Three Decades of Sermons

The Fountain opened: Or Free Grace discovered,

A Word spoken in due season, is like Apples of Gold in Pictures of Silver, Prov. 15. v. 11. My Text is such a precious, seasonable Word, even a Word of Comfort opportunely administered to the Mourners in Zion: For you may cast your eyes on chap. 12. v. 10, 11, 12, 13, 14. and there you may read how deeply the Children of God drank of the Cup of Mourning; they had tears plentifully given them to drink, and their sorrow is not an ordinary, but a soaking, bitter sorrow, ver. 10. And I will pour upon the house of David, and upon the Inhabitants of Jerusalem, the spirit of grace and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourn • th for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

A midst these sorrows, this Evangelical Prophet holds forth the M • ssias Jesus Christ, the chiefest joy, to swallow up an Ocean of sorrows.

So that the words read are a Prophesy of Jesus Christ, tendering his free grace and mercy to a people broken with godly sorrow for sin: Whilst tears are in their eyes, and sorrows in their hearts, soulravishing joys and consolations are promised from the presence of God: In that day there shall be a fountain opened.

Wherein observe, First a Mercy promised; not a stream, but a fountain.

2. The extent and greatness of the Mercy in hand; not a fountain sealed, locked up, but opened.

3. The opportunity, In that day.

4. The persons to whom this great rich Mercy is promised, to the house of David, &c.

5. The end and benefit accruing, for sin and for uncleanness.

To give a brief Paraphrase on the Words: They are a Prophesy of the wonderful Redemption and Sanctification of sinners by the Blood of Christ; It's said; In that day, (i. e) a day of sorrow and mourning for sin, after they had been sensible of sin, thoroughly humbled, felt the Gall and Wormwood, bewailed the bitterness of sin, then joy comes after sorrow: After the people had mourned for their sins against Christ, then Christ washeth them and cleanseth them; when sin hath been their greatest sorrow, then comes Christ, and is their greatest joy. It is said, A fountain, O rich mercy! A fountain opened, O height of mercy! Free grace is offered, justification, and sanctification by the blood of Jesus Christ: He is the inexhausted fountain; his blood is never drawn dry; neither is the Exchequer of his grace locked up, so that none can come at it: but it's opened, and freely tendered for the house of David, & the inhabitants of Jerusalem. This fountain is opened for them, they are washed and cleansed in the meritorious laver of Christ's blood. But why to them? v. 10. to them is promised the pouring of the spirit, and to them is Christ promised, they are sensible of the bitterness of sin, they know how to relish the sweetness of a Messias. The fountain is opened to them exclusive, and to them only; To others it's a Fountain sealed. Christ came to save his people. There are a peculiar people, whom Christ loveth, washeth, saveth; and these are the house of David and Jerusalem, (i e) the Children of God in Covenant. It's said for sin & for uncleanness: whatever pollutions & impurities are in the Saints, here they are invited to come & wash & be clean. This fountain of the blood of Christ washeth & cleanseth the house of David and Jerusalem from all sin and impurity.

This scripture requires a fuller Exposition: but it's my purpose to draw forth the Doctrines, and in the explication of the doctrines to insist on a larger exposition of the words.

Two doctrines which are principally held forth are these.

1. When the children of God are soaked in their tears of godly sorrow for [Doctrine. 1] sin, then in that season divine refreshing consolations come from the presence of God.

2. There's a fountain of free grace and mercy in Jesus Christ opened [Doctrine. 2] to purge and cleanse his people, from all their sins and impurities.

I resume the first doctrine, andfor the enlargement of it I propound this following Method.

1. To select scripture examples for illustration and Encouragement.

2. To confirm it by scripture reasons for conviction and plenary probation.

3. To draw down some scripture counsels and exhortations for the better ordering of our lives and conversations.

The former shall constitute the doctrinal part of the text: This last the use and application.

For the first, for scripture examples, time would fail me, if I should enlarg myself in so great a Cloud of witnesses. There's a plentiful heap, I shall gather sparingly, and select only some choice remar •• ble examples.

God comforts profane people and exiles from the Covenant, in the day of their distresses, much more will he comfort his own people. A father will not take care of a Kite and neglect his child. Hagar was comforted and Ishmael in a necessary instant, when the bottle was spent, and they knew not what to do.

Further, in temporal mercies God answereth his people seasonably: When Egypt's flower was spent, then it rained Manna. I may instance in Samson's thirst, Elijah's fasting, &c. An Angel, a Raven, a Brook, a Widow-woman, were his Purveyers. But I will enlarge the proof in spiritual things and persons. Daniel found divine assistance in the Lions den. Dan. chap. 6. 22. chap. 9. 21, 22. My God hath sent his Angel, and hath shut the Lions mouths, that they have not hurt me: Forasmuch as before him innocence was found in me: and also before thee, O King, have I done no hurt. chap. 9. Yea whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly touched me about the time of evening oblation. David amidst multitudes of distracting thoughts found God his comfort. Ps. 94. 19. In the multitude of my thoughts within me, thy comforts delight my soul. Paul in a • ore conflict met with seasonable refreshing comforts. 2 Cor. 12. 9. And he said unto me, my grace is sufficient for thee: for my strength is made perfect in weakness: most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me, so true is that Ps. 126. 1. When the Lord turned again the captivity of Zion, we were like them that dream; then was our mouth filled with laughter, and our tongue with singing: Then said they among the Heathen; the Lord hath done great things for them. Isai. 16. 1, 2, 3. The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise, for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. When there's a double tale of bricks required, then comes God, and brings deliverance: when 430 years for Israel's coming out of Egypt, 70 for coming out of Babylon, 13 for the daughter of Abraham, 36 for the impotent cripple were expired, then came seasonable deliverance. So for morning for sin, In that day, and whilst Mary was weeping, Christ came. When the Disciples were going to Emmaus and discoursing of Christ, then comes Christ and clears up their judgments.

The scripture reasons are, 1. Because God hath prefixed and limited a peculiar time for deliverance. When the fit season is come, the appointed time of God, then deliverance will come and will not tarry. Heb. 10. 36, 37. For ye have need of patience, that after ye have done the will of God, ye might receive the promise, for yet a little while and he that shall come, will come and will not tarry.

2. God would have a people prepared for him. Mat. 3. 3. This [Reason. 2] is he that was spoken of by the Prophet Isaiah, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

3. The price of the mercy will be the more esteemed. O how [Reason. 3] welcome was a deliverance to Israel in the brick-Kilne? misery will make us priz • mercy at the highest rate.

4. The greater glory will redound to God, when he helps at a [Reason. 4] time of need. Ps. 46. 1. God is our refuge and strength, a very present help in trouble.

5. It's usual with God to look upon a people in a low estate that [Reason. 5] it may appear that none but a God can bring deliverance. Isai. 33. 9. 10. The earth mourneth and languisheth, Lebanon is ashamed and h • wen down; Sharon is like a wilderness; and Bashan and Carmel shake off their fruits, Now will I rise, saith the Lord, now will I be exalted, now will I lift up myself. Deut. 32. 36. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up or left. 2 Kings. 14. 26. For the Lord saw the affliction of Israel, that it was very bitter, for there was not any shut up, nor any left, nor any helper for Israel. Thus was the poor woman healed by Jesus Christ, when she lost all upon Physicians. And joy came after a great mourning in my text.

6. All the gifts and graces of the spirit will be set a working; viz. [Reason. 6] of prayer, faith, love, hope, patience, and when joy comes as the birth and issue of all these, O how welcome will deliverance be!

Now I will cast the scripture counsels into an use of exhortation. [Use. 1]

1. Be exhorted to possess your souls with patience. Luke. 21. • 9. In your patience possess ye your souls. Heb. 10. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. Be patient, wait quietly upon God.

2. Encourage yourselves in God. so did David. 1 Sam: 30. 6.

3. Learn to live by faith. Heb. 2. 4. The just shall live by faith.

4. Be much in prayer. Ask, and ye shall receive.

5. Limit not the holy one of Israel to times or means. It was the Israelites great fault, in Limiting the holy one of Israel.

6. Take heed of omitting duties, or of abating of love, zeal, meditation, &c. Add to thy duties. If God send not comfort at one time, it may come at another, and that may be a more convenient time. Knock harder, cry louder, wrestle, tug harder at the oar.

But the other doctrine is the Principal (which I intend) and I [Doctrine. 2] shall handle it more largely: That there's a fountain &c.

The invitations are many Isai. 55. 1. Ho, everyone that thirsteth, come ye to the waters, and he that hath no mon • y: come ye, bye and eat, yea come, buy wine and milk without money and without price. John. 7. 37. If any man thirst, let him come unto me and drink. Rev. 22. 17. And the spirit and the bride say, Come; and let him that heareth say, come, And let him that is athirst come, And whosoever will, let him come and take of the waters of life freely. Rev. 21. 6. I will give unto him that is athirst of the fountain of the water of life freely. And the virtues of this fountain are set forth, John. 4. 14. Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life. This fountain was opened for Manasseh, a bloody sinner. 2 Chron. 33. 12, 13. And when he was in affliction he befought the Lord his God, and humbled himself greatly before the God of his fathers. And prayed unto him, and he was entreated of him, and heard his supplication, and brought him again unto Jerusalem into his Kingdom. Then Manasseh knew that the Lord he was God. This fountain was opened for Saul, a cruel persecutor. Act. 9. 3, 4. And as he journeyed he came near Damascus, and suddenly there shined round about him a light from Heaven. And he fell to the earth and heard a voice saying unto him, Saul, Saul, why persecutest thou me? This fountain was opened for the poor woman, a grievous sinner. Luk. 7. 47. Wherefore I say un to thee, Her sins, which are many, are forgiven, for she loved much: but to whom little is forgiven, the same loveth little. The woman with the bloody issue believed it, and she will make trial. Mat. 9. 20, 21. And behold a woman which was diseased with an issue of blood 12 years came behind him, and touched the hem of his garment. For she said within her self, if I may touch his garment, I shall be whole. The woman when she had spent all upon Physicians, which were of no value, was cured by Christ both in body and soul. Luke. 8. 48. And he said unto her, Daughter, be of good comfort, thy faith hath made thee whole; go in peace.

And what's the reason? why is there such a fountain opened? No other but free love and bowels opened. Sin endeavors to lock up this fountain: free grace, love, & mercy opens this fountain.

But how comes such virtue in this fountain?

A. This is the fountain and original of all virtue.

Q. But who are to wash in this fountain?

A. All are invited, none excluded, but such as exclude themselves, such as are not sensible of their sins, who apprehend not their pollutions, will never take the pains to come hither and wash.

My text is free grace exalted, bowels opened, mercy heightened, gospel enlarged. Here's the Gospel Exchequer full of riches and precious things. Here's the brazen serpent erected, the golden scepter held forth; If we come not to this exchequer, look not up to this serpent, take not hold of this scepter, the fault is our own. O Israel thou hast destroyed thyself, but in me is thine help. Hos. 13. 9.

Q. But who are washed and cleansed?

A. The house of David and Jerusalem, the children of God, that are sensible of their misery, mourners for sin: such as apprehend themselves stunge look to the brazen serpent. Such as are humbled for sin are in a capacity of receiving Christ: such as are mourners in Zion shall have beauty for ashes, the oil of joy for mourning. And those that have thus mourned as for an only son shall have the benefit of this fountain.

The invitation is large, Luke 14. 17. And he sent his servant at supper time to say unto them that were bidden, Come: for now all things are ready. But read their shifting excuse in the verse following. They all with one consent began to make excuse, The first said, I have bought a piece of ground and I must go and see it, have me excused. Jesus Christ is freely tendered and offered sermon after sermon, and frequently in these gospel dispensations; but how few embrace him. Heb. 2. 3. How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him? The fountain is full enough, large enough, O come hither, wash and be clean. But you cannot come, unless you be drawn by the father; neither will you come unless you be sensible of your own vileness, pollutions, impurities, and of the wondersull virtue that is in this fountain to wash and cleanse you. Of this more anon.

You hear my text is pure gospel: It holds forth the pearl of the Gospel Jesus Christ. My message from God to you is to persuade you to imitate the wise Merchant, To fell all for the purchase of the Pearl of great price, Its a fountain, and theres no fcarcity at the fountain. Its a fountain opened, and there's riches of mercy. My invitation from God this day is to humble sinners such as are sensible of their lost condition, to come and wash in this fountain. Be thou never so much polluted: yet this fountain can cleanse thee. Let not thy sins hinder and discourage thy coming; but come quicklier, and hasten thy pace. This Exchequer will pay all thy debts; This Fountain will make thee clean: I do not, I dare not open a gap to Licentiousness: But I enlarge the riches of free grace and mercy. Dost thou thirst? Here's an invitation. Art thou a godly mourner this day? Here's a fountain opened. Be thy sins crimson sins, double died? O now come in to Jesus Christ. Here's a plaster every way as broad as the sore. Be they as scarlet? Christ's blood will make them as white as wool. This fountain doth miracles, which none other can do. For it washeth the Ethiopian, & cleanseth the Leopard. Will you then perish for want of water, and there's a fountain? Will you lie and die in your sins, notwithstanding salvation is tendered, and thewater of life offered freely? O! desperate, sottish sinners, though God would heal them; yet they will not be healed: though God would enrich them; yet they look not after his riches, nor value them at all: Though he would cleanse them, yet they will not come to the fountain. It's said Gen. 21. 19. God opened Hagar's eyes to see a well: It is God alone that can open thine eyes to see this fountain. The fountain may be hard by us, Christ may be tendered, and yet we may not see nor hear him. Let God be true and every man a Liar.

More I shall speak in this Kind, when I come to the Application.

For a more full and profitable handling of this precious Doctrine, I shall propound this Method.

1. I shall discover the Analogy and Resemblance between Christ and a Fountain.

2. How Christ may be said to be a Fountain opened.

3. For whom this fountain is opened.

4. The wonderful benefits that flow from this fountain to the Children of God.

Fifthly, and Lastly, I shall set all home unto your Consciences by particular application.

First, What Analogy and resemblance there is between Christ and a fountain.

The Analogy holds good in these ensuing particular respects.

1. There's fullness of water in a fountain; No want at the well spring, the well head: There's the confluence of waters, there's water in abundance; bring never so many vessels, yet there's water enough to fill them. So there's fullness in Jesus Christ, of mercy to pardon, wisdom to counsel, righteousness to justify, holiness to sanctify; fullness of grace and fullness of glory. Col. 1. 19. For it pleased the father that in him should all fuln • sse dwell.

2. There's a communication of the water of a fountain to the streams: So there's a communication of grace from Christ to his members, John. 1. 16. Of his fullness we receive, and grace for grace. The Head hath influence upon the members: From Christ we receive Union. John. 17. 21. So runs Christ's prayer, That they all may be one as thou fath • r art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me. And from Christ we receive Communion. 1 John. 1. 3. That which we have seen • and heard that declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the father and his son Jesus Christ. Now Christ derives virtue upon his members. Virtue flows from him to cure his people's maladies. Christ is the tree Rev. 22. 2. In the midst of the street of it, and on either side of the river was the tree of life, which bare twelve manner of fruits, and yielded her fruit every month, and the leaves of the tree were for the healing of the nations. Christ's blood is diffusive, and takes in all his people, not one member can be wanting. Look upon the fountain and acknowledge Christ: whatever grace thou receivest is derivative from Jesus Christ.

3. A fountain is said to have living waters. Waters in a Pond are dead in a metaphorical sense: they stir not, they run not, they purge not: But waters in a fountain are called living waters; they convey waters to the streams, they are continually running from it: So in a peculiar manner Jesus Christ is a fountain of living waters. The Lord complains, Jer. 2. 13. My people have committed two evils; th • y have forsaken me the fountain of living waters, and hewed to themselves cisterns, broken cisterns that can hold no water. God is called the fountain of life. Ps. 36. 9. For with thee is the fountain of life, in thy light shall we see light.

The Lord Christ alone can give life unto his people. His blood is not dried up, it stands not still, but is continually running and flowing to his members.

4. A fountain sendeth forth pure waters. James 3. 11, 12. Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree (my Brethren) bear olive berries? either a vine, figs: so can no fountain both yield salt water and fresh. A fountain entertains no Garbidge nor Carrion. And most properly is Christ compared to a fountain in regard of purity. He is purity it self, and purifieth his people: Ther's no Impurity in him: yet some impurity cleaves to his people as long as they are in this world. Theres fullness of purity in him, in us only a measure; in him absolute persection, in us a mixture of sin, Rev. 22. 1. And he shown me a pure river of water of life, clear as Crystal, proceeding out of the throne of God and the Lamb. Such shall be the Saints condition in Heaven.

5ly and lastly. Christ is compared to a fountain for perpetuity. A sountaine continually supplieth the streams, and is never drawn dry. Now Christ is a fountain inexhausted. Many go with Pitchers and return, and we meet with many men in the way going to fill their Pitchers: yet there's enough for thee too. Be sensible of thy want of Christ, entertain a spiritual thirst of him; and there's an invitation for thee too. Though a thousand come unto him with Pitchers, and go away replenished: yet there's enough in the fountain for millions more: Therefore go not to creatures, broken empty cisterns, streams quite dried up, or running very low. But to Jesus Christ the inexhausted fountain; Millions of Pitchers filled cannot draw him dry: by communicating to them the fountain looseth not one drop of water.

2. But in the next place it comes to be inquired; How may Christ be said to be a Fountain opened? we read the contrary, Cant. 4. 12. A garden enclosed is my Sister, my Spouse, a spring shut up, a fountain sealed. By a fountain opened Diodate. understands the grace of God in remission of sins and sanctification of spirit shall be proffered to all believers in Christ. The fountain is sealed to Unbelievers and Reprobates: Yet because we know not the secret decrees of God concerning election and Reprobation, we are to make an Invitation to all to come in, and to make a Proclamation to all thirsty souls, Isai. 55. 1. Ho, everyone that thirsteth, come to the waters, and he that hath no money come buy and eat, yea come buy wine and milk without money and without price. Our duty is to invite all sinners to repentance, And we have a warrant to tell all true penitent sinners, that mourn for sin, that the fountain is open for them. In this sense Christ is said to open the kingdom of Heaven to all Believers. Opening doth imply a shutting. Sin shuts us out of Heaven, and bolts the door against us. Every sin thou committest ponit obicem, hinders thy access unto Christ. But Jesus Christ opens the door and takes away the bolt. Jesus Christ is said to be a fountain opened in these particular Respects.

