Divine Comforts, Chapter 17

Divine Comforts · Chapter 17

p. 352CHAP. XVII. Inſtructive Inferences.

VVAving the Corrective Deductions, becauſe in part coincident with the Elenctical, as I have managed them, I ſhall cloſe all with the Inſtructive. And here, as all along I have done, I ſhall eſpecially direct about Spiritual Comfort, as the foundation of, and introductive to all other that's worthy of Name.

Every diſquieted Heart is melted into a paſſionate longing after Peace. If it can but ſee any dawnings of a lightſom day of Joy, after the gloomy night of its Troubles: If after all its tremulous Palpitations, and Paſſions, and Horrors, it may be ſupported with the Revivings of the leaſt glimmering Hope, that God will entertain any Thoughts of Reconciliation; it ſeems to glory in a willingneſs to be, or do any thing; to ſubmit to any Terms whatever, that may be conducible to this happy and amicable Cloſure. To promote this bleſſed End, and compromiſe of differences betwixt incenſed Heaven, and trembling, afflicted Souls, the Son of God hath done his part in the way of Mediation, as the Father hath done his, by revealing his Covenant and Promiſe, with the Terms upon which he will be at Peace, and his readineſs to embrace every one that ſubmits to them; both the Father and the Son have farther contributed towards this, by the Miſſion of the Holy Ghoſt, the Comforter, who waits in the Miniſtry of God's Word, and other Ordinances, to be gracious to unworthy Sinners, in illuminating their Minds, and bowing their Hearts and Wills, to p. 353comply with the Will of God, and entertain Conditions of Peace, and accept of their own Mercy. God's Miniſters alſo, under theſe divine Influences, take their Task in hand, as Inſtruments by way of Propoſal, in explicating, and directing about theſe Terms; in propounding, offering, urging, counſelling, perſwading, exhorting to yield to them: And unworthy I, amongſt the reſt, would here contribute my Mite, to promote the Eſtabliſhment of true and ſolid Conſolation, in an endeavour to guide (doctrinally, as my Lord and Maſter does phyſically and efficaciouſly) poor wand'ring Feet into the Pſalmiſt's experimented way to Peace, as far as there are any Lineaments and Footſteps thereof in the Pſalm; and this with all convenient brevity, becauſe ſome of the Rules have upon other Occaſions offered themſelves to Conſideration.

1. Be Men of Thoughts. Exerciſe your ſelves in Meditation. As there can be no Diſcomfort, ſo neither Comfort, without a multitude of Thoughts. For if they only ſwim upon the Surface of the Mind, they will but introduce a ſuperficial Trouble or Reſt. Thoughts that ſink, and ſoak in, go to the bottom, and reach the moſt intimate Receſſes of the Soul (as the Pſalmiſt's, in intimo meo) Thoughts that ſtick by us, and are not eaſily ſhak'd off, but follow us night and day, theſe are moſt cumberſome or comfortable. Men of deſultory Minds, that cannot ſettle their Cogitations, but rove, and ramble, and skip like a Squirrel from Bough to Bough, from Tree to Tree, are here, and there, and every where, throughout all the Ramifications of Thoughts, yet no where fix'd; as a Weather-cock may now face a bluſtering Storm, and in a moment the ſweet and refreſhing p. 354Sun, but never feel any thing, never taſt any durable Diſquiets or Joys. Lay up therefore a good Stock before-hand of heart-relieving Conſiderations, as an Antidote to all ſadning, moleſting Paſſions. This no doubt was the Pſalmiſt's Practice. Thoſe reviving Meditations, which he afterward digeſted into this Pſalm, did dwell in his mind before, in, and upon the firſt Aſſaults of his Trouble, and did their Work within him before he committed this Narrative to Writing. What he felt then, he here diſcovers. 'Twould be nauſeous to recollect and repeat here thoſe Cogitations, which I have all this while been obſerving out of the Pſalm, that influenced his troubled heart, and eſtabliſhed it in Peace; tedious to make new Obſervations throughout the Pſalm, where they very plentifully occur. I ſhall only therefore take notice of a few Verſes, and I cannot furniſh you with a richer Treaſury of pertinent, calming, comforting Thoughts, than are preſented in Ver. 12, &c. Take it according to the Tranſlation. Bleſſed is the Man whom thou chaſt'neſt, O Lord, and teacheſt out of thy Law. 13. That thou may'ſt give him Reſt from the days of Adverſity, until the Pit be digged for the Wicked. 14. For the Lord will not caſt off his People, neither will be forſake his Inheritance. 15. But Judgment ſhall return unto Righteouſneſs, and all the Ʋpright in heart ſhall follow it. Here we behold the Condition of Man, troublous under chaſt'ning: But,

1. 'Tis comfortable in that 'tis only Child-like Diſcipline, as the Word both in Hebrew and Greek imports, and therefore proceeds from the Wiſdom, Heart, Love, and compaſſionate Bowels of a Father. There cannot be more ſmart in the Rod, which is at the worſt but a finite Evil, than there p. 355is ſweet in the Love that manages it, and is of an infinite Vertue and Satisfactorineſs. Then ſence and feeling of that, is bitter and grievous, but the importance moſt pleaſing and delectable. How lamentable would thy Caſe be, ſhould the Lord ſpare the Rod, and leave thee to harden thy ſelf in thy evil Manners; that is, forbear all Deſignings for thy good, that thy Damnation may become more inevitable, and ſuperſede his Corrections preventive of thy Sins and Woes, that Hell may the more certainly devour and conſume thee? Happy Croſs, that is an Index of the good Will of God, that is a demonſtration that thou art a Child of God, Heb. 12.5, 6, 7, 8, 9.

2. 'Tis a bleſſed thing to be chaſtized, the greateſt Curſe to be forborn, as a Token of being devoted to everlaſting Curſes. God has not pardoned thoſe he does not puniſh; no, their Guilt eſcapes a preſent Reckoning, becauſe the Righteous Judge intends to pay them home in another World. If thy Father in Heaven forbear thee not, 'tis becauſe he hath forgiven thee the eternal Penalty; and that's a bleſſed thing indeed, Pſal. 32.1, 2. Sin muſt ſmart; if thou be'ſt made to feel its Evil by Corrections now, 'tis to prevent the more grievous Pains of another Life. God deſigns thy good by bringing upon thee theſe Evils, Heb. 12.10. and his Purpoſes can never admit of a fruſtration.

3. Theſe Chaſtenings are only a burthen laid upon one, who by Grace is, or ſhall be made ſtrong, or mighty, to bear and improve them. 'Tis not Adam Earthly Man, nor Enoſh ſickly, weak Man, but [Haggeber] the ſtrong,foreign from foreign Emphat. & foreign praevaluit, robuſtut fuit. mighty Man, with an Emphaſis, whom God picks out to bleſs with his Chaſtenings. If they p. 356do not find him ſo, they ſhall be Means of Grace to make him ſo; God who is Faithful (and that ſuppoſes a Promiſe) will not ſuffer to be tempted above ability, but with the Temptation will alſo make a way to eſcape, that he may be able to bear it, 1 Cor. 10.13. Be thou never ſo weak, diffident, deſponding in thy ſelf; yet if God call thee out to Affliction, thou art ſtrong, not in thy ſelf. but in him; he is with thee, Pſal. 23.4. Yea, though I walk through the Valley of the ſhadow of Death, I will fear no Evil, for thou art with me: Thy Rod and thy Staff they comfort me. Heer's ſtrong Confidence, ſtrong Support, and it had a ſtrong Foundation, Ver. 3. He reſtoreth my Soul, he leadeth me in the Paths of Righteouſneſs, for his Names ſake, Reſtoring, turning again, Pſal. 60.1. bringing back (Ezek. 38.8.) the Soul, and leading it. ſtrengthens it to do or ſuffer any thing. Iſai. 41.9, 10, 13. Thou art my Servant, I have choſen thee, and not caſt thee away; which being laid as a Foundation, then, 10. Fear thou not, for I am with thee; be not diſmayed, for I am thy God, I will ſtrengthen thèe, yea, I will help thee, yea, I will uphold thee with the right hand of my Righteouſneſs. 13. I, the Lord thy God will hold thy right hand, ſaying unto thee, Fear not, I will help thee, &c. Deut. 33.26. There is none like unto the God of Jeſurun, who rideth upon the Heaven in thy help, and in his Excellency on the Sky. The Eternal God is thy Refuge, and underneath are the Everlaſting Arms. He is a mighty Man indeed who thus, under chaſtening, is ſupported by the Almighty Power of God.

4. 'Tis Jehovah, the Performer of Promiſes, that chaſtizes; and therefore his chaſtening it ſelf, is not the Execution of the Old-Covenant Threatning to a Child of God, but a fulfilling of p. 357a New-Covenant Promiſe. Pſal. 89. If the Children of him whom God makes his Firſt-born, Ver. 27. and his Throne as the days of Heaven, Ver. 29. do forſake my Law, &c. Ver. 30. Then will I viſit their Tranſgreſſion with the Rod, and their Iniquity with Stripes. I call this a Promiſe, not a Threat, nor a bare Aſſeveration (becauſe inſerted as Matter of Privilege, amidſt a Cluſter of Promiſes, true in a ſence of David, but redounding to Chriſt and his Children and Seed, Heb. 2.13. Iſ. 53.10.) But (as to Iſrael in Aegypt, ſo) to all his ſpiritual Iſrael, when in their moſt grievous Agonies and Oppreſſions, he reveals himſelf by his Name Jehovah, in a peculiar manner: For to no Condition are more Promiſes made, to none more fulfill'd. 'Tis a bleſſed thing indeed, under all the moſt doleful Circumſtances of Providence, to inherit in Jehovah all the Promiſes. In this art thou richer under the very depth of Poverty and Diſtreſs, than in the Gain of infinite Worlds.

5. God's Corrections are Inſtructions; the Word ſignifies both; and however to the Children of God, they are inſeparable. If God thus teach, with a ſtrong Hand, he will alſo teach out of his Law. Job 34.31, 32. Elihu there accounts it a very proper Petition, Surely it is meet to be ſaid to God, I have born Chaſtiſement, I will not offend any more; what I ſee not, teach thou me: If I have done Iniquity, I will do no more. Therefore David, Pſal. 119.71. profeſſes, It is good for me that I have been afflicted, that I might learn thy Statutes. Our bleſſed Redeemer was in this an excellent Pattern, Heb. 5.8. Though he were a Son, yet learned he Obedience by the things which he ſuffered. And God Almighty declares his conſident expectation of this from his People, Zeph. 3.7. I ſaid, p. 358ſurely thou wilt fear me, thou wilt receive Inſtruction, (which ſuppoſes ſome to give it) ſo their dwelling ſhould not be cut off, howſoever I puniſhed them. Indeed if then our Ears be not opened to Diſcipline, and our Inſtruction ſealed, when God ſets on his teachings with Blows, we are very bad Scholars. But Mic. 6.9. The Lords Voice (the voice of his Rod) cryeth unto the City, and Wiſdom ſhall ſee thy Name, hear ye the Rod, (the Lord's voice in it) and him that hath appointed it.

6. God chaſtens in order to Reſt. Reſt from Adverſity, and the Days of Adverſity. Reſt not merited, but given, and given by Jehovah, that can command it, who is a ſelf-mover, and free in his Communications, and when in thee there's nothing to be a motive to his Bounty, can and does take Arguments from himſelf. Thy Miſeries ſhall have an end, and a happy end. They ſhall iſſue in that which is an earneſt and pledge of the higheſt Happineſs, Reſt, Everlaſting Reſt. Thy Week-day Labours, and Sorrows, and Sufferings, ſhall terminate in a bleſſed Sabbatiſm; even in this Life if God ſee it good, however in the Life to come, God will give it, and then who can withhold it?

7. All the while thou art in Miſery thou liveſt under diſtinguiſhing Mercy. Thou art not ranked with the Wicked, nor reſerv'd for their Woes. In chaſtening thee God differences thee from them, who though they live in a Paradiſe of Proſperity, yet even there (as Adam) are digging their own Graves, and burying all their good Fortunes. Whilſt the Lord chaſtens thee out of thy Sins they are ſinning themſelves into Plagues, beyond the dimenſion of Chaſtenings. Thou art only carryed through a bleſſed Purgatory, they p. 359into and left in the Pit of Perdition, which their own Sins and God's Juſtice are preparing for them; and thy Sufferings ſhall laſt no longer, than till their Iniquities be full, and the Pit made ready to receive them, in which work both their own Wickedneſs, and Divine Vengeance make haſt. Their Foot ſhall ſlide in due time, for the day of their Calamity is at hand, and the things that ſhall come upon them make haſt. For the Lord ſhall judge his People, and repent himſelf for his Servants, when he ſeeth that their Power is gone, and there is none ſhut up or left, Deut. 32.35, 36. Rejoyce, Ob ye Nations therefore with his People, Ver. 43. Therefore thus ſaith the Lord God of Hoſts, Ob my People that dwelleſt in Zion, be not afraid of the Aſſyrian, He ſhall ſmite thee with a Rod, and ſhall lift up his Staff againſt thee after the manner of Aegypt. For yet a very little while and the Indignation ſhall ceaſe and mine Anger in their Deſtruction, Iſa. 10.24, 25.

