CHAP. I. Concerning GOD.

COncerning God we are to Know three things:

CHAP. II. Concerning Man.

COncerning Man we are to know and under­stand these three things.

• 1. The happy Condition in which he was made.
• 2. His Fall.
• 3. The way of his Recovery by Christ.

1. The Holy and happy estate in which God created man at first, Namely, after his own Image, in Knowledge, Holinesse, and Righteousnesse, with Dominion over the Crea­tures here below, writing his Law on mans heart, requiring perfect obedience from him, and [Page 31] giving him power to perform it, promising the continuance of him in that happy estate if he o­beyed, and threatning him with death if he disobeyed; which is called the Covenant of works.

2. The miserable Condition into which man threw himself by sin: Our first Parents (by the temptation of Sathan) disobeyed God, broke his righteous Law and Commandement; and thereby cast themselves out of the Favour of God, became the Slaves of Satan, and liable to the curse of the Law, and brought a great de­pravation of soul and body upon themselves; And such as our first Parents were, such must their posterity needs be: For who can bring a clean thing out of an unclean, says Job, Chap. 14.4.

They having lost the Image of God them­selves, the holinesse and happinesse in which they were made, could not conveigh it to their posterity. So that the nature of man is now become corrupt, prone to evil, backward to good. And this miserable condition is derived to us from Adam by our immediate Parents; and as men come to be born in several Ages, and generations, so they actually participate of the sap that comes from the first root; we be­ing therefore all of us in so bad a Condition by nature, and by custome and practice in sin ha­ving made our selves much worse, and more a­bominable in the sight of God, more guilty and liable to his wrath; we are to know and consider that this woful state of sin and misery is by no means to be rested in; But seeing we are fallen into so lamentable a condition, we must speedi­ly [Page 34] endeavour to get out of it. And therefore let us remember that without Conversion there is no hope of Salvation; Except a man be born again, and made a new Creature, he cannot enter into the Kingdome of God, Joh. 3.3.

3. The blessed way found out and appointed by God for mans Recovery out of this mi­serable state, which is by the undertaking and mediation of his onely Son.

CHAP. III. Concerning the Mediator between God and Man.

COncerning the Mediator between God and man, Christ Jesus; We must know [Page 44] and understand these seaven things.

1. What manner of person he was; He was God and Man in the same person. The Eternal Son of God, The second Person in the Trinity took to himself our humane Nature (a humane soul and body) and united it after a wonderfull manner to his Godhead; And so God and Man became one person.

CHAP. I. Of Consideration.

1. AT convenient times use to be a­lone; and laying aside all world­ly cares & businesses, spend now and then a secret hour in strict Self-examining, and Consider­ing, how the case stands between God and thy soul. Ask thy self these two serious Questions:

First, What is it thy heart is most set upon? What is thy great care, thy main designe? What is it that doth most deeply and most fre­quently possesse thy thoughts? What is it that thou dost most love, and prize? and most desire to enjoy? Is thy mind so spiritually inlightened as to see the lovelinesse of God, and the great­nesse, and excellency of that Glory, that is to be had with him? so as the main drift and bent of thy heart, is after the enjoyment of God, and to be happy with him forever? Or dost thou find, that the main bent of thy heart is to the things of this World, to the Profits, the Pleasures, the sensual satisfactions of this life; and these things thou most mindest, regardest, and labourest for; these thy thoughts, and heart most run upon.

Secondly, Ask thy self, whether ever thou didst feel, and apprehend thy self in a lost, and undone condition by reason of thy sins? Hast thou not seen thy selfe in danger of everlasting misery? Hast thou ever put this serious questi­on to thy selfe, what shall I do to be saved? Hast thou in this or the like manner ever dis­coursed with thy self?

O my soul, how stands the case with me? What am I? Am I a true Convert? a real Penitent, a new Creature, one born again? Have I an interest in Christ? And is my peace made with God through him? or am I as yet [Page 133] in the state of Nature, under the guilt of all my sins, with the wrath of God abiding on me? If so, is this a Condition to be rested in?

Let me advise thee, as thou lovest thy soul, to deal faithfully, and in good sadnesse with thy self: Let me advise thee to review, and se­riously to reflect upon the whole course of thy life past; And (besides thy natural vilenesse) Consider, how many actual sins, failings, mis­carriages, and violations of Gods righteous Law, omissions of good, commissions of evil, thou hast been guilty of, in the several parts of thy life, and in the several places where thou hast lived. Believe it, few people do reckon up one sin of ten that they are guilty of. Al­low thy Conscience therefore, a liberty to speak freely to thee, and to set thy sins in order before thee. And if thou findest thy self for the present in a bad condition, and that the case is not with thee as it should be, consider whether it will not be an extream folly and madnesse, to go on in that course, not minding, nor regarding speedily to turn to God, and to settle the great affairs of thy soul, while thou hast time? O Remember, remember, thou hast a precious and immortal soul, that must be shortly either in Heaven, or Hell; either in unconceiveable Joyes, or in endlesse, easelesse, and remedilesse torments. Doth it not therefore concern thee to consider, and cast about, how to [Page 134] attain the one, and escape the other? Doth it not behoove thee to look to the securing of the main Chance, and to deliver thy self from the wrath to come? Believe it, nothing undoes mankind more, than want of due and serious Consideration; than want of frequent exami­ning the state of their Consciences, and often pondering and thinking of their everlasting Concernments.

CHAP. II. Of Repentance.

HAving seriously examined thy Conscience, and impartially considered thy waies, and course of life, and the state of thy soul towards God; The next duty I would advise thee (beg­ing the assistance of the Spirit of God) to set upon the speedy practise of; is true, and seri­ous, and unfeigned repentance.

I shall therefore for thy benefit, 1. Open the nature of true repentance. 2. Give some directions about it. 3. Some motives to it.

Repentance unto life is an Evangelical Grace wrought in the soul by the Spirit of God.

And the parts of it are these six,

• 1. Conviction.
• 2. Contrition.
• 3. Hating and loathing sin.
• [Page]4. Confession of sin.
• 5. Forsaking sin.
• 6. Conversion, and turning the bent of the heart towards God.

First, Conviction. The Spirit of God first o­pens a sinners eies, before he breaks a sinners heart. The soul of a true penitent is convinced, and made apprehensive of these three things,

• 1. The evil; odiousnesse, and filthiness of sin.
• 2. The danger, desert, and mischievous effects and consequents of it.
• 3. Its own deep guiltinesse, both of Origi­nal and Actual sin.

I. The evil of sin appears in these seven particulars;

1. 'Tis contrary to Gods holy Nature.