1. When he opens his bowels of Love and compassion, and tenders himself, his virtue, his holiness to sanctify, and his righteousness to justify. The free offer of himself in his Gospel dispensations is a clear manifestation of a Fountain opened.

2. When he takes off the bars and bolts from the door, remooves obstacles and Impediments that lie in the passage. We cannot find the door; the Lord opens our eyes and directs us to it. When we have found it, sin puts bars and bolts and locks on it; Christ removes them. Sin lies in the way as so many stumbling blocks: But Christ removes these stumbling blocks, and admits us into the presence chamber. By him we have access unto the Throne of grace, Rom. 5. 2. The partition wall is taken away and distances are removed.

3. It appears the fountain is opened, because so many come with Pitchers to be filled at the Fountain. Ther's such a great concourse of thirsty persons to the waters. When the Fountain is locked, you shall see none, but when it is opened, many are there ready to fill their empty Tankards. Isai. 55. 1. Whosoever is thirsty is invited there to come and draw water. When the Fountain is opened and men apprehend their thirst they will hasten to the waters.

4. The fountain is opened, because God sends messengers to invite, and guides to direct to it. The ministers Embass • e is to invite men and women to come unto this Fountain, to persuade them to reconciliation, 2 Cor. 5. 20. Now then we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead to be reconciled unto God. It's our main business to beseech and entreat men to take Christ, and to come unto this fountain.

5. Now is the day of grace, the opportunity & season offered from God, a price put into our hands. Now Christ tenders himself and his benefits; Now the counsel is a word in due season, Isai: 55. 6, 7. Seek ye the Lord while he may be found, and call upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.

6. The Lord himself now opens to us; and this is evident, because he knocks for us to open to him, Rev. 3. 20. Behold, I stand at the door and knock, if any man hear my voice and open the door, I will come in unto him, and I will sup with him and he with me. And the Lord affords us several Hammers to knock at his door withal, viz. especially,

4. Hammers God useth to knock withal.

1. The Hammer of his word. Every sermon you hear is a knocking at the do • res of your hearts. God makes use of his Messengers as his mouth, Jer. 15. 19. Thou shalt stand before me, and if thou take forth the precious from the vile, thou shalt be as my mouth. However the Ministers of God be despised and evil entreated, Christ accounts the affronts offered to them, equal to those he met withal immediately offered unto himself, Luk 10. 10. But into whatsoever City you enter and they receive you not, go out into the streets of the same, and say, even the very dust of your City that cleaveth on us, we shak off against you. By the sermons you hear God knocks at your hearts, Ezek. 25. and Ezek. 33. 30, 31, 32, 33. They speak each one to another, saying, Come and hear what is the word that cometh forth from the Lord, they sit before thee as my people and hear thy words, but will not do them.

2. The hammer of his spirit. The spirit breatheth upon the waters. How many strivinges, waitings, whispers of the spirit are there to draw us unto God. We are exhorted not to quench the spirit, nor grieve the spirit. The Lord will once say as Gen. 6. 3. My spirit shall not always strive with man.

3. The Hammer of mercies. God knocks at our hearts by mercies, peace, prosperity. Ther's a prevalent exhortation, Rom. 12. 1. I beseech you brethren by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. To us he speaks by mercies. We are brands plucked out of the burning, and have our lives for a prey. 'It is mercy we enjoy peace in our Borders, we are free as yet from the Plague, Famine, and the sword; we enjoy the peace of the Gospel, and the Gospel of peace.

4. God knocks sometimes by the Hammers of judgment, sometimes by the Sword, Plague, and other Calamities (though at present we are free) our duty is, Jer. 6. 8. Be thou instructed, O Jerusalem, lest my soul depart from thee, lest I make thee desolate and a land not inhabited. We should learn righteousness at all times, especially when judgments are amongst us, Isai. 26. 9. With my soul have I desired thee in the night, yea with my spirit within me will I se • k thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness, Micah. 6. 9. Hear ye th • rod, who hath appointed it.

It appears, farther that the fountain is opened, because God hath afforded us the right keys to open it. There are three false keys, and four true keys.

The first false Key is free-will. O saith the sinner, I will repent hereafter: I shall have time enough.

But is repentance in thy power? Velle naturae, male velle corruptae naturae, b • ne velle gratiae, Phil. 2. 13. For it is God who worketh in you both to will and to do of his own good pleasure, Jam. 1. 18. Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his Creatures. Free-will is an Egyptian reed, it will deceive us. Jer. 10. 23. O Lord I know that the way of man is not in himself; it is not in man that walk • th to direct his steps. Sams • ns case is very observable, Judge. 16. 20. And she said, the Philistines be upon thee Samson, and he awoke out of sleep, and said, I will go out as at other times before and shake myself, and he wist not that the Lord was departed from him. Man can undo himself, and mar himself, but cannot save himself, Hos. 13. 9. O Israel, thou hast destroyed thyself, but in me is thy help.

2. A second false key is universal grace and redemption. Christ died for all, (say some) tasted death for every man, for Cain and Judas, as well as David and Paul, many plead and think by this key to open the Fountain: but it's a false key and will not unlock the fountain Dore. The latter part of the Text which they urge expounds the former: they urge, Joh. 316. God so loved the world that he gave his only begotten-Son, that whosoever believeth in him should not perish, but have life everlasting. And that in 2 Cor. 5. 15. And that he died for all: But what followeth? that they which live should not h • nceforth live unto themselves, but unto him who died for them and rose again. They urge likewise, Heb. 2. 9. But we see Jesus who was made a little lower than the Angels, for the suffering of death, crowned with glory and honor, that he by the grace of God should taste death for every man. The grace and free love of God moved him to bestow this transcendent benefit on his people, only, not for the whole world. Rom. 5. 18. Therefore as by the offense of one, judgment came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men to justification of life. Here is hended the universality of Christ's body. Adam was a common Root, and brought death unto all his Posterity. And Christ was a common Root and brought life unto all his Posterity. They urge likewise Joh. 1. 29. Behold the lamb of God which taketh away the sins of the world. A. Those in the world whom he loveth, washeth and justifieth, it's not universal, not singula gen • rum, but genera singulorum. Compare this with Mat. 1. 21. And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.

The third false key is presumption of long life and mercy. Neither space nor grace are in thine own power. God gave Jezebel space, but denied her grace, Rev. 2. 21. And I gave her space to repent of her fornication, and she repented not. This presumption hath ruined many a soul. Many neglect their opportunities, run their swinge and career in sin and presume of mercy; but the door of mercy is shut against them, and this key cannot unlock it.

Now God affords four true keys.

1. Knowledge. The eyes are opened to see the fountain, to look up to the brazen serpent. The knowledge of the worth of Christ provokes us to come to him. God's people have enlightened judgments, they are renewed in the spirit of their minds, Eph. 4. 23.

2. Faith to believe that there's virtue enough in Christ to cure all our diseases, both of body and soul, Matth 9. 21. For she said within her self, if I may but touch his garment, I shall be whole.

3. Love. And this will make us take many journeys, long and dangerous, through fowl weather, and it will sweeten all. The beloved object when enjoyed will make amends for all the waiting for it.

4. Repentance, mourning for sin. Repentance in us causeth God to repent and make his bowels like the sounding of an Harp, Jer. 31. 18 19, 20. I have heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised as a Bullock unaccustomed to the yoke; turn thou me and I shall be turned: for thou art the Lord my God. Surely after that I was turned I repented; and after that I was instructed I smote upon my thigh; I was ashamed, even confounded, I did b • are the reproach of my youth. Is Ephraim my dear son? Is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. You must understand these clave non errante, not as if the fountain was merited for any of these duties: for when we have done all we can, we must acknowledge that we are unprofitable servants. But God hath afforded these means, keys, and helps, we must make use of them, but may not make them our Christ's, and our Savior's.

5. I will add a 5th, Prayer. This is a key to open and shut Heaven, James 5. 17, 18. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rained not upon the earth by the space of three years and six months. And he prayed again, and the h • aven gave rain and the earth brought forth her fruit. Pray that God would wash thee and cleanse thee, Psal. 51. 10. Create in me, O Lord, a clean heart, and ren • w a right spirit within me.

3. I proceed to the third head propounded. For whom is this fountain opened? To give in my answer, 'I will lay down this truth by way of corollary inferred from the premises. That the fountain of free grace is only opened to the adopted children of God.

This I shall open and apply briefly, for opening whereof I shall propound these ensuing considerations.

1. God from all eternity hath elected a peculiar people unto himself according to his owngood pleasure and purpose of his will.

Now election is of here and there one. It's an act of choice, taking some, and passing by others, Jer. 3. 14. Turn, O backsliding children saith the Lord: for I am married unto you, and I will take you, one of a City and two of a family and I will bring you unto Zion. Like gleaning grapes. Isai. 17. 6. Yet gleaning grapes shall be left in it, as the shak • ing of an olive tree, two or three berries in the top of the uppermost bough: four or five in the utmost fruitful branches thereof, saith the Lord God of Israel. This election hath no other motive but free love and grace. We were in our blood, Ezek. 16. 5: When I passed by thee, and saw thee polluted in thy own blood; I said unto thee when thou wast in thy blood live; yea I said unto thee, when thou wast in thy blood, live. No provision of faith, or Repentance moved God to set his heart upon us, as appears, Rom. 9. 11. For the children being not yet borne, neither having done any good or evil, that the purpose of God according to election might stand, not of work • s: but of him that calleth, &c. This Postulatum being laid down for undeniable, God from all eternity hath elected a peculiar people; Hence I frame this syllogism; only the elect have interest in the fountain of free grace and mercy. But only God's adopted children are elect, ergo, they only have interest in it.

2. There are a peculiar people who alone are justified by the free grace of God in Christ, Rom. 5. 1. Being justified by faith we have p • ace with God, through our Lord Jesus Christ, Rom. 3. 24. Being justified freely by his grace, through the redemption that is in Jesus Christ. Now thus I argue. Only justified persons have interest in the fountain of Christ's blood: But the sons of God by grace and adoption are only justified persons, Ergo, they alone have interest in the fountain of Christ's blood, Psal. 32. 1, 2. Blessed is he whose transgression is forgiven, whose sin is covered: Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guil • . Justification is a forensicall term took from an earthly Tribunal, where a person arraigned and condemned, is afterward by virtue of a pardon acquitted.

3ly. Consider there are a peculiar people effectually called. Many have an outward calling, and take upon them an outward profession few are inwardly and effectually called. This the Apostle presseth, 2 Pet. 1. 10. Wherefore the rather brethren, give diligence to make your calling and election sure: for if you do these things you shall never fall. There are a few, and but a very few, called out of the world, partakers of a holy calling, called to be Saints. These alone have interest in this fountain.

4. Consider there are a peculiar people for whom alone Christ prayeth, Joh. 17. 9. I Pray for them, I pray not for the world, but for them which thou hast given me, for they are thine. Those for whom Christ prayeth have alone interest in this fountain. But the adopted children of God are those for whomalone Christ prayeth, ergo, &c.

5. There are a peculiar people whom Christ washeth and sanctifieth, Revel. 1. 5. And from Jesus Christ who is the faithful witness and the first begotten of the dead, and the Prince of the Kings of the earth, unto him that loved us and washed us from our sins in his own blood, Joh. 13. 8. Peter saith unto him, thou shalt never wash my feet, Jesus said unto him, If I wash thee not, thou hast no part with me, Eph. 5. 26. That he might sanctify and cleanse it with the washing of water by the word,

6ly, and lastly; There are a peculiar people whom Christ will glorify and save. He came to save his people. The Climax is on this wise, whom he elects, those he calls, and whom he calls, those he justifieth, and whom he justifieth, those he sanctifieth, for them he prayeth, and them he glorifieth: and these are his adopted children. They that are outcasts from the covenant of grace: even all Unbelievers & Reprobates have no interest in this fountain, They have the false Key and cannot open it.

1. Now to apply this briefly (before I come to the larger Application,) The first inference will be to justify the ways and proceedings of God. On whom he will, he hath mercy, and the Potter hath power over the clay; and who dare make responsations against his maker? God chooseth poor, mean, contemptible; passeth by great, wise, rich men. All comes from his 〈 in non-Latin alphabet 〉 , his decrees of election and reprobation are just and righteous altogether; they stand not, nor fall to our Consciences and determinations. God chooseth a David, passeth by an Eliab; chooseth a Jac • b, passeth by an Esau: chooseth an Isaac, and passeth by an Ishmael; and all according to the counsel of his will, without prevision of works in the creature.

2. Be informed how few come to Heaven; few have interest in Christ, few shall be saved, 〈 in non-Latin alphabet 〉 , the house of David and inhabitants of Jerusalem.

3. Make hast to this fountain: Labor to be of this number: Clear up your evidences for Christ: But this shall further be applied in it's peculiar place.

I come to the 4th Head propounded, what are the virtues of this fountain?

Amongst many I shall instance in five.

1. Her's a cleansing virtue in this fountain to wash the Ethiopian, to make crimson sins as white as wool, to purify thy nature, to wash filth and guilt from off thy soul.

2. Ther's an healing virtue. Many wells among us cure diseases: But this well of salvation cures both kinds of diseases, Psal. 103. [ 2] 3. Who forgiveth all thine iniquities, who healeth all thy diseases.

3. Ther's a cooling virtue. Water cools thy body: This cools thy spirit, allays thy passions, takes away thy heat. God's children [ 3] in their sufferings are oft like to break forth into passions; but if they seriously consider the meekness of Christ, it will much cool and allay their spirits. A fountain abates heat: wash in this fountain and it will allay thy heat of passion. [ 4]

4. A fountain hath a filling, sufficing virtue; it quencheth the thirst, Joh. 4. 14. Whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up unto everlasting life,

When we thirst after Creatures, our thirst is the more enraged: we are never satisfied with broken Cisterns, empty pleasures, profits of the world. But there's a fullness in Christ to satisfy our desires. Do we desire wisdom? In him are treasures of wisdom and knowledge. Do we desire riches? his riches are unsearchable. All our fresh springes are in him. Open thy mouth wide and I will fill it. He hath fullness of righteousness, holiness, mercy, salvation; Thou shalt have as much as thy vessel can hold. According to a measure he will derive of his fullness to thee.

5ly, and lastly. This fountain is perpetually running. The virtue of many medicines last but for a month, a year, &c: but the virtue of Christ's blood lasts to all eternity. This fountain can never be drawn dry: you can never empty this fountain.

Now then to draw all home unto particular Application, (the larger part I promised) I shall make 4. uses. viz. For consolation, examination, exhortation, direction.

1. For a bundance of consolation unto the children of God; the house of David and Inhabitants of Jerusalem, who have interest in this fountain. To them it is wide open to cleanse them from all sortes of sins and impurities.

Be they scarlet sins? yet by the blood of Christ they are made as white as wool. Be they double died? yet Christ's blood washeth them away. Manasseh, David, Paul, Peter, Mary Magdalene found benefit by this fountain to wash and cleanse them from all their sins and impurities. This I speak, not for wicked men to snatch at, to encourage them in their presumption: but to encourage the children of God to come and wash in this fountain, which is full enough, broad enough, never drawn dry. Come then, make speed, wash and be clean. The blood of Jesus Christ washeth us from all sins, of all sorts and sizes, 1 Joh. 1. 7. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. It's usual with the wicked of the world to reproach and cast into the teeth of the godly their former failings. I remember (saith one) whatever he professeth now, this man was a swearer, a drunkard, &c. Let this rule be our monitour where God forgiveth and forgetteth, we must forgive and forget. 'It is true peradventure a Saint now, was before his conversion scandalous in his life: Blessed be God that hath now opened his eyes that he seeth, that he's pulled out of Satan's snare from darkness, &c. And if thy eyes were open too, thou durst not cast into his teeth his former failings. The child of God saith, Ego non sum Ego—Quantum mutatus ab illo! Ther's a real change for the better, a work of grace wrought on the soul. Take heed of scandalizing and scorning the generation of the righteous, 1 Cor. 6. 11. And such were some of you, but ye are washed, but ye are sanctified; but ye are justifyd in the name of the Lord Jesus, and by the spirit of our God.

You then that are washed in this fountain, rejoice and be glad that your names are written in the book of life, that you have received a white stone, a new name, the hidden Manna. Stand then admiring and praising God that hath done so graciously for you, that when many even the greatest part of the world, are shut out, cannot find the Dore, are denied the right key, and the fountain is locked and bar'd against them: yet it's opened wide to thee, thou art washed and cleansed in this fountain: Not any goodness in thee; but free grace and mercy makes the difference. Whatever aspersions, calumnies, reproaches thou meetest withal in the world from ungodly men, be of good comfort, all is washed away by the blood of Jesus Christ.

The world casts dirt on thee: Christ washeth thee clean. O then do not desponde, do not droop as without hope by reason of hardships, sufferings, evil entreaties in and from the world. Drink of the waters of this fountain, They are the Restorative to revive and refresh thy spirit. Thou meetest with diseases, corporal, spiritual, oh come to this fountain. Its a medicine made up of the blood of Jesus Christ: It will cure both diseases, of soul and body.

Thou seest by experience, that the Cisterns of the creatures are dried up. Honors, Pleasures, Profits decay and fail: tarry not at these cisterns, go to the fountain, it's inexhausted. Thy manifold sins trouble and torment thee; sin is a havy burden upon the conscience; thou art afraid to come. O! be not afraid to do good unto thy own soul. This fountain works miracles, cleanseth the Ethiopian and the Leopards spots, even a persecuting Paul, a perjured Peter, an adulterous David, and it is not shut against thee, unless thou shut out thyself. Be then of good comsort you that are God's children; amidst your fainting fits you have this Aqua vitae. In your diseases and sores, you have this sovereign plaster. Amidst your pollutions and defilements, you have a fountain opened wide to wash and cleanse you in. In diseases, afflictions, pollutions and all conditions whatsoever repair to this fountain: the streams are healing, reviving, refreshing streams; O but my sins are a bar against me! Ans: Art thou sensible of sins? thou art the fitter to go: bewail thy sins, allow not thyself in them. Though sin locks the Fountain door yet, free grace will open it wide again.

O! But I have been there and have not found any virtue!

