Now I come to the second point; a comfortable continuance in the marriage state. For the happy attain­ment whereof, let us take notice; first, of some common duties, which are to be performed on both sides.

            I. Lovingness: which is a keeping in exercise that habit of conjugal affection, mentioned before. It is a sweet, loving, and tender pouring out of their hearts, with much affection into each others bosom; in all passages, carriages, and behaviors, one towards another. This mutual heart-felt love being fresh and fruitful, will infinitely sweeten and beautify the marriage state. For an uninterrupted preservation of this amiable deportment on both sides, let them consider.

            1. That the wise' hand of God's gracious Providence guided all the business, and brought it to pass. And he commands constancy in this loving carriage, Prov. 5: 1S, 19, "Rejoice with the wife of thy youth; and be you ravished always with her love." Methinks this charge from the Holy Ghost, being often reverently remembered, should ever banish from both their hearts, all heart-rising and bitterness, distaste, and disaffections; all wicked wishes, that they had never met together. When the knot is once tied, every man should think his wife the fittest for him of any in the world. Otherwise, so often as he thinks he sees a better, he will wish this his choice were, to make again; and so fall off from kindness and love to his own: (and so the wife with respect to her husband) which would be a great disparagement to God's providence, and an execrable empoisoner of marriage comforts. 2. That by the power of the honorable ordinance of marriage, the two are made one; and, therefore, they ought to be as lovingly and tenderly affected one unto the other, as they would be to their own flesh. 3. That these mutual expressions of love, are very powerful to preserve chastity and pureness in body and spirit on both sides. It is noted of Isaac, that he loved Rebekah dearly; and this was a special preserva­tive, that he fell not into polygamy, as many of the patriarchs did.

            II. Faithfulness. 1. In repect of the marriage-bed; which they ought on both sides to keep inviolable. And it behooves all that enter into this state, to repent for all former wantonness;.or else, a thousand to one, but it will break out either into a sensual, immoderate abuse of the marriage-bed; or else, into a lustful hankering after the strange woman. 2. In respect of domestic affairs, and the business of the family; the care and burthen whereof is common to them both. 3. In the concealment of each others secrets. It is a monstrous treachery to publish one anothers frailties, or any thing, which in hope of keeping counsel, they have communicated one to another.

            III. Patience, which is as precious and needful a duty as I can possibly recommend for comfortable conversing together. For a most constant exercise whereof; con­sider, 1. That two angels are not met together, but a son and daughter of Adam. And, therefore, they must look for infirmities, frailties, imperfections, passions, and pro-vocations on both sides. 2. That it is a charge given to all, " That the sun must not go down upon their wrath:" Much more to man and wife. 3. That there never did, nor ever will come any good by the falling out of man and wife. Well may they thereby become a by-word to their neighbors, table-talk to the country, troublers of their own house, and as a continual dropping one unto another: but they will never gain by their mutual hastiness, passions, and impatience. Proportionable mischiefs and miseries happen in the marriage-state, by falling out, bitterness, and angry reservedness between the parties.

            This grace then will be of excellent use, and must he exercised many ways: 1. In bearing with the wants and weaknesses, infirmities and deformities of each other. And let the man (for the woman is the weaker vessel) remember for this purpose, how many faults, frailties, and falls, and how many times CHRIST pardons his spouse, the church. And he ought to love his wife, as CHRIST does the church.

            2. About cross accidents in the family, losses in their outward state, and going backward of business, they must not lay the fault one upon another, to the breaking out into choler or impatience; but both join with blessed Job, in sweet and meek submission to God's pleasure.

            3. In waiting for the conversion of one another, if either prove unconverted. In which case, be patient, pray, and expect God's time. Or, if the one be but a babe in CHRIST, deal fairly, lovingly, and meekly.

            IV. A holy care and conscience to preserve between themselves, (for there is a conjugal, as well as virginal chastity,) the marriage-bed undefiled, and in all honor and Christian purity. It ought by no means to be stained with sensual excesses, wanton speeches, foolish dalliance, and other incentives of lust, which marriage should quench, not inflame. Even in wedlock, intemperate and unbridled lust, immoderation and excess is deemed, both by ancient and modern divines, no better than plain adultery before God. Two ancient fathers, Ambrose and Austin, speak thus: "What is the intemperate man in marriage, but his wife's adulterer?" The resolution of the rest sound to the same sense. " As a man may be a wicked drunkard with his own drink; and a glutton, by excessive devouring of his own meat; so likewise, one may be unclean in the immoderate use of the marriage-bed." Even popish casuists discover and detest exorbi­tancies of married couples, in their matrimonial meetings. (But read such passages with much modesty and judgment.) Nay, hear what a philosopher says of the point: "In the private acquaintance and use of marriage, there must be moderation; that is, a religious band; for the pleasure that is therein, must be mingled with some severity. It must be a wise and conscionable delight. A man must touch his wife discreetly, and for honesty," &c. Another thus: " Marriage is a religious and devout band; and that is the reason, why the pleasure a man has of it, should' be a moderate, stayed, and serious pleasure, and mixed with severity. It ought to be a delight conscientious and circumspect. We may conceive, what moderate, reverent, and honorable thoughts antiquity entertained of the marriage state, and conjugal chastity, by Euaristus's words, Epist. 1. ad onnnes Epis. Apleri. " Let new-married couples," says he, " for two or three days ply prayer, that they may have good children, and please the Lord in their marriage duties." Now all intemperate pollutions of the marriage-bed, though magistrates meddle not with them, because they he without the walk of human censure; yet assuredly God's pure eye cannot look upon them; but without repentance will certainly plague them.

            In the next place, let us take a view of duties peculiar to each.

            I. To the husband: First, Let him behave himself as" a head to the body, I Cor. 11: 3, Ephes. 5: 23.

            1. The head is, as it were, the glory of the body. so let the husband show himself in a kind of eminency, and authority over the wife. For procuring and preserving which, let the husband be manly, grave, worthy; not light, vain, contemptible. Let him not be bitter, way-ward, passionate. Let him not be vicious. A disordered life in the man, does much abate the wife's reverence unto him.

            2. The head is the seat of understanding and wisdom: out of which consideration, let the husband stir up and enlarge his spirit, to comprehend all affairs, provisions, and worthy usages which may any ways promote his wife's happiness. It is his necessary charge, with special care, to provide for her soul, body, comfort, and credit; and with all meekness and love, to instruct and inform her in all parts of her duty.

            3. The husband, by the benefit of a more manly body) tempered" with a natural fitness for the soul to work more nobly in; Both, or ought to exceed the wife in understanding, and dexterity to manage business. Yet, let him know, that his wife has as noble a soul as himself. " Souls have no sexes," as Ambrose says. In the better part they are both men. Let the husband then be so far from insulting over, or undervaluing his wife's worth, for the weakness of her sex; that out of consideration that her soul is naturally every way as good as his own, (only the excellency of its native operations, something damped by the frailty of that weaker body, with which God's wise providence has clothed it upon purpose, for a more convenient, but ingenuous serviceableness to his good;) he should labor the more to treat her with all tenderness and honor, to recompence, as it were, her suffering for his sake.

            Secondly, Let him dwell with her according to know-ledge, 1 Peter 3:' 7.  1. By a timely acquainting himself with her disposition, affections, passions, imperfections; let him apply him-self in a fair and loving manner, to rectify all he can, and to bear the rest; still waiting upon God by prayer, for a more full redress and conformity. One of the rankest roots of distaste in the marriage-state, is the neglect of observing this; of taking the right measure of each other, on purpose, that with mutual forbearance, they may support each other in love. Memorable is that speech, which a reverend man received from a husband. Being asked, How such a choleric couple could so agree together? "Thus,'-' said he, "when her fit is upon her, I yield to her as Abraham did to Sarah; and when thy fit is upon me, she yields to me: and so we never strive together, but asunder."

            2. By a discreet, and patient managing business abroad, and family affairs; without that anxiety and distrust of God's providence; without that clamor and confusion, with which woridings are wont to trouble their own houses. It is incredible to consider the vast and invaluable difference between the comforts, calmness, and sweet content of an household, governed by the patient wisdom of an heavenly-minded man, and the endless brawlings and disorders which haunt that family, where u. choleric, worldly husband domineers.

            3. But, above all, by leading his wife in the way of life. This is the flower of his skill. For want of this wisdom, many a poor soul lies bleeding unto eternal death, under the bloody hand of an ignorant, profaner or pharisaical husband; who, perhaps, has knowledge enough to thrive in the world; but no-understanding to teach one foot of the way to heaven; "Wise to do evil," as the Prophet speaks, Jer. 4: 22; " But to do good, having no know-ledge at all." No heart to pray with her, to instruct and encourage her in the great Mystery and practice of godli­ness; to keep the Sabbath holy, and days of humilia­tion; to read the Scriptures, repeat sermons, and confer of good things with her; from which he is so far, that, although it be the strongest bar to keep her from grace, and the bloody cut-throat of both their souls, he will needs persuade himself that all this is too much precise­ness. And yet hear Chrysostom: "Let them both go to church; and afterward at home let the husband require of the wife, and the wife of the husband, those things which were then spoken and read." And in the same sermon: " Teach her," said he, " the fear of GOD, and all things will flow in abundantly, as out of a fountain; and thy house will be replenished with innumerable good things."

            4. By a constant care for the salvation of their children and servants. Every husband and head of a family, is, as it were, a priest in his own house; and, therefore, if he take not a course to catechize them, pray with them, prepare them for the sacraments, and to bring them up " in the nurture and admonition of the Lord," Ephes. vi-4. to restrain them, all he can, from ill company, and the corruptions of the time let him know, that those sins they run into by his neglect, are set upon his score, and he must dearly answer for them at that great and last day. Nay, let me further tell him,. those his children and servants, who by his omissions have perished in their sins, will curse him for ever amongst the fiends in hell. They will follow thee up and down in that ever-burning lake, with hideous outcries: crying out continually, " Woe unto us, that ever we served such a wretched master, that had no care to save us out of these fiery torments!" Even thine own dear children in this case, will yell in thine ears world without end; crying, " Alas! that ever we were born of such accursed parents, who had not the grace to train us up in the paths of godliness! Had they done so, we might have lived in the endless joys of heaven; whereas now, we must he in these everlasting flames."