2. To his righteous Lawes.

3. It robs and deprives the soul of Gods Image, consisting in knowledge, righteousnesse, and holi­nesse.

4. It depraves, disorders, distempers the soul, weakens the powers of it, disables it for holy opera­tions, and brings a corrupt disposition into it.

5. It defiles the soul, and leaves such a blot, and stain upon it, that nothing but the blood of Christ can wash out.

6. It enslaves the soul to the devil.

7. It makes the soul like unto the devil. Holi­nesse is Gods Nature: Sin and wickednesse is the devils. 'Twas sin that at first, turn'd An­gels [Page 136] of light into devils of darknesse: And if we could separate sin from them, they would cease to be devils, and clear up again into Angels of light.

II. The great danger of sin appears in that it brings such a guilt upon the soul, as makes it liable to Gods wrath and curse, and to punish­ments.

1. Temporal: Sickness, pain, vexation, mise­ry, death: which to the wicked are truly pu­nishments, and fruits of Gods vindicative ju­stice, and have their sting still in them.

2. Spiritual. 1. Losse of the favour of God, and communion with him. 2. The immediate strokes of his anger on the soul, wounds of Consci­ence, drops of his wrath, horrour of mind, despair. 3. Hardnesse of heart, a Spirit of slumber, blind­ness of mind, a reprobate sense, to be given over to vile affections, and to Sathan. These are most fearful judgements.

3. Eternal. Such as concern the soules immor­tall condition after this life. And they are either punishments of loss or pain. 1. Of loss, in being for ever banished from the presence of the Lord, and the joyes of Heaven, 2 Thes. 2.9. being punished with everlasting destruction from the presence of the Lord, and the Glory of his power. 2. Of pain, con­sisting in those exquisite and unconceivable tor­ments, which shall be inflicted on the d [...]mned; set forth in Scripture by everlasting fire, utter dark­nesse, [Page] the worm that never dies, the fire that is not quenched, chains of darkness, the blackness of dark­ness for ever, the lake of fire and brimstone, &c. As therfore, the nature of sin is out of measure sinful, so the punishments are out of measure fearful.

III. The soules deep guiltinesse appears by considering,

1. Its Original sin. In which three things are to be noted: 1. The guilt of Adams particular transgression in eating the forbidden fruit, imputed to us. He was the head and common Father of mankind: and we were legally parties in that co­venant which was at first made with him; For God established his covenant with Adam princi­pally, in respect of his Nature, and not so much in respect of his Person: so that by consequence it must follow, that all who are partakers of that Nature, are bound by that Covenant. And therefore we cannot but expect to be liable unto the guilt which followed upon the breach and violation of it, Rom. 5.12. &c. 2. A want of original righteousnesse, Rom. 3.23. All have sin­ned, and come short of the Glory of God; that is, of the glorious Image of God, which was at first stamped upon man. 3. A corrupt disposition in mans nature, in place of original righteousnesse; These two latter being the sad effects of Adams sin. Now this depravednesse of nature, this great aversenesse to good, and pronenesse to evil, is call'd the old man, and the body of sin, Rom. 6.6. [Page 137] The sin that dwelleth in us, Rom. 7.17. The body of death, Rom. 7.24. The flesh, as opposite to the Spirit, and Grace, Rom. 7.18, 25. The Law of the members, Rom 7.23. Col. 3.5. A mans own lust, Jam. 1.14. where 'tis expresly distin­guished from actual sin, as being the procreant cause of it.

2. Its Actual transgressions, where are to be considered,

1. Omissions of good, and the duties requi­red; that might and ought to have been done.

2. Commissions of evil: Offending

• Against the Law, even both Tables of it.
• Against the Gospel.

3. Doing that which was good in an evil manner, slight, and undue performance of holy duties.

4. The aggravations of these sins, in regard First, Of the greatnesse of many of them, E­very one has some black daies in his Calen­der, some more high and great offences, whereof he hath been guilty, and for which he is to be more deeply humbled. Secondly, The number of them, if we consider, 1. Wicked thoughts. 2. Inordinate Affections. 3. Sinful words. 4. Evil actions. Thirdly, That many of them have been committed, 1. Against mercies. 2. Against judgments. 3. Against promises and vowes of better obedience.

Secondly, Contrition, Godly sorrow, broken­ness of heart for sin. To be sorry for what we have done amisse, is something towards repent­ance; but it is not the whole of it. Gracious hu­miliation, is a deep and hearty grieving for all our sins, and that upon these Gospel Motives.

1. Because we have by our sins highly displea­sed and offended our gracious God, whom we had all the reason in the world to have studied to please. The displeasure and offence of God is that which sets the soul a bleeding and mourning evangelically. Consider therefore, what is the Spring of thy sorrow. If the punish­ment or shame of thy sins touch thee nearer than the offence of God, 'tis a sign thy sorrow is not right.

2. Because our sins pierced our dear Lord and Saviour, and put him to such grievous, painful, and shameful sufferings.

3. Because by our sins we have brought a horrible defilement, and stain on our souls.

4. Because we have made our selves liable to the wrath and curse of God, and deserve to be separated from the Lord, and to be punished among devils, and damned fiends for ever. This (in conjunction with the former) is an Evangelical motive. I confesse, to weep, and howl, and grieve, meerly for the wrath and pu­nishment sin has brought upon the soul, is such a sorrow, as Judas had his share in; and the [Page 138] damned in Hell exceed in it. But this sorrow does not use to leave the soul in a better dispositi­on for obedience in time to come, as godly sorrow doth, 2 Cor. 7.10. Godly sorrow worketh repentance unto life, And take notice by the way, this Godly sorrow, is not a flower that growes in the Garden of nature. A hard heart is Adams Legacy: There may be a flexible nature, where there is a hard heart, that knowes not how to mourn and grieve for sin in a right manner. God­ly sorrow is voluntary. The soul is active in it, prayes for such a melting frame, is thankful for it, is best pleased when the heart is soft and ten­der, and deeply affected for its sins and offences against God. 'Tis not so in worldly sorrow; for in that we are meerly passive; It comes upon us without sending for, or being bidden wel­come by us.

Thirdly, Hating, and Loathing sin. The Spi­rit of sanctification works a secret antipathy, an irreconcileable hatred in the soul against sin. The true penitent hates sin, as sin: As David said, Psal. 119.128. I hate every false way, True ha­tred is to the whole kind. When we hate sin, as sin, we hate all sin. Now the reason why there is such an universal hatred, in the true peni­tent against all sin, is

1. Because his judgment is altered, his mind is changed; he sees with other eies than he did before; He sees the evil and danger of sin in [Page] those particulars before mentioned. He sees plainly that sin is but like a cup of sweet wine, that hath rank poison in it.

