THE Excellent Person whom these words con­cern, was one of the best of the Kings of Judah, and the youngest who ever sat upon that Throne, being but eight [Page 2]years old, ver. 1 when he began to Reign. God had much work for him to do, and therefore brought him to the Government betimes. About three hundred years before, (as some compute) even in the dayes of Jeroboam, when the Kingdoms of Israel and Judah were first divided, he was spoken of by name, 1 Kings 13.2. as a Prince that should be a zealous Reformer. In the eighth year of his Reign, (and sixteenth of his Life) he gave manifest proofs of his enquiring early after God; and in the twelfth year of his Reign,2 Chro. 34.3. he vigorously set about the purging of the Land, and abolishing of Idols. When he came to his eighteenth year, he applyed himself to the repairing of the Temple, [...] Kings 1 [...].5. in which work nothing remarkable had been done since the dayes of Jehoash. [Page 3]He now sends his principal Offi­cers of State to Hilkiah the High-Priest, with necessary orders for this purpose, and while they who had the oversight of this affair were searching among the Ruines, ver. 8 the Original Book of the Law written by Moses was Pro­videntially found.

It is very probable, that some of the preceding Idolatrous Kings had sought to burn all the Copies of the Law they could meet with; and therefore that which God had ordered to be laid up in the side of the Ark, Deut. 31.26. might be taken thence in those persecuting times by some faith­ful Priests, and hid in a more se­cret place for the use of Poste­rity. This valuable Treasure, which had been lost a great while, being now seasonably re­cover'd, and brought to light, [Page 4]was delivered to Josiah, who upon the reading of it, immedi­ately rent his cloathes: ver. 11 (which was the outward expression of an extraordinary inward com­motion) Some transcripts, or at least some broken pieces of this Sacred Volume, 'tis likely had been preserv'd, and come to his view before, or else he would have scarcely done so much, and gone so far as he did; but he was struck with reverence to this most Authentick Book, and per­haps wrought upon the more by those affecting passages, Lev. 26. Deut. 28. wherein Idolatry is so severely threaten­ed.

Huldah the Prophetess is here­upon consulted, what would be the best course to prevent the Judgment written; and the rea­son of consulting her seems to be intimated in those words; [Page 5] Now she dwelt in Jerusalem in the Colledge. ver. 14 The King was ve­ry earnest and impatient to be satisfied in the matter, and she was near at hand; whereas Je­remiah, Jer. 1.2. though he enter'd upon his Office five years before, was, it may be, in some remoter part of Judah, and possibly, he con­tinued yet at Anathoth, his Na­tive Town, where we read, that he Prophesyed,c. 11.21. till they sought his life.

The Answer which Huldah sent back, referr'd partly to the People, and partly to Josiah himself. 1. To the People of the Land; letting them know,ver. 15.16, 17. that they should fall under the Calamities which God had de­nounced in his Law, because of their former open Provocations, and their present feigned Re­pentance; for even now, though [Page 6]they were animated by a pious Governour,Jer. 3.10. they returned not unto God with ther whole hearts. 2. What related to the King, was more comfortable and en­couraging; (as will appear in the progress of this Discourse;) he being of another Spirit, very differing from his degenerate Subjects; which is here set forth at the very beginning of that part of the Message, Because thy Heart was Tender, &c.

That by the Heart in this place, the Conscience is especially meant, is too plain to need any laborious proof, and therefore the promiscuous use of those words will require no studied Apology. The Scripture does abundantly justify such an in­terpretation; as to which, two instances onely shall be given Solomon told Shimei, that he knew [Page 7]all the wickedness which his heart was privy to, 1 Kings 2.44. which he did to David his father; i. e. his Con­science could not but witness against him, the Curses and Re­vilings which his Mouth had ut­ter'd. So the Beloved Apostle speaks of the Heart condemning, 1 Joh. 3.20, 21. and not condemning; which must be understood of the Judgment which Conscience passes, either for, or against us.

The main Doctrinal Observa­tion which the words offer to us,Obs. is this, that Holy Tenderness of Heart is such a frame and dispo­sition, as God highly approves and rewards.

In handling which, I propose this Method. To shew

• [Page 8]I. What are the Counterfeits of it.
• II. What is the true Principle up­on which 'tis founded.
• III. What are its proper Ingredi­ents.
• IV. What are the Means which help towards it.
• V. What are the Tokens and Evidences whereby it is disco­ver'd.
• VI. Wherein does its Pleasingess to God appear.
• VII. Why does it find such Accept­ance with him.
• VIII. Apply it.

First, I To shew, what are the deceiving Counterfeits of this blessed frame. There are Ima­ges of two kinds, which the Devil sets up in the room of it: In shaping the one he comes very [Page 9] short, in the other he strives, as it were, to exceed the real Chri­stian Temper. Sometimes it is shrunk below its due and neces­sary proporting, at other times it is stretcht too far. On both hands the Errour is mischievous, but especially that which con­sists in Defect.

First, I Men may be too often deluded with Counterfeits of this Grace, which do not come up to the truth of it. As in the following particulars.

There is a softness of Consi­tution which is sometimes mista­ken for holy Tenderness; I and this shews it self two wayes, ei­ther by a compassionate regard to the miseries and distresses, or by a forward compliance with the suggestions and perswasions of others.

[Page 10] 1. There is a common pity and compassion, with respect to the calamities of other persons, which may sometimes in a more than ordinary measure break forth from the unsanctified. All wicked men are not such Nabals, as to be stript of Humanity; and Humanity in an eminent de­gree does too often pass for Chri­stianity, with those who discern not between things that differ. Multitudes put on Bowels to them that are in distress, whose Hearts do still remain as a ston [...] in the matters of God, and their own Salvation; they are great­ly affected with the sight of suf­fering objects, and yet their si [...] is never before them; they are presently toucht with the feeling of anothers infirmities, but har­den'd against the sense of their own pollutions. Pharaohs Daughter [Page 11]when she saw Moses in the flags, though she concluded him to be one of the Hebrew Children, was moved with pity towards him;Ex. 2.6. and yet we cannot argue from thence, that the Plague of her Heart was heal'd, any more than her Fathers.

2. There is a readiness of com­plyance with what others suggest and perswade us to, which some persons may miscall Tenderness. Such easie tempers are to be found in the World, that melt like Wax to every flame, and are prepar'd to receive the im­pression of every Seal. All Sin­ners are not equally refractory and stubborn; but some will lend an attentive Ear to serious admonitions, and just when they are instructed, will smite upon their thigh, but these promising appearances come to nothing. [Page 12]They seem flexible to good, but they will not stand bent towards it; they will give their consent to holy motions for the present, but when the next Temptation comes, that consent is withdrawn and revok't;1 Sam. 24.16. with 26.2. as Saul seem'd to be convinc't of the Innocence of David sometimes, and yet soon after pursued him as a Traitour. These very men that are brought over with so little pains to justi­fie Religion, are also carried a­way as easily by others to pra­ctise contrary to it; they whom we think so much inclin'd to yield to God, are as forward to give place to the Devil; if they be apt to hearken to the dictates of Christian Friends, they are as prone to walk in the counsels of the Ʋngodly. If Zedekiahs Princes will have the Prophet Jeremy put to death,Jer. 38.5. He is not [Page 13]the man that can do any thing a­gainst them.

There is a formal Humiliation under the threatening or pros­pect of approaching ruine, 2 which common beholders are apt to think better of than it deserves, being short of that Tenderness which the Holy Ghost does aim at here. When Ahab heard the [...]errible things, which Elijah [...]ronounc't against him and his House, he fasted, and lay in sack­ [...]loth, 1 Kings 21.27. and went softly; i. e. after [...]he manner of deep Mourners, whose Spirits are mightily seiz'd with the loss which they bewail. Any one who saw that King of Israel in this afflicted posture, would have been ready to ima­ [...]ine, that the Rock was really [...]truck, and that these were fruits [...]eet for Repentance; for God [...]uts the case to the very Pro­phet, [Page 14] seest thou how Ahab hum­bleth himself? ver. 29 And yet the sta­tutes of Omri were kept still, and none of the sins were indeed forsaken, for which all that sor­row was pretended. Some are so afraid at Gods tokens, Ps. 65.8. that they instantly fall at his feet, and lye in the dust before him; and if there be any wickedness in their hands, they will put it a way from thence, but still it i [...] sweet in their mouths, and safe i [...] their bosomes. They that pas [...] to and fro on the great Waters though little acquainted wit [...] Religion at other times, may b [...] quicken'd by danger to some­thing of Devotion, and to see [...] necessity of cleansing from the [...] sins:Job 41.25. By reason of breakings ( [...] furious agitations of the Sea [...] they purifie themselves.

There is a meer legal broken­ess, 3 which is the effect of ser­ [...]le horrour, and a Spirit of [...]ndage, whereby men may be [...]eceiv'd and impos'd upon; but [...]vangelical Tenderness is quite a­nother thing. Some when they [...]ear, or think of the words of [...]is Curse, and consider how [...]readful it is to fall into the hands [...] God, and to fall under the [...]rath to come, and yet how [...]possible it is in their present [...]ourse and condition to escape [...], they are cast into fits of trem­ [...]ing; from the Law they have [...]e knowledge of sin it self, and [...]f the dismal consequences of it; [...]nd when they look within, they [...]lainly apprehend that their own [...]ase is infinitely hazardous, and [...] more for Wrath, than for [...]onscience sake, sin grows a lit­tle into dislike, only under the [...] [Page 14] [...] [Page 15] [Page 16]notion of a pernicious formida­ble evil. It is probable enough that Felix had not been moved by Paul's reasoning of Righte­ousness and Temperance, Acts 24.25. if the Apostle had not inserted that pungent Discourse of a Judg­ment to come; this gave an edge to the other parts of the Ser­mon, and cut the Spirit of the Governour, but it was heal'd again too quickly after. When men are dissolv'd by such Argu­ments meerly, their hardness is not cur'd; the work of the Law is ordinarily necessary in some measure by way of Introducti­on, but of it self it is not suffi­cient; the chief motives of the Gospel, which must perfect the change, are of another sort.

There may be a cautious shun­ning of some sins, 4 joyn'd with a consident rushing upon others, [Page 17]which is no better than a shew of Tenderness; for that which is true, is universal. Our Saviour reprov'd the Pharisees,Mat. 23.24. for strain­ing at a Gnat, and swallowing a Camel; there is indeed a double evil in this. 1. It is a sign of real Hypocrisie in the persons themselves. 2. It tempts other men to think that all Religion is so. This was frequent among the Jews; they would quietly omit the weightier matters of the Law, and rigorously insist upon the lesser. They would not ne­glect the paying of Tithes for the smallest Herbs in their own Gardens, and yet could devour Widows houses without remorse. They exclaim'd against the Dis­ciples for gathering a few ears of corn on the Sabbath day, when their whole Religion ran up in­to the barren stalk and empty [Page 18]blade of an external Profession. They thought it a crime not to garnish the Tombs of the Pro­phets, and yet counted it none to kill the Lord of Life. They boggled not at the giving of Money to betray innocent Bloud, c. 27.6. but were against the receiving of it, when the desperate wretch whom they had hir'd, came and threw it back. So, Herod was very shy of violating his Oath to a lascivious Damsel, but too re­solute in the beheading of a just man and an holy. Nay, the Ser­vants of God also have been sometimes too remiss and faulty in this point, which hath ble­misht them more than any thing besides. Bathshebah took care to purifie her self from a Ceremonial uncleanness, 2 Sam. 11.4. and yet did not start at a Moral pollution. Yea, it would have been well, if Davids [Page 19]heart had smote him assoon after his Adultery and Murder, 1 Sam. 24.5. 2 Sam. 24.10. as it did after the cutting of Sauls skirt, and his numbering of the people.

There may be a strict forbear­ance of the visible and open acts of sin, 5 and yet no such tender­ness wrought in the Heart, as there ought to be. Common restraints, or the care of a Mans Reputation or Worldly Interest, may influence him to this, and yet he may not have the least tincture of godly fear. Whoso­ever does secretly harbour sin, he hath the spot of the Devils Children, though he do not pub­lickly commit it; as Rachel, when she sat upon the Images to conceal them, was scarcely more innocent, than if she had been making a Religious use of them. If the Church could not have [Page 20]purg'd her self from that guilt which God will search out, as well as from that which men might perceive, the profession of her uprightness might have been easily contradicted; but as their steps had not declined from Gods way, Psal. 44.18. so their hearts were not turned back. Counterfeit tenderness looks no further than the regulating and forming of the outward actions according to the Word of God, while the inward thoughts and affections are permitted to take their own unbridled course. The remem­brance of sin is pleasant to such, though the practice be uneasy; they rowl it under their Tongue, though they dare not bring it forth; they avoid (it may be) the staining of their Conversati­ons, but regard not the defiling of their Consciences. For the [Page 21]affronting and dishonouring of God is not so much to them, as the blasting or diminishing of their own good name.