            II. To the wife. First, Let her be in subjection to her head.

            1. By a reverent persuasion of his precedency and authority over her, grounded in her by virtue of the divine ordination, Gen. 3: 16, Ephes. 5: 24. For if her heart begin to be lifted up, so that she grow impatient of contradiction and command, she brings a world of misery into her own house, and lies in a grievous sin against the institution and honor of the marriage-state. No suffi­ciency of gifts must justle us out of that rank, wherein God's wise providence has placed us. No plea on the woman's part, can procure a dispensation against God and nature, of deposing her head.

            2. By a hearty and cheerful submission: 1. To all his lawful directions: for her personal behavior and car­riage; that it may be fashioned with an ingenuous and loving accommodation of herself, to do him all the honor, and give him all the content she can; for ordering and disposing her children, servants, and other domestic affairs, (wherein, notwithstanding there are some things more proper to her sex, in which, except she be graceless, and strangely weak, it will be dishonorable for him to be too meddling). But, above all, for guiding her aright in all the glorious paths of Christianity; that after their commu­nion in spiritual blessings, which only can sweeten the bitterness of this vale of tears, they may for ever be crowned together in heaven. 2. To all his reasonable and religious restraints; not only from wicked customs, but for the abridging, or abandoning of her ease, will, desires, delights, this or that company. For the spouse, for CHRIST's sake, cdoes deny herself, her own reason, and wisdom, her passions, pleasures and profits, her ease and liberty. And the wife is charged by blessed St. Paul, to be subject to her husband, as the church is to CHRIST, Lphes. 5: 24. 3. To all his admonitions, counsels, re-proofs, commands, even in every thing, only in the Lord. In a word, she ought, like a true looking-glass, faithfully to return to her husband's heart, the exact lineaments of of all his honest desires, and demands; and that without discontent, thwarting, or sourness. For her subjection in this kind, should be as to CHRIST, sincere, hearty, and free.

            Secondly, Let her be an helper, Gen. 2: 18; and do him good all the days of her life, upon all times; upon all occasions, in all estates; of adversity or prosperity; sickness or health; youth or old age. Her helpfulness to her husband must be universal; apprehending with all readiness and love, all opportunities to do him any good in soul or body, name or estate. In a special manner, she must learn, and labor with all meekness of wisdom, to forecast, and manage, as her proper and particular charge, household affairs, and business within door. For which, see a glorious pattern, Prov. xxxi.

            But, above all, let her be assistant to him, in erecting and establishing CHRIST's glorious kingdom, both in their own hearts, and in their house. This is that one neces­sary thing, without which their family is but SATAN's seminary, and a nursery for hell. And, therefore, let her be so far from drawing a contrary way, (a dreadful sin of some wicked wives,) or dead-hcartedness, which is the grave of all spiritual graces, that in case of negligence and slackness, she should labor by all wise, modest, and seasonable insinuations, to quicken her husband to con-stancy, and fervency in religious exercises; of prayer, reading, catechising, conference, days of humiliation, and other household, holy duties. As the two greater lights of heaven do govern this great world with their natural, so let the husband and wife guide the little world of their family, with the spiritual light of Divine knowledge and discretion. When the sun is present in our firmament, the moon cdoes veil her splendor; but when he is de-parted, she shows herself, and shines as a princess amongst the lesser lights. When the husband is at home, let the wife only, if need be, serve, as a loving remembrancer to him to keep his turns and times of enlightening the ignorant, darkly and earthly hearts of their people; but in his absence comes her course, when her graces of knowledge and prayer ought to show themselves, and shine upon them, to preserve them from coldness, and that dreadful curse which hangs over the heads of those families that know not GOD, and shall certainly fall upon those that call not on his name.

            For conclusion of the point, and crowning of the marriage-state with sound and lasting comfort, let the man and wife jointly labor to sweeten and sanctify both common and several duties each to other, with constant meeting together in prayer. Consider that passage in Ambrose: "You must both," speaking of the married couples, " rise in the night to prayer, and God is to be entreated of you with joint supplications." " Continually," says Chrysostom, " teach her profitable things, and pray together."

            If besides family-prayers, wherein the more general affairs of the household are to be commended unto GOD, the man and wife make conscience also of this more private duty between themselves, wherein many parti­culars are to be petitioned, only proper to that near society; I say, if they set themselves unto it with sincerity of heart, it may, by God's blessing, prove a sovereign antidote against any root of bitterness, heart-rising, dis­sension, or discontent between them; (wrath and ill-will towards any, does utterly damp the power of prayer, much more towards one tied unto them with so many dear bonds; so that prayer together will make them leave jarring, or jarring will make them leave praying,) against all immodesties, dishonors, and defilements of the mar­riage-bed; against weariness, and light esteem one of another; against plunging themselves insensibly into the gulf of worldly-mindedness. This private morning and evening sacrifice, offered to the throne of grace with heartiness and life, will spiritualize their love, and renew it daily upon their hearts, with fresh, ardent, and heavenly embracements. It will marvelously sweeten all re­proaches cast upon them by envenomed tongues; when they shall come together in private, and beg Christian fortitude to take them, in submission to his will, and conformity to his Son, as so many crowns of glory to their heads, and of joy unto their hearts. Acts 5: 41, 1 Pet. 4: 14, Job xxxi. 36. It will sweetly seal unto them, in the mean time, their assurance of meeting toge­ther in heaven. And when the stroke of death shall divorce them for a time, a consciousness of their former blessed communion in prayer; will not only serve as a counter-poison against all immoderate grief; but crown their hearts at parting, (which is a precious thing,) with incomparably more true, inward contentment, than if they had hoarded together all the wealth of the world.

 

Thus much for our civil affairs.

 

            V. Now concerning works of mercy, which, springing from an heart melting with a sense of God's mercy to itself, quickened with a lively faith in the Lord JESUS, and shining with saving graces, are an " odour of a sweet smell, a sacrifice acceptable, well pleasing to GOD," Phil. 4: 18, Heb. 13: 16. There are two sorts of them; 1. Spiritual: 2. Corporal.

            1. Spiritual flow from the fountain of truest mercy, and greatest tenderness; even to relieve the poverty, wants, and miseries of the soul: 1. By’instructing the ignorant, Prov. 10: 21, and 15: 7. 2. By giving counselto them that need, or seek it, Exod. 18: 19, Ruth 3: 1, &c. 3. By reducing the erroneous, Exod. 23: 4. 4. By laboring for the conversion of others, Psa. li. 13, Luke 22: 32. 5. By exhorting one another, Heb. 3: 13. 6. By reproving the offender, Levit. xix. 17. 7. By ad­monishing them that be disorderly, 1 Thess. 5: 14. 8. By considering one another, to provoke unto love, and to good works, Heb. 10: 24. 9. By comforting the heavy heart, and afflicted spirit, 1 Thess. 5: 14. 1O. By for-giving from the heart our brethren their trespasses, Matt. 8: 35. 11. By chastising delinquents, Prov. 22: 15. 12. By raising those which are fallen with much meek­ness and tenderness, Gal. 6: 1. 13. By mutual encou­ragements in the way to heaven, Mal. 3: 16. 14. By supporting. weak Christians, 1 Thess. 5: 11. 15. By pa­tience towards all men, 1 Thess. 5: 14. 16. By praying one for another, Jam. 5: 16.

            2. Corporal works of mercy spring from a compas­sionate heart, yearning over the temporal wants and necessities of our brethren; whereby we are stirred up, as occasion is offered, according to our ability, to succor their outward distresses, to feed the hungry, to give drink to the thirsty, to clothe the naked, to entertain the stran­ger, to visit the sick, and go to those that are in prison, Matt. 25: 35. To put to an helping hand for raising our brethren fallen into decay, Levit. 25: 35. To lend, hoping for nothing again, Luke 6: 35. Thus Christians ought to be ready to distribute, willing to communicate in all kinds to men's outward necessities also: 1. First, Of those of the household of faith, Gal. 6: 1O. 2. Of the lame, the blind, the sick, the aged, or any that God has made poor. 3. Of any, in a case of true necessity, whatsoever the party has been before.

Now of these two kinds, fathers, schoolmen, casuists, all concur, that spiritual alms, cceteris paribus, are more excellent than corporal. Because, 1. The gift is more noble in its own nature. 2. The object more illustrious; man's immortal soul. 3. The charity more heavenly, which aims at our brother's endless salvation. Let then every Christian constantly endeavor to improve to the utmost all his abilities, learning, discretion: all his skill in the Word, and ways of God; all his experience in temptations, cases of conscience, spiritual distempers; his spirit of counsel, comfort, courage, or what other gift or grace soever he is endowed with, to procure and promote by all means, the eternal salvation of others.

            Let the saving light of thy Divine knowledge resemble that bountiful light in the body of the sun. That 1. En­lighteneth that goodly creature wherein it originally dwells. 2. Illuminates, and beautifies all the orbs and heavenly bodies about it. 3. By the projection of his beams, begets all the beauty, glory, sweetness, we have here below on the earth. 4. Insinuates into the earth and concurs to the making of those precious metals, which lye in her bowels. 6. Whose beams glide by the sides of the earth, and enlighten even the opposite side of heaven. 6. Is so communicative, that it strikes through the firmament in the transparent parts, and seeks to be-stow its brightness and beauty, even beyond the heavens; and never restrains the free communication of its influence and glory, until it terminate by natural and necessary expiration.

            Even so proportionably, let the light of Divine know-ledge be still working, shining, spreading to do all pos­sible good. 1: Let it make thine own soul all glorious within, fairly enlighten it with an humble self-knowledge, with purity, peace, and spiritual prudence, to guide con­stantly thine own feet. 2. Let it shine upon thy family, and those that are next about thee, with all seasonable instructions convincing them of the truth, and goodness of the ways of God. 3. Let it he employed upon thy neighbors, kindred, friends, acquaintance, visitants of all sorts; to warm their hearts all you can with hea­venly talk, and to win their love to the life of grace. 4. Let it insinuate also amongst strangers, and into other companies, upon which any warrantable calling shall cast thee. 5. Nay, let it offer itself with all meekness of wisdom, and patient disposition, even to opposers; and labor to conquer, if it be possible, the contrary-minded; if their scornful carriage and visible hate against the mystery of CHRIST, has not set a brand of dogs and swine upon them. 6. Lastly, when upon all occasions, in all companies, by all means, it has done all the good it can, yet let it still retain that constant property of all heavenly graces, an edge and eagerness to do more. And in this way now may the poorest Christians be plentiful in works of mercy, and enrich the richest with spiritual alms. Which, in the mean time, may comfort the bountiful hearts of those, to whom the Lord, out of his best wis­dom, has denied this earthly dross.

