, but especially Spiritual, should, & will affect the heart, if laid home by meditation.

2. Direct. When thou keepest a day, keep it to the Lord, and not to thy self. Let thy ultimate end and aim be Gods glory, and the main design thou drivest on be his praise: 'tis true in all Duties this should be regarded; but especially in this: for this Time is set a­part meerly upon that account, to praise him with an inlarged heart; and if thou propound lower ends than these, God will not own thy work. These days are appointed to praise God, and not as many abuse them, and pam­per the Flesh; 'tis the Apostles advice, and doubtless our Duty, 1. Cor. 10.31. Whether ye eat or drink, or whatsoever you do, do all to the praise and glory of God. And if in our or­dinary [Page 306] course we should drive on this design, much more in this extraordinary Duty, in so solemn a day, and exercise; here the joy of the Lord should fill the heart, Spiritual and not Carnal Joy, & the praise of the Lord should fill our Mouths, not vain laughter: we should speak out the great works of God, which he hath done for our Souls; and whatsoever suits not with this, is unsuitable for the occa­sion; but 'tis a sad thing, that many that pre­tend Conscience in the observation of Saints-days, blame all those thot look upon them as indifferent. I say, that those to whom honest Labour, at other times Lawful, is held a great Transgression, yet make no Conscience at all of serving God upon these days; but spend their time vainly, and prophanely, neither to the benefit of Soul, or Body. These think they serve God better at an Ale-house, at a Cock-pit, or Bear-baiting, or Stage-play; at Cards, or Dice, or other unlawful Games, than they can in an honest Calling: But is this the Feast that God hath chosen, to eat and drink, and rise up to play? This may serve turn, if we worshiped such an Idol as Israel then did, Fxod. 32.6. But shall we serve our God with such service, as the Heathen did Baccus? He is a Spirit, and must be wor­shiped in Spirit, and in Truth; and is eating and drinking, to Gluttony and Drunkenness this Spiritual Service that is commanded? Shall we praise God for his Creatures, by in­temperance, and abuse of them? Yet are not [Page 307] these the Exercises of some of the greatest Sticklers for such Festivals? Look into an Ale-house, and see whether more meet not there upon such days as these, than the whole Week beside; and many an Oath sworn, and many a Lye told, and many a vain word spoken, at such times, and upon such occasi­ons; yea, much Drunkenness, Debauchery, Quarrels, Fightings; and sometimes Murder, is there committtd. And is this Gods Feast, or the Devils Sacrifice? It more suits an Heathen Idol, than an holy God. Is this the place where God is like to meet thee? or wouldest have Death meet thee here? or is the Discourse of the Company suitable to the work of the Day, wilt thou thank God for thy Reason, when thou hast lost the use of it by drinking; and transformed thy self into a Beast? or canst then remember Gods benefits to praise him for them, when thou canst not remember what thou dost? 'Tis far from me to Judge any Man that keeps those days, as days of Thanks­giving ought to be kept: And 'tis far from me to approve of them as they are kept. I know the Godly are allowed to eat their Bread with Joy, and drink their Wine with a merry heart; but it is Spiritual, not Carnal Joy: They ought upon Thanksgiving days, to cease from their Labour; but that is not all, then they keep it but as a Beast: But as a Fast is a help to humiliation, and makes Prayers the more fervent; so Feasting in an holy manner elevates the Soul, and makes praises the more [Page 308] hearty, when we freshly tast Gods goodness in the Prevision made for us: Labour in both is forbidden, as 'tis an hindrance in the Duties in hand: but 'tis sad that God is more disho­nored in those days pretended to be set apart to honour him in, than in all the days of the Year besides; but God will not own such Servants, nor accept of such Service, when Men think there is nothing but work forbid­den upon that day, or nothing more than idleness required; but many would glorifie God much better in a Lawful Calling, than at an unlawful Exercise, or unnecessary Recrea­tion. I know Recreation is Lawful, as I hope in due time and place to demonstrate and give Directions in it: But why should we take Gods time for our use? if these days be appropriated to Gods Service, let them be spent in his Service; if for our Recreation, let us never put the Title of Holy-days upon them, let them be left indifferent, to be used, or not used, at pleasure, or People kept from dishonouring God in them.

3. Direct. In the observation of these days see thy grounds be good, and that thou hast a lawful calling to it; or otherwise God will not own it. 'Tis true, Thanksgiving is a work of every day; but every day is not to be observed as an holy Festival to God: come not superstitiously to it, as the Papists, nor pro­fanely, as the Sensualist, nor wickedly, as the profane Enmies to God, and Godliness: See thou be invited to it, by real mercies received; and in giving thanks, mistake not Judgements [Page 309] for Mercies, and Mercies for Judgments; 'tis, true, we ought to Observe all God's Provi­dences, and Bless God for all Chastisements, as well as others, that is for the good which we receive by them, as Job 1.21. But this should be with Humiliation, not Exultation: If thy Foundation be rotten, the Building can­not be good; there are many that heartily re­joyce, and give thanks also to God, after their manner, for the downfall of the Church, and the extirpation of the Power of Godliness. I fear our times are not barren of Examples, of this Nature: This was the Sin of the Am­monites, and will be the Sin of those that are guilty, Ezek. 25.6. Because thou hast clapped thy Hands, and stamped with thy Feet, and Re­joyced in thine Heart, with all despight against the Land of Israel, therefore I will stretch forth my hand against thee, and deliver thee for a spoil to the Heathen, &c. See, God takes it ill, when Men exult over his People in distress; and if they praise him for Correcting them, 'tis unpleasing Service to him; his Ends are their Reformation, not their desolation, Zach. 1.15. I am sorely displeased with the Heathen that are at ease, for I was but a very little displea­sed, and they helpt forward the Affliction: There is a Prophetick Prayer put up against Edom, which in Jerusalem's Troubles Cryed, Rase it, Rase it, even to the Foundations thereof, Psal. 137.7. God made the King of Assyria a Rod in his Hand to Correct his People, but he in­tended to destroy them; but God threatens [Page 310] when he hath done his work upon Mount Si­on, to punish the stout Heart of the King of As­syria, Isa. 10.5, &c. When Afflictions lye upon the Church of God, do not, with the Wicked cry Aha, so would we have it, Psal. 35.25. These are mourning Times, and God expects that thou shouldest sympathize with them in their Suffering: When one Child is beaten, the other should not Rejoyce; they know not but their turn may be next: If Judg­ment begin at the House of God, where shall the Wicked and ungodly appear? Isa. 22.12,13. In that day did the Lord of Hosts call to weeping, to mourning, to baldness, and to girding with Sack cloath, and behold Joy and Gladness, slay­ing Oxen, and killing Sheep, &c. But this Ini­quity shall never be purged off till they dye, saith the Lord. God also threatens those that Re­joyce in mourning times, Amos 6.4,5,6,7. Let the manner of the performance of this thankfulness be what it will, never so specious in the Eyes of Man, if the ground of thy re­joycing be the Ruine of the Church, the Af­fliction of the People of God, the extirpation of the power of Godliness, or the Liberty of Prophaness, or Increase of it; 'tis abomina­ble in the sight of God, and thy Feast will please God no better than Jezebels Fast, where God's Laws were broken, under pretence of his Honour. The like pretence we may read, Isa. 66.5. Hear the Word of the Lord, ye that tremble at his Word, your Brethren that hate you, and cast you out for my sake, said, let the Lord [Page 311] be Glorified, but he shall appear to your Joy, and their shame. Some think God is Glorified, when indeed he is dishonoured; Men shall kill you, saith Christ, and think they do God good Service: Oh, the mischie of Ignorance, and Superstition! But the Godly, in all Ages, have made the Flourishing of the Church, and the down-fall of implacable Enemies, the Cause of such Rejoycing; and not when one part of the Church ruins another, and imbrues their Hands in one anothers Blood; this is Cause of Lamentation. When Israel had de­stroyed their Brother Benjamin, though in a just Quarrel, and by God's appointment, yet they lift up their Voyce and wept, because one Tribe was Cut off, Judg. 21.2.6. And 'tis said, they Repented for their Brother Ben­jamin's sake. 'Tis Cause of mourning when Protestants shed each others Blood, and the Enemies laugh at it, in their Sleeves: And for Personal Mercy, see it be such as God hath really given thee, and not like the Phari­see, for those thou hast not. As for Election, Redemption, Vocation, Justification, San­ctification, and the hopes of Glory, these well deserve thy greatest praise, but boast not of them before thou hast some good ground to believe thou hast them; God will not thank that Man, that thanks him for Gifts and Graces, which he never did, and, perhaps, never will bestow upon him.