8. Thy Affliction is not unto Rejection and Deſertion, as in the Wicked. The Lord will not caſt off and forſake, though he chaſten, ver. 14. no, but own and return unto his Servants. Although he may ſometimes ſeem to depart, yet 'tis with yerning Bowels, and a returning Heart, and the reaſon of this is that

9. He owns his Propriety, even when he corrects. They are his People, his Inheritance, an Inheritance that cannot, that ſhall not be alienated. The Devil and Wicked Men may by God's Permiſſion uſurp and make a forcible Intruſion and Entry, but the legal Right abides with God, and he will infallibly recover it, in his own way and time. Joh. 10.27, 28, 29. My Sheep hear my voice, and I know them, and they follow me, and I give unto them Eternal Life, and they ſhall never periſh, neither p. 360ſhall any pluck them out of my hand. My Father which gave them me is greater than all, and no Man is able to pluck them out of my Fathers hand.

10. The Lord will be thy Patron and Advocate, to plead thy Righteous cauſe, that although Judgment be departed from Righteouſneſs, i. e. Unrighteous Judgment be paſt againſt thee, yet God will turn the Scales, and cauſe Judgment at length to weigh thee in a right Balance, and ſentence ſhall be given on thy ſide.

11. Thy Affliction ſhall iſſue in Honour and Advancement. When God exalts Righteousneſs thou ſhalt be with it, follow after it, have like fare with it; whether it be done in this World or the future. If in this Life you continue under theſe Depreſſions, yet the honour of a glorious Kingdom is reſerved for you at that day, when Judgment ſhall infallibly return to Righteouſneſs.

Laſtly, Hence it highly concerns you to conſider, and ſearch into your Hearts, that you may know your own Ʋprightneſs and Righteouſneſs, for upon this depends all. None of theſe Privileges appertain to Hypocrites, or wicked Perſons in State. But no ſincere Soul ſhall fail of obtaining them, in one kind or other. Let your thoughts therefore be much imploy'd within. Reflect upon your ſelves and ſee what title you have to ſo rich Bleſſings. If you can approve your ſelves in Integrity to God, you ſhall have Comfort and Joy unſpeakable and full of Glory, (even in and under your ſoreſt Tryals) from the experience of Divine Goodneſs in all theſe Particulars. Buſie therefore your Meditations mainly about this. Dive into the bottom of your own Hearts, to ſee whether any hid Treaſure lie there. Never give your Thoughts reſt till they either find it, or bring p. 361it. You are undone, if Afflictions meet you rotten at Heart. Take no content in any thing, lay out your Thoughts about nothing elſe, till thy bring you in the aſſurance that there is a ſound root of Grace planted in your Souls. Let your Minds perpetually work this way. All thoughts will be, cannot but be troubling, perplexing, till they be ſanctified by a Principle of Divine Life. Therefore,

2. Endeavour to gain Ability to give Law to your Thoughts, and duly to govern them. A Man can never enjoy Peace till he can command at home. Unruly Rebel Thoughts will ever be creating new Broyls. Maſter your Thoughts by Thoughts. Nothing is more imperious or impotent. Maſculine generous Cogitations poſſeſs a kind of Omnipotency, nothing can reſiſt them. Engage your Minds about important matters, and engage them thorowly, and thoſe Meditations will obtain the Empire. To think ſeriouſly of God, his Attributes and Providence, and dwell thereon; to take a full view of the Love and Bloodſhed of the Son of God, his Covenant and the Proviſions of it, to conſider and weigh thorowly the Curſedneſs and Offenſiveneſs of Sin, the Glory of a vertuous Heart and Life; to take a due proſpect of the Terrour of Death, Judgment and Hell, and the Bleſſedneſs and everlaſting Joys of Heaven is the beginning of that Wiſdom, which alone will over-rule your Hearts for God. Reflections upon theſe things will break in with ſuch an Emphaſis, Energy, and Awe upon your Conſciences, that vain and evil Cogitations cannot bear up againſt them, but will be ſuppreſt and daſh'd out of Countenance. The Pſalmiſt with one of theſe Conſiderations, viz. that of the Divine, allpenetrating p. 362Eye of Providence, ſuppos'd himſelf an overmatch for, and able as with a ſmooth Stone out of the Brook, to ſtrike dead the barbarous profligate Goliahs, that rag'd in the devaſtation and ſlaughter of the Heritage of the Lord, Ver. 5, 6, 7, 8, 9, 10, 11. And what will not a multitude of ſuch Thoughts effect upon an attentive and inclinable Mind and Conſcience, where they are made Familiar, Domeſtick, and Perpetual Companions? If hereby thou attaineſt to victory over frothy, vile, corrupt Thoughts, that they dare no more make Inſurrections; a foundation is laid for an entire conqueſt over diſconſolate Thoughts, which are their Off-ſpring, acknowledging none other Original, but live, move and have their being in them. For nothing hath power to diſcompoſe us, till it firſt corrupt us. Sin firſt pollutes, then pains us. Till our Conſciences be wounded by it, they do not, cannot rationally worry us. Prevent the offence againſt God and you bind Conſcience to the Good-behaviour, and ſo to the Peace. Remove the Provocation to Heaven by true Repentance, and you put an end to, and nonſuit the quarrels of Conſcience. Now this is done by nothing more effectually than by Thoughts. Indeed nothing can do it but by the inſtrumentality of Thoughts. When good Thoughts counterwork evil, then will refreſhing, ſolacing Thoughts overcome and eject diſquieting.

Make this then, Oh my Soul, thy firſt care, to ſet up God in thy Thoughts, to over-rule and guide them. Erect a Throne in thy Mind for the Son of God, give him there the ſole power of the Militia of Peace and War, and then amongſt other Oppoſers every thought will be brought into captivity p. 363to the obedience of Chriſt, 2 Cor. 10.5. If thy Thoughts acknowledge no external Soveraign, they will be ungovernable; without foreign aid too hard for thee. There is a Prince, the Prince of the Power of the Air, who hath already uſurpt and rules in the corrupt part of thy Mind, and leads thy Thoughts into rebellion againſt, and diſobedience to that which is the true Law of thy Mind, the remaining Principles of the Light and Law of Nature within thee, and alſo the Light and Law of the Spirit of Life in the Scriptures. And theſe two Satan and the corruption of thy Mind, are odds to the reliques of the Divine Image in thee. 'Tis therefore of abſolute neceſſity, that a higher Prince be admitted, The King of Glory, The Prince of Peace, to expel that ſtrong One, and keep thy Mind ſtayed in himſelf, that it may be kept in perfect Peace, Iſa 26.3. Let God have a Primacy of order, as well as Supremacy in thy Thoughts. Thus the Pſalmiſt here, the firſt thing in his Mind and Mouth is God. Let him ſo be in all thy Thoughts. Seaſon and Sanctifie, ſweeten all thy other Meditations with thoughts of God. So He, likewiſe in this Pſalm, [viz. God] fills up all, and is at every end and turn, in the Holy Man's Memory and Contemplations. That Thought which forgets and leaves out God, may let in Satan. Begin then, proceed, and end with God. This all preſcribe, even Heathens.

In one thing delight and quiet thy ſelf, viz. to paſs from one publick Action to another, with remembrance of God.

Mark. Ant.

foreign,

Marc. Antonin. Lib. 6. §. 7.

p. 364foreign, &c. foreign, &c.

Arrian. Lib. 2. Cap. 18.

foreign.

Theocr. Idyl. 17.

Ab Jove Principium,

Virg. Eccl. 3

foreign.

Gr. Naz. in Acroſtic.

The conflict is great, the work divine, it concerns a Kingdom, it concerns Liberty, &c. Be mindful of God, &c. Epictet.

Nazianzen more Chriſtianly gives the ſenſe of Theocritus and Virgil.

Make God the beginning and end of all things.

I need no more.

Conſideration then is the beginning of Conſolation. Meditation is the Medicine of the Mind, to heal its ſickly, becauſe diſorderly, turbulent, unruly Paſſions. If thou wilt not, O my Soul, oblige thy ſelf to it, thou ſtifleſt thy Peace in the Birth, or ſtrangleſt it in the Cradle, and adopteſt thy Diſquiets a new, as if in Love with thine own Woe. But then if thou canſt not guide and rule thy Thoughts, if thou canſt not direct them to proper Subjects, and call them off from ſuch as are unſuitable, if they will be Lords and Maſters, and run without bidding in a licentious Imperiouſneſs,Primum argumentum compoſitae mentis exiſtirpor, poſſe conſiſtere, & ſecum morari. Seneca, Ep. 2. from one thing to another; and be no where fixt, they will get advantage by nothing; according to the Proverb of the Rowling Stone. Therefore

Command thy ſelf in chief, is a good Monition of Mr. Herbert. If thou loſeſt the regiment of thine own Mind, and canſt not bridle the exorbitances of thy Thoughts, bring them to a beck, like one in Authority keeping them under controul; and if thou haſt not a good ſtock of profitable p. 365matter, treaſured up in thy Memory, to entertain them with at all times, maintaining thy Juriſdiction and Dominion over them, to be able to divorce and divert them from any thing, to any thing, thou canſt never live in Tranquillity and Peace. Thoſe Cogitations that break the pale, and run out of courſe, will ſtill be creating Civil Wars, and Combuſtions among thy Paſſions, and interrupt the Serenity of thy Conſcience.

Hence it is that Meditation is not the immediate duty of, nor proper for the conſtitutionally Melancholick, whoſe temper it is to be too cogitabund, and their Diſeaſe to be altogether unable to biaſs their Thoughts, and to be too willing to lay out thoſe Cogitations rather upon any thing than what is Joyous and Comforting. Let ſuch make uſe of other Mens Thoughts, rather that their own, and be more in Company and Conference, than Solitude and Soliloquies.Neme eſt ex imprudentioribus qui relinqui ſibi debeat. Seneea Ep. 10. 'Tis dangerous riding in that Chariot, where there will be no other Company than the Prince of Darkneſs; and Melancholy by ſome is call'd the Devil's Chariot. 'Tis oftner managed by an Evil Spirit than a Good, therefore 'tis no Wiſdom for a Man to truſt himſelf with it alone. And if trouble of Heart for Sin degenerate into it, as ſometimes it does, 'tis good to ſet a guard upon it, to live under Inſpection. A Man can never keep himſelf ſecure from Sins or Sorrows, that hath none to keep his Houſe but a dumpiſh Mind. Think thou, but not too much, that thy Thoughts do not ſwallow thee up, as they will if that black humour prevail within. Get a guide for thy p. 366Thoughts, leaſt they miſguide thee into Darkneſs. And for that end,

3. Get a clear practical notion of God. This was the Pſalmiſt's great relief. In every Diſtreſs he could find an accommodate ſuitable Satisfaction and Solace in God. Did the Wicked rage and revel in the Blood of Innocents? His Faith beholds a revenging Hand ready to execute Judgment for them. Did thoſe preſumptuous Deiſts, incourage themſelves in Cruelty by renouncing Divine Providence? He underſtands and convinces them, that it ſuperviſes all, even to the very thoughts of the Heart. Did he feel the treachery and failure of Friends on Earth? He both knew and found a never failing Friend and Helper in Heaven, &c. In every Trouble and Exigence he meets with God. Now had he been unacquainted with his Nature and Perfections we ſhould have ſeen nothing of all this; and then in what deplorable Circumſtances would he have found himſelf, under thoſe ſurrounding Calamities? Whence could he have taken any Encouragement? Let us take a view of Men making no ſuch Reflections, and therefore its likely but little acquainted with ſuch Notions. And the Inſtance ſhall be in his own Companions, 1 Sam. 30.3. David and his Men return to Ziklag, find it burnt with Fire, their Sons and Daughters taken Captives; wherefore, ver. 4. They lifted up their Voice and wept, till they had no more power to weep. Ver. 6. And David was in great diſtreſs, for the People ſpake of ſtoning him, becauſe the Soul of the People was bitter, every Man for his Sons and for his Daughters. Here was wild work. What fury of Paſſion, firſt in Grief, next in Rage; firſt they ſwelt in Tears, then would ſwim in Blood; and p. 367what would they have been the nearer? To ſuch Exceſſes will the frenzy of a drunken Appetite lead Men, that are ignorant of God, or entertain no ſerious Conſiderations of his Excellencies, and their concern in the Government of the World. Now behold, did not an other Spirit rule in David, a Man acquainted with God? Yes, a brave Heroical Spirit, Ver. 6. David encouraged [fortified, garriſon'd] himſelf in the Lord his God. Mark, His knowledge of God, and Intereſt in God, now mightily bore up his Heart, and ſtood him in very good ſtead, elſe might his Spirits have ſunk with theirs. But whilſt they were impotent through effeminate or diabolical Paſſion, he was ſtrong in God. Their puling and peeviſhneſs, did emaſculate their Hearts, and melt them into Puſillanimity and Cowardice, that they did not dare to confront and face this preſent hardſhip: but he became Couragious and Valiant in God, ſo as with an undaunted, maſculine Fortitude, and greatneſs of Mind, to triumph over, and outface the imminent Storm, and work his way through it, though with redoubled Violence, from both Enemies and Friends, it ruſh'd upon him.

