A word in season, for a warning to England: or a prophecy of perillous times open'd and apply'd. Wherein the signes of bad times, and the means of making the times good, are represented as the great concernment of all good Christians in this present age. First exhibited in a sermon preached in the Abby at Westminster, July 5. 1659. and since enlarged and published. / By Thomas VVilles, M.A. minister of the Gospel, in the city of London.

The third Question.

[Quest. 3] WHat is the peril of these Times?

Answ. The evils to be feared in these Times are such as these;

[Answ. 1] I. The judgement of God on the Land. God may justly bring the Sword and Fa∣mine and Pestilence for the punishment of such a provoking People. These three Ar∣rows are ever ready in Gods Quiver to be discharg'd against his Enemies. God may sweep that Land with the besome of Deso∣lation, wherein men under pretences of Gods glory seek their own interests and establishment. He may punish spirituall Abominations with temporal Judgements:

Persecution, with War; the plague of Er∣rours, with the Pestilence; the Contempt of the heavenly Manna of his holy Word, with Famine and want of necessary food. He may wash that Land with Blood that hath been defiled with Oppression and Murder. He may sweep that house with the Pestilence that hath been defiled with Pride and Per∣jury. He may scourge that people with Famine, that have sin'd through Fulnesse of Bread. He may break that land in pieces by the thunder of his Judgements, that hath not taken warning by the lightening of his Threatnings, in the preaching of his Word.

So for spiritual Judgements; for the A∣bominations of his People, the Lord may go far from his Sanctuary† 1.1. When a Church hath left its first love, God may come spee∣dily and remove its Candlestick out of his Place* 1.2. When men shall abuse the ser∣vants of the Lord, sent forth to gather the Fruits of his Vineyard, he may justly de∣stroy them, and give the Vineyard unto o∣thers† 1.3. When men are grown greedy of the gain of Oppression, and weary of the Ordinances of God; when Covetousnesse is become cruel in grinding the faces of the Poore* 1.4, and Profanesse bold in slighting of Sabbaths and sacred Solemnities of Divine Worship, God may justly cause that Land to tremble for the horrour of his Judge∣ments, and plague that peoples contempt

of his Worship by a Famine of his Word. And so hath the Lord threatned to punish these sinnes in his people Israel, by his Pro∣phet Amos, saying;† 1.5 Heare this O ye that swallow up the needy, even to make the Poor of the Land to faile, saying, When will the New Moon be gone, that we may sell Corne? and the Sabbath, that we may set forth Wheat, making the Ephah [wherewith they measured their Grain] small, and the Shekel [wherewith they weighed the money which they received for payment] great, and falsifying the Balances by deceit? That we may buy the poore for silver, and the needy for a paire of shooes; yea, and sell the refuse of the wheat? The LORD hath sworne by the excellency of Jacob, surely I will never forget any of their Works. Shall not the Land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood, and it shall be cast out and drowned, as by the flood of Egypt. And it shall come to passe in that day, saith the Lord GOD, that I will cause the Sunne to go down at noon, and I will darken the earth in the clear day. And I will turn your Feasts into Mourning, and all your Songs into Lamentation, and I will bring up sack∣cloth upon all Loynes, and baldnesse upon e∣very Head: and I will make it as the mourning of an onely sonne, and the end thereof as a bitter Day. Behold the dayes come, saith the Lord GOD, that I will

send a FAMINE in the Land, not a Fa∣mine of Bread, nor a Thirst for Water, but of hearing the Words of the LORD. And they shall wander from Sea to Sea, and from the North even to the East, they shall runne to and fro to seek the Word of the LORD, and shall not finde it. When the Lord shall bring these judgements upon a Land or Nation professing the true Religi∣on, the Church may call her Children* 1.6 ICHABOD, for the Glory is departed. Thus for the sinnes of Judah did the† 1.7 Glory of the Lord (an illustrious pledge of his gracious presence) depart from Je∣rusalem, and sad were the Calamities which ensued thereupon. Thus the Times are perillous when the sinnes of men are grown to that height, that we may justly expect the Judgements of God upon the Land.

II. Persecution of the Church. When [unspec 2] Clouds of Darknesse are spread over the City of God, what can be expected to follow but showers of Blood? For when the Sun shall be turn'd into Darknesse, we well know the Moon shall be turn'd into Blood* 1.8. When a storme is rais'd by the Prince of the power of the Air, what can we expect but that the Ship wherein Christ is imbarked with his Disciples, should be tost on the Waters, and almost overwhelm'd with the Waves† 1.9? When Images of Gold are set up and ador'd by the men of the World, what can the children of God expect but

to be cast into a fiery Furnace* 1.10? When Gain is accounted Godlinesse, and Oppres∣sion of the innocent is stiled Justice, then whosoever will live godly in Christ Jesus shall suffer persecution† 1.11. When the Wolves come in flocks to the Fold, and Lions are the Lords of the Soile, what can be ex∣pected but that the Sheep and Lambs should be worried? When there is much Cockle amongst the Corne, much Chaff amongst the Wheat, we may conclude it shall not be long (at least if the winde rises or turnes) before it be winnow'd. When we see every Shepherd in Israel is an abominati∣on to the Egyptians* 1.12, we may expect the Egyptians should pursue the Israelites, e∣ven into the heart of the Red Sea. When the subtile Foxes are come into the Vine∣yard, we may conclude their cruel Teeth will be soon dy'd red in the Blood of the Grapes. If the Scarlet Whore be once brought into the House of God, we shall soone see her drunken with the Blood of the Saints† 1.13. We still finde the Names of the Saints written in Red Letters in the Romish Calendar. If the SWORD depose the SCEPTER, and rule in its stead, we may be sure it will eat flesh and drink Blood, yea, the blood of Kings, and Prin∣ces, and Prophets, who leaving the Sword stain'd with the Guilt of Murder, shall be themselves crown'd with the Glory of MARTYRDOM. SIN is a cruel

Monster; if it once get the Supreme Power, it will soon turne a Land of Beauty into a Sea of Blood.

III. Destruction of mens souls. If the great red Dragon with his Taile draw down [unspec 3] many of the Stars of Heaven and cast them to the Earth* 1.14, we may expect a dark night to follow. If the Springs be impoy∣son'd, it must needs be Death to men to drink of the waters. If the Philistines carry away the Ark from Israel, we must expect many thousands to be slaine and perish† 1.15. If God take away his abused Gospel, call home his despised Ministers, and so men loose the true Religion, how many thousand souls must necessarily perish everlastingly. The soul is exceeding preci∣ous; its a Jewel inestimable, of more worth then the whole World* 1.16: its losse is irrepa∣rable; a World of Gold cannot redeem one soul† 1.17. Now when such a storme is risen that the souls of men are in danger of be∣ing ship-wrackt, the state of that people is sad, the Times are perillous.

Thus we have seen the Characters of the Persons that make the Times perillous, and the several Symptomes of perillous Times, with the Causes and Consequences thereof, and so fully finisht our first Enquiry.

The second Enquiry. How pious persons must demean them∣selves in perillous Times.

IT much concernes the people of God to consider with themselves, what the Lord calls them unto, and calls for from them in all conditions into which he is pleased to cast them, that their Lives and Carriages may expresse a Responsiblenesse to the Divine Providence. These are they whom the Lord hath selected from thou∣sands to lift up his Name and Glory in the World. They are therefore in a special manner to glorifie God, by such Actings and Demeanours as may be suitable to all his Dispensations. When God is most dis∣honour'd by the wicked, the godly should most honour him. Saints are Souldiers call'd forth to fight the Battels of the Lord of Hosts: when the Enemies of the Lord do most abound and are most active, the Souldiers of his army should be most va∣liant for his Cause, most vigilant against their force and Politick Encroachments upon the interests of his Glory. The Trees of righteousnesse of Gods own Planting, should bring forth Fruit in all Seasons.

Times of Perill to the Church, are Times of Tryal of the Piety of the Saints. When sin appears in its highest Pride, then should Grace shine forth in its greatest Glory.

As for you therefore, my beloved bre∣thren, that truly fear the name of the Lord, and desire to know what your Duty is in such Cases, attend these Directions which I shall give you out of the Word of God.

When it is your Lot to live in perillous Times take notice of these Duties.

The first Duty. Sorrow for the Sinnes of the Times.

DO you live in evil Times? Then, Be∣waile [unspec 1] before the Lord the Sinnes and Abominations of the Times. Prevailing Impieties make the Times perillous. The sins of the wicked call for the sorrows of the Saints, because hereby the Name of God is dishonour'd, and the souls of men are defiled. Thus was Davids heart grie∣ved and his eyes shed Tears for the sins of his Times. I beheld the Transgressors (sayes he) and was grieved because they

kept not thy Word* 1.18. And again, Rivers of waters runne down mine eyes, because they keep not thy Law† 1.19. When a Land is de∣filed by sin, these Rivers of Teares are the best means to prevent a Deluge of Blood. When the wrath of God is kindled against an ungodly Nation, there is nothing more powerful to quench it then the Tears of the truly godly. By this means shall you preserve your selves from Defilement by the sinnes of the wicked, and happily prevent the Judgements which are rea∣dy to be executed on a sinfull Na∣tion.

Now, Christians, is not this a duty you are very Defective in? And yet is there not much cause for it? When did you shed a Tear for all the Sins of the Times? When did you ever look upon London, as Christ upon Jerusalem, a sinful City, and weep over it* 1.20? What? shall the streets of it run down with Rivers of Blood before you can shed a few drops of Teares for its pre∣servation? When did you meet together to weep over a sinful Nation? When did you, that can easily weep upon other occa∣sions, go apart and poure out Teares into the bosome of God for the Sinnes and Abo∣minations of England, and say, Ah Lord! In thy† 1.21 Pity and in thy Mercy spare a sin∣ful Nation? Do you not see upon En∣gland many Symptomes of her Destruction, except fervent Prayers steep'd in penitent

Teares do prevent it? O how many and how great are the Abominations of the Land, the Provocations of the most high God! What dreadful Dayes may we yet live to see if the Lord should deal with us accor∣ding to our Deservings! How soon may the Clouds of heaven, which were wont to drop down Blessings on our heads, be dis∣solv'd into showers of Blood.

Ah, my Beloved! have you not read, in the holy Scriptures, what dreadful Judge∣ments the Lord hath executed upon Cities, Nations, Kingdomes, his own People, yea the whole World? Know you not that God turn'd the whole Earth into a Sea, and de∣stroy'd all Flesh (save the Family of Noah) with a Flood? How he pour'd a Flood of Fire and Brimstone upon the Cities of So∣dom and Gomorrah, and consum'd them with Flames, and turn'd that pleasant plain, that was as the Garden of God* 1.22, into a noisome Lake? How that God was wroth with his own people, the children of Israel, whom he had chosen to himself out of all the kindreds of the earth, and slew them in the VVildernesse, so that onely Joshua and Caleb, of all those that came out of E∣gypt, entred into Canaan? And how often after they were possest of the Land of Ca∣naan, he sold them into the hands of their enemies that opprest them in the Time of the Judges? How in the dayes of Eli, he deliver'd them into the hands of the Phili∣stines,

who slew them with a great slaugh∣ter, insomuch that in one battel there fell of Israel thirty thousand Foot-men† 1.23? How the Lord sent a Pestilence amongst them in the dayes of David, which ra∣ged so exceedingly, that in three dayes space there dy'd of the people seventy thousand men* 1.24? How the Lord brought the King of Babylon into Jerusalem, who burnt the Temple of the Lord, the Palace of the Prince, and the Houses of the Nobles with Fire; brake down the Wall thereof and utterly destroy'd the City; carry'd both Princes and People Captives into Babylon, where they endur'd a hard Bondage for threescore and ten years† 1.25? Now (know you not that) all these things happened unto them for ensamples unto us, and that they are written for our admonition, upon whom the ends of the World are come* 1.26? Oh do but consider seriously with your selves, what were the Causes of all these fearful Judgements which God, who is the Father of Mercies, brought upon the men of the world, yea, upon his own Peo∣ple. Were they not the sinnes of the Times whereby men pluckt down upon their own heads these Plagues and Punishments? Now pause a little and consider seriously, Are not the same sinnes that drew down Judge∣ments upon them to be found amongst us? Is not the Pride, Luxury, Lasciviousness, Licenci∣ousness, Atheism & Impieties of the old World

to be found amongst us? Are there not† 1.27 Mighty men (Giants in worldly Greatness) who employ their might in fighting against God, in these our Dayes? Are not the sins of Sodom to be found amongst us? Is not the City and Land polluted with the vilest Impurities and Pollutions? Are not the Murmurings, Cruelties, Inju∣stice, Oppressions, Falshoods, Covenant-break∣ings, Revoltings, neglect of Gods Worship, Contempt of his Ordinances, Hypocrisies of Israel to be found amongst the people of England? Have we not then cause to tremble in the Apprehension of the judge∣ments which hang over our heads? espe∣cially if we seriously consider that those sinnes which severally in them drew down such dreadful judgements, are to be found jointly in us, and that notwithstanding the Light of the Gospel and the Meanes of grace plentifully enjoyed by us, which are most fearful Aggravations of this dreadful guilt? Nay, is not the guilt of many hor∣rid Blasphemies, and hellish Impieties which have not been heard of in former Ages, to be found amongst us? Does it not make your hearts to tremble to consider that so many crying sins, so many provoking im∣pieties, so many bloody Abominations should abound and reigne amongst us, when for any one of them so reigning, so abound∣ing, the whole Land might be involv'd in miseries and Confusion and Blood? Are not

these then perillous Times? Surely, it is of the LORDS mercies we are not consumed, and because his compassions faile not* 1.28, But who knows how soon the Lord in his Ju∣stice may proceed to the execution of his Judgements upon us, and so turne our Chephzibah, a Land of Beauty, the Lords Delight, into an Acheldama, a Field of Blood?

