THere is not a neceſſity of opening the deſign of the Apoſtle in this Chapter: therefore I ſhall not take up time nor room in it, but in the Words you may pleaſe to take notice of five things:

Firſt, Of a Paſs-over.

Secondly, Who the Paſs-over is: and that is,

Thirdly, The Service to which he is appointed, and that is to be ſlain or ſacrificed, this may be proved elſe where, as 2 Acts 23.

Fourthly, The end for which he is ſlain: that is,

1. To declare the glory of Gods grace.

2. To work our Salvation.

Fifthly, Here are the perſons for which all this is done: and that is for Believers, and that is gathered from thoſe little words, (us) and (our,) for even Chriſt (our) Paſs-over is Sacrificed for (us:) what (us,) Paul and the believing Corinthians: time is precious with me, or elſe I might a little ſhew you the import of a Sacrifice, and what it doth denote, and alſo ſhew the neceſſity of poor Believers, Offering a Sacrifice. But I intreat to be excuſed here, and that I may diſcourſe a little Methodically; let me gather up my deſign in a plain concluſion from the Words, though many may be drawn clearly out of them, and 'tis this: that the ſins of Believers are paſſed over or acquitted, by vertue of the Sacrifice of the Lord Jeſus; I ſhall

Firſt, Prove this to be truth from the Word of Truth.

Secondly, Show a little why it is ſo.

Thirdly, Improve this point for Soul advantage.

Firſt, Prove that Chriſt is a Sacrifice for believers ſins, 3 Rom. 25. Whom God hath ſet forth to be a propitiation: By vertue of what, or through what, why his blood: through Faith in his blood, Pray you mark, he doth ſay through Faith in him; no, then he might have done away ſins, and not have dyed and bled; I! but 'tis through Faith in his Blood, not through the Vertue of his Life, but through his Death: and if you read on, you ſhall ſee that this was for the remiſſion of ſins, or the paſſing over of ſins: for it will bear that ſence; ſo in Rom. 5. 6. In due time Christ dyed, what for: not to be an example only, not for the teſtimony of his Doctrine, but (for) the Ungodly: he (dyed) and he (dyed) for the Ungodly: yea, ſaith Paul and the believing Romans, Verſ. 8. When we were Sinners Chriſt dyed for us; Mark this for ſinners, not for the righteous, and them that be perfit, but for ſinners; and while they were ſinners, (us) that are now Believers were Sinners, when Chriſt dyed for (us,) us believers that are now juſtified by Faith, Verſ. 1. ſo Heb. 9. 12. Not by the Blood of Bulls and Goats, not by the tears of our repentance and ſorrow, no nor by our blood, but by his own Blood, not our own, but by his own Blood; whoſe blood, Chriſt the High-Prieſt, who hath obtained eternal Redemption for (us,) and Verſ. 15. For this cauſe he is the Mediator, what cauſe, that by means of death he might redeem the Tranſgreſſors that were under the firſt Teſtament, and Ver. 26. But now once in the end of the World, hath he appeared to put away ſin, by the Sacrifice of himſelf, not to bring the news of ſinners putting away ſins by the ſacrifice of themſelves, but by the ſacrifice of himſelf, and he was offered to bear the ſins of many, Verſ. 28. where are they then that take upon them to aſſert, he did not bear believersſins, are not theſe plain words, need they any interpretation, and here is not one ſingle Text only, but 'tis the whole ſcope of the Apoſtle; many more might be produced, but I'le only mentionone more, and then I hope their Sandy Foundation will be ſhaken, that build on their own faith and repentance, as if that bear the burden of ſin from us; 1 Pet. 2. 24. Who his (own ſelf) bear (our) ſins (in) his (own) body on the Tree; here 'tis plain as words can make it; certainly thou muſt renounce thy reaſon to deny ſo many plain ſillables, this the Prophet David prayed for, and doſt thou think the Spirit of God doth things in vain, in the Sam. 24. 10. O Lord take away the inlquity of thy Servant, ſo Job 7. 21. And why doſt not thou take away my iniquity: Doſt thou think ſin and the burden of it can be taken away, and not be born on no back, ſhoulders, or arms, how then ſhould it be taken away: and if it muſt be taken and born away, doſt thou think the Holy God the infinite; firſt, being abſolutely conſidered in his own eſſence and nature, in an abſtractive ſence, diſunited to the Humane nature, doſt thou think the God head purely conſidered, will come under ſin to bear it away; no, purity it ſelf is to pure to look on ſin, much leſs to touch ſin as it were; no, no, poor deluded Creature, God in his ſimple eſſence and being cannot bear ſin, but clothing himſelf with our nature, he can hear ſin away: for which cauſe he is called the Lamb of God, that taketh away Sin, John 1. 29. A Lamb is queit and dumb before the Shearer: which place will well ſerve to expound that place, Iſa. 53. 7. Which thou wilt not have underſtood of Chriſt, leaſt it ſhould like the Flood in the Goſpel ſweep down thy whole Building together: here is comfort for believers, but they that do not believe this, are condemned already, John 3. 18. By this time ſoul thou ſeeſt it plain, that Chriſt is a ſacrifice for ſin if it be not, would God I might ſpeak with thee, but I proceed to what's next.

Secondly, Why doth God Paſs-over and aquit believers ſins: why negatively, not for our ſakes, nor any faith and nepentance in us, for there is nothing naturally in us, that may be an argument to move him to pitty us, unleſs this be one (that there is none) but he doth aquit ſins firſt of all, to declare his mercy and good pleaſure; It pleaſed the Father that in him ſhould all fulneſs dwell, and 'tis his pleaſure that of that fulneſs we all ſhall receive the grace of Pardon, we are not his people, becauſe we pleaſe him, but becauſe it pleaſeth him to make us his people, 1 Sam. 12. 22. God had decreed to call a people to himſelf, God ſaw his poor people fallen, and loſt, and undone, and his bowels yearned over poor man, he ſee poor man in his Blood, as 'tis Ezek. 16. 6. Then God pittyed him, and made a Covenant with his Son, that he ſhould break the Serpents head, Gen. 3. 15. When man had broke his Covenant, then it was that God in his love and his pity redeemed him; then he was pleaſed to make a New Covenant, and by his Mercy, Wiſdom and Power, to conſecrate a New and Living Way for the Salvation of poor Souls; even by a Covenant that he made with his Son, Heb. 10. 20. What infinite Free-grace was here, that would ſave them that would not ſave themſelves, and what doth this declare but his atribute of Mercy, the good pleaſure of his own Heart; but I muſt uſe brevity, and proceed,

Secondly, Believers ſhall be aquitted for the glory of free-grace, you'l ſay it may be this is all one, nay ſtay there too, I ſay 'tis to declare his great Name, or to get himſelf a great Name, this is that Joſhua urgeth God with, to ſhew himſelf, Joſh. 7. 9. And what wilt thou do unto thy great Name, ſo Jer. 14. 7. Though our iniquities teſtifie againſt us, yet do it for thy Name ſake, 'tis a good plea for poor ſinners, and ſo God ſaith, Ezek 36. 22. Be it known to you I do it not for your ſakes; No, for whoſe ſake then, why, Verſ. 21. For my Holy Names ſake, God ſtands wonderfully upon the honour of his great Name, he will get him a name of prayſe; a name of Grace, and a name of Power, and a name of Wiſdom, to declare his grace in the miſterious way, though theſe poor ſhallow empty pated men, would bear us in hand, that God doth forgive ſins in an ordinary way, even as men forgive one another; but then wherein would God get himſelf a name of Wiſdom, in the Salvation of Souls, that were only to get a name of Mercy and Power, &c. I dare ſay ſuch ſilly empty Creatures as they, would think they had wiſdom enough to pardon faults in ſuch a way; but herein will God get himſelf a name of wiſdom, in ſaving ſouls in a very miſterious way, therefore Chriſt is called the Wiſdom of God, Luke 11. 49. and 1 Cor. 2. 7. Alas in an ordinary way, poor ſhallow man could have found out a way to forgive men, I but herein doth Gods name of wiſdom appear in his Son, who is the wiſdom of the Father, he will declare his name of wiſdom by going beyond all mens wiſdom, to acquit ſins, that's another reaſon.

Thirdly, He will acquit ſinners, becauſe 'tis the nature of his Covenant ſo to do, 'tis according to the tenour of Gods Covenant, though ſome times he may aflict them with a Rod, for their Pride or Wantonneſs, &c. yet (ſaith he) my Covenant will I not break with them, nor alter the thing that's gone out of my Mouth, Pſalm 89. 34. Therefore Jeremiah pleads with God in prayer, Jer. 14. 21. Break not thy Covenant with us; What's the Covenant? Gen. 17. 7. To be a God to thee: and thy Seed after thee, who are his Seed but believers, for he is the Father of the Faithful; Rom. 4. 16. ſo in Jerius. 32. 40. I'le make an everlaſting Covenant with them, that I will not turn away from them to do them good, but I'le put my fear in their hearts, that they ſhall never depart from me, poor ſouls, 'tis poſſible they may ſometimes ſlip out of the way, and go aſtray, I! but they ſhall never depart from me ſo, but they ſhall again own me for their God; it may be I may frown on them ſometimes for their iniquities, I! but my loving kindneſs will I not utterly take away from them, ſo in Ezek. 36. about the 18. Verſ. God was furious with them, but yet in Ver. 28. he would be their God, and they ſhould be his people, they are his people ſtill, he will perform the Covenant made of old with them, Exod. 3. 6. I am the God of Abram, Iſaac, and Jacob; who were theſe? why, all of them believers, and thou art their brother that art a believer, and oh the goodneſs of God, that though we fail in performing our part of the Covenant, yet he never fails on his part; he is the ſame yeſterday, to day, and for ever, Heb. 13. 8. And the Covenants that he makes abide for ever, I'le make an everlaſting Covenant with them, to thy Seed too; I, but how long doth this Covenant ſtand firm, for term of years? no, no, man, 'tis for ever, 'tis an everlaſting Covenant, and eſtabliſhed Covenant too, Jerem. 32. 40. Gen. 17. 7. To believers is it eſtabliſhed; they are the Seed of Abra'm, though they were born of Abra'm after the fleſh, yet they are not accounted Abra'ms Seed, or Children, if they be unbelievers and haters of Chriſt, To Chriſt tells them, Iohn 8. 39, 40. If you were Abrahams Children, you would do the works of Abraham; but now you ſeek to kill me, ſo did not Abraham: it is clear then that they are Abrahams children that are ſo by Faith or Imitation, ſo that you ſee 'tis the nature of the Covenant that ſins ſhould be acquitted, that they may be a people in Covenant with him, and he a God in Covenant with them, theſe things may be profitable to you, but I intend not narration, but perpenſation, or a due ſearch of our ſtate, whether we are of that number for whom Chriſt dyed, and for whoſe ſins he was ſacrificed and ſlain.

It may be ſome will ſay, I, Chriſt dyed we know, but what are the ſingular advantages to us of his death, and if we be of that number of his beloved ones; why, that might be brought in here, to incourage thee to try thy ſelf, but I ſhall give it thee (God willing) in a word, of conſolation in the cloſe of my thoughts on the Text; but before I go any further, I cannot but break out into a uſe of admiration! and firſt then beloved, here's the Free-grace of God, in giving his Son a Sacrifice for thoſe that believe, John 3. 16. God (ſo) loved the World, how (ſo) why ſo as (one ſaid) there is not ſuch another ſo, with (ſo) great love that he gave his only begotten Son, and 'twas (ſo) freely too: without the leaſt motive to take with his love, (ſo) loved the World as was unexpected by them, (ſo) and in ſuch away too; that could never have been thought of, or contrived by all the wiſdom of all the Heavenly Hoſt, it was looked on as a demonſtration of the love of Abraham, to give up his Son a ſacrifice to God, and truly 'twas love indeed, I am afraid few in our days have ſuch a love, to give up a Son that he loved, Gen. 22. 2. 12. I, but this was but to give up the worſe to the better, the Creature to the Creator, but this was more: God gave his Son, the better for the worſe, the Creator to dye for the Creature, oh infinite immenſe love, that God ſhould give his only Son, the Son of his delight, Behold my Servant in whom my Soul delighteth; and more then that, he delighted to give him to dye, here is admirable Free-love too: and it pleaſed the Father, or the Father took delight or complacency in bruiſing his Son: Oh the free-love of God.

Secondly, Let us here admire the love of the Son, that he ſhould offer himſelf a Sacrifice for ſinners, that he that was offended ſhould dye for offenders; yea, that we ſhould have th' offended ſet offenders free, yet this he did for enemies, Rom. 5. 10. It may be for a friend, or a good man ſome, one or other would dare to dye, as in Ver. 7. But was it ever known that any dyed for an enemy; yea, that he ſhould lay down his life himſelf, not by conſtraint but willingly, all the world could not take away his life from him, ſo he ſaith himſelf, in Matth. 26. 53. Thinkeſt thou that I cannot now pray to my Father, and he ſhall give me more then twelve Legions of Angels; they would ſoon have delivered him, or himſelf could have delivered himſelf; no, but he doth it freely without compulſion or force, Iohn 10. 18. No man taketh it from me, but I lay it down of my ſelf: I have power to lay it down of my ſelf, and power to take it up again. Where art thou now that ſaiſt Chriſt is not God? was there ever any Creature that had power to lay down his life of himſelf? Paul in the ſtrength of Chriſt, in Gods ſtrength, could do all things, and in that ſtrength could be not onely willing to be bound, but to dye, but he had not power to lay down his life of himſelf; and if it ſhould be thought that any had power to lay down his life, yet no man hath power to take up his life again when he had laid it down; nay more, is it warantable for man to give his life of himſelf, and no man take it away: I, but ſaith Chriſt, no man taketh it, away; ſurely none that's a Creature hath this love of the Son; me thinks this ſhould endear our hearts to Chriſt; and make us cry out in the vehemency of our affections, as David did of the Law of God, Pſ. 119. 97. Oh how love I thy Law, it is my meditation all the day. Oh how love I the Lord Jeſus, when we want words, then oh how! oh how! love I the Lord: He is my Meditation all the day, yea, when I remember him on my Bed, in the night watches, Pſalm 63. 6. Then my Meditation of him ſhall be ſweet, Pſalm 104. 34. And it would be ſweet indeed, if we could thus apply him to our ſelves, and ſay with David and Iſaiah: Oh Lord, thou art my God, Pſalm 140. 6. Iſa. 25. 1. This word (my God) is a ſweet word, as when Jeſus ſaid to Thomas, be not faithleſs but believing, John 20. 27. Thomas anſwered, and ſaid, (my) Lord and (my) God. So in the 13. Verſe, when the two Angels in white asked Mary, plain-hearted Mary; What is the matter Mary, why weepeſt thou? Why, ſaith ſhe, beauſe they have taken away my Lord; How ſhould this comfort poor ſouls, and how ſhould this endear ſouls to Chriſt, and make them willing to go through any difficulty, when they can ſay he is (my) Lord; the very thoughts of Chriſt did make the Spouſes heart ſo riſe within her, that her tongue could not be ſilent, but ſhe would be ſetting out his excellency as ſhe was able, and when ſhe had not words, when her Rhetorick failed her to expreſs her ſelf, ſhe crys out as one in an extacy, at ſuch a raiſed rate, • he is (altogether) lovely; and believer let me ask thee, (for others know it not,) is not Chriſt (altogether) lovely, in his love, and in his Free-grace, as I have ſaid; and oh! that by the freeneſs of his love and grace, that any poor ſoul may be perſwaded, that there is nothing on his part to be done in a way of merit; no, no believer, Chriſt hath purchaſed eternal Redemption for thee, Heb. 9. 12. And therefore there is nothing for thee to do, but anſwer his love with thy love; and that cannot be better known then by living to his praiſe, and rejoycing in him, and ſinging his praiſes, as David ſaith, Pſalm 81. 1. Sing aloud, not only rejoyce, but ſing, and ſing (aloud,) Make a joyful noiſe to the God of Jacob, that is to the God of believers; yea, Verſ. 2. Take a Pſalm and Sing: but may a poor ſoul ſay I know this work, (or rather joy) for Saints, but how ſhall I know whether I am of this number of believers, true I here of glorious things for the Saints, And glorious things are ſpoken of thee, oh! thou City of God; but this is that which marr's all my joy, I do not know whether I am a believer? but what ſhall I do to know this, that ſhall be my work as faſt as I can come to it; but before I give any Carracters of the Saints of God, I would a little ſhew ſome of the various ways that God takes in the bringing home of his choſed to himſelf, and it may be this may a little ſatisfie thee, and it may be thou mayſt find out thy ſtate by this, and truly we ſhould try our ſtate by any means: we muſt examine our ſelves, Solomon ſaith, Prov. 27. 23. Be thou diligent to know the ſtate of thy Flocks. And ſhould not we be diligent to know the ſtate of our ſouls, and 'tis knowable, elſe why doth the Apoſtle ſay, Examine your ſelves, whether you be in the Faith, 2 Cor. 13. 5. And give all diligence to make your Calling and Election ſure, 2 Pet. 1. 10. Let us ſearch and try our ways, and turn again to the Lord, Lam. 3. 40. Let every man prove his own work, and then ſhall he have rejoycing in himſelf, and not in another; If he find his work found, if his work be the work of God, if he hath believed in this Lord Jeſus Chriſt, that is ſacrificed for us: then ſhall he have great rejoycing in himſelf (alone,) and not in another; if a man examine himſelf (alone) and find his ſtate good, he ſhall have rejoycing (alone) what ever others think or ſpeak it matters not much; if he find upon due meaſure and ſearch that his work be right, he ſhall have rejoycing in himſelf alone, and not in another; in Gal. 6. 4. Now it were in vain to bid us try our ſtate, if it were not to be known, and I hope none dare be ſo bold as to charge the Spirit of God with Vanity. But now a little to hint at the various ways that God uſes as means, to bring back loſt man to himſelf.

Firſt, He doth it by a ſtrong hand from Heaven: thus he did to Paul with thundrings from Heaven, as you may read at large, Acts 9. Poor Paul was amazed, he was in a ſtorm, there aroſe Euraclidon upon him; how is it with thee poor ſoul, didſt thou ever find thy ſelf toſſed in the Tempeſtuous Waves of Divine frowns immediately darted out from the Almighty; waſt thou ever ſmitten down as it were on thy face, waſt thou ever ſenſible of Divine anger againſt thy ſin, try as thou readeſt, but briefly.