2. His heart and affections are turned against it. He hath a new heart put into him. If God should offer him his choice of these two things, either a liberty to go on in sin, or power, and Grace, and strength against it, he would readily close with the latter. The remembrance of sin is bitter, and grievous to him; not so, the re­membrance of affl [...]ction; he blesses God for afflictions, that have weaned his heart from sin. He is sick of sin, weary of it, 'tis a burden to him, his heart rises against it; he had rather God should exercise him with any affliction, than give him up to a hardned course in sin.

Fourthly, Confession of sin. Every true penitent is bound to make private confession of his sins to God, praying earnestly for the pardon of thē. For

1. By this meanes the soul is brought into a dislike of sin. Confession 'tis an act of mortifica­tion: 'Tis the spiritual vomit of the soul; it breeds a dislike of the sweet morsels of sin, when they are thus cast up again with loathing. Sin though sweet in commission, is bitter in remem­brance, and confession.

2. By a free ingenuous confession of sin, we accuse our selves unto God; take shame to our s lves, judge and condemn our selves before him, humbly acknowledging we are worthy of all his [Page 139] curses, all his judgments. Now self accusing will prevent Satans accusing of us. He can lay no more to our charge, than we in our confessions are willing to charge our selves with: And self-judging will prevent Gods judging of us, 1 Cor. 11.31. If we would judge our selves, we should not be judged. We are not to judge others, but we may and must judge our selves.

Concerning Confession of sin take these Rules.

1. Confesse all thy particular known sins parti­cularly: Take thy self in private, and open the case of thy soul clearly, and without guile of spi­rit before the Lord, make private confession of all thy sins unto him: not that thou canst ac­quaint God with any thing he did not before. know; but that it may appear, thou thy self knowest, and art acquainted with the plague of thine own heart, and art sensible of thy sins, ini­quities, and defects in obedience. And seeing every one is guilty of many more sins than he can remember, though he examine his heart and life never so seriously: Therefore when thou hast humbly confessed, and bewailed all thy par­ticular known sins to God, then with a general confession acknowledge the rest; namely, all thy secret, unknown, undiscovered sins; saying, as David, Psal. 19.12. Lord cleanse me from my secret sins. Cleanse me O Lord, not only from those particular sins I do remember, and humbly confesse before thee, but from all other sins also [Page] that I am any manner of way guilty of, though I do not now remember them.

2. Remember, that 'tis not only words, and handsome expressions God regards in confession of sin, but there must be shame, a deep sense and feeling of the evil of sin, a heart hatred against sin, a true sorrow for all our offences against God, that must accompany our confessions, else they are no way pleasing unto him.

3. Besides con [...]essing unto God, there are some cases, wherein confession also unto man is re­quisite; as

1. Under deep wounds of Conscience, 'Tis re­quisite then to open the true state and case of thy soul to some Godly Minister, or some faith­ful, experienced Christian, that so they may give advice and counsel, and suit their prayers to thy particular Case.

2. When some eminent judgment seizeth on any, for some eminent provocation. Here as Joshuah said to Achan, Josh. 7.19. My son, confess, and give glory to God. That Gods justice may be cleared; for hereby God receiveth a great deal of Glory, and men a wonderful confirmation, of the care and justice of Providence.

3. He that by any notorious offence really s [...]an­dalizeth his Brother, or the Church of Christ, ought to be willing by a private, or publick confessi­on and sorrow for his sin, to declare his repentance to those that are offended, who are thereupon to be [Page 140] reconciled to him, and in love to receive him.

Fifthly, Forsaking sin, leaving off whatever ap­pears to be displeasing unto God. The true penitent

• 1. Forsakes the acting of known sins for the present.
• 2. Resolves against sin for the future.

I. Forsakes all his former known sins, secret sins as well as open, profitable sins, as well as those that are not. True and sincere obedience is uni­versal, especially in respect of the purpose of the heart: He that out of Conscience of duty to God, forsakes one sin, will for the same reason fear to offend in another; there being the same Divine authority, awing and binding the Conscience in one sin, as in another. To pick and chuse, here to obey, there to dispense with our selves, is a shrewd sign of hypocrisie.

II. Resolves against sin. And his resolutions come,

1. From solid reasons, and not only from some sudden affections.

2. Are accompanied with earnest and fervent prayers to God. He that is strong in resolution, and weak in supplication is quickly foil'd.

3. Are made, not in his own strength, but the strength of Christ, which he humbly implores, and rests upon.

Sixthly, Conversion, whereby the bent of the heart is turned towards God, choosing him for its chief delight, and portion, desiring to [Page] walk with him, and approve it self unto him in sincere obedience. A true and real penitent does not content himself with a meer negative holinesse, and leaving off his former sinful waies. 'Tis not enough for such an one to be no drun­kard, no swearer, no unclean person, &c. But as he hates every evil way, so he makes Conscience of every known duty required of him. The Com­mands that require duty, are as binding to him, as those that forbid sin. There will be a visible change in such a person; and that

1. In reference to God: He will love God more, and delight in his waies and worship now, more than formerly.

2. In reference to men, He will be careful to discharge his relative duties: He will labour to walk exactly and righteously, & to observe a strict integrity in his dealings with men. And in these two things he will manifest the reality of his con­version.

1. If he remember he has wronged any man for­merly, in his goods, or estate, either by defraud­ing, or unjust detaining what is due to him, he will endeavour to make him restitution, or other satis­faction. He that confesseth, and forsaketh his sin, shall find mercy, Prov. 28.13. He that restoreth not ill gotten goods, liveth still in his sin, Restitu­tion being an inseparable fruit of true Repent­ance.

2. If he be at variance with any, he will desire [Page 141] and seek reconciliation, being willing to forgive injuries done to him, and desiring forgivenesse of those he has any way injured.

3. In the Government of himself, he will endea­vour to he sober, and temperate, and watchful o­ver his heart and waies, his words and actions. See more concerning watchfulnesse, in the fifth Chapter.

Thus much of the nature of true Repentance. I come now to some Directions concerning, it.

I. Remember, Repentance (though never so serious) is not to be rested in, as any satis­faction for sin, or any cause of the pardon there­of (that being the act of Gods free Grace in Christ) yet it is of such necessity to sinners, that none may expect pardon without it.

'Tis necessary for these three Reasons.

1. Because God hath commanded it, and the Gospel enjoynes it, as a condition of the new Co­venant.

2. That we may tast something of the bitternesse of sin, that so we may the more carefully avoid it for the time to come.

3. To prepare and fit us to receive pardon, to dispose us into such a frame, as is sutable to such a blessing.

4. To make us set a higher value on Gods pardo­ning Mercy, and Christs Merits, and Blood. How dear and precious is Christ to a soul truly humbled for sin?