What then is to be done by us, Christians, for the Prevention of the Lords Judgements on a sinful Land? O come and bring e∣very one your two Buckets, and pour them out before the Lord, for the quenching of the Fire of the Lords wrath which is kin∣dled against a sinful Nation. Fasting, and Weeping, and Mourning hath been a way which hath proved very effectual for the turning away the sorest Judgements, the diverting of the nearest Destruction. Thus was the destruction of Jerusalem delay'd in the time of Josiah† 1.29, & the destruction of Nineveh in the Days of the Prophet Jonah* 1.30. This is that to which God calls at such a time as this, in a Day of Danger and Distresse. When the Lord had threatned terrible Judgements against Zion, this was the duty to which by his Prophet he call'd the Inhabitants of Jerusalem.† 1.31 Therefore also now saith the LORD, Turn ye even to me with all your Heart, and with FASTING, and with WEEPING, and with MOURNING: And rent your Hearts, and not your Gar∣ments,

and turne unto the LORD your God: for he is Gracious and Merciful, slo•• to Anger, and of great kindnesse, and repenteth him of the Evil. Who knoweth if he will returne and repent and leave a blessing behind him, even a meat-Offering and a drink-Offering to the LORD your God?

Blow the Trumpet in Zion, sanctifie a FAST, call a solemne Assembly. Gather the People: sanctifie the Congregation: As∣semble the Elders; Gather the children and those that suck the Breasts: Let the Bride-groom go forth of his Chamber, and the B••ide out of her closet. Let the Priests, the Ministers of the LORD, weep between the Porch and the Altar, and let them say, Spare thy People, O LORD, and give not thine Heritage to reproach; that the Hea∣then should rule over them. Wherefore should they say among the People, Where is their God?

Now mark what follows. Then will the LORD be jealous for his Land, and pity his People. Yea, the LORD will answer and say unto his People, Behold, I will send you Corn, and Wine, and Oyle, and ye shall be satisfi'd therewith, and I will no more make you a reproach among the Heathen. Now how great an encouragement should this be to us in perillous Times, to seek the Lord solemnly, seriously with Fasting and Prayer! Do you ever remem∣ber

that the Judgements of the Lord came upon his people while they were Fasting, and Weeping, and Mourning? No, when sinnners are Feasting, and Sporting, and making Merry, then does the Lord bring his judgements upon them, even sudden destruction. For (sayes the holy Ghost) When they shall say, Peace and safety: then sudden destruction cometh upon them, as Travail upon a woman with childe, and they shall not escape* 1.32. Do you know, or have you consider'd what was the carriage of the men of the old world, when the Lord brought the Flood upon them; and of the children of Israel a little before they were carryed captive into Babylon? Why the Scripture tells you, that in the Dayes of Noah, that were before the Flood, they were eating and drinking, marrying and giving in Marriage, until the day that Noah enter'd into the Ark, and knew not untill the Flood came and took them all away† 1.33. They knew not, that is, they consi∣dered it not, regarded it not: For they had been warned of the coming of the Flood by the Preaching of Noah for the space of one hundred and twenty years, and by his preparing an Ark for the preservation of himself and his own Family. So the careless posture of the people of Israel, in a free indulgence of their sensual Delights, did but a little precede that cruel Captivity and bitter bondage, which they so long sustained in Babylon* 1.34.

Now are not the people of the Land, in these our Dayes, generally senslesse of the crying sins, and fearlesse of the following Judgements which may justly fall upon us? Is it not time then for them that feare the Lord, to lay these things to heart, and to weep and mourne before the Lord for these Abominations? Does it not both well be∣come, and neatly concerne the people of God in the Land, to call one another to Fasting and Mourning, and bitter La∣mentation, lest the Lord should kindle a fire in his wrath, so that none can quench it? O Christians, can you sit still and be secure in such Times as these? What, do you not care how soone the Gospel, the glory departs from England? Do you not care what becomes of Religion, what be∣falls the Church, how soon you loose your Opportunities of enjoying the blessed Or∣dinances of the Gospel? Oh are not these Opportunities precious, are not the Ordi∣nances of God precious, are not the Mi∣nisters of the Gospel, and the People of God precious in your Esteeme? How then will your hearts bear it to see these Mini∣sters of the Gospel murther'd, these peo∣ple of God led as sheep to the slaught••r? Alas! you know not how near the Dayes may be wherein you may say, Time was when we enjoy'd the Ordinances of God, and had many opportunities of seeking the Face of God in the Assemblies of his Saints,

but (alas) now we a••e deprived of these en∣joyments. And oh! will you not yet lay these things to heart, so as to mourn be∣fore the Lord for those Evils whereby we have provoked the Lord to plague the whole Land with his Judgements, and utterly to deprive us of these precious Pri∣viledges?

Do you see no cause of Feare, no signes of Danger? Are not Sabbaths profan'd, Ordinances contemn'd, the Word despis'd, the Sacraments slighted, Ministers reviled, Scriptures rejected, the Spirit resisted, Christ crucifi'd afresh, and the Name of God blasphem'd amongst us? Now are not these fearful Provocations of the most high God? May not the despised Manna be restrained, and God give us Quailes (meat for our Lusts) in wrath? May not God justly punish mens wearinesse of his Worship with a Famine of his Word? when men prize the World above the Word of God; may not the Lord justly take away his Word and Gospel from such an unwor∣thy people? May not he suffer the seales of his Covenant, the Pledges of his love to be taken away from us, or polluted to us? May not our Teachers be removed into a corner? May not the Holy Scriptures, the Well-springs of our Comforts and Joy, be sealed up from us? May not God take away his Holy Spirit from us, that he may no more† 1.35 strive with a people

devoted to destruction? May not God charge upon the Land the guilt of his Sonnes Blood, and revenge upon a rebel∣lious people the wrong done to his owne Name? Is it not then high time for us to* 1.36 meet the Lord by Repentance, and to humble our selves before him for the sins of the Land, lest his indignation break forth upon us as a Breach of the Sea, and there be no means left to escape?

Come then, Christians, and let us weep and mourne before the Lord. It may be he may regard our Tears, and hear the voice of our weeping† 1.37, and put on Bowels of Compassions towards us, and spare our Land. Who knows but the whole Land may fare the better for the sakes of a few Mourners in Zion? Oh let's every one labour to become one of that number. So when the Lord shall arise and have mercy upon Zion, we shall be called to partake of her Joy. Rejoyce for joy with her (saith the Lord* 1.38) all ye that have mourned for her.

However, Christians, go into your Closets, and weep before the Lord in secret, for the sinnes whereby God is openly dishonour'd: This was the holy resolution of the Pro∣phet Jeremy upon the pride and stubborn∣nesse of the people of Judah, the sad Symp∣tomes of approaching Judgements. Heare ye (sayes he †) and give eare,* 1.39 be not proud: for the LORD hath spoken. Give

glory to the LORD your God, before he cause darknesse, and before your feet stumble upon the dark Mountaines, and while ye look for light, he turne it into the shadow of Death, and make it grosse Darknesse. But if ye will not hear it, my soul shall weep in secret places for your Pride, and mine eye shall weep sore, and run down with teares, because the LORDS Flock is carried away captive.

Now if you be of the number of those that mourn and sigh for the Abominations of the Times, if the Lord shall bring his Judgements in your dayes upon the Land, he will prepare his secret Chambers of pro∣vidence for your preservation. Thus the Lord sent his Angel to set a Mark upon the fore-heads of the men that mourn'd for the sinnes of Jerusalem, that they might be spared, when all the rest of the City by an impartial stroke were to suffer an in∣evitable destruction* 1.40. Thus Lot living in Sodom,† 1.41 a lustful City, vexed his righteous soul from day to day, with a holy sorrow for the sins of the filthy Sodomites, and so the Lord preserved him in the dreadful overthrow of that sinful City. O then, Christians, mourne and weep for the sinnes of the Times, the Abominations of the Age wherein you live, and it may be you may by this means save the City, save a Kingdome from destruction, however you shall be sure to save your own souls.

The second Duty. The Practice of Piety.

ARe they Dayes of Danger, Times of [unspec II] Perill wherein you live? yet, Dare to be pious though the Times be perillous. To be religious, when Religion is both in Fashion and in favour is no great praise: but its the glory of a Saint to be Holy and Good, when the Times he lives in are sinfull and Evil. It's a Crown of glory which shall flourish for ever, which the Hand of God himself hath set upon the head of Noah;* 1.42 Noah was a just man, and perfect in his Generations, which were sinful and wicked. Job shone as a bright Star in the East, when almost all the world was over∣spread with Darknesse. And therefore God himself hath given him an honourable Testimony in his Word, both for† 1.43 Piety and* 1.44 Patience, and thereby an everlasting bles∣sed Memorial. Doubtlesse its a Saints Duty to be religious, when for Religions sake he is exposed to Danger. Here's the tryal of sincerity, when Truth faileth,† 1.45 and he that departs from iniquity maketh him∣self a prey, and is accounted mad for his

paines. Better it is to lose the favour of men, then to incur the displeasure of God. The losse of the favour of men is no∣thing, compared to the gain of the favour of God. Its nothing to flock to the Ta∣bernacle in Times of Peace; but its wor∣thy of Israelites indeed to accompany the Ark of God in all the perils of War. Be not discourag'd, Christians, by the Danger of the Times, from doing those Du∣ties whereby in your places you may glorifie God.

Moreover, consider, to be good in bad Times, is the way to make bad Times good. And therefore, sayes Hierome, * 1.46Say not the Times were better heretofore then now they are; Virtues make good Dayes, Vices bad. Its then the wisdom of a Christian to turn his complaint of e∣vil Times, into the Practice of excellent Virtues; for this will be singularly condu∣cible to the making of the Times good.

* 1.47For the Day is good or bad (sayes Chrysostome) not according to its own Nature (for one day does nothing differ from another:) but according to our di∣ligence

or slothfulness in the improvement of it. If thou work∣est righteousnesse, the day becomes good unto thee; if thou committest sin, evil and full of Vexation. If thou wisely consi∣derest these things, thou mayst so dispose thy self, as to have the whole year prosperous and happy: This, if thou make Prayer and Almes-Deeds to be thy daily exercise. Thus Christian Virtues, and Exercises of Religi∣on are the most excellent Antidotes against Evil Times. To be diligent, serious and constant herein, is the onely way to see good Dayes. Though a man be encompast with the blackest midnight of Darknesse, let him light up his Lamps, and he pre∣sently enjoys the Benefit and protection of the Light, which does, as it were, with a thousand glistering Spears, defend him a∣gainst the Invasion of all the Forces of Darknesse. Certainly there is nothing more necessary and conducible, more excellent and efficacious for the changing of an I∣RON AGE into a GOLDEN SEASON, then the constant exercise of PIETY and CHARITY amongst Christians.

And if every Christian would but seri∣ously minde his Particular Duty, how much might he contribute to the General

good! How soon are the foule streets of a great City made clean, by every mans sweeping his own Door! How soon would the great work of REFORMATION be accomplisht, if every one would but reform one! So should the most dangerous Dayes soon become, what by many they are false∣ly called, glorious Times. For its the Goodnesse or Badnesse of men which makes the times good or bad. Those are the worst Times, wherein men are worst; and those the best Times, wherein men are best. Though bad Times are worst to the best men, yet good men should be best in the worst Times. Such was Noah in the old World, Lot in Sodome, Daniel in Babylon; Golden Saints in an Iron Age. Thus in the Evening of the Old Testament-Admi∣nistration, when the darkest shades vail'd the Churches Glory, some Saints there were which shone as bright rising Stars in the rayes of true Piety, which sparkled as o∣rient Jewels in the lustre of godly Zeale and invincible Sincerity. For when base Hypocrites began to blaspheme, and say* 1.48, It was in vaine to serve God, and it was to no profit or purpose to keep his Ordinance, or to walk humbly b••fore him: When they began to call the proud happy, because they saw them that wrought wickednesse exalted, and those that tempted God delivered; Then they that feared the Lord spake often one to another. And oh precious were these Per∣sons,

and this their Piety in the account of God! For, Then the LORD hearkened, and heard it, and a Book of Remembrance was written before him for them that feared the LORD, and that thought upon his Name. And they shall be mine saith the LORD of Hosts, in that day when I make up my Jewels, and I will spare them as a man spa∣reth his own son that serveth him. Now who would not but desire this special inte∣rest in Gods Love and Favour, in Times of Danger and Distresse? What an encourage∣ment then, Christians, should this be unto you to be good in bad Times!

Certainly, Christians, sanctity is the best way to security. The† 1.49 Uranoscope is a Fish (as the Naturalists tell us) which hath but one eye, just on the top of the head, look∣ing upward towards heaven, yet thereby she foresees and prevents Dangers. To keep the Eye of the soul ever open Hea∣ven-ward, is the safest way for the Prevention of those Dangers to which we are exposed in the troublesome Sea of this World. For God hath an Eye continually open upon them for their Preservation, who have an Eye continually open upon him, in their Conver∣tions. Yea, by this means you may nor one∣ly save your self, but be a happy means to save the whole Nation, by standing in the* 1.50 Gap (as† 1.51 Moses) to hinder the breaking in of Gods Judgements upon a provoking People. O then be Diligent, Christians, and

Constant in the serious Practice of solid Piety.

This General Duty hath several Branches, which are of special Concernment to Chri∣stians that live in perillous Times; and therefore take notice of them in these fol∣lowing Particulars.

The first Branch.

[unspec 1] KEep your selves from the Corruptions of the Times. Take heed of being tainted with the sins and Abominations of the Times wherein you live. The fuller the World is of Defilements, the greater must your care be to* 1.52 keep your selves un∣spotted from the world. Thus Noah kept himself cleare from the Corruptions of the old world; Lot preserv'd himself pure from the Pollutions of Sodome; Daniel was not defiled with the Idolatries of Babylon. Thus the Fish retains its Freshnesse in the salt Sea, the Rose its sweetnesse amongst the noysome weeds, and the Diamond its Bright∣nesse though it lie in the Dust. Gold though melted in the Furnace will not mix with the Drosse. Keep your selves pure from sin, as you desire God would preserve you (as Noah in the Ark) safe from Dan∣ger in perillous Times. If you cannot make the Times better, yet see that the times do not make you worse. In Times of a com∣mon Contagion there's much danger to e∣every particular Person. Take heed of De∣cayes of grace by the encrease of sin in the

World. When† 1.53 Iniquity abounds, take heed lest your Love to God and goodnesse wax Cold. Though Errours abound, be careful you decay not in your love to the Truth. You have been forewarn'd of these Evils in the Word of God, that you might not be insnared with them, when the peril∣lous Times therein foretold are come upon you. Let me bespeak your eare and watch∣fulnesse in this respect, in the words of the Apostle,* 1.54 Ye therefore, Beloved, seeing ye know these things before, beware lest ye also be∣ing led away with the Error of the wicked fall from your own stedfastnesse. But grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ: to him be glory both now and for ever. Amen.

The second Branch.