Secondly, Sometimes poverty and want is the means that God uſes, ſo it was with the Prodigall, Luke 15. 15. When he was ſo hungry, that he would have eat with the Swine, then 'tis ſaid, He came to himſelf: though this is but a Parable, yet it teacheth us that it's Gods way, by poverty to bring home his children to his houſe; try how 'tis with you, (I confeſs) I am afraid when ſome people are brought to great ſtraits, then they will get into the fellowſhip of the Saints, that ſo they may be provided for, and indeed coming in, in ſuch condition, their ſtate is to be ſuſpected, therefore look to it, for this is but too follow Chriſt for the Loaves, and is no leſs then hipocriſie: but if thou art ſincere, and thou find'ſt upon due ſearch thou haſt no ſuch deſign 'tis well for thee, God brought thee low.

Thirdly, God uſes to ſhew his people Viſions, to bring them to their conſiderations, as with Cornellius, Acts 10. beginning, God did ſend him to a ſecondary means, he muſt hear Peter what he ſhall tell him, but the Viſion that he ſaw, was the firſt ſtep to his converſion: this was the Viſion of an Angel, that he ſaw at the ninenth hour of the day. Have none of you met with the Angel of the Covenant at any time, that hath told you, you muſt go to Peter, to ſome faithful Miniſter, to inquire what you ſhall do, but this is not very frequent in our days.

Fourthly, Sometimes God compaſſeth men round with outward troubles, diſtreſſes, and afflictions: he doth afflict them with enemies, to bring them home to himſelf; this way God took with Manaſſeth, who was as wicked a man as any you Read of; yet ſuch is the power of God, that he hath his way to bring him home to himſelf; he hath the hearts of Kings in his own hands, which are for the moſt part the untamedſt hearts in the World, yet he turns them as the Rivers of Water, which way he pleaſeth, Prov. 21. 1. As he did this King, 2 Chron. 33. 12. When he was in affliction, he beſought the Lord his God, and humbled himſelf greatly, note, here God brought him down, before he would humble himſelf, and he prayed to the Lord, and 'tis ſaid he was intreated of him, how is it with you Sirs, try I pray you.

Fifthly, Sometimes God brings them to read the Scriptures, and there he ſets in and takes hold of their hearts; thus it was with that Eunuck of Ethiopia, a man of great authority under Candace, Queen of Ethiopia, who 'tis ſaid had the charge of all her Treaſure; note here by the way, that God calleth ſome great men, rich men, though Chriſt tells us, 'tis hard for rich men to enter into the Kingdom of Heaven, Matth. 19. 23. Yet he doth not ſay 'tis impoſſible; for the next words almoſt ſaith, With God all things are poſſible, and though the Apoſtle ſaith, Not many Mighty, nor many Noble are called, 1 Cor. 1. 26. Yet he doth not ſay, not (any) for this Centurion, and this Eunuck that I ſpeak of even now, were called, And among the Chief Rulers many believed on him, John 12. 42. But to return, pray you excuſe a little my extravagancy, I ſay by reading the Word, this great Man was in Gods way, and God ſendeth Phillip to ſecond his endeavours, to open the Scripture to him, and ſo he Believed and was Baptized, as you may ſee in Acts 8. from the Verſ. 27. •• to the end, this may be witneſſed by Hiſtory: that of Auſtin, and others; but I forbear, have any of you, to whom theſe lines may come, found a word by reading, take hold on your hearts with power, let experience ſpeak, I muſt not enlarge. neceſſity lyeth upon me.

Sixthly, Sometimes ſouls are called by the Preaching of the Goſpel; and indeed this is Gods moſt ordinary way, For Faith cometh by hearing, Rom. 10. 17. And God hath ordinarily two voices in Preaching or ſpeaking to ſinners, to bring them in.

Firſt, By the voice that ſhew them their ſins and ſtrikes thee down, or if you pleaſe by a terrible voice, the voice of his terrour doth ſometimes ſound, as that word: The ſame Jeſus whom you have Crucified, he is made both Lord and Chriſt, Acts 2. 36. 'Tis as dreadful a word as could have been ſpoken, for it ſmote them to the very heart, and made them cry out: What ſhall we do, this voice made them a terror to themſelves, this very voice did then ſhake their Earthly hearts, it ſhaked them ſo, that they were never ſetled again, until 3000. of them were ſet down ſafe in Chriſt, but then

Secondly, God ſpeak ſometimes by a ſweet ſtill voice, after the fire of Chriſt love is ſtirred up to them, there comes a ſmall ſtill voice, then the voice of the Turtle is heard in our Land, a ſweet mild voice; by this voice Lydia's heart was opened. Ah! when ſouls have the love of Chriſt ſpoken to their hearts, then the very love of Chriſt conſtraineth them, ſome one way and ſome other ways are brought over to Chriſt, by Preaching; yea, by hearing the word Preached, there were 3000. ſouls, Acts 2. and Acts 4. 5000. ſouls brought to Chriſt, theſe were glorious Sermons, that were the means to convert ſo many ſouls: and Acts 15. 7. ſaith Peter, God made choice among us, that the Gentils by my Mouth ſhould hear the Goſpel, and believe. So Eph. 3. 8. Unto me who am leſs then the leaſt of all Saints, is this grace given, that I ſhould Preach among the Gentils the unſearchable riches of Chriſt, to make men ſee what is the fellowſhip of the Miſtery: Making men ſee, is the very firſt work upon a ſoul from God, now by the Word Preached, mens eyes are opened, therefore Pſa. 19. 8. The Commandment of the Lord is pure, enlightning the eyes, and Chriſt firſt opens the eyes of the Blind; and men are turned from darkneſs to light, I cannot ſtand to quote you the Text's for all this, but you that are wiſe are aquainted with it; and indeed on the contrary, they that are loſt, The God of this World hath blinded their eyes, And if the Goſpel be hid, 'tis hid to them that be loſt: They that are not called, have their underſtanding darkened through the ignorance that is in them, Eph. 4. 18. What ſay you, have your eyes been opened? have you by the Word been made to ſee theſe things? and is there a conſtraint laid upon you, to walk in the Laws of Jeſus? 'tis the general conſent of all I think;, that Faith comes by hearing and preaching plainly, not with the enticing words of mans wiſdom, but in demonſtration of the Spirit and of Power, 1 Cor. 2. 4. But if all theſe voices and ways do not bring over ſouls, for God doth dall and knock once, yea, twice, yet man perceiveth it not, he knocks by word, by mercy, by affliction, yet he hath another way, and that is

Seventhly, By a dream in a Viſion of the Night when deep ſleep falleth upon men, in ſlumbrings on the bed, what then, then he openeth the ear, and ſealeth their inſtruction, that he may withdraw man from his purpoſe, and hide Pride from man, thus he keepeth back the ſoul from the Pit, Job 33. 15. I am not altogether ignorant, what ſome might ſay of this Text, but certain I am, God hath his ways hidden to men oft' times; and I have been told by ſome ſerious ſouls, that I hope are precious in the Lords ſight, in ſome dark Countrey, what the Lord hath wrought, even in this way, therefore fear not; oh ſoul! thou art ſafe from the Pit, that art called even this way, thus now I have hinted a little at the ways that God doth take to call home his Election. I'le now a little ſhew you how God doth in his ordinary way begin and go on ſtep, by ſtep, in his moſt ordinary way; and if it be a little diſorderly, as to place, pray you put that to my charge, or bear if you can with me in ſo doing, I'le put things together:

Firſt, God doth awaken men and open their eyes, and therefore they are put together by the Apoſtle: Awake thou that ſleepeſt, and immediately it follows, and Chriſt ſhall give the Light, Eph. 5. 14. And as I ſaid before, Preaching is to make men ſee, Eph. 3. 9. So when Chriſt came, the firſt thing we read he did, was that the Blind received their ſight, Matth. 11. And ſo when Chriſt begun to Preach, Luke 4. 18. What is the firſt work, to recover ſight to the blind, therefore it was Propheſied of him, that he ſhould be a light to the Gentils, Iſa. 42. 6. to light them that they may ſee what a condition they are in.

Secondly, When God brings them to ſee their condition, then he brings them next to a willingneſs, to be out of that dangerous ſtate in which they are: when he ſees himſelf a loſt fallen ſon of Adam, in a ſtate of wrath; nay more, when he ſees what he hath done againſt Chriſt, that 'tis he that hath taken Chriſt, and by wicked hands hath Crucified and ſlain him, then he wrings the hands, and is ready to tear the hair, then is there no way of eſcape: And this will in the

Third Place put him a doing, then with the pricked Jews and the Jaylor, Acts 2. 37. Acts 16. 30. What ſhall I do to be ſaved? Is there any hope for me? then the ſould would fain be doing ſomewhat to pacific Gods wrath; Oh! then, will the Lord be pleaſed with thouſands of Lambs, or with ten thouſands of Rivers of Oyl: then ſhall I give the fruit of my body, for the ſin of my Soul, as in Mic. 6. 7. Then duty, prayer and faſting, and any thing, if that will ſtop Gods mouth (be it with reverence ſpoken) then do any thing, run any way; prethee ſoul take heed now, for now thou art in danger of miſcarrying: I am very much afraid, here many a ſoul hath run a ground and ſplit, when they have been ſmitten, and could not for want of skill, know where to reſt; they have fallen in with that poor deluded people to reſt on their own repentance and their faſtings, &c. Lord pitty ſuch poor ſouls: I have had credible information of ſome that have thus been wrought upon and carried away; Oh Sirs, here is your greateſt danger: Oh! now for a skilful Pilot to direct you, or elſe you ſink and are undone, they lean to their own weak underſtanding, and not to Chriſt; and others there are when convinced, do divert the conviction, by ſeeking after ſatisfaction ſome other way: as Cain looked not after a Saviour, but went to Building a City, and ſo wore off the impreſſion that was made on him, his heart was taken up with ſome inferior good, like him David ſpeaks of, Pſalm 52. 7. That made not God his ſtrength, but truſted in the abundance of his riches, Inſteed of making the name of the Lord his ſtrong Tower (which is Chriſt) Prov. 18. 10. He made his riches his refuge or City, therefore take heed now ſoul, and look about thee for a right remedy. That brings me to the next ſtep.

Fourthly, God brings a poor ſoul to ſee a remedy, he then gives them a ſight of his Son, by preſenting him to their eye, they ſee before 'tis true at firſt, but that was their dreadful ſtate, but that was but a glimmering ſight or light to this, that ſight ſo exceedingly terrified them, that they feared and quaked, and made them ſhriek out: Oh, what ſhall we do; That ſight did not ſhew them as remedy; 'tis the ſight of the remedy, and an apprehenſion of the poſſibility of attaining that remedy; that doth give a little hopes to a poor ſoul, when the ſoul ſeeth there is Balme in Gilliad, and that there is a Phyſitian there, this makes the poor ſoul look and long a little: and looking and viewing Chriſt, the ſoul will then loath it ſelf the more, when it ſeeth it ſelf ſo much unlike Chriſt? before it may be the ſoul heard of Chriſt by the hearing of the ear: but now my eye ſeeth thee, wherefore I abhor my ſelf, and repent in duſt and aſhes; when the ſoul ſees Chriſt in his doing and ſuffering, and that ſo freely, from no other ſpring then his own love! veryly, then the poor ſoul thinks the worſe of it's ſelf, and ſays, I am not worthy; 'tis true I am a little Stung by this fiery Serpent, ſin; but how ſhall ſuch a defiled eye as my eye is, look upon ſuch a glorious, bright and ſplended object as yonder brazen Serpent is, Numb. 21. 9. That ſtands upon the pole, where Purity it ſelf doth hold it up. But then a ſtep more:

Fifthly, When Chriſt is preſented and held out to a poor ſoul, then when the ſoul begins to ſee it's own unworthineſs, then it will be much fearing that it ſhall not be accepted, will he (think you) entertain me; then Chriſt ſhews not only his beauty, but his willingneſs too, to embrace thee, and ſaith, do you think I am unwilling? Alas, that is the great complaint I have to make of you — You will not come to me, that you may have life, John 5. 40. Alas man, there is no want of will in me, but in thy ſelf, I have done all that I can to make thee willing, which is a clear proof of my willingneſs; I have ſhewed thee that there is a neceſſity of coming to me, lie that's ſtung cannot be healed, unleſs he look unto me, I have ſhewed thee that there is no cure any where elſe, no acceptance, no duty pleaſing to God, unleſs you come to me; no, no, man thou canſt do nothing without me, John 15. 5. And that there is neither name nor thing under Heaven by which you can be ſaved but by me, Acts 4. 12. If I had told you there had been any cure by your own Faith, or your own Repentance, or any thing elſe, then indeed you might have ſaid I was not willing, becauſe I told you, you might ſeek remedy elſe where; but I tell you I am very willing, yea, and I do wait for your acceptance of the love that I have declared to you. Oh, that you would not be unkind to me, nor ſo cruel to your ſelves, as to keep me out of your hearts any longer; I profeſs I am not willing of your ruine, but rather that you would be healed, I have life for dead ſouls, I have light for dark ſouls, I have ſtrength for weak ſouls, I have holineſs for pulluted ſouls, I have eaſe for pained ſouls, I have health, ſaving health for ſick ſouls, I have bread for the hungry, and drink for the thirſty, clothing for the naked, I have Salvation for loſt ſouls: nay, what have I not that good is, and this I have revealed and declared: I have brought life, yea, and (eternal life) immortallity to light through the Goſpel, and yet notwithſtanding all that I have ſhewed to manifeſt their neceſſity; and my own willingneſs; yet I am forced after all to complain that there is none, (or hardly any) that ſtirreth up himſelf to take hold on me, me and my light, me and my life, me and my righteouſneſs, though they ſee all their own righteouſneſs to be as filthy Dung-hill rags, yet they will not ſtir up themſelves to take hold on me with my all, Iſa. 64, 7. Come poor trembling ſinner, come take hold of my ſtrength, come thou that ſin is ready to burn up thy ſpirit, I have water that ſhall allay that heat, come buy of me Wine to pour into thy wounds, come man without money of thy own righteouſneſs, or thy own merit; come without thine own worthineſs, and when a poor ſoul is brought to ſee this indeed, why then in the next place:

Sixthly, The Soul even leans on it's Beloved, then Lord I am thine, and will be thine, then it runs, haſtens to this ſtrong Tower wherein it ſhall be ſafe, Prov. 18. 10. Now the ſoul is lodged ſafely in the boſom of it's beloved; Oh ſoul, who ever thou be that ſtand'ſt trembling and art afraid, thou art not worthy, I tell thee, he want's not thy worth, but thy willingneſs to accept his worth, therefore prethee give thy conſent this day, this preſent hour before thou ſtir one foot out of the place, never talk of asking counſel of friends, nor biding them farewel that; are at home, as he in the Goſpel; (now) ſaith God, I never told thee another time, nor too morrow, But now is the time, the accepted time, 2 Cor. 6. 2. And too day if thou wilt hear my voice, Heb. 3. 7. Oh now, ſay as his children that had back-ſliden from him, when he bid them return, Jer. 3. 22. Behold we come unto thee, for thou art the Lord our God; If it hath not been done before, let this be the Marriage-day: let the knot be knit this day, do not put him off tell to morrow; he may leave thee to morrow to the hardneſs of thy heart, and thou mayſt dye in thy ſins and be damned.

It may be, ſome poor ſoul may now ſay: but I have not obſerved this all along in my ſoul, therefore I doubt 'tis not well with me? it may be ſo ſoul, yet there may be ſome that have, and ſome can remember, the manner how, the place where, the time when, God did call them to himſelf, and yet notwithſtanding thou haſt not taken ſuch ſpecial notice of Gods way, yet Chriſt may be as truly thine as his. I! this would rejoyce my heart, indeed (would'ſt thou ſay if I knew it,) but how ſhall I know it: truly this leads me to the thing, I promiſed you to try my ſelf, and you according to the meaſure and rule of the Law of liberty; and here I would perſwade thee, to fall to the work of examination, and bring thy ſelf to the Touch-ſtone of the Word; and if I ſpeak not according to the rule, ſay that's mine, but if it be according to the Word, take heed thou reject it not, for by that Word thou muſt, and I muſt ſtand or fall; I, and preſently too, do not put it off. If thou wouldſt have preſent comfort to thy ſoul, or if thou would know thy danger; to it preſently: Oh, I am afraid they that are ſo loath to come to the Sanctuary weights and meaſure, will at laſt when they are brought to it, be found with that (motto) on their foreheads, as is left on Record, touching the tryal of Beliſhazar that wicked man, Dan. 5. 27. (Tekel) thou art weighed in the Ballances, and art found wanting. Prethee Soul, come to the Sanctuary-ſcale betimes, that if thou ſhould be found to light, thou might have time to get weight, before the Market time be over and done; and here in this tryal I ſhall not confine my ſelf to that one (only) diſtinguiſhing Carracter, that I find ſome Learned faithful men in the Church of Chriſt, do give out as the only diſtinguiſhing Carracter for ſouls to Judge their ſtate by, and that is whether God the Father, God the Son, God the Spirit, or elſe ſome inferior thing, (be it what it will or can be) be a mans or ſouls chief good, and the onely object of his delight and happineſs. In plain Engliſh, whether or no upon due ſearch (as we ſay in cold blood,) that is when a man (on the one hand) is not lifted up in any way from the Earth, from the conſideration of trouble that ſometimes are met withall among terrene things: nor on the other hand, when a man lyes preſſed hard with ſome violent temptation, that he ſeems to take little delight in God: as Job, Jeremiah, and David, when Gods hand preſſed them ſore, theſe are not times for a man to paſs a right Judgement of his ſtate, and he that thus and then judges himſelf, judges only according to appearance, and not a righteous Judgement, John 7. 24. And the Scripture doth plainly lay down a rule thus to judge a mans ſtate by: namely, whether or no a man love God ſo as to leave all (not by conſtraint, but) willingly out of the love to God, and ſo is a clear and diſtinct Carracter of a mans ſtate, what it is as may be eaſily cleared from, Matt. 10. 37. Luke 14. 26. And though it be of abſolute neceſſity that we know this, elſe we can never have any ſollid and true joy in our hearts, or elſe as the Apoſtle ſaith to the Gallations: we ſhall never rejoyce in our ſelves alone, yet I am perſwaded that not one of many is able thus to judge of his ſtate, though as I ſaid even now, it is that that is our chief concernment as we value a well grounded peace. But with ſubordination to this great and grand Carracters, I hope to hold out from the Word of Truth, many ſimptomes of a Heaven born ſoul, or of a ſoul for whom Chriſt is Sacrificed, as the Phraſe in the Text is:

Firſt, 'Tis a good ſign Chriſt is thine, if thou haſt heard the voice of Chriſt, My Sheep, ſaith Chriſt, hear my voice, he doth not ſay the Goats, or the Flocks of the World, or the Devil hear his voice, but my Sheep hear my voice; thou wilt ſay this was hinted at before, when it was ſaid that one of the firſt things that Chriſt doth is to open blind eyes, and to unſtop deaf ears, but I am not ſpeaking of that now, but of hearing Chriſt voice, ſo as to know it from a ſtranger, for ſo ſaith Chriſt, a ſtranger they will not follow, John 10. 5. Now if thou haſt that skill to know thy Lords voice 'tis a good ſign, thou haſt had ſome intimacy with him, I mean ſo know it as not to be deceived by a conterfeit voice, but I'le be brief.