II. Consider, As there is no sin so small, but it deserves damnation, so there is no sin so great, that it can bring damnation upon those who truly repent. 'Tis not the falling into the water, drowns a man, but continuing in it, not getting out again. No sin damnes a man, but as it is accompanied with finall impenitency and unbelief: Therefore the sin against the Holy Ghost is unpardonable, be­cause those that commit that sin do never repent, or flie to Christ for pardon.

III. Look to it, that thy Repentance, and sorrow for thy sins, spring from Evangelicall Motives, (such as are before mentioned,) and not meerly from shame or fear of Hell & wrath.

IV. Labour that thy sorrow for sin, may bear some proportion to the greatnesse of thy sins; Every small touch of sorrow may not be suffici­ent: As sin is the greatest of evils, so our sorrow for it should be the greatest sorrow. Betake thy self therefore to a more solemn mourning, and renting of heart for the great sins of thy life, re­fusing to be comforted, with any worldly com­fort, till thou hast obtained thy pardon: But remember Godly sorrow is not alwaies to be mea­sured by plenty of tears, and vehemency of ex­pressions, but by the weight of it on the heart, by the deep displeasure of the soul against sin: There may be a deep, rational sorrow for sin, where there is no such outward passionate expressions of it.

V. Content not thy self with a general re­pentance, but know that it is thy duty to endea­vour to repent of thy particular sins particularly: Do not slubber over this great duty (which so much concerns thee) with a slight, formal, ge­neral repentance, as too many are apt to do. Many sins long ago committed by thee, may still lie at thy door, if not repented of. Review therefore thy life past. Suffer thy Conscience to speak freely to thee, and to set thy sins in order before thee, and la­bour to be heartily humbled both for the vileness and depravednesse of thy Nature, and for all the particular actual sins, failings, and miscarriages which thou findest thy self any way guilty of. Repent of all sin that lies upon thy Consci­ence.

VI. Let thy sorrow for sin be accompanied with a real forsaking of all known sins, and a­mendment of life: Content not thy self with a partial reformation.

VII. Set upon the practise of this great duty speedily; now while thou art in health, before sicknesse surprize thee. Without repentance, no hope of pardon, or peace with God here; no hope of Glory hereafter: Now Consider, that by re­pentance, the Scripture does not mean a sudden fit of confession, contrition, and promising amend­ment at last cast; (when a man can live no longer in sin, and is now afraid of Judgment) but a real change of the mind, a turning of the heart from the [Page] love of sin to God, Take notice that hereby we do not go about to li­mit the Al­mighty, or drive any to utter, & fi­nal despa­ration, but to shew what is mans duty, and what is Gods ordi­nary way o [...] working up­on the hearts of those, whom he does con­ve [...]t. For God can work a [...]eal gracious change upon mens hea [...]s at last. Though to defer repe [...] ­tance up [...]n that ground i [...] exceed [...]ng dangerous. a durable state of new obedience, and a life of holy walking, which takes up some space, length, and continuation of time, giving a sinner thereby competent opportunity to mortifie evil dispositions and habits, to break off sinfull courses, to set up the dominion of Grace within, and by an holy behaviour in his place and condition of life, to manifest the sincerity of his repentance; and by a steddy course of Godlinesse to give some proof of his real conversion. To put off repent­ance therefore to the death-bed, is exceeding dangerous, to say no more.

VIII. When thou hast (through the assistance of the Spirit of God) humbled thy soul, and re­pented seriously of all thy sins, do not rest in thy repentance, (as was said before) but go out of thy self to Christ for thy pardon, Rest not on this side Christ; Not thy tears, but his blood only can cleanse thy Conscience from all guilt. But of this more in the next Chapter.

IX. After thou hast laboured (according to these directions) to revoke, reverse, and undo again all the sins of thy life past by a serious re­pentance, then be very watchful, lest thou fall knowingly, and deliberatly into any sin again. The true penitent allowes not himself in any sinfull course, yet through infirmity possibly he may fall: Sins of infirmity are such as a man is over­taken with, contrary to the purpose of his heart, either through ignorance, incogitancy, violence [Page 143] of temptation, or suddennesse of surprizal: which when he comes to consider, he confesses, and bemoans, strives, and prayes against, and (by Gods Grace) ordinarily gets more and more victo­ry over. If therefore, contrary to the fixed pur­pose of thy heart, thou dost at any time sin; en­deavour speedily to recover thy self by a serious repentance; and be more watchful over thy heart and waies for time to come.

• 1. 'Tis highly pleasing to God, Ezek. 33.11. Say unto them, as I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye from your evil waies, for why will ye die, O House of Israel?
• 2. 'Tis the Doctrine Christ himself first preached, as we read, Mat. 4.17. From that time Jesus began to preach, and to say, repent ye, for the kingdome of Heaven is at hand. And when he left the world, he declared that repentance and remission of sins should be preached in his Name among all Nations, beginning at Jerusalem, Luke 24.47.
• 3. The Angels in Heaven rejoyce at the re­pentance of a sinner, Luke 15.10. Likewise I say unto you, there is joy in the presence of the An­gels of God over one sinner that repenteth.
• 4. Consider who are for thy repentance, and who are against it: God the Father, Son, and [Page] holy Ghost, good Angels, and glorified Saints, all good Ministers, and sincere Christians are for it; None but the Devil and his Instruments are against it. And which of these two parties wilt thou encline unto?
• 5. Consider, 'tis not onely a Gospel duty, but a Gospel priviledge. The Law allowes no place for repentance: 'Tis an high favour God will pardon us upon our repentance, and Faith in his Son.
• 6. Consider, All will sooner or later com­mend true repentance: Be not thou one of them that will commend it, when it is too late.
• 7. Consider, there is no other remedy. For,

