1. YOU muſt know that Man is the maſterpiece of the Worlds' Maker. God calls (as it were) a Counſel in Heaven, ſaying, Let us make man, Gen. 1. 26, Us, all us, the whole Wiſdom of the Trinity was exercis'd in the making of Man: The conſultation and deliberation therein plainly demonſtrates, that there was then the bringing forth of a piece of work of greateſt moment and importance; and therefore what is ſaid of Behemoth, He is the chief of the ways of God, Job 40. 19. may more eminently be ſaid of Man; he is the chiefeſt of the ways and of the works of God. The Sun, Moon, and Stars are but the work of Gods fingers, Pſal. 8. 3. But man is the work of his hands, Pſal. 139. 14, 15. Job 10. 3. 8. Hence David ſpeaking of Man, firſt wonders, and then ſpeaks, and when he hath done to ſpeak, he hath not done to wonder, Pſal. 8. 1. 9.

2. Every Creature of God is (indeed) a wonder, yea little Creatures (thoſe Decimoſexto's of the Creation) are great wonders, (as well as the great Behemoth, and other large Folio's thereof) for the infinite Wiſdom and Power of the Creator is manifeſt in couching up both life and motion in ſuch a little compaſs, as in Inſects, Flies, Ants, &c. But Man is the greateſt wonder, as having the excellency of all other Creatures in him: he is the abridgment of all wonders. You believe that God is a Spirit, and you ſee that the World is a Body: Man is an Epitome of both, 1. Of God, in reſpect of his Spirit. And 2. of the World in the compoſition of his Body; as if the great Jehovah (on purpoſe to ſet forth a plain mirrous of himſelf and his work) deſigned to bring into this one narrow compaſs of Man, both the infiniteneſs of his own nature, and the vaſtneſs of the whole world all together.

3. The ſoul of Man reſembles the circumference of Heaven, as being everywhere over the little world: his brain the Sun that gives light to this little world, and the ſenſes ſtand round about it as ſo many Stars: His heart repreſents the Earth in its Center: his liver is as the Sea from whence flows the blood in all its circulations: the like correſpondency (you may eaſily imagine) in all other parts too long to particularize. Hence is it that Tertullian calls the World a great Man, and Man a little world. Man (the Microcoſm) is Gods Text (as it were) and all other Creatures (in the Macrocoſm, or great world) are as ſo many plain Commentaries upon that dark Text.

4. You may learn a little further herein, (if you would have yet more particulars hereof) from this gloſs upon Mark 16. 15. Preach the Goſpel to every creature, is meant man only, as being the compendium of all Creatures. Stones have a being, but not life: Plants have a being and life, but not ſenſe: Beaſts have a being, life, and ſenſe, but they want underſtanding. Now Man (as being a compendious Index of Gods great Book in Folio) doth participate of a being with ſtones, of life with plants, of ſenſe with beaſts, and of underſtanding with Angels; and therefore is he moſt aptly called every creature, as having all their perfections in him.

5. Now the chief end why the Lord God put forth ſo much skill upon Man, in making him ſuch a curious piece, was, that Man ſhould ſerve his Maker. God raiſed up the ſtately Fabrick of the great World for Man (he did not bring Man into an empty houſe, but furniſhed it with all Creatures before he made him), and his maſter-piece Man he made for himſelf, and for his ſervice. This a Philoſopher had the right notion of, ſtileing Man the end of all in a Semi-circle, as all things were made for Man, and Man for God, and that Man might ſerve his Maker the better: he made him in his own likeneſs, that he might not only partake of the Excellencies of all things below, but of the Image of his Maker above alſo. Thus as one ſaid to his friend that deſired to ſee Athens, Viſo ſolone, vidiſti omnia, in ſeeing Solon, you ſee all; Athens was the Abridgment of all Greece, and Solon was the excellency of all Athens; ſo in ſeeing and knowing Man your ſelf, you ſee the quinteſſence of all things.

6. Solomon tells us, That God made all things for himſelf, Prov. 16. 4, for ſerving his Glory, and well he may; For, firſt, he hath none above him, he is higher than the higheſt. And, ſecondly, he is not capable of being puffed up with vain-glory, as we ſhould be in ſuch a caſe. Now he that made all things for himſelf, muſt needs make Man for himſelf, ſeeing Man is the beſt of all things. Indeed 'tis the only end of Man's Creation, ſeeing no other Creature is capable of a Religious ſerving of God as Man is. All other Creatures do hold out the Power, Wiſdom, and Goodneſs of God; but Man only can hold forth the Holineſs of God, and he only (of all other Creatures) is commanded to be holy, as God is holy: he muſt be holy in quality, though he cannot be ſo holy in equality.

7. Seeing then it is the law of the Creature, that we ſhould be holy, and that we ſhould ſerve God inſtantly night and day, Act. 26. 7. Bethink your ſelf, how every Creature obſerves the Law of their Creation: The birds make their neſts, and breed up their young: the beaſts make a ſcuffle for their paſture and ſodder: the fiſhes float up and down the waters for their livelihood: the trees, herbs, and flowers, all anſwering their Makers Law in their kind: the fire aſcending up to its Center with all its might, and the water deſcending haſtily down into the deep: the air, to fill up all vacuity under Heaven: the Sun, Moon, and Stars fulfilling (each) their courſes aſſigned them.

8. How then can you imagine, that the great Creator (who hath aſſigned to every thing in the world ſome particular end, and an inſtinct alſo that have a tendency to that end, and that continually) ſhould make Man (the moſt noble Creature, for whom all other things were made) in vain, as having no peculiar end proportionably appointed him to the true nobleneſs of his created quality? Undoubtedly, he is not made to play on the Earth, as Leviathan was made to play in the Sea, Pſal. 104. 26, nor to ſerve divers luſts, Tit. 3. 3, as debauched perſons do. The Heathen Seneca could ſay, Major ſum, & ad majora natus ſum, quam ut corporis mei ſim mancipium; I am greater, and am born to greater things, then that I ſhould be a mere ſlave and vaſſalage to the luſts of my fleſh.

9. Therefore you muſt conclude, that there is ſome high and eminent ſervice allotted unto Man by his Maker, as the main object whereat he is to level all his aims and intentions wholly and continually, even all the days of his life: he muſt ſerve his Maker in holineſs (which is his duty to the firſt Table of the Decalogue) and in righteouſneſs (which is his duty to the ſecond Table thereof) before him all the days of his life, Luk. 1. 74, 75. This is your Homage and Fealty you owe to your great Lord; the Lords Rent you muſt pay to the Landlord of all your Mercies, both as to your being, and as to your well-being in the world. There muſt be a Reciprocation betwixt Relatives, as the Son owes a duty to his Father, from whom he had his being, and from whom he hath all things for his well-being: How much more doth the Creature owe a duty to his Creator, who is his heavenly Father, and to whom we ſhould not be undutiful, as the worſt of parents would not have their Children undutiful to them?

10. It neceſſarily follows then, that you muſt avouch the Lord to be your God, and to walk in his ways, and to keep his ſtatutes, and his commandments, and his judgments, and to hearken to his voice: If ever you do expect that the Lord ſhould avouch you for one of his Children, and of his peculiar people, Deut. 26. 17, 18. Hebr. [Hee Marta eth Jehovah], ſignifies, that you muſt promiſe on your part (as your Maker hath promiſed on his part), there is a mutual ſtipulation on both ſides: you want not Gods part: And will a man rob God of his part? Mal. 3. 8. You do truly avouch the Lord for your God, when you with higheſt eſtimation, moſt vigorous affections, and utmoſt endeavours, beſtow your ſelf upon him, and give up your name and heart to his bleſſed ſervice in faith and obedience, Iſa. 4. 4. 5. When God crys, Who is on my ſide? who? (as 2 King. 9. 32.) you muſt anſwer, I am the Lords, and ſubſcribe with your heart (as well as with your hand) unto the Lord, then may you hope for protection of him, and proviſion from him for both worlds, which be his part in the Covenant.

11. 'Tis a plain command, Prov. 3 6. In all your ways you muſt acknowledg God, that is, be evermore in the ſenſe of his preſence, and in the light of his countenance, and in ſerving your God (in your generation-work) ask counſel at his mouth, and aim at his glory in all your undertakings. This is the concluſion of the whole matter (both to anſwer the end of your Creation, and to attain a true happineſs at your end), Fear God, and keep his Commandments, Eccleſ. 12. 13. This is the totum hominis, the whole duty of Man, the abridgment of all the Bible; Fear God in Chriſt, fear his goodneſs, Hoſ. 3. 5, as well as his power, and keep his Commandments in an Evangelical obedience (you cannot now keep them in the legal way). This is the one thing needful, Luk. 10. 41, and 'tis the bonum hominis, the good of Man (as well as the whole of Man) to do juſtly, to love mercy, and to walk humbly with his God, Mic. 6. 8. 'Tis not only the good, but alſo the chiefeſt good of Man attainable in this life; to wit, Conformity to God, and Communion with God in the Duties of the firſt and ſecond Tables of the Law.

12. This whole and good duty of Man to God, hath commonly three Names. 1. Religion. 2. Godlineſs. 3. Chriſtianity. 1. 'Tis call'd Religion, [a Religando] from binding, as it is a ſacred bond that binds Man in his Duty to God. There is (indeed) the curſed bond of iniquity, Act. 8. 23, which binds the heart of Man to Sin and Satan. But that may ſeem needleſs, ſeeing Man's heart doth ſo naturally love the ſervice of ſin; and you do not find your heart ſo apt to ſlip from the ſervice of Satan (ſo leſs need of this bond of iniquity), as you are apt to ſlip from the ſervice of God. As therefore you cannot love the ſervice of God, unleſs it be ſupernaturally given you; ſo a Religious principle muſt both bring you near to (who in the fallen nature are afar of, from God, Eph. 2. 13.) Pſal 73. ult. But alſo muſt bind your ſhppery heart faſt to God, that you may be Gods bundle, tyed up on Earth, to be carried up to Heaven. Religion is the girding up of the loins of your mind, Luk. 12. 35. 1 Pet. 1. 13: and he that is thus ungirt, is certainly (according to the Proverb) unbleſt alſo.

13. There is, 1. A Natural Religion whereby Man faſhions his thoughts, words, and deeds according to the light and law of Nature; hereby alſo he hath a good or a bad opinion of himſelf, according to the Conformity or Inconformity to Natures light and law. And the more that the underſtanding of Man is enlightned, the ſtronger is the obligation (or bond) to all duties of this Natural Religion. But alas, ſuch darkneſs hath befallen the Gentile Natural Religion, that they have made Gods of men; and when they have ſo done, brings down thoſe Gods to play the men in murders, theſts, and rapes, as their own Poets are not aſhamed to tell us. 2. There is the Jewiſh-Religion, which binds them to conform to all thoſe Laws (Moral, Judicial, and Ceremonial) and to obſerve them according to the intention of the lawgiver, and to judg of themſelves by their having or wanting Conformity to thoſe Laws. 3. The Turkiſh-Religion (in a word) makes ſenſuality the beſt happineſs, and therefore to be abhorred by all that love Holineſs.

14. (4.) The Popiſh-Religion (which is almoſt as bad as the Mahometaniſm, or the Turkiſh, as Opander in his Epitom 12. Centur. pag. 275. large quarto ſheweth) by its Doctrine of Merit and Supererogation, &c ſets up Man, and not God, yea makes God a debtor 〈1 page duplicate〉 〈1 page duplicate〉 to Man; to ſay nothing how it is pompous and fleſh pleaſing, allowing of equivocations, of buying and ſelling of pardons; how it relies on the Infallibility of wicked Popes, it hoodwinks the Laity, it worſhips ſtocks and ſtones, it overthrows Chriſts Humanity by giving to it ubiquity; it deſtroys Chriſt's Satisfaction by purgatory and perfection, it befools Temporal Princes, it denies aſſurance, it tolerates open ſtews, it damns all Infants that dye unbaptized, and much more of the ſame bran, therefore it is not obligatory, or binding to you (as the word Religion ſignifies) being a mere cento of Judaiſm and Heatheniſm, and a compoſition of lying Doctrines: 'Tis Divine Truth, and not Humane Error that binds the conſcience.

15. (1) There is the Proteſtant-Religion, which truly abaſes Man, and exalts God. Thoſe be the two Properties of the true Religion, and ſuch as do not ſo, are always to be ſuſpected for falſe Religions. This laſt teaches us, that a man, being united by faith to Chriſt, believes in him both for Satisfaction and Salvation, though he come ſhort of Gods Glory and his own Duty, hoping to be ſaved by the Righteouſneſs of Chriſt, and not by any Righteouſneſs of his own: It holds out reconcilement to God, and communion with God as the end, and the Covenant of Grace as the means to that end. Thus doth it bind God and Man together after the great breach by the fall; yea, it binds Man to God, after his breaking from God, and teaches him rightly to worſhip God the Father, Son, and Holy Ghoſt, according to the holy Scriptures.

16. There is but one true Religion that is binding to your ſoul: Diverſity of Religion is againſt the Eſſence of God, which is but one; there is but one Truth, one true Religion that hath life and power in it, all other are but carcaſſes, yea ſpectrum's and phantaſms. You muſt know, every difference in opinion makes not up a falſe and a differing Religion: Thoſe that agree together in fundamentals, cannot be ſaid to be of different Religions: there may be a ruffling the Fringe in circumſtantials, where there is no rending the garment in ſubſtantials. Abraham and Lot may take ſeveral ways, yet be brethren ſtill, yea, and be ready too to reſcue each other from the common Enemy.

17. Plato bleſſed God for three things 1. That he was made a man, and not a beaſt. 2. That he was a Gracian, and not a Barbarian, 3. That he was a Philoſopher, and not a Ruſtick. You may add to this God-bleſſing work, not only that you are born in a Region of Religion (the land of Goſhen, and valley of Viſion), but that you are acquainted alſo with the power of it in your own heart: For, 1. Religion is the beauty and bulwark of your Nation; 'tis to it, what the Palladium was to Trey, which could never be deſtroyed, ſo long as they poſſeſſed it: 'Tis as Sampſons lock, which while he retains, he retains his ſtrength alſo, and is unconquerable: therefore as the Gracians firſt ſtole away that Image of Pallas from Troy, and then deſtroy'd it: and as the Philiſtines cut Sampſons lock, and then conquer'd him; So the Enemy of Truth would rob our Nation of Religion (which is its muniment, as well as its ornament, Zeph. 2. 5.) and then deſtroy it. Religion is our (turris a tuendo) a Tower of defence, Iſa. 5. 2, which is a Fort Royal againſt all Invaders. So long as the Tabernacle ſtood in Shiloh, the Kingdom flouriſhed, and there were no Ichabods in it, but the Canaanites were ſubdued before them, Joſh. 18. 1, &c. as if the ſtability of the Tabernacle, had given ſtability to the Kingdom: The fall of the Tabernacle, was the fall of the Kingdom, Pſal. 78. 60, 61, 62; and that tribe periſhed firſt, that loſt the tabernacle firſt, ver. 67. Sion was double-top'd, on the one hill ſtood the Temple, and on the other the Pallace of the King, as if the latter had its luſtre and ſafety from the former; that Nation that hath God nigh them (in Religion) is a great Nation, Deut. 4. 7; and deſolate Nations may ſay, as Mary ſaid in another caſe, Oh Religion, if thou had been here, our Nation had not dyed nor been deſtroyed. Though every ſhower (on our land) were a ſhower of gold, every ſtone in it a pearl, every beggar therein an honourable Senator, every fool as wife as Solomon, every weakling as ſtrong as Sampſon; yet wealth, honour, ſtrength, and wiſdom, yea all is gone, when this Ark (Religion) is gone: you may then ſing a doleful lamentation (with Phineha's wife, 1 Sam. 4. 21.) the Glory is gone from England; Oh you would not live to ſee Religion dye, better you dead and gone (a hundred times) than Religion be dead and gone.

18. Religion, to wit, in the power of it, gives both a Relative and a real worth to your ſelf in particular, as it gives beauty and ſafety to your Nation in General. 1. Real worth, it makes you of Gods treaſure, Exod. 19. 5. of Gods jewels, Mal. 3. 17, whereof the world is not worthy, Heb. 11. 31. This makes you of the Blood Royal of Heaven, not only in Alliance, but in Union, though never ſo poor in the world. 2. Relative-worth; this makes you more excellent than your neighbour, (though never ſo great and honourable, if irreligious), Prov. 12. 26. Hereby Abraham was a Prince among the Hittites, Gen 23. 6. When others are in Scripture call'd vile, you are precious; others chaff, you wheat; others reprobate ſilver, you refined gold; others briars and thorns, you a noble vine, though your condition be never ſo mean in the world: A living dog (in this ſenſe) is better than a dead lyon, Eccleſ. 9. 4. The Jews ſay, Thoſe ſeventy ſouls that went down to Egypt with Jacob, were of more worth to God, than all the ſeventy Nations that were in the world beſides: They are the excellent of the earth, Pſal. 16. 3. better Gentlemen (as the word 〈 in non-Latin alphabet 〉 ſignifies), Act. 17. 11. truly honourable, Iſa. 43. 2, 3. the very Chariots and horſemen of Iſrael. One religious man ſaves a land, Zech. 12. 5. Job 22. ult. Jer. 5. 1. And if God could have but found ten righteous and religious perſons in five wicked Cities, he would not have deſtroyed them: 'Tis remarkable, Abraham leſt begging, before God left baiting, he might poſſibly have brought God to a lower number, yea, if but one in Jeruſalem, Jer. 5. 1. he would have ſaved it.

19. You muſt therefore put an high eſtimation on Religion: 'tis the field wherein the pearl of great price lyeth, and you are a wiſe merchant if you purchaſe that field, Matth. 13. 44, 45. Whatever it coſt you, you cannot pay too dear for this gold, nay, for this that is better than gold, yea, than the fineſt gold, Job 28. 15. five ſeveral ſorts of gold are there mentioned, intimating, if there be one ſort of gold finer than another (as indeed there is), yet the fineſt thereof is not comparable to this heavenly wiſdom, yea, 'tis more precious than Rubies, Prov. 3. 13. & 8. 10, 11. Solomon (by his advantage of ſublime wealth and wiſdom) had even ranſacked the whole Creation, to find out the moſt exquiſite excellency of all created beings, yet he proclaims the vanity and inſufficiency of them all, and prefers this above them all; and Paul (that great trader by ſea and land, 2 Cor. 11. 23, 25, 26.) counts all but dung and droſs, yea dogs-meat (as the word 〈 in non-Latin alphabet 〉 quaſi 〈 in non-Latin alphabet 〉 ſignifies), Phil. 3. 8. in compariſon of the unſearchable riches of Chriſt, Eph. 3. 8. If the mountains of the earth were all pearl, and the might rocks thereof were Rubies, yea, if the whole Globe of the Earth were one ſparkling Diamond; yet all this could not be weighed againſt the worth of Godlineſs; one grain of grace is better than all the vaſt Entrado's of Spain, then the gold of Ophir, yea, than all the riches of both Indies: 'tis better to be rich in faith, than in gold, and a man with a gold-ring is not comparable to a man with a gracious heart, faith is more precious than gold, 1 Pet. 1. 7, & 3, 3, 4. Gold is indeed the King of mettals, and outſhines them all on Earth, (as the Sun outſhines all the Stars in Heaven), yet is it but the ſhadow of this ſpiritual thing, Zech. 4. 12. Exod. 25. 17. Cant. 5. 11. Revel. 21. 18. Now there muſt be more worth in the ſubſtance, than in the ſhadow; therefore do not think you make a bad bargain, though you part with all your treaſure, to purchaſe this field of treaſure.

20. In a word. (1) 'Tis your beſt inheritance, that hath moſt ſatisfaction, and moſt duration in it; and therefore muſt you ſay with Naboth, God forbid I ſhould part with my inheritance, 1 Kings 21. 3. 'Tis juſt ſo much the beſt of bleſſings, as much as God is the beſt of beings, hold it then as your life. (2) 'Tis your beſt friend, that will not only abide with you in this world, (for there are no bankrupts herein that ever truly received its power), but 'twill alſo accompany you into a better world, Rev. 14. 13. Your firſt friend (Riches) cannot do ſo, though deſired, that can only give ſomething towards the journey, to wit, a windingſheet, and a Coſfin; your ſecond friend (Relations) can only bring you a little on the way, to wit, accompany you to the grave. But this third and beſt friend (Religion) will go along with you to your journeys-end, and ſtand before the Lord, as being recorded in Gods Book of Remembrance. (3) 'Tis your beſt teacher, teaching you, (1) to own the Lord, as your right owner and true proprietary; you had not your being from your ſelf, but from the firſt of beings, and ſo your being muſt be for God, as it was from God: you are not your own, 1 Cor. 6. 20; but you are his, not only by Creation, but alſo by choice, purchaſe, and conqueſt. 2. To acknowledg him your juſt governour, 'tis meet the Artificer ſhould govern his own workmanſhip, however he deal with you; and he is too kind to do you harm, and too juſt to do you wrong. 3. To avouch him your beſt benefactor, more than a friend, a maſter, a father, or a husband, yea, a God that gives you a being and wellbeing too; Oh, cry with David, The God of my mercy, Pſal. 59. 10. Therefore Religion muſt be your buſineſs, all other things but your by-buſines. Ariſtotle ſtudied Philoſophy as his 〈 in non-Latin alphabet 〉 in the morning; Eloquence (as his 〈 in non-Latin alphabet 〉 in the evening only. No concern like Salvation of the Soul.

21. The ſecond Name is Godlineſs, this hath life and power in it. There may be many carcaſes and forms of Religion, but there is but one life, one power; ther is a forme of knowledg, Rom. 2. 20. and a forme of godlineſs, 2 Tim. 3. 5. yet both may want the power: you may live by a forme, but you cannot die by a forme. Tis the power of godlineſs that is godlineſs indeed. Godlineſs quaſi Godlikeneſs, it makes you like God (as ungodlineſs makes you unlike God) holy as he is holy, 1 Pet. 1. 15, 16.

22. As Godlineſs is the recovery of the Image and likeneſs of God, which man loſt by ungodlineſs (in eating the forbidden fruit:) So 'tis the whole frame of grace ſpreading (like bleſſed leven) over all the three meaſures of meal (not only the underſtanding, will and memory, but alſo the Body, Soul and Spirit) Matth. 13. 33. 1 Theſ. 5. 23. through the gracious overſhadowings of the holy Ghoſt. Godlineſs is (as it were) God manifeſt in the Fleſh: 1 Tim. 3. 16. as God was manifeſt in the fleſh of his Son ( 〈 in non-Latin alphabet 〉 ) bodily, Col. 2. 9. Joh. 1. 14. So God is manifeſt in the Fleſh of his Saints ( 〈 in non-Latin alphabet 〉 ) Spiritually, as the Father, Son, and Holy Ghoſt are (all) ſaid to take up their abode, and to live, to dwell, to tabernacle and to temple in them: Joh. 14. 23. & 17. 23. Gal. 2. 20. Eph. 3. 17. Revel. 21. 3. 1 Cor. 6. 19. Rom. 8. 11, &c.

23. Godlineſs is a compound of all the graces of the Spirit, as ſo many Ingredients to the making up of this bleſſed Compoſition: 'tis the life and exerciſe of every grace, of faith and love, of joy, peace and praiſe, of Selfdenial and devotion, of patience and obedience, of hope and perſeverance. It containes in it your truſting in God, your worſhipping of God, and your obedience to God; yea laſtly, your very Victory and Triumph over all your Enemies, the fleſh, the World and the Devil: Godlineſs therefore muſt be the main thing that you muſt look for and labour after, as 'tis the main thing that God looks after, Pſal. 14. 2. God looked down from Heaven, what for? Not to ſee how fair, how ſtrong, how Rich, how great, how Honourable Men were, but how good, how godly, how Righteous, how Religious they were.

24. Hence Solomon tells you, that wiſdom is the principal thing, and with all your getting you muſt get it principally, Prov. 4. 7. and one greater than Solomon (even your bleſſed Saviour) bids you, Seek firſt the Kingdom of God, and all other things ſhall be added unto you, (as paper and pack-threed are caſt into the bargain) Matth. 6. 33. Godlineſs is the Sublimeſt wiſdom, 'tis wiſdom that is from above, Jam. 3. 17. and the fear of God is the beginning of this wiſdom, Pſal. 111. laſt. Deut. 4. 6. Yea 'tis not only the beginning of it, but 'tis alſo the middle and the ending thereof too. Say the world what it will, Godlineſs is the greateſt gain, 1 Tim. 6. 6. and brings a great deal of gain with it beſides it ſelf, though it ſelf be great gain. Godlineſs is great gain of it ſelf, though no more be gained but it ſelf, having the promiſes of both lives annexed to it. 1 Tim. 4. 8. 'Tis a fat land, and fruitful of all ſorts of bleſſings, at its gates are all manner of pleaſant fruits laid up for thoſe that do inhabit it, Cant. 7. laſt. 'Tis a tree of life on which do grow Temporal, Spiritual and Eternal bleſſings, and you may count all the Stars ſooner than all the mercies that come flying upon the wings of Godlineſs.

25. Yea Godlineſs is not only great gain, but 'tis better than gain, for you cannot carry your gain, 1 Tim. 6. 7. out of the World, but you may your Godlineſs, and your works (of Piety) ſhall follow you into a better world, Revel. 14. 13. beſides Godlineſs is ſuch a bleſſed thing in it ſelf, that it is a reward to it ſelf: in, (as well as for) keeping Gods commandments there is great Reward, Pſal. 19. 11. therefore look upon it as not only your duty but alſo your priviledg, not only your work but your reward too. Wickedneſs is a puniſhment to it ſelf in the many Cordoliums and heartquakes that do attend it; but Oh the peace and pleaſantneſs that is found in the pathes of Divine wiſdom, Prov. 3. 17. a ſweet tranquillity of mind doth always attend upon a Godly life.

26. You may aske all thoſe bleſſed ſpies which the Lord hath ſent to ſpie out this Land of Godlineſs, as they did the Land of Canaan, Numb. 13. 17, 18, 19, 20, 27. they can tell you that the Land is a good Land, a fat (not a lean) Land, a land that floweth with Milk and Honey, and they can ſhew you ſome of thoſe bleſſed cluſters of Canaans grapes, ſaying this is the fruit of the land. The plagues of the Lord fall upon thoſe that bring an evil report upon this good land, Numb. 13. 32. with 14. 37. The Apoſtle tells you that Godlineſs is profitable unto all things. The Babylonians (faith Plutarch) make 360 commodities of the Palm Tree, but there is a ( 〈 in non-Latin alphabet 〉 ) a thouſand benefits to be got by godlineſs: Riches, Honours, Delights, Pleaſures, life and length of days; Seed and poſterity are all entailed upon godlineſs, Prov. 3. 15, 16. Oh who would not then turn Spiritual purchaſer, and with all his gettings get Godlineſs (with any pains, and for any price) the leaſt dram whereof is ſaving, and ſo better worth then the Riches of both Indies.

27. They bring up an evil Report upon this good land that ſlanderouſly ſay, Godlineſs doth beggar Men: whereas 'tis more truly ſaid that ungodlineſs doth begger Men. That this contrary is the truth; the Vales of Godlineſs are above the wages of wickedneſs, the gleanings of the former is above the whole Vintage of the latter; do but look into the world and you may behold many fair Eſtates have been melted away by Whoredom, Idleneſs, Pride and Drunkenneſs. Such ungodly wretches are doubly undone by their own ungodlineſs, they are undone in this life, and undone in the life to come; while the little that a godly Man hath (by a ſpecial bleſſing of God upon his godlineſs) doth encreaſe to a thouſand, Pſal. 37. 16. Abraham, Job, David, and others were richer than any; and ſo might Men be now, If they could (or would) be as godly as they were. They ſought godlineſs and Gods Kingdom firſt, and therefore other things ſought them: and ſo they would do us, would we or could we but run the ſame method. They did not read Gods truth backward, making Earth their Throne and Heaven their footſtool, as the Heathens, Vertue after Money: Philoſophy teaches to ſeek firſt (bona Animi) the good of the Soul; and Divinity, (Regnum Dei) the Kingdom of God; then the over-plus ſhall be added as the wiſe God Judges meet: the Proverb of blind Popery ſhall ſhame thoſe ſlaunderers, Meat and Mattens never hinders thrift.