Ans: Go again. The virtues of medicines are not presently discerned. Medicines may work when thou least thinkest of them.

A sermon preached now, if the Lord work by it, may do good many a year after. Imitate Elijah's servant, who went over and over again; at last a cloud was seen which maskt the whole Heaven. O but I question whether I have any right to come, it's opened only to the house of David.

Ans: Do not shut out thyself, do not destroy thyself; the Invitation is very large, Isai 55. 1. Ho everyone that thirsteth let let him come, &c. If thou dost but thirst thou hast an invitation. To this purpose I proceed to a second use which is for

Examination Let's search andtry whether we have right to come, whether we are so qualified as to receive benefit and virtue by this fountain.

I shall therefore propound 7 Qualifications.

1. We must see fully and discern the emptiness of all creature cisterns. Jer. 2. 13. My people have committed two evils, they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water. Creature cisterns are broken, they run through (as a sive lets water fall to the ground) or are quite drawn dry. Honor could not satisfy Haman. Riches could not satisfy Solomon. Luther would not so be satisfied valde protestatus sum me n • lle satiari ab co.

2. Discerne their vanity and emptiness, we must forsake them, Isai. 55. 2. Wherefore do do you spend money for that which is not bread? and your labor for that which satisfieth not, hearken diligently unto me and eat ye that which is good and let your soul delight it self in fatness. We must forsake these lying vanities, we must not stay by them, we must relinquish them, and lean no more to broken staves: but value the world at it's own rate, and break off all carnal confidences; we must bid honors, riches, profits, pleasures adieu, so far forth as they stand in competition with or opposition unto Christ.

3. We must be sensible of the want and necessity we have of Christ, that we are poor, blind, miserable and naked. We must apprehend ourselves stung with the fiery Serpent.

4. We must discern fullness and Excellency in Jesus Christ, beauty, wisdom, holiness, abundance of virtue flowing from him. There are cleansing and healing streams in this fountain. Emptiness discerned in ourselves will enhance Christ's wroth. Scarcity raiseth the market.

5. We must come with faith to be healed. In the whole dispensation of Christ's miracles, there's a question premised, believest thou? or a condition interposed, be it unto thee as thou believest.

6. Mourne for sin, like the mourning of Hadadrimm • n, in the valley of Megiddo. They who mourn for sin are prepared to wash in this fountain. Their eyes are blubbered for sin, and they come and wash themselves in this fountain.

7ly, and lastly. We must come in the strength of Christ. We can do nothing without him, Cant. 1. 4. Draw me, we will run after thee. Noah man cometh unto me, except the father draw him. We must perform our duties in the strength of God, 〈 in non-Latin alphabet 〉 , through Christ that strengtheneth us.

The third use shall be for exhortation. This hath two parts. General and special.

1. In general. My invitation from God is for all to come in and wash in this fountain. Christ is here offered and tendered to all. The Brasen Serpent is erected upon a pole. The free grace of the Gospel is enlarged; mercy is exalted O come come in quickly and accept of Christ. O! that God would work upon your hearts this day to embrace the free tenders of the Gospel of Jesus Christ. Now the fountain is open, come unto it: but you must be thirsty, have a spiritual appetite; else you will never come. It is not a bare coming. Take heed least you come without a wedding garment. You must be qualified as I mentioned before. I call upon the young ones this day; O bewail your misspent time, your trading in the vanity of the world. It is too too much, that you have given so much of your fresh green years unto Satan: Now come; and O that God would draw you, else you can never come: Give up your strength and marrow to God. You have tried the flesh, the Devil the world, they cannot help nor comfort you. You have gone to King Jareb, Hos. 5. 13. When Ephraim saw his sickness, and Judah saw his wound: then went Ephraim to the Assyrian, and sent to King Jar • b yet could he not heal you, nor cure you of your wound. Youthfull pleasures and vanities cannot afford any real satisfaction. O! that God would persuade you to make a better choice, to go to Christ for Physic, to make him your Physician. You have spent all upon Physicians of no value, imitate the poor woman and come unto Jesus Christ, let not the Devil steal this precious truth out of your hearts, that the present time is the time of repentance, and tempt you to put off Repentance 'till your spectacle days, Eccles. 12. 1. Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them.

I call also upon old ones, you that have lived so many years, spent so much time as is not worthy of reckoning in the sacred Chronologies. Though I dare not flatter, or give the least advantage to any to put off repentance 'till old age: yet I dare not set a bar against you. If now God open your eyes, and give you a hungering and thirsting after Christ, and discover to you more of Christ in your old age, than in your young, happy is it for you. Some God calls at the eleventh hour and they receive their penny; Now then though you begin late: yet set upon the work seriously. Commend God in your old age, that now he hath opened your eyes to see this fountain, and because you have set out late, therefore you must work the harder.

To everyone young and old, to all sorts of sinners, single, double died, I address my invitation, come, come unto this fountain, Isai. 55. 1. Ho everyone that thirsteth, come to the water, and he that hath no money: come ye, buy and eat, yea come buy wine and milk without money and without price, Joh. 7. 37. In the last day, the great day of the feast, Jesus stood and cried, saying if any man thirst, let him come unto me and drink, Rev. 22. 17. And the spirit and the bride say, come; And let him that heareth say, Come; and let him that is a thirst come, and whosoever will let hiw take of the water of life freely. Neither do I proclaim universal grace: but free grace. Come and take Christ upon the Gospel terms and conditions. Cast down your rebellious weapons, try conclusions no longer with God. Isai. 55. 6, 7. Seek ye the Lord, while he may be found, call ye upon him while he is near: Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and unto our God for h • e will abundantly pardon, 2 Cor. 5. 20. Now then we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God, Rom. 12. 1. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. O! that God would move some soul this day, open some heart this day. O! that God would pluck some soul out of the Devil's snare, wash some Ethiopian, some polluted sinner in this fountain. My Errand and Embassy this day is to proclaim free grace, to offer Jesus Christ; what message shall I return to him that sent me? I have the office of a Barnabas to be a son of Consolation, to tender the riches of Christ; What will you not accept of Christ? Will you undervalue the glorious excellencies of the Gospel? Will you not have this man to reign over you? Your blood be upon your own heads, you are left without all excuse.

2. My exhortation is special, to the house of David and inhabitants of Jerusalem, to those that have received virtue from this fountain. Go, go often to this fountain, wash and wash again, take heed of thinking you have enough of grace, enough of Christ already. The oftener you have been at the fountain; the more your desires will be enlarged— Quo plus sunt potae, plus sitiuntur aquae. This is a holy warrantable covetousness, to covet grace, never to think you have enough of Christ: still labor for more of him. Cry with the Horse-leech's daughter, give, give, Lord give me more of Christ. I want grace, more grace, more grace. Thou that hast tasted of Christ, wilt desire to drink a full draught. Thou that hast a sparkle of true grace, wilt desire it may increase into a flame, Phil. 3. 13, 14, 15. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things that are before. I press toward the mark for the price of the high calling of God in Christ Jesus. Let therefore as many as be perfect, be thus minded, and if in anything ye be otherwise minded, God shall reveal even this unto you. Then go again and again to the fountain, never leave going. Whilest thou hast pollutions, thou canst never get rid of the body of sin in the Church militant, thou hast need of dayiy washing and cleansing in the fountain. None other can cure thee; none can cleanse thee but this fountain, but this laver of Christ's blood.

The 4th and last use shall be for direction.

1. Be broken of all those cisterns that are broken and can hold no water. Say not with Naaman, are not Abana and Pharphar, &c. No other streams are healing: but those that are from this fountain.

2. Neglect not the due season of coming to the fountain. The five foolish Virgins mist their opportunities: and so did Esau, Heb. 12. 17. For ye know how that afterward, when he would have inherited the blessing he was rejected; for he found no place of repentance, though he sought it carefully with tears.

3. Make use of all the right keys, knowledge, faith, love, repentance, prayer.

4. Waite patiently upon God, who will open the fountain. Tarry at the pool of Bethesda, wait at the posts of wisdom's gates. Continue knocking, never give over, 'till God open the fountain. Be not impatient of delays, but still tarry at thy Father's door; resolve to take no repulse, no put off, with Esther resolve, If I perish, I perish.

5. Wash in this fountain continually. The streams are cleansing. Beseech God to wash and make thee clean. The streams are healing; Here's a medicine made up of Christ's blood. Apply this to thy sores: It cures all diseases of body and soul. Never leave this fountain. Take heed of going to Abana and Pharphar: Preferre not them before the waters of this Fountain. If thou wilt be a tasting of all waters, thou must never look to be cured. If thou wilt go from creature to creature, and hew out their broken cisterns, and depart from the fountain, to thy peril be it. If thou desirest to be made whole, sin no more in trusting to Creature Cisterns, lest a worse thing come upon thee. Go to Christ, wash in the fountain of his blood keep close to him, never go from him, nor let him go, and thou shalt be healed.

6ly and lastly. When thou art healed, return thanks for thy healing (as the Samaritan did) Bless God that he hath loved thee, given his Son for thee, and washed thee. And do not speak only, but act thankfulness by thy Obedience to God all thy days: Then is thankfulness best performed, when we praise God with an holy life. 'I will conclude all with Psal. 50. 23. Who so offereth praise glorifieth me, and to him that ordereth his Conversation aright, will I show the salvation of God.

The Pleasant and Peaceable ways of Wisdom.

THe Proverbs of Solomon are Divine Aphorisms, select, pithy Sentences, pen'd by Solomon; but Indited by the Spirit of God. 'It is rare to find any coherence or dependence on the precedent words, they are so entire of themselves, & omnibus numeris absoluta: Yet the Words read have some dependence upon the precedent Verses. They are a Link of a goodly Chain of Pearls: For if you review v. 13. that Man's happiness is admired who hath got this Jewel: Happy is the man that findeth wisdom, and the man that getteth understanding. And to invite others, and draw them on to this rich purchase, the wise Man dedicates an ample Panegyric to Wisdom. Tully commends Pompey; Pliny, Trajan; but they both come short of this Encomium. Many Arguments are set down from the 14. to the 20. ver. inclusive, to inhance the matchless, invaluable worth and dignity of Divine Wisdom.

My Text is placed in the middle, and is a special encouragement to quicken our Spirits, to wing our affections, and make them soar Heaven-ward: Her ways, &c.

And here a tacit Objection is removed: O say some, if we take upon us the profession of Godliness, then we must bid adieu to all pleasures. Farewell all mirth and delight: nothing now but mourning and lamentation, breaking the heart, pensiveness of spirit, and going mourning all the day long. 'It is no such matter; you are mistaken, when once you make choice of the ways of Godliness, and have got a spiritual acquaintance and communion with God, you shall not loose pleasures, but change them: you shall loose carnal, and get spiritual pleasures: you shall loose empty and unsatisfying, and get full satisfying pleasures: you shall loose transient, and get permanent pleasures.

O but say some, we meet with many troubles, many oppositions in our way to Heaven?

We are to encounter with the grand Enemies of our salvation, the Flesh, the Devil, and the World; and much molestation we find from them: But however thou mayest want peace with men, thou hast peace with God, and Conscience: Though thou wantest peace on Earth, yet thou art no looser, if thy peace be made in Heaven. Her paths, &c.

The Argument of my Meditations is the singular commendation of the ways of Wisdom: Wherein observe a Subject and a Predicate. The Subject termed ways and paths of wisdom: The Predicate, ways of pleasantness and peace. I will not injure them by any sub-division, lest I divide the sense: They contain in them two precious Points of Doctrine.

1. All the ways of godliness are ways of pleasantness, and full of delight [Doct. 1] unto the children of God.

2. The paths of godlin • sse are peaceable paths, and full of [Doct. 2] peace.

I resume the first Doctrine, and shall enlarge it in this easy Method.

1. Clear the truth from some Doubts and Objections made against it.

2. Prove it by particular instances.

3. Confirm it by some evident Demonstrations.

Fourthly and lastly, I shall set it home upon your affections by particular Application, and hope so to conclude, through the Grace of God, as to make you in love with the ways of godliness.

1. Then let's remove the Objections as so many stumbling blocks out of the way.

It's Objected, That Godliness abridgeth men of pleasure • ; it binds them to their good behaviours: They must sanctify the Sabbath; they must set up God in their Families; they may not swill, swagger, carrouse and game away their time. Now what is so great an enemy unto the pleasures of Men and Women, as Religion? It cuts them short of those Delights and Pleasures which others enjoy.

For Answer hereunto, 1. I say, Godliness cuts us off unlawful, [Answ.] but not lawful pleasures: Whatever pleasures it forbids thee, the reason is, because there's sinfulness in them. And 'tis a great mercy, even the godly man's delight, to want such pleasures. Godliness hinders thee of those delights which dishonor God: And upon serious thoughts thou wilt profess with Austin, Quam suave mihi subito factom est carere suavitatibus istarum nugarum.

2. Whatever pleasure Godliness denys you, it makes it up abundantly with the pleasures and ravishing consolations of Jesus Christ, Psal. 16. 11. Thou wilt show me the path of life: in thy presence is fullness of joy: and at thy right hand there are pleasures for evermore. It takes away dross and gives thee Gold: it takes away worldly, and gives thee heavenly pleasures; when thou hast less of the Creature, and more of the Creator, thou hast cause to be glad of the exchange. Abraham left his Country at God's command, but the Promise made all up with interest, Gen. 12. 2. The Lord said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy Fathers house, unto a land that I will show thee: So did Moses, Heb. 11. 24, 25, 26. By faith Moses, when he was come to years, refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches then the treasures of Egypt: for he had respect unto the recompense of reward: As it was said to Amaziah, The Lord is able to give thee much more then this: So it may be said of thy pleasures, either they are lawful or unlawful; if lawful, God will make them up; if unlawful, happy art thou that God deprives thee of them: 'It is a sign that the Parents have a tender love to their children, when they take away a Knife from them, for fear lest they should hurt themselves with it: So 'tis mercy when God cuts thee off, and deprives thee of such Delights and Pleasures, which if thou hadst liberty to enjoy, therewith thou wouldst dishonor Almighty God.

Object. 2. A second Objection is, How are the ways of God ways of pleasantness, when they require abundance of Humiliation, brinish Tears, sorrow for sin, and is not this irksome and unpleasant?

A. There's more sweetness in this which thou callest bitterness, (I mean godly sorrow for sin) then in all the pleasures of the world; for as in the laughter of the wicked, the heart is sorrowful; so in the sorrow of the godly, the heart laughs and rejoiceth. Christ turns these Waters into Wine: Call not the tears of repentance Marah, but Naomi: In the winding up we shall find that the tears of repentance are not bitter waters, but sweet refreshing waters: Every tear in thy eye, is a Pearl in God's eye: Every tear is exhal'd into God's bottle: All the laughter of the wicked is Risus Sardonicus: Their greatest merriments are 〈 in non-Latin alphabet 〉 . Luther hath an excellent saying, Una guttula malae conscientiae totum mare mundani gaudii absorbet: But the godly rejoice in their sufferings, Rom. 5. 3. And not only so, but we glory in tribulations. They have inward joy amidst outward sorrows: When their cheeks run down with tears, they have a cheerful spirit; something they feel of comfort coming in: They have a principle of Joy within them, from the apprehension of God's love in Christ, and this swallows up all sorrows: One glimpse of Christ's countenance will swallow up an Ocean of sorrows: And this will appear in two or three Particulars.

1. The work of Humiliation hath the melting work of the Gospel: The Law breaks, but the Gospel melts the heart: No such kindly working upon the heart as mercy, bowels opened, and the goodness of God: To sin against these will deepliest affect the heart. When a soul is humbled for sinning against mercy and goodness, and the heart is melted and dissolved into tears, there must be pleasantness and sweetness in these, because they proceed from such a Principle, even the Principle of the melting work of the Gospel, and this cannot have much bitterness in it.

2. The Soul in the work of Humiliation melting before the Lord easeth itself of abundance of sin: We say, Leves curae loquuntur, ingentes stupent: When people can shed tears, thereby they ease their heart; but when the heart is so oppressed, as the eyes cannot shed tears, the sorrow or passion of the heart is greater and more dangerous: By weeping for sin, thou dost ease and rid thyself of abundance of sin; thy heart feels some joy, and draws, and sucks some sweetness out of these bitter herbs.

3. In the work of Humiliation there's much delight, because the soul hath much delight in looking back to that sorrow it hath had: The wicked rejoice in their pleasures; the godly rejoice in their tears. Epaminondas went sad about the City, when the Thebanes were a revelling; when others have been in May-games and Merriments, and lascivious Interludes, it will cheer up thy spirit that thou hast been sorrowing for thy sin.

Object. 3. But thirdly it's Objected, That godliness puts us upon hard services, we shall meet with many scandals, great sufferings and persecutions for the name of Christ: we shall meet with sore temptations and trials; Peradventure we may be brought to fry at a Stake for Christ: How then can the ways of godliness be ways of pleasantness?

A. Notwithstanding the hardest sufferings that the heart of a godly man shall meet withal: yet there's that delight in the ways of godliness, as to uphold the heart under all sufferings, and carry it on sweetly: How much did the Martyrs rejoice? They kist the Stake, welcomm'd Fire and Fagot; some of them leapt for joy, wrote singular Letters for the confirmation of their Brethren. Godliness will carry thee cheerfully through sufferings: It will make thee account thy Chains as Ornaments, thy Prison thy Palace; thy Dungeon thy Paradise. God's people suck sweetness out of the bitterest herbs: They find an Honey-comb in the carcass of Lions: They never see so much of God in prosperity as adversity: Never do they feel more inward comforts, then amidst outward sorrows; for then God settles the tranquility of their spirits, and the serenity of their consciences. Christ appeared to Mary weeping; to Jacob at Bethel; to Elias after forty days fasting. God brings forth his Cordials to his people in their forest trials; so that whatever sorrows, hardships and troubles they meet withal abroad, yet they have joy at home; and though they may make many a hard meal: yet a good conscience is to them a continual feast.

There's one Objection more which I shall answer, and then proceed.

Object. 4. Some object from common experience: When people come into the ways of godliness, they do not find that delight and joy as they had before: The world observes them to be more melancholy, and of a heavy dumpish spirit.

This is a mere calumny of the Devils raising to keep men off from the ways of God: This is a great pull-back and Remora to the conversion of many souls. I shall give a more full, and, I hope, satisfactory Answer to the Objection, in these following Considerations.