  Without Repentāce tis not con­sistent,

  • 1. With Gods justice we should be pardoned; though repentance does not satisfie his justice, yet sins unre­pented of, & continued in, cannot be pardoned without injustice.
  • 2. With his Mercy: God is very merciful, but 'tis to penitent hum­bled sinners, not obdurate, impeni­tent transgressours.
  • 3. With the undertaking of Christ who came to call sinners to repent­ance, & to seek, & save those that were lost in their own eies. He was exalted to be a Prince, & a Saviour, to give repentance, & remission of sins, Act. 5.31.
• [Page 144]8. If thou dost seriously, and in good ear­nest repent of all thy sins, it will be a great foundation of comfort to thee in time of distress. If the Devil, in time of temptation, or the hour of death, shall bring thy sins to thy remem­brance, and charge them upon thy Conscience, to drive thee to despair; O what a comfort will it be, if thy Conscience can then truly answer, though I have been guilty of such and such sins, yet through the riches of Gods Grace, I have in time of my health, particularly humbled my soul for them, I have retracted and undone them again by a serious repentance? Believe it, he that has truly repented of all his sins, and has the bent of his heart turned towards God, and is walking in a new course of life, a steady course of Godlinesse; has a surer foundation of comfort in his own soul, than if an Angel should come from Heaven, and tell him he should be saved. Upon all these considerations, let me advise thee (beg­ging the assistance of the Spirit of God) to set up­on the speedy practise of this, so great, so ne­cessary, yea, so comfortable a duty. Let not the deceitfulnesse of sin, the cunning of Satan, the hope of long life, a vain presumption on the Mercy of God, or any mistakes, or prejudices against the Doctrine of repentance keep the off: but laying aside all pretences, excuses, demurs whatever, set upon it seriously, and speedily, and thou wilt find thereby (through the blessing of God) abundance [Page] of ease, comfort, satisfaction, and settlement to thy Mind and Conscience.

See more Scriptures concerning repentance, pag. 102.

CHAP. III. Of Faith in Christ.

UPon serious consideration of the evil and danger of thy sins (renouncing all Confi­dence [Page] in thy self, or any thing thou canst do, to procure thy pardon and peace with God) deliberat­ly, and advisedly betake thy self unto Christ Je­sus, the only Mediatour and Peace-maker between God and man; who once offered up himself, a sacrifice on the Crosse for sin, and is now in Heaven, making intercession, and presenting the Merits of his Obedience, Sufferings, and Death in the behalf of all such, who being lost and un­done in themselves, do flie to him for help and relief, and take him for their only Lord and Saviour. With judgment and understanding give up thy self to this Saviour: Cast thy penitent soul at his feet: Rest and rely on him wholly and alone, to be justified, acquitted, and discharged of all thy sins by his Merits, to be sanctified by his Spirit, to be commanded and disposed of by him, and to be enabled by his Grace to persevere in the waies of Truth and Holinesse all thy daies, and at last, to be brought to Eternal life. In­trust all thy hopes of pardon only on him: En­ter into a real Covenant with him, to be for ever his, resolving to live and die his faithful Disci­ple, and servant. And because really to close with Christ, and savingly to believe on him, is a mat­ter of such exceeding high Concernment I shall,

1. Explain the Nature of it.

2. Lay down some Conclusions about it.

3. Give some Motives, and Incouragements to it▪

Know therefore, there is a two-fold Act of Faith.

• 1. Of Adherence.
• 2. Of Assurance.

I. When a poor sinner doth cast himself wholly on Christ crucified for pardon and life, (upon the warrant of the promise) although he hath no assurance in himself, how the Lord will dispose of him. This is commonly called Faith of Adherence, or Recumbency.

II. When a soul that hath thus cast himself on Christ, reflects upon what he hath done, and comparing it with the Gospel promises, be­comes (by the assistance of the Spirit, bearing witnesse with his Spirit) confidently perswaded of his interest in Christ, and that he shall be sa­ved by him. This is call'd Faith of Assurance.

Now the former is that Faith which is the Con­dition of the new Covenant, by which a sinner is freely acquitted of all his sins, and accounted as a righteous and just person in Gods sight.

To this Faith, there are these six things re­quired.

1. A real, firm belief of the truth of the Gospel, a true historical Faith, concerning Christs person, undertaking, and performance, and that he came to be a Mediatour and Peace-maker between God and man.

2. A deep sense and feeling of the heavy bur­den of sin, with true sorrow and humiliation [...]hereupon. The soul is brought to see its undone [Page] condition by sin, before it closes with Christ.

3. A firm perswasion that there is no other way of salvation, but by Christ alone.

4. A clear knowledge that Christ is able to save to the uttermost, all that come to God by him; and willing to save, and ready to receive such as do own him for the true Messias, and unfeig­nedly give up themselves unto him.

5. An earnest desire, a real thirsting after an Interest in this Saviour.

6. An actual giving up the soul to Christ, de­pending on him wholly and alone for pardon and life; firmly trusting in him to be justified, sancti­fied, and everlastingly saved by him.

This is the soul truly and really united unto Christ. And being by Faith and Love thus joyn­ed to the Lord, (as the Apostle speaks, 1 Cor. 6.17.) is one Spirit, i. e. is governed by one and the self-same Spirit. The Scripture sets forth this admirable spiritual union by these four earthly resemblances.

By the union

• 1. Of the Husband and Wife, Eph. 5.23. The husband is the head of the wife, even as Christ is the head of the Church: and he is the Savi­our of the body.
• 2. Of the Head and Members, Eph. 1.22, 23. Hath put all things under his feet, and given him to be head over all things to the Church, which is his body.
• [Page 147]3. Of the stones in the bullding, with the foun­dation, whereon they rest and are built, Eph. 2.22. In whom you also are builded toge­ther, for an habitation of God through the Spi­rit, 1 Cor. 3.11.
• 4. Of the Vine and the Branches, John 15.5. I am the Vine, ye are the Branches.

So that when we do willingly betroth our selves to Christ, and consent to take him for our Lord and Husband, and to be his loyall spouse: when we are willing to be in subjection to him, and to be ruled by him, as the mem­bers of the body are by the head: when we de­pend, and rest and rely on him alone for our sal­vation, as the stones rest on the foundation: Lastly, when we derive Grace and Holinesse from him, as the branches derive juice, vertue, and sap from the root and stock, and do bring forth fruits in him, and to him; then is there a real, and spiritual union wrought between Christ and our soules.

Thus much concerning the Nature of saving Faith: The Conclusions I shall lay down concern­ing it, are these;

1. Though Christ hath paid down a sufficient price on the Crosse, for the ransoming and buy­ing in of lost and undone sinners, yet we are not justified and absolved from the guilt of our sins, till we do actually close with him by Faith.

2. True saving Faith, is not a strong perswasion, [Page] that all a mans sins are pardoned by Christ's Merits, and that he is in Gods Favour, and in a good state and condition: For 'tis evident ma­ny of Gods dear servants are exercised with doubts, and feares concerning themselves; and many Gracelesse wretches, that never felt the bur­den of sin, nor ever made much Conscience of walking holily, are most confident of their own good condition: Therefore this confident, un­grounded perswasion cannot be true Faith; for then, hardnesse of heart, would make the best Faith; and he that could presume most, and be most secure, and free from doubts, would be the truest believer. For a man to be confident of his good condition, while he lies under the power and reign of sin, is the grossest unbelief in the world: 'Tis to believe the flat contrary to what God hath revealed in the Word, 1 Cor. 6.9. Know ye not (saith the Apostle) that the unrigh­teous shall not inherit the Kingdome of God? Be not deceived, neither fornicatours, nor Idolaters, nor adulterers, nor effeminate, nor abusers of them­selves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God. Therefore a confident resting on Christ for salvation, (if it be not a resting ac­cording to the Word) will not serve the turn.