And truly ſince all our Comfort is originally, and eminently, and conſummately in God, 'tis impoſſible to enjoy any ſound Quiet, and Hearteaſe, under ignorance of him. For how ſhould a Man be able to draw and derive Comfort from he knows not what? But if he ſee that fulneſs of all delectable Joys in God, which are all-ſufficient to relieve his Mind, and compenſate his ſoreſt Troubles, (as the Love of God in Chriſt will) and contemplate, ſtudy, and dwell upon that infiniteneſs of Soul-ſatisfying Good, till the p. 368inviting amiableneſs raviſh his Deſires, command his Delight, engage his Soul in the moſt vigorous purſuit and endeavours to gain an Intereſt therein; he ſhall not fail to obtain that ſweet reviving Solace and Peace, in the moſt acceptable ſeaſon, which will place him as in a corner of Heaven. Our Sorrows are more than half remov'd, when we gain a ſight of their moſt efficacious Remedies. If a Man at unawares have drunk Poyſon, 'tis no ſmall ſatisfaction to ſee and be ſure of a prevalent Antidote. Deſpair is the ſting of Miſeries. Be the Storms and Surges never ſo high, and beat upon us with ſeemingly the moſt fatal Violence, yet if our Hope can but meet with any Anchor-hold, if we can gain a ſight of Land, if we behold a ſufficiency of Help and Security there, our Deſpondencies only are Shipwrack'd, we eſcape. Thoſe Hopes can never periſh that ſteer towards Heaven. If our Courſe be guided with an Eye upon the Star, 'tis ſafe. But if the very Heart deſpair,Pſal. 73.26.Ps 73:26 and Hope be ſunk, yet that caſe cannot be deſperate, that's under-taken by God. Almighty Love is never at a loſs, either in Ability or Will, to ſuccour thoſe whom it once Embraces; which if we underſtand, neither our Help, nor our Hope, can periſh from the Lord. Fix therefore thine Eye here.

In ſumm, God is all in all, in him (if we will but oblige our ſelves thereto) may we behold infinitely more than enough to ſtill the raging of our troubled Minds, and all engaged in Covenant to meet us more than half way. Pardon of Sin, Propriety in God, are there promiſed, and leaſt we ſhould object incapacity to enjoy and be happy in ſo rich and glorious Bleſſings, 'tis added p. 369as the Crown of all that he will diſpoſe and prepare our Hearts for it, by engraving thereon his Holy Laws, by that means perfectly removing all obſtructions to our Hopes, and occaſions of our Fears, that with a full aſſurance we may enter upon our Inheritance, of his Everlaſting Conſolations. This he hath moſt plainly revealed, this he does moſt fully accompliſh to his choſen Servants. If we be partakers of his Nature and Image, through the Law of the Spirit of Life in our Hearts, ſetting us free from the Law of Sin and Death, all is our own; and how is it poſſible for him that knows all this, that really believes and feels it, by any ſcruples and jealouſies to make his Life miſerable.

Diſpel then, Oh my Soul, thoſe Clouds and Miſts that benight thy Underſtanding, thereby turning the Day in thy Will and Affections into Darkneſs. Endeavour to open the Windows, that the Glory of God, in the Face of Chriſt, may ſhine upon thee with a powerful Ray, to warm, impregnate and ſpirit thee, with a new divine Fervour, Strength and Life. Study the Scriptures which are a bright Beam of the Sun of Righteouſneſs, a fair Pourtraicture of that Eternal, Eſſential Word of God, who is the Brightneſs of his Father's Glory, the expreſs Image of his Perſon. Let thy Mind in its Meditation dwell continually here with delight. To ruminate hereupon Day and Night, is the true method to attain the ſoundeſt Wiſdom, even that which is Eternal Life, conſiſting in the ſaving, effectual, transforming, experimental, practical, fruitional knowledge of the only true God, and Jeſus Chriſt whom be hath ſent. Joh. 17.3. 2 Tim. 3.15.John 17:32 Tim 3:15This is Wiſdom unto Salvation, through Faith in Chriſt p. 370Jeſus. Be thy Intellectuals as bright as thoſe of an Angel of Light in other things, ſo as to underſtand all Myſteries, Philoſophical, Political, Theological, yet if thou here be in the dark, thou art but a Hell, which though in its Phyſical being ſurrounded with Heaven, yet is at the greateſt moral diſtance from it, and therefore no wonder if thou never ſeeſt the day break of Joy, and Reſt, and Peace. Ignorance which ſome account the Mother of Devotion (but is indeed of Damnation) is alway pregnant with Diſquiets, Troubles, Fears. The Night is full of Terrors, Cant. 3.8. Lucretius adds, As Children by Night, ſo Men fear in the Light. Omnia nobis fecimus tenebras; nihil videmus, &c. Sen Ep. 110.But Seneca corrects him, We make all things darkneſs to our ſelves; we ſee nothing, neither what's hurtful, nor what's profitable, yet ramble on without Pauſe or Prudence. What a mad thing is Impetuouſneſs in the dark. — But if we will the Day may dawn: And thus, If a Man will let in the knowledge of things Humane and Divine, not merely to be daſh'd, but dyed with it again and again, recognizing, recollecting what he knows; if he examine what is truly good and evil, what falſly, if he enquire what's Honeſt, what's Filthy, and what is Providence. What can be ſpoke more wiſely, more truly. This he preſcribes as a Remedy againſt Fear, which he makes the Daughter of Tradition rather than Truth. A wiſe Man (and then he muſt be good, for Wickedneſs is Madneſs and Folly) fears nothing ſlaviſhly.Nemo noſtrum quid veri eſſet excuſſit & metum alter alteri tradidit, ib. For nothing is formidable but to Ignorance, falſe Opinion, Improvidence and Wickedneſs.

p. 371Fix thy ſelf therefore, Oh my Soul, upon the right Baſis of Truth, leading to Goodneſs, and thou art above Gun-ſhot. Nothing can hurt thee, if it do not firſt debauch thee, thy Mind with undue Sentiments, and thy Heart thereby with corrupt Notions, nothing can diſquiet thee, till it debaſe and abuſe firſt thy Judgment, and thy Conſcience by it. Good Intellectuals will promote good Morals. Entertain high, noble and worthy Conceptions of God, and every thing that guides to God, and this will ſingularly conduce to thy ſecurity againſt Vice, and to thy eſtabliſhment in Vertue, and thereby in tranquility of Mind. For two things concur to ſolid Conſolation, clearneſs of Apprehenſions, and calmneſs of Conſcience: Serenity above, Tranquility below. The worſt of Men may have the one, none but the godly wiſe have both. The Devil has Light enough in his Underſtanding, though he be the Prince of Darkneſs, his Notions are ſublime, but Peace has he none. A dreadful Storm may rage in the Conſcience, when the Sun ſhines clear in the Mind; Men of great Parts and Gifts, and deep Heads, have not alway the quieteſt Hearts. The ſimple Ʋnlearned, ſaith one, riſe up and take Heaven by Violence, whilſt we with all our Learning drop down into Hell. 'Tis well if more Scholars be not found in Hell than Heaven. 'Tis not how much, but how well a Man knows that is conducible to Peace. On the other hand the Tempeſt may be huſh'd, and Conſcience charm'd to a ſtilneſs, but then the Heavens above are dark and cloudy, and a new Storm ſleeps in its cauſes, if thou be an Enemy to God. The Witneſs within may be gagg'd a while that it cannot ſpeak out, The Lion chain'd and muzzled in his Den, that it cannot worry thee, but afterward p. 372it will be let looſe upon thee, arm'd with the greater fury, perhaps even in this Life; and it is more tolerable to be lug'd into Goodneſs, by a ſnarling, ſnatching, tearing Conſcience now, than have all thy Bones broke and devoured by it, and the roaring Lion of Hell in his den of everlaſting Darkneſs. Wo, wo be to that Man that never wanted, or was without reſt and quiet in his Mind. A dumb Conſcience is a dark one, and If the Light that is in thee be Darkneſs, how great is that Darkneſs? If nothing within thee did ever proclaim War, nothing has right to ſpeak Peace. He that never ſaw God as an Enemy, never yet ſaw Him as a Friend. If thou be ignorant of thy own State, thou are ignorant of God, unacquainted with his Peace, with his Joy. Thus, Oh my Soul, if thou be'ſt ambitious to enjoy any real approvable quietneſs in thy Mind, thou muſt maintain in it clearneſs of Notion concerning God. But although there be Light in the Heavens, it may ſuffer an Eclipſe (or rather thou doſt, for the Light leaves not the Sun, but the Earth) if thy Corruptions, as an opaque Body interpoſe. Wickedneſs in the Heart oppoſes the efficacy of our Notions of God, that although we retain them, we are no better for them, therefore 'twould be better for us were we without them. None lie deeper in outer Darkneſs, than thoſe that aſcend higheſt in Light and Knowledge in this Life, but improve it not. He that knows his Maſter's Will, and does it not, (and ſo his Maſter and loves him not) ſhall be beaten with many ſtripes. Our Paſſions are proportionable to our Senſations. The more enlarged our Minds are, the more enlarged are our Hearts to receive Comfort from our raiſed Speculations, if we conſcionably improve them; p. 373but if not, ſo much the more Anguiſh, Vexation and Torment. He that knows moſt of God, knows moſt to torture and rack his Conſcience for ever, if like a Devil, he notwithſtanding it, rebel againſt God. If thy Illuminations do not warm thy Affections of Deſire and Love, they will awaken thoſe bitter Paſſions of Fear, Grief, Horror, and Deſpair, as anticipations and earneſts of Everlaſting Woes.

Labour therefore to ſuperadd to thy knowledge of God a true Notion of thy ſelf, and thine own eſtate, abſolute and relative, of the latter by the former. For by what thou feeleſt thy ſelf to be in thy ſelf, muſt thou judge what thou art in relation to God; and thus thy inward ſenſe muſt bottom thy Faith, i. e. thou mayſt have good ground to believe that God has juſtified, pardoned, accepted, adopted thee, and will ſave thee, if thou feeleſt by inward ſenſe, that he hath Regenerated and Sanctified thee. Thus the Pſalmiſt ere he claim Propriety in God, ver. 22. lays the Foundation of that Aſſurance in Conſcience of Innocency and Righteouſneſs, ver. 21. Admit this to be meant of particular limited doing harm to none, good to all, or only to the Concern'd, viz. his Enemies, that ſought his Life: Yet ſince 'twas ſuch as could approve it ſelf to God, 'twill infer univerſal. For particular Juſtice, &c. is not to be pleaded before God, if it be but Hypocritical; and ſuch it is, if its Principles, Motives, Ends, be unſound. But if theſe be ſound, they will certainly be Introductive of, nay they are Ʋniverſal Righteouſneſs: That is, if Love to God and Goodneſs, reſpect to his Will and Command, and an Eye to his Glory, lead and induce thee to Act, and regulate thee in harmleſſneſs, and juſt dealing with Men; they will not permit p. 374thee to reſt there, but with the ſame Efficacy and generous Violence urge and command thee into Sobriety and Godlyneſs: Yea Love to God and Goodneſs, is eminently both. Particular Juſtice then without Univerſal is mere Hypocriſie, and upon a bottom ſo baſe, ſo weak, ſo ſandy, no wiſe Man dare build the confidence to ſay, My God, no nor arrogate to himſelf a privilege of ſo noble and eminent a Nature, no nor laſtly would a ſerious Conſiderer ſo much as dare to mention Innocency and Righteouſneſs toward Man, in a ſolemn Addreſs to God, without a ſecret check from his own Conſcience for, and a ſerious deprecation anent his own Injuſtice, and Nocency before the Divine Majeſty; had he not ſome inward Teſtimony of his Uprightneſs. We will then adventure to ſuppoſe, this carriage toward Man to be only an inſtance of that Cátholick Sincerity, whereof the Pſalmiſt was an excellent Pattern, and mentioned as an aggravating Circumſtance, inhancing the guilt of theſe Perſecutors that brake in Pieces God's People, ver. 3. Viz. That they did this without any manner of Provocation, merely out of Malice againſt their Goodneſs and Relation to God, and him in particular, only upon falſe and ungrounded ſurmiſes.