Secondly, Haſt thou been made willing to follow Chriſt; They that follow me in the regeneration, ye ſhall ſit upon Thrones, Judging the Tribes of Iſrael. Try whether you are willing to follow Chriſt in duty, in ordinances, in afflictions: If any man take not up his Croſs and follow me, he cannot be my Diſciple; Why ſo, becauſe none is a Diſciple, but ſuch as follow Chriſt, Luke 14. 27. Matth. 10. 38. He that taketh not his Croſs, that is, take it willingly, readily, for he doth not ſay take it when 'tis not laid on him, for Luke ſaith bear the Croſs in that prequoted Text, which doth intimate that he muſt have it put upon him; try now man as thou goeſt, art thou willing to ſuffer ſhame for his Name, art thou willing to follow Chriſt, not only to his exaltation, but to his perſecution, not to the Crown, but to the Croſs, 'tis a ſign thou art a Virgin, then if thou art willing to follow Chriſt whereſoever he goes, Rev. 4. 14. Into a Priſon as well as a Palace. I put in this here, becauſe it follows the hearing of Chriſt's voice, My Sheep hear my voice, and they follow me. If I do ſet down things diſorderly, not ariſing higher ſtep by ſtep, (for indeed when a Chriſtian can follow Chriſt, he is come to a good degree,) excuſe me in this for two reaſons:

Firſt, In that my time is but borrowed, or redeemed, if thou kneweſt how hardly, thou wouldſt not ſay I offered thee that which coſt me nought.

Secondly, Becauſe I would now rather find out conſolation, then windy oſtentation, which is but to ſavour after the fleſh, I can but hint at things, pray you enlarge them in your own Meditations.

Thirdly Haſt thou a Holy fear of God upon thee, David crys out Pſal. 34. 10. Oh, fear the Lord all ye his Saints, intimating, that none but Saints know how to fear him, he doth not ſay be afraid, but fear him; there are two ſorts of fear:

1. There is a ſlaviſh fear, ariſing from the apprehenſion of wrath, of puniſhment, ſuch a fear as ariſes from guilt, thus it was with Adam, when he had ſinned, Gen. 3. 10. I heard thy voice in the Garden, and I was afraid, he did not fear the Lord before he offended him, but he was afraid of his wrath, when he had offended, by the way take notice ſinner: (if thou ſhouldſt caſt thy eyes on this,) thou that dareſt ſin boldly without fear, thou wilt afterward be afraid, yea, and tremble at the ſight of wrath.

2. There is a fillial and childlike fear, or if you pleaſe a conjugal fear, and this ariſes from the goodneſs of God: They ſhall fear the Lord and his goodneſs, in the latter days, Hoſ. 3. 5. From the conſideration of forgiveneſs, God ſhould be feared, There is forgiveneſs with thee that thou mayſt be feared, Pſalm 130. 4. 'Tis a fear of the right ſtamp: to fear him as one would fear to diſpleaſes ones onely friend that one loved; as it is with thoſe that are in Love, they will rather run the hazard of any thing then diſpleaſe them; if their love be true, oh, this is the fear that God calls for, and gives a bleſſing to: Bleſſed is the Man that thus feareth the Lord, Pſal. 112. 1. Therefore paſs the time of your ſojourning here in fear, 1 Pet. 1. 17. Why muſt it be in fear, why it follows, Foraſmuch (or becauſe) ye (know) you were not redeemed with corruptible things, but with the precious Blood of Chriſt. Oh Sirs, ye are they that know you were redeemed, Paſs you the time of your ſojourning here in fear; 'Tis true, a fear of the loſs of Heaven ſhould quicken us to diligence, as Heb. 4. 1. Let us fear leaſt a promiſe being left us, any of us ſhould fall ſhort of it, I! but the fear off ending God is the trueſt Goſpel fear, and is ſurely the product of the Spirit of God, and ſo is a good ſign in them that have it, that they are them for whom Chriſt is Sacrificed.

Fourthly, Haſt thou received Chriſt, is he come in, it may be thou doſt not remember the opening of thy heart to him ſo punctually as ſome may do, but doth thy ſoul find that all his enemies are made to ſtoop and give way before him; when Lydia's heart was opened, how ſweetly did ſhe embrace Chriſt (in his Apoſtles) and conſtrain him to come in, all other her lodgers were made to give place I'le warrant you; canſt thou ſay Chriſt (in) me the hope of glory, if thou canſt 'tis well; time was he was without and ſtood and called, as Cant. 5. 2. Open to me my Siſter, my Love, my Dove, my head is filled with Dew, and my locks with the drops of the night. By the way let us look back on the patience of Chriſt, it may be it may raiſe our hearts a little, he is not like furious man, that will be gone if they will not hear at the firſt or ſecond knock, he will in a ſpleen be gone, but Chriſt waits tell his head is wet with the Dew, &c. methinks this ſhould make us willing to wait on him, it may be he doth not preſently anſwer all our requeſts; It may be with Paul, thou and I have ſome thorn in the Fleſh, that we have ſought God for the taking of it away, and we begin to be impatient, and to ſay we have waited, and prayed, and looked long and yet 'tis not taken away, we looked for peace, and behold no good, we looked for healing, and behold trouble, and we begin to fret and ſay as Jehoram King of Iſrael, did when trouble began to ariſe, and the Famine increaſe, 2 Kings 6. 33. Behold this evil is of the Lord, what ſhould we wait for the Lord any longer. Ah poor ſoul whoever thou art I pitty thee, that haſt been at any time in this ſad temper, but ſtay thy ſelf ſoul with this, that Chriſt waited tell his head was wet with the Dew, &c. And to what end did he, and doth he wait, but to be gracious, ſo he ſaith, Is. 30 18 And therefore doth the Lord wait, that he may be gracious unto you. Note, the force of that word (therefore) for that very end that he may be gracious, Oh! how long hath he waited for you, it may for ſome ten, twenty, thirty, fourty years, and yet he ſaith he will wait, Therefore will the Lord wait, not onely hath, but will wait; Oh, why then ſhould not we wait then for him.

I! but doſt thou find after all this waiting that Jeſus Chriſt is come in, thou wilt ſay it may be I would have Chriſt for my Saviour.

Firſt, Haſt thou received him for thy Prieſt, the Prieſt's under the Law, were changed by reaſon of mortallity, but this man becauſe he continueth for ever, hath an unchangeable Prieſt-hood; but art thou able to ſay, thou art willing to caſt thy ſelf on him to bear away thy iniquities, I tell thee he is able to bear them, there is help laid on one that is mighty, and he is able to ſave to the utmoſt all that come to God by him, Heb. 7. 25. And he is not one that cannot be touched with the feeling of our infirmities, but was tempted as we are, that he might the better ſuccour them that are tempted, and becauſe of this Prieſt-hood, We may come boldly to the Throne of Grace, Heb. 4. 15. Heb. 2. 8. Alas we durſt not have looked God in the Face, had not Chriſt been our Prieſt, and undertaken this, but now we may come boldly and plead Chriſt with him; Oh, who ſhall condemn, 'tis Chriſt that dyed, Rom. 8. 34. Yea, when he let Angels go, thoſe noble Creatures, yet he condeſcended to take on him the Seed of Abra'm, he would be a Prieſt for poor loſt man, Heb. 2. 16. Yea, he by this bare our iniquities into the Wilderneſs of forgetfulneſs, Lev. 16. 21. And truly we had need of one to bear away not only the iniquity of our tranſgreſſion, but to bear the iniquities of our ſervices, he is the Antitipe of Aaron the Prieſt, to bear away the iniquity of our Holy things, Exod. 28. 38. When poor Believers are troubled with vain thoughts, and their Spirits are wandring in Prayer, or Hearing, or Meditation, or Reading; Theſe Worm eaten ſervices, the worms of evil thoughts will be creeping in, and eating out the heart of our prayers, yet Chriſt will bear away the iniquity of theſe Holy things, yea, when not only vain, but wicked thoughts come in: as in Prov. 5. 14. I was almoſt in all evil in the midſt of the Congregation; Yea, thy very ſecret ſins, which made David cry out: Cleanſe me from my ſecret ſins, Pſal. 19. 12. Yet he is a Prieſt to bear away all ſorts of ſins, The blood of Chriſt cleanſeth from all ſins. Now Soul try thy ſelf, art thou willing to have Chriſt for thy Prieſt? do not deceive thy ſelf, 'tis not ſo eaſie to take Chriſt for thy Prieſt, 'tis no ſmall matter to come of from thy ſelf.

Secondly, Haſt thou received Chriſt for thy Prophet to teach thee; All Gods Children ſhall be taught of the Lord, Iſa. 54. 13. And a Prophet ſhall the Lord thy God raiſe up unto thee, of thy brethren, him ſhall ye hear in all things, Acts 3. 22. And this was of old Propheſied by Jacob, Gen. 49. 13. The Scepter ſhall not depart from Judah, nor a Law-giver from between his feet, until Shiloh come: and to him ſhall the gathering of the people be: (this Shiloh was Chriſt,) and this gathering of the people to hear him, begun to be fulfilled, Luke 19. 48. For all the people were very attentive to hear him: or as ſome margins have it, they hanged on him; Now art thou willing to hear him, and to hang on his lip, to be taught by him, and none other, and to hear no other Doctrine then what he Teaches; doſt thou indeed take him for thy Prophet, and with the Apoſtle, Gal. 1. 9. Doſt account him accurſed that brings any other news of Salvation; This is a ſecond way we ſhould receive Chriſt. But I proceed to the next:

Thirdly, Doſt thou receive Chriſt for thy King, to Rule and give thee Laws as well as teach thee, Iſa. 33. 22. The Lord is our Lawgiver, the Lord is our King, not only King to ſave us, but our Law-giver to rule us: He is our King and he will ſave us, we muſt not think to be Kings our ſelves: Alas, what can we do, but he will ſave us, ſave us from ſins, Matth. 1. 21. And he will ſave us from our enemies too; the people of Iſrael did not ſave themſelves by their own arm, but by the Lords arm, and by the Lords right hand, Pſal. 44. 3. ſo in Hoſ. 1. 7. I will have mercy on the Houſe of Iſrael, and will ſave them, (How) by themſelves, by their own arm, not ſo, the Text tells you by the Lord their God, and 'tis Chriſt that is that horn of Salvation, in Luke 1. 69, 71. That will ſave us from our enemies, and from the hand of them that hate us, and it is he, in Iſa. 63. 1. That is Mighty to ſave, and as he will rule in the Salvation of his people, ſo he will rule ſecondly in the deſtruction of his enemies, Jam. 4. 12. As he is able to ſave, ſo likewiſe to deſtroy: He ſhall Rule his enemies with a Rod of Iron, Pſal. 2. 9. Pſal. 110. 2. God will ſend the Rod of his strength out of Zion, and he ſhall rule in the midſt of his enemies, and Verſ. 6. He ſhall wound the heads of many Countries; Though the proud ones of the World ſay, this man ſhall not Reign over us, yet he will bring them into ſubjection, whether they will or no; have but a little patience believer, and it will come to paſs; but beſides this Chriſt will be King in thy Soul, to tread down Sin and Satan, and art thou willing to have Chriſt King in thee to this end, art thou willing he ſhall tread on the neck of every luſt and corruption; then doſt thou receive him as King aright; art thou willing he ſhall bring into captivity, every thought to the obedience of himſelf, 2 Cor. 10. 5. Doſt thou receive him to give Laws too: and art thou willing to follow the Laws of none other Lord; alas, when he hath given thee Laws, there is no other Law for any other to make after him; an excellent place to this purpoſe, is that in Eccl. 2. 12. For what can the man do that comes after the King; he ſaith before: I turned my ſelf to behold Wiſdom, Madneſs, and Folly, what was that, why in the latter end of the Verſe, even that which is already done; I turned my ſelf to behold Wiſdom; Wiſdom in the King to act Laws for his people, and when I ſaw the wiſdom of that King; I thought it was both madneſs and folly to think to act with more wiſdom, for what can the man do that comes after the King, it is an interogation implying anogation, what can the man do that comes after the King? truly nothing who hath either wiſdom or power to act after the King: if it ſhould be of the Laws of the Church; why that's already done: now ſoul, haſt thou received Chriſt to be thy Prieſt, Prophet, and King: thy Prieſt to offer for thee, thy Prophet to Teach thee, and thy King to give Laws too, and Rule over thee, and to deliver thee from thine enemies Spiritual and Temporal, yea, from Wrath to come; why if ſo, • hou haſt ſome ground to hope Jeſus was Sacri •• ced for thee.

Fifthly, Haſt thou Faith, precious Faith as • eter calls it, 2 Pet. 1. 1. 'Tis a good ſign thou • elongeſt to the Lord, for that's it I drive at in • he main, to give thee a little hope that thou art • recious in the ſight of God, and art within the • ompaſs of electing love, or one for whom Chriſt • yed, faith now is a precious grace: and it may • e precious upon a double account:

1. In reſpect of the giver. 2. In reſpect of the Vertue of the Grace it • elf.

Oh, what a precious God is the Giver of this • ift; he gives perfect gifts, and what a precious grace is this when given by God; 'tis of an in • ſtimable value, 'tis that, that doth make the Saints rich, (rich in Faith) Abrahams faith was • ounted to him for righteouſneſs, Rom. 4. 5. And he that believeth on the Son, hath everlaſting Life, John 3. laſt: Not he may have it, but he hath it already, 'tis made ſure to him, this faith • s of a large extent, and will do mighty things: it will remove Mountains of ſin and corruptions into the Sea of forgetfulneſs, Yea, what ever we ask in Faith, it ſhall be given us, Mark 11. 24. And as Faith is the greateſt and powerfulleſt grace, ſo unbelief is the greateſt ſin. Chriſt ſaith he will ſend the Spirit to reprove the World of ſin, and what is that ſin you may be in? John • 16. 9. Of ſin becauſe they believe not on me, ſo they could not enter in, becauſe of unbelief, Heb. 3. 19. And without Faith 'tis unpoſſible to pleaſe God Heb. 11. 6. So that you ſee unbelief is our greateſt evil, but in a few words Faith will help us do theſe things:

1. It will help us to give up our ſelves to God, for to follow him, this was that which made Abraham go up out of his own Countrey, Gen. 12. 4. Though he knew not whether he went, as 'tis repeated, Heb. 11. 8. Faith will do more then we can expreſs; it will carry a ſoul forth, above fear and above reproach, above good and bad report, through Fire and Water, how did it elevate the Spirits of thoſe Champions for Chriſt in that little Book of Martyrs, Heb. 11.

2. Faith will enable us to receive Chriſt and good things from him that Chriſt may dwell in your hearts by Faith, (how) by Faith, Eph. 3. 17. And good things from him too: it was by faith that Sara'h had ſtrength to conceive Seed, and to bring forth a Child, and by Faith Elizabeth and Mary bare the two greateſt that ever were on Earth, Heb. 11. 11. and the firſt of Luke: many more of this kind might be urged, but I haſten; Ah ſoul, to thee that believeſt all things are poſſible, therefore if thou findeſt this Spirit of Faith in thee, 'tis a good ſign Chriſt is Sacrificed for thee.

Sixthly, It is a good ſign thy ſins are aquitted, if Chriſt be of an ineſtimable value to thee, he that had found this Pearl of Price, ſold all that he had to buy it. Matth. 14. 46. There are many precious in the World, many precious Friends and Relations, yea, more then theſe there is, that good name (ſo much gazed after among men,) That is more precious then fine Gold, and all other precious things, Prov. 22. 1. Eccl. 7. 1. Yet all theſe and all he hath, doth he not value at the rate that he value's the Pearl of Price: Oh unto you that believe, to you that Chriſt hath been Sacrificed for, Chriſt is very precious; Ah ſoul, is Chriſt more precious to thee then all things, hath he the higheſt room in thy heart, higher then thy Teacher! I ſpeak to thee that doſt as 'twere deiſie thy Miniſter.

And thou Miniſter, if it ſhould fall into thy hand to peruſe this: hath Chriſt a room in thy heart higher then they that ſit in the higheſt ſeat in the Meeting: I ſpeak to you that are partial and have ſuch reſpect to perſons, you that the great ones do ſo ſeat themſelves about in their attendanciſes on the Word, I tell you a man may love Chriſt more then ſinners, and yet not love him more then Saints, eſpecially them that bring you in your greateſt revenues, you'l ſay, is there any ſuch as theſe? If you ſhould, I would anſwer you by another queſtion: what meaneth your bearing with great ones, great faults when you'l rebuke the poor of the Flock ſharply for a ſmaller faults, but you will (it may be) ſay I am out of my way, well to return, how doſt thou prize Jeſus Chriſt above all things, then 'tis a good ſign Chriſt is thine, and thou art his; try as thou goeſt along, for this is indeed the only diſtinguiſhing Carracter of a Believer; Enlarge it in thy Meditation.

