A spiritual antidote against sinful contagion in dying times a cordial for believers in dying times with a corrosive for wicked men in dying times / at first written as a letter to private friends in daily expectation of death by the plague, and afterwards printed for more public good.

A SPIRITUAL ANTIDOTE FOR A Dying Soul.

Or, An Infallible Cure of all Soul-Contagion, upon the speedy, con∣scientious, and sincere receiving, and improving of One and twenty Ingredi∣ents.

Dear Friends,

THe great concernment of every Man in this World, is with ut∣most and unwearied Diligence, to take care what shall become of his Precious and Immortal Soul in another life. But much more should this be minded with double Diligence, in a time of such great Mortality; when so many fall on the right hand and on the left; when Death is raging in every street; when it is breaking in at every Door,

and climbing up in every Window: Bereaving Parents of their Children, which they have brought forth with Sorrow, and brought up with care; nay, not sparing the tender Babes, that hang upon the Brest, the Children of their Parents: Separating betwixt the loving Husband, and the Wife that loves as much as he.

Now, we are not sure of to morrow, nor this hour of the next; how soon we must flie, we do not know; and a remove into eternity, will be the greatest remove we ever made: And though in his Providence, God hath removed me and my Family from the hearing of your Passing-Bells, and the doleful Lamentations that the ears of the there present, are filled with: Yet methinks I see the living laboring day and night, to Bury their Dead, while the other half, as yet remain, part∣ly lamenting the Death of them departed, and partly looking for their own. Methinks I see many oftentimes viewing of their own Bodies, to see when the Tokens will appear. Methinks I see one sick and dying in one Room, and another in another; and those that yet are well, tread every step they take upon the Brink and Border of another World. Surely then, now is the time, if ever, for Men to be serious with God, and in good earnest about the Matters of another World: And now to pray, as those that might be arrested while they are speaking, and be fetch'd from off their knees to Gods Bar; and now to hear and do every duty, as those that are so near, so very near, to an eternal and unchange∣able State. Oh what havock doth the Plague

make amongst Mens Bodies! and what slaughter is Sin making amongst Mens Souls! Oh how fast are Men passing into Eternal torments, when the Plague cometh and catcheth the Drunkard, the Swearer, in his known Impiety, and the Hy∣pocrite in his close Hypocrisie! Ah that I could be∣wail the doleful state of the unbelieving and im∣penitent, of the Christless and the Graceless Souls, that must not live in this World, and yet are un∣fit to go into another! And yet must (when Death comes with its commission in its hand) (Poor Souls!) must into another life; which indeed, is a living Death, and a dying Life. Oh now are they the Blessed People (whatever thoughts the World had of them) that have walked close with God; that are washed in the Blood of Christ; that have the pardon of their sins! Oh now is Christ, a gift indeed; and now is saving grace, a mercy indeed! Grace is the truest, suitablest, and most durable riches; which nei∣ther Death, nor Men, nor Devils can strip us of! Oh will not that Christ, which was not valued by sinners in their life, be of greatest worth unto them when they come to die! Oh Dreadful Souls, that have now no interest in God, nor title to his Kingdom! Oh miserable Men and Wo∣men, who have Spots and spots; Spots upon the Body, that are not the Spots of those that must remain in life; and spots upon the Soul, that are not the spots of Gods Children! That die tempo∣rally by the Plague upon their Bodies, and die eternally by the Plague upon their Hearts.

Oh, now my Friends, bless God that did en∣cline

your Hearts to close with Christ before this day of great distress did come; Do you now Re∣pent of all the Pains you took for Heaven? Do you now not think that was the Best time you spent, which you spent upon your Knees in con∣versing with your God, in looking Down into your Hearts? Or do you not rather repent you spent no more? that God had no more of your Hearts and Time? that you have done no more for God? and received no more Influences from Him? Who, that waits and looks for Death, doth not wish he had better mannaged and improved his life? Do you not now finde and see the diffe∣rence betwixt Christ and Earthly Friends? Earthly Friends are full of Fears to approach near unto their Friends, when they are visited with the noisom Pestilence; but Christ doth not re∣fuse to come into his Peoples Hearts, when neigh∣bours and Friends are afraid to come into their Houses. If the Door of your House should be shut up, yet keep open the Door of your Heart, and the * 1.1 King of Glory will come in: It is the Spots of Sin, and not Plague-Spots, that will make Christ stand at a distance from your Soul: and yet, oh, the Wonderfull astonishing Love of an Holy Christ, that will come under the Roof of an Heart that is Stained with Sin, if it be the Sinners Grief, and Burden, and Complaint! Oh then get nearer to your Lord, and follow hard after the Enjoyments of your God, and Learn your Duty, what God doth in a special manner require, and expect at your hands, at such a time as this; and then you may with

greater comfort trust your self, and all your concernments with him; especially, be much in the practice of these following Duties, which, as a wel-wisher to your Souls Health and Happi∣ness, I would minde you of.

DUTY I.

AT such a time as this, be Frequent and Serious in Self-examination a 1.2 Heart-scrutiny is e∣very mans unquestionable Duty, and multitudes do everlastingly miscarry by the wilfull neglect thereof: many do lay claim b 1.3 to God, and Christ, and Heaven, that have no Title to them; and God forbid that you should be numbred among such at the coming of the Lord to Judg∣ment; and for the better managing of this so necessary and seasonable a Duty; do it,

First, Solemnly, as Judges when they sit upon * 1.4 Life and Death; and to the Solemnity of this work, reduce these particulars.

1. For the time, do this onely; If you would search your hearts solemnly, exclude other things for that time; leave your worldly thoughts at your Closet Door, and remember you are now to enquire after the State of your Soul: the Question is, Do I Believe, or do I not? Do I Love God, or do I not, &c?

2. Set your self, as before the c 1.5 Searcher of Hearts, whom you cannot deceive, though you should deceive your selves. Think, Now I am in the presence of an All-knowing God; who per∣fectly seeth the State of my Soul; d 1.6 and desire God that he would search you.

3. Then produce the Statutes by which your Heart is to be tried; take your Bible, and know, this is the e 1.7 Book by which you must be damned or saved, live or die eternally.

4. Then plead for f 1.8 and against your self, why you think and hope you do Believe; and why you doubt and fear you do not believe; what are your doubts, and how do you resolve them.

5. Then produce the Witnesses which must give in their Evidences, God and your own Conscience g 1.9: These alone can tell you whe∣ther you are religious indeed; whether you pray sincerely, or no; and in all your actions design and aim at the glory of God, or no.

6. Then proceed to the passing of the Sen∣tence, be it for you, or against you; and say, Oh my Soul! this day upon serious search, I have found that thou art out of Christ, that thou art a Stranger unto God; or, that you finde you have unfeignedly closed with, and accepted of Jesus Christ for Lord and Saviour.

7. Then Record this in your Memory, or your Diary, which might stand you in stead when you have occasion to review it.

Secondly, Judicially; be not rash, but weigh your Condition in the Balance of the Sanctuary; take heed that Pride and Self-love do not Blinde your Eyes, that you should not see the Evil in you: nor unbelief and inordinate Self-loathing Bleer your Eyes, that you should not see the Grace that God hath implanted in your Heart.

Thirdly, Effectually; bring the Question to an

issue, if it might be; do not stir till you are resolved; if your heart begin to slink away, command it in the Name of God to abide the tryal.

Fourthly, Humbly begging the assistance and the witness of the Spirit of God; you cannot have grace, till he give it; and you cannot see the grace you have, till he doth h 1.10 show it to you. Oh my Friends! though the work be dif∣ficult, and displeasing to the flesh, yet be not kept from it, but press your self to it, by con∣sidering,

First, That many now in Hell, once thought * 1.11 their condition good, till they found themselves irrecoverably lost.

Secondly, That it is an easie thing to be de∣ceived about the sincerity of your Heart; and that,

1. Because of the near resemblance betwixt the highest degree of common grace, and lowest degree of saving grace. There is something in Hypocrites, like Faith in Christ, and love to God, that is neither Faith nor Love.

2. Because of the unskilfulness of the most, to judge where the difference lieth.

3. Because the worst Heart is apt to conclude the best of it self. Some think they are worse then they be; but the most, that they are better then they be.

Thirdly, That a mistake about the estate of your Soul, is most dangerous; and to die in this mistake, is to be lost irrecoverably.

Fourthly, That it is possible you may know whether you shall be saved.

Fifthly, That this will be very comfortable.

Sixthly, That an Heart unwilling to be search∣ed, is much to be suspected.

And now for the helping of you in the dis∣covering the sincerity of your Heart towards God, I would advise you to make some inquires About * 1.12

• ...Sin.
• ...Grace.
• ...Duty.

First, Can you truly say, making your appeal * 1.13 to God, That sin is the object of your a 1.14 ha∣tred? What is the special thing your Soul ab∣hors? Every unregenerate man doth indeed hate b 1.15 God, and Christ, and the Power of Religion; and every sanctified person, doth unfeignedly c 1.16 hate those sins, which he cannot shake off. A wicked man might be angry with himself for sin, but yet he doth not hate it; might speak dis∣pleasing words against sin with his tongue, and yet have love for it in his heart: But as God hateth nothing more then sin, so every one that is born of God, hateth nothing more then sin. True hatred to sin is,

1. Implacable, and therein it differs from an∣ger. * 1.17 This may be pacified, but hatred is irre∣concileable, especially when there is a radicated antipathy, as there is betwixt Grace and Sin. A man may be angry with his friend, and yet own him for his friend: A Father may be angry with his Childe; and yet love him. Anger and Love

are consistent, but so is not Love and Hatred.

2. Ʋniversal Hatred d 1.18 is to all the kinde: He that hates a Toad, hates every Toad; he that hates any thing as such, hates every thing that is such: Love to one sin, proves there is not an hatred to any sin? Now then seriously en∣quire, Is there not any one sin that you love with a prevailing love, you might not care for prodi∣gality; but do not you love covetousness? You might not care for sinful sports; but do not you love to please the flesh, in being brought under the power of your sensitive appetite?

3. Hatred tends to separation, fighteth with the strongest opposition, and longeth for a total extirpation of the sin you hate. It makes you strive and struggle to get the victory; to abstain from the very appearance of evil; and to hate the temptation to sin, as well as the commission of it. Doth it cost you daily pains to subdue and conquer it? Do you labor to weep it out at your eyes? And though the relicks do abide, yet doth the Soul breathe and long after the extirpation of it? Doth it not make you willing sometimes to go out of the World, if God would call you, that you may get sin out of your Heart?

Secondly, How do you finde your heart af∣fected toward that sin which by way of special propriety you might call your own? indeed, no∣thing is so properly our own, as our sin: But yet some one sin is dearer to us, then all the rest. All other sins are but attendants upon this, and all will be parted with, rather then this. One beloved sin hath kept many off from Christ, and out of

Heaven. David proves the sincerity of his heart, by keeping himself from his own iniquity, Psal. 18. 23. Do you love that part of Gods Word that doth most discover your bosom sin, though it be the sin, (1) Of your constitution. (2) That hath become your darling, by former frequent commissions, that you have been long accustom∣ed unto. (3) That hath been the sin of your calling, and brought you in the greatest profit. If indeed you be sincere, that sin hath most of your hatred, that before had most of your love.

Thirdly, How do you finde your heart to work against secret sins? Can you in secret mourn and grieve for such sins that were always secret? Do you know no sin by your self, that never any man knew to be in you; that never did expose you to shame among men? Can you as heartily grieve, and weep, and mourn for this, as for others, that have discovered your infirmities un∣to the World? Is it more to you, that God doth see you, then if all the World did see you.

Make inquiry concerning your Grace. There * 1.19 is a great deal of counterfeit grace in the World. Many think they have grace, that are indeed under the power of their sin and lust.

First, Inquire after the truth of your Faith. * 1.20

1. Doth it make you to e 1.21 prize, and value, and esteem the Lord Jesus Christ above all things in the World?

2. Are you unfeignedly willing to f 1.22 receive Christ, upon the terms of the Gospel, for Lord and Saviour?

3. Doth it put you on to daily diligence to

g 1.23 purifie your heart, and to cleanse your in∣ward man from sin?

Secondly, Inquire after your love to God and * 1.24 Christ. Is it a h 1.25 superlative love? hath Christ the chiefest seat and room in your heart? Do you love his person, as well as his priviledges? Doth your love make you labor to be like him? Doth it constrain you to unfeigned obedience, that is universal?

1. In respect of the Object, i 1.26 All Gods * 1.27 commands, though never so displeasing to the Flesh.

2. In respect of the Subject, That it is obedi∣ence, with k 1.28 all your hearts.

3. In respect of Time, That it should be l 1.29 constant.

4. In respect of Place, That you would obey God where-ever you are, with others, or alone. Doth your love to God appear in the loving of his people? In the loving of his ways, of his Word, and Ordinances?

Make inquiry concerning your Duties. Judge * 1.30 not by the matter so much, as by other circum∣stances; for there is no external duty you can perform (materially considered) but an Hypo∣crite may do it as well as you; yea, and excel you. Do you pray? So doth an Hypocrite. Do you hear and talk of God? So doth an Hypo∣crite. Do you Fast sometimes, and sometimes Feast at the Lords Table? So doth an Hypocrite. Inquire then after those things concerning your Duties.

1. What is the Principle from whence all your * 1.31 duties do proceed? If your Principle be wrong, then your heart is not right. Is it onely natural conscience, or custom, or Religious education, or profit in the World, or praise among men? You can then take no comfort in sickness, or at death, in any such duties. Many now in Hell have prayed and heard the Word of God upon these accounts: Or can you say, you pray from a Principle of love and fear; because you love him, and love to converse with him, therefore you pray unto him?

2. What is the care of your Souls, as to the * 1.32 manner of your duties? It is the manner that will, in Christ, commend you unto God? Do you do your duties, (1) Humbly m 1.33, with self-loathing, as becomes a Worm, dust and ashes mingled with sin, before a pure, holy, perfect God? (2) In the Name of Christ, trusting to his merits alone for favor and acceptance. (3) Look∣ing up for the assistance of the Spirit, as one that believeth you can do nothing pleasing unto God, but by his help n 1.34. (4) Watchfully o 1.35. Do ye watch against Satan, Sin, and the World, that they may not divert your thoughts from the thing you are about? Or, if you do not watch always to prevent distractions in holy duties, yet do you watch to be humbled for them. (5) Laboriously; p 1.36 do ye labor in Prayer as becomes one praying for the favor of God; the pardon of sin, eternal life, and against everlast∣ing flames? (6) Constantly q 1.37. Is it now and then that you pray; or do you keep a constancy

in these holy duties, as you do in eating and in drinking?

Thirdly, Inquire after the End of all your * 1.38 duty: Such as your end is, such is your heart. A Theif might arm himself, as well as an honest Man; but it is for other ends. Ask then your own heart, do you perform Religious duties,

1. That you may bring glory r 1.39 to God? Is this the White you principally fix your eye upon? Though you be slighted, disesteemed, and de∣based in the eyes of Men; doth your heart de∣sire, Oh that I could now pray, that God might be glorified by me; and that I might now hear that his honor might be promoted by my hear∣ing?

2. Is it your end that you might have commu∣nion s 1.40 with God, and meet with him? and do you count that duty lost, and that time lost you spent in duty, and did not meet with God? And go away weeping and complaining when you miss of him?

3. Is it your end that you might have power more against your sins, and not to feed your lust of pride and vain glory?

4. Is it your end in all your duties, that you may have more ability to walk more close with God, and to encrease in grace, that you may de∣light and rejoyce more in God?

5. Is it your end in all your duties, that you may be fitted more and more to live with God in glory; that every Prayer, and Sermon, and Sa∣crament, may make you more meet to be par∣takers of the Inheritance of the Saints in Light?

Oh my Friends, answer to all these Serious De∣mands, which you put to your own souls, as dying men would do; as men, that do not know how soon the Plague may seize upon you; as such, that have Death staring in your Faces whereever you walk. Search therefore, and rest not, till you can finde it thus with you; and then you may have solid ground of peace and comfort, whether you live or die, whether you fall among the rest into your grave, or remain alive when this Visitation is over.

DUTY II.