28. Another evil report upon godlineſs is, that it deſtroys all mirth, delight and pleaſure: alas Swine think that ſheep have no paſture, becauſe they feed not upon draff as they do. So the wicked World accounts godlineſs a Melancholy fancy; Whereas the way of it is a way of pleaſantneſs, Prov. 3. 17. And its paths are paved with peace: righteouſneſs hath not only peace, but alſo Joy in the holy Ghoſt, Rom. 14. 17. God doth not grudge nor envie our delights and pleaſures, only he would not have them ſenſual; he allows to have pleaſure, but he would not have us live in pleaſure, Jam. 5. 5. You may take delights, but delights may not take you: you may be merry, but you muſt not be mad, Mirth is not forbidden any further then is Inconſiſtent with your Eternal good; Godlineſs doth not aboliſh it, but rectify it: Religio eſt loeta, non diſſoluta, 'tis a pleaſant not a looſe thing. God would not have our Iſaac (or laughter, or Joy, or delight) to be ſacrificed; tis only the Ram that muſt be ſlain and offer'd up to God, thoſe rank and rammiſh delights in worldly vanity and villany (quorum gaudia Crimen habent) wherein the Devil is our play fellow.

29. The third evil Report Men bring up againſt godlineſs, is, that it ſhortens a Mans life by the practice of mortification, ſelf-denyal, and abſtinence from worldly comforts. Cujus contrarium Verum eſt. The quite contrary (you may be ſure) is the very truth, for 'tis not Piety but Impiety that ſhortens the life of Man. Temperance is the grand preſervative of health, and Intemperance is notoriouſly deſtructive to life, as the Book of nature teacheth you: moreover, the Book of Scripture further aſſures you, that length of days is promiſed to godlineſs. Deut. 6. 2. & 30, 19, 20. Pſal. 34. 12, 13, 14. Prov. 2. 21, 22. & 3. 16, 22. 4. But the ungodly ſhall not live out half their days, Pſal. 55. laſt. Nether can you think it probable that ſo good a Landlord as God is, ſhould thruſt thoſe Tenants out of their dwellings, that payeth their Rent ſo duly and daily: No, God will powre out his Indignation upon ſuch Perſons and Families as Call not upon his Name, Jerem. 10. 25. the non payment of this Lords Rent of prayer doth (as it were) uncover the Roof for Gods Curſe to be rained down upon Mens Tables, Beds, Enterprizes, All.

30. A fourth ſlaunder put upon Godlineſs, is that it makes Parents negligent and careleſs in providing for their Children: Whereas in truth, ſuch proviſion for Children as is not according to godlineſs, is (as Jacob ſaid to his Mother) a laying up a Curſe for them, and not a bleſſing, how many ungodly Parents leaves Jobs Legacy to their Children, in laying up Iniquity for them (as well as Inheritances) Job. 21. 19, when God puniſhes the Sins of Fathers upon the Children, as 2 Sam. 3. 29. Joab muſt have the honour of a General, with a Vengeance to him and his: And Gehazi muſt have ſeven hundred and fifty Pound to buy land withal, and with a Vengeance too to him and his, 2 Kin. 5, 23, 27. And ſurely they are mad Parents that will damn their own Souls, in providing only for their Childrens bodies: on the other hand Godly Parents lay up a ſtock of prayers for their Children, of wraſtling with God, that no one Chip of the old blocks ſhould become ſewel to everlaſting burnings; and they are the Travel of ſome Mothers Souls, as they had been (at their births) the Travel of their bodies: beſides, the rule of Godlineſs teaches Parents to lay up for their Children, 2 Cor. 12. 14. Jacob could ſay, [and when ſhall I provide for my own Houſe alſo] Gen. 30. 30, and they are worſe than Infidels that do not, 1 Tim. 5. 8, yet dare not turn ſtones into Bread, at the Devils bidding, for them, but what God gives, leaves it them with a bleſſing.

31. A fifth ſlaunder put upon it, is, that it looſeth friends: whereas indeed it gaineth Friends, making Enemies to become Friends, when your ways pleaſe the Lord. Prov. 16. 7, as Jacobs did, when Laban purſued him with one Troop, and Eſau affronted him with another; yet God ſo wrought for his godly Servant, that he had peace with both, and a kiſs from both; you need not to fear Men, if you be in league with God.

In a word, Godlineſs is (6ly.) ſlaundered, as the way to be deſpiſed, whereas riches and honor are in its left hand, Pro. 3. 16, as length of days (in eternal happineſs) is in her Right. Godlineſs may better ſay to us then Balak to Balaam, come and I will promote thee to great Honor this ſhould be a Cogent Argument. It did no leſs to Joſeph, David, &c. Such as honour God (in ways of Godlineſs) God will (undoubtedly) honour them either here or hereafter or both, 1 Sam. 2. 30.

32. The third name that is uſually given to that ſervice which Man doth owe to God, (as his Servant,) is Chriſtianity, which hath not only a reſpect to God the Creator, but alſo to Chriſt the Redeemer; it being a ſincere Imitation of the Holineſs of Chriſt according to your power. This is that which muſt devote you and dedicate you to Chriſt, and make you Imitate the Holy life which your Lord did lead upon Earth: all that look for Salvation by Chriſt muſt purify themſelves as he is pure, 1 Joh. 3. 3. you cannot be a Chriſtian, unleſs you comport and conform to that Purity and Holineſs that was in Chriſt: you muſt learn of the Holy Child Jeſus, to be Holy in all manner of Converſation, and though you cannot take ſuch long ſtrides in ways of Holineſs as he did, though you cannot do what you ought, yet you ought to do what you can, (as 1 Sam. 28. 2.) Say you to God (as David to the King) thou ſhalt ſurely know what thy Servant can do: your Holineſs muſt be like to Chriſts in quality or kind, though it cannot be in (Equality) or Meaſure.

33. This is that which gave the Honourable Name of Chriſtians firſt at Antioch, Act. 11. 26, which Name was given by Divine direction (as the word 〈 in non-Latin alphabet 〉 ) ſignifies, warned of God. So the ſame word is Rendred, Heb. 11. 7. for the Divine Oracle had promiſed to give a new Name to the Saints, Iſa. 62. 2. & 65. 15. here it was accompliſhed, to wit, at Antioch, ſo much Honour had this City, that from thence Chriſt ſpreads his Banner, that it might appear to the World, that he had a people that would own him, and that would glory to be called by his Sacred Name, who were call'd Nazarens before, Act. 24. 5, which were certain Hereticks that jumbled Chriſt and Moſes together, Baptiſme and Circumciſion (as now ſome do the ſeventh day and the Lords day) to bring the greater diſgrace upon the Chriſtian Religion, Godwin Hebr. Antiqu. Pag. 39, 40. Hence 'tis thought that the Church at Antioch, (being Divinely directed) in deteſtation of this New-bred Hereſy, (faſtened upon them by the Name of Nazarens) forſook that Name, and called themſelves Chriſtians. Junius in paralel. Lib. 1, 8.

34. Then was the partition-wall thrown down, and the dividing Names of Jew and Gentile ended in this New and Honourable Name, which before was promiſed to Sion, as above. There was a Coalition of Jew and Gentile into one Church, and (by Conſequence) an abrogation of the differing Names. Hence this common Name was given to both (believing in Chriſt) by God himſelf according to his promiſe; but Oh what a ſhameful thing it is, that this New and Honourable Name ſhould be at this day a Name of Reproach, amongſt the Papiſts in Rome and Italy, by whom it is uſually abuſed to ſignify a fool or a dolt; as Dr. Eulke on Act. 11. in his Annotations upon the Rhem. Teſtam.) plainly proveth out of their own Authors: Thus thoſe ſame, who have changed Gods glory into their own ſhame (as to things) in their Superſtition and Idolatry, have done no leſs (as to Names) in their ignorance and debauchery, by a righteous Judgment of God upon them, 2 Theſ. 2. 11.

35. But you muſt know that a Worthie Title is put upon you, an Honourable Name is given to you in your becoming and being a Chriſtian, (which ſignifies the Anointed of the Lord) even the ſacred Name of Chriſt (of whom the whole family in Heaven and Earth is named, Eph. 3. 15,) is called upon you: A name that will honour you, if you honour it, and that will highly exalt you, if you exalt it. Auſtin tells of one who had a Crown ſet upon his head, conſiſting indeed of many Crowns, (as he was an Emperour) yet he made not all this the Crown of his rejoycing; but prefer'd this as a greater Crown, that the name of Chriſt was called upon him; this he accounted his greater honor: and the Title to Pſalm. 118. ſhews you, that David accounted it a greater honour to be the ſervant of the Lord, than to be the King of Iſrael. The higheſt Title or name upon the Earth is nothing to this, no though it ſhould endure ſo long as the Earth endures, here's Eternity of Honour, and ſuch an Honour, as reaches from Earth to Heaven.

36. The great difficulty you will find is to Anſwer this Name, to honour and exalt this Name, that it may honour and exalt you: 'tis an eaſy matter to be a Chriſtian in name, but to be a Chriſtian indeed there's the difficulty; to have our natures to Anſwer our name (as to have ſelf to crucify ſelf) is no eaſy work, if you be but almoſt a Chriſtian, as Agrippa, you ſhall be but almoſt happy too. You will not find it eaſy to offer an holy violence upon your ſelf, even to the plucking out of your right Eye, and the cutting off of your right Hand. Yet this you muſt do, if you will Anſwer your name, and be a Chriſtian (indeed) and enter in at the ſtrait gate by an holy violence, your heart is Weak, Ezek. 16. 30, as well as your hand; and no leſs than the mighty hand of God can enable you for this mighty Work.

37. Therefore I muſt tell you, the Holy Scripture owns none to be Chriſtians but ſuch as be according to Chriſt, and as the Anointed of the Lord: there is a powerful influence in true Chriſtianity, that muſt ſpread it ſelf over three things. 1. Over your Conſcience, Heb. 13. 18, and therefore there muſt be the anſwer of a good Conſcience, 1 Pet. 3. 21. 2. Over your Communication, Prov. 10. 20. your Tongue muſt be as choice Silver having a good Sound, by a tincture of the Spirit of Chriſt upon it. And 3. over your Converſation, Eph. 4. 1. you muſt be of a Chriſt-like Converſation walking worthy of that high calling, Phil. 4. 13.

1. AS all thoſe three names aforeſaid, (to Wit, Religion, Godlineſs and Chriſtianity) do joyntly agree in this one great truth, that man muſt ſerve his Maker both in heart and life according to his revealed Will; not only in the harſher diſpenſation of Moſes (whoſe firſt Miracle was the turning water into blood) but alſo, and that eſpecially, in the ſweeter diſpenſation of the Meſſias whoſe firſt Miracle was, the turning of water into Wine, that cheers the heart of Man) and therefore Chriſtianity (the laſt of the three) doth contain in it the whole duty of Man to God; yea in the neareſt and deareſt Relation, to wit, in Chriſt: even ſo, the laſt of thoſe three (to which Chriſtianity communicates an effectual influence) to wit, converſation, may (in its Latitude) comprehend the concerns of Conſcience and communication alſo, as appears by the Sequel.

2. The Apoſtle Peter tells you of (all manner of Converſation) 1 Pet. 1. 15, and of (all holy Converſation) 2 Pet. 3. 11. Thoſe two Expreſſions are extenſive, comprehending the whole duty of Man (Relating to God, to himſelf, and to others) in thought, word and deed; all converſation, and all manner of converſation. There is one converſation of your thoughts, another converſation of your words, and a third converſation of your deeds, and all reſpecting either your God, or your ſelf or others in wharſoever capacity or Relation you ſtand either in Church or World.

3. Touching your converſation in the general (before I deſcend into particulars) you muſt know it muſt be a worthy converſation, worthy of that ſacred name that is called upon you, the more unworthy that a Chriſtians converſation is, the greater pollution is caſt upon that Sacred name which is put upon him: the more Sacred his name is, the greater is his guilt, and the more accurſed. Such an one is the baſeſt of Men, and like a wither'd Vine good for no uſe, Ezek. 15. 4. Or like Unſavory Salt not ſo much as good for the dunghil, Matth. 5. 13. but to be trodden under foot.

4. 'Tis a good converſation that commends a Chriſtian, and that only: heart-ſervice doth (indeed) pleaſe God beſt, but never without life-ſervice too, which honours God moſt. Matth. 5. 16, where the heart is made Suitable to Gods nature, there the life will be Subject to his Law. If Chriſt have his throne upon your Conſcience, his Scepter will appear upon your communication and upon your converſation alſo. Thus an holy converſation doth not only commend a Chriſtian before God, Angels and Men; but it alſo commends the God of the Chriſtians to the World; they glorify their Father, Matth. 5. 16. Eſa. 61. 9. Peil. 2. 15.

5. Beſides, your Chriſtian converſation muſt not only commend you for a Chriſtian, but it muſt prove you to be a Chriſtian. It would not be Miracles, if you could work them; nor Revelations; If you could be dignified with them; nor ſignes and wonders, if ſuch a power were given from above to you, that could (any or all, ſeverally or joyntly) prove you a Chriſtian: All thoſe have been given to workers of Iniquity, and ſuch as have caſt out Devils; have been caſt out to Devils (themſelves at laſt) as Judas who was a Devil (himſelf) Matth. 7. 22, 23. Joh. 6. 2, 70. So then 'tis the converſation, which is all in all, and juſtifies before Men, yea and glorifies God too.

6. Our Lord ſaith thus of himſelf, if I do not the works of my Father, believe me not. Joh. 10. 37, his works ſhould teſtify of him, what he was, Luk. 7. 20, 21, 22. His works muſt be the ſtandard by which they muſt meaſure him, whether he were the Chriſt or no, and ſo a fit Foundation for their Faith: Chriſts Vicar, the Pope (who cauſeleſly calls himſelf ſo) will not ſay thus as Chriſt ſaid; but will have all his precepts diſpatched not diſputed, obeyed, not examined (though we be bid to try the Spirits, 1 Joh. 4. 1,) and although by his evil Example he drew thouſands to Hell, yet none muſt ſay ſo much as what doſt thou?

7. Whereas works muſt be the ſtanding ſtandard, whereby all Men (as well as Chriſt) yea the Pope himſelf, muſt be meaſured, whether they be in Chriſt, and Chriſt in them. If you do not the works of Chriſt (to wit, ſuch as he hath propoſed for your Example; Imitable works) 'tis a vain belief, yea a mere conceit only to think your ſelf a Chriſtian, and you do but put an everlaſting cheat, upon your own Immortal Soul: your works tell the World, what you are, for thoſe the World ſees and hears, and by them you either glorifie your Father in Heaven, or give clear evidence, that you have denied the Lord, that bought you, 2 Pet. 2. 1, and would Redeem you from a Vain Converſation. 1 Pet. 1. 18, & 2, 12.

8. Tis true, you may be a Chriſtian in truth though ſomething of Sin remain in your heart, yet then it muſt not be liked there, Rom. 7. 15. and although ſomething of Sin remain in your life; yet then it muſt not Reign there, Rom. 6. 14. And for the main courſe of your life, you muſt be chaſt, modeſt, temperate, meek, gentle, kind, and pittiful. You muſt bridle your paſſions, mortifie your inordinate affections; and in a word, exerciſe all the graces of his Spirit in you and Godlineſs, 1 Tim. 4. 7.

9. Your practice muſt be anſwerable to your profeſſion. You who carry Chriſts name (that Sacred worthy name) how exactly ſhould you carry your ſelf, and what manner of perſon ought you to be, 2. Pet. 3. 11, even a perſon to admiration (as the word 〈 in non-Latin alphabet 〉 ſignifies) how accurate and how elevated above the Ordinary ſtrain! You muſt have your feet where other Mens heads are, Prov. 15. 24, the way of life is (above) to the wiſe; you muſt be a choice perſon as you have a choice name, that the name of our Lord Jeſus Chriſt may be glorified in you, and you in him, 2. Theſ. 1. 12. This glory of Chriſt ſhall rebound unto your glory, and Chriſt accounts himſelf glorified therein.

10. You muſt therefore be Holy in all manner of Converſation, 1 Pet. 1. 15. your very civility muſt favour of Sanctity, and your common commerce reliſh of Religion: Holineſs to the Lord ſhould be Writ upon your Bridle when you Ride, and upon your Cups when you Drink, Zech. 14. 20, 21, you ſhould (as 'tis ſaid of a Reverend Divine) Eat and Drink and Sleep Eternal life; Thoſe very common Actions are as ſo many Steps, in your Chriſtian walk and way, and therefore you ſhould not deſpiſe them, but (with all ſeriouſneſs) refer them to the glory of God. 1 Cor. 10. 31, do all to God and his glory.

11. Such as name the name of Chriſt ſhould depart from Iniquity, 2 Tom. 2. 19, and this, looſe profeſſours not doing, doth exceedingly promote Atheiſme. There is nothing enlarges the Gulf of Atheiſme more then that [ 〈 in non-Latin alphabet 〉 ] wide paſſage between the profeſſion and the practice of pretenders to Chriſtianity: how can the profeſſion of that be looked upon by others to be Honourable, the practice whereof is not looked on by themſelves to be ſo? If the Sum of Chriſtianity be good, why do they not practice it, and if it be not good, why do they ſo much as profeſs it.

12. See then that your Converſation may be in Heaven, while your commoration is on Earth, Phil. 3. 20, 'tis ſo; Iſh. Exemplarily, while you are Writing by Heavens Copy: and 2dly. Analogically, according to Heavens Rule; living by Heavens Laws: yea 3dly. Theologically, going about your Earthly matters with an Heavenly mind; which a carnal heart (that makes Earth his Throne and Heaven his footſtool) can never do: a Fly cannot make that of a flower that a Bee doth. The Carnal man is like to the Duke de Alva; that ſaid, he had ſo much buſineſs upon Earth, that he had no leiſure to look up to Heaven: but you muſt have ſo much buſineſs in Heaven, as to have no time to look down (ſo as to love the vain and vexing things hereupon Earth.)

13. You muſt ſet Chriſt before you as the moſt perfect pattern, of an Holy and Heavenly Converſation, who (as Athanaſius ſaid of him) while he went about doing good upon Earth, carryed about him every-where an Heaven; you muſt reſemble Chriſt, (If you be a Chriſtian) and walk as he walked: you muſt live as one that comes down from Heaven to Earth, and expects to go up from Earth to Heaven: Chriſt did his Fathers will upon Earth (and it was meat drink to him to do ſo, Joh. 4. 34,) as the Angels doth it in Heaven: you muſt Imitate Chriſt, and though you cannot do ſo in his Miracles, yet you may and muſt in his Morals; you muſt walk in Chriſts ſteps, here or never expect to reſt in Chriſts boſome hereafter.

14. You muſt be the true Picture of Chriſt, (as every true Chriſtian ought to be.) Every dawber cannot draw the Kings Picture; ſome ſuch make ſtrangers think ſtrangly of the Kings Perſon, becauſe of his dawbed ill-favoured pourtraiture. And ſhall thoſe dawbers be puniſhed for Expoſing a Miſhapen Picture of the Kings perſon to open View, then what ſhall become of thoſe titular, (yet looſe and licentious) Chriſtians; (whoſe lives ſhould be a lively Repreſentation of Chriſt) If by their Carnal, careleſs, and ſcandalous Converſations, they do cauſe the Name of Chriſt to be blaſphemed among Unbelievers, that do Judg of him by this counterſeit miſhapen Repreſentation. Surely Chriſt will not own thoſe workers of Iniquity: Though they have propheſied in his Name, and eat and drunk in his preſence. Matth. 7. 23. Men uſe to hang out their well-drawn Pictures (of ſome ſpecial friend) in the moſt conſpicuous place, that it may appear to all beholders, they rejoyce in it as a grace and ornament to them: So muſt you ſhew forth the praiſes of him that hath called you, 1 Pet. 2. 9. If the Image of Chriſt be ſtamped upon your heart, you muſt ſhew it in your life, in a good Converſation. Jam. 3. 13.

15. Thus you ought to aske your own heart, whoſe Image and Super-ſcription is this? Is it Chriſts, or is it Satans? God forbid, that Satan ſhould Imprint his limbs and lineaments upon your Soul, unraſed out by Chriſt; you have born the Image of the Earthly Adam (in your natural Eſtate) If you belong to Chriſt and Salvation, you muſt bear the Image of the Heavenly Adam. Chriſtianity (being both the Imitation and the participation of the Divine nature) is the reducing of the Image of the firſt and fallen Adam, into the ſecond; 'tis the bringing back of the Earthly Image, of fallen Man into the Heavenly Image of the holy God; wherein Man was firſt Created in Righteouſneſs and true Holineſs, 1 Cor. 15. 48, 49. Eph. 4. 24. This being done for you and in you, you have the Right Picture of Chriſt, your practice anſwering both your principles and profeſſion.

16. The true Chriſtian is like a pair of compaſſes, that keeps within compaſs; the one foot, to wit, his principles, ſtanding faſt in the Centre, and the other foot, to wit, his practice, walking round the circumference, yet both feet do correſpond ſweetly together in paralel lines, each with other. Thus ought there to be a ſweet Harmony, betwixt your principles and your practice, and your Converſation muſt not give the lie to your profeſſion: you muſt make ſtraight your paths, Heb. 12. 13. 1 Sam. 6. 12. The Kine held ſtrait on their way to Bethſhemeſh. So muſt you to the houſe of the Sun of Righteouſneſs, (as the Word Bethſhemeſh ſignifies) your Eyes muſt look Right on, and your Eyelids look ſtraight before you, Prov. 4. 25. 'Tis the crooked Serpent, Eſa. 27. 1, that brought Man to crooked wayes, Pſal. 125. 5. Corrupt Nature runneth in a Crooked channel, but 'tis Chriſts work to make things crooked ſtraight, Eſa. 40. 4.

17. Some creatures are commended for being comly in their goings, Prov. 30, 29, ſure I am, every true Chriſtian ſhould be ſo, he ſhould lead a convincing life, and be of a comly and commendable converſation, ſuch an one as becomes the Goſpel, Phil. 1. 27, and as becometh Holineſs, Tit. 2. 3. both young and old, Male and Female ſhould be of a comly deportment; you muſt walk worthy of God, who hath called you to his Kingdom and glory, 1 Theſ. 2. 12, his livery you muſt wear, his Image you muſt bear, and his Kingdom you are called unto, and therefore you muſt carry as Children of a King, Judg. 18. 18, and as Children of the Kingdom. Remember (ſaith Menedemus to Antigonus, when he was to go to a Feaſt, where a Famous Harlot was to be a gueſt) that you are a Kings Son, do nothing unworthy of ſuch an Honourable Title. Scipio African (when ſolicited to filthineſs by an Harlot) Anſwered, (Vellem ſi non eſſem Imperator) It is below an Emperor: and Nehemiah ſaid better, ſhall ſuch an one as I flee? Neh. 6. 12.

18. A Godly converſation is very graceful to the Goſpel, and the Goſpel gains much glory by you, if you walk in the beauty of Holineſs; you are called not only to his Kingdom, but alſo to his glory; 1 Theſ. 2. 12. and therefore the Spirit of glory ſhould reſt upon you, 1 Pet. 4. 14. This is the ſmooth bark that evidences the good Tree (as well as the Root, bole, branches, leaves and fruit) to be a Tree of Righteouſneſs, the planting of the Lord, Iſa. 61. 3, to be of Gods (not of the Devils) planting and watering; a clearskinn'd Tree (not full of Bur-knots) is the moſt hopeful for fruit. So is the Man that hath a ſhining converſation: as the ſhining of Moſes face, ſo the ſhining of your life, doth evidence you have been with God in the Mount. They took notice of the Apoſtles that they had been with Jeſus, Act. 4. 13. This makes even a Nebuchadnezzar confeſs, theſe are the ſervants of the moſt high God. Dan. 3. 26. Thoſe Virgin-Souls that followed the lambe, had their Fathers name Writ in their foreheads, Revel. 14. 1, 4. though you ſhall be Judged, according to Men in the fleſh, yet ſhould you live according to God in the Spirit, 1 Pet. 4. 6. and not do folly in Iſrael, Gen. 34. 7.

19. The Levitical Law doth likewiſe tell you, what beaſts are clean, and what unclean, all which are a ſhadow of things to come, Col. 2. 16, 17. Whereby Iſrael was taught to ſtudy purity, and to know that the very Creatures are (all) defilled, with Mans Sin. Thoſe beaſts were accounted clean, that both chewed the Cud, and divided the hoof. Therefore the Camel was numbred amongſt the unclean, though he chewed the Cud; becauſehe divided not the hoof, by all which you muſt underſtand (in Levit. 11. 3. &c.) That it is not enough for you to ruminate upon the word of God; in your moſt ſerious Meditations (which is your Spiritual chewing of the Cud) but you muſt part the hoof too, in putting a difference betwixt good and bad Actions. You muſt not only think on the Commandments of God, but ſo think on them, as to do them, Pſal. 103. 18. Cleanſing your ſelf from all filthineſs hoth of fleſh and Spirit, 2 Cor. 7. 1. you muſt not only profeſs the word, but you muſt practice it alſo; you muſt add to your Faith, Virtue, Temperance, &c. 2 Pet. 1. 5. and then are you accounted a clean Sacrifice to the Lord. To practice Sermons you hear is the beſt kind of Repeating Sermons; live Sermons as well as hear them.

20. As the Law concerning clean beaſts, Levit. 11. 6, doth teach you that good Meditation ſhould end in a good Converſation, (for a Copy is not only to be Read over,) (by him that learns to Writ) but it muſt be Written after alſo, and Leſſons of Muſick muſt be practiced by thoſe that would learn it.) So the Law concerning clean Fiſhes teachs you the ſame; they muſt have Fins and Scales. Firſt Fins to ſteer their motion, ſo muſt you have the Fins of knowledg, Faith, and Divine diſpoſitions to direct you, and to ſet you forward in the things of God. And ſecondly Scales for ſmoothing their paſſage, for their Ornaments and ſafety: So your Scales of good works muſt be ſet ſo cloſe and ſo neer one another, that no Air (of Temptation) may come between them; as Job. 41. 15, 16, 17. Levit. 11. 9. You muſt have the Scales of Piety, Patience, and the Fins (which are as Wings) of Divine affections, to carry you cheerfully end ways into Divine Actions, that you may be holy as God is, Ver. 44. (which is the end of this Law) and clean meat to Gods ſight and palate.

1. HItherto of Converſation in General (which is the Practick part of Religion, Godlineſs, and Chriſtianity) now of a Religious, Godly, and Chriſtian Converſation in particular (which is a large Field of diſcourſe.) You have here a breviary thereof contracted into a narrow compaſs; wherein you may View the whole Duty of Man to God, and Man in Reſpect of the Converſation; the Agenda, or things to be done, beſides the Credenda, or things to be believed. I told you before, there is the Converſation of your thoughts; as to that, I refer you to that Religious Duty of Meditation; which followeth here, there is another Converſation of your Tongue, as to that, I refer you to that Religious Duty of Conference; which followeth alſo in 'its place here. As to your Converſation in natural and civil Actions, (which is not my preſent Work) I refer you to my Crown and glory of a Chriſtian from, Page the 78. to Page 121. Wherein you have directions to guide you therein.

2. Religious Duty in (the Walk of a Chriſtian) is therefore a comprehenſive Word, and contains in it the All of mans duty both to God and to Man: as the firſt Table in the Decalogue is before the ſecond Table. Firſt in Order, becauſe firſt in nature and Excellency. I ſhall begin therefore with your duty to God in Religious Actions. And firſt with Meditation: which is a Scripture duty, Phil. 4. 8, that all the Sons and Daughters of Abraham, ſhould live in the practice of: as Iſaac did, Gen. 24. 63, the heir of Abraham; you muſt walk in Abrahams (and in this Son of Abrahams) ſteps, in this World, If you would lodge in Abrahams boſome (that Synonymon of Heaven) in the World to come: alas, thoſe licentious times have (almoſt) Antiquated, the power and practice of this Religious Duty, in which you ſhould be converſant all your days. This holy Patriarch was not of ſo looſe a mind, as thoſe in our looſe times, that would ſpend the evening of the Sabbath in Sports and paſtimes, for he ſpent the Evening in holy Meditation.

3. The Word [Shuach] in the Hebrew. Signifies to ſpeak with a low voice, as in the heart, and the Word in the Septuagins, [ 〈 in non-Latin alphabet 〉 ] Signifies a ſatiating Soliloquy; as if Iſaac had his fill of Divine talking, both with his God, and with his own heart. It was his holy Exerciſe and Recreation (thinking the latter part of the day as fit for Acts of Holineſs as the former part was.) It was a pleaſant and delightful paſtime (as the Greek Verſion is) to the Patriarch, and he found more heart-Raviſhing complacency in it, then can be found in all the delights of the Sons of Men; and no leſs it was to the Prophet, who profeſſes he found more tranſcendent ſweetneſs in Meditating on the Word, then in the honey or in the honey-comb. Pſal. 19. 10. & 94, 19. & 139. 17. & 119. 103. he found marrow and Gold, yea better in it.