Secondly, 2 It is possible that men may be cheated and de­ceiv'd by Satan, under the pre­tence of necessary tenderness, with those things on the other hand, which are carried beyond all just and reasonable bounds. As particularly,

This tenderness which the Spi­rit of God commends, 1 is not an affection of being righteous o­vermuch; I mean, of exceeding the Commands of God, and a pretending to greater strictness than is enjoyn'd. This is gene­rally of very mischievous conse­quence; from one extream men soon run to another, from un­commanded severities, to forbid­den [Page 22]licentiousness: They screw up the Precept farther than God design'd it, and instead of keep­ing it at that height, they noto­riously break it. When men fa­sten their own additions to the Word, and think to be Religi­ous above what is written, the Devil hath the greatest advan­tage of thrusting them down in­to Prophaneness. Duty is to be done with all our might, but the declared will of God is the measure and standard of Duty. If we enlarge our own task, and increase our own burden, that's the way to neglect and shake off all. We should therefore see that we do not make Duties or Sins, where God hath made none, lest we come to reckon those things as no Duties or Sins, which are truly so.

It is not a troubling or tor­menting of our selves with fri­volous and groundless Scruples, 2 and so living in melancholly bondage all our dayes. This may be indeed an indication of Grace, but yet 'tis an Infirmity, like the tenderness of Leahs eyes, and makes the Soul to refuse that comfort and satisfaction, which it ought to receive. At this rate, Conscience must alwayes be re­moved far from Peace, and eve­ry trifle, yea every nothing, will give us as much disturbance, as the most terrifying reality. Fearing to offend, where no rea­son of fear is, must needs be ac­counted rather an instance of weakness, than perfection. Pe­ter had a rebuke for calling that unclean, which God had cleansed; Acts. 10.15. and no man is to be commend­ed for the puzzling and perplex­ing [Page 24]of himself, when the case is so plain, that 'tis onely his own perplexity which obscures it. What is this, but to stumble upon eaven ground, or chuse to walk in pain, like the Traveller with a Stone in his Shooe, when he ought ra­ther to sit down, and endeavour the taking of it out? God does no where put us upon flying from shaken leaves, or turning innocent things into grieving thorus, and piercing swords; he that does so, imbitters his Life through his own folly; for a man may spend all his years upon the rack, if he will indulge eve­ry dark imagination that rises up in his Mind. That Rule of the Apostle is of a larger extent, than the single Case, which i [...] was laid down for;1 Cor. 10.25. Whatsoever is sold in the shambles, that eat asking no question for conscience sake.

It is not a yielding to any such doubts as would deterr and hin­der us from the Service of God, 3 and Communion with him. This is not the work of the Spirit, but one of the wiles of the Devil, to put us out of our main busi­ness, and to rob us of our choic­est priviledge. It may be, he raises a Question in some droop­ing Souls, that have been long exercised with his Temptations, and buffeted by his Messengers, Whether it were not better to intermit those acts of Worship, in which they must acknow­ledge so great a mixture of sin? He would perswade some, that the irreverent or blasphemous Thoughts, which are perhaps in­jected into Minds in Prayer, is an argument against the bowing of their Knees; or that the wan­derings and distractions of their [Page 26]Spirits in Hearing, through pre­sent multiplicity of Secular Af­fairs, is a reason why they should keep their foot from going to the House of God; or that con­fest unworthiness, and want of desir'd assurance are sufficient bars to the Lords Table. These things, by Satans management, often­times do either wholly obstruct the performance of such Duties, or they make the Knees very feeble in them, and the Hands to bang down; they take away much of the Heart, if they do not shut out the Service. Con­clude therefore, that it is no branch of due Tenderness to call this point into dispute, Whe­ther it be good for us to draw nigh to God? Psal. 73.28.

An extraordinary sensible com­punction in all persons at all times, 4 is not absolutely requisite to ho­ly [Page 27]Tenderness As all have not equal strength of Grace, so all have not equal stock of Moi­sture; not the same command ei­ther over Natural Passions, or Bodily Humours. Dr. Tho. Manton on Psal. 119.136. A Dry Brain (sayes a Great Author) may fre­quently be matcht with a Ten­der Heart. I deny not, but that where this Water is, 'tis fit that it should be drawn and pour'd out before the Lord: God testi­fies of Josiah in the Text, that he wept before him; and David sayes,Psal. 6.6. Acts 20.19. 2 Cor. 2.4. that he watered his couch with his tears, and made his bed to swim with them; and Paul could seldom Preach or Write without many of them; but these are not to be drawn into such binding Examples, as if e­very one that attained not the same which they did, must be blotted out of the Roll of [Page 28]Christians. I doubt not, but that many Hypocrites in the World out-do many real Saints in such external things: The Eye of a wretched deceiver may be an overflowing fountain, when the upright Soul is much more straiten'd in the expressing of it self after that manner. Hard hearts may weep, when the soft­est may not; as the solid pave­ments at some seasons of the year may be wet, when the gentler hangings discover no such change. 5

This tenderness does not ob­lige us to a renouncing or laying aside of all prudence and discre­tion in the choice of the most important Duties, when there is a competition of more than one at the same time. A Tender Heart should urge no man un­advisedly to engage in a lesser [Page 29]duty, when a greater offers it self. There ought to be an ex­ercise of judgment, in consider­ing, when there are divers calls, what God does most probably call to at the present time; and in weighing the circumstances of things, that we may do that which will be most acceptable and useful, though we leave other matters undone. It is true, that no good works are to be wil­fully omitted, nor put off and suspended, unless necessity re­quire: We are bound to do all that is commanded, and when it is commanded:Ps. 27.8. When thou said­est, seek ye my face, my heart said unto thee, &c. but sometimes one Duty is supplanted by another, through the disposal of Provi­dence, without any agency of ours; and the preference of one Duty to another becomes inevi­table, [Page 30]and if we study the na­ture of Duties well, it will not appear any unequal thing. In­stituted Duties ought to give way to Moral ones, when they meet one another; 'tis a blame­able tenderness, when men will rather forbear an act of Mercy, than set aside the offering of Sa­crifice, or rather let alone a work of Charity, than perform it on the Sabbath day.

Secondly, II To shew what is the true principle and foundation which a Tender Heat is built upon. The summary Answer might be; Deep Conviction and sound Conversion wrought and maintained by God. This Cha­racter given to JOsiah cannot be­long to any unconvinced or un­converted person in the World i. e. it can belong to none, but [Page 31]what have come, and do conti­nue, under the mighty Operati\on of God. But to open tis more distinctly;

First, 1 Tenderness of Heart supposes deep conviction, as that which must go before, in order to the producing of such a frame. The sword in Christs mouth must pierce (as it were) between the joynts and the marrow, divide the soul and spirit asunder, and make such kind of wounds, as the re­gardless sinner never felt before.Acts 2.37. When they heard this they were pricked in their heart, and said unto Peter and the rest of the A­postles, men and brethren, what shall we do? Where the word does not enter thus, the Heart will remain hard still, and wo­fully insensible both of Sin and Duty. A sound which only passes by the Ear, signifies no­thing, [Page 32]more than a feather drawn over the Skin, till the Command­ment comes with power, for the raising of mens stupid faculties out of their dead sleep. Christ told Judas the he had a Devil, and would betray him, yet Con­science never stir'd, so as to ex­ecute its office to any purpose.

So long as men are alive and vi­gorous, chearful and confident, (as Paul was once in his natural condition) without the Law, Rom. 7.9. this disposition of holy tenderness is not likely to spring up in them; and men may be truly said to be without the Law, though they have the outward dispensation of it, so long as they are not throughly convinc'd and hum­bled by it.

Secondly, 2 It supposes a sound conversion; a real change of state and temper, an entire transfor­mation [Page 33]of the man into a new creature: This is the meaning of that excellent promise in the New Covenant; Ezek. 11.19. I will take out the sto­ny heart, (q. d. I will break that to pieces by the hammer of my Word) and will give them an heart of flesh. Here is an Heart instead of an Heart; the quality of it so much alter'd from what it was, that it is perfectly ano­ther. It is like a turning of dry ground (as the Psalmist speaks) into water-springs; Psal. 107.35. or a turning of Rocks into Rivers, the most firm and impenetrable substances into those which are most fluid and yielding. The maddest mirth is chang'd into the most afflict­ing sorrow; the most undaunted sinning into the most penitent consussion; that will which was like an Iron sinew, and stood stiff against the authority of [Page 34]God, is now most pliable and submissive to it; those affection which were set upon the vile [...] lusts, and taken off from God are now alienated as much from them, and linkt as closely to him Such a renewing of the mind there must be, a destroying of old ha­bits, and a planting of contrary ones, if ever the Heart be truly tender.

Thirdly, 3 It supposes this Con­viction and Conversion to b [...] wrought by God. Such high moun­tains, as our Hearts naturally are, (like vast heaps of filth cas [...] up in the way of the Lord) wi [...] not flow down at any presence b [...] his. None is able of these stone to raise up believing Children, [...] Spiritual Seed, to Abraham, but only he. He against whom [...] is committed, must give savin [...] Repentance for sin; he that [...] [Page 35] pressed under us Metaphorically, must cause us to feel the load of our own defilements really; the God in whose sight we are most abominable, must bring us to loath our selves. Prov. 21.1. He fashioned the heart at first, and he can turn it which way he pleases: It was formed by his hand originally, and it is in his hand still; i. e. it is under his soveraign power, which he can successfully exert in any case. It is his work to incline and bow the hearts of men, to things, from which they were most a­verse; (as the men of Judah who had stuck out so long,2 Sam. 19.14. were made unanimously to concurr in the invitation of David to re­turn home to his People;) and a secret invisible touch of his will be effectual in this case; (so it was with respect to that band of men, that went with Saul, 1 Sam. 10.26. after [Page 36]he was chosen;) as the diseased woman in the Gospel, said with in her self,Mat. 9.21 If I may but touch hi [...] Garment, I shall be whole. The weakest communication from God excells the strongest reasonings [...] men. He can operate upon the roughest Natures; make a stur [...] dy Goaler to tremble before h [...] Prisoners,Acts 16.29. and wash their stripes

Fourthly, 4 It supposes, that what hath been wrought by God is yet maintained by him. Th [...] upholding of this frame princi­pally depends upon the continu­ed influence of the Grace o [...] God every moment after its [...] production; and if those influ­ences were stopt, the greates [...] tenderness would degenerate inter worse hardness, than we labou [...] under, as we come into th [...] World. Souls that had bee [...] once thawed would freeze against [Page 37]into a thicker ice, notwithstand­ing the best of humane endea­vours to prevent it. That ground which hath been made good, and broken up, as it ought to be, would quickly prove as bad as the stony in the Parable, if not daily mellowed with the showers of Heaven, and distilling dews of the Blessed Spirit. The Earth which brings forth herbs, Heb. 6.7. is said to drink in the rain which cometh oft upon it. Hence it is, that many degrees of this holy ten­derness are lost, even in those that are converted, when God does but take away his Spirit in part from them; and sin does never so easily befet them, nor temptation with so little difficul­ty overcome them, as at those times.

The third thing, III is to shew What are the proper Ingredient, which constitute and make up this tenderness of heart. There are four things, in the connexi­on whereof, this holy Qualifica­tion here spoken of, does seen to lye.

First, 1 Hatred of sin. He who is not brought to abhor that which is evil, will not be so cau­tious of it as he should be. While sin is the object of desire, a man will be more studious to comm [...] it, than to escape it; it is much more likely that he should watch and seek for opportunities, that resolve or strive against them An Heart that's tender in th [...] Scripture-sense, must be fill'd with an holy indignation against every thing that's contrary unto God;Gen. 39.9. as Joseph cryed out, Ho [...] [Page 39]can I do this great wickedness, and sin against God? He could do nothing willingly, but what he could do lawfully; there was a Divine Antipathy in his New Nature to any known impurity. As we are told, that he who is born of God, cannot sin, 1 John 3.9. because he is born of God; deliberate allowed sin is against the very complexion and tendency of his Soul, as it is now settled by Grace; he perfectly detests it, and therefore declines it. And indeed this is a more infallible test of a mans integrity, than the meer not sinning, taken by it self; for a wicked man never hates the evils which he forbears to do; a good man may be some­times hurried to do the evils which indeed he hates. Rom. 7.15. Sin is more loathsome to the Saint that accidentally commits it, than to [Page 40]the Sinner who for other for­reign reasons avoids it.