4. Direct. As for thy Carriage upon such a day, it should not be such as Men Ordinarily [Page 312] use upon their Festivals, or Holy-days, loose, Propane, Idle, or Careless, but such as is suitable to the Work in Hand, and helpful in the Praising, and magnifying God, which is the main Work of the day. Remember therefore into whose Presence thou comest, and with whom thou hast to do; apprehend him by the Eye of Faith, taking notice of thee, and deport thy self accordingly; he knows thy Heart, and tries thy Reins, and knows thy Ends and Motives better than thy self: Do nothing therefore un-beseeming his Presence, or which thou wouldst not have him take notice of. And having, as before is di­rected, Treasured up the Experiences of God's Mercies in thy Memory, and warmed thy Heart by Meditation upon them, and by this means Tuned thy Heart to his praises: When the day is come which is set apart, when thou wakest in the Morning, and it should be be­times, (for thou hast a great work to do) Consecrate thy first thoughts to him, and let not the Devil, the World, nor Sin Rob him of that Honour; but begin the day by some warming Meditation suitable to the Occasi­on, or by some Laudatory Ejaculation: Dis­course with him before thou Discourse with the World, and raise thy Heart hereby to the highest pitch thou art able; for having dispo­sed thy Worldly business as much as possible, and set it out of thy way, that it interrupt thee not in thy Duties; behave thy self as if thou hadst nothing to look after but thy God, [Page 313] and thy Soul; Entertain not a thought, if possible, of them, till thy Work be done. 'Tis impossible to serve God as we ought in such a Duty in a Croud of Business; the whole Man is little enough, and too little for the Work; for thou wilt find it a harder Duty than Prayer: Thy own Necessities, self-love, and self-Interest, may animate a Man to Pray­er, but Praising God is a self-denying Duty; and though in some things thou maist take more Liberty than in a Fast, as in the Liberal use of the Creature; and in some things more than on a Sabbath, as in outward expressions of Joy; yet thy Heart should keep as close to God in this, as in any other Day, or Duty, and be as much inlarged to God: And though thou maist adorn thy self, and 'tis fit thou shouldest, yet beware of Priding in thy Cloaths, this is unsuitable to a self-denying Duty: And though thou maist eat the fat, and drink the sweet, and eat thy Bread with Joy, and drink thy Wine with a Merry Heart, yet immoderation is unlawful: Thou maist drink, to chearfulness, not to excess; to help thee in the Work, not to hinder thee in thy Duty: Prepare thy Heart in the Morning, as by Me­ditation, so by Prayer for Direction, and as­sistance in the Work; to gather in thy scat­ter'd thoughts and affections, and sequester them from the World, for the Service of the Day; and forget not to praise him for private and particular Mercies, which thou hast Re­ceived, for returns of Prayer, &c. Jacob did [Page 314] thus for Temporal, as well as Spiritual Fa­vours, Gen. 32.10. God would have us sen­sible of these as well as Church or State Mer­cies. Call also thy Family together in due time, Read some Scripture suitable to the oc­casion, let them understand that they also are concerned in the Duties of the Day. Sing some Psalm of praise to this purpose: Let him that is merry sing Psalms, James 5.13. Praise God with them, and for them; and re-count to his Praise the many Family Mercies thou hast received; take notice of your unwor­thiness, the more to exalt the Mercies receiv­ed: But Confession of Sin, so as to Afflict the Soul with them, is not suitable to the day. Bring thy Family in due time to the Publick (if it be publickly Observed, otherwise car­ry it on in Private) and pay your Vows in the great Congregation; and behave your selves in the remaining part of the day, as be-you were Directed in the Observation of the Sabbath; for this time is Consecrated, and made Holy to God, and should be wholly spent in his Service: And thou shouldest be as careful of thy Thoughts, thy Words, and thy Affections, as though it were a Sabbath; for there is no danger of keeping them too intent upon God: When thou comest into the Con­gregation thou maist say, as Jacob, Gen. 28.17. This is no other but the House of God, and the Gate of Heaven; for here is done the work that shall be done in Heaven: As for the oher expressions of Joy, as Ringing of Bells, shoot­ing [Page 315] off Guns, making of Bone-fires, &c. they are so far Lawful, as they help forward the Work, and raise the Heart to an higher pitch of Joy, and rejoycing in the Lord.