Seventhly, They that have Chriſt ſlain for them, will not do as the multitude do, neither as the multitude of oppreſſors, nor as the very multitude of profeſſors do, Exod. 23. 2. Thou ſhalt not follow a multitude to do evil, alas there be many, very many too; too many profeſſors go on in an evil way, in the neglect of many duties, and in many evil ways and unwarrantable paths, and have no Scripture light to guide them; they take up things on truſts, it may be becauſe ſuch and ſuch do ſo, but the true Believer will not do ſo, He knows many be called but few choſen, Matth. 20. 16. And narrow is the Way, and ſtraight is the Gate, Luke 7. 13. Poor ſoul, thou ſeeſt the great numbers of the World running after their luſts, and taking their ſwing in ungodly ways, in exceſſive eating and drinking, and rioting, I! and the profeſſing world too, they are poſting on as faſt, (though in a more pleauſible way,) in their pride, and ambition, and haughtineſs, in their conformity to the fooliſh faſhions of this World, which vaniſh away; Oh, how many in England that (are glorious profeſſors) are Non-conformiſts to the Worlds worſhip, that yet at the ſame time are real Conformiſt's to an Harlots attire, and other profeſſors are poſting as faſt after the world as if indeed it were their only happineſs, and all this becauſe there are ſo many do ſo, and yet counted Saints, but now if thou art one that doſt not delight in the way of the multitude, 'tis a good ſign God hath ſet thee a part for himſelf.

Eighthly, He that Chriſt hath dyed for, will be good in bad times and bad places: ſo it was with Noah in the old World, ſo with Lot in Sodom, and Joſeph in Aegypt; I need not quote theſe places they are ſo well known: thus it was with Nehemial, with thoſe Sabbathbreakers, and with Job in the Land of • z: and ſo with David, Pſal. 120. 5. Wo is me that Iſojourn in Meſech, and dwell in the Tents of Kedar; ſo in Revel. 2. 13. 'Tis ſpoken of the Church of Pergamus, I know thy works, and where thou dwelleſt, even where Satans Seat is, this was a bad place, and yet there thou holdest faſt my. Name, and haſt not denyed my Faith Note here, Satans Seat was the place where the Devils Servants did Tiranize over the Saints, and yet in that wicked place they held faſt the Faith, theſe were ſome of thoſe Virgins that are ſpoken of in the Rev. 14. 4. That were not defiled with Women, Virgins, what were they? them that were never Married, were they them that vowed Chaſtity? no that's not the meaning of it, but they were clean from being defiled with falſe Worſhip, they did not meddle with Idols and falſe Worſhip, and this is called in the Rev. 14. 2. Fornication; he ſpeaks there of Fornication by Idolatry, and they were not defiled with this Womaniſh worſhip, which is elſe where called no leſs then Whoredom, Hoſ. 2. 2. Let her put away her Whoredom out of her ſight, what did ſhe commit Whoredom with Men? no, Ezek. 6. 9. will clear it, With their eyes they went a Whoring after their Idols, now theſe were they that were not defiled with Idols, and therefore are called Virgins; Oh, who would defile ones ſelf with ſuch filth, but if thou keep thy garments pure in ſuch a day, 'tis a good ſign Chriſt hath clanſed thee.

Ninethly, 'Tis a ſign thou art a ſervant of Chriſt, when he calls thee to his work, and thou doſt not ſtand parlying with him, whether it may be for thy advantage or no: when Chriſt calls men to his work, they oft times conſult whether it be for their advantage, or for their profit, or their honour, or their ſafety; and they ſtand parlying with Chriſt, under pretence of prudence, and for their ſecurity; but now his ſervants will go readily about his work, they will not ſtand parlying whether they ſhall or ſhall not go about his work; this is no vain notion of my own brain, I'le give thee Scripture for it: Look in the Gal. 1. 15. Verſ. 16. When it pleaſed God to call Paul by his Grace, and to reveal his Son in him, to preach among the Heathen, what then, did he plead and ſay will i • be for my ſafety, will it not be prudence to forbear a while to ſee the event of things, no ſaith Paul: But immediately I conferred not with Fleſh and Blood, I did not ſtand but went into Arabia, &c. Now ſoul, canſt thou ſay thou goeſt to Chriſt's work without parlying, 'tis a good ſign Chriſt hath called there.

Tenthly, 'Tis a ſign thou art one that Chriſt is Sacrificed for, if thou delighteſts in the will of God, ſaith David, Thy Law is written in my heart, how doth that appear, why I delight to do thy will, one that delights to do the will of God, 'tis a good ſign Gods Law is written in his heart, now the will of God is made know in his Law, and therefore he that delight in the Law of God, doth delight in his Will, And bleſſed are they that delight in his Law, Pſal. 1. 2. And that delighteth in his Commandments; No leſs I am ſure then fourteen times in the Pſalm 119. doth David expreſs his delight in the Law, Statutes, and Teſtimonies of God, as you may ſee with a caſt with your eye in 14. 16, 24, 32, 35, 47, 54, 70, 77, 92, 111, 143, 162, 174. Verſes, beſides the many places more in the Pſalms, ah ſoul doſt thou delight, and delight greatly in the Law of God. But I would not be too tedious.

Eleventhly, 'Tis a ſign thou art Gods, if thou doſt what thou doſt for God willingly, Pſalm 110. 3. Thy people ſhall be a willing people in the day of thy power, when the power of the Lord takes hold on thy heart, thou wilt be willing to ſerve him, and in 1 Chron. 29 9. A willing mind and a perfect heart are put together: and if there be firſt a willing mind, then thou art able to do but little for God, yet 'tis accepted, 2 Cor. 8 12. Theſe things might be much ſpread or expatiated, but time is very, precious with me.

Twelfthly, 'Tis a good ſign thou art a child of God, if thou doſt deſire to enjoy the ordinances of God, as thou waſt wont to do, ſuch an expreſſion David hath ſome where, ſo in Pſal. 27. 4. One thing have I deſired of the Lord, what's that, That I may dwell in the Houſe of the Lord: That is in the aſſembly of the Saints, and ſo in Pſal. 26. 8. Lord I have loved the habitation of thy Houſe, and the place where thine honour dwelleth; He had experience what God was uſed to communicate there; why David, could you not rather love the place where all your Courtiers and Nobles, and where are all the Royal retinue? Oh no, I have loved the place where thyne honour dwelleth: This was that which made the Apoſtle Paul exhort them in Heb. 10. 25. Not to forſake the aſſembling of themſelves together, there be ſome do forſake the aſſembling of themſelves together; I, but ſaith Paul, do not you do ſo, why, he knew that there Chriſt was uſed to diſplay his Banner of Love over them, in thy preſence is fulneſs of joy, Pſal. 16. uls. I, a little kind of Heaven there, to them that know it, theſe know ſomewhat of the worth, of Spiritual Bread and Food for ſouls, that makes them rather deſire the Bread of affliction, and the Water of adverſity, then that their Teachers ſhould be removed into corners, Iſa. 30. 20. They know 'tis ſad when there is no Viſion in the Land, 1 Sam. 3. 1. And indeed it muſt needs be ſad, for there the people periſh, Prov. 29. 18, ſo in Amos 8. 11. When the Famine of the word of the Lord ſhall come, they ſhall wander from Sea to Sea too and fro, from Countrey to the City, as they do in a ſmall meaſure at this day, to ſeek the word of the Lord, and ſhall not find it, and in Verſ. 13. In that day ſhall the fair Virgins and young Men faint for thirſt; Ah, how many are there that are but new born Babes and Virgins, and young Men in Chriſt, how do their ſouls hunger and thirſt, and ſeek after ſome to break the Bread of Life to them, and can find none, their ſouls are ready to periſh; and they long to go into the Lords Houſe, into the aſſembly of his people; Oh, how do they ſigh, and ſob, and groan; and Lord in thy bowels hear their cry, and groanings, and come down and deliver them, and ſend them Bread, without cockle of Mens inventions, and mildew of Sophiſticated and corrupt Doctrine: but if thou art one that deſireſt the ordinances of God and to he in the aſſembly of his people, 'tis a ſign thou art a child of God, prethee ſoul bring thy ſelf to a tryal, 'tis very ſad if thou canſt find no looks, nor longings after any thing of God.

XIII. 'Tis a ſign thou art a child of God, if thou loveſt the Word of God, mark doſt thou love the Word of God, 'tis a ſign thou art one of the children of God; Oh ſaith Job, I have eſteemed, or I have hid or laid up the Word of his Mouth, for ſo it may be read, more then my neceſſary food, or my appointed portion; he eſteemed it ſo that he hid it or laid it up in his heart; oh what a ſoul was here, that had rather be without Bread, than without Gods. Word; ſo David in the Pſal. 119. 97. wants words to expreſs it, and therefore (ſighingly) he lifts up his voice and (ſaith,) Oh how love I thy Law, ſo Ver. 113. I have vain thoughts, but thy Law do I love; Yea, though wicked men hate it, and make it void, yet then will I love it the more, which is intimated in that word, (therefore,) thy Servant loveth it, Verſ. 127. And in the Verſ. 140. thy Word is very pure; I, tryed or refined, therefore thy ſervant loveth it, becauſe his Word was pure without Sophiſtication, therefore David loved it; Ah ſoul, doſt thou love the Word of God, as 'tis a naked pure word, 'tis a ſure ſign thou art Gods, and therefore mayſt take peace to thy ſoul: Oh ſoul, peace to thee, ſo in Verſe 165. Great peace have they that love thy Law, note great peace (have) they, not (ſhall) they, but (have) they that have thy Law thou that loveſt Gods Word; 'tis a good ſign that word hath ſpoken peace to thee, thou art Godly, and God hath ſet thee apart for himſelf, Pſal. 4. 3. Examine as thou goeſt along ſoul, and take comfort as thou find'ſt it in thy poor ſoul; Oh, if God by his Word will but ſpeak peace to thee, it will be that that paſſeth underſtanding.

XIV. 'Tis a ſign thou art one for whom Chriſt is Sacrificed, if thou canſt venture to follow Chriſt, which way ſoever he goes, Rev. 14. 4. Theſe are they that follow the Lamb whetherſoever he goes, and 'tis ſaid theſe are Virgins, chaſt Virgins, Spouſes of Chriſt are not only willing to follow Chriſt into Paradiſe, but whitherſoever he goeth into the Deſert, or into the Wilderneſs, whitherſoever he goeth.

XV. 'Tis a good ſign thou art a friend of Chriſt, if thou canſt cordially pray for thy enemies, this too many is a ſearching one, (this I am afraid is a hard ſaying who can bear it,) thou doſt not come up to thy Lords order, if thou doſt it not, If thy enemy hunger give him Meat, and if he thirſt give him Drink: for in ſo doing thou ſhalt heap coals of fire on his Head, Rom. 12. laſt. The meaning is thoſe good things done to him, will be like fire, that is heaped upon mettal to melt it down, that is, ſhall be even diſolved into another nature, it will melt the heart, Mat. 5. 44. Pray for them, for whom, for them, them that are our friends, them that pray for us, no for thy enemies, them that deſpightfully uſed you, this ever and anon Chriſt hint's at; Forgive them that treſpaſs againſt you, I ſay ſome, we will forgive them, but we'll ſwear we will never forget them; take heed that's of the fleſh, but to forgive thy enemy, is not only to be Chriſt's, but to be like Chriſt, Phil. 2. 5. Let this mind be in you which was alſo in Chriſt Jeſus; Ah, how happy a ſoul art thou that can do this, but do not miſtake ſoul: I do not ſay make him thy friend, no, I ſhould be loath to make my mortal enemy my boſom friend, or my familiar friend, as David ſpeaks Pſal. 41. 9. Yet notwithſtanding this, we ſhould pray for them, and that will be pleaſing to God, and if we pleaſe God (as certainly we ſhall) in thus doing, who can tell but God may (at leaſt) make our enemies to be at peace with us, Porv. 16. 7. Oh ſoul try thy ſelf, canſt thou pray for thy enemies, 'tis a good evidence thou art one for whom Chriſt is ſacrificed.

XVI. Canſt thou truſt and wait on Chriſt, I put theſe together, for the one is as it were the evidence of the other, for he that wait's on God, ſurely doth truſt him, elſe why doth he wait on him, Pſal. 84. 12. Bleſſed is the man that truſteth in thee, Bleſſed (is) he, he (is) in a ſtate of grace, that truſteth God for ſoul and too, 'tis no better then hypocriſie, to ſay we truſt God with our ſouls, and cannot truſt him with our bodies; Paul, could truſt God with his life, In whom we truſt, he will yet deliver us, 2 Cor. 1. 10. Oh then truſt in the Lord, and wait on him too; And bleſſed are all they that wait for him. Art thou in any diſtreſs, and God doth not yet deliver thee, wait on him, he will come, this was the temper of good Jehoſaphat when he was in diſtreſs, 2 Chron. 20. 12. When he knew not what to do, but (ſaith he) our eyes are upon thee, Ah, I'le wait on thee however, this was a good ſign it is well with a ſoul, multitudes of Scripture witneſſeth this.

XVII. Canſt thou rejoice in the grace of God in others; this is ſad to tell; ſome ſeem to have grace themſelves, and yet do not love to ſee grace in others, at leaſt they cannot abide others ſhould exceed or outſhine their grace, they hate to ſee others come up to any degree of grace more then they; I am apt to ſuſpect the truth of their grace, that thus envie others grace; but ſure I am, 'tis a ſign of a good ſoul that loves to ſee, and rejoyce in the ſight of the grace of God in others, take one clear Text for this, Acts 11. 23. Barnabas when he came to Antioch, (where the Diſciples were firſt called Chriſtians,) when he had ſeen the grace of God, was glad; Oh ſoul, doſt thou ſee any thing of the grace of God in others, of the Image of Chriſt in others, and art thou glad and rejoyceſt to ſee it, 'tis a ſign thy grace is true.

XVIII. Canſt thou in any meaſure commit thy concernments to God, Pſal. 37. 5. Commit thy way to the Lord, doſt thou throw thy concerns on him, or roll thy ſelf on him, ſo the word ſignifies; Ah poor ſoul, haſt thou a burden of care and trouble on thy back: caſt it on him, for he hath bid thee do ſo, and ſuch a place you ſhall find: 1 Pet. 5. 7. Caſting all your care on him, for he careth for you; Put thy trouble off to him, for he will bear it; ſoul, doſt thou find thy heart taken off from a carking diſtruſtful care, 'tis well for thee; but I haſten to the next.

XIX. Doſt thou long for the accompliſhing the glorious promiſes of God to the World: the world is now much out of order, ſo much, that the whole Creation groaneth, but doſt thou long to have it ſet to rites; there are promiſes of Chriſt's Kingdom ſet up: not in word only, but in power; my friends whoever you are, I muſt tell you there is a King to Reign in Righteouſneſs, Iſa. 32. 1. Yea, his dominion ſhall be • om Sea to Sea, all Kings ſhall fall down before • im, and all Nations ſhall ſerve him, Pſal. 72. 8. • 1. Let them be never ſo Potent Princes, and • ever ſo ſtout and populous Nations, yet they • all all fall down before him, and in that day there • all be a root of Jeſſe, which ſhall be for an Enſign 〈◊〉 the people, Iſa. 11. 10. In that day, what day, • hy this doth refer to Goſpel-times the latter • ays, And my Servant David, ſhall be their • rince for ever, As you may read at large, Ezek. • om Verſe 22. to the end of that Chapter; • ho that David is, I ſhall not now ſtand to diſ • urſe, onely I would deſire you to compare Jeremiah, from Verſe 15. to 22. together with • ſt of Luke 32. 33. Verſ. and beſides this pro • iſe, he hath promiſed great things to his • hurch and People, Pſal. 72. 7. In his days ſhall • e righteous flouriſh, They ſhall not be under • e hatches then, Then ſhe ſhall have Judges as 〈◊〉 the firſt, and Counſellors as at the beginning, • a. 1. 26. Then the Mountain of the Houſe of the • ord ſhall be eſtabliſhed in the top of the Mountain, • d many things more, Iſa. 2. 4. firſt Verſes, • en there ſhall be that, that good Hezekiah • nged for in his days, Truth and Peace, 2 Kings 〈◊〉 . 19. Yea, and then ſhall the great light break • rth, that they ſhall not need to teach every an his Neighbour, this will be a day that they ſhall know from the greateſt to the leaſt, tha • their ſins are forgiven them, Jer. 31. 34. Wha • will thoſe do then, that ſay that Teaching is a Trade, when all ſhall know, they ſhall not need too Teach every man his Neighbour, there be many in our day would hide all the knowledge in their own Studies, and would not have the ordinary people to know ſo much, certainly theſe do not long for this promiſe to be made good, let them take heed, leaſt they be found none of the number that Chriſt was ſlain for, for Light is promiſed, the light of Chriſt ſhall ſhine, The Earth ſhall be filled with the knowledge of the Lord, as the Waters cover the Sea; That is an univerſal light ſhall break forth, Hab. 2. 14. And there is Holineſs to the Lord promiſed to be written on every Pot and Cup in the Lords Houſe, and on the Bells or Bridles of the Horſes; Holineſs not only in Worſhip, but in Mens civil imployments, the very Carmen and Drawmen (as a Holy Man ſaith) ſhall ſpeak of his Kingdom, and talk of his Power, there ſhall be a Spirit of Holineſs poured out univerſally, Zach. 14. 20. Then ſhall iniquity be put too an end, and then tranſgreſſion ſhall be finiſhed, that's the day the iniquity of Iſrael ſhall be ſought for, and ſhall not be found, Jer. 50. 20. And there is promiſed an Union among the Saints, they ſhall ſerve the Lord with one conſent, Eph. 32. 9. There ſhall be no more heart burnings and diviſions among them, but the •• ildren of Iſrael and Judah ſhall go together, weeping and ſeeking the Lord, Jer. 50. 4, 5. Are not •• eſe glorious promiſes ſoul, theſe and many •• ore are made, which I ſhall not ſtand to multiply; here are glorious and precious promiſes, •• at the Saints ſhall enjoy in this world, and if • ot we a ſucceeding Generation may, we will • ot limit the Holy one of Iſrael, but live in the • aith of it, that he will make good every word 〈◊〉 (his) time: Ah, that it may be ſaid of us in 〈◊〉 after age if we ſee it not, as of them, Heb. • 1. 13. Theſe all dyed in the Faith, Now if thou •• ngeſt for this glorious day and promiſes, 'tis a • reat ſign thou art one of his; 'tis a good ſign • e was ſlain for thee in his humiliation, if thou • oſt long for his exaltation, it is not likely • is enemies ſhould deſire his coming and his • lory; therefore comfort thy ſelf, if thou art • ne of them that pray, and believe, and hope, • nd long, for this glorious day: but I proceed 〈◊〉 the next, which will require great grace, ſtrong • aith.

