Several Works

The Epistle to the READER.

T Hou hast here presented to thy view some Sermons os Mr. John Murcot, whilst he lived, a precious Instrument in the hand of Jesus Christ, a Workman that needed not to be ashamed: And now being dead, yet speaketh by these and his other labors.

Concerning the Author, he was (according to his years) of an exact judgment; which appeared,

1. In the choice of apt Subjects, with respect to the persons and times wherein he lived; as he aimed at the setting up of Christ's interest and the welfare of his people, so he singled out arguments answerable, upon the improvement whereof he spent his best thoughts: as might be instanced in these and several other pieces of his.

2. In all his undertakings he labored to discover to poor creatures the vileness of sin, God's free Grace, yet ne • 〈◊〉 the prejudice of Gospel-obedience: in the promoting whereof he labored very much, knowing the great relactancy of flesh and blood thereto.

3. His wisdom appeared in his care and tenderness, in that with the discovery of sin he always joined the nearness of Mercy: as he cast down with one hand, so he raised up with the other: a Bonerges, and yet a son of consolation: and oh how tender and humble towards poor troubled doubting souls!

4. In the healing and preventing of breaches among Brethren, he was admirable: the Lord gave him wisdom above his years.

(2) As he was exact in judgment, so was he full of affections: how warm were they, lying in the very bosom of his Master, which appeared in his melting frame of Spirit ordinarily, and in his thirst to draw down notions, that floated in the brain, to the heart and feeling, wherein he was exceedingly successful.

(3) As for conversation, he was not only spotless, but active in good, in his studies a • dlabours, wherein as he was abundant and unwearied (which probably helped to shorten his life, that when his body came to conflict with the disease, he had not strength to overcome) at all other times doing or receiving good; of whom it may be truly said, that he did Epilcopum agere & vivere act and live a true Minister of Jesus Christ: blessed Bradford connted that hour lost wherein he did not some good with his tongue, pen or purse. It was the commendation of blessed Hooper, that he was spare of Dyet, spare of Words, and sparest of Time.

These things being committed to another hand, we shall forbear; the scope of this Epistle being to acquaint thee with the grounds of publishing these Sermons, and to entreat thy candid interpretation and acceptance of our endeavors therein.

First, The satisfying of the longing desires of several, some of whom eminent not only in Place, but Piety, that their hearts may be refreshed, & their memories strengthened by reading what they formerly heard with much delight.

2. The general acceptation of the Author, even with all sorts in those places where he lived or was known.

Secondly, The seasonableness of the Subject: it being an Antidote against the reigning of that most dangerous evil of the times, Formality: the most satisfying themselves with the bare Lamp of Profession, not regarding the want of oil in their vessels: and the best too apt to be nodding when the cry is made: and with the Apostles, most sleep when it most concerned them to be watching; which renders this Subject, not only of present, but lasting use and benefit.

Thirdly, The manner of handling, which is solid and spiritual, so that the ingenuous Reader may find in this Lamp, not only light to direct him, but heat to warm him when he is a cold, and a Cry to awaken him, when he is asleep.

Fourthly, The Authors exactness in penning them: as if Providence, contrary to his approved modesty, had designed them for public view, which thou hast here, as they were left in his own private notes: and you know, First, That writing and speaking have their several Graces, they were publicly delivered with much advantage. Secondly, They are set forth after his death, and you know charity is due to Orphans: the Authors more then ordinary growth in a few years, assures us, that had he lived to have revised this Work, it would have been much more digested and refined.

Thirdly, Being left in Characters, in the transcribing whereof, by the most diligent and exact, some mistakes are almost unavoidable, so that these may challenge allowance, being transcribed by the Authors dearest relation, who acquired the knowledge of his Character after his death.

Wherefore we entreat thee good Reader to bear with what might have escaped upon that, or our own accompt, which we shall willingly own, judging it our duty to prefer the Public, and eternal good of souls to our own names, for whose sake as the Pretious Author bestowed much of his oil in the trimming of this Lamp, so we have set it up in view, beseeching the Father of Lights, to bless and own it with like success and entertainment in the hearts of those that shall read it, as he did when it was at first preached: Remaining (Christian Reader)

Christian Reader,

M Y Design in these few lines to thee, is not to commend the work that is here presented to thy view; I suppose it will sufficiently commend itself. And if it should be otherwise, it is not I, nor any other, who by a bare testimony can add to the Merit of it. For though I must ingenuously confess, that since it was left with me, I have not had time to read it exactly, nor could I keep it longer in my hands, to satisfy myself that way, without some injury, having been confined in my retaining of it with me, to a certain time. Yet so far as I read, I have observed, that with much satisfaction to myself, which I judge may be acceptable to others, both to instruct them, as also to awaken, quicken, refresh, & comfort them; so that those who are wise, and will diligently observe what they read, may be greatly edified thereby. My intent is rather to speak of the man, (that precious servant of Jesus Christ, Mr. Murcot, who now is taken to his rest, in that near Communion which he enjoys with, and in his blessed Head) then of any particular work of his. I first knew him when he lived in Wirral, near Chester, and there was reason that I should be familiarly acquainted with him, at that time, both because he was Preacher at a place, and also to a people there, to many of whom myself in former times stood related, till the violence of the then prevailing Prelates expulsed me thence; and also because he took to wife from among us, Mrs. Hester Marsden, well reputed of by us, and who now survives him, a serious Mourner, under the heavy loss of him. He was while he lived there, the glory of that Country. A very quick, and lively, and powerful Preacher he was, and mighty in prayer. Eminent for piety, gravity, and holy innocence: warming and heating the hearts of the Saints by his doctrine and life; a considerable part whereof, he spent in holy Communion with them: And over-awing and silencing the rest of men where he lived, by his wise, grave and harmless conversation. Dearly loved he was by some, and greatly reverenced by others. But in Ireland, especially in the chief City thereof, Dublin, (to which place he went, when he left Wirrall, and where he ended his days) he became like Jonah his Gourd, he sprung up as it were in a night, his growth was wonderful in that place: he filled that City, (I may say in some sense) that Land, with his shadow: his fame went abroad through the whole Country, and reached to many parts of this Nation also. And when the Providence of the Lord carried me over thither (which was about twelve months since, and about six months after he had finished his course, though my stay there was but for a little moment, yet) I met with the sweet savor of his precious name, which was like an ointment poured forth in all places where I travelled. God was (doubtless) very remarkably with him, for a great work was done by him in a short time, as it is clearly witnessed by all good people that live there. He spake the Word of God, as one who was much with God, and indeed he had always much inward close Communion with God in secret, before he revealed anything of him or from him openly. He studied the people's distempers, and found out, that formality was the great epidemical disease among professors, as indeed so it is everywhere in this declining age: And he was wisely guided in the choice of such soul-searching Scriptures, by which he might then separate the Sheep from the Goats, the wise Virgins from the foolish, which will be Christ's work hereafter. In a word (for prolixity is not so suitable for one who now presents all upon report, there being all the while he lived there, a Sea betwixt him and me) he was a most industrious vigilant Pastor, and a most austere and self-observing Christian. And this Crown of glory the Lord put upon him, which few others have had the honor to wear; he was like a rising Star, ever to his death in a rising State, increasing in spiritual height and stature every day, and grew more eminent and excellent in his gifts, graces, labors, usefulness and profitableness continually; and he lived, not to be at a stay, much less to decline, but when he was nearest heaven, the Lord carried him thither. He may be reckoned among the Lord's Worthies, of whom the world was not worthy. The Lord hath taken him, but his remembrance will not be so soon gone. He will live while any that knew him shall live; and afterwards also, if the Lord's blessing shall accompany the rehearsal of his life and death, and his Sermons Printed, in such sort as his blessing hath attended the passing and spending of his life, and his dying, and in the preaching of such Sermons: All which were greatly sanctified to the people that beheld and heard them. Now that it may be so, shall be the earnest prayer of,