A Second thing you should now labour after, is, Assurance a 1.41 of the Love of God unto your Souls, of Salvation when you die. When you are going to your Prayers, it is uncomforta∣ble not to know, whether he be your God you are going to; but to doubt of this when you are going to your Grave, will be very terrible; to doubt when you are to die, will fill you with ama∣zing fears; and make you much dishonour God at the very closure of your life. Oh, what is Death, though by the Plague, to him that knows he hath Eternal Life, that can look toward Hea∣ven, and say, Yonder is the Place of my everlast∣ing habitation, with yonder God and Christ; in yonder Heaven and Glory must I shortly be. Oh, now make sure of God and Christ, for you can be sure of nothing else.

Especially, get clear Evidence of the Pardon of your sins; oh, get off Guilt before you die;

and if you can get cleer discoveries of the remo∣val of your Guilt before Sickness comes upon you, assurance of your Pardon would lighten your afflictions, Isa. 33. 24. The Inhabitant, &c. Would it not be a reviving to your departing Soul, to have the secret whisperings of the Spirit, saying unto you, as Christ to the Sick man, Matth. 9. 2. Son be of good cheer, thy Sins are forgiven thee. You know you have sinned; but do you know that you are pardoned? You may read your Sins; but can you read your Pardon? If not, pray answer these following Questions, which might be as so many Motives to provoke you to look after Pardon.

First, How can you think of God, or any thing in * 1.42 God, if you have not hopes or assurance of your Pardon? How know you, but his Justice might condemn you? and that his Power might break and crush you? his Patience come forth in judg∣ment against you? But if you know your Sins are pardoned, all Gods Attributes would admi∣nister certain ground of solid comfort to you, in all Conditions and sorest of Afflictions.

Secondly, How can you read with comfort the Word of God? either his Word of Precept, when you consider how you have transgressed it; or his Word of Promise, when you question your Interest in it; or his Word of Threatning, when you fear it is your Portion? and do not know but you may read your own Sentence: This is not to discourage your studying the Word of God, but to excite you to look out after Pardon.

Thirdly, How can you have any delightful forethoughts of the Joyes of Heaven, when you do not know but unpardoned Sins might Bar the Gates thereof against you?

Fourthly, How can you, without amazement and fear, forethink of the Torments of the Damn∣ed, when you cannot see your deliverance from them? Can you seriously think of Eternity, and extremity of Torments, while you doubt of your own escaping of them, and not fear and tremble?

Fifthly, How can you think of the certain near approach of Death, while you do not know your Pardon? Is Death round about you, and every day making nearer and nearer approaches to you, and you not able to say your Sins are par∣doned?

Sixthly, How can you think of the Resurrection of the Dead, while you are uncertain of your Pardon? That the Soul of an unpardoned Sin∣ner must be presently dragged to the Bar of God; when it leaves its sinfull body, is dreadfull; but that the Body must also come forth at the sound∣ing of the last Trumpet, addeth to the Horror of such persons; a dark and stinking Grave, will be too good a place for the Bodies of unpardon∣ed Sinners for ever to remain in.

Seventhly, How can you think of the Day of Judgement, and not tremble when you do not know your Pardon? Blessed are they that die in the Lord, for they rest from their labours, and their Works do follow them; but cursed are they that die in their sins, for they rest not, (as to their

Souls) from their Sorrows, and their sins will follow them, and meet them at the Day of Judgement; and then to see the Books produced and uncrossed, will be terrible; and if they are now blotted out, and you not perceive it, in the mean time it must be uncomfortable.

Eighthly, How can you lay down your self to sleep, when you do not know whether your debts are remitted? Is your Pillow soft, or your heart hard, that you can sleep so quietly, and yet are uncer∣tain of your pardon?

Ninthly, How can you so chearfully prosecute your worldly affairs, and minde your earthly con∣cernments, while you are ignorant of the pardon of your sins? Is the making sure of riches, of greater moment then the making sure of pardon? Can you buy and sell so eagerly, while you cannot e∣vidence the forgiveness of your sins?

Tenthly, How can you with comfort go to God in Prayer, or sit down at his Table, while you do not know but your guilt remains? when you do not know, but you pray to God as a guilty male∣factor speaks unto the Judge? And will not this exceedingly prevent your solacing joys at the Lords Table, when you fear you are there in your sins?

But that you may get this Question resolved, Whether your sins be pardoned, you must take this course.

1. Search the Word of God, that you may know what are the qualifications of those per∣sons, whose sins God hath remitted: For though there be no causes of our pardon in our selves,

yet there are conditions of our pardon, which are wrought by the Spirit of God in the hearts of pardoned sinners.

2. Search narrowly your own heart, whether there be a Transcript of those things in your Soul.

3. Beg the Testimony of the Spirit, to evidence to you, what he hath wrought within you. If therefore you ask, how you may know whether your sins are pardoned, I answer,

First, A pardoned sinner, is a self-loathing sin∣ner. * 1.43 He is truly ashamed of the sins he hath committed: As he is pardoned, he can rejoyce; but as he hath sinned, he abhors himself. Mary that was pardoned, stood behinde Jesus, as one ashamed of her former courses, Luk. 7. 38. And the Justified Publican, through self-abhorence, stood afar off, and through shame could not lift up his eyes, Luk. 18. 13, 14.

Secondly, A pardoned sinner, is a weeping sin∣ner. He cannot read his pardon with dry eyes, nor without a sorrowful heart. Luk. 7. 38. Mary when she was pardoned, stood behinde Jesus weeping; and these tears do proceed from joy and sorrow. From sorrow, that he sinned; from joy, that he is pardoned. But, no contrition, no re∣mission, Acts 2. 38. & 5. 31. I have reckoned eleven places in the Scripture where Repentance and Remission are annexed. Whence I do infer the necessity of Repentance, if you will be par∣doned; and the certainty of your pardon, if you do repent.

Thirdly, A pardoned sinner, is a Christ-loving sinner. Maries eyes were broached with tears, and her heart did burn with love, Luk. 7. 47. Much was forgiven her, for (i. e. therefore) she loved much. And to whom little is forgiven, they love little; but more or less they truly love. And if our love were proportionable to our pardoned sins, Oh, how great would our love then be! Oh, can you think you are pardoned, and forbear to love your Lord?

Fourthly, A pardoned sinner, is a believing sinner. No faith, no pardon, Luk. 7. 50. Acts 10. 48. He that hath obtained a pardon, hath received Christ into his heart. If you do believe your sins are certainly forgiven, then see to the truth of your Faith. If you are mistaken about the nature of your Faith, you will come short, and be disappointed of the Pardon.

Fifthly, A pardoned sinner, is a reformed, changed sinner, both in heart and life. Mary that was pardoned, was wont to lay out her hair to entice her lovers; but afterwards, with them she wiped the Feet of Christ. Whatsoever was a Mans sinful course before pardon, he walks direct∣ly contrary after pardon, Acts 26. 18.

Sixthly, A pardoned sinner, is a sin-mortifying sinner. Wheresoever God takes away the guilt of any sin, he taketh down the reigning power of it. You might know an unpardoned sinner by his death in sin; a pardoned man by his death to sin. Do you cry to God for strength against your sin? Do you long for the ruine of your Iusts? Could not you be content with a par∣don,

without you also have the death of your sins?

Seventhly, A pardoned sinner, is a sin-fearing sinner. Psal. 130. 3, 4. With thee there is forgive∣ness, that thou maist be feared. Such an one is a∣fraid to sin after pardon; he is afraid of a temp∣tation to sin; he is afraid of an occasion unto sin, and maketh conscience of abstaining from the appearance of evil; and when tempted, saith with Joseph, Gen. 39. 9. How can I do this thing, and sin against God? If you search these Scrip∣tures, upon which these evidences of a pardon are bottomed, you will see sufficient reason, why you should be satisfied concerning this grand and necessary question: And if you finde it so with you, you have the Word of God to prove your pardon.

Though you must understand that a poor sin∣ner might be pardoned, and yet he might not have the sense and coamfort of his pardon; so that his condition is safe, though it might not be so sweet. A poor distressed Soul may pray for pardon oftentimes, and may have it, but not see it; yet let not that discourage you; for,

1. David did so as well as you, after he was * 1.44 pardoned; he did want the comfort of his par∣dom. 2 Sam. 12. 13. Psal. 51.

2. Was it not long, before God did bring you on your knees, seriously to ask for a pardon? And will you think much, if God doth defer to tell you, that you are pardoned?

3. God might do this to make you prize a par∣don; when you have got it, then you must say,

This pardon is a fruit of many tears, and sighs, and groans. You will set an higher valuation up∣on pardoning mercies, and God will have his par∣dons to be prized.

4. God might deny you long the sight of your pardon; that when you have it, you might take heed that you sin no more willingly after pardon. Did you pray so long, and weep so much, and fast so often, before you could see your pardon? and will you not after this be more careful, and more watchful, that you run not in arrears with God again?

5. It might be, you have not prayed earnestly for a pardon: It may be you pray for pardon of your sin with dry eyes; and do you think you shall obtain that without tears, which Christ purchased by his Blood? Christ did bleed, and will not you weep, that you may be par∣doned.

Thus I have given you my thoughts in this Second Direction, That you would now get the assurance of the Love of God, and particularly in the pardon of your sins; because I have often found by standing by the Bedsides of dying men, That the doubting of their pardon, hath filled them full of tears, to consider they must into E∣ternity; but whether pardoned or unpardoned, they could not tell.

DUTY III.

A Consequent and fruit of this, Will be victory * 1.45 over the fears of Death. Hath God deliver∣ed you from the hurt and sting of Death, and will you remain under the fears of Death? Have you been praying, to be fit to die; and hearing, that you may be fit to die; and yet so afraid of it?

Fears of Death in Gods People, argues.

• First, * 1.46 Great Folly.
  • 1. It is Folly to desire to live in a strange Countrey, rather then go home to your Fathers House.
  • 2. To prefer Trouble and Sorrow, before a place of Rest and Joy.
  • 3. To prefer Thraldom before Li∣berty, Death knocks off all our fetters of Sin and Corruption.
  • 4. To take up with little measures of Grace and Love to God, when by Death, we might have Per∣fection.
• Secondly, Great Weak∣ness.
  • 1. It argues Weakness of our love to God and Christ. Is this your love to Christ, to be more afraid then desirous to go to him? Doth not Love labor after Ʋni∣on? And do you not desire to be with them, whom you love?
  • 2. It argues weakness of hope of Heaven and Eternal Life.

• Thirdly, Great Wick∣edness.
  • 1. In that it implies, That you are not yet weary of sinning: And what have you so oft wept for sin, and smarted for sin; and will not Death yet be welcome, that would release you from it?
  • 2. It argues Great Hypocrisie and Dissimulation with God, and be∣fore Men. Have you not prayed sometimes, That you might be willing to die? And in some Prayers and Duties, have de∣sired to be dissolved? And when God sends, are you unwill∣ing to go?
  • 3. It argues Great Sloathfulness and neglect of precious time; and mis-improving the means of Grace, and the several Provi∣dences of God to wean you from this World?

That you may overcome the fears of Death, * 1.47 take these Directions.

Let it be your care to prepare d 1.48 for death: If Death come before you are ready, it will be terrible; when you must say, Oh! Lord, must I die, though not ready! Must I leave this World, though I do not see my self prepared for a better? Do you not live to prepare to * 1.49 die? Let it be (1) your prime and first care. Before you take care to get any thing in this world, take care how you may safely and com∣fortably

leave it. (2) Let it be your daily and constant care: You may die to day; therefore provide for death to day. (3) Let it be your greatest and most diligent care: For the order, let it be the first; for duration, constant; for the measure, great. There are great things that are to be one in order to our comfortable departure out of this World. A great God, to get recon∣ciled; great sins, to get subdued and pardoned. Great oppositions from Satan and the World, to be resisted; and such great things will not be done with a little care. Death is a great change, you must change Time for Eternity; Earth for Heaven or Hell; your company upon Earth, for society of Saints or Devils, in another World. And doth not such a great change, call for great care and preparations.

And if you would be prepared; First, Die to * 1.50 sin; if you would not fear Death when it comes, fear sin while you live; the sting of Death is sin. He that is dead in sin, and feareth not Death; it is because his minde is blinde, and his heart is hard: But he that is dead to sin, hath cause to look upon Death with courage, and embrace it with joy.

Secondly, Live to God e 1.51, take heed of walk∣ing loosly, carnally, vainly.

If you would overcome the fears of Death; get a great measure of Grace, and be much in the Exercise of it. The more grace, and exer∣cise, the less fears; especially labor (1) for a strong Faith, that with its piercing eye, it may look beyond temporal death, to eternal life; and

beyond a grave, to a joyful resurrection. (2) A strong burning love, longing after Gods presence. (3) A lively hope, of an incorruptible, never fading Crown.

Be much in the fore-thoughts and meditation * 1.52 of Death: Few consider their latter end before it come; and therefore fear it when it comes. Abhor that frame of heart that some express, when they say of a thing, They thought not of, no more then the day of their Death.

Get right apprehensions of Death; do not * 1.53 look upon it, onely as a debt due to nature; nor onely as a punishment due to sinners; but as a priviledge granted to Believers; as that which is part of your Christian Charter, 1 Cor. 3. 22. Death is yours. For which purpose consider, That there are Ten evils you shall never be de∣livered from, till you die.

1. Not from the ignorance there is in your * 1.54 mindes. There are many things we understand not lumine naturae, by the light of nature, which we do lumine gratiae, by the light of grace. And many things we understand not lumine gratiae, the light of grace, which we shall lumine gloriae, by the light of glory, 1 Cor. 13. 9, 10, 11, 12.

2. Nor from the vanity of your thoughts. You will in this life have low and too irreverent thoughts of God, in your most solemn approaches unto him.

3. Nor from the total perverseness of your will. And though the inclination of the Will is towards God, and its choice is of God for his portion and its happiness; yet the disobedience

of the Will is taken away but in part till you die.

4. Nor from the turbulent motions of your Affections. Your love is not now pure love, and your joy is now too much in carnal outward things, then all in God and Christ. Now hatred is exorbitant; and anger, is unruly; and desires, are extravigant: None of all this, the very mo∣ment after Death.

5. Nor from the Pollution of your Consci∣ence. Though it be washed, yet you still defile it.

6. Nor from the frailty of your memory. You now forget oftentimes the love of your Lord, and many of his kindnesses to your Soul.

7. Nor from the war in your members. The contrary principles in a Believers heart can never be in esse quieto, at true quiet. Now you would often do good, but you are hindered, Gal. 5. 17. Rom. 7. 18, 21. When you would delight your self in God, and solace your self in the fore∣thoughts and foretastes of Heaven, you are hin∣dered.

8. Nor from the temptations of the Devil. Do not you finde him busie with you in every place, and nibbling at your heart in every duty? Oh my Friends! Death will set you out of his reach.

9. Nor from an insufficiency for the managing of your duties. Now you complain you cannot pray to God, but in Heaven you shall never say you cannot praise him.

10. Nor from a liableness to Death. The same day you live, the same day you may die; but af∣ter death, you shall no more be liable to die: Nay, when you have got above the slavish fears of death, yet the natural fears of Death will remain, till by death you put off this natural body.

Secondly, That you might perceive Death to be a priviledge, consider there are Five great things you cannot have till you die.

1. Till you die, you cannot have the beatifical * 1.55 vision.

2. Nor perfection of grace. While you live, you are to grow in grace; but you will not be perfect till you die.

3. Nor perfect satisfaction and contentment of heart. In every state you will here finde some∣thing to imbitter it; and in the Creatures ful∣ness, you will finde an emptiness.

4. Nor society with spotless Angels and Saints.

5. Nor the crown of glory, for that is reserved for you, till you go into another World.

Be much in the meditation of the death of * 1.56 Christ. You might have trembled at the thoughts of Death, if Christ had never died: The effica∣cy of this cure will be experimented, if you be∣lievingly consider.

1. That Christ by death hath destroyed d 1.57 him that had the power of death; that is, the Devil.

2. That Christ by death hath overcome the power of death, as well as him that had the power of death. Christ hath turned the Serpent into a Rod: It is indeed but a Rod, and will you fear a

disarmed Enemy, a weaponless Adversary, a Serpent without a sting?

3. That Christ hath sanctified death and the grave unto us. Christ knows what it is to go through the gates of death; and he knows how to pitty you, when you are to do that work which you must do indeed but once.

4. That Christ by his death hath delivered you from spiritual death. He killed your sin, by the application of his death unto your Soul.

