THE first words of my Text speak the Pen­man to be some aged spiritual Father, whose years and authority might justifie him in so relative and familiar a compellation. So indeed he was, not Paul, but John the aged; the beloved Disciple, 1 Joh. 1.1. who had seen and heard what he declared: and this Epistle is judged to have been wrote by him in his extreme old age at Ephesus. The true Shepherds this [Page 2]treat their Masters Lambs. The world can find no nick-names harsh, and in­famous enough for Saints: the be­loved Disciple calls them Little children. The words of an aged dying Disciple, and one who leaned upon our Saviours breast, are to be regarded: but a grea­ter than the beloved Disciple is here. John speaks in his Masters name, and you know it was his Masters language, Whosoever shall offend any of these little ones. And again, Fear not, little flock, it is your Fathers will to give you a Kingdom. The Scribes and Pharisees of that age gave them other names, Schis­maticks to the Jewish Church, perver­ters and seducers of the people, (they never died upon the cross for them, they never travelled in birth for them, till Christ was formed in them. Strangers call those rogues, whom Parents call lit­tle children.) But what says this spiri­tual Father to these little children? Abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming. When our blessed Lord was taken up into heaven, and the men of Galilee stood gazing up [Page 3]to heaven, two men stood by them in white, Acts 1.11. saying, Why gaze you? That same Jesus which is taken up into heaven, shall so come in like manner as you have seen him ascending into heaven. [So] as to his Person. God-Man, as he ascended; but not so as to his retinue, for we are else­where told, that he shall come with ten thousands of his Saints. And again,Jude 14. That he shall be revealed from heaven with his mighty Angels in flaming fire. That he shall descend from heaven with a shout, 2 Thess. 1.7. 1 Thess. 4.16. with the voice of the Archangel, and with the trump of God. And this is the com­ing and appearing mentioned in the Text, which lets us know that Christ is he that is spoken of in this Text, and no other.

Christ never makes an errand into the world for nothing. When he came before, it was to work out mans redem­ption, his next coming will be of an­other nature. The Apostle tells you, That God hath appointed a day wherein he will judge the world. A truth that solveth that great riddle of Providence, which made so many wise Heathens de­ny a Deity, and hath made so many [Page 4]good Christians sometimes doubt it Why the way of the wicked prospers, and the rod of the wicked lieth upon the back of the righteous. If it were not that we believe that harvest, we should stumble at the long furrows which the plowers make upon the backs of the righteous. But this salves all: yet a little while, and the children of God shall be delivered from their prisons, and dens, and fur­naces of affliction, and their accuser and persecutors shall supply their places; ah! happy were they if it were no worse) but flaming fire is much sadder, especially aggravated with the adjunct of eternity) For behold he com­eth, yea he cometh to judge the earth; with righteousness shall he judge the world, and the people with equity. Would you know who this He is? The Apostle tells you, it is the man Christ Jesus, he whom the Jews crucified, he whose Gospel men so much despise, and against whom all imaginable despight is done; he that must not be preached unto people that they may be saved. It is he that com­eth. Mens different affections to Christ, read in all their faces and deportments, [Page 5]sufficiently evince, that at this day of his coming there will be differing com­plexions of mens faces: With what faces will they behold this dreadful Judge, who have despised his Blood, obstructed his Gospel, haled his true Disciples into prisons, abused his Mini­sters, concerning whom he hath said, I will be with you to the end of the world; and, He that despiseth you despiseth me. And again, of his Saints in general, If any shall offend any of these little ones, it were better that a milstone were hung about heir neck, and they thrown into the sea. On the contrary, the righteous will lift up their head when the day of their re­ [...]emption comes nigh. They have not been shamed of Christ, no not of his Cross, and will have no cause to be ashamed [...]t his appearance. This is that confi­dence, and not being ashamed, of which [...]he Text speaketh, unless it be to be [...]nderstood with a particular reference [...]o the Ministers of Christ, for it is in [...]he first person. That we may have confi­dence. Isaiah triumphed in the faithful [...]ischarge of his Ministery in this, That [...]ough Israel was not gathered, yet he [Page 6]should be glorified. And St. Paul, that h [...] should be a sweet savour to God, both with respect to them that were saved, and to those that perish. If the Prophet hath warned the sinner,Ezek. 3. if he die in his sins, yet the blood lieth on his own head, the soul of the Minister is free. The case is otherwise if they be not warned, (God have mercy on those, that out of gree­diness of lucre take so many of thes [...] little children into their care, that the [...] are enforced to put them out to Nurse that have no breasts, where they a [...] starved.) But yet as the painful Master that hath taken an idle child under h [...] care, who through his own negligen [...] profiteth nothing, yet cannot without some shame, and lothness to hear i [...] stand to hear his non-proficienc [...] brought to a test: so the painful Mi­nister of Christ will not without some blushing and reluctancy at the great day stand and see the many souls under his charge adjudged to eternal bur [...] ­ings. Therefore saith the Apostl [...] That we may have confidence, and not ashamed. But what should be done h [...] Gospel-professors, that both they ar [...] [Page 7]their Teachers, at the day of Christs ap­pearing, may have confidence, and not be ashamed? This is summed up in a few words, Abide in him. But I must not pass over those little particles in the front of the Text. [But now] It is ge­nerally agreed that St. John wrote this Epistle in a time wherein Professors to Religion had made great Apostasie, both in matter of faith and holiness. Eusebius and Augustine reckon up nine or ten most erroneous and impure Sects, which troubled the Church in his time. And as it was a time of great defection, so it was a time of most bitter persecution. John himself was banished into the Isle of Patmos, where Christ bare him so much company, and dictated to him the Revelations. This Historical Cir­cumstance addeth a great Emphasis to those particles in the front of the Text, But now. Now when the love of so many waxeth cold, now when the world is so much in arms against Christ and his Go­spel, now when the Doctrine of Christ [...]s so much deserted and despised, when [...]he ways of the Gospel are so much de­ [...]amed, when all manner of unclean­ness [Page 8]and leudness so much aboundeth. Now, little children, abide in him.

In the Text is observable,

• 1. A familiar Compellation, [...], little children.
• 2. A seasonable Exhortation, [...], abide in him.
• 3. An Argument enforcing this Ex­hortation, [...], &c. that when he shall appear, we may have confidence, &c.

This Text affords several Proposi­tions of Doctrine, some more implied, others more expressed.

That Christ will appear. 1. Prop. Though at present he be personally absent, and dis­appeareth to his people, yet he will come again, he will appear.

That at the day of his appearance, 2. Prop. some will have boldness and confidence, others will blush and be ashamed.

That it is the great concernment of Christians to abide in Christ, 3. Prop. and that especially in evil times.

4.4. Prop. That a peoples abiding in Christ will adde to a godly Ministers boldness and confidence, when Jesus Christ shall appear in Judgment.

The third being the main Doctrine [Page 9]of the Text, is that which I shall only insist upon.

1. Prop. It is the great concernment of the children of God, the Disciples of Christ especially in evil times, to abide in Christ.

The foundation of this Proposition in the Text is evident: But now, little children, abide in him. Now that the times are thus evil, by the corruption of men on the one hand, by the rage of men on the other hand.Jo. 1.2.18, 19, 26. Now that there are many Antichrists, by which we know this is the last time, verse 18. Now that many are gone out from us, who were not of us. Now that there are many that seduce you, verse 19, 26. Now abide in him. But for a fuller discourse upon this subject, it will be necessary that I should open to you,

• 1. The meaning of this term, Abide in him, that you may know the full im­port of it.
• 2. That I should shew you, wherein this appeareth to be the great concernment of Christians; 1. In all times: 2. More especially in evil times.
• 3. Then I shall bring it home to you [Page 10]in a more close and particular appli­cation.

1. Quest. What is the meaning of this Exhortation, Abide in him? What is this to abide in Christ?

1. Abide] is a term of continuance, and signifies a continuing or persevering in some place, or station, in which a person is, being here applied to Christ, it must signifie a perseverance or continu­ance in union with Christ, or in some sta­tion or relation referring to him. There are three ways by which a man may be said to have a relation to Christ.

• 1. Sacramentally. We are said in Scri­pture to be baptized into Christ,
  Rom. 6.3. Gal. 3 26.
  Rom. 6.3. Gal. 3.26. not that the person baptized is forthwith justified or regene­rated, (none can maintain that with­out asserting an intercession of the state of justification, and total and final aposta­sie) but by Baptism we are made mem­bers of that mystical body, whereof Christ is the head, (I mean the Church) thus in the strictest sense, those that are bap­tized are baptized into Christ mystical. Christ as the Head of the Church, though not as the Head of the Elect. [Page 11]From this relation to Christ there is no starting, but by renouncing or de­nying our Baptism. Besides, We are baptized into Christ, as the souldier, by taking his pay, or taking his oath, is listed into an Army, that is, under an engage­ment to profess Christ, and to be his servants.
• 2. Putatively, or Visibly. It is a figu­rative, but very usual expression in Scri­pture, for men to be said to be, what they judge themselves to be, or what they outwardly own and profess to be; thus the seemingly righteous man is called righteous. And in this sense you read of some that deny the Lord that bought them, ( [...], that is) and we are bid not with our meat to destroy our Brother, for whom Christ dyed.
• Thirdly, More spiritually and really by an union of faith. Thus that man is in Christ, who actually believeth, faith is that grace which makes the true and per­fect union betwixt Christ and the soul: I mean that faith which the Apostle calls, the faith of Gods elect: the faith that worketh by love purifieth the heart, gives the soul victory over the world, &c. [Page 12]Which faith is not an idle, and inactive quality, but working and powerful ju­stifying it self. 1. By a profession owning of, and adhering to the truths of the Gospel. 2. By a suitably holy life and conversation. With reference to this, I take the Exhortation.

2. But Secondly, This Exhortation doth not suppose, that it is possible, that the uni­on once thus made betwixt Christ and the soul can be dissolved. He that is the Au­thor, is also the finisher of our faith. The Seed of God (saith our Apostle) abideth in the believing soul. It is a great mistake of some to conclude, from such kind of Exhortations as these, the pos­sibility of a Christians falling from a state of Grace.

3. But Lastly, Though a Christian once truly implanted into Christ, and by faith engrafted, cannot but abide in him, being kept by the power of God, and upheld by an everlasting arm. Yet,

• 1. This union on our part must be pre­served, by the use of such means as he hath appointed.
• 2. A man may fall away gradually from his profession, and may abate of his pra­ctice [Page 13]in holiness: Now with reference to one or both these, is this Exhorta­tion, and many others of like nature in Scripture which signifie these two things.

• 1. Live in a diligent use of all those Sa­cred Institutions and Means which God hath appointed you in order to your pre­servation in that state of grace into which the Lord hath brought you, and will by his power, but (through faith on your part) preserve you to salvation.
• 2. And take heed that you abate not in degrees of faith and love. This now is the meaning of this short Exhortati­on, abide in him, which we shall the better understand by considering other Scriptures, in words, or in sense para­lell to this.

It is a phrase we rarely meet with in holy Writings, but only in the Go­spel, and Epistles of this blessed Apo­stle. It was Christs Exhortation, John 15.4. Abide in me, Joh. 15.4, 7, 10. expounded ver. 7. If any man, abide in me, and my words abide in him. ver. 10.1 Joh. 2.6.24.17.10. 1 Joh. 3.6. Abide in my love. 1 John 2.24. it is a little al­tered, if you abide in that which you have [Page 14]heard. 1 John 2.26. He that saith he abideth in him, ought so to walk as he also walked, ver. 10. it is called an abiding in light: 1 John 3.6. Who so abideth in him sinneth not. So then when we are exhorted to abide in him, we are called upon, To take heed of sin, to do the will of God, to walk in the light of truth and holiness, to continue in the owning, and profession of the truths of God which we have heard, to take care that the words of Christ may abide in us. Two things we are called to for: two things we are admonished to take heed of.

• 1. We are called to, for a stedfast own­ing of, and adhering to such propositions, as we before by faith have embraced, and been perswaded of from the Evidence of the word of God: and admonished to take heed of disowning, or denying any of them.
• 2. We are called to, for a conversation close to the revealed will of God, and con­formable to that of Christ, and to take heed of any loosness, or remisness in the practice of holiness, whether referring to our more religious homage to God in acts [Page 15]of Worship: or to our more ordinary con­versation in our behaviour towards men. This is that abiding in Christ, which I say, is a duty of so high a concernment to Christians, and that especially in evil times.

I shall First, Evince it of general con­cernment to Christians.

Secondly, I shall shew the special con­concernment of it in evil times.

First, I say, it is of general concern­ment to profession in all times. This will appear to us, if we consider it as an End, as a Means, or as a Condition, or as an Evidence.

1. As an End. I mean as a duty of it self falling under a multitude of Divine Precepts. Obedience to God in the great business of our lives. In these two words. Believe and Obey is summed up the whole duty of man. Obedience is our duty to God, as our Soveraign Lord, should not the Servant obey his Master? As the fountain of our Life and Motion and Preservation? Should not the Child obey his Father, though he be but in the hand of God a Second Cause of Be­ing and Life, and maintenance to him? [Page 16]Obedience unto Christ is yet our fur­ther duty upon the account of redempti­on, and manumission, as he who hath bought us, and that by no mean price out of the hand of our greatest Ene­my, and hath brought us into the glo­rious Liberty of the Sons of God. It is he that hath said to us, Abide in me: and again, v. 10. Abide in my love. I might multiply many Texts speaking, though not in those words, yet to that sense all those precepts that oblige to perse­verance, to a further progress and continu­ance in the wayes of God: or that cau­tion us against final, or gradual Apo­stacy, speak all to the same sense. So as if it be any thing the concernment o [...] Christians to fulfill the Will of their Lord, who hath purchased them unto his service with his blood: It is their concernment to abide in Christ.

2. But Secondly, Let us consider it as a means. Many things which are not i [...] themselves desirable, are yet valuable with reference to their end. Finis da [...] amabilitatem mediis: this is desirable a [...] an end, and as a means also. I will open this in a few particulars.

[Page 17]1. It is a necessary means in order to the Christians bringing forth fruit. If he abides in Christ, he shall bring forth fruit: if he abideth not in him, he shall not bring forth fruit. You have both these Propo­sitions from the mouth of him that could not lye, and both brought us an argument to inforce this duty, John 15.4, 5. Abide in me, and I in you; as the branch cannot bring forth fruit, except it abide in the Vine, so no more can you, except you abide in me. V. 6. He that abideth in me, and I in him, the same brings forth much fruit. It is highly the concern­ment of Christians to bring forth fruit, the fruits of the Spirit, the fruit of righ­teousness unto life: It is necessary in or­der to the glory of God. Herein (saith our Saviour) is my Father glorified if you bring forth much fruit.

It is necessary in order to their own salvation. But without their abiding in Christ, they cannot bring forth much fruit: nay, they can bring forth no fruit; you have this in the words of our Saviour, John 15.5. Without me you can do nothing. Nothing spiritually and formally good, nothing that will bring [Page 18]God any glory, or do us any good. It is [...] very emphatical Text, he doth not say [...] Without me you cannot do any great thing [...] but without me you can do nothing. Not, without me you can do little, but without me you can do nothing. Yea, and in the Greek are two Negatives, which in their Idiome make a more vehement negation [...] as much as if he said, you cannot, you can­not do any thing. But if we had not so direct a Scripture reason standing upon a Scripture foundation would conclude it.

• 1. It is a Principle in Natural Philo­sophy, Operari sequitur esse, and evident to every Vulgar eye, that where there i [...] no life, there can be no motion or ope­ration proper to that life: All life lyes in some union: Natural life in the union betwixt the soul and body, spiritual life in the union betwixt the soul and Christ. So as till there be such an union, there can be no spiritual operation, nor can it be any longer than that union holdeth.
• 2. Nay further, Operation depends not only upon union, but upon communion. Suppose a man to be alive, the union betwixt the soul and body not dissolv­ed: if any thing hinders the souls com­munion [Page 19]with any part) as in the dead palfie, &c.) it moves, it acts nothing: So it is with the soul, suppose the union with Christ not dissolved, (that once made cannot be dissolved) yet if there be not a communion, if the soul receives not from Christ, it brings forth no fruit. Yea, and according to the de­gree that it receiveth influence from him, so will its fruit be.
• 3. Again, it appeareth by the simili­tude used by our Saviour, John 15.4. Saith he, I am the Vine, you are the bran­ches. Cut off the branch from the Vine, it brings forth no fruit: nay, let it abide in the Vine, if any thing hin­der it, that it receiveth no influence from it, it brings forth no fruit: let it receive but a little influence, it keeps alive, but it brings forth but little fruit: let it on the other side receive much influence from the Vine, then it brings forth much fruit. It is the high concernment of the soul, to bring forth fruit, and to bring forth much fruit. Hereby God hath a great deal of glory, and the glorifying of God is the great end of our lives: hereby a [Page 20]Christian hath much comfort, and Peace and satisfaction in his own soul: The fruit of righteousness is peace and assurance for ever: and the End of it will be much glory: he that brings forth much fruit, shall sit upon a Throne. This is my first Demonstration, from the duty considered, as a means.

Secondly, Saith our Saviour, John 15.6. If a man abide not in me, he i [...] cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and are burned. All in a para­ble, but the sense is easie. Abiding in Christ is the means, and only means for [...] Professor to keep up his beauty and glory, and vigour, and to keep him out of He fire. This is the sense in short of this Parabolical expression. A branch sepa­rated from the Vine, is cast aside as an useless thing, not suffered to lye near th [...] Vine, being thus separated and cast out, it withereth, wanting the sap and juice of the Vine, by vertue of which it brought forth leaves, and was green and flourishing: being thus withered, Husbandmen use to appoint their Ser­vants to gather them up and burn them.

[Page 21]1. He that hath made a profession to Religion, a purer way of worshipping God, and a stricter conversation before him, if he maketh a defection from it, he is cast forth. Cast forth by the Church, if that be in a calm and Pacate State, and not in such a crowd of di­sturbances from the world, that it can­not draw out its spiritual Sword, and [...]et me tell you Christians, that is a dreadful thing, to be orderly excom­municated by a Gospel Church. The Apostle calls it a delivering up to Satan, [...]he separation of the Israelites from the Tents of Corah, Dathan and Abiram was [...] forerunner of Gods dreadful Venge­ [...]nce on them, the Churches separation from an apostatized Professor for his Apostacy, is not to be flighted. Pro­ [...]ided this be done by a true Church, [...]nd for a just cause it is formidable enough, for other Bruta fulmina, they signifie little according to that of Job, How forcible are right words, but your [...]rguings what do they reprove? But this [...]s not alwayes, I told you, the Church [...]s not alwayes in a condition, to exe­cute this Vengeance upon Traitors. [Page 22]However they are cast out by the Provi­dence of God. A notorious sinner may be cast out in the sight of God, when h [...] is not so in foro Eccles [...]ae in the view [...] men: and there is no branch not abiding in Christ, but in this sense is cast forth. God casts him forth, he never had any true union with Christ, he shall no [...] now have any appearing relation, God will not own him, his Saints shall not [...] he shall be none of them that God will care for with that special care which God extendeth to all those that are vi­sible members of his visible Church, h [...] hath made a defection from the City of God, and hath removed himself in­to the suburbs of Hell, he shall no [...] now have the priviledges of common Citizens. Thus men use to do. Tu [...] saith, it was never known, that those who made defection, and proved false to the City of Rome, jura civium tenu­erunt, enjoyed the priviledges of Ci­tizens. God will let it be seen, that those who are false to his City shall not retain the priviledges of the City of God.

Secondly, As the branch casts out, with [Page 23]thereth. So it ordinarily is with pro­fessors, they lose their beauty and glo­ry, whether it lay in their quick and ex­cellent parts, these oft times abate, their gifts dwindle, and come to nothing: or whether it lay in the repute and credit they had in the Church of God; they are lookt upon as Fugitives and Renegadoes by the sincerer professors of Religion. Nay, for the most part, this is not all, they lose also their hopes for repute and credit with the world. Who regard them as little as the Pharisee did Judas when he had betrayed his Master. The wise God so ordereth it, that the world shall not trust those that his Church cannot trust. A fugitive from his Profession, sheweth too little of a Christian to be valued by the Church, and too little of a man to be much valued by the world, who ordinarily love the Treason, but hate the Traytor; they like it well enough, to see one professing to Christ spitting in his face, to hear him jear and mock at the wayes of God in which he once walked, but in the mean time they hate the traytor; abhorring the levity [Page 24]and inconstancy of this weather-cock in Religion, that turns in obsequious­ness to every wind. Thus he withers every way. That which he hath is ta­ken from him: his gifts and parts, his credit and reputation, he becomes a man of no value to every one. But there is worse yet that follows.

Thirdly, (Saith our Saviour) Men gather them, and they are cast into the fire and burned. Thus men deal with the withered branches of Vines, once separated from the Vine. Thus will God do with Professors that abide not in him. They shall be gathered up it the great day of Judgement. Our Saviour tells us who shall gather them, the Angels. Mat. 13. They shall be burned with unquenchable fire. The Apostle saith, There remaineth nothing for them, Heb. 12. but a certain dreadful looking for of fiery in­dignation. Now our abiding in Christ, in the truths of Christ which we have formerly owned: in the wayes of Christ to which we have formerly pro­fessed, and in which we have formerly walked, is by our Saviour himself prescribed, as the only means to avoid [Page 25]this unspeakable evil otherwise hang­ing over our heads.

Thirdly, Our abode with Christ, is the excellent means to keep his presence with us.Joh. 15 4. Abide in me (saith our Sa­our) and I in you: So John 14.23. If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. What is this for Christ to abide with the soul? I answer, as it is one thing for a soul to be in Christ, another thing for a soul to abide in Christ. So it is one thing for Christ to be in the soul, another thing for him to abide in the soul. The abiding of Christ with a soul, I think implieth;

• 1. His manifestation of himself to the soul; John 14.21. He that hath my commandments, and keepeth them, he it is that loveth me; and be that loveth me, shall be loved of my Father, and I will love him, and manifest my self unto him. The Lord may be in the soul, and yet be hid, so as the soul may go about trying, Where is my God become? The soul may walk in the dark, and see no sight. Christ is then said to abide in [Page 26]the soul, when he appeareth to it, and that in some constancy, that he is not (to use the Prophets expression, Jer. 14.8.) as a wayfaring man who tarri­eth but for a night. And,
• 2. Gods sensible manifestations to a soul, may be in the influences of com­forting, quickning, or strengthening Grace. Take a soul under the greatest deser­tion, and cloud of Divine light, there is yet, as an Ʋnion, so some communi­on betwixt God and it, as the soul doth in some degree communicate it self unto God, under the greatest apo­stacy it can be guilty of (if it truly be­longs to him) its backsliding is but gradual) so God doth in some degrees communicate himself to the soul un­der the greatest desertion, the Union abiding, some communion is necessary. But now the Lords abiding with the soul, argueth more than this, it argues thus much, that the soul who thus abides in Christ, shall be under some sensible influences of Divine Love, and that not only for its consolation chearing and refreshing it under dark issues of Providence, but for its [Page 27] strength and liveliness in the way of God, it shall grow stronger and stronger, every day more fresh, and lively, and active in the wayes of God. Without this, how heavily doth a soul walk? cry­ing out with David, Lord, When wilt thou comfort me? How hardly and heavily doth it come off with any spiritual duties? How weakly doth it perform them? When these locks are shaven off, in which its great strength lyes, it becometh as another soul. And this evinceth it, to be a great point of a Christians Wisdom to abide in Christ. You meet with a Promise in the Old Testament to this purpose. I will make an everlasting Covenant with them;
  Jer. 32.40.
  that I will not turn from them to do them good: but I will put my fear into their hearts, that they shall never depart from me. Mark how God twists these both together: the same Covenant that ensures us Gods abode with us, to do us good: engageth us also not to depart from him. Thus far now I have evinced this as a piece of a Christians wisdom to abide in Christ; by consider­ing it, as an End, 2. As a Means. [Page 28]A Means in order to our keeping Christs abode with us. 2. In order to our bringing forth fruit, and much fruit. 3. In order to the preservation of our selves, from the greatest evils of being cast forth, withering and burning.
• 3. Let us consider it as a con­dition to which indeed all the Promises of the Gospel are annexed. You may observe all the promises annexed to a continuance in the words of Christ; to overcoming, to an holding on to the end; which expressions, and many more of like import, signifie the same thing as abiding in Christ. It is a question amongst Divines, whether the Covenant of Grace, be absolute or conditional. If we understand by the Covenant of Grace, that Eternal Paction which was betwixt God the Father, and his Eternal Son (as the head of the Elect) it is no question absolute, and nothing is required of the Elect, in order to their Salvation, but what God in some other branch of that sacred Sti­pulation, hath engaged to do for them, give unto them, or work in them: but because in what we are to perform, [Page 29]our own endeavour is required, and we are workers together with God (to use the Apostles expression in another cause) therefore in all Exhibitions and Declarations of this Everlasting Covenant unto men (which were gradual, accord­ing to the different periods of the world, and as God was pleased more or less, darklier or more clearly to re­veal his mysteries) it is propounded con­ditionally: And this is the Condition an­nexed to all the great Promises of the Covenant, that we should abide, hold fast, persevere, continue to the end, not draw back, &c. I shall only particularize in one, and that is no mean one, John 15.7. If you abide in me, and my words abide in you, you shall ask of me what you will, and I will give it you. For poor worms to have a liberty to go to God, to ask of him, to ask of him what we will; and this under an assurance from the only Son of God that we shall have it: Is it nothing to us? Seemeth it to you (Sirs) a small thing to have this liberty of access to the Throne of Grace? this is promised by him that [...]annot lye, and the condition annex­ed [Page 30]is your abiding in him. If you abid [...] in me, you shall ask what you will Certainly, I shall need say no more to evince this Abiding in Christ, the great concernment of Christians.
• 4. But once more, let us consider it as an Evidence. An Evidence of the truth of our Ʋnion with him. An Evi­dence to our selves: An Evidence unto others.