Christian READER.

I Never knew the Author of this Work in Person while he lived, but being dead, I know him by his Picture, and that the Picture of his better and more noble part. The first Part of this Book is formally so, being a very exact draft of his whole Life, and the image of his inner. Man in all the Divine Colours, Lights, Lineaments and beauties of it. Few men have found such a Pen • il to draw them, and few Pencils have found such a man to draw. He was but a little while in the world, but he lived long, else he had never yielded true Materials for so long a History of his Life. The following Parts of the Book are virtually so, I mean the Picture of his better Part, or the image of his mind: in which, though dead, he yet speaketh, and breatheth through every Page and Line, Truth and Holiness, Zeal for God, and Compassion to the Souls of men, his own Tasts that the Lord is Gracious, and • is longing Desires to make others partake of the same Grace, which himself had tasted. Read the Book, and therein you have the Soul of a faithful Minister of the Gospel copied out.

It is an amazing Providence to see many unprofitable Drones, Idol Shepherds, blind Guides, Men whose Graces are not at all discernible in their lives, and whose gifts are sapless, Spiritless, and upon the matter useless in their Ministry, live to old age, and wither upon the Stalk; while others of shining Graces, of lively Gifts, and of unwearied Industry in the Lord's Vineyard, are cropped off in the very blooming, and as soon as shown to the world, called out of it. But who may say to God, what dost thou? He is in one mind, and who can turn him? and what his Soul desireth, even that he doth. He performeth the thing that is appointed for us, and many such things are with him.

But though we have nothing to say to God, the most wise God, about this dispensation; yet this saith much to Man. This saith much to Ireland, whither God sent this burning and shining light; Have not they much cause to consider how they prized it, how they improved it, seeing God put it out so quickly, and gave them so short a season to rejoice in it? That he preached so few years to them, should be to them an everlasting Sermon. And this question should come thick upon the heart of that Church there, which was the Candlestick in which God placed this light; why was it so? why was it so? why hath the Lord removed our Teacher into a Corner (the very Grave) so that our eyes cannot see our Teacher (who was also a Pastor after his own heart) anymore? Was he enough in our hearts? or was he too much there? We may forfeit our enjoyments by too high, as well as by too low an esteem of them; and by looking too much upon means, provoke God to hide it from us. But whatever moved the Lord to take him from you, it well becomes you to be thankful that you had him (though but for a short season) in person among you, and that so much of him (this mant le which fell from him as he was ascending) is gathered up, and left with you and other Churches, as his Monument and Memorial forever.

Good Reader,

I T is often seen that good men die soonest, our translation to heaven is delayed only till our fitness to enjoy heaven, as soon as we are meet for that blessed inheritance, we are gathered in like a shock of Corn in its season: some ripen for heaven apace, and are taken out of the world sooner then others, now it is pity that all their fruit should die with them; Christ saith to his Apostles; I have ordained you to bring forth fruit, and that your fruit should remain: Intending (I suppose) not only their reward in heaven, and the continuance of Believers, begotten by them to God, who in a very commodious sense are the surviving fruit of their labors, but also their Doctrine consigned to the use of future ages by writing: The writings of the Apostles (I confess) are more necessary then those of private men, as making up the Canon and rule of Faith, but yet the explications of ordinary Pastors and Teachers have their use and benefit, and it is a commendable diligence in them that gather up the fragments of good men, that nothing be lost.

It pleased God to call up this worthy servant of Jesus Christ to heaven betimes, it were pity that the Sermons coming from such a warm and affectionate spirit, should die away with the breath in which they were uttered; as his fruit remaineth (I hope) in the hearts of many that heard him, so is it wrapped up in these papers by the diligence of his surviving friends, to preserve it from perishing and forgetfulness.

Its an happiness, though not to be hoped for, yet to be wished for, that none would write in this public way, but very holy, or very learned men, who either from their profounder knowledge of the mysteries of godliness, or inward acquaintance with the workings of the Spirit, are most likely to improve or keep alive the Doctrine of God in the Christian world; this worthy instrument thou wilt find to be a man by no means of dispicable abilities, but chiefly excelling in a gracious heart, and much inward experience in the things of God; and though deep speculations, and luscious language is not here to be expected, yet many wholesome and heartwarming truths, delivered in a grave and unaffected style, which (if my hopes deceive me not) will be of great use to quicken this dull and carnal age to a greater study and vigor of holiness; and therefore (being desired) I could not but recommend these Sermons, to thy best acceptance; I am.

The Table of the Scriptures opened and explained in this Volume.