5. That Christ by his death, hath delivered you from eternal death. You die temporally, but yet you shall not die eternally. Let them fear death, that must die after death: That must for ever roar, and howl, and lament, amongst the cursed crue of damned souls.

6. That Christ by his death hath pacified God, whose anger is worse then death, and peace with him, is enough to sweeten it. If God be not angry with you, when you come to die, what hurt can Death do unto you?

7. That Christ by his death hath purchased for you eternal life; and shall temporal death be * 1.58 more dreaded, then eternal life be desired by you?

Get right apprehensions of this World, in which you now live, and the nature of all things contained therein. We have over-valuing thoughts of this World, and that makes us so loth to leave it. Oh that we could esteem it but according to its worth!

First, Consider the seeming excellencies of this World, as, riches, honor, relations, beauty.

1. Consider their Transitoriness.

2. The unsuitableness of the things of this World.

First, To your Soul, which is (1) immortal, these temporary. (2) Your Soul immaterial, these corporeal. (3) Your Soul capable of an in∣finite Good, these but finite. So that it was a de∣monstration of the folly of the rich man in the Gospel, Luk. 12. 19, 20. who spake of his riches, as if they had been soul-riches; but God convin∣ced him of his folly, by giving Devils leave to fetch away his soul, and others to take the pos∣session of his goods, which could not go with him into eternity; but he did, must leave behinde him.

Secondly, To your new-man; not onely to our Souls considered as a constitutive part of man, but unsuitable to the renewed part. If your Soul, as natural, cannot feed upon these things, muchless, as renewed: But the promises of the Gospel, the priviledges of the covenant of Grace, the joys of the Holy Ghost, communion with God, are things suitable unto a renewed Soul; and should the losing of these things, make us unwil∣ling to leave the World.

3. The commonness of these things; they are given to the wicked, as well as to the godly. God gives great riches to some, to whom he doth not give the least degree of grace here, he will never admit into his glory hereafter. Riches never were in themselves a demonstration of Gods spe∣cial and peculiar love to men in this World, nor an evidence of their salvation in another. But

Grace, and Christ, and Pardon of sin, are peculiar fruits of Gods special love to you now, and a pledge, that he will save you when you die. You may have riches, and yet be damned; and ho∣nors, and yet be damned; and beauty of body, and gifts of minde, and yet be damned: For all these are common unto Reprobates.

4. The unusefulness of worldly things, in the time of your greatest need. They cannot keep sickness from your Body, nor terrors from your Soul, nor your Body from the Grave, nor your Soul from Hell; they may make you worse, but cannot make you better. That is best, that com∣forts your heart, and supports your spitits, when Death looks you in the face. Now lay all toge∣ther, and get a right apprehension of the best things in this World: And what can you see in them, to make you loth to leave them; or a∣fraid of death, because it will deprive you of them.

Secondly, To help you to a right discovery of * 1.59 this World; consider, what are the real incon∣veniences of it, and the lively representations thereof; which duly weighed, will diminish your love to it, and consequently quell your fears of leaving of it.

1. This World is a Wilderness, but Heaven is our Canaan; and will you be afraid to leave a Wilderness, to be possessed of the Promised Land. Now this World is a Wilderness; (1) In regard of the wants we are pinched with, while we are in it. Did ever God set you in that con∣dition, that you could say, you wanted nothing.

I am sure he never did, and I am sure, he never will. Sometimes you have wanted health of Body, and sometimes peace of Conscience, and true content: If not these, yet you always want more love to God, and delight, and joy in God. (2.) In regard of the dangers you are exposed unto, while you are in it. A Wilderness is full of Pits, and Snares, and venomous Serpents, and wilde Beasts: So this World is full of Snares and Temptations. You are in danger of a tempting Devil, of a seducing World, and of being di∣verted from the holy ways of God, by your own corrupt, deceitful hearts. (3) In regard of li∣ableness, to lose your self, as a man easily loseth his way in a Wilderness. How often do you lose your warmth of Affection; your actual zeal for God; your comforts, and your peace of Consci∣ence, in a Wood of worldly business; in the Thickets of worldly affairs; in the Briers and Thorns of worldly cares; that sometimes you have not opportunity to recollect with your self, what you are, and whether you are going? (4) In regard of the uncomfortableness of this World, it is a Wilderness; were it not that you had a God to comfort you, and a Bible to refresh you, and the Spirit of God to apply promises unto you; what an uncomfortable place would this World be?

2. This World is a very Pest-house, a place of great Infection; where you converse with men daily that have Plague-sores upon their Souls, as now upon their Bodies; and sin is more loathsome and more catching then the Plague.

When the Plague is in the City, how many are willing to remove into the Countrey for their preservation? Or would a man that hath been cured in the Pest-house, be unwilling to leave the company of things that are yet infected? God hath cured you in part of the Plague of your heart; and will you be afraid to be removed from among the diseased, into your Fathers House, where all are well, and no infection of sin remaining?

3. This World is a Plague of worse then Egyptian Bondage, where we have many cruel Task-masters, that do double our drudgeries; As,

First, The World it self, it makes us work in Clay: The Egyptians had power over the Bodies of the Israelites, but the World doth inthral our Will, and our Affections, and so is worse.

Secondly, The Devil, who though we make too great a Tally of sins and transgressions, yet still sollicites us to double our number.

Thirdly, Our own Lusts do impose upon us; and when we do yield unto them once, they are the more eager and impetuous. The more we do obey, the more they do require and exact.

Fourthly, An erroneous Conscience exacting sometimes what God requites not, and when God doth not require it.

4. This World is a very Sodom, abounding with Pride, fulness of Bread, and Idleness; and yet shall we (with Lot) be so unwilling to leave this World, that he might bring us unto Zoar!

5. This World is a place where the dead lie among the living; where those that are dead in sin, do walk among those that live a life of Grace. You cannot go along the streets, but you meet with walking ghosts; nay, in your self, a dead man tied to a living man; the old man yet within you, though you are in part re∣newed. And are you so much afraid, that Death should translate you out of such a place into a better, infinitely better!

Familiarize Death to your self, by represent∣ing * 1.60 it to your minde, under the easiest notions. This hath been usual with the holy men of God, in-Scripture, to set forth Death by the resem∣blance

1. Of a Sleep. And who is afraid, or loth at * 1.61 night, to go to sleep, when he hath been at hard labor all the day? Children indeed might cry when they are to go to bed. Sleep is the shadow of Death, Joh. 11. 11. 1 Thes. 4. 13, 14. 1 Cor. 6. 18. Death is but the putting off your old rags. 2 Cor. 5. 2, 3, 4. When Men go to sleep, they leave their wealth in some other place; their Lands and Houses are elswhere. You take not your Gold into your Bed, so neither must you into your Grave. The putting out of your Candle, as the expiration of your life; you are covering you with cloaths, as the covering of your Body with the Mold of the Earth, And in the morning when you awake, think of the Resurrection when your Body shall be raised; and be then,

First, A strong and powerful Body: Second∣ly, * 1.62 Immortal: Thirdly, Quick and active: Fourth∣ly, Spiritual: Fifthly, Beautiful: Sixthly, Im∣passible, no more subject to hunger and cold, &c. Seventhly, Glorious, like to Christs. As after sleep, you are refreshed and lively; so after Death, will your Body be at the Resurrection.

2. Death is represented by Rest. Death is a * 1.63 Sleep, and the Grave your Bed.

First, Death is a resting from the burden of sin: Remember nothing but Death can part you and sin.

Secondly, A resting from your worldly labors in this life; there the Servant is at rest, Job 3. 19.

Thirdly, A resting from guilt, and apprehen∣sions of Gods wrath. Guilt is wearisome, and doubts are toilsome.

3. Death is represented by a Departing: The * 1.64 same word is used to signifie, The going out of this World; as is the name of the Second Book of Moses, which treats of the Children of Israels going out of Egypt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Pet. 1. 15. Simeon and Paul looked upon Death but as a departure, Luk. 2. 29. Phil. 1. 23.

An holy life. Walk close with God while you * 1.65 live, as you will wish you had done, when you come to die. Suppose your self sometimes in a dying condition, and ask your self, If I were now a dying, what would my Conscience accuse me of? and that forbear now. And what should I wish I had done? and do that now. Isai. 38. 2, 3. When Hezekiah had received the message

of Death, it comforted him, that with appeal to God, he could say, Lord, now remember how I have walked before thee with an upright heart. But it will terrifie you to think, Now the Lord re∣members against me, a dying man, the formality or omission of my secret duties: The Lord re∣members against me, my Pride and Passion: This will gall your Conscience. Take heed when you come to die, Conscience might not have just cause, with roaring, to cry out, Alass, I have mispent my time! I have not done the work that God committed to my hands! A strict and holy life, will bring you to an happy, and a comfort∣able death.

Thus have I more largely insisted upon the cure of your fears of Death; which is a grie∣vous bondage to such as are filled with them, And, Oh how becoming the Gospel, would it be for Christians to go with humble boldness about their duty, though Death doth look them in the face? That the World may see there is something you hope and look for, that Death cannot strip you off. If you do but live in the consciencious practice of these Directions, I am perswaded you will finde the Fears of Death (in these dying days) to be much abated.

DUTY IV.

BE much in secret Fervent Prayer. Weep * 1.66 when you are alone; wrastle with God, when you have him by himself: Neglect not to visit God in your Closet. Gods people have sweetest communion in secret. Take heed of dulness, and lukewarmness, when you are in secret. Let the eye of God be that to you in secret, which the eye of Men is to an Hypocrite in publick. Judge more of the sincerity of your heart by its frame in secret, then in the company of others. No Grace will thrive well, if you are negligent of, or superficial in your secret duties. And because we are apter to be dull, when we are praying alone, then we are in the presence of others; be∣cause then we do want those external motives of applause and esteem among others. To quicken your heart in secret Duty, I would pray you to consider,

1. A slothful Prayer will not be acceptable un∣to * 1.67 God: Nay, they will provoke him, to see you pray, as though you were more inclined to sleep, then to pray: To speak to God, and think of something else, is a great slighting of the God of Heaven. A Prayer from a dead, dull, and sloth∣ful heart, will be a torn, lame, and ragged Prayer, Mal. 1. 8, 14. Nay, it will bring down a curse, and not a blessing; to offer the blinde and lame, when you have a Male in your flock. To give God a few words in Prayer, when you have an

heart in your brest to serve him with. God loves a broken heart, but doth not approve of a dull broken Prayer; that is so, through the careless∣ness of the Suppliant. And, wherefore do you pray at all, but that you may be accepted? then ply your work, while you are at it.

2. Dull and slothful Prayers will not be pre∣valent with God. And why do you pray, but that you may prevail? Do you think a slothful Pray∣er, shall obtain pardon of sin, or peace of Con∣science? It is the effectual, fervent (or in∣wrought) Prayer of the Righteous, that avails much. The Seed of Jacob shall not seek Gods face in vain, Isai. 45 19. But then Jacob was a wrestler with God, Gen. 32. 24, 25, 26. Hos. 12. 3, 4.

3. Dull and slothful Prayers, will never afford you comfort in the actual performance of them; nor in the after review.

4. Dull and slothful Prayers, will bring a deal of guilt upon your Conscience; And do you pray to make them more guilty, or to get off former contracted guilt? You should pray for the par∣don of a dull and lifeless Prayer; and will you pray for pardon of a lukewarm Prayer, with a lukewarm Prayer? Will one sin prevail with God, to get off the guilt of another? When you have been upon your knees in secret, and look back when your duty is done; doth not Conscience reproach you, for remisness and deadness of your heart therein? When you come to die, what will Conscience then say to you? Thou didst in∣deed pray in secret, Oh! but I remember, saith

Conscience, It was very coldly, it was very lazily, and lukewarmly; and shall Conscience reproach you not onely for your secret sins, but also for your secret duties? Yea, it will be better to you, to consider your very duties to be sin, by your ill management of them.

5. Consider the Heart-piercing Eye of God is upon you, when you are in secret. When you are upon your knees, remember God is by you. God is looking on you: How would you pray in se∣cret, if you thought an holy Man did over-hear you? And shall not the presence of the Great God awaken you, to a lively performance of your duty much more? God seeth in secret, Matth. 6. 6. And will not you give eye-service unto God?

6. Consider you must give an account unto God of the manner of your duties; not onely whether you pray in secret, but how you pray in secret. The matter of a duty will not profit you, if the manner be neglected by you. God will not regard Mens duties, by the bulk and number, but according to their weight and man∣ner: And what difference will there be at the day of accounts, if one Man go to Hell for not praying at all, and another go to Hell for not praying aright?

7. Possess your heart with the weightiness of the business you are going about. And let the earnest∣ness of your heart bear some proportion to the greatness of you work. You are about matters of the highest importance, when you are upon your knees: You are then to pray down the

power of your sin; and were it possible, to pray it out of your heart. You are then to pray for pardon of sin; for the favor of God; for strength to resist temptation; to do duty for everlasting life, against everlasting flames. And doth it become such a man to be lukewarm, and slothful in his petitions unto God? Nay, your work that then you have to do, requires haste. Reconciliation with God is a great work, and it requires haste, or else you may die in your en∣mity to him. Preparation for death, is a great work, and it requireth haste, or else you may die before you are prepared: And will you then be slothful, when your work calleth for much diligence?

8. Remember Death is at your back; and it might be the last time, you might ever have to speak and plead with God in behalf of your Soul. Tell me, Would you pray so slothfully, if you were to die when your Prayer is done? Did you suppose you were to go into Eternity, to the Bar of God, when your Prayer is over? Oh, how would you pray, and weep, and strive with God, that you would be loth to rise off your knees, till you were perswaded you had obtain∣ed a Blessing? Thoughts of Death would enliven you in your duty; especially now in this time of great Mortality, when so many thousands in a week go down into their Graves; and for ought you know, Death might arrest you on your knees, What, and with a sleepy prayer in your mouth? Eccles. 9. 10. Whatsoever therefore thou findest in thy hand to do (that is good) do

it with all thy might; for there is no wisdom, or counsel in the Grave, whither thou art going; there is no praying in your Grave. Praying time is but short, therefore Prayer should be the more fervent.

9. Get a right sense and feeling of your wants; then you will be more importunate. No wonder that a man that doth not feel the want of Christ, and the want of Grace, and the favor of God, be lukewarm in his actions for them. A Man that feels himself pinched with hunger, needs not be bidden to ask earnestly for his food: Therefore when you go to Prayer, think first with your self, and work it upon your heart, and say to your self, I need a pardon for my sin; I need the Righteousness of Christ to cloath me in the sight of God. I need more love to God, more faith in Christ, more holiness. Know your need, you will be fervent in begging for supplies.

10 Consider that the Devil is laborious to deaden your hearts, and divert your thoughts, and make you dull; and will not you be laborious in duty to counter-work him? The Apostle doth exhort to greater vigilancy, because the Devil, our adversary, as a roaring Lion, walketh about, seeking whom he may devour. 1 Pet. 5. 8. Do but think how you please the Devil, when you pray lukewarmly; and that duty is but badly done, when the Devil is pleased with it.

But here I would wish you to distinguish be∣twixt the slothfulness of heart in duty, and dead∣ness and dulness of heart in duty. Dulness doth

not always argue slothfulness, though slothful∣ness doth evermore cause dulness. A slothful heart, is always a dead and a dull heart; but a dead, and a dull heart, cannot be said to be al∣ways slothful: For a man may take a great deal of pains with his own heart in Prayer, and yet not get it quickned and enlivened. A man might labor till he sweat, in rolling up a great stone up Hill, and yet he cannot do it. It is not because he is slothful, but because it is above his strength. To conclude this, let me advise (if it may be) that you be not dead or dull in secret Prayer, but be sure you be not slothful.

DUTY V.

BE much in speaking of God, and in the exer∣cise * 1.68 of Grace in every Company and Duty; live a Life of Faith and Love; be much in speak∣ing for God, and to men, for their Souls good, as you have opportunity. Give them some hints of the danger of Death; bespeak them to be serious for God, and for their Souls. Oh, what good might a word do upon some men, when the Arrows of God are flying abroad, when they do not know how soon God might strike his Arrows in their heart, and dip them in their blood!