1. We can no other way evidence to our­selves, that we ever had any true union with Christ, than by our abode and conti­nuance with him. There is a real diffe­rence betwixt a seeming and a real and sincere Professor, but not discernable (other than to him that searcheth the heart and trieth the reins) any way but by a steady and constant abode in our profession. God hath said, if the righteous man forsake his righteousness, and commit iniquity, his righteousness shall never be remembred. And again, If any one draws back, my soul shall have no pleasure in him.

Whiles those, and such like Texts abide, this assertion must be true. The Apostle speaking of some that wert gone out from the Church, sayes, They [Page 31]were not of us; if they had been of us, they had continued with us. That day a Christian steps back, he loseth all his hope, all his joy, peace, comfort & satisfaction.

2. It is our only Evidence unto others. Put case a Christian hath a truth of Grace, and be really united to Christ, by an union which sin shall not dissolve, and this Christian apostatizeth from his profession (though it shall not be totally and finally) gradually. What ever he be, other Christians (during his Apostacy before his return) cannot judge him a Christian indeed, but must look upon him as a temporary Profes­sor till they see him renewing himself, by repentance, for De secretis non judicat Ecclesia. The Church of God can judge only from what appeareth, and interpret his heart by the Comment which his actions make of it. The summ now of all is this. If a Chri­stian be concerned, to keep the mani­festative, and influential presence of Christ with him, to bring forth the fruit of holiness to the glory of God, and much fruit to maintain his com­munion with Christ, and his Church, his [Page 32]vigor, credit and glory with the Church of God, to keep himself out of Hell fire, to maintain his unspeakable privilege, o [...] going to God, & asking of God what he pleaseth, with assurance of receiving from Christ what he asketh, if he be concerned, to preserve unto himself, and to have, to give unto others an Evidence, that he hath not mockt God, & deceived men in his profession, & acted an odious dissem­bler, & counterfeit in Religion. It is then his wisdom and high concernment to abide in Christ. I added further, that it is his more especial concernment to look that he abide in Christ in evil times. Let me evince that a little, and it will appear to you; if you consider with me these things.

1. That in such times it is most dif­ficult to do it. It is a known saying, Difficilia quae pulchra; No brave thing is easie. It is an easie thing, when the Jews prosper, to lay hold on the skirt of a Jew, and say, we will be called by thy name, to swim with the stream alas, in such a day, there are bladders enough to hold us up from sinking; besides the force of the stream alone will do it, but an evil time is the time of trial. [Page 33] Peter himself found it easier to abide with Christ, when all the world ran after him, than when all his Disciples [...]rsook him and fled. Evil times ordi­narily afford three disadvantages which make an abode in our profession more difficult to Professors.

1. The first is, from the loosening the [...]kin to wickedness. There is this chara­ [...]teristical difference betwixt a good and evil time in a spiritual sense. In [...] good time, a man may be as good as he will, but he may not be as loose and pro­ [...]ne as he will; he may pray and hear, and wait upon God in Ordinances, pub­ [...]ckly and privately as much as he will: [...]e may not drink, and swear, and be [...]thy, and reproach the holy name of God as much as he will; the Magi­ [...]rate remembers his Office to be a terror [...] them that do evil; and will let him [...]now that, to that end he beareth not [...]e Sword in vain. In an evil time men [...]ay be as loose, and leud, and profane as [...]ey will, but they may not be so pure, and [...]ly, and religious as they will. They [...]ay drink, and swear, and meet to re­ [...]l, and dishonour God what they [Page 34]will, but they may not be so holy they may not pray hear Go [...] word, &c. as much as they will. A [...] give me leave to tell you this is a ve­ry evil time when it is thus, that go [...] ­liness and profession is almost the on [...] crime. And through the naughtine of our hearts, whose native bias stan [...] to evil, this makes it very difficult [...] abide with Christ; to hold fast our pro­fession at such a time, when we [...] that we may give the loose to our lu [...] without fear of danger from Eart [...] It is true the man that hath a true ro [...] of grace hates sin, and loves goodn [...] from a more inward principle, but y [...] in regard of the corruption of o [...] hearts, an outward hedge does w [...] and contributes much to keep the b [...] within their true compass.

2. A second thing which in su [...] times makes it difficult, is the tempta [...] on of outward advantages, which su [...] times usually afford Renegadoes in profes­sion. When the Devil was got on th [...] pinacle, he sh [...]weth Christ all the glo [...] of the world, and promiseth hi [...] (more than he had to dispose of) [...] [Page 35] [...]ss than all, if he would fall down and worship him. Infinite are the instances [...] story of the large proffers in times [...]f backsliding have been made to Pro­fessors upon condition of Apostacy, [...]hough for the most part the perfor­mance hath (through Gods righteous [...]udgement) been very slow. The Devil for the most part serving his ser­vants of this nature, as the Popish Perse­cutors have used to serve their Prose­cutes, first debauched them, then burnt [...]hem: or as Amnon served his Sister [...]hamar, first obtained their lust of them, [...]hen thrown them down stairs. But [...]emptations from profits, honours, credit, [...]laces, are no light things, especial­ly where they meet with hearts, whose peculiar lust is ambition, or co­ [...]etousness, or any thing of that nature; [...]nd this is a second thing, which makes [...]biding with Christ at such a time difficult; especially for men, whose [...]irth, breeding, acquired or natural [...]arts and accomplishments are such as [...]ender them capable subjects for such [...]hings.

3. A third thing which creates the [Page 36]difficulty, is, the temptations which s [...] times afford on the other hand. Wh [...] the Devil had our Saviour on the p [...] ­nacle, he had not only the advantage [...] a prospect to give him a view of th [...] world: but of a Precipice too, to threat [...] him with into a compliance. Evil tim [...] afford not only places of profit, a [...] honour, applause and encouragement [...] tempt Christians to a drawing back [...] but also Gaols and fetters, nicknam [...] and reproaches, instruments of death a [...] cruelty, to fright Professors out of th [...] good wayes of the Lord: and th [...] best of Christians have so much [...] sense in them, so much of carnal an [...] slavish fear, as these prove no we [...] Engines oft times to debauch the [...] Now this difficulty of standing o [...] ground at such a charge, lets us know we are concerned to look to our sp [...] ­rits at such a time especially, if it b [...] considered connexively with what [...] shall further add: for although diffi­culty, abstractly and barely consider­ed, discourageth undertakers in an [...] work: yet if the work be honourable and necessary, and of high advantage [Page 37] [...]it whetteth the spirits, instead of abating [...]our courage.

2. Secondly therefore let us consider the honour and advantage we shall have by [...]ur abode with, and in Christ at such a [...]ime, and the danger and disadvantage of [...]ur forsaking him. It is a great honor to a Church, and to a particular Christian, [...]o abide in Christ with an evil time. This [...]as the honour of the Church of Per­ [...]amus, Rev. 2.13. I know thy works, [...]nd where thou dwellest, even where Sa­ [...]ns seat is, and thou holdest fast my [...]ame, and hast not denyed my faith, even [...] those dayes wherein Antipas was my [...]ithful Martyr, who was slain amongst [...]u where Satan dwelleth. The com­ [...]endation of this excellent Church is [...]mplified here from two observable [...]rcumstances. 1. They dwelt where Sa­ [...]ns seat was, and yet they kept the [...]ith, and held fast the name of Christ. [...]he Devil hath a fugitive being in [...]ost places, but in some places he hath [...]seat, where an uncontrolled pro­ [...]ness, and debauchery aboundeth, [...]ere's Satans Seat. It is an hard thing [...] dwell near his Seat, and yet to hold [Page 38]fast the name of Christ: but it is a grea [...] honour to a Christian, to dare to b [...] strict, and holy, and walk with Go [...] under the eye and frown of the Devil [...] Secondly, They were faithful in those day [...] when Antipas was slain. To abide i [...] Christ when multitudes run after him [...] this is no great honour, but when th [...] Devil is making havock amongst Chri­stians, throwing some into Gaols others into their graves, then to ho [...] fast the Lords name, this is a great ho­nour to Professors. You are those (sait [...] our Saviour in an emphatical praise o [...] his Apostles) who have abode with me i [...] my temptations. It is an honour to [...] Souldier to stand by his Captain, whe [...] the battel goeth against him, whe [...] some of his companions are fled, othe [...] are slain, and he is almost left alon [...] Such honour hath the child of God i [...] such a case.

Nor is it meerly matter of honour but of real advantage too. Such o [...] may be assured,Mar. 8.38. Luk. 9.36. that the Lord will not [...] ashamed of him in the great and terri [...] day. Observe the Text: it is at le [...] implied in it; Whosoever therefore shall [...] [Page 39]ashamed of me, and of my words, in this adulterous and sinful generation, of him shall the Son of man be ashamed when he [...]ometh in the glory of his Father with his [...]oly Angels. When is the time, when there is any fear of Professors, that they should be ashamed of Christ, and of his words? Is it in the Sun-shine of the Gospel? No fear of that, profession then crowns its friends, and is a re­ward to its self. The fear is in an evil [...]ime, when a man cannot own God [...]nd his wayes, but he must be made [...] by-word, purchase to himself re­proach and a nick-name, be pointed at [...]s he walks in the Street, when he can­not depart from iniquity, but he be­comes the scorn of fools, and makes himself a prey; this is the proper time when Professors are apt to be ashamed [...]f Christ and his words, and if they [...]ave any thing to do with Christians, [...]t is secretly, coming by night (as Nico­ [...]emus to Christ) But saith this Text, [...]f any be ashamed of me and my [...]ords, of him Shall the Son of man be [...]shamed, when he cometh in the glory of [...]is Father. The contrary is implied [Page 40]also, if there be any that an evil time cannot make ashamed of Christ, and the wayes of Christ, but he will dare to own them, in the face of the world, when most peevish and angry: that is the man, whom the Lord when he comes to judge the world will not be ashamed to own. Oh! what an ho­nour will this be to a poor worm, when all the world shall be gathered together before the Judgement Seat of the great God, and a poor creature shall stand amongst them, of whom it may be while he lived, his friends were ashamed, great persons durst not own him, if they met him, they were ashamed to speak to him, because he was lookt upon as a Puritane, and the Eternal Son of God at that day shall not be ashamed to own him as hi [...] Child, his Servant. Nay, honour is no [...] all in the business: Our eternal happi­ness dependeth upon our Lords own­ing us, or being ashamed of us at tha [...] day. Christ will be ashamed of non [...] at that day, to whom he will not say [...] Depart from me ye cursed into everlastin [...] burnings. For Christ at that day not t [...] [Page 41] [...]e ashamed of us is the same thing as [...]o give us the Kingdom which he hath prepared for them that love him. But [...]et a little further in demonstration of [...]his, see that Text, Luke 22.28, 29.Luke 22.28, 29. You are they which have continued with [...]e in my temptations. And I appoint [...]nto you a Kingdom, as my Father hath [...]ppointed unto me. Christs temptations (there mentioned) were his trials, and [...]buses from men which he met with [...]uring his labour in the accomplish­ment of our Redemption.

Christ hath his temptations still, not [...]ersonally, but mystically; not in the body [...]f his flesh, but in his body which is the [...]hurch. His precious members have yet [...]he trial of cruel scoffs and mockings, o [...] [...]aols and imprisonments. The Gospel is [...]bjected to the same persecutions, to [...]hich the Lord of the Gospel subjected [...]imself. Now some there are that abide [...]ith Christ in his temptations, whilst [...]thers turn their back, professing they [...]nnot burn: What shall these men [...]ave? I appoint (saith our Saviour) [...] you a Kingdom. A Kingdom! what [...] reward is this? What will not vain [Page 42]men venture, what will not they suffer that they may but usurp a Kingdom [...] When they have it, what have they more than a gilded Crown of rea [...] thorns upon their heads? But what i [...] this Kingdom? not earthly, but hea­venly; not a Kingdom for care, trouble sollicitude and domination, but for plea­sure, joy and happiness unspeakable. [...] Kingdom without a care, a Kingdom without an enemy, a State having a [...] the sweetness, happiness and conten [...] but nothing of the trouble and burthe [...] of an earthly Principality. Nay; he add [...] As my Father hath appointed me. Th [...] particle [as] may either refer to th [...] Kingdom before spoken of, then it [...] nota similitudinis, non equalitatis, not [...] note of equality, but of similitude. Go [...] abiding servants shall not have an equ [...] degree of glory, but the same specific [...] glory with Christ. Or else the parti [...] may denote the title and assurance: [...] certainly as the Father hath appointed me a Kingdom, and I shall have it, certainly shall you have your Kingdo [...] On the other side, not to abide w [...] Christ and in Christ in an evil time, [...] [Page 43]a matter of great dishonour, and highest disadvantage to us. It will be of great dishonour to us, both in this life, and at the great day of the Lord. In this life first, and that with all sorts of men. Constancy to principles and profession [...]s a virtue which commends it self to the worst of men: for the contrary argues either a want of judgment in our first em­ [...]racing principles, and undertaking [...]rofession; or a levity of mind and want [...]f conscience, both which are high dis­ [...]aragements to our reputation and [...]onour. For a man to engage in Religi­ [...]n, not understanding, or not having [...]uly weighed the principles of it in the [...]allance of the Sanctuary, is no better [...]han to erect an Athenian Altar, To the [...]nknown God: if he hath weighed them, [...]nd approved them as [...], [...]e most excellent things, to desert [...]hem argues such a want of conscience, [...]s fitteth none but those who make a [...]heap reckoning of eternity, and will [...]ell their souls and highest concern­ments for a morsel of bread. Hence it [...] that an Apostate never is in credit [...]ith the men of the world, or that [Page 44]faction in it to which he hath made defection, who cannot but look upo [...] him as wanting either judgement o [...] conscience. Did he first engage in [...] course and practice of Religion, with out any enquiry into the principles [...] it, or examining the truth of the [...] What could be a greater levity or va­nity? Did he understand the principle [...] and compare them with other pretend­ed spiritual things, and judge these [...] which he hath walked the most ratio­nal, the most agreeable to the will [...] God? Why hath he now reject [...] them? why is he departed from them [...] Is the will of God altered? Is the Yea and Nay with him? Is the [...] the same, the will of God the same, an [...] his judgment altered and practi [...] turned? What lightness is this? Ho [...] unworthy of a man, much more of Christian? God therefore calls after h [...] antient people the Jews, turned Re [...] ­gadoes from him,Jer. 2.10, 11. Jer. 2.10, 11. P [...] over to the Isles of Chittim, and send u [...] Kedar, and consider diligently, and set there be such a thing. Hath a Nati [...] changed their gods, which yet are [...] [Page 45]gods? but my people have changed their glory for that which doth not profit.

Object. Some will say to me, Is then every change of a Christians mind in the p [...]actice of Religion infamous or unlawful?

Sol. I answer, No. There is a Reli­gion which men have ex traduce, a re­ligious course which they have taken up meerly from the example or instinct of their parents, without any exercise of their own judgment, (and I am afraid this is the Religion of the most in the world:) They can give no other ac­count why they worship God this or that way, but because this was the way their fore-fathers worshipped God, and they hope they are gone to heaven; and should they be wiser than their fa­thers? This was the Religion of the Woman of Samaria before she was con­verted, Joh. 4.20. Our fathers worship­ped in this mountain, and you teach that in Jerusalem we ought to worship. This is that which the Heathens generally said for their superstitious worships, and which they urged to Christians from time to time. There is no true reproach ariseth to any, from changing his pra­ctice [Page 46]in Religion taken up upon this score: the reason is, because every o [...] ought to live by his own faith. And Go [...] expecteth, that when we are arrived to years of discretion, that we can use [...] own reason, we should Prove all things, and hold fast that which is good. Yet the [...] world accounts this a reproach to [...] man.

2. There is another blind Religion which men may be engaged in, from Tradition, and the course of the Church wherein they have lived. The only account they can give why they thus or thus worship God, is, because this hath been the course of their Country, the custom of that Church in which they have been educated. God expe­cteth of us, that we should, especially in the great matters of our souls, not take up any thing upon trust. But it being certain, that God hath left an in­fallible rule in his Word, and given unto man a reason and judgment, he ex­pecteth men should exercise it, and live (as I said before) by their own faith. For a blind Papist therefore, that hath been muffled in his Religion, and taught [Page 47]to believe and do, as that which a pack of men, calling themselves the Church, hath taught him, having his own un­derstanding awakened, and his reason manumised to use it, and judging that hitherto he hath worshipped God ig­norantly, and contrary to what the rule directeth; to turn his feet into the way of Gods testimonies, is no real re­proach.

Thirdly, Suppose a Christian hath undertaken a way and practice of Re­ligion, upon enquiry into the will of God, conscientiously believing, and walking according to his own judg­ment upon the will of God revealed in Scriptures: The judgment of man growing by degrees to perfection, and not being infallible, it is not impossible but in some things he may alter his judgment and practice, upon the fur­ther illumination of his mind, and in­formation of his judgment: and it may be no just cause of reproach to him. But then his alteration must be appa­rently for the better: that is, for such [...] course as is apparently more confor­mable to the Scripture, and the holy [Page 48]will of God revealed in them and consequently is more pure [...] strict and holy. And if it be so a­mongst the men of the world, (wh [...] will not understand this) it will be reproach to him. But where a ma [...] changeth for what is apparently a loos [...] way of serving God, and which brin [...] God less glory, and gives a grea [...] liberty to the flesh: this is a reproac [...] not to be wiped off. But the good [...] bad word of the world is not high [...] considerable, (indeed only to th [...] who make a defection to it) To h [...] a praise in the Churches of Christ, is wh [...] is most truly valuable. How little [...] this can those expect who have [...] ­proached the Gospel, and the holy a [...] right ways of God? Such men be­come the shame and grief of all tho [...] who were formerly their companio [...] in the things of God.

But alass, what is the dishonour [...] this life, to the shame they will me [...] with at the great and terrible da [...] when, as I shewed you before, the So [...] of God, coming to judge the quick [...] the dead, with his glorious Angels, sh [...] [Page 49]be ashamed of them. Oh the dishonour of that day! How shall all Apostates, with those mentioned Rev. 6. at that day cry to the mountains to fall upon them, and to the rocks to cover them, that they may not see the face of that Christ, whom they deserted in the hour of temptation, whose ways and ordi­nances they forsook, because of the re­proach and threats of men. But this is not all: That day will not only be a day of shame, but also of wrath, yea of great wrath. And certainly there's none will have a greater share in the dread­ful wrath of that day, than those who have forsaken the right ways of the Lord. Degrees of wrath will be di­spenced according to degrees of sinning. Now there are none who have to an higher degree dishonoured God, and made his name to be ill spoken of, than such as have apostatized from the ways of God. But this I have before hinted, I shall therefore adde no more to the confirmation of this point. I now come to the application of it, and that I shall bring under one general Head of Exhortation, which I shall divide into [Page 50]two more general branches: 1. The [...] first respecting, Such as yet keep their station in the ways of God, to confirm them, and engage them not to stir their ground. 2. The second respecting such as have made a defection, (if possible) to engage them to return.

In the first place give me leave to speak to you,Exhort. 1. Br. my Brethren, who ye [...] are in the ways of God, what you were to you let me repeat my Text, An [...] now, little children, abide in him. It is reported concerning the blessed Apo­stle who was the Author of this Epistle, that abiding at Ephesus, when he was very old, so as he could not go to the place where his Disciples met to wor­ship God, but as he was carried, no [...] was able to speak much, he was wont at their several meetings one after an­other to say nothing but this,Hieron. in 6 cap. ep. ad Gal. Little children, love one another. His Disciples at last tell him of it, and wondred that they never heard more from him than one sentence, and that so often repeated. He answers them, It is the precept of the Lord, and if that alone be done it sus­ficeth. If, my beloved friends, it were [Page 51]my case, and I could speak but seven words unto you in this evil time, these should be the words, And now, little children, abide in Christ. If you should ask me, why I so often inculcated those words, I would make you the same answer, It is the precept of our Lord, and if this be done, it is enough. I would not say unto yo [...] Abide in me, or in my words; nor, Abide in the words which the faithful servants of Christ have formerly taught you. This may be your duty, but not because they taught it you; they were fallible men. Search the Scri­ptures. Abide in Christ. God forbid any Minister of Christ should require more of you. I would not say to you, Abide in any principle you have learned, nor in my practice you have walked in. This may be your duty, but not unless those principles and practices have been what our great Lord and Master hath re­quired of you, Abide in Christ, Hoc solum sufficit, this alone is enough. But that you may understand the full scope of the Exhortation, I shall open it in three things, and so divide this Exhor­tation into three branches.

• [Page 52]1.
  1. Br.
  Abide in the faith of Christ: I mean, the fixed perswasion of the truth of Gospel propositions. Truths which Christ in his Gospel hath revealed to you.
• 2.
  2. Br.
  Abide in your faith in Christ; where I shall not take faith strictly for adherence, but as comprehending that, and hope, and patience.
• 3.
  3. Br.
  Abide in your obedience to Christ; walking in your uprightness in an ex­act obedience to his blessed will, both in matters of Worship and Homage to­wards God; and in matters of Holi­ness, Justice, equity, and Mercy towards men.

1.1. Br. Abide in the faith of Christ, that is in a firm and fixed perswasion of the truth of those propositions of truth, which Christ hath in his Gospel revealed. This is the least of a Christian, and that which di­stinguisheth him from a Jew, wh [...] believeth the Old Testament but not th [...] New; and from a Pagan, who believ­eth neither. A man may go to he [...] who hath it, (for the devils also believe and tremble, they could say, Thou an [...] Christ the Son of the living God) but n [...] [Page 53]man can go to heaven without it. It is [...]he foundation of justifying faith, it hath an influence upon all our practice. How shall men call on him on whom they [...]ave not believed. Therefore the Apostle [...]eaking of some Apostates, joyns both [...]hese phrases together, Having made [...]ipwrack of faith and of a good conscience. Without reliance on Christ, none can [...]e saved; who will trust and rely, and [...]dhere to a Saviour, who doth not [...]now him, or is not perswaded of him [...] his circumstances of sufficiency. Think not therefore light of this. The propositions of the Gospel are va­rious, the Scriptures are as full of them [...]s the Heavens are of Stars; but as one [...]ar differeth from another in glory, [...] it is with these Propositions. All are [...]ot of equal weight, glory, and influ­ence. Divines have usually distinguished [...]hem into Fundamentals, and such as [...]e no Fundamentals. But what are Fun­ [...]amentals is not yet agreed, nor I think [...]er will. I shall not undertake to de­ [...]de the controversie. But in short,

I think Propositions of truth may be illed Fundamental, 1. With reference [Page 54]to others. So those truths are Funda­mental, which are the bases and foun­dations of all others, from whence the [...] flow by way of just consequence o [...] inference.

2. With reference to our salvation and so those are fundamental upon which our salvation depends. And [...] these,

• 1. There are some that must be ex­plicitly known and assented to, or we can not be saved. I think truly the number of these is not great, though I durst n [...] undertake to define them.
• 2. Others there are, of which [...] cannot say, that an explicit disting knowledge of them is necessary to sal­vation, but some knowledge of the [...] and assent to them is necessary, espe­cially to persons living under the light of the Gospel. I shall not pretend [...] ­give you a strict account of all that f [...] under either notion, but some I shall more especially commend to you.