	Genesis.
Chap.	Ver.	Page.
4	7	120
17	12	487
25	8	329
	Exodus.
1	13	490
16	25	370
20	20	553
32	12	395
34	7	636
	Leviticus.
19	23	89
25	41	517
	42	ibid.
	44	487
	45	530
	46	ibid.
	Joshua.
1	5	430
18	3	296
	2 Samuel.
3	16	523
9	13	219
	1 Kings.
11	13	394
22	29	159
	Nehemiah.
8	10	341
	Job.
2	22	393
5	26	326
8	07	558
16	00	066
19	27	137
21	from 7, to 9	133
31	1	364
	21	236
33	26	182
	Psalms.
1	3	245
4	3	091
18	23	235
36	08	340
40	6	532
51	17	281
75	8	344
76	5	193
84	7	561
92	12	560
94	7	402
111	10	p. 81 See this in the first subject, Circumspect walking.
119	59	76. See this in the first subject, Circumspect walking, &c.
	Proverbs.
1	26	315
3	14	367
4	27	61 See this in the first subject, Circumspect walking, &c.
9	1	353
	2	ibid.
	4	357
12	10	396
24	5	605
26	23	399
	Eccles.
2	9	558
	Canticles.
2	7	81 See this in the first subject, Circumspect walking.
	11	419
4	10	350
5	1	ibid.
	2	158, 168, 184
	3	160, 161
	Isaiah.
1	5	442, 443
	6	ibid.
	13	399
6	10	296
17	11	559
27	11	634
35	8	088
40	29	634
50	10	241
	11	103, 225, 242
60	1	414
61	1	496
62	5	048
	Jeremiah.
2	2	185
13	25	321
17	09	269
	Ezekiel.
34	4	442
44	9	088
	Hosea.
2	19	074
7	11	105
14	4	85, 86
	5	633
	9	115
	Amos.
3	2	395
	Jonah.
1	5	144, 151
	Micah.
3	11	405
	Zephaniah.
3	17	48
	Zechariah.
9	11	506
	Malachi.
4	2	411, 429
		431, 434
		436, 438
		478, 558
	Matthew.
2	8	62 See in the first subject, Circumspect walking, &c.
3	3	7
5	16	242
9	15	035
13	6	415, 434
	13	2
	31,	&c. 562
16	24	594
18	3	579
19	22	381
22	2	36, 53
	19	497
24	28	672
	37	173
	45	3
25	from 1. to 14 Paraphrased.	from 5 to 18, 33
	3	103
	5	119, 140, to 144
	6	197
	7	221, 240
	8	262, 286,
	9	301, 314
	10	319, 325
		338, 363
	11	377
	12	ibid. 391
26	29	342
	40	145
	45	176, 182
27	46	245
	Luke.
1	78	415
4	18	528
7	47	610
11	21	493
	22	ibid.
12	29	513
	39	208
17	26	151
	27	ibid.
18	17	582
19	42	273, 279
24	45	021
	John.
1	9	417
	11	678
6	37	655
	38	669
	39	ibid.
	45	653
8	32	484, 566, 605
	33	481
	34	491
10	17	368
12	32	672
14	21	394
17	9	41
	13	350, 533
20	23	401
	Acts.
3	21	8
5	3	96
9	7	654
18	25	62. See in the first subject of Circumspect walking, &c.
20	26	679
26	18	270
	Romans.
2	4	128
4	15	485
6	7	492
	17	499
	22	542
7	13	548
	14	61. See in the first subject of Circumspect walking, 488, 512
	15	394
	25	239
10	18	438
13	11	167
	1 Corinthians.
3	1	514, 612, 643
5	11	99
7	14	92
	29	173
15	52	200, 202
	2 Corinthians.
5	17	303
11	2	44, 68
	Galatians.
1	6	483
3	2	485
	23	500
4	24	486
5	17	238
	Ephesians.
4	13	576
5	8	495
	15	53, 55, 57
		63
	16	See in the first subject of Circumspect walking.
	18	355
2	6	667
3	2	363
	14	253
	18	022
	20	056
4	10	243
	Collossians.
1	24	127
2	4	250
	15	493
	19	569
	1 Thessalonians.
4	16	7, 200
	1 Timothy.
4	15	639
	Hebrews.
1	2	416
	3	039
2	24	502
4	16	62
11	40	433
12	13	665
	17	285
	James.
1	2	337
	19	461
	1 Peter.
2	2	630
	16	540
3	19	436
4	18	309
5	5	249
	9	619
	2 Peter.
1	5	624
	12	328
3	17	250
	18	249, 604
	1 John.
2	20	104
	24	24
3	2	351
	9	12
	3 John.
	2	618
	Jude.
	12	589
	Revelation.
2	4	146
	21	128
3	2	257
21	9	36
22	15	363

The Errata's following begins at The Parable of the ten Virgins. PAge 2. line. 30. blot out not; p. 3. l. 29 for fast you, read, as fast as you; p. 29. l. last, for her own, r. our own; p. 71. l. 9. blot our for; p. 75. l. 22. for we choose, r. will choose; p. 87. l. 5. for to fit loose, r. to fit loose; p. 105. l. 10. for bidden arts, r. hidden parts; p. 106. l. 23. for fall, r. fill; p. 115. l. 12. for All proressions, r. All processions; p. 117. l. 13. for widows case, r. widows cruse; p. 126. l. 34. blot out thou; p. 165. l. 3. blot out and; p. 188. l. 37. for he asleep, r. be asleep; p. 225. l. 17. for i • is, r. is it; p. 561. l. 29. for decy, r. decay; p. 428. l. 7. for Maditation, r. Moditation; p. 609. l. 32. for though be, r • though he.

The Epistle to the Reader.

T HOU mayest haply be offended that I bring upon the Stage, and present unto thy view the mere shadow of a man, and not the living substance: Sit but a while, and thou shalt see something pass before thee, worthy thy observation. I must needs acknowledge a disparaging disproportion betwixt this Copy and the Original: Had I drawn his Picture, whilst alive, I might have described his perfections in more resembling Characters; but doing it since his death, it cannot be expected I should draw him in any other, then dead colors. His Graces were more lively, and sparkling in their exercise and operation, then in this faint and languishing Representation. However, something I was willing to do to revive the memory of our departed friend, and to make him known unto those, who have not yet heard of him by the hearing of the ear. Reader, thou hast here a bright Torch, that had much flame and but a little smoke, and more matter for thy imitation, then caution. Be a follower of him, who followed the Lord fully, and having done his work, is gone to receive his wages, and to take up his place about the Throne. God's glory, and thy spiritual advantage are in the eyes, and aim of,

Moses in the Mount; OR, The beloved Disciple leaning on Jesus 's Bosom.