XX. Art thou willing to ſuffer for Chriſt, • ay, joy in tribulations, I put them together, though they might have been devided, for 'tis a higher degree required to joy in ſuffering, then • arely to ſuffer; Paul, (when the Holy Ghoſt • eſtified) in every City ſaying; bonds and affliction wait for me, yet ſaith Paul none of theſe things move me, they do not trouble me, I d •• not lay them to heart, So that I may finiſh 〈◊〉 courſe with Joy, Acts 20. 24. And ſaith he i •• Acts 21. 13. I am ready not to be bound only, b •• alſo to dye at Jeruſalem, for the name of our Lor •• Jeſus, When his friends came and hang'd abou •• him, and cryed pray you Paul, pray you Paul▪ go not in danger; Oh ſaith Paul, what mean yo •• to weep, and to break my heart; I am ready, n •• only to be bound, but to dye at Jeruſalem, And ſ •• Phil. 1. 29. It is given to believers not only to believe, but alſo to ſuffer, Matth. 5. 12. Bleſſed ar •• they that are perſecuted for Righteouſneſs ſake, an •• 1 Pet. 3. 14. If ye ſuffer for righteouſneſs ſake▪ happy are ye, nay, if ye be but reproached fo •• the name of Chriſt happy are ye, Pet. 4. 14▪ And if you hold ſaſt till the Death, I'le give you 〈◊〉 Crown of Life, Revel. 2. 10. And in Revel. 12 11. They loved not their lives to the Death, n •• they did not value their lives for Chriſt: ſo i •• Acts 5. 41, 42. They went from the preſence o •• the Counſel, (how) rejoycing that they were count • ed worthy to ſuffer ſhame for his Name; Oh ſoul art thou willing to ſuffer ſhame for the name o •• Chriſt, not that it is ſhame indeed, to ſuffer for Chriſt, but it is an honour, and ſo it may b •• underſtood: art thou willing to ſuffer fo •• Chriſt, then happy art thou, For the Spirit o •• God and of Glory reſteth upon you, 1 Pet. 4. 14▪ And then for the other thing, to joy in tribulation, that is a degree that is above bare ſuffering, take that Text in Rom. 5. 3. We rejoyce in •• ope of the Glory of God, Is that all, no not only •• o, but we glory in tribulation alſo; 'Tis a clear ſign, that if thou canſt ſuffer for Chriſt, thou art happy, and 'tis a clear or rather more clear, when thou canſt glory in ſuffering for Chriſt; ſee how it is with you.

XXI. Is thy heart born up under any affliction, and liveſt above the troubles of this life; and doſt not murmur nor repine at the hand of God, take a Text for this, becauſe I ſhould be •• oath thou ſhould ground thy confidence on any opinion of mine, Iſa. 33. 24. The Inhabitants ſhall not ſay they are ſick, the people that dwell therein ſhall be forgiven their iniquity; They ſhall not ſay they are ſick; the ſence of pardon doth take away the ſence of pain, the ſence of ſin being taken away, doth carry them above the ſence of ſickneſs; Oh precious Word, worthy to be writtn in Carracters of Gold, this is a high and noble degree of grace, I do confeſs.

XXII. Canſt thou go on cheerfully in thy way, where God hath ſet thee; canſt thou go on comfortably in thy Calling; and about thy Imployment that God calleth thee too: It may be thou lookeſt on this with a ſlight eye, I know not how it is with thee, but I profeſs I find this as hard as any, when the Eununch was brought home to God, in Acts 8. 39. 'Tis ſaid he went on his way rejoycing, It made the poor man ſo cheerful, that he went on his way rejoycing, but I'le not ſtay on this; try how it is with the •• ſoul, if I can but a little help thee, I have what I aime at.

XXIII. Art thou willing to do good, and to communicate to others thy poor brethren the Saints, this they did in the Acts 2. 44. 45. They had all things common, they ſold their poſſeſſions, and parted to them that had need; Oh what is become of this Spirit in our days: where ſhall a man find an old Church in ſo glorious a Spirit as this young Church was in, oh 'tis ſad to tell how the bowels both of People and Miniſters too, are ſhut up at this day, and he is noted to be none of the Lords Children that Hath this Worlds good, and ſeeth his Brother need, and ſhutteth up his bowels of compaſſion from him. 1 Joh. 3. 17. Underſtand this arightt, he doth not ſay to any one, no, but ſeeth his Brother in need, Thy Brother in Chriſt, and 'tis a right Spirit to be ready to diſtribute, willing to communicate, not to be haled to it, as a Bear to the Stake, but to be ready and forward, as Paul ſpeaks of them in 2 Cor. 9. 2. For I know the forwardneſs of your minds, for which I boaſt of you to them of Macedonia, that Achaia was ready a year ago, To be ſo ready to give that you rather wait to grive, then to be asked, this is a good ſign of thee.

XXIV. Doth thy heart riſe within thee againſt ſin, and the filthy converſation of the wicked, and the company of the wicked too, I put altogether, for 'tis of the ſame Impoſt, the ſoul of that righteous Lot was vexed, and was moved within him, To ſee the filthy converſation of the wicked, 2 Pet. 2. 7, 8. He ſee their ſin and his heart did riſe to ſee their unlawful deeds, and to hear their Ungodly Oaths and ſpeeches, and indeed this is the true nature of a child, to have his heart riſen within him, when his Father is wronged, thou maiſt ('tis poſſible) riſe againſt ſin in thy ſelf, as 'tis an enemy to thy own wellfare, and as 'twill ruine thee, but this is not ſo clear a mark thou hateſt ſin, as when thou hateſt ſin where ever thou ſeeſt it, the true child will not onely hate that he himſelf ſhall wrong his Father, but that others ſhould wrong him, that he hates too; the very affection of a child cannot but ſtir to ſee his Father wronged, which brings to my mind a ſtory I have heard of, a Dumb-ſon of Creſus, that ſeeing one about to ſmite his Father, the affection in him broke the bars of his ſpeech, and made him cry out, (to the aſtoniſhment of others,) in theſe words: O kill not Creſus, thus the genuous childs affections will ſtir within him, if his Father be ſmit at; Oh ſoul, is it thus with thee, is thy ſoul vexed and grieved to ſee the dead of the wicked, and doſt thou loath the company of the wicked, they that are Gods, care not for the company of the wicked, in Jer. 15. 17. I ſat not in the aſſembly of Mockers, ſo David, Pſ. 26. 4, 5. I have not ſat with vain perſons, neither will I go in with diſſemblers, I have hated the Congregation of evil doers, and (will) not ſit with the Wicked, Note the expreſſion (will) not ſit with them, his (will) is not with them, that is, his delight is not in them; poor man, he was fain to be with them, and a great while too, which put him to complain in Pſ. 120. 6. My ſoul hath long dwelt with him that hateth peace, if I do but ſpeak of peace they are for war, I would be quiet, but they are all for fighting, A poor ſoul muſt of neceſſity be with them ſometimes, I, but I (will) not, I delight not to be among them, I do not love their company, I care ſo little for them, that I would not be buried with them, that ſeems to be intimated in that Pſal. 26. quoted even now, Ver. 9. ſaith David there, Gather not my ſoul with ſinners, nor my life with bloody men, gathering what is that, by it is mean't burying, 'tis a word that was uſed in Old Teſtament times; Gen. 25. 8. Abraham dyed in a good old age, and was (gathered) to his people; So David ſaith, Gather not my life with wicked Men, I never loved their company in my life, nor do I deſire to have it when I dye; now ſoul, is it thus with thee, 'tis a good ſign thou art a child of good, becauſe thou hateſt the Image of the Devil.

XXV. Doſt thou prefere Gods work before thy own imployment, before thy own advantage; if thou doſt, 'tis a good ſign thou art a child of God, this Spirit was found in Nehemiah, when Samballat and Geſhem ſent to him, he ſent them word back again, That he was doing a great work, and he could not come down, Nehem. 6. 3. Why ſhould the work ceaſe whilſt I leave it, and come down to you; Oh, how many thouſand of profeſſors in our age, doth this one Text condemn, how many profeſſor's in our days will not onely leave Gods work when they are ſent for, but will leave the work of God without being ſent for; Men are ſo far from giving Nehemiah's reply, that they plead for leaving Gods work, to follow their own, and the devil hath not forget his old trade of transforming himſelf into an Angel of light, he can tell them 'tis lawful to provide for their Family, & they are worſe then Infidels that do not, but this Nehemiah might have as many excuſes as thee, who ever thou art, and yet Nehemiah would not leave the Lords work, no, he preferred the Lords work and eſteemed it a great work, this Chriſt would have all his children do, Matth. 6. 33. Seek ye first the Kingdom of God and his righteouſneſs; I, and that's the work that ſhould be done in the firſt place before all other things, try how 'tis with thee, if it be thus, 'tis a good ſign thou art a child of God.

XXVI. Haſt thou in any meaſure overcome the World, and doſt thou ſeek the things above; I put theſe together, for they are of the ſame import, 'tis a ſign thou art quickned with Chriſt, if thou ſeek the things that are above, and gett'ſt the world under thy feet; this made Moſes contemn the Treaſures in Aegypt, alas he valued it not, Heb. 11. 26. ſo John 1. 5. 4. He that is born of God overcometh the World, and as they have overcome the World, ſo they ſeek the things of another; Paul would have the Corinthians live in the world like Men and Women of another World, 1 Cor. 7. 29. It remains that they that have Wives, be as they that have none; no, why ſhould they run away from them; no that's not the meaning, but they ſhould ſit looſe from them, if God call for them, be as willing to part from them, in his fear without repining at Gods hand, as if they had none at all, And they that weep as though they wept not, and they that rejoyce as though they rejoyced not, and they that buy as though they poſſeſſed not: and they that uſe this World as not abuſing it; Note well, the Apoſtle doth not ſay you ſhall have no Wives; nor you ſhall not weep, nor receive, nor buy, nor uſe this World; no, but take heed how you have, and do things in the World, as if the Apoſtle ſhould ſay, I would not have your hearts ſet on theſe things, We ſhould uſe the World to carry us to our Fathers Houſe; but we muſt take heed you reſt not here; Ariſe, ariſe Man, this world is not thy reſt. Get wings man and fly up, live like men of another world in this world, ſuch a life as this did Paul live, when he ſaid, Our converſation is in Heaven, Phil. 3. 20. Why Paul are not you among the Saints on earth, & among men on earth, yes, but converſe in Heaven, I trade about Heavenly things; my thoughts Heavenly, my affections Heavenly, my converſation Heavenly, my words they are Heavenly too; they are ſuch as are a Paradox to the Men of this world; the men of the world, ſpeak of the world, & the world hear them, but ſaid the Apoſtle, We are of God; and they that know God hear us; and they that are not of God heareth not us, no poor Creatures they know not what we ſay; 1 John 4. 5. if you ſpeak of God, the world know not what you ſay, theſe are out of their reach; therefore Chriſt ſaid to the poor blind Jews, You do not underſtand my ſpeech, (why) becauſe you cannot hear my Word, in John 8. 43. 'Twas a miſtery that he ſpeak to them, therefore Paul ſaith, 3 Cor. 2. 14. The natural man receiveth not the things of God, becauſe they are Spiritually diſcerned, Talk to him of Meat and Drink, and Sleep, and eaſe, and the pleaſures and ſports of this life; and this he heareth and knoweth, this is ſenſual, not ſpiritual, Jude 19. This his ſence underſtandeth talk to him of a Kingdom that conſiſteth of Meat and Drink, this he is willing ſhall be his Heaven; but alas poor carnal man, thou art miſtaken, The Kingdom of God conſiſteth not in Meats and Drink, Rom. 14. 17. But now ſoul, haſt thou overcome theſe ſower things, and is thy heart ſet on Heaven, haſt thou thy heart ſoaring aloft, I am afraid the moſt profeſſors of this age are great ſtrangers to this, and many other things, that are the life of Chriſtianity, what ever ſpecious pretences they may make, yet their very practices ſpeak it out to loud; but if thou art one whoſe life is in Heaven, then thou art one of wiſdoms children, For the way of life is above to the wiſe, Prov. 15. 22.

XXVII. Art thou a new creature, then 'tis a ſign thou art in Chriſt. Are all old things done away, the old Companions, the old luſts, the old love of the folly of this world, is turned into the love of Heavenly things, 2 Cor. 5. 17. It may be thou canſt not ſhed tears ſo plentifully, why man repentance doth not ſo much conſiſt in that; but is thy nature changed, and doſt thou abhor thy ſelf, as Job 42. 6. Doſt thou find in thee a hatred to thee way of wickedneſs, that thou waſt wont to love, and a love to the things of God; that of old thou waſt wont to hate, doſt thou loath ſin, and loath thy ſelf for ſin, 'tis a good ſign thou art in Chriſt, it may be formerly thou wouldſt not have this man to reign over thee, but now give me Chriſt or elſe I dye, formerly thou wer't alive and active in ſin, But now thou art dead to ſin, and alive to God, Rom. 6. 11. Now you do not alow your ſelves willingly in any known ſin; Oh ſoul 'tis well with thee thou art pure in heart, though not perfect, yet in part

XXVIII. Haſt thou a ſpirit of prayer and ſupplication poured out upon thee, when Paul was converted to Chriſt whom before he perſecuted, Ananias was bid to go and enquire for Saul of Tarſus, for behold he prayeth, why did he never pray before, poſſible he might utter words before, but he had not the Spirit of Prayer before, there be many from the invention of memory, or in a form ſeem to pray excellently, that yet do not pray in the Holy Ghoſt, Acts 9. 11. And you know Jude ſpeaks of praying in the Holy Ghoſt, Jude 20. So that men cannot pray but by the Holy Ghoſt; Men may as I ſaid mumble over a form of words it may be, I, but a man cannot pray, but by the Holy Ghoſt, 'tis the Spirit of God that will help ſouls to pray, to confeſs ſin, and to plead promiſes; the Spirit helpeth our infirmities, with groans that cannot be uttered, he that hath the Spirit, can come to God as a Friend, and ſay, Father I have need of ſuch and ſuch mercies, I have need of ſtrength againſt ſin, and ſuch and ſuch corruptions are like to overcome me, he that hath the Spirit of God is the Friend of God, as Abraham wa; called the friend of God often times: take one place for the reſt that comes next to my hand, 2 Jam. 23. Now a friend of God can go and plead with God, and ſay Lord, ſuch and ſuch ſins and corruptions are to hard for me, but Lord thou haſt ſaid, Micab. 7. 19, 20. Thou wilt ſubdue our iniquities, and caſt our ſins into the depth's of the Sea; Oh Lord, perform the truth to Jacob, and the mercy to Abraham that thou haſt promiſed (yea ſworn) to our Fathers in the days of old, Now ſoul, if thou doſt find in thee a Spirit of Prayer and Supplication, that thou canſt plead with God, in his promiſes; as I have inſtanced here in one; why then, 'tis a good ſign thou art thy ſelf called of God, and precious in his ſight, but I would haſten toward an end of theſe things.

XXIX. 'Tis a good ſign thou thy ſelf art in Chriſt, if thou art willing to bring others into Chriſt, grace is of a diffuſive nature; it will ſpread it ſelf, Peter, (ſaith Chriſt) when thou art converted, ſtrengthen thy Brethren, Luke 22. 23. It may be this is of a ſecond converſion, and you know Paul ſpeaks of travelling in Birth again till Chriſt be found in the Gallatians, Gal. 4. 19. It ſeems to intimate they were born before, but were turned aſide to crooked pathes, for ſaith Paul Verſe 20. I ſtand in doubt of you, but I will not diſpute it here, but leave it to the ſober wiſe, but however, When thou art converted, ſtrengthen thy Brethren, that is, do what thou canſt to convert and confirm others in their moſt Holy Faith; Wherefore Brethren ediſie one another, as alſo ye do, 1 Theſſ. 5. 11. Grace will beget, and ſtrengthen as many as it can; it will draw others what may be to the good ways of God; Come, ſaith David, and I will tell you what God hath done for my ſoul, His ſpirit was full, it was ready to break before it had vent; and thus it was with the Woman of Samaria, when ſhe had once heard Chriſt, She run into the City and ſaith: Come, oh come, and ſee a man that told me all that ever I did; She was willing they ſhould know all that ever ſhe knew of Chriſt, and ſo ſaith Paul, I would thou wer't ſuch as I am, except theſe hods, Acts 26. 29. Oh, how did his ſoul long for the converſion of others, in Rom. 10. 1. My hearts deſire and prayer for Iſrael, is that they may be ſaved; Soul, is it thus with thee, doſt thou know thy friends and relations to be in an unconverted eſtate, and doſt thou long and pray they may be converted, Is thy fellowſhip with the Father, And doſt thou deſire their fellowſhip may be with you, with the Father, and the Son Jeſus Chriſt, and doſt thou declare to others what thou haſt ſeen and heard of Jeſus Chriſt, that thou mayeſt draw them into fellowſhip with Jeſus, 1 John 1. 3. If ſo, 'tis a good ſign thou art one in Chriſt.