• 1. That the holy Scriptures are [...] Word of God, and the only rule of fai [...] and life. This is the principle of [...] Christian Religion, and the proof of [Page 55]from Scripture is not to be expected. Take heed you fail not in this, yea, and take heed upon what argument you re­ceive the Scripture as such. The Soci­nian will tell you there are arguments enough from reason, (but the greater is not blessed by the less.) The Papists will tell you, the Tradition of the Church is enough. If you take the Scri­ptures upon either of these evidences as sufficient, the devil hath a fair ad­vantage to tell you, That both these are but humane testimonies, and hu­mane testimony can beget but an hu­mane faith, and if an humane faith be sufficient for the Scriptures in general. It is sufficient for every proposition of faith revealed in them. Our Saviour [...]lessed Peter for believing what flesh and [...]loud revealed not to him. The old Do­ctrine of Protestants was, That nothing [...]ut the impression of the holy Spirit, work­ [...]g by and with reason, and the self- [...]vidence of those holy books, can be enough. [...]old there, or you lose all. Do the [...]apists bid you, Prove the Spirit you pre­ [...]nd to perswade to? Bid them prove their Church, whose traditions they [Page 56]obtrude upon you, and you are even with them. They must certainly prove it by the Scriptures, or not all; and i [...] so, I hope the Scriptures may as we [...] be allowed to shine in their own light as in the light of the Church, which hath no light but what it must borrow from the Scriptures.
• 2. That the Lord Jesus Christ, th [...] Eternal Son of God, prophesied and prefi­gured of old, in the fulness of time, assume our nature, and as God-Man died [...] our sins, and rose again for our justification being our only Saviour, Mediator, and In­tercessor; and he whom God hath ap­pointed to judge the world. The Socinian or Ʋnitarians (as they call themselves deny the eternal existence of the Son God, and so call you to believe in a insufficient Saviour, they deny his M [...] ­rits, or the Satisfaction of them. The Papists tell you of other Mediators and Intercessors, (hence their invocation [...] Saints) they teach you to trust in you [...] own merits, take heed of these, the shake the foundations. The Apost calls Christ, God over all, blessed for ev [...] It tells you,
  Rom. 9 5.4.25.
  Rom. 4.25. He was [...] [Page 57]livered for our offences,
  1 Tim. 2.5.
  and rose again for our justification. It tells you that there is but one Mediator between God and man, even Christ. That he liveth to make intercession for us, Heb. 9.
  Acts 4.12.
  That there is no other name under heaven by which we can be saved, neither is there salvation in any other. Let this be a second.
• 3. That there is none righteous, no not one. No Infant.
  Rom. 3.10.5.15, 17, 18, 19.
  The Scripture tells you, Ephes. 2.3. We are all by na­ture children of wrath. Psal. 51.4. That our mother hath conceived us in sin. That by one mans disobedience many were made sinners. No grown person either legally righteous. 1 King. 8.46. For there is none who liveth and sinneth not. Jam. 3.2. Ja. 2.10. Eccles. 7.20. There is not a just man that liveth, and sinneth not. Nor yet Evangelically righteous from any righteousness of his own. But of this more by and by.
• 4. That the righteous Lord loveth righ­teousness. And without righteousness no man can stand before God, but will cer­tainly be accursed to all eternity. The Psalmist tells you, The righteous Lord lov­th righteousness. The Law is,
  Gal. 3.10.
  Cursed be [Page 58]he that continueth not in every little of the Law to do it. The Gospel dispenseth not with that curse, it only allows of our Sureties fulfilling the Law for us, and our fulfilling of it in him, according to that of the Apostle, In him you a [...] complete.
• 5. That there is no righteousness, when in any poor creature in the great day [...] the Lord can stand before a righteous God but the alone righteousness of the Lord Je­sus Christ, that is, his active and pass [...] obedienee imputed and made over unto [...] Nor is there any deliverance from wrath but by this righteousness of Christ imputed. This point is the very hinge of the Go­spel, Luther called it, The Article of banding or falling Church, it is the Ar­ticle of a standing or falling soul. How this, and you will not easily be se­duced in other points. The Scripture tells you,
  P. cts 4.12.
  There is no other name give under heaven by which men can be save [...] Neither is there salvation in any other. It is the whole business of St. Paul almo [...] throughout the Epistle to the Roman and that to the Galathians, to pro [...] his. St. Paul desires to be found [...] [Page 59]Christ alone,
  Phil. 3.9, 10.
  not having his own righ­teousness which is of the Law, but the righteousness of God, the righteousness of faith. Hence Christ is called, The Lord our righteousness. And he is said to have been made sin for us, who knew no sin, that we might be made the righte­ousness of God in him; And to be made of God for us Wisdom, Righteousness, San­ctification and Redemption.
• 6. That every soul thus justified is effe­ctually called. He is not only (as many are called.) called out of the Pagan world to believe and receive the Doctrine of the Go­spel, but by the Spirit of God powerfully joyning with the Word, he is made to see and be sensible of his lost condition out of Christ, and enabled by a true and lively faith to receive, and lay hold upon and trust in Christs righteousness, he is also regene­rated, that is, made a new man, by a thange wrought by Gods Spirit in his heart, affections, whole man. And without this none is justified, none can be saved. Joh. [...].5. Except a man be born again of water and the Spirit, he can never enter into the Kingdom of God. Ro. 8.13. If you live after the flesh, you shall die. Ro. 8.1. [Page 60] There is no condemnation to them that are in Christ, who walk not after the flesh but after the spirit. If a man have not the Spi­rit of Christ, he is none of his. And in many other Texts.
• Let men talk what they please of Baptismal Regeneration, who so lives to years of discretion, and hath no more, shall never see the face of God. I know the most learned assertors of it conclude it of little value, ponentibus obicem, as they say, that is, if men after Baptism wilfully sin against God, (who lives and doth not?) So as that limitation makes their novel Doctrine but a secu­rity to baptized persons dying in infancy. They have a fancy to merit the name of Blandi instead of Duripatres infantum, (as Augustine was called). All that is to be feared of the imbibing in that new Doctrine is, lest people should be lu [...] ­led asleep with that notion of being justified in Baptism, and think that i [...] afterward they run to all excess of riot they need only to wash their feet, by a [...] slighty repentance, and never look after a true sight of sin, or an actual believ­ing in the Lord Jesus Christ.
• [Page 61]7. That Christs Righteousness is not im­puted to any soul, without the exercise of faith, eying, receiving, resting upon Christ, and Christ alone for salvation. Nor can any true act of sanctification flow from any other principle. So as one who never in the fight of his sin and lost condition fled to Christ, and laid hold upon his righteousness, be he under what other circumstances of birth, breeding, Church-membership, moral righteousness, formal and constant per­formance of religious duties is in a state of damnation: and so dying pe­risheth for ever, John 3.18.
  Joh. 3.18.
  He that believeth on him, is not condemned; but he that believeth not; is condemned alrea­dy: because he hath not believed in the name of the only begotten Son of God. Ver. 36. He that believeth on the Son, bath everlasting life: he that believeth not, shall not see life, but the wrath of God abideth on him. Rom. 5.1. Being justified by faith, we have peace with God. And again, Without faith it is impossible to please God.
• 8. That regeneration and faith, and every other habit that is truly spiritual [Page 62]cometh from the special distinguishing grace of God, and is wrought in the soul, by his alone power, and by him drawn out into exercise, and we have no power of our selves so much as to think one good thought. Except a man be born again of water and the Spirit,
  Joh. 3.5.
  John 3.5. Born not of blood nor of the will of the flesh, nor of man, but of God.
  Phil. 1.29.
  Phil. 1.29. It is given you on the behalf of Christ to believe. Faith is not of our selves, it is the gift of God. Ephes. 2.8.
  Eph. 2.8.
  Every good and perfect gift cometh from above,
  Jam. 1.17.
  James 1.17. Without me you can do nothing,
  John 15.
  John 15. We have no sufficiency of our selves to think one good thought,
  2 Cor. 3.5.
  2 Cor. 3.5, Abide in this (Christians,) Christ doth not say, Without me you can do no great things, nor without me you can do little, but without me you can do just nothing.
• 9. That whosoever is thus justified and regenerated, sinneth often, but yet in some sense sinneth not: Not as others do, not making a trade, nor taking a pleasure in sinning, not with plenary acts, and con­sent of his will. He cannot be an habi­tual, constant Drunkard, Unclean per­son, [Page 63]Swearer, Curser, Lyar, Blasphe­mer, Prophaner of Sabbaths, or the ho­ [...]y Name of God; he cannot live in a known course of cheating and de­frauding: but though he falls seven times a day, yet it is by sins of infir­mity; and if he be overcome by tem­ptations to greater sins, as Noah, Abra­ham, Job, Peter, David, &c. yet he lyes [...]ot in them, but with Peter weeps bitterly.
• 10. That although a child of God may [...]n many things be ignorant of his duty, and wherein he knows it, may sometimes [...]ant strength to perform it: and he who [...]oth most is not perfect: yet no true child of God will live in the wilful and instant omission of any known duty, [...]or in the wilful ignorance of any part [...]f his duty; but striveth to grow in [...]race and knowledge: and for what he knoweth. To will is present with him, though he hath no strength to perform: and as to his inward man, he will de­light in the Law of God: and though he [...]e not perfect, yet he striveth after per­action, Phil. 3.12.
  Phil. 3.12.
  He followeth after, that he may apprehend that for which he [Page 64]is also apprehended of Jesus Christ, counteth not himself to have app [...] hended. But doth this one thing, forg­ting those things which are behind, reacheth forth to those things that are fore, and presseth toward the mark for [...] price of the high calling of God Christ.
• 11. That in order to this, he who [...] would see the face of God, must make Word of God his rule,
  Isa. 8.20. Mat. 15.9. Joh. 4.23. Deut. 12.32.
  both of faith [...] life. Believing no Divine Truth but upon credit of the revelation of it in the S [...] ­ptures (indeed otherwise it can be [...] Divine faith) taking his Rule for W­ [...]ip from the Scriptures,
  Col. 2.23. Psal. 119.109.
  both for [...] Acts, and for the manner, and direct [...] all the actions of his life, in his g [...] ­tal calling, in his particular relation, cording to the general and particular Rules of the Holy Word of God, [...] turning aside from them.
• 12. That as we shall all dye; there shall be a resurrection from the di [...] and a day of Judgement. When Christ shall judge the quick and the dead, i [...] cording to his Gospel. When the fe [...] ­ful, the unbelieving,
  Rev. 11.8.
  the abominable, m [...] [Page 65]dere's, whoremongers, sorcerers, idolaters, and all lyars, all those that trouble the [...]rvants of God, that know not God, that they not his Gospel; all thieves,
  2 Thes. 1.7, 8.
  covetous persons, drunkards, revilers,
  1 Cor. 6.9, 10.
  extortio­ners, &c. shall be adjudged to the Lake that burns with fire and brimstone, to have their portion in fire and brimstone, in everlasting burnings, with the Devil and his Angels. On the contrary, Those who by believing and obeying the truth, and by patient continuance in well doing,
  Rom. 2.
  Evidence, That they are such whom God from Eternity hath chosen to life, on the behalf of whom, Christ made an Eternal Covenant with his Father: for whom he died: To whom he hath given his Spirit in a way of a special and distinguishing grace, shall have a joyful resurrection, and hear that blessed sen­tence pronounced to them:
  Matth. 25.
  Come you blessed of the Father, inherit the Kingdom prepared for you. These are some of those Gospel Propofitions, which you have been taught, Abide in them. Search the Scriptures, see if they agree not with them: if they do, take heed how you change your persuasions as to them, [Page 66]for any new systeme of Doctrines leadi [...] you to salvation: This faith will le [...] you unto holiness and strictness of life: will not give you that liberty to th [...] flesh, which other doth. It will ma [...] you live in the daily view of the truth. Straight is the way, and nanr [...] is the gate that leadeth to eternal li [...] and few there be that find it. Which will remain true, when all the wor [...] shall be found liars. I pass to the [...] ­ [...]ond branch of the Exhortation.

Abide in your faith in Christ. 2. Br. I shall not her take faith in so strict and ab­stract a notion, as it is sometimes take in Scripture, but as it comprehendeth 1. Adherence to, and reliance upon the Lord Jesus Christ, and him alone for sal­vation. 2. Hoping in him. 3. Patien waiting for him. The two latter are the daughters of faith strictly taken but they have so much of their Mo­ther that in Scripture they are of­ten taken for it, and called by here name.

1. Abide in your stedfast adherence to and reliance upon the Lord Josus Christ and him alone for salvation. There are [Page 67]some that despise salvation, some that neglect it, some that vainly seek it, some have no hope, some have no true foundation for their hope; Some ne­ver think of another life, so neither hope for it, nor despair of it, but live like Beasts in the world, crying, Let his eat and drink, for to morrow we shall [...]lye: and so call out their souls to no [...]ct of faith, or adherence to any [...]hing at all in order to it. I hope I peak to such as believe they have souls, and that their souls are not gi­ven them meerly pro sale, to keep their [...]odies from putrefaction, but that they are immortal beings, capable of, and ordained to an Eternal existence, which must be either in eternal life, [...]r in eternal misery, and who live in the waking conviction of this, and so are concerned to think what they should trust to for eternal salvation: Some are thus far awakened, but like Browning men, lay hold on every twig and bulrush, never considering whether [...]t will bear their weight or no. One man thinks, if he be baptized, he shall be saved. Another if he keeps his [Page 68]Church, and payes every man his own he shall be saved. Another if he give his goods to the poor, builds Church [...] Hospitals. This is all to say we have our life in our hands. You have been otherwise taught, viz. To do all that you can in obedience to the commandments God, and when you have done all, to s [...] you are unprofitable servants; to say the is not my Righteousness. Isa. 64.6. to say after the Church; We are as an unclean thing and all our righteousness as a filthy rag [...] to cry out, None but Christ, None b [...] Christ. Hold there Christians, live in daily view of eternity, in a daily ex­ercise of faith, adherence to, and relian [...] upon the Lord Jesus Christ, as he h [...] whom alone you can be brought to blessed Eternity. Let the Papist if h [...] will, trust to his own merits. Trust you to the merits of Christ alone Their Learned Cardinal when he came to dye, could cry out, It is the safest do so;

Let them if they will trust to the su­perlative merits of other Saints, it may be they were no Saints; if they were, they must be better supplied [...]an the Wise Virgins if they have oil mough for themselves and you too: if they had, there is no way of convey­ance to you ordained by God: but very man hath use enough of his own righteousness: and at the great say, it will be found, that those have [...]een mistaken, who have dreamed, that [...]ny but Christ have had any to spare, or [...]ny that could be imputed to another. [...] trust in Jesus Christ, and in him [...]one.

2. Abide in your lively hope. In [...]our hope of a glorious resurrection: In [...]ur hope of a day, when God shall judge be world by our Lord Jesus Christ: In, our hope of eternal life. This very age will tell you, that if such as fear God, and strictly walk in his wayes, Follow­ing the severer paths of Worship and [...]oliness, had hope in this life only, they were indeed of all men most miserable. These are the worlds reproach, these almost are the only transgressors ac­counted; [Page 70]Drinking, Swearing, Blasphe­ming, Cursing, Uncleanness, these are but venial tolerable sins: Close walking with God, fearing to offend him [...] matters of Worship, praying, meeting together to fast and pray: these are the Capital Offences, for which Prisons, o [...] are prepared. But Christians, the [...] will be a Resurrection of the body, the [...] will be a day of Judgement: There will a revelation of eternal life. The body of Gods people may be abused, waste in Prisons, and consumed there, but they shall live again. Men now judge the world, it stands them in hand consider, whether they make righteo [...] Laws, and decree righteous judgement [...] on them: For there is another day Judgement appointed, when all Law and Acts of Judgement upon them, wi [...] be examined again by the Divine Law and by the Standard of Heaven tryed. The issue will be then tryed, whether Drunkards, Swearers, Cursers, Ʋnclean Persons, such as wallow in all manner [...] filthiness; or such as live according to the strict rule of Gods Word, and de­fire no more than that they may qui­etly [Page 71]live so, according to the just di­ctates and apprehensions of their own consciences, be the troublers of Israel, be the persons more or less approved and accepted of God: I say the issue will be tryed again upon appeal, at the tribunal of Christ. Live therefore in this hope, and let not the deferrings of your hope, make your heart sick. He that shall come, will come, and shall not tarry. The blessed Apostles sixteen hundred years since saw him preparing his Chariot, and making ready, and in the view of it endured cruel mocking courgings, imprisonments, fiery tryals, the loss of all, and counted all but dung, that they might in that day be found in him. Your salvation is nearer now, [...]ea, it is nearer than when you first be­lieved. Maintain this blessed, lively, glorious hope. Maintain it, and it will maintain you. It is a grace, will not be your debtor. Without it your heart will break under it, it cannot break. But remember, Hope which is seen is no hope: You may for ought I know endure many a cold night, in derisi­ons, reproaches, &c. in Prisons, in [Page 72]other Lands. Whiles you keep that faith and good conscience, which your Master hath given you in charge, be­fore the dayes of your servitude be ex­pired; yea, the long night of death may come, and your flesh may rest in hope some years. But still maintain your hope: Rachel will come at last, eternity is coming. A joyful resurrection, a day of Judgement is coming, you have done your work, and are doing of it, serving God with faithfulness: others must d [...] theirs too, in filling up the measure of their iniquity, persecuting him in his mem­bers, whose person they cannot reach (unless by their profane Oathes) God will judge both you and them ac­cording to your works. The men [...] this world it may be pierce your heart as with a sword, when they say, When is your Christ become? Where is the Promise of his coming? It is not more than sixteen hundred years, and all things remain as they were. But you shall see him Christians: you shall see, and they shall see that Christ riding in triumph, with all his Angels, and ten thousands of his Saints, whom you have [Page 73]desired to serve faithfully with your spirits, whose Kingdom you have de­sired to advance; and they shall see him, whose Name they have profaned, whose Gospel they have obstructed, whose Kingdom they have opposed, whose Ministers, whose Members and Servants they have abused, imprisoned. I say they shall see him,Revel. 6.15, 16. and endeavour to hide themselves in Dens and Rocks of Mountains, and say to the Mountains, and to the Rocks fall on us and hide us from the face of him that sitteth on the Throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to abide it. Abide in this hope.

3. Abide in your patient waitings for God. Adherence to Christ secureth the soul, it setteth it on the Rock that is higher than it, and secureth it as to Eternity: It puts the soul into a cer­tain state of Salvation, and keeps it so. Hope keeps it alive, and full of vigour, and chearfulness, and strength in that state, so as it fainteth not under all the delayes of Providence. Patience stayeth the soul, and maketh it to stand still [Page 74]and wait for Gods time, so that neither in its heart, nor in its actions it make­eth hast, but having chosen its ground, and found it to be such as will bear a soul, and such as a soul ought to stand upon, it standeth still, without weari­ness or murmuring or discontent; and notwithstanding all the Artifices of the World, Flesh and Devil, all the vollies of shot that are made against it, all the discouragements that it hath, yet it standeth, and waiteth still, and will not stir from the ground which it hath chosen: but sayes, This way, this course I have chosen in expectation of an hap­py issue, I yet see it not, but yet here I will stand, here I will abide; here will dye; if I perish, I perish. The blessed Apostle tells the Hebrews, Heb. 10.36.He. 10.36. You have need of patience, th [...] after you have done the will of God m [...] inherit the promise. There is a pass [...] patience, which lyes in a quiet submit­sion to, and a glorifying of God under the frowns of his Providence. Chri­stians in suffering times have need [...] this.Lu. 21.19. In your patience (saith our Savi­our) possess your souls. There is [...] ­active [Page 75]patience, which is the souls quiet waiting for the promise, while it goes on doing his will. It is opposed to a souls making haste. Of the Believer it is said, He that believeth maketh not haste. Christians, I know many of you have had patience: Abide in your patience, those that can wait on the Lord, with­out limiting the Holy One to the un­certainties of years and moneths, in the end shall not be ashamed. You cannot abide in Christ, if you cannot abide in patience: God will be waited for; Les patience therefore have its perfect work. Say not to your Lord, Wilt thou at this or that time restore the Kingdom to Israel? It is not for you to know times or seasons. It is an ill principle, that hath hitherto kept thee in the wayes of God if this be all, because by such a time thou ex­pectedst sensible encouragements. What hast thou to do, but to perform thy duty, and to wait for the mercy, if thou hast hitherto thus or thus walked, be­cause God required it of thee, and it was thy duty. The will of God is the same still, and consequently, thy en­gagement the same still. But I proceed [Page 76]to the third thing by which I opened this branch of Exhortation.

3. Abide in thy Obedience. Faith, and patience, and hope are all parts of obe­dience: but I understand here by it, an ordering of thy conversation still in exactest conformity to the will of God. Duties of Obedience fall under a double head, as our conversation more immediately re­specteth God or man.

1. Therefore, Whatsoever acts, or ways of Worship, thou hast formerly performed, and walked in, in conscience to the command of God, those abide in. Men alter, God changeth not. What was the rule of his Worship is so still, if thy foot for­merly swerved from it, thou hast rea­son to reduce it, if not, take heed how thou forsakest it. The Lyons Den did not scare Daniel from praying to the God of Heaven as he was accustomed. Acts of Worship are immediate ho­mages to God, they are the souls ap­proaches unto him. A Christian stands concerned, to be very curious and dili­gent as to them: I know nothing which formally distinguisheth true and false Worship, but the immedi­ate [Page 77]command of God for the one, and the want of it for the other. Think it not a light matter how you worship God. If you any way fail as to the immediate, or mediate object; It is Idolatry (of all sins the highest) than which nothing so soon divorceth a soul from Christ, and therefore in Scri­pture it is compared to whoredom, the only just moral cause of a Divorce, and the highest offence in conjugal relation. Babes keep your selves from Idols, (saith our blessed Apostle.) If the failer be in the external mode, it is Superstition, or what the Apostle, Col. 2.23. calls Will-Worship, no light transgression, Who hath required it at your hands? It is not enough for any to tell you the Acts of Worship are commanded, so were the Sacrifices which Jeroboam made Israel to transgress by. If the failer be in the inward manner of perfor­mance, then the sin is hypocrisie, take need of all. Abide in the Acts of Wor­ship which Christ hath prescribed, an Angel from Heaven cannot be allow­ed you to dictate any thing new as to them. Abide in the manner of Worship [Page 78]for which you find a Divine Rule; n [...] fear of transgressing in sticking close t [...] the word there, I am sure the lea [...] swerving is not without its danger. When I speak of the manner of worshipping, I exclude from it such cir­cumstances, as are necessary to Acts o [...] Worship as they are humane acts without respect-to Religion. These are variable by men according to circumstances of prudence, but for other Variations I understand them not. Do not only abide in your acts of more publick Worship, but o [...] more domestick and private Worship t [...] Be not ashamed to own the teaching o [...] Christ to your Children and Servant to own praying in your families, &c. to own publick and private Sanctifi­cation of the Sabbath, have you practised these things. O abide in them.

2. Abide in your Obedience to God in the just performance of your duties to­ward men. Abide in your holy an [...] just, in your meek and humble conver­sation. Christ expounds our abiding in him, by our continuing in his words, and [Page 79] his words abiding in us,Joh. 15.7. John 15.7. Ho­liness and godliness of conversation is never the worse for the discouragement it meets with in the world. O abide in it: No abiding in Christ without an abiding in universal holiness. Thus far I have opened the Exhortation: Shall I need add any Arguments to en­force it? Surely, I have said enough, in the confirmation of the Proposition. But I shall summ that up here, and add a word or two.

1. Do it with respect unto God. It is the will of God concerning you: It is the way to glorifie God. I have spake to both these.

2. Do it with reference to your selves. That you may have the presence of Christ with you, John 15.4. Abide in me, and I in you. That you may preserve your union. That you may bring forth fruit, and much fruit, John 15.4, 5. That you may not be branches cut off, cast forth, withered, to be gathered up, for everlasting burnings. That you may evidence your selves to your selves, and to others also, to have had, and have a true and real union. That you may [Page 80]be entitled to all the priviledges of the Gospel, especiall to this, John 15.7. T [...] ask what you will of God, and you shall re­ceive it. These I have opened, and more. That you may shew your selver to have that constancy which becometh men, That fortitude which becometh Christians, the want of which is the highest reproach, both in the world and in the Church of Christ. That Christ may not be ashamed of you, when he shall come in the glory of his Father, and with his holy Angels: But further yet. Consider your selves as you are in the Text represented, 1. As children. 2. As little children.

1. As children, that's a relative term, and the next question is, who is your Father? Our Saviour hath answered it when he bid his Disciples, Call no man Father on Earth, for one was their Father in Heaven, Mat. 23.9. And again, when he taught his Disciples to pray, saying Our Father. Where should the child abide, but in his Fathers will, in his Fa­thers love, in his Fathers house: because you own God as your Father, therefore abide in him.

[Page 81]2. We are the children of the Apo­tles and Prophets, they are no foun­tains of being or good to us, but from them under Christ we derive our faith: therefore the Apostle faith, We are built upon the foundation of the Apostles and Prophets: and the Apostle tells the Corinthians, though they had many Instructers, yet not many Fathers. Look back upon those first and greatest Disciples, and see what they did, you shall not find an Apostate amongst them. Peter indeed in an extremity of temptation, for an hour was ashamed of his Master; but he went out you know and wept bitterly. Yet their temptations were greater than yours; you have not [...]t resisted to blood sighting against sin. You that are the children of so great Fathers; the followers of so great ex­amples: Abide in him.

2. Consider your selves as little chil­dren. Little is a term of weakness and ufirmity. It speaks you, 1. Ʋnable to absist in your selves. Take the Vine from the wall, it dieth; take the branch from the Vine, it much sooner dieth: You are little branches that cannot live [Page 82]in your own sap, cannot stand in your own strength. 2. It speaketh you unable to resist any opposition. In the work (saith our Saviour, John 16.) you shall have trouble. That you may grapple with this opposition, that you may not fal [...] in a day of trial, abide in him. In m [...] (saith he) you shall have peace: be [...] good comfort, I have overcome the world. He it is that must be your peace, your strength, your support. When the Assyrian comes into the Land, when the World, the Flesh, the Devil all set them­selvs in utmost opposition to your souls. This is the way for little children to be strong, and to quit themselves like, men in the day of trouble. Abide therefore is him out of love to your selves.