5. Direct. Having thus disposed and pre­pared thy Heart for the Work, and set thy self as in the Presence of the ever-living God, that sees, and knows, and takes notice of thee; set thy self then upon the work, of Glorify­ing God, and render thanks to him from thy Heart, for all the Benefits thou hast Receiv­ed; Praise is comely for the Saints: And this Religious Thankfulness, of which we speak, is thy Duty. Now, 'tis either External, or Internal; the Internal is to carry a thankful Heart to God, and this is every days Duty: External is, when the Thankfulness of the Heart is expressed in Words, or Actions; the former without the latter, is not sufficient; the latter without the former, is little worth. Now, the External manifestation of thy thank­fulness, is either Private, or Publick; Private by thy self, or Family; Publick in the great Congregation; and this also is either Ordina­ry, or Extraordinary; Ordinary, and this should be done at every time when we come together to Worship of God: The Extraor­dinary is upon Extraordinary Occasions; as some great Deliverances, or the obtaining some great Mercies, or the bringing down some great Enemies of the Church; this the Church ought to bless God for, and Offer this Sacrifice of Praise in the Name, and Media­tion [Page 316] of Christ, who prays over all our Pray­ers for us, and Offers our Praises performed with the Incense of his own Righteousness. Now, 'tis requisite, as I said before, that a Catalogue of those Mercies, God hath gi­ven in as a return of Prayers, be laid up, ei­ther in a Book, or in the Memory; for if we neglect, or forget them, how shall we speak of them, to God's praise; 'tis not enough to re­member them, but we must also mention them to his praise: Thus David, I will tell you what God hath done for my Soul: He acknowledg­eth God the Author of his Mercies, and doth not Sacrifice to his own Nets, as many do, and burn Incense to his Drags, Hab. 1.16. But as the Church, not unto us, Lord, not to us, but to thy Name be the Praise; he acknowledges fre­quently his own worthlessness, that he may exalt God. Lord, saith he, what is Man, that thou shouldst be mindful of him? Or the Son of Man, that thou regardest him? Psal. 8.4. I am less than the least of thy Mercies, saith Ja­cob: I am less than the least of thy Saints, saith Paul. Yea, when it comes, let it be a Free-will Offering; do it chearfully, readily, wil­lingly, as the Saints and Angels do it in Hea­ven, heartily, not heavily; God Loves a chearful giver, and matters not grumbling Service: Be as willing to return Thanks, as ever thou wast to have the Mercy. Set thy Heart on Work in this Duty, stir up thy self, like the Psalmist, Psal. 103.1, Bless the Lord, O my Soul, and all that is within me Praise his [Page 317] Holy Name: Bless the Lord, O my Soul, and forget not all his Benefits. 'Tis not enough to Praise him with the Lips, or bring our Bodies before him, but the Heart and Life should Praise him; the Heart should Indite thy Prai­ses, and thy Tongue utter them, and thy Life and Conversation Seal to them; thou shouldst do thanks, and Live thanks, as well as speak thanks; this is every days Duty, especially when we receive signal Mercies, we should return answerable thanks; when National Mercies, National thanks should be returned, Psal. 50.15. Moses did so at the Deliverance at the Red Sea, Exod. 15.1. Deborah and Barak did so, Judg. 5.12. The Jews also, when delivered from Haman's Plots, Est. 8.11.17. And there is great reason it should be so; for Praise is due to none but God, and to him the Vow should be performed; all our Springs are in him, and all our Mercies are from him; yea, every good and perfect gift, and this is the very End, for which he gives them, and 'tis all he requires for them; this Pepper-corn of Homage is all his Rent, who is the great Land-Lord; and though it be due from all, yet he expects it from his own Peo­ple especially; he will extort his own from others in another way, and none but his Peo­ple can do it to please him: This is to his Saints a fore-tast of Glory, where it must be their constant Work. 'Tis a beneficial Duty also, for Thanksgiving for one Mercy, is a real, yea, a prevailing Request for another; Those [Page 318] that Offer praise, Glorifie God: And yet we see how negligent most are in this Duty; few take notice of the Mercies they Receive, but like Swine, eat the Acorns, or Crabs, and regard not whence they come: Ten Lepers were cleansed, and but one returns thanks; many are sensible of their wants, and with the Horse-Leach, cry, give, give; yet are not sensible of their enjoyments, to return thanks; yea, suffer some petty Cross to hide a thou­sand Blessings, and keep them out of their sight.

6. Direct. When thou art thus prepared, thus fitted, go on in re-counting the Mercies thou hast Received, and bless God for them; this is the main Work of the Day. Now, forasmuch as Mercies are various, all Men re­ceive not alike, yet all receive some, for which they should be thankful; give me leave to lead you by the Hand a little, and shew you some, the rest you may Observe your selves. Bless God for what he is in himself, and what he is to his Creatures; in himself, admire his Essence, for fathom it thou canst not; the like we may say of his Attributes, his Eternity, Immutability, his Power, Wis­dom, Holiness, Justice, and Truth, &c. Thou maist spend thy days also in Admiring him in the Works of his Hand; lift up thy Eyes to Heaven, and see the Sun, the Moon, and Stars, those Glorious Lamps, those Beauty spots of Heaven; observe their Distance, Courses, Influence, and Virtues; and well [Page 319] thou maist cry out, Lord, what is Man, &c. Psal. 8.3,4. Look upon the Earth hanging like a Ball in the open Air, stayed upon no­thing; see how 'tis garnished with Trees, and Plants, and Herbs, and Flowers; Inhabited with a Hundred sorts of several Creatures, all Cared for by the great House-holder: Behold the Subserviency of one Creature to another, and every one seems rather made for another than himself; the Sun, and Moon, and Stars pour out their Influence on the Earth; the Earth again yields Grass, and Herbs, and Fruits, for Man, and Beast; the Beasts are for Food, or Service to Man; there is no Cor­ner of Nature's Garden, but yields Matter of Admiration, and Praise also to God. The Works of his Providence also are full of My­stery, and Wonder, and may fill the Heart with Admiration, and the Mouth with Prai­ses, to see how the World is Governed, and the Creatures all provided for: But especi­ally Observe his Providence to his Church, in all Ages, which is a Bush on fire, and not con­sumed; Lambs in the midst of Wolves, and yet safe: See his Providence to Noah, when the whole World was drowned; to Lot, when Sodom was burnt; to Abraham, Isaac, and Jacob; to the Church in Egypt, and in the Wilderness: To Joseph, and to David; to the Jews, in Haman's time; to the Apostles Athanasius, Luther, and generally down from the beginning of the World to this day; de­scend to our own Nation, how wonderful [Page 320] hath his Mercies been to us? How strange was his bringing us out of Popish darkness? How wonderful his preserving us from being reduced back again? How great his Delive­rance from the Spantsh Invasion, and after from the Powder Treason, and many other Hellish Plots, hatc'd in Hell, against God's People upon Earth: How hath he continued our Peace, our Plenty, our Health, our Li­berty; yea, the Gospel among us, notwith­standing the Rage and Malice of the Devil, and his Instruments. If we consider our own particular Mercies, and that as we are Men, or as we are Christians: As a Man, thou art his Creature, and shouldst bless him for thy Creation; he made thee of nothing, when he had no need of thee; he made thee a rational Creature, capable of Communion with him­self, when he might have made thee a Dog, or Toad, or the most despicable Creature that ever fell out of his hands: And doth not this deserve praise? He covered thee in thy Mo­thers womb, and through him thou wast born: David blesseth him for that, Psal. 139.13. Thou wast born in an Age of Light, under the Gospel, thou mightest have been born in Tur­ky, or India, or the most barbarous place in America; he provided for thee, when thou couldest not provide for thy self: he gives thee Food and Raiment, and blesseth them to thy Use, without which they could not Feed thee, or keep thee warm: he hath given thee thy Limbs, and Senses, when thou mightest [Page 321] have been blind, or lame; or deaf, or dumb: Thou hast thy health, and strength, thy wit and reason, when thou mightest have been upon thy Bed of Languishing, or running ra­ging in the Streets; thou hast fire and water, two great Favours, were they wanted; thou hast the ground to tread upon, the Air to breath in, which thou hast not deserved; and many thousand other Mercies, and canst not yet see Cause to be thankful? Peace and Plen­ty, Health and Liberty, is given in to thee: But if thou art a Christian, thy Obligations are much more; thou shouldest then praise God for his Electing Love, when he past by thou­sands, and set his Love on thee; for sending his Son into the world, and for Christs Suffer­ing for thy Sins; for his Redeeming of thee with his precious blood, for his Adopting thee to be his Child; his Calling, Sanctifying, and Justifying thee for the Grace he hath given thee, the promises he hath made to thee for the Gospel of his Son given to thee, for his Spirit to direct thee, his Ministers to teach thee, thy own Conscience to check thee, the Company of his Servants to encourage thee, and generally for all the helps thou hast in Heavens way, strength against Temptations, Corruptions, and Alurements. Now, Chri­stian, canst see any Cause of thankfulness? Doubtless thou maist, especially if thou con­sider all this is given thee freely, without any desert on thy part.