            But yet for all this, I would have you know, that I know none, not the’poorest, exempted from seasonably ministering to the corporal necessities also of their bre­thren. We have a precept from blessed Paul, Eph. 4: 28, " That we must work with our hands, that we may have to give to him that needeth:" and a noble precedent in the poor widow, who cast her two mites into the treasury, which was " all she had, even all her living." And if any here make a counterplea of their poverty, I would know if there be any who is not able to give a cup of cold water? and yet this from a sincere heart, shall be both graciously accepted, and certainly rewarded.

            And therefore, in the second place, I infinitely desire and entreat, (and this is that which I would specially per­suade with deepest impression,) that every one who has given his name unto CHRIST, rich or poor, according to his power, would, with singular care, address himself to a fruitful, affectionate, and constant discharge of this much-honored duty of alms-giving.

            1. For we are obliged to abound in this grace also, 2 Cor. 8: 7. There is no true Christian, but desires to be exact in all commanded duties every day. Therefore upon thy secret survey of the clay past, call thyself to a strict account; as for others, so concerning this duty also, of doing good unto all men; (for the discharge of this duty, ought also to be daily; if thy ability will bear, and the necessities of the poor shall require: " In the morning sow thy seed, and in the evening withhold not thy hand. Give a portion to seven, and also to eight," Eccles. 11: 6, 2,) and let the consciousness of any omis­sion, neglect, or sdoes in performing it, humble thy soul, and quicken thy heart with new life of resolution, and a more lively endeavor to mend every morning; and per-fume, as it were, thine every day's walking with GOD, with this sweet-smelling sacrifice of bounty and love, Phil. 4: 18. Let this duty likewise fall within the com­pass of thy severe search, in all thy more solemn self-examinations. It is a profitable consideration, that a customary neglect of one Christian duty, may damp the performance of all the rest. For example: A willing omission of private prayer, or reading the Word of God every day, may intercept and restrain the sweet influence of God's refreshing mercy, and the fructifying beams of his countenance from thine heart, in the use of all the other ordinances. Disemployment of any one grace in the soul, may blast the comfort of all the rest. For example: If you suffer thy patience to sleep, when thy passions begin to break in upon thee; no' marvel, if you find a faintness also to seize upon thy faith, brotherly kindness, love, zeal, joy, and peace in believing. Why then, when you feelest thine inward man begin to lan­guish; amongst other inquisitions, why dost you not also, out of a godly jealousy, labor to find out, whether the neglect of relieving the poor members of CHRIST may occasion thy spiritual damp P It is the property of every true-hearted Nathanael, as to have respect to all God's commandments; so, though they cannot in perfection and height, yet with truth and sincere endeavor, to have respect to all the ordinances; to the performance of all holy duties, and exercise of all spiritual graces in their seasons.

            2. But above all other motives of mercifulness to thepoor, methinks that argument should melt the most flinty heart: " Ye know the grace of our Lord JESUS CHRIST, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." Shall the only Son of the all-powerful and ever-blessed Lord, and King of heaven and earth, disrobe his heavenly high­ness of that majesty above, and become so poor, that whereas " the foxes have holes, and the birds of the air have nests; yet he not have where to lay his head:" that through his poverty, and pouring out his heart's blood, he might crown us with the inestimable riches of heavenly glory? And shall not we worms part with our super­fluities, to relieve the fainting soul of him for whom CHRIST died, and which he would take as done unto him-self, Matt. 25: 4O, were it but a cup of cold water? Mark 9: 41. Monstrous, unthankful cruelty! meriting the fiercest flames in the dungeon of fire and brimstone.

            3. The everlasting doom, at that great and dreadful day, must pass upon us according to our carriage in this kind. Then shall there be a severe inquiry made after works, as the signs and outward demonstrations of faith. That glorious sentence, " Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," shall be pronounced upon the godly, according to the effects and fruits of their faith, to teach what faith to trust unto; even that which works by love; and at that -day, to let all the world see, angels, men, and devils; that the kingdom of heaven is given only to true-hearted, working believers. And there is singled out, with special choice, one of the worthiest effects of faith, and noblest fruits of grace, even the point I now press; an open-hearted, real, fruitful bounty and love to God's people. How deeply then cdoes it concern every Christian, to practice that most gainful art of alms-giving, which shall be so highly honored at that great day, before that glorious, universal presence; when every merciless man shall cry to that rock, this mountain, to fall upon him, and hide him from the wrath of that just GOD, which will flame unquenchably and everlastingly against all those, who in this life have shut up their bowels of pity against the poor.

            4. If you lay out to the poor cheerfully, seasonably, liberally, according to thy ability, you shall become cre­ditor even to thy Creator. " He that has pity upon the poor, lends unto the Lord, and that which he has given, will he pay him- again," Prov. xix. 17. And in the mean time, for re-payment in due time, you have security infinitely above all exception, a bill under his own hand, even his own blessed book; wherein to fail, were to forfeit his Deity, if I may so speak. Now, what an inflaming motive is this to be merciful; that we shall make God himself our debtor, the ever-springing fountain of bliss, and Lord of all goodness, who does all things like himself, omnipotently, bountifully, above all expec­tation, as becomes the mighty Sovereign of heaven and earth? If he work, he makes a world. If he be angry, he drowns the whole face of the earth. If he love, the heart's blood of his dearest Son is not too dear. If he stand upon his people's side, he makes the sun to stand still, and the stars to fight. If he repay, he gives his own all-sufficient self, with the over-flowing torrents of all pleasures and glory through all eternity.

            In the third place, take notice of the order of those objects, upon which thy Christian love is to be directed. The catalogue of them runneth thus, as I conceive. In the first place stands thyself; then thy wife; then thy parents; then thy children and family; then the house-hold of faith; then thy natural kindred sprung lately from the same progenitors; then thy nearest neighbors and common friends; then thy countrymen; then stran­gers; then thine enemies. For as•you wouldst be holden a child of the Highest, you must love thine enemies, and relieve them too, Prov. 25: 21, Rom. 12: 2O.

            But art you indeed a child of the Highest? To put this beyond all dispute; a Christian runs over in his mind, with an humble ravishing commemoration, the heavenly footsteps, and mighty works of the Holy Ghost in his conversion; special watchfulness over his ways; sincere heartedness, holy strictness, and sanctified singularities in his conversation; which, as they are peculiar to God's people, so are they mysteries to the best unregenerate man; and that thus, or in the like manner: " Blessed be GOD," says he within himself, " that the holy ministry of the Word, guided particularly by the finger of GOD, seized upon me, while I did yet abide in the armies of darkness, and the devil's snares, a polluted, abominable wretch; and effectually exercised its saving power upon my soul, both by the workings of the law, and of the gospel. It was first as an hammer to my heart, and broke it in pieces. By a terrible cutting, piercing power, it struck a shaking into the very centre of my soul by this double effect. 1. It first opened the book of my conscience, wherein I read with a most heavy heart, ready to fall asunder, even like drops of water, the execrable abomi­nations of my youth; the innumerable swarms of lewd and lawless thoughts, that all my life long had stained mine inward parts; the continual wicked talking of my tongue; the cursed profanation of God's blessed sabbaths, sacra­ments, and all the means of salvation I ever meddled with. In a word, all the hells, and sodoms of lusts and sin, of vanities and villanies I had remorselessly wal­lowed in ever since I was born, I say, I looked upon all these, engraven by God's angry hand upon the face of my conscience, in bloody and burning lines. 2. Whereupon in a second place, it opened unto me the armoury of God's flaming wrath and fiery indignations; nay, and the very mouth of hell, ready to empty themselves upon mine amazed and guilty soul.

            " In these restless perplexities, while his wrath, who is a consuming fire, was wringing my very heart-strings with unspeakable anguish, JESUS CHRIST,' blessed for ever, was lifted up unto me in the gospel, as the brazen serpent in the wilderness. In whom, dying and bleeding upon the cross, I beheld an infinite treasury of mercy and love; a boundless and bottomless sea of tender-hearted­ness; a whole heaven of peace and spiritual pleasures. Whereupon there sprung up in my heart, an extreme thirst, ardent desires, vehement longings after that sove­reign saving blood, which alone could ease my grieved soul, and turn my foulest sins into the whitest snow. So that had I had the pleasure, profits, joys, and glory of many worlds, willingly would I have parted with them all. And had I had a thousand lives, freely would I have laid them all down; nay, with all my heart would I have been content to have lain for a season in the very flames of hell, to have had my spiritual thirst a little cooled, but with one drop of CHRIST's precious blood; the darkness and desolation of my heart refreshed and revived, but with the least glimpse of God's favorable countenance. The eagerness of which inflamed affections, made me cast about with infinite care how to compass it. Then came into my mind, (the Holy Spirit being my remembrancer,) those many compassionate invitations, more warming and welcome to my heavy heart, than many golden worlds, Matt. 11: 28, Rev. 21: 6, John 7: 37, Isa. lv. 1, lvii. 15, 16, Ezek. 18: 3O, 31, 32, xxxiii. 11. So that at last, (Oh blessed work of faith!) resting my sinking soul upon the rock of eternity, and the impregnable truth of these promises, sealed with the blood of the Lord JESUS, and as sure as God himself, I threw myself into the arms of my crucified Lord; with this reply to all terrors and temptations:’ If I must needs be cast away, they shall tear me from the tender bowels of God's compassions, upon which I have cast myself. If they will have me to hell, they shall hale me from the bleeding wounds of my blessed Redeemer, to which my soul is fled.' Where-upon I felt, (and I bless God infinitely, that ever it was so,) derived upon me from my blessed JESUS, the well-spring of immortality and life, a quickening influence of his mighty Spirit, and heavenly vigor of saving grace, whereby I became a new man, quite changed, new created. By this vital moving of the Spirit of CHRIST upon the face of my soul, all things became new; mine heart, affections, words, actions, delights, desires, sorrows, so­ciety.