1. Religion denys not civil, courteous, and affable behavior: Religion forbids not a cheerful disposition: Nay, there's a Judgment threatened to the contrary, Deut. 28. 47. Because thou servedst not the Lord thy God with joyfulness and with gladness of heart, therefore shalt thou serve thine enemies, saith the Lord. A churlish Nabal is a dishonor to Religion: Take heed therefore of discrediting the Gospel by your sad melancholy spirits, lest the world bring an evil report upon the ways of godliness. None have such cheerful spirits as true Believers: Their heart is full and must have a vent; their tongues, countenances, carriages, will show that they have comfort in God.

But secondly consider, thou mayest mistake God's children: Thou accountest that sadness and sorrow, which is seriousness, gravity, and a stayed composed carriage. The carriage of God's children must be sober and grave, their words serious, seasoned with salt, and their whole conversation must be such as may adorn their profession, Phil. 1. 27. Only let your conversation be as becometh the Gospel of Christ.

3. Consider God's people may appear sad, because they are out of their element. When the Fish is out of its element of Water, it cannot enjoy itself. Birds do not ordinarily sing upon the ground, but when they are got up into the Air. When God's children are out of their course of duties, when they are in Meseck, and have their habitation in the Tents of Kedar, their spirits are dumpish: But when their hearts are set in a right frame; when they are exercising holy Duties amongst the society of Saints, then are their hearts cheerful, then are their spirits revived, then are they merry indeed.

4. Thou complainest of God's people's sadness, maybe it's thy company that makes them so. They hear thee Swear, see thee Drunk: O how this troubles them! It so troubles the children of God to see any dishonor offered to God, as they cannot be merry, Psal. 119. 136. Rivers of waters run down mine eyes, because they keep not thy law: But let them come amongst Believers, and join with them in religious Exercises, their wonted joy comes to them again: Then their joy is above the joy of Harvest, and the dividing of the spoil with the mighty.

5. It is not Religion that makes God's children sad; but because they are no more religious: They grieve that they can grieve no more: They are sorry that, they are no more sorry for their sins: They find many failings; they want former Love-tokens and feelings, then they mourn and cry out, Restore to me the joy of thy salvation: They want God's gracious countenance, wherefore they cry out, Psal. 4. 6. There be many that say, Who will show us any good? Lord lift thou up the light of thy countenance upon us.

6. This Joy is secret, an inward thing, which strangers shall not intermeddle withal: A worldly man cannot judge of this Joy, Rev. 2. 17. To him that overcometh will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. The joy of the godly is not in outward flashes, nor is it to be measured by outward aspect. This is a hidden thing, which so ravisheth their hearts as they cannot utter it. Saul could not be merry without a Musician; nor Ahab without Naboth 's Vineyard; nor Gardener that bloody Persecutor, till he had received the news of the Martyrs death. A godly Mans joy proceeds from no outward principle: A covetous man joys and takes pleasure in his Barns heaped with Corn, and Coffers crammed with Gold. A voluptuous man joys in Cards, Dice, Hauks, Hounds: A Drunkard in his Cups: An ambitious man in his Titles, Pedegree, Preferments: But a godly man can rejoice and be merry without all these: His joy ariseth from another principle, even the reconciled countenance of God in Jesus Christ.

Now these Objections being removed, and my passage thus cleared, I come in the second place to prove the truth of the Doctrine by particular instances: And I shall instance in particular Scriptures which give testimony to this truth; then in particular persons, who by their own experience subscribe to the truth of it.

And lastly, I shall survey the particular ways of godliness, and discover the pleasantness of them all, and so from an Induction of Particulars sufficiently numbered, I shall collect this universal Conclusion, That all the ways of godliness are ways of pleasantness.

1. For Scripture Testimony, mere Quotations would fill a Sermon: But I shall gather sparingly from the heap, Prov. 22. 17. Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge: for it is a pleasant thing, if thou keep them within thee. If Pleasure consists in Honors, then Wisdom affords it abundantly, Prov. 4. 7, 8, 9. Wisdom is the principal thing; therefore get wisdom, and with all thy getting get understanding: She shall give to thine head an ornament of grace; a crown of glory shall she deliver to thee. Exalt her and she shall promote thee, she shall bring thee to honor when thou dost embrace her. Prov. 8. 15, 16, 17, 18, and 31. By me Kings reign, and Princes decree Justice: By me Princes rule and Nobles, even all the Judges of the earth. I love them that love me: and they that seek me early shall find me: riches and honor are with me, yea durable riches and righteousness.

If Life be a pleasure, it's to be found in Wisdom, verse 35. For whoso findeth me, findeth life, and shall obtain favor of the Lord.

If there be pleasure in Singing and Rejoicing, it's promised to the people of God, Isa. 51. 11, 12. Therefore the redeemed of the Lord shall return and come with singing unto Zion, and everlasting joy shall be upon their head; they shall obtain gladn • ss and joy, and sorrow and mourning shall flee away. I, even I am he that comforteth you: who art thou, that thou shouldst be afraid of a man that shall die, and of the son of man, which shall be made as grass?

I will instance in particular Persons, who by experience confess the ways of godliness ways of pleasantness: They call the Sabbath a delight, Isa. 58. 13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord. Nehemiah accounts the joy of the Lord their strength, Neh. 8. 10. Then he said unto them, Go your way, eat the fat, and drink the sweet, and sena portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry, for the joy of the Lord is your strength. So Habakkuk, cap. 3. 17, 18. Although the fig-tree shall not bl • ssom, neither shall fruit be in the vines: the labor of the Olive shall fail, and the fields shall yield no meat: the Flock shall be cut off from the f • ld, and there shall be no Herd in the stalls: yet I will rejoice in the Lord, and will joy in the God of my salvation. So David danced before the Ark with all his might: He makes it the Character of a blessed Man, Psal. 1. 2. But his delight is in the law of the Lord: and in his law doth he meditate day and night. And his counsel is, Psal. 37. 4. Delight thyself also in the Lord, and he shall give th • e the desires of thine heart. And his own practice is, Psal. 40. 8. I delight to do thy will, O God, yea thy law is within my heart. Psal. 94. 19. In the multitude of my thoughts within me, thy comforts delight my soul. Psal. 119. 16. I will delight myself in thy statutes; I will not forget thy word. ver. 35. Make me to go in the path of thy commandments, for therein do I delight. ver. 47. And I will delight myself in thy commandments, which I have loved. ver. 70. Their heart is as fat as grease; but I delight in thy law: So Paul, Rom. 7. 22. I delight in the law of God in the inward man. There was joy in the whole City when Christ was Preached, Acts 8. 8. Joy in the Eunuch converted: Joy in the Jailor, Acts 16. 34. And when he had brought them into his h • use, he set meat before them and rejoiced, believing in God with all his house.

Great joy in rearing the material Temple, great joy at the bringing of the Ark and celebration of the Passover: And such joy and delight is in the hearts of all God's people. They do not only perform duties, but delight in them: As a man drinks when he's dry, eats when he's hungry, and delights in meat and drink; so it's the meat and drink of the Saints to do the will of God.

3. We'l survey the particular ways of godliness, and see what cause of delight there's in them.

The ways of Wisdom are either the ways of God's Ordinances, or ways of exercise of the Graces of the Spirit, or ways of obedience to the Commandments. These are all ways of Divine Wisdom and Godliness, and all these ways are top full of delight and pleasure.

1. The ways of God's Ordinances are ways of pleasure: Every Ordinance is a pleasant, sweet and delightful Ordinance.

1. The Word is a sweet Ordinance, Psal. 119. 103. How sweet are thy words unto my taste? yea sweeter then honey to my mouth. It was his comfort in all afflictions, Psal. 119. 50. This is my comfort in my affliction: for thy word hath quickened me. Psal. 19. 7, 8, 9, 10, 11. The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether; more to be desired are they then gold, yea then much fine gold; sweeter also then the h • ney or the honey comb. Moreover, by them is thy servant warned, and in k • eping of th • m there is great reward. God speaks to us in his Word by the mouth of his Messengers: O what sweetness doth God communicate to the soul out of this Ordinance! Therefore Mary chose the better part, Luke 10. 42. You may read her practice, ver. 39. She sat at Jesus feet, and heard his Word: Prov. 8. 34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.

2. Prayer is a sweet Ordinance: The Saints have conference with God, and feel much sweetness and delight coming in: Therefore Prayer is called incense, Lev. 16. 12. And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the veil. Numb. 16. 46. And Moses said to Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly and make an atonement. Psal. 141. 2. Let my prayer be set before thee as incense, and the lifting up of mine hands an evening sacrifice. Rev. 8. 3, 4. And another angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it, with the prayers of all Saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God, out of the angels hand. Hannah, after all her tears, felt joy coming in, and she was no more sad, 1 Sam. 1. 18. When we are in great afflictions, we account it matter of comfort to have a friend to whom we may ease ourselves, by way of communicating our condition, and unbosoming ourselves to him: These are such times when we can trust no person, never so near nor dear, Micah 7. 6, 7. For the son dishonoreth the father, the daughter riseth up against her mother; the daughter in law against her mother in law: a man's enemies are the men of his own house: Therefore I will look unto the Lord, I will wait for the God of my salvation: my God will hear me. Yet at all times we may go to God, unbosom ourselves to him, make our requests known unto him in the name of Christ: And though riches forsake thee, and friends forsake thee; yet all's abundantly recompensed in this sweet promise, Heb. 13. 5. Let your conversation be without covetousness, and be content with such things as you have: For he hath said, I will never leave thee nor forsake thee. Whatever thou wantest, yet if thou wantest not a heart to pray, thou wilt find comfort. The children of God would not loose the benefit of their Prayers, nor a good look from Christ, smiling upon them in answer to their Prayers, for all the Joys and Delights in the Universe.

3. The Sacraments are sweet, delightful Ordinances: For the Sacrament of initiation, Baptism, it's a comfort to be admitted one of Christ's Family: 'It is that which Theodosius preferred before his Empire. But the fruit of this joy and comfort will appear, when God hath regenerated thee, and made thee a new Creature, Titus 3. 5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the holy Gh • st.

Now compare this Sacrament of Baptism with Circumcision, and we may see how much God indulgeth us under the Gospel: That was a hard and irksome service in cutting away the fore-skin from the flesh. Simeon and Levi overcame the Shechemites when they were sore. Now Baptism is far easier, the dipping or sprinkling in Water. More delight and pleasantness was in this Ordinance then that.

Then for the Lord's Supper, This is a spiritual Banquet, a Feast of fat things, such as is promised, Isa. 25. 6. And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on lees, of fat things full of marrow, of wines on the lees well refined: 'It is a sealing Ordinance: The word writes the evidence fair; Prayer prevails with God for a sight of it. The Sacrament comes and sets a seal to it; and when there's such a sealing day, then salvation is come unto thy soul. And these Ordinances must needs be full of delight and consolation, which are the means of our eternal salvation.

3. As the Ordinances are full of delight, so are all the Graces of God's spirit, Cant. 1. 3. Because of the savor of thy good ointments, thy name is as ointment poured forth, therefore do the virgins love thee. Cant. 4. 13, 14. Thy plants are an orchard of pomgranates with pleasant fruits, camphire with spikenard. Spik • nard and saffron, calamus and cynamon, with all trees of frankincense, myrrh & aloes, with all the chief spices. As for instance, Faith is a sweet, pleasant Grace; its our life, & nothing sweeter then life, Hab. 2. 4. The just shall live by faith: So Hope is sweet & pleasant, Pro. 10. 28. The hope of the righteous shall be gladness; but the expectation of the wicked shall perish. Then patience is sweet; for it sweetens all hardships, and bears, all crosses: It makes a virtue of necessity, Heb. 10. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. Likewise Love is pleasant, for it, by a Divine Alchimy, turns the basest Metals into gold, Cant. 8. 6, 7. Set me as a seal upon thine heart, and as a seal upon thine arm, for love is strong as death: Many waters cannot quench love, neither can the floods drown it. Another delightful Grace is Meekness: A meek spirit is cheerful, and revived amidst storms of persecution: And so is Humility. Passionate and Proud men take no joy in anything, they are of Haman 's humor: But meek, humble, self-denying spirits, are full of joy and tranquility: when the mind is quieted and settled, whatever makes against it, there's something to make for it, something coming in to support the soul, and carry it on cheerfully: There's the exercise of no Grace, but it's joyous and delightsome to God's children. Faith, Hope, Patience, Love, Meekness, Humility, are the delight of God's children.

4. Lastly, There's much delight and joy in obedience to God's commandments. O how love I thy law! Thy law is my delight, said David: All the Duties of obedience are pleasant to God's children: When the Spouse is once drawn, she will be a running, Cant. 1. 4. Draw me and I will run after thee. So David, Psal. 119. 32, 77. I will run the ways of thy commandments, when thou shalt enlarge my heart. It was Paul's delight, in the place above mentioned; and it was David's rejoicing, Psal. 119. 14, 15, 16. I have rejoiced in the ways of thy testimonies, as much as in all riches. I will delight myself in thy statutes, and not forget thy word. Obedience to the commandments is easy to God's children: They do it with as much delight, as David danced before the Ark. But profane persons do duties as Phaltiel followed Mic • l. 'It is said, 1 John 5. 3. This is the love of God, that we keep his commandments, and his commandments are not grievous. 'It is easy with God's children to forbear Swearing, they covenant with their tongues: It's easy to forbear Whoredom; they covenant with their eyes: It's easy to keep the Sabbath; for they call it a delight: It's easy to hear the word, and tarry it out patiently, for it is a joy unto them, Matth. 11. 28, 29, 30. Come unto me, all ye that are weary and heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am lowly and meek: For my yoke is easy and my burden is light. Do not therefore discourage any from the ways of Religion, as the Spies did from entering into Canaan. You can subscribe to this by experience; you can do much more work, when your spirits are cheerful, when you do your business willingly: A cheerful mind will facilitate the weightiest enterprize. Many use Recreations to refresh their spirits: And Recreation may not be used otherwise then as a File to Devotion. Now the practice of holy Duties is the godly man's recreation: It was Christ's meat and drink to do his Fathers work; and so it is of the godly: Therefore they Pray, Read, Hear, Meditate, and live cheerfully: Their souls are delighted and quieted in the performance of duty.

Carry home this truth with you, that there's more real, solid joy in the ways of Religion, then all the delightful ways in the Universe: And Oh! that this might stir your affections to be in love with the ways of godliness.

I now come to the confirmation of the Point by some evident Demonstrations.

1. Whatever pleasure men find in the world, is much more to be found in the ways of godliness, Prov. 3. 14, 15. For the merchandise of it is better then the merchandise of silver, and the gain thereof then fine gold: She is more precious then rubies, and all the things thou canst desire are not to be compared unto her. Prov. 8. 14, 15. Counsel is mine, and sound wisdom; I am understanding, I have strength. By me Kings reign, and Princes decree justice.

I shall instance in all the senses: The eye takes delight in beautiful Objects. It's a pleasant thing to behold the Sun: the Light is pleasant, but no such beauty as in the ways of God. Solomon speaks much of the Ruby, and compares Wisdom to it for its resplendent Luster. Could the beauty of godliness be seen with these eyes, they would be dazzled. Excellens sensibile corrumpit si sensū. The eye of man hath seen stately Buildings, rich Treasures, precious Commodities; but the eye of Faith in a Believer seeth the holy Trinity, the Throne of God: In comparison whereof, the bravest sights in the World are nothing, even less then nothing.

2. The ear is delighted with melodious music. Men love to hear a skillful Musician. But in a transcendent manner the ears of the godly are delighted with hearing the word, the strong cries and prayers of God's people, the singing of Psalms, Psal. 89. 15. Blessed is the people that know the joyful sound, they shall walk, O Lord, in the light of thy countenance. Some ancient Philosophers fancied music in the Orbes and Intelligences to wheel them about. That opinion is much controverted amongst themselves: But this is an undoubted truth that there's no music so delightful to the ear as duties of religion. They are pleasant to God's ear. For he loves to hear his people praying, and should not they be pleasant to ours? And besides, what we hear of God now is but for a moment: what we shall hear hereafter shall be to eternity. When the damned are a roaring, skriking, howling, blaspheming, cursing, weeping, and hear nothing else: Then the Saints shall hear Hallelujah's, praising, singing, and join themselves in a Celestial Consort.

3. The taste shall be delighted in the ways of godliness. Gluttons and drunkards delight much in their taste. Curious tastes will not be pleased but with sweet and delightful things. Now O Christian get another taste, a spiritual relish of heavenly things, Psal. 34. 4. O taste and see that the Lord is good, blessed is the man that putteth his trust in him.

4. The smell is delighted in the ways of godliness. Hence it's called the savor of ointment. And graces are resembled to spices for their fragrancy. When the Alabaster box of ointment was opened, it perfumed all the room. The godly have a good savor, they leave a sweet sent behind them, Prov. 10. 7. The memory of the just is blessed, but the name of the wicked shall rot. The righteous have a good name, and they live, when they are dead. The wicked go out like the snuff of a candle.

Then 5thly for touching, there's delight in that likewise. The poor woman had the sweetest touch that ever she met with, Mat. 9. 21. Let me but touch the h • m of his garment, and I shall b • e whole. And thus in every sense there's delight.

A second Demonstration is: All the ways of godliness are rational ways: There are observed (according to Philosophers directions) 〈 in non-Latin alphabet 〉 , rational and irrational desires. As we are to pray to be delivered from unreasonable men: so from unreasonable desires. The very heathens scorned sensual brutish delights. Clemens Alexandrinus brands gluttony by two significant words, viz: 〈 in non-Latin alphabet 〉 . And Tully tells us; Nemo dignus nomine hominis, qui unum diem velit ess • in voluptate. So that drunkenness, gluttony, &c: are irrational, brutish, sensual pleasures. Godliness only hath rational pleasures, so that the pleasures of Godliness are suitable to the principles of right regulated reason. They indeed elevate and are above it: yet not contrary to it. Ther's reason in every holy duty, there's rationality in the paths of wisdom. Carnal reason doth not apprehend it: but spiritual and illuminated reason apprehends the ways of holiness to be most rational, and the godly man to be the man of understanding. Hence a wise man and a godly man, a fool and a sinner are synonymous terms in the proverbs of Solomon.