Secondly, 2 Love of Holiness, No man but he that delights in good, will be duely tender as to sinful Omissions. Men will be glad of Excuses, when they take no pleasure in the work. If Religious Exercises are not matter of delight, they will find out many inventions to stop the mouth of Conscience in laying them aside. Unless we come, (as our Lord did, with a spontane­ous chearfulness) to do the will o [...] God, it will be no strange thing [...] to see it often left undone. Where Christ commanded his Hearers to pray, that their flight (in the do struction which he threaten'd to Jerusalem) might not be on th [...] Sabbath-day; Mat. 24. [...]. he seems to inti­mate, that though it were no unlawful in a case of extremity [Page 41]to make their escape upon that day, yet the Sabbath was to be so great a delight, that such an hinderance of enjoying it should be grievous to them: Spiritual Priviledges and Duties ought to be so much more pleasant and valuable to us, than our Natural Lives. The Wise Man gives us a charge, to keep the Law, Prov. 7.2. as the Apple of our Eye, which is one of the tenderest and choic­est parts in the Humane Body; which men naturally take a pe­culiar care to guard, because Sight, whereof it is the Instru­ment, is the noblest Sense. God expresses his love to his people, by bestowing this character up­on them;Zech. 2.8 He that toucheth you (sayes the Prophet to the Church) toucheth the apple of his Eye; so should our love be to the ways of God, or else devi­ations [Page 42]and diversions from them, will not much affect us.

Thirdly 3 Fear of God. This planted in the Soul, must be the bridle to hold us in, when cor­rupt Nature is ready to break out; this must fortify and se­cure against temptations, when indwelling sin would betray and expose us to them.Psal. 4.4. Stand in awe and sin not. This awe re­ferrs more to the precepts, than threatenings of the Word; while an impentient heart may be afraid of Divine Judgments, Prov. 13.13. the ten­der heart is to fear the Command­ment. There is a vast difference between the fear of punishment and the fear of offending; the fear of coming under the lash of Gods vengeance, and the fear of provoking the eyes of his glory. It is this latter, which is the genu­ine Filial Fear; a Spirit of Fear [Page 43]not only consistent with a Spirit of Adoption, but even proper to those, who call on the Father, as such. Devils tremble, and yet boldly adventure upon sin; An­gels, confirm'd in their holy state,Jude 9. dare not do any thing unsuitable to their spotless Nature, or of­fensive to the Majesty whom they attend upon. When our Souls are become like fleshly ta­bles, for the Righteous Law to be stampt and engraven on, the very thoughts of displeasing the Maker of that Law will be e­nough to keep us back from breaking it, though there were no penalties annexed to it. They that have received a kingdom which cannot be moved, (in title, and in hope) serve God with re­verential fear, Heb. 12.28. though not with that which is distrustful and tor­menting; they doubt not their [Page 44] Reward, but yet take heed to approve themselves to their Re­warder.

Fourthly, 4 Jealousy of our selves. A tender heart is very inquisi­tive and watchful, that it may not be mistaken in its own state. This is stiled by the Apostle Paul a Godly jealousy: 2 Cor. 11.2. 'Tis necessary to persons professing Godliness, and 'tis useful in the exercising of themselves to it; 'tis a Godly jealousy, in opposition to wicked security, and careless presumpti­on. So long as we trust in our own hearts, and build up vair confidences upon sandy bottoms we shall never arrive to that softness, which must commend [...] to God, and preserve us from the snares of Satan.2 Tim. 6.19. Laying up in store for our selves a good foundation against the time to come must be our great design, and [Page 45]diligent endeavour: And seeing there are so many false founda­tions which we are sollicited to lay, this plainly includes, that we should be often seriously ex­amining, whether ours which we have chosen, be sound or no. If the heart by nature be deceitful above all things, Jer. 17.9. (so that nothing in the world can paral­lel its treachery) an heart molli­fied by Grace, will above all things look to this, that it be not actually deceiv'd. A truly contrite Spirit will be daily searching into it self, that it may be found a Spirit without guile.

The fourth thing, IV is to shew, what are the means, which by divine management, help towards such a frame in us. (What course we are to take, and what me­thods [Page 46] we are to use, shall be af­terwards consider'd; but here I would open, how God is plea­sed most usually to bring this a­bout in his Dispensations.) There are four things which occur most remarkable here.

First, 1 Providential warnings. God many times by visiting sin upon others in his Childrens sight, gives a seasonable and happy Allarm to them; he strikes their Neighbour, that they may feel It was the express reason of the execution of many Judicia Laws among the Jews, upon ca­pital Offenders,Deut. 17.13. that all Israel might hear and fear, and do no more presumptuously. The hopes of Impunity lurking in the heart have a strange influence in the debauching and perverting o [...] it; but when we see Judgment come so near to us, as to seize up­on [Page 47]him that stands by us, the root of that temptation is very much torn and loosen'd. When Joabs field was set on fire, tho' the flame did not reach his per­son, 2 Sam. 14.30, 31. he quickly went to Absalom to know the meaning of it; so the severity of God hovering a­bout us, though it does not ac­tually touch us, may be sanctified to the reviving of those holy im­pressions on the Soul, which had been too much worn out by the deceitfulness of sin. Job 34.26. Gods smit­ing of wicked men in the open view of others, though it be an aggravation of their punishment, is very often an act of Mercy to those that behold it. Persecu­ted Saints are a spectacle of scorn to the World, but the condemn­ed World are made a sign for the admonition of the Saints. God does in effect say, ‘Thus you [Page 48]must look that I should deal with you, if this do not quick­en you to be zealous and re­pent; the same, or worse Ca­lamities are in store for you, if the examples of these sufferers do not make sin more odious and uneasy to you.’

Secondly, 2 Personal Correcti­ons. God knows, that there is a necessity sometimes of using sharpness with his own, to bring them to their right mind, and kep them in it. Though there is a great unlikeness between the case of good and bad men in this particular; as there are very manifest degrees of hardness in Natural things; and as short slumbers do differ from the spirit of a deep sleep. Bad men are scarcely awaken'd but by some amazing stroke, or by the thun­der of Gods Power, as men in a [Page 49] Lethargy are not rows'd without some more than ordinary noise; whereas good men are wrought upon by more ge [...] means. It must be the tormenting sting of some deadly Scorpion which reco­vers any sense in the one, but the smart of a Rod will be suffi­cient, through Grace, to the o­ther. And so much we find by many instances, is both proper and needful; for God beats with few or with many stripes, as he sees occasion; he throws us in­to an hotter or cooler Furnace, according as we have more or less need of melting. He does not delight in causing his Chil­dren (as some barbarous Idolaters did theirs) to pass through the fire, but when the case requires it, he performs his work upon them by it. Job, in his prospe­rity; seems to have been swell'd [...] [Page 52]further'd by Gods with-holding the joy of his Salvation. The temporary loss of Comfort is ma­ny times very gainful in respect of Holiness.

Fourthly, 4 Sinful Miscarriages. God would not permit such things, if he did not design to over-rule them to his own Glo­ry, and the good of his Servants, and if they were not capable of being so over-rul'd. When God hath put Life into us, and set us upon our feet, he would prevent our falling again, if those very falls, however evil in themselves, could not be so manag'd by him, as to bring about the most ex­cellent contrary ends. Therefore he that hath stumbled most foul­ly, is thereby excited afterwards to walk the more foftly; and the man that hath been betrary'd in­to more than ordinary sins since [Page 53]his Conversion, by prevailing reliques of Corruption, will be the more diligent to guard and keep himelf for the time to come,1 John 5.18. that the wicked one may not touch him. Bruised parts, we know, use to be more tender than any others, and broken Bones (tho' restor'd and set again) will be frequent remembrances of for­mer hurts, and provoke such as have them, to look well to their goings. The same Peter, who had disown'd and abjur'd his Master, through shameful cow­erdice, before a company of Ser­vants and inferiour persons, sig­naliz'd himself, after this, by his boldness, Acts [...].13. before the Rulers of the People; 'tis likely, that his Courage in the Confession of Christ now, was rais'd by the thoughts of his former lamented renunciation; he that had said, [Page 54]in answer to single challenges, [...] know not the man, now cryes ou [...] Be it known to you all, ver. 10 that b [...] the name of Jesus Christ of N [...] ­zareth, whom ye crucified, & [...] Past Neglects tend to make me [...] more sensible of their obligati­on to present Duties; and wher [...] Gods Servants have slipt mo [...] notoriously, they learn to orde [...] their steps the most exactly. A [...] the Jews at this day flee from Idolatry, and will not swallow the least dust of the Golden Cal [...] by which they heretofore tran [...] ­grest, and thereupon are preju­dic'd by Popery against Christia­nity; so it is with sincere Believ­ers in all other cases. If any on [...] hath wounded himself by run­ning upon the edge of the se­venth Commandment,2 Pet. 2.10. that very would will be useful to mak [...] him chiefly beware of walking after [Page 55]the flesh in the lust of unclean­ness.

The fifth Head, is to enquire, V What are the Evidences and To­kens whereby this Tenderness is discoverable. These are very nu­merous; and therefore instead of multiplying all that I might, I shall contract them into those which follow.

First, 1 A Zealous Concern for the Honour of God, when it in­terferes, and stands in competi­tion with our own; both in mat­ters of Faith and Practice. This is an inseparable concomitant, and manifest sign of a Tender Heart. In matters of Faith, it makes a great discovery as to this point, when the Glory of Freegrace comes to be opposed to our own Merit, and the Righ­teousness of Christ to our own [Page 56] Works, and the Efficacy of the Spirit to our own Will. That which exalts God, and vilifyes self most, will he most grateful to one that hath been duely hum­bled (like Josiah here) before the Lord his God. Paul, who fell to the Earth, when he was con­verted, and saw more of his own wretchedness, than thousands do,Gal. 2.21. was very careful not to fru­strate the Grace of God; i. e. not to represent it as an insigni­ficant thing, or make it void, by ascribing more than is meet to man. He was quick in retract­ing (as it were) any expression, that might seem to diminish, or entrench upon, the honour of Christ; ver. 20 I live, yet not I, but Christ liveth in me. So in another place;1 Cor. 15.10. I laboured more abundant­ly than they all, yet not I, but the Grace of God, which was with me. [Page 57]He that will cloud the perform­ances of the Redeemer, or the operations of the Sanctifyer, for the brightening of his own, is under an ill symptome. Where the mystery of Faith is held in a pure Conscience, 1 Tim. 3.9. men are willing to decrease in their Personal Re­putation, that their Lords reve­nue may increase. So, in mat­ters of practice, Holy Tenderness will make men deny themselves to the very utmost, rather than not advance Gods interest in their places; Sacrifice all their credit and esteem, rather than clip his Authority, or mangle his Commands;submit to be counted the filth of this world, that they may the better glori­fie him.

Secondly, A strict Endeavour, 2 that both the Ends which we propose, and the Means which [...] [Page 56] [...] [Page 57] [Page 58]we employ upon all occasions, may be alike good. Sinful ends are not to be pursued in the use of the best means, nor will the best ends consecrate the use of sinful means. Corrupt intentions spoil the noblest actions; tho where the heart is not right, men only regard the thing done, and not the motive or spring of do­ing it. It is the tender heart which takes care to pluck out the evil eye; for if that remains, it will spread and diffuse its malignity into the whole body of the ser­vice. The Apostle complains of some perverse men, that preach­ed Christ indeed, (where the act without all doubt, was materi­ally good),Phil. 1.15, 16. but they did it out of envy and strife, not sincerely, supposing thereby to add affliction to his bonds: (So that the aim and design was no better than [Page 59] Devilish, while the work was Angelical.) On the other side, wicked actions are not excused by the holiest intentions; there­fore God sayes,Isa. 61.8. I the Lord love judgment, I hate robbery for burnt-offering. He will not be made the receiver of what hath been procur'd by Injustice, nor coun­tenance our application of the effects of Rapine and Oppressi­on to the most Religious or Cha­ritable uses. Nothing does more prophane the holy name of God, than the entitling of him to such vile practises; which an Anti-christian Generation hath been very forward to do, moulding the bread of life into every shape for their own turn, and crying out, Here is Christ, when Satan hath cover'd himself under that Mantle; and by this, as much as any thing, they have justified [Page 60]that Character,1 Tim. 4.2. of having con­sciences seared as with an hot iron. God remembred Sauls slaying of the C [...]beonites, 2 Sam. 21.2. in his zeal to the children of Israel and Judah, and revenged it a great while after. And we know, how God cen­sures the Princes of Israel, that they built up Zion with blood, and Jerusalem with iniquity. Mic. 3.10 Such a censure is studiously avoided, if the heart be tender.