Oh, Speak unto your carnal Relations, and your carnal Neighbours, speak to them with earnestness, with compassion, that you may be instrumental to save their Souls from Sin. For this end,

First, Consider the worth and excellency of * 1.69 the Souls of men, that one Soul is of more value and worth then all the World: Little do the ungodly think of the excellency of that Soul, that they will drink away, and swear away, and lose it for a Lust.

Secondly, Consider what the Soul of man is capable of; it is capable of the Communion of God upon Earth, and of the enjoyment of God in Heaven; it is capable of living and delighting in God; and should it not grieve and pity you to see them fix their noble affections upon such vile and empty things (even as their primary ob∣jects) upon the World and Sin?

Thirdly, Consider the Price that was laid down by the Lord Jesus Christ, to ransom and redeem Souls; for ought you know, Christ laid down his precious Blood to redeem that mans Soul that you stand by, and hear him swear, and will not reprove him. For ought you know, Christ had the Soul of your Child in his eye, and upon his heart, when he was upon the Cross; and will not you try and endeavour to recover his Soul out of the power of Satan and Sin? Did Christ shed his blood, and will not you speak a word to save a Soul?

Fourthly, Consider the real danger their Souls are in while unconverted, how little there is be∣twixt them and Hell; Can you see them merry at the very Borders of Hell, and not warn them? Can you see them chearfull, when they are near Damnation, and not your bowels yearn over them?

Fifthly, Consider the time is very short that they are to be with you; and now in the time of Plague, how short indeed! within a day they may be out of the reach of your Admonitions and Reproofs, of your Counsels and Warnings, and afterwards you may wish you had done something for their Souls, when it will be too late. Are not men fal∣ling about you by the hand of God? and can you see men daily going to Eternity, and many of them unfit to die, and not speak a word to save their Souls? Tell them, oh tell them, of the evil of Sin, of the greatness of their Misery, of the Danger, they are in, and of the Remedy by Christ, and of the Terms and Conditions of the Covenant of Grace.

DUTY VI.

STudy much the Word of God, which must now * 1.70 support you in a time of great discomfort. Fetch your comforts from thence; study Gods Word of Precept, to direct you in your duty. Gods Word of Promise to encourage you to, and in your duty. Gods Word of Threatning to aw your heart, that you may not deviate from his ways. Especially, have often recourse to the Promises in the Gospel. These will be a Cordial to you in your sickness; and be life un∣to your Soul in the time of Death. Oh how valuable is a Promise from a Faithful God! How sweet! how comforting! and reviving! It will not comfort you, when you are sick to view

your Writings for your Lands and Houses; but it will delight you to view the Writings of the Word of God, if you can finde a Promise of Life and Happiness, and say, This belongs to me; this I have to shew for the Eternal happiness of my Immortal Soul: Especially, if you consider, That the Promises of the Gospel, are,

First, Exceeding precious Promises; made to a * 1.71 precious people, concerning precious things, through a Precious Christ, and received by a pre∣cious Faith.

Secondly, Exceeding great; made by a Great God, concerning great things, producing great effects of peace and joy in the hearts of Believers. Great and precious, do exceedingly raise the va∣luation of the Promises. Things may be great, and not precious; some precious, and not great: But both together, should move us to take them for our treasure.

Thirdly, Exceeding many; and this addeth to * 1.72 the rest. If they had been precious, and not great; or great, and precious, and but few, should we not highly esteem them? One promise from a Glo∣rious God, is above thousands of Gold and Silver: But when they be many great, and many precious Promises, we should look upon them as our chiefest riches. Is it nothing to a dying Man, to have Heaven in a Promise; to have the promise of a pardon. You complain of variety of wants, and there is as great a variety of Promises for the * 1.73 supply of these wants.

1. Do you complain of the hardness of your heart, turn to the Promise, and improve it, Ezek.

36. 26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

2. Do you complain of your unworthiness, that you have no portion to carry with you unto Christ? read Isai. 55. 1. Ho! every one that thirsteth, come ye to the Waters, and hc that hath no Money: Come ye, buy, and eat; yea, come, buy Wine and Milk without Money, and without price. Vers. 2. Wherefore do ye spend Money for that which is not Bread? and your labor, for that which satis∣fieth not? Hearken diligently unto me, and eat ye that which is good, and let your Soul delight it self in fatness.

3. Do you complain you cannot pray, God hath promised his Spirit to help you, Rom. 8. 26. Likewise the Spirit also helpeth our infirmities: For we know not what we should pray for as we ought: but the Spirit it self maketh intercession for us with groanings which cannot be uttered. Zach. 12. 10. And I will pour upon the house of David, and upon the Inhabitants of Jerusalem, the Spirit of Grace and of Supplications, and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his onely son, and shall be in bitterness for him, as one that is in bitterness for his first-born.

4. Do you fear you shall fall away? hath not God undertaken you shall never depart from him? Jer. 32. 38. And they shall be my people, and I will be their God. Verse 39. And I will give them one heart and one way, that they may fear

me for ever, for the good of them, and of their chil∣dren after them. And Verse 40. And I will make an everlasting Covenant with them, that I will not turn away from them, to do them good, but I will put my fear in their hearts, that they shall not depart from me.

5. Doth Satan buffet you by frequent tempta∣tions? God hath promised you sufficiency of Grace, 2 Cor. 12. 9. And he said unto me, My Grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. And Victory, Rom. 16. 20. And the God of peace shall bruise Satan un∣der your feet shortly. The Grace of our Lord Jesus Christ be with you, Amen.

6. Do you lie under a wounded Conscience? do you want peace? It is promised, Psal. 85. 8. I will hear what the Lord will speak: for he will speak peace unto his people, and to his Saints: but let them not turn again to folly.

7. Are you filled with fears of outward wants, that you are, or may be reduced to straits and poverty? read Psal. 34. 9. O fear the Lord ye his Saints: for there is no want to them that fear him. Verse 10. The young Lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing. Heb. 11. 5. By faith Enoch was translated, that he should not see death, and was not found, because God had translated him: for before his translation he had this testimo∣ny, that he pleased God. Matth. 6. 26. ad finem, Behold the fowls of the air: For they sow not, nei∣ther

do they reap, nor gather into Barns, yet your heavenly Father feedeth them: Are ye not much better then they? Vers. 27. Which of you by taking thought, can add one cubit unto his stature? Vers. 28. And why take ye thought for raiment? Con∣sider the Lilies of the Field, how they grow; they toil not, neither do they spin. Vers. 29. And yet I say unto you, that even Solomon in all his glory, was not arayed like one of these. Vers. 30. Where∣fore, if God so cloath the Grass of the Field, which to day is, and to morrow is cast into the Oven: Shall be not much more cloath you, O ye of little faith? Vers. 31. Therefore take no thought, saying, What shall we eat? or, what shall we drink? or, where∣withal shall we be cloathed? Vers. 32. (For after all these things do the Gentiles seek) for your heaven∣ly Father knoweth that ye have need of all these things. Vers. 33. But seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you. Vers. 34. Take therefore no thought for the morrow: For the morrow shall take thought for the things of it self: Sufficient unto the day, is the evil thereof.

8. Are you under tryals and sufferings? he hath promised to be with you in the fire, and in the water, Isai. 43. 1. But now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not: For I have redeemed thee, I have called thee by thy name, thou art mine. Vers. 2. When thou passest through the waters, I will be with thee; and through the Rivers, they shall not overflow thee: When thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee.

9. Doth it grieve you to finde a weariness in holy duty, and want of strength to do it? Read Isai. 40. 31. But they that wait upon the Lord shall renew their strength: They shall mount up with Wings as Eagles; they shall run, and not be weary; and they shall walk, and not faint.

10. Doth it trouble you, you cannot profit by Gods Ordinances? He hath said, he will teach you to profit. You think you pray, but are not the better; and you hear, and are not the bet∣ter. Pray over that promise, Isai. 48. 17. Thus saith the Lord thy Redeemer, the holy One of Israel, I am the Lord thy God, which teacheth thee to pro∣fit, which leadeth thee by the way that thou shouldest go. Isai. 61. 3. To appoint unto them that mourn in Zion, to give unto them beauty for ashes; the oyl of joy, for mourning; the garment of praise, for the spirit of heaviness, that they might be called Trees of Righteousness; the planting of the Lord, that he might be glorisied. Vers. 11. For as the Earth bringeth forth her bud; and as the Garden causeth the things that are sown in it, to spring forth; so the Lord God will cause Righteousness and praise to spring forth before all the Nations.

11. Are you grieved, because of the strength and power of your pride, passion, worldliness, &c? Read Rom. 6. 14. For sin shall not have domi∣nion over you: For ye are not under the Law, but under Grace.

12. Are you reproached for holiness, and close walking with God? You may be support∣ed from, 1 Pet. 1. 7. That the tryal of your Faith being much more precious then of Gold that perish∣eth,

though it be tryed with fire, might be found unto praise, and honor, and glory, at the appearing of Jesus Christ. 1 Pet. 4. 13. But rejoyce, in as much as ye are partakers of Christs sufferings; that when his glory shall be revealed, ye may be glad al∣so with exceeding joy. Vers. 14. If ye be reproach∣ed for the Name of Christ, happy are ye; for the Spirit of Glory and of God, resteth upon you: On their part he is evil spoken of, but on your part he is glorified.

13. Are you afraid of Death, especially by the Dreadful Plague? are you full of Fears, when you walk about your calling and employ∣ment, least any contagion should seise upon you? You have a Promise, because you have set your love upon God, that he will keep you, and charge his Angels over you. Read the 91 Psalm throughout. Which Promise you must under∣stand as others about things Temporally, viz. Conditionally: If your preservation be for his glory, and your good; if not, it will be better to be removed by it.

Fourthly, Exceeding free. The Promise is * 1.74 free, and the Performance is free: God hath freely said it, and will freely do it.

Fifthly, Exceeding sure. If they had been * 1.75 great, and precious, and many, and free, and had not been sure, our comfort in affliction, and sickness, and death, would not have been cer∣tain. Oh do not doubt of the Promise; it is true, if you consider, * 1.76

1. The Nature of that God that made them,

immutable, faithful; that wants neither Will nor Power to make them good.

2. You have them inspired by the Holy Ghost upon Record.

3. You have them confirmed by Gods oath; and shall the oath of Man be for confirmation, and not the oath of God?

4. They are made in Christ; in him, they are Yea and Amen.

5. They are confirmed by Gods Broad-Seal, viz. His Sacraments.

Sixthly, Exceeding suitable: If you should be * 1.77 sick to death, and a man promise you honors and riches, this is not suitable. If you be full of Spiritual trouble, and a man promise you out∣ward kindness, this is not suitable: But if a malefactor be promised a pardon; a thirsty man drink; and so a poor lost sinner a Saviour; this is suitable. Oh do not neglect the study of Gods promises! Davids heart had sunk in affliction, had it not been for the Word of Promise, on which God had caused him to hope. If you should be shut up, look upon it as an exceeding priviledge that you have a Bible to read, and a God to go unto.

DUTY VII.

BE sensible of Gods Judgments. When the * 1.78 Rod is in the Fathers hand, shall not the Children tremble? Especially when so many fall daily by such a sore hand of God? This is one of Gods secret Judgments, Ezek. 14. 21. Gods hand is lifted up, and shall we not see it. Isai. 26. 11. Then the judgment is judicial onely; then it is not to cure, but to kill: When Gods hand is lift∣ed up, then we should lie down at his feet; when God lifteth up his hand, then for any man to lift up heart in pride and obstinacy, is daring-provo∣cation unto God. This prsent judgment is, first, A Speaking judgment. The word that signifies the Plague, comes from a word that signifies to speak. God in lesser judgments whispereth to a sinner, but in a Plague, he speaketh out. Second∣ly, A Plague is a wasting and consuming Judg∣ment; it is a sweeping Judgment. Thirdly, It is a Judgment that may be brought upon persons by their nearest friends, and that secretly and invisi∣bly conveyed from one unto another. Fourth∣ly, It is a very uncomfortable Judgment when we are sick of other diseases, it is comfort to see our Neighbors at our Bed-side, and our Relations looking on our dying bodies; to have them speak to us, pray by us, and for us. But this Judg∣ment makes a Friend to be afraid of his Friend. Oh take heed of security and stupidity under this afflicting Hand of God.

DUTY VIII.

VVEigh Gods Mercies towards you: To * 1.79 your Soul, to your Body, to your Friends. Hath God visited your Family, and hath he not spared you? Hath the destroying Angel been at your door, and you yet alive? Oh what a lasting engagement is this to you! That you have not been one of those many thou∣sands that have taken up their Lodgings in the Chambers of Death. Your Neighbor dead, and not you! your Relations or Acquaintance dead, and not you! Study this, but especially weigh Gods distinguishing Mercy to your Soul, and that,

1. In his electing love, when God was determi∣ning * 1.80 the eternal state of mens immortal souls, who should be left to themselves, and so perish, and be damned; and who he would chuse to be Ves∣sels of Mercy, and Heirs of Salvation; that you should be one of these; and that when God foresaw nothing in you antecedently to his de∣cree, that should be a Motive or Reason of his choice, when you were in the same condition with those that perish. Did God pass by your Neighbor, and chuse you? Did God pass by some of your Relations, and chuse you? Oh surely some serious thoughts spent upon Gods distinguishing, electing Mercy, would warm your heart!

2. In his giving his own Son, to purchase Hea∣ven for you, and to redeem you from misery, to this unspeakable happiness. Could you be will∣ing that your own onely Son, should die for your enemy? And yet God hath given his own, and onely begotten Son to die for you: And that while you were a professed enemy unto him; and yet you dwell no more in your admiring thoughts upon such love?

3. In his effectual application of the Blood of Christ unto your Soul, in enlightning of your minde, and in the insuperable workings thereof; in the bowing of your will to take this Christ for your Lord and Saviour, and uniting you unto him in your effectual calling.

4. In the imputation of the Righteousness of Christ to your Soul, and thereby justifying you who had no righteousness of your own.

5. In the free, full, and Everlasting pardon of your sin.

6. In taking of you into the number of his Children by his Adoption.

7. In his being reconciled to your Soul, and that he sought this first, though he was the offend∣ed party.

8. In his filling you oftentimes with joys and comforts of the Holy Ghost.

DUTY IX:

STudy much the evil of sin, be grieved for other * 1.81 mens, and repent for your own. Do you not see the deserts of it daily, how provoking it is to God? Oh that whilst others weep because * 1.82 of the Plague, you might mourn because of sin; while others are sinning, be you mourning. It is the property of an Hypocrite, to have his eye upon the infirmities of others, and to over-look his own: But it is the practice and duty of the truly religious, to observe the sins of others, and to mourn for them, as well as his own. As the 119 Psal. 53, 136, 158, verses. Ezra ••. 2, 3. 2 Pet. 2. 7, 8 Can you see God dishonored, and not mourn? Can you think that sin is a grief to God, Psal. 78. 40. To Christ, Matth 3. 5. To the Holy Ghost, Ephes. 4. 30. And shall it not be so to you? Can you think of the worth and ex∣cellency of the Souls of Men that are capable of having communion with God, should be de∣stroyed and damned for sin, and not mourn? Can you think that the Devil should have more followers to Hell, then Christ to Heaven, and not be grieved? Can you see the danger that sinners are in of eternal torments, and not pitty them? Can you see the judgments of God slaugh∣tering, and not lay it to heart? Oh let your sor∣row and grief, be real sorrow and real grief. The sins of men, though they have no real entity, yet they are real iniquities, and do make God

really angry, and make them really guilty, and bring down real judgments, and procure real damnation. Therefore let your sorrow be real and unfeigned. Men sin constantly, do you grieve constantly. Mens sins are great, let your grief and sorrow in some measure be proportionable: Especially study the aggravations of your own * 1.83 sin, that might have an hand in procuring this Judgment that is upon the Nation.

DUTY X.

IMprove Afflictions. If God put you into the * 1.84 Furnace, let it be for the Brightning of your Graces, and for the purging away of your sin, that you might be more humble, holy, heaven∣ly; not so passionate as before; not so unprofit∣able under; not so unthankful for the means of Grace as before.

The great improvement of Affliction, will be in getting a sanctified use thereof; be not so de∣sirous to have them removed, as to have them sanctified. A carnal heart would have them re∣moved, but a gracious Soul would have them sanctified: Wicked men would have the Rod removed, but godly men would desire first to learn the Lesson God is teaching them thereby. And Afflictions are sanctified, and so improved, when

1. You are by them more weaned from the * 1.85 World, and more mortified thereto; when you are not so much taken with the pleasures and pro∣fits thereof.