T HE children of God are not without cause styled his Workmanship, his Building. Every particular Believer is a little living Temple, and made the Habitation of God through the Spirit, such honor have all his Saints.

Christian Reader, I am about to present unto thine eye a curious Piece, a stately Structure, framed by the hand of Free Grace, in the Survey of which, much of the wisdom, and goodness of God will be eminently conspicuous. I have several well-furnished Rooms to lead thee to, but must first pass through the Porch and Preface, the grounds of my undertaking, and so make the fa • rer way for the ensuing Relation.

1. It hath not been a thing novel, and unheard of in the Church of God, in such a way as this, to transmit unto Posterity the Names, Memories, Gracious Conversations of eminenter Saints, especially Ministers, who in their several Sphears and Generations, have shined like stars of the first magnitude, streaming and issuing▪ forth a more then ordinary and illustrious Light.

2. The lives of morally▪ honest Heathens are both recorded, and read with profit, not only by fellow pagans, but by us Christians. Who knows not that Plutarch • lives have in them many things serving for Caution and Imitation? More advantage doubtless will redound by reading the lives of the Evangelically, spiritually, and really religious.

3 We have the warrant of sacred Writ, which (being not only Doctrinal but in a great part Historical) doth much encourage to a Practice of this Nature. The 11. Chap. of the Epistle to the Hebrews, you will find to be an Epitome of the lives of the Fathers. Now where we have the Spirit of God going before, we may well follow after.

4. The extraordinary strictness, exemplary severity, unwearied industry, and activity of this man of God in the ways and work of the Lord do exceedingly excite and strongly provoke to make him thus public, and to propose the holiness of his life, and comforts in death, for the direction and consolation of those, whose faces are set towards Zion, and to whom this account of him shall come.

5. That God may have the glory of what he had done in him in a way of gracious discoveries and manifestations, of what he had done for him in a way of clear providences, and encouraging dispensations, of what he had done by him in giving success unto his labors, and letting him see the travel of his soul, to his no small solace and satisfaction.

6. That the Name of such a Pleasant Plant, and fruitful Bough might be preserved fresh▪ green and verdant in the memories of God's people, e • ough himself be withe • ed, lopped off by the hand of death, and fo • a while laid in the dust.

As Abel, so other Saints, though dead, may yet speak, and be made known. And O what a glorious thing is it, when departed souls are lodged in Abraham's blissful bosom, and dead bodies intombed in living Sepulchers, sending forth a sweet and refreshing savor into the nostrils of surviving friends! A flower may smell sweet after it is cropped, and a way made for the Sun to shine after it is set.

Mr. John Murcot, (the History of whose life is now to be related) was born in the ancient Town of Warwick, of Parents considerable for their Extraction, more for their shining and pious conversation.

His Fathers name Job Murcot, who applied himself to the study of the Law, which brought him in a competent and comfortable subsistence, though since humbled by the calamitous inconveniences of these distracted times, whose various revolutions have occasioned a wasting and undoing unto many.

His mothers name before her marriage with his Father, was Joan Townsend, of raised parts, and eminent piety, the happy mother of an hopeful son, the renowned Root from whence apppeared and sprouted up this fair and flourishing Branch, planted by the Rivers of water, who brought forth his fruit in his • eason, his leaves did not wither, and whatsoever he did, the Lord made it to prosper.

His Parents were conscientiously careful of his education, made it their business to season him with sound and solid Principles in his young and tender years, which he greedily sucked in, as having an early thirst after God; and he, who erst while hung on his Mothers breast for milk, now hangs on her lips for instruction.

His Parents perceiving in this their young Timothy an ardent desire to be intimately acquainted with the Scriptures, and in order thereunto, with Academical learning were very prone to contribute their endeavors towards the ripening of these hopeful Buddings and promising Beginnings, and therefore in the first place committed him to the care and tuition of an able and godly School-master, Mr. Dugard, who instilled instruction both with his lips and life, desirous to make him not only a Scholar, but a Christian; Its hard to say 〈◊〉 which was more diligent, and industrious, the Master in teaching, or the Scholar in learning. Time was not misspent and prodigally expended in the eager pursuit of childish vanities; he ran at his first setting out, and did not lazily loiter when he should be minding his work; yea, when other boys would be sporting and playing, he would be studiously retired, solitariness and meditation being unto him instead of recreation.

Being competently furnished for the University, his Father sent him to Oxford, where he continued his former diligence in his studies, under the conduct and oversight of Mr. Button, his faithful and religious▪ Tutor in Merton College. About two years after his thriving abode there, the Kings Forces possessed themselves of Oxford, put all things into an hurry, and engaged the students in such perplexing snares, that Mr. Murcot, to disintangle himself out of these uncouth inconveniences, fled from Oxford disguised, and repaired to the House of Mr. Leigh of Budworth, an ancient, grave, able and learned man, and Minister of that place; and there studied hard both day and night, allowing himself but four hours for sleep, so intent was he upon his Book, and so wholly taken up with religious Exercises. The cloud being blown over, he repaired the second time to the University, and his former diligence which caused the eyes of many to fix and fasten on him, as perceiving something more then ordinary in him, and expecting more than ordinary from him. Though means and maintenance were now very short, yet it did not discourage and cause him to de • ist. he did not unbend the Bow and slacken the string he still stood an end to his Oar, and with wonted diligence prosecuted his studies, it being his meat and his drink to do his Fathers will. Having taken his degree, he returned to his old friend Mr. Leigh, and was several ways useful to him, who now called upon him to appear in public, which he did not without much fear, and trembling, as being conscious to himself of his own inabilities for so ponderous an employment, and loath to put to his shoulders, lest he should sink under the burden. But being pressed and egged on by his friends and a Call from the Inhabitants of Ashbury, he entered into the Lord's Vineyard, put his hand unto the Plough, and was ordained a Minister at Manchest •• He professed (to use his own words) that he was drawn as a Bear to the stake, complaining, and often bewailing his want of a sufficient stock of University learning.

The Lord was pleased to own him in his first attempts and endeavors, giving him a seal unto his Ministry, by the conversion of two especially, who being awakened by his sound Doctrine, smart expression, and powerful delivery, sadly bemoaned themselves and mourned over their lost condition, even in public.