Thirdly, 3 A vigorous resistance of the most plausible and power­ful Temptations. There is no tryal in this case, when the charm is weak, when the poy­son is naked, when the suggesti­on is unsuitable to our particu­lar inclination, or when the al­luring recompence is small. They must be risen up to a prodigious height of wickedness indeed,Prov. 28.21. that will transgress for a piece of [Page 61]bread; and sell the Godly poor for a pair of shooes, Amos 2.6. which notes a very contemptible price; but when Temptation comes with a mighty strength, and our com­pliance with it is baited with something extraordinary, then our Tenderness is seen, in strug­ling with, and getting the maste­ry of, it. Not that it is to be imagin'd, that every such Temp­tation shall be successfully with­stood, for then it would be pos­sible, that we might live with­out any sin; but many instances both of resolute opposition, and final victory may be given, where it hath been most hazar­dous and improbable. As our Lord, with a great deal of holy anger, refus'd the impudent mo­tion of falling down and worship­ing the Devil, though enforc'd with a prospect and promise of [Page 62] all the Kingdoms of the World: So his Servants have imitated him in the like resolution, when Satan hath offer'd them very great enticements. Life is more to us than all the World, and yet that hath not prevail'd with Christs faithful Souldiers, to ac­cept of deliverance upon unlaw­ful terms.Heb. 11.35: The Devils best and choicest Artillery can do less exe­cution upon tender hearts, than his slightest Weapons against o­thers.

Fourthly, 4 An impartial shun­ing of the smallest sins. These are wont to be overlookt, and let alone, by the most of man­kind, though greater wicked­nesses are severely condemn'd; but indeed, as breaking with God for a little, does endanger his delivering of us up to worse and more hainous crimes, so it [Page 63]argues a vile and wretched con­tempt of God, and unfaithful­ness to him.Luke 16.10. He that is unjust in the least, is unjust also in much. We ought alwayes to consider the greatness of the person for­bidding, more than the aggreva­tions of the thing forbidden: (As for Example; Who it is that sayes, Thou shalt not steal, rather than what, or how much it is, which we are tempted to the stealing of.) And if our hearts are endued with that tenderness which becomes them, we shall do so. This will provoke us not only to avoid the flames of Lust, but the very sparks, that we may be not only not consu­ [...]ed, but not so much as singed, by it. Even little sins are great ones in the eyes of such persons; they do not say, as Jonathan did,1 Sam. 14.43. I have but tasted a little honey [Page 64]with the end of the rod that was in my hand, and lo I must dye; but heartily consent and agree to this, that their Damnation is justly inflicted, by whom the least iniquity is knowingly al­lowed. We find,Gen. 14.23. that Abraham would not take from a thread to a shoo-latchet of any thing that belonged to the King of Sodom. And, when Pharaoh yielded, that the people of Israel and their little ones should go and sacrifice to God, only their flocks should be stayed; Moses told him, that their cattle also should attend,Exo. 10. [...]6. and not an hoof be left behind. So far were the Chur­ches planted by the Apostles from keeping the whole of the abolished Jewish Festivals, that Paul tells the Colossians, that no man should judge them for part of an holiday. [...]. Col. 2.16. (As the word pro­perly [Page 65]imports, though our Tran­slation renders it with disadvan­tage.) One of the Ancient Church-Historians tells us of Marcus, Bishop of Arethusa, Theo. Hist. Eccl. l. 3. c. 6. who having destroyed on Ido­latrous Grove in Constantines time, and afterwards in Julians Reign, being prosecuted for it, though they first exercised him with variety of inhumane Tor­tures, such as scourging of his naked Body, dragging him thro' the filthiest places, piercing him with sharp-pointed Spears, be­smearing him with Oil and Ho­ney, and hanging him up in the heat of the day in the open Air for Bees and Wasps to fasten on, and at length proposed to him to repair what he had destroy­ed, or to furnish, at least, one half of the summe, (because they thought that his Poverty could [Page 66]afford no more) or some small portion, what he could; he pe­remptorily refused, and told them, that it would be as wick­ed a thing to give an Half-penny for such a purpose, as to give all that it required.

Fifthly, 5 A particular care in bridling the Tongue, and setting a watch against those common unobserved evils, which are es­pecially incident thereunto. I say, a particular care as to this, shews that the heart is tender; because the Holy Ghost makes it the mark of a perfect man, [...]am. 3.2. not to offend in word; and the Tongue, though a single Mem­ber, ver. 6 is represented as a world of iniquity; and though a little Member, ver. 8 yet a most unruly evil; and therefore he that refrains his Lips, may be reasonably suppo­sed to take heed to all his other [Page 67]wayes. Now this Tenderness concerns six things which are not generally so much minded, as they should be.

Much Speaking. 1 Where Words are few, Guilt will be the less. In the multitude of words, Prov. 10.19. there wanteth not sin. 'Tis a great wonder, if every part of over­flowing Speech should be season­ed with salt, or if no idle Words break forth amongst such a crowd. As the very silence of the Scripture in many cases is in­structive, (for several negative arguments drawn from thence have a force in them) so the holding of our peace sometimes may conduce to a better retain­ing of our integrity. How pru­dently sparing should we be, who are so apt to speak irregu­larly, and so unable to recall it, when 'tis once spoken!

Passionate Raging. 2 How often do the Mouths of such as call themselves Christians fome out their own shame, to the scandal of Religion, when sinful wrath hath heated them! Speaking fu­riously and unadvisedly, can be hardly separated. Most are rea­dy to think, 'tis a venial thing, and ought to be pass'd by, if any unfit expressions do drop, because their Passions were boyl­ing; whereas on the contrary, the door of their Lips should have been guarded, because there was a fire in their Bosoms. When An­ger is broke loose, our Tongues should be held in the straiter. So­lomon deliberately pronounces that sentence,Prov. 12.16. that a fools wrath is presently known.

Foolish Jesting. 3 For want of holy Tenderness, this abounds too much in mens ordinary con­versation. [Page 69]How many palpable falshoods are broacht, how many prophane, or scurrilous, or immo­dest passages are thrown out, for the venting of a little imaginary Wit, and the promoting of a mad sort of Laughter! How of­ten are men not afraid of abu­sing the Sacred Writings them­selves, by an irreverent accom­modation of peculiar Phrases in them to vain and trifling mat­ters! Playing with the sword of the Spirit, and prostituting the words of the Holy Ghost, and yet crying (with him that deceiv­eth his Neighbour),Prov. 26.19. Are we not in sport? But they who desire and intend that their discourse should be innocent as well as chearful, will be sure to speak forth none but the words of truth and sober­ness at any time.

Rash Vowing. 4 Many persons are very prone in some deep di­stress, or instantly after some e­minent deliverance, to be very liberal in the engaging of them­selves to that which is more than ordinary, and from which they were free before; whereas in a little while, their heat and reso­lution cools, or perhaps the thing vowed proves more inconveni­ent, and comes nearer to an im­possibility, than was at first ex­pected. Such was Jephtha's case; Whatsoever cometh forth out of the doors of my house to meet me, Judg. 11.31. I will offer it up, &c. and it was his Daughters lot to be that Ob­lation. The Wise Man warns against this;Eccl. 5.6. Suffer not thy mouth to cause thy flesh to sin, &c. The best way is, before Vows, to make enquiry; i. e. to consider seriously, what we may war­rantably [Page 71]and willingly perform.

Ʋnregarded Promises. 5 It was one branch of an admirable cha­racter given to a Reverend Per­son (now with God),Howe Fun. Ser. for Mr. R. F. p. 46. that he was of such punctual fidelity, that his numerous appointments, even in the smallest matters were so sure, that any one might as cer­tainly depend upon them, as the constant returns of day and night, unless some extraordinary Provi­dence did intervene. It is good not to be too positive and pe­remptory, in saying, We will do this or that, without expressing a due reservation upon the ac­count of Gods secret pleasure, if the Lord will: 1 Cor. 4.19.16.7. Jam. 4.15. As the Apostle Paul does frequently; and as the Apostle James enjoyns us to do. But when there is plain insincerity in the case, that's far worse than an unthought of Hin­derance; [Page 72]and upon that score, we see lavish professions of the greatest kindness too often expi­ring in niggardly accomplishments: Men who take it ill to be dis­trusted in what they say, take leave to confute themselves. Now a Tender Heart, will not suffer a man to change or go back, tho' he hath sworn never so much to his own hurt. Ps. 15.4.

Needless Protestations. 6 He that feareth an Oath, will not in his common Language, approach too near to it, without necessi­ty. There is a solemnity in pro­testing, which must not be made too cheap and vulgar.Gen. 43.3. The man did solemnly protest to us, ye shall not see my face, except your bro­ther be with you. So Josephs bre­thren interpreted his form of Speech,c. 42.15. By the life of Pharaoh, &c. perhaps this was no more a [Page 73] swearing after the fashion of the Egyptian Court, (as some have condemned it,) than Hannahs phrase to Eli, Oh my Lord, 1 Sam. 1.26. as thy soul liveth, &c. And a ve­ry Learned Man judges it to be only an Apprecation, Dr. Light-foot's Works. Vol. 1. p. 697. or Prayer for Pharaohs life; q. d. So let Pharaoh live, &c. In short, we ought to be regulated by that Precept of our Saviour; Let your communication be yea, Mat. 5.37 yea, and nay, nay; for whatsoever is more than these, cometh of evil. Not that we are superstitiously tyed to those terms, and to use no other; but the meaning is, that ordinarily, a bare affirming or denying should be lookt upon as sufficient. The most Consci­entious persons maintain the cre­dit of their Discourse, without any customary Asserverations.

Sixthly, 6 A groaning under the bondage and burden of remain­ing Corruption. Where this is light and easie, 'tis a very suspi­cious token, that men are insen­sible. If we have really reco­ver'd our feeling, we shall feel inherent sin to be heavier, as well as apprehend our actual sins to be more, than the sand of the Sea. Though Satans strong-holds are cast down, yet the very ruines are more grievous and offensive to a spiritual man, than they can be to him that's carnal, while they stand entire, and before they are demolished. Saints are more afflicted with the remnants of sin, than others are for the uncontrouled dominion of it. Paul made bitter complaints, af­ter he was brought into a Rege­nerate state,Rom. 7.1 [...]. of his being sold under sin; whereas Ahab who [Page 75] sold himself to work wickedness, 1 Kings 21.25. being yet unrenewed, complain­ed not at all. A Tender Heart could wish it self out of the Body for this reason more than any other, because while it is in the Body, it is so compassed with in­firmity, and loaded with an evil treasure, which will never be spent, till Death comes to re­quire our Souls. A child of God is heavy laden by carrying only the rags of the old man about him, and longs to have the en­cumbrance taken off. He is not afraid of the compleating of his Sanctification too soon, (as Augu­stine while unconverted, when he pray'd for healing Grace, se­cretly desir'd that he might not have a speedy Answer) but he is more apt to fear, that it will be deferr'd too long; i. e. Sin is such an irksome Companion, that he [Page 76]is impatient to be rid of it.

