AN EXTRACT

FROM

A SERMON,

PREACHED AT CRIPPLEGATE,

BY

THE REV. MR. KITCHEN,

OF ST. MARY, ABCHURCH.

A SERMON.

HOW MUST WE REPROVE, THAT WE MAY NOT PARTAKE OF OTHER MEN'S SINS.

1 TIM. 5: 22.

Neither be partaker of other men's sins: keep thyself pure.

THIS caution is not intended to Ministers only, neither is it to be confined to the case of ordination; but as CHRIST said upon another occasion, "What I say unto you, I say unto all;" so here, what ST. PAUL, writes to TIMOTHY, he speaks to all: a private Christian, as well as a Minister, must be sure to take heed, that he " be not partaker of other men's sins."

But how must we reprove, and not partake of other men's sins This case is double. 1: About participation of other men's sins. 2: About reproving of other men's sins. And 1: It ought to be every man's care, not to partake of any man's sin. In the handling of which, I shall endeavor to show you, First, How many ways a man may be said to partake of other men's sins. Secondly, Why a Christian must be careful not to partake of them. I shall, Thirdly, Apply it. First, How a man may be said to partake of other men's sins: to this I answer, There are many ways. I will name some of them. There are eight ways especially noted in Scripture, by which a man is made partaker of the sins of others.

1. By contrivance: and this is in a high degree to be guilty of other men's sins: thus JONADAB was guilty of AMNON's incest, by his subtle contriving of that wickedness." (2 Sant. 13: 5.) When a Iran shall wittingly, and willingly, spread a snare in his brother's way, and either drive him in by provocation, or decoy 11inI in by allurement, he makes himself a partaker of his sin: so to provoke a man to passion, to tempt a person to drunkenness or uncleanness, to draw souls into error, heresy, or blasphemy; this is to adopt the sin, and to make it a man's own.

You know the story there, (2 Sam. 11:,) URIAH was slain, and the Ammonites slew him; but because DAVID contrived all this, the Scripture tells us that DAVID was the murderer: " You halt killed URIAH the Hittite with the sword; You has slain him with the sword of the children of Aminon." (2 Sam. 12: 9.) ST. PAUL tell us, he " was a blasphemer, and a persecutor." (1 Tim. 1: 13.) We do not read of any blasphemy that PAULL uttered, in all the Bible. O but, says he, " I compelled the saints to. blaspheme." (Acts 26: 11.) There was his blasphemy, in compelling others to blaspheme.

To incite and provoke any to sinful practices; to seduce and solicit any to erroneous opinions, is to be doubly guilty of those sins, once by infection, and again by instigation. In a word, he that shall either hinder another from doing that good which is commanded, or shall further another to the doing of that evil which is prohibited, is justly chargeable with both their sins.

2. By Compliance: by consenting and complying with gin and sinners, a roan makes himself partaker; though he has no hand in it, yet, if he has a heart in it, though he does not act it, yet if he likes it, and loves it, though he does not persecute GOD’s saints and ministers, yet if he says, " Aha! aha! so we would have it," it is enough to make him guilty before GOD. SAUL had no hand in ST. STEPHEN's death; he did not cast one stone at him: but because he looked on with

approbation, therefore was he esteemed guilty of his blood. So himself confesses, when GOD had awakened him: " When the blood of thy martyr STEPHEN was shed, I was consenting to his death." (Acts 22: 2O.)

GOD looks not upon the outward man so much as upon the heart; according to the frame and inclination of this, according as the pulse of the heart beats, so is every man in the account of GOD. If sin has once stormed the fortroyal of the heart, though it never appears in the outworks, the garrison is lost: that which is upon the stage of the heart after consent, is as truly' acted in the sight of GOD, as that which appears in the outward man by commission. " Out of the heart proceed murders, adulteries, fornications, thefts, false witnesses, blasphemies." (Matt. 15: 19.) From the hand proceed murders and thefts; from the eye proceed adulteries and fornications; and from the tongue proceed false witnessess and blasphemies but the heart is the forge of all.

You may murder a man with a thought, as they say the Basilisk will with a look: such a poisonous thing a wicked heart is: and, let me tell you, it is the heart-murder, the heart-adultery, the heart-blasphemy, and the heart-iniquity, that GOD especially judges, according to that well-known place: " I the Lo RD search the heart, to give to every man according to his ways," (Jer. 17: 1O,) 1: e. according to what I see acted upon the, stage of the heart: he does not only judge the actions, but the very intentions.

3. By Connivance: by dissembling and winking at,others in their wickedness, men become guilty of others' sins: " The leaders of this people cause them to err." (isai. 9: 16.) It is in the Hebrew, " The blessers of this people cause them to err." Beloved, the blessers of men in wickedness, are the leaders of men in wickedness; he that shall wink at men in sins, when he knows they do wickedly, makes himself captain and master of mis-rule among them. And thus we are too prone to be partakers of Magistrates' sins, and Governors' sins, and great men's sins, patrons' sins, and landlords' sins. If the grandees of the world profane the Sabbath, dishonor GOD, scoff at religion,-out of a base cowardly spirit, or out of a carnal covetous heart, we let them alone; it may be, applaud them O this is to be deeply guilty of other men's sins.

4. By Sufferance: by permitting the sins of others, so we become guilty, by suffering others to sin, whom we are bound in duty, and may be able by authority, to hinder and thus as in the former particular, we are guilty of Magistrates' sins; in this particular, Magistrates oft-times become guilty of our sins. Kings and Rulers, and subordinate Magistrates, become oft-times deeply guilty of their people's sins, namely, by sufferance, by tolerating blasphemies on the one hand, or by suffering wickedness and profaneness on the other. Sabbath-breaking abounds; let it pass, says the Mayor of a town: drunkenness abounds; let it alone, says the Justice of Peace: profaneness abounds; let it alone, says the Minister. Sirs, if it should be thus, this were to bear the sins of a whole parish, and a whole country, and a whole nation, upon a man's back at once.

5. By influence of bad Example: by. setting bad examples for others to imitate, so men are guilty of others' sins; as when children sin by the example of their parents, those very parents are guilty of their children's sin. So we have some families that inherit the lusts, as well as the lands of their ancestors: parents swear and curse, and so do children; parents are drunkards, and so are children; parents are unclean, and so are children: as they make them rich by their livings, so they make them wretched and debauched by their lives: this is to make themselves partakers of all their sins. So when people sin by the looseness of their Minister, that Minister is guilty of those very sins that the people so commit; which made AUSTIN so jealous of himself in this case, that it was his constant prayer, Libera me, Donaine, a peccatis meis alienis; “LORD, deliver me from mine other men's sins: " those sins that others have committed through my carelessness and incogitancy.

He that sets an evil example, sins not alone; he draws hundreds, it may be, into sin after him. He is like a man that sets his own house on fire; it burns many of his neighbors', and he is to be answerable for all the ruins.

6. By Inference from a bad example, or by Imitation so a man is guilty of another man's sin, not only by pattern, in setting bad examples, but also by practice, in following bad examples: and thus, that man that will be drunk because another was drunk, or that breaks the Sabbath because others do the like, is not only guilty of his own particular sin, but he is guilty also of their sins whom he imitates.

Hence it is that GOD is said " to visit the iniquity of the fathers upon the children," because they make themselves guilty by imitation; and this may be a key to unlock that place of the Apostle: " Evil men and seducers shall wax worse and worse, deceiving and being deceived." (2 Tim. 3: 13.) Deceivers are worse, but the deceived are worse and worse; if they see a bad example, and will not avoid it, but copy it,. they are worse than worse. The deceiver is guilty of the deceived's sin by instigation, and the deceived is guilty of the deceiver's sin by imitation.

And this is the intricate, perplexed labyrinth, into which sin does precipitate careless sinners. If You committest that sin, which none before committed but thee, You art guilty of all the sins of future generations by thy example, as ADAM was in the world, and JEROBOAM inIsrael. And if You committest any sin, because others have committed it before, You art guilty of all the sins of former generations, by thy imitation: witness that dreadful place; Wherefore, behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify, and some of them ye shall scourge in your synagogues, and persecute from city to city:" Mark, "that upon you may come all the righteous blood shed upon the earth, from the blood of righteous ABEL unto the blood of ZACHARIAS, the son of BARACIHIAS, whom ye slew",(though slain in JEHOSAPHAT's reign, almost nine hundred years before, yet ye slew) " between the temple and the altar. Verily I say unto you, All these things shall come upon this generation:" (Matt. 23: 34-36:) and why Because they a sinned after the similitude of their father's transgression." O what matter of humiliation is this to every soul that continues in any known sin!

7. By Countenance: If by society and company with wicked men, we countenance them, we become partakers of their sins. We cannot be intimate with such, without contracting their guilt to our own souls. It is true indeed, all commerce with such is not forbidden; for then (as the Apostle says) " we must go out of the world; " but intimate society is, upon this account. We read in Scripture, where wicked men have often fared better for the good, as LABAN for JACOB, and POTIPHAR for JOSEPH, and AHAB for JEHOSHAPHAT; but we never read that good men fared better for the company of the wicked. "Depart. from me, (says DAVID,) for I will keep the commandments of my GOD." (Psa. cxix. 115.) It is a very hard matter to keep wicked company, and to keep the commandments of GOD together.

8. By Maintenance: by upholding and encouraging men in their sins, though You never committest them thyself, yet You art guilty. "He that biddeth him God-speed, is partaker of his evil deeds." (2 John 11.) Though You doss not commit -it, yet if You doss applaud it, You art a partner; if You art not the father, yet You art the guardian of it. Thus I have done with the first thing, how many ways we may be partakers of other men's sins there are many more that might be named, as by hindering good, by excusing evil, by administering occasion, by not reproving, not mourning, not reclaiming, &c. But these, and many more, are but under sprigs from the general branches that I have opened.

Secondly. Consider we, Why a Christian must be careful not to partake of other men's sins I answer, 1. Out of a principle of charity to our brethren. 2. Out of a principle of pity to ourselves. 3. Out of a principle of piety to God.

1. Out of charity to our brethren, that we be not instruments to promote their ruin and destruction: for, to partake of other men's sins, though it does not more burthen us, yet it does never a whit ease them, but does rather harden them, and confirm them in their practices; for company in sin makes men act it with greater confidence. Now this is to do the Devil's part in the habit of a friend. Sirs, we must be charitable; charity is the golden rule, charity is the bond of perfection. Now, if it be a piece of charity to help up our brother's ox or ass, when he is fallen into a ditch; sure it is more charity to do as much for his soul. "Others save with fear, pulling them out of the fire." (Jude 23.) Sin is the deep ditch of the soul, and sin is the hell-fire of the soul, as it were; here should be lifting and plucking indeed.

The neglect of this duty of keeping one another from sin, the Scripture calls a hating of our brother: "You shall not hate thy brother in thine heart; You shall not suffer sin upon him." (Let. xix. 17.) I observe in company, that if many persons sit together by a fire, and a spark fly upon any one of them, every one is ready to shake or beat it off; and why should not we be as friendly and charitable to men's souls, when sin, which is as hell-flakes, lies burning upon their souls

2. Out of pity to ourselves; that we may keep ourselves from the blood of other men's souls, and secure ourselves from the judgments of other men's sins. For the former, says ST. PAUL, "I take you to record this day, that I am pure from the blood of all men; for I have not shunned to declare unto you all, the counsel of GOD." (Acts 20: 26, 27.) Had the Apostle connived at, or consented to, their sins, GOD would have made inquisition for their blood at hiss hands. For the latter, says JACOB, "SIMEON and LEVI are brethren, instruments of cruelty are in their habitations. O my soul! come not into their secrets unto their assembly, mine honor, be not You united." Why "I will divide them in Jacob, and scatter them in Israel." (Gen. xlix. 5-7.) He would not have a hand in their sinful union, because he would not have a share in their dreadful division: they were united in sin, and they must be divided in punishment.

3. Out of piety towards GOD: GOD forbids it, nay, GOD absolutely abhors and condemns it: "When You sawest a thief, You consentedst with him, and have been partaker with the adulterers: these things have You done, but I will reprove, and set them in order before thee." (Psa. 1. 18, 21.) This sin is a breach of all the law at once, being against the rule of charity. He that has his own sins alone, does only commit them; but he that takes other men's sins, does highly approve them; and this greatly dishonors GOD: It is worse partaking, of sin, than committing of sin: They "not only do the same," says the Apostle, "but have pleasure in them that do them." (Rom. 1:32.) Wherefore ZELOPHEHAD's daughters pleaded in mitigation of their father's offence, that he died in his own sin, "He was not partner with KoRAn, but died in his own sin." It is worse to be a partner, than to be an actor.

I proceed, Thirdly, to the application.

And, 1. Is there such a thing as partaking of other men's sins after this manner

(1.) Hence you may be informed of the equity and justice, of GOD’s proceeding in punishment. You oft-times see GOD punishing one man's sins upon another, or at least hear of it, and you- think it strange. This clue will conduct you through the labyrinth: they have been some way or other partakers of those sins, either by contrivance, or by compliance, or by connivance, one way or other, else GOD would never punish them.. If they have not been actors, they have been abettors: " Shall not the Judge of all the world do right " (Exod. xxxiv. 7.) GOD punishes children for the sins of their parents; but those children have been partakers certainly by approbation,. it may be by imitation: GOD punisheth servants for the sins of their masters; (Gen. 12:17;) but sure the servants were partakers by consenting, it may be by executing: GOD punishes wives for the sins of their husbands; (Gen. 20: 18;) but those wives were partakers still by admitting, by inducing: GOD punishes Ministers for the sins of the people; (Ezek. xxxiii. 8;) but then those Ministers are partakers, by not instructing, by not reproving; still the justice of GOD is vindicated.