2. When you are more diligent to finde what is amiss in your Soul, and are more sensible of your sin, and more humbled for it.

3. When you learn obedience by the things you suffer, and walk more close with God. That though before you went astray, yet since you have learned to keep Gods commands. When you say to God, shew me wherein I have done foolishly, I firmly resolve to do so no more.

4. When Heaven is more in your eye, and aim, and you make God more the ultimate end in all your actions, and do more resolvedly seek his glory, and more cordially chuse him for your treasure, and esteem him as your chiefest joy.

5. When God by them makes you more will∣ing to die; not so much to be freed from the Affliction it self, the fruit of sin; but from sin, the cause of your Affliction.

6. When God by them hath taught you more patiently to bear greater afflictions now, then you could lesser convictions formerly; and will∣ingly wait Gods time of deliverance, and not dare to use any indirect and unlawful means to get from under Gods afflicting hand.

7. When God hath taught you by your Af∣fliction, to set an higher price upon the Mercy, that by your Affliction you are deprived of; and more thankfully to enjoy it, and more carefully improve it for God then before you did, if he give it to you again. If God visit you with sick∣ness, he teacheth you to see what a mercy Health is; and that when you are restored, you spend

your strength in filling up the duties of your place, more then you did before.

8. When God teacheth you by your Afflicti∣ons, to serve God more chearfully, and more willingly then you could before in your Prospe∣rity; and do God more service with a little health, then before you did with more. And if God make you meaner in the World, you honor him more with your little, then you did when you had a full and a plentiful estate.

DUTY XI.

GEt an holy submission to the Will of God under * 1.86 all Proviaences. Whether he will have you live, you may be content; whether he will have you die, you may be willing. If God take away your Relations from you, say, It is the Lord, let him do whatsoever seemeth him good. Know, God cannot wrong you, though he may afflict you; and he can take nothing from you, but what he hath first given to you.

That you may quietly submit to the Will of God in the Afflictions and Sickness that may be∣fal you; Consider some Arguments taken from God, your self, and your Affliction. * 1.87

First, From God. He is, 1. infinitely wise; and your murmuring is a charging God with fol∣ly. Memorable is that Text, Job 1. 22. In all this Job sinned not, nor charged God foolishly: Or you may read it, Did not attribute folly to God. And God being infinite in Wisdom, knoweth

best, First, What kinde of affliction to lay upon you: You may think, if God afflicted me any other way, it would have been better for me, or I could have better born it. Secondly, He best knows how long, it is meet your affliction should last. Thirdly, He knows what measure to lay upon you; whether to take one childe, or two, or three from you, by the Pestilence.

2. Consider, It is your Father that doth afflict you. Your childe is willing to take a bitter, un∣pleasant Potion, when it is administred by your own hand, and will not you from God?

3. Consider, God is Almighty; and if you murmur, he can yet afflict you more, till he hath stript you of all your Mercies and Relations.

4. Consider, He is just, and can do you no wrong.

5. Consider, He is merciful, and his Bowels yern over you in all your afflictions. When his people, that are his Gold and Jewels, are in the fire, he sitteth by the Furnace. Never was Gold∣smith so careful of his Gold, when it is in the fire, as God is of his people, when they be in affliction.

Secondly, Arguments taken from your self, * 1.88 should induce you to submit to Gods afflicting hand. Forasmuch, as you have at real need of those chastisements that God doth exercise you with all; perswade your self you need afflictions as well as your daily Bread.

1. For the exercise of your Grace, which * 1.89 like Spices send forth a more fragrant smell, when pounded in a Morter; like Roses, smell the sweet∣er

when rubbed betwixt your hands, like Stars that shine the brightest in the darkest night. God seeth you have need of affliction for the tryal and exercise of your Faith and Love: Whe∣ther you can trust him, and love him, when he is killing of you, when he is taking your children from you: To put you on to greater diligence in holy duties, and to exercise your patience, and mend your pace Heaven-ward.

2. God seeth afflictions needful for you, for * 1.90 the purging away of your sins, and corruption. Corrosives are necessary sometimes, as Cordials; in some distempers, it is needful to open a Vein to let out the corrupt blood. It might be need∣ful to afflict you, for the curing of your Pride and Covetousness; for the curing of your care∣less omission of holy duties.

Thirdly, If you do but consider the afflictions * 1.91 themselves that do befal you. You have reason to submit, as

1. They are but light in comparison of what you have deserved. If God should visit you with the Plague, this is not so great a punishment, as if he had given you up to the Plague of an hard heart, or reprobate minde. Remember when your heart is rising in discontent, because of the heaviness of your affliction, that you are not in Hell.

2. They will be but short: The punishment of the damned, is heavy and eternal; but yours light, and short too.

3. They are mingled with abundance of Mer∣cy: If you have a sick body, yet God hath given

you an healthful Soul. If he takes one Relation, yet not all; if all, yet you remain; if your self, it is from a place of sin, to a place of happi∣ness.

4. They are sanctified to you. If the Pill be bitter, yet it works for the good of your Soul. Can you say, you could have been without this affliction.

5. They are no more, then what are common to Gods children. Others of Gods dear Saints have endured more then you, and have not com∣plained so much as you. It is good to hear the Rod, and submit to him that doth appoint it; knowing no affliction riseth out of the dust.

DUTY XII.

SYmpathize with others that be in distress, Re∣membring * 1.92 that you your self are also in the Body liable to the same diseases, and may be ex∣ercised with the same tryals. Be not unconcern∣ed in the afflictions of others: It may be some might want Food, and Physick, and necessary Means for their Preservation; willingly reach forth your hand for the relieving of such, according to your ability (yea, and now beyond your ability) and according to their necessity. Oh let none die of the Plague, and hunger too, if you have it by you. Seriously study these Scriptures, 1 Joh. 3. 17. Heb. 13. 15, 16. Matth. 25. 34. Ad finem.

And that you may do so,

1. Suppose their condition to be yours, and * 1.93 yours to be theirs; and what you would that they should then do to you, that do you now to them.

2. Consider you are also in the flesh, and that which is the condition of others, may you know not how soon be your own. Heb. 13. 3. Remem∣ber them that be in Bonds, as bound with them: And them that suffer adversity, as being your selves also in the Body.

3. How do you know, but God hath made a difference between you and others, in these out∣ward dispensations of his Providence, that you may be a help and relief unto them?

4. Hereby you will prove your self a real li∣ving member of Christs Mystical Body, when you have a fellow-feeling of the miseries that others are urged with; especially, when you do it out of love to God, and in obedience to his command, and think it not below you to con∣descend to any mean Office of Love (for Christs sake) to the meanest, or the poorest of Christs Members, no more then the nobler parts of the Body Natural do to preserve the meanest, and the most ignoble.

5. So shall you give a better account of your estate unto God, who hath made you but a Steward of what you do enjoy.

6. Consider it is better to give, then to re∣ceive; to help, then to be helped. It is Gods mercy to you, that you are in a capacity to give; and not reduced to a necessity to receive. And

be kinde to them that cannot requite you again, except it be by their Prayers for you.

DUTY XIII.

SIt loose in your heart and affections to the World. * 1.94 Love not the World, when Death threatens to take you out of the World: Let not Death take you catching after the things of this life, but to wean your heart from this World.

Oh keep the prevailing degree of your love to God, who is altogether, lovely, and hath all the Motives and Attractives of love in himself. If Goodness be a ground of love, he is infinitely Good. If Suitableness be a ground of love, he is most suitable for your Soul. If Love be a ground of love, he is most loving. He hath loved you with a free, eternal, unchangeable, incomprehensible Love: And why should the World have so much of your Heart, when there is a God, and such a God to place your affections upon? But yet it is too usual with Gods own people, to lavish too much of their affections upon the things of this World, and let their heart run waste upon the Creature And therefore to get your heart off from the love of this World,

1. Consider, That no Man can love God, and * 1.95 the World too, with a prevailing and predominant love. To set the heart upon God, and the World too, is impossible. You may have God, and the World too; but you cannot with intense love, love God and the World too, no more then two

contrary qualities of heats and cold, can be in the same Water at the same time in intense de∣grees; no more then a man can look upon the Heavens and the Earth at the same time, 1 Joh. 2. 15. Love not the world, nor the things of the world: If any man love the world, the love of the Father is not in him. Jam. 4. 4. Matth. 6. 24. Col. 3. 1, 2.

2. It is incongruous for a Pilgrim and a Stran∣ger, to set his heart upon the things of the Countrey, where he must not stay. You are a Pilgrim, this is not your home: You are a Stranger, though not to God, yet you are to the World. Now the heart of a stranger is upon his home, and not upon the pleasant Houses and delightful Walks. He may see as he passes by; he thinks upon his home, and speaks and talks of it as he is travel∣ling to it.

3. To set the Heart upon the World, is to love that which will not love you again. The Man that loves God, is beloved by God; but he that loveth his Silver and Gold, receiveth no reciprocation of love. Believers must love their enemy, that will not love them again; but those that love the World, love that that cannot love them a∣gain. Do you not meet with daily unkindnesses in the World, and yet have you so much love for it? Will not the World ere long turn you out of it? Doth it not now serve its lovers so every day? And will not you have the World out of your heart before hand?

4. To set the Heart upon the World, it is to set the heart upon that which is not. To love a

shadow, to love vanity, to love that which is a daily vexation to your heart. Prov. 23. 5. Wilt thou set thine eyes upon that which is not? But will you do more, to set your heart upon that which is not? But those that love God, shall possess that which is? and have substantial blessings. Prov. 8. 21. That I might cause them that love me, to inherit substance. 1 Cor. 7: 31. The fashion of this world passeth away. An accidental and external figure without substance, such are the things of this World.

5. To set the Heart upon the World, is secret idolatry. You set up another God in your heart; for that which you set your heart upon, and make your end, that is your god. Ephes. 5. 5. A covetous man is an idolater; and covetousness is idolatry. Colos. 3. 5. And no idolater shall in∣herit the Kingdom of God. 1 Cor. 6. 9. And shall any man lose Heaven, for loving of the World? Will any man be so doting upon the Creature, as to lose Eternal life, by cleaving in his heart unto it? yet, it is the case of thou∣sands.

6. To set the Heart upon the World, it is the character of a man that shall be damned. It is a certain sign, that that man hath not one degree of saving grace yet wrought in his Soul; and if his Soul be disunited from his body, before his heart and affections are taken off, from predomi∣nant love of the World, there is no salvation for that man. Phil. 3. 19. Whose end is destruction, who minde earthly things. Colos. 3. 19. If ye then be risen with Christ, and have the life of Grace,

demonstrate it by setting your affections on things above, and not on things on Earth. Pre∣vailing love to the World, is a sign of no Grace; and better you had no Money, then no Grace.

7. To set your Heart upon the World, is to lead a most unquiet, perplexing life. Love of the World makes men restless, because they love where they can finde no satisfaction. Eccles. 5. 10. He that loveth silver, shall not be satisfied with silver; nor he that loveth abundance, with encrease. This then is vanity.

8. To set the Heart upon the World, is to ex∣pose your self to grievous temptations. By this you are brought unto many sins, it being the root of all evil, 1 Tim. 6. 10. By this you are drawn off from many duties, and have your heart won∣derfully distracted in those you do perform, How can you pray, when your heart is upon the World? How can you meditate upon God, and the things to come, when your heart is upon the World? Do you complain of temptations, and yet by this sin, expose your self unto temptations? 1 Tim 6. 9. They that will be rich (as those would that have their hearts upon the World) fall into temptation, and a snare. A heart upon the World, is like a Beast in a snare, and a Bird in the lime-twigs.

9. Do not you profess your treasure is in Hea∣ven, and that your riches are above; And shall your treasure be in one place, and your heart in another? That cannot be; for where your treasure is, there will your heart be also, Matth. 6. 21.

10. Are there not other objects for you, to set your heart upon; that are better in themselves, and better unto you? That you may be more fully convinced, that Spiritual things are the best things, seriously consider,

First, Are not those things best, and most worthy * 1.96 of your hearty love, that are most suitable unto your Soul?

Secondly, Are not those things best and most worthy of your hearty love, that bring greatest, fullest, most constant, satisfaction in to your Soul? The heart of man doth naturally breathe after something that is infinite, though the most mis∣take it.

Thirdly, Is not that most worthy of your love, that is a certain pledge of Gods special love unto you, and peculiarly proper to the best men? Is not that better for you, which God cannot give you, and yet hate you, then that which he may give you, and yet abhor you? Which he cannot give in wrath, and with a curse, then that which he may give in wrath, and with a curse? God never gave any man his Grace, his Son, and Spirit, in wrath? Oh, but he hath riches! If God give you Christ, he will save you; but he may give a man riches, and yet damn him for ever. You cannot look upon riches and honors, and say from these, I know that God doth love me now, and will certainly save me hereafter: For no man knoweth, love or hatred, by any thing that is before him; but you may make an infal∣lible conclusion of Gods love to your Soul, if he hath given you Christ and Grace.

4. Is not that best for you, and most worthy of your love, which maketh you better then you were before? Riches make many men the worse, through the corruption of their own hearts; but Spiritual things always make him better, that is partaker of them; make him more Humble, more Spiritual, more Hea∣venly.

5. Is not that best for you, and most worthy of your love, that makes you more pleasing and more acceptable unto God? Riches commend you not to God, but an interest in Christ doth. Learning, parts, greatness, doth not commend you unto God, but Faith and Holiness doth.

Sixthly, Is not that best for you, and most wor∣thy of your love, which no men, nor death it self can strip you of, nor take away from you? Death will strip you of your riches, but not of your graces.

Seventhly, Is not that best for you, and most worthy of your love, that will make you happy in the want of other things? If you want riches, Christ, will make you happy; if you want ho∣nors, yet grace will make you happy? Oh do but make the comparison between things of Heaven, and things of this World; and let that which indeed is the best, have the best, and the most of your heart and love.

DUTY XIV.

LEave your Relations with God, and commit * 1.97 the care of them to him that hath taken care for them and you. The hearts of many fear a Plague, because they know not, if they die, what will become of their Children and Re∣lations. Are you in Gods stead? or, cannot he that provideth for them by you, provide for them without you? Jere. 49. 11. Leave thy fa∣therless children, I will preserve them alive; and let thy widows trust in me.

That you may, if God call you away by death, leave your Relations behinde you, and not have them to be a clog to your departing Souls, con∣sider

1. That God loves your Relations (that are al∣so * 1.98 his) with a more tender, constant, and greater love, then you can do. If they are not his, it might grieve you more to live with them, and see them dishonor God, then now it doth to leave them.

2. That God can help them, when you are dead and gone; when you could not, though you were living with them.

3. That God doth in an especially manner take care of Orphans, and of Fatherless Chil∣dren; and that your Children have one promise to plead more when you are dead, then they had when you were yet remaining alive amongst

them, viz. Those Scriptures which God hath * 1.99 written peculiarly for such as are deprived of their Parents: And the like I understand of Wid∣ows, which need to have something to support them, when so many are deprived of the Hus∣bands of their Bosoms.

4. That it argueth great diffidence and distrust in God, and that you set your self too high, when you think your Relations must needs be brought to unsufferable necessities, when you are taken from them. Know, though you are a Father, yet you are not a God unto your Children.

5. Seriously enquire, whether this your trou∣ble doth not rise out of the pride of your heart: That you aim at great things in the World for your Relations, and are troubled at the fore∣thoughts of that supposed disappointment.

DUTY XV.

REdeem Time; and live every day as one that * 1.100 expecteth not to morrow. Is Death snatch∣ing so many out of Time, and shall we mispend ours? Do many that are dying, cry out for Time; and shall we that live, not be careful to improve it? Oh what would damned souls give for Time, and dying men give for Time?

1. Consider, That Time is a very precious commodity, it cannot be bought with the most precious things in Nature; Gold and Silver can∣not redeem Time.

2. Time is a very scarce commodity; every * 1.101 man hath but a little of it. Many fools say, they know not how to spend their time. What have they a God to serve, and a Soul to save? Duties to perform, and temptations to resist? Prepara∣tions to be made for Death, and for Eternity; and do they not know how to spend their time? He that hath most of Time, yet wanteth time to do the great works that God expecteth at his hands.