            "And I am sure my change is sound and saving; for it is not, 1. A mere moral change from notoriousness to civility, and no further. 2. Nor a formal change only, which adds to moral honesty, outward profession, and outside conformity to the ordinances of religion, and no more. 3. Not merely mental; the understanding only being enlightened with Divine knowledge; having some flashes of joy swimming in the brain, but not rooted in the heart. 4. Nor temporary only, whereby a man dis­continues the outward practice, perhaps of all gross sins for a time; out of terror, or for some other bye-end; but falls again upon his former vomit, and wallows in the mire with more resolution than before. 5. Nor partial; where there may be an outward reformation in most things; but the bosom-sin is retained still; which cannot possibly consist with a truly religious and regenerate state. I say, my change, (I magnify and adore the free love of God for it,) was not only moral, formal, mental, tem­porary, or partial, but universal. My teachers have told me, that every true change is of the whole man; from the whole service of SATAN to the living GOD, in sincere obedience to his whole law, in the whole course of our lives. That it is differenced from all partial, insufficient, hollow, half-conversions."

            1. By integrity of change; I mean, in all parts and powers of spirit, soul, and body; in the understanding, judgment, memory, conscience; in the will, affections, desires, thoughts; in the eyes, ears, tongue, hands, feet. For even as they were instruments to sin before, employed for SATAN; so now they are instruments of righteousness unto God. A child new-born, has all the parts of a man, though not the perfection of his growth; so a new-born babe in CHRIST is throughly and universally changed; though not yet a perfect man in CHRIST.

            2. By sincerity of change; as well in heart, as in life.  O Jerusalem,' says the prophet,’ wash thine heart from wickedness, that you may be saved: how long shall thy vain thoughts lodge within thee P' No external privileges of religion, though never so glorious; no exact­ness of the work wrought; no forms of devotion; no outward behavior, be it never so blameless; no cost in the service of GOD, will serve the turn, without sincerity of heart.’ Though a man should come before the Lord with thousands of rams, or ten thousands of rivers of oil: should he give his first-born for his transgression; the fruit of his body for the sin of his soul: should he bestow all his goods to feed the poor, and give his body to be burned:' were he able to comprehend the whole Book of GOD, with the largeness of his understanding: should he eat and drink up at the Lord's table, all the sanctified bread and wine: were he plunged over head and ears in the water of baptism: nay, if it were possible, washed outwardly from top to toe, in the precious blood of CHRIST; yet all this were utterly unavailable, without uprightness of heart, and purity in the inwards parts.

            3. By spiritual growth. Spiritual stuntings there may be, and standings at a stay for a time. But as good corn being refreshed after a drought with a good ground-shower, springs up faster, and more freshly; so it is with the sound-hearted Christian, after a damp in grace. For being roused out of such a state by the quickening voice of a piercing ministry; the cutting sting of an heavy cross, or some other special hand of GOD, he lays hold" upon the kingdom of CHRIST with more holy violence than before, and labors afterward, by the help of GOD, to repair his former spiritual decay, with double diligence, in watchfulness, zeal, and heavenly-mindedness. Pro­gress in Christianity is resembled to the thriving of a child; which may fall into sickness; but it many times proves a growing ague: to a man in a race, who may stumble and fall; but after his rising takes surer footing, and runs faster: to the ascending of the sun towards mid-day, which may be overcast with a cloud; but afterhe has recovered a clear sky, shines more brightly and sweetly.

            4. By self-denial. He that would soundly comfort his conscience with the true testimony of a true convert, must, at the first giving his name to CHRIST, sound with a sincere heart, that fundamental principle, " If any man will come after me, let him deny himself." As soon as he resigns up himself to this royal service, he must pre­sently make over all his interest in liberty, life, all earthly pleasures and treasures, without any reservation, or he will certainly faint in the day of battle. The necessity of this is intimated unto us in two parables, Luke 14: 28, 31. A man that will build, must count the cost beforehand, and make sure of means to defray the charge; otherwise to begin, and not be able to make do end, were but to lay a ground-work of disgrace. A. prince, who would make war, must first have a true trial of his own, and dexterity to discover his enemy's strength; otherwise he must not bid him battle. He that seriously sets himself to seek GOD, and to save his soul, must cast up his reckonings beforehand, what will be required at his hands, and consult with his own heart, whether he is willing to forego all such hopes, pleasures, preferments, worldly comforts, as are incompatible with a good conscience; and to endure all those troubles and indignities from the angry world, which ordinarily are wont to crown the heads of CHRIST's soldiers. He must resolve to digest the hate and opposition of dearest friends, nearest kindred; the railings and reproaches of men most abject and con­temptible.’ He must be content to become the drunkard's song; table-talk to those that sit in the gate; and the bye-word of the basest men, viler than the earth. In a word, he must prefer his Savior, his truth, cause, and service, infinitely before the whole world. Such a change is there in the regenerate man; "and such a change," (the reader must be able to say,) " blessed be my merciful GOD, there is in me."

            " Now, besides my blessed change, and this glorious work of the Holy Ghost upon my soul; by the help of GOD, I have thus denied myself ever since I was new born. I have ever since made conscience of shunning all sin, and performing all holy duties. I have had respect to all God's commandments and ordinances. I have loved my blessed Lord, and all things that belong unto him; his titles, attributes, creatures, works of justice and mercy; his Word, sacraments, sabbaths, ministers, services, chil­dren, presence, corrections, coming. I have since de-lighted in the saints, the only excellent ones upon earth, whom I hated before. I have daily, with as great earnest­ness as my dull heart could, complained, and cried unto God in prayer against my many failings, frailties, and imperfections. I have rid mine hands of all that con­suming pelf, which any way crept into mine estate, by wrongful means in the days of mine iniquity. (For scarce any man in the state of nature, but deals falsely in one kind or other.) I have desired and endeavored to adorn my profession, as well with works of justice, mercy, and truth, as by the outward acts of piety. ` Herein I have exercised myself to have always a good conscience, void of offence toward God and toward man.' And in all these passages and particulars, both of my conversion and conversation, had I only reposed upon the outward act, and rested in the work wrought, I had utterly fainted in the day of adversity. But truth of heart was the touchstone, and sincerity is the sinew of all my assurance and com­fort this way.

"I have been, I confess, sore against my will, haunted, and hindered in passing through the pangs of my new-birth, and managing my Christian businesses, with the insinuating mixture of many imperfections, distractions, temptations, weaknesses, privy pride, secret hypocrisy, distrusts, and deadness of my own naughty heart. I was much wanting, by reason of the rebellion of mine hard heart, to those workings of the law and gospel, mentioned before. I have come far short of that sorrow for sin, which I desired, and of that heavenly-mindedness which was required. But I have, from time to time, groaned under those frailties and defects, as under a heavy bur-den. I have many a time bitterly bewailed them in secret. They have made me walk more humbly before my GOD, and towards men. I have complained heartily against them at the throne of grace. I have sincerely endeavored after all those means which might mortify them, and made conscience to discover and decline their unwel­come insinuations, and so I have gone on still in the holy path, with sincerity of heart; still upholding mine heart with a consideration of the merciful disposition of my hea­venly Father; who, if the heart be upright,’ accepts us according to that which we have, and not according to that which we have not.' And therefore I am most sure, that they are buried in the righteous and meritorious blood of my blessed Savior. And so I hold up my head still against all contradiction of carnal reason, and SATAN's suggestions; being well assured, that hearty humiliation, and grieving under weakness in well-doing, is as true a fruit of sanctification, as spiritual ability to do well. It is not so much the quantity, as the truth of grace; not the exactness of the outward act of performing holy duties, as sincerity of heart, which qualifies a broken heart for comfort in the promises of life. Though I know well, there was never any who truly tasted grace, but he sin­cerely thirsted and endeavored after more; and never did any man well in the service of GOD, who did not bewail his wants, and truly desire to do better."

            Neither is this all. The true Christian has yet more immediate and demonstrative evidence to strengthen his heart in the assurance of God's love unto him, through CHRIST. For a:sanctified man may be assured of his spiri­tual safety, and sound state to God-wards, divers ways: as, 1: By the evidence of internal vision. " We have received," saysthe apostle, " not the spirit of the world, but the Spirit which is of GOD, that we might know the things that are freely given us of God:" (that is to say, say the papists, " CHRIST's incarnation, passion, presence in the sacrament, and the incomprehensible joys of heaven.") But it is clear, that the apostle here speaks of all the gifts that are given us of God. This is the

comparison: as a rnan's spirit teacheth him to know all his thoughts that are in him; so also the Spirit of God teacheth the believers to know all that God has given them. He cdoes not say,. that we know God's gifts; but that we know the gifts that God has given unto us. By a secret irradiation of the spirit of faith, the sanctified soul is ascertained of its personal and particular dependence,. and reliance upon the promises of life, and God's mercies through CHRIST, by which it knows it has eternal life, John 3: 36. As certainly as he that has a cor­poral eye knows that he sees, so certainly he that is illuminated with the light of faith knows that he believes. The glorious splendor of such an heavenly jewel cannot but shell, itself, and shine clearly to the heart wherein it dwells. Like a bright lamp set up in the soul, it cdoes not only manifest other things; but also itself appeareth by its own light. When I see and rely upon a man pro­mising me this, or that, I know I see, and rely upon him. Shall I by faith behold my blessed Redeemer, lifted up as the brazen serpent, for the everlasting cure of my wounded conscience, and rest upon him,. and yet not know that I do so?

            Hear how clear learned Austin is on this head. "Our faith," says he, " is conspicuous to our own mind. Faith itself is seen in the mind, although that which is believed by faith is invisible. A man holds his faith by most certain knowledge, and plain attestation of conscience. Every man sees his faith in himself." Even ILurandus, taking upon him to expound one of those passages in the fore-cited place of Austin, tells us, " That he that has faith, is as certain that he has it, as he is of any other thing: for he that believes,, feels that he believes; and there is nothing more certain than experience." Vegacs's words also, in the Council of Trent, sound this way, "As he that is hot is sure he is so, and should want, sense if he doubted, so he that has grace in him, cdoes perceive it."