4. Oh then, do you account it your duty and your priviledg, to take a few turns daily upon this Mount Tabor of Divine Contemplation, which is an Heaven upon Earth, a beginning of the beatifical viſion, an Employment (as it is in a manner without the body) plainly Angelical: 'tis an handſel of Happineſs and a Foretaſt of Heavenly Joy. Oh, who would not but be an Anchorite, to be pent up in the Voluntary Priſon-walls of this Religious Action, and to ſay with Peter, 'tis good being here. No doubt but Moſes was raviſhed in Spirit all the 40. days he converſed with God; yet longs he ſtill for more, crying, I beſeech thee ſhew me thy glory, Exod. 33. 18.

5. Objection, but you will ſay, how can ſuch a duty be ſo delightful, that is ſo difficult? to this I Anſwer, by Similies, difficulty and delight may be found in one and the ſame Action; there may be difficulty in the beginning, and delight in the progreſs and ending: the root may be Bitter, and the fruit Sweet. 1 Simile, 'Tis in this duty, as it is in the heating of an Oven, the firſt kindling of the fire in it may be not only difficult, but painful, the fewel muſt be ſet on fire; and then it muſt be blown up (with labour) into a Flame: after that the Oven begins well to warm, the fewel will then catch and kindle of it ſelf; no ſooner is a ſtick thrown into the Oven, but preſently 'tis all on a blaze: So where there is but a little ſparke of grace, in the heart at firſt, it requires ſome paines to blow it up into a Flame, but when the heart is once heated with the true Flames of Love, then doth it enflame all the thoughts, and ſets the affections on fire; inſomuch that then this duty will not only be without difficulty, but with much delight.

6. 2 Simile, 'Tis with your heart, as it is with that wax, which hath been laid in cold places, it thereby becomes hard and unpliable to your hand, inſomuch that it will break rather then bend: but if laid a while in the Sun or by the fire, or if wrought a while in your warm hand, then doth it ſoften and become pliable, and ſo capable of any Impreſſion. Thus will it be with you in this Divine duty, the greateſt difficulty lyes in your entrance into it; for corrupt nature and carnal principles will put forth a repugnancy againſt it, and therefore fleſh muſt be put to ſilence in this bleſſed duty, which is (mainly) the exerciſe of the Spirit in you; the experience of all ages tells you (as well as your own.) 3 Simile, that the entrance into Learning is attended with difficulties and diſcouragements; but when once the Nut-ſhell is crack'd, and the ſweetneſs of the Kernel taſted, then do youth paſs through all difficulties with delight, till at laſt they become Famous Inſtruments in Church or State.

7. 4 Simile, This duty is (indeed) as the climbing upon ſome high Tree, Monument or Mountain, all hard Work; but then there is a bleſſed compenſation for all your paines at the top of all theſe. Firſt, at the top of this Tree of life, there be the choiceſt fruits to nouriſh up your Soul, to eternal life. Secondly, at the top of this Monument of mercy, you have the moſt lovely and Soul-refreſhing and heart raviſhing proſpect, even transforming and transfiguring you into the glory of it. Thirdly at the top of this Mountain of God, and of Holineſs you may behold not only the Kingdomes of this lower World and the Vanity of them (quite contrary to the Devils land-skip ſhowed to your Lord) but alſo the glories of a better World (as Moſes from the Top of Piſgah) the upper land of Canaan, that tranſendently flows with Milk and Honey. Digging in Mines of the Earth; a preſſing of grapes in the Wine preſs, &c. Are both hard works; yet finding fine Gold in the Mines of the Scriptures by this Spiritual digging, and a rich Wine flowing from this bleſſed Winepreſs of Divine Meditation, will make a ſatisfactory Amends for all your paines at laſt.

8 Having removed this Objection out of your way (as Amaſa's body was out of the Armies way, that their March might not be hindred, 2 Sam 20. 12, 13.) Let us now proceed to ſhew as (Iſt.) how pleaſant this duty is; ſo (2ly.) how profitable both to your ſelf and to others. 1. Io your ſelf upon a twofold account. 1. For preventing evil. Belzebub (that Prince of Flies) cannot Fly blow your heart ſo long as it is boiling a good matter, Pſal. 45. 1. (Hobr.) in Divine Meditation. Flies will not touch honey while it is Teething hot. 2 For promoting good, hereby you may obtain more familiar Acquaintance, with your God, and a more diſtinct underſtanding of your ſelf, both which are worth a Kingdom. 2ly. 'Tis profitable to others, for Meditation makes a Man a full Man; it makes him accompliſhed to ſerve out his Generation, and to be a bleſſing to every Relation round about him: It fully furniſheth him for every good Work, 1 Tim. 4. 15. & 2 Tim. 3. 17.

9. As this duty is pleaſant and profitable, So 'tis (3ly.) a neceſſary duty, as neceſſary as chewing the Cud is to beaſts of that kind: and as a due retaining of food is to man as well as beaſt, 'tis a general Obſervation that ſuch perſons, as do caſt up their meat by vomit, or caſt it out by ſtoole, as ſoon as they have eaten it, be always ill-thriven perſons; for though the ſtomack may catch hold of ſome ſmall parcel of the food; and thereby maintain a life (ſuch as it is) for a time, yet is it no better then a life-leſs life, 'tis a life ſo filled with diſtempers, that it becomes a burden to it ſelf; whereas when the food is retained, and a due fermentation is wrought in the Stomach, to a compleat concoction; then is nouriſhment Miniſtred, (as Col. 2. 19.) to all the parts, which makes a ſtrong, healthy and well-liking conſtitution. As it is thus in the life natural: So 'tis in the Spiritual, Pſal. 119. 11. Luk 9. 44. & Job. 8. 37. Gods word hid and ſunk, in the heart that has a Room for it, makes a thriving fat Chriſtian.

10. Meditation (as it is a pleaſant, profitable, yea a moſt neceſſary, though much neglected duty) is two-fold, 1. Occaſional. 2. Appointed. Firſt occaſional, wherein all occurrences of Temporal objects (occaſionally met with) affords you ſome Spiritual Conſiderations: Note firſt, this requires a Spiritual heart, to make a Spiritual improvement of every Temporal object; that Divine providence preſents to your Eyes, ears, and outward Senſes: David made a profitable proſpect of the Heavens, crying, Lord what is man! Pſal. 8. and Chriſt at the Well of Shilo, (he who was Jacobs Shilo) ſpeaks there of the water of life, Gen. 49. 10. Joh. 4. 10. &c. A good heart makes every external object a Divine bleſſing: the Husbandmans plowing, ſowing and reaping, &c. The Trades-mans buying and ſelling, his weighing and meaſuring, &c. may afford you ſundry Spiritual inſtructions: And note ſecondly, If you gain no more by them, then a bare beholding of them with the Eye, the very brutes gain as much as you. If you content your ſelf with a bare natural uſe of the Creature without a Spiritual Improvement thereof, you get not the one half of that advantage by the Creature, for which the Creator gave it you; the Beaſts of the field, and the Birds of the Air, have ſo much themſelves: you do not uſe the Creature, as Lord of the Creatures, ſo God made Adam. (Gen. 1. 26.) unleſs you find your Lord in the Creatures.

11. Every Creature preacheth to that Man, in whom the Spirit of God firſt inwardly preacheth: Note thirdly, you never need to want matter, if you want not an heart: you may be caſt into ſuch a Condition, as whereby you may be hindred from good Actions (as by ſickneſs, Impriſonment &c.) But there is nothing in all the World, (ſave a naughty heart) can hinder you from good Meditations: go to the Ant, O ſluggard, ſaith Solomon, do you ſee how buſy ſhe is in the Summer, to make proviſion for an hard Winter? how much more ought you to concern your ſelf, in your Summer of health and ſtrength, before the Winter of death, and Eternity come upon you: do you behold the Spider in your window Spinning clammy threeds (out of her own bowels) and weaving cunning Webbs to catch and entangle the ſilly Flie, laying ſnares for her life? then conſider (with a ſigh) O how doth Satan all this (and much more) againſt my pretious Soul, and all out of himſelf too, (though you had not a deſperately wicked heart, Jer. 17. 9. to aſſiſt him when he ſpeaketh a lie, he ſpeaketh it of his own. Joh. 8. 44. 'Tis the Devils curſed diſpoſition, 'tis as impoſſible for Satan to do good, as it is for a Toad to ſpit Cordials.

12. Note fourthly, 'Tis richly worth your Obſervation alſo, that this Spiritual limbeck (Divine Meditation) doth not ſpoile the earthly Subjects, that it extracts Heavenly Inſtructions out of, as material limbecks do plants, &c. (Put in them) leaving them Sapleſs and uſeleſs ſave only for burning. As the laborious Bee flies over a field of Flowers, ſucks Honey out of each of them, yet leaves them all as freſh and as fragrant as before it found them: So you in extracting Coeleſtial Meditations, out of your Terreſtrial Employments and Enjoyments, (which is the Sublimeſt Mellification) in ſtead of hurting or hindring them, you do verily, both advance them, and advantage, yea enrich your ſelf. Note the fifth, In a word, you may not be like the fooliſh Child, when you look on the Book of the Creature, only to behold the gawdy Pictures and Babies therein, or to gaze upon the gilded leaves, and cover there of; but you muſt mind your leſſon that every Creature doth eſpecially learn you: the Stork, Crane, and Swallow, know their Seaſons, Jer. 8. 7. the Ox knows his owner and the Aſs his Maſters Crib, Eſa. 1. 3. and will not you learn from hence to know yours?

13. As to your further improvement of the Book of nature (with 'its 3. leaves of Heaven, Earth, and Sea) I refer you to my Crown and glory of a Chriſtian. From Page 125. to 145. I now paſs from occaſional to Appointed Meditation, which is, the Souls ſetting of it's ſelf apart, ſilently and ſeriouſly to work out ſome profitable Meditations, upon ſome choſen Subject (out of its own heart) throughly, at a fit time and in a fit place; thus Iſaac went out into the field to Meditate (as above) Gen. 24. 63. That which concerns matter of knowledg, for finding out truth, doth chiefly belong to Students, Schollars, Miniſters of the Goſpel; but matters of affection for inflaming our loves to God in Chriſt, and for abaſing our ſelves to a ſelf-abhorrency, this is of Univerſal concernment, the work of every Chriſtian.

14. This bleſſed duty hath 'its beginning in the head, but 'its ending in the heart. (1.) 'Tis a pondering ſome Divine truth in your mind, until you be well acquainted with it, until you be ſeaſoned with the Savour of it, until it ſettle and take rooting in your Spirit, until it beget in you good affections, and fire your Soul in love to that truth. (2.) 'Tis like the rubbing of a Man in a Swoon, it (as it were) chaſes in the Oile of grace with a warm hand or rather, with a warm heart. (3.) 'Tis like the ſelvedge that keeps all the looſe threeds from ravelling out. (4.) 'Tis as the hammer that drives the nail of Divine truth to the very head. (5.) 'Tis as the Art of the Bee ſucking Honey out of Flowers; then in your Soul a Spiritual Deborah, (which in Hebrew ſignifies a Bee) when it gathers the ſweetneſs of many Spiritual Flowers, and then works it up in the Hive of the hidden Man of the heart. (Laſtly) Meditation doth (after a ſort) transform you into the Image of truth (as 2 Cor. 3. 18.) making truth one with you, and you one with it, and turning all you hear and Read into Juice and blood by a kindly digeſtion.

15 That you may manage this Meditation the better, and make work of your work; you muſt conſider there be three main ſteps herein, to wit, 1. Ingreſs. 2 Progreſs. 3. Egreſs: the firſt ſtep is the hardeſt, (as is ſhewn above, Paragraph. 5. 6. 7.) therefore take thoſe two grand Rules of Direction about your Ingreſs. (1. Your heart muſt be prepared. (2.) your ſubject muſt be profitable: as to the firſt you muſt pray your heart into a Meditating frame, a praying heart is the beſt Meditating heart; and a Meditating heart is the beſt praying heart, thoſe two twin duties (like the City buildings ſhore up and ſuccour each the other. It is ſaid of Gerſom, that he hath ſometimes ſpent four houres in baniſhing bad thoughts, and in working up his heart into Tune for this Angelical duty. You may not begin this duty with a Raw and a cold (but always with a warm) heart: 'Tis a Rule in Phyſick; [Medicandum eſt cum coctis, non cum crudis,] Your thoughts will be Raw, till they be boiled in a warm heart, Pſal. 45. 1. And raw Meditations have no healing Vertue in them to a Sin-Sick-Soul.

16. When you have (through Divine aſſiſtance) prepared (in ſome meaſure) your heart; then ſecondly, make choice of ſome profiting Subject, ſuch as may edify your Soul: you muſt not come to the buſh (which the Lord is in the midſt of) with your ſhoes of Worldly-mindedneſs upon you. Exod. 3. 5. When you go up to Mount-Moriah with your offering you muſt (with Holy Abraham) leave the Servants and the Aſs at the foot of the Hill, Gen. 22. 5. When you are (with Moſes) to aſcend this Mount of Meditation] the Law is peremptory, [the beaſt that touches the Mount ſhall ſurely die.] Exod. 19. 12, 13. you muſt be better then a beaſt, and more then a Man, yea you had need be an Angel for this Angelical work.

17 At your Ingreſs (or entrance) into this duty, you will find earthly thoughts to proffer themſelves, and preſs upon you with Importunity, but Heavenly thoughts muſt with Importunity be ſued for and ſought after. When you would think of Heaven and Heavenly things then will you thoughts of Earthly things lay Ambuſhments in your way, and Intercept you: thoſe Birds, that have their Wings daubed with Bird-lime, cannot Flie, much leſs mount up towards Heaven: you may not be like Martha, who was cumbred about many things, but (with Mary) you muſt chuſe the better part for the Subject of your Meditation: you may not be as the (Scarabeus or) Horſe flie, that paſſes over a whole field of Flowers, and at laſt lights upon ſome filthy dung: you muſt rather be [a Deborah] a Divine Bee (as above) that flies over the dung with abhorrency, and fixes upon the moſt fragrant Flowers, or as the Noble Hawk in her flight, that paſſeth over Crows and Jack-daws (as unworthy of her purſuit) and falls upon Birds of better prey.

18. If yet worldly thoughts hinder your entrance upon your work, you muſt pray them away as Abraham did the fowles that trouble him in his Sacrifice, Gen. 15. 11. And though they be thoughts, that are needful enough (as how to care for your Family) at another time, yet muſt you then ſay to them as Huſhai ſaid of the Counſel of Achitophel, 'tis not good at this time, 2 Sam. 17. 7. Family-cares have their proper Seaſon, but at this time they are unſeaſonable: Suppoſe yet further that ſeveral good thoughts do come together into your mind at once, know that this may hinder your entrance (through the wiles of Satan) alſo, as when a great many people crowd in at a door all at once, they all Stick faſt and none can enter; In this caſe you muſt ſingle out from the reſt, your ſelected Subject that it may paſs alone, without crowding, and reſerve the reſt to come ſingly on in their proper place and Seaſon.

19. Your ſelected Subject muſt be either ſomething concerning God, or ſomething concerning your ſelf: Firſt concerning God, either his works or his word. 1. Meditate on the works of God, not only on ſuch as are common to the World (ſuch as Creation and providence be) but alſo on ſuch as are proper and peculiar to his Church and Children. We have thought on thy loving kindneſs, (ſaith the Church) Pſal. 48. 9. (we have ſilently muſed. Hebr.) it being better admired then expreſſed. So muſt you muſe on Gods love to your Soul, (1.) on his electing love, O think with your Self, ſhould not you give God a room in your heart at this time, who gave you a room in his heart before times, even from all Eternity, Eph. 3. 11. (2ly.) on his redeeming love, think then how God beſtows Chriſt (the beſt of all things) even on you the worſt of all things) for you know more evil to your ſelf, then to all the World beſide: think alſo, O this ſurpaſſing love of God in beſtowing a Chriſt on you, and not on others, that (for ought you know) better deſerved him, and (poſſibly) might have made a better Improvement of him. Joh. 14. 22.

20. And thirdly Meditate upon Sanctifying love, O wonderful condeſcenſion that ever the Spirit of Holineſs, ſhould vouchſafe to dwell in ſuch a dirty dog-hole as your defiled Soul, and that an Houſe of unclean Spirits, (it may be, a whole Legion of them, for as Luther ſaith, tot doemonia, quot crimina, So many Sins, ſo many Devils.) Should ever become the Temple of the Holy Ghoſt; And thus may you Meditate alſo upon Juſtifying love. Fourthly, which is ſuch an Act of Divine grace, as is equally vouchſafed to the weakeſt (if true) as to the ſtrongeſt Saint, to poor you (if a Chriſtian in truth) as well as to great Paul or to the bleſſed Virgin: and eternity ſhall not add to the matter of it, though perhaps it may to the manner of it. Fifthly, upon Adopting-love, which makes Sons and Daughters of Children of the Devil, as well as of wrath, and gives a leaſe of the beſt Inheritance, not only for three lives, yea not only for a thouſand years, but for eternity, even for ever and ever.

21. Laſtly upon glorifying-love, whereof indeed you are not Capable, in this life. Peter got but a glimpſe of it at Chriſts transfiguration, and he was plainly intoxicated with it, ſo that he wiſt not what he ſaid, Matth. 17. 5. &c. O admire, that you (a worthleſs worm and wretch) ſhould hereby become not only, [ 〈 in non-Latin alphabet 〉 ] like Angels, Matth. 22. 30. but even advanced above Angels, for glorifyed Saints are Sons of the Kingdom, when glorious Angels ſtand by, as ſervants. In a word, all theſe love-tokens are ſuch tranſcendent priviledges, that they can never be enough thought on and admired; no, though you ſhould think upon nothing elſe, and that ſo long as your life ſhall laſt, yea though you ſhould live as long as the World ſhall laſt; and therefore God hath appointed an Eternity, in a better World, where you ſhall have no other Employment, but to ponder them and to praiſe God for them; Singing Hallelujahs to him that ſits upon the Throne for evermore.

22. As you muſt thus Meditate on Gods works, ſo ſecondly upon his word; whether precepts, or preſidents, or promiſes, or Ordinances thereof: all which have ſweet Honey in them, to the Divine Bee: Your ſecond Subject is concerning your ſelf, as David did when he Eat in his Pallace. 2 Sam. 7. 14. Saying with an humble heart (Lord what am I?) Not, what am I not? As Nebuchadnozzar did, with an haughty Spirit, as he ſat in his palace, Dan. 4. 29, 30. Humble David who had neither an haughty heart, nor a lofty Eye, Pſal. 131. 1, 2. hath exceeding high thoughts of God, and exceeding low thoughts of himſelf, he cannot name any thing bad enough to compare himſelf unto; in his (Lord what am I? he ſaith not, Lord, what a great Monarch am I? Or what a great Man am I? But he ſaith I am a worm and no Man, Pſal. 22. 6. I am a dead-dog, or a Flea, 1 Sam. 24. 14. Lord what am I? O Imitate this Holy David, as you ſit in your Houſe! I am the leaſt of Saints and greateſt of Sinners. Eph. 3. 8. 1 Tim. 1. 15. But take heed of Nebuchadnezzers ſelf admiration, who Trumpets out his own glory when none asked him the Queſtion; as if he had done all (whereas Babylon was built above a thouſand years before he was born) and God that builds all Cities. Pſal. 127. 1. had done nothing, God is not in all his thoughts, Pſal. 10. 4. he exalts ſelf and excludes God.

23. Your ſecond ſtep herein is progreſs, which is more eaſy then the firſt. As a Bird hath the greateſt lift, when ſhe riſes up from off the Earth, but when once got upon the Wing, then ſhe mounts up aloft, not only without much ſtraining difficulty, but with much ſporting complacency; then doth ſhe ſing out her Melodious note throughly, ſo long as ſhe liſteth and liketh, as (likewiſe) a Ship hath always the moſt difficulty to hale out of Harbour (where many times ſhe ſticketh faſt in the Mud) but if once got under Sail and a freſh gale of wind ſitting right for her, O how ſhe ſports in the waters (as the Bird doth in the Air) and goes on gallantly towards her deſired Haven; yea even in a ſtormy and tempeſtuous Sea, let her have but Sea-room enough, and then ſhe feares not to be driven by the ſtorm, either upon Rocks or Quick-Sands: as 'tis thus with Birds, Ships ſo with Bells, 'tis hard to get them up; when once raiſed then rung with eaſe and delight, juſt ſo it is with your Soul in this Divine work, all your difficulty is to get up from the low Earth upon the wing (with the Bird of the Air) and to get out of the muddy harbour (with the Ship of the Sea) under Sail, if once ſet a float and forward bound under a freſh gale of the Spirit of grace; O how merrily do you mount upwards (with the Bird) and how gallantly do you go endways towards the Cape of good hope (with the Ship) ſo that an entrance is adminiſtred unto you abundantly into the Heavenly Kingdom, 2 Pet. 1. 11. as it were, with Colours flying, Drums beating, Trumpets Sounding, yea with top and top Gallant entring into your Maſters joy, Matth. 25. 21, 32.

24. For furthering your Progreſs, take theſe ſhort directions. 1. Direct. when you have turn'd (what you ſhould not think on) out of doors (as Sarah did Hagar) and taken in what is neceſſary, expedient and profitable for you to Meditate upon, then in Gods ſtrength, Pſal. 71. 16. you muſt view your Subject round about and obſerve all it's circumſtances as well as it's ſubſtance; thus the Pſalmiſt counſels you (that you may think the better upon the loving-kindneſs of God in the midſt of the Temple) to walk round about Sion; and tell the Towers of it, and mark well her bulwarks, yea conſider her Palaces, &c. Pſal. 48. 9, 12, 13. Until you fully and diſtinctly know all. 2. Direct. Then you muſt dwell upon it with your doubled and redoubled thoughts, and fix your Meditation, pondering it in your mind; until it have a kindly influence upon your affections, until it become a Rooted and Engrafted conſideration: Mountains are barren, becauſe the Rain of Heaven run's off from them; but valleys are fruitful, becauſe it reſteth there, the Wolf greedily ſwallows his meat (hair and all) ſo all goes from him into excrements, he preſently voids all, ſo makes all void and never fatteneth. 3. Direct. Retain therefore your Subject and duty till you find ſomething of God in it, dropping down upon your heart, till you find Elijahs God in Elijahs mantle working wonders for you. 2 King. 2. 14. Let neither go without advantage. 4. Direct. When you have found God (in your Subject and duty) retain him ſome while, as Abraham did the Lord Chriſt. Gen. 18. 3, 4, 5. ſaying, paſs not away I pray thee from thy Servant, but reſt with me for a while, &c. O then are you an happy Son or Daughter of Abraham, when you can thus engage the Lords ſtay with you in this Divine duty. 5. Direct. Forget not to retain your own ſlippery heart, 'twil linger as Lot in Sodom. If the Lord of Angels help you not. Gen. 19 16. be oft crying; O quicken this loitering heart, Pſal. 119. 37. and O unite this treacherous heart. Pſal. 86. 11.

25. Your third ſtep is Egreſs; when you have (through grace) brought your Divine duty to ſome profitable Iſſue, then (1.) take down your Soul by degrees, and not all on the ſudden: 'tis a dead Bird that falls down like a ſtone without hovering upon the wing, as the living ones do: as nature cannot endure any ſudden alteration, ſo nor grace (Deus & Natura non faciunt ſaltum) God and Nature make no leaps. (2.) Direct. When down, review your whole perambulation; wherein you have been enlarged, be thankful and wherein you have been ſtraitned, be humbled, (3.) Direct. Take heed of the cold Air of Tentation, when warm'd by this work. The ſweating labourer (ſometimes) ſits down over haſtily, catches cold, and dies of a Conſumption; be walking gently in muſing ſtill, that this befal not you.

1. PRayer follows Meditation, as twins follow each other in their birth, they both lay in the ſame womb, the Hebrew word [Shuach] mentioned in Gen. 24. 63. which our Tranſlation Reads to Meditate) the Septuagint, the Geneva Tranſlation, and Tremellius (in his Marginal notes upon it) reads it (to pray) the word ſignifies both, which ſhowes they are near a-kin lying in the ſame word as twins in the ſame womb; they conſort well together, for Meditation is a bleſſed Improvement of Meditation: you may ſuppoſe, Iſaac had his Oratory in the field, this private place for ſecret Prayer now upon this Important occaſion (of Marriage quaſi marrage he uſes deep Meditation to make ſervent Prayer, thus ought you to do now, as the Patriarch Iſaac did then and as the Prophet Daniel did afterwards, firſt open the windows of your Soul, by Divine Meditation and then kneel down to praying work. Dan. 6. 10. There practice is your Pattern: when you have fill'd your water-Pot to the full (by Meditation) then draw out (by prayer) as Joh. 2. 7, 8.

2. As Faith is call'd the beſt of graces, ſo Prayer is call'd the beſt of duties, if other duties be pennies, this is a pound in many reſpects. Firſt, as it gives God the glory of his three great Attributes. 1. It gives him the glory of his Omniſciency, that he knows all your wants, that he, whoſe Throne is in Heaven, yet hears all your Petitions preſented to him upon Earth. 1 King. 8. 30. 2 Chron. 7. 14. yea when you pray only heart prayer (which man heareth not, knoweth not) as Moſes, Exod. 14. 15. The Lord ſaid, wherefore cryeſt thou unto me, when he ſpake not a word, ſo Hannah. 1 Sam. 1. 13. & Pſal. 38. 9. all my deſire is before thee, and my groaning is not hid from thee. 2ly. it gives him the glory of his Omnipotency, it preſuppoſes that God is able to ſupply all your wants you ſpread before him, Eph. 3. 20. The very act of Prayer, ſaith to God as Job, (I know thou canſt do every thing. Job. 42. 2. 3ly. It gives him the glory of his merciful goodneſs, or bountiful benevolency, that he is willing as well as able to ſupply your wants. Divine might and Divine mercy are the two Pillars that the Houſe of Prayer ſtands upon, as the Temple of Solomon ſtood upon Jachin and Boaz. 1 King. 7. 21. which ſignifies ſtability and ſtrength. 2 Chro. 3. 17. Exod. 22. 27.

3. The ſecond reſpect that makes Prayer the beſt of duties, is, that a kind of Omnipotency is aſcribed to it (as Luther ſaid) when 'tis the Prayer of Faith, and ſo acted by that beſt of graces; you may ſtand and wonder what the Scripture attributes to Faith and Prayer, or Prayer of Faith. It can do more then all the Witches in the World can do, for it can ſet God at work, whereas they can but ſet the Devil at work; none knows what Prayer can do, but thoſe that know what God can do; in this ſenſe, Prayer is ſaid to be Omnipotent as it ſets Omnipotency at work: it hath had command over all the four Elements, as 1ſt. Over the Air in Elijah. Jam. 5. 17. to whom God gave this Key to open and ſhut up Heaven at his pleaſure. 2ly. Over the fire which the ſame Elijah fetchs down at pleaſure by his Prayer one time in a way of wrath, 2 Kin. 1. 16. and another time in way of mercy and merciful acceptance. 1 Kin. 18. 37, 38. 3ly. Over the water in Moſes. Exod. 14. 15, 16. And 4ly. Over the Earth in the ſame Man of God, who by his powerful Prayer; firſt cleaves the Sea aſunder to ſave Iſrael, and then the Earth aſunder to deſtroy the complices of Korah, Numb. 16. 29, &c. Pſal. 106. 17. As thoſe two great conſorts of Chriſt on Mount Tabour (Moſes and Elias, Math. 17. 3.) had command over the four Elements: So Joſhuah over the Sun it ſelf. Joſh. 10. 12. as by Moſes Prayer, he had command over Amalek before. Exod. 17. 11, 12. Yet higher, Eliſhah by Prayer hath command over the Angels, fetching them out of Heaven, for his Protection and comfort. 2 Kin. 6. 17. but yet higher than that over god-man, the Angel of the Covenant, the Lord of Angels in Jacob. Gen. 32. 24, 25, 26. Who (as Sckindler Interprets. Hoſ. 12. 4. Bacah) wept and Supplicated Jacob, ſaying let me go for the day dawneth, Gen. 32. 25.