3. That time which is spent, cannot be recall∣ed. Time past, it is irrevocable. Oh what would many give for wasted hours, spent in following of the World; the pleasures, and the vanities of this life! Time future, you may never see; there∣fore improve the present.

4. That it is a special part of a Christians wis∣dom to redeem Time. He is a wise man that knows how to manage time for the greatest works, Ephes. 5. 15, 16.

5. That your time is determined, and the number of your hours that you shall have to work for God, for your Soul, for Eternity; it is immoveable fixt, Job 14. 5.

6. While Time doth last, your opportunity for many services will not always last. You might have an opportunity to trust God now with your life: In time of Plague to do him service, you might never have again while you live; you might have time, when you might not have a season for many things.

7. If you know not how to improve time, you will be liable to many temptations; when

you know not how to use time, that is, the De∣vils time to tempt you unto sins; therefore re∣deem time,

First, From idle and unnecessary visits.

Secondly, From superfluous cares of the things of this World.

Thirdly, From unnecessary sleep and recrea∣tions.

Fourthly, From fleshly lusts. Take some time for every duty; some for works of Piety; some for works of Mercy: Get time for Prayer, hear∣ing, holy conference, meditation; and especial∣ly, take heed of losing time, when you are in holy duties, by a customary performance; that is lost time: Especially, lose not holy Time upon the Lords day, that is the queen of Time.

DUTY XVI.

LOok for the coming of your Lord. He is at the * 1.102 door, be ready and prepared; he will come certainly, he will come quickly, he will come personally, he will come gloriously, he will come terribly to the wicked, and comfortably to the godly.

First, Christ will come certainly, and the cer∣tainty * 1.103 of his coming is bottomed upon unalter∣able grounds, which you should perswade your self firmly of, as a great provocation to an holy life, viz.

1. The immutability of Gods purpose and de∣cree. * 1.104 Christs second coming is concluded of in Heaven. Acts 17. 31. He hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. As sure as Christ is risen from the dead, so surely shall he come a∣gain: And God hath determined it, and his coun∣sel must stand.

2. The infallibility of his promise. All Gods promises are, Yea and Amen, 2 Cor. 1. 20. Men might fail of their promises, but God will not fail of fulfilling his. Matth. 26. 64. Hereafter shall you see the Son of Man sitting on the right hand of Power, and coming in the clouds of Hea∣ven. Joh. 14. 3. And if I go and prepare a place for you, I will come again, and take you to my self; that where I am, there you may be also.

3. The certainty of his Mercy towards his people.

4. The impartiality of his Justice towards his enemies. Both those you have in 2 Thes. 1. 4, 5, 6, 7.

5. The necessity of clearing of Providence. Now many of Gods providences are dark and obscure; but when Christ comes, we shall see the reason of them: Therefore it is called, The day of the re∣velation of the righteous judgment of God, Rom. 2. 5.

Secondly, Christ will come suddenly, and to many unexpectedly; and to such, his coming will be very unwelcome, 1 Thes. 5. 2, 3, 4.

Thirdly, Christ will come personally. The very same Jesus that ascended up into glory, will come again. 1 Thes. 4. 6. Acts 1. 11. When God delivered the people of Israel out of Egypt, he sent Moses; but when Christ would deliver his people from sin and Hell, he came himself. And as he came himself to purchase Heaven for us, so he will come himself, and put us into the full and perfect possession of it.

Fourthly, Christ will come gloriously. At his first coming he lay in a Manger; at his second coming he will sit upon the Clouds: At his first coming he came as a Servant, but at his second as the King of Glory. At his first coming he came with the imputation of sin upon him, but at his second he shall come without sin (imputed) unto the salvation of Gods elect, Heb. 9. 28. At his first coming he was judged by men, at his second he shall be the Judge of all men; at his first com∣ing he had but mean attendance; at his second, all the Angels in Heaven shall wait upon him.

Fifthly, Christ will come terribly to all final, impenitent, and unbelieving persons. Many things will strike wonderful terror to the un∣godly;

1. The consideration of the Person that comes. * 1.105 It is that Christ whom they did vilifie and dis∣esteem, in preferring the World, and Sin, and Self, before him. When they shall lift up their eyes, and see him, and say, Yonder now comes that Christ that was offered to us to be our Savi∣our, but we would have none of him. Yonder comes he that did beseech us by his Ministers,

and did strive with us by his Spirit, to take him for our Lord; which, if we had done, he would now have been our Saviour; but that we did not, that we would not do: Therefore now shall they wail, because of him; and desire Rocks to fall upon them, to hide them from the presence of the Lamb, that doth now come against them as a Lyon, Revel. 7. & 6. 15, 16, 17.

2. The consideration of the attendants that shall come with him; the holy Angels, many in number, and mighty in power, 2 Thes. 1. 7, 8.

3. The consideration of the separation from the godly. Now they are weary of their com∣pany, then they shall have none of it: Now it is their sin that they are weary of it, then it shall be their punishment to be separated from them. The Goats and the Sheep shall then be divided, Matth. 25. 32.

4. The consideration of the Books that then shall be produced; the Book of the Scripture, which now they will not take as their rule to walk by; the Book of Gods Knowledge, in which he recordeth all their sins: the Book of their own Conscience, by which they shall condemn themselves according to the Book of Gods Know∣ledge, for their not walking according to the Book of Gods Word, Revel. 20. 12.

5. The consideration of the Dreadful Doom that shall then pass upon their guilty Souls; e∣very word of which, will make their ears to tin∣gle, and their hearts to ake. Oh that they would now consider it, and get from under the dread∣fulness of it! Oh that such would sometimes

read their sentence, recorded Matth. 25. 41. Depart from me, ye cursed, into everlasting fire, pre∣pared for the Devil and his Angels. They now say to Christ, Depart from us; and Christ will then say to them, Depart from me. Oh Lord! whither must they go, that must depart from thee? that is, from Mercy, from Happiness; and yet must not be blest before they go, but must go with curses upon their heads: But it must not be into some place of Rest and Joy, but into fire; and where they shall have no better com∣pany, then Devils and damned Fiends. This will be terrible.

6. The consideration of the expectants, that is, the Devils waiting for their commission to drag them from the Bar of God, to eternal flames, when they are condemned to the place of execution. Oh foolish sinners, that will please and gratifie the Devil now, that will torment them hereafter! Is this the wages for their ser∣vice? Did you serve him so heartily, and doth he now torment you so severely? Would it not have been better for you, if you had received Christ into your hearts, that would have saved you? But it is too late.

7. The consideration of the names of the day of Christs coming, will make them tremble: It is called,

First, The Day of Wrath. Now is the day of his patience and forbearance, but that the day of wrath, Revel. 6. 16, 17.

Secondly, The notable day of the Lord; it will be the most notable day that ever came; it will

be notable for many things. Never such a noted day, especially for justice to the wicked, Acts 2. 20.

Thirdly, The day of damnation; the day of great damnation. Every day is a day of damna∣tion to some Soul or other, that depart this life in their sins; but the day of Christs coming, is the day of the great damnation, when all the in∣numerable sinners shall be damned together, 2 Pet. 3. 7.

8. The things that shall then be produced against them, and laid to their charge, shall make this a terrible day unto the wicked. All their abomi∣nations, their open sins, their drunkenness, and oaths, and prophanation of Sabbaths, their se∣cret sins what they did in hidden places, shall then be published before Angels, Men, and De∣vils. Oh what cause have you to bless God, that you are none of these, in all the burdens you groan under in this life! Let this revive you, when Christ comes, you shall not be condemned. Though now you may fear the Plague, yet to al∣lay those fears, think of your exemption from this great condemnation at the day of Christ: That though you might fall by the Plague with them into the Grave, yet you shall not fall with them into Hell.

Sixthly, Christ coming will be comfortable to the godly. Christs Disciples did sorrow when he went, but they shall rejoyce when he comes again; the parting of friends causeth sorrow, but their meeting causeth joy. Oh solace your Souls with the thoughts, that Christ will come again. Tell me

1. Can you think who it is that will come, * 1.106 and not rejoyce? Is it not that Christ that died for you? Is it not that Christ that bled, and was crucified for you? Is it not that Lord, in whom you have believed, whom you have obeyed? is it not your Redeemer? Your Elder Brother, your Husband, your King, your Friend? Oh can you think of the coming of an earthly friend af∣ter his long absence, and rejoyce; and not when you think of the coming of the best friend that you ever had?

2. Can you think of the attendants that come along with him, and not rejoyce? Those Angels that have rejoyced at your conversion, will surely then rejoyce at your perfect salvation. Those Angels that now God chargeth with you, to keep you from the Plague, Psal. 91. 10, 11, 12. shall then gather you with the rest of Gods elect, and set you in the presence of your Lord. Those An∣gels that are now Ministring Spirits for your good in this World, shall take care for you at the end thereof.

3. Can you think of the sentence of absolution, that your loving Lord will openly pronounce, and not rejoyce? It is questioned by some, Whe∣ther the sins of Gods people shall be mentioned at the day of Judgment? But I am sure they shall be pardoned. Of that, there is no questi∣on. Oh the reading of that sentence, is now sweet unto my Soul; it is of greater worth then thousands of Gold and Silver: Take your Bible and seriously view, and think, What now you read, you shall hear one day from the

mouth of your Lord. Matth. 25. 34. Come ye blessed of my Father, inherit a Kingdom prepared for you before the foundation of the World. Oh blessed words! Oh reviving sentence! Oh what food is here to feed upon! The words are plain, but full of comfort. Lord, who can do otherwise then rejoyce, to whom thou shalt hereafter call to come unto thee: Thou callest me now to come unto thee, and thou wilt call me hereafter to come unto thee. Oh Friend! do you obey Christs call now, and you shall have his invita∣tion hereafter unto glory. Do you now cry to Christ, to come into your heart, and he will call to you to come into his Kingdom: Then he will pronounce you blessed, though now the world might account you miserable and unhappy. And will this be a Word without a thing? Must you not be blessed indeed? When you shall inherit a Kingdom? a heavenly, everlasting, holy King∣dom?

4. Can you think of the compleatness of the glory that then you shall have, and not rejoyce? Your Soul shall have possession of this Kingdom at your Dissolution; but not your Body, till the Resurrection. But what this happiness will be, I cannot tell, nor no man else; so saith the Apo∣stle, 1 Joh. 3. 2. It doth not yet appear what we shall be; onely we know when he appears, we shall be like him. Like him? Oh who would not be like him now in grace and holiness, that he may be like him then in happiness and glory?

5. Can you read the name this day is called by, and not rejoyce? Why it is called the day

of refreshing, Acts 3. 19. The very name doth tell you what that day will be to Believing Souls. You have now tiersome and wearisome days, but that will be a refreshing day unto you: You have had some refreshing times upon the Earth. A Sabbath day hath been a refreshing day unto your Soul; but then you shall have such refresh∣ments you never did experience before, in such measure and degree.

6. Can you think of the priviledges of that day, and not rejoyce? then shall your sincerity be manifested, though now you might be censured for Hypocrisie, 1 Cor. 4. 3, 4. Now you are full of spots and sins, incident to Gods Children; but then without spot or wrinkle, or any such thing, Ephes. 5. 27. Then you shall be approved by God, Christ, Angels, and Saints; then you shall be fully rewarded; your enemies, sin, Satan, perfectly subdued. Oh look, wait, long for the coming of your Lord. Read Tit. 2. 15. 2 Tim. 4. 8. Phil. 3. 20, 21. Revel. 22. 20.

DUTY XVII.

BE much in the meditation of the life to come, * 1.107 and the glory that shall be revealed at the com∣ing of Christ. Often think how sure Heaven is unto Believers; how near it is to dying Believers. For ought you know, that do believe, you may be in Heaven before to morrow. Oh what will it be, for to be freed from all

1. Afflictions from God. * 1.108

2. Molestations from Men.

3. Temptations by the Divel.

4. Inclination to Sin.

5. Possibility of Sinning.

6. All doubts and fears, or complaints of Gods withdrawing. Oh what will it be to have com∣mounion with God! That shall be

First, Immediate without the help of Ministers * 1.109 and Ordinances.

Secondly, Uninterrupted, or without inter∣mission: No heats and colds in Heaven.

Thirdly, Perfect; to have your heart as full of God, as you can contain; to do nothing else, but love God, and delight in him; to see Christ, and the Prophets, and Apostles, and your Friends with whom you prayed and suffered with upon the Earth.

DUTY XVIII.

BE much in Fastings and Prayers in the Com∣munion * 1.110 of the Saints. Extraordinary judg∣ments call aloud for us to cry aloud to God. Bring your Bucket to quench this fire of Gods wrath that is kindled, which waxeth hotter and hotter every week. Have you added to the sins, and will you not add to the tears that are shed? Will you not stand or lie betwixt the living and the dead, that the Plague may be staid? Let these things move your hearts to engage in this work.

1. Shall we sin extraordinarily, and shall we * 1.111 not fast and pray extraordinarily? We have com∣mitted mighty sins, Amos 5. 12. Now let us send up a mighty cry to God in fervent Prayer: The cry of our sins hath reached unto Heaven, and shall not the cry of our Prayers?

2. Shall God punish us with extraordinary judgments, as the Plague is, and shall we not pray and fast extraordinarily? when we feel the smart of Gods Rod, it is a seasonably time for such duties.

3. Do not visited Families cry aloud to you, to pray with extraordinary Prayer unto God? Methinks the language of many Families that are sick, where God is making breach upon breach, is. Oh you that are well, pray to God for us. How many do bespeak your Prayers, and will you fail them?

4. Do you not pray for your own security, when you pray for the common good of the City, and the Kingdom? Is not your welfare wrapped up in the welfare thereof? Will not you your self be in less danger, if the Plague should stay?

5. What will you do for dying men, if you will not pray mightily for them? Do you see men dying by thousands, and will you not pray to save their lives? You cannot do less for them, and yet you cannot do more for them.

6. Doth not the Publick Authority command you to fast and pray, and will not you do it? Do not your lawful Magistrates, call upon you to this duty, and will you then neglect it?

7. Have you not more leisure for this duty then formerly? In time of health your hands were full of trading; but is it so now? The less time your Trade takes up, the more improve time in extraordinary Prayer.

DUTY XIX.

TO all this add speedy, real, and through Re∣formation. * 1.112 Say to God, shew me wherein I have done amiss, and I will do so no more. If others will not reform, yet let us: We cannot reform others, we may our selves.

God speaks aloud unto us by his smarting judgment, that we should turn to him, wherein we have departed from him. If we will not yet turn to God, God will yet turn more into their Grave, yea, and into Hell. If you would have God turn away his wrath from us, we must think of turning from our sins against him. If we yet go on, he will punish us yet seven times more. Read Levit. 26. from the 14. to the end. If men would make a Personal Reformation, we should then have Family Reformation, and that would bring a more general. There is surely something amiss in all our Persons and Families: If we would repent and turn from our sins, God would soon repent him of the evil, by which so many every week are swept away. Oh it is our sin that hath kindled the fire of Gods displeasure, that burneth so hot to the destruction of so many thousands!

Weigh these Arguments for our turning, * 1.113 taken

First, From sinful ways in which we have walked; and consider

1. That the way of sin, it is the Broad way; * 1.114 the way that leads to death and to damnation, Matth. 7. 13.

2. The way of sin, it is a pernicious way; de∣structive to Mens Bodies, Souls, Estate, Peace of Conscience, Rom. 7. 27. 2 Pet. 2. 2.

3. The way of sin, it is a false way: Men look for Happiness, but sin is not the way thereto: You are out of your way to happi∣ness, if you be in the way of sin, Psal. 119. 104.

4. The way of sin, it is a dark way: Whoso walketh therein, knoweth not whither he goeth, Prov. 4. 19. & 2. 13. 1 Joh. 2. 11.

5. The way of sin, it is a very hard way: It is a general mistake of the greatest part of the World, when Christ saith, his yoke is easie, Matth. 11. 30. to look upon the ways of God as difficult. It is difficult to corrupt nature, but easie to the renewed part; And the way of sin not to be hard, but God saith the contrary, Prov 13. 15. The way of transgressors is hard. It is the hardest bondage in the World to be a slave unto ones own lusts, to drudge in the Devils service.

6. The way of sin is a hateful way to God and good men. Rom. 15. 9. The way of the wicked is an abomination to the Lord; and is not God shewing his dislike to sinful ways?