The third Demonstration is, the ways of godliness must needs be ways of pleasantness, because they are all made up of Love. What comes from a principle of love hath much delight and pleasure in it. Now every principle of the way of God is love. God sets his heart upon us, and that love to us makes our love reciprocal to him. Love I may term, Vehiculum animae, the chariot of the soul. It carries on the soul swiftly unto God, Be the way smooth or ruggid, fair or fowl, love will carry the soul on with expedition. A love to godliness will make thy soul delight in it abundantly, Cant. 3. 9, 10. King Solomon made himself a Chariot of the wood of Leban • n, he made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being pav'd with love, for the daughters of Jerusalem. A strange expression that the midst of the chariot should be pav'd with love. The chariot whereby Christ doth carry his people up and down in this world, and brings them to himself, is such a chariot, as the midst thereof is pav'd with love, Peruse verse. 7, 9, 10: compared together. Behold this bed which is Solomon's, threescore valiant men are about it, of the valiant of Israel. King Solomon made him a chariot of the wood of Lebanon, &c. The bed of Solomon, is to be understood of the rest and glory which the Saints shall have with Christ eternally. And by the Chariot of Solomon, the ways wherein Christ carries his people up and down in the world to himself and in the midst thereof is love. Such ways then must needs be pleasant. What we love we delight in. Ps. 84. 1. How amiable are thy tabernacles, O Lord of hosts: my soul longeth, yea even fainteth for the courts of the Lord.

The 4th demonstration is; The ways of godliness must needs be ways of pleasantness, because they have the presence of God; and in these ways God communicates himself unto the souls of his people. Holiness is God's Image▪ and God delights himself in his own Image; and therefore he lets out the influence of his love, and manifests his peculiar presence to those that walk in these ways. Thus Enoch walked with God, and God translated him. Thus the Apostles sang in prison. They had merry hearts, because God was with them. Thus David at Ziklag encouraged himself in the Lord his God, 1 Sam. 30. 6. God is in them, and lets out himself unto them: Now the quintessence of all good put together is in every beam of God's reconciled countenance, and therefore when God thus manifests himself to a soul, there mustneeds be delight. This made the Apostles rejoice, when they had been beaten: This made the martyrs kiss the stake; For they apprehended a glymps of God's loving countenance, and this revived their spirits: some of them said, Be of good cheer, we have a sad break-fast, but we shall have a merry supper with the Lamb.

5. The ways of godliness have all the properties of such a good as is most desirable and delightful to the soul. Philosophers distribute them in honestum, ju • undum & utile. All these are appropriated to godliness.

1. It's honestum, of good report, Phil. 4. 8. Finally, brethren, whatsoever things are true, whatsoever things are hon • st, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

2. Jucundum. No delight like the ways of Religion. Then there • s delight in the soul, when its in a right frame and temper. Now the soul is in no such temper; but in the ways of Religion. A good conscience, or as it is rendered, a good or merry heart is a continual feast. And James 5. 13. Is any among you afflicted? let him pray: Is any merry, let him sing psalms, 〈 in non-Latin alphabet 〉 , if ones mind be right. Thus the Law was David's and Paul's delight.

3. Utile, much emolument accrues to a godly man. In the left hand of wisdom are riches and honor. And we read. 1 Tim. 6. 6. Godliness with contentment is great gain. God is a liberal pay-master to his servants, and none ever went away losers by the service of God. Heathens faired the better for their compassion to the Israelites, Exod. 1. 21. And it came to pass, because the Midwives feared God, that he made them houses. Obed Edom faired the better for entertaining the Ark. The Sareptan widow for entertaining the Prophet: Potiser for Joseph. God's people receive benefits by others, and are beneficial to others.

4. To these I add a fourth, Bonum Honorabile. Riches and honor are with wisdom. None so honorable as God's servants.

Noah such honorable ways as the ways of Religion. The paths of wickedness are base and ignoble. Antiochus is called a vile person, Dan. 11. 21. And in his estate shall stand up a vile person, to whom they shall not give the honor of the Kingdom, but he shall come in peaceably, and obtain the Kingdom by slatteries. But godliness is honorable. Honor est in honorante. What shall be done to the man, whom the King of Heaven delights to honor. And we read, Act. 17. 11. These were more noble than those in Th • ssalonica, in that they received the word with all readiness of mind, and searched the scriptures daily whether those things were so: 〈 in non-Latin alphabet 〉 . Hence Ignatius said, Nobilitas & antiquitas mea Jesus Christus. Godliness is an honorable service. The ways of Wickedness most ignoble and dishonorable.

5. It's bonum conveniens, a good suitable and commensurate to the desires of the soul. The soul is a heavenly borne being, spiritual, immaterial, and nothing can be suitable, but that which bears a like proportion. The soul is not nourished with husks, pleasures, profits, delights of the world. No earthly thing can satisfy the vast and boundless desires of an immortal soul when the Depth says, It's not in me: the sea it's not in me: the eastern and western treasures of gold & spices say, It's not in us: from God alone cometh satisfaction. He alone can fill up the Angles of our heart, Psal. 90. 4. O satisfy us early with thy mercy, that we may rejoice, and be glad all our days. We may eat and not be satisfied, that's a curse threatened, Micah. 6. 14. Thou shalt eat: but not be satisfied, and thy casting down shall be in the midst of thee, &c. We may see varieties of delightful objects: and yet not be satisfied, Eccles. 1. 8. The eye is not satisfied with seeing, nor the ear filled with hearing. We may love silver and yet not be satisfied, Eccles. 5. 10. He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: But Jer. 31. 14. And I will satiate the souls of the Priests with fatness; and my soul shall be satisfied with goodness saith the Lord. Pleasures, riches, honors, profits, are not suitable goods. But holiness is suitable and satisfactory to the soul.

6. Bonum perman • ns. Riches make themselves wings and fly away. Friends are perfidious. Creature comforts are like Job's deceitful brook. But godliness is durable. Prov. 8. 18. Riches and honor are with thee, yea durable riches and righteousness. Holynesse lasts to eternity. When all leaves thee, a good Conscience keeps thee company in Heaven. Do you then desire an eternal permanent good! get the fear of God principled in your hearts.

The 6th and last demonstration shall be drawn from the many incourageing delights that God hath provided for them. They enjoy the garden of Eden, a paradise of delights here upon earth, their lives are sweet and delightful: for they have a God to go to, to call him Abba, father: They have Christ their Mediator: the spirit of truth, their comforter. They have thee the sweet springes and Rivers of Ordinances to refresh them, and rich and precious promises. They have in them a grand Charter, full of immunities and glorious privileges. And they have a Christ, the tree of life, and what he hath is put forth for their good. He's a counselor to instruct them, a fountain to cleanse them, a mighty God to defend them: so that having all these helps and Encouragements from the holy Trinity, from the promises, from the ordinances, they must needs suck sweetness out of these breasts of consolation.

Review all these demonstrations, and from them learn to set a high price of, and delight yourselves in the ways of Godliness.

Therefore this doctrine serves, 1. For an Use of conviction, to convince the world of their exceeding great folly in their prejudicate opinions against the ways of godliness. They are unacquainted with the amiable beauty & sweet refreshings of divine wisdom, and therefore they speak evil of that which they know not, prejudging and rashly censuring God's people for melancholy, dumpish spirited persons. These deal with the ways of God as the Pagan Persecutors with the primitive Christians: They put them in Bears and dogs skins, so to render them odious to the multitude, then they baited and worried them. Just so profane men nowadays put religion into ugly conceits: they censure Professors of religion for dissemblers, and hypocrites, and the profession it self sour, unpleasant and burdensome, and thus they revile the ways of God. But these people's tongues are no slanders. They even fight against their own shadows, or else make a man of clouts and then fight against him. This is their fancy, their conceit, and their groundless misprission: Not that there's any such thing as they fancy in the ways of godliness: For all the ways of Godliness are lovely and excellent, sweet and delightful unto the Saints of God; only thou judgest ignorantly and rashly. Thy eye is like one that hath the yellow Jaundice, which seest all things yellow. Thou hast a natural eye and therefore canst not discern aright of the ways of God, 1 Cor. 2. 14, 15. But the natural man receiveth not the things of the spirit of God: for they are foolishness unto him: neither can h • e know them: for th • y are spiritually discerned. But he that is spiritual judgeth all things: yet he himself is judged of no man.

Thou hast a dull ear & therefore wilt not hear the voice of a spiritual charmer, charm he never so wisely. Thou hast a carnal taste, and therefore canst not relish and taste sweetness in God's ways: Thou hast all thy affections disordered and out of frame, thy love, joy, desire are upon the world. Thou followest other lovers, pleasures, lusts, profits. These have bewitched thy heart and took up thy delight: and therefore thou art a mere stranger unto the ways of godliness. I would gladly convince carnal men, that there's no delight in carnal, sinful pleasures.

I have proved largely that the ways of godliness are the only ways of pleasantness. I will propound some convictions that the ways of sin and wickedness have no real solid pleasure, no true delight and contentment in them.

1. The ways of wickedness afford only sensual, fleshly pleasures. The drinking gameing, epicurizing of ungodly men only reacheth to the sensual part. And what shall I pamper a carcass, that which must be worms meat, and shall I neglect my precious soul? what shall Christ, heaven, eternity be neglected for satisfaction of a base lust, a few paltry pleasures, which last but for a season? If carnal wisdom be sensual, much more carnal lusts, Jam. 3. 15. This wisdom descendeth not from above: but is earthly, sensual devilish. Will the glutton please his brutish appetite; will the drunkard dare to make his throat his tunnel, his belly his barrel for a little sensual pleasure, and hazard his immortal soul to all eternity?

2. Ther's much mixture of inward sadness, many damps of spirit amidst all the carnal pleasures of wicked men, Prov. 20. 17. Bread of deceit is sweet to a man: but afterwards his mouth shall be filled with gravel. And in the midst of laughter the heart is sorrowful. Ambrose hath a notable expression to this purpose. Vides convivium peccatoris, interroga ejus conscientiam, &c. Thou seest the wicked man's feasting▪ but question with his Conscience; doth not that stink more filthily than any sepulcher. Thou seest his joy, his lustinesse, thou wonderest at the abundance of his riches, children: but couldst thou look within, thou wouldst see wounds of Conscience, sadness and heaviness of spirit. A wicked man may put on a merry countenance, though his heart may be sad. When Belshazzar was a carrowsing, a damp of heart seized upon him presently as soon as he saw the hand writing. Damocles at a great feast had a sword hanging over his head with a twined thread. All these pleasures are 〈 in non-Latin alphabet 〉 , mixed with sorrow and vexation of spirit.

3. Carnal pleasures produce the curse of God. What delight couldst thou take in a time of infection to have a brave suit of apparel with the plague in it? what delight in drinking poison in a guilded cup. Aggrippina tempered poison for Claudius in that meat wherein he most delighted. Thou followest the careere and swinge of thy affections. God makes thy strongest affections thy thy strongest afflictions. David was most crossed in Absalom, and Adonijab, Amnon in Tamar, Jonah in his Gourd. A volup • uous man delights in gameing, by gameing God brings him to poverty. A glutton makes his belly his God, God makes his table his snare. The drunkards cup is become his poison. What seavers, dropsies and diseases accompany him? The slothful man, who sleeps out his time, is clothed with rags. Give me, saith Chrysostom, one voluptuous man, that is idle and hath his health. Idleness is the chamber of all diseases. Drunkards pull the houses of their bodies about their ears.

4. Carnal pleasures are vanishing and momentary. All the merry meetings, sports, pastimes are but flashes, a blaze and soon gone, like crackling of thorns, Eccles. 7. 6. For as the crackling of thorns under a pot: so is the laughter of the fool. Either they leave us or we them. Haman was banqueting and in great request with the King, upon a sudden out of favor and hanged upon a gallows. Can any man of wisdom delight in fickle, flashie, vain things? Isai. 55. 2. Wherefore do ye spend money for that which is not bread, and your labor for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight it self in fatness. If the pleasures of the wicked would hold forever, then they would have somewhat to say for themselves: But they are gone upon a sudden. 1. They are gone from thee. They are like a snow-ball, presently they melt away. Riches make themselves wings. They are gone from thee in thy youth. The candle of the wicked is soon put out. Or else when thou comest to be old, thou wilt say as Barzilla • did, 2 Sam. 19. 34. How long have I to live, that I should go up with the King unto Jerusalem? Or else 2. Thou art gone from them. When death arrests thee to appear before the Judge of Heaven and earth, then farewell all pleasures, merry meetings, boon companions: All sports will leave thee, then thou must be in eternity; And O how doleful will that sound be to thee; The season is past now, the Judge hath vaild his face: thy cursed delights in burning lusts will end in eternal burnings.

5. All the carnal pleasures in the world are not able to satisfy the soul. Haman was discontent amidst all his glory for want of Mordecai's bended knee. Witty jests, melodious music, stately buildings, delicate cheare; how can these satisfy the soul? Do they leave any sweet contentment behind them? No, there's a sting in the Conscience. What man of wisdom can comfort himself when he goes to bed, when he hath spent the day past in carnal lusts, sinful pleasures? Let me ask thee, and O▪ that thou wouldst ask thy soul the question, what benefit have I got by the society of debauched Ruffians? what comfort can I take from my chambering and wantonness? what delight in my drinking, carrowzing & healthing? O ask thy Conscience, and if it be not feared, it will tell thee, all these are miserable comforters. Believe it Christians, soul delights only leave a sweet relish in our souls after their acts are past. When we are reading, hearing, praying, meditating, Oh! what joy doth there remain upon our spirits. One dram of such spiritual joy will more cheer up our spirits, then all the joy in harvest and the dividing the spoil with the mighty. But on the contrary, sensual, carnal pleasures, when their acts are over, then is the beginning of our torment.

6ly, and lastly. The final period and end of all sinful pleasures is eternal destruction. Job. 20. 12. Though wickedness be sweet in the mouth, though he hide it under his tongue: yet his meat in his bowels is turned; it is the gall of asps within him. Prov. 23. 31, 32. Look not thou upon the wine when it is red, when it giveth his color in the cup, when it moveth it self aright. At the last it biteth like a serpent, and stingeth like an adder. Prov. 7. 22. 23. He goeth after her straightway as an Ox goeth to the slaughter or as a fool to the correction of the stocks, till a dart strike thorough his liver, as a bird hasteth to the snare and knoweth not that it is for his life. Prov. 5. 11 And th • u mourn at the last, when thy flesh and thy body are consumed. Sensuall pleasures lead to and fit us for destruction. Isai. 5. 14. Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth shall descend into it. Job. 21, 12, 13. They take the timbrel and harp, and rejoice at the sound of the organ: they spend their days in wealth, and in a moment go down unto the grave. These are they that come to a fearful end. Your sorrow shall be proportionable to your joy. Rev. 18. 7. How much she hath glorified her self, and lived deliciously, so much torment and sorrow give her: For she saith in her heart, I set a queen, and am no widd • w, and shall see no sorrow.

O that these premises might deeply affect all voluptuous livers. Consider amid'st all thy delights, what will there not be bitterness in the end? will not days of mourning come? cups of trembling for cups of healthing and carrowsing? Eccl. 11. 9. Rejoyc • , O young man in thy youth, and let thine heart cheare thee in the day • s of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: But know thou that for all these things God will bring thee into judgment. If after every intemperate draught a cup of scalding lead were poured down thy throat, how grievous would that be! The end of all thy intemperate pleasures will be worse. Job. 2. 20. His eyes shall see his destruction, and he shall drink of the wrath of the almighty. Now thou delights in long sitting amongst drunkards (though thou canst not patiently stay out a sermon) but thou shalt drink of the cup of God's wrath eternally. O that what hath been said might terrify all profane persons, voluptuous livers, that seeing the sad, dismal condition of carnal pleasures, they would make a better choice.

To which purpose I press a second use, for exhortation.

Let me beseech you as you consult the eternal good of your immortal souls to delight your souls in the ways of godliness. No true pleasure to be found else where. O make God your delight, your joy, let your spirits be solaced in the ways of God. David would rather be a door-keeper in the house of God, then to dwell in the tents of wickedness. Be your condition never so mean, your sorrows in the world multiplied: yet all's abundantly made up in the joy of God's loveing and reconciled countenance Account then the Sabbath a delight: Hear with delight, pray, read and meditate with delight. If you take a delight in the ways of God, assure yourselves, God will come in and you shall see and taste more sweetness in God, then ever you did all the days of your life. I formerlysurveyed all the ways of God, and concluded they were the only pleasant, delightful ways in all the world, And the more I meditate on them the more delight I find in them. The young Levite's heart was merry when preferment was offered to him; much more joy is in that soul which is preferred to a sweet communion with Jesus Christ. The soul is ravished with the love of Jesus Christ, The joy is unutterable. A stranger cannot intermeddle with it. It's a saying of Bernard. Vis nunquam esse tristis, been vive. I persuade you to make a blessed change ofearthly to get heavenly, of carnal to get spiritual, of momentary and transient to get permanent pleasures. A rich man delights in his riches, a voluptuous man in his pleasures, an ambitious man in his titles of honor. And what real contentment can be found in all these? but a godly man delights in Christ. Christ is his joy, his hope, his love, his desire, his honor. 1 Pet. 2. 7. Unto you which believe he is precious: But unto them which be dissobedient, the stone which the builders dissallowed is made the head of the corner. Will beauty delight you? Christ is the fairest of ten thousand. Will riches and honor take you? In the left hand of wisdom are riches and honnours. What are your desires? Be they what they will (and the desires are boundless) yet read, Ps. 37. 4. Delight thyself in the Lord, and he shall give thee the desires of thine heart. O! then be no longer a stranger to the ways of wisdom. O delight in the promises, and you shall suck sweetness out of these breasts of consolation. Delight yourselves in the divine ordinances, and with joy you shall draw water out of these wells of salvation. O delight in Jesus Christ, let your whole desires beset upon him. And he's fair and pleasant for delight, Cant. 7. 6. How fair and how pleasant art thou, O love, for delights! Get your hearts in Love with Christ and his ways; And one spark of love will beget a flame of seraphicall affections. What you love, you will most delight in.