            But if these things be so, how conies it to pass that God's children complain sometimes, that they have not this sight? Ans. I speak of that which is ordinary, not always. The sun in a clear sky discovers itself, though sometimes it be overcast with clouds. This heavenly lamp of faith shows itself clearly in the serenity of the soul; especially freshly cleared, and purged with showers, as it were of penitent tears; though in the darkness of strong temptation, it may he obscured for a time. And yet for all this, if Christians would believe the prophets; if they would not under-value God's infinite mercy, by looking upon him through a slavish dejected humor, which is wont to represent him as terrible, fierce, and inexorable; (whereas he is indeed ever most compas­sionate, tender-hearted, and melting over the bleeding -miseries of a -truly broken heart,) I say, if they would conceive aright of that bottomless depth of his free love, they might, even in times of temptations and spiritual afflictions, sweetly uphold their hearts with assurance of adherence, though for the present they want the assur­ance of evidence. For instance: many a faithful soul, making conscience of shunning all sin, sincerely following the best things, resolved without reservation to do or suffer any thing for CHRIST, would give a world to be sensibly assured of God's favor, and fully persuaded that his sins are pardoned. For want whereof, he slavishly languishes upon the rack of tormenting fears. In the mean time his heart cdoes cleave unto CHRIST, as the surest rock. He cries, and longs after him, and would not part with him for all the world. He would rather have his body rent from his soul, than his soul separated from his Savior. Ask his resolution, and, not-withstanding all his fears and sorrows, he will tell you, that he will rely upon his Lord, and ever-blessed Redeemer, let him do with him as he pleases; he will trust in him, though he kill him. Now the consciousness even of this sincere adherence unto CHRIST, and those exceeding pre­cious promises, sealed with his blood, ought to comfort him infinitely more, than if he had the crown of the whole world set upon his head.

            Therefore, when in time of temptation you art affrighted with scruples and distractions about thy spiri­tual well-being, do not in any wise advise with carnal reason, which is stark blind in the mystery of CHRIST; much less with that evil one, who is a sworn enemy to thy soul, and the father of lies: but fly " to the word, and to the testimony." Let thy trembling heart cleave to the impregnable truth of those sweetest promises, Matt. 11: 28, Rev. 21: 6, John 7: 37, Isaiah lv. 1, &c. And commit thy soul unto CHRIST, as a faithful Redeemer, and thine everlasting strength. Apply the promises of the gospel to thyself, in form of an experimental syllo­gism, thus: whosoever believes and repents is a child of God: but I believe and repent, therefore I am a child of God.

            The first proposition is clear and evident in the very letter, and by the immediate sense of Scripture. See John 3: 36, Acts 10: 43, and 13: 39, &c. And suppose it should be objected to you: but how do you know the minor or second proposition to be certainly so? You may answer, 1. By the certainty of internal vision, whereby I as clearly see my faith as my life, will, thought, and knowledge. Faith is as visible to the internal eye of a sanctified mind, as is a man's life and will. Nay, and we are wont to discern with a more eager eye and obser­vation a stranger, than an ordinary domestic. Our life and will are inbred; faith is adventitious. 2. By the testimony of a renewed conscience, which is as a thou-sand witnesses. Now had I a thousand honest witnesses at the bar before an upright judge, to prove my cause, and justify my right against the perjuries of a knight of the post, I would little doubt to get the day. It is pro­portionably so in this present point; I mean, between my regenerate conscience and Satan. Nay, in this case, should all the devils in hell swear the contrary, yet, by the mercy of GOD, I will not withstand that heavenly light standing in my conscience like an armed man. I will never take away mine innocency from myself, until I die.

            But many, say they, believe, and are deceived; think­ing they have that which they have not; how then can a man be certain? I answer, thousands amongst. us, by the false spectacles of presumption, make the bridge of God's mercy broader than it is, and larger than his truth, which confines it only to broken hearts; but must there-fore those few who are sincerely humbled, truly believe, and upon good ground have a part in it, be also deceived? Because men asleep know not well that they arc asleep; must therefore men truly waking, not know certainly they arc awake? The common people generally conceive of the sun's magnitude, that it is not past a foot round; must therefore the certainty of knowledge, that it is many tines larger than the earth, be denied to the skilful astronomer? Some men dream that they are rich, and it is not so when they awake; Both no man therefore certainly know, whether he be rich or not? Conceive. proportionably of repentance, an inseparable companion of true faith, which is then. saving, when it is serious, sincere, and without hypocrisy; and that may be manifest and clearly discernible to the heart that has it. Do you think the sincerity of the Ninevites' repentance'was not certain unto them? u We have received the Spirit of GOD, (says Paul,) that we might know the things that are freely given us of God." I say, savingness of re­pentance, as of faith, ’consists not in the measure, but in the sincerity and truth of it; of which the true penitent may be certain, as well as of his sorrow. But the popish doctors being blind guides, lead their hoodwinked fol­lowers into such perplexed mazes of uncertainties, that it is no marvel they plead pertinaciously for the point, and purgatory of doubting.

            3. A man may know that he has faith by the effects and fruits thereof. And supposing it be objected, there may be in the hypocrite, an exact, outward conformity: I answer, true it is, that for the carcass, as it were, the works of unsanctified men may be like to those of the godly; but they are without the soul, which is in the work of a true believer; to which he is no less privy in his heart, than to the outward work which passes through his hands. And we hold, that works done in uprightness of heart only, are they which testify in this case. Let every true-hearted Nathanael then comfortably conclude pardon and peace unto his own soul, from all such fruits so qualified. To instance in one: " We know that we have passed from death to life, because we love the brethren," 1 John 3: 14. I love the brethren: therefore I am translated from death to life. Here, perhaps, some one might ask, but is it possible for a man to know that he loves the brethren as the apostle requires? without all doubt. For St. John makes it a sign of our being so translated; therefore it may be known: for signs mani­festing other things, must themselves be more manifest. And Austin tells us, that " A man knows more the love with which he loves, than his brother whom he loves." Thus may the Christian infallibly collect, that saving grace dwells in his heart, by all inward and outward fruits springing from an upright heart. All such sound fruits of faith are evident signs and demonstrations of our spiritual safety. " If ye do these things, (says Peter,) ye shall never fall."

When we, by these means, have assured our souls that we are the children of GOD, which is the testimony of our own spirits, the Spirit of GOD, as another witness, secondeth and confirmeth this assurance, by Divine in­spiration, and by sweet *motions and feelings of God's special goodness, and glorious saving presence; and so, according to the apostle's phrase, Rom. 8: 16, " Beareth witness with our spirits." Wherefore, if any man pretend to have this witness, and yet want the testimony of his conscience to the same purpose; the testimony of universal obedience; of not living in any one known sin; of crucifying the flesh with the affections and lusts; I can give none but this cold comfort: he is miserably deceived by the devil's counterfeit glory of an angel, casting into his abused imagination, such groundless con­ceits, which, in time of trial, will vanish into nothing.

            But though this last manner of assurance be more immediately from the Spirit; yet the others are not effectual upon the heart, without the excitation, illumi­nation, and assistance of the same blessed Spirit. For the first, consider this fore-cited Scripture, "We have received, not the spirit of the world, but the Spirit which is of GOD, that we might know the things that are freely given to us of GOD," 1 Cor. 2: 12. For the second; when the conscience, through the ministry of the law, testifies to a man, his state in sin, and under the curse, it is through the spirit of bondage that it does testify; then when it does testify to him his state of grace, and freedom from the curse, it is much rather from the Spirit of adoption. " No- man can say, that JESUS is the Lord, but by the Holy Ghost." For the third, I doubt not, that the blessed Spirit, as a comfortable remembrancer, refreshed Hezekiah's memory, when he cried to the Lord, " Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight," Isaiah xxxviii. 3.

            But how shall a man discern the true testimony of the Spirit, from a groundless delusion? If that arch-casuist, Bellarmin, ask me,. I will easily stop his mouth: 1. By demanding how his St. Francis, and St. Anthony, knew assuredly, that their revelations of the certain remission of their sins, were from the Spirit of GOD, especially, since with hint, they were revelations quite besides and without the word? For he holds, that this proposition, Francis is truly justified; Anthony has his sins forgiven; and so of other particular men, is not to be found in the word, either immediately, or by evident consequence; which we, upon good ground, contradict, if the particular men be true believers. 2. By that saying of St. Ambrose, urged by Catarinus in the council of Trent, " The Holy Ghost does never speak unto us, but he makes us know, that it is he that speaketh."

            But if doubtful Christians, troubled about it, would be informed in the point, hadvise that they should consider these following marks of difference:

            1. A sound persuasion by the Spirit, is ever answerable exactly to the word. The inward testimony of the Spirit, and outward testimony of the word, answer each other, as face to face in water. And therefore, if thy present state, wherein you conceivest thyself to be safe, be con­demned by God's Word, thy confidence is vain. The Scripture tells us, " That whosoever is born of GOD, does not commit sin," 1 John 3: 9. If then you allow any lust in thy heart, or practice any one known sin, and yet fancy you have this witness, the devil cozens thee. For the true testimony of the Spirit ever holds correspondence to the Word, and is infallibly grounded thereupon.

            But how is it possible, that a man should be certain of that by the Word, which is not contained in the Word? For Bellarmin affirms, that this particular proposition, such, or such a man is justified, is not contained in the Word of GOD, either immediately, or by good consequence. I answer, It is deduced by evident consequence out of the Word. For, from such general propositions as these, "He that believeth on the Son has everlasting life," John 3: 36; " Whosoever believeth in him, shall receive remission of sins," Acts 10: 43; " And by him all that believe, are justified from all things," &c. Acts 13: 39, &c. follow by good consequence these particulars; Paul, Peter, Luther, Bradford, or any other particular man be­lieving in him, receives remission of sins; is justified; has eternal life. Even as it followeth directly and in-fallibly, every man is a reasonable creature; therefore John or Thomas is endued with reason. Though no word says expressly and immediately, you Thomas believing shall be saved; yet the same Word which says, Every one believing, has eternal life, says also, You Thomas believing, has eternal life, or shall be saved. As, on the contrary, this universal declaration, " He that believeth not on the Son shall not see life, but the wrath of God abideth on him," includeth, consequently, and as infallibly, as though they were written in it, these particulars: Judas, Bellarmin, or Bonner, not believing, shall not see life; but the wrath of God abideth on him. Otherwise, if the general did not thus include every particular, the law, " You shall not kill: you shall not commit adultery: you shall not bear false witness against thy neighbor," would not belong to Fawkes blowing up the parliament; to this or that priest polluting himself in hearing con­fession; to Bellarmin lying voluminously; because it is no where expressly written, You Bellarmin shall not bear false witness against thy neighbor: you Shaveling, beware of self-pollution: you Fawkes shall not tear in pieces the royal limbs of the Lord's anointed.