3. Ahide in him out of some respect to us, who have been the Ministers o [...] Jesus Christ to you: I should not have instanced in this, had it not been before me in the Text, That when he shall op­pear, we may have considence, and not [...] ashamed, before him at his coming. God hath secured unto his faithful Servant in the work of the Gospel, their hap­piness under all the frowardness, re­bellion [Page 83]and backslidings of the people committed to their charge.Ezek. 3.18, 19. If they live them warning, they have delivered their own souls.2 Cor. 2.16. We are a sweet sa­pour to God, both as to those that are saved, and as to those that perish. Isaiah comforted himself in this,Isa. 49.5. Though Israel be not gathered, yet I shall be glorified.—My judgement is with the Lord, and my work with my God. This now would be enough to an hireling. Yea, the Lord knows far less than this satis­sieth many Ministers, such as are called so. They are not ashamed almost to speak it. Let us have but their Tythes, and let the Devil take their souls. Whether they speak it or no, their miserable starving some at nurse, others it their own dry breasts, their careles­ness to feed the flock of Christ, the stones which they give them instead of bread, the Scorpions they feed them with instead of fish, speak it plain enough. But this is not enough to a godly Minister. My little chil­dren (saith the Apostle) with whom I travel in birth, till Christ be formed in you. Paul laboured to [Page 84]present his people a pure and ch [...] Virgin to Christ: and saith that he come wish himself accursed, and separated fr [...] Christ for his Brethrens sake. The god­ly Minister is touched with a zeal [...] the glory of God, with a true [...] for the people of God committed to l [...] charge, and desires they might be ap­proved, though himself should be a [...] ­probate; he blusheth, and is ashand for the hardness of heart, the St [...] borness, Rebellion, and Apostacy of his peo­ple. How (saith he) shall I lo [...] God in the face another day as to the soul? He hath an ambition in the gr [...] day to speak after his Lord and Me­ster. Of all those whom thou hast give me, I have lost none. Now breth [...] If you love them that love you (saith our Saviour) what reward have you How inexcusable will you be, if you love not them who love you. But if you have any love for the Ministers Christ, who have spent themselves the service of your souls. If any kind­ness for us, if you would be our [...] and crown, and glory, not our trouble and grief, and shame in the great d [...] [Page 85]when our Lord shall appear. Abide in him. Now abide in him, that you may have a Crown for your own heads, and help a Crown on to our heads; that when Christ shall appear you may have confidence, and not be ashamed to look the Captain of our salvation in the face, as all renegadoes will; and that we may have confidence, and come forth cheerfully when the Lord shall [...]all us out in the day of judgment, and be able to say, Lord, here are we, and those whom thou hast given us. Thine they were, trusted to us; and they have kept thy word.

I will adde but one word more to his branch of Exhortation.

4. Whether should you go? This Peter considered, when our Saviour said to him, Will ye also go away? Lord, (saith he) whether should we go? thou hast the words of everlasting life. God complained of his people, Jer. 2. that they committed [...]oo horrible evils, forsaking the fountain [...]living waters, and digging up to them­slves cisterns, broken cisterns that would hold no water. This must be the case of every Christian, not abiding in [Page 86]Christ. But to speak more distinctly.

1. What faith will you embrace There's nothing so dissonant to the ra­tional nature of man, than to believe a lie. Whatsoever pretends to a divine truth, and is not bottomed on Scri­pture, is no other.

2. Where will you fix your hope and con­sidence? Christ is the hope, and the alone hope of his people, whoso pur­eth hope or considence in any thine else, trusteth to a bruised reed and a bro­ken staff.

3. To what course of life will you turn. Will you again go back to the onion and garlick of Aegypt? Will you lick [...] your former vomit, and verifie the pro­verb, The swine returns to the wallon­ing in the mire again? Let me speak you as the Apostle to the Romans, Who fruit had ye of those things of which you have been ashamed? Have you mourned for your former courses in vain? with you repent of your repentance? with you (because your Lord delayeth h [...] coming) eat with the gluttons, and drue with the drunkards, and fall to smiti [...] your fellow-servants? Take that of o [...] [Page 87]Saviour concerning such servants, Matth. 24.49, 50.Matth. 24.49, 50, 51. The Lord of that ser­vant shall come in a day that he looketh not for him, and in an hour that he is not try are of, and (verse 51.) shall cut him [...]sunder, and appoint him his portion with hypocrites, there shall be weeping and gnash­ing of teeth. Once more, Whether will you go? to what society will you ad­dere? Take the company of professors with all their faults, they are the best society in the world, I mean not the best with reference to a Christians spi­ritual nature and temper, but the best is men. None more than they, none so much as they live up to the principles of humane nature and reason. The drunkard, the unclean person, the covetous worldling, the profane curser, and swearer, and blasphemer of the holy name of God, the unjust man that defrauds and cheat­eth his neighbour, the fawning flatterer, the godless atheist, are so far from living like Christians, that they live not like men. Leave the flocks of Christs com­panions, of the stricter sort of profes­sors, and find an assembly (if you can) not full of these spots, there may be a [Page 88]severe Cato, a just Aristides, a composed Seneca amongst them: but Oh! how rare are they! Would you be glad. Sirs, to stand amongst these at the day of judgment? would you be willing to have your portion with them? If you would not, let not your soul enter here into their secrets, to their assemblies let us your honour be united. But enough is spo­ken to this first Branch of Exhortation to them who through mercy yet is their first works.

I shall finish this discourse with one branch of Exhortation more,2. Exhor. To those that have not abode in Christ, pleading with them that they would return. Here let me first shew you the persons to whom I speak. Then I shall plead my Masters cause with them with a few arguments. In the opening the point shewed you that men and women may have a three-fold state in Christ.

1. The first Sacramental, having been listed in the Lords Army, given up their names unto him, the Apostle saith, we are baptized into Christ.

2. The second Professional, as mem­bers of the Church which is his body, [Page 89]having walked with some Church of Christ in the Ordinances of the Gospel, and made an outward shew of living within the Gospel compass.

3. The third real, and more inward and spiritual, as having been by the grace of God the distinguishing grace of God, taken out of the wild Olive of a natural estate and condition, and in­grafted into Christ, who is the true Olive, and made true partakers of his grace. From the first and second state there may be a toral and final apostasie, from the last, a sad and gradual aposta­sie, but neither total nor final.

First then, so many as have been baptized into Christ, and since their bap­tism have lived in the service of the world, of sinful lusts and pleasures, instead of the service of God: I say, so many have not abode in Christ. Oh! that they would remember the Covenant of their youth, that by the smart punishments which they see earthly Princes inflicting on them, that take their Oaths of Alle­giance, and then turn Traitors; that take their press-mony, and then refuse to fight for them, nay, instead of it [Page 90]openly fight against them: they would collect what dreadful vengeance they must expect, who in Baptism have en­gaged themselves to Christ; and (as it were) taken an Oath of Allegiance to him, and after this are found so far from serving Christ, that they are in the thickest of his enemies. Is there such a thing as treason and rebellion against earthly Powers and Princes, and is there none against the God of heaven? Shall an earthly Prince be judged just in tormenting to death a traitor to his Crown and Dignity, and shall not the Lord of Lords, and the Ruler of Princes be judged just in taking exemplary vengeance upon those that are traitors to his Majesty? Is it an odious thing to be a traitor to a man, and is there no odiousness in being trai­tors to the glorious God? Every per­son that hath been baptized into Christ, and after this lives in drunkenness, un­cleanness, profane and open sinning, defy­ing God and his Word, is such a trai­tor. Do these men abide in Christ, these that do not abide so much as in moral vertue? these that have not yet [Page 91]attained to the perfections of a good Heathen? Oh remember your vows, (Christians) remember your baptismal vows to the great God, remember his Name into which you were baptized: Were you baptized into the name of the devil, or into the name of the world, or were you baptized into Christ? You that abhor the names of traitors and rebels to your Prince, abhor also the name and thing of treason and re­ [...]lion to the glorious Son of God.

Secondly, So many as have made a more explicit profession of Religion, not only entring their names into Christs Muster-roll, (as every baptized person doth) but who have shewed them­selves in his Artillery-ground, worn his colours, actually put themselves under [...]he conduct of his Officers in his Church, and walked with the Church of God; and after this have gone out from them, not to another company whose profession was more strict and exact, but to associate themselves with [...]he children of the world, for whose [...]ecks the yoke of Christ is too strait. [...]hese are some of those who do not [Page 92] abide in him. And is there any time that doth not afford either a Demas, that forsakes the ways of God to em­brace the present world; or some Di [...] ­trephes, that loves the preheminence. Some or other, who either from im­patience of dishonour and reproach, or a desire of honour, places of trust, re­pute, &c. or fear of a prison and dan­ger, or out of a principle of covetons­ness for a piece of bread, or for the gaining of a great estate, will not the sert the holy and right ways o [...] God.

Thirdly, Such as have indeed tasted [...] the distinguishing goodness of God, having not yet perfectly put off the old man, [...] labouring under a body of death, may [...] the law of their members be brought in some captivity to the law of sin for a tim [...] 'Tis true, their union with Chri [...] abideth indissoluble, but in an hour o [...] temptation they may (possibly) fa [...] away, not totally, not finally, but foully abating of their commumon with God waxing cold in their love and zeal for the glory of God. Now to all these [...] would direct the close of my discour [...] [Page 93]speaking to them in the language of the Prophet, Jer. 3.13. Turn unt [...] me, you back-sliding children, saith the Lord. Turn, turn, why will you die, O you sons of men! I shall mostly for argu­ments (to enforce this Exhortation) confine my self to that excellent Pro­phet, in the second and third chap­ters of his Prophesie, to which I shall desire you to turn your eyes.

1. Consider in the first place, What God hath done for you. Thus the Lord impleaded the Israelites, Jer. 2.31. give me leave to alter the words a lit­tle, Was the Lord ever unto you a wil­derness, or a land of darkness? Is it not he that hath made you? that hath pre­served you ever since you hung upon your mothers breasts? Hath he not sent his Son to die the accursed death of the cross for you? Is it nothing to you that he hath admitted you to be baptized into his Name? to live within the pale of his Church, under the con­stant droppings of the fountain of life? Hath not he for some of your souls done greater things, in plucking you as brands out of hell fire? in making a [Page 94]particular application of the blood o [...] Christ to your souls? And can you for­sake such a God as this? Hath not [...]e who died upon the Cross for you de­served so much at your hands, as to watch with him in one hour of tempta­tion? Have you thus requited the Rock of your salvation, O you unthankful souls? Are you afraid of a nick name, or a prison for him, who was not afraid of a Cross for you?

Hath the Lord brought you under the light of his Gospel, shewing you the right way of the Lord, when the [...] Pagan world, where are ten thousand [...] under more valuable circumstances ( [...] to humane estimation) than you, lie in darkness, worshipping devils and stocks instead of God? Nay, hath he brought you into the purest light, to live in the Reformed Church, when a great part of the Christian world lies in the darkness of Popish idolatry and su­perstition? Yet further, Hath the Lord illuminated any of you with the com­mon light (at least) of his Spirit, so as you have tasted of the heavenly gift, Heb. 6.5, 6. and been made partakers of the holy Ghost, [Page 95]and have tasted the good word of God, and the powers of the world to come? And after this are you gone away? What will you answer the God of your mercies another day? But yet further. If any have tasted the distin­guishing grace of God, and been made partakers of his saving grace, which is communicated but to one of a City, or two of a Tribe, to a few, a very few, if you should abate in your strictness, if you should not abide in the closest communion with the Lord Christ; How will you ever behold the face of Christ with confidence? O let the re­flection upon the former kindness of [...]od to you prevail with you, to repent and do your first works.

Secondly, What iniquity have you [...]ound in God, that you could not abide [...] him? This argument the Prophet useth to back-sliding Israel, in Jer. 2.5. I here make an appeal to the consci­ences of those who have formerly walk­ed with the Saints of God in visible communion, and themselves made a profession of those ways, from which they have turned aside, and which, it [Page 96]may be, they now persecute. What in [...] quity did ever you find in the ways of Go [...] I know what the world saith of th [...] courses of pure Religion, and of th [...] professors of it.Acts 24.5. Tertullus (the Rom [...] Lawyer) charged Paul with being [...] mover of sedition, a pestilent fellow, [...] that profaned the Temple. The me [...] the world speak the same langua [...] still. But I appeal to you, did you e [...] find any such thing in the principle [...] practice of severer piety, and p [...] communion with God? This, th [...] thing makes my heart to tremble [...] many professors, who are turned out the right ways of God. The cla [...] of an ill-tongu'd world are so lov [...] that I am so charitable as to many, [...] to believe, that in the midst of the [...] rage they are thus far justifiable, [...] lieving that they ought to do many this against those whom they hear so [...] ­ported of. These are nearer pardon great deal, than the Apostate is. He h [...] known the way of righteousness, he ha [...] walked in it, his conscience tells h [...] that those whom he thus deserte [...] and possibly persecuteth, are more ri [...] ­teous [Page 97]than he; that they are such as desire nothing but herein to exercise himself to keep a good conscience void of offence both towards God and to­wards men. That there is nothing to be found against them, but in the mat­ters of God. That their ways are more [...]oly, more righteous, than the ways of [...]thers: and that nothing but the lust [...] his own heart hath enticed him out of them, or can intice any from them, who hath any thing of the reason of a man, or Religion of a Christian, yet he [...]bideth not in them, but embraceth a present world in defiance of his known duty. What shall the end of this man be?

3. Consider how tenacious others are of their sinful and vain courses. Jer. 2.10, 11. Pass you over (saith God by the Prophet) the Isles of Chittim, and send unto Kedar, and consider diligently and see if there be such a thing. Hath a na­tion changed their gods, which yet are no gods? but my people have changed their glory for that which doth not profit. Give me leave to allude to it. Pass ye over to the Mahumetans, whose Idol is a [Page 98]sordid person, whose course and so [...] of Religion is a bundle of nonsense an [...] blasphemy; yet will not they forsa [...] their profession. Send to the blind [...] pists, who have nothing to say for they superstitions but, They believe as [...] Church believeth; yet how rarely is o [...] of them proselyted? Look up among the blinder sort of Proteltants, w [...] have got some forms of Religion, [...] they can neither give themselves [...] others a rational account of what they believe or practise, yet how true is the generality of them to their blind devotion? Shall the knowing Protestant only be the reed which every wi [...] will shake? Did not the very founda­tion of your Religion allow you [...] judgment of discretion, a liberty to prov [...] all things, requiring you only to ho [...] fast that which was good? Were you like others forced into your practice, or did you upon deliberation, and weighing of principles and practices, chuse the way wherein you chose to walk, as that which was most conformable to the will of God? Have you a better evi­dence for the contrary now? Bring [Page 99]forth your strong arguments. Have you one but what is drawn from your impatience of suffering, your ambition, our covetousness of filthy lucrè, &c? See amongst the Heathen there be such thing to be found. Oh, let it not be [...] that those who worship they know [...] what, are yet more sure to their [...]osession, than you who know what [...] do, and that salvation is in that [...]y wherein you have walked.

Fourthly, Consider what it is that you [...] done. The Prophet tells you, [...]. 2.13. You forsake the fountain of [...]ing waters, and dig up to your selves [...]ken cisterns that will hold no water. [...]od is the Fountain of living waters, the creatures are cisterns that will [...]d no water. The pure Ordinances God are fountains of living water. [...]d is the Spring, Ordinances are the [...]ntains, which this Spring filleth. [...]he waters are the Graces of Gods [...]irit, communicated to the souls of [...]s people in and by his Ordinances. [...]he Ordinances are the wells of sal­ [...]tion, out of which our souls draw [...]e water of life. If these wells be kept [Page 100]pure, the souls of Gods people are treshed by them, and grow fat in [...] use of them; Going on from strength strength, till they appear before God Sion. If they be corrupted, according the tincture they have received, the are more or less dangerous. There is fountain, you know, that is kept clear how pleasant, how wholsome are streams of it? There are fountains [...] which men have thrown mire and [...] how unwholesome are their water how unpleasant are they to the [...] how unsavoury to the taste? Have you forsaken God to embrace the wo [...] in the credit, honours, profits of [...] You have forsaken the fountain of [...] ­ing waters. (He must needs be so, [...] the fountain of all good, he in whom live, move, and have our being) have digged up to your selves cisterns, [...] ­ken cisterns that will hold no water. You will find it so when ever the provi­dence of God brings you to be a third if ever your conscience akes, if ever you have a thought rise up in arms again [...] you, if eyer you come to be within view of the grave; (and that you [...] [Page 101]do one day) if ever you come to have a prospect of hell, you will find all the treature but a cistern, a broken cistern that will hold no water. I have heard of an Emperour brought to that di­gress, that he cried out, A Kingdom for [...] cup of water. O take heed that you [...]e not another day heard crying out, will give all my credit, all my ho­nours, all my places of trust and profit, [...] an hours peace of conscience, for [...]ne smile from my angry God, for one [...]rop of water to cool my tongue. You [...]aye forsaken the pure Ordinances of [...]od for the inventions of men; you have forsaken the fountain of living wa­ [...]s, you have digged up cisterns that [...]ill hold no water. Here's the name [...] the means of grace, but where's the [...]ung? What presence of God do you [...]d in them? What strength do you trive from them? What sweetness do [...]a taste in them? Where's your for­ [...]er spiritual joy, peace, satisfaction? [...] it not an Image in your bed in­ [...]ad of an Husband, a dream in your [...]uls, from which when you rise up [...]ou are still an hungry, in stead of a feast fat things?

Fifthly, O that you would consider [...] it hath been with your souls since you [...] your defection. To this God calleth [...] back-sliding people, Jer. 2.14, [...] 16, 17. Is Israel a servant? Is he [...] home-born stave? Why is he spoiled? [...] young Lions roared upon him, and yelled they laid his land waste; his cities [...] burnth without an inhabitant. Also [...] children of Noph and Tahapanes [...] broken thy head. Hast thou not proc [...] this unto thy self, in that thou hast [...] saken the Lord thy God when he led the by thee way. It may be worth the [...] flection for you to consider, how G [...] hath dealt with you, as to what you have most proposed to your self mean, the getting of the world, whe­ther in the profits, or honours, or [...] dit and reputation of it. If the ba [...] ­slider gets not this, he gets nothing and let me tell you, it is not ordinary [...] the providence of God to suffer him the far to prosper. Hath God since that ti [...] blest you in your estate, in your children in your trade, &c? Or hath he blas [...] you? If the latter, Have you not [...] cured this unto your selves, in that ye [...] [Page 103]forsaken the Lord your God when he led you by the way. But it may be you can­not yet see divine vengeance thus pur­suing you, there is a time when poenalis nutritur impunitas, God fatteth up some with the Maist of the world to the great day of slaughter, (though ordi­narily these be such as never made any profession: Judas that had been a Dis­ciple, quickly disgorged his thirty pleces, you know) That which I would have you principally enquire, is, how it hath been with your inward man, as to your spiritual concerns. St. John in his Epistle to his Host Gaius, wisheth above all things, that he might prosper, and be in health, even as his soul prospereth. If there should be a Doeg, that hath got anything by his treachery to Christ, and the interest of his Gospel; I would [...]eg of him to consider, whether his [...]oul also prospereth, and be in health as his outward man is. You have pretended formerly to know what belongs to an inward serenity of mind, to peace of con­science, &c. Have you at any time since your change found leisure to speak [...]o your own souls, and say, Is it peace? [Page 104]If you have not, you have been very careless of Eternity; If you have, what hath it answered? Have you gone to bed with as much satisfaction in your spirit, after a day spent at a play, or a­profane meeting; as you did hereto­fore after a day spent in a religious meeting, or at a fast? Have you had no more melancholick thoughts, no more sad reflections, no more terrours than before? Hath not the evil spirit sometimes so troubled you, that you have been forced to send for a Min­strel to play it off? Have not the ima­ges of those righteous servants of God whom you have been reviling, whom you have been accusers of, and instru­ments to hale into prisons, ruine, and as much as in you lay to make an end of, sometimes appeared to you in your dreams, and disquieted you in your sleep? Have you not heard, though not a voice from heaven, (God will not so much honour you, who have so much spit in his face) yet a voice from your own conscience, Soul, soul, why persecutest thou Christ? What evil hast thou formerly seen in that way wherein [Page 105]thy self did walk worthy of this death, or these barbarous bonds? Do you see what servants, what home-born slaves you have made your selves? How the children of Noph and Tahapanes have broken your head? O return into the right wayes of the Lord, return to your first Husband, speak sincerely, Was it not then every way better with you than now?

6. Consider seriously with yourselves, if a day of trouble should come, (as cer­tainly thou art not the only person ex­empted from the incurnt, ances and accidents to which mortality is ex­posed and subjected) would any of those things or persons help you, to which you are turned, and whom you have gra­tified in your departing from the right ways of God. The Professor not abiding in Christ, usually makes choice: 1. Of New Principles: 2. New Practices in his conver­sation: 3. New Friends, and a New Society.

1. New Principles; he must have a seared conscience, that upon strict Principles, can build a loose practice, and retain the truths of God in un­righteousness. Therefore the Back­slider hath ordinarily an Almanack faith, [Page 106]calculated for the Meridian of his pre­sent practice. For example, it was the old faith of Professors, that all men and Women are by nature chil­dren of wrath, Ephes. 2.3. That they remain in this state of wrath, till by the hearing of the word (the holy Spirit working with it) faith be wrought in them, and they be brought to Receive the Lord Jesus Christ, and to believe in him, John 3.18.36. Till they be regenerated, and born again by the Spi­rit of God, John 3.3, 5. that is, till old things be passed away, and all things become n [...]w with them, for he that is in Christ is a new creature. That true faith where ever it is, purifieth the heart, worketh by love, to God, to his people; in a strict, universal obedience to all the commandments of God. As to which, they must have a presence to will, though they may (in many things) want stength to perform. That who so thus believeth, and is thus regenerated, is justified by the imputed righteousness of the Lord Jesus Christ alone, and being justified, sinneth not, wilfully and presumptuously, or doth not lye and abide [Page 107]in sin; but though he sometimes falleth by sin, yet he by and by purifieth himself, and riseth again by repentance. And it is the business of his life in all things, to make the word of God a light to his feet, and a lanthorn to his paths. Thou hast possibly collected another system of practical principles. That every one who is baptized is justified and regenerated. That to believe, is nothing else, but to be perswaded of the truth of the Scriptures. That indeed a man may fall away from his justified estate in Bap­tism, by actual sins, but a slighty acknow­ledgement of his sins, in a formal confession, or when he comes to dye, will make up all again. And if a man lives in Obedience to what he calls the Church, making the dictates of men the rule of his pra­ctice, without any particular enquiry whether they be according to the Scrip­tures or no, he shall not need fear salva­tion. I confess this sheweth an easie way to Heaven, if it were as sure. But suppose a day of trouble now to thy soul; suppose now thy conscience awakened, either whiles thou art in thy full career, in thy prosperity, or [Page 108]when thou comest to dye, and some such Texts as these fall into thy thoughts at that day, John 3.18. He that believeth on the Son hath everlasting life, and be that believeth not, is con­demned already; because he hath not be­lieved on the Name of the only begotten Son of God. Rom. 8.1. There is no con­demnation to them that are in Christ, wh [...] walk not after the flesh, but after the Spi­rit, v. 5. They that are after the flesh [...] mind the things of the flesh, they that [...] after the Spirit do mind the things of the Spirit. ver. 6. To be carnally minded i [...] death. ver. 8. They that are in the flesh cannot please God. ver. 13. If you live after the flesh you shall dye. Neither [...] ­cumcision availeth any thing, [...] ­uncircumcision, but a new creature. Suppose these, or other such like Scrip­tures, should stick fast to thy thoughts in an evil day, what should relieve thee? Will it relieve thee when tho [...] comest to dye, to remember tho [...] wer't baptized in thy infancy? Will no [...] thy thoughts reflect: There are thou­sands that were baptized will be damon­ed. Simon Magus was baptized, ye [...] [Page 109]the gall of bitterness and in the bands of iniquity. Judas in all probability was baptized, yet a Son of perdition? Will it relieve thee to think thou hast be­lieved the Scriptures to be the Word of God, and Christ to be the Son of God, so do the Devils believe and tremble? Will it relieve thee to think that thou hast been obedient to the orders of the Church? Dost thou not see, that those are most universal in that Obedience which is so called, whose lives proclaim the greatest opposition to the plain letter of Scripture in almost all the moral pre­cepts of it? Shall they also have peace?

2. For thy new Practices. Heretofore thou wer't wont to pray in thy fami­ly, and to instruct them in the things of God; to spend thy time in reading the holy Scripture, to spend dayes in fasting, prayer, communion with the Saints of God, (Believing thy obli­gation from a moral Precept, to keep the Lords Day holy) thou wer't wont in it to exercise thy self in reading the word, hearing of it, in prayer, instru­cting thy children. Now thou hast forgotten thy family duties, thy cham­ber [Page 110]practice in Religion, thy religious care of thy children and servants, and all thy Devotion is turned into a little Formality, of which thou makest no great conscience neither; Thy Sab­baths are spent in vain and idle dis­courses, and in a vain conversation; and if any acts of devotion still con­tinue, possibly they are such as to which God will say to thee, Who hath required these things at your hands? Where did I ever speak a word to you or your Fathers of such homage to be performed to me, nor did it ever come into my heart. The time on other dayes which thou wer't wont to spend in fasting, is now spent in feasting; what was wont to be spared for hear­ing Sermons, is now spent in hearing Playes! Hark my friend, shalt thou not one day thinkest thou be sick unto death (as Hezekiah was Isa. 38.1.) will the Providence of God thinkest thou never speak to thee, saying, Set thy house in order, for thou shalt dye and not live. Wilt thou upon these practices be able to say, as Hezekiah, ver. 3. Re­member now O Lord I beseech thee, how l [...] [Page 111]have walked before thee in truth, and with a perfect heart, and have done that which was good in thy sight. Doth thy con­science tell thee these things are good in the sight of the Lord. Such an absurd verdict may possibly be given in by the conscience of one muffled up in ignorance, but thou hast known, thou hast proved better things, thy conscience must tell thee, the courses which I formerly took, were better than these. Thou after thou hast escaped the pollution of the world, 2 Pet. 2.20. through the [...]nowledge of the Lord and Saviour Jesus Christ, art again entangled therein and overcome. Thy latter end is worse than thy beginning: It had been better for you ne­ver to have known the way of righteous­ness, then having known it, to turn from [...]he holy commandment delivered unto you.