STrengthen not, by an active Compliance, [unspec 2] the hands of Evil Doers. These are they which make the Times perillous. A quiet submission to the Providence of God, wisely ordering all the Changes in the world, does well become the Saints. It is good for a Saint to take notice of Gods hand in all things, and to submit to his Will (as well in permitting of Evil, as in Depriving of good) with silence. So David, though at the first† 1.55 troubled to see the wicked in Power while the righteous was op∣prest, at length exprest his submission by

silence;* 1.56 I was dumb, I opened not my mouth, because thou didst it. But every Godly man must have a singular care, lest by a∣ny active compliance, he should strengthen the hand of Evil Doers in their irr••gular actings. This was the sinne wherewith the Lord sharply charg'd Jehoshaphat, a good King, by the hand of Jehu, the Prophet, and threatned wrath for it.† 1.57 Shouldest thou (sayes Jehu to Jehoshaphat) help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord. And therefore though the Lord of all may permit great changes to be irregu∣larly made, both for the manifestation and punishment of the Pride of man, yet must not his people yeeld any consent or con∣currence to them that irregularly make them. This is the wise Counsel of the wi∣sest of men, which was dictated to him by the wisdome of God;* 1.58 My son, fear thou the LORD and the King: and meddle not with them that are given to change, For their calamity shall rise suddenly, and who knoweth the ruine of them both? Take heed therefore, Christians, of contributing to the Rise of Evil Doers, lest you fall in their Ruine† 1.59. Partake not in their sins, lest you partake of their Plagues, and feele the smart of their Punishments, for having tasted the sweetnesse of their Favours.* 1.60 For (to speak to you in the words of the Prophet) the Lord spake thus to me with

a strong hand, and instructed me that I should not walk in the way of this people, saying, say ye not, A Confederacy, to all them to whom this people shall say, A Confederacy; neither fear ye their Fear, nor be afraid. Take heed therefore lest by your concur∣rence with them whose pernicious practices do make these perillous Times, you contract to your selves the guilt of their sinnes, and contribute to the Evil of the Times.

Let not the Desire of Gain or Glory, nor the Fear of Disgrace or Danger induce you hereunto. A man can never be un∣done by the greatest losse he can sustaine for the keeping a good conscience, and pre∣serving an interest in Gods Love and Fa∣vour. He is Rich and Happy that hath God for his Portion, and Heaven for his Inheritance, how great soever his sufferings and losses be; when he that wants this, notwithstanding his greatest worldly Gaine or Glory, is Poore and Miserable. Account not that Gaine which may hazard the losse of your immortal soul.* 1.61 For what shall it profit a man, if he should gain the whole world and loose his own soul? Abhor the basenesse of serving your self of the evil of the Times, by seeking a private gaine, by that which will turn to the publick losse. Abhor the basenesse of fearing to adventure a private losse, by that which may turn to the Pub∣lick gaine. Never expect that God should

blesse those Riches to you or yours, which are rais'd out of the Ruines of the Church or Common-wealth. He is no good mem∣ber of either that hath not learn'd to de∣ny his Private Interests for the Publick Good.

The third Branch.

[unspec 3] COnsider one another to provoke unto Love and good Works† 1.62. When a Fire is kindled in a House, in a City, every one that can should contribute his help to quench it. O labour to quench the Flames that are kindled in the Church, which is the* 1.63 House and† 1.64 City of the living God. O stir up one another to the exercise of Brother∣ly Love and Charity, and so help to ce∣ment the Breaches that are amongst Bre∣thren in the Family of God. 'Tis the Policy of your enemies to Divide you to your Ruine; 'Tis your wisdom joyntly to endea∣vour after that Union which is your beauty, strength, and glory. Stir up one another also to good works as meanes singularly conducible to the amendment of evil Times. There is no season so sharp but the Trees of Righteousnesse should be laden with fruit. Good Works are a singular Ornament to the Saints in evil Times. Good Works are a Christians Shield and Crown; his safety in Danger, as they interesse him in the* 1.65 Pro∣mise

of Preservation, and in Disgraces his Crown of glory. Now it well becomes Chri∣stians to encourage one another to those duties whereby they may most honour God in times of danger and discouragement. When the Proud were invested with Power, and profane Politicians had exalted them∣selves; they were perillous Times for the People of God; yet† 1.66 Then they that feared the Lord spake often one to another, by way of Counsel, Comfort, and Encouragement in the wayes of God. O labour to do as much good as you can in a little time. For when the Dayes are Evil, you know not how little time you may have, how few Opportunities of well-doing you may en∣joy.* 1.67 See then that ye walk circumspectly, not as Fooles, but as Wise, Redeeming the Time because the Daies are evil.

The fourth Branch.

LIve in the exercise of your most excellent [unspec 4] graces. Let the Lustre of them appear in the eyes of the World, that so you may diminish the Darknesse of an evil Ge∣neration. When the Nights are darkest every one should be careful to hang out their Lights. When the Sun, the Chariot of Light, hath carried the Day to another World, the Night comes forth deckt with all her Jewels. Search your Cabinets, put

on your Jewels, exercise your Graces, your Faith, Love, Patience, Humility, Zeale, Hope, Confidence, and so labour to preserve a Day of Light and Holinesse, in spight of all the encroachments of the darknesse of Sin and Vice. Labour to be e∣very whit as Good as others are Evil. Stir up your selves especially to the exercise of those Graces, which stand in opposition to the reigning Vices of the Times. Study to shew your selves as Active for God, as others are for the World: as truly Content with your condition as others are Covetous, Op∣pressive, Ambitious; as Faithful, as others are False; as Pious, as others are Profane; as much to excel in Charity, Moderation, Humility, as others exceed in Cruelty, Censoriousnesse and Pride. It well becomes Saints to be best, when the Times are worst. So Fire burnes hottest in the coldest wea∣ther, and Stars shine brightest in the dark∣est Nights. So shall you lift up the Name and Glory of God in the World, and your lives shall be illustrious Testimonies for the cause of God against a wicked world. Beg Grace of God therefore that in evil and perillous Times you may live to his Glory;* 1.68 That ye may be blamelesse and Harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as Lights in the World.

The fifth Branch.

DAre to appear in your places for the [unspec 5] Cause of God against the Evils of the Times. Why should not every pious Chri∣stian dare to do more for God, and the interests of his Glory, then any profane Politician dares to do against him? Why should you be afraid to appear on the stronger side? It is indeed desperate Folly and Madnesse in impotent man to presume up∣on any action or undertaking, which carries in it an apparent or consequential Oppositi∣on to an Omnipotent God, upon whose Pro∣vidence he hath a continual dependance, insomuch as without some concurrence thereof, he cannot move a Hand, nor stirre a step? Alas! This Almighty God can with the least Finger of that glorious Hand by which he governes this All, in one moment crush the greatest Ar∣mies of the mightiest men upon earth, as a† 1.69 Moth, and crumble them into dust. But for the Saints, that are guarded with an Omnipotent Arme, they may with a holy con∣fidence appear in the Cause of God, against the most potent adversaries in the world. For greater and stronger is he that is with us, then they that are with them: For (as the good King Hezekiah said to the Captaines of his Army at the approach of the King of Assyria* 1.70) with them is an Arme of Flesh, but with us is the LORD our God, to help us. And† 1.71 if God be for us, who can

be against us? Fear not then, ye sonnes of the mighty, ye children of the most high, to appear for God and his cause a∣gainst the impieties and iniquities of evil and perillous times. Remember,* 1.72 the fearful are set in the Front of that Troop of Rebels, that shall be sent to Hell. Know you not that in this case when Gods Cause and Glory suffers, He that is not for God is a∣gainst him. Take heed then lest while you fear a lesser danger you fall into a greater. 'Tis then your greatest wisdome and safety to take the strongest side, and that is to appear for God. So may you say; with David,† 1.73 The LORD is on my side, I will not fear what man can do unto me? And again,* 1.74 In God have I put my trust: I will not be afraid what man can do unto me.† 1.75 It is better to trust in the LORD then to put confidence in man. It is better to trust in the LORD, then to put confidence in Princes.

Dare to appear for God therefore in your places, and to plead his Cause against wic∣ked and unreasonable men with more Cou∣rage, Resolution, and Boldnesse, then they have to oppose it. Stand up therefore in Dayes of Danger, and appear for the Truth and Glory of God that made you, for the Honour and Interests of the Lord Jesus Christ, that redeem'd you with his own precious blood; appear for his Word and Worship, his Ordinances and Ministers, his

Sabbaths and Sacraments, his Church and Saints, and all the just Rights, Dues and Priviledges thereof, against a wicked Ge∣neration of men that dare openly deny the Truth, and profane the Name of God; that are not afraid to cast Contempt and Reproach upon his Word and Worship, to scoff at his Sab∣baths and Sacraments, and slight his holy Or∣dinances, to abuse, revile and vilifie his Mi∣nisters, his Ambassadours, seeking to pluck their meat from their mouths, desiring to imbrue their hands in their blood, endea∣vouring their utter extirpation out of the Church of God; that dare to lay sacrilegi∣ous hands upon the Rights and Revenues of the Church (which she holds by a firmer Title then the greatest Lord in the Land does or can do his inheritance) and there∣by seek to turne her children out of their Possession, that they may enrich themselves (as too many have done) by the Churches Ruines. Now, Christians, will you be a∣fraid or asham'd to appear in so just a cause, against such wretched men, such wicked Adversaries as these? Shall these come un∣der the Name of Religion, and rob you of the thing, while you sit still and do nothing? Shall the Interests of Christ, and Glory of God fall to the ground, rather then you will rise up and appear for the maintenance of the one, and defence of the other? How will you answer it to God at the great day of account? O therefore be not

afraid to appear for the Cause of God a∣gainst the Evil of the Times, in the Places and Stations wherein God hath set you. This will be your Crown of Glory, and Cause of Rejoycing at the great Day of the appearing of the Lord Jesus Christ.

And oh that those that are Highest in Place and Power would seriously lay these things to heart, and quitting all self-interests in∣consistent with the Cause and Interests of the Kingdome of Christ, sincerely study and endeavour the advancement of Gods Glory, in the establishment of Truth, and true Religion amongst us! And is it not most reasonable which I plead for, when those I speak to are profest Christians, and that I plead for is the Cause of Christ? Why may nor the Ministers of the Gospel be as well heard to plead for the Worship and Ordinances of Christ, as the profest Enemies of the Gospel-ministry to plead against them by whom these Ordinances of Wor∣ship (according to the order of the Gos∣pel) are to be administred. Give me leave then to reason with you, and plead the Cause of God. Why stick you at the E∣stablishment of the Worship of God in the Land, and the punishment of such rebellious Atheists as obstinately refuse to worship him? What think you, is there a God, or not? If there be a God, and but one God, is he to be worshipt or no? If he be to be worshipt, whether are you still to seek how

he is to be worshipt, and still in doubt what are the Ordinances of his Worship? What, are not the holy Scriptures the Word of God? Is not his Will therein plainly and clearly reveal'd touching the Ordinances of his Worship? Well then, are not the Word, Sacraments, and Prayer, undeniably the Ordinances of his worship? Have they not been so receiv'd and reverenc't by the Churches of Christ in all Ages? Ought not this Worship then by the Civil Sanction of the Christian Magistrate to be establisht in the Land? Ought not they that are in Gods stead for Government to see that God be worshipped? Ought not then Mi∣nisters of the Gospel, rightly call'd to that sacred Office, according to express Gospel-Rule, to be placed, maintained, and protected in every City, Town and Parish (where there is a competent number of people to attend the service of God) for the administration of the Ordinances of his Worship? Ought not all the People of these places to be Authoritatively enjoyn'd to give dilgent, constant, reverent Atten∣dance upon the Publick Worship of God in these holy Ordinances, and that under some Penalty for every Wilful Neglect, which might be conveniently imploy'd for the Relief of the Poor in such places? And ought not those that obstinately refuse to worship God in these his holy Ordinances, and much more those that cast Reproach

upon them, and them that do attend them, to be chastiz'd (as the worst sort of* 1.76 Evil doers, being open Rebels against the God of Heaven) with some severer punishment? Shall not they that neglect their Duty in this kinde be guilty of all the dis∣honours that are done to God, by all those that neglect, contemne and reproach the Ordinances of his Worship? Was the Scrip∣ture silent, does not the Light of Nature clearly discover an Obligation, as to the substance of this duty, to lie upon those who are called forth by Divine Providence to Governe for God, to whom alone per∣taines, by original Right, the Government of the World? I shall leave these things to your Consideration, onely minding you that you shall be call'd to account at the Judgement Day for whatsoever Power you are intrusted with, how you have obtain'd, imploy'd and improv'd it for God; and setting before you the excellent Example of an Heathen Prince, even Artaxerxes King of Persia, who releast the children of Israel from their Captivity in Babylon, and gave order for their return to Jerusalem, and the setting up and establishment of the right Worship of the true God, by the spe∣cial Direction and Conduct of the Spirit of God. A special passage of his Commission or Letter of Trust to Ezra the Scribe (as is recorded in the holy Scripture† 1.77) we have in these words; And thou Ezra, after

the wisdome of thy God, that is in thy hand, set Magistrates and Judges, which may judge all the People that are beyond the Ri∣ver, all such as know the Laws of thy God, and teach ye them that know them not. And whosoever will not do the Law of thy God, and the Law of the King, let judgement be executed speedily upon him, whether it be unto death, or to Banishment, or to Confis∣cation of Goods, or to Imprisonment. And that this Counsel was of God, it appears from the Words of Ezra hereupon, Bles∣sed be the LORD God of our Fathers, which hath put such a thing as this in the Kings Heart, &c. Now what's this but a branch of the Moral Law, requiring the right worship of the true God, explain'd in the Edict of a Heathen Prince, whose hand was herein guided by the Spirit of God, and his Example recorded to be approved of God, and so consequently of perpetual obligation to all people, and at all times, as well under the New Testament as the Old? But the Robbery of the wicked shall destroy them; because they refuse to do judgement* 1.78.