XXX. And laſtly, If thou art in Chriſt thou loveſt the Saints of Chriſt, not love them barely as they are men, but as they are Saints, a man may love another, but not upon the account as he is a Chriſtian man, he may love him as he is of a ſweet behaviour and carriage, or as he is a relation, or as an aquaintance, or as a friend that may be profitable to a man in the World; I, but I ſpeak of love to a Saint, as he is a Saint, and therefore Chriſt ſaith, He that giveth to a Prophet; not as he is a man or a friend, But as in the name of a Prophet, ſhall receive a Prophets reward, Matt. 10. 41. 42. Now I ſay, if thou loveſt Chriſt's Diſciples thus, thou art in Chriſt, and Chriſt ſaith, by this ſhall all men know that ye are my Diſciples; how ſo, why, If you love one another; John 13. 35. This Spirir was in Moſes, which made him ſay, If thou wilt not forgive their ſin, blot me out of thy Book, Exod. 32. 32. Which Book we would with ſubmiſſion ſay, 'tis the Book of his Temporary Life, and truly this was great love that he would lay down his life for Iſrael, in this he was a Type of our Lord; ſo David had a great love to the Saints, and a delight in the Saints, Pſal. 16. 3. To the Saints, and to the excellent in the Earth, in whom is all my delight, Had David nothing elſe to ſet a little of his delight upon, yes, David was a King, he had a Crown and many things elſe to have delighted in, but to the Saints and to the excellent, in whom is all my delight, Davids delight was all on the Saints, and that with good reaſon, becauſe they were moſt excellent; Why had not David many mighty Men of Valour that were excellent ones, you may ſee a whole Catalogue of Davids Worthies in the 1 Chron. 11. 10. to the end; and were none of theſe Noble Princes of valor (that were in his Court) his delight; no ſaith David, to the Saints in whom is all my delight; and it will appear by the delight he had in the company of them that fear the Lord, Pſal. 119. 63. I am a companion of all them that fear thee, Not of Nobles and great Men, of whom then: Of all that fear thee, why David, there be ſome poor Men that fear God, doſt not thou think ſcorn David (being a King) to company with poor Men, no ſaith David, I am a companion of all that fear thee, and 'tis ſo with others too, (ſaith David) Verſ. 74. They that fear thee will be glad to ſee me, or when they ſee me: the Saints be glad to ſee one another, therefore David ſaith again, Verſe 79. Let thoſe that fear thee turn unto me, be they poor or rich, be they thoſe that fear thee, Oh, let them turn unto me; be they Servants, or any I'le keep them company that fear the Lord; I, but David would it not credit thy Court to keep Ranters and Swearers, for the World ſaith, he is no Gentleman that cannot ſwear, no ſaith David I'le keep no ſuch as they are, My eye ſhall be on the Faithful in the Land, they ſhall dwell with me, Pſal. 101. 6, 7. But for thoſe that work deceit, they ſhall not dwell in my houſe, nor he that telleth lyes ſhall not tarry in my ſight: This was the Spirit that was in David he loved the Saints, let them be poor or rich, be they Maſters or Servants, All that fear thee, I am a companion too: by the way, give me leave one word to thoſe ones of this age we live in: Sirs, how many will Davids practice condemn, he was a companion of all that fear God, he was a King, and it may be thou art ſome Trades man, and yet thou thinkeſt ſcorn to converſe with the poor Saints, if he be ſome of the great ones of the City, then thou art a companion of ſuch, but if a poor Saint come to thee, then thou art in haſt, or ſome one or another ſtay for me; this is a ſad Spirit that is crept in among us in theſe days. And from this alſo may Miniſters themſelves be rebuked, and that ſharply too; truly among you; men of low eſtate, are low in eſteem, for ought I can diſcern, elſe what meaneth this courting of the great ones, while the poor of the Flock ſtand by diſregarded; and when a poor man comes to ſpeak with you, I am buſie, come another time; when at the ſame time if a great one comes, then make all ready to give them entertainment, and all poſſible reſpect ſhewed them: Sirs, what doth this come ſhort of that charge, Jude 16. Having mens perſons in admination, becauſe of advantage; If it be not really ſo, I appeal to you, whether or no you do not give others juſt occaſion to judge ſo: Oh Sirs, precious in the ſight of the Lord are all his Saints, and ſo ſhould they be to you, excuſe me that by the by; I return to the Apoſtles evidence, they were alſo of that Spirit to love the Saints, 1 John 4. 19. We love him, becauſe he firſt loved us: Ah, but how ſhall we know that we love him, Verſe 20. He that ſaith he loves God, and hates his Brother, is a lyer, How ſhall we know who loved God, Verſe 21. He who loves God, loves his Brother alſo, and Chap 5. 1. Every one that loveth him that begat (that is God) loveth him alſo that is begotten of him, Soul, doſt thou love him that is begotten of God, then thou doſt. love God, love God, may many a man ſay, why I never ſaw him, how then ſhould I love him, Chap. 4. 12. No man hath ſeen God at any time, Exod. 33. 20. No man can ſee God and live, but in John before quoted: If we love one another; God dwelleth in us; and his love is perfected in us, Note his love is perfected, or compleated in us, Ah ſoul doſt thou love thy Brother; Saint indeed, 'tis a good ſign thou art a child of God: it may be thou thinkeſt thou haſt but little grace, it may be but as a Muſtard Seed, 'tis but as a ſpark of fire in a great heap of aſhes, a ſpark of grace in the midſt of a great heap of corruption, or it may be thou doſt not ſhine in the ſight of others ſo eminently, it may be thou canſt not diſcourſe nor pray ſo excellently to appearance, as ſome can; I, but doſt thou love the brethren, then I'le aſſure thee 'tis very well with thee, who theſe brethren are, Chriſt tells us, they are they that do the will of the Father, Mark. 3. 35. not thy natural brother, if he hath not grace, he is not thy brother in Chriſt; 'Tis well with thee if thou loveſt the Saints, ſo ſaith the ſame Apoſtle, 1 Epiſt. John 3. 14. And with that I'le wind up all as to theſe things; We know that we are paſſed from Death to Life; Why, how doſt thou know, John, we know by this, Becauſe we love the Brethren, doſt thou love the Brethren of Chriſt above and beyond all other men, and as they are the brethren of Chriſt meerly upon no falſe account, but only as they are the Brethren of Chriſt and the Family of God, and as they are the Citizens of Heaven, 'tis a ſure ſign thou art a child of God, and to uſe the Phraſe in the Text: One for whom Chriſt is ſacrificed. Thus now I have gone over thoſe Carracters that have been found upon ſome one of the Saints or other that are found in the Word, and though it may eaſily be diſcerned that they might have been contracted, yet let ſuch remember I deſign (if the Lord will) the relief of ſome poor ſoul that is ready to give up all hope, and not what will be ſpoken either in praiſe or diſpraiſe.

For he that will adventure in this ſort, muſt not mind mens good or bad report, examine thy ſelf therefore ſoul, by what is before thee; and if thou canſt not find all theſe things in thee, yet if thou findſt but here and there one, if God ſet in by his Spirit, thou may'ſt find a little relief to thy poor trembling ſoul; and if thou art found ſincere before the Lord, thou art a righteous one, one that Chriſt the Righteous is ſlain for, and ſo comfort is to be miniſtred to thee, and that leads me to a uſe of conſolation; Say ye to the righteous it ſhall be well with him, Iſa. 3. 10. So in Eccl. 8. 12. Surely it ſhall go well with him that fears God, Here is comfort ſoul for thee if in Chriſt, who ever thou art, if thou art born of God, though but a day old; yet ſurely it ſhall be well with thee, art thou in doubt touching thy condition, as in Deut. 28. 66. Doth thy life hang in doubt before, and thou feareſt day and night, and haſt no aſſurance of thy life, of thy pardon, of thy Salvation, why, behold God hath bid me tell thee, (to which he hath added this word of aſſurance,) (ſurely) it ſhall go well with them that fear God, thou ſaiſt (ſurely) there's no pardon for me, no peace to me, and ſurely it ſhall go ill with me at laſt; Ah poor ſoul doth thy life, thy pardon hang in doubt, and haſt thou no aſſurance of thy life, why, yet ſurely it ſhall go well with them for whom Chriſt dyed; but what conſolation is there to be miniſtred to ſuch, truly abundance, more then I can tell thee of, 1 Cor. 3. 9. Eye hath not ſegrave;en, nor ear heard, neither can the heart of man conceive, what is prepared for them that love him; but, ſaith the Apoſtle in the next words: 'Tis revealed to us by the Spirit, 'tis the Spirit of God oh ſoul, that revealeth the conſolation of God to thee, 'tis the Spirit that ſheweth things, (and ſo comfort) that is to come; and though I cannot tell thee all thy comfort, yet I'le tell thee ſome of thy comfort, for. 'tis God that comforteth us in all our tribulations, that we may be able to comfort you, which are in any trouble, by the comfort wherewith we our ſ • elves are comforted of God; but in a few particulars, I'le ſhew thee ſome of the conſolation that p • rtaineth to thee:

Firſt, I will ſhew thee a little what thou ſhalt be delivered from.

Secondly, What thou ſhalt partake of and be priviledged too: very briefly.

Firſt, Thou ſhalt be delivered from the vengeance threatned againſt the wicked; Ah ſoul, let me tell thee, it ſhall be ill with the wicked; Iſa. 3. 11. 'Tis true, the Godly man may be afflicted for his ſin, for God doth not willingly afflict nor grieve the children of Men, Lam. 3. 33. No 'tis for ſome ſin he will viſit you; ſometimes the Godly Man ſhall not go altogether unpuniſhed, Jer. 30. 11. But here is their comfort, I will not make a full end of you, no many at time, hath he turned away his anger, and did not ſtir up all his wrath, Pſal. 78. 38. It may be he let out a little of his anger, like the leakings of a Floodgate, but yet he did not let open the Flood-gates of his wrath, that the full ſtream might ſweep all away before it; but now he opens the Floodgate upon the wicked, he reſerves them for the ſtroke of wrath, he takes away the wicked with his ſtroak, The wicked is reſerved (till when) tell the day of deſtruction, Job 21. 30. Yea, he ſhall be brought forth to the day of wrath, or as the Hebrew is, the day of wrath's, That is more then one, wrath upon wrath, one upon the neck of another, oh wicked man hear, and conſider, and tremble, if theſe lines fall into thy hands, that there is wrath upon wrath for thee, and whilſt' thou liveſt in thy luſt, and thy ſin, thou doſt but Treaſure up wrath againſt the day of wrath, Rom. 2. 5. Yea, wrath to thy (ſoul) man, as you may ſee in Verſe 9. I put in that now becauſe I have met with ſome that have diſputed it, that only the bodies of men ſhall be puniſhed, and not the ſoul: Oh, but here is a word, that there is not ſuch another in the whole Book of God to confute thee, ſo emplatically laid down, Terribulation and anguiſh upon every ſoul that doth evil, upon every ſoul of man that doth evil. Where art thou now that wilt cavil againſt the ſouls being puniſhed? where is the ſoul that ſhall not ſuffer now? if it be of an evil man; Oh I am afraid the hearts of many ſpeak this: that the ſoul ſhall not ſuffer, as doth plainly appear by their lives; but 'tis clear as the day, that the wicked ſhall ſuffer, Pſal. 9. 17. The wicked ſhall be turned into Hell, and all the Nations that forget God, Oh thou that forget God, God will not forget you to turn you into Hell; and make; you that forget God, ſhall have the ſame, portion with the wicked, God's wrath is hot againſt them that forget him; hearken you that forget to pray to God; Mark what's your doom, nothing but wrath, Jer. 10. 25. Pour out thy wrath (or fury) on whom, on the Heathen that know thee not, and on the Families that call not on thy Name; Oh, hearken you prayerleſs Families, you are reckoned with Heathens on Gods account, count your ſelves what you will, wrath ſhall come upon you, certainly ſinners ſhall be deſtroyed, if wrath will do it, Pſal. 37. 8. The tranſgreſſors ſhall be deſtroyed together, and the end of the wicked ſhall be cut off, You that have tranſgreſſed together, you that have been unclean together, you that have been jovial, and carouſ'd it together, profaned my day together; why, you ſhall be deſtroyed together, and your end ſhall be to be cut off; and he that hardeneth his neck againſt this or other reproof, ſhall be deſtroyed without remedy; a Godly man hath Chriſt for his (remedy,) I, but a wicked man hath no remedy, he never looks after Chriſt for his remedy, and therefore he ſhall be deſtroyed without remedy, Prov. 29. 1. Oh Sinner, there are hundreds of threat's againſt thee, but I ſhall ſtand to give thee but one more, Iſa. 1. 28. They that forſake the Lord ſhall be conſumed, Not (may) be, but (ſhall) be, conſumed, a Godly man may be afflicted, but he ſhall never be conſumed, God will not make a full end of him, but a wicked man may be, ſhall be conſumed, but now oh ſoul thou that art in Chriſt, thou ſhalt be delivered from all theſe threatnings, much more from the things threatened, that will unavoidably come on the wicked; and when ever thou readeſt any threatnings elſe, (that would require abundance of time for me to recite) thou may'ſt look on them, and ſay, theſe I am delivered from: and is not here comfort ſoul? ſoul, remember I have told thee, a Godly man may be afflicted, but a wicked man ſhall be conſumed; I'le wind up this head with a Sentence: they that hold thee Faith of Chriſt may ſuffer perſecution, 2 Tim. 3. 12. But they that caſt off the Faith of Chriſt, they have damnation, 1 Tim. 5. 12. That's the firſt thing for thy comfort.

Secondly, Thou art delivered from ſin, from the power of ſin • ow, and ſhall be delivered from ſin perfectly, they for whom Chriſt is ſlain, have their ſin taken away, if not out of their converſation; yet out of their conſciences, 1 Cor. 15. 3. For I delivered to you firſt of all how that Chriſt dyed for our ſins, that was it that made Paul triump and ſay, Oh Death where is thy ſting, now the ſting of Death is ſin, and Chriſt hath taken away that, therefore he is called a, Lamb, that taketh away the ſins of the World; and his name is called Jeſus, For he ſhall ſave his People from their ſin, Mat. 1. 21. Now oh ſoul, is it not a mercy to be ſaved from thy ſins, is not this comfort for thee, thou doſt not ſave thy ſelf, but another loveth thee, Mark (he) ſhall ſave (his) people, not ſave himſelf by the light within himſelf, but he ſhall ſave his people, that is, thoſe whom the Father giveth him; Now if ſin doth ſometimes overthrow thee, yet Chriſt will help thee up again, that it ſhall not deſtroy thee; thou ſhalt be the Conquer or at laſt: and therefore, though the Devil and Sin, doth upon ſome advantage foil thee, yet ſay to him in the words of the Church, Mic. 7. 8. Rejoyce not againſt me oh mine enemy, when I fall I ſhall ariſe, I have one to help me up: When a wicked man falls, he cannot riſe again, he has none to help him up: but here is comfort for the Godly man, he hath one to help him up: Solomon ſaith, Eccl. 4. 9. Two are better then one (why ſo) for if they ſall one will help up his fellow, but wo to him that is alone; Wo to that man that falls, and hath no ſtrength to riſe again, and more he hath none to help him up▪ • o to him that is alone, but the Godly man hath another to help him up a now ſoul, haſt thou this Chriſt, is he indeed ſlain for thee, here is comfort for thee then: thou art delivered from ſin, that it ſhall not ruine thee; though it may wound thee, yet thou ſhalt overcome; yet do I not ſpeak this to ſew: Pillows under profeſſors Elbows, as if it were tollerable to fall by ſin, nor will this bolſter up any profeſſor in willfull ſin, under a pretence of failings; oh what a ſad thing is it to ſee a profeſſor ſhake the head in the Congregation, as if the Word affected his heart, and yet he will purſue the World hotter then the Devil doth perſue him with temptations, or as if there were no other happineſs then theſe; and what a ſad thing is it to ſee in the refined'ſt Congregation, fooliſh Pride with an impudence face, place it ſelf in the uppermoſt Seat; Oh what outſtreched necks are there and what a great deal of laying on of apparrel, Oh how ſad is it to tell, that profeſſors and their Families come as gaudy as the profaneſt Gallants, and what ſcraping acquaintance will there be with theſe, and for ought I ſee, theſe find as good acceptance with the Preacher as any, nay with many more; for theſe are like themſelves, and their Wives many of them are as Modiſh as the Court, in their white Shoos, and white Coats: like ſo many Mag pyes, or fools in a play; and indeed profeſſors in general are too too guilty in laying out for the back; Sirs, let me ask you all one queſtion: and anſwer your conſciences, if not me, as you will one day anſwer the great God: do you think Gods poor people do not ſtand in more need of relief, than your backs do of toys? I do not ask you ſo much whether it be an odious thing in the ſight of God, and true Chriſtians, but I ask you what anſwer you will give, when the eternal God ſhall ſay, I gave you or made you Stewards, of ſo much of the worlds goods, (I ſay Stewards) for the proudeſt of you all have nothing of your own, for all you ſay I have riches, I have this and that, but what anſwer will you make; which will it be beſt, to be able to ſay, I ſaid it out on Gallantry and Grandure, to make a pompous ſhew; or elſe to ſay, I have laid it out on the poor members of Chriſt: and indeed 'tis obſerved, that at Collections for the Poor, that the fineſt folks give the leaſt; I am not ignorant of your many evaſions and tricks to favour your Pride; but though you may put of me, with theſe; yet remember how will you be able to anſwer the eternal God, the ſearcher of all hearts; you that are the Lords Miniſters, me thinks you ſhould loath ſuch perſons when you meet them; as I have read of a great Man, that was ſuch a lover of Juſtice, that when he met an unjuſt man, he would vomit up choller; methinks you that love plainneſs ſhould vomit up choller, when you meet Pride and not complement it: I would not have thus diſgreſſed, but that profeſſors are ſaying (when they are forced upon it,) this is our failing; this is a groſs falling to follow the multitude to do evil, and to do as the moſt do, but yet remember ſtill believer, if thou fall'ſt thou haſt a help, a Saviour to ſave thee from thy Sin.

Thirdly. Thou ſhalt be delivered from ſorrow, it may be poor ſoul, thou art now ſorrowing and morning, thou haſt on thy black Sute, though it may be for thy breakings with God, and thy untoward walking, art clothed with black down to the ground; Jer. 14. 2. Well, but bear up ſoul, the day is haſtening that there ſhall be no more ſuch complaints; There ſhall then be no more oh my back, my head and heart, for all ſorrow and ſighing ſhall fly away, Iſa. 35. laſt, And God ſhall wipe away all tears from thy eyes, Revel. 21. 4. For there ſhall be no more ſorrow nor mourning: For ſo it may be read, now it may be inſteed of ſuch Oyntment that run down Aarons Beard, even to the skirts of his Garments, Pſal. 133. 2. Tears it may be are pouring down to the ground, yet if thou be one that Chriſt is ſlain for: all this ſhall be done away, thou ſhalt ſee no more ſorrow nor fear, and will not this a little comfort thee.

Fourthly, Thou ſhalt be delivered from Wrath to Come, do the thoughts of death and darkneſs terrifie and afright thee, why Jeſus that is ſlain for thee, Hath delivered thee from the power of darkneſs, Col. 1. 13. Oh what a mercy is it, but he will (yea he hath) Delivered from Wrath to Come, 1 Theſ. 1. 10. And is not here comfort ſoul? let this bear thee up that art in trouble, it may be thou feeleſt ſome of the wrath and fury of an inraged enemy here, for a time: but here' is matter of rejoycing for thee, they cannot make thy ſorrow laſt long, and the wrath that is to come, that Jeſus hath delivered thee from; thus now I have ſhewed thee what thou ſhalt be freed from by Chriſt.