(2.) Hence, be informed what piety, and strictness, and watchfulness, are more especially required of those that have the care of others; 1: e., Kings and Parents, Masters, Magistrates, and Ministers: they should be exemplary in godliness: They have care of other men's souls, and therefore they should look well to their own. - The want of this, was her crime and complaint. (Cant. 1: 6.) O, those that are keepers of vineyards, had need to have special care of their own vineyard.

(3.) Hence, take an account, why the wicked so hate the good, and reproach and revile them: it is this, They will not be partakers of their sins, they will not commit them, neither will they connive at them. AHAB hates MICAH, and himself gives the reason: Because he reproved him "I hate him, he never speaks well of me." (1 Kings 22: 8.) HEROD hates JOHN BAPTIST, because he reproves him. No wonder that Ministers, of all kinds of men in the world, are most hated: the case is plain-Because they are reprovers. Good Ministers are wicked men's reprovers, and wicked men are good Ministers' reproachers. " They think it strange you run not with them to the same excess of riot, speaking evil of you." (I Pet. 4: 4.)

(4.) Here is matter of reproof and humiliation this day, for our want of watchfulness in this kind. Oh, which of us can say, that we are free from the guilt of other men's sins Every man may cast this reproof and lamentation at his own conscience, and there let it stick. Parents every one, Ah, my children's sins; Masters, Ali, my servants' sins;. Ministers, Ah, my people's sins; Rulers, Ah, my subjects' sins. O let us deeply mourn for this, and more frequently and fervently pray that prayer, LORD, forgive me other men's sins. 2. The second use is of exhortation and caution together. Is it so, that it ought to be every man's care, not to par

take of any man's sins O Christians! let me entreat you then to be very mindful of this duty; be persuaded, beloved, and the LORD persuade you to be tenderly careful and watchful, that you do not partake of other men's sins. These are infectious times and places that we live in, and multitudes there are that catch diseases from others; but, let me tell you, bodily diseases are not half so catching as sin.

Sin is an infectious, contagious, pestilential plague, that spreads mightily in the world.. O take heed, take heed, that the guilt of other men's sins be not one day put upon your account. Give me leave to prosecute this, 1. By laying down some arguments to press this caution and exhortation. 2. By pointing out the sins especially you must not partake of. 3. By showing you how you may so manage, as not to be partakers of other men's sins. 1. To lay down the arguments..

(1.) Consider, you have sins enough of your own, you have no reason to partake of other men's; it is cruel to add affliction to your bonds. JESUS CHRIST had no sins of his own, and therefore he could, and did bear ours; though he did not partake of any man's sins, all were his by imputation. " He has laid upon him the iniquities of us all;" (Isai. liii. 6,) but none were his by perpetration or participation. It is not so with us, alas! We have sins enough of our own. Man, woman, thine own pride will damn thee, if You dost not repent; and thine own formality, and worldliness, and hardness of heart; thou' have no need to take the sins of others. Said the daughters, Of ZELOPHEHAD, Our "father died in his own sin." Aye, that is enough to kill a man, and damn a man; his own sin.

(2.) Consider, it is a most monstrous sin to partake of other men's sins. The Apostle speaks of "committing iniquity with greediness." (Eph. 4: 19.) Sirs, there is no such greedy sinning as this, for a man to lick up, and swallow down, and devour other men's sins. O Christians! this sin of devouring other men's sins, is a dreadful sin, a devilish sin; and therefore take heed of it.

(3.), Consider, if you. partake of other men's sins, you shall certainly partake of other men's plagues. "Come out of her, my people," says GOD, namely, from Babylon, "that you be not partakers of her sins, that so ye receive not of her plagues." (Rev. xviii, 4.) "A companion of fools shall be destroyed: " (Prow, 13: 2O:) not only fools shall be destroyed, but "a companion of fools shall be destroyed." If you sin with then, you shall suffer with them, and you shall suffer more because of them.. This will be the shrieking and howling in hell among damned souls,, one to another: "O woe the day, that ever I saw thy face! O that ever I saw thy face! You haft brought me hither; and You have brought me hither: " and so they will torment one another to 411 eternity. 2. What sins we must especially take heed of partaking of I answer, Of all sin whatsoever. "Abstain from all appearance of evil; " (1 Thesss 5: 22;) but especially of three sorts of sins, which may be called epidemical plagues.

(1.) Church sins: (2.) National sins (3.) Family sins. But I shall speak nothing of the first, but little of the second, and most to the third.

(2.) Among national sins, especially take heed of profaneness: This is obvious, this is a universal spreading plague, that is like to infect the whole kingdom, if GOD does not in mercy prevent it. There is a deluge of profaneness breaking in on every side; swearing, d}•inking, whoring, Sabbath-breaking, scoffing, and mocking at religion. O take heed of partaking here

(3.) Family sins, we must have a care of partaking, and so much the more watchful must we be, in that family of all sins are most catching and infectious: As it is with bodily diseases, if one be sick in a house, they of the family are likeliest to catch the distemper, because of their intimate converse' so if there be any predominant lust lurking in a family, all are apt to be infected with it, if they are not marvelously circumspect and watchful. And therefore parents, and masters, and governors of families, had need to be reformers both of themselves, and all under their charge, as they desire to have their souls and consciences free from the guilt of other men's sins.

PLATO seeing a child do mischief in the streets, went forthwith and corrected his father for it: that father that does not correct his child when he does amiss, is justly corrected for his faults; and it is the pattern of GOD’s judicial proceedings: as He visits the iniquities of the fathers upon the children who imitate them; so he visits the iniquities of the children- upon the fathers, who countenance and indulge them. JACOB was accountable to LABAN for the whole flock; not a sheep or a lamb was lost or torn, but it was required at his hands. (Gen. xxxi. 39.) Thus must family governors be accountable to GOD for every lamb in the fold, for every child in the family, for every servant in the house. GOD will one day cry aloud in thine ears, Quintili Vare, redde legiones Husband, father, master, wife, give an account of thy husbandship; give an account of thy fathership; give an account of thy mastership; give an account of thy wifeship. This made Joshua undertake for his house, as well as for himself. (Josh. 24: 15.) And this made DAVID careful of his house, as well as his heart: " I will walk within my house with a perfect heart." (Psa. ci. 2.) Not only with a perfect heart, but in his house with a perfect heart; to reform his family, that that may be the church of GOD; as well as to reform himself, that he may be the temple of GOD. How many families are there, whose houses are not the church of GOD, but the synagogue of SATAN rather.

It is said of NOAH's ark, that it was pitched within and without: such is the condition of many a-man's house: it is pitched within and without; nothing but the-pollutions of sin in every room, and passage, and corner. Idleness stands at the door; unconscionableness walks in the shop; covetousness lurks in the counting house; luxury sits at the table pride looks out at the window; wantonness lodges in the bed; all pitchy and filthy both within and without.

And therefore, for the LORD'S sake, out with all this rubbish, if it should be found in your families: Here delight to have your houses clean, and hereupon sweep them, and wash them, and rub them. O that you would be as careful to cleanse your families from sin, as you are to cleanse your houses from dirt; how soon would this great city become a habitation of righteousness, and a mountain of holiness; how would this family-reformation _prevent the guilt of family sins, and keep out family distractions, and set up family watchfulness and family correction. Set about family reading, and family conference, and especially family prayer; that all your houses' may be GOD’S-house: You know his is called a "house of prayer." (Isai.:lvi. 7.) So. should yours be houses of prayer, all of them-; if they be not, let me tell you, they are no better than dens of thieves. Says CHRIST, "My house shall be-called the house of prayer, but ye have made it a den of thieves. (Matt. 21: 13.) There is no medium betwixt these twat if your houses be not houses of prayer, they are certainly dens of thieves; if you do not pray to GOD for your mercies before you receive them, and praise GOD for your mercies when you enjoy them, you do but rob GOD of. his mercies: they' are not given, but thrown; and snatched, rather than received.

3. In the last place we come to consider, Howw we. must so carry it as not to partake of other men's sins. And, (1.) Exercise a holy jealousy over others,, especially thy relations; and this is the way to deliver thy soul from their sins. Jon, sacrificing for his children, said, "It may be they have sinned." (Job 1: 5.)

(2.) Watch against the sins of others, have your eyes about you; take heed of-contriving, complying, winking at them, if it be in your power, take heed of suffering them. This is the direction in the text: "Keep thyself pure::" take heed of infectious places, and infectious practices, and infectious company.

(3.) Pray against them: pray against profaneness; pray AUGUSTtNE's prayer, LORD deliver me from other men's sins.

(4.) Mourn for them: mourn for the sins of the nation, and mourn for the sins of thy relations; for the sins of thy brethren in their obstinacy, that they will not be reformed.. Cxn,isr came to sinful Jerusalem with weeping eyes, and with a mourning heart. DAVID mourned for the wickededness of the times that he saw. (Psa. cxix.. 136.) "Many walk," says PAUL, "of whom I tell you weeping." Thus did GOD’s people of old free themselves from national sins, and particular men's sins. When they could not be reformers they turned mourners. And see how prevalent this is with GOD; these mourners are the only people to deliver a nation, or at least to deliver themselves from the sin and plagues of a nation, when GOD makes an overflowing scourge to pass through. (Ezek. 9: 4.) On the other side, not mourning for the sins of others, makes us adopt and espouse the sins of others. (Dan. 5: 22.)

(5.) Reprove them. If we would not partake of the sins of others, we must reprove the sins of others; so the Apostle says expressly, (Eph. 5: ll,) intimating, that you certainly approve, if you do not. reprove them. Reprove heresy, blasphemy, drunkenness, oaths, sabbath-breaking, uncleanness, and every sin you hear or see committed.

But this sword of reproof is a very dangerous weapon, if it be not rightly handled: There is required great skill, prudence, wisdom, and watchfulness, to a successful managing of it. He that would fasten this nail of reproof in the conscience of his offending brother, bad need be a wise man. To this end I shall, give you these rules: l. He that reproves another, must be careful that he himself be blameless, as much as may be; otherwise he is not acting his charity, but bewraying his hypocrisy. There are two things couched in this:

(1.) A man must be faultless in reference to sin in general, as much as may. be, that will reprove another. -It behoves that man that will reprove others, to be very upright and circumspect in all things; and-then he may reprove with greater advantage, authority, and efficacy. "Let the righteous smite me," says DAVID. A man of a strict' and` severe life, and religious conversation, carries-a- kind of a majesty and authority with him, at which- the guilty consciences of sinners cannot but recoil. And then,

(2). A man must, be blameless- in reference- to that sin he reproves: especially; else, in healing his brother, he lothbut stab himself:= if You reprovest pride in others, and art, proud thyself,-covetousness, and art covetous thyself, drunkenness, and art a drunkard thyself,-You dost but,, like DAVID in NATHAN'S parable, pronounce the sentence of thine own condemnation. But here I must enter one caution,-None is exempted from this duty for, unfitness; no,," this You oughtest to have done, and not to have left the other undone." 2. As he must take heed that himself be faultless, so he must be sure that his brother be faulty for otherwise it is not to reprove him, but to reproach him; and so instead of %doing a Christian duty, a-man commits a devilish sin; he becomes an accuser of the brethren, instead of a reproven of the brethren. And here are likewise two things t(o be considered --(L) It must be a- truth that You reprovest him for. (2.). It must be a sin that You reprovest

trim for.

(l.) A conjecture, or imagination; or jealousy, or rumor, or, - hearsay, is not ground= sufficient, for reproof; for all dim may be false, and the rule of charity- is ‘Every man is presumed to be good, until he is proved to be evil:’ But verily the, way of the world is far' otherwise; we deal with our brethren as the persecuting Pagans did with the primitive Christians; put them into lions' skins and bears' skins, and then eat them and tear them in pieces. Alas the poor Christians were harmless, meek lambs, but they disguised them, and so abused them. Thus it is now Christians are apt and ready to put their poor brethren into I know not what kind of monstrous shapes, of their own imagining and devising, or else of other men's reports' and without more ado they fall upon them.

2. It must be a breach of some command, affirmative or negative; either the omission of that which is good, or the commission of that which is evil.

3. He must manage his reproof to sincere ends; must take heed that his aim be upright and honest: Take heed of mingling any wild-fire of pride or vain-glory, or love of contradicting and controlling: others, with thy zeal of reproving. This heat must be a holy heat, a fire of the sanctuary; as free from the smoke of by-ends as may be; purely for GOD’S glory, and out of hatred' to sin, and out of love to the salvation of thy brother's soul..

4. He must manage his reproof in fit season.. There is a time to speak, and a time to be silent: Reproof is a duty grounded upon an affirmative precept. Now it is -well observed by Divines, that affirmative precepts bind- semper, but not ad semper; we must always reprove, but not reprove always;, it is a constant duty, but it must be done in a seasonable opportunity. There are certain mollies fandi tempora,--words upon the wheels, as SOLOMON calls them, that are like apples of gold; and let me tell you; Christians, one word spoken in season, is worth a thousand other words. Now it is impossible to define and determine all, the nicks of time wherein, a man should strike in with a -reproof; for this must be left to the wisdom and experience of every Christian, that makes it his business to be his brother's keeper; and let him assure himself he must expect to lose many an admonition, shoot many an arrow of reproof, as JONATHAN did his, under and over, on this side and the other side, before he hit the mark.