7. Direct. Having sounded forth the [Page 322] praises of God for his Mercy, which thou hast Received from him, and blessed him for Church Mercies, for State Mercies, for Fa­mily, Relation, and Personal Mercies; thy next work is to go to God, to Petition him, for the continuance of those Mercies, that are enjoyed, and granting those that are yet wan­ting; for preventing the judgments feared, and begging the removal of those that are felt; when thou hast paid one Debt, and Cancelled one Obligation, thou maist go the bolder to borrow again. In private thou maist tell him what Sins thou wouldest have mortified, and what Graces strengthened, and Increased; what Temptations vanquished, what doubts resolved, and what other wants thou wouldst have supplyed, for thy self, thy Family, thy Relations, and Friends, who lye under Sins, or Sufferings, or Temptations; as also for the place, where thou Sinnest, the Nation of which thou art a Member: For the removal of the judgments felt, or feared; the conti­nuance of the Mercies enjoyed, and the be­stowing of those that are wanting: The Re­formation of what is amiss, in Church or State; the infatuating of the Counsels of blood-thirsty Enemies, the Continuance of the Gospel in the power and purity of it; for a supply of Faithful Labourers in God's Har­vest, and a blessing upon their Endeavours; for a blessing upon the Government, upon the Kings Majesty, and his Royal Relations, up­on his Counsels, Magistrates, Ministers, and [Page 323] all in Authority; for the preservation of the Land in Peace and Plenty, Health and Liber­ty, and for the Church in general: That God would protect them by his power, direct them by his Spirit, spread abroad the Gos­spel to the Ends of the Earth; make all the Kingdoms of the world the Kingdoms of the Lord, and of his Christ; that he would root out every Plant which he himself hath not Planted, and purge his Ordinance from every thing that offends, and bring down the Po­tent Enemies of Christ, and set Christ upon his Throne, and pull down the Throne of An­ti-Christ, and bring in Jews and Gentiles to be one Fold, under one Shepherd Jesus Christ the Righteous, and finish those sinful days where­in we Live, And in the Conclusion, we should ingage our selves by Covenant, that if God shall give in a return to those our Requests, then will we praise and magnifie him, and de­vote our selves more to his Service; and in the Close of the Duty remember the Poor: This is also a necessary work of the Day, and that which God expects at our hands, as a testifi­cation of our Thankful hearts; and with what Conscience canst deny God this one Request, who hath bestowed so much upon thee? This was the Practice of the Saints in former times, upon such Occasions, Esther 9.18,19,20. They made it a day of Feasting, and Glad­ness, when they were delivered from their Enemies; a good day, of Sending Porti­ons one to another, and Gifts to the Poor: [Page 324] [...] The like we find, Nehem. 8.10. Go your way, tat the Fat, and drink the sweet, and send Por­tions to them for whom nothing is provided, for rhis day is Holy to the Lord, neither be ye sor­y: And we find in the following Verses, it was done: To be Liberal handed to the Poor, is a Duty at all times, Deut. 15.7. Thou shalt not shut thy Hand against the Poor: but especi­ally such a time as this, that they also may re­joyce: A blessing is pronounced to those that relieve them, and a promise added, Psal. 41.1. Blessed is he that Considereth the Poor, the Lord will deliver him in the time of Trouble; but he tbat stops his Ears at the Cry of the Poor, shall Cry himself and not be heard, Prov. 21.13. God hath promised, He that Relieveth the Poor shall not lack, Prov. 28.27. He that hath pity on the Poor, lendeth to the Lord, and that which he hath given will he pay him again, Prov. 19.17. And he that hath this Worlds good, and seeth his Brother hath need, and shutteth up his Bowels of Compassion from him, how dwelleth the Love of God in him? 1 John 3.17. Neither shall such ever Inherit the Kingdom of Heaven, Mat. 25.41.46. Take heed therefore thou neg­lect not this so necessary a Duty, lest thou lose all thy pains, which thou hast taken. And when thou hast closed up the Day in such ne­cessary Duties, as these are, and Commen­ded thy self, and Family unto the protection of God, yet know that thy work is not done, but thou must Live thanks, as well as speak thanks; yea, the whole Course of thy Life [Page 325] should testifie thy thankful Heart. By this time, I suppose, you see these Holy Festi­vals are not so easie to be kept, as many have Imagined; and many great Zealots for Holy days, were they thus Observed, would have their Zeal to them much abated.

1. Direct. The first Duty I shall mention, but not of least concernment, is self-exami­nation. This indeed is private, for it is be­tween thee and thine own heart. Be often enquiring at home, what state thy Soul stands in to God; and what interest thou hast in the Blood of Christ, and what Title to Hea­ven: this is a necessary, though much neglect­ed Duty. Many that cast up their Shops, to see whether they grow, or decrease in the World: and try their Evidences for their [Page 329] Lands, to see that they are good; take not so much pains for the Soul, to see whether all be well there. Union, and Communion with God, is a Christians chiefest happiness; and without this, there can be no felicity, though we have the influence of all Earthly enjoy­ments: yea, though we had the Honours, Riches, and Pleasures, of a thousand Worlds: for all these end in a Snuff, and will prove vanishing, fading, transitory things. The Soul of Man is a precious Piece, and there­fore should be most regarded. 'Tis next to the Angels, the chiefest Piece that ever drop­ed out of the hands of God, and was made in his own Image; and the nearer any thing comes to the Image of God, the nearer it comes to perfection: for God is Perfection it self. 'Tis the greatest Purchase of the Blood of Christ, that which was of Infinite Value, more worth than the World, was given to redeem it; and Christ knew well enough the worth of Souls: and would not give such a Rate for a thing of little worth. In a word, 'tis Eternal, and shall last for ever; and run parallel with the longest Line of Eternity, and therefore pretious: the vanity of Earthly en­joyments is seen in this, as well as other things, it's uncertain, and momentary durati­on. Now this pretious and Immortal Piece, is in great danger; and without our care, diligence, and pains, is like to be lost: a thousand Enemies besiege it, and set it round, Enemies without, and within, and on every [Page 330] side: without the Devil, and the World, who spread a thousand Snares to intrap it: within, Corruptions, yea an inbred Traytor; a false, perfideous, treacherous, and deceitful heart: these are Politick, Subtile, Crafty, and malicious Enemies. The Devil will make no peace with us, but upon worse conditions, than Nahash the Amonite offered to the Men of Jabish Gillead, 1. Sam. 11.2. Ʋpon this condition will I make a Covenant with you; that I may thrust out all your right Eyes, and lay it for a Reproach upon all Israel: but his conditions are the everlasting destruction of Soul and Bo­dy; and if the Soul be once lost, thou art un­done for ever; a thousand Worlds cannot re­deem it, though they were turned into a heap of Diamonds, or a Globe of Gold: Now, art thou a rational Creature? and canst thou see thy self, thy better part, in so much dan­ger, and art not sensible of it? wilt thou so regard a Limb, or Sence, an Eye, or a Tooth, and shall the Soul be unregarded? wilt thou Consult the Lawyer about thy Estate, the Physitian about thy Health, yea the Farrier about thy Horses; and shall thy Soul be neglected? God forbid: Wilt take care for Trifles, and neglect things of great­est concernment; what greater note of a Fool can be expressed? God is yet calling thee, and the Door of Mercy is not yet shut against thee, opportunities are yet offered thee, and there is yet hopes; but how long it may con­tinue thou knowest not: up and be doing, [Page 331] make sure of Heaven while it may be had; one of these days it will be too late: examine thy self by the Word of God, cleanse the Fountain, that the Streams may be clear; stub up the Root of Sin, when others are Lopping at the Branches; begin Reformation at the right end. I should here have given you some Motives, Rules, Directions, Marks, and Characters; to this purpose, to guide you in this difficult work, but this I have done al­ready in another Treatise of that Subject, called the Souls Looking-Glass, to which I re­ferr you, if you have no better at hand. Yea when by Examination thou knowest the truth of thy Grace, yet is not Examination use­less; but consider the Growth of it also: true Grace is of a growing Nature, like a Grain of Mustard Seed; that in time becomes a great Tree: thy Growth should be in some measure answerable to the Food thou eatest, the means of Grace thou enjoyest: that which stands at a stay, or declines, may be suspected 'tis not true; 'tis a Monster in Nature, that is no bigger at twenty Years old, than at two; 'tis sad when Men that should grow, decline, and lose their first love: if this be thy case, consider from whence thou art fallen, and do thy first work; consider who thou leavest, and whither thou goest, and what will be the Issue of it; at least consider what thou dost, which no Hypocrite in the World can do: and never give thy self any rest, till thou knowest that thou outstrip'st them all; yea, till [Page 332] thou canst Read thy Name Written in the Book of Life, and canst call God Father; and say with the Spouse, my Beloved is mine, and I am his, Cant. 6.3.