Seventhly, 7 A bringing to mind of former evils with renewed shame and sorrow. If God hath put within us such a new Spirit, as the Text describes, we shall not easily forget old sins, tho' already repented of by us, and forgiven by God. The sins which he hath cast behind his back, will be in our sight still; and though we have escap'd the danger of future condemnation, it will not be a desirable thing to us to lose the memory and sense of past defilements. Ezek. 16.63. That thou mayst re­member (sayes God) and be con­founded, &c. when I am pacified towards thee for all that thou hast done. Indeed we are never so apprehensive of our wretched unkindness to God, and of our base disingenuity towards him, as when God hath brought us into [Page 77]a pardoned state. We then see best, what Bowels we have spurn'd against, and what infi­nite Love we have ungratefully trampled on; for the more this Love is shed abroad in our hearts, the more is the conviction of our own vileness diffused also. And these penitent recollections of sin, after we have had reason to think that they are remitted, are the most genuine effects and cer­tain signs of Gospel-tenderness; because then the mind is deli­ver'd from its first horrours, and yet is not stript of a serious re­morse; as Pharaohs Butler said after his release,Gen. 41.9. I remember my faults this day, viz. the faults for which he had been cast in Prison. Paul long after his Conversion did both blush and bleed afresh (as it were) under the thoughts of former wickedness; he cryes [Page 78]out,1 Cor. 15.9. I am the least of the Apostles not meet to be called an Apostle because I persecuted the Church of God. Those things which would have been very unfit for any o [...] thers to upbraid him with, he humbly lays to his own charge.

Eighthly, 8 A chusing rather to aggravate, than extenuate our own Crimes. As a tender heart wil [...] prompt us to confess, what th [...] Charity of fellow-Christian [...] should incline them to cover, so it will make us heighten that guil [...] in our acknowledgments, which other more favourable Judge [...] ought to make abatements fo [...] Though we should not bear false witness against our selves, any more than against our Neighbour, yet of the two it is much more excusable, and indicates a better disposition, to be too severe in self-accusations, than to be too [Page 79] mild and gentle; to take more shame than is indeed due to us, rather than less. Paul was re­solved not to be guilty of that left hand errour, and therefore he sets himself in the very upper­most form of Criminals: Jesus Christ came into the world to save sinners, of whom I am chief. 1 Tim. 1.15. Sin­ners not yet subdued or soften'd enough, seem willing generally to spare their own Reputation as much, and to give God as little Glory by Confession, as they can; many times the half of what their hearts are privy to, is not told; but as Zophar speaks of the secrets of wisdom, Job 11.6. so we may say of concealed pollutions, that they are double to that which does appear, or is made known. It is not so where an holy ten­derness is wrought; there men are much more prone to go too [Page 80]far in the exposing and censuring of themselves, than to come short; that they may be able to say with the Church, Our confusion covereth us; Jer. 3. ult. q. d. It is not only spread upon this or that single part, but we fall under it through­out. Such persons need not to be painted blacker, than their own Tongues prove them to be.

Ninthly, 9 Meekness under the sorest Chastisements, and thank­fulness for the smallest Comforts. If the heart be soft, this senti­ment will be deeply imprinted on it, and the behaviour will be fram'd accordingly; that what­soever evil we receive from the hands of God, we deserve more and worse; whatsoever good we receive, we deserve not so much, and indeed nothing. The Church alwayes tasts some honey in abun­dance of gall, and freely owns [Page 81]what the Prophet declar'd on the behalf of the Jews in the time of their Captivity:Lam. 3.22. It is of the Lords mercies that we are not consumed, and it is from his un­exceptionable Righteousness that we are corrected. Where sin is a light thing, the lightest Affli­ction is thought injurious, and the weightiest Blessings are lookt upon as inconsiderable: Men think that God deals hardly with them, if he layes the hand of his Justice upon them most spa­ringly, or if he does not open the hand of his Bounty to them very wide. On the contrary, re­lenting Souls accept of every Pu­nishment as due, and of the least Favour as extraordinary. Di­vine severities sink easily and si­lently, like stones that fall into a lap of Wooll; but the crumbs which drop from Gods Table, [Page 82]are highly valued. The penitent Prodigal does not repine that he had been pincht with hunger in a far Country, but was content to be entertained as an hired servant in his Fathers house. Luke 15.19. The least smile should excite our Gra­titude, and the roughest frown calls for our Submission. Re­turning Ephraim bemoned himself, Jer. 31.18. that he had bore the yoke with such an untamed Spirit.

Tenthly, 10 Abstinence from the very appearances of evil: This is an Apostolical injunction to be kept alwayes in our eye.1 Thess. 5.22. So Moses tyed up the Israelites to the most critical measures of Truth;Exod. 23.7. Keep thee far from a false matter; q. d. have nothing to do with that which looks like dissimulation. The stream o [...] our honest intentions should run so clear, that there may be no [Page 83] filth at the bottom, which we are unwilling to have seen at the top. The rich Israelite was for­bidden to be as an Ʋsurer to his poorer Neighbour;c. 22.25. i. e. to be guilty of no act, that carries in it so much as the resemblance of biting Extortion. The Apostle Paul commands his Son Timothy to rebuke the younger women with all purity; 1 Tim. 5.2. implying, that in his whole Discourse and Carriage there should not be the least sha­dow of levity or wantonness. And therefore (as one observes very well) Titus is directed to put the aged women upon teach­ing the young: Tit. 2.4. Capell of Temp­tations. Part 2. ch. 13. sect. 3. As if it were less advisable to do it himself, not only because of the hazard, but scandal, of overmuch familiari­ty with a different Sex. We know, that Hamans falling on the bed where Esther was, was in­terpreted [Page 84]by the King,Esth. 7.8. as if he would force her; it had such an aspect, though there be little ground to imagine, that it was his design at that time. A ten­der heart will be accompanied with the plainest impressions of Holiness, without so much as the obscurest shew of Wicked­ness.

Eleventhly, 11 Flying from the occasions of sin, and incentives to it. He who is as fearful, as he ought to be, of swallowing the Hook, will take heed of playing with the Bait. When the Ser­pent first assaulted Eve, she made an excellent defence;Gen. 3.3. Of the fruit of the tree which is in the midst of the garden, God hath said, ye shall not eat of it, neither shall ye touch it, lest ye dye. We do not read indeed in the Ori­ginal prohibition, c. 2.17. any thing ex­prest [Page 85]as to the touching of the Fruit, but the woman might ve­ry reasonably understand this to be forbidden, as a step or intro­duction towards eating; for 'tis by no means probable, that she not being yet depraved or cor­rupted, should knowingly add to the Word of God, or mali­ciously insinuate the severity of the Precept. Holy tenderness will keep men at a distance from the ensnaring Temptations, which lead to sin. It is a stain upon the Righteous Soul of Lot, that he chose the Land of Sodom for the place of his abode, Gen. 13.10. upon the account of its pleasantness and fertility, though the men were so exceeding wicked, ver. 13 and their Neighbourhood so infectious. He suffered for it twice, in re­spect of Temporals: (If he re­ceiv'd no injury, as to Spirituals [Page 86]also: For who can tell, whe­ther his Drunkenness might not be learnt from them? Fulness of Bread was one of the iniqui­ties of Sodom, why not Excess of Wine?)c. 14.12. First, his Goods were carried away among the rest, af­ter the battle of the Kings, tho [...] retaken by Abraham; and then they were finally consum'd in the destruction of Sodom, c. 19.17. he being bidden to escape for his Life Chast and pious Joseph would not hearken to his Lasciviou [...] Mistress, c. 39.10. neither to lye by her [...] nor to be with her: He declin'd coming where she was, as much as possible: He did that which she should have done; for sh [...] ought to have remov'd the allu­ring object out of her sight, an [...] converst with any of her Do­mesticks, rather than him. [...] we hold our fingers too near th [...] [Page 87]flame, we shall incur the danger of being burnt. It is good to be in the way of Mercies, and to get out of the road of Temp­tations, as far as we can. If we would not be stuck with the poysoned arrow it self, we should not meddle with the feathers.

Twelfthly, 12 A very sober and temperate use of lawful things. It is fit that our moderation should be known unto all men in our greatest visible abundance. They that go to their very utmost bounds, are too likely to run be­yond them; because then there is but a step betwixt them and sin. If we alwayes take as much freedom as we may, it is a thou­sand to one, but that we some­times are transported to take somewhat more. If we never deny our selves in any measure of that which we might enjoy, [Page 88]we shall find it an harder pro­vince than otherwise it might be, to keep our selves unspotted from the world. Memorials of the mischief of abus'd Prospe­rity, should be with us to re­strain and regulate our use of it. If there were that Inscription o­ver the Table in every House of Feasting, Deut. 8.10, 11. [When thou hast eaten, and art full, then thou shalt bless, and beware that thou forget not the Lord thy God,] and if the Guests were duely awed by it, so as to feed with fear, there would not be so many filthy brutes oftentimes in the shape of reasonable men. Holy Job was suspicious of the miscarriage of his Children at their merry enter­tainments, and therefore when those Festivals were gone about, he sent and sanctified them, and offer'd severally for them all; [Page 89]because (sayes he) It may be that my Sons have sinned, &c.Job 1.5. There is too great probability of our exceeding in such cases, and con­sequently it is the more safe and prudent course (which every Tender Heart will chuse) rather to abridge our selves of what we are permitted and allowed.

Moreover, 13 Compassion to the Souls of other men, is a necessary evidence of holy Tenderness: And this is to be discover'd in several Instances. As,

Refusing to make use of the sins of others for our own advan­tage. 1 If we could save all that we have by another mans lye, or perjury, &c. we ought not to do it, but to declare and protest a­gainst it; and whoever silently permits, much more, whoever industriously procures any thing of that kind, may justly be sus­pected [Page 90]to want that Tenderness with which he ought to be en­dued.Job 13.7. If we must not lye for God, Rom. 3.7. much less should it be done for the serving or securing of a private Interest. It were better that the World should be de­stroy'd, than the Order of it lost, which consists in conformi­ty to Truth and Righteousness. That which is unlawful for me to do, I am not to put my Bro­ther upon; for in this I shall act the part of Satan, and make his sin my own, though I do not per­sonally commit it.

Not suffering sin upon others, 2 where we can have any influ­ence to reclaim them from it. How can we see any of our fel­low-creatures falling into the fire of Hell, and our eye not affect our hearts so far, as to endeavour the pulling of them out? How [Page 91]can we see the Devil leading cap­tive so many Souls at his own will, and not muster up all our force of perswasive Arguments, for the bringing of them back? If God do but hold his peace, when we are in trouble, and let our Temporal Enemies domi­neer a while over us uncon­troul'd, we are ready to cry out, Where is the sounding of thy bow­els? Isa. 63.15. His tender Mercies are quickly call'd into question in such a case: And is there not more reason to doubt of our own, when others are in the hands of more dangerous Spiri­tual Enemies, and we do no­thing towards the rescuing or freeing of them?

Lamenting for those, 3 whom we cannot reform. Our Lord set us an example in weeping over Jerusalem, because she would [Page 92] not know in her day the things of her peace. To yern over those miserable sinners, who are strait­en'd in their own bowels, and harden'd against themselves, is a sign of Tenderness of Heart. The Prophet told the people of the Jews, Jer. 13.17: that if they would not hear his publick Instructions, he should be a private mourner for their incorrigibleness. And Da­vid, when he beheld the trans­gressours, Psal. 119.158. was grieved for them. 'Tis real matter of sorrow to see men distractedly merry in the most desperate circumstances, that will not be brought to themselves; to see a company of Satans Prisoners in the bonds of iniquity, that will not accept of the Liberty proclaim'd and purchast by the Redeemer. 4

Dealing gently with those in whom we find any hopeful dispo­sition [Page 93]to Repentance. It is one thing to let men alone that have offended, and another thing to treat them, as if we were glad of the opportunity to vent our own pride, or envy, or wrath a­gainst them. Some take a mighty delight in aggravating and black­ning the sins of others, as if their Reproach, rather than their Reformation, were the thing de­sir'd. Joseph used no such rough­ness, when he discover'd himself to his Brethren, and they were troubled at his presence; Be not grieved (sayes he) nor angry with your selves (i.e. not immoderate­ly) that you sold me hither; Gen. 45.5. for God did send me before you to preserve life. He comforts them with the goodness of the event, when he might have insisted on the foulness of their crime. Such as have faulter'd through a spirit [Page 94]of infirmity, Gal. 6.1. are to be restored with a spirit of meekness In such cases we should be as un­willing to load them too much, or censure them too hard, as our Lords supposed Father, Mat. 1.19 was to expose his real Mother. As a fa­vourable God declares himself ready to forgive, Ephes. 4.32. so will a tender hearted Christian be; much more forward to heal, than to wound, and to take in a Penitent, than thrust out a Criminal. Mercy is Gods delight, and if we are like him, it must be ours. Mark, who was Nephew to Barnabas, had once deserted Paul, and the work he was engaged in; yet he orders the Colossians to receive him, Colos. 4.10. if he came to them.