However this be 'tis certain, that if a Man do not partake of the Divine Nature, in Holineſs, in Faith, Vertue, Knowledge, Temperance, Patience, Godlineſs, Brotherly Kindneſs, Love, he can never make his Calling and Election ſure, 2 Pet. 1.4, 5, 6, 7, 10. i. e. except a Man know God experimentally in having his Image renew'd upon his Soul, he can never know God comfortably in any true aſſurance of his Love and Favour, and pardoning Grace; therefore never ſolace himſelf with the being, p. 375much leſs abundance of Peace. Thus then if thou know'ſt not God, thou knoweſt not thy ſelf; if thou know'ſt not thy ſelf, thou knoweſt not God. Here therefore, Oh my Soul, lay out thine endeavours and cares, to get a true underſtanding of thy ſtate, whether truly Sanctified. Thou haſt no true peace if not born again to it. Get a diſtinct notion concerning the New Birth in general, and thine own in particular: For thou haſt nothing to do with any thing in God, if thou be'ſt not again begotten of God.

Laſtly, Endeavour to attain a clear notion of the Covenant of Grace, its Nature, terms, and Obligation. For, be there never ſo much Comfort in God, and never ſo much need, and diſpoſedneſs in thee for it; yet what can make God ſo far a Debtor to thee, as to neceſſitate him to beſtow it on thee, if he do not oblige himſelf thereto? To that Covenant then do'ſt thou owe all thy right unto, and hopes of enjoying God, and his Conſolations. If thou found not thy confidence there, 'tis loſt, and thy ſelf alſo. No wiſe Man will neglect the peruſal of thoſe Deeds, by which he holds his Inheritance. Thy Comforts are indeed but only Copy-bold, look to it.

4. I adviſed to endeavour a clear underſtanding of thine abſolute ſtate of Sanctification, under the preceeding Particular, upon Suppoſition of ſuch a ſtate in Being. But, what if it be not? Non entis nulla eſt ſcientia. We know not that which is not. Leaſt therefore an error be found in the very Foundation of all, in that which above all things is moſt eſſential to, and differential of true Comfort, my next Rule is about that.

Make ſure that thou be converted from Darkneſs to Light, and from the Power of Satan to God. Lay p. 376the Ground Work of thy Peace in true Penitence. For as Seneca, Fideliſſimus ad honeſta, ex Poenitentia tranſitus. I ſubjoyn, ad ſolantia. Nat. quaeſt 1.3. init.Repentance moſt undeceivingly leads to honeſty and peace. Thou canſt never paſs by Land to Paradiſe, but by Water, the Sea of godly Sorrow. The Laver muſt ſtand betwixt the Tent and the Altar; waſh thou muſt, ere thou canſt make Atonement with the Pſalmiſt; thou muſt be righteous and innocent ere God revive thee. The Wiſdom that deſcends from above, is firſt pure, then peaceable, Jam. 3.17. None but the Eagle can face the Sun. A Salamander cannot ſubſiſt in Water, nor a Fiſh in Fire: Nothing that is unholy can live in the Element of everlaſting Light, Joy, and Reſt: None but a true and honeſt Heart muſt be bleſt with a Heaven of unperiſhable Conſolation: God will not juſtifie and encourage Wickedneſs, by the entail of true Contentation; nor appropriate the Portion of his Friends to his Enemies. Give the Childrens Bread to Dogs; neither deny Celeſtial Manna to his Iſrael, though in the Wilderneſs. Even Rocks ſhall yield Honey to his People that hearken to his voice, and walk in his ways, Pſal. 81.13, 16. And he ſpeaks peace only to his People, and holy (or merciful) ones, Pſal. 85.8. and none are ever made ſuch except only by Regeneration. The ſingle Eye ſees fartheſt; none but pure Hearts can look into Heaven, and there ſee Viſions of Peace. If old Simeon wait and hope to ſee the Conſolations of Iſrael, he muſt be [foreign] juſt and devout, Luk. 2.25. which no Man is by Nature, but only by converting Grace. God alone enjoys himſelf in perfect Reſt, nor can any thing partake of this Moral Reſt, further than p. 377'tis happy in a Participation of the nature of God. Whatever is in God, is neceſſarily in him, and the Combination of all his Excellencies, is as neceſſary as their Exiſtence; 'tis impoſſible that any one ſhould be without all the reſt, and the reſt without any one. Indeed, they are all but one Eſſence, and that one Nature is all undividedly. They are alſo inſeparable in all their Emanations and Outgoings to his Servants. If any be communicated to Man, all other that are communicable accompany it. Wherever then the Divine Life in Holineſs diffuſes it ſelf, 'tis ſeconded with its Individual Companion Happineſs: If a Man have no feeling of this, 'tis becauſe be hath none of the other.

See to it then, Oh my Soul, that thou be formed after the Similitude of God, as ever thou hopeſt for Satisfaction, in and from him. Conformity to the Divine Will in its Precepts, is indiſpenſibly required in order to inheriting the Promiſes. God himſelf neither will nor can comfort thee, if Ungodlike, but only by firſt making thee Godlike; till thou communicate in his Sanctity, thou canſt not communicate in his Love; 'tis impoſſible to be happy in his Peace, when thou art miſerable in his Enmity; or rationally to conclude that he loves thee, when thou knoweſt he hates thy Luſts, which yet are unſeparated from thee, and therefore haſt all the reaſon in the World, to believe that for their ſake he hates thy Perſon; 'tis not poſſible to know, that he reſpects thee, when thou knoweſt that thou hateſt Him. To thy Work then, or take thy doom; converted thou muſt be, or comforted thou canſt not be. Oh! as thou ioveſt thy Life, thy Peace, and an everlaſting ſtate of Glory and Felicity in Heaven, retire into thy p. 378ſelf, Survey all thy inward Receſſes, dive into the bottom of that Sea of filthineſs, in which thou art naturally drenched, and at the point of Drowning, and which caſts up all that abominable Mire, and Filth, and Poiſon, that renders thee infinitely hateful to God, and rages as a ſecret Plague, and Peſtilence in thy Heart and Bowels, to gripe and gnaw thee to Death everlaſting. Oh behold, how naſty, odious, deteſtable, execrable it has made thee, the very ſcum and offſcouring of the Creation, fit for nothing but the Dunghil and Dungeon of everlaſting darkneſs, to be conſumed in the ever-burning, unquenchable Tophet of Divine Indignation. Oh look into that foul loathſome Sty of ordure and rottenneſs, thy wicked Heart, what Toads, what Vipers are thence crawling out continually by Legions? Sins of Complexion, Age, Calling, Cuſtomary, Beloved, Maſter Sins, thy own, thy other Mens, appropriated by thy Conſent, Counſel, Connivence, if not Compulſion. Oh how numerous! Oh how hainous! How ſoon did'ſt thou begin like a bloody Butcher, thus mortally to Wound thy ſelf? How long haſt thou continued with a never ceaſing frenzy and fury, to gore and torture thy ſelf, in every Limb, every Faculty, every Place, Time, Company, as if thou couldeſt never be barbarouſly enough truculent in thine own Execution, except thou couldeſt create a raging Hell in every diſtinct atom of Body and Soul; and by infinite Tormentors, Devils, rack and rend, and tear thy ſelf, with the moſt intenſive Cruciations. O what a World of Light, of Love, of Means, of Calls, of Motions, of Motives, of Bleſſings, of Prayers, of Vows, Promiſes, Covenant Engagements, Reſolutions, Profeſſions, Convictions, Corrections, p. 379&c. haſt thou with a ſhameleſs ſaucineſs, dared to tread in the Dirt, and haſt broke through all the Rampires that Conſcience, Education, Awe, Providence, Law Divine, Humane, and their ſevereſt Sanctions have ſet up againſt thee; that in a deſperate madneſs of fool-hardy impudence, thou mighteſt ſpew thy ſtinking Vomits in the very face of boundleſs Goodneſs and Righteouſneſs. Oh the beaſtlyneſs of thy Fleſhly Luſts! Oh the heatheniſhneſs of thy Worldly Luſts! Oh the deviliſhneſs of thy Spiritual Wickedneſs! Could'ſt thou but command a view of them in their malignant, venomous, helliſh Nature, all thoſe Infernal Fiends that inhabit the black Receſſes of everlaſting Darkneſs, all the diſmal Plagues and Horrors of that doleful Region of Fire and Brimſtone, could not make or preſent a Spectacle of greater Formidableneſs and Deformity: Yet all this is intimately within thee, cleaving as cloſe to thee as thy very Nature, as inſeparable, as thy deſire of it, and delight in it can poſſibly make it; a ſight that would make thee quiver, be ſick, and ſwoon, and die, ſhould the Lord fully open thine Eyes. Oh wretched Soul! who ſhall deliver thee, who ſhall relieve thee? Thou art as black as Hell, as foul a ſink of Contagious Filth and Putrefaction, as infects the World, the chief of Sinners, not knowing ſo much of aggravation in the ſin of Devils themſelves, as thou do'ſt of thine own, yet do'ſt not know the one half. Oh accurſed of God by Nature and Practice! What wilt thou do? What! wilt thou plead with thy Maker? Where do'ſt thou think to appear? What Mountains and Rocks wilt thou call to cover thee, from the face of him that ſits upon the Throne, and from the Wrath of the Lamb? How wilt thou ſtand at that dreadful Tribunal? p. 380How dareſt thou look at God, or into thy ſelf, where thou wilt find Creatures of thine own, (Sins I mean) of a more prodigious, frightful hue than Beelzebub himſelf. Oh look upon them and tremble, look till thy Heart ake, and break, and ſink, and ſweat in an agony of Blood and Woe; look and be in Pangs, like thoſe of a Woman in Travail; look till the Sluces break open, till thou canſt pour out thy ſtrength in a flood of godly Sorrow.

Ah wretch! What haſt thou done? Whom haſt thou Wronged, Diſhonoured, Crucified, Murthered? Firſt, by thy ungodlineſs and worldly Luſts, next afreſh, by thy Impenitence, Unbelief, and neglect of the healing Balſam, which he tenders in his own Blood? Ah Beaſt, Bedlam, Blood-ſucker, Murtherer! Haſt thou bathed thine Hands in thine own, and the Heart-blood of God? And does it not cut thee to the Heart? Art thou ſtill offering the moſt vile, horrid, cruel Affronts, Indignities, Injuries, to the Eternal Father of Heaven, the Bleſſed Jeſus, his only begotten, dearly beloved Son, to the Holy Spirit of Promiſe; and yet rock and adamant, untouched, undiſſolved, unaffected? Oh Savage Monſter! Oh barbarous Homicide, Deicide! again to rake in the Heart, and tear the Fleſh, and bore the Hands and Feet, and ſpit in the Face of infinite Love, that bleeds over thee in thy Blood, and melts into the tendereſt Commiſerations, when thou art drowning thy ſelf in the deepeſt pit of Perdition. Did he ſuffer ſuch dolorous Torturings in his Body, but an infinitely more intolerable Hell in his Soul, for thy ſake, to quicken thee, even when thou art killing him anew by thy Sin? And does he with ſuch yerning Bowels of compaſſion ſtrive with thee, if it be poſſible to exalt and love thee p. 381into Heaven, when thou debaſeſt and hateſt, and would ſin him if it were poſſible into Hell? And yet does not thy Heart relent, and ſmite, and gall thee? Oh is this thy kindneſs to thy Friend, to thy Redeemer, to thy ſelf? Oh! What do'ſt thou deſerve for theſe foul Villanies committed againſt a Perſon, of thee the beſt deſerving in the World? How many Hells? How many tormenting Devils are thy juſt reward, for ſo horrible Affronts, Deſpites, Scorns put upon the Majeſty and Mercy of Heaven? Oh! What canſt thou do, or think, or hope in this lamentable caſe? Wherewithal wilt thou come before the Lord? What haſt thou to tender as a juſt Reparation? Or canſt thou bear up againſt the fiery tempeſt of his devouring Indignation? Oh woe unto thee that ever thou waſt brought out of the Womb of Nothing, to behold thy ſelf in Circumſtances ſo deplorable, and ſo little affected, afflicted. This, this is the moſt miſerable ſcene of all thy Miſeries: To be ready to be ſpew'd out of the Mouth of Jeſus, into the very jaws of the roaring Lion; to be tumbled down out of the boſom of God, into the everlaſting Burnings of the bottomleſs Pit, and yet be ſenſeleſs, ſecure, fearleſs, careleſs, remorſeleſs. Oh aſtoniſhment! Oh horror!