2. Direct. The next Private Duty is, when thou knowest that thou hast an Interest in God, and a Title to Glory; and canst without check of Conscience, call God thy Father, and Christ thy Head and Husband: be sure then to keep close to him, hold him fast, and do not let him go, like the Spouse, Cant. 3.4. 'Tis said of Enoch and Noah, that they Walked with God; and thus in some measure doth e­very faithful Soul, and this is the surest, safest, course thou canst take: for there is none can hurt thee when thou art under his Wing, no Enemy can molest thee, while thou art un­der his Tuition; trouble never grinds a Man, till it finds him from God; take heed of grow­ing strange with God: if thou suffer him to be gone, thou may'st seek him sorrowing, and not find him. Many that are constant in Publick Duties, are defective in Private; but 'tis Secret Duties, that chiefly maintains Communion with God: in those it is we most ingage our hearts to God, and God to us: now if thou wouldest keep this Communion with God, some things are to be avoided, some things done: The things to be avoided are especially Sins, but above all, our Bo­some Sins, those that thou art most inclined to, and most easiiest yeilds to; and canst most hardly say nay: these God is most Jealous of, [Page 333] and these will make the greatest breach be­tween God and the Soul; and most havock among thy Graces; these are they that most deeply wound the Conscience, break thy Peace with thy God; and if not forsaken, will procure a Bill of Divorce: 'tis thy Sins which is the cause of all Judgement, Tempo­ral, Spiritual, and Eternal; and withhold Mercies from thee: The love of Sin, and close walking with God, cannot stand toge­ther. Sin is to Holy Spiritual Communion with God, as Water is to Fire, of an extin­guishing Nature: take heed therefore of the beginning of it; brush and dash Babylon's Children when they are young, and the Cockatrice Eggs, before they break forth in­to Serpents: entertain not a delightful thought of any Sin, resist the first motions of Sin, avoid all the occasions, repell the Temp­tations, and beware of the appearances of E­vil; and get as far from it as possibly thou canst: for God, and Sin cannot be entertain­ed, and Lodge together in one Soul; thou must either break thy Peace with the one, or with the other of these irrevocable Ene­mies: thou canst not serve God and Mam­mon: all Sin is of this nature, yet some Sins are more abominable than others, as Worldly-mindedness, this will choak all that is good in thee; it were the Cares of the World, and the deceitfulness of Riches, that choaked the Word, and it became unfruitful, Mat. 13.22. Pride also, is a damning Sin; and makes [Page 334] a Man set himself in the place of God, and set up his own will for his Rule: this turned Angels out of Heaven, Adam out of Paradice, and many into Hell. Idolatry also is abomi­nable, when Men set up other Gods, and serve them, God will not take it at their hands: many more there are, of which we must be careful: Some things likewise are to be done, yea every Duty adds some strength, and helps forward this Communion: Private Meditations, and Private Prayers, are excel­lent helps to this end: Meditation is an excel­lent help hereunto. Ah what sweet, and de­lightful tasts of of God may a Man have, that Exerciseth himself in this Soul-fatting Duty: Such a Man can find God in every Creature; and like the Bee, suck sweetness from every Weed, and Flower; he can get advantage by Prosperity, and Adversity, Health, and Sickness; yea every thing he knows, sees, or hears of: yea every Creature will lead such a Man to God, and Teach him some Lesson worth his Learning: for as by the Vein the Mineral may be found, or as the Stream leads to the Fountain, so every thing leads to God; and points out his Power, Wisdome, and Goodness; yea the consideration and thoughts of Gods Attri­butes, Word, and Works, may fill the Soul with admiration, and make a Man fall in love with God; every Chapter, Verse, and Line, of Holy Writ, is as a Ladder to lift thee nearer Heaven, and draw thee nearer unto [Page 335] God: such a Man knows how to Spiritualise every Evil and Morall Action; and what e­ver he doth, he can Ingage God for to reward him: he can suck sweetness out of all cross Providences, and when God seems to frown, can turn the Curtain aside, and see his pleas­ed Face; and view his Love in the dark Passages of his Providence. Another means to main­tain Communion is Secret Prayer, when the Soul can power out it self into the Bosome of Christ, with Faith and Fervency; who hath promised to grant whatever they ask in his Name: Ah what sweet Crumbs of Comfort, doth many feel coming from Christ in such a Suit, when a Man spreads his Case, and Com­plaint before Christ, as somtimes Hezekiah did the Blasphemous Letter: how doth this Ingage God in his Cause, if thou maintainest Life in these two Duties, thou wilt maintain Communion with God, and Life in thy Soul?