It much concernes also inferiour Ma∣gistrates and Officers, who are intrusted with Power for the Punishment of Offen∣dours, to be faithful in the discharge of their Duty. By this means a good stop might be put to many of the spreading A∣bominations of the Times. Drunkennesse

and R••velling, Swearing and Sabbath-breaking, and such like vile enormities, and God-provoking sins might in a great measure be restrain'd, if those persons in every Town and Parish, to whom it per∣taines by vertue of their Office to take cognizance of these and such like Crimes, were but as Vigilant and Active as they might and ought to be, to bring those that are found guilty of them to condigne pu∣nishment. But through the sloth and re∣gardlesnesse of Officers, such Offendours grow bold, and such Crimes become com∣mon, such Abominations are exceedingly multiply'd. But oh that such would con∣sider, that all the sins of those Places and Persons which they have received Power to restraine or punish, and exercise it not, are justly chargeable upon their heads, and they stand guilty of them in the sight of God. For 'tis a sure Rule; * 1.79He that may hin∣der an Evil and doth not, is guilty of it. And if according to this Rule, all the Oathes, Curses, Drunkennesses and Profana∣tions of the Lords day, which might have been prevented or punished by Persons in∣vested with Authority and Power for that purpose, be justly chargeable upon them for their neglect of their Duty in this Case, we may surely say, without any slander, Many of our Magistrates and Officers

(however they may seeme sober and re∣ligious persons) are the greatest Swearers, Cursers, Drunkards, and Sabbath-breakers in the Land. And doubtlesse many shall be indicted and condemned for these sinnes, at Gods Tribunal, in the Day of Judgement, because they have not exercised the power wherewith they were intrusted, in their Places, for the punishment of them in o∣thers. Oh therefore stir up your selves with Zeal and Faithfulnesse to the Execu∣tion of your Office, the discharge of your Duty in this kinde, that you may restraine Sin in others, and keep off Guilt from your own souls, prevent the Dishonour of God, and the Destruction of the Land. This also would very much conduce to a Happy Change of the Times. For never can we expect to see good Dayes, till† 1.80 Judgement run down as waters, and righ∣teousnesse as a mighty streame, for the purg∣ing of the Land from its Impurities and Abominations.

The third Duty. Prayer for Amendment.

IS it your Lot to live in Evil Times, [unspec III] Dayes of Danger and Distresse, Then Pray to the Father of Eternity for the

Change and Amendment of the Times. All our† 1.81 Times are in his Hand; he changes them from good to bad, or bad to good as pleases him. 'Tis he that causes the Sun to shine, or covers it from us with a Cloud, as he pleases: Our Dayes are clear or cloudy, our Times are good or evil, according to his Ordering and Govern∣ment. To whom then should we go but to him, that orders all changes, for the change of evil and perillous, into good and prosperous Times? He can take away evil men, or make them good, and so amend the Times. When we see men continue in their sinnes, and daily grow to a greater height of Wickednesse, we have then cause to fear the Times will grow worse rather then better. And therefore in this Case, the People of God had need be very earnest and importunate with God in their Prayers, lest the Provocations of the wicked should be more prevailing for the bringing down of the Judgements of God, then the Pray∣ers of his People for the Prevention of those Judgements, and the Procurement of his Mercies, upon the Land. When the sins of the Land cry aloud for Judgment, the Saints of God had need to cry aloud for Mercy. The Prayer of Faith is the most effectual means, by Gods own appointment for the Removal of evils felt, the Prevention of evils feared, and the Procurement of good things desired. There is not therefore a

more sad Symptome of the approach of some dreadful Judgement then the Re∣straint of the Spirit of Prayer in the Peo∣ple of God. Thus when Israel had fear∣fully provoked God, by customary com∣mission of grosse sinnes after glorious deli∣verances, as Theft, Murder, Adultery, Perjury, Idolatry; and had extreamly ag∣gravated these sins by pretences of Religion and godlinesse; (For they would come and stand before the LORD in his House, as if they should say, We are deliver'd to do all these Abominations, as the Lord hath testifi'd against them by his Prophet* 1.82) and when thereupon God purposed to cast them off for their sins, he forbad his Prophet to pray for them. For, sayes the Lord,† 1.83 I will cast you out of my sight, as I have cast out all your Brethren, even the whole seed of Ephraim. Therefore pray not thou for this People, neither lift up Cry nor Prayer for them, neither make Intercession to me, for I will not hear thee. This Prohibition of the Prophets Prayer for them, was more terrible then the Com∣mination of the sorest Judgement against them. While a Praying Spirit is kept up in the hearts of Gods people, there is hopes of prevailing with God for mercy for a sin∣ful Nation. Prayer does as it were binde up the hands of Omnipotency, that an of∣fended God cannot inflict a deserved Pu∣nishment upon a provoking People. And therefore when the Israelites had made

them a Molten Calf, and worshipped it, and the wrath of God was kindled against them to destroy them, Moses by his Prayer pre∣vented their Destruction. And therefore did the Lord speak thus to Moses;* 1.84 I have seen this people, and behold it is a stiff∣necked people. Now therefore LET ME ALONE that my wrath may wax hot against them, and that I may consume them, and blot out their name from under Heaven. And I will make of thee a great Nation, even a Nation mightier and greater then they. Thus we see God could not execute his fierce wrath upon his people, unless Moses would let him alone by ceasing to pray for them. But this Command being rather Declarative of Gods wrath against Israel, then expres∣sive of his Pleasure that Moses should cease Praying, (Holy Prayer being Gods Delight) Moses still proceeds in his Intercession for Israel, and joynes Fasting with his Prayer, and so prevailed for Mercy. For it is said,† 1.85 Moses besought the LORD his God, and said, Lord, why doth thy wrath wax hot against thy people, &c. Turn from thy fierce wrath, and repent of this evil against thy peo∣ple. And how gracious an Answer did he re∣ceive unto his prayer! For it is said hereupon* 1.86 And the Lord repented of the evil which he thought to do unto his people. And again, when Moses had beheld their abomination, in ma∣king and worshiping the molten Calf, he thus relates his Carriage & success;† 1.87 And I fel down

(saith he) before the Lord, as at the first, four∣ty daies and fourty nights: and I did neither eat bread nor drink water, b••cause of all your sins, which ye sinned in doing wickedly, in the sight of the LORD to provoke him to Anger. For I was afraid of the Anger and hot dis∣pleasure wherewith the Lord was wroth against you to destroy you. But the Lord hearkened un∣to me at that time also. And therefore is it recorded of him in the Holy Scripture, that the Lord said, That he would destroy them, had not Moses his chosen stood before him in the Breach, to turn away his wrath, lest he should destroy them* 1.88. And doth not the Lord (such is his infinite Patience) before he proceeds to the Execution of his Judge∣ments upon a rebellious People for their un∣sufferable Provocations, seek for a man among them that may make up the hedge, and stand in the Gap before him for the Land, that he may not destroy it† 1.89? O then that some Mo∣ses might arise and plead with the Lord for his people, that he might remove his Judge∣ments, and continue his Mercies to them, and spare a sinfull Nation, a defiled Land! So Abraham brought down Gods Mercy by Steps, in his* 1.90 Intercession for Sodom, so far, that if but Ten righteous persons had been sound in that whole sinfull City, God would not have destroyed it. Now how great an Encouragement should this be unto you, Christians, in Perillous Times, to make your Addresses to God by fervent Prayers! Oh!

Is there none that will lift up a Prayer for a sinfull Nation, before the Lord proceed to execute the fierceness of his wrath upon it? O stir up your selves to wrestle with God in his own strength, and resolve not to let him go till he bless the Land. O Pray, Pray, Pray without ceasing, that the Lord would turn away his Anger from us, and after all our Shakings and Divisions, settle Peace and Truth, Righteousness and true Religion a∣mongst us. And, Oh!† 1.91 Let the Watchmen that stand upon the Wals of the City of God, never hold their peace: O ye that make menti∣on of the Lord, keep not silence; And giv•• him no Rest, till he establish England, and make his Church in this Land a Praise in the Earth. Oh let all the Children of God unite their Forces, with Faith and Fervour to pre∣sent unto the Lord that excellent Prayer of the Church, with which I shall conclude this Direction, and may they have the same gra∣cious Answer of Peace. O then lift up your hearts, and say,* 1.92 Turn us, O God of our Sal∣vation, and cause thine Anger towards us to cease. Wilt thou be angry with us for ever? Wilt thou draw out thine Anger to all Genera∣tions? Wilt thou not revive us again, that thy People may rejoyce in thee? Shew us thy Mer∣cy, O LORD, and grant us thy salvation.

I will hear what God the LORD will speak: for he will speak peace unto his People, and to his Saints: but let them not turn again to Fol∣ly. Surely his Salvation is nigh them that

fear him, that Glory may dwell in our Land. Mercy and Truth are met together: Righte∣ousness and Peace have kissed each other. Truth shall spring out of the Earth; and Righteousness shall look down from Heaven. Yea, the Lord shall give that which is good; and our Land shall yield her encrease. Righ∣teousness shall go before him, and shall set us in the way of his steps.

The fourth Duty. Taking Sanctuary in God.

ARE you fallen into Perillous Times? [unspec IV] And do you desire preservation? Then Make God your Refuge till these dangers be overpast. God is a Hiding place for his Saints, their Rock and Refuge in times of Trouble; their Fortress and strong Tower in times of Danger and Distress. So hash he revealed himself in his Word; and so have his Saints found him to be by sweet Experiences in the Times of their sad Extre••ities. The Lord (saith David* 1.93) is my Rock and Fortress, and my Deliverer: my God, my Strength in whom I will trust; my Buckler, and the Horn of my salvation, and my high Tower. Thus un∣der

various expressions he sets forth Gods Power as engaged for his Saints Preservati∣on. So saith he elsewhere,† 1.94 The Lord is my Light & my Salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? Then to fortifie his Confidence, he produces his experience;* 1.95 When the wicked, even mine Enemies and my Foes came upon me to eat up my flesh, they stumbled & fel. And then upon this Experience he builds his Confidence;† 1.96 Though an Host should encamp against me, my heart shall not fear; though War should rise against me, in this will I be confident. And the ground hereof was this, that God was his Refuge and Preserver: For (saith he* 1.97) In the Time of Trouble he shall hide me in his Pa∣vilion: in the secret of his Tabernacle (the most inviolable Sanctuary) shall be hide me, he shall set me up upon a Rock. And again, saith he,† 1.98 Thou art my hiding place, thou shalt preserve me from Trouble: thou shalt compass me about with songs of deliverance.

Yea, Its the Priviledge of every Saint, that he hath an Interest in this preserving Power and Mercy of God in times of Di∣stress and Danger. So saith the Psalmist,* 1.99 The Lord also will be a Refuge for the oppres∣sed, a Refuge in Times of Trouble. And there∣fore this is the ground of the Churches confi∣dence, in the Times of the greatest Trouble and Confusion?† 1.100 God is our Refuge and Strength; a very present help in Trouble. Therefore will not we fear, though the Earth

be removed; and though the mountains be car∣ried into the midst of the sea. Though the waters thereof rore and be troubled, though the mountains spake with the swelling thereof. God is both a* 1.101 Sun and a Shield to his Saints, their Light in Darkness, and Defence in Dan∣ger. They are dear to him, and he† 1.102 hides them in the shadow of his hand: He wears them as* 1.103 Jewels in his bosom; he† 1.104 keeps them as the Apple of his eye.* 1.105 He that touch∣eth you, (saith the Lord concerning the Chil∣dren of Zion) toucheth the Apple of mime eye. He hath secret Chambers of Providence for the Preserving his People in Times of Dan∣ger by publick Calamities. Come, my people (saith the Lord† 1.106) enter thou into thy Cham∣bers, and shut thy Doors about thee: hide thy self as it were for a little moment, untill the Indignation be over past. For behold the Lord cometh out of his Place to punish the Inhabi∣tants of the Earth for their Iniquity: the Earth also shall disclose her Blood, and shall no more cover her slain.

The glorious Attributes of God are as it were a Tower of Defence to the truly godly in Times of Danger. The name of the Lord (saith the Wise man* 1.107) is a strong Tower: The Righteous runneth to it, and is safe. When Peril pursues a Saint, he runs to God as his Refuge. Yea,† 1.108 A prudent man fore-seeth the Evil, and hideth himself; but the simple pass on, and are punshed. This Prudence doth well become the Pious in Times of Pe∣ril.

But that you may with Boldness and Com∣fort have Recourse to God, in Times of Distress and Danger, as your Refuge in the storm, your hiding Place in Times of Trou∣ble, Do these three things.

The first Work.

[unspec 1] CLear your Interest in God. If you think to have Recourse to God for safety in Danger, and have no Interest in God, your Hope may deceive you, and you may ••ail of this special priviledge of Divine Preserva∣tion, and instead thereof, fall and perish by a just Destruction. If a man pursu'd by his Enemies in the Times of War, shall have Recourse to those for Refuge of whom he hath no assurance that they are his Friends, he may but fly from one Danger, and fall in∣to the mouth of another. Yea, though you should have an Interest in God, yet if you have no Evidence of this Interest, you can∣not with that Boldness and Confidence, wherewith otherwise you might, fly to God for Refuge in Daies of Danger. Be it your care therefore not only to get an Interest in God, but to clear it up by undeceiving Evi∣dences to your soul and Conscience. Then may you triumph with David in the very Face of Danger,† 1.109 The LORD is my Light and my Salvation, whom shall I fear? The LORD is the strength of my Life, of whom shall I be afraid? So again, saith he,* 1.110 The LORD is my strength, &

my Shield, my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth, and with my song will I praise him.

Quest. But how may I clear my Interest in God?

Answer; By these Evidences, ^1. Faith in Him, ^2. Love to Him, ^3. Conformity to his Wil revealed in his Word. Faith u∣nites the soul to God. Union is the very Foundation of Interest, and so a sufficient Evidence thereof. Faith interests the soul in the Covenant of Grace, and the† 1.111 Salvation therein promist. Now 'tis by vertue of the Covenant of Grace the soul comes to have an Interest in God. The discovery there∣fore of the Grace of Faith is a sufficient Evidence of the souls Covenant-Interest in God. Faith unites the soul to Christ, Who dwels in the heart by Faith† 1.112. Now it is in and through Christ that Believers have an Interest in God. Hence is the life of a Be∣liever said to be hid with Christ in God* 1.113. He then that is by Faith united to Christ, is there∣by interessed in God.

And as Faith is the Band of our Mystical, so is Love the Band of our Moral Union with God, and so it likewise evidences the souls Interest in Him. Our Love to God springs from Gods Love to us. For we love Him, because he first loved us† 1.114. Now who are they that have an Interest in God, but they that are beloved by him?