3. For thy new Company. Thou here­tofore wer't a companion to those that [...]eared the Lord. The Excellent on the Earth were those in whom thou didst delight, or at least, pretend to do so. Ministers of the Gospel, who had (be­side their habit) something else to ap­prove them such, powerful, constant [Page 112]Preachers of the word, that knew h [...] to speak a word in season to the wea­ry, how to satisfie a doubt, resolve case of conscience, give to every o [...] their portion, &c. People who math a conscience of their wayes; a [...] though they had possibly their error and failings, yet they were not such, [...] the very light of nature and reason shewed abominable, such as cursing a [...] swearing, blaspheming the God who [...] they served, reviling persons an things, that had ought of his Im [...] and Superscription upon them: Th [...] art now become a companion of soe [...] such I mean as the Scripture calls [...] leud, profane persons, Sons of B [...] that live without any yoke, either Scripture, or Moral Principles: th [...] catest with the Glutton, and sittest with the Drunkard, and thy Chair is set [...] them who sit in the seat of the scorns [...] and whiles they are smiting thy on [...] fellow servants, if thy hand be not w [...] them, yet thy heart is; if thy [...] throwest no stones at the Lord's S [...] ­phen's, yet thou holdest the cloaths them that do it. Will thy day of v [...] ­tation [Page 113](thinkest thou) never come? Send in that day for those that have sat at the Tavern with thee, and see [...]f they be able to speak a word to thy [...]oul weary of life. Remember Saul who had rejected Samuel enough, when he was in distress, he goes to a Witch, and who must she raise up but Samu­el? What satisfaction wilt thou have [...]n an evil day, in a dying day, from [...]hose whom living thou hast preferred to be thy companions, before such as have feared the Lord. I shall shut up this Head with minding you, that by this Argument, God by his Prophet Jeremiah endeavoured to reduce backsliding Israel, Jeremiah 2.28.Jer. 2.28. But where are thy gods that thou hast made thee? Let them arise if they can save thee in the day of trouble. I will only add one thing for thy ter­mor. It is like enough that in the day of trouble, God may leave thee to fetch thy relief from these empty cisterns. When Judas's conscience smote him, God left him to his Masters the Scribes and Pharisees alone to comfort him, (how cold a cup of consolation they [Page 114]afforded him, the Gospel; tells you When the Jewes had apostatized, and the Philistins and Ammonites oppose [...] them, and they cryed unto the Lord they met with a rough answer, —ver. 13.Jude 10.11, 12, 13, 14. I will deliver you no m [...] Go and cry unt [...] the Gods whom you ha [...] chosen, and let them deliver you in the day of your tribulation. Take heed th [...] the Providence of God speaks not that language to your souls in the day o [...] their tribulation. Go and fetch their comfort from the principles, practice and company which you have chosen.

7. I will add but one Argument more. That shall be from the mercy [...] God which he hath for backsliding chil­dren, making timely returns unto him This is an Argument which the Pro­phet Jeremy largely insisted upon, Chap. 3. v. 1, 2, 3, 4, 5, 12, 13, 14, 22. First, He sheweth them, that this is above the mercy of men. If a m [...] putteth away his Wife, shall he take b [...] again? &c. It is very observable, that the Jews defection chiefly insisted upon by the Prophet, was in matters of Divine Worship, where the sin charged upon [Page 115]them, was the highest in genere suo, ido­ [...]try, which is a failer in the object of Worship, either more immediate, or me­ [...]iate: and therefore exprest in Scrip­ture by the sin of whoredom (which is the highest error in conjugal relations.) There's no sin so separates a people or person from God as this sin. Superstition which is failer in the more external manner and rites of Worship, is a great sin, but something lower than this. Now God comparing the case betwixt him and them, to the case betwixt a Man and his Wife, that had dealt falsly with him, tells him, that in case of a [...]ivorce, a man doth not use to be re­ [...]onciled to his Wife: yet Jerem 3.1. Return again unto me (saith the Lord) ver. 5. Will he reserve his anger for ever? Will he keep it to the end? Again, v. 12. Go and proclaim these words to the North, and say, Return thou back sliding Israel, [...]ith the Lord, and I will not cause mine [...]nger to fall on you, for I am merciful, [...]aith the Lord, and I will not keep anger for ever. Only acknowledge thine iniqui­ [...]y, that thou hast transgressed against the Lord thy God, and hast scattered thy [Page 116]wayes to strangers, under every green tr [...] and you have not obeyed my Voice, saith t [...] Lord, Turn O back sliding children, sa [...] the Lord, for I am married unto you, a [...] I will take you, one of a City, and two [...] a Tribe, and bring you to Zion. An [...] again, ver. 22. Return you backslidi [...] children, and I will heal your back sliding Oh that I could hear you saying as i [...] the next words of that Text; Beh [...] we come unto thee, for thou art the L [...] our God. Truly in vain is Salvatin hoped for from the hills, and from [...] multitude of Mountains, truly in the L [...] our God is the salvation of Israel. [...] vain is salvation hoped for, from course of profaneness, formality, or superstiti [...] or from any righteousness of your own In vain is peace of conscience, in va [...] is any good thing hoped for from them; in vain is any blessing of Go [...] in this life hoped for from them. [...] the Lord is the salvation of people: [...] the faith of Christ; In the Love [...] Christ; In a strict obedience to th [...] Gospel of Christ; In a close walki [...] with God. In these things is the hop [...] the salvation of people, the true pea [...] [Page 117]and tranquility of conscience. Return [...]hen with the Prophets words in your [...]outh, with which I shall conclude, We lye down in our shame, Jer. 3.25. and our con­ [...]sion covereth us, for we have sinned gainst the Lord our God, and have not [...]eyed the voice of the Lord our God.

THE Title of this Psalm is, To the chief Musiti [...] for the Sons of Corah. [...] remember Justine Ma [...] ­tyr answering the Jew­ish Question; Why w [...] use not Musick in our Gospel Service as the Jewes did; sayes it was, [...], for the Church in her infantil estate,Just. Mart. Quest. Resp. 107. though singing be not so, an [...] therefore still continued. However that [Page 119]Musick was in David's time (though since ceased) a Divine Institution, not meerly introduced, by the discretion of the chief Magistrate, we are assured by 1 Chron. 28.11.19. which speaks it no president for Humane Inventions, in Acts, or Modes of Divine Worship. Korah was a Levite, he perished in his gainsaying against Moses, as you read, Num. 16. But his children died not. Nu. 16.1. To these it seems by holy David, according to the Pattern, he had from the Spirit of God, 1 Chron. 28.12.13. The charge of the Musick was committed, 1 Chron. 6.37. Who was the Author of this Psalm some question: judging it one of the Sons of Corah, and so interpreting it by the Genitive Case,V. de Muci ad loc. a Psalm of In­struction, [...], thinking it com­posed in the time of the Captivity of Babylon. But the Spirit that breatheth in it is so like the Spirit breathing, [...]salm 63. and Psalm 84. That I rather judge holy David the Author of it:V. Molle­rum ad loc. &c. and that it was composed by him in the time when Saul hunted him out of Judea, so as he could not (as for­merly) enjoy the Institutions of God, [Page 120]which is the great business he lament­eth in this Psalm, expressing his earnest longings for them, and raising up hi [...] soul to an hope and confidence i [...] God, that he would one day change his estate. It is termed Maschil, a Psalm of Instruction, and may generally serve to instruct us in the frame of a gracious Spirit what it will be, and our duty what we ought to doe under such a di­spensation, when either by any natu­ral or moral causes we are hindered from a communion with God, in hi [...] publick Institutions for Worship: for of such, it is apparent David speaketh both from ver. 2. When shall I come and appear before God? and ver. 4. where with sadness he remembers, how he [...] wont to go to the House of God with th [...] multitude.

The Proposition I shall insist on, i [...] this.

Prop. Ʋnder the severest dispensation of God to gracious souls, Doctrine there will [...] found in them a singular thirst after G [...] in his Institutions of publick Worship.

Who ever was the Author of this Psalm, the Language of it speaks a god­ly gracious heart: if it was not the man, it was certainly a man according to Gods heart. The dispensation he was under, was sad enough, if he were in the captivity of Babylon (as de Muci and others think:) or if it was David separated from the Tabernacle, by the Violence of Saul. The dispensation was every way sad enough. Yet under these circumstances, see the temper of this gracious person: he cannot en­joy publick Institutions, but he can look after them, and long, he can with Daniel, open his window towards Je­rusalem, and pray. He cannot drink but of the Wells of Salvation, but he can thirst for the waters of them, he can­not appear before God, but he can say unto God, When shall I come and ap­pear? In fine, his Enemies have taken away his food, but they have not taken away his stomach; In the prosecution of this point. I shall,

• 1. Open the Metaphor of thirsting, panting, breathing.
• [Page 122]2. Shew you the singularity of the gracious souls thirst.
• 3. Thirdly, give you the causes of if and prove the point.
• 4. Lastly, Make some short applic­tion.

1. Thirst is a natural affection: cau­sed through the want of some liqu [...] thing to cool and refresh our natur [...] parts alwayes attended with a de [...] of the thing thirsted for: so it im­plieth,

• 1. An apprehended suitableness [...] some object, to the creatur [...] wants, that is thus affected to i [...].
• 2. A sensible want of it, we thi [...] not for drink, when our [...] mach and mouth is fille [...] with it.
• 3. A desire and endeavour after i [...]

• 1. Every gracious soul apprehendeth [...] suitableness in Gods Institutions to [...] wants. That there is such a suitable­ness, I shall demonstrate anon, this [...] not apprehended by every soul, but [...] every gracious soul it is, which pre­ceedeth from his spiritual illumination and sense of his condition, to which [...] [Page 123]unregenerate soul is a stranger.
• 2. It may possibly be, that a gracious [...] may want thissuitable spiritual food: [...]e may be hindered by natural causes, [...]kness, &c. by moral causes, he may be [...]s David in the Land of the Philistins, [...]s the children of Israel in Babylon. He may be at home, but the wells may be [...]pped, through the violence of men, [...]e pits may be dry, through the heat [...]f persecution, they may be so poiso­ned with Idolatry and Superstition, (as [...] the Popish Countreys) so fouled with the dust of humane inventions, [...]nwholsomely mixt with some little [...]f Divine Institutions, that he may [...]ant the Institutions of God, and he will be sensible of the want.
• 3. His soul will be enlarged in desires after, what he doth not, or it may be cannot at present enjoy. This I shall sufficiently evidence in shewing you:

2. What singularity there is in the thirst of a gracious soul after Divine Institutions.

1. Observe the Metaphor in the Text. [...]s the Hart panteth or brayeth; The [Page 124]word translated Hart, [...] properly signifi­eth the Female. The word translate [...] brayeth or panteth properly signifiet [...] the sound that those creatures make. The Hart of all other creatures, is ob­served by Naturalists, to be more ex­ceeding thirsty than others: for which I find three Reasons assigned.

• 1. They for the most part feed i [...] montanous,
  V. De M [...]ci Mollerium ad loc.
  dry, desert places, which more want moisture.
• 2. They say they ordinarily swallow Serpents: whose heat of poison inwad­ly more inflameth them.
• 3. When they have been hunted they [...] they cannot rest till they have found o [...] some waters in which to refresh them­selves. The Metaphor you see import some singularity in thirst. Now th [...] singularity of a gracious souls thi [...] will appear in three things.

1. In the object and end of it. Th [...] you have in the Text. So panteth [...] soul for thee O God. My soul thirsteth for God, for the living God.

• 1. In the ultimate object. The ulti­mate object of a gracious souls thi [...] is not the Institution or Ordinance, b [...] [Page 125]the God of that Ordinance. Thus here in the Text. So Psalm 63.1. My soul thirsteth for thee: my flesh longeth for thee. ver. 2. To see thy power, and thy glory. An institution of God, is like another thing to a gracious soul, if God be not in it. As Absolom said, What should I do at Jerusalem, if I may not see the Kings face. So saith a spiritual heart, what shall I do at a Prayer, at a Sermon, at a Sacrament, if I meet with nothing of God there. A gracious soul desires an Ordinance, not as a man desires a picture to please his sense, but as he desires a perspective; that by the means of it he may see a Star, or the Moon, or an ob­ject a far off. And this is a singularity; an hypocrite if he desires to see the Vail, yet he desires not to look through the Vail, what communion with God, in a prayer, in hearing the Word, in a Sacrament means, he understands not, and Ignoti nulla cupido. He may de­sire an Ordinance; as thinking his at­tendance there, the road to Heaven, or the way to repute in the world, or a bit to stop the mouth of his Natural conscience, barking for some shew of [Page 126]Religion; or as a pleasant Song, accor­ding to those in Ezechiel, Chap. 33.32. But what the presence of God in the Ordinance meaneth, this he understand­eth not, nor doth he thirst after it. Hence a Formalist, if he hath been at Church, is satisfied, let the Prayer and Preaching be what it will (provided it hath tickled his sense) yet his sto­mack is stayed, and he wonders every one is not as content as he. The ulti­mate object of a gracious souls thirst is not his Fathers House, but his Fathers face in his House. If he hath not seen that he comes away a-thirst from the best wells.
• 2. In the mediate object. The medi­ate object is the performance. An Hypocrite if he hath any desire to an Ordinance, yet he is very careless, as to the rites, and manner of the perfor­mance. It is not thus with a gracious soul. The reason lyes partly in what I said before, that the ultimate object of his thirst is God: the presence of God in an Ordinance: he knows no­thing of this can be expected, where God is not sanctified in the duty by a [Page 127]regular performance of it, and a strict observation of the rule, as to it, which God himself hath prescribed: he knows that in matters of Worship, God is more eminently jealous; that of all sins, none so provoke God, none so soon separate him from a people as er­rors in matter of Worship. This makes his regulare appetite languid, and weak as to religious performances, where God hath indeed appointed the thing in the general, but man only hath presumed to direct the manner, for which also was sufficient direction in Gods word. His thirst is after peace, and unmixed Ordinances.
• 3. As to the End: The gracious heart desires the sincere milk of the word, that he may grow thereby, 1 Pet. 2.2.
  1 Pet. 2.2.
  that he may profit by it; he thirsts after publick prayer, that he might pour out his soul before God, and re­ceive an answer of peace; he thirsts after a Sacrament, that in it he may have a communion with Christ, that he might in it receive the communications of the vertue of the blood of Christ to his soul, further strengthning, quickning, or com­forting [Page 128]him. The hypocritical formalist thirsts after these things, only that he might stop the mouth of natural con­science, or that he might appear to men to have something of Religion, or for some such low and unworthy end. Thus the thirst of a gracious heart hath a singularity in it, as to the object and end.

Secondly, It is singular as to the de­gree and strength of it. As the hart pant­eth after the water-brooks, saith the Psal­mist. A formalist thus never thirsteth, he hath never such an appetite to an Ordinance, but he can either attend it or let it alone. When he is hottest, tell him of a Play, or a Market, and he can turn aside out of the Church-path thither: if he be seen at a Sermon, or a Prayer, 'tis rather out of wantonness than appetite: hence a little thing turns him aside, and a little serves his turn; four hours at a Comedy is too little, one at a Sermon, half of one in a Prayer, is too much. If he hath not a Sermon at his door, he is not thirsty enough to go a mile to hear one. The gracious soul goes from City to City, [Page 129]from strength to strength, passeth through Cities, and streets, and broad places. Psal. 119.20.Psal. 119.20. My soul breaketh with the longings it hath to thy judgments. Psal. 84.2. My soul longeth, yea, Psal. 84.2. even fainteth for the courts of the Lord, my flesh crieth out for the living God.

3. The thirst of a gracious soul is singular in the constancy of it, and its insatiableness. Psal. 119.20. My soul break­eth for the longing it hath to thy judgments at all times. A formalist hath his fits of thirst, but they are but at some times, when the good mood comes upon him; and he is quickly satisfied, quickly cloied. A gracious heart may have a greater thirst upon him at some times than at others, but the edge is never off his spiritual appetite, nor is he ever satisfied; he could (as to his spirit) his flesh indeed is weak) be always hearing lively and powerful Sermons, always praying; he is troubled to see the Glass so soon out, and the shadows of the evening so soon stretched upon the Lords days, and cries out to God, Blessed are they that are always before thee. He blesseth the Sparrows and Swal­lows. [Page 130]that can make nests at the Lords Altars.

4. In fine, there is a singularity in this. The thirst of gracious souls is real and spiritual, the thirst of other souls is dissembled and carnal. An unregenerate man, whether profane and carnal, or formal and moral, may prefend a thirst after divine institutions, but he doth but pretend. What a stir did the generality of these make for Sacraments, when they have them with all the cir­cumstances they desired, how little do they come at them? What longing did they pretend formerly to some forms of Devotion, which now they enjoy, how seldom are they at? how slightly do they attend? And as their thirst is pretended more than real, so it is carnal wherein it is real. There is a carnal part in Divine institutions. The Apostle tells us the Jews had carnal ordinances imposed on them;Heb. 9.10. he saith they were but until the time of reforma­tion, i. e. until the Gospel times. Such was their Musick, their Levitical gay garments, their ceremonial rites, their worldly San­ctnary, which had the golden censer, the [Page 131] golden pot that had Manna, &c. Such in­stitutions as pleased the outward senses, but did not inwardly affect the heart, nor had much influence upon that. In opposition to these, Job. 4.24. we are commanded to worship God in spirit and truth. Under the Gospel there is a carnal part also in Ordinances. In Prayer, in Preaching, the wit and neat composure or pronunciation of the Prayer or Sermon, they are but the carnal part. Now take an unsanctified heart, if it hath any thirst after any thing that hath the name, or looketh like a Divine institution, 'tis after the carnal part. You will see their copy, Ezech. 33.32. And lo thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument. Hence they mock at a Prayer that is not dressed up in fine language, and mock at Sermous that are not full of Sentences of Authors, pieces of wit, quibbles, and such like vanities, which (to use the term in the Prophet) are but like the souls bread mixed up with mans dung, which makes the gracious soul nauseate it. The hunger and thirst [Page 132]of a gracious soul is quite of another nature,Psal. 119.140. Psal. 119.140. Thy word is pure; (saith David) therefore doth thy servant love it. The more plain, and spiritual, and scriptural, the more quick and powerful a Sermon is: the plainer and more spiritual the Prayer is, the more a truly gracious soul thirsteth after it, the more it allayeth his thirst and sa­tisfieth his soul. Other preachings and prayers, which are rather starch'd Ora­tions, and exercises of wit, and osten­tations of parts, he seeth so little of God in, so unlike the copies in holy Writ, so disproportioned to their end, that he will have nothing to do with them as long as he can enjoy any other, and feeds upon them as men do upon carrion and dung, only when they can come by no better food. This I have shewed you the singularity of [...] gracious souls thirst after divine insti­tutions.

That there is such a thirst, such [...] singular thirst, is evident from this in­stance in the Text, and that of David expressed Psal. 63.1, 2. —my [...]o [...] thirsteth for thee, Psal. 63.1, 2. my flesh longeth for th [...] [Page 133]in a dry and thirsty land, where no water is. To see thy power and thy glory, as I have seen thee in the sanctuary. Psal. 84.1, 2. And again, Psal. 84.1, 2. How amiable are thy taber­nacles, O Lord of hosts. My soul longeth, yea, even fainteth for the courts of the Lord, and my flesh crieth out for the living God. It is evident from the diligence of Gods people in attending upon such institu­tions; it was prophesied of the Gospel times, that many should say, Isa. 2.3. Come ye, and let us go up to the mountain of the Lord, [...] the house of the God of Jaccob. He will teach us his ways, and we will walk in his paths. Though there were very many corruptions crept into the Jewish worship, yet our Saviour ordi­narily went to their Synagogues, and aways to the Passover: and as to the last he saith, Luke 22.15.Luke 22.15. With de­ [...] have I desired to eat this passover with you. He thirsted not after their inven­tions and traditions, those he condem­ned, reproved, bare open and frequent testimony against; but he thirsted af­ter his Fathers institutions, though his Soul stood not in that need of them that we do. It is evident from the ex­perience [Page 134]of every gracious heart, who finds this thirst within himself. But let us in the next place enquire the causer of this thirst, whence it is that in every gracious soul there is such a thirst, such a singular thirst after Gods institutions. I shall assign a three-fold cause.

• 1. The strictness of the Divine Pre­cept.
• 2. The apprehension of the suitable­ness in them to the vacuities and wan [...] of the soul.
• 3. A Christians experience of his for­mer advantage from them.

1. The strictness of the precept. Waiting upon Gods institutions is a great piece of a Christians obedience. Of old, C [...] ­enmcision, Sacrificing, the Passover, al [...] fell under a strict precept; for the mo [...] part with a commination, The soul th [...] did them not should be cut off from b [...] people. We do not find the like threat­ning under the new Testament, but [...] gracious heart feareth the analogy o [...] the one to the other, will evince it dan­gerous to neglect them. Whether [...] doth or no, he is one that rejoyceth i [...] the Lords commandments above riches [Page 135]and cries out. O that my ways were di­rected to keep thy statutes. Psal. 119.14. He is sensible that these are pieces of his homage to God, such pieces of homage as God eyeth in a special manner, and wherein his soul draweth nigh to God, this mak­eth him thirst af er them. But this is not all.

2. He so well understands the state of his own soul, and the-nature of divine in­situtions, that he apprehendeth in them an [...]esding suitableness to his souls wants. This highly encreaseth his spiritual thirst. Let me here open a little this saitableness of divine institutions to the flate of the best souls on this side of heaven.

1. The best of souls are growing, but [...]ver come to their full growth. Now the [...]titutions of God are the souls food and [...]ment; in order to this growth. The mark which is set in a Christians eye is, The fulness of the measure of stature which is in Christ. Perfection. Being holy as Christ is holy, perfect as our heavenly Fa­ther is perfect. These are high marks; every good Christian levels at them, none hits them. St. Paul himself had not [Page 136]attained, but this one thing he did, for­getting what was behind, he pressed on to what was before. A good Christian never standeth still, but is always mov­ing, adding to his faith, vertue; to ver­tue, temperance, &c. Growing in grace, and in the knowledge of Christ. Going on from strength to strength. Now the institutions of God are the means of growth, they are the souls food and nourishment 1 Pet. 2.2. As new born habes desire the sincere milk of the word, that you may grow thereby. Psal. 119.130. The entram [...] of thy word giveth light, it giveth under­standing to the simple. They make wise the simple, enlighten the eyes. By them the servants of God are warned, &c. As well then can a growing child not hun­ger and thirst after food, the prop [...] nourishment of its body; as soon m [...] a man not hunger and thirst for his m [...] and drink, by which his soul is kept [...] life, as a Christian not hunger and thir [...] after the institutions of God, by which he groweth, and by which he is pre­served in his spiritual state.

2. Though the weakest of Gods childr [...] be in a better state than the best unreg [...] [Page 137]rate man, yet none of their souls are in per­sect health. Now the Ordinances of God are their spiritual physick. The child of God, while he lives on this side heaven, is like a man or woman that hath a weak crazy constitution, he is not al­ways alike ill disposed, nor always com­plains of the same distempers; but 'tis seldom that he is not complaining of one distemper or other. One while of an hard heart, another while of an heavy, [...]ull, and dead spirit; one while of a sad and dejected spirit, another while of a di­ [...]racted vain spirit, &c. some ailment or other he always carries about with him, and will do, while his body of death abides in him, the fountain of all spiritual diseases. One while he is buffeted by [...]atan, another while he is pressed with [...]s own corruptions. Now the Ordi­ [...]nces of God are the leaves of the tree of life, appointed for the healing of the Nations. David was sadly distempered with a temptation from the prosperity of the wicked, while he was in adver­fity, till he went into the sanctuary. Psal. 73.13. Han­nab was of a troubled spirit, till she went into the tabernacle to pray, then her coun­tenance [Page 138]was no more sad. Psal. 119.81. My soul fainteth for thee, but I hope in thy word, verse 50. And so in many other Texts. As soon therefore may one la­bouring under daily pain, weakness, and distempers, not desire deliberately what shall heal him, as the child of God no [...] thirst after the institutions of God which are All-heal to his soul. The gre [...] and easie means for his spiritual cure.

Thirdly, The gracious soul is alway looking after God, but never in this lif­fully seeth him. Gods institutions are a [...] glasses to the soul, by which it hath a cleare [...] and fuller sight of God. The power and glory of God are seen in the Sanctuary Psal. 63.3. Next to the beholding o [...] God face to face it this beholding of him in duties of communion with him. O [...] what a communion with God doth the soul of a godly person oft-times enjoy in a Prayer, in a Sacrament, in the hearing of the Word, and every sighted God is exceeding sweet. Thus I have opened to you the second thing, which is the cause of this singular spiritu [...] thirst.

3. A third is, The Saints experiences [Page 139]God in Or dinances. There is no graci­ous soul, but at one time or other, in Prayer, in hearing the Word, in re­ceiving the Sacrament, hath tasted and seen how good the Lord is. Now it is of our nature, having tasted that which we have found good and excellent, the more to long for it.

But I shall adde no more to the Do­ctrinal part of this discourse, I shall now come to the Application.