3. Direct. Another Duty Incumbent upon thy Soul, is to store thy heart with knowledge, and understanding; without the which the mind cannot be good, Prov. 19.2. and this is done in Private, as well as Publick; partly by Reading and Conference: Reading the Scriptures and other good Books, this will notably encrease knowledge and understand­ing; but this I have already given Directions in, and desire thee to make use of them. Me­ditation also is a fruitful Duty; even that which is occasional: whereby thou mayst gather Observations, and learn many Lessons [Page 336] for thy Souls good, from every Creature thou hast to deal with; but this I have already treated of: but this is not all, but if thou art Converted, strengthen thy Brethren: we were not Born for our selves. If thou hast a Family, studdy and endeavour their Conversi­on also; teacheh them in the way they should walk: for to that purpose God hath given thee Authority over them; thou art a King, a Priest, and a Prophet, in thine own House: Rule then in thy Family, as a King, Instruct as a Prophet, and Pray amongst them as a Priest; God will be served in thy Family, as well as in thy Closet, or in the Publick: therefore, somtimes, Particular Houses are called Churches; because in them God is Worshiped: To this End prepare then what thou canst, for the Publick Ordinance, by In­struction, Admonition, and Encouragement; remove what rubs thou canst out of their way, to believing, and obeying; shew them the necessity of Faith in Christ, and obedience to Christ; and if thou canst help it, let none serve thee, that will not serve God; this was Davids resolution, Psal. 101.2. &c. Require an Account at their hands, what they learn, and what benefit they receive: press these things more upon their Spirits, and fasten it upon their Mind, that it may not be let slip, by repeating the Sermons, or so much of it as shall be necessary, for their good; and press home, and drive at what the Minister drives at in his Sermon: Reading the Scrip­ture, [Page 337] also is an useful means to encrease know­ledge, in thy self and Family; and should be done in Private in thy Family, and in Secret by thy self; redeem time to this End, and if possible, make them understand what they Read, drive the Nail to the Head; this is the way to expell Ignorance, and to get Know­ledge: this cannot but work some Knowledge in the hearts of them that hear it. In this Word is contained the Wfll of God, concern­ing Mans Obedience: and here is a Legacy left us by our Fathers Will, the Promises which are our Evidences for Heaven; and all we have to shew for Glory: and shall this be neglected by us, or meanly esteemed. Some may Object they have long tryed this means, and see little profit by it; but do thy Duty, and leave the success to God. Paul may Plant, and Apollos Water; but God gives the encrease: yet there must be Plant­ing, and Watering, or good Fruit cannot be expected; God serves his Providence, by the use of means: The Bereans were commended for searching the Scriptures: and Christ him­self commends this Lesson to the Pharisees: this Book of the Law should not depart out of thy Mouth, but thou shouldest Meditate therein for ever, Josh. 18. Psal. 12. This Word of God should dwell plentiously in you, Col 3.16. It was Abraham's Practice to teach his Chil­dren, and Servants the fear of the Lord, Gen. 18.19. This also is Pauls Counsell, Eph. 6.4. Yea, and God's own Command, Deut. 6.6,7. [Page 338] The Words that I Command thee this day, shall be in thy Heart, and thou shalt Teach them di­ligently unto thy Children; thou shalt talk of them when thou fittest in thy House, and when thou walkest by the way; when thou lyest down, and when thou risest up, &c. First, get them in thy Heart, and all the rest will be easie; and there is great Reason for it: Thy Chil­dren have Received a Poysonful Nature from thee, and thou hast Dedicated them to God's Service in their Baptism; and all the Reason in the World thou shouldst do thine Endea­vour to bring them out of this miserable Con­dition, and do what thou canst to make them the Faithful Servants of God: Their Souls are precious pieces, too good to be the De­vils Drudges; and thou that canst not endure to see a silly Lamb, in the Mouth of a devour­ing Lyon, rending, and tearing it in pieces at his pleasure, how canst thou endure to see thy own Children in the Devils Hand, likely to Torment them for ever, and not be troub­led? Set thy Hands therefore to the Work, and by Catechising, Instructions, Exhortati­on, and Admonition, to work knowledge in them, and bring them to Consider their ways, for Consideration is the first step to Reforma­tion: Assure thy self God requires this Private Duty at thy Hands.

4. Direct. Another Private Duty, in re­ference to thy Family, is to Pray with them, and for them, and to joyn together in the mu­tual Praises of God. I have already Treated [Page 339] of the Duty of Prayer in general, and have given Directions in the managing well the Duty; look back upon them, and take the Directions, I shall now press upon thee as thou art an Housholder: and 'tis no doubt but Secret Prayer is thy Duty, because thou hast Secret Sins to Confess that none knows of but God, and thine own Soul; and Secret wants to beg supplyes for, and Personal Mercies to be thankful for. But though this be necessa­ry, 'tis not sufficient; but if thou have a Fa­mily, these also must share in thy Prayers: There is a Divine Imprecation against all those Families that call not upon the Name of God. Now, this Duty should be daily done; yea, Evening, and Morning, I think may Evident­ly be proved; that 'tis a daily Duty cannot be denyed: The Scripture requires us to pray without ceasing, to pray continually, and in every thing to give thanks, and such like ex­pressions; intimating to us, that our Souls should be in a continual Praying Temper, and upon all Occasions Offered, ready to perform this Duty; and we ought to Serve God all the days of our Lives in Righteousness, and Holiness, Luke 1.75. Now, Prayer and Praise is part of that daily Service we owe to him, which is also Typified out by the daily Sacrifices, and Oblations, which were Offer­ed to him in the Time of the Law; Christians Prayer and Praise being in allusion to this, cal­led, the Offering up the Calves of our Lips, Hos. 4.2. And when Christ Teacheth his [Page 340] Disciples to Pray, he bids them say, Give us this day our daily Bread, which shews us thus much, that it was to be their daily Petition, Acts 3.1. We Read, that the Apostles went into the Temple at the hour of Prayer, which shews they had their Stata precibus tempora, their appointed hours. And the Godly in all Ages have made Prayer their daily Practice: David he Prays seven times a day, Psal. 119.164. Morning and Evening, Psal. 92.2. Morning, Evening, and at Noon, Psal. 55.17. Yea, elsewhere at Midnight. Daniel Prayed three times a day constantly; yea, when Death was threatned for so doing, Dan. 6.10. And there is great reason for it, for we Re­ceive daily Mercies, for which we have cause to be thankful; and Commit daily sins, for which we have cause to be humbled; and we have need of daily Supplyes, for which we have cause to be earnest: And God hath gi­ven us leave to come as oft as we will▪ and pro­miseth to hear us, and supply us: What a needless scruple then is it to ask whether it be our Duty, when 'tis our Priviledge, as well as our Duty; we do not ask, how prove you it to be our Duty to eat Meat every day, this would Argue but a bad Stomack: The oftner we come to God, the better welcom we shall be, and have more Communion, and Con­verse with him; and the more we Converse with him the better Entertainment we are like to have. Others Scruple, whether a Man ought to pray in his Family; these Men would [Page 341] fain find a knot in a Rush, and would Quar­rel the Duty they like not; but doth not God tell us, Where two or three are gathered together, he will be in the midst of them, Mat. 18.20. And are not some Families called Churches of God, where Religious Exercises are perfor­med, Rom. 16.5. Col. 4.15. Philem. 2. Here the Houses of Priscilla, and Aquila, and Nymphas, and Philemon, are called Churches. And Joshua resolves that he, and his House would serve the Lord, Josh. 24.15. And we read of Christ praying with his Disciples, and others: What ground of doubt can then remain, but this is a Duty? Those that shake off this, would willingly shake off all the Or­dinances, and the rest of the Commands. In a Family are many particular Family-sins Committed, which ought to be Confessed; many Family Mercies bestowed, which call for a thankful acknowledgment; many wants, and Infirmities to be supplyed, which should be begged; and all these cannot be known, nor, perhaps, are fit to be expressed by him, that is the Mouth of the People in publick; and for Morning, and Evening, these times seem fittest for this Duty, though some Quar­rel this also: God himself in the time of the Law appointed these for Sacrifices, and Ob­lations; and Reason speaks it fit that in the Morning we should praise God for the Mer­cies of the Night, and pray for a blessing up­on the business of the day; and at Even con­fess the sins of the day, and be thankful for [Page 342] the Mercies; and Commend our selves into the Protection of God the Night following: For as all we have is from him, so we should bless God for all, but Spiritual Mercy should not be forgotten, especially for Christ, and the work of our Redemption; the means of Grace, and the motions of the Spirit: We should praise the Lord also with Psalms, and Hymns, and Spiritual Songs; this is a private Family Duty: Also the want of these Duties expose us to the threatning, Jer. 10.25.