In the next place, I would a little ſhew thee what thou art priviledged unto; and indeed I can ſhew thee but little of it, oh what tongue can tell what it is indeed.

1. Thou art priviledged to be a Son of God; and what dimenſions of Glory is this, 'tis to be an • Heir and a joint Heir with Jeſus, To ſit on the ſame Throne with him, and have a Crown put on thy head by him, Rom. 8. 17. And thus 'tis with believers, John 1. 12. As many as recieved him, to them gave he power to become the Sons of God, To them gave he power, or right, or priviledged, (for the Word will bear it) to become the Son of God, And let me ſay this, 'tis no ſmall honour, nor no ſmall priviledge to be a Son of God, Gal. 3. 26. For we are all the children of God by Faith in Chriſt Jeſus; and in Eph. 1 5. Having Predeſtinated us unto the adoption of Sons, or Children, by Jeſus Chriſt, And oh what an honour is it to be a Son, or a child of God, which made the Apoſtle John 1. 3. admire, oh 'tis a wonder, Behold what manner of love is this, that the Father hath beſtowed: or conferred, upon us, that we ſhould (be) and not onely (be) but be called the Children of God, or Sons of God; and is not this comfort for thee oh ſoul, that art a child of God; it is looked upon as no ſmall honour, to be the ſon of a Prince, but what is it to be a ſon of the Prince of the Kings of the Earth.

2. Thou haſt a right to all the promiſes of God: and there are given to believers exceeding great and precious promiſes, 2 Pet. 1. 4. And all are made to them in Chriſt, look through all the Book of God, and you will find abundance of promiſes, why they are all made to him that is in Chriſt, and in Covenant, For all the promiſes of God in him, are yea, and in him Amen, 2 Cor. 1. 20. That is they are all made through him indeed and in truth; and is not here comfort oh ſoul, to have all the promiſes to be thine, thou haſt a right to them all.

3. All things ſhall work together for good unto thee, Rom. 8. 28. All things this is ſtrange language will ſome ſay, marry, it may be will every man ſay, will work for good, but affliction will come ſome times; and will that work for good: yes David could ſay, It was good for me that I was afflicked, Pſalm 119. 71. I, and God will bring the evil deſigns of wicked men, to work for the good of his Saints, I might have gathered this up into particulars; but ſpare me that; but to return, God will work good out of the evil will of other men to the Saints, Gen. 50. 20. Saith Joſeph to his brethren that ſold him, but as for you (malicious you: envious you;) you thought evil againſt me, but God meant it unto good, God can bring good out of evil to his Saints, nay let me ſay more, God can bring good out of the ſins of his Saints; I ſpeak not this to encourage thee to ſin, 'tis a ſign thou art a child of the Devil and not of God, if thou ſin that grace may abouned; But God makes the ſins of his people ſerve, to humble his people; Oh, ſaith the Church in Mi • . 7. 9. I will hear the Indignation of the Lord, becauſe I have ſinned againſt him, Oh, it makes a ſoul ſilent from complaining; yea, it humbles him, and ſo it works for good to the Saint; now ſoul, is not this a comfort, when all things ſhall work together for good to thee.

4. Thou art honourable in the ſight of God, Iſa. 43. 4. Since thou waſt precious in my ſight, Precious by vertue of my Sons precious Blood and Covenant, applyed by a precious Faith, Since thou waſt precious in my ſight, thou haſt been honourable, A man in the ſight of Men may be honoured, I, but he that is Chriſt's is honourable, and precious; Yea, his very Blood ſhall be precious in Gods ſight, Pſal. 72. 14. And is this no priviledge oh foul, and doth it not comfort thee, but I haſten to the next, and as faſt as I may towards a cloſe of this.

5. The things of this life are bleſſed to thee, therefore David ſaith, Pſal. 37. 16. A little that a righteous man hath is better then the riches of many wicked, The little the righteous man hath is as gold, but what the wicked man hath is like droſs, what compare is there between gold and droſs, a little gold is much better then a great Mountain of Droſs and Dung; alas a wicked man when he is fulleſt is inneed, he hath ſome little crevice that want's filling, ſo Job faith, Job 20. 22. In the fulneſs of his ſufficiency he ſhall be in ſtrait's, not only in his ſufficiency, but in the fulneſs of his ſufficiency, if a wicked man hath much ſubſtance, yet there is a canker eat's at the root: and therefore as one obſerves a ſhilling will go as far with ſome, as five will with ſome other, but the righteous is bleſſed in this, that his ſtore is increaſed in the ſpending, the little that the righteous man hath, is like the handful of Meal in the Barrel, and the Oyl in the Cruſe, that did increaſe in the pouring forth, 1 Kings 17. 12. Oh Sirs, there is many a man that hath an eſtate, and never enjoys it, he knows not which way it goes; but the little • he Godly man hath increaſeth, and doth him good, when he eat's and drinks, in the ſtrength of his meat, and drink, like Eliah goes for many days; and is not this a mercy, but may ſome ſay; you ſay that we have is bleſſed to us: but we have but a very ſmall pittance of theſe things below, we are fed 'tis true, we cannot deny, but 'tis as we ſay, but from hand to mouth, to that let me add.

6. The day is haſtning that the righteous ſhall inherit the Earth, Much Scripture looks this way: I'le onely hint a few, Mark 10. 30. Though a man looſe all for Chriſt ſake; yet he ſhall receive an hundred fold, I, but when, mark the next words, Now in this time, note that this time, is meant the time of this life: Matth. 5. 5. The meek ſhall Inherit the Earth, and if my Memory fail not, no leſs then ſix times is the fame thing hinted, nay ſpoken plain in the 37. Pſal. how this ſhall be, and when, I ſhall not now ſtand to diſpute, but they ſhall enjoy peace in it; and none ſhall vex and trouble them, I'le give you one Text, not to trouble you with more, Iſe 32. 17, 18. The effect of nighteouſne's ſhall be quietneſs, and mark it, this is meant of a time the Saints ſhall have here, and if you obſerve it, it is the time of Chriſt's Kingdom, Verſe 18. And my People ſhall dwell in a peaceable Habitation, and in ſure dwellings, I, but •• ough your dwellings may be ſure; yet you 〈…〉 y be diſturbed, no the next words ſaith in quiet reſting places; ah ſoul is not this comfort that thou ſhalt live in peace, but I forbear any further proceeding on theſe things, leaſt they ſhould not be born, among the Godly themſelves, 'twould be ſad Sirs; if any of you ſhould fall ſhort of this for want of faith in it, but another priviledge is this:

7. All your prayers ſhall be heard, the wicked may pray as long as they live, yea, tell their hearts ake, yet God will not hear them, Eſek. 20. 31. As I live ſaith the Lord, I will not be enquired of by you, (you) what you, Verſe 30. Them that have been polluted after the manner of your Fathers, Hear this, you that plead for the Whoredom of your Fathers, which whoredom is meant Spiritual whoredom, oh how many are there that go on in Idolatrous and in Ceremonious ways, and can give no reaſon for ſo doing, but becauſe their Fore-fathers did ſo, hearken what God ſaith to you that ſay; thus did our Fathers, and ſhall we be wiſer then our Fathers, God will not be enquired of by you, or hear you when you pray to him, for 'tis all one, but now Godly Mens prayers are heard, I'le give thee Scripture, for on my word I deſire to urge nothing on thee, and if the Word ſpeak it, tremble man to doubt it, or to contradict it, Jer. 29. 12. 13. Then ſhall ye call upon me, and pray to me, and I will hearken unto you, and ye ſhall ſeek me and find me; when you ſearch for me with all your heart, Note that (ye) and (you,) what you? why, (you) that are my people, that are in Captivity, Verſe 14. Poor ſoul, are you in Captivity, and in Bondage, and in a weary Land, do Task-maſters impoſe burdens upon you, doth the ſcorching heat of affliction come upon you, why the man Chriſt will be as the ſhadow of a great Rock in a weary Land, Iſa. 32. 2. Nay, doth the wrath of God begin to break out upon the world, yet yet ſeek the Lord all ye meek of the Earth; Why, what if we do, it may be ye ſhall be hid in the day of the Lords anger, Zeph. 2. 3. Is the Lords anger breaking in upon the Nation, doth he begin to frown upon us with plagues, why, yet ſeek the Lord, do others dye and go down to the grave apace, why, ſeek the Lord and ye ſhall live, Amos 5. 6. Wouldſt thou have more comfort then this; if thou wilt but ſeek him, his ears are open to thy cry; His ears are open to their prayers, 1 Pet. 3. 12. And are thy prayers heard, and will not this comfort thee a while; Stay but a little, and he will give thee the deſire of thy heart, Pſal. 37. 4. What's that, why that leads me by the hand to the top of all thy comfort, which is the laſt.

8. A Crown of Glory, and to be for ever with the Lord, art thou loaded with trouble and ſuffering here, thou ſhalt have a Crown of glory, ſhall outweigh all thy ſuffering, for the ſufferings of this preſent time, are not worthy to be compared with that glory, Rom. 8. 18. And our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory; Oh the Dimenſſons of this glory, 'tis glory, and 'tis a weight of glory, and 'tis an exceeding weight of glory: nay! 'tis a weight of glory that will laſt as long as eternity, For 'tis an eternal weight of Glory; 2 Cor. 4. 17. 'Tis not ſhort that will ſoon begone, neither is it a light and fethery thing; like the things of this world, that the wind will blow away; but 'tis a weight that will outweigh all that ever we met with in our way to it; You ſhall have joy unſpeakable and full of glory, 1 Pet. 1. 8. There are things unſpeakable, here we cannot ſee, nor are we able to utter the unſpeakable things that are above, we cannot ſee the beauty and that ſplendour of the Majeſty of God, I might ask you whether you do believe, Bleſſed are they that have believed and have not ſeen, (but Faith is the evidence of things not ſeen,) If thou believeſt, thou ſhalt ſee greater things then theſe, greater things then theſe, earthly droſſy things, nay be they the beſt things thou canſt imagine, thou ſhalt ſee greater things, John 1. 50. For thou ſhalt ſee God: Thou ſhalt ſee him as he is; ſee him thou wilt ſay, I ſee him now in his Creation and Providence, and all his great and wonderful works: I, but thou ſhalt ſee him as he is, that is as he is in his glory, Alas his glory is vailed now, but thou ſhall ſee him as he is in his glory, 1 John 3. 2. Alas, now we can only ſee him in the glaſs of his Word and diſpenſations, but then Face to Face, 1 Cor. 13. 12. Ah ſoul, to be in (and to ſee) the preſence of God, is a Heaven on Earth: nay more, it would be a Heaven in Hell; Oh, what a tranſporting ſight would it be to ſee the Viſion of the Almighty, to behold the beautifical Viſion, 'tis that which hath ſuch an influence, that had Adam beheld it, he had not had room to turn aſide to ſin, (as ſome are of opinion,) 'tis ſo glorious, ſo bright that not only Moſes, but the very Angels cover their Faces at; ſurely here is the Crown of all, In thy Preſence is fulneſs of joy, ſaith David, Pſa. 16. 11. Poſſible thy fleſhly part doth pleaſe it ſelf in the preſence of thy relations, thy Wife, thy Children, thy Parents, &c. and thou mayſt think there is reaſon to rejoyce in them; nay, it may be ſome may rejoyce in the preſence of their companions in wickedneſs, it may be thou may'ſt rejoyce in thy cups, or in thy Harlots, or in the preſence of them that are thy Brethren in iniquity: nay, it may be in the company of them that help to bring thee in ſome of the Worlds gain, though it be by lying, and unwarrantable, nay curſed ways; oh, but here is the onely true ground of rejoycing, God is the chief good, and he that hath him hath all, and therefore in his Preſence is fulneſs of joy, 'Tis a joy that ſtrangers ſhall not intermeddle with, Prov. 14. 10. I tell thee, thy joy ſhall be ſuch, that ſtrangers to God, ſtrangers to Chriſt, and to the Covenant, ſhall not intermeddle with; theſe indeed may have a little ſhadow joy; but no ſubſtantial joy, a little fethery, but no ſolid joy; they may have ſome what may tickle the fancy, but nothing that will revive the heart, they may have joy, but none of (thy) joy; ſtrangers ſhall not intermeddle with thy joy, there is a joy peculiar to the Saints, others may have joy, but it may be taken from them, men may take it from them, but thou ſhalt have joy in his preſence, that no man ſhall take away, John 16. 22. Wicked man may have joy; as they think in their Wine, and their Women: but an Allarm of War, the ſound of a Trumpet at the Gate of their Court, or the voice of Fire, Fire, as was but lately experienced, will put a damp to all their mirth, and terrifie them in the midſt of laughter; Oh hearken to this thou voluptuous wretch, that will ſell all and venture thy ſoul and all, for a little pleaſure, what if (when the glaſs of Wine is in thy hand) thine enemy ſhould ſtand at the door with a naked Sword in his hand, and thou ſhouldſt be made ſenſible of it, would it not make thy countenance change, and thy face to gather paleneſs; Ah, but thou that art a believer needſt not fear, for neither perſons nor things ſhall damp nor take thy joy from thee, here is great ſupport for thee ſtill, ſoul, thou that art in Chriſt, thou that art one for whom Chriſt dyed, ſhalt have all this joy, and glory, and much more; and prethee do not take my word for it, but take Chriſt's own word for it, and with that I will conclude this uſe, John 17. 24. Father I will, thou wilt Son, what wilt thou, I will that they alſo whom thou haſt given me, be with me where I am, to behold my Glory, not be with my people, and my Miniſters, which many place much of their happineſs in, I wiſh they do not Idolize them, not be with my Angels above, which is a degree higher, but be with me where I am, is not here incouragement, that you ſhall be and do as Chriſt doth, when a Child, a Servant, or Souldier, ſeeth the difficulty that ſome times lyeth before him, and he thinks he ſhall ſink under the weight of it, yet what new reſolutions doth it put into him, when he ſhall hear the Father, Maſter, or Captain ſay: come my Children, come Servants, come Souldiers, though the work be difficult, yet ſtill remember you are with me, and you ſhall do no worſe, nor fare no worſe then I; why ſoul, is this comfort to hear ſuch words, on a Croſs, what is this then to have ſuch words on a Throne, to hear Chriſt ſay on a Croſs, you ſhall do no worſe then I: that's no ſmall comfort, but how much more, when Chriſt ſaith, you ſhall be on my Throne with me to behold my glory, time was indeed? may be when thou ſaweſt my Servants Blood ſhed for their Teſtimony of me, and brought before Kings and Rulers for my name ſake; ah, but now there is an end of that ſight with thee, thou ſhalt be with me to behold my glory; well ſoul, 'tis poſſible thou mayſt have troubles without, and corruptions within, yet here is comfort for thee; theſe ſhall have an end, thou that art in Chriſt mayſt therefore lift up thy head; For thy Redemption draweth nigh, Luke 21. 28. And now a word of exhortation and I have done; I have but three things to exhort and perſwade Saints unto, and as many to perſwade ſinners to, and I have done, becauſe I doubt I am tedious; and I beſeech you all to ſuffer the word of exhortation, which firſt ſpeaketh to the Saint on this wiſe: if it be ſo that the ſins of believers are paſſed over by Vertue of the Blood of Jeſus.