Awake, awake, Oh my ſenſe, Oh my ſtupid, benummed, brawny Heart; and melt in the fiery Oven of Wrath, or the warm refreſhing Sunſhine of Love! Oh Grief and Anguiſh! Where do ye inhabit? Whither are ye retired? Oh come and dwell in a ſinful Soul, and pour it out in a penitential Deluge. Oh Almighty Love, ſhed abroad thy heart-diſſolving Influences, and make the Floods overflow! Oh, in what bitterneſs of woe am I, that I have undervalued and trod thee p. 382under my profane Feet, that I have kick'd at thoſe Bowels, and even torn out that Heart, that hath yearned over me in the moſt affectionate degree of Pity and Clemency. My Bowels, my Bowels, I am pained at my very heart, for the ſordid diſingenuouſneſs as well as the bloody barbarouſneſs of my Deportment toward thee. Oh beloved and bleſſed Son of God, whom with accurſed, cruel, wicked hands I have crucified, and ſlain: Whoever were the Inſtruments yet, 'twas I, as a principal, meritorious Cauſe, by my Sin, that was the Judas, the betrayer, the Jew, the Murtherer: I drive the Nails, I puſh'd forward the Spear, I tore open thy very Heart to let out that bleſſed Spring of Water and Blood. 'Twas my guilt that firſt made my own, then thy unpolluted Body paſſible and mortal. 'Twas I that armed the more formidable vengeance of thy Father againſt thy innocent Soul: I that ſet open the flood-gates of Divine Wrath, and let in that terrible Inundation of Miſeries upon it, which overwhelmed it, deſtroyed, kill'd it, (as far as was poſſible for that which was Immortal) and thy Body in its Ruins. Oh 'twas ſinful, I that poured out all thoſe ſcalding Hells, into that bleſſed Soul of the Holy One of God, which melted his Body into a ſhowre of Blood, that I became as far as poſſible the Author of the Death of God. Bleed, Oh my Soul, bleed a deluge over thoſe bleeding Wounds, that dying Heart, that cruciated Soul of the Crucified Son of God. Oh grieve and mourn bitterly for thy vexing, rebelling againſt, and grieving the Spirit of Grace, whom thou haſt ſo often thruſt away by quenching his Motions, ſtrangling his Convictions, reſiſting his Operations, as if 'twas thy deſign to fruſtrate all the p. 383methods of infinite Love for thy Salvation. Oh hateful to God and Man! Wilt thou not be ſtung to the Heart with all, wherewith thou haſt deſpited all the kindneſs, and goodneſs, and tenderneſs of Heaven? Oh my vileneſs! Oh my baſeneſs! 'tis unutterable, 'tis unſufferable; where can a Parallel be found throughout the whole Creation? Oh what am I? What have I made my ſelf? An abhorrence to all Fleſh, to all Spirits; and ſhall I not be ſo to my ſelf? Is there a poiſonful Serpent on Earth, a ſqualid Fury in Hell, more virulent and abominable? The Heart of God, Chriſt, the Spirit, Angels, Bleſſed Saints, riſe againſt me; as the viperous-Brood, the filthy Vomit of Satan, ſpit out of his Mouth, as like him in form (or deformity rather, and uglineſs) as Hell to Hell. And what now is thy Portion, Oh miſerable Soul! What thy doom? See it, dread it, yet expect it; for how canſt thou avoid it? Ah! the bottom of the bottomleſs abyſs of Woe, the hotteſt Manſion in the raging Furnace of Divine Wrath; how canſt thou abide it? I am tottering upon the very brinks of Hell: Down I fall, I ſink, I periſh; What can ſave me? Who can redeem my Soul from Deſtruction everlaſting? I my ſelf cannot; no, nor all the created Powers of Heaven and Earth: And have I not abundant reaſon to fear, that the bleſſed Trinunity will not? Oh woful Soul! Whither haſt thou ſuffer'd thy Wickedneſs to hurry thee? What wilt thou do in the day of God's fierce Anger, which in a moment may arreſt thee, and ſwallow thee up? And what Remedy? Where wilt thou ſeek, where canſt thou find ſecurity againſt that Omnipotent Vengeance, that is ready to Arraign thee? Oh! What wilt thou do to be ſaved? Is there p. 384any poſſibility? Is there no Balm in Gilead? Is there no Phyſician there? Oh there, there alone is thy Succour; wilt thou reject it? In this Perplexity, wilt thou deſpiſe it? Wilt thou defer and delay applying thy ſelf to a ſerious Care, to make uſe of it? Oh! Be willing, be forward, be eager to do; nay, to ſuffer any thing, but the loſs of Holineſs and God, that thou maiſt be healed.

I come, Lord, now I come, a poor Prodigal returning to my wits, my ſelf, that I may return to thee, and with a groaning, oppreſſed, pained Heart, weary of Sin the Cauſe, ſick of ſelf, dead to all mine own Righteouſneſs, and every thing: I thus under the Influence and Conduct of thy Holy Spirit, preſent my ſelf at the loweſt ſtep of thy Throne, as unfit, unworthy, to lift up mine Eyes to look thee in the face; and being in a grievous Agony of Woe, becauſe I have offended thee ſo hainouſly, ſo frequently, ſo perſeveringly, by a Deportment ſo diſhoneſt, vile, ſordid; I loath my ſelf, and all my fore-paſt evil ways of Spiritual and Carnal Wickedneſs, Omiſſions, Commiſſions, Sins of Nature, Heart, and Life, in Word, or Deed, or Thought; they wound me to the very Soul; I faint under them; I cannot with patience reflect upon my unuttereble Folly, in living unto, and under them; I abhor my ſelf, in duſt and aſhes; I utterly and eternally abandon them, reſolve againſt, promiſe, vow, covenant, to be an utter and implacable Enemy to them. Down all ye Idols of my Heart, Luſts of the Eyes, Luſts of the Fleſh, Pride of Life, Filthineſs of Spirit, as well as Fleſh. In good earneſt, I now purpoſe, through thy Aid and Grace, never to return to any of theſe Follies more, never, never more; and under the Aſſiſtance p. 385of thy Power, I engage my ſelf to the uſe of all poſſible means of thy appointment, to ſuppreſs all Motions to Sin, to ſtrengthen and renew my Reſolutions dayly, to eſtabliſh me againſt Temptations, and carry me on in an aſſiduous Exerciſe of Repentance, till I have no more Sin to repent of, and yet will not account this any Amends for the Wrong I have done thee, but in an abſolute Renunciation of all that I am, can be, or do, my repenting it ſelf, my holy Duties, my ſtriving againſt Sin, the World, the Devil, and my Religious Performances, as altogether inſufficient and unavailable, to give Compenſation, or ſecure me from Juſtice; I come deſpairing of my ſelf, and all the ſtock I can be furniſh'd with at home, hopeleſs and helpleſs by the whole world, and in an humble and hearty Proſtration of Soul, throw down my ſelf at thy feet, ſeeking Relief, where alone it is to be found, and that is in thy ſelf, Oh Lord, thy Son and Spirit; and therefore with my whole mind, will, deſire, delight, and ſtrength, I freely, heartily, fully give up my ſelf, all my Powers and Poſſibilities, unto thee alone, avouching Thee only to be my God, and All-ſufficient Goodneſs, and Happineſs; and therefore, with a lowly Reverence and Submiſſion, I caſt my ſelf as thy ſworn Vaſſal, at thy gracious Foot-ſtool, in a ſincere and abſolute Choice and Acceptance of Thee, O bleſſed Trinity, Father, Son, and Holy Ghoſt, for my ſole Portion and Reſt, dedicating my ſelf from my very inmoſt Soul to Thee, O Heavenly Father, as my Soveraign Creator, Owner, and Governour, to be wholly, and unreſervedly Thine, entirely at thy Diſpoſal, from the very bottom of my Heart, devoting the Remainder of my Spirits, Strength, and Life univerſally to thy p. 386Fear, Love, Honour, Worſhip, and Service in the Works of Repentance, and Mortification of my Sin, watchfulneſs againſt and reſiſtance of Temptation, and over my Heart and Way, and diligence in exerciſing my ſelf unto Godlineſs, Righteouſneſs, and Sobriety. And to this purpoſe as one utterly loſt and undone in my ſelf, with a renewed humble Veneration, I offer up my ſelf wholly to thee O bleſſed Redeemer of the World, the only begotten Son of the Eternal Father, and with a bleeding broken Heart, that hath no other relief but only in and through thee, being in my ſelf a very Hell of Wickedneſs and Woe, condemned by thy Law, condemned by mine own Conſcience, I lift up mine Eyes, look unto, and long for thee, O dear Lord Jeſus, as my only Saviour, Joy, and Crown; thee I earneſtly preſs after, I value above my Life, my Hopes, my Soul, heartily approving of pleaſing my ſelf in, and cloſing with that Method of Salvation, ordained through thee, as the only Mean and Help into the Favour and Love of God. Therefore, with the All of my Underſtanding, and Will, and Might, I chuſe, and embrace, and honour, and love, and delight, and rejoyce in, and venture my ſelf, my hopes, my happineſs, my All upon thee, for ever, and ever, truſting ſolely to thy Merit and Mediation, accepting Thee in all thy Offices and Relations, as Prophet, Prieſt, King, Wiſdom, Righteouſneſs, Sanctification, Redemption; as my Soveraign Lord and Maſter, the only Eſpouſed Bridegroom of my Soul, reſolving through thy Grace, to betake my ſelf only to Thee, to be Thine alone, abrenunciating and diſclaiming all that ſtands in competition with Thee, and receiving cordially all thy Holy Counſels and Laws, as the only Guide and Rule of my Thoughts, Affections, p. 387Words, and Actions; with a thorow purpoſe and endeavour to take the higheſt Care, under the Aids of thy Grace, both to conform in every thing thereto, and boggle at no difficulties, dangers, or ſufferings, which I may expect, or meet with, in theſe thy ways, but perſevere therein to the end; neither ſhall any Corruption within, or Temptation from without, have my heart, or liking, or allowance, ſo as to withdraw my Soul from theſe Holy Reſolves. For which end, I caſt my ſelf whole and entire upon thy Free Grace, and Almighty Power, and Holy Spirit, to work in me, both to will, and to do all, according to thy good pleaſure, being firmly engaged to be Thine, and to take Thee to be Mine, without a Moments farther Procraſtination. Come Holy Ghoſt, Eternal God, and breathe into my Soul, infuſe thy Gifts and Graces, communicating thy Power, to a poor impotent ſuccourleſs Sinner, that here, lo! conſecrates himſelf to Thee, and with a ſelf-reſigning Spirit, reſolves to venture all upon thy Conduct and Influence, to be at thy Beck and Command in all things, not knowing, nor being able, nor therefore willing to do any thing without thee. Inſpire my Mind, direct my Heart, awe my Conſcience, regulate my Life, ſtrengthen and uphold my goings, that notwithſtanding mine own inſufficiency, I may by Thee be enlarged in heart, to run in the ways of thy Commandments. And now, Merciful God, Father, Son, and Holy Ghoſt, (through that All-ſufficient Merit, that has procured all Bleſſings) accept of me, and own me, as none of mine own, but thy Portion and Inheritance, who have taken Thee to be mine.

This, this, O my Soul, is the One thing needful p. 388to be done in good earneſt, ſpeedily, with an uncontroulable Bent and Steadineſs of Will, and never to be repented of. I am pained in my very Soul for, and heartily bewail my Neglects, Deferrings, and Averſations. And here I am, bleſſed Lord, ſetting to my Seal, and firmly binding my ſelf in this my Baptiſmal Covenant, with an irreverſible purpoſe to act all the remainder of my Life, thro' thy Mercy and Aſſiſtance, only according to the Tenour of it.

Be ſerious then here, O my Soul, or thou abjureſt all ſolid Conſolation. Thou canſt never enjoy good Hopes without a good Conſcience: If thou deſireſt to build high in thy Comforts, be ſure thou lay a good Foundation. If thou never entereſt into ſuch Meditations and Reſolutions as theſe, bid everlaſtingly adieu to all true Contentation. If thou do not really turn to God, thou turneſt away thy Peace. The Holy Ghoſt will never be a Comforter, where He is not a Converter. Except thou be born again of Water, and the Spirit, thou canſt not enter into the Kingdom of God, the Kingdom of Peace. See to it therefore, that thou be raiſed from thy Death in Treſpaſſes and Sins, as ever thou deſireſt a Reſurrection of thy Joys. No Purity, no Peace.

5. Having thus begun, go on: Make Repentance Mortification, Watchfulneſs, Faith, Love, Reſignation to the Will of God, thy daily uninterrupted Exerciſe; and endeavour to grow in all, and be upright in all, elſe all's nothing. Make Sincerity thy great Aim and Endeavour. Hypocriſie is Heritor no where but in the Land of Darkneſs, and diſmal Woe. Thy Joys will reſemble their Parents. If they be a Cheat, ſo will they alſo. Be really good, and eminently ſo too. Aut Caeſar, aut nullus. Lean Graces do but devour fat Comforts, p. 389never enjoy them. The ſweeteſt promiſes yield no laſting Refreſhment, to fickle hearts uneſtabliſhed with Grace. If thy Spiritual Strength be ſmall, when thy ſtanding in Chriſtianity is great, ſome ſecret Diſeaſe keeps thee down. Thy Stomach is foul, makes no good Digeſtion, ſome under-ground Corruption draws in that Nutriment, thoſe Spirits that ſhould invigorate and encreaſe thy Graces, like a Worm in the Paunch or Bowels, feeding upon that, which ſhould feed thee, and ſo defrauding thee.