(1.) He must take a season wherein the offender is capable of reproof. If a man be drunk, we must stay until

lie be sober; so if a man be all in a heat of passion, we must stay, and come to him, as GOD did to ADAM, in the cool of the day, when the fit is over.

(2.) We must take a season wherein we have occasion to commend a man for something, and then reprove him for his fault: Sir, you aree thus and thus; O, but if you would but mend this and that, how excellent it would be!

(3.) We must do it as soon as ever we can, and the sooner the better: a greenn wound is easier healed than an old sore.

(4.) If you have long waited for fit seasons, and yet cannot find them, we had better make a breach upon one's prudence than one's conscience; discretion then must -give place: to necessity: out with it, and leave the success: to GOD.

(5.) He must manage his reproof-with due conditions and qualifications: and there are seven properties of that reproof that will in all likelihood benefit our brother, and secure ourselves fi'om participation of his sins.

[1.] We must reprove seriously and in good earnest, so as to knock the nail up to the head in the conscience of the sinner. In our reproofs of our brother, we should charge him home: These things You have done there is no. denying; "You art the man," says NATHAN' unto DAVID; "this JESUS, whom ye have crucified, says PETER to the Jews. And thus we should set things in order before him:’ Sir, is, not this and that highly too dishonor GOD, to shame your profession, to impair your body, to wound your conscience, and to damn your precious and immortal soul, And therefore, for the LORD'S sake, think of it, and amend it.'

[2.] We must reprove impartially,- without respect to persons. Good men, if they miscarry, must be reproved, as well as. bad men. If PETER temporize, PAUL will not spare him, nor BARNABAS neither; they shall, hear of it. (Gal. 2:) Great men, be they never so great, should be admonished as- well as others, so. long- as they are under the great GOD, and subject; to great failings; Kings, and Nobles, and Magistrates, as well as inferior persons. NATHAN repioved DAVID, though a King; and so did ELIJAH, AHAB; and NEHEMIAH reproved the Nobles and Rulers for usury and Sabbath-profanation. Certainly, if any be fit to teach great men, they are as fit to reprove them, for they must go together. (2 Tim. 4: 2.) It is the great unhappiness of Princes and Nobles that they have so many flatterers, and so few reprovers.,

[3.] We must reprove discreetly, making a difference between man and man: for though it is true, that all are to be reproved that are offenders, especially within the pale of the Church, yet all must not be handled in-the same manner. Some will do more with a rod, than others will do with a scorpion; some must be dealt withal with lenitives, others with corrosives; some gently reproved, other's sharply rebuked, according to the tenderness or stubbornness of their disposition, and according to the nature and quality of their offences. And here abundance of rules might be laid down about public and private, great and small, seldom or frequent offences. In one word, a reprover must be like the thresher that the Prophet de-scribes. (Isai. 28: 27s, 28.)

[4.] We must repay compassionately, , and so with the greater pity to their infirmities. (Gal. 6: 1.). BERNARD said of himself, "That he never saw another man sin, but he was distrustful and jealous of his own heart." This would take off a great deal of that rigor that renders a reproof so unpleasing and so and profitable: for a Christian tenderness and compassion in the reprover, is the best way to work sense and passion in the sinner.

This is the way to mollify men's hearts; whereas by tin austere rigid reproof, instead of rendering thy brother God's friend, you do render thyself his enemy.

[5.] We must reprove charitably, and with the greatest love to men's persons, even when we show the greatest veal against their sins; for it is one thing to be angry with the sins, -and another with his person; therefore we should consult our brother's credit and person, while we stab his sin; and not, in healing a wound in his conscience and conversation, leave a scar of reproach upon his person, and a brand of shame and ignominy upon his name. That were to do the work of an enemy under the vizard of a friend.

[6.] We must reprove meekly; not in rage, and passion, and bitterness, but in meekness, and sweetness of spirit. This rule the Apostle gives. (2 Tim. 2: 25.) Though there may be some warmth in a reproof, yet it must not be too hot. Take soft words and hard arguments to convince gainsayers; and gentle reproofs and solid reasons to reduce offenders.

[7.] We must reprove scripturally: that is, as near as we can to reprove "our brethren in Scripture-text and Scripture-language, that so it may not seem to be we that speak, so much as the SPIRIT of our FATHER that speaks in us; and this is to reprove with authority. (Tit. 2: 15.) What greater authority and majesty can there be, wherewith to awaken the conscience of a sinner than the word of GOD, by which he should be ruled, and by which he must certainly be judged

A SERMON ON AN EXTRACT FROM TWO SERMONS, PREACHED AT CRIPPLEGATE, BY THE REV. MATTHEW POOL.

SERMON 1:

HOW WE MAY BE UNIVERSALLY AND EXACTLY CONSCIENTIOUS.

ACTS 24: 16.

And herein do I exercise myself, to have always a conscience void of offence toward GOD, and toward men.

In this text are these six things singularly considerable:

1. Here is the index to the book of conscience;. the eye to the portraiture of a Christian, that, according to your several standings, looks upon the business, the. time, the manner, and the cause of it.

"Herein: " In this, 1: e. in this business; q. d., Here I am arraigned as a malefactor, charged with sedition, schism, and heresy, in this my conscience acquits me. Again, "Herein: " In or at this time, q. d,, It is but five days ago, since I was struck on the mouth for this defense, _and I see those present that so rashly and illegally, censured me; yet now, before more equal judges, I bring the, same defense. Again, "Herein: " In this manner, q., d., "My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews,. which knew me from the beginning, (if they would testify,) that I lived after the straitest sect of our religion:" and I am not conscious to myself of any crime in respect of their law, either in my Judaism or Christianity. Or thus, "Herein: " q. d., "I have hope towards GOD, that there shall be a resurrection of the dead, both of the just and unjust; and therefore with me it is a very small thing that I should be judged of you, or of man's judgment; yea, I judge not mine own self, for I know nothing by myself, yet am I not hereby justified; but he that judges me is the Lord." And therefore, having an eye to the resurrection and last judgment, "I exercise myself to have," &c.

2. Here is the act with the quality included; "I exercise; " I am musing and exercising my mind; I am learning and busying my thoughts: the word also notes industry and endeavor, pains and labor; q. d., This is my meditation, my study, my work, and employment, to get, to keep, and use " a conscience void of offence."

3. Consider the subject of this exercise, "Myself:" it was himself, not his hearers only; he took on him the care of,all the churches, but he would not have it charged upon him, that he kept others' vineyards and neglected his own he would be sure so to exercise himself, that he might not by any means, "when he had preached to others, himself be a cast-away.

4. Consider the object of this exercise, and that is "conscience; " and pray consider the manner of expressing himself: " To have a conscience," to be owner of a good conscience. All men have a conscience, but we may say of most, conscience has them: they have a conscience, as they have a fever conscience is troublesome, and disquiets them; they cannot sin so freely, as if they had no inward gripe, and therefore they had rather be rid of their consciences, than be thus troubled with them. But the Apostle would have a conscience to commune with; he would do nothing but what he is willing his deputy judge shall approve of.

5. Consider the quality of the subject: "Void of offence;" 1: e., without any thing which will not endure the scrutiny of both divine and human judgment. The distribution notes the entireness, exactness, and excellency of his Gospel-carriage, in his religion towards GOD, and in his conversation among men. He made it his business to live purely before GOD, and religiously among men.

6. Consider the continuance of this exercise: "Always it is not only by fits and starts, when in some good mood, or under some pangs of conviction; it is not only when arrested by sickness, or affrighted by the apprehension of death; but "always," at all times. The words thus opened, the general case that lies upon

me to resolve is this: How we may be universally and exactly conscientious Universally, in respect of things; exactly, in respect of manner. To answer this, (so far as I can crowd it into a sermon,) I shall present you with four things. 1. What conscience is. 2. What its objects. 3. What its offices. 4 What are the kinds of consciences: wherein various directions are necessary, for remedies and rules, which when laid together will resolve the case.

1. Conscience is man's judgment of himself; 1: e., of his estate and actions, as they are subjected to the judgment of God. For conscience, the Hebrews ordinarily make use of two words, viz., heart, and spirit; but in English, (as also in the Greek and Latin, whence we borrow it,) it is called conscience: Knowledge with another; which excellently sets forth the scriptural nature of it, as, " My witness is in heaven; " (Job 16: 19;) and, "I say the truth, my conscience also bearing me witness in the HOLY GHOST." (Rom. 9: 1.) In both places, q. d., GOD witnesses with my conscience: conscience is placed in the middle; under GOD, and above man. I will close this with BROCKMAND's description of conscience, to be A kind of silent reasoning of the mind, whose definitive sentence is received by some affection of the heart, whereby those things which are judged to be good and right, are approved of with delight; but those things which are evil, are disapproved with sorrow. GOD has placed this in all men, partly to be a judgment and testimony of that integrity to which man was at first created, and of that corruption that followed sin; partly that GOD may have a tribunal erected in the breasts of men to accuse delinquents, and to excuse those that do what is good and right.'

2. The object of conscience is very various. Conscience has great employment, and much business with the whole man, and with all - his actions; it is like those living creatures in the Revelation, all over eyes; it looks to the understanding, whether our wisdom be carnal or gracious; to the will, whether it go beyond, or fall short in ability of good performances; to the affections, whether the entertainment or refusal of the Gospel be the matter of greatest oy or sorrow it pries into all our actions both towards GOD and man. Towards GOD, whether in general our estate be good; in special, whether our service be inward and spiritual, or only outward and formal. More particularly, it surveys all our duties, whether we pray in faith; whether we hear with profit; whether through our baptism, we can go unto GOD as unto an oracle; whether in the Lord's Supper we have singular communion with CHRIST;, in short, whether we do and will stick close to religion; as knowing, that if conscience do not steer right, religion will be shipwrecked. Thus duties towards GOD are. the great object of conscience: but duties towards man, are the secondary, and like unto it. Towards man in our whole conversation: particularly, that we be obedient to rulers; (and that which is in one place charged upon us for conscience'-sake, is in another place commanded for the Lord's sake;) in short, that we be just in all our dealings, avoiding all justly offensive things, words, thoughts; that we express singular charity, especially to souls; and this in prayer, when we can do nothing else: and conscience does not only do all this at present urging to duty, or shooting or tingling under the commission of sin, but it foresees things future, provoking to good, and cautioning against evil; and also looks back. upon things past with joy or torment, so that it is easier to reckon what is not the object of conscience, than what is: in a word, every thing of duty and sin is the object of conscience.

3. The offices of conscience are likewise various. In general, the proper office of conscience is to apply that light which is in the mind to particular actions or cases. The light which is in the mind is either the light of nature, or rather preventing grace; or the light of divine revelation.

4. By the light of nature, I understand those common notions which are written in the hearts of men, which (as a brand plucked out of the common burning) are the relics of the image of GOD after the fall. Not only Scripture, but experience evidences, that those which are practical Atheists, say unto GOD, "Depart from us, we desire not the knowledge of thy ways; " yet cannot get rid of his deputy, their conscience: they carry a spy, a register, a monitor in their bosom, that does accuse and trouble them; they cannot sin in quiet. Those that are without, or reject the sunshine of Scripture, yet they cannot blow out GOD’s candle of conscience. By divine revelation; I mean, both the standing rule of Scripture, and GOD’s extraordinary discoveries of himself, whether by dreams, or visions, or prophecies, or other spiritual communications; alll which, though.'(if they be from Gon) they are according to Scripture; yet the former are afforded upon particular providences, and the last are the privileges of particular favorites. But it is the office of conscience to apply all these, and that it does by a kind of a practical syllogism: e.. 9.)

5. Whosoever believeth," i, e., accepteth of CHRIST as LORD and SAVIOR, "shall be saved." But I accept of CHRIST as LORD and SAVIOR, therefore shall I be saved. Or,Whosoever committeth sin," 1: e., makes a trade of sin, "is of the Devil; " 1: e., the child of the Devil. But I make a trade of sin, therefore, I am a child of the Devil. In the first proposition, you have the dictate of conscience: In the second, you have the testimony of conscience; and in the conclusion, you have. the judgment of conscience. In the first, the power of conscience is very great; so great that it can do. any thing but make evil good; for it can make an indifferent action good or evil; and it can make a good action evil: Therefore in things necessary, it does so bind, that no human laws can loosen. Thus far the dictate of conscience. In the testimony of conscience, conscience. examines and tries our actions this in Scripture is called,, a returning into a man's own

heart, a thinking of our ways, a speaking to our heart, a laying things to heart, a setting our heart upon a business, an examination and trial of ourselves; and thence the conclusion is inferred from the premises, according to our apprehension of the rule and account of our actions. Yet this is worthy of special observation, that though both the premises be undeniably true, yet there is nothing more ordinary, than for not only wicked but gracious persons, (though upon different grounds,) to deny the conclusion; and the truth is, without the SPIRIT'S assistance by way of conviction to the wicked, and relief to the godly, neither of them will prove any better logicians, than still to deny the conclusion.

Graceless persons will not conclude against themselves for, (1.) They will not weigh the cogency of any scriptural argument. (2.) They have sucked in other self-flattering conclusions: and, (3.) They are willing to put a cheat upon themselves: So these will not conclude against themselves. And on the other hand, gracibus persons dare not conclude themselves so' happy as the Scripture represents them. (1.) Through the prevalency of temptations, SATAN frights them from their comforts. (2.) They think it is too good to be true, especially considering, (3.) Their sense of unworthiness. What! they pass a sentence of approbation upon their actions! No, they dare not. In short, the only -remedy I shall commend to both sorts is this, viz., beg of GOD to persuade thy heart to close with convincing truth.