3. Fiducially, and savingly to believe on Christ, is not an act of mans power, but wrought in the soul by the Spirit of God; who doth [Page 148] effectually enlighten, perswade, and draw the heart, and assist, and enable the soul, to give up it self unto Christ. Beg therefore the assistance of this blessed Spirit, whom God hath promised to give to them that ask him, Luke 11.9. And in the aid of his Grace, give up thy self unfeignedly unto Christ, to be justified, sanctified, and everlast­ingly saved by him.

4. A true believer may fear, and be in doubt, that he hath not given up himself to Christ un­feignedly; and this fear may proceed from the abundance of his love to Christ, and earnest de­sire to be assur'd of an interest in him, which makes him think he can never be certain enough of him; Love is sollicitous, and full of fears, lest it should misse the person beloved.

5. They that truly close with Christ, do take him for their Lord, as well as for their Saviour. None come to Christ by Faith, and savingly be­lieve on him, but they cleave to him by love al­so, and live to him by obedience. True Faith on Christ, will beget love to Christ, and love will bring forth obedience.

6. The surest mark of true believing in Christ, is a new and holy life. 'Tis the property of Faith to purifie the heart, and so to work a change in the life and conversation. Dost thou make Conscience therefore of all Christ's com­mands? And art thou careful to refrain thy feet from every evil way? Who ever is in Christ, is a [Page] new Creature, 2 Cor. 5.17. Hath the love of Christ shed abroad in his heart, and that love con­straines him to yeeld sincere obedience: Hath the Spirit of Christ, Rom 8.9. not only to comfort him, but to counsel and direct him, to lead him in the paths of truth and holinesse, and to uphold him from taking any desperate and irrecoverable falls, either in matter of judgment or practise. These are the Conclusions.

I come now in the third place, to the Mo­tives and Encouragements to believe in Christ.

1. Consider for thy encouragement, how able Christ is to save thee. There is more merit in the Son of God, to obtain our pardon, than there is guilt of sin in us, to merit condemnati­on. For the person suffering, being (as to his God-head) infinite, and the merit and value of his sufferings depending on the dignity and worth of his person, the satisfaction made, must needs be infinite, and so abundantly sufficient.

2. Consider his willingness and readinesse to accept to mercy all poor humbled sinners, that come unto him: He never rejected any man that came unto him, and acknowledged him for the true Messias, and unfeignedly gave up him­self to be saved by him.

His willingnesse to save sinners, cannot but ap­pear to thee, if thou considerest these three things. 1. His gracious words before he came into the world. The Prophet in the person of [Page 149] Christ, proclaims thus, Isa. 55.1. Ho every one that thirsteth, come ye to the waters, &c. 2. His free and general invitation when he was in the world, John 7.37. In the last day, that great day of the Feast, Jesus stood and cried, saying, if any one thirst, let him come to me and drink, And Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you rest. 3. His great kindnesse to poor sinners expressed after his ascention, and leaving the world, Rev. 22.17. Let him that is athirst come, and whosoever will, let him take the waters of life freely: That these were the words of Christ, appeares, v. 20. where 'tis said, He that testifieth these things, saith, surely I come quickly.

3. Consider, that to believe, and rest on Christ crucified, and to take him for our Lord and Saviour, is to perform that act, to which justification and remission of sins is promised, John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. Christ and all his benefits are promised to a be­lieving soul. Wilt thou not therefore give up thy self to him.

4. Consider, 'tis the duty of all truly hum­bled sinners, to go to Christ, and believe in him. 'Tis the duty of a sick man, to apply himself to a skilful Physitian; and as such an one must not destroy his own life, by a wilful refusing the [Page] Physick that would cure him; so neither must the humbled sinner destroy his own soul, by refu­sing to close with Christ; He must not add to all the rest of his sins unbelief, and a wilfull neg­lect of Christ, and the salvation by him purcha­sed, and so freely offered.

5. Consider that the humbled sinner by be­lieving in Christ, does not only bring comfort, and salvation to his own soul, but also in an emi­nent manner brings Glory to God: When thou (though discouraged in thy self, by reason of thy sins) darest venture thy soul in the hands of Christ: When thou makest thy way through all doubts, scruples, and misgivings of heart, and takest Gods bare Word, because he hath said it, (thereby setting thy seal to his truth and faith­fulnesse) and dost resolve to throw thy self on his free Mercy, and Christ's Merits, for pardon and life, to lay thy soul at Christ's feet, and to clasp about him, though he kill thee: This is an excellent, and an heroical act of Faith, which brings Glory to God; as Abrahams Faith did: Of whom it is said, Rom. 4.20. That he stagge­red not at the promise of God through unbelief, but was strong in Faith, giving Glory to God.

6. Consider, 'tis the greatest folly and mad­nesse in the world, for an humbled sinner not to close with Christ, and commit his soul unto him. What an irrational, and unprofitable sin is unbelief? If we go not to Christ, Where [Page 150] can salvation possibly be had? As those lepers reasoned, 2 King. 7.3. If we sit still we perish. That person is sure to be damned, that keeps off from Christ. There is no way therefore for a poor sinner, but to venture himself into the hands of Christ, to give up his soul sincerely to him, and to resolve with himself, if I perish, I will perish at his feet.

7. Lastly, If you think you have cause to fear that Christ is not yet yours, and as yet you have no interest in him, my advice is, that you now go unto him, now strike up the Covenant be­tween him and you: Defer no longer; Let this be the marriage-day. Now give up thy self unfeignedly to be pardoned, sanctified commanded, disposed of, and everlastingly sa­ved by him; and rest assured he will on no terms cast thee out.

See more Scriptures concerning Faith, p. 106.

CHAP. IV. Of the new Nature, and reformed Life.