From Ashbury (a call being cleared up) he removed to Eastham in Woral, and gained mightily upon the affections of many, especially▪ the godly, whose hearts began betimes to be knit unto him, and here likewise the Lord was pleased to water his labors with the dew of his blessing.

But me thinks I see a black cloud arising; this bright star, who shined full clearly, and comfortably unto others, is now himself eclipsed, and He, who was a skillful Pilot to direct others through the splitting Rocks and swallowing Gulphs, is now himself plunged into the great deep; the Lord persecutes him with his tempest, and makes him afraid with his storm, all his waves, and his billows go over him. But what might be the occasion of so sad a desertion? 1. The folly and the vanity of his youth, though not stained wi • h irruptions into grosser evils. 2. His too far yielding at Oxford, with those impositions, which grate upon conscience and scourge it with severe remorse. 3 The Lord would hereby ripen him, and make him the more fi • for himself and service. He must be frost-bitten, that so he may be the more mellow, and his fruit of a more delicious taste.

There are no Preachers so experimental, spiritual, powerful, courageous, awakening, convincing converting compassionate, comforting, as those who have passed through the Pikes, and have been sorely bat • ered with showers of Hail-stones.

There are none so expert at binding up the broken bones, as those who have been broken upon the wheel, and made to roar out by reason of the disquietness of their hearts.

They know how to speak a word in season unto him that is weary, who have themselves been weary and heavy laden, sighing full sadly, and groaning full heavily under the cold, hill, clouding and cutting expressions of God's displeasure. They know how to speak peace unto distressed consciences, who have themselves been soundly frighted with the sounding of the Trumpet, and the Alarm of War.

There are no Trees so firmly rooted, as those that have been sorely shaken, and made to bow and bend with the stormy wind and tempest of the wrath of the Almighty. The scales many times stick so close even unto the Seers eyes, that they will not be rubbed off but with a rough hand, and a sharp file.

But will the Lord contend forever, will he be always wroth? Surely no, and that lest the spirits should fail before him, and the souls that he hath made. There is a lifting up after a casting down. The Lord turns for him his mourning into dancing, gives unto him beauty for ashes, and the garment of praise for the spirit of heaviness, and with a soft hand wipes away the tears from his swoln eyes.

The instrumental means of scattering the darkness and distress that lay upon him and of restoring the former beams of light, with which he was wont to be refreshed, were the reading of Mr Tho. Goodwin's Child of Light walking in darkness, and other of his Treatises: So that now we have the Lord shining on him in a way of consolation, as he on others in a way of instruction, and information.

About the 25. year of his age, being resolved to change his condition, and discoursing with a friend about it, there was proposed unto him Hester, the daughter of Mr. Ralph Marsden, (Minister of West-kerby, of note, and useful in his generation) whom he afterwards took to him to be the companion of his life.

But before the consummation of the marriage, the people of West-kerby, (Mr. Marsden departing this life) gave him a call, which upon examination and supplication, being found to be of God, was complied with.

The seed of Gospel: counsels being sown with a diligent hand, did not long lie buried under the clods, but sprang up, and put forth itself in visible fruit, wh • ch was a farther clearing of the • all, and cheering of the heart of this pains-taking Husbandman.

Its no new thing for external and bitter afflictions to accompany the sweet honey of Gospel-consolations. How often do dashing showers fall upon mellifluous Hives, and the fairest flowers that grow in God's Garden? How often are the laboring bees assaulted with a tempest whilst abroad, and bringing home provisions against the ensuing winter? What more usual then Sun-shines, mixed with blustering winds, and wetting rains?

Two Villages of the Parish of West-kerby are sorely visited with the Pestilence, and the Lord scatters abroad the black tokens of his displeasure, the product of which was many fasts, tears, prayers, importunate requests, that the Lord would show unto his people, why he thus contended with them.

Mr. Murcot hath his ears opened to instruction. This thundering Providence awakens him to a more exact scrutiny, and narrower search into his heart and ways, and is now persuaded that he had been too lax and general in the administration of the sealing-Ordinances, so that he resolves to forbear, and draw back his hand unless the known godly will combine, which occasioned many Fasts, Conferences, Debates: However he perseveres in preaching work, and waits on Providence, to see how the Lord will dispose and incline the people's hearts.

An Irish Lord quartering at West-kerby, being bound for Ireland, was observed to be a prodigious swearer, belching out most horrid Oaths in great abundance. Tidings are brought to Mr. Murcot in the morning as he is going to celebrate a solemn Fast. The work of the day being over, Mr. Murcot being lately with God in the Mount, and now grown warm in his cause and quarrel, is impatient of brooking these high dishonors that were done unto his Majesty. Wherefore taking with him a friend he rides the same night six miles to a Magistrate, procures a Warrant; the trembling Constables at first are astonished to think of approaching in such a way to guilty greatness; but being animated by Mr. Murcot, they serve their Warrant, which provoked a new rage to the multiplying of fresh oaths, even without number, to the great amazement of the standers by. Notwithstanding the boisterous menaces, and outrage of this great man, his horses were seized on, and kept, till he paid 20 which was employed as a stock for the poor of the Parish, so wickedly liberal was this Lord unto them. This exemplary Act of Justice procured and prosecuted by Mr. Murcol's active zeal, so daunted and overawed his Lordship, that during his abode there, he held his mouth and tongue, as it were with bit and bridle.

The prsence of a si • punishing Magistrate hath in it a co-ercive and restraining virtue, so that the most debanched and profligate sons of Belial are afraid, and confined with n some bounds of moderation; who, if remote, and at a distance, they lift up their heads with a mighty confidence, and finding the reins lie loose upon their shoulders, rush into all manner of wickedness, as the Horse rusheth • nto the battle. Mr. Murcot wanted the advantage of a Magstrate upon the place, had no other sword to fight withal save that of the Spirit, yet such was his Integrity, Gravity, Austerity, and his Activity in informing and exciting Magstrates to punish Offenders impartially, that the people round about him had an awe and dread of him, and durst not lash out into public, extravagant, scandalous courses.

Great resort was had unto him to heal the Breaches and compose the differences betwixt dis • enting and disagreeing Brethren; which grateful and acceptable work, did exceedingly heighten him in the people's esteem, and preserved them from greater animosities, and distances, by going to Law. If the Peacemakers be pronounced blessed, he must needs be so upon this account.