5. Direct. Another private Duty which lyes upon thee in reference to thy Family, and those under thy Charge, is reproving them when they sin, and Correcting them when they will not amend, and restraining them what in thee lyes, from breaking God's Laws, and Divine Commands: Thou art God's Vice-gerent in thy Family, and bearest his Image, and the stamp of Authority is put up­on thee, and must Imitate God in thy Govern­ment so far as thy Commission reaches; though thou hast not the power of Life and Death, as the Supreme Magistrate, yet hast thou a restraining power; yea, and if need be, the power to Correct, so that it reach not to Life, nor Limb; and doubtless Joshua intended to put this power in Exercise, when he resolved­ly promised, that he and his House should Serve the Lord, Josh. 20.15. Yet alas! how many Governours of Families neglect this Duty. Some are debarr'd from it by their own guilt, being guilty of the same sins they [Page 343] should reprove in others; this stops their Mouths, and makes them neglect their Duty. These Men do more hurt by their Example, than ever they are like to do by their reproofs; their way is therefore first to cast out the beam out of their own Eye, and then to seek to pluck out the Mote out of anothers. But I speak chiefly to those that seem to make some Conscience of their Duty, for with those I am likeliest to prevail; and these also many of them are extremely negligent, and have need of a sharp Reproof themselves. Friends, do you verily believe, that ungodly Livers shall go to Hell, and being once there, are in an irrecovera­ble lost Condition? And can you suffer such a­mong you, that are like to suffer the Torments of Eternal Fire, and hold your Tongues, and never give them warning of their Danger? What an uncharitable thing is this, that you will suffer those that are in near Relation to you, perhaps, the Wife of your Bosom, or the Children of your own Bowels, to lye in such a desperate danger, and never warn them of it. If thou sawest a Blind Man upon the brow of an Hill, ready to break his Neck; or a Mad Man ready to kill himself, thou wouldest call to the one, and warn him of the danger, and restrain the other if thou wert able; and wilt thou have Compassion on the Body, and no pity on the Soul? Shouldest thou see thy near Relations coming to the Gal­lows, and mightest save their Lives for a few words speaking, wouldest be so uncharitable [Page 344] as to hold thy peace? were one of thy Inti­mate Friends in Hell, and were there a pos­sibility of their Delivery; wouldest thou not go, and ride, and speak, and pray, (suppo­sing this were the way) in their behalf, and for their sake? And wilt thou let them quietly go on in that way, that certainly tends thither, and never shew them the danger they are in? A vicious Life, without Repentance, will as certainly lead to Hell, as God is God, and the Scriptures are the word of God; for no unclean thing shall ever enter Heaven, no dirty Dog shall tread upon that Pavement: Didst thou certainly know that thy Wife, or Friend, or near Relation were in Hell, and yet there were hopes of their Recovery, if thou wouldst be at some pains, or at some Cost; what an uncharitable part would it be in thee, to let them lye for ever, and for ever in those Infernal Flames, and not seek their ease; and wilt neglect it now when it may possibly be prevented. Were but thy Wife, or Child in Turkish Slavery, thou wouldest pray, and intreat, and more than this for their Liberty. What tender heart could in­dure to see another in raging Torments, yet this will be the Condition of thy bosome Friends, if un-regenerate. Dost thou see the De­vil leading them Captive at his pleasure, & hast thou nothing at all to say against it? It may be thou Prayest for their Conversion, and wilt not speak a word to this purpose? What dissembling is this, and what mocking of God? [Page 345] If there be a desire, it will be joyned with en­deavours: Shouldest thou see thy Friend in a Pit, ready to be drowned, wouldst thou fall upon thy knees, and Pray for help, and not put forth thy hand to help him? This would seem little Love: God will have means used to serve his Providence. It may be thou fear­est troubling them; but 'tis a Foolish Physitian that suffers his Patient to dye under his hand, ra­ther than trouble him; in a Swoon we shaKe, and rub, and, pinch, and use other means, which, perhaps may hurt them. The Papists are more Charitable in their blind Devotion, how dear do they pay for Masses, Dirges, &c. for the De­livery of their Deceased Friends Souls out of their feigned Purgatory. But if your Charity to others be so cold, yet at least be Charitable to thy self, and bring not the blood of others Souls upon thy Account; the Sins which thou maist hinder, and dost not, will be laid at thy Door, and the Blood of those Souls that perish through thy neglect, will be Charged upon thee; carefully therefore set upon this Duty.