Christians, do but suffer and help your conscience to do its office, and then cc shall you have rejoicing in yourselves alone, and not in another; " 1: e., you will find cause of rejoicing in the testimony of your own conscience, and not in others thinking you to be better than you are, nor in thinking yourselves to be better than others. Thus you have the offices of conscience. I come in the last place to speak of,

The kinds of conscience; which are commonly reduced to these four, viz.,-Good and quiet; good and troubled; evil and quiet; evil and troubled. But intend ing the resolution of the case before me, in speaking to conscience under the several kinds of it, I shall speak to eight kinds of consciences. The two first, viz., the sleepy and the seared conscience, are peculiar to the worst of men. The four next, viz., the erring, doubting, scrupulous and trembling consciences, are almost indifferent to good and bad; only the two former have a greater bias to bad, and the two latter have a greater tendency to good: but the two last kinds, viz., the good and honest, and the good and quiet consciences, are peculiar to GOD’S children. In treating of these, I shall endeavor to acquaint you with the nature of each; how to cure the evil, and how to obtain the good; and hereby the application willl be entwisted with the explication throughout my discourse.

I. The first, and one of the worst kinds of consciences in the world, is the sleepy conscience; such is the conscience of every unconverted person that is not yet under horror; their spirit, 1: e., their conscience is asleep; that as bodily sleep bindeth up all the senses and animal spirits, so this spiritual (or rather unspiritual) sleepiness, bindeth up the soul from all sense of the evil of sin, and want of grace, and therefore in conversion CHRIST does awaken the conscience. The disciples of CHRIST have their spirits waking, when their bodies are slumbering. CHRIST complains of unkindness, that his spouse sleeps in the morning, when he knocks for early entertainment; but the unconverted let CHRIST stand knocking all the day, until supper time; they will spend the day with their lusts, and if CHRIST will knock and wait until the day of their life be almost spent, then they will pretend to open. But how long must GOD call, "How long wilt You sleep, O sluggard When wilt You arise out of thy sleep " And they will answer, "Yet a little sleep, a little slumber, a little folding of the hands to sleep." The plain truth is, though wicked men cannot quite stifle their consciences; yet their consciences do but as it were talk in their sleep, and they take no more notice of them, than they do of their dreams.

Causes of a sleepy conscience are, (besides the sluggishness of our depraved nature.

1. A spiritual intoxication. All unconverted persons are drunk with the love of sin, and therein behave themselves like SOLOMON'S drunkard, that lies down to sleep in the heart of the sea, or upon the top of a mast, in the very midst of the greatest danger. He does that daily which JONAH did once,-run away from GOD; and then composeth himself to sleep, when GOD is pursuing him with judgments, and dreams of nothing but impunity and happiness. Love of sin is the Devil's opium, whereby he casts the conscience into a dead sleep, that no arm but that of Omnipotency can waken it. He meets with something in the world, which he likes better than the holy ways of GOD, and therefore will not seek GOD; GOD’s ways are always grievous to him:-" He hash said in his heart, I shall not be moved: GOD has forgotten, he hideth his face, he will never see it: He contemns GOD, and says in his heart, You wilt not require it." They wink, and then conclude (ion does not see them.

2. Carnal conceits of grace and heaven. At the best, human wisdom is their highest guide, their supreme oracle; in their mis'-shapen apprehensions of their need of mercy, they are willing to be flattered, that it may be had without such severities in religion, as they are unwilling to undertake. Why should they be wiser than their neighbors All men are not fools. Men as wise and as learned, neither press nor practice such strictness and do you think they have not a care of their souls They do not doubt but they shall do as well as the best. Though, poor souls, they know, that " wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat; because strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it." Mark that, "that find it;" he does not say, that enter into it; but, " that find it." Those that do not walk in the way of holiness, it is impossible they should ever find it. The gate does not lead to the way, but the way to the gate. Do not think to get to heaven first, and learn heavenly-mindedness after:. yea, heaven must suffer violence: striving is the condition of entering. Rouse up, therefore, and shake off your worldly wisdom, your ignorant self-love, your abuse of mercies, your contempt of GOD,

and your forgetfulness of death and judgment. But how shall we do this

(1.) The first remedy I shall commend is consideration. Let the subject of thy consideration be what You wilt, (only I could wish it may relate to eternity, whither You art posting,) and I shall not, doubt of the success.’ Let me for once insert a relation I heard between the preaching and the transcribing of this sermon.’ The father of a prodigal left it as his death-bed charge unto his only son, to spend a quarter of an hour every day in retired thinking; but left him at liberty to think of what he would, only engaged him to spend a quarter of an hour in thinking. The son having this liberty to please himself in the subject, set himself to the performance of his promise; his thoughts one day recall his past pleasures; another, contrive his future delights; but at length his thoughts became inquisitive, what might be his father's end in proposing this task: he thought his father was a wise and good man, therefore surely he intended and hoped that he would some time or other think of religion. When this leavened his thoughts, they multiplied abundantly, neither could he contain them in so short a confinement, but was that night sleepless, and afterwards restless, until he became seriously religious.' O that I could persuade you to go and do likewise.,

(2.) Observe what means You shunnest as too startling, and make use of them for thy awakening. This, with the blessing of GOD, will savingly awaken thee. 2: The second kind of conscience proposed, is, The seared conscience: Such is theirs who have-given up their names to CHRIST, but, lift up their heel against-him; of which the Apostle speaks; "Having their consciences seared with a hot iron; " (! Tim. 4: 2;) 1: e., having a corrupt and putrefied conscience, that has the Devil's brand-mark upon it. Plainly, a seared conscience, is a rotten, venomous, ulcerate, pestilent, filthy, gangrenate conscience, that does not perform any of his offices, but is even past feeling. To this rank of profligate sinners I refer all those that frequent (as well as those that reject) ordinances, that make a profession (as well as that hate the profession) of religion, yet have a reserve of sin, which they will not part with.

The causes of a seared conscience are, conscience-wasting sins on man's part procuring it, and divine withdrawing from the sinner on GOD’s part inflicting it. As there are some bodily diseases that follow bodily weakness, so this soul-disease is the peculiar punishment of sins against knowledge. Methinks that text is dreadful: cc As they did not like to retain GOD in their knowledge, GOD gave them over to a reprobate mind." (Rom 1: 28.) It is observable, the oftener they rebelled against the light, the more severely GOD punished them, with that which they counted impunity, viz., he gave them up to their swing of (1.) natural lust, (2.) unnatural, and

(3.) of all unrighteousness. Custom of sinning, takes away conscience of sinning. For cure; seriously set yourselves against those peculiar ways of sinning which have brought you to this.’You know them; there is not any one that has a seared conscience, but he doth, or easily may, know how it came so. Your work, in some respect, is not so large as in case of the sleepy conscience: it is but one or two sorts of sins that are eminently mischievous to your souls in this case. Though a seared conscience is worse than a sleepy conscience; yet as it is more easily discernible, so it is but reasonable you should more speedily and vigorously set upon the cure. Take heed of accounting any sin small, lest at last you account not any sin great. I will commend one text to you, and close this particular: "In thy filthiness is lewdness; because I have purged thee, and You wast not purged, You shalt not be purged from thy filthiness any more, until I have caused my fury to rest upon thee. I the LORD have spoken it, it shall come to pass, and I will do it, I will not go back, neither will I spare, neither will I repent." (Ezeic. 24: 13, 14.) Sirs, GOD has been your Physician, has used variety of remedies.; if nothing will prevail, but you will industriously singe your consciences, to make them senseless, as sure as GOD is true, he will make you sensible of your sin by everlasting burnings

III. An erring conscience is that which judges otherwise than the thing is. Conscience is sometimes deceived through ignorance of what is right, by apprehending a false rule for a true, an error for the will of GOD; sometimes through ignorance of the fact, by misapplying a, right rule to a wrong action. Conscience evil informed, takes human traditions, and false doctrines, proposed under the show of divine authority, to be the will of God. A famous instance you have of this in JEROBOAM'S case He fears that if the people should go up to sacrifice at Jerusalem, he should lose his kingdom; this puts him upon inquiry, whether there should not be a double sanctuary, as well as a double kingdom Hereupon a council is called, flattering prophets come, they have dreams and visions, worthy of their affections,. suitable to their purpose: a decree is made, q. d., It is sufficient that you have hitherto gone up to Jerusalem, now behold. your gods; these calves are like the cherubims of the sanctuary, which are as ministering spirits before the face of God. That these calves had the shape of cherubims, you may gather by comparing Scriptures; that which is called the face of an ox in one place, is called the face of a cherub in the other. This seems to the people a satisfying warrant for them readily to follow the King's commandment. I might add another instance of the good old Prophet, who was plausibly seduced to his bodily, destruction.

Now it is a great question, (among the Papists especially,) Whether, and how far, an erring consciencebinds

One of their most learned casuists peremptorily determines, that the law of an erring conscience is not dispensable by GOD himself: Others, that it is good to follow an erring conscience, when it is agreeable to reason: Others that a right and an erroneous conscience both bind, though in a different respect: a right conscience, as it is conformable to the law of GOD; an erring conscience, as it is thought to be the law of GOD.

The plain truth is, error cannot bind us to follow it an erring conscience may so bind, that it may be a sin to go against it; but it can never so bind as it may be a virtue to follow it. To follow an erring conscience is, for the blind sinner to follow his blind conscience until both fall into the ditch. The violation of conscience is always evil, and the following of an erring conscience is evil; but there is a middle way that is safe and good, viz., the informing of conscience better by GOD’s word, and following of it accordingly.

The causes of an erring conscience (besides original sin, the effect whereof is blindness in the understanding; and the-just judgment of GOD upon persons. for not entertaining, obeying, and loving the truth, as it is in JESUS) are reducible to these three heads:

1. Negligence of learning the will of GOD, through slothfulness, and love of ease, and low esteem of the ways of God.

2. Pride, whereby a man is ashamed to consult others; and to be taught by them. Those that are sincerely conscientious, are not free from a kind of proud modesty, in being shy of making inquiry into practical cases; there is something of pride in their bashfulness to discover their ignorance, in asking of questions for conscience' sake. But those that are ungodly, arrogate so much to their own judgment, that (to speak their own boasting) they know as much as any man can teach them: but as wise as they are, a wiser than they calls them fools; and their folly misleads them.

3. Passion, or inordinate affection about that whereof we are ignorant. This warpeth our conscience; for he that seeks truth with a bias, will run counter when he conies near it, and not find it, though he come within sight of it. You may gather the remedies from the opposites to these three causes of error. (1.) Be industriously diligent to know your duty, (2.) Be humbly willing to receive instruction. And (3.) Let not your affections out-run your judgment. But there is one rule I shall commend, which if you will conscientiously improve, you shall never be much hurt by an erring conscience; and I dare appeal to your own consciences, that it is your indispensable duty, you must use it; and it is so plain and easy, you may use it. Do what you know, and GOD will teach you what to do. Do what you know to be your present duty, and GOD will acquaint you with your future duty, as it comes to be present. Make it your business to avoid known omissions, and GOD will keep you from feared commissions.

This rule is of great moment, and therefore I will charge it upon you by express Scripture. " show me thy ways, O Lord; " (Psa. 25: 4;) 1: e., those ways wherein I cannot err. "Teach me thy paths; " 1: e., that narrow path which is too commonly unknown, those commands that are most strict and difficult. "Lead me in thy truth, and teach me; " (ver. 5;) 1: e., teach me evidently, that I may not be deceived; so teach me, that I may not only know thy will, but do it. Here is his prayer; but what grounds has he to expect audience "For You art the GOD of my salvation; " q. d., You, LORD, wilt save me, and therefore do not refuse to teach me. " On thee do I wait all the day; " 1: e., the whole day, and every day. Other arguments are couched in the following verses; but what answer "The meek will he guide in judgment, the meek will he teach his way; " (ver. 9;) 1: e., those that submit their neck to his yoke, those that are not conceited that they can guide themselves better. than he can guide them, he will teach them his ways; in necessary, great, and weighty matters they shall not err. Again, "If You criest after knowledge, and liftest up thy voice for understanding. If You seekest her as silver, and searchest for her as for hid treasures; then shalt You understand the fear of the Lord, and find the knowledge of God. For the LORD gives wisdom: out of his mouth comes knowledge and understanding. He layette up sound wisdom for the righteous; he is a buckler to them that walk uprightly. He keeps the paths of judgment, and preserveth the way of his saints. Then shalt You understand righteousness, and judgment, and equity, and every good path: " (Prov. 2: 3-9:) q. d., Be but as diligent to get knowledge, as a covetous man to get money, and GOD will certainly give you such knowledge of his ways as shall preserve you from error, and will teach you how to behave yourselves both towards GOD and man. One Scripture more, that in the evidence of three witnesses this rule may be established: "If any, man will do his will, he shall know of the doctrine, whether it be of GOD, or whether I speak of myself;".(John.vii. 17;) q. d., Hinder not yourselves from learning truth, through fear of error; for you shall never want the SPIRIT'S guidance, while you practically follow his conduct.