4. HAving thus solemnly given up thy self to Christ, labour to walk worthy of the Lord, to all pleasing, being fruitful in every good work. Let it be thy daily care (begging the assistance of the Spirit to enable thee) to morti­fie the old man, to crucifie the flesh, with its affecti­ons, and lusts; to weaken, impair, and destroy the dominion of the whole body of sin, and to put on the new man; that thou maist be strengthened & furnished with all saving Graces, to the practise of true holinesse, without which no man shall see the Lord: As Christ (by his divine power) raised and quickned his own body, when it lay in the grave, so he conveighs a spiritual life in­to all his members, raising them from the death of sin, and enabling them to walk in newnesse of life. I live (saith Paul, Gal. 2.20.) yet not I, but Christ liveth in me. And the life of Jesus is made manifest in our mortal bodies, 2 Cor. 4.11. He that abideth in me, and I in him, (saith our Saviour, John 15.5▪) bringeth forth much fruit. Beg therefore earnestly of the Lord, that thou maiest be sanctified throughout, in Spirit, Soul, and Body. That thy Understand­ing, [Page 152] Conscience and Will, thy sensual affecti­ons and desires; and thy whole outward man may be put into, and kept in a good order and frame; that the fear of God may dwell in thine heart continually, and his Law be written in thy inward man. Look to the bent and frame of thy heart, that it be right towards God. If thy heart be once ordered aright, thou wilt look that thy outward conversation be ordered aright also. Let it appear therefore thou art a living member of Christ, by being a new Creature; by unli­ving, and undoing thy former sinful course. Live not henceforth in any known sin, but speedily forsake, whatever thou knowest to be evil, and displeasing unto God any kind of way. Labour to testifie the sincerity of thy repentance and Faith, by an holy life, and an unblameable Conversation. Set thy self in good earnest to walk religiously and holily before God, righte­ously and uprightly before men, and soberly and temperatly in the Government of thy self.

Let it be thy daily exercise (with Paul) to keep a good Canscience, void of offence, towards God, and towards man. Be careful of the duties both of the first, and second Table. And read often and carefully observe our Saviours Sermon in the Mount, co [...]tained in the fifth, sixth, and seaventh Chapters of Matthew. In summe, beg a continual supply of strength, from the sanctifying Spirit of Christ, that though thou [Page 153] art to wrestle, not only against flesh and blood, but against Principalities, and powers, and spiritual wickednesses, and against manifold temptations from the world, yet notwithstand­ing (through the aides of Grace) the regenerate part in thee may overcome, and that thou maist grow in Grace, and be daily perfecting holi­nesse in the fear of God.

CHAP. V. Of Communion with God.

5. LAbour to maintain a daily close Commu­nion with God, in these particulars fol­lowing,

1. Awake with God in the morning.

2. Forget not to poure forth thy soul in secret prayer, and praise before him.

3. Read the Scriptures.

4. Live continually as in the sight and view of God.

5. Live by Faith.

6. Observe all the passages of his Providence towards thee.

7. Be continually watchful.

First, Awake with God in the morning: When I awake, I am still with thee, sais holy David, Psal. 139.8. The morning is an embleme of the Resurrection, when our bodies shall awake from the sleep of death, and that long day shall arise upon us, that shall never have any night. O how shouldst thou then, when sleep fals from thine eyes, lift up thy soul in praises and thanks­givings to the Lord, for his gracious Provi­dence over thee in the night season. Had not he been exceeding gracious, thou mightst have slept the sleep of death, and from the darknesse of the night been sent away into outer darknesse. Let not the commonnesse of this mer­cy diminish, but the continualness of it rather encrease thy thankfulnesse. O when thy body awakens, how shouldst thou awaken and stirre up thy soul also, to some holy and pious Ejacu­lations; such as the sweet Singer of Israel, used to send up to God; O Lord, thou art my God, early will I seek thee. I laid me down and slept, and thou hast sustained me. I have been safe under the shadow of thy wings, thy faithfulnesse, and truth have been my shield and buckler, And now Lord, lift up the Light of thy Countenance upon me, instruct me in the way wherein I should go, and guid me with thine eye. Teach me thy way, O Lord, and I will walk in thy Truth, O knit my [Page 161] heart to thee, that I may fear thy Name. And hold up my goings in thy paths, that my footsteps slip not. Let me walk circumspectly this day, re­deeming the time, Let my soul put on the Lord Jesus, and be clothed with the white robe of his righteousnesse, and adorn me with the saving Graces of thy holy Spirit, &c.

After some such pious ejaculations sent up to the Throne of Grace, labour to get thy heart possessed, with deep, strong, and powerful apprehensions and impressions, of Gods holi­nesse. Majesty, Omni-presence, Omniscience: Consider with reverence, and humbly admire, and adore his glorious wisdome, his almighty power, his gracious Providence, his truth and faithfulnesse, and especially his tender love and mercy in Christ Jesus. And if such thoughts as these make strong and deep impressions in thy mind, in the morning, thou art the more like to be in the fear of God all the day after, and to have thy mind possessed both with reverential and delightful thoughts of his Majesty.

Secondly, Omit not daily to poure forth thy Soul in secret and fervent prayer before the Lord, humbly confessing, and bewailing thy sins, with a deep sense and feeling of the evil, danger, and desert of them; begging earnestly (as for thy life) a ful and free pardon and dis­charge of them all in the blood of Christ, and humbly imploring the aid and assistance of the holy Spirit, to enable thee to mortifie thy cor­ruptions, to resist temptations, and to perform in a right manner all the duties required of thee.

Be much in this duty of secret prayer, if ever thou intendest to save thy soul, to honour God here, or to be happy with him hereafter. And remember that to pray unto God in an accepta­ble manner, is not to say over a few prayers, or to utter a few petitions (Patrat-like) in a formal, cold, customary manner; where there is not a true sense and feeling of sin and misery; and where the desires of the soul are not carried out earnestly to seek for mercy, and relief from God through Christ, there can be no true hear­ty praying, such as God will accept, though the outside and external part of the duty be per­formed [Page 165] never so speciously. God more regards the sighes, and tears, and broken expressions of a truly contrite and humble heart, that are powred forth in secret before him, than the most set, and exactly form'd devotions, that proceed either from formality or hypocrisie. If thou wouldest therefore pray aright, beg the assistance of the holy Spirit of God, to help and enable thee; for we know not how to pray as we ought, except the Spirit help our infirmities. Beg therefore the assistance of the Spirit, to work, and quicken in thy heart those apprehensions, affections, and Graces, which are requisite for the right performance of this duty, And with that gracious assistance labour to pray,

1. With humility, and reverence, having an high and awful apprehension of the Majesty of God.

2. With a deep sense, and feeling of thy wants and necessities: and with brokennesse of heart, and true contrition for thy sins.

3. Offer up thy prayers and supplications to God in the Name of Christ, the only Media­tour between God and man, not barely menti­oning his Name, but drawing thy encourage­ment to pray, and thy hope of acceptance in prayer, from his Merits, Mediation, and In­tercession.