It was a common Practice in those parts; to have Ales, as they called them, alias Good-fellow meetings, in which the night was consumed in rioting and drunkenness: the creatures abused, God most shamefully dishonored, and men and women there met together, drawn into singular inconveniences, which disorders were a sword in the bones, and a sharp thorn in the tender eye of this waking watchman.

One revelling night, he and a godly neighbor went to the Constables, engage their assistance, advance, and before them entered the house, or rather the den of Dragons, at whose approach and presence, the rabble rout scatters like a mist before the rising Sun. Some run affrighted out of doors, and leave their! Ale behind them, others hide in secret places: The flight was so full of confusion, you would have thought it occasioned by the incursion of an enemy, and that their lives were rather invaded, then their Purses and Reputations.

One only of the company assumes the confidence to stand it out, and having a brow of brass, thinks to out-face both sacred and civil Officers, and saith, Shall I fear Murcot? Calls for more beer, and in a bravado drinks to him, who pledge'd him with a stern silence, and frowning aspect. The names of the Ringleaders and Capital Offenders are returned to the Justices, and they constrained to pay their imposed fines.

But did this son of impudence (who dares thus affront God's Minister) thus escape? Though the sickness at that time was comfortably abated, and the family to which he related, not in the least tainted, yet, this man is very shortly after visited, and by that signal stroke from the hand of the Lord, hurried out of the Land of the living.

The following Sabbath Mr. Murcot chose a subject to treat on, suitable to the preceding tumultnary agitations and transactions, laid before them the blackness of guilt contracted, and the dreadfulness of wrath deserved, (their fines being but part of payment, and an earnest-penny of an after-reckoning) and was so severe and cutting in his Rebukes, that they caused in the Congregation strong pangs of affection, and unwonted transportations. The guilty shrink down into their seats, like affrighted birds into their hollow trees: many melted into tears of professed repentance.

A maid, by her gastly countenance and trembling hands, gave cause to think, that the arrow of conviction was shot through her liver, and stuck fast in her sides; and indeed so it did, and proved the happy occasion of her after-conversion.

Being still unsatisfied with the present constitution of his Congregation, he had several meetings with the people, and plainly told them, that he could not live without the Ordinances; nor administer them as formerly: to which some (unwilling to be brought to the Test, and new-molded) replied, that he might then take his liberty, and be gone: Yet the godly are loath to part with him, and he as loath to part with them; but an amicable accord cannot be accomplished, and therefore he resolves to weigh anchor, and spread his sails to the leading gale of Providence.

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An invitation from Bellfast, in the North of Ireland, under many hands, as also from Dublin, from the Commissioners of Parliament, urgeth him to a removal, and draws forth serious considerations of the matter, whether it might not be of God, and consequently to be followed with an obsequious prosecution.

A company of godly persons live in a Parish, who are desirous to enjoy the Oridinances appointed by Jesus Christ, to be observed by his people, thereby providing for their comfortable growth (while under imperfection,) being convinced that the years past wherein they have lived without them, are more then sufficient, and fearing the guilt of sinful neglect doth already lie upon them: But yet are not satisfied to hold Communion in them with such a promiscuous Assembly, but only with a small number in comparison: the most being such as they see not how they can be admitted by any rule of Christ; for the Ministers subsistence there is also a particular dependence upon everyone in the Parish: And having good ground (from an earnest of the Spirits of the most of the Parish, already much disrelishing any separation of them as the vile from the precious, and from experience of most sad, unutterable, and dishonorable breaches made by the like attemps elsewhere) to conclude, that if all such as are unfit be deba 〈…〉 'd, they will be exasperated, at least so far as to withdraw the maintenance; and such as are fit, will be found too few to afford comfortable subsistence to the Minister: and therefore if they should attempt to enjoy the Ordinances in such a manner, in such a place, it would in all probability procure a sudden dissolution of them, to the great dishonor of God, and triumphing of wicked men: The premises judiciously and impartially weighed, the Question is, Whether it be more suit able to the mind of Christ for such godly persons to look out elsewhere, where they may comfortably enjoy these indispensable appointments of Christ, or to run so apparent and eminent an hazard of dishonor to Christ, by their sudden dissolution upon enjoyment of them in such a Parish.

Your judgment and spiritual grounds that most poise your own spirit are desired.

This bright star hath not long to shine in that part of the Firmament, where he▪ was at present fixed, yet before his departure, and transfusion of his Beams to the neighbouring Provinces, there appears a formidable, and blazing Comet at Chester, one Mr, Knowls, who exercised as public Preacher to the Garrison there, and in public Sermons, private conferences, and by a manuscript by him framed, denied Jesus Christ to be the most high God. Several in the City, professing godliness, are dangerously ensnared, and swallow down that poison, which will turn to gall and worm-wood in their bowels. Mr. Marcot with others, especially Mr. Eaton, labor to establish the people in the truth received, and to pluck up that stinking weed, which began to spread and fasten its contagious roots. Upon complaint made, the flaming fire-brand is removed, yet left behind him those unquencht sparks that break forth into fresh flames.

Some godly in Chester being embodied, and wanting a Pastor to take the charge of them, express their desires of enjoying Mr. Murcot, who is sent unto, and requested to preach among them by way of trial, and in order to his future establishment, but withal, entreated not to intermeddle in the present Controversy, or engage against Mr. Knowls, lest his settlement should be obstructed, and the desires of the godly frustrated.

Yet such was his zeal for God, and love to the truth, & so transcending his own private concernments, and the respects of men, that preaching on that Text, Thou knowest all things, &c. he vindicated the Deity of Christ from those vile aspersions, and abhorred calumniations that were cast upon it, and by the dint of argument, battered down the blasphemous suggestions of contradicting Gain-sayers, to the exasperation of those that were tainted, and not as yet convinced of the error embraced.

The day that he preached, Captain Whitworth invited him to dinner; some contests arose by reason of his preceding smart discourse, insomuch that one in a fury and discontent rose up from the table, and reproachfully reviled him with the unbese • ming expression of foolish and ignorant. Mr. Murcot in obedience to Scripture command; doth not render reviling for revileing, but seriously, and sadly said, I am so; but as for you, the Lord give you an humble frame, which meek and mild answer so far convinced and silenced his Adversary, that he quietly sat down at the Table again.