IV. A doubting conscience is that which, with trouble and anxiety, suspends its judgment, not knowing which way to determine. Doubtfulness of conscience is that ambiguity of mind which consists in a standing (or rather in a wavering) balance, neither assenting nor dissenting. To speak strictly, a doubting conscience is no conscience; but only improperly, as a dead man may be said to be, a man. Conscience is a judgment of something done, or to be done: but where there is no assent, there is no judgment; and therefore so far as it maybe called a conscience, it is an evil conscience.

The Apostle tells us, " Whatsoever is not of faith is sin." By faith there, we must understand that persuasion and security of mind, whereby we believe and determine, that such a thing pleases or displeases GOD, is lawful or forbidden. It is not spoken of justifying faith, as if men sinned in eating or not eating, because their sins were, or were not pardoned. In all duties then, that belong to practice, we must be unweariedly diligent to perceive the truth, that doubtfulness may be driven away; for the more certain knowledge we have of those things we do, the more confident we may be in the doing of them, and the more joyful afterwards. What therefore is the cause of doubting that it may be banished

The causes of doubting, which I shall speak of briefly, (to say nothing of our ignorance and weakness) are these two.

1. Either want or equality of reasons; that when we poise and weigh things most impartially, yet we are not able to come to a determination, but the mind is still in suspense.

2. Doubts arise from some peculiar reasons. General reasons are not sufficient to make a conscientious doubt; there must be intention of mind upon some particular reasons that must be duly weighed, else we may be said to doubt of what we scarce think of They have not so good as a doubting conscience, whose doubts lurk in generals, who have only some cloudy notions from without, or foggy; mists from within, which they take no due course to clear. Too many deal with their doubts, as cripples with their sores, which might easily be healed, but they make them a begging argument: so the formalists have always their doubts and fears about things general, or of lesser moment, which they might easily answer, and employ themselves in things more profitable. Shall I tell you bow You cannot expect I should resolve the almost infinite particulars of doubtful cases; but I will propose two remedies, which, with the blessing of GOD upon the conscientious improvement, will give you light for smoke, in things both sacred and civil.

1. About lesser matters, this rule commonly holds good, viz., in things doubtful, take the safest course. In things doubtful, ordinarily one way is -clear, take that; e. g., I question whether such a recreation be lawful, but I am sure it is not unlawful to let it alone; therefore, to prevent the after-reckonings of conscience, I will not meddle with it, but this will not reach all cases; therefore,

2. Bring the case to a point, wherein the stress of your doubt lies; but be sure it be a case of conscience, (not of interest, or prejudice,). such as you are unreservedly willing to be resolved in, that.you can in prayer (as it were) bring GOD a blank to write what he pleases. And (2.) Pare off all those demurs, and carnal reasonings, which may puzzle, but can never satisfy you. These things premised, (3.) Write down your case as nakedly as you can, with the grounds of your hesitation: in your writing, make two columns; on the one side write those reasons you judge cogent,, for, on the other side, the reasons you judge of moment against, that whereof you doubt: compare these together, and poise them impartially. You will find that your perplexed thoughts have another aspect when written than when floating; and yourselves will be able to resolve your own doubts: butt if not; this will ripen the boil, where it does not break and heal it; you will be ready for advice.

In your consulting of others, do it with expressions equivalent to those of the Jews to JE x EM I Ax, (but with more sincere affections,) "Pray for us unto the LORD thy GOD." (Jer. x1ii. 2.)-" That the LORD thy GOD may spew us thee way wherein we may walk, and the thing that we may do." (Yer. 3.)-" The Lo RD be-a true and faithful witness between us, if we do not, according to all things, for the which the Lord thy GOD shall send thee to us." (Yer. 5.) "Whether it be good, or whether it be evil," (i. e., seem it never so disadvantageous or dangerous to us,) "we will obey the voice of the LORD our GOD, to whom we send thee,- that it may be well with us, when we obey the voice of the LORD our Goo." (Ver. 6.)

If you cannot out of these collect a satisfying resolution, (yet the case will be brought into a narrower compass,) be unwearied therefore to take the same course again, apply yourselves to the same persons, or others; [one] case. thus thoroughly resolved, will be singularly useful for the scattering of all future doubts in all other cases: and though this may prove a business of time, yet suspend your acting until you are satisfied: though the duty in question be of greatest moment, yet while you can approve your heart unto GOD, that it is neither love of sin nor ease, it is neither slighting of CHRIST nor duty, but a restless inquisitiveness to know GOD’S mind in the case, your suspense (at. the worst) will be reckoned among your infirmities, and be compassionately overlooked. To conclude this "Whereto ye have already attained, walk by rule exactly; and if in any thing you be doubtfully minded, GOD shall reveal even this unto you."

V. A scrupulous conscience is that which does determine -a thing to be lawful, yet scarcely to be done, lest it should be unlawful. There is some anxiety, reluctancy, and fear, in the determination. A scruple in the mind is as gravel in the shoe, it vexeth the conscience as that hurts the foot. A scruple is a hovering kind of fearfulness, arising from light arguments, that hinder or disturb the soul in performances of duties. The difference between a doubting conscience and a scrupulous conscience,. is this: A doubting conscience assents to neither part of the question; a scrupulous conscience consents, but with some vexation. I shall name but two causes (forbearing to mention our ignorance and pride) which have a great influence upon all kinds of error, doubts, and scruples.

1. The first cause of scrupulousness is natural, viz.; a cold complexion, which is always timorous: those that are phlegmatic and melancholy are naturally fearful.

2. The second and the chief cause is temptations. SATAN, if he cannot keep the heart a secure prisoner, will do his utmost to overwhelm it with fears and jealousies, and suits his temptations to our temper. He does not tempt the riotous with rewards, nor the passionate to fearfulness; he does not tempt the melancholy to security, nor the phlegmatic to great achievements.

1. The first remedy I shall commend to you is this viz., be not discouraged with your scruples, but keep off from the other extreme also; do not indulge them; they tend to much spiritual damage: They (1.) are occasions of sin. (2.) They render the ways of GOD more strait, horrid, and impossible. (3.) They retard the work of grace. (4.) They hinder cheerfulness in the service of GOD. (5.) They quench the SPIRIT. (6.) They unfit us for any duty. These may all serve for arguments to strive against them: but yet, be not discouraged, for Go D is pleased through over-powering grace to make good use of them. (1.) To further mortification. (2.) To restrain us from worldly vanities. (3.) To abate pride. (4). To make us more watchful. (5.) To make us more spiritual. (6.) To (little less than) force us to live more upon CHRIST: yet,

2. Do what possibly you can to get rid of your scruples but if you cannot get rid of them, act against them. It is not only lawful, but necessary, to go against a scrupulous conscience, or you will never have either grace or peace. Should a Christian forbear praying, or receiving the sacrament, every time his scrupulous conscience tells him he had better wholly omit the duty, than perform it in such a manner, he would soon find, to his sorrow, the mischief of his scruples; but grace will not leave him to his scrupulous humor. Be resolute, therefore, and tell the Devil, that as you do not-perform your duty at his command, so neither will you omit it as his bidding. Do by religious duties, as they that are afraid to go by water, or to-go over a narrow bridge; they cease to fear when they have gone often over: so by the performance of duties, your scrupulous fears will vanish. Act against your scruples, ('1.) Positively, by disputing them down, and opposing their reasons. (2.) Negatively, by slighting of them, and not hearkening to them. In short, in all necessary known duties; always do what you can, when you cannot do what you would.

VI. The trembling conscience is that which is disquieted and distressed with the (apprehended) hazard of the soul's condition, that does nothing but accuse, and condemn, and affright the soul. This, of any, needs least enlargement, for every one that feels it is rhetorical enough in expressing it. There is a twin cause of a trembling conscience, viz., sense of sin, and fear of wrath. Never sin like mine! Never heart like mine! Never case like mine!’ Such are the constant complaints of a troubled spirit. For the cure, I can give but hints. Never keep the Devil's counsel. Break through all carnal reasonings, to acquaint yourselves with some faithful spiritual Physician, or experienced Christian, that may show you the methods of divine grace, and what others have successfully done that have been just in your condition. This premised,

1. Notwithstanding (yea, in the midst of) your saddest complaints, bless GOD for an awakened conscience, while there is hope of cure. It is a good rule, be not too quick in administering comforts; but we cannot be too quick in provoking to thankfulness. - If you can at present be thankful that you are out of hell, you shall, ere long, be thankful for assurance of heaven. This rule may seem strange, but (upon experience) its practice will discover its excellency.

2. Observe, it is GOD’s usual method to bring the soul through these perplexities, to the most solid, spiritual peace. AUGUSTINE excellently expresseth his spiritual conflict, how GOD followed him with severe mercy, until he made him instant for thorough holiness. GOD kept him trembling, that he might leave dallying. Believe it, Christian, GOD is now storing thee with experiences, which will be a useful treasury throughout thy life. Therefore,

3. Do but hold on in the vigorous use of all means of grace, and reckon GOD’s keeping thee from turning thy back upon his ways, when You have no comfort in them, for evidences, that the SPIRIT is at work in thy heart; and for pledges, that he will perfect his own work; e. g., count thy growing importunity in prayer, (or sorrowful complaint for the want of it,) a gracious answer of that prayer, which You thinkest is disregarded. Count thy watching for a word to direct and support thee, a notable efficacy of that word, which You countest does thee no good. Count thy restless dissatisfaction with every thing on this side GOD, to be a token from GOD, that he will be thy satisfying portion; and in the interim, ask those well grown Christians, that are now in the spiritually sensible embraces of divine -love, whether they are not glad that GOD formerly took that course with them, which he now takes with thee, to bring them to these joys. Be encouraged; therefore: though You have a sorrowful seed-time, You shalt have a joyful harvest.

Thus having spoken of those kinds of conscience that are either evil or troublesome, and how to cure them, I now come to those desirable kinds.of conscience, that, next to Deity, and heavenly glory, admit no hyperbole in their commendation, viz., the good honest conscience, and the good peaceable conscience, and how to obtain them.

VII. That conscience is good, in respect of its integrity, which gives a right judgment of every thing, according to the word of GOD. I grant that the law of nature binds, ecclesiastical laws bind, and political laws bind; but the word of GOD is the principal rule, which precisely binds the conscience in regard of its author: u There is one Lawgiver,. who is able to save and to destroy. Fear not them which kill the body,-and are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell."

VIII. That conscience is a good, peaceable conscience, that excuses, absolveth, and comforts, as it ought; that conscience that is pacified by the blood of CHRIST. But how shall we get such consciences Christians, be but persuaded to practice these directions, and your consciences will certainly be right, and seasonably be comfortable.

1. Take heed of every sin; count no sin small. Screw up your obedience to every command to the highest. Ferret out every sin, to the most secret corruption.' When you have set your watch against the first risings of sin, beware of the borders of sin, shun the very appearance of evil. Venture not upon occasions or temptations to sin those that dare venture upon occasions, as children upon the ice, shall find there is always danger, never any good.

Morality itself will teach you this lesson, to keep clear of evil, if ever you would either be good or enjoy it; but seeing, as on the one hand, there cannot be truth of grace, and truce with sin; so, on the other hand, while grace is imperfect, sin will have (and make us feel it has) a being. Therefore, 2. Forthwith set upon the healing duty of repentance; and upon every slip into sin, speedily renew it. O that I could snatch you out of your state of impenitency, and persuade you to daily actual repentance! To those that are resolved to delay, their repentance, I have sometimes given counsel suitable to such resolutions, vis., The next sickness that seizeth upon you, chide it away; tell your disease you cannot have while to be sick; say to it, as FELIX to PAUL, “Go thy way for this time; when I have a convenient season I will call for thee." If death summon thee, tell it you will not obey its summons; you have other business to do than to die; you have estates unsettled, and children unprovided for; and you would repent too before you die, but you cannot yet have while. If this will not serve, but die you must; charge your souls before they go out of your bodies, not to come near the prison of impenitent persons; charge your friends to lock up your bodies so safe, or bury them so deep, that all the angels in heaven may not be able to drag them to judgment. But, alas my brethren! do you not think this wild counsel And well you mnay. Yet unless you could do something equivalent to this, you are mad to defer your repentance. What, cannot I keep pain from my body, nor the use of reason in my soul one minute, and shall I continue in my impenitency, that will damn me the very moment of my death I beseech you therefore, for your own soul's sake, that you may not be guilty of the worst self-murder, 1: e. soup murder, speedily set upon repentance. And those of you that have repented, let your repentance daily supplant sin, by taking it by the heel certainly to lame it, until you can take it by the head utterly to kill it. And be very careful never to return to sins repented of. That you may be

serious in both these,

3. Compose thyself to live as under GO V's eye; live as in the (more than) sensible presence of the jealous GOD. Remember, all things are naked and bare before Him; you cannot deceive Him, for he is infinite wisdom; you cannot fly from Him, for he is every where; you cannot bribe Him, for he is righteousness itself. Keep therefore fresh apprehensions of GOD in your thoughts; speak, as knowing GOD hears you; walk, as knowing GOD is nearer_ to you than you are to yourselves. The LORD is with you, while you are with him; 1: e., you shall enjoy his favorable presence, while you live in his awful presence. There is one Psalm, which it were well if Christians would do by it, as PYTHAGORAS by his golden precepts, every morning and evening repeat it: it is DAVID'S appeal of a good conscience unto GOD, against the calumnies of men " O LORD, You have searched me and known me;" (Psa. cxxxix. 1;) q. d., “LORD, You art the heart searching GOD, who perfectly knows all the thoughts, counsels, studies, endeavors; and actions of all men, and therefore mine. " You knows my down-sitting, and mine up-rising, You understand my thoughts afar off; " (ver. 2;) q. d., You knows my rest and motion, and my thoughts in both. " You compassest my path, and my lying down, and art acquainted with all my ways; " (ver. 3;) q. d., You fannest and winnowest me, 1: e., You discussest and triest me to the utmost. " For there is not a word in my tongue, but, lo, O LORD, You knows it altogether; " (ver. 4;) q. d., I cannot speak a word,, though never so