7. The way of sin is a rough and unequal way,

Ezek. 18. 25. Many rubs doth a sinner meet with from God, and his own Conscience

8. The way of sin is a crooked way, Psal. 125. 5. Prov. 2. 15. full of snares.

9. The way of sin is a very uncomfortable way. There may be Carnal mirth, but no true Spiri∣tual joy in the way of sin.

10. The way of sin is a miry and defiling way. A man can never keep his conscience and con∣versation clean, that walks therein; and shall any of Gods people be found wandring in such ways as these? Oh let us turn back again into the ways of God; which is the second head of Argu∣ments.

Secondly, The way we must turn into, i. e. The way of Holiness.

1. The way of Holiness, it is the best way. If * 1.115 you were to go a journey, you would enquire which is your best way. Your face is Heaven-ward; would you know your best way? It is the way of Holiness that leads you directly unto Heaven.

2. The way of Holiness, it is the nearest way to Happiness. If you go in the way of sin, you go about; you must back again,

3. The way of Holiness, it is the surest way: For therein you shall have Gods direction, you shall have Gods protection. You are safe, while you walk in this way. Satan shall not rob you of your Graces, nor so much of your comfort. Did you not too often go out of this way?

4. The way of Holiness, it is the pleasantest

way, and most delightful: For you have Gods presence in this way, Prov. 3. 17.

5. The way of Holiness, it is the cleanest way, Psal. 119. 1. You shall have a clean conversation, clean heart and conscience in this way.

6. The way of Holiness, it is the oldest way. Holiness was before wickedness. Jere. 6. 16. In∣quire for the good old way, and walk therein. There are some ways that are old, that are not good; but the oldest is the best. Oh what did we do when we forsook the ways of Holiness, to walk in paths of wickedness! Oh get into the holy path again.

Thirdly, The benefits of turning unto God, should move us thereunto,

1. God would then soon hear our Prayers, * 1.116 and till then he will not, Psal 66. 18. If we did but know the Plague of our own hearts, and turn from it, the Plague would stay. See this 1 King. 8. from the 35 to the 40. But how shall it cease, if we still go on?

2. God would then soon forgive our sins; and if our guilt were removed, it would be better with us.

3. God would then heal us, as well as pardon us, Jere. 3. 12, 22.

4. God would then rejoyce over us, to do us good. Deut. 30 9, 10. Oh it would be better for us to turn to God, that he might spare us, then go on in sin, till he makes us an utter desola∣tion. But let us do it

1. Penitently. With tears in our eyes, and * 1.117 sorrow in our hearts, Joel 2. 12.

2. Heartily. And not feignedly, Jere. 2. 10. Joel 2. 12.

3. Believingly.

4. Speedily. Without delay, least Death pre∣vent our turning.

5. Willingly. Let it be matter of our choice.

6. Let us turn to God so, as never more to turn from him. Jere. 50. 4, 5. In those days, and in that time, saith the Lord, the Children of Israel shall come; they, and the Children of Judah together, going, and weeping: They shall go and seek the Lord their God. They shall ask the way to Zion with their faces thither-ward, saying, Come, and let us joyn our selves to the Lord, in a perpetual Covenant that shall not be forgotten.

DUTY XX:

BE content with that allowance of outward en∣joyments, * 1.118 which God doth give and continue to you, under the present Providence. You wish others might have your outward enjoyments diminish∣ed by want of Trade and free Commerce; and those that are not visited with the Pestilence, might suffer a decay in their estates. And as it is hard to submit unto Gods Rod, when we feel the smart thereof upon our bodies, so it must be the fruit of much pains with our own hearts and fer∣vent prayers unto God, to be content when we finde our selves decreasing in outward enjoy∣ments.

Those that have much, might have it re∣duced unto little; and those that had little, might be brought almost to nothing at all. And, Oh how apt is the heart of man, to fret within him∣self at such decays! and the heart of a Christian that hath much corruption amongst a little grace, to be more sensible of decays in Temporals, then declinings in Spirituals! We too often lose some degrees of our Grace, of Love, and Faith, and Hope, and too seldom complain thereof to God. But though we do not so often decay in Tempo∣rals, we too much complain to Man, and murmur and repine against God. Do not many finde some inward frettings in their hearts, that they live up∣on the spend, and nothing coming in; so many to maintain, and their shops shut up! What trouble is it unto some that the other day did live in good repute, and were esteemed to be rich, that now must be constrained to borrow, or to beg; that the other day they hoped they should be rich, but now are effectually convin∣ced that they are poor; that if they escape the stroke of Death, see themselves falling into the depths of Poverty and want! To be content with that which God allows you, when it is but little, requireth not a little, but some degrees of Grace. Contentation is not natural, it is a lesson must be learned; and many in the School of Christ, are very dull, and spend much time be∣fore they can take it out. Phil. 4. 11, 12. I have learned in whatever state I am, therewith to be con∣tented. I am instructed, both to be full, and to be hungry; both to abound, and to suffer need. But

this is too great to be attained, but in the strength of Christ, Vers. 13. I can do all things through Christ which strengthneth me. As if when a Christian had learned to do this, he had learned to do all things, Phil. 4. 6. Be careful for no∣thing, be prayer-full but not careful, i. e. solli∣citously, distrustfully, anxiously careful: But by Prayer make known your case, and care, and troubles unto God. Heb. 13. 5. Let your conver∣sation (especially at such a time as this) be without covetousness, and be content with such things as you have. As we have? It may be that is a piece of Bread, a cup of Water, torn Cloaths. Why such as they be, you must be content withal; For he hath said, He will never leave you, nor forsake you. A Promise better worth then thousands per annum, which might and will leave the owners thereof: but God will never leave them that are his, 1 Tim. 6. 6, 7, 8. Godliness with contentment is great gain. Get holiness and contentedness, and you have got enough to make you happy hereafter, and comfortable here. We brought nothing into the World, and it is certain we can carry nothing out. You shall take as much with you as you brought. Having food and rayment, let us be therewith content. If you have not varie∣ty, yet you have for necessity; if you have any thing you can call food, be content; and ray∣ment, though it be not costly, but course; yet if you have any thing you can call rayment, be content. That you may attain this excellent frame of heart, seriously weigh these Argu∣ments.

1. God hath given to you the best things, the * 1.119 best in themselves, and the best for you. Hath he not given you Himself, and his Son, and Spirit? Hath he not given you Grace and Pro∣mises of Glory? And doth he not sometimes give you the joys and comfort of the Holy Ghost? Why then are you discontented? How many times have you professed, that God is your Happiness, and that Heaven is your Treasure; and that the World, and the things thereof, are but the offal given unto Dogs? Do you believe the things you say? If you do, have you not more cause, infinitely more cause to rejoyce, that God hath given you the best, then murmur that he denieth to you the worst? Or, will you say or think, that he to whom God hath given Christ, and not riches too; Grace, and not Gold too; Heaven, and not Earthly things too; hath cause to be dis-satisfied? Would you not be ashamed to say it, and yet will you not be ashamed to do it; or will you go up and down complaining, and say, God hath given me nothing but Him∣self; nothing but a little Grace? What nothing but? Why there is nothing greater, nothing bet∣ter, nothing surer. Oh! it would become you better to say, I have enough, though I have but little; I have all, when I have nothing at all, because I have him that is all, and all in all.

2. Jesus Christ was poor, as well as you. She that bare him was poor, Luk. 2. 24. compared with Levit. 12. 8. His birth was mean, born in a Stable, and laid in a Manger; was it so with you?

He had not an house to dwell in, but so have you. Nay, Christ was poor, that he begged for your sakes, 2 Cor. 8. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He begged; you will say, when, and of whom? See the fourth of John, 7, 8, 9. verses. He asked for necessary refresh∣ment; not Wine, but Water: Was it ever so with you? Were you ever so mean, to ask an alms; and is the Disciple, better then his Lord; or the servant greater then his Master? When your heart begins to murmur, reflect upon the condition of your Lord and Saviour.

3. Many of those that have been closer fol∣lowers of Christ, then you have been, have been poorer then yet you are. Read Heb. 11. 30. to the 39. and see if they were not indeed, as to Spirituals, better then you. Humility will teach you to say they were; and yet see whither as to Temporals, they were not worse then you. Truth will teach you to say they were; they were destituted of many accommodations that you enjoy; they wandred in Deserts, and in Moun∣tains, in Dens, and Caves of the Earth; is it so with you? Were not the Apostles of Christ bet∣ter then you, and are you troubled, if some∣times you have no money by you? it was Peters case as well as yours. Acts 3. 6. Silver and Gold have I none; but were they ever so discontented as you are? did ever such murmuring words fall from their mouths? Nay look about you in the World, and you shall see many whom you might charitably judge, love God more then you do, and fear God more then you do, and have more communion with God, then you have, are yet

in a meaner condition then your selves. When you would get your hearts to be low and humble, look upon your Superiors in gifts and grace: When you would have it thankful and content, look upon your Inferiors, in those things, the want of which you so much complain of.

4. If you have not so much of the World as others have, so you have not in some other re∣spects so much trouble and affliction, as some of those have with their worldly enjoyments. A great estate hath oftentimes great troubles; and great cares, and great temptations. See if you have not freedom from such affliction, as others with their abundance do lie under. None is so full, nor happy, as to meet with no affliction; nor is your condition so miserable as to enjoy no good; and therefore,

5. Study what you have, as well as what you have not. You want superfluity, but you have for necessity; that time you spend in complain∣ing of your wants, would be better improved in giving thanks to God for what you have.

6. Consider what an ill return 〈◊〉〈◊〉 have made to God of the little you have h〈…〉〈…〉 do you yet complain you have no more 〈…〉〈…〉ould you not rather wonder at the patience 〈…〉〈…〉 goodness of your God, that hath not stripped you of all? If you have not been faithful in a little, would you have been faithful, if you had had more? God saw you had not grace enough to manage a great estate, you have loved a little too much. But what would you have done if you had more? God himself would rather have your love, then

give you any thing that should be sharer with him. Have you improved your one talent? Have you spent your little better, do not complain that you have no more.

7. It may be, if you had not had so little of the World, you had not had so much of Heaven in your heart; nor so much of God, nor so much of rich experience of the Work of God upon your Soul. And though others may, yet God saw that you would not; if you had not been so poor in the World, you would not have been so rich towards God. It may be you have gone more to God in your wants, then you would have done if you had been full.

8. The less you have, the less you are to be accountable for, at the coming of your Lord. If your estate is less, your accounts will not be so great. To whom much is given, of them much will be required, Luk. 12. 48. Have not you had more then you can give account you have spent well? Are not your accounts great enough al∣ready, but you must complain that you have not more to answer for?

9. More is not good for you then you have. God denieth nothing unto his, that he seeth would be better for them to have, then be with∣out. The condition God puts you in, is best for you; and would you have it, whether it be good for you, or no? Psal. 64. 11. & 34. 10.

10. Consider it is your own will and desire it should be with you as it is, and do you com∣plain that you have your will? You would have

it so, or else you fearfully dissemble with God: Have not you often prayed, that Gods will might be done? and are you discontented when your Prayers are answered? Have not you often re∣signed your will to Gods? and often desired your will might be molded into his? and will you con∣tradict your praying by repining?

11. Consider, if you had more of the World, you would be more unwilling to leave the World; and that you need not be; you are loth enough to die already, and need not wish for more to make you more unwilling: Usually mens love to the World doth encrease, as the enjoyments of it do encrease; the more men have of it, the more they love it; and the more they love it, the more loth they are to leave it.

12. Consider, you must leave all when you come to die, had you never so much. If now you have much when you come to your Grave, you shall have nothing over; and if now you have but little, then and there you shall have no want. Why do you trouble your self about such things as you cannot take with you into eternity? as will not accompany you into another World? that cannot stand you instead at the hour of Death, or day of Judgment? Will a great estate afford comfort to a dying man? or will it admi∣nister peace to a departing Soul? or can these things be-friend you at the Bar of God? If you had an houseful of Gold and Silver, you cannot take an handful with you. Then let it be your care, you do not go down into the Grave with your heart full of the World, or full of discon∣tent,

that you could not get it, Eccles. 5. 15. Psal. 49. 16, 17, 18. 1 Tim. 6. 7, 8. Job 1. 21.

13. Consider, God loves you as much in your mean condition, as he did in your flourishing and prosperous estate. The friendship of men might encrease and decrease, as your enjoyment in the World does ebb and flow; but so doth not the love of God. God loves none, because they be rich; neither doth he hate any, because they be poor. God loved Job upon his Dung-hill, and Lazarus in his Rags and Sores. If you be poorer then you were, you are not therefore less beloved by the God of Heaven then you were. And let that content you,

14. Consider, God doth not give his people their portion in this life, but their estate doth lie above in another World. A Christians estate is invisible, and out of sight: Your treasure is in Heaven. These things are not all you look for, and hope for: But better, greater, and more lasting things you have in your eye, and hope. If you looked for no more hereafter, you might be troubled that you have no more here: You are not of the number of the men of this World, that have their portion in this life. Psal. 17. 14. You are an heir to a great estate, and are now in your minority; and shall the heir be discontented, if he have not the actual possession in his non-age; and will you, if you have not possession of great things here, as well as expectation of great things hereafter.

15. Consider these things are at Gods dis∣pose, and he may give them to whom he will, and in what measure he will; and will not you be pleased, if God doth with his own, as seem∣eth him good? Shall your eye be evil because Gods is good? Matth. 20. 13, 14, 15. Doth God keep from you any thing that is your due? These things are gifts, and not a debt.

16. Consider, you have more already, then you do deserve: Study much your own unwor∣thiness, and believe you are indeed less then the least of all Gods mercies, Gen. 32. 10. Every crum of Bread is more then you do deserve.

17. Consider, it is uncomely for a living man to complain of Gods dispensations, and to mur∣mur against them, Lam. 3. 39. Wherefore doth a living man complain, or murmur, especially in such times of great mortality? Doth God take some outward things from you? But doth not he take the lives of others, and continue yours? Think with your self, if some of those that are gone down into their Graves, would have com∣plained, if God had spared their lives, though he had diminished their estates. God continu∣eth that unto you, which is dearer unto you, then a great estate; and will you yet com∣plain?

18. Consider, much is not necessary; a little will bear your charges till you come unto your journeys end: Nature is content with little, and Grace with less. Lusts are chargeable to main∣tain, but Grace will teach you to live at a cheaper rate. Pride is costly, but Humility is more easily

satisfied. Gluttony and Drunkenness require more, but Temperance less.

19. Consider, when you have but little in possession, you have all in the promise; which promise you may believingly plead with God at the Throne of Grace. There are many promises concerning outward things, which God hath made unto his people, which are conditional; that he will give you these outward things, if your having them, will more conduce unto his glory, and your own good; and shall not a pro∣mise of God, quiet your heart? Is there not more in Gods promise to satisfie you, then in the Creature, if you had as much as you do desire. Psal. 34. 9, 10. & 37. 9, 11.

20. Consider your little is better then a wick∣ed mans much: You have a little, and you have it with the love of God; and a wicked man hath much, and hath it with the frowns of God. You have a little with a blessing, and the wicked have abundance with a curse. And which do you think is better? God giveth you a little, and the pardon of your sins too, with a soft and sen∣sible heart. And he giveth more to the ungodly, but retains their sins, and takes not from them an hard and impenitent heart: And so far as Grace prevails, you are more truly thankful for a little, then they are for their all. And to have a little, and be thankful, is better then to have more, and be unthankful, Psal. 37. 16.

21. Do the Fowls of the Heaven, or the Beasts of the Field, disquiet themselves as you do? and as bad as you think you are, yet being

one of Gods children, you are better then they, Matth. 6. 26. Will God provide for Beasts, and not for those he hath redeemed with the preci∣ous Blood of his own Son?

22. All your discontenting cares, they are fruitless and unprofitable, they will do you much harm; but they cannot do you any good. What addition do you make by all your vexatious-pricking-heart-disquieting care? By all your thoughts, you cannot add one cubit to your sta∣ture, nor any more unto your State. Matth. 6. 27.

23. These discontents are fitter for an Hea∣then, then a Christian; those that have no bet∣ter, and do know no better; but not for you. Matth. 6. 32.