Now its the Nature of both these Graces,

Faith and Love, to work the soul wherein they are seated to a Conformity to the per∣son upon which they are acted. The Eye of Faith beholding the Beauty of Holiness in the Face of God, transforms the soul in∣to the same Image. So the Apostle speak∣ing of the Glory and Efficacy of the Evan∣gelical Administration, thus expresses him∣self.† 1.115 For we all with open Face, beholding as in a Glass the Glory of the Lord, are changed into the same Image from glory to glory, even as by the Spirit of the Lord. So likewise Love assimi∣lates the person loving, to the person belov∣ed. When Mettal is melted, it bears the figure of the Mould into which it is cast. Indeed in God the immutable Pattern of all Perfections, Love is of a more transcendent Nature and Efficacy in all its operations. God by loving us assimilates us to himself; but we by loving God, are assimilated to him. For this Assi∣milating motion of Love springs from the Quickering Motive thereof, which gives Life, Vigour and Activity to Love. Now the Motive of our Love to God, is in him: but the Motive of Gods Love to us, is not in us, but in himself. 'Tis a Flower that springs from the Root of free Grace. But now this Conformity to God in the Beauty of Holiness being produc'd by the Efficacy of these excel∣lent Graces, Faith and Love, must needs evidence the souls Interest in God. 'Tis Grace flowing from God to the soul, which raises the soul up to a Conformity to God, and his

Will revealed in his Holy Word. And Communication of Grace speaks the souls Interest in God. If the Branch flourish by Virtue of sap derived from the Stock, it is certainly ingraffed thereinto.

Now doth your soul rest upon God in a way of Believing? Doth your Heart go out after God in a way of loving? Do you express a Conformity to God, and his Will revealed in his Word, in a way of Holy Living? Doth your Faith work by Love? Doth your Love produce Likeness? Doth this Likeness nourish your Love? Doth this Love strengthen your Faith? Do yon find your soul to move towards God, by Faith and Love; and to press after Conformity to God in Holiness of Heart and Life? Then have you good and sure Evidences of your Interest in God.

The second Work.

ACT all the Powers of your soul upon God. [unspec 2]

Let your Understanding eye him in his glorious Excellencies and All-sufficiency, as infinite in Wisdom, Power, Goodness and Truth. Let your Will choose him, as the chiefest good, and your highest Happiness, and rest in him as your only Satisfaction and Security. Let your Affections, with full tide, carry your soul to him, as your only Rock and Refuge. Let your Love be to him, your

Desires after him, and your Delight in Him, above all things in the world. Stir up your self also to the lively Exercise of your most excellent Graces, whereby your soul may be lifted up above Difficulties and dangers in the world, and much advanc't and advantag'd in its nearest Approaches and Approxima∣tions to God. Set your Faith, Hope, Trust on work; Act your Faith on his Promise, your Hope in his Mercy, your Trust in his Power. So shall you be ever near unto God, as a Child under his Fathers Arm, a Favorite in his Princes Bosom.

There is a sort of* 1.116 Fishes, called by Cas∣siodore, for their delicate Temper and curi∣ous Colour, * 1.117The Saffron-colour'd Delights of the rich Sea. These when a Storm arises, gather to themselves little stones (the same thing have some observed of the Bees) to poise them∣selves in swimming thorough the boysterous waves (as the Bees in flying thorough the blustering Win••s) and so they make to some Rock (as the Bees to their H••ve) as their Refuge from the tempestuous Fury of the sea. So Believers, who are

* 1.118The Riches of the World, and the De∣lights of Christ, when any Storm or Tempest arises in the Church or State, gathering to themselves the Pearls of Gospel-Promises, to keep them in an even Poize in Perillous

Times, that they may not be driven away with every† 1.119 Wind of Doctrine, nor discom∣posed by every Wave* 1.120 of Temptation, should speedily make to Christ, as a Hive of sweet∣ness, and a Rock of Strength, for their Security and Peace. Now this Application to him is made by the Believing souls Acting of Faith upon him, in time of Trouble.

And thus must the Saints act the Powers of their souls upon God, if they would be interessed in that Protection which pertains to the Saints by Divine Promise. Sanctifie the Lord of Hosts Himself (saith the Prophet† 1.121) and let him be your Fear, and let him be your Dread: and he shall be for a Sanctuary. Now what is it to sanctifie the Lord in our Hearts (as the Apostle ex∣presses it* 1.122) but to present his glorious Ex∣cellencies and Perfections, his infinite Pow∣er and Greatness before the view of our souls, and to stir up our selves to those Act∣ings which carry in them a suitableness and correspondency to such manifestations of God to us? And what is this, but to act all the powers of our souls upon him, as a God, who for his greatness is worthy to be feared and adored, for his goodness is to be loved and desired, for his Wisedome, Mercy, Power and Truth is to be trusted in, and submitted to in all Things? Now he that thus fears his Name, believes his Word, trusts in his Power, and waits for his Mercy according to his Pro∣mise, shall be priviledg'd with a comfortable

Security on Earth, or (which is much better) admitted into the inviolable Sanctuary of Heaven.

For to such do the Promises of Divine Protection pertain. They may be for a time afflicted and distressed through the Pride and prevalency of the wicked,† 1.123 But the salva∣tion of the Righteous is of the LORD; He is their strength in the Time of Trouble: And the LORD shall help them and deliver them: He shall deliver them from the wicked, and save them because they trust in him. And therefore he is said to be a* 1.124 Shield and† 1.125 Buckler to them that trust in Him. He is their* 1.126 strong Habitation whereunto they may continually resort: He is their Rock and Fortress for their Defence against all the Assaults of their Enemies. And therefore† 1.127 They that trust in the LORD shall be as Mount Zion which cannot be re∣moved, but abideth for ever. For* 1.128 The LORD is good, a strong hold in the day of Trouble, and he knoweth them that trust in him.

The third Work.

[unspec 3] BE much in Communion with God. The Lord is the Preserver of his Saints in Perillous Times. And who are they that are interested in this special protection, but those that are raised into this spiritual Communion? Communion with God is a Saints sweetest

and safest Sanctuary in Times of Danger. And therefore did David so much desire of God that he might* 1.129 Dwell in the house of the LORD all the dayes of his Life, to be∣hold the beauty of the LORD, and to en∣quire in his Temple; that is, that he might live in Communion with the true Church in the Use of holy Ordinances, to enjoy a con∣stant Communion with God all the Time of his continuance in the world. For (saith he,† 1.130 giving you the Reason of this his Request) In the Time of Trouble he shall hide me in his Pavilion: in the secret of his Tabernacle shall he hide me, he shall set me up upon a Rock. As if he should say, He shall keep me in Secresie, preserve me in Security▪ advance me to Dignity and Glory. As he saies elswhere,* 1.131 Thou, O LORD, art a Shield for me, my Glory, and the Lifter up of my head. A Saint never rests so se∣curely as when he dwels in the same Pavilion with God, when God himself hides him under the Ark, in the most secret Place of his holy Sanctuary. The further from God, the nearer to danger, as a sheep that is gone astray from the Fold: But the nearer to God, the further from Danger: As a Child under the Arm of the Father. Gods special preserving Providence is as a Pavili∣on to that Saint that lives in Communion with God. There's no such place of safety for a Subject in times of Peace, as in the Presence-Chamber of the King: nor in Times

of War, as in the Royal Tent. Noah was safe in the Ark, though tost with the Waves and Billows of an universal deluge, when all the World besides was drown'd with water. A Saint in communion with God is kept safe in the Ark of his holy Covenant. Upon this account, its more safe for a Saint to dwell in Gods House in Times of Danger, then to flie to the strongest Fortresse for safety. I had ra∣ther (sayes David† 1.132) be a Door-keeper in the House of my God, then to dwell in the Tents of Wickednesse. Why so? He gives you the Reason,* 1.133 For the Lord God is a Sun and Shield; He is a Help at hand, a strong Defence to his Saints in time of Dan∣ger.† 1.134 He that dwelleth in the secret place of the most high, shall abide under the sha∣dow of the Almighty. He that dwells in the secret of communion with God, shall be safe under the shadow of the Protection of his power. In communion with God a Saint* 1.135 mounts up as with the wings of an Eagle, and so sores above the Difficulties and Dangers of the lower world. Com∣munion with God is a garden enclosed: As no stranger can enter into it, so a Saint hath most safety while he dwells in it. Communion with God is a Saints peculi∣ar Priviledge, heighten'd with this, that it interests him in a special Pro∣tection.

O then, Christians, be much in commu∣nion with God. Be much in those Duties of Religion wherein gracious souls do main∣taine this holy Communion. Be much in† 1.136 Closet-Prayer, much in* 1.137 D••vout-Me∣ditation, much in† 1.138 Communing with your own Heart, as an excellent help to com∣munion with God. Stir up your graces, and set all the Powers of your soule on work in these spiritual Duties; for other∣wise you may spend much Time daily in Reading, Praying, Meditating, and yet en∣joy no communion with God. Leave not a Duty till you can get your heart warm'd by it, till you can feel it melting, burning within your breast, melting with* 1.139 sorrow for sin, and Joy in God; burning with a holy Anger and an ardent† 1.140 Zeal for Gods Glory, suffering by the sinnes of the Times. Cease not till you can finde your very soul going out to God, and God, by the power∣ful Influences and Operations of his holy Spirit, coming in to your heart, in holy Duties. This is to maintain communion with God; and this is to live in Heaven on Earth. This will be to you a Spring of living Comforts, in a dry and barren Wildernesse. You shall have no cause to be disconsolate in your Desert-condition, while the Manna of spiritual Mercies drops down from Heaven upon your soule in Communion with God. Hereby you shall be able to fetch Waters of Comfort out of

the Flin••y Rocks of Affliction and Perse∣cution. And which may be sufficient to revive your drooping Spirit in the greatest dangers, from this Holy Mount (of Com∣munion with God) you may take a faire Prospect of the Heavenly Canaan. Yea, he that lives in communion with God on earth, does already dwell in the Suburbs of Heaven.

The fift Duty. Longing to leave the Earth and live in Heaven.

[unspec V] IS it your lot to live in the last Dayes, and to experiment the evil of perillous Times? Then, take off your hearts from things on earth, and long to live in heaven. O Christians, here are Perils below, but there's Peace above: you finde troubles on earth, but you have Treasures in heaven. It's time for you to be dead to the world, if you are indeed risen with Christ.† 1.141 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affecti∣on on things above, not on things on the Earth. For (if true Believers) ye are dead,

and your life is hid with Christ in God. And when Christ who is our life shall ap∣pear, then shall ye also appeare with him in Glory. O with what pantings, what thirst∣ings, what longings should your hearts be draw'n forth, in these perillous Times, after this appearing of Christ, after these Participations of glory! When you look downward to a world of Sinne and Misery, full of wicked men, defil'd with wicked works, me thinks you should say with the Psalmist* 1.142, Woe is me that I sojourne in Me∣sech, that I dwell in the Tents of Kedar. And when you look up to a Heaven of Blisse and Glory, to a God of Grace and Mercy, who fills Heaven with Divine Beauties and everlasting Delights, being to all his Saints above, an inexhaustible Fountaine of unexpressible pleasures, Felicities, Joyes, me thinks you should cry out with holy David;† 1.143 As the heart pant∣eth after the water-brooks, so panteth my soul after Thee, O God. My soul thirsteth for God, for the living God: When (O when) shall I come and appear before God? When you consider the frequent Changes which you see on earth, with those many Dangers, Feares, Troubles and Calamities, which are occasion'd thereby, and do commonly en∣sue thereupon, methinks you should grow weary of this World, and extreamly long to leave the Earth, that so you might for e∣ver live, where all the Saints enjoy an un∣changeable

Happinesse in Heaven.

But you'l say, It's true, we live in trouble∣some Times, ••herein the Evils we fe••l are many, and those we fear are more; and so we have no great Reason to be over in-love with this present World. It's true, likewise, that Heaven is a glorious Place, wherein I do believe the Happinesse of the Saints is so great, that they cannot desire it to be greater, the Fruition exceeding the Expectation. And therefore I know it is ten thousand fold bett r to live in Heaven, then to abide still on Earth, in the most prosperous, and therefore much more in the most perillous Times. But who can be willing to leave the Earth, before he is first sure of Heaven? And therefore I de∣sire to be resolved how I may know that Heaven is mine? To this I answer;

Dare you live on Earth, without any evidence for eternal life in Heaven? How is it you fear not every moment to drop into Hell? What paines have you taken to attaine this evidence? Have you ever spent one whole Day, one serious Houre for the attainment of it? O lazy Believers! Is it not pity but you should want the Comfort of it, who can so well content your selves without it? Would you not rea∣dily take more paines for the attainment of a firme title to an earthly Inheritance, to an estate of two or three thousand pounds a yeare, then ever you have yet taken, for the attainment of a well-ground∣ed

Evidence for the Kingdome of Heaven? O carelesse and secure Christians! How unworthy are you of the glorious things which God hath prepared for his Saints in the World to come! Surely if God save you, you shall feele the Flashings of Hell, to fright you out of your security, before you enter into the Joyes of Heaven. And what are you resolved still to continue se∣cure in this uncertaine condition, not knowing what shall become of your souls to Eternity? To what purpose should I direct you to the attainment of this most blessed Assurance of salvation, and eter∣nal blessednesse in heaven, when you will scarce take the paines, or think it worth the while, to examine your consciences, or to try your Evidences for an eternal* 1.144 Inheri∣tance reserved in Heaven for all the children of God? Well then I shall spare my pains and speak no further to you, but leave you to sleep on in your security, till God by some sharp Dispensation shall awake you.

But yet to afford some Help to the poore trembling soul, that would rather then all the World attain this comforta∣ble Assurance of its salvation, and is wil∣ling to deal seriously with it self, in search∣ing for those Evidences, which may clear its title to this glorious Inheritance of the Kingdom of Heaven, I shall give some Direction towards this Discovery.

Poore soul, doest thou desire to know whether Heaven be thine? Whether God hath instated so poore a Creature as thou accountest thy selfe to be, in so rich an Inheritance; Then tell me; or rather ask thy own soul, these Questions I shall put to thee, and observe what Answer shall eccho from thy conscience thereupon. Say then, Is God thine? Is Christ thine? Is the Spirit of God and Christ given to thee? If God have given thee himselfe, his Sonne, his sacred Spirit, lift up thy heart with joy, thy soul with praise, Hea∣ven with all the Beauties and Blisses, all the Joyes and Glory of it, is undoubted∣ly thine to all Eternity. He that hath given the greater, certainly will not deny the lesser. Now if when God could give thee nothing greater, he hath given himself, with his Sonne and holy Spirit to thee, certainly he will not with-hold the lesser, he cannot deny thee Heaven. He that hath God for his God, must needs have Heaven for his Inheritance. For God and Heaven are inseparable. Where the King is, there is the Court: where God is, there is heaven. As none can possibly enjoy Heaven without God (who is the Heaven of Heaven) so neither can any possibly enjoy God without Heaven, without a present Title to it, sufficient to secure the future Possession of it to Eterni∣ty.