            If John or Thomas, believing, be not bound to be assured of his salvation out of the general promise, except it were said in Scripture, That Thomas or John by name should be saved, it would follow, that these particular men were not bound to be honest men, or to fear GOD,, because it is no where said in the Word, that Thomas or John ought to be honest men, or are com­manded to fear GOD, but only in the general. In a word, let the Jesuit tell me, whether out of the Word he be infallibly certain that his body shall rise again at the last day. He dare not deny it. And I pray you, Bel­larmin, tell me, where it is expressly said in Scripture, that the body of Robert Bellarmin shall rise again at the last day? All particular infallible assurance, in this kind, springs out of the general promise, that all shall rise, 1 Cor. 15.

            2. That heart which does sweetly enjoy the paradise of a true testimony, and well-grounded persuasion, pre­sently lives the life of grace and immortality; is sincerely inflamed with a reverent love, and insatiable longing after the’Word preached and read, prayer, singing of psalms, meditation, conference, vows, days of humiliation, use of good books, godly company, all God's ordinances, and good means appointed and sanctified for our spiritual good. Because, through them, as so many golden con­duits, those gracious operations of the Holy Ghost are continued unto it; and in the use of them are wont to be breathed into it, such heavenly refreshings as the joy of the whole world cannot possibly equal.

            3. The real testimony of the Spirit, is a most rare jewel, which does infinitely out-weigh in worth any rock of diamond; and therefore is infinitely envied, and assaulted mightily on all sides. It is continually hunted like a partridge on the mountains by natural distrust, and all the powers of darkness. There is not a wicked spirit, but is transported with implacable indignation against that heaven upon earth; and therefore rages and roars about thee still, to rob thee of such an heavenly gem. Besides the two main aims of all the malice of those apostate angels, the dishonor of GOD, and the discom­fort of men's souls: in this point they are peculiarly enraged; to see a mortal man, a child of Adam, crowned, even in this life, with an earnest of the "inheritance of the saints in light," and of those blessed mansions, whereof by their apostasy and pride they have ever-lastingly deprived themselves. And they employ their agents, enemies to the grace of GOD, and thine own fearful heart, to charge falsely upon thee, hypocrisy and delusion; lest that white stone, given thee by the Holy Ghost, (the splendor and sweetness whereof none knows, but he that has it,) should fairly shine in thy sad soul with that comfort, with which it both may and ought to shine. Whereupon it must needs follow, that if thy assurance be true, it will be often exercised with varieties of temptations, SATAN's fiery darts, injected scruples, contradictions of flesh and blood, cavils of carnal reason, which will necessarily drive thee to cry mightily to GOD, and complain against all this hellish ordnance. On the contrary; the presumptuous con­fidence lies in the Pharisee's bosom with much quietness and security; without doubting, difficulty, contradiction, or any such ado. The reason is, his carnal heart is well enough content; because it still feeds upon his darling sin, without disturbance. And SATAN is too subtle to interpose. For he well knows that his hope of heaven is but a golden dream; and therefore in policy he holds his peace, that he may hold him the faster.

            Take notice by the way, that the very thing which makes many a true Christian doubt of himself, and of his spiritual state, should put him out of doubt, even often exercise with temptations, multiplied attempts against his faith, prayed against, humbly resisted, and opposed with cleaving unto the tender-heartedness of CHRIST, and the truth of his promises. And that very thing, upon which the deluded ones build, and many times boast themselves, (to wit, that they are untroubled, untempted, in point of faith, and pretended assurance;) may return an infallible remonstrance to their own con-sciences, that they are certainly deceived. For doubtless, that faith which is never assaulted with doubting, is but a fancy. Assuredly, that assurance which is ever secure, is but a dream. Many a Pharisee stands by the bed-side of the sincere professor, visited with affliction of con-science, and many heavy temptations, secretly pleasing himself in the unblessed calmness of a groundless confi­dence, and in his freedom from such terrors and spiritual troubles: whereas himself is like an ox fattening in the green pastures of impunity, for the day of slaughter. But the afflicted party is as precious gold, purifying in the Lord's refining furnace, that he may afterward come out and shine more gloriously.

            4. In that heart to which the Spirit of God testifies, " You art my child," the same Spirit creates many strong cries, and unutterable groanings. The testimony of the Spirit is ever attended with the spirit of prayer. That glorious glimpse shining into the soul, and assuring it of the love of GOD, is so sweet, so heavenly, so ravish­ing, that it warms the spirit of a man with quickening life, to pour out itself before the throne of grace: some-times in more hearty, triumphant, and as it were, winged prayers: at other times, in those which are more faint and cold, yet edged with strong desires that they were more fervent, and therefore, mingle,and perfumed with the incense in the golden censei'ye which the Angel of the Covenant holds in his hand, are graciously accepted of him, who, by a title of highest honor, is styled the Hearer of Prayer: or at least, with inexpressible groans and inward wrestlipgs, for preservation, recovery, and enlargement of that same comfortable assurance itself, and of all other holy graces and fruits of the Spirit, purity of heart, conquest over corruption, nearer com­munion with GOD, spiritual-mindedness, and such other heavenly guests. But, on the other side, every deluded pharisee is as a mere stranger to the power of prayer. His confidence is but a weed which will grow of its own accord; and therefore is not sensible of any necessity, neither feels any want of constant prayer for a broken heart, universal obedience, or the holy preciseness of the saints to support it.

            5. A true assurance of God's love cdoes quicken and spur forward the ingenuous Christian to more holiness, hatred of sin, resolution in good causes, watchfulness over his heart, walking with God. " Having these pro­mises, (says he,) let me cleanse myself from all filthiness of the flesh and the spirit, perfecting holiness in the fear of God." Having this hope, I will labor to purify myself, "even as he is pure." To let the principal motive pass, it is impossible but that the consciousness, that God's free love, through CHRIST, has freed us from an eternity of torments, (one hour wherein is infinitely more terrible than all the tortures that all mankind have, do, or shall endure on earth, from the creation to the end of the world,) and interested us in an eternity of joys, (one hour wherein cdoes incomparably surpass all the delights of this wide world, were they collected into one) I say, it cannot be, but that such an assurance should stir up the blessed soul to do or suffer any thing for CHRIST's sake. But the groundless confidence, being in truth but a fancy, must needs be powerless, fruitless, and inactive; and makes the deluded rather secure, care-less, and presumptuous.

            6. The blessed Spirit is wont to spring up in our. hearts, with his sweetest testimony, at such times as these: when we retire to converse with God in a more solemn and solitary manner; opening our consciences, disclosing our hearts, and pouring out our souls into his bosom: when we are preparedly and fruitfully exercised in the ordinances; in our innocent, patient sufferings for conscience sake: when we feel we have conquered or curbed some corruption, by the power of prayer: in the believing contemplation and revise of our change, and the infallible marks thereof. But that other counterfeit flash keeps a deluded pharisee in a fool's paradise con­tinually. He is ordinarily at all times alike peremptory in the point of assurance. You shall not take him without it any week in the year, any day in the week, any hour in the day.

            7. The presumption of the pharisee is ordinarily at the heighth, in his heighth of outward prosperity. But the persuasion of the Christian is for the most part then strongest, when the world most frowneth; and in the heat of persecution.

            8. Those that are deluded with a groundless confidence, have ordinarily been so ever since they can remember, and that without consciousness of any conversion, or supernatural work upon their souls. But the testimony of the Spirit is never felt before conversion; nor ever to be found but in a regenerate soul. I doubt not but many Christians, to their singular comfort, can tell the expe­rience of both: their bold peremptory presumption in their unregenerate time, and their now true persuasion, so much envied by SATAN.

            9. The Laodicean longs more for gold than growth in grace; thinks himself already rich enough in religion. But the Christian, having truly tasted of the assurance of God's love, is infinitely greedy of growing in grace, of conquering corruptions, of enjoying nearer communion with CHRIST, of doing God all the service he can, before he go hence, and be seen no more. His performances, by the grace of GOD, are many, his endeavors more, but his desires endless; and ever unsatisfied with his degree of well-doing, his present pitch of grace and measure of obedience.

Thus, having premised a discovery of spiritual self-deceit, I come now to forewarn the true Christian that, with all watchfulness and constancy, he should ever labor to prevent and defeat the assaults of that white devil, (as a worthy divine calls it,) spiritual pride. When the strong man can no longer keep goodness out of the soul, but the Holy Ghost, with a merciful violence, breaks in upon him and dwells there, his next endeavor is to abuse even grace itself, as an unhappy instrument to weaken and wound itself; nay, so subtle is he, and end-less in his attempts, that if he cannot make a man proud of any thing else, he will labor to make him proud that he is not proud, and to glory vainly because he is not vain-glorious. When therefore you beginnest to admire thyself, cast thine eyes,

            1. Upon the purity and piercing of God's all-seeing eye, which sees sin to be infinitely more sinful and loath-some than you can possibly do; whereby his holy justice is incensed with infinite indignation and un­quenchable severity against it. Witness the turning into devils so many glorious creatures, shining once so fairly in the highest heaven; the curse which fell upon Adamand all his posterity, for eating the forbidden fruit; the confusions which came upon the first world by the flood; the burning of Sodom with fire and brimstone from heaven; the horrors of a guilty enraged conscience, which is a hell upon earth, and damnation above ground; the everlasting fire which is prepared for reprobate men and angels. Neither does this brightest eye only see all thy sins in their native foulness, but also in their truest number. You, perhaps, beholdest them as stars in a gloomy evening; but he sees them as stars in the clearest winter's night. Methinks this meditation should rather make thee grow into further detestation of sin, than ad­miration of thyself.