I proceed to a third Use for trial and examination: Everyone lays claim to the duty: They profess delight in Christ and in his ways: As it was said, When the Son of man comes, shall he find Faith on the earth? so when Christ calls us to account, shall he find this true delight in his ways? This pleasantness may be much mistaken, and many pretend to it, who have no right nor portion in it. Many mistake natural pleasantness for spiritual pleasantness: Therefore it nearly concerns us to examine ourselves whether this pleasantness be natural or spiritual. I will lay down some Qualifications of spiritual joy and pleasantness.

1. Spiritual joy and pleasantness is serious, grave, composed. God's [Qual. 1] children rejoice with prudence: Whereas in a natural pleasantness there's much lightness in carriage, much vanity and indiscretion. God's children are careful to let no misplac'd word, 〈 in non-Latin alphabet 〉 , come from them: Natural joy wants this circumspect, considerate behavior.

2. Spiritual Joy is such as can stand with fear, and the work of [Qual. 2] Repentance and Humiliation, Psal. 2. 11. Serve the Lord with fear, and rejoice with trembling. Psal. 112. 1. Praise ye the Lord: blessed is the man that feareth the Lord, that delighteth greatly in his commandments. This transcends the sphere of the activity of natural joy: It never looks at Humiliation and godly sorrow for sin. These dash its mirth presently, and spoils all the sport of a natural man.

3. Spiritual Joy hath God for its object: The joy of the Lord [Qual. 3] (saith Neh • miah) is your strength. So David encouraged himself in God. Now natural joy looks no higher then Farms, Pleasures, Friends, Profits in the World; If riches increase, then are their hearts set on them.

4. Spiritual Joy delights in all ways of Wisdom: It's said of Herod [Qual. 4] that he heard John 〈 in non-Latin alphabet 〉 , sweetly; but he could not brook the seventh Commandment. Many natural men can delight in some way of wisdom, so far forth as they please their fancies. The stony ground received some truths with joy; but could not close with other truths: That joy which is spiritual, delights in all the Commandments of God respectively: There's an equal and indifferent respect unto all God's Commandments.

5. Spiritual Joy is the strength of the soul, and carrys it on in the [Qual. 5] ways of God more fully: Its as Oil to the Wheels to facilitate its motion. Are your spirits revived in the ways of God? Are you carried on with vigor and delight in the ways of Godliness? Are your motions more quick and nimble? What life have you felt in Prayer? What sweetness in Hearing? What activity in Meditation? Are your affections on the wing, soaring aloft to Heaven? Doth this joy quicken your spirits to a cheerful performance of duty, and make the Chariot Wheels of your souls move swiftly? Then this is a spiritual joy: Whereas natural joy makes a man's heart dead in spiritual things. When men are full of worldly joy, if you interpose some savory discourse of God, and his ways; those men who had fluent tongues before, can say nothing, they are as it were dead men, their hearts are as Nabal's, as a stone within them.

Sixthly and lastly, Spiritual joy will support the spirit and bear up [Qual. 6] the heart in the want of all outward joy and pleasantness, Hab. 3. 17, 18. Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, and joy in the God of my salvation. A soul that hath only natural pleasantness is all amort, and quite cast down, when any affliction befalls it: But a soul that hath spiritual pleasantness amidst all sorrows, finds comfort in God to swallow them all up. When crosses and afflictions befall a child of God, then is the time for trial of his joy, Rom 5. 2. By whom also we have access by faith into this grace, wherein we stand and rejoye in hope of the glory of God. He kisseth the rod: Amidst outward sorrows he feels inward consolations; an exchange of worldly for spiritual joys.

The fourth Use shall be for Direction: you will ask, How shall we carry on the work of God cheerfully?

A. 1. Take heed of allowing thyself in any secret sin: A secret sin allowed of will dash all thy mirth. I told you before a • saying of Luther: for its excellency I remind you of it again. Unagu • tula malae conscientiae totum mare mundani gaudii absorbet. No way in the world so conducible hereunto, as the purging out thy corruptions, the exterminating of sin out of thy soul. The fewer sins, the more will be thy joy, as I may instance in David, who complained of broken bones, and Prayes, Restore unto me the joys of thy salvation, that the bones which thou hast broken may rejoice.

2. Study seriously and frequently all the ways of godliness: The more knowledge thou hast of the ways of God, the more delight wilt thou take in them. The saying is, Ignoti nulla cupido: Principle thy heart therefore aright in the ways of godliness, and labor for more knowledge of them: Labor to know the beauty, and excellency, and incomparable riches of Christ. The ignorant people ask, What is thy beloved more then another beloved? Labor to comprehend with all Saints the heighth, depth, length and breadth of the love of God: Be not content with that measure of knowledge which thou hast already attained, but get accessions and additions to it, Psal. 9. 10. And th • y that know thy name will put their trust in thee: for thou, O Lord, hast not forsaken them that seek thee.

3. Put in practice the Divine Art of Meditation: This is the spiritual digesting of the Food of Heaven: O what abundance of comfort do Christians feel by Meditation! Meditation is Animae vehiculum, it carrys up thy Devotions to Heaven. To go to duties with a barren, dull spirit, there's no delight; but to go to them after spiritual Meditation, this is sweet and pleasant indeed. Thus Isaac meditated in the fields. Mary pondered Christ's words in her heart: Sequester therefore your souls apart from all worldly entanglements, and meditate of the riches of Christ, of the excellency of his ways, and by this means your spirits will be elevated, and you will perform duties with more vigor and alacrity of spirit.

Fourthly and lastly. Be sure to walk uprightly: Get an upright heart, and thou mayest take comfort in whatsoever thou doest, Pro. 10. 9. He that walketh uprightly, walketh surely: but he that perverteth his way shall be known. Many complain, I cannot do as others do, I want those joys they have: I cannot perform duties as well as they. I direct thee to be sure that thy heart be upright, that what thou doest is in sincerity, and God will accept sincerity in lieu of perfection. Is then thy heart upright? Is it the desire and endeavor of thy soul to close with God? Dost thou not willingly allow thyself in any sin, be of good comfort: It becometh the upright to be joyful.

I have one Use more for consolation to the people of God, who by experience subscribe to the truth of the Doctrine, That all the ways of wisdom are ways of pleasantness. To these comfort appertains as their peculiar right and interest: They find comfort coming in amidst all their religious services, amidst their tears and sorrow for sin, they feel joy coming in, they have tasted and felt how sweet the Lord is. And if there be now such comfort in via, what will there be in patria? Si adeo dulcis quaerenti (saith a Father) quid invenienti? You therefore that are acquainted experimentally with these truths, That the ways of godliness are ways of pleasantness, I beseech you manifest the truth of these things. Tell and discourse to one another, speak what good God hath done for your souls. Many are kept back from God hy reason of scandals and calumnies, that Religion makes men of melancholy and dumpish spirits: Confute therefore these mistakes both by your words and actions: Tell others, and strive to win them to God, and allure them with the narration of the delights and soul-ravishing comforts that you have found in these ways: O • abor to comfort others, with those comforts wherewith you yourselves have been comforted in particular. And so walk in the ways of God: Let your actions be so carried, and the whole frame of your soul so ordered, that it may appear to the whole world, That all the ways of wisdom are ways of pleasantness. Rejoice therefore in the Lord. Delightfulness in the ways of godliness, put a beauty upon them: We have a sweet promise, Isa. 65. 18. But be ye glad and rejoice forever in that which I create: for b • hold, I create Jerusalem a rejoicing, and her people a joy. A joy in the abstract, and it's God's work of creation: You therefore to whom God hath darted the beams of his reconciled countenance, I counsel in the language of our Savior, Sons and Daughters, be of good comfort, and go on cheerfully: Let your hearts, as Jehoshaphat’s was, be lifted up in the ways of God: When the Spirit of God witnesseth to your spirits, that ye are the children of God, there must needs be abundance of joy in your souls: And here's your ground of rejoicing, that your names are written in the Book of Life: The Lord set home these truths unto your consciences, and move your hearts to embrace the ways of godliness.

I proceed to the second Doctrine, That all the paths of Divine Wisdom or Godliness, are full of peace to the sons and daughters of [Doct. 2] peace. This truth I shall prove by Scripture, confirm by Reason, and press it home unto your Consciences by way of Use and Application.

For proof of Scripture, Psal. 37. 11. But the meek shall inherit the earth, and shall delight themselves in the abundance of peace, and v. 37. Mark the perfect man, and behold the upright: for the end of that man is peace. Isa. 26. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee. Isa. 48. 18. O that thou hadst hearkened to my commandments, then had thy peace been as a river, and thy righteousness as the waves of the sea. Isa. 54. 13. And all thy children shall be taught of the Lord, and great shall be the peace of thy children.

So Isa. 59. 8. The way of peace they know not, and there is no judgment in their goings; they have made them crooked paths, whosoever goeth therein shall not know peace. Jer. 33. 6. Behold, I will cure them, and reveal unto them the abundance of peace and truth. Ezek. 34. 25. And I will make with them a covenant of peace, and will cause the evil beasts to cease out of their land, and they shall dwell safely in the wilderness and sleep in the woods. Even mountains bring peace, Psal. 72. 3. The mountains shall bring peace to the people, and the little hills by righteousness. So are the beasts of the field at peace, Job 5. 23. For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. Officers are made peace, Isa. 60. 17. For brass I will bring gold, and for iron, silver: I will also make thine officers peace, and thy exactors righteousness. Their habitation is peaceable, Isa. 32. 18. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. Their life peaceable, 1 Tim. 2. 2. We are commanded to pray for kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. Their wisdom is peaceable, James 3. 17. But the wisdom that is from above, is first • ure, then peaceable, gentle, and easy to be entreated; full of mercy and good fruits, without partiality, and without hypocrisy.

Let's inquire into the reasons of the Point. Consider, 1. Godly [Reas. 1] persons are sons of peace, Luke 10. 6. And if the son of peace be there, your peace shall rest upon it; if not, it shall turn to you again. And if sons, heirs, peace is their inheritance and legacy. John 14. 27. Peace I leave with you, my peace I give unto you. John 16. 33. These things I have spoken unto you, that you might have peace; in the world you shall have tribulation: But be of good cheer, I have overcome the world.

Consider their several paths and ways, either in this life and pilgrimage, [Reas. 2] in their deaths and after death.

1. For their life: Notwithstanding afflictions and persecutions, troubles from the world; yet their whole life is peaceable. A God reconciled, a Conscience pacified, makes them full of peace amidst varieties of troubles.

2. In their deaths: The remembrance of their uprightness of heart, and their utmost endeavor to serve God in sincerity, brings abundance of peace, inward peace, a tranquility in their spirits, 2 Kings 20. 3. I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. Whatever storms may be from the Flesh, Devil and World; yet a serene, pacified conscience, makes a great and quiet calm in the soul.

3. After death, in Eternity they feel the fruits of peace, the complement of blessedness.

A third Ground shall be taken from the nature of Divine Wisdom [Reas. 2] and Godliness.

For first, Wisdom only can direct to peaceable paths: Ways of wickedness lead us into Precipices and Dangers: Wisdom shows the good and right way: This Samuel shown the people, 1 Sam. 12. 23, 24. Moreover, as for me, God forbid that I should sin against the Lord, in ceasing to pray for you: but I will teach you the good and the right way. Only fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you.

2. Wisdom protects its followers in the ways of peace: It shows them the good way, and protects and defends them in it, Prov. 4. 6, 7. Forsake her not, and she shall preserve thee; love her, and she shall keep thee.

3. Wisdom and Godliness remove all stumbling Blocks, Envy, Malice, Pride, &c. Enemies to peace, Prov. 4. 12. Wh • n thou goest, thy steps shall not be straightened; and when thou runnest, thou shalt not stumble.

4. Wisdom satisfies the hearts of those who are its followers: The spirits of the godly are quieted, and established in those ways; whereas still there are troubles, and vexations, and disquietness in ways of wickedness: But godliness pacifieth the conscience, and quiets the spirits of God's children.

The fourth and last ground shall be drawn from the causes of true [Reas. 1] peace. Now the ways of the godly must needs be peaceable paths.

1. Because they have a God reconciled, 2 Cor. 5. 19. to wit, That God was in Christ, reconciling the world to himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation.

2. They have a Mediator and Prince of peace, Eph. 2. 14, 15. For he is our peace, who hath made both one, and hath broken down the middle wall of partition betwixt us. Having abolished in his flesh the enmity, even the law of Commandments, contained in Ordinances, for to make in himself of twain one new man, so making peace. Isa. 53. 5. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. Isa. 5. 6. For unto us a Child is born, a Son is given, and the government shall be upon his shoulder, and his Name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of peace.

3. They have the Gospel of peace, Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things?

4. They have a conscience at peace: The answer of a good conscience quiets their spirits. Hic murus aheneus esto, &c.

And now let's apply this by way of Information, Instruction, and Consolation.

1. For Information, That the ways of godliness are the only peaceable ways: Not only eminenter, but exclusive: What p • ace, said Jehu, &c. No peace with lusts, no peace in the ways of wickedness, Isa. 57. 20, 21. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. Th • re is no peace, saith my God, to the wicked. Whatever jollity and quietness wicked persons enjoy from without; yet there's war at home: A tortured conscience will dash all thy sports: But a child of God, though wars may be without, yet he enjoys peace at home with God and a good conscience.

I shown formerly the causes of peace, wicked men want all these. God is their enemy, Christ their enemy: The Gospel thunders out Anathema 's against them: As for those mine enemies that would not have me to reign over them, bring them out, and slay them before me.

For Instruction▪ 1. Be instructed in these particular Duties.

1. Select the ways of godliness, and walk close in them: Turn neither to the right hand nor to the left: Walk straight forward, and square all your actions by the rule, which is the Word of God. When men relinquish their callings, and walk out of God's ways, then troubles and calamities befall them, and they can take no comfort in them. But when thou walkest exactly, and keepest close to God, whatever crosses befall thee, thou mayest take comfort: inward peace thou mayest enjoy in the midst of outward troubles.

2. Get a spiritual acquaintance with God, Job 22. 21. Acquaint thyself with him, and be at peace, thereby good shall come unto thee, Job 34. 29. When he giveth quietness, who can make trouble? and when he hideth his face, who then can behold him? Get thy peace made in heaven.

3. Prize at an invaluable rate the pearl of a good conscience, and take heed of sinning against thy conscience: Wouldst thou walk without trouble? walk uprightly (as was before mentioned) for it's undoubtedly true, That he that walketh uprightly, walketh truly: but he that perverteth his ways, shall be known. 'It is true, offenses will come, and many scandals and hardships we shall meet withal in our way to Heaven: But if we can 〈 in non-Latin alphabet 〉 , we shall be as bold as Lions: Uprightness only hath boldness: The upright is as bold as a Lyon.

4. Choose any affliction, rather then wound thy conscience by the least sin, Job 36. 21. Take heed, regard not iniquity: for this hast thou chosen rather then affliction. To procure peace with men, O do not hazard thy peace with God, and the serenity of a good conscience: No peace like to the peace of a good conscience.

Here's comfort to God's people: Amidst all their troubles they enjoy abundance of peace: The serenity of a good conscience quiets their spirits, so that the fiercest turbulent Euroclydons cannot shake them.

Object. O but I have many perplexities of conscience: I go mourning all the day long: God shooteth his keen Shafts at me, and vexeth me in his sore displeasure.

1. For answer I demand: Art thou weary of the burden of thy sins, and art thou sensible of thy insupportable burden? Art thou acquainted with thy miserable condition, and apprehensive of thy wretchedness?

2. Dost thou willingly allow thyself in no sin, though never so secret, though sin of delight or constitution?

3. Dost thou desire grace for to sanctify thee, as well as mercy to pardon thee?

Wouldst thou rather be rid of thy sins, then the punishments due to them? Then thy condition is full of hope: And I shall propose these counsels to thee.

1. To lie in the way where Christ comes by, at the Pool of Bethesda.

2. Unbare thy Wounds unto him: Look unto the Brazen Serpent.

3. Stand not in thine own light, but hearken to God's voice in his Messengers, Psal. 85. 8. I will hear what God the Lord will say: for he will speak peace unto his people and to his saints: but let not them turn again unto folly.

4. Continue thy duties: Add more Oil to the flame: Be more swift to hear, more fervent in the spirit: When God holds up thy spirit to continue cheerfully in the performance of thy duty, there's mercy in store for thee.

5. Remove all hindrances of thy peace, all murmuring discontented expressions: If peace comes not as soon as thou wouldst have it; take heed of Rachel's passionate language, Give me children, or else I die.

6. Cherish those motions of the spirit and feelings that Christ puts into thy heart: When Christ gives thee one good look, O make much of it! 'It is mercy thou hast one good look: O set a high prize of it! Christ sometimes comes and dines, and sups with his Spouse, and then she is overjoyed: other while he absents himself from her, then she's sick for him. Now whenever Christ inspires a good motion into thy heart, be sure thou cherish it: When ever he smiles upon thee: O! observe it and make much of it.

And seventhly and lastly, Wait, and resolve not to be driven from thy Fathers door: Though he slay thee, yet put thy trust in him: Though he be angry with thee, yet still praise him: Wrestle with him, as Jacob did, and at last thy desires will be granted, and thy joy shall be full.

The dignity of the Soul.

OUr Savior Christ in the verses immediately foregoing, exhorteth his disciples, to deny themselves, v. 34. He lays down a Reason verse the 35th, wherein he prevents a tacit objection, Is it not good (methinks) to look to ourselves, and to sleep in a whole skin? No, thou mistakest thyself, whilst thou thinkest to save thy life, thou will lose it; For whosoever, &c. But further, they might say, we must bid adieu to the world, our loss will be wonderful great: But compare thy loss and gain together; If thou gainest the world, O miserable gain! oh dreadful loss! if in the interim thou hazardest thy precious soul; For what shall it profit us, &c.

The words are a weighty reason evidently convincing us of this truth; That the gain of the world is a miserable, unprofitable gain, purchased with the loss of the soul. The words are propounded by way of question, and contain virtually a vehement negation. As if he should say; The gain of the world will not profit; there's no comparison, the world is base, and contemptible, the soul excellent, and invaluable; Is there any compare between gold and dross, excellency and baseness, the soul and the world? Wherein observe, 1. The things compared, the soul, and the world. 2ly. The purchaser. A man. 3ly. The price paid, and shall lose, &c. 4ly. The purchase. The whole world. 5ly. The miserable bad bargain. What shall it profit, &c.