4. The Lord Chriſt (there) askes him his Name, as if he had ſaid, thou art ſuch a fellow as I never met withal, and therefore he confers the honour of Knight-hood (as it were) upon him in ſaying to him, kneel down Jacob, riſe up Iſrael; having power with God and prevailing. Thus alſo the Lord Chriſt was overcome, by the power of the Canaanitiſh womans Prayer of Faith. Matth. 15. 26, 28. Inſomuch that he gives her the Key of his Treaſury, and bids her go in and take what mercy ſhe pleaſed, he turns her looſe (as it were) into his fullneſs and all ſufficiency; and not only his own Omnipotency is at her beck, but alſo Devils and all muſt ſtoop to her, if ſhe pleaſed; O woman great is thy Faith (in Prayer) be it unto thee even as thou wilt. You muſt know, How Jacob (as this Syrophaenician woman) outwreſtled Chriſt, for 'twas his wonderful condeſcenſion to put forth more of hiw own ſtrength in Jacob againſt himſelf, then he did in himſelf againſt Jacob. This redeeming Angel (as Jacob calls him Gen. 48. 16.) held him up with one hand, as he ſtrove againſt him with the other, and voluntarily yeilded himſelf as conquered by the Patriarch's Prayer; otherwiſe the ſame Divine power that disjointed Jacobs thigh, could as eaſily have unclaſped his hands. O how can you but admire this glorious vouchſafement!

5. Laſtly, God himſelf ſpeaketh as if his hands had been tyed up by Prayer. Exod. 32. 10. Let me alone, &c. As if Moſes had held him from his purpoſe, and had laid fetters and reſtraints upon Omnipotency, and (as Auſtin gloſſeth upon the place) brings the Almighty to beſpeak his own freedom, yea indenting with Moſes, and offering him a Compoſition for [his] ſilence and his own liberty, ſaying, (if ſo) I will make of thee a great people, as if Moſes's Devotion had been ſtronger then Gods Indignation: which ſhews, that great is the power of Prayer, 'tis able after a ſort (Fifthly another gloſs) to tranſſuſe a dead Palſy into the hands of Omnipotency; this cannot be through the prevalency of Human power againſt Divine, but through the condeſcenſion of Divine grace to poor Mortals, bidding us, concerning the work of his hands to command him. Iſa. 45. 11. Which is a wonderful expreſſion, rather to be admired with an holy Reverence, then ſtrained into a rude blaſphemy: undoubtedly it would be no leſs then black blaſphemy in us to ſay ſo, had not God himſelf ſaid it for us, and Gen. 19. 22.

6. All this ſhews you both the excellency, and the efficacy of right Prayer; the Apoſtle James tells you, it avails much. Jam. 5. 16. Yet doth not tell you how much, you muſt find out that both by your own experience and by the Experiences of others. It certainly availeth [much,] though happily it availe not [always] God hath indeed ſaid that the Children of Moab ſhall go into his Sanctuary to pray: but ſhall not prevail. Iſa. 16. 12. But he hath avowed before all the world that the Children of Sion ſhall not do ſo. Iſa. 45. 19. They ſhall not ſeek the Lord in vain: their Prayer ſhall be like Jonathans bow, it ſhall never return empty. God ever hears their Prayers, always ad Salutem (as Anſtin ſaith) though not ever ad Voluntatem: he always hears their Prayers according to their well, when he doth not hear them according to their Will.

7. Firſt the manner of Prayer; Now that your Prayer may be [ 〈 in non-Latin alphabet 〉 ] a throughly-wrought, effectual and available Prayer, to work wonders in Heaven and Earth. Jam. 5. 16. yea after a ſort Omnipotent as Luther ſaid; take theſe following Directions for managing this duty aright, firſt before duty, as to the manner of it before, in, and after it. Firſt of thoſe that are Antecedent or before Prayer. Direct. 1. You muſt be New born, a New Creature; until the Child be come out of the womb, it cannot Cry, no more can you Cry Abba Father, ſo long as you are in the womb of a natural ſtate, Rom. 8. 15. God firſt accepts the perſon, and then the Action or offering. Gen. 4. 4. Heb. 11. 4. your perſon muſt be accepted as Abel was, and then your Prayer will be acceptable, you muſt be Righteous (in Chriſt) 'tis the Prayer of the Righteous that prevaileth, Jam. 5. 16. as it is the Character of the unrighteous, that they call not upon God, Pſal. 14. 4. Paul was never ſaid to pray till Converted from his Phariſaical State. Act. 9. 11. So if at any time they do pray, their Prayer is an Abomination. Prov. 21. 27. and therefore 'tis not accounted Prayer. The long Prayers that Paul had while a Phariſee were not reckoned Prayer at all: you muſt firſt be a Temple of the Holy-Ghoſt, 1 Cor. 6. 19. and then you will be an Houſe of Prayer: for ſo the Temple is called. Naturaliſts tell us of a Jewel, that, when put into a dead mans Mouth, loſeth all its Vertue: So prayer (a pretious Jewel in it ſelf) in the mouth of one that is dead in Sin, hath no force, nor efficacy: God will not hear Sinners, Joh. 9. 31. he will not take them by the hand, Job. 8. 20. Margin Hebr. and Geneva Biblt, 'tis but a Multiplying lies daily, Hoſ. 11. 12. a compaſſing God with lies to call God Father when we are not his Children, and while we are without Chriſt. You muſt paſs through the merits of the Son, into the mercies of the Father.

8. The ſecond Direction before duty is, prepare to meet your God in duty. Amos 4. 12. The Jews had their preparation for the Paſſeover. Joh. 19. 31. So ſhould you have for prayer, ſetting ſome time apart as well to prepare for Prayer, as for prayer it ſelf; 'tis coming to duty with a common Spirit, and with an Ordinary frame of heart, that makes us loſe many a duty. 2 Chron. 12. 14. Ezra did better then Rehoboam herein, Ezr. 7. 10. the latter loſt all, the former ſav'd all hereby. Labour therefore your heart into a praying frame before prayer; this is done by getting. Firſt, the Majeſty of the great God (before whom you are going) wrought truly and throughly upon your heart. Conſider ſeriouſly he is a great King. Mal. 1. 6, 14. and a God that will be Sanctified of all that draw nigh to him, Levit. 10. 3. this may help you to a God ſanctiſying, frame of Spirit: David prepared with all his might, why? the reaſon is rendred. The Temple was not to entertain man but God, therefore muſt it be more Magnificent and he more exact in all preparations for it. 1 Chro. 29. 1, 2. Chriſt tells you, he is gone to prepare a place (even a Temple, a Manſion of glory) for you, Joh. 14. 2, 3. and will not you prepare a place for him in that poor heart of yours? Conſider alſo, Secondly, his purity, that the God (with whom you have to do in prayer) is a God of purer eyes then to behold Iniquity, Hab. 1. 13. he cannot look upon it, but he muſt loath it; he cannot behold it, but he muſt puniſh it; this calls for a reverential heart, Pſal. 2. 11. Before him who is in Heaven and you on Earth, Eccleſ. 5. 2. cover your face, if Angels do ſo that are holy and bleſſed, Eſa. 6. 2. Much more you that live in an Houſe of clay, and drinks up iniquity like water, Job 4. 19. & 15. 16. Tremble to bring along with you any Sin unrepented of, unpardoned, lay aſide all filthineſs; Jam. 1. 21. as the Serpent her poiſon when ſhe goes to drink, yet with this difference, ſhe after drinking reaſſumes it again, you may not do ſo with the Poiſon of Sin, when you have been drinking of the Rivers of Gods favour, this is to return with the Dog to his Vomit. 2 Pet. 2. 22. you muſt know it again no more. Gen. 38. 26. nor have ſo much as a leering look towards it, Pſal. 66. 18. much leſs allow of it or wallow in it.

9. Would you have leave with God in prayer, then leave Sin and that for ever; you may not ſay concerning your Sins as Abraham did concerning his Servants, and the Aſs (which he left at the foot of the Hill, Gen. 22. 5.) ſaying, I will come again to you; but you muſt take an everlaſting farewel, of your Sin when you come to your God, and with David keep your ſelf (for ever) from your Iniquity. Pſal. 18. 23. and as he waſh'd his hands in Innocency, when he did compaſs Gods Altar. Pſal. 26. 6. So muſt you waſh your heart in that fountain that is opened, Zech. 13. 1. Thus Ruth did waſh and anoint her ſelf before ſhe went up to Boaz. Ruth. 3. 3. and Eſther purified and perſumed her ſelf for acceptance with Ahaſuerus. Eſth. 2. 9, 12. and the Captive Damoſel was to pair her nails, &c. Before ſhe became a fit bride for an Iſraelitiſh Bed, Deut. 21. 12, 13, 14. and the Rabbies ſay, that a Man might not come into the Mountain of the Houſe of God with his ſtaff, nor with his Shoos, nor with his purſe, nor with duſt upon his Feet; hence Lavers were ſet at the door of the Tabarnacle, for waſhing off defilements at their entrance thither; Exod. 30. 18, 19. and Bernard uſed to ſay at his entrance to his publick Devotion, O wordly thoughts, [ad templi Januam manete vos] ſtay ye here at the Church door, alluding to Abrahams words, Gen. 22. 5. and to Moſes deed. Exod. 3. 5. as above in Meditation: Thus alſo Solomon ſaith, [keep your foot, when you enter into the Houſe of God] Eccleſ. 5. 1. that is, look well to your affections (thoſe feet and out goings of the Soul) that you offer not the Sacrifice of Fooles. Thus alſo under the Law the inwards and feet were to be waſhed. Levit. 1. 9. all which do teach you what due and true preparation, you muſt make for your approaches unto God; that you may lift up holy hands (and an holy heart) unto him in Prayer, 1 Tim. 2. 8. thoſe in, Iſa. 1. 15. That came to God with their hands full of blood, did (as it were) dare him to his face, and they do no leſs, that come with their hands or hearts full of any Sin.

10. Secondly, of thoſe that are Concomitant or in Duty, after preparing for it, comes proceeding in it. When your heart is fixed, or prepared for God, like the Inſtruments of Muſick, when the Treble is in Tune, 'tis eaſy to bring all the other ſtrings into Tune alſo: you can make no progreſs in Prayer, unleſs this heart ſtring be wound up to a due Note; and all your graces and affections dancing attendance to the duty: ſo then the Firſt, Direct. or rule, is clean Prayer, be ſure you ſtretch forth you hands in Prayer, with an heart prepared for Prayer, as Job. 11. 13. If thou prepareſt thine heart, and ſtretch forth thine hands. and Ver. 14. If Iniquity be in thy hands, put it far away, and let not Iniquity be in thy Tabernacle, and Ver. 15. then ſhalt thou lift up thy face without Spot, and ſhalt be ſtedfaſt, &c. which teaches you, that (1.) your heart muſt be prepared to meet your God, Amos. 4. 12. Humbly ſubmitting to his Juſtice, and heartily imploring his mercy. (2.) that you muſt ſtretch forth your hands in prayer (as the Begger doth for Alms) in forma pauperis, to receive mercy, or as men Beg quarter for their lives with hands held up over their heads; or laſtly, as one that is falne into a ditch or deep dungeon, and cannot get out, holdeth up his hands and cryeth out for help, you are faln into the dark dungeon of Sin, and Chriſt is your bleſſed Ebedmelech, that lets down a Rope of mercy (his promiſes) to draw you out, as Jerem. 38. 12. with all tenderneſs, if you cry unto him, Pſal. 130. 1.

11. And thirdly thoſe hands you lift up in Prayer muſt be pure hands, 1 Tim. 2. 8. the Fountain of Divine goodneſs will not be laden at with fowle hands, Eſa. 1. 15, 16. The Apoſtle James gives you good Counſel, (cleanſe your hands) Jam. 4. 8. and the Prophet Jeremy, (cleanſe your heart) Jerem. 4. 14. and ſo doth bleſſed Paul (cleanſe your ſelf from all filthineſs both of fleſh and of Spirit) 2 Cor. 7. 1. then ſhall you lift up your face without Spot. That is, you may come to God with comfort and confidence, not caſting down your countenance, as guilty Cain did, Gen. 4. 6. but looking up boldly and cheerfully as Steven did, Act. 6. 15. (they ſaw his face, as if it had been the face of an Angel) and then ſhall you ſtand ſtedfaſt in duty as a Pillar in the Temple, Revel. 3. 12. your heart being eſtabliſhed with grace, and your mind with peace to ſerve God without fear, Luke 1. 74. Pſal. 112. 7. when the heart is thus fixed (as Davids was) Pſal. 57. 7. & 108. 1. (twice over in both places) this makes duty more eaſy; the expert Souldier having his Arms rightly fixed, goes more cheerfully into the Battel; then Prayer will be your buſineſs, and you will make work of your work; yea God himſelf will not ſtrictly ſtand upon the (exact) purification of the Sanctuary, but will certainly paſs by all your other weakneſſes, 2 Chron. 30. 18. when he ſees you prepare your heart to ſeek God, Ver. 19. and when he beholds you (to your ability) ſweep out the dirt, waſh the floor, ſpread your beſt Carpets, uncover your beſt Stools, and bring forth your beſt Plate, and Ornaments; ſetting ope the Everlaſting door of your Soul to entertain the King of glory, Pſal. 24. 7, 9.

12. The ſecond Rule or Direction in duty is Cordial Prayer, be ſure you engage your heart in it. Jerem. 30. 21. and in every part of it, that your Prayer may be Cordial, or a hearty prayer, your Tongue and heart muſt be (all a long) Relatives, and keep both time and Tune together; the principal Element of prayer is the heart, take prayer out thence, and 'tis but a dead thing, that prayer which comes out of the head only, and not out of the heart alſo, is not prayer in Gods account. Ephraim was a ſilly Dove without heart, Hoſ. 7. 11. The Jews (no doubt) had prayed much and oft during their ſeventy years Captivity, yet Daniel denies that they had prayed at all, Dan. 9. 13. (yet made we not our prayer unto the Lord our God, &c.) Seeing, no Affection, nor heart was in their prayers, all was but lip-labour, they gave God not the Calves of their lips, as Hoſ. 14. 2. but only the lips of their Calves, which God eſteemed no better then Jeroboams Calves; when the Tongue prays without the heart 'tis but an empty Ring, the tinkling of a Cymbal. 1 Cor. 14. 15. Expreſſions of the Tongue without Impreſſions on the heart, makes no Melody in Gods ear, non vox, ſed votum, non Muſica Chordula, ſed Cor. When the inward Sacrifice is not joyned with the outward, God faith (in contempt of it) they offer me fleſh, Hoſ. 8. 13. Fleſh ſtinks in our Noſtrils while it is burning: when both were joined together, God calls it his Honey-Comb with his Honey, Cant. 5. 1. Eleazar the prieſt carried the Incenſe in his boſome (to ſhew that prayer ſhould come from the heart) as he carried the Oil for the Lamps in his right hand, the anointing Oile in his left hand, and the meat offering upon his Shoulder, as Rabbi, Elias, and Chaskuny upon, Numb. 4. 16. telleth us. David found in his heart to pray his prayer to God. 2 Sam. 7. 27. he did not only ſay his prayer (with his lips) but he alſo pray'd his prayer (with his heart.) Prayer without the heart is like the Body without the Soul; O how loathſome to man is this latter, and as loathſome to God is the former, then draw you near with a true heart. Heb. 10. 22.

13. As your Prayer muſt be hearty or Cordial (for quod cor non facit, non fit, that which the heart doth not, is not done at all; if your heart be Right, God will give you his hand, and you may come into the Chariot of Prayer: as 2 King. 10. 15. which is as the Chariot of Amminadab, Cant. 6. 12. but if your heart be not right in the ſight of God, as Act. 8. 21. You have neither part nor portion in this matter; and you do but take the Name of the Lord in vain, and God will not hold you guiltleſs, Exod. 20. 7.) So it muſt be conſtant which is the Third Direction, conſtant prayer: and this conſtancy is two fold. Firſt, in duty, and ſecondly to duty. The firſt relates to this or that duty of Prayer in particular. The ſecond relates to the duty of Prayer in the general; touching the firſt, your heart muſt be conſtant in prayer, O the backwardneſs of the heart of Man, to praying work ('twill take a diſpenſation for a diſcharge from duty, any ſmall Interruption for a while, to ſtop the mouth of Conſcience, is an excuſe from prayer) and O the lubricity and ſlipperineſs of the heart of Man in praying work; as the heart naturally hangs off from it, ſo it uſually, when it comes into it, ſlips out of it again; 'tis like Reuben as unſtable as water, Gen. 49. 4. though it be not ſo liquid as water to be poured out (as water) before the Lord, 1 Sam. 7. 6. Pſal. 62. 8. (which is the proper Notion of prayer, to wit, the pouring out of the heart unto God) there is too much of the ſtone in the heart, that is yet undiſſolved into tears and tenderneſs. Ezek. 36. 26. you will find by woful experience, that your heart will not be ſtedfaſt with God, but it will ſtart aſide like a deceitful bow, Pſal. 78. 37, & 57. you cannot watch with Chriſt (in praying work) one hour, Matth. 26. 40. you cannot ſerve the Lord without diſtraction; Nor attend upon him in prayer, 1 Cor. 7. 35.

14. Therefore as your heart ſtands need of whipping to Prayer, it ſtands as much need of binding in prayer; never did the Sacrifice ſtand more need of binding with cords to the Horns of the Altar, Pſal. 118. 27. then doth your looſe and ſlippery heart, of binding with all Spiritual bonds to this Religious duty. Hence it is, that David begs of God: Lord unite my heart to fear thy Name, Pſal. 86. 11. he found it as hard to fix, as the Chymiſt doth Quick-ſilver, which hath a principle of motion in it, but not of Reſt; and therefore you are commanded to watch unto prayer, 1 Pet. 4. 7. Satan will be Interrupting you, as the Pythoniſſe did Paul, Act. 16. 16, and as the Enemies did Nehemiah. Neh. 4. 17. he built and watched, and watched and built. So ſhould you pray and watch, and watch and pray. Satan is always buſieſt at the beſt work, if you ſtand up (in prayer) before the Lord, he will be ſure to ſtand up againſt you, Zech. 3. 1, 2. If you be at Gods right hand, Satan will be at your right hand; he will thruſt himſelf in among the Sons of God, Job. 1. 6. but ſuppoſe he tempt you not, your own heart (ſo far as 'tis unrenewed) will be a tempter to it ſelf, and will wander from duty, the Man in the Eccleſiaſtical Hiſtory, that was to have an horſe given him, if he could ſay his Lords Prayer, without a wandring thought; cryed in the midſt of the prayer (dabis & ephippium) you muſt give me the ſaddle too, ſo loſt both horſe and ſaddle, this divided heart, Hoſ. 10. 2. makes us loſe many a duty.

15. The ſecond branch is conſtancy to prayer, you muſt give your ſelf to prayer; as David did, Pſal. 109. 4. Hebr. (Vaani Tephillah) but I am prayer, as if he had been made up of nothing elſe, but been a meer compound of prayer; or as if he had done nothing elſe (in all the world) but poured out his heart to God in prayer. Chryſoſtome moves this Queſtion, why David is called (a man after Gods own heart) more then Moſes or Abraham, &c. And for his Anſwer to it he gives this Reaſon, becauſe he was more Converſant with God in (both) praying and praiſing work; he (above all others) turns every providence into a prayer, and his whole Book of Pſalms conſiſts either of Hoſannas (in praying to) or of Hallelujahs (in praiſing of) his God. He is the greateſt favourite to an Earthly King, that is oftneſt converſant with him. Thus David was Gods darling, his ſpecial minion and favourite, that was much in Gods boſom in his Divine Colloquies. So that he would be up, and at this praying work three times in a day; Morning, Noon, and Night, Pſal. 55. 17. and, as if this had been too little for him he will be at it ſeven times a day, Pſal. 119. 164. that is, very often, as often as God reard him up an Altar, ſo oft he had ready his Sacrifice, not as Formaliſts do (that make means their Mediators) in a cold careleſs and cuſtomary manner, walking the round of duty as the Horſe in the Mill, but David rouſed himſelf, and cryed aloud not only (precem fundere) but also (Coelum tundere) to batter Heaven by his prayers, Pſal. 3. 4. & 107. 6, 13. & 120. 1. & 130. 1, &c.

16. You are commanded in Scripture to pray always, evermore, every where, without ceaſing, continually, Eph. 6. 18. 1 Theſ. 5. 17. Rom. 12. 1. Col. 4. 2. 1 Tim. 2. 8. Phil. 4. 6. There is no duty ſo oft commanded as Prayer, it muſt be your conſtant Trade; and that Divine breath, which you muſt conſtantly draw: Paul ſpeaks, 1 Theſ. 3. 10. (night and day praying exceedingly) as if his practice had been nothing but prayer. It may have Intermiſſion, but never any ceſſation in ſound ſenſe: not as the Euchites of old and Monks of late hath imagined, as if God would have men to caſt off all care and callings, and do nothing elſe but pray. For the Theſſalonians (whom the Apoſtle bids to pray without ceaſing, 1 Theſ. 5. 17.) are commanded alſo to work with their hands, 1 Theſ. 4. 11. And the Apoſtle tells them, if any will not work, neither ſhall he eat, 2 Theſ. 3. 10. Men cannot be as Angels in this World, that need no Food no nor yet as Lillies. (which Chriſt ſpeaks of) that neither Card nor Spin, Sow nor Reap, toil nor take pains, yet are nouriſhed and arrayed. Every good Man muſt have a particular calling to honour God in his Generation-work, Acts 13. 36. which may not be juſtled out by any duty of his general calling.

17. But the true ſenſe is, (1ſt.) that you ſhould obſerve ſtated times of prayer (morning and evening) in this ſenſe, the word (continually) is uſed, 2 Sam. 9. 7. (thou ſhalt eat bread at my Table continually) you cannot imagin, that Mephiboſheth did nothing elſe night and day, but eat at Davids Table (for ſo he had been an unparaleld Cormorant) but only that he ſhould obſerve his ſet and appointed meals. (2ly.) 'tis an Hyperbolical ſpeech exhorting to frequency of prayer. Thus, 2 Tim. 1. 3. Paul remembred Timothy in prayer night and day; Thus he did remember the Romans, Rom. 1. 9. as before the Theſſalonians. 1 Theſ. 3. 10. you ſhould be as frequent (in Supplication) with your Spiritual Father, as your Spiritual Enemies are frequent (in Temptation) with you: as the fleſh world and Devil (ſome, or all) do aſſault you continually; So you had need pray againſt their aſſaults continually, to fetch in ſtrength and relief againſt them from God.

18. The third ſenſe is, that your prayer ſhould ſpread it ſelf over all your concernments. As the Temple (that Houſe of prayer) Sanctified the Gold and all other Materials and Utenſils in it, Matth. 23. 17. So this holy duty of prayer doth Sanctify all things, 1 Tim. 4. 5. All Ordinances, all Providences, all Enjoyments, all Employments, prayer doth not only Gild them over, but alſo turns them into the fineſt Gold. So that to pray continually, is to carry this Temple (as Auſtin called it) about with you at all times in all places, upon all occaſions and in all conditions, yea all your life, even to your very death: this Spiritual breath muſt conterminate with your Natural. For the laſt work of a dying Chriſtian is to breath out this prayer, Lord Jeſus receive my Spirit.

19. The fourth true ſenſe of praying always and continually, is the keeping of your heart in a praying frame continually: ſo that upon all occaſions (that occur) you may be lifting up your heart, your thoughts and affections unto God (whom you have ſet always before you, Pſal. 16. 8.) and darting out frequent Ejaculations to the Throne of grace. Thus your Harp (or heart) ſhould be ever kept in Tune for prayer, as the Souldier hath his Armes ready by him, and right fixed upon any Aſſault of the Enemy: and as the fire in your gueſt Chamber, it is always prepared (though it do not ever burn or blaze out) upon your friends coming to be blown up into a Flame: thus you may pray, when you do not ſet your ſelf a-part to pray, even in the works of your callings; and beſides your ſet Meals for your Soul (in your Morning and Evening prayer, called the continual Sacrifice, Numb. 28. 3, 4. as well as for your body; you have many other refreſhing morſels (to wit, occaſional Apoſtrophes and Ejaculations) to nouriſh the inner, man and to make it increaſe with the increaſings of God, through the ſupply of the Spirit of Jeſus Chriſt, Phil. 1. 19. Eph. 4. 16. & Col. 2. 19.

20. Thus to pray continually (quoties aliquid occurrit, as Dr. Willet ſenſes, Rom. 12. 12. as oft as any thing falls out, that calls for Divine aſſiſtance) 'tis not only your duty but your priviledge; 'tis like the herb (All-heal) an univerſal remedy againſt all diſeaſes, a choice yet a cheap Catholicon and Antidote both againſt the evil of ſinning and off ſuffring: This is the beſt and moſt bleſt Expedient to avoid dangers, to overcome difficulties and to procure both ſafety and ſucceſs, in all your honeſt deſigns. Thu, Nehemiah before he opens his mouth to the King, even in the Kings preſence, firſt opens his heart to God, Neh. 2. 4. his ſudden and ſecret Ejaculation he darted up to God (for ordering his ſpeech and ſpeeding his Petition) is called, his praying to the God of Heaven: and this was his frequent practice upon ſeveral other providences, Neh. 5. 19. & 6. 14. & 13. 29. Thus Abrahams ſervant darted out deſires to God, that he might proſper in his Enterprize, Gen. 24. 12. 26. Thus Moſes cryed to God, yet ſaid nothing, Exod. 14. 15. Thus Hannah was not heard, yet prayed, and thus wherever God ſets you up an Alter, you muſt be ready to offer Sacrifice, crying, either mentally or vocally, Lord proſper me in this work, Lord protect me in this Journey, Lord direct me in this duty, &c. Thus Chriſt often did for you.

21. The fourth Direction is, your prayer muſt be earneſt and intent, or inſtant, you muſt not only pray but cry, Pſal. 130. 1. out of the depth have I cryed unto thee. David crys there (and in many other places) unto God with his utmoſt ſtrength, out of the depth of his heart. You muſt be ſervent in it, as well as conſtant to it; neither the frequency nor the fervency of prayer ought to be abated, prayer is cal'd wreſtling, which requires your utmoſt ſtrength as well as skill; it requires the very ſtrength of your affections, you muſt be fervent in Spirit, while you are ſerving the Lord, Rom. 12. 11. and be inſtant as well as conſtant in it, Ver. 12. your heart muſt be ſeething-hot as the word there [ 〈 in non-Latin alphabet 〉 ] ſignifies; your heart muſt be boiling a good matter as Davids, Pſal. 45. 1. in the Hebr. Reading, this will be the beſt cure of wandring thoughts, Flies ſieze not on Honey while it boiles, nor Beelzebub (the Prince of flies) upon your heart while 'tis boiling any good matter in prayer. God loves not cold prayers (as ſome men love not cold diſhes) yea even lukewarm, hearts are Nauſeous to him. Revel. 3. 16. every offering, that is of a ſweet Savour, is made by fire unto the Lord, Levit. 1. 9, 13, 17. 'Tis three times over, every Sacrifice muſt have fire in it aſwel as Salt, Mark. 9. 49. the fire of Zealous Devotion as well as the Salt of truth and ſincerity: yea the Sacrificer (as well as the Sacrifice) muſt have both thoſe Ingredients (Salt and Fire) in him. You muſt have the grace of truth (Pſal. 51. 6.) which (as Salt) muſt dry up thoſe evil humours in you, that would breed the never dying Worm; and you muſt have the grace of Zeal, which (as fire) muſt burn up thoſe corruptions in you, that (otherwiſe) would carry you to that unquenchable Fire, Mark. 9. 43, 44. 45, 46, 47, 48.

22. This bleſſed Spirit of burning (ſo cal'd, Iſa. 4. 4. that makes a true and through combuſtion among your fleſhly corruptions) muſt prevent you of everlaſting burnings, Iſa. 33. 14. as the Sun of the Firmament (with 'its hot Beams will eat out the Kitchin-Fire, that is upon the Hearth. So this Coeleſtial Fire (of Zeal and fervency for God in prayer, which is indeed a warm beam of the Sun of Righteouſneſs, Mal. 4. 2.) will eat out the ſtinking fire of Sin that is in your heart. This fire of Heaven will devour that fire of Hell (Jam. 3. 6.) in you, a live-Coal muſt touch your heart as well as your lips, Eſa. 6. 6. and you muſt be baptized, with the Holy Ghoſt and with fire, Matth. 4. 11. & Act. 2. 3, 4. Elijahs Sacrifice had not only much water (out of Kiſhon) but alſo fire from Heaven, to Render it an acceptable Sacrifice. 1 King. 18. 33, to 30. So you muſt not only have the water of godly ſorrow and Goſpel repentance, but alſo the fire of Zeal and ſervent Devotion to make an acceptable prayer unto God. The fire of Aetna and the water of Nilus, are ſaid to be the Hieroglyphicks, of thoſe choice Ingredients of a rightly compounded prayer; God requires hot bread to be ſet before him daily. 1 Sam. 21. 6.