4. Pray in Faith, humbly trusting in Gods Power, Goodnesse, Faithfulnesse, and graci­ous [Page 166] promises made in Christ; not so much a Christians prayer, as his Faith in prayer pre­vaileth with God. And 'tis a great encourage­ment to Faith, to consider, there is not only bounty in God, but bounty engaged by pro­mise. O how great are the priviledges of Saints? God is their Father willing to hear their prayers; Christ is their Advocate willing to present their requests; the holy Ghost is their helper and assister to draw up their requests for them.

5. Lift up pure hands without wrath, as the Apostle adviseth, 1 Tim. 2.8. Before thou set­test thy self to this duty, labour to get thy heart purged of all malice, wrath, ill will, and desire of revenge, if there be any such vile affection in thee towards any body. When thou goest to pray, thou goest to beg forgive­nesse of thy manifold sins from God; which thou canst not reasonably expect, if thou art not willing to forgive others: Our Saviour hath taught us to pray, forgive us our trespasses, as we forgive them that trespasse against us. And this is very remarkeable, he resumes this peti­tion of all the rest to explain and by a strong reason to enforce; Mat. 6.14, 15. For if you forgive men their trespasses, your Heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. Remember therefore, that it is [Page 167] thy duty, heartily to forgive those that have done thee any wrong; and to pray for them, that God would pardon them in his Son, and give them such a frame of heart, that they may please him, and be blessed by him, both here and hereafter. This is a good signe of Grace, to pray for a blessing on our very enemies.

6. Pray in sincerity; Looke that thy end be right, and that thy aim be at the Glory of God. There is a great deal of difference betwixt a car­nal desire, and a gracious supplication, Jam. 4.3. Ye ask and have not, because ye ask amisse, to spend it on your lusts. Praiers that want a good aim, do usually want a good issue. When thou findest thy heart running out by a perverse aim, check it, and disclaim it the more solemnly. If our praiers be not directed to the Glory of God, there is little hope that when we receive the ta­lent we pray for, we shall employ it to our Masters use. They that cannot ask a mercy well, seldome use it well.

7. Labour to pray with zeal, fervency, warmth, and holy importunity, with sensible­nesse, and strong workings of affection. 'Tis easie to say a prayer in a formal, cold manner, when the heart is nothing affected with it, but possibly wandring, while the lips are praying: But that is true prayer, when the soul reaches out after those things it praies for, in holy, ar­dent, and spiritual desires. Sighs and groans [Page 168] are the Language God understands. When God meaneth to bestow any blessing, he usual­ly stirs up the hearts of his people earnestly to pray for it. And the effusion of the Spirit of supplication, that holy, yet humble importu­nity, that spiritual violence, and wrestling and striving, and pleading with the Almighty, is a happy presage of an approaching blessing.

8. Beg spiritual blessings, and the things appertaining to the soul primarily, and with greatest earnestnesse: Beg temporall mercies, and such as concern this life, and thy welfare here, with an humble submission unto God; re­signing thy will to his most holy will; earnestly begging, that, what he sees not good for thee, nor fit to be granted thee, he would make thee willing and contented to be without.

9. To supplication, forget not to adde praises and thanksgivings to the Lord for all his benefits; for his innumerable favours confer'd on thee in the course of thy life past, and also for thy present enjoyments. Especially quicken and provoke and awaken thy soul to lift up the high praises of God, for his inestimable love in sending his Son, to be a ransome for sin, and sending his Holy Spirit to convince of sin, and of righteousnesse, and to perswade, and enable thy heart to close with Christ. And lastly, up­on the receipt of any new mercy and favour from God, offer up a cheerful and hearty sacri­fice [Page 169] of praise and thanksgiving, in and through the mediation of Christ, by whom alone our Persons, and Sacrifices are accepted with God.

And to direct and quicken thee to this duty, of rendring praises to the Lord; Consider,

1. That praise is Gods Tribute, his Custom, 'tis all the Impost he sets upon his Blessings. There are three things to be considered in a mercy. 1. The mercy it self. 2. The Com­fort, and sweetnesse that may be enjoyed in the use of it. 3. The Glory, Honour, and Praise that is due for it. The two former God freely gives us; he only reserves the latter as a tribute and homage to himself.

2. Praising God for former mercies, invites him to bestow new mercies. God will be boun­tifull to those that he sees thankfull; and from whom he receives Glory and acknowledgment.

3. Praising God is the beginning of Heaven, 'tis the employment of the holy Angels, and glorified Saints there.

4. To have a heart delighting in praising God, is a great evidence (in conjunction with others) of sincerity; self-love forceth prayer oftentimes from us; but to praise God aright, cometh from a more heavenly affect [...]on, and a sanctified frame of heart.

5. To set upon this duty of praising God is one of the best waies to mitigate any sorrowes that at any time are upon us. If we can work [Page 170] our hearts to praise him for the mercies that are continued to us, it will exceedingly abate the sense and feeling of any present Crosse, or affli­ction that lies upon us.

6. Consider who they are that are the most unthankfull to God; even Devils, and dam­ned Spirits, who are full of envy, malice, and pride; they will not praise God, but do wretch­edly blaspheme him; and wicked men, who imi­tate their Father the devil. And wouldest thou be like these?

Upon these Considerations stir up thy heart to be much in this heavenly duty of praising God, and remember 1. To praise him with thy heart. 2. To praise him with thy tongue. 3. To praise him with thy life.

Let there be an abiding sense of his favours on thy heart, and let thy life and conversation praise him also. Let thy works praise him, that others seeing thy good works, may glorifie thy hea­venly Father. Labour to secure thy state in Grace, and thy interest in Gods favour, through Christ, and then thou maist be assured, that whatever God gives thee, he gives it thee in pure love; all comes swimming to thee in the blood of Christ; and this Consideration will exceed­ingly raise thy heart to thankfulnesse, and make thy tongue sound forth the praises of the most High.

These Directions may help thee in the per­formance [Page 171] of that great Christian duty of praier, and thanksgiving,

After thou hast praied, Consider

1. What thou hast praied for. As before praier we should consider and labour to find out our wants; So after prayer we should consider of our petitions, and what we have begged of God.

2. Humbly expect a gracious answer, and return to thy praiers, not for any worthinesse or desert in thy self, or praiers, but for Christ's sake alone.

3. Serve Providence in the use of fair and lawful means, for the attaining those good things thou hast prayed for.

4. To Prayer add watchfulnesse. If through Grace thy heart hath been wrought to a good temper, and holy frame in prayer; labour to keep it afterward; labour to preserve those apprehensions and those affections in thy soul, which thou foundest in time of prayer; And therefore one well adviseth, that for some lit­tle time after we have prayed, we should keep our selves silent, and quiet; nor presently (and in the next moment as some do,) but fair and softly removing our hearts from our prayers to our worldly businesses and occasions.