For these great† 1.145 Gifts of God are without Repentance. Never did God give himself to any soul, and afterwards cast that soul into Hell. Well then, poore soule, see how rich and happy thou art. Canst thou say to God, my God and my Father? Canst thou say to Christ,* 1.146 My Lord and my God? Canst thou say to the holy Spirit, my Guide and my Comforter? Look then up to heaven and say (as thou truly mayst) This is my Home and my Inheritance; this when I leave the Earth must be my habita∣tion for ever.

But thou wilt say unto me; How shall I know this, that God is my God, and that he hath given his Son and holy Spirit to me? This latter difficulty is as great to me as the former.

Thou sayest; How shall I know that God is my God? Why, doest thou take him for thy God, canst thou say, the Lord is my God, and him will I serve.† 1.147 Happy is the soul that is in such a case. Doest thou give thy self up unto him, as thy God, and place thy happinesse in the enjoyment of him as the chiefest good? Canst thou say,* 1.148 Whom have I in heaven (O Lord) but thee? and there is none upon earth that I de∣sire besides thee. Does thy heart close in with him according to the Tenour of the Covenant of Grace; Ye shall be my peo∣ple, and I will be your God† 1.149? Does thy heart say, Amen, to this Covenant-pro∣mise?

Be it so Lord, Wilt thou give thy self unto me? Wilt thou indeed be my God? Then will I be thine, and onely thine for ever. Behold here am I, O Lord, do what thou wilt with me, for to thee do I give my self, body and soul for ever. Canst thou indeed say thus? Then is God thine, Heaven is thine. Speak; What sayest thou to this?

This I can truly say; If these things be so, the Lord is surely my God. For I do freely, with my whole heart and soul give my self wholly unto him. I desire in all things to be obedient to his will. I would not willingly for the gain of the whole world, do any thing that might offend or dishonour him. I desire that he would enable me more and more by his Grace to serve him: For I desire not to live a day longer, then I may live to his Glory. And I am not onely wil∣ling to take him for my onely happinesse, and freely to leave all the sweetest and dearest Comforts I have in this world, for the en∣joyment of him, but I should look upon it as the ground of my highest joy, and of everlasting thankfulness, that though he should take a∣way all from me, he would yet be pleased to give himself unto me, to be my God and* 1.150 exceeding great reward.

Thanks be unto God for his unspeakable gift† 1.151. If thou canst indeed speak thus, Happy art thou, God is thine and thou art his, and shalt be happy in him, and

with him, for ever in Heaven.

Blessed be the Name of the Lord who hath magnifi'd his Mercie to me, and hath had compassion on me, the chiefest of sinners, the least of Saints. I am willing upon this ground of the New Covenant, to believe his Love, to look up to him as my God. But how may I know that Christ is mine?

Why, If God be thine, Christ is thine al∣so. If he have given thee himself to be thy God, he hath given thee his Sonne to be thy Saviour. 'Tis in Christ that he is thy God. The Covenant of Grace, wherein God becomes thy God, is founded in Christ, his Mediation and Satisfaction. And Christ, in all his* 1.152 Fulnesse of Grace and Glory, is that great† 1.153 GIFT OF GOD, which is promised in the Covenant of Grace. Now then if God be thine, and thou art his, according to the Tenour of the New Cove∣nant, he hath given his Sonne unto thee (as a Jewel from his bosome, for a pledge of his glorious everlasting love) and hath given thee to his Son, (as a part of his richest Treasure in the World) to redeeme, sanctifie and save Thee. And if Christ be thine, and thou art his, Heaven, the Inhe∣ritance which he hath purchast for Believers with his blood, is thine also. For thus hath he said,* 1.154 Father I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory, which thou hast given me: for thou lovedst me before

the Foundation of the World.

Moreover, further to cleare it up to thy soul that Christ is thine, let me ask thee, Hath God ever shew'd thee what a poor, lost, undone Creature thou art in thy self, by reason of thy sinnes? Hath he made known to thee the Fulnesse and All-suffi∣ciency of Christ, with thy absolute necessity of him to justifie, sanctifie and save thee, or thou must perish forever? Hast thou, in the Glasse of the Law, seen thy own De∣formity, and the incomparable Beauty of Christ in the Glasse of the Gospel? Hast thou seen thy own† 1.155 Nakednesse, and ap∣prehended thy need of the Righteousnesse of Christ, as glorious clothing for thy naked soul? Hast thou been made sensible of thy* 1.156 spiritual poverty, and have the† 1.157 un∣searchable riches of Christ, been unfolded before thee in the Gospel? How have these things wrought upon thy heart? Hast thou felt thy heart stirred within thee hereupon? Hast thou felt God* 1.158 drawing thy heart out in desires and longings after Christ? Hast thou been made willing to take Christ upon his own termes; to be thy Soveraigne as well as thy Saviour? To rule over thee as well as to save thee? To save thee from thy lusts and† 1.159 sinnes, as well as to save thee from Wrath and Hell? Hast thou beene made willing to take his † Yoke upon thee,* 1.160 and to bear his Burden? Hath Christ beene welcome to thee when he hath come with

his† 1.161 Crosse, to lay it upon thee, as well as when he hath come with his Cordials, to refresh and comfort thee? Speak seriously, canst thou account thy self more happy in the presence of Christ in Prisons, and Per∣ecutions, then in the midst of all worldly Pleasures and Prosperities without him? Tell me truly, if thou mightest certainly have thy wish, and desire granted, what wouldst thou wish for, whom wouldst thou desire? Ah, None but Christ, None but Christ. What doest thou trust to, on whom dost thou rest for salvation? On thy own righteousnesse, in thy own strength? Oh no, None but Christ, None but Christ. Art thou indeed Vile in thine own eyes, and are all things in the World but vile in thy esteeme, in comparison of Christ? And is Christ above all things unto thee exceed∣ing precious? Truly, if I know mine own heart, I esteeme all the Riches of the world to be but* 1.162 losse, and dung in comparison of the excellency of the knowledge of Christ Jesus my Lord. Well then, thou art a Believer? For unto them onely that believe is Christ precious† 1.163. And if thou art a Believer, thou shalt certainly be saved, thou shalt surely one day behold thy Savi∣our in Heaven, and there live in the frui∣tion of his glorious Loves unto all Eter∣nity.* 1.164 For God so loved the World, that he gave his onely begotten Sonne, that who∣soever believeth in him should not perish,

but have Everlasting Life.

Now what sayst thou, poore soule? How does thy Heart eccho to these Que∣stions?

Why, through the Grace of God, this I can say. It hath pl••••••ed the Lord so far to dis∣cover the emptynesse of self, and sinfulness of sin unto me, that sometimes when I look down upon my self, I† 1.165 loath and* 1.166 abhor my self, and cannot but wonder that ever the Lord should vouchsafe to look upon me, and love me. Yea, I wonder he hath not thrown me into Hell. And when the Lord first revealed Christ Jesus to me in his Gospel, in his All-sufficiency and Readinesse to save me, it even ov••rcame my Heart, and my thoughts and reasonings were such as these; Oh good God! And hast thou given thy dearest Son, to suffer such a cursed and cruel d••ath for such a vile sinner as I am! O sweet∣est Mercy! O infinite goodnesse! O glorious Love! Then me thought I first felt my Heart, that before was like a† 1.167 stone within me, to melt and sensibly dissolve at once into sorrow and joy;† 1.168 * Sorrow, that ever I had sinned against such a good God;† 1.169 Joy, that ever Mercy and Salvation should be tendered to such a vile sinner. And then when I cast up my Eyes to Christ, and beheld him, some∣times as crucifi'd on Earth, sometimes as glorifi'd in heaven, my heart sure spake with∣in me, much to this purpose; O deare Jesus! And hast thou endured such grievous suffer∣ings,

for the salvation of such a miserable sinner as I am? What wouldest thou leave thy Fathers* 1.170 Bosome and glory, to live here on Earth, and die on the† 1.171 Crosse, to save the Life of a crawling Worme? Hast thou poured out thy* 1.172 Hearts blood, to que•••••• thy Fathers dreadful wrath, and to ••••••¦chase his glorious Love to a poysonous Toad? Is it possible? Can it be believed for Truth, that the Sonne of God should come to save such a sinful wretch as I am? Yea, He hath said it, and I believe it.† 1.173 This is a faithful saying, and worthy of all accepta∣tion, that Christ Jesus came into the World to save sinners, of whom I am chiefe. Hereupon I found my heart carried out in a restlesse and insatiable longing desire after Christ, yea, and indeed inseparably cleaving to Christ, thus manifesting himself to me in the Gospel. For then I not onely saw the sinfulnesse of my sinnes, but I lookt upon all my* 1.174 Righteousnesses as filthy rags, and so humbling my self for my sinnes, and renoun∣cing utterly my own righteousnesse, I cast my self wholly upon my Saviour, and resol∣ved† 1.175 though he should slay me I would trust in him. And now though since I have not often found such sweet and powerful workings upon my Heart, yet this is the state wherein I stand, I have solemnly resigned my self wholly up into the hands of Christ, as my Soveraigne and Saviour, to be done with, and disposed of in every thing, as seemes best

unto him, and on him only do I rest for Righ∣teousness and Life Eternal.

Happy soul! God hath magnified his Mercy to thee, and done more for thee, then for thousands. God hath drawn thee t•• Christ, and united thy soul to him by ••••••h, a Band indissoluble. For thou hast in this Declaration of Gods dealings with thee, laid open the very Mysterie of Faith, and manifested how the Holy Ghost hath by this Heavenly Band inseparably knit thy soul unto thy Saviour. Rejoyce then in thy God. For thy soul is safely lockt up in the Everlasting Blessed Embraces of thy Redeemer. Yea, thou shalt be for ever worn as a Jewel in his bosom. Fear not, For in the day that God makes up his Jew∣els* 1.176, he will remember thy soul. And though thy Faith be weak, be not dis∣couraged. Thou standest not in thy own strength, but in the strength of Christ, who is† 1.177 Mighty to save. The safety of the Child in the Mothers Bosome, lies not in the strength of its own weak Arms, wherewith it clings about her; but in the strength of the Mothers Arm, and the Affectionate Tenderness of her heart to∣wards it. What? though thy Faith be weak, thy strength be small, and thy Enemies strong, thou art kept by the Pow∣er of God through Faith unto salvation* 1.178. Christ is thine, and so Heaven and Happi∣ness is thine also.

The Lord grant I may live to his Praise, that hath shewed Mercy on me. For the Glory of God is, I know, the end of these Dispensations of his Grace. For thus it is written† 1.179 That we should be to the praise of his glory who first trusted in Christ. In whom (saith the Apostle) ye also trusted, after that ye heard the Word of Truth, the Gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of Promise, which is the Earnest of our Inheritance, untill the Re∣demption of the purchased Possession, unto the praise of his Glory. But how may I know that God hath gi∣ven me this Earnest of my Inheritance; that I am sealed with his Holy Spirit, or that he hath given his Holy Spirit to me?

If God hath given you Faith in Jesus Christ, he hath certainly sealed you with his Holy Spirit, and so given you the Ear∣nest of your heavenly Inheritance. For it is the Spirit of God, which is the Spi∣rit of Grace, by which that Faith was wrought in your Heart, by which you have been united to Jesus Christ. The Graces of Sanctification, Repentance, Faith, Hope, Love to God, Charity, &c. are the prints of this Privy Seal, wherewith God seals Believers as his own Peculiar, which in whatsoever soul they are found,

to that soul is the Spirit of God given as an Earnest of an eternal Inheritance in Heaven. And where there is one Grace of the Spirit, as that of Faith, which hath already been evidenc't, there are all the rest, though not equally visi∣ble. Though sometimes but one Star do appear in the Heavens, yet we are sure all the rest are fixed there, though they are clouded from our sight.

Moreover the Spirit of God where ever it is, is a Spirit of Holiness, Prayer and Comfort. Now do you desire to know whether the Spirit of God be given to you, and do indeed dwell in you? Then search your Heart, and tell me what you dis∣cover upon these Enquiries. Do you find sin to be a Burden to you, and are you weary of it? Do you indeed hate your sweetest sins, and love the strictest wayes of Holiness? Do you maintain a constant Conflict against your Corruptions? Can you truly say with the Apostle,† 1.180 The good that I would, I do not: but the evil which I would not, that I do. For,* 1.181 I find a Law that when I would do good, evil is present with me. Yet I delight in the Law of God after the inward man. Oh do you not extremely long to be freed from this Bondage of Corruption, that in the duties of Holiness you might enjoy a more glorious Freedom of Communion with God? What

is it which chiefly makes the world uncom∣fortable to you? Is it Sin or Suffering? Which of these two is it which you most constantly fear, and most carefully decline? Can you heartily bless God for Afflicti∣on, when it becomes a Means to promote in your Heart the work of Grace and Ho∣liness? Is not your heart grieved for the Sin that cleaves unto you in your best per∣formances? Do you not find your heart endeared to the Children of God, more then to any others in the world? Doe you know what it is that thus engages your Affections to them? Is it not the Beauties of Holiness? If it be thus with you, then surely doth the Spirit of Holi∣ness dwell in you.

Furthermore, Do not you find your Heart drawn out in holy Breathings after God? Are you not wont to pour it out dayly in† 1.182 Secret, into the Bosome of your Heavenly Father? If any thing af∣flict you, or oppress your Spirit, are you not wont to goe and make your mone un∣to God* 1.183? When you want any choice Blessing, are you not wont to go and ask it of God? Do you not esteem it a singular Priviledge, that you may freely go upon all Occasions, and open your Heart unto your Heavenly Father? And do you not find sometimes when you go unto God under great Discouragements, many sweet Enlargements in Prayer? Do

you not find your heart inflamed with Love to God, when you perceive he is pleased to hear your Prayers, and an∣swer your Requests? But is not your Spi∣rit much† 1.184 troubled, when he hides his Face from you? Do you not account those sad Daies, wherein you find such a Deadness in your Heart, such a Dulness upon your Spirit, that you cannot find that Refreshment in prayer, which you was wont to receive even in your sorest Af∣flictions? But are not those daies festival with your soul, wherein God inlarges your Heart in Prayer, and in Returns thereof, inlarges his Hand with Blessings? Is it thus with you? Then surely the Spirit of God is given to you, and* 1.185 dwels in you. For the† 1.186 Spirit of Grace is a Spirit of Supplication. For when of Sinners God makes us Sons, he sends the Spirit of Adopti∣on into our Hearts whereby we cry, Abba, Father* 1.187. Such then are the Children of God, and Heirs of the Kingdom,† 1.188 joint Heirs with Christ of the Kingdom of Glory.