Kill then thou muſt, or be kill'd: Repentance and Faith, and Mortification, and Watchfulneſs, alone muſt ſublevate thee. Engage thy ſelf herein, and make theſe a daily Task. Let not thy Sloath, the World, or any ſweet Luſt, raviſh thy Heart into an hours Neglect, no not a Moments, Reſolve and act with the firſt, and to the uttermoſt. Thou art upon the Pits Brink, ready to drop down into everlaſting Horrours, and till thou repenteſt, haſt no Foot-hold; nay, thy Foot is already ſlipt, thou art tumbling down head-long, and no Mercy can or will hold thee up, but only as far as it engages thee in Repentance. This is the ſole Relief that thou eanſt have from Heaven; nothing elſe can bring thee back, raiſe thee out of the Ditch, return thee into a ſtate of Safety, but only thy returning this way to God. 'Tis abſolutely impoſſible, under the preſent Oeconomy of Divine Grace, for Mercy it ſelf to ſave thee, to ſatisfie thee with Peace, without Repentance: And no leſs impoſſible for thee to ſatisfie thy ſelf, in the ſoundneſs of thy firſt Repentance, without Cordial Reſolutions, Cares, Endeavours, in a ſecond daily life-long Repentance and Mortification.

Go over again then with this Work, never p. 390preſent thy ſelf to the Lord without this Sacrifice, of a broken contrite Heart: As thou reneweſt thy falls, renew thy riſing by Repentance. That day upon which thou ſinneſt not, repent not; but be ſure thou omit this Duty upon none other. If there be any failures in thy firſt Work, a recognition and renewal of it may redintegrate and rectifie thee. No Man is hearty in that Work, which he is loath to reiterate. Suſpect that Repentance which ſtands all alone in a ſingle act, and hath no Seconds. Be dayly therefore ſearching thy Heart, and examining thy Life, caſt up thy Accounts at even , reckon with God, and thine own conſcience, for the day and all thy Life paſt, that thou may'ſt not lie down a Debtor to Juſtice, leaſt it be requir'd of thee ere the Morning. This is ſafe, and uſe will make it ſweet. Should a Traytor to God and thine own Soul lodge with thee in peace but for a Night, with what face could'ſt thou preſent thy ſelf before thy Judge, ſhould he arraign thee, and tell thee this Night ſhall thy Soul be required of thee. 'Tis dangerous to dally with Sin, deſperate to irritate God. The Curſe of any one Sin unrepented of, and the Wrath and Fiery Indignation of God, are no eaſie Pillows to lay thy head upon. Thy ſleep will then be ſweeteſt when thy Sin is ſoureſt; and thy Reſt will be moſt refreſhing and comfortable, upon the ſoft Downy Bed of a good and pure conſcience, purged by Repentance, purifyed by Faith.

But 'tis not enough to forſake thy Sin and turn to goodneſs, with a broken, bleeding Heart; but the root of Sin muſt be bound about with a Hoop of Iron, that it may be deaden'd and ſpring out no more. Crucifie then the Fleſh and the World, and be Crucified to them, and deny ſo as to mortifie p. 391Ʋngodlineſs, as well as Worldly Luſts, elſe thou art not taught by the Grace of God that brings Salvation, Tit. 2.11. Repentance cuts off the Branches (the acts of Sin) that are already ſprouted out; but thy cares muſt not only reſpect what is paſt or preſent, but what may be in future. Therefore muſt thou engage thy preventive cares and endeavours in Mortification. Draw out the Heart-Blood of thy Luſts by cutting them off intirely from thy Heart and Affections. That accounted ſo truculent a Word of Caeſar to his Soldiers at Pharſalia, ſtrike at the face, which gave him the Victory, is no cruelty, but good policy here, and mercy to thy ſelf, and will be Crown'd with like Succeſs. That which is moſt lovely in thy Corruptions, moſt pleaſing to thy ſenſe; muſt be firſt laid at, ſtrike at their Beauty, turn that into deformity, and thou winneſt the Day. They live only in thy love, as far as approving themſelves to thy carnal Affections, whence they are call'd Luſts. Set up a Cherub with a flaming Sword turning every way, to keep them out of that their Paradiſe, and to guard thy Heart that Tree of Life, and thou effectually condemneſt them to an irremediable Mortality; thou really executeſt and deſtroyeſt them.

Eſpecially if hereto thou ſuperadd the Exerciſes of Faith, and its ſocial Graces. For to crucifie Sin without Faith, deriving vertue and ſtrength from the Croſs, i. e. the merit of Chriſt, or that Holy Spirit and his Aid, which Chriſt by his merit purchaſed, is not at all to be hoped. It would never have had its Chriſtian Name from the Croſs, if this had no Influence upon Mortification. The Moral is pretty, but ſhort of that Perfection of the Spiritual, to which we are directed p. 392and enabled as Chriſtians. 'Tis (not if ye by Reaſon and Philoſophy, but) if ye through the Spirit, do mortifie the deeds of the Body, ye ſhall live, Rom. 8.13. What Spirit he ſpeaks of, the next verſe declares: For as many as are led by the Spirit of God, are the Sons of God. This certainly imports ſomething more than mere Nature, and natural Improvements. I love the Platonical and Stoical foreign, and am pleaſed to read thoſe Precepts whereby they direct it. But the Philoſophical Death in voluntarily looſing the Soul from the Body, and bodily Life, Porphyr. foreign. 7.9.and Paſſions to which it was ty'd, by converting it ſelf to the ſervice of bodily Affections, will only introduce a Philoſophical Peace, i. e. not to grieve, or be angry, to be neceſſitated to nothing, to be unconcern'd about Extrinſecals, untouched, and free: Arrian, l. 3. c. 13.as they deſcribe it, Chriſtian Mortification is a higher thing. 'Tis the Work of Grace, ſubduing the Sins that are contrary to it; eſpecially the Corruption of Nature. The Work of Grace influenced by the Holy Ghoſt. The Spirits work by Grace, in relation to Chriſt and his Crucifixion; wherein the grace of Faith in ſpecial hath a peculiar Province. I mean not Chriſtianity in general, which ſometimes is entitled Faith; but that particular Grace which the Old Teſtament oft calls Truſt, the New, committing our Souls to God. When in a ſenſe of Sin, Impotency, and Emptineſs, we give up our ſelves to God in Chriſt, entruſting our Souls with him, and expecting all from him alone, in the way of his Covenant and Promiſes; which hope is an inſeparable fruit of Faith, and therefore included with it in the ſame title of Truſt, which is indeed both. Thus then p. 393do Chriſtians mortifie Sin: Being ſenſible that they are inſufficient by the power of their own reaſon and moral Vertue, to get the Victory over Original Corruption, and evil Habits, they apply themſelves to God in the Name of Chriſt; not only owning all Chriſtian Doctrine, and obeying all Chriſtian Precepts, which are remote conditions and helps of Mortification; but in ſpecial conſidering that Chriſt by his merit procured power againſt Sin, as well as Pardon, which both are given upon no other account, but only for the ſake of Chriſt; therefore they beg of God, that according to his promiſe, he would ſubdue Iniquities, Mic. 7.19. He would graciouſly pleaſe to beſtow upon them, for Chriſt's ſake, that ſtrength, by his Spirit in their inner Man, which may enable them to conquer, and keep under their Concupiſcence, the Fleſh, with the Affections, and Luſts thereof, and upon the help of his Spirit, ſo beg'd, they rely, and depend, and truſt to it, in every aſſault and motion of Sin, lifting up their Hearts to God in Chriſt, for renewed Power to reſiſt and ſuppreſs it, and keep themſelves pure; diſtruſting themſelves, that they may put their whole truſt in the living God, upon whom thus fixing their affiance, they wait in patience and watchfulneſs, and the uſe of his Ordinances; for Chriſt to be made their Sanctification and Redemption, from the Dominion, and Tyranny, or Rebellion of Sin, which by degrees is granted them; and this Exerciſe of Faith in Prayer, and Prayer means, is the immediate and next condition of the grant of power againſt Sin; which is followed with the uſe both of Rational and Scriptural Conſiderations, care to prevent all occaſions, or irritations of Concupiſcence, and other evil Diſpoſitions; an p. 394early endeavour to ſuppreſs the firſt Motions and Luſtings, &c. but the power of theſe is not truſted to, as ſufficient, but Gods alone, in the uſe of theſe helps, to overcome and crucifie the evil of their Natures, and all that are rooted in it, and flow from it: Act then ſolely under God, look after ſuch an effectual Faith, that carrying thee above all Viſibles to the inviſible God; will under his Influence purifie thy Heart, work by Love, and reduce thy Will into Subjection to God, and grow herein daily.

'Twas much that Philoſophers ſhould make it one of their foreign, or Governing Prenotions. [Will nothing but what God Wills;] and that decantate [foreign] Follow God. Arrian l. 3. c. 26. p. 362. and l. 2. c. 16. p. 217. Marc. Anton. l. 10. §. 11. Seneca de vita beat. c. 15. Arrian l. 4. c. 12. p. 426. foreign, &c.Seneca ſubjoyns, In regno nati ſumus, Deo parere libertas eſt. In a Kingdom are we born, to obey God is liberty: Yea, 'tis Royal Liberty. Arrianus, I have one to be ſubject to, to obey, even God, &c. Oh! let not Infidels riſe up in Judgment to condemn thee, for a Rebel againſt the Will of God, in his Precepts or Providences. 'Tis an ugly thing for a Chriſtian to have a Will, a Separate Will. The Will of Man is a Bedlam, except in Conjunction with, and Subordination to God. The liberty of the Will of Man conſiſts in Servitude to God. Excellently Arrianus: I am Gods freeman, foreign, &c. Arr. l. 4. c 3. p. 380.and friend, that I may voluntarily obey him, I muſt ſet nothing in competition, not my Body, not my Poſſeſſions, not Principality, not Fame, no nothing at all, &c.

p. 395In Summ, labour to form all thy Faculties, after the beſt Paterns, and imitate ſuch in thine Actions. Chriſtianity is an Imitation of the Nature, Life, and Actions of Chriſt. **foreign Greg. Nyſ. M. Antonin. l. 10. 8. Cl Alex. Strom. l. 5.Marc. Anton. could ſay, God wills, that all Rational Beings ſhould be like him, not flatter him. Clemens of Alexandria makes account, that Plato thought ſimilitude to God the end of Philoſophy: This the Philoſopher may propoſe, but the true Chriſtian only attains. The Exhortations to it in the Scriptures are many. Eph. 5.1, 2. 1 Cor. 11 1. conſequentially, 2 Cor. 3.18. Rom. 8.29. Luk. 6.36. 1 Joh. 3.3, 17. 1 Pet. 1.16. Matth. 5.48. A Chriſtian unlike Chriſt is a contradiction, as a godly Man not God-like. When Chriſt dwells in the Heart by Faith, he will transform it, and the Life into the likeneſs of his own. Gal. 2.20. I am crucified with Chriſt, ſays Paul, nevertheleſs I live, yet not I, but Chriſt liveth in me; and the life which I now live in the Fleſh, is by the Faith of the Son of God, who loved me, and gave himſelf for me. This is that living in the Spirit, and walking in the Spirit, he after mentions, Chap. 5.25. Putting on the Lord Jeſus Chriſt, Rom. 13.14. 2 Cor. 3.18.