23. The breath that a pair of bellows breaths out, is cold breath, and ſo is it not properly breath but wind; accordingly cold prayers, that are careleſly breathed out, are not truly prayer, but wind and vanity: the breath of a living Man, is not cold as bellows breath, but warm; the lack of ſervency is the loſs of prayer. God will be cold and careleſs in accepting and anſwering, if you dare be cold and careleſs in asking his face and favour. Paul tells you of your great need, both of the ſhield of Faith (that is defenſive Armour) and of the darts of prayer (which is offenſive Armour) Ephe. 6. 16, 18. Now this dart will not wound your Spiritual Enemies, unleſs it be well-pointed, ſteeled and ſharpened with Zeal: when the Souldier ſtrikes with his full ſtrength, then doth he give his Enemy the Mortal wound. Solomon ſaith, what you do, you muſt do with all your might, Eccleſ. 9. 10. you muſt much more pray (the beſt of duties) with all your might. David danced before the Lord with all his might, 2 Sam. 6. 14. ſurely he (much more) prayed with all his might, he prayed and cryed with his whole heart. Pſal. 119. 58, 145. Sampſon alſo bowed himſelf with all his might at the pillars of Dagons Temple, Judg. 16, 30. and ſurely had he not prayed with all his might likewiſe, Ver. 28. he ſhould never have been enrolled in that little Book of Martyrs, amongſt thoſe great Favourites of Heaven. Hebr. 11. 32.

24. You muſt therefore go forth (in praying Work) as the Sun in its ſtrength, Judg. 5. 31. and come as a Prince to God. Job. 31. 37. you ſhould ask as a Son, Iſa. 45. 11. as a Kings Son, Judg. 8. 18. Jacob (as a Prince) had power with God and prevailed, Hoſ. 12. 4. and ſo ſhould all the ſeed of Jacob do, putting forth all the ſtrength both of Soul and Body, (as he did) in wraſtling work. Chriſt prayed ſo earneſtly, that he prayed himſelf into an horrid Agony, ſo as to ſweat clods of blood. Luke 22. 44. Daniel prayed himſelf ſick, Dan. 8 27. and Nehemiah prayed himſelf pale, Neh. 2. 6. Hannah alſo was ſo tranſported in prayer, that old Eli thought ſhe had been drunken, 1 Sam. 1. 13, 14. laſtly Elijah put himſelf into ſuch a poſture of prayer as could not but ſtrain all the ſtrings of the heart, he puts his head between his knees (to pray) 1 King. 18. 42, 45. and by this renting of his heart, Joel. 2. 13. (ſo prayer is called) and earneſt prayer, Jam. 5. 17, 18. he procures the Key of Heaven, to open and ſhut it at pleaſure, he prayed in his prayer (as 〈 in non-Latin alphabet 〉 imports) there was the prayer of his heart, in the prayer of his Tongue, or he prayed and the Spirit prayed too in his prayers, according to, Rom. 8. 26. while we make Interceſſion in our prayers, the Spirit makes Interceſſion in and for us: laſtly he did not ſay his prayers, but he prayed his prayer. Thus muſt you ſet all your faculties and graces at work, which all ſhould be exerted and exerciſed in prayer: do not poure out your Speech only but your Spirit, alſo into your Fathers boſom, Rom. 1. 9. then only is it an hearttransforming duty, Luke 9 29. and then alſo thundrings comes out of the Temple, Revel. 11. 19. then breaks he Mighty Arrows, Pſal. 76. 3.

25. Thus muſt you be Inſtant in prayer, (as well as conſtant) 〈 in non-Latin alphabet 〉 . It ſignifies extenſion, Firſt, of the duty, Secondly, of the affections in the duty. Act. 26. 7. ſerving God Inſtantly, with a vehement extenſion of Soul, and you muſt continue inſtant, Rom. 12. 12. [ 〈 in non-Latin alphabet 〉 ] conſtant as well as inſtant, a Metaphor from hunting Dogs that give not over the game till they have got it, all along purſuing it with their utmoſt ſtrength and skil. The word [ 〈 in non-Latin alphabet 〉 ] of the ſame Root, Eph. 6. 18, ſignifies invincible conſtancy or continuing in utmoſt ſtrength, So Col. 4. 2. you muſt not only be conſtant in reſpect of the time of your prayer, but alſo be inſtant in reſpect of the ſtrength of your affections; you muſt keep up your heart upon the Wing of elevated affections, deſiring with David that your raiſed frame may be kept for ever upon your heart. 1 Chron. 29. 18, when Divine wings are given you, as Revel. 12. 14. and you have a Divine wind (the breathings of the Spirit) in your Divine wings, as Zech. 5. 9. then keep in the wind, and upon the wing, you may not flag and flatten in the duty; If the world whiſper in your Ear, or if the tempter jog you on the elbow; Anſwer them both as Nehemiah did the Adverſary, I am about a great work, and I cannot attend you, Neh. 6. 3. why ſhould the work ceaſe while I come down to you: a Bell may be long in Raiſing, but when once at the height, it Rings moſt Tuneably, but all the difficulty and skill is to keep it there, that it ceaſe not before the time.

26. In a word, as prayer is your Embaſſadour to Heaven, ſo it muſt be accompliſhed as an Embaſſadour; (1.) It muſt be the Action of your Soul, bodily exerciſe profits little, 1 Tim. 4. 8. much Action and little affection availes not; Soul-prayer when 'tis alone, is accepted, but wo to Body-prayer when 'tis alone; Soul-prayer is neceſſary, and Bodyprayer is comely, for you are to glorify God with both, 1 Cor. 6. 20. you muſt lift up your heart, Pſal. 25. 1. as well as your hands to your God, (2.) Not only your Soul muſt be in it, but an intent Soul, your heart-ſtrings ſcrewed up to the higheſt note. Thus prayer is called a ſtriving to an Agony, as the Greek word imports, Rom. 15. 30. and a wreſtling; ſo Rachel wreſtled with God in prayer (as well as her Husband Jacob, Gen. 32. 24.) Gen. 30. 8. with great wreſtlings ſhe obtain'd a Son and called him, Napthali. i. e. my wreſtling, every mercy you win by wraſtling in prayer, you may name it Napthali my wraſtling. (3.) You muſt pray with your underſtanding (as well as with your affections,) 1 Cor 14. 15. otherwiſe 'tis but Barbariſme you bring to God, and Pſal. 47. 8. you muſt underſtand your wants and your weakneſſes, and have the ſenſe of them upon your heart. This will make you cry and cry loud, and your Soul will follow hard after God and his mercies, Pſal. 63. 1, 8. (4.) Be clothed with Humility, 1 Pet. 5. 5. walk humbly through the work of prayer, Micah. 6. 8. Come in forma pauperis. Thus did Abraham, Gen. 18. 27. the Centurion. Matth 8 8. and the woman of Canaan, Matth. 15. 27. Content with Crums, if ſhe may not have bread, and content to be a Dog, ſo ſhe may be but Chriſts Dog. (5.) In faith, Jam. 1. 7. you aske and miſs, becauſe you aske amiſs, not beleiving that as Gods love mov'd him to make the promiſe, ſo his truth binds him to perform it. (6.) By the help of the Spirit, Rom. 8. 26. Mary would not ſerve alone, ſhe would have Martha's help, Luke 10. 40. So you muſt have the help of the Spirit, (being all infirmity in your ſelf) you muſt go forth in his ſtrength, Pſal. 71. 16. get his hands on your hands and heart, as 2 King. 13. 16. to draw the bow of prayer, and leane on him, Cant. 8. 5. not on ſelf, Prov. 3. 5.

27. The laſt Accompliſhment of this Embaſſadour to God is, it muſt come in the name of Chriſt? As prayer without the help of the Spirit is but the cry of the Creature, the heart will fall down like the heavy hands of Moſes, Exod. 17. 12. If this ſtone of help (your true Eben ezer) be not underneath, 1 Sam. 7. 12. So 'tis no better then preſumption if preſented in your own name, or in the name of any Saint or Angel. Chriſt is the only maſter of Requeſts. Joh. 16. 23, 24, 26. & Eph. 3. 12. The old Teſtament Saints cryed in prayer (for the Lords ſake) Dan. 9. 17. and the New Teſtament Saints cry alſo (for Chriſts ſake, Joh. 15. 16.) Upon a two-fold account. (1.) As he is the only purchaſer of acceſs to God; we are afar off in the firſt Adam, but brought nigh by the ſecond, Eph. 2. 13, 14. putting on us his own Robe for acceptance. (2.) He is the only Mediator of the Church, the keeper of the great Seal in Heaven, 1 Tim. 2. 5. Joh. 6. 27, 37. & Joh. 17. 12. this is ſhadowed to you, as (1.) No man was to offer up his own Sacrifice, but he muſt put it into the hands of the Prieſt to offer it for him, Levit. 1. 15, 17. burn it and bring it, &c. (2.) Every loaf of ſhew-bread had a diſh of Frankincenſe upon it to perfume it for acceptance, Levit. 24. 7. (3.) While the people were praying without, Zechary (the Prieſt) was offering Incenſe within, Luke 1. 10. (4.) The brazen Altar for Sacrifice was placed before the Golden Altar for Incenſe, to ſhew, there is no admiſſion for prayer as Incenſe, till firſt Chriſt our Sacrifice give us our Entrance, Exod. 38. 30, & 39, 40. as Jacob got the bleſſing in the garments of the Elder brother, Gen. 27. 15. to 29.

28. The ſecond general is the matter of your prayer (as before the manner of it) to wit, according to Gods will, 1 Joh. 5. 14. now his will is known either by his precepts (what he hath commanded) or by his promiſes (what he hath (ovenanted) or by his Prophecies, (what he hath foretold) thoſe muſt be the bounds of prayer, or more briefly, thoſe three may be reduced into one, for Divine precepts and Prophecies are propounded to us in the nature of promiſes, and ſo the Divine promiſe is the ground of every right humane prayer: whereever faith finds a promiſe, it turns that promiſe into a Prayer, and then God turns his promiſe into a performance: Now the Divine promiſe (which is the Chriſtians Charter,) (I will be to you a God, &c. Hebr. 8. 10. and all are yours, 1 Cor. 3. 22.) is wide enough in the general, and there is no Cauſe, why we ſhould deſire 'tis further Enlargement. Beſides, there is no condition you can fall into, but there is a particular promiſe to that Condition, if the word of Chriſt dwell richly in you, Col. 3. 16. So as to find out all thoſe Herbs of grace that grow in the Garden of the Holy Scriptures.

29. You are bid to be Sober in Prayer, 1 Pet. 4. 7. This is, to obſerve Gods limits, your Prayers muſt not [be 〈 in non-Latin alphabet 〉 ] childiſh and feveriſh or diſtempred Prayers, to aske neither [Illicita] unlawful things, nor [Inutilia] unprofitable or hurtful things: you may not aske Serpents inſtead of fiſh, nor ſtones inſtead of bread; the Diſciples asked fire from Heaven upon the Samaritans, Luke 9. 55. and the two Sons of Zebedee asked the priviledg of ſitting on the Right and left hand of Chriſt. Matth. 20. 21. they all went beyond the bounds of a Divine promiſe, asking they knew not what, Ver. 22. as Prayer is, (1.) An Act of Adoration, ſo the hallowing of Gods name is firſt to be prayed ſee; and nothing elſe without Subordination to his honour. (2.) As 'tis an Act of Impetration, ſo your own good and the good of others. 1 Spiritual, and 2 Temporal; the good things of the throne firſt, and then of the foot-ſtool, Judg. 15 16. underſtanding what the will of the Lord is, Eph. 5. 17. and referring all to his wiſdom, Act. 21. 14. Matth. 26. 29.

30. Laſtly, the conſequent duties after prayer be four. 1 walk humbly. 2 wait patiently. 3 work diligently. 4 wear thankfully what you win by Prayer. Firſt, of the firſt walk humbly, if you have been truly and throughly ſervent in your praying work, you will be very apt to catch cold after it, and therefore you muſt ſtill keep walking after duty, and cool not over haſtily, leſt you catch a cold, and ſo a Conſumption, as before in the Chapter of Meditation; you ſhould take down your Soul by degrees, and not grow remiſs all on the ſudden, by letting your Spirit run freely into the World, immediatly after your warm converſing with your God. For there is the danger of deepeſt withdrawments to humble you, after you have had the priviledg of higheſt Enlargements to help you, Cant. 5. 1, 2. after the ſpouſe had been moſt largely feaſting with her bridgeroom, the very next news we hear of her, is, that ſhe was fallen into a Spiritual ſlumber; you may ſuppoſe it was through the want of this care, ſhe over-ſuddenly cooled, and ſo catched a Spiritual cold, and had ſhe not had a bleſſed Phyſician (that was as willing as able to help and heal her, ſhe might have fallen into a Spiritual Conſumption; can you be thus wiſe for your body (in preventing ſuch a danger the worſer part of you which you have in common with beaſts, how much more ought you to be thus wiſe for your Soul, that better part which you have in common with Angels: beaſts have bodies as well as men, and Angels are Spirits as men have Spirits: O be not more careful of the beaſt then of the Angel in you.

31. And you muſt walk humbly (too after Prayer: Pride often follow Prayer, and the worſt Pride after the beſt Prayer you cannot be ignorant of Satans devices working in your own heart, 2 Cor. 2. 11. 'tis the Devils Chymiſtry to bring evil out of good, as 'tis Gods Chymiſtry to bring good out of evil: Beelzebub that Prince of Flies) will Flie-blow your beſt performances, and make you proud of your moſt Seraphical Prayers, as if God were then in your debt for them, whereas you have done no more then your duty (in ſo doing) and 'tis no matter of merit to pay your due debt and duty, Luke 17. 20. and when you have done all you can, you are but an unprofitable Servant, coming far ſhort both of Gods glory and your own duty: Hence ought you to reflect upon your own imperfections in prayer) after Prayer how your heart hath wandred in your work. Moſes could not keep his hands ſteady in prayer ('tis only proper to God to have his hand ſtretched out ſtill) nor you your heart; the beſt of Men cannot undergo any long intention, you may be weary (in) prayer, when you are not weary (of) Prayer. As this review of your frailty in Prayer may humble you, ſo it may help you againſt both reſting in, and truſting to your Prayer: alas in ſo doing, you have been drawing nigh to Prayer, not drawing nigh to God, which is the true notion of Prayer, and you do verily reſt in it and truſt upon it, when your admiring thoughts do (after duty) run out more upon your prayer, then upon your God hearing prayer, Pſal. 65. 3. you muſt forget your Prayer and remember your God, can you but Conſider, the iniquity of your holy things, then Prayer will be your nothing and Chriſt your all, and in all, Col. 3. 11. If it ſtand for any thing, It muſt be only for an Evidence, not a Saviour.

32. The ſecond rule or direction is, wait patiently for an Anſwer to your Prayer. When David had Marſhald (as the Hebr. Gnarach ſignifies) his Petitions and ſet them in good Order, in Battel-aray, then did he [Saphah] look up (Speculando Spectavit, as a Spy on the Watch-Tower) to ſee whether he carryed the day and prevailed, Pſal. 5. 3. you muſt mind your Arrow you ſhoot up to Heaven, whether it fall ſhort or over, as Jonathan did his, 1 Sam. 20. 21. what becomes of your Rich-Ship you adventure to the Cape of good hope, as the Merchant doth his: how it fares with your precious ſeed (ſo Prayer is called, Pſal. 126. 6.) that you ſow upon the Throne of grace (a far more fruitful Soil then that of Iſaac which brought forth an 100. ſold. Gen. 26. 12.) as the Husbandman doth with his. Noah minded what tidings his Dove brought him, and every Man minds what meſſage his meſſenger brings him: you may not caſt the Angling rod of Prayer, into the vaſt Ocean of Divine love, and never obſerve what it brings to your hand, if rightly hooked and bated: you may not be as Pilate who ſcoffingly asked what is truth, but waited not for an Anſwer, Joh. 18. 38.

33. You muſt therefore look up after Prayer, and obſerve what becomes of your Prayer, what acceſs it hath to God; what acceptance it hath with God, and what returns it brings from God. If you believe that God hearkens what you ſpeak to him, Mal. 3. 16. there is much Reaſon, that you ſhould alſo hearken what God will ſpeak to you, Pſal. 85. 8. you muſt look out of yourſelf and up to God, that looks out of himſelf and down to you, Pſal. 113. 6. and though this poſture of looking up, be a weariſom poſture, yet muſt you not be weary of it; wait patiently, Pſal. 40. 1. as thoſe that wait for the morning, Pſal. 130. 6. in due ſeaſon you ſhall Reap, if you faint not, Gal. 6. 9. for God waiteth on you that he may be gracious in the beſt ſeaſon, Iſa. 30. 18. your waiting on God is there called bleſſed work, and if the great God wait on ſuch a worthleſs worm as you, (tantus tantillum. Job 25. 6.) how much more muſt you wait on him; and not offer up Bethulian Prayers (as in the Apocryphal Judeth. Chap. 7. 30. limiting God to 5. days or give up all which ought not to be done, Pſal 78. 41. to limit God is but to Tempt him: his delaying is not denying, 'tis but a commending his mercy (you beg) to you, Cito data Vileſcunt. Mercies lightly Obtained; are but lightly eſteemed, and it may be, God ſtays to bring a great many mercies together, and you will ſurely look up and not loſe that mercy, which long waiting hands in to you.

34. The third Direction is, work diligently, in the uſe of the means that leads to the end; ora, labora, is the Chriſtians Rule, and the very Heathens could ſay, admotá manu Invocanda eſt Minerva: you muſt do your part, if you expect God to do his. David will ſet a Watch over his lips, Pſal. 39. 1, 2. though he beg of God to do it for him, Pſal. 14 1. 3, the duty is yours but the ability is the Lords; the care of the means belong to you, but the care of the end to God; and 'tis not only careleſs oſcitancy, but a plain tempting of God to neglect any means that God gives you to accompliſh the end, you may not expect to ſtumble upon mercy, you do not ſo for the body, (ſometimes overuſing means) why ſhould you for your Soul? You are bid to Aske, ſeek and knock, Matth. 7. 7. you muſt Aske with confidence, ſeek with diligence, and knock with perſeverance. In the ſweat of your brows you muſt eat your Spiritual bread as well as Corporal; as you lift up your hands in Praying for the end, ſo you muſt lift up your hands in practiſing the means that have a tendency to the end, be ſure you do not firſt pray againſt your Sins; and then go away and Sin againſt your Prayers, this is but a mocking of God, and he will not be ſo, Gal. 6. 7.

35. The fourth Direction is, wear thankfully, all that you win by Prayer; what you win by Prayer, you muſt wear with thanksgiving, as you have made Prayer your refuge, ſo muſt you make praiſe your Recompence. Davids Pſalms were not all Hoſannah's, or Prayers to God, but he had his Hallelujahs alſo, his Pſalms that were praiſes of God as before: Prayer is the ſeed of praiſe, and 'its pity that when the joy of harveſt (which is paralel to the joy of Marriage and to the joy of Victory) doth come, that the God of all joy and comfort ſhould not have his thankoffering. God took it unkindly from Hezekiah that he Rendered not to the Lord according to his loving kindneſs to him, 2 Chron. 32. 28. and he took it kindly from David, that he made it his Spiritual Study and project, how to render to the Lord [what ſhall I Render to the Lord for all his benefits towards me,] Pſal. 116. 12. the bleſſed Man was in an holy Extaſy, and in a deep demur with himſelf, what he might do beſt for ſo good a God. He had nothing to give, ſo faith, what ſhall I Render, and he had nothing good enough to Render to him who is the chiefeſt good. Ten Lepers cryed for healing, Luke 17. 12, 17. But when all were healed, but one returned to praiſe Chriſt, and he is praiſed of Chriſt. God hath but the tenth of praiſes, and 'tis ten to one whether you practice his praiſe, 1 Pet. 2. 9.

1. THe third Religious duty wherein you muſt ſerve God, is the Hearing and Reading of his Word; that you have the word of God to Read and Hear, you muſt prize as a precious priviledg, and praiſe the Lord for it, with your heart, lips, and life: God hath depoſited a Rich Treaſure with you in lending you his Word and Goſpel. You might have been begging drops of mercy in Hell at this time, when behold God offers you Oceans of grace on Earth in his Word and Goſpel. O what would the damned give (even ten thouſand Worlds if they had them) to enjoy ſuch means of grace (yea but one day thereof) and ſuch days of Salvation as are beſtowed upon you; God hath not dealt ſo with many Nations, nor with many perſons, as he hath dealt with you and the Land of your Nativity, Pſal. 147. 19, 20. 'twas a Special favour and vouchſafement to Iſrael, that God committed to them the lively (and life-giving) Oracles, Rom. 3. 2. there is a (chiefly) ſet upon it; being a matter of great truſt, to know your Maſters Will is a choice Talent. There is (much) in that of Luke 12. 48. (as there was (chiefely in the other) the word [ 〈 in non-Latin alphabet 〉 ] Signifies to depoſit or lay up, as a matter of great worth: The poor Pagan World lay under a long night of darkneſs (having only the twinkling Star light of the fallen nature) wherein they wander wofully, yet not ſo wide as to miſs of Hell. Their Star-light indeed leaves them [ 〈 in non-Latin alphabet 〉 ] inexcuſable, Rom. 1. 20. but cannot lead them to the Star of Jacob, the bright and Morning Star, nor to life and Salvation, Act. 4. 12.

2. God hath Magnified above all things his name by his Word, Pſal. 138. 2. To the words (there) may be Read: or as our Reading is, thou haſt Magnified thy word above all thy Name. If God Magnifie his word above all, how ſhould you Magnifie it accordingly while you have the day of Salvation, 2 Cor. 6. 2. The word muſt be admired and highly eſteemed before it have a through work upon your heart, Act. 13. 48. & 2 Theſ. 3. 1, 2. You muſt eſteem it (as Job did) not only above your dainties and ſuperfluities, but even above your neceſſary food (without which you cannot Subſiſt,) Job. 23. 12. 'Tis better to want your daily bread (that periſheth with uſing then this bread of life, Joh. 6. 27. I had rather want meat, drink, ſleep, ſight, light, any thing, every thing, ſaid Selneccer, then want the word of God; and Luthers Rapture was, I had rather live in Hell with it, then in Heaven without it. O then what a bleſſing do you enjoy in hearing the Word, 'tis [Epiſtola Creatoris ad Creaturam] Gods letter from Heaven to Man, the very Reading whereof hath a bleſſedneſs annexed to it, Revel. 1. 3. So it be but Read both with affection and application.

3. More particularly, there is a three fould duty to be obſerved in this Religious exerciſe, as in the former; 1 Something before. 2 Something in, and 3 Something after. In all theſe the heart of Man is apt to miſcarry, as Chriſt intimates in two Cautions he gives you, Mark 4. 24. take heed [what] you hear, and Luke 8. 18. take heed [how] you hear. In the former he Cautions you about the matter of your hearing, and in the latter, about the manner of it. As to the firſt of thoſe, you muſt be like the careful Husbandman who is very choice in his ſeed, very Curious and Critical, he will not commit corrupt ſeed to his fruitful Soil; ſo neither muſt you lend your ear to the Devil or to any of his Chaplains: Sin came into the World, firſt by the door of the ear, your great grand-Mother Eve liſtned more to Satans lies then to Gods truth; and though the Devil be not ever (Mendax) a lyar, yet is he (Semper-fallax) always decitful, ſpeaking truth only with a purpoſe to deceive. 2 Cor. 11. 3. a cozener.

4. The Devil did only Equivocate to our firſt Parents, yet is he called a down-right lyar, Joh. 8. 44, &c. He began his Kingdom by a lie, and he upholds it by lies to this preſent day. O how ſhameful then or rather ſhameleſs are thoſe Popiſh Doctors that Preach up Equivocation, as a comfortable Doctrin to afflicted Catholicks; calling back (as it were) that peſt from Hell, and from that old Equivocator: that ſubtle Serpent when he was but young, out-witted your firſt Parents, now that he is old, and ye young Children, Eph. 4. 14. take heed he doth not cozen you either by himſelf, or by any of his Chaplains, with their finely ſpun Threds of Popery. Chriſt ſaith, my ſheep hear them not, for they know not the voice of ſtrangers Joh. 10. 5, 8. for they have their Senſes exerciſed to diſcern good and evil, Hebr. 5. 14. yea they have a Spirit of diſcerning, 1 Cor. 12. 10. to diſcerne the mind of Chriſt, 1 Cor. 2. 16. Bread from Stones, and fiſh from Serpents, and what the Chaff is to the Wheat, Jer. 23-28. they hate euery falſe way, Pſal. 119. 104. and 'tis Impoſſible for them to be fully and finally deceiued, Matth. 24. 24. you may know thoſe Impoſters by their lightneſs, as well as by their lies, Jer. 23. 32. they ſhall not profit this people at all ſaith the Lord, and yet they may much hurt them, Lam. 2. 14. looſe and lewd courſes as well as loud and lying diſcourſes are the brand, God puts upon Satans Spelman: by their fruits you ſhall know them, Matth. 7. 15, 16. the evil communication of ſuch (as are Trumpe and Triumphant in this day) do corrupt good manners, 1 Cor. 15. 33.

5. As hitherto of the matter, ſo now of the manner of hearing. Herein Obſerve thoſe Directions, 1 Before hearing, 2 In it, and 3 after it. Firſt before, you muſt prepare to meet your God in this duty alſo, as well as in the two former, to which I refer you: Moreover, your heart muſt be prepared for this duty more eſpecially. Firſt Direct. by laying aſide all filthineſs and ſuperfluity of naughtineſs, Jam. 1. 21. 1 Pet. 2. 1, 2. when you come to the ſincere Milk of the Word, your fallow ground muſt be plowed up that you ſow not among Thorns. Jer. 4. 3, 4. If your ſtomach be ſoul and clogged with bad humours, you firſt purge it, before you feed and fill it, otherwiſe what-ever you Eat, will but nouriſh thoſe corrupt and morbifick Humours: ſo will it be with your Soul when 'tis clogged with Sin. Chriſts Market is then fore-ſtalled, and your heart ſo fraught with falſe Lovers, and like the Inn at Bethlehem, ſo full of other Gueſts, that there will be no Room for Chriſt, Luke 2. 7. There is much unſuitableneſs betwixt a filthy Spirit and the pure word of God, and therefore muſt you put away all filthineſs (both of fleſh and Spirit, 2 Cor. 7. 1.) never to have any more to do with your idols, Eſa. 30. 22. pull up every weed and caſt it away to prepare for the ſeed; the Houſe muſt be ſwept clean for Entertaining the King of glory.

6. The ſecond Direct. about preparation is, you muſt lay aſide not only all filthy Sins, but alſo all worldly thoughts and cares of this life, which will choak the ſeed of the Word, Mat. 13. 22. Eſpecially when thoſe Thorns overtop the Corn, which naturally they will do: 'tis good ground (indeed) 'tis a good heart, wherein grace over-tops corruption and not corruption grace. Wherefore lay Gods charge upon Worldly cares, that they ſtay at Churchdoor (with Bernard) and at the foot of the hill of God (with Abraham) as above; but they muſt not go up, or in with you, if they preſume to preſs in with you, drive them away, as Abraham did the Fowls that diſturbed, if not defiled his Sacrifice, Gen. 15. 11. The Rabbies ſay, that in the Temple though there was much fleſh for Sacrifice uſed in it, yet not ſo much as one Flie was ſeen ſtirring there. So not a wandring thought ſhould appear ſtirring in your worſhip, eſpecially conſidering you are the Temple of the Holy Ghoſt, ſo ſhould not think your own thoughts, Iſa. 58. 13. in Gods Temple have more of Sabbath thoughts on week-day, then week-day thoughts, will leſs trouble you on Sabbathday.