Yielding up any lesser priviledge of our own, 5 for the preventing of a greater injury and inconve­nience to another. We are not [Page 95]to please our selves, Rom. 15.1, 2. but our neigh­bour for his good to edification; though it be some detriment to our selves in an inferiour respect. How much better is it to sacrifice a little Carnal interest, than by our rigorous claim, to hinder any Spiritual good! What can our gain be, to compensate for our Brothers loss? Who can reckon him to be truly tender and pitiful, or to have a just sense of the worth of Souls that will not deny himself, as to some sensual inclination, or secular ad­vantage, for the saving of his Brother eternally? This is not like the Spirit of Paul, who ma­ny times laid aside the exercise of his lawful power, to make him­self more useful and exemplary to the people.2 Thess. 3.9. This is not like the Spirit of Moses, who when God offered to make him the Head [Page 96]of a Great Nation, if he would cease his Intercession for Israel, Exodus 32.10. regarded their Publick Welfare, more than his Personal Dignity.

Again, 14 A thank ful receiving of Reproofs is a token of Tender­ness. Soft hearts account the smitings of righteous men a more excellent Oil, Ps. 141.5. than the smoothest words of deceitful flatterers. Those filthy Sepulchres that love to be painted, and daubed with untemper'd mortar, do certainly partake of the hardness of stone. None affect pillows under their elbows, but such as have a mind to sleep on in sin. If it be our desire and design to walk worthy of God, we shall rejoyce that a­ny one will concern himself so far about us, as to admonish us, when we walk disorderly. How absurd is it to be dissatisfied with a saithful reprover, unless [Page 97]we have too much kindness to the sin reproved? If the doing of those things which are plea­sing to God, be our real pleasure, and the grieving of his Spirit the highest grief to us, how glad must we be to meet with a Friend that shews us the errour of our way? How welcome must his wounds be, who acquaints us with the truth of our case, and directs us to the most safe and speedy cure? The Wisdom which is from above is recommended by this Character among others, that it is easie to be intreated. Jam. 3.17. When it is an hard matter to fasten se­rious Counsels upon men, or to make them bear some necessary Rebukes, it shews that Folly is bound up too much in their hearts still. He that would not be told when he does amiss, is never likely to do well.

In the next place, 15 An im­provement of those very Conside­rations to the mortifying of sin, which others abuse to cherish it. Tender hearts are melted. with the same Sun, whereby hard hearts are harden'd more. The Goodness of God encourages o­thers in their impenitency, but leads them to Repentance. Rom. 2.4, 5. Divine Patience tempts others to go on in their trespasses, whereas they are invited by it to break them off, Sparing Mercy prevails more with them, than punishing Ju­stice with the common Inhabi­tants of the World. That long-suffering which makes others de­lay their Duty, makes them to apply themselves more diligently to it. Wicked men alwayes ar­gue perversely; ‘If God hath forborn me hitherto, I may pre­sume upon it still, and so fol­low [Page 99]my old course:’ Good men argue after a quite contrary manner; ‘Since that God hath been so favourable to me, I will be the more zealous to do execution upon my Lusts.’ Some turn the Doctrine of Grace into a motive to Lasciviousness; but a Spirit rightly fram'd, makes use of it as a spur to Obedience. Paul mentions the other un­grounded conclusions with great abhorrence;Rom. 6.1, 2. Shall we continue in sin, that grace may abound? God forbid. So, ver. 15 shall we sin because we are not under the law, but un­der grace? God forbid? Some apply the Bloud of Christ to the root of their Corruptions, as if it were intended to keep them alive, and make them fruitful; and they use the Cross of Christ as a prop to the Devils Garri­sons; but where the Heart is [Page 100]duly softened, it will be an En­gine or Instrument to break them down. The thoughts of a Cru­cified Redeemer work genuine Contrition, in those that are called according to Gods purpose; where the Spirit of Grace is poured out, Zeeh. 12.10. men look upon Christ whom they have pierced, and mourn for him.

Lastly, 16 A punctual attendance to the Divine Rule and Stand­ard of all acceptable Religious Worship. We have been often urg'd, and do freely own our selves oblig'd, to an exercise of Tenderness, in the case of Dis­obedience to Authority; but it can be no sin to refuse what another can have no authority to enjoyn. The charge of Obstinacy will not lye against us, till it be first made clear, that the Will of Man must regulate the Service of [Page 101]God, and that a Creature is Commissioned both to invent and impose what the Creatour [...]hall approve, and his Wor­ [...]hippers perform.Mat. 15.2 The Disciples of Christ transgrest the tradition of the Elders, and broke an Un­scriptural Canon of the Jewish Church, in eating Bread with unwashen hands: Yet our Saviour does expresly vindicate them as [...]o this point, and pronounces, [...]hat they were not desiled by it. ver. 20 We have been likewise very [...]arnestly prest, and readily ac­knowledge our selves bound to study the Ʋnity of the Church, [...]nd to be tender of tearing and [...]ending it by needless Separati­ons; but this Advice will be [...]ound to concern those that cause [...]livisions and offences, Rom. 16.17. for where such offence is given, as creates [...] necessity of dividing, there [Page 102]can be no sinful breach of Uni­ty objected. If men apprehend the terms of Communion with o­thers to be such, that they must either separate from them, or de­part from the Rule, 'tis their manifest Duty to chuse the for­mer rather than the latter. We are commanded to live peaceably with all, Rom. 12.18. as much as in us lyes: But we are not commanded to sacrifice Truth or Purity for Peace. And besides Peace may be preserved, though there be an unavoidable difference in O­pinion (and consequently in Pra­ctice) through variety of light, so long as persons do only judge for themselves, and maintain Christian Charity towards those whom they differ from. In short, the Bible is the common measure which all our Services should be directed by; and i [...] [Page 103]we behave our selves in the House of God otherwise then that ap­points, we should reckon it a misbehaziour. We rush too hasti­ly into the Divine Presence, if we do not first seriously ask our own Hearts concerning those particular acts which we go a­bout,Isa. 1.12, Who hath required such things at our hands? For to do that which God hath not requi­ [...]ed, may be as pernicious, as the [...]eaving of what he hath requir'd, [...]ndone.

The sixth Head, is to open, VI wherein the pleasingness of this [...]oly frame and disposition to God does appear. I shall men­ [...]on only four instances of the [...]uth of it, which as they are [...]ack'd by the frequent Experi­ [...]ce of Gods Servants, will be [...]ough to prove, that a Tender [Page 104]Heart is most after his.

First, 1 Audience of Prayer. God listens more to the chatter­ings and groans of such persons endued with this gracious tem­per, than to all the Rhetorick and Eloquence of other men. Be­cause thou hast humbled thy self, when thou heardest what I spake against this place, and hast wept before me, (sayes God to Josiah here) I also have heard thee. When Souls are wrought up to such a softness as this, God take [...] notice with great delight of the least expression that drops from them. So Jesus Christ appear [...] to the Prophet, and assures him that from the first day, Dan. 10.12. that h [...] begun to chasten himself before his God, Song 2.14. his words were heard. The voice of Gods mourning Doves i [...] sweet in the Ears of Heaven There is more harmony in thos [...] [Page 105] broken sighs than in the chiming sound of ten thousands words that proceed from feigned Lips. God looks to those that tremble at his word, Isa. 66.2. with the highest compla­ [...]ency,Ps. 38.9. and all their desires are be­fore him. This is argument e­ [...]ough of his peculiar favour to such; for though it be the com­ [...]on Duty of all persons to send [...]p their Petitions to God, it is [...]ot the common Priviledge of all [...]o have them graciously receiv­ [...]d. David concludes that God [...]ad not turn'd away his mercy [...]om him, —66. ult. because he had not [...]rn'd away his prayer.

Secondly, 2 Preservation from [...]bundance of guilt which others [...]ll into. Solomon spake as the [...]racles of God, when he said, Happy is the man that seareth al­ [...]ays; Prov. 28.14. for evils which overtake [...]s unawares are always the worst, [Page 106]and do us the greatest mischief; but the least danger is from those that are most suspected. When Conscience is laid wast, it is the most deplorable state on this side of Hell: Men run away in­to all manner of wickedness, like wild horses with the bit in their mouths. They who are past feeling, Ephes. 4.19. give themselves over to work all uncleanness with greedi­ness. We see, that as no lye, are too gross to be believed, so no villanies are too black to be committed in the Roman Church where their hearts (like that o [...] the Leviathan) are as firm as [...] stone, Job 41.24. and hard as a piece of th [...] nether milstone, [The Holy Ghos [...] mentions the nether, because that being to bear the weight o [...] the upper, is usually the solides [...] and strongest of the two.] None are so far from righteousness, Isa. 46.12 as [Page 107]the stout-hearted. Judicial ob­ [...]uration is therefore many times [...]poken of in Scripture, as the [...]orerunner of destruction; this was the greatest plague which God sent upon Pharaoh; Ex. 9.14. and [...]o in the case of Sihon, Deut. 2.30. King of Heshbon, God harden'd his spirit, [...]nd made his heart obstinate, that [...]e might cut him off. For this [...]eason, the Church makes that [...]er bitterest complaint, Oh Lord, Isa. 63.17. why hast thou made us to err from [...]hy wayes, and harden'd our hearts from thy fear? Hardening of [...]en from the fear of God, pro­ [...]uces that sad effect of erring [...]om the wayes of God; and this [...] an afflicting token of Divine [...]nger. On the contrary, when [...]y his fear, we are kept in his [...]ayes, 'tis a mark of his favour:Josh. 22.31. [...]his day we perceive that the Lord [...] among us, because ye have not [Page 108]committed this trespass against the Lord. Without doubt, if sin b [...] the greatest evil, the preventio [...] of it is the greatest act of mercy and good will. Prov. 22.14. The mouth [...] strange women (sayes the Wise Man) is a deep pit; he that is abhorred of the Lord, shall fall therein.

Thirdly, 3 Special protection from threatening calamities. We read that Jehojakim and his Courtier [...] who were not afraid at the hear­ing of the terrible Roll, Jer. 36.24. felt that Contents of it to their cost;v. 30, 31. whereas the Prophet, who in o [...] bedience to God, made Consci­ence of dictating, and Baruc [...] who writ it,ver. 26. were both shelter'd by Providence. How often have we seen, that they who would not make lyes their refuge, have found refuge in God, and such as never dared to hide themselves [Page 109]under falshood, have been his hidden ones, in a peculiar man­ner! When other Hypocrites af­ter all their base prostitutions and forbid submissions, have been justly exposed, like the Court without the Temple, which was foretold to be given to the Gen­tiles. Rev. 11.2. How many have deprav'd the Doctrine of Christ, only left hey should suffer persecution for the Cross of Christ, and God hath Righteously so order'd the event, that they have fail'd of their in­tention? Men that have aim'd [...] nothing else, but to be wise as Serpents, have been stung to death [...] their own contrivance, when [...]he more harmless Doves, and they that were simple concerning [...]vil, have escap'd the Birds of [...]rey. Devilish Wisdom creeping [...]nder the name and shadow of Christian Prudence, hath done [Page 110]more mischief to mens temporal concerns, than the most are ap­prehensive of. Joseph was faith­ful to his trust, and kept his in­tegrity, and fared the better for it at last, though he suffered a while; a false accusation threw him into Prison, Gen. 39.21, 22, 23. but he Lord was with him, and shewed him mercy, and gave him favour in the sight of his keeper, who com­mitted all into his hand, and that very confinement made way for his greater advancement in Pharaohs Court. The instance of Mordecai is rather more re­markable, who laid open him­self, and the whole people of the Jews to the rage and malice of Haman, a great Courtier and Favourite with Ahasuerus, Esth. 3.2. by not bowing, or doing reverence to him. The Reasons of this refu­sal, were not either Pride, or [Page 111] Envy against his particular per­son, or contempt of the Royal injunction, but he could not do it upon a Conscientious account; for 1. Many Learned Men do think that the respect requir'd, was not only Civil, but Religi­ous; the Kings of Persia com­monly expecting and receiving no less than Divine Adoration from their Subjects, which Mor­decai, a Jew, had learnt to give to none, but God only. 2. This Haman was an infamously wick­ed man,c. 7.6. Ps. 15.4. and as such, he must needs be contemned in the eyes of Mordecai. 3. He was by Na­tion an Amalekite, of the race of Agag, Exodus 17.16. who was hewn in pieces by Samuel, and God had oblig'd the Israelites to oppose that ac­cursed people in all successive Ages;Deut. 25.19. so that such external ho­nour could not be paid to him [Page 112]without sin. However this (as I said) was like to have had a very fatal issue; but God sea­sonably and marvellously inter­posed; Hamans plot was defeat­ed, himself hanged, his Estate confiscated, the Jews delivered, Mordecai preferr'd, and they that were to be their Execution­ers, universally cut off.