Wilt thou not then, Oh my Soul, aſpire after this? 'Tis high, above thee, a ſtrange Myſtery to thy carnal part, and ſo at firſt is every thing of God; yet nothing is to be deſpaired of that is enjoyn'd by God, whoſe Precepts are his Power, whoſe Word his Work. And if God who commanded the Light to ſhine out of darkneſs, and it obeyed, do alſo command the Light of the knowledge of the Glory of God in the Face of Chriſt, to ſhine into thine Heart: 2 Cor. 4.6. That will much more obey the p. 396voice of his Almighty Grace; and this Light is Life, this Life Love, this Love univerſal Conformity to God. For, God is Love, and he that dwelleth in Love, dwelleth in God, and God in him, 1 Joh. 4.16. and Love is the fulfilling of the Law, Rom. 13.8.10. Gal. 5.14. Oh thou Bleſſed Spirit, God of Love, deſcend into and ſhed abroad thy Nature in my Heart; kindle, Oh thou ever adorable Breath of God, and blow up this Holy Ardour and Flame, that as a Seraphim, I may aſcend in a tranſport of Delight and Joy to thy Throne, and perpetually burn upon thine Altar; and being like thee in Love, I ſhall through Love be like thee in all things. Am I a Profeſſor, am I a Believer; am I a knowing, a weeping, a diſcourſing, a practiſing, a juſt, a diſpaſſionate, a temperate, a bountiful and liberal, a condeſcending, a friendly Perſon: Yet if I have not, if I am not Love, I have, I am nothing. The reaſon of 1 Cor. 13.1, 2, 3. will carry this and more. Neither extraordinary gifts of Tongues, propheſie, abſtruſe Speculation, Miracles; nor extraordinary Practices, as beggering my ſelf to give to the Poor, receiving the Crown of Martyrdom under the moſt cruel Tortures, voluntarily ſubmitted to, are at all available without Love; therefore much leſs things of a common and ordinary Nature. Love is all in all. Thy Repentance, thy Faith, thy Hope, thy Prayers, thy Vows, thy Obedience, are good and acceptable, if Spirited with Love, without it they (and all beſide, that thou canſt poſſibly be, and do) are but all as a Sacrifice of Swines Blood, and bleſſing an Idol: there's nothing of Life in them, nothing of Soul, becauſe nothing of God, becauſe nothing of Love. Oh love the Lord then, Oh my Soul, with all thy mind, p. 397with all thy Heart, with all thy ſtrength, and thy Neighbour as thy ſelf, for his ſake; let him have thy whole deſire, thy whole delight at all times. Minus te amat, qui aliquid tecum amat, quod non propter te amat. Idiotae contempl. de amore Dei c. 12.He loves thee but little (Oh Lord) who loves any thing with thee which he loves not for thee, ſays a devout Man. 'Tis but meet that the higheſt God ſhould have the Supremacy in my heart. If in the greater World he be King, muſt he be a Subject in the leſs. I am worſe than Hell, if God muſt not be acknowledged Soveraign in my Soul. The Spirits there dare not, cannot but own him as their Lord; this is the duty they pay, extorted indeed by their ſenſe and fear, which that it may not be thy diſmal lot and fate. Oh my Soul, advance thou him freely to the Crown within thy ſelf, in a ſpontaneous, generous Ardour of pure Incorrupt, Incorruptible Love: Which if thou doſt not thou art accurſed; if thou doſt, thou art bleſſed; for 'tis a Prayer upon record in God's Word;1 Cor. 16.22.1 Cor 16:22 and therefore part of the matter of Chriſt's Interceſſion, Grace be with all them that love our Lord Jeſus Chriſt [foreign] in Incorruption or Immortality, i. e. with a never-fading Love, Eph. 2.24. and that only is a ſincere Love. Oh Love the Lord on Earth as thou wilt love him in Heaven, with the ſame kind, and preſs toward the ſame degree of Love, and be happy. Thus live in God, above the tumult and hurry of external things, and be at reſt.Marc. Antonin. l. 2. p. 5, &c. Omnem crede diem tibi diluxiſſe Supremum.

Live every day as if it were thy laſt; and in every imployment ſo act,Arrian, l. 4. c. 10. as one that can be p. 398free to be found therein by Death.p. 416. foreign &c. It. l. 3. c. 5 p. 273. Antonin. l. 6. §. 3…. What would'ſt thou be found doing by Death, ſays Arrianus? I for my part, doing ſome maſculine, beneficial, publick, uſeful, generous Work. But, if I cannot be found in theſe, yet this is [foreign] unhinderable; this is given to me, to amend my ſelf, to elaborate that faculty which makes uſe of Phantaſies, to endeavour [apathy or] freeneſs from Paſſion, to give my Affections their due; and (if I can be ſo happy) to gain ſoundneſs, certainty of Judgment. If Death find me thus employ'd, 'twill be ſufficient to engage me, with hands ſtretched out to God, to ſay: I have not neglected thoſe Powers thou gaveſt me to obſerve thy Government, and follow it: I have done my endeavour not to diſgrace thee: Behold how I have uſed my Senſes, my Prenotions. Have I ever blamed thee? Have I been diſpleaſed with any thing befalling, or wiſh'd it otherwiſe? Have I miſguided my Affections, becauſe thou begatteſt me? I render thee the praiſe of thy Gifts; in as much as I have well uſed thine, it ſufficeth me. Reſume them now again, and where thou pleaſeſt diſpoſe of me. For, all were thine and thou gaveſt them me. I the rather produce theſe Teſtimonies out of Heathen Authors, to let Chriſtians ſee how inexcuſable it will be in them, who have infinitely better Light, Means, Aids; to neglect what even Nature and Reaſon taught Philoſophers to practiſe: And withall to awaken others with my ſelf, to a more aſſiduous care in theſe Exerciſes, leaſt it be found more tolerable for Tyre and Sidon, for Sodom and Gomorrah, than for us at the great day.

Obſerve all the inward Workings of the Divine Spirit, both in calling out the actings of Grace, and reviving thee with Peace, and keep p. 399them upon record for after advantage. Time may come when all thy preſent Senſations may be ſo cloudy, that thou canſt not ſee a peep of day; canſt not from any thing that thou feeleſt, conclude that thy ſtate is right before God. But if at ſuch a ſeaſon and hour of temptation, thou be'ſt able to call to mind, that upon due trial, when in a ſober and compoſed calm of Thoughts, the Lord ſatisfied thee upon ſure and indefeiſible Evidence, that thy Heart was truly changed, and that thou waſt (as a New Creature) in Chriſt Jeſus; and that thy Objections, and misdoubtings, and temptations to the contrary were thorowly anſwered. This will be ſuch an eaſe to thy mind, and a revival of thy hopes, that ere long the miſts and darkneſs will be driven away, and thou wilt again reaſcend into a clear and ſerene Heaven of Light, and Peace, and Joy. Make ſure in this manner to lay up, and reſerve a good ſtock and treaſure of Experiences, if thou deſireſt Riches of Comfort, yet content not thy ſelf with the old, but make new. To remember what thou did'ſt enjoy, and feel in the days of the right Hand of the Moſt High, may revive thee but to ſenſe, and feel it at preſent much more. Renew then thoſe gracious Exerciſes over and over, that did once produce Halcyon days in thy Soul, and they will recall them; the ſame effects will iſſue from the ſame Cauſes. Amend what was amiſs in former actings, which gave Satan advantage to redintegrate thy Troubles, and this will eſtabliſh thy Peace upon a ſecurer, and more unexceptionable baſis. 'Tis not poſſible to refute the Devils Objections againſt thy ſincerity, by a method more effectual, than a more ſerious care to act all over again ſincerely, which he tempts thee to ſuppoſe was done unſoundly. p. 400Renovated Acts of a ſound Repentance and unfeigned Faith, as ſure Teſtimonies of thy Renovation after the Image of God, will daſh thine Accuſer out of countenance. If thou canſt make any freſh Experiments of the Power of Divine Grace, effecting this: If God take thee anew into his boſom of Love, to melt thee: If a view of him whom thy Sins have pierced, cauſe thy ebbing godly Sorrow again to flow over all the Banks: Laſtly, if with a perfect Heart thou returneſt from all thy by-paſt follies, unto him from whom thou haſt deeply revolted; this will again retrieve thy ſinking Heart and hopes, as a new taſte of the Lord's graciouſneſs, and evidence that he hath not forſaken thee, but that his Mercy and Godneſs follows thee, and ſhall all the days of thy life even to Eternity.

Set about this, O my Soul, with a reſolved obſtinacy of endeavour, that will not be conquerable by any aſſaults of Corruption or Temptation. For, thou canſt never take a Heaven of Joy and Reſt, except by violence and force. Weak reſolves do but only encreaſe the Devils Triumphs. Strong cares are requiſite to poſſeſs thee of ſtrong Conſolations. Obſerve where, when, and how the Spirit moves, and ſpread thy Sails before his ſweet Spirations. He is the Comforter, becauſe the Conducter into the way of Peace. Thou canſt enjoy no more of his Teſtimony to ſolace thee, than thou doſt of his Grace to quicken and ſanctifie thee: And if thou comforteſt thy ſelf without the Spirits Witneſs concurring, thou art a fond ſelf-flattering fool, and wilt fantaſtically ſolace thy ſelf into confuſion. Lay a ſure Ground Work for his Sealings, in thy Sanctification; but then thou muſt build upon it, p. 401endeavouring to grow in purity of Spirit, by frequency in purifying Practices. Never build Comforts upon any Recognition of former Comforts, except thou waſt fully ſatisfied their Grounds were ſure. But, rather begin again and dig deeper, that thou may'ſt build ſtronglier. Labour to be Heroically good, if thou deſireſt to be eminently happy. Make thy way through the Temple of Vertue, into the Temple of Honour and Peace, that thou deceive not thy ſelf, and embrace a Cloud inſtead of Juno.

Finally, having done all, renounce all as unproportionable. By thy Faith take Sanctuary in the mercy of God, through the Merits of Jeſus Chriſt. Make him thy living guide and way, to the true Life of everlaſting Joys and Conſolations.

Laſtly, Be fervent and conſtant in Prayer. Peace is not attainable but only by Addreſſes to the God of Peace. 'Tis his Gift, and muſt be thy deſire expreſt in Petition, ere thou receiveſt it. Uſe Prayer and engage Prayer, that both thine own and others Intereſt in Heaven may prevail for thee; which laſt by the Apoſtle, Jam. 5.16. called [foreign] inwrought, inworking Prayer of a Righteous Man availeth much. The foreign were ſuch as being moved by a ſupernatural Power or Agent, acted beyond themſelves above Nature. And Righteous Souls are acted by the Holy Ghoſt in Prayer, Rom. 8.14, 15, 16. Not by extraordinary Influences as the divinely inſpired, but ordinary: Yet theſe not common to all, but ſpecial and proper, which no wicked Man over Experiences; and this therefore not ſo much with reſpect to the Gift which is common, as the Grace of Prayer, which is peculiar to the New-born Children of God. Indeed p. 402the Gift is but the Body, Grace the Soul of Prayer; and the moſt Eſſential Grace of Prayer properly ſo call'd, viz. Petition is Deſire, the moſt efficacious is Faith. For I doubt not to give the title of Grace to ſincere Deſire, notwithſtand that it hath been exploded upon a reaſon ſomething odd, viz. That deſire of Grace, is no more Grace, than deſire of Health, Riches, &c. is Health; Riches, &c. A ground doubly fallacious; for 1. It doubly miſrepreſents the contrary Opinion, which 1. only pronounces concerning ſincere Deſires. 2. Means not, that the Deſire is formally the Grace, and every Grace deſired. But if upright Deſire be not a Grace, though not the Grace deſired, neither is upright Delight, nor conſequently upright Love, whereof theſe are the ſpecial and ſole Ingredients; Deſire being as eſſential as Delight. And if ſome ſincere deſire of ſome Graces, be not inchoatively the Graces deſired, or an Effect or Act iſſuing from them, (which amounts to the ſame thing, and will ſubſerve to the ſame end, for which that Propoſition is uſed, viz. to ſatisfie the weak but ſincere Chriſtians, that queſtion their Grace,) I cannot tell how that of our Saviour is intelligible Matth. 5.6. Bleſſed are they that hunger, &c. i. e. deſire ſincerely as all agree. The Ungracious, Unrighteous are not Bleſſed, but Curſed; now according to the ſuppoſition of the Text theſe have nothing to entitle them to Bleſſedneſs, ſave this Hunger, &c. or Deſire, therefore this Deſire conſtitutes them ſo far Righteous, as not to leave them liable to the curſe due to the Unrighteous. 2. It miſtakes and miſſes the caſe, for ſure there's a World of difference betwixt Internal Diſpoſitions of Mind, and External Poſſeſſions. One p. 403more imperfect diſpoſition of Mind, is capable of being changed into, or growing up to a more perfect habit, and therefore may be inchoatively that habit; and alſo it is very poſſible, that the firſt actings of a Grace already received may be in a deſire of that Grace, as well as the more mature ſtate of that Grace, may diſcover it ſelf in ſtrong deſire after a greater meaſure of it ſelf. 'Tis certain that the more grown and vigorous our Faith is, the more do we deſire the increaſe of it, ſo Delight, Hope, Fear of God, Humility; and in ſumm, no Man can ſincerely deſire any Grace, without Grace, becauſe without Grace there can be no Sincerity, that is the Adjunct without the Subject: Sincerity being the Eucracy, or good Conſtitution, and Form, and Beauty of Grace, which cannot be ſound if it be not. Now to transfer this to External Enjoyments, or bodily good things, is to leap over the Hedge into a ſophiſm of no very graceful Name. I think there are other more ſolid Methods, to club down preſumptuous Hypocritical Deſires, than thus to break the bruiſed Reed and rotten Stick with one and the ſame blow I do not ſay that deſires of Comfort are Comfort, I know very well that Deſires, in no manner of Gradation or Modification can be a ſpecies of Comfort, as Deſires may be of Grace; nor an inferiour degree of Comfort neither. Yet though they cannot be formally Comfort, they may be objectively Comfortable. That is ſincere deſires upon reflection, will be matter of Comfort; 'twill be a rejoycing to a Man's Heart, to find therein thoſe hungring and thirſting deſires, which the foremention'd Scripture recommends. I know not that any can ever have p. 404reaſon to repent, of hearty Breathings and Pantings after the Living God, and that plentitude of all deſireable Joys, in fruition of his tranſcendent Perfections, which is ſufficient to repleniſh and anſwer all the cravings of the moſt enlarged Appetite, even unto Satiety. And 'tis certain that without ſuch deſires, Divine Bounty it ſelf, infinite though it be, will not adminiſter the leaſt drop of the Cup of Conſolation, as 'tis called, Jer. 16.7. Indeed ſince 'tis God which comforteth thoſe which are caſt down, 2 Cor. 7.6. we have little ground to expect his Comforts, if we never deſire them, and little evidence can we give of our true deſires, if we convert them not into Prayers; nor can our Prayers prevail if not made in Faith, Jam. 1.5, 6. For that's the Grace of Graces, which muſt beat every end, or nothing can proſper. The Son of God himſelf, the Lord, Owner, and Poſſeſſor of all, yet did not obtain the Comforter for us without Prayer, Joh. 14.16. And 'tis no diſhonour to be ty'd to the ſame Conditions with our Redeemer, in things accommodate to our Nature and State. If he procured the Cauſe of Comfort, he will bleſs our uſe of the means, which if we neglect we (what in us lies) fruſtrate the Interceſſion of Chriſt, and by omiſſion of our Duty of Prayer, which is a part even of Natural Religion, we cauſe, as to our ſelves, a denial and rejection of the Prayer of Chriſt himſelf. And how can we expect that God ſhould hear us Praying for our ſelves afterward, when we ſee a neceſſity to change our Minds, and ſue for that Mercy for our ſelves, which once we would not receive, or ſo much as deſire, as an anſwer to the Petitions of our Mediator.