These harsh Ocurrences; and uncomfortable encounters, put a period to all Overtures concerning his removal to Chester, so that now he saith, I will be gone to Ireland. I cannot live without the Ordinances at West-kerby, nor like a Salamander in the fire at Chester.

His debate concerning a tranfretation to Ireland, is now ripened in to a resolution. Wherefore, taking his leave of his people, he imbarques himself in a small vessel, though others of considerable For • e and Burden presented, the rather, because she was bound directly for Dublin, when others intended to make an halt at the I will of Man, which was now to be assaulted, and in order thereunto, a Fleet, and soldiers prepared.

Being near Holy-Head, the wind, though not contrary, began to arise and grow impetuous, and was but a degree below a down-right storm; so that the master thought it most▪ convenient to cast Anchor under the shelter of a rocky Island, till the force of the wind should be somewhat abated. Mr. Murcot is desired by some godly Passengers, to present their condition before that God in prayer, who is the Hope of the ends of the earth, and of them that are afar off upon the Sea, which he did, with enlarged affections and desired success. The wind is presently confined and made a Prisoner to Omnipotency, and no wonder; A more g • ateful Gale comes blowing into God's bosom, from the Region of a devout heart.

The groaning Gusts and swelling Surges are husht into silence and calmness, when once the soft, and sweet breathings of the Spirit approach the ears of the Holy one of Israel.

Jonah 's prayer was a line to pluck him up out of the deep; Mr. Murcots, a bladder to keep him, and many others from sinking into it.

The night coming on, it was resolved to put to Sea, hoping by the morning-light, they would be near the Bar▪ of Dublin, and by this means be secure from those Piratical Rovers, who were now abroad, and much infested the Coast.

As they are thrusting into the Bay of Dublin, a ship is espied near the head of Hoath, and not without cause suspected to be an enemy, for it presently made towards them, and as they prepare to fly, their Rudder is unhanged, and they in danger of being made a Prey, but diligence being used, it is again fastened; and before the Adversary approach so near, as to make them feel the force of his sharpened claws, he hath his Rudder also unhanged, which being set to right again, the Lord took away his heart, that he ceased to pursue, and gave over the chase; and this he confessed, being two days after taken by a Man of War, belonging to the Parliament.

Drawing near to the Bar of Dublin, which as yet had not water enough to warrant a safe passage over it; a small vessel which was there at Anchor weighs, as fearing a surprisal, and flies, when none pursues. Much of God will be seen by considering what this little bottom was, and in what condition its trembling Passengers were. A vessel of four guns set sail from Lever-pool water the same tide, with this Mr. Murcot was in, but did not cast Anchor at Holy-Head as she did, but chose rather to keep to Sea, by which means they fell into the hands of an hungry Pirate, who lay in wait to destroy. Their four guns are not of force sufficient to beat off the assaulting enemy. In the contest some powder is fired, several Passengers are blown up into the air, and fall into the Sea, both Elements, as it were, conspiring their ruin, the one by scorching, and the other by suffocation. Others are miserably wounded, rent, torn, mangled, who being taken out, are put into this small vessel, which the Man of War had by him.

How free is that grace that saves some, whilst others are destroyed; and keeps their feet from running into that snare, in which others are entangled to their undoing?

The Lord hath more work for Mr. Murcet to do, and therefore he shall not die, but live, and declare the Name of the Lord.

Arriving at Dublin, he is hospitably and kindly entertained by Sir Robert King in his own house, who conduced much towards his coming over.

A while after, observing with a strict eye the Church at Dublin, and approving its soundness in doctrine, and severity in discipline, he assayed to join himself unto them, and was readily embraced, they unanimously and cheerfully giving unto him the right hand of fellowship.

And now like a slip placed in a rich soil, he sprouted up apace, which appeared by a visible increase of Gifts and Graces. His leaves were not only broad and beautiful, but his fruit was fair and full, and of proportionable dimensions. His Spikenard sent forth the smell thereof to the refreshing of many, and his smell was as the smell of a Field that the Lord had blessed.

Preaching on a Fast-day before the Commissioners of Parliament, he got cold, and by a dangerous Feavour was brought to the brink of the Pit. Being in a very great and ill-portending sweat, his Physicians gave him over, as thinking that his life and sweat would expire and cease together, but the Lord had mercy on him, and therein on many others, especially his absent wife, who was not yet come to him. The means of his Recovery this: His Nurse seeing him in such a deplorable condition, resolved to try her skill, and commit the success unto God; wherefore mingling some Sack with his broth, she gave it him to drink, with which his wasted spirits are refreshed, his sweat leaves him, and with it his disease.

The Commissioners of Parliament having occasion to go into the West, take him along with them, as knowing that he would be of use to them, and to the several places through which they were to pass; and indeed so he was, leaving a sweet savor behind him upon the spirits of many.

Being at Cork, his continuance and fixing there was desired and requested, especially by the godly, who afterwards employing Mr. Walter Cooper (whose affairs called him up to Dublin) by him made a solemn address to the Church, and importunately entreated a supply out of their store. The matter is debated, the Lord sought in the thing, but no inclination appears of parting with him. But above all, Mr. Murcot addresseth himself in private to a more serious and penetrating consideration of the matter. Some few of those many particulars which he spread before the Lord, and weighed in the Ballance of the Sanctuary, are here presented, for the rest are unhappily lost.

Encouragements to continue still at Dublin.	Discouragements.
1. ENjoyment of the Ordinances.	1. VNsuitableness for so populous a place, by reason of his youth and weakness.
2. Plentiful converse with many fellow-Christians, and their watchful eye over him, which being young he needed.	2. Haply not having an interest in the affections of the Generality of God's people.

Encouragements to go to Cork.	Discouragements.
1. THeir great need and extreme want.	1. WAnt of the Ordinances there.
2. Their ardent desire to enjoy him.	2. Unfitness to engage in matters controversial.
3. The pressing importunity of the Commissioners.	3. His heart not inclined after seeking God.
	4. Want of such a Magistracy at Cork, as would publicly and professedly own the ways and worship of God, and back the Ministry of the word by its Power and Authority.

In vain doth a Minister preach up the morality of the Sabbath, and the necessity of a religious observance, if the Magistrate draw not forth the sword of Justice, and severely punish its profane violators, who either lie lurking in blind corners, and swine-like prefer a little nasty puddle before the clear and crystaline waters that-flow from under the threshold of the Sanctuary, or like so many vagrants, and vagabonds in the earth, wander up and down the high-ways, and fields, being more delighted belike with the singing of hedge-birds, then with the tinkling of their feet, who bring the glad tidings of peace.