Fourthly, 4 Comfort in Death. If they perish, yet their expecta­tion does not; if their end seem to be never so Tragical, as to the outward circumstances of it, yet they really abound in hope. So this Josiah in the Text, was according to the Divine Pro­mise,ver. 20. gathered to his grave in peace, though he dyed in battle, because he was in a state of re­conciliation to God, and the last Enemy could do him no hurt; for if a good man expire in the [Page 113] open Field, and in the midst of the sounding Trumpets, and o­ther ratling Instruments of War, yet his end is peace, and he falls asleep more quietly, than a sinner can do on his bed of ivory. This is the more observable, as to Josiah, because that concluding act of his Life, had something more of blame in it, than any other of his mentioned in the Bible: He hearkened not unto the words of Necho from the mouth of God. 2 Chron. 35.22. It is true, that this pious Prince had no positive ground to believe what the Hea­then King pretended, but rather might have some reason to mis­trust a fallacy; nevertheless, it would have done well, if he had consulted God about it, be­fore he went to fight; his ne­glect of doing this, was a faulty comission, and his untimely Death [Page 114]immediately thereupon, may be lookt upon, not only as a punish­ment to his people, but a rebuke to him: And yet the light of Gods countenance shined through those Evening Clouds, and after he had his mortal wound he went triumphant to Heaven. Such strong Consolations, when the flesh is failing us, are the fullest evi­dence of Gods approving us: They whom he smiles upon in their dying moments, are his dar­lings indeed, and his doing it then, will be recompence e­nough, though he should frown upon us all our dayes before. If God lets his servants depart in peace, (like old Simeon) 'tis a mighty Mercy.

The seventh General, VII is to give the Reasons why this frame of heart does find such accept­ance [Page 115]with God. Several things might be alleadged to this pur­pose; but the four following are sufficient.

First, 1 Because it is a special fruit of his own Spirit. God can­not take pleasure in any thing that's ours, (for all that's corrup­tion) but that which hath been planted and produced by him­self, may very well be delightful to him. It is no strange thing for God to pass a sentence of approbation upon his proper works: At the finishing of the Old Creation, Moses very natu­rally concludes his account of it with this;Gen. 1.31. God saw every thing that he had made, and behold it was very good. But the New Creation in every part of it af­fords a much more rejoycing prospect to God, both as it is a [Page 116]glorious conques tof greater dif­ficulties, and as the issue of it ex­presses, a greater conformity to himself; for the work of Grace is not only beset with more ob­structions, than those of Nature, but when it is brought to pass, the Divine Image is more clear­ly to be discerned in it, than in the best of them. This holy dis­position therefore being the pe­culiar effect of the operation of God, is eminently grateful and pleasing to him upon that score.

Secondly, 2 Because it is a di­stinguishing Excellency, which be­longs to his chosen people, where­of the far greater part of the World is destitute. How few are there comparatively among high or low, that deserve such a good report, as is here given to this King of Judah! How much cause might we have upon the [Page 117]scrutiny, to say, as the Preacher did, One man among a thousand have I found! Eccl. 78.28. How little does any such principle prevail in the general practice of mankind! What is it, that hath met with more Contempt and Reproach, than this very thing, of Tender­ness of Conscience! As David was scorn'd and laught at,Psal. 69.10. when he wept, and chastened his soul. How have the odious names of Peev­ishness, Preciseness, and a Super­stitious Ʋnderstanding, &c. been fasten'd upon it! So far are ma­ny from a diligent exercising of themselves to it,Acts 24.16. (as indeed they should, with the Apostle Paul,) that by the prophanest sort of Drollery, they have made it their business to discourage it in others. But for this very reason, it is the more amiable and lovely in Gods sight, when it appears in [Page 118]his own Servants; the less 'tis regarded by common persons, the greater esteem it hath with him. That Holiness which is most rare, is most beautiful; Noah found grace in the eyes of the Lord, Gen. 6.8, 9. being perfect in a very wicked generation.

Thirdly, 3 Because it is the clearst proof of a living state. How unpleasant Objects must dead Souls be to a God that most frequently in Scripture swears by his Life, as an Attribute which he chiefly glories in! What Converse or Communion can there be between him, the Fa­ther of Spirits, and gross and heavy Carcasses? (For stupified sinners are no better than such.) So far as men are past feeling in the matters of Religion, they are truly void of Life; when they have lost their sense of Sin [Page 119]and Duty, it shews that they are under the power of Death. We conclude things that are insensi­ble, to be inanimate; so we can­not but suppose, that the Life of God is extinct, where all Spiri­tual perception is destroyed. The very first act of Divine Quicken­ing is instantly manifested by this restored faculty of discerning; assoon as God hath breathed upon our dry Bones, we are that very moment furnished with Tender Hearts. But let none who com­plain of remaining hardness, rash­ly infer from hence, that they are not yet made alive; upon these two accounts, remembring that, 1. It is a considerable de­gree of Tenderness, to be sensible of Hardness. 2. The more our Tenderness increases, the more sensible we shall be of the Hard­ness which remains.

Fourthly, 4 Because this temper of Soul is the highest pitch of sincerity, and the nearest approach to sinless perfection. God will not communicate himself to any but such as draw hear with a true heart, and we can have no bet­ter token to assure our hearts that they are true, than when we find them tender. God cannot be dis­pleased with those that are duely afraid of displeasing him;Jer. 5.3. for his Eyes are upon the Truth, and where such a fear is, 'tis impossi­ble that there should be prevail­ing Hypocrisie. And them, it is the further step which we can take, towards that perfect Holi­ness, which is the priviledge of Heaven; such a constant suspi­cion of sin, and watchfulness a­gainst it, is the next remove to being without it. No Militant Saint is so like to a Glorified one [Page 121]as he that flyes from the least sha­dow of evil, which he sees pur­suing him; such an one is the livelyest resemblance of what himself shall be, when he comes to sit down with Abraham, Isaac, and Jacob in the kingdom of God. So that they who are Singing before his Throne, can be but some degrees more acceptable to God, than these that serve him trembling at his Foot.

The eighth and last thing, VIII is to Apply the whole, which I shall do, in a twofold Ʋse, viz. of Information, and Exhortation.

First, Ʋse. 1 By way of Information; in these four Branches.

First, 1 We may reasonably in­ferr from hence, that they who are least concerned about Gods displeasure, are the persons that [Page 122] fall most under it. The hardened Sinners lot is the Reverse of all these good Tidings to the Ten­der-hearted. Such as live after the most secure and regardless manner, are Vessels of the hottest Wrath; none so wretched, as they that cry (like Moses in a­nother case),Num. 11.15. Let me not see my wretchedness; none so manifest­ly past cure, as they that think themselves safe, when they can avoid Conviction; who run from the clamours of Conscience, as Hagar went at a distance from the cryes of Ishmael. Gen. 21.16. Men ever expose themselves so much to the Indignation of God, as when they labour most industriously to stifle all apprehensions of it. Internal checks and admonitions are such a Mercy, as the crowing of the Cock was to Peter; and such as do not think them so, [Page 123]and improve them accordingly, cannot hope, that there is any Mercy in store for them.

Secondly, 2 It must needs be the Wisdom and Interest of Rulers to shew favour and encourage­ment to Tender Consciences. (And it is at this day a National Bles­sing, that we have such over us, as are really convinc'd of it.) Magistrates are the Ministers of God; and therefore what is ap­prov'd by God, should be coun­tenanc'd by them. And there is nothing which can be more to their own Advantage. Reputa­tion, or Establishment. What a loss, and dishonour, and danger would it be for a Prince to be served by none but those, that have cast off the fear of God, and so have loosened the principal bond of their Allegiance to man! What confidence can be put in [Page 124]those, or what success can be ex­pect from them, who have an Arbitrary Liberty of doing any thing which answers their pur­pose, or leaving any thing undone that's unuseful to themselves [...] Where the tyes of Conscience are most strictly held, as the Presence of God may be best hoped for to give success to Publick Ma­nagements, so the Trust which is repos'd, is safest from being be­tray'd.

Thirdly, 3 Whatever gianful circumstances any persons are in which do any way engage them in the unavoidable violation of Duty, 'tis plain from this Do­ctrine, that they are bound to alter them; for holy tenderness must be maintained, though the unlawful means of our subsistence be totally given up. It would do well, if this were considered [Page 125]before hand by all, in the choice of their several Professions; but where that preventive Remedy hath been omitted, this must be applyed afterwards. Some are so strangely involv'd among a multitude of snares, that it is ab­solutely necessary to quit the sta­tion they are in, if they have a mind to be disentangled: And it behoves every one to reckon that employment accursed, which cannot be followed without sin; yea, when a Christian finds it (though but almost) invincibly difficult to abide with God in his Calling, 'tis past all controversie, I think, that he ought to leave it, and (not to live in idleness upon Alms, but) to take some other method, which is more in­nocent, and less hazardous.

Fourthly, 4 This will teach us, That those things which might [Page 126]perhaps have some landable use in their first appointment and ob­servation, should be laid aside, when they come to be perverted. The Brazen Serpent which when first made by Moses, was the In­strument of a wonderful Cure, as well as a significant Type of Christ, and after that continued among the people for many years, as a standing memorial of the goodness of God; yet in Hezekiahs dayes, when it was a­bused to Idolatry, he is com­mended for breaking it in pieces. 2 Kings 18.4. The Love-Feasts among the Pri­mitive Christians in the times of the Apostles, were originally ce­lebrated, for the preservation and increase of mutual Charity and Friendship; but when at length they became the occasions of notorious disorder, (which Paul begun to take notice of [Page 127]among the Corinthians) they were justly condemned and for­born by the Churches of Christ.1 Cor. 11.21, 22. So the Holy Kiss, mentioned in several of the Epistles, which the Believers were wont to Greet one another with, (and which was an ancient custom of Salutation practised amongst the Jews,) was at last prudently forbidden and disused, in their Sacred Assem­blies, when they saw that it o­pened a door to Lasciviousness. (As indeed Religious Affections are too prone to degenerate in­to Carnal, and that which begins in the Spirit, too often ends in the Flesh.)

Secondly, Ʋse. 2 A word of Exhor­tation, which is this; Labour to obtain and preserve this blessed frame of Heart, which is of such great price in the sight of God. [Page 128]In order to it, Take the ensuing Directions.

First, 1 Strive to increase in Spi­ritual Knowledge. Study to fi [...] your minds with Light, if you would have your hearts endue with Tenderness. God never gives an heart to percieve, Deut. 29.4. b [...] where he gives also an eye to se [...] It is observable, that they whss were past feeling, and gave them­selves over to a greedy working uncleanness, Ephes. 4.18, 19. (in the place before cited,) had their understanding darkened, and were alienated from the life of God, through the igno­rance that was in them. Ignoran [...] and stupidity, are very natura [...] linkt together; and it is to [...] expected, that where there [...] most blindness, there should [...] the greatest hardness. The ma [...] thing, which the notion of Co [...] ­science carries in it, is the app­cation [Page 129]of general knowledge to particular actions; and therefore the less we know, the worse we are like to do.

Secondly, 2 Make not your Knowledge useless, and neglect not the Light which God hath given you, by taking things upon trust from other persons. Why hath God furnish you with a power of seeing, if he intended, that others should lead you blind­sold? Wherein is this better, than groping at noon day, when we have the advantage of di­recting our own steps? He that receives the dictates of any o­ther man, without examination, [...]ay swallow mortal Poison, in­stead of wholesome Food, and be [...]dged in the Chambers of Death before he is aware. The best and safest course,1 Thess. 5.21. is to prove all things. We are not truly Gene­rous [Page 130]Christians, unless we be like the noble Bereans, who searcht the Scriptures of the Old Testa­ment, before they would credit the Preaching of the Apostles themselves, those Penmen of the New. Take heed therefore of being deceiv'd by the plansible engagements of other, to bear you harmless before God; there may be something of Rhetorick in that way of arguing, but no­thing of Reason; for how can a Fellow-creature do this? Every one must bear his own burden; Gal. 6.5. and it is not supposable for one Soul to be in another Souls stead.