6. Direct. Thou must not only reprove them when they do amiss, and chastise them when they will not reform, but thou must also Instruct, Teach, and Admonish them to do good, and encourage them in well doing, and Teach them the Duties they should do; 'tis not enough to leave the Evil, but they must do the good; good Duties are required to be done, as well as Sins to be avoided. [Page 346] Now, the best way to Teach them, is by Ex­ample; be a Pattern to them of an Holy Life, and well-doing; most Men Learn better by Example, than Precept. A Man may lead an Hundred, that cannot drive two: Let not thy Practice cross thy Exhortation or Reproof, let them see by thy Example, that thou speakest from thy Heart. If thou press them to an Holy Life, and Livest loosely, and pro­phanely thy self in the mean time, they will think thou art in Jest with them, and thinkest not what thou speakest. Oh, how many good words may you hear from some Men in an hu­mour, when there is not one good Action to be seen; these come not from the Heart, but from the Brain: That Exhortation is a Duty, is seen by Abrahams Practice, and God's Com­mand, Deut. 6.6,7,8. Prov. 22.6. Eph. 6.4. And there is good Reason for it: Thy Children have their defilement from thee, and derived a Poysonful Nature from thy Loyns, and were the Children of Wrath, as soon as they were thy Children; and thou that hast thus defiled them, is it not reason thou shouldst help to make them clean? They are near, and dear to thee, part of thy self, of thy Flesh, and of thy Bones; did they not come out of thine own Bowels? And they have none in the World so near to look after them as thy self, and wilt thou neglect them also? Shall they perish for want of Instruction, and Direction in Heavens way? Thou wouldst Instruct them how to Live in the World; and, [Page 347] if thou couldest, how to grow Rich and Ho­nourable, and wilt neglect them in the main thing, how to be happy? Thou canst moil, and toyl, and cark, and care, and rise early, and lye down late, and eat the Bread of care­fulness, for their sakes, to get an Estate for them; and thinkest thou hast never enough: and is thy care only extended to the Body; is the Soul of no Value? dost not matter so they be Famous in the World, though they are Infamous in God's Account? and their Souls be eternally lost? were their Bodies Diseased, thou wouldest consult the Physiti­an; if their Estates were in hazard, the Law­yer: and shall the Soul bleed to Eternal death, without remedy, or regard? they may curse the time that they were Born of such unna­tural Parents: They are Naturally Ignorant, and they must be taught; they are Corrupt, and must be amended, or they will be un­done: Oh, consider what will become of thy Children an Hundred Thousand Years hence; they will be, either in Heaven, or Hell, in endless Torments, or Eternal Joys: and 'tis much to be feared they will miscarry. Were they but in Slavery, thou wouldest seek their Liberty; and wilt thou do nothing to help them out of Spiritual Thraldome? what comfort maist thou have of them if thou prevail, and be Instrumental of their Con­version? how wilt thou Ingage them for e­ver to love thee, and obey thee? but what discomfort are they like to be, if they serve the [Page 348] Devil and Sin? what ground of hope is there they should be true to thee, that prove false to God; and if they perish through thy neg­lect, the Blood of their Souls will be charged upon thee: and without Repentance, perish they will. Oh! how necessary then is know­ledge in parents; for where the Blind leads the Blind, both falls into the Ditch: and what thoughts will you have at your meeting in Hell? Set therefore upon this Duty betimes before it be too late; Train them up when they are young, in the way they should walk; that when they are old they may not decline it: Delays are dangerous, Life is short, the time of Death is uncertain; the Heart grows harder, and Sin grows stronger, the Devil gets better hold, and surer possession; every Day makes them more unfit than other for Repentance. A Twig when young, is easily bent; but when old, it will break be­fore it bend: follow them again, and again, with Exhortations to an Holy Life, deal seri­ously with them, take the fittest Seasons for the Work; let them see the danger of Sin, and the Beauty of Holiness: and Treat them with so much Compassion, that they may see thy love to their Souls; use also so much Zeal and Fervency, that they may see it is not Trifles thou pressest them to take: the fittest Time and Place, never in Passion, seldome in Publick, shew them God's Word for it, turn them to the Chapter, and Verse: this, if any thing, will silence them. If thou find [Page 349] an Inclination in them, follow it home; en­courage the good, and discourage the bad; let them find thou makest a difference between the one, and the other: this Course will bring Glory to God, Peace to thy self; and Benefit to thy Relations.

7. Direct. For a Conclusion of the whole, be sure in the performance of all those fore­mentioned Duties, both Publick, and Private; to keep a clear Conscience void of Offence, towards God, and towards Man; and let the Ground of all thy performances be the Com­mand of God, and thy strongest Motive be thy love to God, and thy dear Redeemer; and let no sinister End, or by Respect whatsoever prevail with thee: let God's Glory be thy End, and Aim, and the main Design thou drivest on; let thy endeavour be, to set the Crown upon God's Head, and not upon thine own: Consult not thy self till thou canst truly say in all thy Duties, Propter te, Propter te Dimine, this I have done for God, and not for my self: But if vain Glory, or a desire of Popular Applause, or Merit; or any such-like sinister Respects Fly-blow thy Duties, they will stink in God's Nostrils, and all thy Duties will be lost, and thy labour will be in vain: he that propounds a wrong End to himself, will lose all the pains he takes; as he that Shoots at a wrong Mark, will hardly hit the right: But if thy Duty proceed from a right Principle, a heart Purified by Faith; and if [...] Fountain, a [Page 350] Purified and Sincere Heart, and from a Prin­ciple of Love to God, and are directed to a right End, his Glory continues with thy own happiness; then are they like to be a pleasing Sacrifice unto God: for where the Fountain is clear, the Streams will be good; but till the Heart be right, their proceedings will be defiled. Though Man Judge the Heart by the Actions, God Judgeth the Actions by the Heart; he is Hoker lebh, Scrutator cordes, the searcher of the Heart, and the tryer of the Reins, and gives every Man according to his ways, Jer. 17.9,10. The Heart is the Fountan of all the Thoughts, Words, and Actions; now if the Fountain be filthy, so are the Streams: Sweet Water, and bitter, cannot proceed out of the same hole; if an Apple be rotten at the Coare, it will not be long before the outside rot also: If the Heart be rotten, it sooner, or later breaks forth, and rots the Life, and Con­versation also; as it did in Saul, Simon Ma­gus, and many others. An inbred Distemper, will appear outwardly; and a Soar not sound at the bottom, will Fester, and break out at length: Sincerity is like a skilful Alchymist it turns all into Gold; weak performances, defective Duties, shall be accepted: a Sigh, a Groan, a Desire shall be understood, and an­swered But Hypocrisie on the contrary, turns Gold into Dross, and Duties into Sin, and the most Glorious performance into abo­mination; take heed therefore of this, and la­bour for the other: Faith also is requisite in all [Page 351] thy Duties, leave not that behind thee in any Duty, if thou meanest to speed; if Faith be absent, God will not be present: without Faith 'is impossible to please him. No Prayer can pierce Heaven thar is not pointed by Faith, Heb. 6.11. he that comes to God, must believe that God is; and that he is a rewarder of those that dilligently seek him. The Word Preached will not prove it, if it be not mixed with Faith in those that hear it; nay, without Faith there can be no Salvation, Mark 16.16. he that believeth, and is Baptized, shall be saved; but he that believeth not shall be damned, Joh. 3. last. Self-denyal also is requisite; when thou hast done all, say thou art an unprofitable Servant. God gives Grace to the Humble, but looks upon the Proud afar off; yea the Apostle saith, he resisteth the Proud, or sets himself in Battel aray against him; bring not a proud heart a­long with thee, if thou wouldest speak with God in a Duty: submit to his Will, though thou see not a reason for his Command, there is yet reason enough why thou shouldest obey, as Abraham did: content thy self to be at Gods dispose, do thy Duty, and he will do his Work; but Limit him not to Time, Place, Manner, Measure, or other Circumstances: depend upon him as Hannah did, when she had prayed, she looked no more sad. Take heed when thou hast done thy Work, of Heart-rising Thoughts, or proud vain Glory; lest it make thee lose thy Reward: this will spoil thy Duty, and make thee lose thy Reward: [Page 352] deny thy Self, and he will not deny thy Re­ward: the lower thou thinkest of thy Duties, the better God thinks of them; and will Crown them with Success. And having be­gun well, be sure to hold out, be thou constant to the Death, and he will give thee a Crown of Life: what thou wantest, and beggest of God, endeavour with Heart and Hand to ob­tain it: true Desires are always accompanied with endeavours, 'tis not enough to wish for Heaven, but work for it: Corruption will not be abated, nor Grace increased, without pains­taking: love Holiness, and hate Sin, or thou wilt never hold out, or do good: if thou re­gard Iniquity in thy Heart, God will not hear thy Prayer, Psal. 66.18. Joh. 9.31. God requires Holiness, in all that draw near to him; and without it, no Man shall see him with Comfort, Heb. 12.14. If thou take this course in thy Publick and Private Duties, Peace shall be to thee, and to the Israel of God. Now to him that is able to keep you from falling, and to present you faultless before the presence of his Glory, with exceeding Joy, to the only wise God our Saviour, be Glory, and Majesty, Do­minion, and Power, both now and ever A­men.