I will a little insist in the explication of the words, and then draw forth the Doctrines contained in them.

Here's a question propounded of, 〈 in non-Latin alphabet 〉 ; This affirmative question hath the force of a strong negation, 〈 in non-Latin alphabet 〉 . It will not profit, not the least advantage will ensue; He'le reap no gain, no profit at all. 〈 in non-Latin alphabet 〉 , indefinitely, Indefinita in materiâ necessariâ equivalent universali; Any man, all men, everyone shall be thus served. Let the man take what pains he will; make the most of what he hath got, yet unprofitableness will be the Catastrophe; No man shall fare better, all the Merchants of the world shall speed alike; all that negotiate for the world, and make merchandise of the soul shall be bankrupt, and broken. 〈 in non-Latin alphabet 〉 . It's spoken ex hypothesi, supposing a man might gain the world so Alexander having conquered the world, whined, that there was not another world to conquer.— Paeleo juveni non unus sufficit orbis. The Scripture speaks of several worlds. As, 1: The elementary world, Heb. 11. 3. 2ly. The reasonable world, all mankind in earth, Rom. 5. 12. 3ly. For Reprobates; Joh. 17. 9. 4ly. For the elect, Joh. 3. 16. 5ly. For the present life here, 1 Cor. 7. 34. 6ly. For the pomp and glory, the good things of this life, as Gal. 6. 14. 1 Cor. 7. 31. And thus I take it; by world, I understand all earthly excellencies, and accommodations: honors, pleasures, profits, riches, in their greatest estate and confluence, whatever is pleasant, delightful, and esteemed of in the world. The treasures of the East, and West Indies, were all the honors, glory, dignity, pomp, riches met in one, and wert thou the purchaser of them all? wert thou as great as Nimrod, Alexander, &c: what are all these in comparison of thy soul? 〈 in non-Latin alphabet 〉 , mulctabitur animâ. O dreadful loss! oh lamentable hazard! the worst bargain that ever was made, the most mad purchase that ever was got; To lose thy precious soul for base dirt, trash, pelf, vanity, to lose one soul for a whole world, is a lamentable bargain purchased at too dear a rate. By soul is here meant the rational soul; which is defined, 〈 in non-Latin alphabet 〉 , some render, actus primus, perfect habea, 〈 in non-Latin alphabet 〉 . Anima est tota in toto, & tota in qualibet parte corporis, the most noble part, for wa informans. The soul of beasts, their sensitive soul is annihilated: the soul of a brute-beast might admit a fair dispute. That which hath life is more noble than lands, buildings, &c: which are inanimate. But there's no compare, between the soul and the world, an immortal soul, a material earthly world, and immaterial, and spiritual soul, of all created things the soul is a none-such, beyond compare, invaluable, and hath the preeminence. It's far from my intententions to read a natural Philosophy lecture upon the essence and operations of the soul; I may not mistake the Pulpit for the Schools, & stuff up a Sermon with Philosophical notions: though I discard not Philosophy as a hand-maid to Divinity, yet I had rather have one proof from the scriptures than from them all, I prefer this one verse before all their elaborate volumes: my proofs therefore shall be altogether scripture proof.

That which from these words I lay down for a foundation of my discourse, is this entire doctrinal conclusion.

That the gain of the world can in no wise countervail the loss of o •• soul.

For the unfolding whereof, I purpose ( 〈 in non-Latin alphabet 〉 ) to make a comparison between the soul and the world, the excellency of the one, and the baseness of the other; that shall constitute the doctrinal part: Which done I shall improve all to point of practice, for the better ordering of your lives and conversations. This shall constitute the Use and Application.

1. Then, wherein consists the excellency of the soul? For representation of the souls exellency; 'I will inhance the dignity, price and value thereof in these 7 ensuing singularities.

1. The excellency of the soul consists in it's excellent and high original.

The soul is the very breath of God, Gen. 2. 7. Job. 33. 4. The soul is not ex traduce, by carnal generation, nor by derivation or propagation from the Parents, but it's immediately inspired by God Zech. 12. 1. Cr • ando infunditur, & infundendo creature; so St. Augustine.

2ly. Consider the pattern after which the soul was created, and that was the exactest pattern, the perfect Archetypum and exemplar, the image of God, see Gen. 1. 27. Eph. 4. 23, 24. It's said Adam be got a son in his own likeness, (i. e.) a sinner like himself, Gen. 3. 5. But that was statu corrupto. The Apostle argueth the case concerning the decent carriages of man and woman in external circumstances, 1 Cor. 11. 7. It's the commendation of a child to resemble it's father: this inhanceth the soul, that it resembles it's Creator.

3. Consider the souls spirituality, and immateriality. The soul was not made of dust, nor shall ever be resolved unto dust. It was not made of the gross substance of the earth, but immediately formed by God. The soul and spirit are coupled together, 1 Thes 5. 23. Heb. 4. 11. Luk. 23. 46. The soul is a spiritual, immaterial, incorporeal substance.

4. Consider the souls immortality, and eternal duration, Eccles. 12. 7. Matth: 10. 28. Both body and soul shall be immortal at the resurrection and reunion. The soul is capable of no corruption nor mortality at all. As soon as the body moulders away, the soul leaves the body; But not only the soul, but the body at the resurrection shall be immortal and incorruptible, 1 Cor. 15. 34. Phil. 3. 21. The soul runs parallel with the longest line of eternity. The soul hath no contrary corrupting qualities; It depends not on the matter, not on the body; for when the body is corrupted, and putrefied, made meat for worms, the soul is incorruptible, and immortal.

5. Consider the noble faculties of the soul. 2. Noble faculties appertain to the reasonable soul, the Understanding and the Will.

1. For the understanding, it's the bright luminary of the soul, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , are used promiscuously in scripture. It's the Pilot to steer the ship; it sits at stern and guides the affections, and ruleth over all the members. The understanding was created marvelous quick, knowing the Creator's mind, discerning the natures of things, Adam gave all the creatures names, suitable to their nature.

2. The Will, and this was created pliable and obedient unto the will of God, to yield ready obedience to it's Creatours commands. And though the understanding be blinded, and the will depraved, the affections disordered by reason of Adam's, fall: yet Christ giveth his eye-salve to his people to clear up their understanding, and subdueth their wills unto his will. These are noble faculties: The memory, conscience, affections are reduced unto these two: These faculties difference men from brute beasts.

6. Consider the invaluable price paid to purchase the soul. Even no less than the effusion of the blood of Christ. He paid his life for the redemption of his people, the soul must needs be of invaluable worth, that was bought, purchased, and paid for with the blood of the Son of God: O! invaluable price more worth than millions of worlds, more then all Angels in heaven could do, more than if Adam and all his posterity had suffered unto eternity; That the Son of God, 〈 in non-Latin alphabet 〉 , the eternal, God should become a child, the Antient of days should become the Infant of days, the Divine person should assume an human nature by an hypostatical union, that he should disrobe himself, and wear the rags of mortality, come into the world, not to reign as a King, but as a servant, to die a painful, shameful, and cursed death, this was an incomparable price, never to be paralleled: And what was the end of all, but to save the souls of his people to pacify God's wrath, reconcile man to God by the death on his cross?

7. Consider the difficulty to save our souls; We have a battle to fight, a race to run, we must be wrestlers, warriors, racers, we are to enter in at a strait gate. Few are saved, 〈 in non-Latin alphabet 〉 . It's no easy task (as the ignorant world dreams of) to make our peace with God; when the Son of man cometh shall he find faith on the earth? so, shall he find Repentance, and Love? A common temporary faith, a formal Repentance, a pretended love, are everywhere to be found, as the sicamores in the valley for abundance: but a justifying purifying faith, a repentance not to be repented of, a love without dissimulation are hard to be found, rare herbs, which grow in few gardens. The world cheates their souls with a shell, a picture, a fancy of faith, they believe as their parents did before them; and so they cheat their souls with a picture and fancy of repentance, they think repentance enough, if they can but mumble over that neck-verse, Lord have mercy upon me; but such lasy, easy, formal devotions, will not serve the turn, see 1 Thes: 1. 3. There is a work of faith, a labor of love, and a patience of hope. Cheap, easy, lasy ways, are suspicious ways: Its the greatest work in all the world, to work out our salvation: some indeed have a sharper, some an easier birth: None are without pangs and throws one time or other. Heart wounding goeth before heart healing, Act. 2. 37. But whoever belongeth to God, shall feel the gall and wormwood, the bitterness of sin.

Sin cost David, Peter, Mary-Magdalene, Paul, dear. Now then, that it is such a weighty difficult work to save thy soul, hence the excellency of the soul is the more enhanced and raised.

On the contrary, as I have enhanced the souls excellency in 7 singularities, so I will debase, and vilify the world in as many aggravations.

1. The world is a stye and sink of impurity, 1 Joh. 5. 19. What's pure religion, see, Jam. 1. 27. To k • ep ones self unspotted from the world. The world is the mother pollution: the daughter 〈 in non-Latin alphabet 〉 , Pet. 2. 20. The world may not be loved, 1 Joh. 2. 15. You may soon know that all the world hath, 1 Joh. 2. 16. The lust of the flesh, the lust of the eyes, and the pride of life.

2ly. The world is a grand impostor, an arrant jugler. There are three words, Eph. 4. 14: which describe the world to the life, 〈 in non-Latin alphabet 〉 , it courts and complements as Joab did Abner, and Amasa, as Ja • l served Sisera, as the Panther leaves a sweet sent, and allures the passenger to come to her, and presently he's devoured (as they say) the Sirens songs first lull men asleep, then devours them. The world puts a gaudy fair vizzard on the soulest actions: it calleth drunkenness, covetousness, whoredom, by mincing, plausible appellations. The lewd strumpet tells of her bed of ornaments, and braveries, Prov. 7. 16, 17, But mentions not a syllable of the dart striking through the liver, verse. 23. So the wine wherewith the drunkard is intoxicated, allures him with it's color, Prov. 23. 31; but forewarnes not of it's biting, verse. 32. The world never represents sin in it's proper colors, but sub specie boni. Take heed of the world, it will serve thee as Jacob served Laban, change thy wages 7 times: It will serve thee as the High-Priests served Judas, Matth. 27. 4. When an anguish came upon his spirit, and he restored the thirty pieces of silver, saying I have sinned, in that I have b • trayed the innocent blood, and they said what is that to us? see thou to that.

Then thirdly, the world is a merciless cruel tormentor; Sol • mon found it to be so by lamentable experience, Eccl • s. 1. 14 The covetous man is upon a Rack, his bed is a bed of thorns, his bread, gravel, for the loss of his God Mammon. The ambitious man, loseing honor and preferment, is disquieted, that he cannot enjoy himself, so was Haman, nothing could satisfy him, so long as he wanted Mord • caie's bended knee. The want of a complement more vexed him, than all his honors contented him. At what a great loss was the young man, when he must forego all his possessions? At what a loss were the foolish Gadarenes, when their swine were drowned, they even preferred their swine before a Jesus.

4. The world in it's best estate, is vanity, Eccles. 1. 2. The riches, honors, and pleasures, in this world, are empty broken cisterns, trees without fruit, bare leaves or apples of Sodom, which (as Historians relate) are goodly to the eye, but being touched, dissolve into cinders, and ashes, Isai. 55. 2. Not bread. The worlds goods are things which are but shadows, pictures, shells, emptiness, vanity, nothing, in reality and truth, Chimera's, entia rationis, brain fancies; Great expectations we have, Parturiunt montes, &c. The world is a mere lottery, we come to it with heads full of hopes, but return back with hearts full of blanks.

5. The world is unsatisfying and unsuitable to the soul. The world is material, corruptible, earthly; the soul immaterial, incorruptible, heavenly. How can these be reconciled? What agreement can there be between them? Ther's no proportion, nor reconciliation. The soul cannot feed on gold, you may as easily fill a bag full of spiritual graces, as satisfy an immortal soul with the world. The riches, pleasures, &c: of the world, are no way suitable, no way satisfying, not in the least measure commensurate to the vast and boundless desires of an immortal heavenly-borne being soul. The high-Priests money could not satisfy Judas; as soon as conscience pricked him, he could keep the money no longer. Honors could not satisfy Haman; What doth all this avail me, &c? The fool in the Gospel could not be satisfied with the barns he already had, he must have bigger? It is not within the sphere of the activity of any sublunary thing, to satisfy an immortal soul.

6. The world is unhelpful and unprofitable in the evil day. There are 4 evil days wherein the world cannot help. 1. In the day of affliction, loss of husband, wife, children, what can the world do thee good? In the day of a tormented conscience; all the worlds goods cannot pacify a tormented conscience. 2ly. In the day of death. The world cannot bribe death. 4ly. In the day of judgment, no help no comfort from the world. A friend we say is known in adversity; it plainly appears that the world is a very false perfidious enemy; because it serves thee as Absalom's Mule served him, left him helpless in a time of misery hanging between heaven and earth.

7 And lastly; The world in all it's bravery, in it's greatest estate and confluence is but momentary, transient, it cannot help beyond this life it cannot carry us to eternity; It passeth away, 1 Joh. 2. 17. The ambitious man's, honors, promotions, high places, cannot follow him to another world. An ungodly great man, noble and honorable in the world, when he dieth he shall be degraded of all. His honors will not follow him to hell, he shall be there, base, ignoble, inglorious. The riches of the covetous Mammonist shall not go to bell with him, they cannot corrupt the flames, nor bribe the tormentors. The voluptuous man's hawks, and hounds, cards, dice, cups, shall not go to hell with him: as soon as death surpriseth him, all these leave him. What distinction can be given between the rich man's skull and the poor man's? What difference doth death make, between the noble, and ignoble, rich and poor? Death cuts down all with it's sithe. It's mercy, and free grace that makes all the difference. Those 4 Summa Imperia were dissolved,— Sic transit gloria mundi. The world is a Jonah's gourd, like a vapor, a bubble, transient, momentary, uncertain, of short continuance; Now weigh these together, the excellency of the soul, and vileness of the world, as I have represented them in several particulars. We know Contraria juxtase posita magis eluccscunt; And upon serious premeditation give in your verdict, which would your rather have? Oh! that God would move, and persuade your hearts to make the better, choice to prefer your precious souls before all the kingdoms of the world, and the glory of them. Thus much for the doctrinallpart of the Text.

The doctrine being thus proved and cleared by the forementioned comparison, it now remains that I should make the best improvement of it, and set it home upon your consciences by particular Application. I shall hold forth a sixfold use of this Doctrine, which I shall endeavor to set home upon your consciences, for Terror, Expostulation, Exhortation, Examination, Direction, and Consolation.

The first Use is a word of terror and commination; it speaks heavy tidings to all those who prefer the pomp and glory of the world before their precious souls? how many prefer a base lust before their souls? a penny profit before an immortal soul? This is the condition of thousands, the far greater part, even of the Christian world. Now because everyone will plead not guilty, I will single out particular persons notoriously guilty.

1. Ignorant persons, who know not the excellency of a reasonable soul, and Ignoti nulla cupido. Discourse of the dignity of their souls; and tell them of the infinite price paid to redeem the souls of the elect, they plead ignorance, they are not book-learned. But will this plea lick thee whole? If thou art not book-learned, yet thou must be heart-learned. No kind of ignorance can acquit thee â toto, though it may à tanto. A sin of ignorance in the Levitical law had a trespass offering. An invincible gross ignorance, amongst blind guides, and blind corners, where there hath been wanting a teaching ministry, is lamentable, but not excusable. They shall be punished with fewer stripes: Hell shall not be heat so hot for them as for presumptuous sinners, who sin against illumination of judgment, and the bright shining light of the Gospel. But they that suffer the least pains in hell, shall suffer enough: Do not then plead thy ignorance, that's to purge one fault with another. Now if a bare ignorance, Ignorantia purae negationis; an invincible crass ignorance, where means are wanting, (which we have, and enjoy) if this be damnable, and no excuse for a sinner, for Rom. 1, 〈 in non-Latin alphabet 〉 , there's enough to leave any without excuse, what shall we say of an affected ignorance? which is Ignorantia pravae dispositionis, a shutting of the eyes against the light, to be ignorant of the worth of Christ, and the soul in these days, when knowledge abounds as the waters cover the seas, when as for the time and means they might have been teachers: when notwithstanding such a marvelous light shining brightly, yet they are in darkness, notwithstanding sermon upon sermon, &c: a constant powerful ministry, shining lamps, yet still people are ignorant, they know not God, what shall I say of them? Let me tell them that they are under a dreadful curse, as Jer. 10. 25. 2 Thes. 1. 8. Thou hast a precious soul, and knowest not of it, notwithstanding so many warnings, and admonitions by the messengers of God, whose fault is that? thy own, questionless thou mayest know, O! desperate, damnable ignorance!

2. Negligent persons are to be reproved, these are heedless and careless what become of their souls; For their bodies and estates, they turmoyle and vex themselves, rising early, &c. For a gainful bargain, for increasing their estates, for boone, jovial company, they can find time enough; but press them to the practice of religious duties, they plead want of time. They want not time, but good hearts. Manna is even ready to drop into many men's mouths, and yet they will not take pains to gather it. Many are so supine and lazy, that they will not step over the threshold to hear a Sermon. Many have gifts, and good abilities, but let them lie rusty for want of using: slothful persons shall be clothed with rags. The fountain is opened, people are not sensible of their thirst, and therefore they will not come; God affords food for our body, and food for our soul in abundance: now an hungry man will go apace for corporal food, and had we a spiritual appetite, a soul hunger, we should quicken our pace, and run as fast for the sood of our souls, see Heb. 2. 3. How shall we escape if we neglect so great salvation? God puts a prize into our hands, if we neglect to use it, our condemnation will be the greater. A sluggard will tell of this Lyon, that mountain, and that shrub in the way: so your lazy negligent people will tell and reckon up all the difficulties they can, to flatter themselves in their idleness, whereas indeed when we consider the battle we are to fight, the race to run, the strait gate to pass through, and the great difficulty to attain salvation, this should excite and provoke us to beg strength from God, and act in his strength, tugge hard at the Oare, wrestle harder, mend our pace, that we may enter in at the strait gate, fight the good fight of faith, and so run that we may obtain.