Thirdly, 3 Let not Examples sway you so much as Precepts. If Barnabas had regarded Christ Gospel more then Peters practice (which he should have done) he had not been carried away with Judaizing dissimulation. Gal. 2.13. If we [Page 131]guide our course by presidents, instead of walking according to rule, Conscience may soon be shipwrackt. The former Gover­nours who had been before Ne­hemiah, Neh. 5.15. were chargeable to the people, they had opprest them, and insulted over them, but so did not he, because of the fear of God. We must not be frighted and scar'd with the reproach of singularity; though all men should be offended in Christ, let us re­solve never to be offended; but carry our selves like those two mgighty men whom David had, that stood and opposed the Phi­listins, 2 Sam. 23.9, 10, 11, 12. when the people of Israel were gone away and fled.

Fourthly, 4 Decline all unneces­sary converse with bad men. The Jews would not go into the pub­lick Judgment-Hall, when our Lord was arraign'd before Pilate, [Page 132]lest they should be defiled by the company of the Gentiles which crowded there:John 18.28. They were jea­lous of a Ceremonial defilement, we have more reason to fear a Moral pollution by too near ap­proaches to wicked men, when we may easily keep our selves at a distance from them. The Chri­stians were commanded to hate even the garments spotted with the flesh; Jude 23. and to manifest their ha­tred, by shunning all familiarity with such; in allusion to the Law of Moses, (as some think), that whosoever toucht the bed of him that had a running issue, Lev. 15.5. was to wash his clothes, and bathe him­self in water, and be unclean till the even. Sad experience may convince of the ruining hazard of accustomed society with pro­phane and carnal persons; if we venture our selves among those, [Page 133]by whom Holiness is mock'd and Herided, we may be too quickly brought to disapprove and con­temn it also, and to sit down in the seat of the scornful with them.

Fifthly, 5 Beware of laxe inter­pretations of Scripture-Precepts. There is so great a Latitude al­low'd in some Practical Divini­ty, that to steer by such conduct, would gradually destroy all the enderness, which we are ob­ssig'd to maintain. Too many Guides of Souls have presumed to widen Christs strait Gate, and [...]t the hedges of his narrow way [...]t a greater distance. Laodicean [...]kewarmness hath been represent­ed as no absolute sin, but rather [...]f an indifferent nature (as if to be neither hot nor cold, were e­quivalent with neither good nor bad), though God threatens it with spewing out of his mouth. Rev. 3.16. [Page 134]The third Commandment hath been expounded to extend to a forbidding of nothing but Perjury; which the vain Swearer will be glad to catch at. Our Saviours prohibition of idle words, Mat. 12.36. hath been restrain'd to malicious re­proaches of Religion, and the means to confirm it; whereby some may hope the better to ju­stifie (or at least to excuse) their foolish talking, and unprofitable Discourse. I instance only in these things, as a specimen of those Doctrines, which are ac­commodated to a very ill pur­pose; but if we would keep our hearts tender, we must consider the Divine Law as a Rule of the highest perfection.

Sixthly, 6 Cherish the most vili­fying and debasing thoughts of your selves. They that walk most hum­bly, will walk most circumspectly [Page 135]Lowliness of mind is a great pro­ [...]oter of Tenderness of heart. He [...]hat is already vile in his own [...]es, is likely to take the most effectual eare, that he may not take himself more vile by sin. The [...]pirit of God speaks of Nebu­ [...]adnezzars mind being harden­ [...] in (or by) pride. Dan. 5.20. And the Psalmist admonishes the wicked [...]ls of his time,Ps. 75.5. not to lift up [...]eir horn on high, or speak with [...]stiff neck. It is a Metaphor [...]ken from those untamed Crea­ [...]res, which will not stoop, or [...] their heads to receive the [...]ke; so arrogant and lofty Souls [...]ould not be too straitly kept [...]nder Divine Government, as they thought it their essential [...]ght, to take the freedom some­ [...]nes of doing their own pleasure, [...]d walking after their own ima­ginations.

Seventhly, 7 Watch against for­mality in Gods Service: Going on in a beaten road of Duties af­ter a lifeless manner, tends to make the heart like the way side. Solomon giving an account of the Harlot's assaulting the young man, Prov. 7.13, 14. tells us, that with an impu­dent face she said unto him, I have peace-offerings with me, this day I have paid my vows. It seems, that she had an external form of Godliness, and kept up a reputation of Religion by Temple-worship, and by doing so, she grew the more bold and da­ring in her wickedness, and shook off all that remorse which might otherwise have siez'd and fasten'd upon her. This is very evident in the case of the Jews during the Captivity; for seventy years together they held on a course of fasting and mourning, Zec. 7.5. [Page 137]but did not at all fast unto God, and the issue of it was, that they made their hearts as an ada­mant-stone. ver. 12. A superficial dis­charge of Duties does abundance of harm in wearing away the sense of sin.

Eighthly, 8 Take heed of lying under any guilt unrepented of, or of relapsing into sins whereof you have formerly repented. This tends to brawn and sear the Conscience, and to abate that quickness of perception which is our great advantage. It is very remarkable, that Peters stand­ing and warming himself among the Servants and Officers in the High-Priests Hall,John 18.18, 25. after he had denied his Master once, is men­tioned twice by the Holy Ghost; for if instead of doing so, he had gone out immediately, and bewail'd his sin (as he did after­wards), [Page 138]he might have escap'd the snare of his second and third Denials. Delayes in such cases are alwayes pernicious; this is clearly hinted by the Apostle; Exhort one another daily, while it is called to day, Heb. 3.13. lest any of you be hardened, &c. Long custom brought some of the believing Gentiles to look upon Fornica­tion as a thing indifferent, which makes the Apostolical Council at Jerusalem to prohibit it among other things of that kind. Acts 15.20. And therefore, when Nehemiah had rebuk'd the Nobles and Rulers, for exacting of their poorer Bre­thren, he bids them to restore to those whom they had so opprest, their Lands and Houses, Neh. 5.11. &c. even this day. Evasions might have been found out to frustrate his advice, if it were not instantly followed. Putting off Repent­ance, [Page 139]and frequent Back slidings, corrupt the frame of the heart, and lead to forgetfulness of God.

Ninthly, 9 Let nothing tempt you to go against the dictates of Conscience, or to act with the least reluctancy and hesitation up­on your own Spirits. As in those things, which we positive­ly apprehend to be sinful, so where we cannot satisfie our selves that they are lawful, it behoves us to suspend and for­bear, till we have clearer light and information. They who think and teach, that the doubts of private persons are to be o­ver-rul'd by the injunctions of Superiours, lay down very dif­ferent measurs from the Apostle; Let every man be fully perswaded in his own mind. Rom. 14.5. And again, Whatsoever is not of faith, ver. 23. is sin. [Page 140]Can we now suppose, that the Spirit of God order'd us to ac­quiesce in what another com­mands, for no other reason, but because he commands it, and to believe the lawfulness of an Hu­mane Prescription, when we cannot personally discern it? Does not the good and evil of our actions remain unalterable, and yet must the meer exercise of power turn the scale, and be enough to resolve our Scruples, of scatter our Objections? Can that alone settle our perplexed minds, when it is confest, that the nature of the things com­manded, is not changed? Cer­tainly the administring and tak­ing down of such Opiates as these, is very disserviceable to real Religion.

Tenthly, 10 Fortifie your selves against carnal fear, and an effe­minate [Page 141]sense of outward danger. Fix it upon your Souls, that as Souldiers of Christ, you are bound to endure hardness. 2 Tim. 2.3. Let not a prospect of the greatest sufferings terrifie you into the least complyances. Indeed they who can support a Profession with outward prosperity, are commonly accounted the wise in Christ; 1 Cor. 4.10. but at the end they will appear to be mistaken fools; for the smallest wound in the Spi­rit, is worse than the sharpest thorn in the Flesh, and is gene­rally acknowledg'd so to be, when the time of healing is past. Remember, that your business is to commend your selves to God, your Father in Heaven, though your Mothers Children upon though Brethren hate, and cast you out for his Names sake. It [Page 142]is a Truth, which long observa­tion hath confirm'd,Deut. 28.56. that they who are tender of suffering (like the delicate woman) are for the most part bold in sinning.

Eleventhly, 11 Live as under the continual view of God. Set him alwayes before you, who hath said,Rev. 2.23. All the churches shall know, that I am be, which searcheth the reins and hearts. He who consi­ders this seriously, will renounce the hidden things of dishonesty, as much as the most gross and palpable Injustice; and when he might make an advantage of anothers ignorance or oversight, and defraud without discovery or suspicion, he will not do it, He is with-held from cursing the deaf, because God hears, and from putting a stumbling block before the blind, Lev. 19.14. because God sees. The Holy Apostle did not corrupt [Page 143]the word of God, 2 Cor. 2. ult. and adulterate Sacred Truths in his Ministry, as many did, because he spoke al­wayes as in the sight of God. And perhaps this may be one reason, why Glorified Saints in Heaven can sin no more, because they are influenc'd so vigorously and effectually by the full and immediate, and constant Vision of God; the removal of tempting objects from them is not so much, as the presence of such an awful object with them.

In the last place, 12 Pray with­out ceasing for renewed aids from God against every motion of sin, and assault of temptation. It hath been intimated before, that he who makes the heart soft at first, must keep it so afterwards; and therefore this work of Grace can­not be better strengthen'd, or more prosperously advanc'd, than [Page 144]by diligent application of our selves to the Throne of Grace. The way to be secur'd from sin­ful falls, is to be much upon our Knees. The more we converse with God in this Duty, the great­er succour may we expect from him. The disufe of this will weaken and endanger us more than any thing besides; it will slacken those restraints under which our Spirits ought to be held, and render us more apt to listen to the charms of our own Lust, and to the proposals of Sa­tan:2 Chron. 16.8. Asa conquered an huge host, by seeking to God; but was baffled by less force, when he trusted too much to Humane assistance. So 'tis frequently seen, that sleighter temptations prevail against us, when we think to encounter them by our selves, af­ter we have been victorious o­ver [Page 145]stronger Corruptions by call­ing upon God for help. If there­fore we would give no place to the Devil, nor his Works, 'tis necessary, that we should give our selves to Prayer.

To conclude all, Let me be­seech every one that Readeth, not to receive this word in vain, by conferring with Flesh and Blood. If the World do tell you, that the governing of your selves by such nice Rules and Methods, will be vexatious and troublesome, you may be assured of the contrary, from the faith­ful Word of God, and the Seals which have been set to it by ma­ny thousands. To that end, con­sider these two things well, as an Antidote against the Venome, which others would infuse.

First, (1.) That the most strictly Consciencious may best expect to have the sweetest calm in their own minds. A Conscience most void of offence, is thereby enti­tuled and qualified to be most free from terrour. The sorrows of Saints are therefore in the fit­est time alwayes turned into joys; John 16.20. and the surest and most durable comforts are never too hastily obtained. It is beyond all con­troversie, that no peace for a while, is better than a false peace without interruption: Acute Pains are much safer than some stupifying Remedies; for present Grief will make way for ever­lusting Tranquillity. An Eminent Person hath lately given testi­mony to this Truth;Bish. of Sarum's Serm. at the Fun. of the Lady Brook. pag. 13. Sometimes (sayes he) a great Tenderness of Mind, joyned with a deep Sense of Duty, will raise sad reflections [Page 147]in those, who have the justest cause of rejoycing alwayes in God; but such cloudy thoughts, though they may disquiet them a little, yet have a good effect upon them, &c.

Secondly, (2.) They who are un­affected with a sense of guilt, be lasht for it afterwards to their greater torment. Many sins which we easily pass over in the heat of Temptation, 1 Sam. 25.31. are an offence of heart to us in our cooler Thoughts. Darius, against the convictions of his own mind, was perswa­ded by his Courtiers to throw Daniel into the den of Lyons, Dan. 6.18, 19. but he could neither eat nor sleep, till he fetcht him out. The longer 'tis before we recover our feel­ing, the worse shall we be stung at last. When some of the Chri­stians were surpriz'd by one of Julians Artifices to cast Fran­kincense [Page 148]upon his Altars, and came to review what they had done, and understood, that their Enemies construed it to be a Renunciation of Christ, they exprest the utmost rage against themselves, (as well as just re­sentment of the Emperors cheat) and even desired to be commit­ed to the flames. To shut up the whole, let this dwell upon our minds, that That Worm which can never dye, will at some time or other, make all men wish, that they had been more Tender, by way of prevention.