p. 405Be not a Stranger to thine own Heart, yet do not think to dig thy Peace out of thine own Bowels. If it be a comforting reviving thing to find in thy ſelf the truth of Grace, yet that refreſhing vertue of Grace it ſelf is from God. Whence we find ſome that although they be tolerably ſatisfied of their ſoundneſs, yet through Ignorance, or Inadvertency, or Melancholy, or Temptation, &c. cannot ſettle in a calm and quiet compoſure of Mind. For, as I ſaid, the Aſſurance of the truth of a Man's Grace, is only comforting, as it is the ground of his Aſſurance of the Love of God, of which if a Man be not ſatisfied, i. e. that true Grace is an infallible evidence, that God does embrace him with his ſpecial Love, and is at peace with him through Chriſt, his Conſcience will not be at reſt, for it cannot reſt in diſcord with God, whoſe Deputy 'tis in Man. Now ſome are ſo weak, as not to underſtand this; others ſo oppreſt with dumpiſhneſs of Spirit, as not to heed it; others ſo deluded by Satan as not to believe it; which miſts if not diſpell'd, damp the comfort of Grace. Look therefore to the Sun of Righteouſneſs to clear up thy Comforts, by expeling this Darkneſs. Seek abroad for Peace. The Bee finds not her Honey at home, without the labour of her Wings. Let thy Supplications then, O my Soul, be continually winging thy Affections towards Heaven, that they may there ſuck and be ſatisfied, Iſa. 66.Isa 66with the full Breſts of Divine Conſolation, milk out and be delighted with the abundance of its Glory. The Celeſtial Canaan is the Land that flows with the Milk and Honey of Divine and Spiritual Joy, into which as at firſt thou paſſeſt over the Jordan of Repentance, p. 406not upon dry ground, but wafted by the breath of Prayer: So muſt thou take poſſeſſion of it in Armour, fighting the good Fight of Faith, with Heart and Hands (like Moſes) lift up in earneſt Supplications.Exod. 17.11. Iſa. 61.1, 3.Exod 17:11Isa 61:1Isa 61:3 The Spirit of God is upon Chriſt, becauſe the Lord hath anointed him. To appoint to them that mourn in Sion, to give them Beauty for Aſhes, the Oyl of Joy for Mourning, &c. If it be his Gift, to him muſt we addreſs for it. The Tree from whence this Oyl of Gladneſs flows, is planted in the Paradiſe of God; deſcend to thee it ſhall not, unleſs thou aſcend to it, and be ingrafted in the ſame Stock. Oh tranſplant thy ſelf from Earth to Heaven, and take root at the Throne of Grace, fix thy ſelf and grow at the Footſtool of Mercy by Frayer, if as a Tree of Righteouſneſs thou wouldſt draw in, be nouriſh'd and refreſh'd by thoſe conſolatory dews of Divine Love, which are the ſpring of that River of the Waters of Life, which makes glad the City of God.

Be more above with the Father of Meries, and God of all Comfort, in theſe Devout and Ardent Suſpirations, than below glued to the Earth by Carnal Affections, if thou deſireſt to be a Barnabas, (may I thus transfer it from its active to a paſſive Senſe) a Son, an Heir, an Inheritor of Celeſtial Conſolations. If thou canſt but pray indeed thou art ſecure; the furious Waves of theſe two meeting Seas, Sin and Suffering, may wrack thee, but cannot ſwallow thee up: Sink perhaps thou maiſt, but Drown thou canſt not; the gentle Gales of the Spirit in this duty will moſt ſafely tranſport thee, to the Haven of Everlaſting p. 407Joy and Peace, even in the ruin of all thy Fortunes. Thy Miſeries, thy Corruptions ſhall periſh, thou thy ſelf ſhalt not; ſo true is that Saying of a Reverend Biſhop, Faſhionable Suppliants may talk to God, Bp. Hall.but be confident he that can truly pray can never be miſerable. Of our ſelves we lie open to all Evils, our reſcue is from above, and what intercourſe have we with Heaven but by our Prayers? This is his Catholicon.

Seneca adviſes his Lucilius, to ſuperadd new to his old Prayers, to ask a good Soul, good Health of Mind, Epiſt. 10, Quidni t… iſta vota ſaepe facias? audacter Deum roga.then of Body, Why doſt not oft renew theſe Requeſts? Beg of God boldly.— So live with Men, as if God ſaw, ſo ſpeak to God as if Men heard. A good Precept; to which adjoyn the like from the wiſeſt of Men, Eccleſ. 5.1, 2. Keep thy Foot when thou goeſt into the Houſe of God, &c. Be not raſh with thy Mouth, and let not thine Heart be haſty to utter any thing before God. For God is in Heaven, and thou upon Earth, therefore let thy Words be few. 'Tis not much ſpeaking but hearty that God regards, not the Tongue of Men and Angels, but Truth in the inward Parts. Broken Expreſſions from a broken Heart, are as ſweet Eloquence in the eſteem of God, as the beſt in Tully or Demoſthenes.

Oh then, pour out thy Prayers as a Flood, Iſa. 26.16. If thou deſireſt they ſhould return in a Tyde of Peace. They can never reach Heaven, if they have not a ſpring of Grace within, they will never be received there, if not the warm Exhalations, Tranſpirations of a melting contrite Heart, p. 408drawn out, and drawn up by the diſſolving attractive Rayes of the Son of Righteouſneſs: If the Divine Spirit infuſe this Breath into thee, it will follow him to Heaven, and through his Influence, who is the Comforter, poſſeſs thee of the fulneſs of the Comforts of Elſhaddai, God all-ſufficient: If as a cloven Tongue of Fire, the Holy Ghoſt deſcend and ſit upon thee, and give thee utterance, Acts 2.3, 4. not merely in conference with Men, but ſecret ſpeech, Iſa. 26.16. with God: If he envigorate and heat thy Graces and Affections, that the Fire burn within, Pſal. 39.3. and give ſpeech to thy Tongue: If he caſt the pure Incenſe of Spiritual Devotion, upon that flaming Altar, thy fervent, zealous Heart, that may aſcend in a ſweet ſmelling Cloud, to the Throne of God: If Laſtly, this Fire from Heaven fall upon thy Sacrifice, as a teſtimony or the audience of thy Prayers, then wilt thou ſhout for Joy, Levit, 9. ult. and triumph in his Salvation: If thou would'ſt entertain any grounded hopes, that the Lord will ſpeak comfortably to thy Heart; oh do thy utmoſt by Premeditation, by Reading, by Ejaculation, &c. [foreign] to blow up into a living Fire, thoſe Divine Sparks of the Grace of Prayer, which the Spirit doth caſt within thee, as a preparation for thy ſolemn Exerciſe in the duty of Prayer it ſelf; and let thy Supplications be rather the inward workings of thy Heart in averſation from Sin, and panting after God, by godly Sorrow, Repentance, Deſire, Faith, Love, Reſignation, &c. than the labour of thy Lips, and a bodily Exerciſe, or the Work of an enlarged invention, and fancy, or ſtrong Head and Memory, which are but dead things, mere Carcaſſes of Devotion, p. 409not to be inſiſted on in Competiton with an enlarged Heart. Take with thee Words, and turn unto the Lord. Lord at thy bidding I will take thy Words which thy ſelf here preſcribes, Hoſea 14.2, 3. They ſhall be my ſtinted Liturgy; none can tell which will be acceptable to thee better than thy ſelf. What are they? Take away Iniquity and receive us graciouſly, ſo will we render the Calves of our Lips. What's that? The ſubſtance is Praiſe: But ſome Antients thus deſcant upon it. Calves not of our Stall, Mal. 4.2. but Lips.] When a Calf or other Beaſt was to be Sacrificed (to which this is an alluſion) God required the Blood, the Fat, and ſometimes the Fleſh, but never the Skin and Hair; theſe were to be carried away and burnt in another place. The Blood of theſe Calves of the Lips is Faith in the Blood of Chriſt, which is the Life of Prayer and Praiſe. The Fat, pure, and holy Affection, and Grace, Sorrow, Deſire, Love, Delight, Hope, &c. The Fleſh is the matter, or thing pray'd for, Wiſdom, Righteouſneſs, Sanctification, Redemption, &c. The Skin and Hairs, the Words, and Expreſſions, with the Method, Mode, Order; which if alone, and not ſpirited with the former, are of no value with God, who looks at Things, not Words and Phraſes. They muſt indeed be brought to God in vocal Prayer, which is never a Duty, except when we joyn with others, and they with us, and we muſt ſee that all accord with, or do not diſagree from the general Rules of the Scripture. But 'tis a folly to think that we for theſe are more acceptable in Perſon, or that our Prayers, the Fleſh, the Fat, the Blood, are more well-pleaſing to God. We muſt not lay any ſtreſs upon, put any confidence p. 410in that, which God will not vouchſafe his Altar to Sanctifie.

Offer then even this vocal Prayer: God expects in ſome caſes, this in Conjunction, but take heed, O my Soul, of relying upon it, as ſuch, viz. the Skin without the other, in Separation. Whether form or no form, what matters it, 'tis but Skin and Hair. Why ſo much adoe about it? Give the main to God, or thou giveſt nothing. God will take off the Skin, and burn it; burn not thy Fingers about it; 'tis not for the Altar. Oh bring that chiefly which muſt be preſented there. God is a Spirit, what are Words to him? Oh let thy Prayers be all Spirit. Words are but the vehicle, ſometimes only Aereal, mere Wind, ſeldom Aethereal, defecate and pure Quinteſcence, without Froth and Vanity, &c. However, O ſee thou that there be an Angel within; if there be not an Intelligence to turn about this Orb of Devotion; if a Soul do not animate this Body of Duty, away with it, to the dunghil with it, 'tis but mere Carrion. Bring the Male in thy Flock, not this corrupt thing. Thou canſt never derive Comfort from Heaven, if thou lay nothing upon God's Altar but Froth and Wind. Subſtantial Prayers, (and all ſubſtance is an inviſible, inward thing) and theſe alone introduce ſolid and ſubſtantial Conſolations.

2 Theſ. 2.16.

Now our Lord Jeſus Chriſt himſelf, and God even our Father, which hath loved us, and given us everlaſting Conſolation through Grace,

17.

Comfort your Hearts, and ſtabliſh you in every good Word and Work.

p. 4111 Theſ. 5.23.

And the very God of Peace ſanctifie you wholly, and I pray God your whole Spirit, and Soul, and Body, be preſerved blameleſs unto the Coming of our Lord Jeſus Chriſt.

Heb. 19.20.

Now the God of Peace, who hath raiſed from the Dead, our Lord Jeſus Chriſt, that great Shepherd of the Sheep, through the Blood of the everlaſting Covenant;

21.

Make you perfect in every good Work to do his Will, working in you that, which is well-pleaſing in his ſight, through Jeſus Chriſt; to whom be Glory for ever and ever, Amen.

FINIS.