To conclude, Hath your soul ever tasted the sweet Comforts of Communion with God? Have you been sensible of the re∣freshing Influences of his Holy Spirit, when sometimes his Face hath shone up∣on your soul in Duties or Ordinances? Do you prize these Comforts above all earthly Delights? Have you felt your

Heart sometimes melting under the glorious Sun-shine of Gods ravishing Face? Have you felt your Heart dissolved (as a Lump of Sugar in a Bowl of Wine) into Holy Joy under the Pourings forth of the Love of God? Then you may indeed,* 1.189 Rejoyce in the Hope of the Glory of God: and your† 1.190 Hope shall not make you asham∣ed, because the Love of God is shed abroad in your Heart by the Holy Ghost, which is given unto you.

Behold then, O gracious believing soul, what ground thou hast to long for Hea∣ven, seeing if it be thus with thee, thou hast a clear undoubted Title to it, as thine Eternal Inheritance! For canst thou not by the foregoing Evidences, dear up thy Receipt of the Earnest thereof, the Holy Spirit of God? What sayst thou?

Truly I dare not deny what great Things God hath graciously done for me. This then I can truly say, though I am a poor sinfull Creature, I do heartily desire that God would sanctifie me throughout by his Holy Spirit, and make me holy. Though sin be in my heart, yet my heart is not towards my sin, but against it. I know by sad experience my Infirmities are so many, my Corruptions so strong, that I daily sin against God, but yet if my Heart deceive me not, I would rather choose to un∣dergo the greatest suffering, then willingly to commit the least sin against my good

God. I have had experience of many Troubles and Afflictions of one kind or another, but this I am sure of, that none of them have been such a Hearts-grief unto me as this, that I have offended and dishonoured God by my sins. And 'tis my daily Request unto him, that he would vouchsafe to give me such a Measure of his Grace, that for the Time to come, I might live only to his Glory. I find my Heart, I do confess, many Times much straightened in Prayer, but yet still the bent of my soul is towards God. And I find that when I have been most enlarged in Prayer, my heart is most apt to be lifted up in Spiritual Pride, and when most straightened, to be most cast down in Self-Abasement. And yet, I bless God, I do not in these En∣largements forget my own Vileness, nor in these Abasements forget Gods Goodness. And thus I do perceive that it pleases God to do my soul good by his different Dispen∣sations. But Oh how sweet, how ravishing, how glorious are the Incomes of God to my soul sometimes in Prayer! O me thinks I am lifted up above all the worlds Vanities, above its Riches and Glory, in so much, that if the whole world was a Globe of Gold, I should no more regard it then a Heap of Dung, in comparison of the glorious soul-ravishing Joy I feel in Communion with God. Oh me thinks my soul is walking with God in Paradise; its soaring with the sacred Seraphims, about the Throne of God; its bathing it self delici∣ously

in the* 1.191 Fountains of Life, and Rivers of Pleasures, that are at Gods right hand† 1.192; it's even drencht in the glorious Joyes of Eternity. O then m••thinks it grieves me to come out of such a Paradise, to come down from such a Heaven, to turn mine eyes from beholding so much Beauty and Glory as my soul then sees in the Face of God; or that the worlds Vanities interposing, should again rob me of such a bea∣tifical Vision. But alas! 'tis but seldome I experiment such pretious Enjoyments. My heart, alas! oft for a long while together, is as an Instrument unstring'd, and utterly out of Tune, upon which I can make no Musick, no Melody at all. I am in a dead, flat, dull Temper, and can hardly tell, how to bring out a Word in Prayer, or put up one petition to God with any Fervour. But yet even in this Condition I can a little refresh my self with Reviews of the Lords former loving Kindnesses to my soul. For I have sometimes felt my heart marvellously refresht with his gracious Comforts, and my soul hath been sometimes sprinkled with glorious Joyes. If these then be the fruits and flowrings forth of the* 1.193 Seed of God in me; if these be the Productions of the Spirit of Holiness, and Evidences of its In-being in the heart, then I hope I may comfortably conclude, that God hath been pleased to give unto me his Holy Spirit.

Blessed be thou, O Believer, for thou hast unlockt unto me Christs Garden of

Spices, and hast refresht my Spirit by leading me up and down in flowry walks, while thou hast laid open before me thy Experi∣ences of Gods gracious Dealings with thy soul, in the Communications of his Spirit to thee; whereby thou hast given me Occasion to review some sweet Passages of that soul-ravishing Communion, which a poor Crea∣ture, and a worse sinner then thy self, hath sometimes had with the All-glorious and ever gracious God. Now assure thy self I dare no more delude thee in these great Concernments, these Matters of ever∣lasting Consequence, then I dare delude my own soul. For should I dare to speak Peace to thee in an unsecure Condition, and so flatter thy soul into Hell, thy Life would God require at my hand, in the Judgement day. Know then, dear Soul, to thy present Comfort and everlasting Joy, these are not the fruits of Corrupt Nature, but of saving Grace; and this Grace flows from the Spi∣rit of Holiness which is given to thee, and in respect of these blessed Fruits, Effects, Influences and Operations thereof dwelleth in thee, and will certainly conduct thee to a Kingdom of Glory. Fear not then the Evils that are or shall be upon Earth; for thou hast an Eternal Inheritance reserved for thee in Heaven. Thou art one of the small number of Christs ltttle Flock, and it is thy Fathers good pleasure to give thee tht King∣dom† 1.194.

Thus I have shewed thee, O Believer, how thou may'st clear thy Title to the Kingdom of Heaven, thine Evidences for eternal Life. How thou may'st know, upon infallible Scripture-Grounds, that Heaven is thine Inheritance. What then remains, but that living in Peril∣lous Times on earth, thou shouldst long to be possest of the Glorious Joyes of Hea∣ven?

And therefore now we are here together in the Wilderness, come, Believer, come along with me to the top of Pisgah, and let us there take a Prospect of the Holy Land. Seest thou there the* 1.195 Land that is a far off? Behold, that's the Land of Promise, where after our wearisome Pilgrimage, we shall have an everlasting glorious Rest. There the Flourishing Vines are ever laden with full Clusters of the richest Grapes. Oh! Happy shall we be, when instead of the Waters of the Wilderness, we shall come to drink of the Wines of Canaan. There the Ri∣vers do continually flow with† 1.196 Milk and Honey. The••e shall we sit down by the Crystal streams of the purest Pleasures, and drink our Fils of the fresh Fountains of glo∣rious Joyes, everlasting Delights. Here we are encompast with Enemies; but there we shall have a perfect Tranquillity, an eternal Security, an unchangeable Felicity. Oh that we had but* 1.197 Wings like a Dove, that we might fly from this High Mountain to that HOLY LAND.

Come, Believer, why standest thou here gazing upon a tumultuous Throng of people, that rush out of the Gates of Babylon, to persecute and afflict the Children of Zion?† 1.198 Look upon Zion, the City of our Solemnities: Thine eyes shall see Jerusalem a quiet Habitati∣on, a Tabernacle that shall not be taken down, not one of the Stakes th••reof shall ever be re∣moved, neither shall any of the Cords thereof be broken. But there the glorious LORD will be to us a place of broad Rivers and Streames, wherein shall go no Gally with Oars, neither shall gallant s••ip pass thereby. No, there shall be no Enemy to terrifie us with a threatned Invasion, nor any to molest us with a bloody Persecution; for our City shall be* 1.199 wall'd with Salvation, and our streets shall be pav'd with Peace.

Happy are the Inhabitants of the Heaven∣ly Jerusalem. There they that have wal∣lowed in the Dust, shall walk on† 1.200 Gold: They that have been wrapt up in Darkness, and buried in Disgrace, shall wear Robes of Light and Crowns of Glory. Were all the glittering Stars of Heaven turn'd into glorious Suns, what glorious Robes of Light would their intermixed Beams weave for the Inhabitants of the Earth! And yet all this would be but a shadow of the Glory of Heaven. For were all these Suns in the highest Heavens, they would be at once eclipst and disappear, darkened with the All-transcending Brightness of the* 1.201 Glory of God.

Sure we are,† 1.202 The Moon shall be confound∣ed, and the Sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jerusalem, and before his Antients gloriously. Glorious things are spoken of thee, O City of God* 1.203.

* 1.204The Eternal City (saith Augustine) is of incomparable Cla∣ritude, where there is Victory, where there is Verity, where there is Dignity, where there is Sanctity, where there is Life, where there is Eternity. Oh who would not long to live in that place, where the Inhabitants are possest of so many inesti∣mable Priviledges!

Come, Christians, what say you to these glorious things above, now you experiment such perillous Times below? Here you are wandering in the Wildernesse; Do you not long to be possest of the Land of Promise? to see the Beauties, taste the Pleasures, and enjoy the Priviledges of the Coelestial Ca∣naan, the supernal Jerusalem? Here you are tost on a troublesome Sea, should you not desire to arrive at the Haven of HAP∣PINESSE, to Land in GLORY? Here you sit by the Rivers of Babylon; should you not weep when you remember Zion? Even weep for sorrow that you are so long absent from it, which is the Place of your Triumph and Joy? Know you not that when once you are arriv'd at the* 1.205 City of the

great King, your Waters of sorrow shall be all turn'd into the Wine of Joy? For the ransomed of the LORD shall return and come to Zion with Songs, and everlasting Joy up∣on their Heads: they shall obtaine Joy and Gladnesse, and sorrow and sighing shall flee away† 1.206. The••e shall you see those Turtle Doves, whose mourning voice you heard by the Waters of the Sanctuary, having their* 1.207 Wings cover'd with Silver, and their Feathers with yellow Gold, glassing their Eyes in the crystal Fountaines of Eternal Life.

The State of man may be distinguisht in∣to three Regions; there's a lower Region, which is the Region of Nature; a middle Region, which is the Region of Grace; and the highest Region, which is the Region of Glory. There's no true Tranquillity nor Safety in the first; there are many Stormes and Tempests in the second: there's Rest and Joy, a perfect Peace with the purest Pleasures in the third, without intermission or end. Oh how should the Saints, who have been translated from the Region of Nature, into the Region of Grace, long to be translated (especially in stormy and tem∣pestuous Times) from the Region of Grace into the Region of Glory.

True they must be uncloath'd of this Mortal Body, before they can enter into that Region of Light, to put on the Robes of Immortal Glory. For,

* 1.208To be taken up in∣to the Clouds, to pass into the fulnesse of light, to break into the Abysses of Claritude, and to dwell in the Light which is inac∣cessible,† 1.209 is neither consistent with this state of Body, nor competible to this present Time. But why should we not be wiling that God should cast down our* 1.210 Tabernacle of Clay, when we are assur'd he will raise us up a† 1.211 glorious Tem∣ple in the roome of it, a fit Mansion for an immortal soul ally'd to God, array'd with Glory?

We are indeed incompast with Mercies on Earth; but we shall be surrounded with Glories in heaven. Mercy speaks a state of Imperfection and Misery; but Glory speaks a state of perfect Felicity. Ah Christians! Your Enemies will pursue you, till you are entred into the Sanctuary of God. The Avenger of blood will pursue you, untill you have taken the City of Refuge. Who are these Enemies but your Sins, with those Troops of Miseries, which they lead up against you to destroy you? Who is the A∣venger of blood, but Satan, who seeks the Life of your souls to destroy it? Now what is this Sanctuary? What is this City of Re∣fuge? 'Tis Heaven, the place of the Saints Rest and Peace, Joy and Glory.

Ah Christians! Why are your affections

like ravenous Vultures) seeking their Prey upon Earth, when (with the Royal Eagl••) they should be mounting up to Heaven, to seek their Rest in Glory? Ah Christians! What amiable Objects can you behold upon Earth, which make you so loth to be going hence, at least to long so little to leave this World, that you might live for ever in the Contemplation of the Glorious Beauties of Heaven? Surely it grieves your Hearts here to see Christ in his Blood, as he is daily* 1.212 crucifi'd afresh by the sinnes of men; but then oh how will it joy your soules to behold the† 1.213 King in his Beauty, Christ at his Fathers right hand in glory, where he shall sit till all his Foes are made his Foot∣stoole* 1.214. Oh me thinks if Christ be indeed the dearly beloved of your souls, and infi∣nitely more precious in your esteeme, then all these earthly enjoyments, you should extreamly long to be dissolved, that you may live with him for ever in Heavenly Glory.

Ah Christians! What can you find or ex∣pect but Troubles and Miseries on Earth? What then should your desires and longings be, but to be at† 1.215 Rest with Christ in Hea∣ven? Why does it please the Lord, who by his powerful Providence and Government orders all things that come to pass in the World, to suffer these stormes and tempests to arise, and so sorely shake the* 1.216 Trees of Righteousnesse of his own planting, but to

loosen their Roots from the Earth, and so to prepare them to be transplanted into Paradise? Its the Priviledge of the Saints of God, that* 1.217 all things work together for their good. And it's a considerable advan∣tage that the people of God have by pe∣rillous Times, that thereby they are weaned from the world, made willing to be dis∣solv'd, and desirous to leave the Earth to live for ever in Heaven. Oh labour, Christi∣ans, to fetch this honey out of the Carkass of the Lion; to make this good use of bad Times. Let your hearts sit loose to all your earthly Contentments, and let your souls daily long more and more to be uncloath'd of your mortal Bodies, and to live in im∣mediate communion with Christ in heaven∣ly Glory. Oh long and labour to get out of this Wilderness of Thornes, and to enter in∣to that Flowry Paradise of everlasting De∣lights, which God hath prepared for his children, when this life is ended. O long to see an end of these evil Dayes, that those glorious Dayes, whereof the Pious Father speaks, may at length begin, which never shall have an end.