secret, obscure, or subtle, but You knows what, and why, and with what mind it was uttered. " You have beset me behind and before, and laid thine hand upon me;" (ver. 5;) q. d., You keepest me within the compass, of thy knowledge, like a man that will not let his servant go out of his sight. I cannot break away from thee. " Such knowledge is too wonderful for me; it is high, I cannot attain unto it,; " (ver. 6;) q. d., The knowledge of thy great and glorious majesty and infiniteness, is utterly past all human comprehension. " Whither shall I go from thy Spirit or, whither shall I flee from thy presence " (Ver. 7.) Whither can I flee from thee, whose essence, presence, and power, is every where. " If I ascend up into heaven, You art there; if I make my bed in hell, behold, You art there: (ver. S:) there is no height above thee, there is no depth below thee. " If I take the wings of the morning, and dwell in the utmost parts of the sea;" (ver. 9;) if I had wings to fly as swift as the morning light, from the East to the West, that I could in a moment get to the furthest part of the world; " even there shall thy hand lead me, and thy right shall hold me: " (ver. 1O:) thence shall thy hand lead me back, and hold me fast like a fugitive. " If I say, Surely the darkness. shall cover me: even the night shall be light about me: " (ver. 11:) though darkness hinders man's sight, it does not thine. In a word, look which way you will, there is no hiding place from GOD. "'For his eyes are upon the ways of man, and he sees all his goings; there is no darkness nor shadow of death, where the workers of iniquity may hide themselves." (Job xxxiv. 21, 22.)' Therefore, Christians, do nothing but what you are willing Gob should take notice of; and judge in yourselves whether this be not the way to have a good and quiet conscience

4. Be serious and frequent in the examination of your heart and life. This is so necessary to the getting and keeping of a right and peaceable conscience, that it is impossible to have either without it. There are some duties and graces;. like those parts of the body, that may supply the defect of other parts; or like some drugs in physic, which when they cannot be had, some of the like nature may serve: but this is like those, the defect whereof nothing else can supply. The Heathens have found out this rule. PYTHAGORAS gives it as a precept; a nd SENECA backs it by the example of SEXTIUS, who every night, before he composed himself to sleep, asked himself, What evil have You this day healed What' vice halt You resisted Wherein art You better O how sweet is that sleep which follows such a recognition of himself, who made every night a. scrutiny into the words and deeds of the whole day! He would neither pass by, nor hide any thing, from himself: he so ripped up his faults, that he would not pardon them to himself, without a self-charge not to repeat them. Have you gone thus far Certainly, my brethren, not to out-strip them is inexcusable. It is a shame to see the carelessness of most, that are better acquainted with any thing than themselves; there are many that know the histories of a thousand years past, and yet cannot tell you the particulars of their own lives; men well acquainted with the mysteries of arts and nature, but utterly ignorant of the secrets of their own souls. How few are there amongst us, that can say as DAVID, "I have thought on my ways, and turned my feet unto thy testimonies" Nay, we have a thousand matters to think on all the day long, the night too, the week, the year; but who questions with his own heart, What am I What do I How live I Is the course I follow good and lawful Is that which I omit, my duty, or not Is GOD my friend Am I his What hope have I of heaven Say, I die tomorrow, to day, this very hour, where is my assurance I shall be saved What apology can I make against the accusations of SATAN and my conscience Will CHRIST be my advocate, when I shall stand in judgment Do I grow in grace, or do I decay Am I better this year than I was the last What sins have I conquered now, that held me in combat then What graces have I obtained now, that I had not then Christians, do you do thus If you do, that is not enough, unless you do it frequently, daily. Every evening, ere you sleep, review your carriage in the day, what you have done, or spoken, or thought, that is, but so much as indecent; whether your hearts have been intent upon religion, and indifferent to thee world. Briefly have special care of two portions of your time, viz.,

morning and evening: the morning to forethink what ought to be done, and the evening to examine whether you have done what you ought.

5. Be much in prayer; in all manner of prayer, but especially in secret prayer. Do not nonsuit yourselves by the love of sin, and you shall certainly be heard when you pray for grace: believe it, Christian, it is not thine inevitable weakness, nor thy sensible dullness, nor thy lamented rovings, nor thy opposed distractions; it is not any, nor all these, can shut out thy prayers, if You dost not regard iniquity in thy heart: therefore, be encouraged, it is the voice of your Beloved that says, f' Verily, verily, I say unto you, whatsoever you shall ask the FATHER in my name, He will give it you. Hitherto have ye asked nothing (to what you might ask) in my name: ask, and ye shall receive, that your joy may be full."

6. Let every action have reference to your whole life, and not to a part only: propose some end to yourselves in every thing, and let your lesser and subordinate ends be plainly reducible to the great end of your living. The emphasis of the Apostle's exhortation is very great: " Exercise thyself unto godliness; " q. d., Be as diligent in religion, as You wouldest have thy children that go to school be in learning: or thus; Let thy whole life be in preparation for heaven, like the wrestler's or combatant's preparation for victory: or thus; Strip thyself of all incumbrances, that You may attend unto piety: pleasures may sooth thee for a while, but they have a heart-aching farewell. You may call thy riches goods;, but within a few days what good will they do thee Men may flatter thee for thy greatness; but with GOD, thy account will be the greater. Therefore, always mind that which will always be advantage.

7. Live more upon CHRIST than upon inherent grace. Do not venture upon sin, because CHRIST has purchased a pardon: that is a most horrible and impious abuse of CHRIST. For this very reason, there was no sacrifice under the Law for any willful wickedness, lest people might think they knew the price of sins, as those do that truck with popish indulgences and pardons. But that none may be overwhelmed with the sense of their unworthiness, be it known to you, " We have an advocate with the FATHER, JESUS CHRIST the righteous; " and our salvation is better, safer, more for GOD’s glory, and our comfort, in His hand, than in ours.

8. Be every way nothing in your own eyes: it is the humble soul that thrives exceedingly, and, alas! what have we to be proud of Look we either at our constitution or conversation; our conception sinful, our birth penal, our life. toilsome, and our death, we know not what; but all this is nothing to the state of our soul. A stock would give this rule, If any one tell you of another speaking evil of thee, do not excuse thyself, but say, He did not know me, or else he would have spoken worse. A convert, when he once comes to be sensible of sin, sees more cause to be weary of his life, than proud of his graces. To rise and fall; to see others outrun us that set out after us;. to recover that time for communion with GOD, which we trifle away in unobserved impertinenci~!s; surely for such persons to be low and vile in their own eyes, deserves not to be called humility, though the contrary be worse than devilish pride. Be persuaded, therefore, to believe of yourselves AGUR's words of himself: "Surely I am more brutish than any man; " (Prov. 30: 2;) q. d., I do not make use of my reason. " I have not the knowledge of the holy;" (ver. 3;) q. d., My knowledge of holy mysteries is very little in comparison of my ignorance, nothing. Be as willing that others should speak ill of you, as you are to speak ill of yourselves; and be as unwilling that others should commend you, as you are to commend yourselves.

9. Entertain good thoughts of GOD, whatever he does with you, whatever he requires of you, whatever he lays upon you. We never arrive to any considerable holiness, or peace, until we lose ourselves in Deity; until our understandings be filled with admiration; until our wills be, in a sober sense, divine; until our affections be, in a spiritual sense, transported. When we can at once unriddle GOD’s methods of grace, and make good constructions of GOD’s methods of Providence, making a spiritual improvement of both, then we are not far from being universally and exactly conscientious. There is one thing yet wanting, and that is implied in this, but it must be expressed also.

1O. Do all you do out of love to God. Spiritual love sickness, is the soul's heathfullest constitution. When love to GOD is both cause, means, motive, and end, of all our activity in the business of religion, then the soul is upon the wing towards its rest: then is our love to other things regular, when the alone goodness of GOD moves us to love them; as the alone respect to health makes me use physic: the means has no proper goodness distinct from the goodness of the end. Those means which were profitable, though they remain unchanged in themselves, yet they become unprofitable by the alone change of the end: e. g., Health being recovered, physic is unprofitable; which; while we were infirm, was profitable. So we are not to love any means without relation to the end; because it is contrary to the purity of that love which we owe to GOD: for we ought so to love GOD, that with him, or under him, we love nothing else; but all things only in him, because, otherwise, we do not love him with our whole heart: e. g., In men's loving their wives, and wives their husbands, in parents loving their children, and children their parents, it is a rare pitch to love all these in GOD; that is, to advance our love to GOD by them, and so far as any of them draw off our love to GOD, to say to them, as CHRIST to PETER, " Get thee behind me, SATAN; You art an offence unto me."

Love is extended to good: the more good, therefore, any thing is, the more it is to he beloved:’ But You, O LORD my GOD, (says BRADWARDINE,) art the good of, every good, good above all things that are good, a good most infinitely infinite: how much, therefore, should I rationally love thee Should riot my love be proportionably infinite I would I could so love thee; but how shall I, that am so very little and finite, love thee infinitely And yet, without so loving thee,, how will there be kept any due proportion in loving thee, who dost infinitely exceed all other lovely things I ought to love thee infinitely as to the manner, though I cannot as to the act of my love: 1: e., I ought to love thee finally for thyself; and may love thee in some sort infinitely, as to the act, both intensively and extensively: In some sort intensively 1: e., more intensely, more firmly, more strongly than any finite good, because I love them but for thee: In some sort extensively; by comparing, all things, how many, or how great soever, with thee, and loving thee before all, and above all; that I had rather all things in the world, and myself too to have no being, than once to offend thee. But, LORD, You lovest thy friends in an unspeakable manner, more than they, can love thee. O therefore, thcqu great LORD,, You great good, that fillest heaven and earth, why dost You not fill my very little soul O my soul, that art so little, so miserable, why dost You not open all thy little doors Why dost You not extend thy utmost capacity, that You may be wholly possessed, wholly satiated, wholly ravished with the sweetness of so great love; especially, seeing You art so very little, yet nothing less will satisfy thee. O therefore, my most loving GOD, I beseech thee tell me, what may most effectually draw out my love to thee, considering what prevention of love, what good things I receive from thee, infinite in greatness, infinite in multitude: it is a wonder that any one can think of these things, and not be wholly swallowed up of love, wholly turned into love: but I see, LORD, it is easier to speak these things, and to write them, than to do them. You, therefore, most good and most powerful LORD, to whom nothing is difficult, give, I beseech thee, that I may more easily do these things in my heart, than utter them with my mouth. Open, I beseech thee, thy most bountiful band, and enable me, that nothing may be more easy, nothing more sweet, nothing more delightful, than most effectually, and most affectionately, to fulfill that which I speak about loving of thee. LORD, give me leave a little to presume above my hope, and to plead with thee about thy magnificent goodness: human friendship will not give the repulse to a poor, wanting, begging friend; O therefore, most liberal LORD, help me that I may love thee.' Christians, it is worth your while to make it your business to climb up to this: this you will find to be a completing rule, an effectual means, and a singular exercise of exact and conscientious walking.

I shall briefly name two arguments, or motives, to persuade the use of these directions:

1. You cannot possibly get rid of your conscience; therefore be persuaded to get a good one. There is nothing more common than for wicked' men to do what they can to extinguish conscience: they flatter it with carnal reasoning; they bribe it with mock devotions; they wound it with heinous provocations; they sear it with customary wickedness; they trample it under foot by sinning in despite of it; they run away from it, and will not endure to hear it, by diversions; and yet they can sooner turn their souls out of their bodies, than conscience out of their souls: yea, amongst all these indignities, it does but watch its opportunity, when it will be heard, when it will make that which was done perhaps forty years ago, as if it had been done but yesterday. What ails the great Emperors of the world What causes their terror in the land of the living What ails them to tremble with inward conviction Is it a vain fear Why then do they not shake it off Is it the fear of men No; they are above human punishments. Is it the fear of shame No; the sin perhaps was secret. What is the matter O they are haunted by the fury of their own consciences. Would wicked men but tell what they sometimes feel, even then when they out-face a ministerial or friendly reproof, there would need no more to be said to evidence, that a conscience you will have, which will first or last do its office.

2. Your own conscience will -be your best friend, or your greatest enemy (of any creature) unto eternity. There is no greater riches, no greater pleasure, no greater safety, than a good conscience. Let the pressures of the body, the hurry of the world, the affrightments of SATAN, be they never so great, they cannot reach the conscience. A good conscience singularly cheers the dying body, joyfully accompanies unto GOD the departing soul, triumphingly presents both soul and body unto- the desired tribunal. There is no more profitable means, nor surer testimony, nor eminent conveyor of eternal happiness, than a good conscience. And, on the contrary, there is no greater torment than an evil conscience: though its gentler checks may be disregarded, its louder clamors will make you tremble. O Sirs, what will you do when conscience shall upbraid you with your abuse of mercies, incorrigibleness under judgments, contempt of CHRIST, and hatred of holiness You cannot now endure to hear what conscience has to say; how will you endure it unto eternity ~ If one that killed his own father, could not, in some Egyptian's account, be more cruelly punished than by being compelled to behold the murdered body for three days, what a torment will it be to be forced to behold every sin, with every aggravation, to eternity Here in bodily sickness there are some intervals to revive the spirits; but hereafter there will not be a moment's intermission of unexpressible horror to eternity. The conscience shall roar under infinite wrath; and the sinner shall be kept from annihilation tinder it by infinite power.