7. The third Direction for preparing your heart to this Religious duty is, beware of a prejudiced Spirit, either againſt the perſon Teaching or againſt the Doctrin Taught. 1. You may not have a prejudicate opinion againſt the Teacher, if once you diſtaſt his perſon, you can never reliſh his Doctrin: the beſt of Miniſters are expoſed to prejudice, even Chriſt himſelf (that Palmoni Hamadabber Dan. 8. 13. or Prince of Preachers) was perſonally cavilled at, viz. Is not this the Carpenter? And can any good thing come out of Nazareth? &c. If this did befal that green Tree, what can the dry expect, Mark. 6. 3. Joh. 1. 46. Luk. 23. 31. Hence Paul admoniſhed Timothy, ſo to behave himſelf in the Church of God that none might deſpiſe his youth, 1 Tim. 4. 12. this is a great Impediment to a proſpering and profitting Goſpel: the Heathen could ſay (Inter ſenum deliria & Juvenum praejudicia cadit Reſpublica) 'twixt the dotage of old men and the prejudice of young men the Common-wealth falleth. O that we had not cauſe to ſay, that betwixt thoſe two (cadit Religio) the common Salvation falleth: the plaineſt Preachers are exploded by ſuch, as if they ſtood not in need to be put in Remembrance of thoſe things they know, 2 Pet. 1. 12. The end of Preaching is not only to inform the Judgment, but alſo to reform the affections, not only to teach Men what they know not, but alſo to ſtir them up to Practiſe what they know. 'Tis ordain'd for this as well as that.

8. Neither 2ly. muſt you have prejudice againſt the truth taught; as thoſe of Itching ears, 2 Tim. 4. 3. not abiding ſound Doctrin, as fore eyes not enduring the Sun-ſhine, the fault is not in the Sun, but in the eyes: ſo 'tis not in the Doctrin, but in them which ſavours no Doctrine, ſave that which ſuites with their Itching tempers, being not willing to frame the heart to the Word, but rather deſirous to have the Word framed to the heart. Thus Carnal men deſpiſe Prophecying, 1 Theſ. 4. 12, 20. and plain Preaching is fooliſhneſs to them. 1 Cor. 1. 21. though it be under the bleſſing of a Divine Inſtitution in that phraſe (It pleaſed God) which is not ſo Solemnly ſet upon bare Reading the Word: you may (indeed) and muſt try the Spirits, 1 Joh. 4. 1. and prove all things in Order to the holding faſt of that which is good, 1 Theſ. 5. 21. as thoſe well bred Bereans did, Act. 17. 11. and if you find the grain good, never quarrel with the ſeeds-man: Elias's food was acceptable to him, though unclean Ravens were his Servitours, and Currant Coin is not to be refuſed though from a Leprous hand, yet 'tis ever beſt from a Barnabas, Act. 11. 24. of all others.

9. The fourth Direct. herein is, beware of preſumption as well as prejudice, that you come not to the word with an heart reſolved (before hand) what to do, let God and his Miniſters ſay what they pleaſe, Jer. 2. 25. ſo as to take your own way and to follow your own courſe, Jer. 44. 16, 17. as if you ſcorn'd to bend to truth; this is proud obſtinacy or ſtubborn pride which you muſt abandon. Say not, you know enough already, for you know nothing yet as you ought to know, 1 Cor. 8. 2. you muſt become a fool for Chriſt, 1 Cor. 2. 18. and ſit down at the very foot of God, Eſa. 41. 2. to receive his Law. Deut. 3. 33. Thus Mary ſate at Jeſus feet and heard his Word, Luk. 10. 39. great Naaman will learn good from a little Maid. 2 King. 5. 2, 3, 4. &c. Bring along with you a bored ear, Pſal. 40 6. and a bowing heart, as Samuel, ſpeake Lord for thy Servant heareth, 1 Sam. 3. 10. as Saul ſaid Lord what wilt thou have me to do, Act. 9. 6. In a Word pray to God, that all this may be done that he would bleſs the Word, both for the killing of Sin, and the quickening of grace, &c. Do you beg a bleſſing on the food of your body and not of your Soul, Prov. 2. 3, 5. cry after it, this is your life, Matth. 4. 4. Eſa. 38. 16. Joh. 6. 63.

10. The ſecond thing you are to mind is, concomitant, as the firſt things preparation, the ſecond is performance, to wit, w ••• is required of you in this Religious duty, and 'tis threefold. 1 Attention. 2 Intention, and 3 Retention. 1 Attention of the ear. 2 Intention of the heart. and 3 Retention of the Memory. 1 of the firſt of theſe, to wit, Attention of the ear. The ear is the ſenſe of Faith, as the eye is the ſenſe of love; Faith comes by hearing, Rom. 10. 17. God makes the ear to be the Organ of our Salvation (in working Faith by hearing the word) as it was the Inſtrument of our deſtruction, when our firſt parents lent their ear in liſtening unto Satans lies: the Milk of the word is not to go in at the mouth, but at the ear, the ear is the Inſtrument to take in God by, and not the eye, Exod. 33. 19. Moſes deſires to ſee Gods glory, Ver. 18. no (ſaith God) I will proclaim it, and accordingly he doth ſo, Exod. 34. 6, 7. and thus likewiſe God doth teſtify to Elias in a ſtill ſmall voice, (not in viſible things as fire and Earth-quake, but in a voice which is Audible) 1 Kin. 19. 11, 12. both thoſe Inſtances teaches you, that teaching by a voice ſhould be the principal means, to bring your soul to the ſaving knowledge of God, Moſes thought that his ſeeing of God would much confirm him, (as Papiſts thinks of their ſeeing of Pictures and Crucifixes) but God Rectifies Moſes errour and proclaims himſelf, the Lord; Rectify the Popiſh miſtake alſo.

11. Hearing prevail not, neither will Seeing, no not your ſeeing a man from the dead, Luke 16. 27, 31. the Jews were ſo far from believing when they ſaw Lazarus raiſed from the dead, that they would have kill'd him, for no other fault, but becauſe he who had been dead, was alive again, Joh. 12. 10. their ſeeing of ſuch an one was ſo far from working Faith in them, that it Tranſported them into fury; and into ſuch ſublime malice and madneſs, as to make them take up Arms againſt Heaven it ſelf, as ſeeking to kill a man, only becauſe God had made him alive. They liſtened as little to him whom they ſaw, as to Chriſt whom they heard, but ſought to kill [him] alſo, as well as Chriſt: Indeed who can believe the Teſtimony of a mere Creature, that will not believe the Teſtimony of the Creator himſelf. So that Hell is to be eſcaped by hearing, Luke 16. 29. Eſay. 55. 3. Hear and live.

12. The deafneſs of mans ear to hear the word of God, cauſeth Chriſt to ſigh, Mark. 7. 34. [ 〈 in non-Latin alphabet 〉 ] he ſighed, as if himſelf felt and fainted under the burden of mans deafneſs. Until Chriſt ſay [Ephphatha] be opened, and boar the ear, Pſal. 40. 6. God may ſpeak once and twice, and man not perceive it. Job. 33. 14, 16. There be three vices in hearing which Chriſt muſt cure you of, before you can be attentive to the Word of God. (1.) There is a Carnoſity on the Tympanum Auris; A fleſhie excreſcence upon the drum of the ear, this muſt be removed to recover natural hearing; ſo Carnal affections to the World will make you Spiritually deaf to the Word, until you be Circumciſed in ear, as well as heart by Chriſt. Act. 7. 51. Jer. 6. 10. Thus Herods carnality (with Herodias) made him deaf to Divine Doctrine, Mark. 6. 17, 18. (2.) There is abundance of bad humours in the brain, that make a noiſe within, ſo that a voice cannot be heard without. Intus exiſtens prohibet Alienum. The head muſt be purged of thoſe Vapours before hearing can be quick, thus the heart muſt be purged of Pride, paſſion, or prejudice, &c. Thoſe bad humours that deafs man to God: the Jews ears were waxen fat herewith, that they could not hear Chriſts voice, Matth. 13. 15. (3.) The Organ is ſometimes hurt by a fall: this is certainly done to the Inner-man, by the fall of the firſt man, our hearing is wounded till Chriſt caſt out the deaf Spirit.

13. Your heart thus purged by Chriſt (for Ʋnguentum pretioſum Vaſi faetido non committitur, pretious Ointment may not be put into an unclean Veſſel) when Chriſt hath wakened, Eſa. 50. 4. and opened your Ear, Pſal. 40. 6. then attend the word with your ear, not as the Word of Man, but as the word of God, 1 Theſ. 2. 13. with all due reverence and true affection looking beyond the inſtrument (which yet God uſeth) at the Authority and inſtitution; how the treaſure is precious though in an earthen Veſſel, 2 Cor. 4. 7. [ 〈 in non-Latin alphabet 〉 ] in Oyſter-ſhells, a bright Pearl may be found therein (though contemptible in themſelves) by a Divine appointment; that it ſhould be ſo, (pleaſeth God) as before. Therefore ſet your ſelf Solemnly in Gods preſence, as Cornelius and his friends did, Act. 10. 33. we are all here preſent before God, to hear all things commanded thee of God: and as the Corinthian Convert ſaw God in the Ordinance, 1 Cor. 14. 24, 25. when he found that it told him (as once to the Samaritan Woman, Joh. 4. 29.) all that ever he did, 'tis a curious Critick, Hebr. 4. 12. It finds and ferrets out ſecret Sins.

14. Hereupon muſt you, (1.) Give your beſt attention to it; your plus and your prius, Firſt and moſt, as to a Divine Inſtitution, whereof God (himſelf) is the Author. Chriſt (himſelf) the matter and Salvation (it ſelf) of your precious and immortal Soul, 'its end; look well then to your foot, Eccleſ. 5. 1. as one that expects ſome bleſſed News from Heaven, and concerning matters of greateſt Importance; Expecting that God will Magniſy his Word above all his name, Pſal. 138. 2. and longing for a word in Seaſon, which will be to you, as Apples of Gold in Pictures of Silver, Prov. 25. 11, 20. yea looking upon the word as a part of Chriſts purchaſe, and every Syllable thereof (as it were) written with his precious blood, and therefore deſiring not only to hear it, but alſo to feel it and to taſte of it; that your heart (as well as your hand) may handle of the Word of life, 1 Joh. 1. 1.

15. And (2.) you muſt attend it often, as often as you can redeem time from your other Employments, to embrace ſuch a bleſſed and golden opportunity: the Reaſon is, you will never find your heart in the ſame frame (at the next opportunity) that the Word left it in at your laſt audience of it. This is the diſadvantage of the Miniſtry above all other callings in the World: a Miniſter of Chriſt never finds his work as he leaves it, the Carpenter, the Goldſmith, the Potter, (and men of all callings) find their work next morning as they leave it over-night; but a Miniſter of the Goſpel, doth not find the hearts of his hearers the following Sabbath, in the ſame frame as he left them in the foregoing: he ſent them away with warm hearts, but they return to him again with cold hearts; So that he hath a new fire to Kindle, his Iron to heat again before it will be Malleable to the hammer of the word, Jer. 23. 29. his wax (that is now grown hard by lying in the cold) to mollify again, before it will take the Impreſſion of the Divine Seal, Rom. 6. 17. therefore doth he pray for this before he Preach: you will aſſuredly and by woſul experience find your heart not as the materials in other callings, abiding in the ſame frame and tenure as they are left, but rather as the fleſh of the Peacock, which (Naturaliſts ſay) though Roſted over night, will be Raw in the next morning; pray then with David, keep this frame for ever on me, 1 Chron. 29. 18. when you are warm'd with the word, and lay your Soul often under the droppings of the Sanctuary, for reforming your affection, as well as for Informing your Judgment, Iſa. 28. 10.

16. Thirdly, you muſt attend the word without drowſineſs: if you ſleep at the word, the envious one will be ſure to ſow his tares while you do ſo; Matth. 13. 25. Remember Eutichus, Act. 20 9. you may get a worſe fall then he did; you may fall from the high pinacle of profeſſion to the low Pit of prophaneneſs, from the third Heaven, to the loweſt Hell, where you ſhall have no Paul to take you up and recover you: did you ever ſee a Man ſleep at his Markets, and ſo goe home empty, neglecting to buy the Proviſions (for himſelf and his Family) that he came thither for? Your errand to Gods Market for your Soul is (or ought to be) to buy the truth, Prov. 23. 23. O go not home empty-handed, emptyhearted; did you ever ſee a man fall aſleep in taking and telling of Money's, ſuch an one cannot tell whether he take right Money, or wrong, and is eaſily Cheated. Yet alas, how many by ſo doing put an everlaſting Cheat upon their own Souls, falling not only into a natural, but alſo into a Spiritual ſlumber while they are talking and telling of Divine truth, which is the only Currant Coin in the Court of Heaven.

17. Alas poor Soul, if you do ſo, I cannot ſay of you; as Chriſt once ſaid of Lazarus, (Joh. 11. 12. If he ſleep, he ſhall do well) but the contrary, if you ſleep in an Ordinance, you both do, and will do, very ill; you can neither take nor tell [even] ſaving truth when it is told out to your hand and to your heart. As the Apoſtle faith, what! have you not Houſes to eat and to drink in, 1 Cor. 11. 22. So I ſay, what! Have you not Houſes to ſleep in? But you will ſhame your ſelf, and deſpiſe the Church of God. Shall I praiſe you in this? I praiſe you not, O little do you know what drops of the Divine unction (that flows from the two bleſſed Olive-Trees (Chriſt and his Spirit) Zech. 4. 2, 3, 12, 14) Runs by your Veſſel, while you ſhut the mouth of it, by your falling aſleep. Spare-diet on that day is a good Antidote againſt that evil, and ſure I am, a truly thirſting Soul, that followeth hand after Chriſt, Pſal. 63. 1, 2, 8. hath the right Spiritual Antidote (as ſpare-diet is the natural) againſt it. Such as wake much in Taverns and Ale-houſes, will be ſure to ſleep much in the Ordinances, and they that dare do ſo, and can be pleaſed with themſelves in ſo doing, may juſtly ſuſpect their own ſtate and ſtanding Godward. Such as ſleep to God, God will ſleep to them; and 'tis juſt (ſaith Mr. Robert Bolton) that ſuch be plagued with ſome ſudden vengeance from Heaven, for neglecting ſo great Salvation, Hebr. 2. 3. to become Examples to others: 'Tis Gods great mercy, Gods plagues are ſuſpended. God will (ſooner or later) ſend out his Summons for ſleepers.

18. Fourthly, you muſt attend the word without wearineſs, as well as without drowſineſs, thoſe two very often go together. If Nero were ſo angry with Veſpaſian for being weary of, and falling aſleep at his Muſick; O what will the great God be, if you both be weary of, and fall aſleep at his ſacred Ordinance: you muſt ſhake your ſelf from ſluggiſhneſs as Sampſon did, Judg. 16. 20. and not cry out, O what a wearineſs is it! Mal. 1. 13. and when will the Sabbath be over, Amos 8. 5. as if in the ſtocks all the while you ſit there; but conſider how Chriſt ſtandeth and knocketh at the door of your heart (and this he hath done many days and weeks and mongths and years) yet is not weary, Revel. 3. 20. although the poſture of ſtanding be a weariſom poſture, and the action of knocking a weariſom action: yet his leggs ake not with ſtanding, nor his hands wearied with knocking, Eſa. 59. 1. ſhall the Maſter wait and wait (long) upon the ſervant without wearineſs, and dare the ſervant be weary with waiting [a while] upon his Lord and Maſter? Such as have maintenance from the Kings palace, or are ſalted with the Kings Salt [in their Salaries,] as, Ezr. 4. 14. Muſt not be weary with waiting in his Service: 'tis the brand of the Child of Perdition, to have eaten of his Maſters bread, and yet lift up his heel againſt him. Pſal. 41. 9. Matth. 26. 23.

19. How many lift up their heels, to go away from Chriſt in the Ordinance, if they do not lift up their heels to war againſt him; know you not (ſaith the Apoſtle) that the Saints ſhall Judg the world? 1 Cor. 6. 2. but alas the very Ox and Aſs doth Judg ſuch perſons by their knowing and waiting on their Maſters Crib, better then they, Eſa. 1. 4. Some cannot ſit above an hour, as if all ſpoke after were unſanctified matter, and born out of due time. Surely 'tis eaſier to hear with the ear then to cry with the voice, there is ſtraining and ſtretching of both lungs and ſides in this, but none in that; yet the Worſhippers of the Idol [Diana] could cry out (with an extended voice) for the ſpace of two hours, (great is Diana of the Epheſians) Act. 19. 34. yet ſome cannot hear with the ear above one hour. O Conſider, your Lords Heaven and Happineſs (for which you are hearing and which is prepared for all that hear aright) is more then of an hour long; and ſhall man make the Ephah of his makers Worſhip ſo ſmall, Amos 8. 5. when his Maker hath made the Omer of his Wages ſo great. Our work is not the tenth part of our Wages, Exod. 16. 36. Shall the Cedar of Lebanon, woo and ſuit the Thiſtle in Lebanon for a Marriage, as 2 King. 14. 9. And can the poor Thiſtle be weary of ſuch beſeechings?

20. Fifthly, you muſt attend the word without wandrings as well as without wearineſs: you muſt ſerve the Lord without diſtraction, 1 Cor. 7. 35. as before. David loved the word of God ſo much, that he hated all vain thoughts, that would have diſtracted him in it. Pſal. 119. 113. he (as it were) ſhrinks out of himſelf into his God, when the wicked one touched his heart with wandring thoughts: alas the Plaque of Flies is upon the fal'n nature of Man, (as it was upon the land of Egypt) from Beelzebub the God of Flies, pray the Lord ſo to expel them, as not one may be remaining. Exod. 8. 31. & 10 19. Thoſe flocks may not feed before the Mount of God. Exod. 3. 4, 3. and thoſe Fowls may not reſt on your heart, as 2 Sam 21. 10. that (as Haman) would raviſh the Queen (the Soul) even in the Kings preſence, Eſth. 7. 8. hang them, Ver. 10. Gen. 15. 11.

21. The ſecond duty in the Act of hearing is, Intention, (as before Attention) there muſt be Intention of the heart, as well as Attention of the ear firſt, Luke 19. 48. [ 〈 in non-Latin alphabet 〉 ] (pendebat ab ore ejus) the people (there) were ſo intent and earneſt in hearing the word of Chriſt, that they did (as it were) hang their ears at Chriſts mouth, and tied them to his very Tongue. Thus you ſhould hear as for your life, and as for your laſt; juſt as Priſoners hear their Prince that Judgeth them at the Bar, when every word he ſpeaks to them is either life, or death: Or as Benhadads ſervants did hear the King of Iſrael (whom they expected to find a merciful King) 1 King. 20. 31, 32, 33. How did they watch every Word, and how did they catch at the word, [brother] you muſt hang on God in his Miniſters) as the Babe doth upon the breaſt, and as the Bee doth upon the flower. (2.) Open your hearts, Acts 16. 14. God bids you open your mouth wide, and he will fill it, Pſal. 81. 10. This [ 〈 in non-Latin alphabet 〉 ] your narrow Soul, and your narrow Faith will ſpoile you in this Ordinance; you ſhould bring large Sacks and ſuch as will open wide, when you come for the Corn of Heaven to the Lord of Heaven and Earth, as the Patriarks did when they went (in a Famine) for Corn to the Lord of the land of Egypt. Gen. 42. 2, 3, 6, 25. Your Joſeph your Jeſus (I dare aſſure you) will be kinder to you (if you ſo come unto him) then ever that Joſeph was to his Brethren, whoſe rough words were (indeed) ſomewhat diſcouraging, but his ſmooth deeds were wonderfully encouraging; he ſent them laden home not only with Corn but with their Money too. Gen. 42. 7, 27. & 44. 1. Food as much as they could carry.

22. Thirdly, bring Enlarged hearts; The greater your Veſſel is, and the wider mouth it hath, 'tis not only the ſooner filled, but you carry ſo much the more water home from the Conduit alſo. Joh. 4. 7, 28. Chriſts Miniſters (that beſeech you in Chriſts ſtead. 2 Cor. 5. 20. are compared to Clouds, Jude. 12. Upon a three-fold account. 1. As they are driven to and fro. 2. As ſuſtained (like Clouds full of water) by the mighty power of God. 3. As dropping down refreſhing rain upon the droughty Earth; now as the dry ground gapes for Rain, ſo ſhould you for the word. Hebr. 6. 7. Deut. 32. 2. Ezek. 21. 2 They waited for Job as for the Rain, Job 29. 23. Which in thoſe hot Countrys was heartily longed for and highly prized: and they opened their mouth wide (to him) as for the latter Rain. That is, they liſtened as for life, and gaped as if they would have eaten his words. Such a Divine thirſt Davids Soul abounded with, in his dry and thirſty land, Pſal. 63. 1. & 42, 1. 2. & 119. 20, 81, And the Spouſe, Cant. 2. 4. Crying ſtay me with flagons, 'tis not a drop, or a ſpoonful, or a little Cup full that will quench her thirſt, but ſhe muſt have whole Flagons. You ſhould come to an Ordinance, juſt as Behemoth came to Jordan in his thirſt, Job 40. 23. The Elephant is ſuch a thirſty Creature, that he ſwalloweth abundance of water at one of his Mighty draughts; he fancies (when he comes to drink) he can drink up a River, and draw up great Jordan at one draught into his mouth; and ſo great is his thirſt, that he is ſaid to take the whole River with his Eye. Ver. 24. his belly is better fill'd (it ſeems) then his Eye. O that you could come with ſuch an intent Soul to the Ordinance, as if you could ſwallow up the whole bleſſing of the Ordinance your Self, and drink it all up at one draught. Suppoſe you could thus Monopolize and appropriate the bleſſing, yet this would be no damnifying of others; there is no envy in Spiritual things, which may be divided (in Solidum) in the whole, each Soul may have a whole bleſſing, without wronging one another; 'tis otherwiſe in Temporals, the World admits not of Rivals, as being conſcious of 'its own ſcantneſs, and not having enough for all.

23. Fourthly, Be Reverent as to God. The over-grown Heathen (though a King) Eglon ſhames and condemns many hearers in our day; no ſooner doth he hear Ehud ſay, I have a Meſſage from God unto thee O King, but preſently he aroſe from off his ſeat to receive it with Reverence though it proved a ſad Meſſage, Judg. 3. 20. Yet the worſhippers of the true God do not now raiſe up themſelves, nor raiſe up their hearts to receive a Meſſage from God to them, though it be not a Meſſage of death and deſtruction (as that to Eglon was) but a Meſſage of Life and Salvation. Fiſthly, be earneſt, you muſt hear the word of God earneſtly, as bleſſed Baruch is ſaid to repair the Wall of Jeruſalem earneſtly, Neh. 3. 20. That is, with all his heart, Soul and ſtrength, being vexed with himſelf that he had begun no ſooner. The Hebrew word (Hicherah, hence the Latin Ira for Anger) ſignifies there (he burſt out into an heat) as being angry at himſelf, that he had done no more and at others alſo that they had done ſo little: Hereupon in an holy ſume and fervency he finiſhes two parts (and that quickly) while others were buſy but about one piece: a ready heart makes riddance of Gods work, and will kindle 'its own heat from other Mens coldneſs, and quicken it ſelf from others ſlothfulneſs: what you do, you muſt (ſaith Solomon) do with all your might, Eccleſ. 9. 10. If every Civil work, much more this Spiritual (which is of greateſt Importance) the ſtrength of your affections muſt be here as well as in Prayer.

24. In a word, Sixthly, to hear with Intention, is to have your heart affected with that you hear, ſo as it may not only burn in your heart as theirs did, Luke 24. 32. but alſo melt kindly under it, as Joſiahs tender heart did at the hearing of the Law. 2 Chron. 34. 27. yea and rejoyce greatly when you are made to underſtand it, as the people did, Neh. 8. 12. your heart leaping within you at it, as the Babe ſprang in Elizabeths womb when (not the Lord himſelf, but, The Mother of our Lord ſpake to her, Luke 1. 41. not only hear, but feel Gods voice, 1 Joh. 1. 1. (1.) You muſt deſire earneſtly to hear Gods voice as well as hear Mans; God ſaith in this Ordinance to his Angels of the Churches, as he ſaid at the Creation (as ſome ſenſe it) to the Angels (that left not their firſt ſtate and habitation, Jude Ver. 6.) let us make Man, Gen. 1. 26. So here, let us both join together to make Sinners Saints, Miniſters of God are [ 〈 in non-Latin alphabet 〉 ] fellow-labourers with God. 1 Cor. 3. 9. and who would not but labour heartily with ſo ſweet a companion; he joins his Spirit to their word, and makes them Preach all ſorts of Sinners into another (even the Divine) Nature, you may not then be ſatisfied, till you feel God ſpeak as well as hear man ſpeak, till God ſpeak to your heart, with a ſtrong hand as he did to the Prophet, Iſa. 8. 11. till he Single you out from others, and ſpeak to you with efficacy. Many hear a Noiſe of Chriſt that do not hear (the) voice of Chriſt, Act. 9. 7. with 22. 9. Eightly mix Faith with the word, be ſure you mingle the Word with Faith, thoſe two meeting together makes a precious Confection, a bleſſed mixture, Heb. 4. 2.

25. The third particular is, retention of memory, the Word. 1. It muſt be laid up in the head; you hear muſt not be like breath upon ſteel, that is ſoon on, and as ſoon off again: nor as day flies (call'd Ephemerae) that are bred at noon and dead at night. Nor as the morning-dew that ſoon goeth away, Hoſ. 6. 4. The Sun ariſing ſoon licks it up from off the Earth: In the hearing of the Word a bleſſed dew falls from the drops of it, Deut. 32. 2. but it ſhould not go away as the dew. If you cannot ſtay it, but it will go away; then pray, that however ſome Manna may ſtill remain, as Exod. 16. 14, 15. the Manna did come down with the dew. Ver. 13. Chriſt (that bread of life, Job. 6. 32.) comes down in the Miniſtry of the word, Pſal. 110. 3. the dew covered the Manna, hence is that promiſe of hidden Manna, Revel. 2 17. when the dew was gone the Manna remained for the people to gather, O get an Omer full of this Angels food, put it into the Golden Pot of a Sanctifyed memory, and lay it up before the Lord. Ver. 33. 34. Heb. 9. 4.

26. You muſt (with Mary, Luke 25. 51.) lay up all Chriſts ſayings in your heart, though there be but a little diſtance betwixt the head and the heart yet 'tis a long time ere the Word get down from the former to the latter: yet this muſt be done, Luke 9. 44. let my ſayings (ſaith Chriſt) not only Sink down into your ears and heads, but alſo into your hearts, the Word ſhould be hid there, Pſal. 119. 11. If you deſire a preſervative from Sin. You muſt treaſure it up there, till it be kindly wrought upon your heart and become an Engrafted Word, Jam. 1. 21. till you have an Inclination to it, and a delight in it, when it Incorporates and becomes one with you and you with it. Thus the Word muſt Sink as well as Swim, 'tis not enough that it Swim in the head but it muſt alſo Sink down into the heart: God promiſeth to give an heart to know him, Jer. 24. 7. in that New Covenant, 'tis not head to know him, though the head be the ſeat of notional knowledg, yet the heart is the ſeat of that which is practical and experimental. The ſeed of the word abideth, 1 Job. 3. 9. only in honeſt and good hearts, Luke 8. 15. there be three bad ſorts of hearers to one good; how oft doth Satan (that Prince fowle of the Air) pick up that ſeed, which is ſown on the highway of the head, and not in the heart.

27. None ever (that was wiſe) went to the Well, for a Pitcher of Water to ſpill it by the way; Jewels are to be lock'd up carefully, and not caſt at our heels, for fear of Theeves; no wonder if the grand Thief (Satan) ſteal away that word you are careleſs of your ſelf, he is to blame for robbing you of your beſt Riches, but who is blame-worthy that leaves ope the door? The Samaritan Woman went to the Well for water to carry it home, Joh. 4. 7. and Ruth gleaned in Boazs field to carry home to her aged Mother at Home, Ruth 2. 19. Is the Lord kinder to you then Boaz was to Ruth, who let her glean among the ſheaves, and bid his ſervants let fall handfulls on purpoſe that ſhe might gather them. Ver. 15. 16. be ſure you beat out what you gather of the Corn of Heaven, and carry it home with you, and Scatter it not by the way, our Memory muſt not be as the Sieve or broken Veſſel, that lets all the liquor of life run out: if it be ſo naturally and in Worldly things as well as Heavenly; yet know for your Comfort, the oftner that the Veſſel hath water in it (though all the water run out) yet it leaves the Veſſel cleaner then it found it. A retentive faculty is neceſſary to an healthful body, until there be a due ſegregation, and no leſs is it neceſſary to an healthful Soul: yet muſt not your memory be as the Spunge to ſuck up puddle-water as well as pureſt Wine; but rather like the Fan that blows away the chaff, while the ſolid Wheat abideth; and like thoſe in Mat. 13. 48. you muſt gather the good fiſh into this Veſſel (of a Sanctified memory) and caſt the bad away, as Moſes, ſlay the Egyptian (when you meet him) but ſave the Iſraelite alive: wiſe Virgins diſtinguiſh 'twixt meat of Gods ſending, and that of the Devils cooking.