In the first place we may learn what to judge of those,1. Ʋse, In truct. who either despise Gods institutions, or at least are very in­different to them.

1. There are too too many that despise them, they mock at Preaching, at Sa­craments, at Prayer, they like a Play bet­ter, or see no need of them at all: some out of a principle of profaneness, fordid souls, that savour nothing of heaven and heavenly things, nothing of that noble end for which man is created, or to which he is obliged to direct his actions, whether they have souls or no they scarce understand: or if they have, whether they differ from the sensitive souls of Dogs or Swines, [Page 140]they consider not. What the natural and animal life means they understand, but what the spiritual life meaneth they understand not. The drunkard thirsts after his cups of wine, or other liquor; the voluptuous man after his pleasures, the covetous man after wealth: but for those holy institutions of God, which are pabulum animae, those precious things by which mens souls live, they under­stand them not, they trample them under foot, and it may be rend them who bring them to them.

Others there are that are not altoge­ther thus bad, but yet are very indiffe­rent as to these things; they can hear a Sermon, and they can let it alone, whe­ther ever they be at one or no, whe­ther ever they sit at the Lords Table or no, whether ever they pray or no, they are very mdifferent. O how un­like is the spirit of these men to the spi­rit of holy David? What would you say to a child that should be born, and never cry for food? would not you sit it had nothing in it of humane na­ture? or that it would not live long [...] You may as certainly conclude concem­ing [Page 141]such souls as these, that they have nothing in them of the Divine Nature, and they do not live at all the life of grace, nor ever will live the life of glory. There is no sadder sign, either of a dead soul, dead while it lives, dead in tres­passes and sins; or of a decaying perishing soul, than the want of this spiritual ap­petite, this hungring and thirsting after the institutions of God.

Hence (secondly) observe,2. Br. How ne­cessarily precious the true able faithful Mi­nisters of the Gospel must be to gracious souls. They are the earthen vessels, which bring this heavenly treasure. It was said of old, Blessed is he that comes unto us in the name of the Lord. And Rom. 10.15.Rom. 10.15. How beautiful are the feet of them that bring glad tidings of peace. The Ordinance of the Ministry in this hath the preheminence of other insti­tutions, because by it we come to the enjoyment of all other publick Ordi­nances. How shall they hear without a preacher, (saith the Apostle) and how shall they preach except they be sent? Or­dinances of publick communion with God, being justly precious to gracious [Page 142]souls, the key to them, the hand which brings them must needs also be preci­ous. I say, true, able and faithful Mini­sters.

1. True Ministers. Every pretender is not so, there were Prophets of old, there are Ministers now in the world, whom Christ never sent. Under the Gospel there were false Apostles, that brought [...], high fine words. Those whom God hath sent are easily distinguished from others, not so much from the particular Church that sendeth them, which may disser in her external Rites and forms of mission, but from their ability and faithfulness, the two following things.

2. Able Ministers. 2 Cor. 3.6. Able to what? To read a Prayer, or a Sermon, a little ability serveth for this. Able to teach, able to pour out his peoples souls unto God in prayer, to speak a word in sea­son to the weary, to instruct the igno­rant, resolve the doubting, confirm the staggering. Through Gods assistance to open the eyes of the blind, Acts 26.18. to turn them from darkness to light, and from the power of Satan unto God. Able to open the [Page 143]whole counsel of God unto people. To divide the word of God aright, shewing themselves workmen that need not be ashamed.

3. Faithful Ministers. A man may be able that is not faithful; that's faith­ful Minister that doth the Lords work faithfully, feeding the souls of people with food convenient for them, not with notions and language they under­stand not. A faithful Minister is one that considereth his end, to convert, build up, and perfect souls to eternity, and proportioneth due means, and ap­plieth them faithfully to that end. He preacheth in season, out of season; rebuketh, exborteth, with all faithfulness, meekness, authority, gravity, &c. that he may save his own soul, and the souls of others. He administreth holy institutions, ac­cording to the rule his Master hath given him, and durst not erre from it. Now I say it is impossible, but such as these should be exceeding precious to gracious souls; and for the same rea­son others must be as vile and abomi­nable to them. As they are the cheats of immortal souls, and that in things of [Page 144]highest importance and concernment; such as instead of being means to con­vey the waters of life to them, are the means to keep them from them, and to deceive them with the puddle wa­ters of mens fancies. But I shall not dwell longer on this.

Thirdly,3. Br. Observe from hence, That a good Christian is to be judged much from his affection to Ordinances. As in other pieces of his duty, so in this, he is not so much to be determined from his actions, as from his affections. St. Paul did the things which be would not, and could not do those things which he would, but yet he delighted in the Law of God as to the inward man. So it is here. Pre­sence at Gods Ordinance will not con­clude a Christian indeed, formalists and hypocrites may be present;Isa 58.2. Yet they seek me daily, (saith God.) A godly man may be absent, David is forcedly absent. Or it may be as 1 Sam. 2.17.1 Sam. 2.17. The Priests were so vile, and their admini­strations so irregular, that Gods people may (as they did there) abhor the offer­ing of the Lord. But here's the difference, A wicked man, though he drinks, yet [Page 145]doth not thirst; his going to Ordi­nances is like the drunkards going to the ale-house, more to satisfie his lust than to quench any thirst; he hath a lust to appear to be something, when he is nothing, to give what credit he can to some particular person that ad­ministreth, or to some particular way of worship, or to run thwart to others. The godly man, though he cannot, though he dare not always drink, yet he always thirsts. A temptation may awe him from drinking at the purest and most wholesome waters of the San­ctuary. Or some mixture may make him afraid, but nothing can keep him from a due thirsting after Gods holy and pure Institutions.

In the next place therefore,Ʋse 2 let us take an hint from hence to try whether the true Spirit of Christians breatheth in us yea or no. Grande est Christianum esse non dici. It is a small thing to be called Christians, it is a great thing to be a Christian indeed. If thou beest so, thy soul will thirst after the institutions of God. As a new-born babe thou wilt desire the milk of the Word, that [Page 146]thou maist grow thereby. And that thou maist not deceive thy self, consider what thou hast heard.

1. Thy thirst will be after God in the Ordinance. For thee, for the living God, saith David. If thy thirst be such as can be allaied without any thing of God, I mean, any influence of God upon thy soul through the conduit of the Ordi­nance, it is no more than a formal hy­pocrite may have. What sayest thou, Christian? Is this the temper of thy soul? Thou longest for an hour of prayer, to hear a good Sermon, and when thou hast had thy desire, art thou unsatisfied still, unless thou hast found God coming into thy soul in Prayer, and speaking to thee in the Sermon, this speaks a Christian indeed, if any thing less than this will satisfie thee, thou wilt fetch nothing of evidence from it, it is no more than hypocrites may do, who take these attendances for their righteousness, and have a kind of thirst to them, that they may have something to glory in before God.

2. Thy thirst (secondly) will be after divine institutions in their purest and most [Page 147]powerful administrations. The end of a Christian in waiting upon God in holy institutions, being partly that he might pay an homage to God, i. e. do what God hath required of him as his duty, and partly that in them he may meet with God, and find his presence and power. His thirst must necessarily be thus cir­cumstanced, for he argueth thus with himself, Hath God any where prescri­bed me this service or mode of Wor­ship? If not, how can I think to please or do homage to him by an action which he never required of me, nor did it ever come into his heart to di­rect me any such thing? Again, Where­fore should I desire Ordinances, but that in them I may see the presence and power of God? Can I expect either the presence or power of God in humane iffventions? And as his thirst is after the most pure, so it is after the most quick and lively administrations; after such praying where the heart is most melted, and poured out like water be­fore the Lord. Such preaching, where the Preacher comes closest to the soul, and does not play off in generals only, [Page 148]as if he were afraid to touch the sores of souls, or to tell people of their sins. For a judicious Christian, though he knows the efficacy of the Ordinance, doth not depend upon the purity or ability of the Administrator; yet he also knows, that in this period of time God useth not to work miracles, but to concur with probable means, means that have some rational tendency to the end; and suitably he observeth, that God in the dispensation of his grace, ordinarily co-operates with such Mi­nisters as live their Doctrine, and speak the Oracles of God as the Oracles of God; with plainness, gravity, life and power. He knows the end of preaching is not scratching a peevish humour, nor tickling the ear, but affecting and changing the heart.Psal. 63.1. David desired to see the power and glory of God in his San­ctuary.

Thirdly, If we truly thirst after Di­vine institutions, we will not despise a plainer draught, provided it be whole­some. God distributeth his gifts even to his Ministers variously: to some he giveth more excellent abilities as to the [Page 149]same acts. Some are not only able to preach the wholesome Word of God, but as good Cooks, they are able to make the wholesome food of the Word appear more lovely by handsome lan­guage, apt similitudes, neat allusions. Others have not this ability, yet it may be open and apply the Word of God faithfully. I must confess, the best of Christians have cold, and feoble, and teachy stomachs, that they have need of all due art to commend their food to them: yea, and this excellency of gifts in some is the special priviledge of some, with which God ordinarily blesseth them in order to some more [...]inent services for souls, than others [...]all be honoured to do. And therefore [...]cannot blame Christians, knowing the dulness and deadness of their hearts, [...] desire the best advantages they can give themselves, and (where choice is) [...]o desire to sit under the ablest Mini­ [...]try. Austin once wished to hear Paul [...] the Pulpit. But yet the soul that truly thirsts after Gods institutions, [...]ill not despise his spiritual food, hough it be not brought him in a [Page 150]Lordly dish; He considereth thus with himself, 'Tis the word that nourisheth my soul, not the wit, not the quai [...] expressions are which it is served to me, the good of these is determined in my carnal part. I must love th [...] word, because it is pure, not because [...] is wittily delivered, and the matte [...] neatly couched. A good stomach we say, needeth no sauce. Therefor [...] though in a time of choice and plenty a gracious heart will prefer the able [...] Preachers, who can give the word mo [...] advantage by their parts. Yet as eve [...] then he will not despise the performances of him who hath the meane [...] gifts and abilities (provided that h [...] doth not handle the word of God de­ceitfully, or negligently) so in a tim [...] of scarcity he will much less do it.

Fourthly, The soul that truly [...] eth after Divine Institutions, will em [...] what he can, when he cannot enjoy wh [...] he would. When I say, he will embrace what he can: I mean what [...] is satisfied in his conscience that [...] may enjoy without sin. Sin is such [...] thing, as nothing can tempt a gracio [...] [Page 151]soul to it, he knows that it is impossi­ble he should please God by an action wherein he presumptuously sinneth against him, especially too in matters of worship, where he is more especially jealous, he knows participa­tion of Ordinances is not absolutely ne­cessary to salvation; if therefore he cannot hear a Sermon, or receive a Sacrament, but he must before or in it, defile his soul with sin, he rather choos­eth to forbear the Ordinance, than run the guilt of the sin. But suppose cir­cumstances such, that a good Christian cannot enjoy every institution, but some he may. I say, he that hath a true spiritual thirst, will enjoy what he can, when he cannot enjoy what he desireth. The Disciples would gladly have heard Paul [...] the Synagogues as they had wont,Acts 19.8. 9, 10, 11. [...]swading the things concerning the Kingdom of God. But when men come to be hardened, and to speak evil of the righteous wayes of God before the multitude, so as Paul can speak no more openly: those that are true Di­sciples will hear him though in the school of Tyrannus. If Paul cannot [Page 152]Preach at mid-day, Acts 20.7. and break bread, they will hear him till midnight. I do not speak here to plead for those coetus an­telucani; which the Heathen so much scandalized Christians in Origens time for, but only to shew you by these in­stances, that it is no new thing for Christians to make any shift to taste any thing of Christ in his Ordinances. The Antients justified the Christians of those days for those meetings, though in times of liberty they had not been Eligible [...] If a Christian truly thirsts after Divine Institutions, if he cannot go with the multitude to the House of God, yet he will not omit the homage of two o [...] three gathered together in the Lords name.Jo. 20.19. The Disciples when they could not assemble openly, nor have door open for fear of the Jews, yet they as­sembled and shut the doors, and enjoyed the Institutions of God, and Jesus cam [...] and stood in the midst amongst then and said, Peace be unto you. It argue [...] not a thirsty and ingenuous, but a wan­ton and teachy soul, when it will make use of no means of Grace, because h [...] cannot enjoy all under such circum [Page 153]stances as he desireth.

5. Fifthly, Who so hath the true Spi­rit of a Christian in this thing, will be content for the enjoyment of Gods in­stitutions to encounter some difficulties. We use to say, Hunger will break through [...] stone wall. We see what those natural [...]assions will do in brute creatures, and [...], reasonable creatures. The spiritual [...]unger and thirst will do much more with a Christian, and in reason must, as the preservation of a spiritual life, and the prospect, and hope of that life which is Eternal, is more valuable than the preservation and enjoyment of a na­tural life.

6. Lastly, A true Christian when he cannot enjoy Divine Institutions yet will [...] crying after them. When shall I come [...]d appear before God, saith David: and again, Psalm 27.4.Psal. 27.4. One thing have Ide­ [...]nd of the Lord, that will I seek after, that I may dwell in the House of the Lord all the dayes of my life, to behold the beau­ty of the Lord, and to enquire in his Tem­ple. But by this time methinks I hear some good Christians say to me.

Case. Is this indeed the temper of every true Christian, May I then con­clude my self a true child of God, if I find such a thirst in my soul after God in his Ordinances, though I do not meet with those enjoyments of God in his Ordinances which I desire? Saith ano­ther, If this be true, I'am much afraid of my self, I do not find such a thirst as you have mentioned, or if any, yet not after all Ordinances. No [...] is it so even a temper as I desire. Sometimes I am passionately de­sirous of them, or of some of them: at other times me think I find too much of an indiffe­rent Spirit in this point: I even force my self sometimes t [...] my duty, at other times I can attend them, but I do not find such a desire to them, as [...] would do: but could almost be content to live without them [...] What shall I judge of my self i [...] this case?

To this case which is complex, con­taining: the cases of different souls, I shall speak in some few Conclusions fol­lowing.

A Real, Spiritual, vehement thirst after God, in Divine Institutions, 1. Concl. will (I think unquestionably) speak a true Christian. I say a true thirst, not pre­tended and feigned, a spiritual thirst after the pure, divine, substantial part of the Institution, separated from the less sig­nificant circumstances of the admini­stration after God in the Ordinance, when the enjoyment of the presence of God, and communion with him is made the ultimate object, and Ordinances are de­sired for that. This thirst I say will ar­gue one to have tasted of the grace of God: For,

• 1. We find no record in Scripture of any such thirst, but in truly honest and gracious souls.
• 2. Whence can such a thirst proceed, but from the new nature, making choice of its spiritual food? Those that walk after the flesh, mind the things of the flesh, Those after the Spi­rit, do mind the things of the Spirit.
  Rom. 8.5.
  In [Page 156]Ordinances, the carnal man can mind nothing but the carnal part: he is more pleased with the noise of the Mu­sick, than the matter of the Song; with the tone, and method, and behaviour, and phrase, and wit of the Preacher, than the spiritual convincing matter of the Sermon: more with the tone and lan­guage of him that prayeth, or ministreth in prayer, than with the pouring out of the soul in prayer; it argues a spiritual man in duties to mind the things of the Spirit. In them,
• 3. Again, A Christian is not to be judged from his success in duty, nor from his action, but from his affection and tem­per to it. The success is from God, and is various, as it pleaseth him to deal with a poor soul. In his action he may be hindered of his will, by the incum­brance of the body of death, which cleaveth to the best of Gods children, and bringeth the Law of his mind in captivity, to the Law of his members. So that were a Christian before me that could say no more than this, My soul longeth, yea, even fainteth for the Ordinances of God, I cannot say, that when [Page 157]I enjoy them, I find so much in them, of peace, or satisfaction as I desire, but yet my heart beateth for them, I could be content to be a dweller in the House of the Lord, alwayes hearing his word, alwayes at prayer, yet I can­not hear as I would, nor pray as I de­sire. I should not doubt to say, Be of good chear, thy soul is in a good condition: Flesh and blood hath never revealed this to thee, this thirst, this pas­sionate desire, cometh from him that hath called thee to be partaker of his distinguishing grace. There is no such thirst found in any unrenewed soul.

Secondly, As it is with the natural body, the appetite may decay, 2. Concl. but the body cannot long subsist without some appetite: so it is with the soul; there may be some decay in the spiritual appetite; but the soul that hath a truth of spiritual life, cannot long subsist without some spiritual appetite to Divine Institutions. I say, there may in a gracious soul be some thatement of spiritual appetite to Di­vine Institutions, which may be caused,

• 1. From a plenty of them: through [Page 158]our natural corruption: when we are full we wax wanton; when the Israe­lites had a fulness of Manna,
  Nu. 21.5.
  Num. 21.5 [...]. They cryed out, Our soul loatheth this light bread.
  1 Sa. 3.1.
  1 Sam. 3.1. The word of God was precious in those dayes, there was no open vision: intimating, it was less precious, when it was more com­mon. We have seen sad experiences of it. Have you seen persons delicate­ly sed with plenty of choicest meats, pingle at a good and wholsom dish be­fore them, scarce knowing where to pick a bit to please them, or how to advantage their stomach with Sauce rare enough, and turning it away when there hath been but a little error of a Cook in roasting or garnishing it, o [...] in the cleaness or brightness of a dish it hath been served up in: When an hungry labouring man, hath presently sell greedily to it, though without any Sauce and in a plain dish: Such a sight you might lately have seen in the House of God amongst us, how nice and squeamish were Christians, how little cared they for an honest Sermon, if not delivered with such a grace, such an [Page 159]authority and gravity (as was the gift of God to some particular persons) with such neatness of method and [...]hrase, as was not the portion of eve­ry faithful Minister to serve them with. This proceeded only from our cor­ruptions in regard of our plenty of spiritual enjoyments.
• 2. Secondly, Such an abatement of spiritual appetite may proceed from the pre­ [...]minancy of some particular lusts or cor­ruptions. It is no wonder if the young man that eateth coals and dirt, or the man whose stomach is clogged with crudities and noxious humours, abates in his appetite to his due food. A child of God, though he doth not seed [...] coals and dirt, lusts and corruptions, [...]s his daily bread, as natural and un­regenerate men do, yet he may some­times have a vitiated pallat (a stranger [...]ay come even to Davids house) there may be a time when iniquities may [...]ail against him, when the Sons of lerviah may be too hard for him, and [...] such a day, there will be an abate­ment of the spiritual appetite to its [...]oper food.
• [Page 160]3. Sometimes this abatement may be caused from some discouragement which the soul hath received at the Ordinance. It may, and it often doth so happen, that the soul of a Christian findeth not that satisfaction at Sermons, at Sacraments, in hours of prayer, which he expected; and hoped for; but it may be he re­turneth from the Ordinance more sad than he went, and this from day to day, and this discouragement abateth his appe [...]ite, he hungers, he thirsteth still, but not with such a degree, as he formerly found, under better encou­ragements.
• 4. Lastly, It sometimes happeneth by his listening to some powerful Temptation▪ A melancholick fancy, or an ill report of our food from others will often spoil our natural stomack, and at least abate our appetite. We see it often in me­lancholick persons, either some odd fancy of their own, or some idle story of another persuading them the meat is not proper for them, will take them of their stomach, the same unhappy hu­mour will do it as to our spiritual food, especially if advantaged by any [Page 161]suggestion of the Envious One, who knows our advantage from the institu­tions of God.

Upon those accounts (amongst others) I say it is possible that the ap­petite of a good Christian may abate, or seem to abate, as to his proper spi­ritual food: but a soul that truly lives the spiritual life cannot long want an appetite, any more, than a body can long live without appetite to meat.

Thirdly, It is very possible, that a jea­ [...]s Christian may mis-judge himself as to his spiritual thirst: 3. Concl. and this 1. Either [...]dging he hath none, when he either hath not so much as he desireth, or not so much as he hath formerly had, or not so much to one Divine Institution as to another.

• 1. When he hath not so much as he desireth. The truly gracious soul is exceeding covetous, as soon may the [...]ave, or the barren womb, or any of those things Solomon mentions as insa­tiable be satisfied; as the gracious soul [...]y, I have enough of any gracious dis­position; now this a great error to [Page 162]conclude a total want of the thing, from a partial want only relating to a degree. Besides, a gracious soul is natu­rally exceeding jealous and suspicious; jealous of Christs love to it; suspici­ous of its own love to Christ, and this indeed makes it take advantage to mis­judge it self, from the want of a desired degree of grace.
• 2. Secondly, When it doth not find such a vehement thirst as it hath formerly had, either in the beginning of its Conver­sion, or it may be at some particular times since: though a gracious soul never wants an appetite to the instituti­ons of Christ, yet there are times when its appetite is greater, and thirst stron­ger and more vehement: as First,
  • 1. In the beginning of its Conversion When the soul hath received the first powerful impressions of the word up­on its conscience, and is first raised to a lively hope in the promise. Oh how sweet then is every opportunity of hearing, prayer, &c. It is the ob­servation of Divines, that in this time affections are alwayes strongest, passion for God alwayes highest; the reason i [...] [Page 163]because the souls taste is then most im­perfect; its sense of mercy quickest. The Woman loves her Husband as well afterward, as upon her first marriage: but not so passionately afterwards as at first.
  • 2. After some restraint from those enjoy­ments, whether from natural or moral causes. God in the Prophecy of Amos threatens a famine of hearing the word of the Lord. Then (saith he), they shall run from City to City, to seek one who shall speak to them in the name of the Lord.
  • 3. In the beginning of some spiritual de­sertion: Cant. 3.2. at this time the Spouse rose, and went about the City, in the streets, and in the broad wayes seeking him whom her soul loved. I say in the beginning, for many times in the pro­cess of a desertion, temptations arise upon the soul from the discourage­ments which it meets with in perfor­mance of spiritual duties. Now it is an erroneous judgement to determine that we have no spiritual hunger and thirst, because we have it not in so great a degree.
• [Page 164]3. Thirdly, A soul may be afraid, o [...] at least not so fond of an Ordinance after discouragements met with in it, and yet may have a true thirst to it. A man eats, and is continually sick after h [...] meat, it will make him not to be so fond of his meat; yet he may have mind enough to it; he sits down with a kind of fear to his meat, yet he hath an appetite to it.
• 4. Fourthly, A temptation may pre­vail upon a soul. That he shall dish [...] ­nour God, or encrease his own damnation by waiting upon God in such or such an Ordinance, this makes him he dare not do it, yet his appetite to it may be good enough.

It is very possible, 4. Concl. that a Christian may have a more singular, special appetite to one Ordinance than another. There is no reason for this in the Ordinance. All Ordinances have the same stamp of Di­vine Institution upon them; an atten­dance upon them, all falling under the same Authority of Divine Precept; all of them being under a like Ordinati­on for the beginnings or perfectings of grace, yet there is a reason for this [Page 165]in our self-love; which enclineth eve­ry one most to desire and delight in those institutions, in which he hath [...]et with more sensible manifestations [...] the presence, power and goodness of [...]od: hence you shall find some Chri­ [...]rs more delighted in prayer, others [...]re in hearing the word. Though [...] fault of this be the corruption of [...]r hearts, yet it is no more than is the ordinary weakness and infirmity of the [...] precious souls; and therefore a Christian finding this hath no reason [...]o mis-judge himself as totally wanting [...]is spiritual appetite.

The want of appetite to any institution [...] Christ, 5. Concl. is what no gracious soul ought [...]llow himself in. I told you before, [...]t they all have the Image and Super­ [...]ption of the Lord Jesus Christ upon [...]. They all fall under an equal [...]ority of Divine Precept. Then [...] saith holy David) shall I not be asha­ [...]ed, when I shall have respect to all thy [...]mmandments. They are all (as I [...]d before) under an ordination for our [...] advantage, and are the proper [...]d of Christians; and there can be [Page 166]no reason assigned for a partial respect to any institution of Christs, but some selfishness in us. If therefore this be thy temper (Christian!) that thou an enamoured, and exceeding fond upon one Ordinance, of another not so Look upon it as thy infirmity, not con­demning thy self for it as one not at a [...] thirsting after God in his institutions but as what thou oughtest not to al­low thy self in, but to groan under, to search the cause of it, and not to leave thy soul until thou hast brought it in to a more even temper.

Lastly,6. Concl. As a total want of this spiri­tual thirst after Divine Institutions unque­stionably speaketh a dead soul; one that hath nothing of the life of grace but is dead in trespasses and sins still, an [...] never tasted how good the Lord i [...] so a faint decaying appetite to them, argue a declining and a decaying soul. Let [...] be upon what principle it will, whe­ther of loosness, not being able to be [...] the strict yoke of Christ, and to kee [...] thy self so close to duties: Or fro [...] a dream of a state of perfection, an [...] a life of God above Ordinances. The [Page 167]reason is plainly here. There is no such thing as absolute perfection here. Ordinances are the souls food: and while a soul lives on this side of Hea­ven, it cannot better live without them, than the natural body can live without water. Observe I pray you,

1. Spiritual life lyes in spiritual [...]nion with Christ. All life consists in [...]nion, the natural life in the union be­twixt the soul and body. Eternal life [...] nothing else but an union with God in glory: so spiritual life is nothing but the souls spiritual union with Christ.