Thus I have, in a weak manner, performed my promise in speaking to several kinds of consciences, with remedies and rules, which, laid together, will, I think, amount to sufficient instructions, how we may be universally and exactly conscientious: Get your consciences awakened from their natural lethargy. 2. Preserve them tender from acquired searedness. 3. Rectify their errors, as you would get cured of blindness. 4. Resolve their doubts, as you would a claim to your lands. 5. Break from your scruples, as from thieves on the road. 6. Lay your head in CHRIST's bosom, to cure your trembling. And then, 7. for the integrity, S.' and quiet of your consciences, observe the rules proposed, as punctually as you would Physicians' bills in a tedious sickness. (1.) Avoid sinning, as you would a train of gunpowder. (2.) Be as quick in your repentance, as in the cure of a pleurisy. (3.) Live under the apprehended presence of the jealous GOD. (4.) Examine your hearts as Princes sift out treason. (5.) Pray for suitable grace, as starving persons cry for food. (6.) Let every action be as an arrow shot at a mark. (7.) Think of GOD as of a wise Physician. (8.) Be as vile in your own esteem, as you are in the eyes of a captious enemy. (9.) Live upon CHRIST, as the child in thewomb lives upon the mother. (1O.) Love GOD, (as near as possibly you can,) as GOD loves you.

But if these rules, though thus contracted, be too many, and too long to be always remembered, that you may not be overcharged with that which should never be forgotten, I shall commend to you some (spiritually) chemical extractions, and (if I might so express it) spirits of directions, that may be to your souls in your pilgrimage towards heaven, as your ship-provisions in a sea-voyage; generally sufficient, when others cannot be had. Plainly practice these memorials of direction in all your conscientious walking.

1. Consult duty, not events. There is nothing in the world for us to do, but to mind our duty. Curious speculations, that tend not to holiness, may be reckoned among your superfluities; but misgiving predictions of what may or will befall you in the discharge of your duty, may be reckoned among your grosser iniquities; and to venture upon sin to avoid danger, is to sink the ship for fear of pirates,-and must be reckoned amongst your greatest follies, your worst of sins. Is not their reason (questionless their conscience is) dangerously distempered, that practically argue, this way of duty may probably procure man's displeasure, and therefore to prevent that, I will take the course which will certainly procure GOD’s displeasure Besides, by-ways will not lead you to the place you aim at; but, on the contrary, keep your consciences free from being violated, and you cannot be miserable. O how calm and quiet, as well as holy and heavenly, would our lives be, had we learned but this single lesson,-To be careful for nothing, but to know and do our duty, and leave all effects, consequences, and events to GOD! The truth is, it is a daring boldness for silly dust to prescribe to infinite Wisdom, and to let go our work to meddle with GOD's. He has managed the concernments of the world, and of every individual person in it, without giving occasion to any one to complain, for above these five thousand years; and does he now need your counsel Therefore let it be your only business to mind duty. But how shall I mind my duty Take a second memorial.

2. What advice you would give to another, take yourselves. The worst of men are apt enough to lay burdens on other men's shoulders, which if they would take upon their own, they would be rare Christians: e.g., The very outcry of those that revile godliness, who deal by the miscarriages of professors as the Levite by his concubine, quarter them and divulge them; even they expect that those which make a strict profession of religion, should be beyond exception blameless; and they, even they, scorn those that make any defection from their professed strictness. And, on the other side, those that are holy, they expect that even graceless persons should bear reproof, receive instruction, and change the course of their lives. In middle cases then, between these extremes, what exactness will serious Christians require, where the bias of their own corruptions does not misguide them Wherein this rule is too short, add a third.

3. Do nothing on which you cannot pray for a blessing. Where prayer does not lead, repentance must follow; and it is a desperate adventure to sin upon the hopes of repentance. Every action (and cessation too) of a Christian that is good, and not to be refused, is sanctified by the word and prayer. It becomes not a Christian to do any thing so trivial, that he cannot pray over it; and if he would but bestow a serious ejaculatory prayer upon every occurrent action, he would find that such a prayer would cut off all things sinful, demur all things doubtful, and encourage all things lawful. Therefore, do nothing but what you can preface with prayer. But these rules are all defective; I will therefore close with an example that is infinitely above defects.

4. Think, and speak, and do what you are persuaded CHRIST himself would do in your case, were he upon the earth. The Heathens proposed unto themselves the best examples they had, and therefore let us follow the best of ours. There are many rare examples in Scripture; but we may say of them, as it is said of most of DAVID'S worthies, whose highest commendation was with this diminution: " They attained not unto the first three." I propose therefore now neither great nor small, but the King of Saints. It becomes a Christian rather to be an example, than to follow one; but by imitating of CHRIST you will come as near- as it is possible to the first three, for your fellowship shall be "with the FATHER, and with his SON JESUS CHRIST, through the SPIRIT of holiness, who alone can teach you what it is to abide in CHRIST, who was, and is, and ever will be, our absolute copy. O Christians, how did CHRIST pray, and redeem time for prayer! How did CHRIST preach, out of whose mouth proceeded no other but gracious words, that his enemies could not but admire him! At what rate did CHRIST value the world What time did CHRIST spend in impertinent discourse Who made "their hearts burn within them," whom he occasionally fell in company with How did CHRIST go up and down doing good to man, and always those things that were pleasing to GOD! Beloved, I commend to you these four memorials, to be as so many scarlet threads upon every finger of the right-hand one, that you may never put forth your hand to action, but these memorials may be in your eye. 1. Mind duty. 2. What is another's duty in your case is yours. 3. What you cannot say, The blessing of the LORD be upon it, do not meddle with. But above all, as soon forget your Christian name, (the name of Christian,) as forget to eye CHRIST; and whatever entertainment you meet with from the profane world, remember your Exemplar, and follow His steps, "who did no sin, neither was guile found in his mouth; who when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to Him that judges righteously."

SERMON 2:

HOW MINISTERS OR CHRISTIAN FRIENDS MAY AND OUGHT TO APPLY THEMSELVES TO SICK PERSONS, FOR THEIR GOOD, AND THE DISCHARGE OF THEIR OWN CONSCIENCE.

Jon xxxiii. 23, 24.

If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness; then he is gracious unto him, and says, Deliver him from going down to the pit: I have found a ransom. THESE words are part of ELIHU's discourse, uttered by way of reprehension and conviction to JOB, and by way of vindication and apology for GOD in his dealings with men: and although he premiseth this, that GOD gives no account of his matters, (ver. 13,) yet he does give an account for GOD, and makes a defense, or gives a rationale, of GOD’s proceedings with men; where he shows that it is not man's torment or ruin that GOD desires, but his reformation: and that it may appear how sincerely and fervently he desires it, he shows that there are several ways which GOD uses, which are most likely to produce it.

1. He speaks to men in dreams: (ver. 15, &c.)

2. When that will not do, by afflictions (ver. 19, &c.)

3. To make those afflictions more intelligible and more effectual, he sends a messenger. This is the business of the text; wherein you may observe two parts.

(1.) A supposition: " If there -be a messenger with him, an interpreter." (Ver. 23.)

(2.) A position: " Then he is gracious to him." (Ver. 24.)

The words may be called, the sick man's cordial, or his restorative; wherein you may observe, 1. The patient; expressed in the word, " him." 2. The disease, his danger and misery: "He is going down to the pit." 3. The Physician; who is described, 1. By his office, " a messenger." 2. By his work: " an interpreter." 3. A rare man: 11 one of a thousand,-.multis a millibus unus. 4. The physic "to show unto a man his uprightness." 5. The cure: "then he is gracious."

"If a messenger,"-an angel, 1: e., by his office, not by nature, for so the word is often used in Scripture; and so, it is most fitly understood here, both because GOD did then, and still loth, generally use the ministry of men rather than angels, in counselling and comforting afflicted men; and because he is called one of a thousand: a phrase which implies, as his excellency and fitness for that work, so the insufficiency of most of the same kind for it; which must not be charged upon the meanest of God's elect angels.

"An interpreter,"-viz., of the mind and will of GOD.. CHRIST is the great Interpreter; (John 1: 18;) but when. He ascended on high gave forth this gift, and left us interpreters in his stead. (Eph. 4: 11, &c.) "To show unto a man his righteousness; "-i.e. man's, own righteousness; for it is the sin and unrighteousness of a man which causes his disease, and the sense of that sin which makes his disease bitter and formidable; sin is. the sting of every affliction. Now all cures are wrought, by contraries: when, therefore, a faithful messenger, or Minister of CHRIST, having made the sick man sensible of' his sin, and afterwards of the pardon of it, and when he comes to discover to him his righteousness, uprightness;, holiness, "then GOD is gracious;" although it is not impossible that here may be a reference to CHRIST'S righteousness also. " Then he" (i. e., GOD) " is gracious."-GoD is- always gracious in himself; in his own nature; but he is gracious to none but in his own way, and upon his own terms.

GOD is not gracious to unrighteous and unholy persons; but when men turn from their sins, GOD is gracious, and says, Deliver him. He says so to his Minister: He gives him commission to deliver him; 1: e., to declare him-to be delivered. “I have found a ransom."-I have received satisfaction 1: e., in the death of my SON, which was a ransom satisfactory for the sins of his people. And farther, it is by virtue of this ransom that GOD’s people are delivered, not oily from hell, but from any other miseries. And well says GOD, " I have found a ransom;" for it is beyond the wit of men or angels to find out such an admirable way for man's salvation. Thus you have had the coherence, division, and sense of the words.

There are several doctrines which these words would afford, but I shall only speak of one. That the seasonable instruction of sick persons, is a work as of great advantage, so of great skill and difficulty. First, That it is a work of great advantage. It is a common mistake of many persons, that sick-bed applications are in a manner useless. It may be a discouragement which the Devil proposeth to Ministers or others, to make them neglect this work, or to be formal in it; especially when the persons are ignorant and profane; the Devil may suggest the invalidity of a sick-bed repentance, the customariness and hypocrisy of sick-bed desires. Now to obviate such suggestions, consider,

1. That the instruction of sick persons is GOD’s institutution. So you see in the text: " a messenger," 1: e., one sent of GOD for this purpose. Now GOD’s institutions are not in vain; every institution of GOD carries a promise in.its bowels to him that does rightly use it. Ministers or Christian friends may go about it with much comfort, for it is GOD’s work; it is one of those ways (as you see in the chapter) which GOD ordained to reclaim sinners; and when you attempt it, you may expect GOD’s concurrence. You may pray in faith for GOD’s assistance in his

ordinance.

2. GOD’s mercy may be offered even to languishing persons. It is true, it must be clone cautiously; but it may be done. GOD does tender his mercy, and we must not limit where GOD limits not., Ministers may safely follow GOD’s example; and though such men only come to God as driven by necessity, yet GOD is so gracious, that he receives even such as mere necessity drives to him; and in deed all true converts are first persuaded to come to GOD by the sense of their own necessities, though afterwards they are elevated to a more noble disposition: God never rejected any upon this ground. How many came to CHRIST merely in a sense of their bodily maladies, and were sent away with a spiritual cure CHRIST received her that came not to him until she had in vain tried all other Physicians; so in that parable of the Prodigal, (wherein God’s pleased to represent the methods of his grace in the conversion and salvation of sinners,) you find that GOD doth

not reject that poor prodigal, because he was forced home by insuperable straits and difficulties.

3. Sick-bed repentance is not impossible, though it be hard; sickness is one means that GOD uses to work repentance. GOD can work repentance even upon a sick bed, and it is GOD that must do it even in health; and to speak truly and strictly, although the means of repentance be more probable,. and the truth of repentance more discernible in health than in sickness, yet the practice of repentance is as hard a work in health as in sickness, seeing in both cases it is the great work of the omnipotent GOD, who has ever challenged it as his Royal prerogative to give repentance; so that, in short, with men repentance is always impossible: " Can the Ethiopian change his skin, or the leopard his spots Then may ye also do good that are accustomed to do evil:" (Jer. 13: 23:) but with GOD it is always possible. And yet to prevent the abuse of this, by a presumptuous putting off repentance to the time of sickness and death, I must add, that such as put off repentance on such a pretext, seldom meet with it GOD does seldom give repentance to such persons. And it is a general observation, that late repentance is seldom true, (though true repentance is never late,) it being the just judgment of GOD, that they that intend to mock GOD by putting off repentance, should deceive themselves, and die without repentance meat difficult might.

Secondly, That it is a work of grace, can easily be demonstrated; there are two arguments which the text suggests.

1. That it is a work which GOD has put into the hands of his chief officers, his Ministers, who ought to be the most accomplished persons of all others. This is one of the works for which GOD has vouchsafed such singular gifts to his messengers.

2. That it is not every Minister neither who is fit for this work, therefore it is required that he be one of a thousand." But this I shall pass over, and come to the resolution of this great and important case of conscience,--How Ministers or Christian friends may and ought to apply themselves to sick persons for their good, and the discharge of their own consciences. I take it to be one of the hardest parts of the Ministerial work, to make seasonable applications to such persons: I shall therefore answer it briefly in these eight propositions or directions.