28. The conſequent duties after hearing, be, (1.) What concerns your ſelf keep in everlaſting remembrance. Prov. 4. 20, 21, 22. as you muſt not be like the hour-glaſs that runs out one way as it comes in the other way; or as the Hogshead that lets go the Wine but retains the dregs: So you muſt be like thoſe Veſſels that let go the bran, but retain the pure Wheat; 'tis your Spiritual health and life. Ver. 21. 22. (2.) Meditate upon what you thus remember. 1 Tim. 4. 15, which is as the bellows of the Soul that kindles holy affections, if you chew the Cud, you are a clean Sacrifice. (3.) Repeat it, the whole Book of Deuteronomy is but a Repetition of Moſes former Sermons in his foregoing Books: as a man that comes into a Garden of Flowers and Spices, is not content with the preſent fragrancy thereof, but carries home ſome of them in a Noſe-gay for his future Refreſhment; when you have been in the Garden of Spices, and felt the Savour of Chriſts ointments carry ſome home, and pound them for uſe; Repeating (yea and Conferring) is as the pounding of thoſe Spices, this makes them ſmell ſweeter indeed. (4.) Turn all into Prayer, that you may not only repeat it in your lips, but eſpecially in your life. Luke 11. 28. Ezek. 33. 32. Jam. 1. 23. The beſt Repetition of Sermons is in the life; Sermons ſhould be felt and lived as well as heard; then is the root of the matter (or word Hebr.) indeed in you, Job. 19. 28. when it brings forth fruit. Col. 1. 6. and the ſtalk of wickedneſs. Ezek. 7. 11. Will be out, grown.

1. NOw to manage your ſelf in this fiſt walk of Chriſtianity, Conſider you muſt firſt have a New heart, and then you cannot want a New tongue,. for where Chriſt comes he makes all New. Rev. 21. 5. & 2 Cor. 5. 17. a New Conſtitution, a New Communication and a New Converſation: not only a New heart and a New life, but alſo a New ſpeech; he turns [to his Redeemed] a pure Language. Zeph. 3. 9. Or a lip of Excellency, Prov. 17. 7. as choice Silver (that hath a good ſound,) Prov. 10. 20. So as to feed many, by adminiſtring grace to all hearers, Eph. 2. 29. So that this New tongue ſhall ſcatter Pearles, Math. 7. 6. and caſt abroad Rich Treaſure, Math. 12. 35. yea even Apples of Gold in Pictures of Silver, Prov. 25. 11. yet none of this can be, till Chriſt caſt in a cruſe full of the Salt of grace into the Fountain as Eliſha did, 2 King. 2. 20, 21, 22. and healed the waters: for as is the Fountain, ſo are the ſtreams ſweet or bitter, the ſtreams cannot riſe higher, nor run better then is the ſpring; qualia principia talia principiaetam, as is cauſe ſo are the effects good or evil; as is the Tree, ſo are the Fruits, and as is the Treaſure, ſo are the Expences: an evil Man out of the evil Treaſure of his heart, brings forth nothing but rotten and corrupt Communication, Matth. 12. 35. the Bell is known by the Clapper whether it conſiſt of good mettal or bad: what kind of water is in the Well, the ſame will be in the Bucket. And what is in the Ware-houſe, the ſame will be in the Shop: So whatever is in the heart, the ſame will be in the Mouth for out of the aboundance of the heart the Mouth ſpeaketh; the heart of the wicked is little worth, Prov. 10. 20. till Chriſt renew it, for and in you.

2. Conſider your ſpeech (alſo) muſt be ſeaſoned with Salt, Col. 4. 6. even your common Communication and Conference, muſt be ſeaſoned with grace, that you may leave the Savour of grace in all places and companies wherein you come, as thoſe meats that are moſt apt to putrify are moſt poudered; So that unruly member the Tongue, Jam. 3. 6. Is apt to have rotten and putrifyed Diſcourſe, [ 〈 in non-Latin alphabet 〉 ] Eph. 4. 29. unleſs it be well ſeaſoned with the ſalt of mortification and of that Chriſtian wiſdom which is from above: upon this uncomely part, you muſt put on the greateſt comlineſs, 1 Cor. 12. 23. that your Mouth be not as the unclean veſſel (under the Law) that wanted a covering, Numb. 19. 15. you muſt have the covering of the Spirit, Eſa. 30. 1. that will let no corrupt Communication, no rotten diſcourſe, no obſcene borborology nor filthy ſpeeches come from you, while God (by his Spirit) keeps the door of your lips. Pſal. 141. 3. ſtinking breath proceeds from ulcerated lungs, and ſuch as have their Excrements come out of their Mouths, have that mortal and deſperate diſeaſe (cal'd Miſerere mei) upon them: 'tis very unlikely that ever the holy God entred into ſuch an Houſe, and ſuch an heart that hath ſo unclean a door, that hath not God, (1) In their heads, Pſal. 10. 4. nor (2) In their hearts, Pſal. 14. 1. nor (3) In their words. Pſal. 12. 4. no nor (4) In their works or ways, Tit. 1. 16. he is [ 〈 in non-Latin alphabet 〉 ] an Atheiſt, Eph. 2. 12. that is thus without God (any way, every way) in the World. They were not Sons, but two Baſtards, that would dare to ſhoot their Arrows againſt the dead body of their Father (according to the determination of the Judg, Judging which of the three was the right heir of his Fathers goods) but he that was angry with them both for ſo doing: and ſurely thoſe cannot be the right heirs of Heaven, that dare frequently ſhoot their venemous Arrows of blaſphemous Oaths at the heart of God.

3. Conſider that God hath a Book of Rememberance, wherein to write down all that men ſay (as well as do,) Mal. 3. 16. in order hereunto he hearkens what Sinners ſay, Jer. 8. 6. as well as Saints. That he may make memorable mention of them (at leaſt at the laſt day; when all ſhall be either juſtified or condemned by their words, Mat. 12. 36, 37. Idle as well as evil words, and waſte as well as wicked words, muſt then be accounted for in that great Ampitheatre; Plato thought it meet that mens ſpeeches at Meals and meetings ſhould be written; ſhould this Platonick propoſal be put into practice, O what ſtrange Records would they be and yet though men do not Regiſter them, God doth, you have need therefore to take heed to your ways, that you offend not with your tongue, Pſal. 39. 1. which was a leſſon that old Pambus was 30. Years in diligently Learning it, yet proſeſſed he could not yet take out that one Leſſon: God (in that infinite wiſdom wherein he made all things) hath ſet a double hedge afore this, unruly member (the tongue) to wit, of teeth and lips, to keep it up and in; and he hath alſo placed it 'twixt the brain and the heart, that it might take counſel of both, neither will he ſuffer Children to ſpeak, till they have wit and underſtanding to guide them in their ſpeaking; and thoſe that are deaf, are alſo dumb, becauſe they cannot hear Inſtruction, nor learn wiſdom that they might ſpeak adviſedly and to Edification.

4. Conſider that eſpecially God regards, rewards and Records what the Saints ſpeak, one to another of him in the duty of holy conference, as well as what they ſpake one with another to him in holy Prayers, Mal. 3. 16. This duty ſhould be often done 'tis well pleaſing to God: for (1.) Elijah was taken up into Heaven out of this Ordinance, 2 King. 2. 11. (not either out of Prayer or Meditation) but (as they were going on and talking) he knew beſt, what was fitteſt to be done, and happy is that man whom his maſter when he commeth ſhall find ſo doing, Mat. 24. 46. and (2) The two Diſciples going to Emmaus, and talking together of Chriſts death (as Elijah and Eliſha of (his) Tranſlation) Chriſt comes to them and made the third Man, and they had fire (as the other had a Chariot of fire) came to them and made their hearts burn with in them, Luke 24. 14, 17, 32. Chriſt was known to them and ſtayd with them, and he will be ſtill in the midſt of two or three that meets for holy Conference, Mat. 18. 20. Yea (3) Chriſt himſelf (who is a whole cloud of witneſſes in himſelf) hath Sanctifyed this Ordinance, by his conferring with Moſes and Elias about his [ 〈 in non-Latin alphabet 〉 ] departure (as of Iſrael out of Ehypt) Luke 9. 31. at this Sacred Synod (wherein Moſes and Chriſt, the Law and the Goſpel did well agree) was Chriſts glorious Transfiguration: let this Ordinance be one of your Goſpel-walks, and Divine fire, a Chariot of fire, yea Transfiguring grace and glory in Gods preſence may come upon you: be a Companion of thoſe that feare God, Pſal. 119. 63. Noſciture Socio, &c. A man is known hereby, and by conference as the Bell (whether crack'd or found) by 'tis Ringing; Gods Jewels conſer, Mal. 3. 16, 17.

1. THoſe are the only Sacraments, which (we may ſafely ſay) did flow out of the ſides of our dear Saviour, Joh. 19. 3, 4. When his Pericardium was pierced by the Soldiers ſpear, (which nature hath filled with water to cool the heat of the heart,) there came out blood and water; and this the ſame John alludes to in his Epiſtle. 1 Joh. 5. 6. when he ſaith that Chriſt came by water and blood; not by water only, but by blood alſo. Not only to teach us, that he juſtifies none by his merit, but whom he ſanctifies by his Spirit; (the grace of juſtification, held out in the blood, is always accompanied with the grace of Sanctification, hold out in the water) but alſo to ſhew, which be the two only Goſpel-Sacraments that he hath Ordained for, and beſtowed (as pledges of his love) on his Church his ſpouſe, that was taken out of his ſide alſo (as well as thoſe Sacraments) juſt as Eve was taken out of the ſides of Adam. Gen. 2. 21, 22, 23. The five Popiſh Sacraments came not out of the ſide of Chriſt (as Sacraments for his bride) but out of the ſide of Antichriſt, being his mere Inventions, and none of Chriſts holy Inſtitutions.

2. Thoſe two Goſpel-Sacraments Chriſt hath appointed the one for a Sacrament of Initiation; and the other for a Sacrament of nutrition. The former once only to be adminiſtred to one and the ſame Subject, and the latter to be often according to the Inſtitution: and that of Auguſtin may paſs as a plauſible Reaſon, [Semel Naſcimur, ſoepe Paſcimur,] We are but once born, but we are often fed: feeding is a daily work, [as often] as ye eat this bread and drink this blood, ye do ſhow the Lords death till he come. 1 Cor. 11. 20. Firſt of the firſt, to wit, Baptiſm, in the general 'tis a fleeing from wrath to come, Math. 3. 7. And a running to Chriſt (as to a Sanctuary) for Salvation from that wrath: the terminus a quo or what is fled from, doth ſuppoſe that there is a (terminus ad quem) or a City of refuge to run to for ſafety, Pro. 18. 10. In caſe Malady be not without a Remedy. Hence the Phariſees are ſaid to Reject the Counſel of God againſt themſelves, and were [Ingrati gratioe Dei] as Ambroſe ſpeaketh, ungrateful to the grace of God. Luke 7. 30.

3. Baptiſm doth alſo [now] ſave us ſaith the Apoſtle, 1 Pet. 3. 21. as the Ark did Noah and his Family, from that deluge of Divine wrath that deſtroy'd the old World. Firſt, 'tis ſaid to ſave us, as 'tis called the Laver of Regeneration, and the Baptiſm of Repentance, and the waſhing of the New-birth; and a being Baptized with the Holy Ghoſt, and with fire, (as well as with water) Tit. 3. 5. Eph. 5. 26. &c. This ſaveth, yet not as the efficient cauſe of Salvation, for that is Chriſt alone; nor yet as a neceſſary Inſtrument, for that is Faith alone: but only as a pledge of Salvation, and as a badg of the ſaved; you muſt look upon it as a ſpecial favour from God to you, that he hath given you this Goſpel Ordinance: and Secondly 'tis ſaid to ſave us (now) to ſhew the permanency of 'its uſe and efficacy, to that Soul which makes a believing uſe of it; 'tis effectual to Seal up Salvation whenſoever a man repents and believes. Hence Baptiſm is done once for all.

4. Baptiſm was firſt adminiſtred at that very place, where the people of Iſrael paſſed over Jordan; to wit, at Beth-abara, Joh. 1. 28. or Beth. bara, Judg. 7. 24. Joſh. 3. 8. It ſignifies Trajectum or place of paſſage for Iſrael, which was their entrance into Canaan, ſo Baptiſm is into the Church: Baptiſm was there firſt adminiſtred, where it had been of old foreſhadowed, the Famous Acts both of Joſhuah and Jeſus (which are plain Synonyma's) took their happy beginning at one and the ſame place, and like as Iſrael, after they had paſſed over Jordan, were circumciſed. Joſh. 5. 3. before they Received the Land of promiſe by lot of Inheritance, Joſh. 14. 1. &c. So after you have been Baptized, and thereby enrolled among the Citizens of the New-Jeruſalem, the remnants of Sin, and ſuperfluity of naughtineſs you muſt daily pare off by the practice of mortification. Jam. 1. 21. before you can come to Inherit the Kingdom of Heaven. You muſt have confeſſion of Sin and confuſion of Sin too: for (1.) 'Tis that man only that is wakened out of his dream, that can tell his dream; So 'tis only he that is wakened out of his Sins, that can clearly confeſs his Sins in token of his true Repentance, and (2.) This confeſſion of Sin muſt have confuſion of Sin joined with it, otherwiſe all your words of confeſſion are but empty wind, and all your very tears of contrition are but inſignificant water; not only the filthineſs of the fleſh muſt be put away, but there muſt be the Anſwer of a good conſcience too. 1 Pet. 3. 21.

5. The place of your Baptiſm is your Beerſheba, (which ſignifies the Well of an Oath, for there you ſwear (as David did, Pſal. 1 19. 106.) to keep all Gods Commandments. Now God will not own thoſe that are a generation of Vipers (though Baptized) who bring not forth fruits meet for Repentance, that weigh juſt as much as Repentance doth in the ballance of the Sanctuary, that may paralel it and prove it, to be a right Repentance never to be repented of, 2 Cor. 7. 10. the whole courſe of your life muſt be ſuch as becomes Repentance, and may evince, evidence and juſtifie it. Yea amounts to as much as Repentance comes to, otherwiſe your Baptiſm is no mark of your being Gods Child, but rather the brand of a fool; that firſt maketh a Vow, and then breaketh it, Eccleſ. 5. 3. If God hath dealt ſo ſeverely with ſuch as have been guilty of perjury, and playing faſt and looſe with men (as with Zedekiah and Shimei) how will God revenge the quarrel of his Covenant. Levit. 26. 25.

6. Such as add not holineſs of life (which is the Anſwer of a good Conſcience) unto their external profeſſion, are no better then ſo many Renegado's, who (though they have given their names to Chriſt in Baptiſm and profeſſion) do plainly renounce their Baptiſm, forſake their colours, and leaving Chriſt (the Captain of Salvation, Heb. 2. 10.) in the open field, they run away from him to the Enemy. As unregenerate Iſrael is (as black) as Aethiopia to God. Amos 9. 7. and their doom is already denounced by the Judg of the World; If any draw back (or with-draw) his Soul ſhall have no pleaſure in them. Heb. 10. 38, 39. they do it to their own perdition with that Son of perdition, who was circumciſed as well as Peter. Whereas your Baptiſm ſhould not only confirm you in the Faith of the forgiveneſs of Sin, and in the Hope of Eternal life, but it alſo Conſecrates you to the ſincere ſervice, of the Sacred Trinity all the daies of your life; and here with (as Luthers Virgin did) you ſhould repel the Tempter ſaying, I am Conſecrated to God by my Baptiſmal ſtipulation, ſo may not, cannot own thee, Satan or thy Temptations.

7. There be three ſorts of Baptiſm, [fluminis, flaminis & Sanguinis] of water, of the Spirit, and of blood, which third is the Baptiſm of Martyrs that loved not their lives to the death, but gave their beſt blood to Chriſt who gave His bleſt blood to them, and ſo were Baptized (as it were) in their own blood. The firſt, to wit, the Baptiſm of water, is but the outward Baptiſm, which therefore can never be effectual to Salvation, without the ſecond which is the Baptiſm of the Spirit, and is the inward Baptiſm; both thoſe ſhould go together, Joh. 3. 5. Except you be born of the water: and of the Spirit, you cannot enter into Gods Kingdom: Alas thouſands of Souls are undone to all eternity by reſting in the outward Baptiſm, and not minding at all the inward. Indeed Chriſt ſaith to us (as the Prophet to Naaman) in this Sacrament (waſh and be clean) as in the other Sacrament he ſaith to us eat and live.) God ſaith, when will it be (that you waſh and be clean) you may Anſwer again, Alas Lord it will never be unleſs thou give what thou commands, and join the inward Baptiſm to my outward.

8. That the feed of believers (as well as believers themſelves) are the Subject of Baptiſm, I ſhall give you only a brief Landskip of thoſe Reaſons which ſatisfie me in it, omitting the common and voluminous Arguments that are uſually alledged for it.

As firſt, Favores ſunt Ampliandi. 'Tis certainly more dangerous to narrow and ſtraiten the Favours of God to Mankind, then to overamplify them in caſes (that we may ſuppoſe to be) dark and doubtful; 'tis moſt certain that the Law was a grievous, and the Goſpel is a gracious diſpenſation, 2 Cor. 3. 6, 7, 8, 9, 10, 11, 12. Act. 15. 10. If the Moon light of the Law did lead into its Sacrament of initiation, both Parents and their Children, I cannot ſee Reaſon enough why the Sun light of the Goſpel ſhould exclude whom the Law received; ſeeing 'tis undoubtedly a more gracious (as well as a more glorious) diſpenſation, and that which hath a more liberal Proviſion of comfort in it, for all the Saints of God. Otherwiſe a believing Jew might juſtly object againſt the Goſpel, eſpecially having one Son before converſion Circumciſed; and another Son after converſion unbaptized, ſaying, if my ſeed be excluded by the Goſpel from the initiating Seal which was admitted to it (as well as my ſelf) under the Law, then Moſes was a better Mediator than the bleſſed Meſſias, inaſmuch as the Church-priviledges of the Law were larger, and more comprehenſive then thoſe of the Goſpel.

9. The ſecond Argument or Reaſon is, the bleſſing of Abraham comes on the Gentiles by the Goſpel. Gal. 3. 8. 14. with Gen. 12. 3. The Goſpel is the Promulgation of the ſame promiſe to Abraham, to whom the Goſpel is expreſly ſaid to be preached, even in the old Teſt. now the bleſſing of Abraham being to his ſeed as well as to himſelf, Gen. 17. 7. Believing Gentiles muſt have the ſame priviledg, otherwiſe the bleſſing of Abraham doth not come upon them, neither can they rationally be ſaid to have the priviledg of ſitting down with Abraham in the Kingdom of God, to wit, in the Church, as Chriſt ſaid they ſhould. Mat. 8. 11.

The third ground is, Salvation and the way to it, is common to both Jew and Gentile, Act. 15. 11. [ 〈 in non-Latin alphabet 〉 ] by the grace of Chriſt we ſhall be ſaved even as they; Hence 'tis cal'd the common Salvation. Jude Ver. 3. It follows then that the Jews were bound to underſtand, the Miſtery of their Legal Ordinances, and to exerciſe Faith in them as well as we Gentiles. Yet (though Children then could not underſtand the Miſtery of their Circumciſion) were they not debarred from it on this account: ſo nor ours ought now from Baptiſm, of whom it may be ſaid as Chriſt to Peter. Job. 13. 7. what I do thou knoweſt not now, but thou ſhalt know hereafter why thou haſt been waſhed.

10. The fourth Reaſon is, Foederati ſunt Signandi, if Children have an intereſt in the Covenant, (which is the greater) then much more in the Seal of the Covenant (which is the leſſer) If the ſeed of believers be holy. 1 Cor. 7. 14. And the Kingdom pertains to them, Mark. 10. 14. Why not the Seal of the Kingdom

The fifth Argument, can any man forbid Water that theſe ſhould be Baptized; which receive the holy Ghoſt as well as we, Act. 10. 47. a zeal in forbidding to Seal adoption to ſuch may be diſpleaſing to Chriſt, Mar. 10. 14. that they may receive the Holy Ghoſt as well as we. Firſt, there is no impediment on Chriſts part, for he bids them come. Secondly, nor on their part, for he faith, of ſuch is the Kingdom of God. nor Thirdly, on the part of Baptiſm, for it is a paſſive Ordinance as Circumciſion was. That ſome Children did receive the holy Ghoſt, appears from Jer. 1. 5. Jeremy was Sanctifyed in the Womb, and Luke 1. 15. John Baptiſt was filled with the Holy Ghoſt even from his Mothers womb.

11. The ſixth Argument, Baptize all Nations, Mat. 28. 19. Includes Children, as go mark my Sheep, doth include that the Shephard muſt mark his Maſters Lambs, as well as Sheep. As that in Gen. 12. 3. Gal. 3. 8. Includes young as well as old.

The ſeventh Argument, Children may have the ſeed of Faith, as well as of Reaſon, before they can act or exerciſe it, and as in the womb they can neither take, nor chew meat but are nouriſhed by the Navel there, ſo Baptiſm may be a round goblet that wants not liquor. Cant. 7. 2. to nouriſh Children and new-born Babes, in the womb of the Church it may have in it Chriſts blood to juſtify, and his Spirit to Sanctify and cleanſe them from Sin.

The eighth Argument, we may not damn all the ſeed of believers, and that in Mark. 16. 16. makes as much againſt their Salvation as againſt their Baptiſm; how can they be of the Kingdom of God (as above) and be ſaved but by the grace of the Covenant, as the want of underſtanding did not hinder Children, from the firſt Adams Sin, ſo neither did it hinder them from the ſecond Adams grace; and if they have both grace and glory, why may they not have that which Scals both.

Briefly the ninth Argument, David had Faith for his Child. 2 Sam. 12. 23, 24. that it dyed happily, for what comfort could it be to David, that he ſhould go to the grave unto it, he did believe it did belong to the Election of grace, otherwiſe he could not have been ſo comforted at its death.

The tenth Argument, Chriſt loved his Church waſhing it with Water, Eph. 5. 26. Hence it muſt be ſaid, that either Children are not of the Church (whereof they were ever Members in the old Teſtament, and never repealed in the New) or that they may be waſhed with Baptiſmal Water.

12. Conſider alſo (with theſe Arguments) thoſe material things. As firſt it was the Red Dragon (Pharaoh) that would have hindred Iſraels little ones, from the Sacrifice of the Church in the Wilderneſs, Exod. 10. 8, 9, 10. (2ly.) God ſpeaks in great diſpleaſure againſt thoſe Men. (from their Children have ye taken away my glory for ever) Micah. 2. 9. (3ly.) God was angry with Moſes for neglecting to Circumciſe his Child, Exod. 4. 24, 25. (4ly.) Parents do Covenant for themſelves and their Heirs, in Leaſes, and Deeds, and their Children have livery and ſeiſin of Copy-holds, according to the Cuſtom of the manor though they know it not. (5ly.) If unbelief broke off Children, as well as Parents, from the old ſtock. Rom. 11. 20. Then Faith may engraft in both again. (6ly.) As we find no expreſs precept for it, ſo nor any expreſs prohibition againſt it, nor that any Baptized perſon kept their Children from it: the ſilence of the Scripture in it (which we are to admire and adore) makes it more probable: Chriſt gave no Rules, who to be Baptized, ſeeing the common uſe among them had been to Baptize Men Women and Children, as 1 Cor. 10. 2. Hence the Jews do not Queſtion the action of Baptizing, or the Subjects of it in John Baptiſt, but only his Authority. Joh. 1. 25. It being ſo commonly known to them under the Law.

13. Such believing Parents whoſe opinion is, that God doth ſay to them as Jacob ſaid to Joſeph, Gen. 48. 9. bring your Children hither neer to me, that I may bleſs them in this Ordinance) bring them into my Houſe and Family. Dedicating their Children Solemnly to the Lord, as Elkanah did Samuel, 1 Sam. 1. 14. as being born to God (he hath a propriety in them) Ezek. 16. 20, 21. and looking upon their Children as Heirs of the ſame promiſe with themſelves (when born to them) as Iſaac and Jacob were Heirs with Abraham of the ſame promiſe, Heb. 11. 9. O how ſhould you endeavour the Converſion of your Children, often dropping Divine dew upon them. Deut. 7. 6. That the Lord may bring upon you, that which he hath ſpoken of you in his Covenant, Gen. 18. 19. O how ſhould you preſs upon them to take hold of the Covenant, Eſa. 56. 4, 6. Even in their own perſons; for the juſt muſt (live) by their own perſonal Faith here, and they muſt be (ſaved) alſo by it hereafter, Hab. 2. 4. O how ſhould you pray for your Children (as duly and truly affected with the extent of the Covenant, both to you and to yours.) Saying, Lord, thou haſt graciouſly given me a Child, Gen. 33. 5. I have given him Sin, but I cannot give him grace and Chriſt; O that my Iſhmael may live before thee, Gen. 17. 18. and let my Reuben live and not die, Deut. 33. 6. he is born to me by generation, let him be born to thee by Regeneration; let him live no more in Sin, though Sin continue to live in him: let him be the work of thy hands, in the midſt of my Houſe, and then my face ſhall not Wax pale, but I ſhall Sanctify the Holy one of Iſrael. Eſa. 29. 22, 23. Alas we ſail our Children herein, and undoes them and our Selves too.

14. All you that are Baptized (whether while young or when old or both) you muſt all know, that therein you have avouched the Lord to be your God (to walk in his ways and to keep his Commandments) and the Lord hath avouched you in that day, to be his peculiar People. Deut. 26. 17, 19. The moſt excellent and honourable name of Chriſt is then put upon you; O walk worthy of that worthy name, that the name of our Lord Jeſus Chriſt may be glorifyed in you and you in him, 2 Theſ. 1. 12. This is your engagement and that by the Solemneſt vow, that ever was made or taken: the Covenant of your God is upon you, the bond of the Covenant ſhould bind you faſt (as the word (Religion) ſignifies a binding) unto God and Godlineſs. O break not thoſe bands, nor caſt away thoſe cords from you, for then you are ſure to be broken as a Potters Veſſel that cannot be patch'd up again, Pſal. 2. 3, 9. O be not amongſt that black bed-roll. Rom. 1. 31. Covenant-breakers, he that breaks this Convenant with poor man, ſhall not be delivered. Ezek. 17. 15, 16. Much leſs he that breaks his Covenant with the great God, who will aſſuredly avenge the quarrel of his Covenant. Levit. 26. 25. O keep your ſelves in the love of God. Jude 20. and continue ye in Chriſts love, Joh. 15. 9. which conſtrains you to Obedience and Holineſs, 2 Cor. 5. 14. You are Souldiers of Jeſus Chriſt. 2 Tim. 2. 3. O do valiantly, and (as good Soldiers) fight the good fight of Faith, 2 Tim. 4. 7, 8. Againſt thoſe Adverſaries that War againſt your Souls, 1 Pet. 2. 11. The Romans of old (as Lipſius ſaith) had their (Sacramentum Militare) an Oath of ſervice in War (as now we have Preſs-Money) to bind them Sufficiently to their Military Service. And (deſertores Militie) ſuch as run away from their General, &c. Were (ipſo facto) to be hanged; Thus you have taken Gods Preſs-Money, and the (Sacramentum Evangelicum) the Goſpel Oath is upon you, and you are enrolled in Chriſts Muſter-Book; of how much ſorer puniſhment ſhall you be thought worthy, (to wit, to be hanged up in Hell) Heb. 10. 29. If you forſake the Camp without leave of your General, yea revolt and run to the Enemy, as Apoſtates do; or if you ſtay ſtill in the Camp, yet hold private Correſpondency with the Adverſary, and betray the truſt committed to you; or if you do neither of theſe, yet out of Cowardiſe or contempt never ſtrike blow, or perform duty. 'Tis worſt of all to be in Gods Camp, and yet fight the Devils battels, and not Gods. This contracts more guilt then if you had never contracted with God to ſerve him at all.