A third sort of persons to be reproved are unbelievers. They believe not such worth, and excellency in the soul as we speak of. This is the grand, capital, damning sin of the Gospel; Unbeliefe is a complication of many sins, made up of a fraternity of iniquity. See John 8 24. Unbeliefe as well as covetousness, caused the young man to prefer treasures on earth, before treasures in heaven. Unbeliefe as well as covetousness made the foolish Gadarenes to prefer their swine before a Savior. Did people in good earnest believe that the soul is more worth then a world, that the soul is of a heavenly-borne being, and runs parralell with eternity, they durst not grasp the world, make an Idol of Mammon, Volupia, &c. and put their precious souls in jeopardy. What hindered Christ's miracles? see Matth. 13. 28. What's the portion of unbelievers? see Luk 12. 46. Rev. 21. 8. The Jews had a saying, that, every sin that they committed had a spice of the golden calf. Every sin without question hath a spice of infidelity: Unbeliefe, and misbelief are destructive to the soul.

4ly. Impatient sinners are to be reproved; these are worst of all, they throw away the remedy, spurn away the plaster that God ordaineth for their cure. We say, falling into the water drowns not, but lying there, for a man may fall into a water, and may be plucked out alive: so falling into sin damns not, but lying in it without repentance. 'It is true that every sin deserves damnation, but all sins do not actually damn, otherwise who could be saved? There are two sorts of sinners, penitent, and impenitent sinners. Penitent, broken hearted sinners are received into mercy, through Christ: their sins are washed away in his blood, their sins are imputed to his score, and his righteousness imputed to them for justification. But impenitent sinners, such as swear, and will swear, are drunk and will be so, break sabbaths, and will do so, without remorse or regret of conscience, these shut the door of mercy against themselves; An impenitent person is Felo de se, his own executioner, see Rev. 16. 11. Rom. 2. 5. Impenitent persons take not the dignity of their souls into consideration, little do they think what will become of their souls unto all eternity. The law requires exact obedience, will not abate a tittle, not the least transgression; God hath given us a Court of mercy, the Gospel, and in it a surety, Christ, and the instrumental means, faith, and repentance. Now, impenitent Persons, despise the Gospel, the surety, the remedy, they reject the great salvation tendered in the Gospel, and so they are left inexcusable. Their blood be upon their own heads. God would heal them, they will not be healed; they are filthy and impure, the Lord proclaims a fountain to wash in it, but they will not come unto it, and so their damnation is just, and they are, 〈 in non-Latin alphabet 〉 , self condemned, and their destruction is from themselves. Of all judgments, deprecate this of impenitency. The Lord never give you over to impenitency.

2. The next Use shall be for expostulation; and here I would expostulate the case, as Isai. 55. 2. Rom. 6. 21. Who of any understanding would serve so unprofitable a master as sin is? who would be so mad as to be penny wise and pound foolish? as to get riches, lands, revenues by cozenage, fraud, oppression, and hazard their precious souls? What if you could get never so much gold, purchase never so much land honestly, and justly, and yet with the care, and turmoyle of getting and keeping all, you neglect your soul? what advantage would all this be unto you? Call yourselves to an account, and reckon what you get by purchaseing the world, and loseing your souls, cast up your accounts, and you will find, you have made a miserable bad bargain; 'I will draw this Use unto particular instances.

1. Let me expostulate the case with the voluptuous persons, who eat, and drink, and rise up to play; Hawkes, hounds, cards, dice, whores, cups are the voluptuous man's: companions. He's lul'd a sleep on the lap of pleasures, and follows his own swinge, and careere against the counter-blasts of a reclaiming conscience. Let me ask the voluptuous liver, what do all his pleasures conduce to the advantage of his soul? what comfort can a man take at night when he goeth to bed, when all the day he hath past away in gameing, drinking, and carrowsing? How many spend more upon their houndes, then they do towards the maintenance of a faithful Ministry? How many prefer a pack of cards, a pack of houndes, a cast of hawks, before the word of God? How many prefer a drunken merry meeting before a Sermon? They can sit whole days and nights at cards and dice, and at their cups upon ale-benches, and yet how weary at a Sermon? Double duties are tedious to them, sabbaths, fasts, are heavy burdens unto them. This sin of voluptuousness, is the crying sin of the nation, for which God lets us blood by his heavy judgments at this very time; O that all voluptuous Epicures would seriously lay to heart the sacred Irony of the wise man! Eccles. 11 9. O! that God would persuade you to have special regard of your precious souls! O that God would open your eyes to see your vanities and wicked pleasures, and turn the stream into the right channel, as Prov. 3. 17. To account the ways of wisdom the only ways of pleasantness.

2. Let me expostulate the case with the covetous Mammonist; He riseth early, &c: he's a scrapeing, and carking for the world, the trash and pelf here below, filling his barns with corn, his coffers with gold, still laboring for corn and oil, never satisfied, never thinking he hath enough.

But what's all this to the soul? His Mammon is his God, the wedge of gold is his confidence. He's earth'd before his time, his heart is rivetted upon the world. Surely he dreams of an eternity upon earth, and of heaven upon earth: He heeds not, nor regards any hereafter. His breath smells of earth, his discourse is earthly, his whole life and conversation is an earthly worldly conversation. But what will all his riches avail him when death arrests him? See, Zeph. 1. 18. Luk. 12. 17, 18, 19, 20, and the 21. v, makes the Application. Thou canst not carry thy riches to another world, they cannot bribe the flames of hell, nor corrupt the Tormentor; wherefore then shouldst thou labor thus greedily for that wich is not bread, for those things which are not? wherefore shouldst thou take such care for trash and pelf, the base, transitory trash of the of the world, which lasts but for a short season, and in the interim neglect thy precious soul, which abides unto all eternity? O! that God would alter thine affections, as Col. 3. 2. O! that God would work in thee a serious belief of this truth, that thy soul is more worth than all the world!

3ly. Let me expostulate the case with the ambitious man, who aspires unto great places, dignities, honors, and promotions in the world? What are all these in comparison of his soul? Many have great Titles, honorable names in this world, who shall be degraded of all in the world to come. What's honor? It's but momentary. Honor est in honorante; it's that which a wicked man may have, Haman, Nimrod, H • red, had it. What would rich Coates of arms, great dignitis, popular observance, advantage thy precious soul? The Apostle tells us, not many, 1 Cor. 1. 26. &c. He doth not say not any, some are ennobled by a spiritual, as well as by a natural birth. But oft times great dignities, preferments, honors, promotions, are clogges, and hindrances to the soul. Marcus Gal • acius Caracciolus knew it well, and renounced all for Christ; so did Moses, 〈 in non-Latin alphabet 〉 ; Heb. 11. 24. So must thou. What high places, preferments, dignities, thou fearest will ensnare thy soul, and withdraw thee from Christ, thou must forego them all, so far forth as they stand in competition with, or opposition unto Christ. What will it profit thee to have a great name written on earth, but no name at all written in the book of life? Wherefore then doest thou pursue high preferments, see Jer. 45. 5. Art thou fit and preferred for those great high places thou lookest after? Hast thou taken an Antidote before hand to prevent the poisonous inflations of pride? Or art thou sure thou shalt speed, and obtain thy desire. Honor fugientem sequitur, s • quentem fugit, see Psal. 75. 6. Prov. 3. 35. Remember Haman's period; Wolseyes fall, &c. Thou that art higher by the head than thy brethren, as Saul was elevated to great dignities, must come the same way to heaven as the poorest Christian. Wherefore then, should any man labor more for greatness than goodness, preferring favor of men before the favor of God, high places on earth, before the high places in heaven? The reason is, because they prefer the world before their souls; Consider seriously of all these. The voluptuous Epicure never ceaseth swallowing, the covetous Mammonist, never ceaseth scraping, the ambitious Parasite, never ceaseth climbing. But what will it profit the voluptuous man to have his fill of pleasures, the covetous man to have his coffer crammed with gold, the Ambitious man to have honors, promotions, and great titles, enough to clog his memory, and yet in the interim to lose their precious souls? Let your serious thoughts be exercised herein, and then return an answer, whether your souls be not of more value than the whole world?

I proceed to a third Use for exhortation: Suffer I beseech you the word of exhortation, above all other things to take special regard, and care what will become of your souls to all eternity, above all your gettings get this understanding, to know the incomparable worth of your immortal souls. Above all trades which you drive for the world, learn this soul trade, this soul thrist. I persuade you to take the most thriving, most gainful way in the world: whereas others labor for corn and oil, wealth, dignities, which are failing perishing things, which are not bread, and cannot satisfy, let me persuade you to labor for that which endureth to eternity. Be therefore good husbands for your souls, learn this spiritual husbandry to improve your time, talents, and opportunities for the everlasting benefit of your precious souls. Tell men of a wise, rich, honorable, thriving way for the world, they will readily embrace it; I represent before you this day, the most wise, rich, honorable, thriving way for your precious souls. This course is wise, Deut. 32. 29. It's rich and honorable, Prov. 3. 16. The godly are most honorable. It's thriving and gainful, 1 Tim. 6. 6. Up and set about the work. Above all works work out your salvation with fear and trembling. Methinks I might spare Motives; what? will ye not do good to your own souls? Will you neglect your choicest Jewell? will you leave your soul at random, neglected, unregarded? Do ye not know the singular worth of your soul? To quicken your affections, I shall recommend to your serious thoughts these 9 moving considerations.

1. One soul is more precious then all the kingdoms of the world, and the glory of them; Seest thou a poor man picking off a dunghill old cast rags, another picking sticks or coles out of the kennel, almost ready to famish by reason of hunger, or to starve for want of fire: seest thou others working for a penny a day, going many a mile to earn a penny, and scarce able to go through weakness; however these poor people may seem vile and contemptible in the eyes of the world, yet their souls are more worth, and highlier to be valued, then all the pomp and bravery of the world: My Reasons are,

1 Because the world is transitory, fading, perishing; the soul permanent, abiding to eternity. The form of the world passeth away; this goodly structure of this visible globe, shall be dissolved and burnt up with fire, but the soul is incorruptible, capable of no consumption; now that which is permanent is of more worth then that which is transient, therefore the soul is more worth then the world.

Secondly, all the riches, honors, bravery, &c. in the world cannot redeem one soul; If a man would give all his lands, gold and silver, &c. to save his soul, it could not be obtained: the Manors, Lands, and richest treasures of the whole world put altogether, cannot purchase one soul: the soul cannot be bought nor purchased by such a price, when death arrests a sinner to appear before the judgment seat, the sinner would give ten thousand pounds for a good conscience, nay all his estate, riches, &c. but all these cannot bribe death to stay one minute longer, nor can they all make any atonement for the soul. Riches, honors, &c. are not a suitable proportionable price, sor these are material and corruptible, the soul immaterial and incorruptible, and between these there's no proportion.

Thirdly, The price paid to redeem our souls is infinitely, superlatively more worth then millions of worlds, what's that, see 1 Pet. 1. 18. The soul was redeemed with the price of blood, even of him who was 〈 in non-Latin alphabet 〉 : not one soul saved any other way; not the richest in the world, nor the poorest can come any other way to heaven, but by Jesus Christ. The soul of the poorest saint (though his person be trampled on by the world) is bought by so great a price, as the effusion of the blood of Jesus Christ. Hence it evidently appears, that the soul is more worth then the world, Christ died not for the world, he prayed not for them, John 17. 9. but he died for his own, whom his father had given him out of the world. O precious, heavenly-born-being soul!

2ly. It's Jesus Christ alone, & the graces of his spirit that can beautify, enrich, and adorn the soul. Ask a covetous Mammonist where lies his riches? he will tell you in such a stock of cattle, such lands & revennues, gold & silver, &c. Ask a child of God where are his riches? he will tell you his riches are in Christ, his treasures are in heaven, his high place and preferment is in his fathers house. Ask your stately Gallants wh • re their ornaments are? They will show you their necklaces; and bracelets of pearls, their Diamond-Rings, Gorgeous apparel. But what's all these to the soul? The soul is not beautified with golden chains, costly raiment, precious jewels. I will tell you of a chain of pearls, which will adorn your souls, and enrich you more then all the precious gems the Universe can afford, read 2 Pet. 1. 5. Ps 45. 13, 14. Ezek. 16. 9, 10, 11, &c. Thou mayest be rich in the world, yet poor in grace, thou mayest have a beautiful face and a polluted soul; goodly, brave, stately apparel, and a foul rotten conscience; outward beauty, inward deformity; fair without, foul within. Now Christ his graces can alone make thy soul beautiful; His graces are the best ornament, and therefore beseech him to beautify thy soul, and to adorn thee with faith, love, and the rest of the Graces of his spirit.

Thirdly Consider, God out of the riches of his free grace and mercy puts a price into your hands by the Gospel dispensations, which he expects you should improve for the best advantage of your souls. Force not the Lord to complain, as Prov. 17. 6. you have sermon upon sermon, Manna falls frequently round about your tents, will you not stir out of your doors to gather it? you have the ordinances frequently dispensed amongst you, you have bread in the morning, and bread in the evening, many occasional sermons. All these helps and means are afforded by God for the good of your souls: you have public assemblies continued, your eyes behold your teachers, you enjoy Sabbaths, days of humiliation, days of thanksgiving, wherein God's keeps open market for the good of your souls, and its your duty to husband them all for the eternal welfare of your souls? The Spirit knocks at your hearts, by the sermons you hear, by all the mercies you enjoy, to take care of your precious souls. The salvation of your souls is the intention and end of all our preaching. It's the only design we have upon you, to win you to Jesus Christ: all the Ordinances are the food of your souls, to keep your souls in heart, the sabbaths are the market of your souls, you have soul-fatting Ordinances. Oh take heed, lest a leanness enter into your souls. The markets will not always last, the shops will not always be open, now come and buy wine, &c. Improve the Sabbaths, Sermons, all your Gospel-opportunities for the eternal benefit of your souls.

Fourthly, Consider, This present time of life whilst you are in this world, is the only season and opportunity offered to make provision for your precious souls, see John 9. 4. This is the time to work out your salvation in, as Phil. 2. 12. The time of seeking God, Isa. 55. 6. This is the time of working the work of faith, the labor of love, and patience of hope, 2 Thes. 1. 3. This is the time of making our peace and reconciliation with God. Now we press upon you the Doctrine of reconciliation, 2 Cor. 5. 20. If thou livest and diest in an unregenerate and unreconciled estate to God, thou wilt remain so even to all eternity. Now thou must run, otherwise thou shalt never obtain; now thou must fight the good fight of faith, otherwise thou shalt never obtain the end of thy faith, the salvation of thy soul. Now thou must wrestle, otherwise thou wilt never obtain the blessing. Now thy peace must be made, whilst thou art on this side hell, otherwise it will never be made hereafter. There's no time for purgation in another world, for perfecting thy faith and hope; this time of life is the seed time, and according as a man soweth, so shall he reap. This time of life is a time of working, in heaven there will be a resting from our labors. As therefore thou tendrest the eternal welfare of thy soul, whilst thou hast life, breath, space, opportunity, whilst thou art on this side the grave, on this side of eternity, set seriously upon the business of greatest weight and consequence, to make thy peace with God, to make thy calling and election sure, that so when death separates thy soul from thy body, nothing may be able to separate it from the love of Jesus Christ.

Fifthly, Consider, This present life is but for a moment, and upon this moment depends eternity. The longest life is but a mo • ent, if compared with eternity; and this moment is a short moment, compared in Scripture to bubbles, vapors, spans, weavers shuttles, flowers, things of shortest continuance. And this moment is a shortening moment, each day, each hour, each minute shortneth thy life, and makes thee nearer eternity; each step thou treadest is a step nearer thy Grave; each moment thou breathest, is a drawing on to thy home. And further, this moment, when once past, is irrecoverable; all the world cannot call back one minute of time; and when this little inch and moment of time is past, thou shalt be in eternity, in that condition which is unalterable, as long as God and Christ are, world without end. Oh that God would work this consideration, and set it home upon your serious thoughts! that considering your life daily hastens to an end, you might timely and seriously prepare for that life, which shall never end. The Lord give you grace to make the best use of this moment, to beautify your souls, to trim up your lamps, to walk every day as if it were your last day, that so when the Lord summons you by death, you may have nothing to do but to die, and with comfort and confidence, you may breath out your souls into the arms of Jesus Christ.

6. Consider, there will be a day of judgment for soul and body. There's a day of visitation, a day of accompt, a general Assize held for all the world, 2 Cor. 5. 10. And Christ's coming is like a thief in the night. There's a different sentence, Matth. 25. viz. Come ye Blessed, Go ye cursed. A different place, heaven, and hell; no medium no tertium; Purgatory is a Popish dream: If thou beest not purged here, thou shalt never be purged hereafter: Body and soul shall be reunited, and either be companions in woe, or bliss, unto all eternity.

7. Consider, as death leaves thee, so judgment will find thee. As the tree falls, so it lies; If thy soul be filthy and guilty, and unwashed by the blood of Christ, when separated from thy body, it will ever so remain in that condition. If thou diest unreconciled to Jesus Christ, judgment will find thee so, and so thou shalt remain even unto all eternity. If sanctification be not begun, yea and in some measure wrought in this world, it will not be wrought in another. If here thou hast not the first fruits of the spirit, the hansell, part of payment, thou wilt never reap the whole harvest in another world. If thou art not justified by grace, nor sanctified by the spirit, nor acquitted by the blood of Christ, before thou departest this world, death will give a return, unjustif'd, unsanctify'd, unacquitted, and judgment will so find the return, and pass upon thee an irrevocable sentence: O then be persuaded so to live as ye may have hope in your deaths; and so to die, as you would have judgment to find you: judgment will neither find you better nor worse then death hath left you.

8. Consider, the riches of God's mercy, free love and grace abounds exceedingly, That thou art yet alive, on this side the grave, hell, and judgment, and God gives thee this gracious warning. God might justly cut thee off in thy wickedness, and send thee to hell speedily. But Oh! infinite patience, and long suffering. Now God expostulates, why will ye die, oh house of Israel! God delights not in your blood, see Acts 17. 30. Isai. 55. 7. Isai. 55. 1. God gives you warning, sends his messengers to premonish you, to bid you look to your sou • es. It's the whole drift, and scope of God's messengers, to persuade you to have a special care of your souls; Now you have food for your souls; now you have sabbaths, the desire of days, and many precious Gospel opportunities. It's free grace you enjoy them. For you have forfeited them all, Oh! wonderful mercy, that God doth not take the forfeiture.