* 1.218Now (sayes he) indeed our Dayes are evil, but there are o∣ther Dayes that are good, Dayes whose light shall never be

cut off by darknesse, Dayes that shall ne∣ver be severed by the dark Curtaines of Night: For God himself shall be their eter∣nal Light, crowning them with the resplen∣dent Raies of his own glory. O the difference betwixt our Dayes on Earth and these Days of Heaven! Here we have often cloudy & stormy Dayes, but there's an everlasting Calm, an everlasting Sunshine of Love and Glory. These are oftimes days of Trouble and Torment, but those above are alwayes Dayes of Triumph and Joy. These are Dayes of Sin and La∣bour, of suffering and sorrow; but those are all holy Sabbaths of Rest, and sacred Festi∣vals of Divine Delights. So the same Fa∣ther stiles them,* 1.219Delicious, Holy, Everlasting Sab∣baths, Dayes of eter∣nal Delight. So sayes the Apostle also; * 1.220* 1.221There remaineth therefore a Rest (an everlasting glorious Sabbatisme) for the People of God. Oh how should the Saints long and labour to enter into this glorious R••st!

Happy are you, Saints, if all the Waves of afflictions, and rolling Billows upon which you are tost in the troublesome Sea of this World, set you daily, hourely nearer to the faire Havens of everlasting Happinesse. But, O then be sure you steer your Course

by the sacred Compass of the Word of God. Oh be daily preparing your selves by a holy Life, for a happy Death, if you desire to enter into a glorious eternity. In vaine shall you long for Heaven, if you still live in sinne, which is but to walk in the way that leads to Hell. Unlesse the Image of God be renew'd upon your soules in the Beauties of holinesse, while you are yet on Earth, never shall you see the Face of God in Heaven. For,† 1.222 without holinesse no man shall see the Lord. Oh then, be daily cruci∣fying your Corruptions, exercising your Gra∣ces,* 1.223 perfecting holinesse in the Feare of God, and so preparing your selves for hea∣ven, that you may be† 1.224 meet to be partakers of the Inheritance of the Saints in Light. Then may you with comfort look for Christs coming, who will receive you up into his Kingdom and Glory.

True believers are such as* 1.225 love the ap∣pearing of Christ, such as may with confi∣dence† 1.226 look for, and hasten unto the coming of the Day of God. But then consider,* 1.227 What manner of Persons ought you to be in all holy Conversation and Godlinesse, that you may with comfort look for the coming of Christ, and with confidence hast to the Judgement day? Remember that the† 1.228 Grace of God, reveal'd in the Gospel, which brings salvation to you, teaches you that denying ungodlinesse and worldly Lusts, you should live soberly, righteously and godly

in this present World; So, looking for that blessed hope, and the glorious appea ing of the great God, and of our Saviour Jesus Christ.

Let Prayer and Piety then be your daily Exercise, during Life, that though you live in perillous Times, you may finish your Daies in Peace. Be diligent in doing of good, and* 1.229 Abstaine from all appearance of Evil. And the very God of Peace sanctifie you wholly: and I pray God your whole Spirit, and Soul, and Body be preserved blamelesse unto the Coming of our Lord Jesus Christ.

† 1.230Now unto him that is able to keep you from falling, and to present you faultlesse before the presence of his Glory with exceeding Joy; to the onely wise God, our Saviour, be Glory and Majesty, Dominion and Power, now and ever. Amen.

Notes

• † 1.1

  Ezek. 8.6
• * 1.2

  Rev. 2.4, 5
• † 1.3

  Mark 12.9.
• * 1.4

  Isa. 3.25
• † 1.5

  Amos 8.4-12.
• * 1.6

  1 Sam. 4.21
• † 1.7

  Ezek. 9.3 and 10.4, 18, 19.
• * 1.8

  Joel 2.31
• † 1.9

  Mar. 8.24
• * 1.10

  Dan. 3.1, 21
• † 1.11

  2 Tim. 3.12
• * 1.12

  Gen. 46.34
• † 1.13

  Rev. 17.4, 5, 6.
• * 1.14

  Rev. 12.4
• † 1.15

  1 Sam. 4 10, 11.
• * 1.16

  Mat. 16.26
• † 1.17

  See Psal. 49.7, 8. with 1 Pet. 1.18, 19.
• * 1.18

  Psal. 119 158
• † 1.19

  Psal. 119 136
• * 1.20

  Luk. 19.41
• † 1.21

  Isa. 63.9
• * 1.22

  Gen. 13.10
• † 1.23

  2 Sam. 4.10
• * 1.24

  2 Sam. 24 15
• † 1.25

  2 Hing. 25. and 2 Chro. 36.14—ult.
• * 1.26

  1 Cor. 10 6, 11.
• † 1.27

  Gen. 6.4.
• * 1.28

  Lam. 3.22
• † 1.29

  2 King. 22.19, 20.
• * 1.30

  Jon. ch. 3
• † 1.31

  Joel 2.12-19.
• * 1.32

  1 Thes. 5.3
• † 1.33

  Mat. 24.38, 39.
• * 1.34

  See Am. chap. 6.
• † 1.35

  Gen. 6.3
• * 1.36

  Am. 4.12
• † 1.37

  Psal. 6.8
• * 1.38

  Isa. 66.10
• * 1.39

  Jer. 13.15, 16, 17.
• * 1.40

  See Ezek. 9.4-7.
• † 1.41

  2 Pet. 2.7, 8.
• * 1.42

  Gen. 6.9.
• † 1.43

  Job. 1.1
• * 1.44

  Jam. 5.11
• † 1.45

  Isa. 59.15. See the Margin.
• * 1.46

  Ne dicas priora Tem∣pora meliora fuere quam nunc sunt; Virtutes fa∣ciunt Dies bonos, Vitia malos.
• * 1.46.1

  Hier. in Eccl. c. 41.
• * 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.47.2

  Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.48

  Mal. 3.13-17
• † 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. qui Coelum spectar. A∣then. l. 7. & Plin. l. 32. c. 7.
• * 1.50

  Ezek. 22.30
• † 1.51

  Psal. 106.23
• * 1.52

  Jam. 1.27
• † 1.53

  Mat. 24.12
• * 1.54

  2 Pet. 3.17, 18.
• † 1.55

  Ps. 39.1, 2
• * 1.56

  Psal. 39.9
• † 1.57

  2 Chr. 19 2
• * 1.58

  Prov. 24 21, 22.
• † 1.59

  Rev. 18.4
• * 1.60

  Esay 8.11, 12.
• * 1.61

  Mar. 8.36
• † 1.62

  Heb. 10.24
• * 1.63

  1 Tim. 3.15
• † 1.64

  Heb. 12.22
• * 1.65

  Psal. 41.2
• † 1.66

  Mal. 3.16
• * 1.67

  Eph. 5.15, 16.
• * 1.68

  Phil. 2.15
• † 1.69

  Job. 4.19
• * 1.70

  2 Chron. 32.7, 8.
• † 1.71

  Rom. 8.31
• * 1.72

  Rev. 21.8
• † 1.73

  Ps. 118.6
• * 1.74

  Ps. 56.11
• † 1.75

  Psal. 118 8, 9.
• * 1.76

  Rom. 13.3, 4.
• † 1.77

  Ezra 7.25, 26, 27.
• * 1.78

  Pro. 21.7
• * 1.79

  Malum qui, cum potest, non prohibet, facit.
• † 1.80

  Am. 5.24
• † 1.81

  Ps. 31.15
• * 1.82

  Jer. 7.9, 10
• † 1.83

  Jer. 7.15 16
• * 1.84

  Exod. 32.9, 10. with Deut. 9.13 14
• † 1.85

  Exod. 32 11, 12.
• * 1.86

  ver. 14.
• † 1.87

  Deut. 9.18, 19,
• * 1.88

  Psal. 106 23
• † 1.89

  Ezek. 22 30
• * 1.90

  Gen. 18.23. ult.
• † 1.91

  Esay 62.6, 7
• * 1.92

  Psal. 85.4 ult.
• * 1.93

  Psal. 18.2
• † 1.94

  Ps. 27.1
• * 1.95

  v. 2.
• † 1.96

  v. 3.
• * 1.97

  v. 5.
• † 1.98

  Psal. 32.7
• * 1.99

  Psal. 9.9.
• † 1.100

  Psal. 46.1, 2, 3.
• * 1.101

  Ps. 84.11
• † 1.102

  Isa. 49.2.
• * 1.103

  Mal. 3.17
• † 1.104

  Deut. 32 10
• * 1.105

  Zec. 2.8.
• † 1.106

  Isa. 26.20, 21.
• * 1.107

  Prov. 18.10
• † 1.108

  Pro. 22.3
• † 1.109

  Psal. 27.1
• * 1.110

  Psal. 28.7
• † 1.111

  Mar. 16.16
• † 1.112

  Eph. 3.17
• * 1.113

  Col. 3.3.
• † 1.114

  Joh. 4.19
• † 1.115

  2 Cor. 3.18
• * 1.116

  Echini.
• * 1.117

  Croceae Deliciae divitis Maris.
• * 1.118

  Mundi Divitiae, Deliciae Christi.
• † 1.119

  Eph. 4.14
• * 1.120

  Luk. 6.48
• † 1.121

  Isa. 8.13 14
• * 1.122

  1 Pet. 3.15
• † 1.123

  Psal. 37.39, 40.
• * 1.124

  Pro. 30.5.
• † 1.125

  Ps. 18.30
• * 1.126

  Psal. 71.3
• † 1.127

  Ps. 125.1
• * 1.128

  Nah. 1.7
• * 1.129

  Psal. 27.4
• † 1.130

  v. 5.
• * 1.131

  Psal. 3.3
• † 1.132

  Ps. 84.10
• * 1.133

  v. 11.
• † 1.134

  Psal. 91.1
• * 1.135

  Isa. 40.31
• † 1.136

  Mat. 6.6
• * 1.137

  Gen. 24..63. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.138

  Psal. 4.4
• * 1.139

  Psal. 119 136
• † 1.140

  Psal. 119 139
• † 1.141

  Col. 3.1, 2, 3, 4.
• * 1.142

  Ps. 120.5
• † 1.143

  Ps. 42.1, 2
• * 1.144

  1 Pet. 1.4
• † 1.145

  Rom. 11.29
• * 1.146

  Joh. 20.28
• † 1.147

  Psal. 144 15
• * 1.148

  Ps. 73.25.
• † 1.149

  Jer. 30, 2••
• * 1.150

  Gen. 15.1.
• † 1.151

  2 Cor. 9 15.
• * 1.152

  Col. 1.19.
• † 1.153

  Joh. 4.10
• * 1.154

  Joh. 17.24
• † 1.155

  Rev. 3.17, 18.
• * 1.156

  Mat. 5.3.
• † 1.157

  Eph. 3.8
• * 1.158

  Joh. 6.44
• † 1.159

  Mat. 1.21
• * 1.160

  Mat. 11.29, 30.
• † 1.161

  Luk. 9.23
• * 1.162

  Phil. 4.8.
• † 1.163

  1 Pet. 2.7
• * 1.164

  Joh. 3.16.
• † 1.165

  Eze. 36 ••1
• * 1.166

  Job 42.6
• † 1.167

  Eze. 36.26
• † 1.168

  Zac. 12.10
• † 1.169

  Luk. 2.10
• * 1.170

  Joh. 1.18.
• † 1.171

  Phil. 2.8.
• * 1.172

  Joh. 19 34.
• † 1.173

  1 Tim. 1.15
• * 1.174

  Isa. 64.6.
• † 1.175

  Job. 13.15
• * 1.176

  Mal. 3.17
• † 1.177

  Isa. 63.1
• * 1.178

  1 Pet. 1.5.
• † 1.179

  Eph. 1.12, 13, 14.
• † 1.180

  Rom. 7.19
• * 1.181

  v. 21.
• † 1.182

  Mat. 6.6.
• * 1.183

  Ps. 142.2
• † 1.184

  Psal. 30.6
• * 1.185

  2 Tim. 1.14
• † 1.186

  Zec. 12.10
• * 1.187

  Rom. 8.14, 15.
• † 1.188

  Rom. 8.17
• * 1.189

  Rom. 5.2
• † 1.190

  Rom. 5.5
• * 1.191

  Psal. 36.9
• † 1.192

  Ps. 16.11
• * 1.193

  1 Joh. 3.9
• † 1.194

  Luk. 12.32
• * 1.195

  Isa. 33.17
• † 1.196

  Exo. 3.17 Flumina jam Lactis, jam Flu∣mina Ne∣ctaris ibant Ovid. Aetas Aure••.
• * 1.197

  Psal. 55.6
• † 1.198

  Isa. 33.20, 21.
• * 1.199

  Isa. 26.1
• † 1.200

  Rev. 21.21
• * 1.201

  Rev. 21.23
• † 1.202

  Isa. 24.23
• * 1.203

  Psal. 87.3
• * 1.204

  Incomparabiliter clara est Civitas aeterna, ubi Victoria, ubi Veritas, ubi Dignitas, ubi Sancti∣tas, ubi Vita, ubi Aeter∣nitas.
• † 1.204.3

  Aug. de Vita aeter∣na.
• * 1.205

  Psal. 48.2
• † 1.206

  Isa. 35.10
• * 1.207

  Psa. 68.13
• * 1.208

  Induci in Nubes, pe∣netrare in plenitudinem Luminis, irrumpere cla∣ritatis Abyssos, & lucem habitare inaccessibilem, nec temporis est hujus nec corporis *.
• † 1.209

  Bern. sup. Cant. Ser. 38.
• * 1.210

  2 Cor. 5.1
• † 1.211

  1 Cor. 15 43
• * 1.212

  Heb. 6.6
• † 1.213

  Is. 33.17
• * 1.214

  Ps. 110.1 Heb. 1.13.
• † 1.215

  Heb. 4.9.
• * 1.216

  Isa. 61.3
• * 1.217

  Rom. 8.28
• * 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.218.4

  Basil. in Psal. 33.
• * 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.220

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.221

  Heb. 4.9
• † 1.222

  Heb. 12.14
• * 1.223

  2 Cor. 7.1
• † 1.224

  Col. 1.12
• * 1.225

  2 Tim. 4.8
• † 1.226

  2 Pet. 3.12
• * 1.227

  2 Pet. 3.11
• † 1.228

  Tit. 2.11, 12, 13.
• * 1.229

  1 Thes. 5.22, 23.
• † 1.230

  Jude 24, 25