            2. Look upon the clear crystal of God's law, which can discover unto thee the least spot that ever stained one of thy thoughts; which shines with that perfect light that it would guide aright every step which you takest; and is of that breadth for prohibition of sin, and leading to purity and exact pleasing of God; that though " we may see an end of all perfection, yet it is exceeding broad." And therefore, though such as hate to be reformed are drawn to a particular survey of themselves and all their ways in this pure crystal, even as a bear to the stake, yet let it be thy delight, who art blessed with an impregnable protection, by the blood and merit of JESUS CHRIST, from the curse of the law, to observe thyself exactly by this heavenly looking-glass, for the discovery of thy defects and abberrations, and to dive, with searching and serious meditation, into this adored depth of perfection and purity, to see how far you comest short. And then you shall find infinitely more cause to press hard towards the mark, than proudly to prize any thing that is past. Only I advise, when you settest thyself thus solemnly to rip up thy conscience, and ransack thy heart to the root, to bring it down into the dust, for increase of humiliation and lowliness in thine own eyes; as you boldest in the one hand the clear crystal of God's pure law, to discover thy vile disposition, and the daily spots and stains which light upon thy soul; so hold in the other band, or rather lay hold on CHRIST JESUS by the hand of faith, hanging, bleeding, and dying upon the cross for those very sins; that thereby you rnayest utterly quench all SATAN's fiery darts, drawing towards despair; nay, preserve thy spirit in peace against the least distrustful intrusion of any slavish terror.

            3. You must shortly be made strictly accountable at the just tribunal of GOD, for the use and employment of all the good things he has given thee; of thy life, and every moment of it; of thy goods, and every farthing's worth of them; of every word you ever spokest; of every thought that ever sprung out of thy heart; of every sermon you ever heardest; of every Sabbath you have solemnized; of every line you Nast written; of every journey you have taken;. of thy wit, memory, learning, strength, courage, credit, honor, power, and high place. In a word, of every benefit, or any good thing, in any kind, you ever receivedst from the bountiful hand of Almighty God. And the more, and more excellent en­dowments and gracious indulgencies have been vouch­safed thee, the more exactly must you be answerable; and in proportion accountable for more. Wherefore, since the graces of salvation incomparably excel all human abilities, all excellencies of nature, art, policy, learning, or what else can be named. admirable in the eyes of men, God looks that we should keep those jewels especially bright and shining; communicate them most frankly and abundantly to our brethren; and with all watchfulness and wisdom, upon all opportunities, employ them to our Master's glory. Now there is nothing that more hinders the improvement of them than pride nothing makes them more profitable than humility.

            A proud man does ordinarily, out of an ambitious humor, single out such seasons for discovery of himself, and ostentation of his gifts,. when he may win most applause from men, and thereupon is very rare and re-served in exercising his talent. But a downright humble

tChristian is unreservedly and indifferently for all places, times, and persons; where, and when he may bring glory unto GOD, good unto others, and comfort to his own soul. He dares not, either out of humor, or for fear he should make himself too cheap, conceal any thing in his heart, were it the highest strain of his heavenly skill, or any experimental secret in the mystery of CHRIST, from the meanest Christian, could he wisely and seasonably do him any spiritual good. Let us therefore infinitely abhor by pride to stain the glory and blast the fruitfulness of our graces; but rather, with all humility and watchfulness, observe and apprehend all the graces, occasions and callings, whereby we may glorify God most with them, and improve them best for the Lord's advantage; that so we may give up our. account at the great audit with more favor, and enter more comfortably into our Master's joy.

            Thus much concerning the first extreme in managing our spiritual estate, to wit, a proud, over-prizing our own graces. I come now to the second, which is, a dejected under-valuing of God's mercies, the promises of life and grace which we possess. Let those that hate to be re-formed hang down their heads. Let Belshazzar's coun­tenance be changed; " let his thoughts trouble him; let the joints of his loins be loosed, and his knees smite one against another." Let the hearts of all, who live in any beloved sin, tremble "as the leaves of the forest that are shaken with the wind;" but let those who have given their names to CHRIST in truth, and are sincere in his service, upon whose heads everlasting light does rest, lift up their heads. Let the amiable aspect of sweetness and peace ever dwell upon their foreheads. Let heavenly beams of spiritual light shine in their faces. Let never uncomfortable damp of any slavish sadness, or touch of hellish terror, vex their hearts. Let them never more be afraid of any evil tidings, or of destruction when it cometh. In a word, let them be infinitely and for ever glad at the very heart. And they have good cause. It is the charge and command of the Spirit; "Be glad in the Lord, and rejoice, ye righteous, and shout for joy, all ye that are upright in heart," Psal. xxxii. 11.

            Oh! that I might be vouchsafed the honor of being an humble instrument to quicken the drooping spirits of all that are true of heart! that they would arise and shake themselves from the dust, and put on their beautiful garments! that they would, with a resolution never to be shaken by all the powers of hell, banish out of their souls all unnecessary scruples, dejections, sad thoughts, and heaviness of heart! that they would bear and behave themselves as heirs of heaven, as the favorites of the King of kings! So should they infinitely more honor the sweetness of God's merciful disposition; the dearness of his love; the tenderness of his compassionate bowels; the bottomless mystery of his free grace; the precious­ness and truth of his promises; the invaluableness of his Son's blood; the pleasantness of the ways of grace; and the glorious work of the Holy Ghost upon their own souls' Let them ever keep fresh in their minds, for this purpose, such considerations as these:

            1. True joy, the most noble, sweet, and amiable affec­tion that ever warmed the heart of man, is only proper to honest, humble, and holy hearts. Such cabinets are only fit for this heavenly jewel. The beauty and deli­ciousness of it are confined only to the communion of saints, the sealed fountain, the spouse of CHRIST. It never did, nor ever will, shine upon the world, or to any earthly heart. But shall not a true-hearted Nathanael, to whom JESUS CHRIST has bequeathed a legacy of peace, rt joice evermore? Who, which way soever he looks, if he open his eyes of faith, shall see nothing but matter of sweetest contemplation; infinite cause of truest joy. If he look backward upon the time, whilst he yet lay under the tyranny of the devil, and dominion of the first death, he shall see the catalogue of all his former sins, should it be as black as hell, as foul as Sodom, as red as scarlet, fairly, and for ever washed away in that " fountainopened for sin and for uncleanness," even the precious blood of that immaculate Lamb, JESUS CHRIST. If he look upon his present state, he shall find himself preserved as a jewel most safe in the precious cabinet of God's dearest providence; environed with a glorious guard of mighty angels; kept "by the power of God through faith unto salvation." If he look forward, he shall see death indeed; but the sting taken out of it by the death of CHRIST; so that he may he down in the grave as in a bed of down, fenced with the omnipotent arm of God till the resur­rection.

            Every Christian, after his new creation, has in-comparably more matter of mirth than mourning; in-finitely greater cause to be ravished with spiritual joy, than to be dejected by grief. Though this may seem a paradox to worldly wisdom, yet it is a true principle in the mystery of CHRIST. For in the right estimate and valuation, all the afflictions of this life, whether of soul, body, outward state, or any way, are but dust in the balance, in respect of that " exceeding, eternal weight of glory," purchased and prepared for him by the blood of his dearest Lord. Whereupon, says the apostle, in another place, " I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." Whence it followeth, that even a fore-conception of the inconceivable happi­ness' to be had hereafter, is able to hold up the Christian's heart, and to refresh it with a secret, unutterable glad­ness, even amidst variety and extremity of all worldly troubles.

            3. It is a constant mark of every regenerate man, to make conscience of all God's commandments, Psal.cxix.6. Now the Holy Ghost cdoes not only, in several places, charge us to rejoice, but is very earnest in this point. " Let the saints (says he,) be joyful with glory," Psal. cxlix. 5. "Let all those that seek thee rejoice and be glad in thee," Psal. xl. 16. " Rejoice in the Lord, O ye righ­teous," Psal. xxxiii. 1. "Rejoice evermore," l Thess. 5:16.

            "Rejoice in the Lord always; and again I say, re­joice," Phil. 4: 4. " Let all those that put their trust in thee rejoice: let them ever shout for joy," Psal. 5: 11. "Let the righteous be glad: let them rejoice before God; yea, let them exceedingly rejoice," Psal. lxviii. 3. "Be glad in the Lord, and rejoice, ye righteous, and shout for joy, all ye that are upright in heart," Psal. xxxii. 11. It is not an indifferent thing, as some may suppose, to rejoice, or to be sad: but a comfortable commandment is sweetly enforced upon us, by the Fountain of all comfort, "to rejoice;" and we break a commandment, if we rejoice not. And therefore we are bound in con-science to shake ourselves from the dust, to pluck up our spirits, to expostulate with our hearts, if they grow heavy, as David did: "Why art you cast down, O my soul, and why art you disquieted within me?" For we must answer as well for not rejoicing, as for not praying: for breaking this commandment, "Rejoice evermore," as that other, "You shall not kill." But lest you should be mistaken in the nature of this spiritual joy, understand that it is a delicious motion of the mind, stirred up by the Holy Ghost, from the presence and possession of CHRIST JESUS, our Sovereign Good, dwelling in the soul by faith; whereby the heart is extraordinarily refreshed with a sweet, holy, and unspeakable delight.

            4. What can you think upon, or what can possibly befal thee, out of which you may. not collect matter of comfort? For, 1, if you survey the graces, with which the free mercy of God has glorified thy soul, you shall see in them a sacred sun-shine, which is able to disperse the blackest clouds of temporal troubles. You shall find in them an immortal vigor, that will most certainly uphold thy spirit at thy dying hour, and before that last dreadful bar; when all impenitent wretches shall roar like wild bulls in a net, full of the terrors of God; and call upon the hills and rocks to hide them froth his unquenchable wrath.

            Again, 2, if you look upon thine outward state, upon thy wife, children, friends, health, goods, good name, orchards, gardens, possessions, or whatsoever you have attained, or dost enjoy with a good conscience,—you art bound to rejoice in them, as temporal tokens of God's eternal love; encouragements to act more nobly in his glorious service; but in such order, that as thy clothes first receive heat from thy body, before they can com­fortably warm it, Aso some inward joy of reconcilement to the Creator must first warm thine heart, before you can take kindly comfort from the creatures.

            Moreover, 3, concerning crosses, afflictions, troubles, and persecutions, which present themselves to the appre­hensions of carnal men with much horror, even in the extremity of them, if you cast the eye of thy soul upon such places and promises as these, 1 Cor. 10: 13, Heb. 13: 5, Rom. 8: 28, Heb. 12: 6, 2 Cor. 4: 17, Isai. lxiii. 9, and xliii. 2, you may, by the marvelous work of faith, draw a great deal of joy from them. A fruitful exercise under God's visiting hand, is an infallible demon­stration that you art a son. And is there not more sweetness in those afflictions, which are evident marks you art in a right way to heaven, than in worldly pleasures, which clearly remonstrate to thy conscience that you art posting towards hell? Hence it was that the apostles "rejoiced (being beaten,) that they were counted worthy to suffer shame for the name of JESUS:" that Paul and Silas sang in prison at midnight: that Ignatius cried, "Let fire, racks, pullies, yea, all the torments of hell, come on me, so I may win CHRIST."