24. Consider your relation unto God: Is he not your Father? and cannot you then quietly commit your affairs to him? and cast all your cares upon him. Do your little children thus dis∣quiet themselves about their food and rayment? Shall they trust you more, then you trust God? He is your Father, and therefore will: He is in Heaven, and therefore can give to you all that is needful for you; and what is needful for you, he knows better then your self.

Thus I have in my Meditations thought upon some Arguments for Contentation with our pre∣sent condition, if we have but small enjoyments in this World: Which, through the Grace of God, have had some operation in my heart in writing; and I pray they may also have upon yours in reading of them.

DUTY XXI.

PErsevere in all these Duties, and be not weary * 1.120 in the practice and performance of them: They will be difficult and displeasing to flesh and blood; but yet if you go on unweariedly, you shall finde them sweet. Unweariedly to persevere in examining your heart, in praying unto God, in mortifying of sin, in redeeming time, in holy contemplation of the life to come, is the work of an upright heart, when an Hypocrite might do some of these sometimes.

And that may I not lose my labor in all the rest, I think it necessary to add a few Arguments to press you to unweariedness in all the formen∣tioned duties.

1. Consider, God is never weary of doing good * 1.121 to you. God is not weary in hearing your Pray∣ers, and will you be weary in making of them? God is not weary in bestowing, and will you be weary in asking? Unweariedness of God in gi∣ving Mercy, should be a lasting engagement un∣unto us, to unweariedness in performance of duty.

2. Consider, Christ was not weary in suffering any thing for us, and shall we be weary in doing duty unto him? Christ was weary in suffering, but he was not weary of suffering; so though you may be weary sometimes in duty, yet be not weary of duty: Yea, Christ prayed unweariedly,

and acted unweariedly, and was most constant in all his undertakings for us; and what is our doing to Christs dying, and our acting for Christ, and for our own Souls, to Christs doing for us?

3. Consider, the Holy Ghost was never weary in striving with your heart, till he had overcome it. He came time after time, and moved upon your heart in the time of your non-conversion, and did unweariedly work till he had subdued your will, and united your heart unto Jesus Christ; and will you be weary in doing of duties unto such a God?

4. Consider, the more unwearied you are in holy duties, the more like you are unto the Angels in Heaven, and the spirits of just men made perfect in glory; they do unweariedly sing Hallelujahs un∣to God, and the Lamb that sits upon the Throne; and do not you pray, that you may do the Will of God in Earth, as the Angels do in Heaven?

5. Consider, you cannot spend your time better, then in a constant doing of your duty. It will not repent you, when you come to die, that so much of your time was filled up with holy Prayer; in a serious searching of your own hearts, in the believing fore-thoughts of the life to come.

6. Consider, the more unwearied and constant you are in all these duties, the more advantage you shall finde for the present: In the doing of your duty, there is great reward, Psal. 19. 11. great in∣crease * 1.122 you shall finde.

First, Of strength and power against your sin. This will be the way to get down your pride and covetousness, &c.

Secondly, Of Heavenly-mindedness; the more your heart is in duty, the more your heart will be in Heaven.

Thirdly, Of Christian experience, and of the dealing of Gods Spirit with your hearts. The more you are in duty, the more God will meet with you, and the more his Spirit will warm and affect your heart.

Fourthly, Of the discoveries of the evil of sin, and of the deceitfulness of your own heart: The more you do examine your self, the more you will perceive the desperate wickedness, and the turnings and windings of your own heart: The more you meditate of the joys of Heaven, the more vile will sin appear unto you, that would deprive you of it.

Fifthly, Of love to God and Christ, and the things above. The more constant you are in holy duties, the more discoveries you shall have of the excellency of God and Christ; and the more you know them, the more you will love them.

7. Consider, the more unwearied and constant you are in holy duties, the greater reward you shall have hereafter, and more degrees of glory. The more wicked men are, the more they shall be tormented; so those that do any thing for God, shall not lose their reward, 1 Cor. 15. 58. And the more degrees of Grace you get, by being constant in holy duties, the more shall be your degrees of glory, 1 Cor. 15. 40, 41.

8. Consider, Wicked men are constant and un∣wearied in their sinning; and you your selves in

time past were constant in your disobedience; and will you not now be constant in duty and o∣bedience? shall others be more unwearied in undoing themselves, then you will be to love your Souls?

9. Consider, the more unwearied and constant you are in holy duties, the better shall you give an account unto God at the last day; when your Lord shall come to reckon with you, what you have been doing; and how you have spent your time he gave you upon Earth; and how you have improved your talents he did intrust you with.

10. Consider, The Devil is unwearied in tempting men to sin; it is his constant daily work; and if you be weary in resisting him in a way of holy, constant duties, he will get a great advant∣age against you.

And that you may attain to this unwearined∣ness in holy duties, take these directions.

First, Make duty your delight: That which * 1.123 men delight in, they are not so soon weary of. Wicked men delight not in praying unto God; and therefore are weary in it, and weary of it. Davids delight was in the Word of God, and therefore he was unwearied in the study of it, Psal. 1. 2.

Secondly, Look upon duty as your priviledge; it is your real priviledge, that you may pray to God, that you may look into his Word. Hypo∣crites that do their duties as a task, do groan un∣der the performance of them.

Thirdly, Get an inward principle suitable unto your work. Those that pray and do other du∣ties, being moved thereto by outward Motives, will be unconstant in the performance of them: But those that do them from an inward princi∣ple, will persevere in the practice of them. An unholy heart, will be burdened with holy work; a carnal heart, will be weary of spiritual duties.

Fourthly, Be convinced of the absolute neces∣sity of these duties, and perseverance in them; they are necessary, because they are command∣ed; and they are necessary, as they are means leading you to your highest end; firmly believe, that it is the unwearied Christian that shall be the onely, happy, and successful Christian. It is unweariedness and perseverance that will crown all your labors, Ezek. 18. 24.

Fifthly, Endeavor after communion, and fuller, and more intimate acquaintance with God in all your duties. A Christian, as such, cannot be weary of those duties in which he enjoyeth fel∣lowship with God: But when a man hath no∣thing but the duty, and nothing of God, God meets him not in Prayer; God discovereth no∣thing of himself to him in Meditation; it must needs be irksome unto such to be employed in those duties. Can a Believer be weary of that Ordinance, in which he enjoyeth God? or doth he not say, it is good for me to be here? It is good for me to draw near to God. But then you must not take up with any thing short of true communion with God, which when you have it, it will

1. Leave a lasting engagement upon your * 1.124 heart, to walk close with God after duty.

2; It will make you prize Duties and Ordi∣nances above the outward enjoyments of this World.

3. It will make sin exceeding vile in your eyes.

4. It will make you very humble and willing in your own apprehensions.

5. It will wonderfully enflame your hearts with love to God.

6. It will darken the glory of this World in your eyes.

7. It will make you exceeding desirous, that others should be brought unto the participation of the same fellowship with God.

8. It will raise your appretiation and esteem of the Lord Jesus Christ, through whom you have this fellowship with the Father.

9. It will make you pitty and commiserate the ungodly World, that are feeding upon Husks, when there is such delighting joys to be had, in and from God in holy duties.

10. It will set your Soul a longing after the full fruition of God in the Highest Heavens.

This is true communion with God indeed, and take up with nothing short of such enjoyment of God, and then you will make it your greatest de∣light to serve God. And these duties, which to carnal men are sapless and empty things, will be to you as meat and drink. And if Death finde you so doing, no question it will be your out-let from all miseries, and an in-let to all happiness.

To all such, the day of Dissolution, shall be the day of Coronation; when the Body shall be said in the Grave, the Soul shall be carried into Glo∣ry. And though some of Gods people may fall in a time of such general calamity, that men may refuse to accompany their Dead-bodies to the Grave, yet the holy Angels shall not deny to conduct their Souls to Eternal happiness. That is the place we are praying for, waiting, long∣ing, and looking for. Oh my Friends, what will it be to be with God; where you shall never feel sin, nor sickness more; where you shall delight, and love, and joy, and praise him to all eternity! where we shall reap the fruit of all our labors; not that we deserve any thing from God, but all shall be freely conferred upon us.

My Friends, I being something remote from you, can serve you (not in the same way as formerly) but by praying for you, and di∣recting a few lines unto you; which I hope you will take from me, as an expression of my real love unto your Souls: And that God would affect your hearts in the reading of them, and enable you and me to live in the constant practice of these Christian duties, shall be the unfeigned Prayers of

Your Real Friend and Servant in the Lord.

ROM. 15. 30.

Now I beseech you for the Lord Jesus Christs sake, and for the love of the Spirit, that you strive toge∣ther with me in your Prayers to God for me, and my Family, that God would preserve us in this day of his great displeasure.

Notes

• * 1.1

  Psal. 24. 7, 9.
• a 1.2

  Psal. 119 59. Jer. 8. 6. Lam. 3. 40. 2 Cor. 13 5. Self-exa∣mination.
• b 1.3

  Mat. 7. 21, 22, 23
• * 1.4

  How—
• c 1.5

  Jer. 17. 9, 10. Psal. 139. 1, 14.
• d 1.6

  Psa. 132 23, 4 & 26. 2.
• e 1.7

  Rom. 2. 16. Rev. 20. 12.
• f 1.8

  Rom. 2. 15.
• g 1.9

  2 Cor. 1. 12.
• h 1.10

  1 Cor. 2. 12.
• * 1.11

  Why?
• * 1.12

  3. Marks of Heart-sincerity.
• * 1.13

  1. About Sin, they are three.
• a 1.14

  Psal. 97. 10. 8: 119. 113, 163 Prov. 8. 13
• b 1.15

  Rom. ••. 30.
• c 1.16

  Rom. 7. 15.
• * 1.17

  Three signs of true ha∣tred to Sin.
• d 1.18

  Ps. 119. 104, 128.
• * 1.19

  2. About Grace.
• * 1.20

  Three signs of true Faith.
• e 1.21

  1 Pet. 2 7.
• f 1.22

  Joh. 1. 12.
• g 1.23

  Acts 15. 9.
• * 1.24

  Marks of true love to God.
• h 1.25

  Matth. 10. 37.
• i 1.26

  Ps. 119. & 6.
• * 1.27

  Four marks of true obe∣dience.
• k 1.28

  Ps. 119. 34, 69.
• l 1.29

  Ver. 33. & 112.
• * 1.30

  3. About Duty. Three marks of sincerity in duty.
• * 1.31

  The Princi∣ple.
• * 1.32

  The manner in six qualifica∣tions.
• m 1.33

  Luk. 18. 13.
• n 1.34

  2 Cor. 3. 5.
• o 1.35

  Matth. 26. 41.
• p 1.36

  Luk. 13. 14.
• q 1.37

  Luk. 18. 1, &c. 1 Thes. 5 17. Job 27. 10.
• * 1.38

  The End. A five fold End of a sincere Heart in holy du∣ties.
• r 1.39

  1 Cor. 10. 31.
• s 1.40

  Psal. 63. 1, 2, 3.
• a 1.41

  2 Pet. 1. 10. 2 Cor. 5. 1. Assurance
• * 1.42

  Ten Questi∣ons to such as see not the evi∣dence of Pardon.
• * 1.43

  Seven signs of the Par∣don of Sin.
• * 1.44

  A Sinner may be pardon∣ed, and not see it.
• * 1.45

  Over∣coming the fears of Death.
• * 1.46

  Three Aggra∣vations of the fears of Death.
• * 1.47

  How to over∣come the fears of Death. Direct. I.
• d 1.48

  Job 14. 14.
• * 1.49

  What care to take to prepare for Death
• * 1.50

  How to prepare for Death
• e 1.51

  Phil. 1. 31 Direct II
• * 1.52

  Dir. III.
• * 1.53

  Dir. IV.
• * 1.54

  Ten things we shall never be deliver∣ed from, till we die.
• * 1.55

  Five things we can∣not have, till we die.
• * 1.56

  Direct. V.
• d 1.57

  Heb. 2. 14, 15. Seven particu∣lars, how Christs death cures our fears of Death.
• * 1.58

  Dir. VI. How to get right appre∣hensions of the World. 1. By di∣minish∣ing the seeming excel∣lencies of it.
• * 1.59

  2. By shewing the real inconve∣niencies of it.
• * 1.60

  Dir. VII.
• * 1.61

  Death's a sleep.
• * 1.62

  Seven proper∣ties of the Body at the Resur∣rection.
• * 1.63

  Death's a rest from three things.
• * 1.64

  Death's our Exo∣dus.
• * 1.65

  Dir. VIII
• * 1.66

  Secret Prayer.
• * 1.67

  Ten Ar∣guments to quick∣en us in Prayer.
• * 1.68

  Zeal for God and Mens Souls.
• * 1.69

  Five Ar∣guments to endea∣vor to save Souls.
• * 1.70

  Studying the Scri∣pture.
• * 1.71

  Six Ex∣cellen∣cies of the Pro∣mise. 1. Preci∣ous. 2. Great.
• * 1.72

  3. Many.
• * 1.73

  Thirteen special Promises for thir∣teen spe∣cial Cases
• * 1.74

  4. Free.
• * 1.75

  5. Sure.
• * 1.76

  Proved by five Argu∣ments.
• * 1.77

  6. Suit∣able.
• * 1.78

  Sense of Gods Judg∣ments, particu∣larly the Plague.
• * 1.79

  Sense of Gods Mercies.
• * 1.80

  Eight Discove∣ries of the Love of God to our Souls.
• * 1.81

  Sense of Sin.
• * 1.82

  Of other Mens.
• * 1.83

  Of our own.
• * 1.84

  Improve∣ment of Afflicti∣ons.
• * 1.85

  Eight Signs of Sanctifi∣ed Affli∣ction.
• * 1.86

  Submis∣sion to the Will of God.
• * 1.87

  Helps to Submis∣sion to the Will of God. Five Ar∣guments from God.
• * 1.88

  Two from our Selves.
• * 1.89

  1. In re∣spect of our Gra∣ces.
• * 1.90

  2. In re∣spect of our Sins.
• * 1.91

  Five Ar∣guments from our Afflicti∣ons.
• * 1.92

  Sympa∣thizing with others.
• * 1.93

  Six Ar∣guments to Sym∣pathize with others in Afflicti∣ons.
• * 1.94

  Weaned∣ness from the World.
• * 1.95

  Ten Ag∣gravati∣ons of Love to the World.
• * 1.96

  Seven particu∣lars, wherein Spiritual things are most worthy of our love.
• * 1.97

  Leave Relati∣ons with God.
• * 1.98

  Five Ar∣guments to quiet our Hearts, in leaving our Rela∣tions by Death.
• * 1.99

  Ps. 10. 14. & 146. 9. & 68. 5. Lam. 5. 3. Hos. 14. 3.
• * 1.100

  Redeem Time while you have it.
• * 1.101

  Seven Argu∣ments to redeem Time.
• * 1.102

  Look for the com∣ing of Christ.
• * 1.103

  How Christ will come.
• * 1.104

  Five Grounds of the certainty of Christs coming.
• * 1.105

  Eight things shewing the ter∣ribleness of Christs coming to the wicked.
• * 1.106

  Six things make Christs coming, comfort∣able to the god∣ly.
• * 1.107

  Medita∣tion, e∣specially of Hea∣ven.
• * 1.108

  What we shall be freed from in Heaven.
• * 1.109

  What enjoy∣ment of God we shall have in Heaven.
• * 1.110

  Solemn Humilia∣tion.
• * 1.111

  Seven Argu∣ments to solemn Fasting and Prayer.
• * 1.112

  Speedy Refor∣mation.
• * 1.113

  Three Argu∣ments to turn to God.
• * 1.114

  Ten Ar∣guments taken from the ways of Sin.
• * 1.115

  Six Ar∣guments from the ways of Holiness.
• * 1.116

  Four Ar∣guments taken from the benefit of turn∣ing to God.
• * 1.117

  How we must turn to God?
• * 1.118

  Content with al∣lowance of out∣ward Enjoy∣ments.
• * 1.119

  Twenty four Ar∣guments or helps to Con∣tentati∣on, in a mean con••siti∣on.
• * 1.120

  Perseve∣rance in all.
• * 1.121

  Ten Mo∣tives to unweari∣edness in Duty.
• * 1.122

  Five Ad∣vantages by un∣wearied∣ness in Duty.
• * 1.123

  Five Helps to unwea∣riedness in Duty.
• * 1.124

  Ten Signs of true Commu∣nion with God in Duty.