Firſt, Then be exhorted and perſwaded to mix nothing of thy own with Chriſt's Blood; men are exceeding apt to be doing themſelves; Oh no ſoul, there is nothing in thee that will help thee, unleſs it be to damn thee; 'tis him, and him alone, that muſt ſave; there are men that are ſprung up lately, that would be their own Saviours, and yet thy will cry glory to others, as I heard one of them ſay not long ſince: glory, glory, to the Blood that purchaſed us, and yet they will tell you that the Blood of Jeſus hath no vertue nor efficacy to Save, what confuſion and contradiction is here among them, that ſay other Teachers Teach contradictions, but a little, to note the expreſſion, and their folly in betraying themſelves: ſometimes they ſay, the Blood of Jeſus was no better then that of Peter and Paul, why what vertue had their blood to purchaſe a people; 'tis true, their prayers might avail much, and their exhortations might prevail much, but wherein did their blood purchaſe us? If thou ſaiſt it did confirm their Doctrine to us, that's not purchaſing • s: and beſides, their Doctrine was ſufficiently teſtified by the Miracles they wrought; doſt thou know what a purchaſe is? is it not the obtaining of any thing, by a price of equal value to what is purchaſed? and doſt thou think the blood of one man is of equal value, to purchaſe a thouſand mens ſouls; and beſides this, I take notice of that word (glory) to the Blood that purchaſed us: wilt thou dare to aſcribe glory to the Creature, why, that's Idolatry, prethee mark the dillemma; thou art fallen into, if thou ſaiſt, Chriſt dyed only to confirm his Doctrine; I anſwer thou ſaiſt alſo, thou art purchaſed by blood, if thou ſaiſt Chriſt was not God but Man: I anſwer, thou ſaiſt glory to the blood that purchaſed us; thus out of thy own mouth will I judge thee, for this I heard one of their publick Teachers ſpeak on his knees in their publick Meeting in Devonſhire Houſe, thus theſe ſilly ſouls would make us believe they are ſo perfect in their order, when indeed they are imperfect therein, I do not ſpeak this with any delight, no I beg the Lord would open their eyes and undeceive them, and ſaint I would ſay to thee, what ever others do; yet let Chriſt be all in all to thee, 1 Cor. 1. 30. 'Tis him who of God is made wiſdom to guide and direct thee in all thy ways; and 'tis he that is the righteouſneſs to cloth and cover thee, all thy own righteouſneſs is to ſhort man; and 'tis he that is Senctification to cleanſe thee, and though thou art called upon to cleanſe thy ſelf, yet it is not by the might and power of thy own repentance, but by my Spirit ſaid the Lord; and he is redemption to redeem thee from ſin and wrath, as hath been ſhewn thee; what ever ſome may tell thee, aſſure thy ſelf no leſs then that blood is a price of value to lay down, and the Apoſtle ſaith, We are bought with a price, I confeſs this looks ſtrange to humane reaſon, but remember man, and forget not, 'tis a miſtery, Great is the miſtery, and if you obſerve the Goſpel calls not ſo much for wiſdom and reaſon about this miſtery, but it calls for Faith, for pray you mark in Eph. 3. where this Miſtery is once and again mentioned; and that it had lay hid from the beginning of the world: bat now I bow my knee ſait Paul, that this Miſtery may be made known, how and in what way, why ſaith Paul this way, Verſ. 17. That Chriſt may dwell in you hearts by Faith; as if the Apoſtle ſhould ſay: 'tis true under the adminiſtration of the Law, our Salvation did depend very much on our own working out, then 'twas do and live; but here was no miſtery in that, the Miſtery was hid then in a great meaſure; I, but now the miſtery is to be revealed, and now Faith is called for, That Chriſt may dwell in your hearts by Faith: Alas, the way of doing is no miſtery at all, if I have wronged my Neighbour, in any caſe, humane reaſon preſently finds out this way, and ſaith I will one way or other requite him; but here is no Miſtery to pay the damage or work it out; no Salvation cometh not this way by working, but by believing; and I am perſwade many ſouls do run themſelves into errors, becauſe they look ſo much at Salvation in a way that ſutes with their humane reaſon, and conſider not that it is in a miſterious way that we are Saved; but oh ſoul, what ever thou doſt, look to Chriſt, and lean not to thy own underſtanding; oh man in thy ſelf is nothing, But in him is all fulneſs, 1 Col. 19. Reply on him, being nothing of thy own; He that will be his Diſciple muſt deny himſelf, Matth. 16. 24. Thy ſelf cannot ſave thy ſelf, no, he is every way able to ſave thee; he needs not thy help, it muſt be Chriſt, God hath laid help upon one that is Mighty, Pſal. 89. 19. This is ſpoken of Chriſt, and ſaith Chriſt, If you are comely, 'tis through my comelineſs that I have put upon you, You it may be think to waſh your ſelves and adorn your ſelves; and make your ſelves beautiful and comely, no, no, 'Tis my comelineſs that I have put upon you; All this he ſpeaks, becauſe he is very jealous of his own glory; Oh ſaith he, My Glory will I not give to another, Iſa. 42. 8. And ſo Jeremy ſaith, The way of man is not in himſelf, That is, the way of man to Heaven, to Glory, is not in himſelf, but in Chriſt; Alas 'tis not in man to direct his ſteps, Jer. 10. 23. And therefore in all our ways we ſhould acknowledge him, he will have man have nothing to do in his own Salvation, 'tis true, man muſt move in the ſtrength of God; but he muſt not look to himſelf, who muſt he look to then? he himſelf tells you, Iſa. 45. 22. Look unto me all ye ends of the Earth, And be ye ſaved; no, may we not do ſomewhat our ſelves? no, no, ſaid God: why Lord? For I am God, and there is none elſe, Plainly intimating that none can ſave but God himſelf; oh then, take heed of bringing in any thing with Gods Salvation, in the time of the Law, God commanded, that men ſhould not wear a Garment of divers ſorts, as of Wollen and Linnen together, Deut. 22. 11. An excellent word to teach us that we ſhould not wear the Wollen of our's (which will gall to the bone) with the Linnen of Chriſts own righteouſneſs; no, he would have us have nothing of ours for righteouſneſs, but all his for righteouſneſs, and on that do thou truſt, though he kill thee, as Job ſpeaks, Job 13. 15. Yet truſt in him for he will ſave by himſelf, therefore take heed and mix nothing with Chriſt's blood.

Secondly, Be perſwaded not to draw back from him, if any draw back his ſoul will have no pleaſure in him, Heb. 10. 38. Ah ſoul, I know not ſo well what thou haſt, as I know what I have, but I have (mine iniquity) and I do fear ſo haſt thou, few that ever I met with, but had (one) beloved above all other, this is that David kept himſelf from Pſal. 18. 23. I kept my ſelf from mine iniquity; Oh take heed that (thine iniquity) do not draw thee back, but follow the Lord, and keep on his way, not only begin but follow on, Heſ. 6. 3. Then ſhall we know if we follow on to know the Lord: there is the mark of the prize of the high calling in Chriſt before, but take heed and look forward, for if thou look back there is Hell behind at thy heels, if thou draw back it will be to perdition; Oh, that we may never draw back, for if we do the fault will be ours, for God if he hath begun a good work will go on to perform it; or as it may be read finiſh it, Phill. 1. 6. Let us then go on after Chriſt, and not draw back from him, but

Thirdly, And laſtly to the Saints, live as it becometh thoſe that are called by him; and make profeſſion of him; hath he loved thee with an everlaſting love, and therefore with loving kindneſs hath he drawn thee, Jer. 31. 3. And wilt thou not anſwer his love by thy Life; Oh ſoul, wilt thou not ſtand for him and own him in bad days: wilt thou not plead his cauſe againſt all enemies that plead's thy cauſe with the Father, hath God given thee a gift, oh, improve it for Chriſt; thy Lord he hath dyed for thee, and wilt not thou live to him? doth he appear before God for thee, and wilt not thou appear before Men for his Name ſake? 'tis ſad to ſee how men ſneak away and diſeart Chriſt's cauſe, under fine ſpecious pretences; 'tis not prudence to do things ſay they, when Authority would not have it ſo, and ſo they have a pretence to cover themſelves with that pretence; this kind of Spirit was found in ſome of old, in Holy Philpots time (ſaid he) ſome perſons make themſelves a Clock to keep of the Rain, with pretence of obeying Magiſtrates, whom we ought to obey, though they be evil and wicked, but ſaith he ſuch muſt learn to give Caeſar his, (and God his) due, and with Peter obey the higher powers in the Lord, &c. this he ſpeaks by reaſon of the cowardneſs of their Spirits in their Maſters cauſe, but oh ſoul, that I could prevail with thee and my own ſoul, to ſtand to Chriſts cauſe; Oh, I call Heaven and Earth to witneſs this day, bear witneſs all ye that ſee or hear of this, that I call upon you to plead Chriſt cauſed, and hold faſt his Name, and not run away, and leave Chriſt; oh live as thoſe that become the Goſpel in this very thing: oh, ſad 'tis to tell, there be ſome that in this reſpect have cauſe the very adverſary to ſpeak reproach fully, and to blaſpheme, and as theſe are cowardly in Chriſts cauſe, ſo there are others very debauched in their practices, would to God there were no cauſe to ſay profeſſors keep looſe company; many there are that keep a Club with vain Fellows: I, and I am afraid many times drink to exceſs, oh take ſhame to your ſelves who are guilty, this is loathſom in the ſight of the truly Godly, and I tell you, you give them juſt occaſion to judge you Hypocritical and rotten at the heart: and to ſpare no rank; let me be plain with you, who take it upon you to be the Lords Watchmen, you of the Miniſtry, 'tis ſad that you that ſhould be reproevers, ſhould fall juſtly under reproof, or rather (for I am on exhortation now,) you that ſhould exhort others ſhould need be exhorted, and yet what lives do ſome of you lead, I am aſhamed to ſay debauched of you; Oh, inſteed of a holy ſelf denying life, how many of you, live an Earthly fleſh pleaſing life? and how are your Families trained up? inſteed of the School of Chriſt, it may be in a Dancing-School, or at the Muſick, is this a life that becometh Profeſſors? but by this time I think I hear ſome of you begin to ſay, is not it lawful to recreate our ſelves: I am not minded here to anſwer all the cavils that the fleſh will raiſe, but this I'le ſaid, Paul ſaid indeed, All things were lawful, that is as I conceive with reſpect to conſcience of his own, but not expedient, that is with reſpect to conſcience of anothers, and to my knowledge there are ſome hardened by your practices; Oh how ſad is it to ſee Miniſters Wives, Children, and Families, as well as other Profeſſors come into the Congregation, and inſteed of being patterns of piety, are patterns of Pride, that inſteed of having it ſaid of them; they were Modeſt, and adorned with meekneſs and humility, in modeſt apparel, ſhameful, it might be ſaid they were proud, high-minded, and clad in gaudy Robes, like pictures ſet to ſell: but I leave you to diſpute it with one that will nonpluſſe you in all your diſputations, and ſilence all your objections; but Saint, thou that art truly ſuch, what ever others do, though they Eclipſe and darken the Glory of God and Religion, yet do thou let thy light ſo ſhine that others may ſee thy good works and glorifie God: Oh ſoul, have a ſhinning converſation, ſo ſaith the Apoſtle, Phill. 1. 27. Only let your converſation be as becometh the Goſpel, Art thou Chriſt's, live as one that wouldſt honour Chriſt, it will be an honour to Chriſtian profeſſion, it will be a comfort to thoſe that were inſtrumental in begetting thee to God, they will be able to ſtand up one day and ſay, behold here I am, and the Children that thou haſt given me, Heb. 2. 13. Oh, I call upon profeſſors now to adorn Religion, when the wicked ſcorn it, do you adorn it, and you that are members of Churches, I do not ſay of Chriſt, for it doth not appear by you: how do you honour Chriſt when there is no order nor government in your Families? no Juſtice, no pitty, or if any but a meer carcaſe: inſteed of having the Maſter in the Family at even, when the duty of his particular calling is over, he is in the Coffee-houſe, which may juſtly be called the Night Exchange, not ſo much to Traffick as to quaffe it; inſteed of an exhortation to thy Family and Servants, it may be thou ſit telling, or elſe hearing a merry jeſt among thy Company, or at beſt inſteed of thy Bible in thy hands, asking thy Children and Servants what's God, or Chriſt, or the Holy Ghoſt, it may be thou ſitteſt with Cards in thy hands, asking who deals, who • eads the Table, or what's Trump: Sirs, take it • ow you will, I ſpeak not groundleſly, is this • o honour Chriſt, and the profeſſion of Religion: Oh, let it not be told in Gath, nor publiſhed in Askelon: Oh, never wrong Religion ſo much, as to take the name of profeſſion on you, and yet live ſo like ſenſualliſts under your profeſſion.

But I leave you to the Lord, and according to my promiſe, ſpeak a word to Sinners, to poor Sinners, and what have I to ſay to you: but the Lord pitty you, I may ſay to you (now we have been ſpeaking of the ſins of true believers being paſſed over, and aquitted by the Sacrifice of Jeſus,) poor ſinners I may ſay to you, what is this to you, you have neither part nor lot in this matter, yet would I perſwade you to do theſe three things:

Firſt, Pray to the Lord, ſeek to him; but you will ſay, thou ſaidſt before God heareth not ſinners,: I anſwer 'tis true, not with an ear of acceptation, thou whoſe perſon is not accepted, canſt not have thy Sacrifice accepted, yet 'tis not the leſs thy duty to pray, becauſe thou findſt not acceptance; if thou lyeſt in the hands of an inraged Enemy, thou wilt not ſay 'tis in vain to intreat him, before thou haſt intreated him, before thou haſt tryed him: no, but thou wilt beg the more, and the harder, by how much the more thou thinkeſt he is enraged, and wilt thou not much more cry to God, who is more ready to hear then thou art to ask, Jonah 3. 8. 9. Cry mightily to God, Why will he hear us? why, who can tell, if thou canſt not pray in Faith, (as one ſaith) pray that thou maiſt pray in Faith, in Jerem, 65. 1. He hath been found ſometimes of them that ſought him not, and how canſt thou tell but he may hear thee that pray'ſt to him, as well as thou canſt; pray, perhaps thou ſhalt have an anſwer of Grace, and a return of Peace and Pardon, this was the very counſel that was given by the Apoſtle to that wretch Simon Magus, Acts 8. 22. Elſe why ſhould I give it thee, if it had not foundation on the Scriptures of Truth; but I haſten to a cloſe.

Secondly, Break of thy ſins by repentance, when thou haſt got a ſight of thy ſtate, then break of thy old Companions and Sins; Sinner let me put one Text before thee, that after all that can be ſaid, to prevail with thee, yet wilt be merry in thy ſins, and with thy old jovial companions, if the joyful news of a Saviour will not allure thee; yet, oh that the vengeance of God might amaze thee, oh hear it with trembling, Mallac. 4. 1. Behold the day cometh that ſhall burn as an Oven, and all the proud, and all that do wickedly, ſhall be ſtubble, and the day that cometh ſhall burn them up, ſaith the Lord of Hoſts; that it ſhall leave them neither Root nor Branch; Oh hearked to this Sinner, behold it, look well, and conſider it, the day cometh (and apace too) and that day that cometh, is a burning day, a more dreadful burning then that of Jeruſalem, or of London, and who can abide this burning, who will this burning be upon, this burning as of an Oven, that hath Walls to keep Men in, that there will be no eſcape, why in general, all ye wicked of the Earth, but eſpecially and particularly, all the Proud ones: Oh hearken you proud ones, will your pride endure the fire, will your Gay-gaws, your Bracelets, and your Necklaces, and your Round-lies like the Moon, and your Criſpin-pins abide the fire, I doubt your ruſhing Silks will not abide the burning; nay more, it will burn you Root and Branch, and leaſt thou ſhouldſt put me of and ſay: thou telleſt us ſo, but we will not believe thee, I tell thee ſinner, 〈◊〉 call not on thee to believe me, believe the Lord, 'tis the Lord that ſaith all this, therefore 'tis added in the end, ſaith the Lord of Hoſt, Oh ſinner, 'tis not I a poor periſhing Creature like thy ſelf, but 'tis the Lord of Hoſt; Oh, hearked now ſinner, God ſtandeth and ſaith it, even now in the cloſe of the Old Teſtament, therefore be adviſed, taked notice of his words, why what doth he ſay? why, he ſaith all the wicked of the Earth, or all Earthly wicked ones, ſhall be burned up with the Earth, and all proud ones ſhall be burned, ſurely God always ſpeaks with amazing words to the proud, which made a learned and Holy Man cry out, God loaths and hates all manner of wickedneſs, but 'tis never ſaid he reſiſts any ſin but pride, pride is ſo odious in Gods ſight, that he not only hates it, but reſiſts it; and this I ſay note Sinner, the Lord ſaith it, but if thou art in thy wits, and art come to thy ſelf, I would hope thou art not paſt all hope of recovery, and with that I'le conclude.

Thirdly, And laſtly, Do not give up all for loſt, hearken to him ſinner, he calls thee, he tells thee, He hath no delight in the death of a Sinner, he doth not delight to deſtroy thee, Ezek. 33. 11. 'Tis true thou haſt no delight in our death but art thou willing we ſhould live? yea, he bid • thee come, come whoever will come for the Wate • of Life, he ſtands (if I may ſo ſay) even as one in the latter end of a Market, and ſaith come Chapman, come now and buy of me, be ſure you do not forget the onely Commodity that you ſhould buy: do not think it to dear (for as we ſay the beſt is beſt cheap,) and to urge them to buy, he uſes this argument, 'tis the later end of the day the evening draws on, come buy now for I am juſt going to pack up my Wares, and there are none other ſuch: now come then and buy, or elſe thou art undone; excuſe me in borrowing the Shop-keepers Rhetorick: thus in the cloſing up of the Book, our Lord ſeems to ſtand and ſay, come buy Life, nay rather then carry it away with him again, he ſaith come take, I'le give it you, if you will but take it, oh wonderful, ſhall the Pearl of Price be offered thee Gratis; for thanks (as we ſay) and ſhall we not take it? Oh wonderful, that the beſt Commodity: Life, Righteouſneſs, Pardon, Peace, ſhould be at ſuch a low price, nay, at no price, and yet not received, and which is more that any man ſhould have it, too; that would but take it, whoſoever, a word of a large extent, he forbids none, but bids any, whoſoever will, not only the Prince in his Robes, but the Beggar in his Rags ſhall he welcome, not onely the Rich, but the Poor, not only the Noble, but the Baſe, not only the Beautiful, but the Deformed, not only the Free, but the Band-man, not only my Lord, but his Man is here invited, not the Strong man only, but the Weak, not onely the Learned, but the Unlearned and Ignorant, not only the Wiſe, but the Simple, and them that want underſtanding, are bid to turn in hither; Oh how free and how full is the invitation, even beyond expreſſion; and yet how ſad is it, that Sinners ſhould put our Lord, nay, force him to make complaint, and ſay ye would not come to me, that ye might have Life, nay, you were ſo far from coming to me, that you would not take Life of me, when I brought it to you, oh that ever ſinners ſhould be thus beſotted and bewitched, let me ſay to you as Paul to the Gallatians: Oh fooliſh Sinners, who hath bewitched you; and to teſtifie his willingneſs, that it is real, and not a complement he doth declare in divers Scriptures, that he is not willing any ſhould periſh, that are willing to receive him, take one inſteed of many, 2 Pet. 3. 9. He is long ſuffering to us ward; not willing that any ſhould periſh; (no, what then,) but that all ſhould come to repentance, oh ſinner whoever, or whatever thou art, as ever thou wouldſt look God in the Face that made thee, or Chriſt that hath offered Salvation to thee, or as thou loveſt thy ſoul do not refuſe nor ſlight, but accept and receive the Salvation that is offered.

And remember I'le tell thee, I have written this in love to thee, to perſwade thee, and I tell thee if I am found a ſlighter, or neglecter of this offer, this will be a ſwift witneſs againſt me, and if thou art found a Deſpirer and neglecter of this Chriſt, that is Sacrificed, both I, and it, ſhall be forced one day, (and that day may be very neer) to witneſs againſt thee; remember, if thou haſt read all of theſe Lines hitherto, and wilt now at laſt deſpiſe all, and caſt all off, and wilt reſolve to keep thy ſins, and wilt have none of Chriſt, thou wilt one day rue that ever thou readſt thus far: Oh, remember thou haſt had warning, therefore ſeek the Lord while he may be found, he may be found yet, Grace is offered, the Door is not ſhut: therefore to day, Now or Never, Man; the Night cometh when no man can work, take the preſent time, 'tis a ſad day of calamity in the World, God and Mans Sword is drawn againſt us: and thou carrieſt thy life in thy hand, and now my heart even akes, to think whether I ſhall looſe my labour, and thou thy God, and thy Soul; but be not, oh for the Lords ſake be not ſo cruel to thy ſelf, nor ſo unkind to Chriſt, but receive him that offers himſelf to thee, and if thou entertaineſt him, thou mayſt aſſure thy ſelf, he is a Sacrifice for thee, as well as for Believers, whom I have been endeavouring to comfort here, and they ſhall be ſure to ſing Hallellaiah for ever, ſaying Glory, and Bleſſing, and Honour, and Praiſe to Jeſus our Paſs-over; who is Sacrificed for us.

Conſider of what I have Written to thee, and the Lord by his Power perſwade thy ſoul to cloſe with him.