            Nay, 4, even contempt, reproaches, and scorn, crown thy head, and should fill thy heart with abundance of joy. " If ye be reproached for the name of CHRIST, happy are ye, (says Peter,) for the Spirit of glory and of God resteth upon you," I Pet. 4: 14. " Blessed are ye, (says CHRIST himself,) when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake; rejoice, and be exceeding glad," Matt. 5: 11, 12.

            Scurrilities and scoffs, all spiteful speeches, odious nick-names, lying imputations cast upon thee by tongues which cut like a sharp razor, are in their due estimate, and true account, as so many honorable badges of thy standing on the Lord's side; and at the throne of CHRIST will be certainly reputed as characters of special honor.

            And, 5. If you well weigh even the sorest sorrow, and the very bleeding of thy heart for sin, it should be so far from damping thy spirit, that it ought to open unto thee a well-spring of purest joy. For the penitent melting of our affections, and mourning over him whom we have pierced with our sins, argues infallibly, and sweetly assures us of the sanctifying power of the Holy Spirit. Such tears as burst out of a heart oppressed with grief for sin, are like an April shower, which, though it wet a little, yet it begets a great deal of sweetness in the herbs, flowers, and fruits of the earth. Even in such mourning, the heart of the true penitent is comfortable. For habitual joy may not only consist with actual sorrow, but even actual joy with actual sorrow. This is no strange thing. When we see a good man persecuted for a good cause, and stand to it nobly, we grieve for his troubles, but rejoice in his resolution. As we ought to grieve bitterly for our sins; so let us rejoice for such ingenuous grieving. Let us lament heartily over him, whom we have wounded with our sins; but let us also be infinitely glad, that they are pardoned by the pouring out of his blood.

            Lastly. If you be troubled with temptations, yea, with a variety of them, hear the Holy Ghost, " Count it all joy when ye fall into divers temptations." To let other particulars pass. From the very foulest and most grisly suggestions of SATAN, you may collect this common, glorious comfort., that you art none of his. The more restlessly he follows thee with the fury and variety of his temptations; the more sweetly (if you wilt give way to the counsel of the prophets, and the work of faith) may you repose thy wearied soul upon the comfortable assurance of being certainly God's.

            These things being so sure, let every Christian be en-treated, nay, charged in the name of JESUS CHRIST, by the blessed Spirit, the fountain of all comfort, as he will an­swer it at the glorious throne of mercy, that he henceforth resolutely cast out of his conscience, sprinkled with the blood of the Lamb, those intruding tyrants; only natural lords over natural men: I mean, all uncomfortable pensiveness, dejection, and fear. Leaving these to the guilty consciences of SATAN's slaves, let him with holy violence, lay hold upon his just inheritance, purchased for him by the bitter and painful sufferings of the Son of God. Even floods of joy shall be showered down from the throne of grace upon his heart; if he will but open the door by the hand of faith, that the blessed beams of such light and comfort, shining from the face of CHRIST, may come in. Let all oppositions from man or devil, or fearful distrust, he but as so many proud and swelling waves, dashing against a mighty rock, which the more boisterously they beat upon it, the more they are broken, and turned into a vain foam.

            But you must learn, in order hereto,

            1. To put a difference between nullity of grace, and imperfection of grace. Many desire that their hearts were broken in pieces for their sins; grieving much that they can grieve no more. But yet because they feel not that measure of anguish of heart in lamenting their former life, as they desire; because they cannot now pray as fervently and feelingly as they, perhaps, were formerly wont; in a word, because they are yet but as smoking flax and bruised reeds, not full shining lamps, and strong pillars in the house of GOD, they will needs have all to be nothing. It is a special point, then, of spiritual wisdom, to discern weakness of grace from want of grace.

            2. Learn not to weaken thy own graces, by casting thine eye too dejectedly upon other Christians' perfections. Let it not fare with thee, as it cdoes with one gazing upon the stn; who, looking downwards again, can see nothing; whereas before he clearly discerned all colours about him.

Look upon them for imitation and quickening, not for slavish dejection.

            3. Expect that heavenly graces, while we inhabit these earthly houses, will ebb and flow, by reason of the combat between the flesh and the Spirit. So that if a man should tell me, that he has ever prayed alike, without tempta­tion or damps, without any sense at arty time of deadness; that he has ever believed alike, without doubts and scruples; I durst confidently reply, that he never either prayed acceptably, or believed savingly.

            4. Believe the Spirit of Truth, the Word of GOD, and voice of CHRIST, before the father of lies, and suggestions of flesh and blood. Then all the mists of thy spiritual miseries will be quickly dispersed. It is a mighty work to get any softness at all, and remorse for sin into the heart of man; yet, for all that, when this is once begun, it is often too forward to feed upon tears still, and too wilful in refusing to be comforted. But what says CHRIST? "Come unto me, thus weary and heavy laden with thy sin, and I will refresh thee." Believe the sweet voice of CHRIST JESUS, rather than the murdering sophistry of SATAN. Yea, but says the tempter, thy heart has been so hardened in sin, that there is no hope nor possi­bility. But what says the Word? " Seek him that maketh the seven stars and Orion, and turneth the shadow into the morning." He can easily change the midnight of thy present misery, into the glorious mid-day of sweetest peace. Yea, but says he, you have lain long, had much counsel, and been under the hands of many spiritual physicians, and yet no comfort comes. And what then? Hear what the the Spirit of Truth tells us; " Since the beginning of the world, men have not heard nor perceived by the ear, neither has the eye seen, O GOD, besides thee, what he has prepared for him that waiteth for him," Isa. lxiv. 4. Waiting patiently for the Lord's coming to comfort us, either in temporal or spiritual distresses, is a right pleasing duty, and service unto GOD, which he is wont to crown with multiplied and over-flowing refreshings, when he conies.

            These cautions premised, let us examine some coin-plaints which are wont to arise in troubled consciences, out of ignorance of the merciful ways of GOD, and the mystery of his free love through CHRIST. And to begin with the first cries of a Christian in the pangs of his new birth.

            1. A poor soul, having wallowed long in sin, is now struck through by the sword of the Spirit, and his heart broken into pieces by the hammer of the law. In this depth of heaviest distress, he casts his eyes upon JESUS CHRIST, lifted up for his everlasting cure. The messengers of God charge him in his name, who was anointed by the Lord for that purpose, to turn his legal terrors into joy; to put on beauty for ashes; the garment of praise for the spirit of heaviness. Oh! says he, out of the deep sense of his bottomless vileness, " The news is too good to be true, that the blessed Son of GOD, and all the precious pur­chases of his invaluable passion, should belong unto me, the sinfullest wretch that the earth bears. Whereupon he refuses comfort, and chooses rather to sink again under the horrors of guiltiness and fear. Here he forgets him-self in a distrustful undervaluing God's incomprehensible greatness, and almighty mercy. He should consider not so much what is fit for us to receive, as for so great a God to bestow. If we once bring hearts bruised and broken with the burden of our sins, bleeding and weeping, unto his mercy-seat, he will think all the meritorious sufferings of his Son, all the promises in his book, all the comforts of his Spirit, all the plea­sures in his kingdom, little enough for us. If we look upon ourselves, sinful wretches, we might justly fear the lowest dungeon in hell; but he loves us freely. It is his pleasure to give us a kingdom. " Fear not, little flock," says CHRIST, " for it is your Father's good pleasure to give you the kingdom." If it be the good pleasure of the King of kings, to bestow a kingdom upon a truly humbled soul, which he makes, in the mean time, his royal throne here upon earth; what can man or devil, or any distrustful heart say against it? And why should You, being such an one, be so unthankful; nay, so unne­cessarily cruel to thine own heavy heart, as not to open the everlasting door of thy soul by the key of faith, to let the King of glory, knocking with his hand of mercy, come in, and crown it with grace and glory, with comfort and everlasting peace?

            2. But, alas! (says he) my sins are more than any man's; so that I cannot, I dare not think upon, or look towards any comfort. Let them be what they are, and add there-unto all the sins which have, are, and shall be committed by all the sons and daughters of Adam, from the creation to the end of the world, (excepting the sin against the Holy Ghost,) and yet in an heart humbled under them, hating them all, coming with a spiritual hunger at CHRIST's call; they can make no more resistance against the mercies of GOD, than a little spark of fire against the mighty sea. For all these sins would still be finite both in nature and in number; but God's mercies are infinite. Now between that which is finite and that which is infinite, there is no proportion, and so no possibility of resistance. Whence it is, that the prophet inviting the people to repentance, Isai. lv. 7, assures them of God's merciful and gracious disposition; and lest any fearful spirit should think thus: Be it so; yet alas! my sins are so many, that I can expect no mercy: God himself does there purposely prevent the objection, and replies, " My thoughts are not your thoughts, neither are your ways my ways; for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Many a bruised reed would not exchange the comfort, which the weakest faith may extract out of this place, for all the kingdoms of the earth. He says not, that his ways and thoughts of knowledge and wisdom; but his ways and thoughts of mercy, are as far above ours, as the heavens are above the earth: indeed, as himself is above man, which is infinitely.

            3. Of the pardonableness of my other sins, says another, I could be reasonably well persuaded; but, alas! there is one above all the rest, which now I find to be full of rank and hellish poison. Oh! this is it that lies now on my heart like a mountain of lead, far heavier than heaven or earth; and enchains it with inexplicable terror to the dust and place of dragons. This alone stings des­perately, keeps me from CHRIST, and cuts me off from all hope of heaven. I am afraid my wilful wallowing in it heretofore, has so seared my conscience, and hardened my heart, that I shall never be able to repent with any hope of pardon. And why so? Is this sin of thine greater than Manasseh's familiarity with wicked spirits? Than Paul's drinking up the blood of saints? Than any of theirs in that black bill, 1 Cor. 6: 1O, 11, who, notwith­standing, were afterwards, upon repenta