2. All Ʋnion is preserved by communion i [...] mutual communication: the natural union which is betwixt the soul and body is preserved, by the souls commu­nication of its self to the body in vari­ous influences. Eternal life will be maintained by Gods communications of himself to the souls of his people glo­tified, and their communications of themselves unto him: His shining upon them with glory, their beholding him with love and satisfaction. The spiri­ [...]al union that also is maintained by [Page 168]Christs communication of himself to the soul, and the souls reciprocal com­munications of it self to Christ; God upholds, strengthens, quickens, comforteth the soul; the soul eyeth God, adereth to him, trusteth and hopeth in him, and fetches down what is in Christ home to it self by these exercises of grace.

3. All communion betwixt Christ and a soul is either by secret impressions, acts and influences, or else by Ordinances. By se­cret impressions, acts and influences, and these are more ordinarily on Gods part, and more especially on our parts in and by Ordinances. It is true, the soul hath its soliloquies, and silent acts of communion with God; it may, and that out of an Ordinance, meditate on him exercise an act of faith, love, hope, &c. All which are acts of communion with God; but those are more eminently performed in duties of Worship, and infinitely helped and advantaged by them. It is true also, that God some­times out of a more publick and open act of Worship may communicate him­self to a soul, and doubtless doth, it may be by night while it is upon his [Page 169]bed, while it sits alone in the house; but most eminently in Ordinances: David saw the Lords power and glory in his Sanctuary. It was his promise of old, Wheresoever I record my name to dwell, there will I meet my people and bless them. God of old you know was wont to ap­pear betwixt the Cherubims; when Christs Disciples were met together once and again after his resurrection, then Christ came in amongst them, and said, Peace be to you. The Promise un­der the New Testament is, Where two or three are gathered together in my name. I will be in the midst amongst them.

Hence 4. The soul spiritually united [...] Christ, must as naturally thirst after [...]ivine Institutions, as the body after the [...]ans of preserving the union betwixt [...]e soul and it.

The decay of this thirst must needs [...]gue a decaying soul: for as Hezekiah [...]id Isa. 38. (either of Promises, or Af­ [...]ctions, I know it is variously inter­ [...]eted) By these things men live. By [...]se things the union betwixt the soul [...] Christ is maintained. And as the [...]t of appetite in the body to pro­per [Page 170]food argues the stomach filled, o [...] cloyed with noxious and perniciou [...] humours; so the want of this Spiritual appetite, speaks a soul clog'd with some pernicious lusts and corruptions. But I have insisted too long upon this branc [...] of Application.

I shall finish this discourse with on [...] word of Exhortation.Exhort. That you would keep alive this spiritual thirst after th [...] Institutions of God, and that under tho [...] circumstances which you have heard. Yo [...] have heard (and I hope I need not re­peat it to you) how great an evidence it is of a gracious heart, how much [...] was the temper of the Saints of God who have lived before us; I need no [...] speak more by way of Argument in the case. I shall only prescribe some dire­ctions in order to it, and I have done.

• 1. Keep alive in your souls the true no­tion of them. The true notion of them is this, They are appointments of Christ so [...] our salvation, and in the performance [...] which he hath promised to meet the soul that seek him. So long as Ordinance are apprehended as Institutions of Christ they will be pretious to all those [...] [Page 171]whom Christ is precious. The soul [...]eareth concerning the Sacrament of the Supper, Do this in remembrance of me; and it is presently enflamed with a de­ [...]re to the Ordinance. Should I not [...] saith an honest soul) remember him that died upon the cross for me, I will remember his death untill his coming again. Go preach the Gospel to every crea­ [...]re: He that believeth, and is baptized [...]ll be saved: And again, He that hear­ [...] you, heareth me. The gracious soul [...]adeth this. Should I not hear Jesus Christ, saith the soul? Indeed if the [...]eacher instead of preaching Christ, [...]eacheth himself, or preacheth contra­ [...] to what is apparently the revealed [...]th and will of Christ, the case is [...]herwise: but it is impossible an Or­ [...]ance should be administred accor­ding to the institution of Christ; but a [...]acious soul retaining a true notion of [...]se institutions, must thirst after it: [...]ecially, when he considers them as [...]itutions for the good of a soul, [...] in the performance of which, he [...] promised to meet it. Indeed the [...] is otherwise, if it once falls under [Page 172]a mistake in the due notion of Ordi­nances. If it once fancieth, that Preaching is nothing but making an [...] Oration, an exercise of parts or wit [...] and therefore the quibbling Sermons are best. The soul of a gracious per­son doth not lye so near the air as to desire to be delighted in such pleasing sounds. If once a Christian comes to apprehend religious performances, but as politick constitutions, for keeping people in some awe, or under some such other mean notion; Its thirst af­ter them is spoiled. Though it be something to an honest heart, that the Politick State under which it liveth hath need of them, to keep people from degenerating to Beasts: yet it is more to it to consider; Its immortal soul hath need of them, to keep it from everlasting burnings, from troubles o [...] conscience, &c. But,
• 2. Secondly, Keep but a watchful ey [...] upon your own hearts: Know your selves your own wants and weaknesses, and you need no more (considering what I said under the former head) to bring you to an appetite, or to preserve in [Page 173]your souls a due appetite to Gospel In­stitutions; he that observeth the prone­ness of his heart to wax hard, will easily understand the need he hath of the word to soften it; he that consi­ders his own forgetfulness of what his Lord hath done for him, will thirst after the Sacrament of the Supper that he may in it remember the Lords death untill he come. Whoso observeth his own weakness to spiritual duties, to resist strong corruptions, will thirst for the Word and Sacraments to strengthen him, he that considers his daily need of Divine influences will thirst after an hour of prayer, that he may beg them from God. In short, there's no soul is indifferent to Ordinances, but he who never tasted how good the Lord is, who either knoweth nothing of God, or nothing as he ought to know it; study thy self, understand thy own state, that's enough.
• 3. Keep your selves under the purest and most lively administrations. I call those the purest administrations, where there is nothing, or least of mans mix­ture, where Ordinances are administred [Page 174]most exactly according to the Divine Rule. The Doctrine of the Perfection of the Scriptures, is a point we defend against the Papists. All Protestants grant it as to matters of Doctrine, why they should not also agree, that it is so, as to matters of Worship and Discipline, I can not tell. As to acts of Worship they all yield it too, as to circumstances of humane actions in Divine Worship, viz. such as no humane actions (as such) can want, none can deliberately contend for it. The Question is concerning Ceremonies, or if they will call them so, circumstances of Worship. In very deed it will be a nice distinction, and such as can abide no test, to distinguish betwixt an act of Worship, and a circum­stance of Worship. I mean such a circum­stance as is not appendant to the acti­on, from its nature, and necessarily, but affixed to it by men without any ne­cessity. But not to digress here into that dispute; The more strictly a Go­spel Institution is administred according to the letter and examples of Christ and his Apostles in Holy Writ, the more there is of God in it, the more of Di­vine [Page 175]presence and influence is to be ex­pected in it, and from it, The more plain and Scriptural a Sermon is, the more authority it comes down with upon the conscience. The honest heart saith to the quaint and oratorial Preacher, to the quoter of Fathers and Schoolmen to justifie what he saith. Paul I know, and Jesus I know. The Old Testament I know, and the New I know, but for Augustine, and Hierom, and Aquinas, who are they? Possibly wor­thy persons in their Ages: but it is the word of God, not their dictates which command the conscience. For your high phrased Preachers, they signifie nothing to the conscience, the hearers, (as Luther was wont to say) intelligunt [...]bum arte super se compositum ideo nau­ [...]nt: they loath the word thus can­ [...]ied up in the language of men puffed [...] in the conceit of their own parts, and desirous to seem some thing; when indeed they are nothing but folly and vanity. There is abundance of [...]reaching is good for nothing but to [...]oil good Christians stomachs to hea­ [...]ing, and to make them loath their [Page 176]food, by reason of the fantastick sauce: if you would keep your appetite to Ordinances, keep the purest and most lively administrations of them.
• 4. Fourthly, Remember the dayes of old, the years of former times. I doubt not but many of you, have heretofore tasted how good the Lord hath been, you have tasted it in a Sermon, con­vincing you of sin, working faith in you, bringing a word in season to your souls, that hath even ravished your souls with the joy of it. You have enjoyed much of God in a Sacra­ment, in a few hours of prayer. Oh, let not the memory of those good dayes to your souls, go out of your hearts; and if you remember them, you cannot but long for more of them.
• It is almost impossible to imagine that a soul, that ever in earnest tasted of God in Ordinances, should not cry out, Lord evermore give us that bread: those that grow weary of Divine Insti­tutions, are such as never experienced the goodness and excellency of them.
• 5. Watch against the prevailing of lusts and corruptions. It is ordinarily expe­rienced [Page 177]in the natural body: A soul stomach hath no appetite, or very lit­tle and teachy: noxious humours in the stomach blunt the edge of it to its proper food. It is as true to the soul, suffer pride, vanity of Spirit, any spiri­tual, or sensual lust, to prevail upon you, you will soon lose your appe­tite to spiritual things. Keep your soul clean from these things, and your appetite will be sharp.
• 6. If you would keep your appetite to Divine Institutions, improve them when you have them. Indigested meat cor­rupts the stomach, and takes off the edge of it. The reason for this is; This thirst after Ordinances, as it is first caused from an apprehended suita­bleness in them to the souls needs, so it is encreased, by the souls experience of the truth of that apprehension. This it never hath without an improve­ment of the Institution: I mean such a ruminating upon it, such a digestion and application of it, as the soul may suck out the juice and vertue of it, and find that a Sermon is not to his soul, as a tale that is told, nor a [Page 178]Sacrament as a meer morsel of bread, and a draught of Wine. Would you keep alive your thirst after Divine in­stitutions, when you have heard a Ser­mon, go sit alone, think of what you have heard, what truth you have been instructed in, and call to your souls to remember, and believe it, what sin you have been convinced of, and call again to your souls to consider it, and to avoid it. What duty you have been admonished of, and call to your souls to arise and do it.
• 7. Lastly, Beg this great blessing of God. You beg, or should beg an appetite to your bodily bread, much more to your spiritual food. Christians, I doubt not, but in these times of spiritual scarcity, you beg Sermons of God, you beg Preachers of him who is the Lord of the Harvest. In this you do your du­ty, but let not this be all. Beg sto­machs for your selves, as well as mouths for us. I am afraid it was too great a decay of this spiritual thirst, that brought on Gods dreadful voider, and brought the Wells of Salvation to so low a state, as you see them. If you could [Page 179]by begging of God recover your appe­tite again, I doubt not, but he who feed­eth the young Ravens when they cry, would also hear and feed you: and in his Fatherly Providence so order it, that you should not have Scorpions instead of Fish, and Stones instead of Bread. Nor as the Spouse, be smitten and wounded,
  Can. 5.7.
  and have your vail taken from you, by pretended Watchmen, whiles you are sick of love, and ask them in your distress, Saw ye him whom my soul loveth.

THE words I have read are agreed by all to be the words of the Pro­phet Jeremiah, he was one of those Prophets who prophesied last in Judah, before their carrying away into the seventy years Captivity of Babylon, chap. 1.2. He prophesied in the days of [Page 181] Josiah, and in the days of Jehoiakim, and so to the end of the eleventh year of Zedekiah, which was about forty years: He began to prophesie in the thirteenth year of Josiah, Jer. 1.2. and prophe­sied eighteen years during the reign of Josiah, then three months during the [...]ign of Joachaz, or Jeconias; and eleven years during the reign of Je­ [...]iachim, a second son of Josiah, and three months more during the reign of [...]hoiachin; and eleven years during the [...]ign of Zedekiah. At what time he [...]ophesied what we have in this cha­ [...]er recorded is not expressed, proba­ [...]y before the death of Josiah. The [...]ticular judgment which God at his time had given him a prospect of, [...]as a Dearth, as in verse [...] dearth [...]rough want of rain, [...] (as the Hebrew [...]ord signifieth) and so the Text mak­ [...]h it plain, verse 3. The Nobles sent their [...] ones to the water, they came to the [...] and found no water. verse 4. The [...] was chapt, there was no rain on [...] earth. ver. 7, 8, 9. The Prophet [...]on the prospect of this-dreadful [...]dgment, puts up a fervent prayer [Page 182]to God. To which the Lord returns an angry answer, verse 10, 11, 12. [...] short, he bids Jeremiah pray no more fo [...] them, for he would consume them by sword famine and pestilence. As there is an ac­ceptable day, a day when the Lord will be found, so there is a time when his Spirit shall no longer strive with man, his patience shall no longer be tired though Noah, Daniel and Job pray they shall but deliver their own souls the decree is gone forth. Verse 13. Jerem tells the Lord, that there were a breed of Prophets sang another tune to this sinful people, and told them they should have peace, and neither see sword no [...] famine. Thus Jannes and Jambres re­sisted Moses. Such wretches have been in all ages, when the Devil gets [...] commission to seduce a people to ruine [...] the instruments he useth to execute [...] are profane, ignorant, lying Priests. Th [...] was the way, you know, Satan to [...] God he would seduce Ahab to go an fall at Ramoth-Gilead. I will go, (sait [...] he) and be a lying spirit in the mouth [...] his Prophets.

The Lord tells Jeremy, Verse 14. these Pro­phets [Page 183]were not of his sending, they prophesied lies in his Name, false visions, divinations, things of naught, the de­ceit of their own hearts: yet without doubt these were the generality of the Jewish Ministers, men brought up in the Schools of the Prophets; and in the orders of their Church, and cloathed with an external call to their works. Even under the Law God allowed his people a judgment of discretion, and did not oblige them to believe what their Priests said without any examination of it. It is possible regular Priests and Prophets may not be sent by God, nor [...]ught people to look upon them so, when they find them speaking contrary [...]o the Word of God. But Oh! it is a [...]angerous thing for the Ministers of truth to become the messengers of lies! for us to corrupt the Word of God. Dan­gerous it is to our selves.Verse 15. Tell these Prophets, (saith the Lord) By sword and [...]mine you shall be consumed. It is dan­ [...]rous for the people, If the trumpet [...]ve an uncertain sound, who shall prepare himself to the battel? If the Ministers try, All is well, God is well pleased; do [Page 184]wickedly still, you do God good service in it. The interpretation be to the ene­mies of all good men. How easily are people hardened and encouraged in vile courses.Verse 16. But shall their Priests words save them? No. The people (saith God) to whom they prophesie shall be cast out in the streets of Hierusalem, because of the famine and the sword, and there shall be none to bury them, their wives, their sons, and their daughters: for I will pour their wickedness upon them. The lie of the Prophet never justifieth the cre­dulity of the people. God expecteth that his people should search the Scri­ptures, and examine whether those things the Minister speaks be conform­able to his Word or no; and yield no further assent to what they say, then what they find ground for there.

After this,Verse 17.18. God directeth the Pro­phet to act the person of a mourner before the people, upon a prospect of his judgments to come, as if they al­ready were come. Oh! how loth the Lord is to destroy a people amongst whom he hath once had a Name! How shall I give thee up, O Ephraim? [Page 185]how shall I make thee as Admah? how shall I set thee as Zeboiim? Jeremiah knowing he had to do with a gracious God, that sometimes repenteth himself of the evil he hath threatned, and brings it not upon a people, sets himself to prayer as the proper means (if any would do) to avert the vengeance of God.

His prayer begins with the words of my Text, and holds on to the end of the Chapter. In which you have.

• 1. A servent Expostulation, Hast thou utterly rejected Judah! hath thy soul loathed Zion! Why, &c.
• 2. A sad representation of the state of the people.

• 1. They were smitten, and there was no healing for them.
• 2. Their expectation was frustrated, We looked for peace, and there is no good, and for the time of healing, and behold trouble.
• 3. Here is an humble though more ge­neral confession, We acknowledge our ini­quities, and the iniquities of our fathers, for we have sinned against thee.
• 4. An earnest supplication, express'd [Page 186]in several terms, and back'd with seve­ral arguments, closely couched.

  The Terms are,

  • 1. Do not abhor us.
  • 2. Do not disgrace th [...] throne of thy glory.
  • 3. Remember. Break no [...] thy Covenant with us.

  The Argu­ments are,

  • 1. For thy Names sake.
  • 2. We are the throne of thy glory.
  • 3. Thou hast made a Cove­nant with us.
  • 4. Thou art he alone can [...] give showers, the vanitie [...] of the Gentiles cannot cause rain.

• 5. Lastly, here is the Prophets declared resolution, to trust in God, and wait o [...] him, verse 22.

My Text, as you see, contains only the two first general parts of this excel­lent Prayer of the Prophet.

The first I called his fervent expostulation, Hast thou utterly rejected Judah [...] ▪ Hath thy soul loathed Zion? Why ha [...] [Page 187]thou smitten us, and there is no healing for us?

Hast thou in rejecting rejected, [...] in re­probating reprobated Judah! Those that are critical in the Hebrew, observe the word signifies to reject a thing with scorn and disdain, as vile and contem­ptible; it is used (as in many other places). Hos. 4.6. Because thou hast re­ [...]ected knowledge, I will also reject thee. Hos. 4.6. Lam. 5.22. But thou hast utterly rejected [...] Lord, saith the Prophet,Lam. 5.22. hast thou [...]terly rejected Judah? what Judah, the remainder of the people, the seed of Abraham thy friend, which was so [...]ear to thee. Judah, of which it was [...]aid, In Judah is God known: hast thou [...]tterly rejected this Judah? Hath thy [...] loathed Zion? [...] The word used is much of the same signification with the other, only it signifieth something more of the affection set against an ob­ject: it is used, Ezech. 16.45.Ezecth. 16.45. to ex­ [...]ress the alienation of a leud womans [...]eart from her husband. It is also used, [...]evit. 26.44.Levit. 26.44. a place to which one would think the Prophet here hath home special respect: And yet for all that, [Page 188]when they be in the hand of their enemies, I will not cast them away, neither will I abhor them to destroy them utterly, and to break my covenant with them; for I am the Lord their God. But I will for their sake remember the covenant of their an­cestors, &c. Very like the Prophet eye­ing that promise in the Law, cries out, Hath thy soul loathed Zion? Zion, there's a great argument couched in that word. All the dwellings of Jacob were dear to the God of Jacob, but the Psalmist saith, God loveth the gates of Zion more than all the dwellings of Jacob. Zion was the name of a Mountain, at the foot of which Hierusalem, and in it the Temple stood; thence it is called the habitation of Gods holiness, his dwelling place, and it is put for the Church of God. Lord, saith the Pro­phet, this is Judah, against which thine anger smokes: hast thou utterly re­jected Judah? There are but two Tribes and an half left of that people, whom thou chosest to draw nigh unto thee; hast thou rejected them, utterly rejected them? In this Judah is Zion thy Temple, the place which out of [Page 189]all the earth thou chosest for thy habi­tation, and in which above all thou didst delight; hath thy soul abhorred Zion! She was as thy Spouse, and thou lovedst her; doth thy soul now loath her? As to the form of the words, you see they are by way of Interrogation. Interrogations in Scripture sometimes adde force to Affirmations and Nega­tions. Hath the Lord as great a plea­sure in sacrifices, as in obeying his com­mandments? that is, he hath not. And so some would have it here: then the sense is this, Lord, I know thou hast not utterly rejected Judah, thy soul hath not abhorred Zion; which is true as to the spiritual part of his people. Hath God cast off Israel? (saith the Apostle) God forbid: he hath not cast off the people whom he fore-knew. But all are not Is­rael that are of Israel. Then the words have in them the force of an argument: Lord, I know thou hast not utterly cast off thy people, thy soul hath not ab­hor [...] them; therefore spare them as to this judgment. So he pleads from Gods certain spiritual love to a part of the people, formerly for the whole. [Page 190]But I must confess I think this not the sense. Interrogations sometimes are the language of persons inquiring for fur­ther certainty and satisfaction: so I take it here, as if the Prophet had said, Ah Lord! is the decree gone forth? is there no hope? art thou not to be spoken to for this people? hast thou utterly reprobated them? If not, &c. It follows,

Why hast thou smitten us, and there is no healing? These words have in them an Interrogation, and an Expostulation. No soundness (in the Hebrew) Here the Prophet begins to represent unto God the state of the people. 1. They were smitten, already smitten with a dearth. 2. And in Gods purpose smitten with an approaching sword, and captivity. He owns God as the primary efficient cause, Thou hast smitten; he addes, and there is no healing. [...] The word used in the Hebrew signifies health or soundness, and healing or cure. And so the com­plaint denotes two things. 1. [...] uni­versality of the judgment, they had no part sound, no foundness. 2. The de­sperateness of their distemper, they could [Page 191]find no cure, no remedy, no healing, their State Physitians were of no value, they had tried, but they could no help, no healing: he Expostulates with God, not enquiring the cause: Jeremiah was not signorant of cause enough in this peo­ple to justifie God in the severity of this dispensation, but he speaks like a troubled man, who would gladly have had it otherwise with his people if God had pleased.

2. He further represents the sadness of this peoples case, in this, that their ex­pectations were frustrated. We looked [...] peace, and there is no good, and for the time of healing, and behold trouble. There is nothing difficult in the words, they only signifie the disappointment which God had given them in their great expectations. The words may [...]e understood either of the generality of the people, who might have pre­sumptuous hopes, or of Gods own peo­ple, who upon that great reformation which Josiah had began, look't for peace: [...]oth were deceived, no peace, no good came, but more trouble, more disturbance still: I intend not to speak [Page 192]to every Proposition might be drawn from these words. I shall only fix upon one, and that founded upon the words in the latter part of the Verse: We looked for peace, and no good came, for the time of healing, and behold trouble.

Prop. It pleaseth God in the wisdom of his Providence, oft times to give people great disappointments, in their expectations of peace, and healing; as to their outward con­cerns.

You may if you will take it in these two branches.

• 1. People are very prone in evil times and disturbed times, to look for good, to look for healing.
• 2. It pleaseth God oft times to give them great disappointments in their expe­ciations. Trouble instead of peace [...] wounds instead of healing. I say,

1. It is natural to us in evil and di­sturbed times to look for good, and to loo [...] for an healing.

It is true, this Proposition is not uni­versally verified in the Sons of men, and [Page 193]the thing depends (though not whol­ly, yet in a great measure) upon the sutural disposition. There is much truth in that Maxim of Physitians and Philosophers, Mores. sequuntur humores. Where any persons are more enclined [...]o melancholly, and that humour more prevails, persons so enclin'd are more disposed to fears, and jealousies, and suspi­cions. Where some other humour prevails in the body, the person is more enclined to hope, and presume so as you shall generally find men and women thus divided. Some are more naturally disposed to fear the worst, to be suspi­cious and jealous of every thing: others [...]e naturally enclined to hope the best, and to promise all good to themselves; and the most of people, either from this Natural cause, or some Moral [...]ouses (for they also have some in­science on us) are very prone to look [...]or good, for peace and healing: and this [...]s not only ordinary to the more ig­norant and sinful sort of men: but even [...]o Gods own people. The wicked cry [...]ace, Peace, when there is no peace to [...]e wicked, saith the Lord. The Mo­ther [Page 194]of Sisera looks out at the win­dow (when her Son was dead with ag­nail struck through his temples) and cryes, Why is his Chariot so long in­coming? Have they not sped? Have they not divided the prey? The false Pro­phets daub with untempered mortar. Three hundred false Prophets spake good to Ahab, and bid him go up to Ra­moth-Gilead and prosper. Nor are the better and wiser sort, Gods own dear people exempted from this infirmity, Even David saith in his prosperity, I shall never be moved: nor are we only vain in prosperity to promise our selves a stability in that state; but in a time of adversity, we are as ready to promise our selves a quick deliverance and free­dom from it. When the children of Israel were carried captives into Baby­lon, they would needs believe their de­liverance should be speedy; So as Je­remiah on purpose writeth a letter to them to take them off this vain con­ceit, Jer. 29.5. Build you houses and dwell in them, and plant gardens, and eat the fruit of them.—And seek the peace of the City whither I have caused you to be [Page 195]carried captive. The matter needs no proof from Scripture, we find it true in all our experiences; that we are ve­ry prone to nourish up false expecta­tions in our selves, and to promise our selves good. The error is common, the causes not difficult to be assigned, which are partly Natural, partly Moral.

1. For the natural cause I assigned it before. The most of peoples natural temper, as disposing them to wish good to themselves, so enclining them rather to hope the best, than to fear the worst: Hence you will observe, that all Christians are not thus mi­staken, you shall find some of more [...]ad, melancholick tempers, as much [...]rring on the other hand, crying out like the Infidel in the Book of Kings (if they hear any talk of good) If the Lord should make windows in Heaven, this could not be: like Thomas they will believe nothing which they most desire without a sensible demonstration. But the moral causes of this may be assign­ed variously: and they are different according as the soul is which is thus affected. In wicked men,

[Page 196]2. The general moral causes are pre­sumption, and looking at second causes.