1. Endeavor must be used to understand the state of the sick; as Physicians do by sick persons, they inquire into the manner of their life, diet, &c. It is a great step to the cure, to know the patient's temper, because as bodily so spiritual physic must be suited to the temper and condition of the patient.; and as Physicians take pains in this by conference with friends, and examining the patient, so should Ministers by discourse with religious acquaintance, and by searching conference with the sick persons, endeavor to find out the truth: for why should not men be as accurate in healing men's souls, as their bodies

2. The great business is to bring the sick man to a true

sight of his state. Indeed this is a happy thing, whatever his condition be: if sound and good, then it is a happiness to know it, that he may have the comfort of it; if it be bad, yet it is a happiness to know it, that a man may be capable of counsel, and put into a way to amend it. It is true, evil men, like persons much in debt, care not to look into their books, and understand their debts; but they must be brought to it: and the worse thy condition is, the more You art concerned to discover it: for to be ignorant of thy condition, if it be good, only hinders thee from comforts; but if it be bad, it hinders thee from salvation. You and they must. both consider, that as the heart is always deceitful, so then especially for three reasons amongst others:-(1.) Then men are unable to examine themselves; their natural parts are weakened, the eyes of their mind clouded, their mind is diverted by bodily pains, that it cannot attend, and so may sooner be cheated. (2.) Then men are slothful and listless, as to all spiritual exercises. If even good men are slothful in their most healthful times, how much more evil men in times of sickness The listlessness of the body generally makes an answerable impression upon the faculties of the soul. (3.) In times of sickness men are greedy of comfort, and so will catch even at a shadow. Upon all these grounds there needs the more caution, to set before their eyes the folly and misery of self-deceit, in everlasting matters.

3. Ministers and others must take great heed, lest while they avoid, one extreme, they run upon another. Some, for the prevention of despair, have made such unseasonable applications of comfort, as have begotten presumptuous hopes; others, to prevent presumption, have so; indiscreetly aggravated things, as to render them hopeless and careless. There must therefore be a prudent tempering of things together, as the wise Physician mixeth several ingredients. He puts in things of a sharp and corroding nature, which may eat out or remove the noxious humors; but addeth to them things of a more gentle temperature, to correct the acrimony of the former. GOD himself sets us a copy by the mouth of SAMUEL: "You have done all this wickedness." (1 Sam. 12: 2O.) There is the corrosive: Ile faithfully discovers that, and does not daub with them; yet, lest the disease should rather be exasperated than removed, he adds this healing counsel a Yet turn not aside from following the Loin;" and this cordial: "The LORD will not forsake his people."- (Ver. 22.) And EZRA follows it: "We have trespassed against GOD, and have taken strange wives; yet there is hope in Israel concerning this: now, therefore, let us make a covenant with GOD."

(Ezra 10: 2.).

4. The same methods are not to be used to all. You might as well give the same pill to all diseased persons; whereas that which would cure one, will kill another. As discreet Physicians diversify their applications according to the difference of the patient's disposition and condition; so here. And there are many differences to be eyed here.

(l.) Difference of tempers, whether tender, rough and stubborn. As you read it is the husbandman's discretion that the fitches are not threshed with a threshing instrument, neither is the cart-wheel turned upon the cummin, but the fitches are beaten out with a staff, and the cummin with a rod; (Isai. 28: 27;) so it must be the discretion of a Minister, to have respect to the different tempers often, in his applications to them. It is said of CHRIST, " He taught his disciples as they were able to bear."

(2.) Difference of education and conversation. Some have been bred in ignorance; others brought up in the knowledge of the truth. Not considering this, occasions much mischief. Discourse to an ignorant person of the necessity of faith and repentance; you lose your labor oft-times he conceits he has believed and repented; for he takes faith to be a believing, though without any grounds, that GOD has pardoned him; and repentance, a crying I GOD have mercy.' One must consider where foundations must be laid, and where we need only raise superstructures. Some have had a loose and profane education, others civil and

religious. The former require more terror, the latter more caution, lest they deceive themselves.

(3.) Difference of guilt. Great difference is to be made in the handling of sinners of a smaller size, and inveterate sinners. As GOD expects, so Ministers must endeavor, that sorrow may bear some proportion with the sin: PETER having sinned," wept bitterly." (Matt. 26: ult.) 5. It is very bad for a guide to follow the counsels or desires of sick persons, or their carnal friends. It fares with faithful Ministers, as with honest and able Physicians, that are many times ill thought of by the sick man, and foolish friends, when they put him to pain or trouble; they charge him with cruelty, and delighting to torment the poor man unnecessarily, and it may be think of discharging him, and getting a Physician that will deal more gently with him whereas indeed he is the sick man's best friend, and many times should he not pain him, he would kill him. So is it here: come to a sick man: he cries, Comfort, for GOD’s sake;' so say his friends; and they think all is done if they can get comfort. Why you shall have it, but in due time; you shall have ease, health, but you must he contented to wait for it, and expect it in due order: first you must be sick: oft-times that physic is the best which makes you sickest. You, shall be healed; but if you would proceed regularly, and work a true cure, you must first have your wound searched, and then healed, else you have only a palliative cure, and the wound will fester inwardly: and it is a horrible mistake of sick persons, they think comfort is all they are to look after. I tell you, it is not present comfort, but everlasting happiness, you must make your business to get; it is not AUGUSTUS'S ,*, to die quietly, like a lamb, (as the vulgar phrase it,) but a Scripture, *, to "die the death of the righteous." It is not so much a calm, and sweet, and easy passage, (the fishes have that, when they swim down the sweet stream of Jordan, into the Dead Sea, where they perish,) but a safe harbor. 6. The same course for substance is to be taken for the conversion of sick and healthful persons. There is but one way to heaven for all persons; and therefore consider with yourselves what you would do if you were in health, and what were necessary. Why that same course you' must take now; and if it be more troublesome to sick persons, they may thank themselves for it, who neglected the time of health. Indeed sick men are apt to favor themselves, and to think GOD will accept of less from them, than others; whereas, if possible, they have need to do more than others, and to make the more haste, having the less time for their work.

7. The greatest care must be to keep sick persons from those errors whereby such commonly miscarry; as,-

(1.) Insensibleness of their danger: whereas the first step to a cure, is to know one's malady. It is a dreadful thing to see poor, ignorant, and unconverted sinners at the very brink of the pit, ready to drop into hell, and not at all affected with it. If ever you mean to do them any good, you must awaken them out of that mortal lethargy, lighten their eyes with a conviction of their danger, lest they sleep the sleep of death.

(2.) Willingness to be deluded. You may know it thus: If a daubing Minister or friend offers comfort, how greedily they catch it! They will receive comfort upon any ground, nay, upon no grounds, but upon the bare words (it may be) of a time-serving and man-pleasing Minister. But let a serious and faithful Minister come to them, and show them,their sad, and sinful, and hazardous condition, and demonstrate it by irrefragable arguments, they will not yield to it; but, as ST. PETER speaks, " This they willingly are ignorant of." (2 Pet. 3: 5.) You must possess them with the folly of such a temper, the unavoidable misery of self-deluding persons, and the dread of disapw pointment when too late.

(3.) Carelessness and listlessness. This is the temper of many; knowing the difficulty of believing, repenting, and remembering their own guilt, they cast off the care of that which they think will be to no purpose; you must there

TILE VISITATION OF THE SICK.

fore possess them with the necessity of Christian carefulness. What madness it is to be careless now, which is the only season of caring to any purpose. What folly it is to free themselves from the care of a few days, to ascertain to themselves everlasting care and torment. Also you must possess them with the benefit of this care, and laying it to heart, that it is GOD’s course in opening the heart, to stir up this care.

(4.) Resting in generals. This deceives many to hell. You may discourse excellently against sin in the general, and raise in them some passion against it, yet not profit them at all: for true repentance takes notice of particular sins. And as generals have no existence, but in the particulars, according to principles of philosophy; so it is sin in particular, which does primarily affect the heart of a true penitent.

(5.) The concealment of some hidden way of wickedness, I believe, has sent many to hell. They would never make their disease known, through fear of shame; as some persons have died of those diseases which they have smothered. It is true, a man is not bound to make confession of all his sins to a Minister, as we rightly assert against Papists but yet all Divines grant, that in many cases it is both expedient and necessary to acknowledge thy wickedness to men. To say nothing of those cases wherein it is sometimes necessary, nor of many reasons which make it frequently expedient, I shall only instance in one, which is sufficient of itself many times: That the Physician knowing more exactly thy malady, may more effectually proportion his remedy. Possess them with this in such cases: How infinitely better it is to have some shame before a friend, who will cover your shame, and hate to reproach you with it, than before all the world.

(6.) Take heed of healing the souls of sick persons slightly. This we are very apt to, 1. From the sick man's greedy desire of comfort. 2. From the expectation and desire of carnal friends. S. From our own careless hearts, that love not to put ourselves to any trouble or reproach, which we shall meet with, if we be faithful in this case. However take heed of it: " They have healed the hurt of the daughter of my people slightly, saying, Peace, peace, when there is no peace." This is the case: A soul, whether in sickness or in health, must first be wounded, then healed. There must be sorrow and travail ere the man-child be brought forth. There must be true repentance and godly sorrow,-deep sorrow; they daub that tell you otherwise, and make GOD a liar. Repentance is neither a short nor a superficial work. Persuade them to wait GOD’s leisure, and in GOD’s way, for. the cure, not to precipitate your work. Persuade themnot to be afraid of sorrow and trouble, but rather to fear the want of it; for here is a common and fatal mistake: most men are afraid of sorrow, and labor to drive away sorrow; whereas indeed sorrow is the midwife of all true joy. Tears of penitential sorrow are the streams that lead us to ~~ the rivers of pleasure, which are at GOD’s right hand." And on the contrary, to be a stranger to godly sorrow, is one of the most dreadful signs of a lost soul. The laughter of such a person is a Risus Sardonicus,-a deadly joy. Labor more to work a solid, than a sudden cure.

There are other directions I thought to have given, but these may suffice; and I will conclude all with two or. three uses, first to Ministers, then to people.

1. To Ministers. Hence we may learn the great difficulty of the ministerial work. We see one reason why PAUL said, "Who is sufficient for these things" O what a sin and shame it is to see what persons venture upon this work! That such undertake to be shepherds of CHRIST'S flock, that are hardly fit to be set with the dogs of the flock! "Father, forgive them; they know not what they do." Many act as if they thought this were all the work of a Minister, to make a few sermons, and read some prayers. No, no; a Minister must be throughly furnished to every good work; he must be apt and able for every work; this among others. O what angelical abilities does it require! Acuteness, to discern the sick man's temper; knowledge, to understand the nature of all spiritual diseases, the symptoms, the prognostics, as also the antidotes and remedies; wisdom, to make suitable and speedy applications. O how hard a case is it! Many sick men can endure neither the disease of their souls, nor their remedy.

A Minister had need know all things, understand all persons, discern the subtleties of men's hearts, and not be ignorant of the wiles of the Devil. How many knots must he be able speedily to untie How many cases must he be able to give speedy resolution to! And he must be supposed to have laid up "with great

industry, because he must bring forth out of his treasure, things both new and old." O the difficulty! It is a sad thing to consider, that many souls do perish, not only by the force of their disease, but also by the error of their Physician,--by the mistakes of their Ministers. And as GALEN speaks of physic for the body, it is also true of the physic of the soul: In medicind nihil exiguum; In physic nothing is little.' A little error there, may occasion fearful mischiefs: so a small mistake in souls' concernments, may occasion everlasting ruin.

2. To people. Is it of such difficulty O labor you to do your work in health, while time and strength last, before the evil days come! He that neglects the time of health for the doing of his great work, he shall feel the worth of it by the want of it. I beseech you let me reason with you. Why will you run a hazard, when you may go a safe way Consider what woeful straits you will bring yourselves to: if you do not ponder your ways, and fix your thoughts, and afflict your hearts, you kill your souls; if you do, perhaps your bodies. What a dreadful dilemma is this! The Physician chargeth you not to trouble yourself with sad thoughts, lest you overthrow your bodies; and the Minister, if he will be faithful, must charge you to trouble yourselves, lest you lose your souls. O consider now; now you may consider, you have the use of reason: then reason may be lost. Now GOD will accept of you: then it may be he will reject you. Now you are at leisure to consider, then " sufficient unto the day will be, the evil thereof." And therefore be persuaded to improve the time of health.

It is the general custom of sick persons, to send for Ministers to prepare them for the future life, when they despair of the enjoyment of this present life. Thus they begin to, live at the end of their life: but you, if you be wise, take this counsel: (and O that my words might prevail with you!) Desire to speak with able and godly Ministers in the time of your health That, that is the acceptable time; then may they give counsel freely, and you may follow their counsel throughly. That was the course of those converts. (Acts 2:) They did not tarry until their souls were ready to breathe out themselves into eternity; but in the time of their health, applied themselves to PETER, and the rest, 1' Men and brethren, what shall we do "

3. Make such applications to your friends in health, as you must do in sickness, if you mean to discharge your duty to GOD, or friendship to them; you will give them, and yourselves too, great ease and advantage by it. Remember,- what obliges you to do it in sickness, he obliges you also in health: you are your brother's keepers; you have all the cure of souls. And as Ministers are bound to this work by virtue of their office, so are you bound to it by the law of love: and surely, if every one of you is bound to deliver his neighbor's ox or ass, when he sees it fallen into a pit; much more are you obliged to have compassion upon his soul, when it is going down to the pit, from-which there is no redemption!

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