15. Laſtly ſeeing 'tis more then probable that this great Ordinance (which came even out of the very ſides of our Lord Chriſt) turns to the leaſt account and advantage among profeſſors of the Goſpel; the moſt part being not able to know the uſe and efficacy of it, when it is adminiſtred to them, and very few have any ſerious thoughts upon it (I fear) after the Adminiſtration of it. Therefore I beſeech all perſons to look back upon their Baptiſm, (whenſoever they were Baptized) and not only to make ſome penitent Reflections upon all your Sins paſt againſt your Covenant with God therein, but alſo ſome believing Improvement of it, as a bleſſed Antidote againſt Sin for time to come. Thus Luthers brave Virgin (forementioned) anſwered the Tempter (who tempted her to Sin) O Satan I call to mind that I am a Chriſtian and have been Baptized, and therein I Covenanted with my God, never to do ſuch things as thou Tempts me unto, and therefore I cannot, I dare not, I will not hearken to thy Temptations, which are ſo contrary to my promiſe and vow in Baptiſm; and hereupon the Tempter departed from her, having quenched his fiery darts with her Baptiſmal water. So (through grace) may you do by the ſame means, making ſuch ſerious Reflections as David did, Pſal. 86. 16. Lord (ſave the Son of thy hand-maid) he remembred that he was born in Gods Houſe, that he came of Godly Parents, &c. And ſo hoped God would help him (at leaſt) for their ſakes as Iſhmael was for Abrahams; he cries alſo, I have ſworn, and I will perform it, that I will keep thy Righteous Judgments, Pſal. 119. 106. Binding himſelf thus (in the ſtrength of God, whom he deſired to be his ſurety herein, V. 122. that he might do as he had ſworn, and thus though the Act of Baptiſm be tranſient (ſoon over and done) yet the effects of it are permanent, and may be of bleſſed uſe to us all our days.

1. IN the general, Firſt the Lords Supper is the Lords laſt Legacy, he left his Diſciples (reſerving his beſt Wine till the laſt) before his ſhameful and painful death.

Secondly, 'Tis an ineſtimable evidence of his favour to all his Redeemed. David could not expreſs his favour to Mephiboſheth in a better way, then to make him Eat and Drink with him at his Table. 2 Sam 9. 5, 7. and 'twas an high favour to Chimham alſo; to be admitted to Davids Table, 2 Sam. 19. 33, 35, 38. yet an higher favour and honor hath all the Saints. Luke 22. 30. The King is at their Table, Cant. 1. 12. And they at his in both Kingdoms of grace and glory. Rev. 3. 20.

Thirdly, 'tis the feaſt of fat things promiſed. Iſa. 25. 6. full of marrow, and of Wine on the lees well refined; this is a great (Royal and magnificent feaſt, Mat. 22. 4.) 〈 in non-Latin alphabet 〉 (of 〈 in non-Latin alphabet 〉 , Saginare, to cram) his crammed fowls, his fatted Oxen are killed (or [ 〈 in non-Latin alphabet 〉 ] are Sacrificed) as if a bleſſing had been craved by Sacrifice upon the feaſt, on Gods part all things are ready, all the defect is on our part, the Father hath prepared the fatted Calf for his penitent Prodigals, Luke 15. 20, 23. Chriſt (himſelf) is the feaſt or fatted Calf to feed and feaſt upon: a feaſt above that of Belſhazzars, Dan. 5. 1. To a thouſand of his Lords. This is to all people (both to Jews and Gentiles) without reſpect of perſons, Act. 10. 34, 35. and Raggs are as welcom here as Robes, yea above that of Ahaſuerus. Eſt. 1. 3, 5. & 2. 18. and that of Solomon, 2 Chron. 7. 8. both which laſted only ſome few days, but this feaſt laſts till time ſhall be no more.

Fourthly, 'Tis a full feaſt, as it not only hath [Humidum & Siccum] both that which is moiſt and that which is dry, which is all that is required to a full Meal. It hath both the 〈 in non-Latin alphabet 〉 Bread and Wine that comprehends all: a double Element in this Sacrament, though but ſingle in the other.

Fifthly, 'Tis ſuch a feaſt as is both Dinner and Supper, yea the beſt of the kind, a wedding-Dinner, as Matthew calls it, Mat. 22. 4. and 'tis a wedding Supper, as Luke calls it, Luk. 14. 16. to ſhew that the Saints do Dine and Sup with Chriſt, they Eat and are ſatisfyed continually with the fatneſs of his Table. Pſal. 65. 4. 'Tis a thouſand pities God ſhould ſay I have prepared my Dinner or my Supper ('tis both (his) and of (his) preparing) and that when it is prepared of God, it ſhould be ſleighted of man. Some by keeping from it that ſhould come, and others by coming to it that ſhould not, for want of the wedding, garment, the word wooes and beſeechs us; this Sacrament makes up the match, and marries the Redeemed with the Redeemer: neglect it not, Num. 9. 13.

2. More particularly, three things are required of you herein. 1. Preparation before. 2. True participation in. And, (3.) Right improvement after. Firſt of the firſt, to wit, due preparation. Firſt, in the General, Man before the Fall had no need of preparation, 'twas only his changing of employments, and a bare going out of ſecular work, into ſpiritual and religious: but fall'n man cannot do ſo, he muſt prepare his heart firſt, and then change his employment; fall'n man is as Joſeph in his priſon ſtate, Gen. 41. 14. who puts off his priſon-garments, and changed them for better, and then came in to Pharaoh; accordingly and much more, you muſt put on your beſt graces, when you are to come in unto the Lord in this ſolemn and ſacred Ordinance, in which are the higheſt myſteries of the Chriſtian Religion. 1. As it is a ſtanding evidence of tranſcendent affection, both of the Father in giving the Son to us, and of the Son in giving himſelf to us. 2. As it is a lively repreſentation of your bleſſed and bleeding Redeemers ſuffering upon the Croſs, far beyond all Popiſh Crucifixes, it being of Chriſts own inſtitution. 3. As it is the neareſt Communion we have with God upon Earth, a ſitting down at the Kings own table (which earthly Monarchs practice not) as his Favorites and familiar Friends. And, 4. as it is a [Prelibamen] or foretaſte of that eternal banquet you ſhall hereafter eat off in your Fathers houſe, and therefore you may not ruſh into this Ordinance (above all others), but prepare for it, as you would do for death itſelf: Caſuiſts ſay, Sacramentum & Articulus mortis aquiparantur, you ſhould be as ſerious in your coming to the Lords table, as in your going (at the point of death into another world), in both you appear before the great God.

3. Your preparation for this ſolemn Ordinance is held out in that Scripture-expreſſion, (the purification of the ſanctuary), 2 Chron. 30. 18, 19. which conſiſted of three parts: 1. Waſhing with water. 2. Changing their Garments. and 3. Purging out all leaven out of their Houſes to prepare for the paſſeover. If the Jews were thus zealous in the ſhadow and Ceremony, how much more ought Chriſtians to be in the truth and ſubſtance. Firſt of the firſt, waſhing with water, every Jew had his water Pots beſide him for his daily waſhing, Joh. 2. 6, for his Purification. God will be Sanctifyed of all thoſe that draw nigh to him. Levit. 10. 2, 3. and therefore God requires this Purification of all the People, Exod. 19. 10. this outward waſhing was a time of inward cleanſing. Iſoe. 1. 16. which is principally required. Heb. 10. 22. grace purifies the heart, Act. 15. 9. and they muſt be pure in heart that would ſee God. Mat. 5. 8. without holineſs no man can ſee the Lord. Heb. 12. 14. much leſs come nigh him, for iniquity is a wall of Separation, Iſa 59. 2. As in thoſe Levitical purifications they were to waſh off. 1. All defilements. 2. The deepeſt ſtains. 3. From off all the parts from head to foot. 4. And this often as in the Leper, yea, 5. Their very Garments ſpotted with the fleſh, Jude 23. the reſemblance is, (1.) That you be waſhed from the blood of your Nativity, Ezek. 16. 4. the Spirit of Sanctification muſt be applyed to every ſowle faculty of the Soul, and Member of the body; Eſpecially to the Conſcience, Heb. 9. 14. (2.) The pains you muſt take in mortifying your Earthly members, Col. 3. 5. which are as the ſpots of a Leopard, Jer. 13. 23. which will not waſh out without much rubbing and ſcouring, and many nights froſting out of doors. You muſt be contented to endure much hardſhip, 2 Tim. 2. 3. and many tribulations, Act. 14. 22. 2 Tim. 3. 12. many bats and blows, ſo the ſtain of Sin may be fetched out which will not be done eaſily, but ſticks as cloſe as fleſh to the bone. (3.) Your whole frame (being all out of frame) muſt be waſhed, and throughout Sanctifyed. 2 Theſ. 5. 23. You muſt cry with Peter, waſh (Lord) not my feet only, but alſo my hands and my head, Joh. 13. 9. (4.) And this you muſt do often: 'tis not the work of a day, week, moneth, or year, but 'tis the daily work of your whole life, renew your Repentance daily, that you run not your life out in Hypocriſy, and die like a fool at laſt, Zach. 13. 1. 2 Cor. 7. 1.

4. The ſecond part of the Jewiſh purification was change of Raiment, Gen. 35. 2. Though the Ceremonial Law was not then Written, yet it was practiced by the Patriarks all along before Moſes, as Sacrificing, &c. Alas filthy clouts and rags of Sin are upon you, even the appearel of death, till Chriſt give you change of Raiment, Zech. 3. 3, 4. 'Till Chriſt cover you with embroidered work, Ezek. 16. 10. and make you comly with his Robe of Righteouſneſs. V. 14. hereby you are acquitted from the curſe of the Law, and alſo accepted into Gods favour. This is the Goodly raiment wherein Jacob got the bleſſing. Gen. 27. 15. the Garment of your Elder Brother Jeſus Chriſt, you muſt put on the Lord Jeſus, Rom. 13. 14. Unleſs you bring this Benjamin with you, there is no ſeeing the face of the Lord of the land, neither will there be any Corn for you, as Gen. 44. 23. you cannot expect to Eat the fleſh, unleſs you be clothed with the Fleece of the Lamb of God; the skin of a cruicifyed Chriſt, muſt be your Coat to cover your nakedneſs, as God clothed the firſt Parents with the skins of the Sacrifices, Gen. 3. 21. You muſt have the Livery of this bleſſed Lord and Honourable Maſter, which the followers of the Lamb are diſtinguiſhed by from the World, both the imputed and imparted Righteouſneſs, Rev. 19. 8. which you can (of your ſelf) neither purchaſe nor put on: You may not come to the Lords feaſt or ſupper without this Wedding Garment, Chriſt will come in to ſee his Gueſts. If you appear there in the tatterd raggs of the wretched old-Adam, you will have nothing to ſay for your ſelf, but be as the muzzled beaſt [So 〈 in non-Latin alphabet 〉 ſignifies] mute before him, Mat. 22. 11, 13. If you have not this garment on your back at your comming in to the Supper. You may have fetters upon your feet at your going out from thence; from the Table you may paſs to the tormentors as he did: If your converſation be unlike your high calling and Company.

5. The third part of the Jewiſh purification was the purging out of Leaven. Exod. 12. 18, 19. as the Jew was not to eat the paſſeover, until he had purged all Leaven out of his Houſe, ſo nor we the Lords Supper till we have put away every known Sin, 1 Cor. 5. 7. you can never expect the comfort of that Ordinance, while you hide any of that old Leaven in any corner of your heart. There is (indeed) the Leaven of a corrupt Faith, of corrupt manners, and of corrupt nature: This laſt (which is as the fretting-leproſy, Levit. 14. 44, 45.) you cannot chide out of doors as Sarah did Hagar, but 'twill be a ruful inmate within you (making you cry O wretched Man or Woman, that I am. Rom. 7. 24.) So long as the walls of your Houſe of clay ſtandeth, and until the Stones and Timber be thrown down, it cannot be purged out; but the Leaven of corrupt Doctrin (which ſoures the whole Lump, or truth of the Goſpel) and that of a corrupt Communication, and Converſation (which ſoures both our ſelves and others with us) both theſe ſhould you (both) find out and caſt out, (Pſal. 34. 13, 14.) If not with as much Ceremony, yet with as much ſeriouſneſs as the Jews did their Leaven: The firſt Jewiſh Ceremony that carries reſemblance, was, the Jew began to purge within, and to baniſh all Leaven found within his own Houſe; It teachs you to mind within-doors-work, 'tis not enough to purge your mouth and your hands, but eſpecially your inſide, your heart and not ſo much other mens as your own, Jer. 4. 14. your own Houſe and heart; the ſecond was, not ſo much as the leaſt morſel or crum of Leaven muſt be ſpared, which ſhows you, that you muſt account the leaſt Sin, both hateful to God and hurtful to man, ſo it may not be indulged. The third Ceremony was, the Jew Searching the Houſe with a Candle and finding but a mite or crum thereof, in any corner by ſweeping (even) that little he carries out with great Solemnity: learn you hence, that a little poiſon is poiſon, ſweep every cranny of your Soul, your Conſcience, 2 Tim. 1. 3. your affections. 1 Tim. 1. 5. your ſenſes. Pſal. 1. 19. 37. your ſpeeches. Pſal. 39. 1. that your whole Houſe may be poſſeſſed in holineſs and honour. 1 Theſ. 4. 4. a little Leaven mars all. 1 Cor. 5. 6.

6. The ſecond general is the true participation after a due preparation: yet this you may know for your comfort, that your God will not ſtand exactly or Rigorouſly upon every circumſtance required in this purification of the Sanctuary, provided you prepare your heart with all your might, as David. 1 Chron. 29. Ver. 1, 2. this is plainly taught you for your Encouragement, in 2 Chron. 30. 18, 19. that where the heart is prepared to ſeek, and meet God according to our beſt endeavours, he will not inſiſt upon the exact purification of the Sanctuary, (which conſiſted on thoſe three parts aforeſaid) but will paſs by and pardon all our other weakneſſes and imperfections at the Prayer of his Vine-dreſſers, Luke 13. 7, 8. 2 Tim. 1. 16. God will yield ſomething to their Prayers, even when he might come forth in ſeverity againſt a perſon or people; happy are they then that have Praying vine-dreſſors ſet over them, ſaying with Samuel, God forbid I ſhould Sin againſt the Lord ſo, as not to pray for you. 1 Sam. 12. 23. and the good Lord pardon every one that is not ſo exactly prepared: in ſuch a caſe God accepts of the will for the deed. 2 Cor. 8. 12. and looks more at the willingneſs of the offerer, then at the worthineſs of the offering; and you muſt put a difference betwixt, being unworthy and eating unworthily: all believers are (in themſelves) unworthy of Chriſt and Salvation, yet being in Chriſt they are accounted worthy. Luke 21. 36. & Rev. 3. 4.

7. Thus you, (1.) Being in Chriſt (for you muſt be bred before you be fed, and be begotten, born and live before you be nouriſhed, Mark. 5. 43. no ſtranger (to Chriſt) no uncircumciſed (in heart) muſt eat thereof. Exod. 12. 43, 48. Rom. 2. 29.) and (2.) Having prepared a large upper Room (a raiſed and an enlarged heart, Mark. 14. 15. Luke 22. 12. then (3.) Open the gates and the everlaſting doors of your Soul, that the King of glory may come in, Pſal. 23. 7, 9. yet withal ſay, (4.) with the Centurion, Lord I am not worthy that thou ſhould come under my roof, Mat. 8. 8. nor am I worthy that I ſhould come to thy Table: and with Mephiboſheth (who was loved for Jonathan ſake as you for Jeſusſake) wilt thou look (Lord) on ſuch a dead Dog as I am, ſo, as to let me eat bread at thy Table? 2 Sam. 9. 7, 8. O that you may trim your ſelf as he did to welcom hom ehis Lord the King. 2 Sam. 19. 24, 25, 28. In this trembling frame muſt you draw near to the Lords Table, not approaching with a common Spirit, but well knowing that no other Ordinance is urged with that ſtrength and Severity as this is, 1 Cor. 11. 29, 30. and no duty doth ſtrike ſuch a terrour upon the Conſciences of Men as this doth, inſomuch that even evil perſons do think they muſt be good at that time, and have then good words, good works and good Prayers, &c.

8. There be three things eſpecially required of you in your participation of this Ordinance. Firſt ſelf-examination, there ought to be a ſearch as well as a Sacrament. 1 Cor. 11. 28. (1.) Examine your ſtate as Lapidiſts do their Stones, that you put not an everlaſting cheat upon your own Soul; thinking your ſelf one of Gods Jewels when indeed you are but a Baſtard Diamond. (2.) Examine your wants, as coming to your Soul market, what Sin you have to Subdue, and what grace to ſtrengthen; none goes to market, but they do enquire what their Family-wants be. (3.) Examin your ſins, ſearch for them as the woman did for the loſt groat; ſhe ſought and ſwept, ſwept and ſought (with a Candle in her hand) till ſhe found it, Luke 15. 8. you muſt take Davids Lantorn and Candle. Pſal. 119. 105. and ſearch till you find all your Sins, ſaying to your own Soul (as Samuel to Jeſſe, are theſe all the Sons that thou haſt. 1 Sam. 16. 12.) are theſe all thy Sins, if any one do not yet appear, ſit not down till that be fetched, eſpecially if it be a Mordecai Sin, that will not bow to Chriſt, or a Dalilah Sin, that hinders your Soul moſt from a Reſignation to Chriſt, (4.) Examin your graces as knowledg, Faith Repentance, Love, Zeal, Obedience, all thoſe ſhould be ready to wait on their Lord, their founder and their finiſher, bring forth your bravery to entertain Chriſt.

9. The ſecond thing required in the Ordinance, is ſelf-excitation, you muſt ſtir up your ſelf, as Deborah did; calling up her own Soul ſaying, awake awake, Deborah, awake awake, Judg. 5. 12. open there all the Springs of your Soul for Chriſt, as Chriſt opened all the veines of his heart for you. (1.) Open all your deſires and affections for him; come to this Ordinance, as Behemoth to Jordan, with a mighty and an all exhauſting thirſt upon you. Job 40. 23. bring ſtrong affections and a luſty appetite to this Supper, where 'tis a vertue Sublime to to be an holy glutton, and to drink hearty draughts of the blood of Chriſt, that you may go away from the Supper as Chriſt did from his Baptiſm; filled with the Holy Ghoſt, Mat. 3. 16. you muſt conſider what is before you as Prov. 23. 1. but in that duty 'tis not your work to reſtrain, but to provoke appetite, and the rather, becauſe Chriſt ſo exceedingly thirſted after your Salvation, Luke 12. 50. though he knew it would prove ſo coſtly to him; Chriſt ſaith, with deſire I have deſired to Eat this Supper with you, Luke. 22. 15. that had no need (for himſelf) of either you or it, how much more ſhould you ſay, with deſire I have deſired to Eat this Supper with Chriſt, who is at all the charges, pain, and pains himſelf and all for your Eternal profit.

10. Secondly, excite and quicken up all your faculties, as the affections (thoſe hand maids of the Soul) give attendance to meet Chriſt (the miſtical David) juſt as the Virgins of Iſrael met literal David in their Singings and dancing. 1 Sam. 18. 6, 7, 8. every one Singing their part appointed them accordingly [hope] is ſent out to wait for this King of glory, and if he come not [deſire is ſent out to fetch him, [Love, Delight, and Joy] receives and entertains him, all theſe Virgins go out to meet this bleſſed bridegroom, Mat. 25. 1. having firſt ſwept the Houſe clear, and caſt all the filth away into the brook Kidron. 2 Chron. 30. 14. Math. 13. 14. Jam. 1. 21. and brought forth their beſt bravery, (Arras hangings, Perſian Carpets, rich ſtools, all their Plate and Jewels) to wit, all the graces of the Spirit (far ſurpaſſing Aarons rich garments that were for glory and beauty) all to prepare a large upper-Room for entertaining the King of glory: even ſo all the faculties of the Soul muſt be ſtirred up, to Improve their Intereſt in ſuch a bleſſed gueſt, as (1.) your underſtanding muſt look round about him, and behold him altogether lovely from this Sycamore-Tree, as Zacheus. Luke 19. 3, 4. Cant. 5. 16. (2.) Your will muſt offer up both Sword and Keyes, &c. As the Major doth to his Prince at his entertainment. (3.) Your memory muſt be ready to Regiſter every act of love to your Soul, remembring his loves more then Wine, Cant. 1. 4. In a word Chriſt muſt be led into every Room of your heart: and Laſtly all your graces muſt be excited, and made ready to receive [each] their Alms from Chriſts fulneſs, as ſaving knowledg, juſtifying Faith, ſincere Repentance, ſervent love, &c. All come to touch him for healing vertue, well knowing that Chriſt comes with a Royal heart into the Soul to give abundantly and like himſelf, no mean gift can come from ſo noble an hand and heart, and that all this may be done you muſt uſe the third thing required, to wit, ſtrong Invocation; coming as a Prince to him Job. 21. 37. and begging his grace (in all) with your whole heart. Pſal. 119. 58.

11. The third general is your Improvement after all. When Faith and all your other graces (together with your affections and the faculties, of your Soul) have plaid their part in the Mount, and brought you even to a Transfiguration, as was done both to Moſes and to the Meſſias, Exod. 34. 29. & Luke 9. 29. then. (1.) You muſt tremble to loſe that luſter and glory that God hath put upon you by your converſing with him: If he hath made you one of his Jewels by communicating his preſence to you, Mal. 3. 17. then ſhine as a Jewel in all your Relations, that all which ſee you may acknowledg you to be a ſeed, the Lord hath been bleſſing, Iſa. 61. 9. (2.) Be thankful to your Lord for this ineſtimable benefit, Pſal. 116. 12. be of a rendring diſpoſition, and that in your life as well as with your lip. If Davids condeſcenſion to ſuch a dead Dog (as Mephiboſheth accounted himſelf) was ſo admired by him. 2 Sam. 9. 7, 8. how much more by you that in rigour of Juſtice might be fed with Wormwood, and have the waters of gall to drink, Jer. 9. 15. yet the Lord gives you the fleſh of his own Son to be meat indeed to you, and his blood to be your drink indeed. Joh. 6. 55. that might ſay I will not feed you at all, Zech. 11. 9. (3.) Let it be an everlaſting obligement on you, to keep far from every evil matter, Exod. 23. 7. The Oath of God (no leſs is a Sacrament) is upon you, lay Gods charge upon all your corruptions, Cant. 2. 7. you are Vas Signatum, ſhall you Sin, Neh. 6. 12. your all is for the Prince, Ezek. 44. 3. do ſingular things for Chriſt, that doth ſingular things for you, Mat. 5. 47.

1. UPon the Review of the whole, If you be the governour of a Family, your great concern is to ſee that both your ſelf and your Family do ſerve the Lord (in walking all thoſe pleaſant and profitable walks of a Chriſtian,) Joſh. 24. 15. the Reaſons be three. 1. 'Tis your duty. 2. 'Tis your beauty. 3. 'Tis your ſafety ſo to do. 1. Your duty as you are Gods Tenant at Will, only [quamdiu te bene geſſeris] ſo long as you behave your ſelf well; your Gold is his, and your Silver in his, Hag. 2. 8. your Land is his, Lev. 25. 23. and your houſe is his, he appoints it you. Act. 17. 26. Gen. 49. 13. God is the true proprietary of all Ezek. 21. 27. and your ſerving of God is your Pepper-corn, you pay to your great Landlord. 2. Reaſon 'tis your beauty, holineſs hath a beauty in it and therefore are they oft put together, 1 Chro. 16. 29. 2 Chro. 20. 21. Pſal. 29. 2. & 96. 9. & 110. 3. That Family which worſhips the Lord in the beauty of holineſs, hath a Church in their houſe, as Rom. 16. 5. 1 Cor. 16. 19. and to turn an houſe into a Church is a beautiful thing. 3. Reaſon 'tis your ſafety. (1) From Gods wrath, his deſtroying Angel ſhall not break in upon you, Exod. 12. 12, 13. but he doth break in upon the Families that call not upon his name, Jer. 10. 25. (2) From the Devils malice, ſuch houſes as are haunted with evil-Spirits, what-ever other Reaſon there may be thereof, yet ſure I am this is one, that the worſhip of God hath not been duly and truly obſerved in that houſe; where the fear of God is not, there all evil, and any Devil may prevail to play their pranks, Gen. 20. 11, 17. and Iſa. 13. 21. Babylon may be a place for Satyrs, or Devils in borrowed ſhapes and hideous apparitions, but Sion is a place of Songs. No Lyon ſhall be there, not that roaring Lyon, (the Devil,) Eſa. 33. 13. & 35 9, 10. 2 Theſ. 3. 3. 1 Joh. 5. 18. Pſal. 118. 15.

2. If you be the Father of the Family, then are you as the Sun, if the Mother thereof, then are you as the Moon, and if Children, then are you of the Stars, as in Joſephs dream, Gen. 37. 9. [the Sun, the Moon, and the Stars] as before. Shows the duty of each, beſides the Governours of Families, ſhould be King, Prieſt, and Prophet, in their own-families; (1) You muſt be a King (or a Queen, if a Female) to make Laws for your Family, and to ſee to the Execution of them, as you have power to make Laws, ſo you have the Sword to Execute them, Gen. 16. 6. (ſhe is in thy hand) to correct her for her fault; though this Lady or Queen (as the word (Sarah) ſignifies) ſhewed too much wrath to her maid and too little Reverence to her Husband, in dealing ſo roughly with her; correction given in Anger hath uſually more of rigour then of right; Socrates ſaid to his offending Servant, but that I am angry, I would ſtrike thee. (2) You muſt be a Prieſt (the word is uſed in Latin for he and ſhe) to Sanctify your Family and familiarity, by the Sacrifice of Prayer dayly. Thus did Job. Chap. 1. 5. well knowing he was bound to the preſervation of Gods precepts as well as to the Obſervation of them, and to ſee that all his (under his ſhadow, Hoſ. 14. 7.) ſhould keep them as well as himſelf; he ſues for pardon even of ſuſpected Sins in his Sons, and turns his ſuſpicion into a ſupplication; and this Job did [Kolhajomim] continually or every day. This alſo was our Lord Chriſts cuſtom as before, not being weary of well doing, yea further you muſt by your Prieſtly Office admoniſh offenders; and excommunicate thoſe that are Incorrigible, (caſt out the bond-woman and her Son) Gen. 21. 9. 10. The Son was a mocker and derider of the Covenant, a fault it was no doubt and a great one too, otherwiſe the Apoſtle would not have cal'd it perſecution, Gal. 4. 20. nor God have puniſhed it with Excommunication, and the Mother was (likely) the Author, or (at leaſt) the abettor of her Sons Sin, in ambitiouſly ſeeking the Inheritance and therefore out they muſt go together. Thus likewiſe David would not ſuffer; a wicked Servant to tarry in his ſight, Pſal. 101. 4. 8.

3. And thirdly you muſt be a Prophet (or Propheteſs) to inſtruct your Family in the knowledg of God and (with Abraham) command your Children and your houſhold to keep the ways of the Lord, Gen. 18. 19. The lips of the Righteous feed many, Prov. 10. 21. Ruth carries her gleanings home, Ruth 2. 17, 18. and the Bee carries all her gatherings to the Hive; ſo a good Houſholder, what he gathers abroad he carries home, knowing that all the Souls in the houſe are given to him (to care for) as all the Souls in the Ship were given to Paul, Act. 27. 24. 'Twas a notable ſaying of Mr. Stocks, that many Houſholders in London while they are taking care, of preſerving the health of their own bodies (in their Countrey houſes) they are all that time ſtarving their Servants Souls. O conſider, how may Servants Dog, cry after, and curſe their Maſters in Hell for Murthering their Souls, (which is worſe then body-murther) and for doing no more for them, then they did for their Beaſts, to wit, in feeding their bodies only; but (as Gallio) not caring for better things, Act. 18. 14, 17. O how did the Queen of Sheba admire the order of Solomons houſe, and the Apoſtle commend the order he ſaw in ſeveral houſes, and would they not as much wonder and diſcommend, the diſorder an perturbation in many houſes (that pray not apart, Zech. 12. 10, 12.) but Moon and Stars above the Sun, water above the Earth, all Ataxies or diſorder, and brawling about triffles. Thundrings, rending the middle Region (while alls quiet in a well ordered houſe, as in the upper Region) Mox, longe, tarde, Cede, Recede, Redi. Such an houſe hath the Plague of Leproſy in it, Levit. 14 35, to 42. If it be matter of choice to you, depart quickly 〈◊〉 of it, remove a great way from it, and let it be throughly cleanſed before, you return to it again.