1. I say in the first place Presumption an unjust assurance they give themselves of Gods favour toward them, and con­sequently, of his blessings upon then There is an Atheist that believes [...] God at all, but thinks that all thing fall out by chance; and so he is n [...] concerned to regard a Deity; and it [...] no wonder, if he promises himself well. But those that will with the mouths own a Supream Being an [...] Moderator of all things, yet are to [...] ready to promise themselves his fa­vour, and consequently the blessing that attend it: The Lord foresaw [...] Generation, who when thy heard all th [...] Curses of his Law would bless them selves in their heart, and say, they shou [...] have peace, Deut 29.19. though they walked according to the imaginations of their own heart adding drunkenness to thirst. Now th [...] presumption in sinful men, either ariseth from Atheism, the persons n [...] believing there is a God, or that he [...] not what he is; or Ʋnbelief, not giving credit to the word of God; which saith [Page 197] There is no peace to the wicked. Or from Error, eying some particular sins, for which they will believe all the wrath of God is powred out upon them; or Eying some particular perfor­mances, which they think sufficient to reconcile God again to them, though be­fore he was displeased with them: and when that sin which is all the guilt they can see is expiated or reformed; [...] those particular performances, which they lay all Religion upon are done, they [...]ook for good, and healing, when it [...]ay be in truth, those things which [...]ey so eye, do rather provoke God [...]ther, than at all abate of the wrath which he hath began to pour out, [...] probability this was the cause at [...]is time in Judah. It is not exprest whether this Sermon of the Prophet [...]as in Josiah's time, or in the time of [...] Sons. Josiah was a good Prince, he [...]tored the true Worship of God, de­joyed Idolatry, &c. His Sons restored [...] There were unquestionably diffe­rent complexions of this people. Some Josiah's time expected good, and heal­ing from his reformation: others ('tis [Page 198]like) in his Sons time expected the same from their restauration of former Superstitions and Idolatry. Both pre­sumed looking for peace, and there was no good, for healing, and behold trouble.

2. The cause of Gods own peoples error in this kind is partly Presumption, partly mistakes concerning his mind and promises, partly, eying second causes too much. I say partly Presumption. Even the best of Gods people are ready to lay too much upon particular reformations, and particular duties. We are too rea­dy to impute all punishments to some particular sins, and to lay all Religion upon some particular duties; and when those sins are reformed and expiated, and those duties done, we are ready to conclude all will be well, and present­ly to look for peace and healing.

2. Partly mistakes of Gods mind and promises. Godliness hath the promise of this life, and that which is to come There are great promises, even of the good things of this life, made to the Church of God in the general, and to be­lieving souls in particular; and God ex­pecteth, that we should give credit to [Page 199]them, and wait in hope for them; but we are troubled with the Disciples curiosity, who came to our Saviour, and said, Master wilt thou at this time restore the Kingdom to Israel? We are impatient, and know not how to wait, and thence are very prone to inform our selves (if possible) of the time, and too credulous to take ungrounded in­formations, and build up our hopes upon them. Hence our prying into dark Prophecies, and making various conjectures upon them, our listning so readily to such as will pretend to a skill in them, or to extraordinary Re­velations, Visions and Impressions, and building up too great expectations upon our own conceipts, or others dreams. What a late example have we had as to the year 1666. That must be the year when the Jews should be converted; Rome ruined, &c. What ex­pectations were raised in many of that [...]ear, meerly (as it appears) from a mi­take of the mind and Promises of God. The year is past, no such thing is brought [...]o pass; We looked for peace and healing, behold no good, but trouble still.

[Page 200]3. Another cause is, Gods own people too much eying secundary causes. The unbeliever layes all upon them; the Child of God layes too much upon them. Hence if he seeth such a po­sition of them, as to the eye of his rea­son appears probable to produce some good effects to the Church and peo­ple of God, he presently concludes, all will be well; not attending to the power of the first cause as he ought to do, nor considering (as he ought) the guilt of the people, or the person for whom he would hope well, which may provoke God to lay a bar before second causes, that they shall not work ac­cording to our expectations.

But I have spoken enough to the first Branch; I come to the second, which is the Proposition as I laid down.

God in the Wisdom of his Providence doth often give people great disap­pointments in their expectations as to outward peace and healing.

I shall not need insist upon the proof of this, it is so plain in the Text; We [Page 201]looked (saith the Prophet) for peace, and behold no good, for healing, and be­hold trouble; and in our daily experience: To say nothing of vain persons, how often are the expectations of the most considerate sober sort of Christians frustrated concerning the publick: con­cerning their own private concerns. Concerning the publick; They look for reformation of disorders and abuses. Behold more corruption! They look for healing of breaches. Behold the Provi­dence of God still follows them on with breach upon breach, and there is no healing. They looked for glorious times, they see sad and miserable times. That de facto this is true, cannot be denyed; it will not be amiss for us to take a little pains, to enquire into the causes of it. These issues of Provi­dence, having oft times but ill issues upon Christians faith and holiness.

• 1. It must first be laid down for a Principle, That as no Evil, so not this Evil happeneth without Gods doing. God hath an hand in these frustrations of our expectations.
• 2. It must also be acknowledged, [Page 202]that God hath said,
  Psal. 9.18. Prov. 10.28. Prov. 23.18.
  The expectation of the poor shall not perish for ever. It is made as a curse upon the wicked, That their expectation shall perish; They shall be ashamed of their expectation; but the expectation of Gods people shall not be cut off.

For the clearing of this little difficul­ty, you must distinguish,

• 1. Betwixt Gods peoples expectati­on for the fulfilling of the Promises of, and necessary to another life; and their expectation for the fulfilling of the Promises, relating to the [...], or things which concern this life.
• 2. Betwixt their warrantable and due expectation, and their irregular, and un­warranted expectation.
• 3. Thirdly, Betwixt their expectation of those good things, and their expectation of them, now or then, at this or such a time. This being promised, the answer is easie.

• 1. The Exoectations of the Saints, as to eternal life and salvation, shall not pe­rish. This hope shall not make asham­ed; no nor yet, as to such influences of grace, as are necessary in order unto it, [Page 203]they expect to be saved, and they shall be saved; to be sanctified yet more and more, and they shall be sanctified; to be preserved by the power of God through faith to salvation, and they shall be so pre­served.
• 2. The expectations of the Saints, as to other good things, may fail as to circumstances of degree or time, but they shall not utterly fail. The expectation of the poor shall not perish for ever, saith the Psalmist. Hath God promised his Church a time of peace and tranqui­lity? It shall have it, though it may be not in that year we expect it. Hath God promised that the gates of hell shall not prevail against his Church? and do they expect the fulfilling of this pro­mise? It shall be fulfilled, their expe­ctation shall not perish for ever. But if they will expect, that the gates of hell shall not prevail against any part of his Church, or any person of it, or that de­liverance shall come to his Church in such a way, in such a year, by such means; here they may fail.
• 3. Finally, no regular expectation in Gods people of any thing, which he [Page 204]hath promised shall fail. The reason is, 1. Because the Promise cannot fail: Heaven and earth may pass away, but not one jot or tittle of what God hath promised shall fail. 2. Because the expectation which God hath wrought in his peoples hearts, is the work of the holy Spirit, which cannot lie, nor teach his people to expect a lie. So then, the reason of the disappointments of Gods people in their expectations lieth in the errour of their expectation. Now this errour must be as to circumstances. For the Promises made to the Church, and the people of God in particular, being for all good things, they can be guilty of no errour as to the thing expected; but with respect to circumstances, which may make things not in them­selves simply and absolutely good, at this or that time to be evil.

The chief circumstances considerable in this case, are those of

• Time.
• Place.
• Persons.
• Means.

• [Page 205]First, The errour may be in the cir­cumstance of time. That God who hath plainly revealed his will as to a time when it shall go well with his people, when be will restore the Kingdom to Israel, when the fulness of the Gentiles shall come, hath concealed the particular time when these things shall be. He that hath plain­ly said, The rod of the wicked shall not rest on the back of the righteous, hath not told us how long it ma [...] be on their backs. This hath opened a door for those who are too curious to be en­quiring into the times and seasons which the Father hath reserved in his own power: and when they think they have found out something to guide them, they presently raise a great expectation upon it, and no wonder if they meet with a disappointment. The vision is yet for an appointed time, if they could have tar­ried, it would not have lyed; but they could not wait for it, they made haste, and no wonder they have no good speed: no wonder they are disappointed, the promise is where it was, the word of God is not frustrated, only their mis­timed expectations are disappointed. [Page 206]This was doubtless the cause of the great disappointment in the year 1666. the things people looked for in that year shall most undoubtedly have a being, and be in their season brought to pass: The Jews shall be called, Anti­christ shall be destroyed, the fulness of the Gentiles shall come in, and (it is more than probable) that the Church and peo­ple of God before the end of the world shall have a year of Jubilee. Now many Chri­stians, too too hasty and curious in search of secret things, desiring as the Disciples to know when these things should be; They search the Scripture, and finding a dark sentence, Rev. 13.18. that the number of the beast was 666, conclude the year 1666 the particular year when God would at least begin to do these things.
• 2. A second error may be as to the circumstance of place. It is hard to fix promises to particular places. God of old had promised not utterly to reject his people Israel, (which the Apostle inter­prets as to Israel in a spiritual sense, the people whom he fore knew, Rom. 9.) the people of Israel upon those promises [Page 207]expected, that the Tabernacle at Shiloh, and afterwards the Temple at Jerusalem, should never be rased, nor the City of Jerusalem, and the Nation of the Jews never forsaken. And without all doubt many that feared God in that Nation, had some such strange expectations, and therefore under all judgments would still expect an help at last; God dis-appointed their expectations, yet failed not in his promise. Under the Gospel, Christ by his word hath secured his Church, That the gates of hell shall not prevail against it; now for people to apply this promise to this or that small part of the Universal Church, and to conclude, that the gates of hell shall not prevail against the Church of God in Eng­land, or in Scotland, or Holland, or the like, and to build an expectation sui­tably upon it, is unwarrantable. The [...]tes of hell, which shall not prevail upon the whole Church, may prevail against this or that part of it, whose sufferings may be sad enough, and yet the promise not fail.
• 3. A third errour may be as to Per­sons, and that, 1. As to persons that shall [Page 208]receive this mercy. 2. As to persons that shall be Gods instruments, in bring [...] about the desired mercy.

• 1. As to persons that shall receive th [...] desired mercy. Promises, as to outward mercies, are more limited to the purity and holiness of a people, than those made as to spiritual and eternal good things God hath said, I will heal your back-slidings, and God will save his people eternally, (notwithstanding their back-slidings) but for outward prosperity and selicity, it is no where promised to a back-sliding and impure people. Sup­posing therefore a people that radically are good, and the Lords people, but a revolting back-sliding people, and con­tinuing in their revoltings without dup repentance, if they build up expecta­tions for the fulfilling of divine Pro­mises as to outward prosperity and felicity, while their soum is not taken off, but bolleth into them, they will most probably be disappointed.
• 2. As to persons who shall be Gods instruments in bringing about the mercy desired. And here let me only observe two things to you.

[Page 209]1. No great expectations can be builded upon profane persons. I do not say, no great things for the good of Gods people may be done by them. I know Cyrus was Gods servant, to proclaim liberty to the Jews: and oft-times God hath made the wrath of men to praise him. Pharaoh shall keep the seed of Jacob alive, and provide for them in a time of famine.

But I say, expectations cannot be raised on these foundations: If the As­syrian doth Gods work, howbeit he meaneth not so, saith God. As the wife Faulkener maketh use of the ravenous quality of the Hawk to serve his turn, and make it get that for him which the Bird gat for it self; so the wise God will make use of an Assyrian, an Egy­ptian, a Cyrus, an utter enemy to his people, and make his selfish politick designs to serve his everlasting purpose; but here is no ground for Gods people to build expectations.

2. Nay, secondly, Be the persons never so holy that appear to us probable to do us good, no certain expectation can be raised upon them. Who would have [Page 210]thought that Moses and Aaron should not have been Gods instruments to have carried his people over Jordan, and set their feet in Canaan; yet they, did not, they sinned at the waters of Meribah, and so died on mount Nebo: holy men may fail, and provoke God to cut them off. So that to build ex­pectations upon any particular persons, is to lay a foundation for our disappoint­ments.

4. The fourth and last errour may be as to particular means. It is true, God doth most of his works by means, but he wonderfully varies in the nature and kind of means he useth: sometimes he doth it by what we call fair means; sometimes by force, and what we call foul means. The people of Israel shall be delivered our of Egypt by the ruine o [...] Egypt, yet not by sword and battel, but by plagues and the Red-sea. They shall be (by the sword) delivered from the Canaanites, they shall by a Proclamation of Cyrus, without any plague or sword be delivered from Babylon. Mean which appear to us probable, possibly shall not do the work: what appear [Page 211]to us improbable, and likely to work quite contrary, that shall do it. Oh the depth of the ways and judgments of God! how unsearchable are his judg­ments, how are his ways past finding out.

Thus I have, as shortly as I could, opened the Proposition to you: I shall now come to the application of it.

1. Is not this Scripture this day fulfilled in your ears? May not we in our ad­dresses to God, say, O Lord, hast thou utterly rejected England? hath thy soul [...]athed thy Church there? Why are we [...]itten and there is no healing? We looked for peace, and there is no good; for heal­ing, and behold trouble. That God deal­eth with us as a people rejected and hathed, is apparent. Our Fathers are [...]one, our Prophets, where are they? We see not our signs, nor is any Pro­phet to tell us how long? We have [...]en the Sanctuary of the Lord pol­ited, his Ordinances defiled; we have [...]eard our Sabbaths mocked at: The Lord hath covered the Daughter of [...]r Zion with a cloud in his anger, [...]nd not remembred his foot-stool in [Page 212]the day of his wrath. As to our Civi [...] concerns, How doth the City sit solitary that was full of people, how is she become a [...] a widow? She that was great amongst th [...] Nations, and Princess amongst the Pro­vinces. May not we say, Why are w [...] smitten, and there is no healing? Are no [...] we smitten in our spiritual things? yea [...] and with a dreadful smiting too. Have we that preaching, those Sacraments that communion of Saints, which w [...] formerly had? Have we those convi­ctions and conversions of souls unto God, those mournings under the Word of God, such affected hearts as for­merly? I am sure I speak to those wh [...] know we have not. We see not th [...] Word of God go forth with that power and life, to rouze up secure souls, to convince and to change the hearts o [...] sinners; to strengthen, confirm an [...] comfort the wearied souls of Gods peo­ple as formerly. We are full of dea [...] sapless, dry, unprofitable discourses [...] Pulpits; but where's the power of th [...] Lord in his Ordinances? where are th [...] weeping eyes, where are the trembling souls we have formerly known? where [Page 213]are the cries of them we have formerly heard, Men and brethren, what shall we do to be saved? This is a smiting, (bre­thren) and a dreadful smiting too: it is true, it is not in the most sensible part to the generality of people, (the Gadarenes you know came, and be­sought our Lord to go out of their Country) they have not now so many Sermons to disquiet them in their beds of lust, and make their heads to ake; but to them that fear God, and truly understand and judge of the interest of a Nation, it is, I say, a dreadful smiting, and that in the tenderest part, and pos­sibly the cause of other smitings too. But are not we smitten in our persons? [...] men will not believe they have souls, [...]et they know they have bodies. Hath [...]ot God smitten us with a dreadful Plague, not parallel'd either in our days, [...] the days of our fore-fathers? Hath [...]t God smitten us both in our persons [...]d estates with a consuming War, and [...]ce that with a dreadful Fire, hardly [...]o be parallel'd in any modern story? And is there yet any healing for us? again, May we not say, We looked for [Page 214]peace, and no good; for bealing, and be­hold trouble? Did not we in the year 1660 look for good, for peace, upon that miraculous revolution, but did any good come? instead of it all these dreadful judgments of God have suc­ceeded. Did not we again the last year, upon the peace with our neighbours, look for good, did not we look for pro­sperity, freedom of trade? have we seen ought of it? or ought answering our expectations? What shall we say to these things? How hath God dis­appointed us in all our expectations? Nay rather, what shall we do in this day of perplexity? Let us, first, Exa­mine, whether we be under such circum­stances, as we can regularly and warran­tably expect that God should smile upon us, and fulfil those promises for temporary good things which he hath made in his Word to his people. And, 2. ac­cordingly as we find our state, let us be perswaded to apply our selves to our duty.

Under these two heads I shall bring whatsoever I shall speak by way of ap­plication of this Doctrine.

First,Ʋse 1 Let us examine whether our [Page 215]circumstances be such as we can war­rantably expect any good, any peace, any healing. And here we must distinguish betwixt, 1. the generality of the Nation: and, 2. Gods peculiar people in the Na­tion. As to the former I must confess my heart is sad, he that looks upon all orders of persons in the Nation, will find them wallowing in such guilt, as I fear it will be hard to produce an in­stance of any Nation under heaven that ever was under the rod, and let go, no better reformed. What prodigious un­heard of wickednesses have been, and are committed every day? what mur­ders? what prodigious lusts? what horrible swearing and cursing? what Sabbath-breaking? what injustice, op­pression do we hear of, and see every day? Never was the holy Name of God so prodigiously blasphemed, ne­ver such oaths, such curses as we hear in our streets; never did those that de­sire to walk godlily meet with more scoffs, derisions, hard speeches, and harder actions; never Religion made so much the scoff and jear of those that understand it not. We may if we will [Page 216](under these circumstances) look for peace, but if any good come; we may look for healing, but if we see not trou­ble, yea, and one trouble like one wave upon another; we are certainly mista­ken in calling the Scriptures the word of God, Jer. 7.9. Will you steal, murther, commit adultery, and swear falsly, &c. and come and stand before me, &c. Do men think all the day long to make the streets ring with the cries of oathes, curses, blasphemies, noises of drunkards, groans of widows and fatherless: and then make amends for all with an An­them, and Lesson on the Organs, and hearing or reading prayers at Mattens and Evensong. Oh horrible vanity! O prodigious ignorance of the nature and mind of God! Will their egg-shells wipe your filthy mouthes clean enough think ye? No, no. Sirs, be not de­ceived, God is not mocked. God may bring us good and peace sometimes, poenalis nutritur impunitas, in further vengeance: he doth not punish the Israelitish daughters when they commit whoredom, nor their wives when they commit adultery. But it were strange for [Page 217]him, having his rod taken out, to lay it up again while we are no better. Sure I am, under these circumstances (what ever a gracious God may do) we can expect no good.

What shall I say for the seven thou­sand in England, who have not bowed their knee to Baal, nor kissed him with their lips, those whom God hath kept from the pollutions of these evil times, and the general debaucheries of their neighbours. May they look for any good? may they expect any healing, and not suspect any disappointment? Truly as to them I know not well what to say; God hath kept them from being in­volved in the generality of the National guilt, and hath kept up their hearts for him and his Ordinances in a time of great defection and back-sliding. This speaketh well.

• But yet, 1. I cannot tell how far God may have been provoked with the for­mer sins of Professors.
• 2. Though they must be in a great measure acquitted from the idolatry and superstition, swearing, cursing, bla­spheming Gods holy Name, impudent [Page 218]Sabbath-breaking, mocking and jeering at Religion, murders, thefts, unlawful lusts, oppressions, injustice, perjuries of the Na­tion: yet with them, even with them sins may be found against the Lord their God, which how long they may keep their wounds from healing I can­not tell. Let me propound a few que­stions to you that fear God, and would look for peace and healing.

• 1. Have you peace one with another, and are the breaches amongst. your selves healed? How should we expect the world should be at peace with us, who cannot be at peace with our selves? What can we look for less than that the great Shepheard of the sheep should make use of dogs to worry us, and drive us together, while we can bite and devour one another? Are the world and you, think you, nearer a kin than you are to your brethren? Can you expect God should make his enemies to be at peace with you, when you cannot be at peace each with other? If the Lambs cannot lie down together, how can you expect the Lions should lie down with the Lambs? You know next to [Page 219]Christs precept, Have salt in your selves, was that, Have peace one with another. Certainly that distance in affection and communion which true Christians kept at one from another, was not the least of the provocations which hath made God angry with them all. I instance not differences in opinion; there must be such, there will be such, till we all see in a clearer light than this world af­fords: but I say, distances in affection first. I thank God I have learned, that diffe­rence in judgment in things not necessary to be believed in order to salvation, is no more justifiable cause to me for di­stance of affection from my brother, than the difference of his countenance from mine is. I say further, distance in communion. That the members of the same body, and under the same head, should refuse communion with other, is certainly a strange disorder. Do Gods Ordinances belong to Christians with reference to their several forms, I won­der, or as they are all believers in the Lord Jesus Christ. Certainly faith in Christ, evidenced by an holy life, in­titleth any Christian to communion [Page 220]with those who profess the same faith, and live the same life. Christians, is this wound healed? I bless God I think it is in a great measure; but Oh that it did not bleed at all.
• 2. Have you sufficiently mourned and been humbled for former wantonness under Ordinances. We have had times of great liberty for preaching and enjoyment of Gods Ordinances; have you not for­gotten how you plaid with your wholesome food in those days? how hardly it went down? if you fancied the least errour in the Cookery, if the sauce was not more pleasing to you than your meat. One Minister was thought by some too Legal, another it may be judged by another partly too Evangelical. Are not you glad of the gifts and parts of those godly Mi­nisters, which heretofore were despi­cable in your eyes? Have you mourned for this wantonness?
• 3. Since the hand of God hath been against you, have you not been more ready to quarrel with God, or at least to rage against instruments, than to be angry with your selves for the deserving cause of these [Page 221]judgments? If you have, God hath not yet attained his end upon you; the rot­tenness, the proud flesh is still in the wound, which must be eaten out before you can reasonably look for cure. It was well said of the Church in the Lamen­tations, Let us search and try our ways,
  Lam. 3.40.
  and turn again unto the Lord. If Ephraim saith once, What have I done? God will quickly say, Is Ephraim my dear child? The end of Gods afflicting his people, is their turning, humbling them­selves, and acknowledging of their of­fences.
• 4. How have you walked with God in the time of your sufferings? Have you been a Law unto your selves, whiles the rod of Discipline hath not been drawn out against you? have you walked orderly? Little could be seen as to your walking in communion, but how have you walked in your families? how have you kept up your private commu­nion with God? what have you been in your houses, in your closets? By the answer which your consciences (se­cretly examine) shall give to these In­terrogatories, you may know much [Page 222]whether you may warrantably look for peace and good, yea or no.

But,Ʋse 2 secondly, If you may look for it, yet take heed how you look, that you may not meet with disappointment.

• 1. Do not in your expectations pre­scribe to God, either as to time, or as to persons, or as to means. He that hath promised his people deliverance, hath not the certain time of it. The case was otherwise with the Jews. God had told them, they should be in captivity just seventy years. Mercy comes al­ways best in its season: God knows times better than we, and hath re­served the knowledge of times to him­self. Trusting in God upon the credit of his word, and waiting for him, are things highly acceptable unto him; but limiting of him is as much dishonou­rable to God. It is ten to one but he who thus limiteth the Lord, will be disappointed. God will convince us, that particular times is a secret we can­not find out: and it is a very ill influ­ence which ordinarily disappointments of our expectation in this kind have upon us. That's a good Christian that [Page 223]stedfastly believeth the matter of the Promise, and patiently waiteth upon God for the fulfilling of it till his good time come. It is a sad effect that some mens giddy confidence upon the year 1666 hath produced. Some have acted since, as if, because God failed their ex­pectation in that circumstance, he were henceforth to be believed and trusted to more. Take heed of such an errour as this.
• 2. Let not your expectations either kinder your prayers, or make you more unfit for a continuance of sufferings. None can build an infallible expectation of good in the outward concerns of this life, (I mean sonsible good) for any particu­lar Church, nor for any particular per­son: Gods own people may have so finned, that as to temporal judgments he will not pardon them. The Nation (of which they are a small part) may have sinned to such a heighth. Indeed were we never so certain, yet our ex­pectation should not hinder prayer: Holy Daniel taught us this, he never prayed more heartily than when he un­derstood by books that the time of the [Page 224]captivity was just expiring. True faith never hinders prayer, (it is the Mid wife that helps the mercy unto light.) And take heed that your expectation doth not discompose you as to further suf­ferings: An ungrounded expectation of deliverance from an evil under which we groan, doth often make us very unfit to bear it longer than the expected time of delivery.
• 3. If your expectation be frustrated blame your selves, but take heed of accusing God. Let God be true, though every man be found a liar. It is most certain God deceiveth none, themselves deceive themselves. It is blasphemy in the heart to say, God can lie. There is no harm o [...] thy owning thy self mistaken.
• 4. Expect nothing from vile persons, no [...] by vile means. It is true, God hath of [...] ten made use of Pagans, and profan [...] men, and the sins and corruptions o [...] his people, and of others, as means t [...] bring forth his glorious works in th [...] world; but these are matters for ou [...] admiration, not objects for our expe­ctation. The fulfilling of Gods promise [...] can be regularly expected in none, bu [...] in Gods way.
• [Page 225]5. Suspect all thy expectations, whiles thou findest in thy own heart, or in the hearts of others, whom thou lookest upon as dear to God, a prevalency of corruptions. I have before given you the reason of this, God may deliver a people that have revolted, but an instance cannot be given, nor a promise named for Gods delivering a people, justifying their re­volting, and continuing in it.
• 6. Expect not much in a course of pro­babilities. The reason of this lies in Gods usual deliverances of his people, which have been upon the greatest im­probabilities; Out of Egypt and Baby­lon, when one would have thought there had been least likelihood. The cry of the Bridegrooms coming usually is at midnight. There's most ground of a spiritual believing hope, when there is visibly no hope. In the mount of the Lord it shall be seen.
• 7. Let thy expectation of outward good be proportioned to the promise of it, in which is always to be under­stood a reservation to God's wisdom. All is not good that we think so. Thy expectation cannot fail if it be com­mensurate [Page 226]to the promise; if it be not, it hath no foundation to stand up­on, and can have no certainty. Remem­ber that in all promises of this natures the judgment of the particular good, whether under present circumstances it be so or no, belongs unto God. Expect deliverance from evils of this nature, and the collation of good of this nature, if God in his wisdom seeth it good for thee, or that part of his Church where­in thou art. But a further expectation, it is more than I know if any promise will allow thee.