What avails it to invade drunkards and swearers with a whole squadron of Scripture arguments, if a Magistrate, seeing and hearing their villanous outrage, be not presently awakened and startled into an holy indignation, and unbended resolution to make them smart for their offenses, and by this means preserve from future e • ormities?

Its sad, when a Justice of Peace shall take his denomination from holding his peace, when he should speak and plead for God, and from being at peace with sin, and sinners, whose whorish foreheads, and brazen brows should be battered into a more modest softness, and whose unruly hands and feet should be bound and hampered with the cords of the Law?

O, that Psalm 101. might be seriously perused, and conscientiously practiced by men in power. I might then expect the savor, and face of Religion in those Places that are now over-grown with unbounded Barbarism, and rooted Profaneness.

The result of all is briefly this, a Resolution to continue still at Dublin, unless taken off by a clearer Call then this.

Some time after Joseph Eyres came out of England to Youghall upon the account of his own personal concernments, and rosolved after the expiration of some months to return to London, but preaching occasionally at Cork, the inhabitants desire his stay and exercise of his Ministry amongst them, and so much the rather, because at that time the Ministers of the County of Cork were generally articled against. A Petition was presented to the Authority there, which to the saddening of the souls of the righteous, met not with a desired compliance. However Mr. Eyres was engaged to continue there, till addresses should be made to the superior powers at Dublin.

In order hereunto, a Fast is appointed, Dr. Worth, Mr. Hacket, and Mr. Eyres preached and prayed, the product of which was, an unanimous Resolution in the people to send Mr. Mark Taylor, (a man of known integrity, zeal for God, and love to the Truth) to Dublin, with a Petition to the Commissioners of Parliament, the tenor of which was an humble request, that they might have Mr. Murcot and Mr. Eyres settled amongst them. The Commissioners are more inclinable to Mr Murcots removal then the Inhabitants of Dublin, who are loath to part with a clear and steady light in times of distraction, confusion, and doleful defection from the Truth. Wherefore the City Petitions the Authority for his stay, yet are willing to spare him for two months; so that Mr. Taylor hath his company down to Cork, and the people of that and other places the benefit of his Ministry; whose doctrine dropping as the rain, and distilling as the dew, caused a greenness, and verdure to appear upon some parched mountains of Pride, Vanity, Profaneness, and a Reflourishing in such precious plants, as were now in a languishing condition, for want of these refreshing showers, which after a time of drought, were the more welcome to them, and the more fruitfully improved by them.

During the time of his abode at Cork, and visible success there, an unhappy Accident fell out, whereby the minds of the attentive people, (who now began to look about them, and to mind the things belonging unto their peace) were woefully distracted, and the free progress and passage of the Gospel impeded, and that was his engagement with Dr. Harding about Infant-Baptism, an account whereof take under his own hand, sent in a letter to a friend in Dublin.

The allotted time of his continuance at Cork being expired, he returned to Dublin, to the great rejoicing of those, whose very hearts were glued to him, and whose thirsty souls longed after him. A friend asking him in what measure the Lord had blessed his labors as to conversion-work, and the gaining in of souls to God; he answered, That at his first coming to Cork, he to his joy knew some, and heard of others, whose faces were set towards Zion • , and began to inquire after the Lord, till the bone of dis •• ntion was cast in, with which the people were wholly taken up, and then with a sorrowful countenance, and with eyes and hands lifted up to heaven, said, The Lord pardon me that ever I yielded to that wrangling dispute.

Though Cork hath not his personal presence, yet hath it a large share in his affections, supplications and endeavors for its good, which he manifested by procuring an Order for the repairing of Christ-Church, and settling Mr. Eyres in it.

The sickness beginning to break forth afresh at Dublin, the Commissioners of Parliament send to the several Churches to humble themselves before the Lord, and to return to them an Account of what lay upon their spirits as the provoking and procuring cause of this smart expression of rekindled displeasure. The society Mr. Murcot was related to, drew up their digested thoughts in certain Queries; the most remarkable are here annexed.

1. Whether denying, neglecting, flighting, and countenancing of 〈…〉 ghters of Mini • ters of the public Ordinances of God, be not an Achan? Exod. 4. 24. 5. 3. Lev. 26. 15, 25.

2. Whether endeavoring to supplant the Ministry under pretence of all the Congregation of the Lord's people being holy, everyone of them, Numb. 1. 6. 2, 3. 5. 21, 22. (in opposition whereunto, Aar • n is called the Saint of the Lord, Psal. 106. 16. so Deut. 33. 11.) and abusing the Ministry, be not a means to bring wrath without remedy, 2 Chron 36. 15. which abuses are declared in the defense of the Worcestershire Petition, especially in the Preface thereof: And whether if Magistrates keep silence, they do not thereby make the sin their own? 1 Sam. 3. 13.

Mr. Murcot is chosen with others humbly to present this Representation; which he did with a resolved, and clear confidenee, as knowing the cause was God's, and truth worth the owning.

Shortly after, the Church at Dublin (the Lord being sought unto by solemn fasting and prayer) with extraordinary cheerfulness, and unanimity, nemine contradicente, chose him to be their Teacher; which being proposed to him, he at first expressed his loathness to bow with his back to so great a burden; yet took time to consider of the matter, which he spent in private Fasting, Prayer, and clearing up his Call by an impartial preponderation of all considerable circumstances: an account whereof under his own hand you have here annexed.

Having (though with some reluctancy at first) taken upon him the oversight of the Flock of God, he led them forth into green pastures, by the sides of the pleasant waters, and fed them, not with husks (as many do) but wholesome food: Careful he was to preserve the poor Lambs of Christ from infection, & depredation.

If any sheep • as straggling from the fold, he would reduce, and bring it back again; if weak, he would take it up in his bosom, and carry it upon his shoulders. His bowels were rolled within him, and did exceedingly melt and yern towards those for whom Christ shed his blood.

The Lord having fixed him in the Firmament of the Church, he proved not a wandering star; his regular motion kept others within compass. He was not a cloud without water, as appeared by the flourishing growth of many Christians, who sat under the honey drops that distilled from his lips.

How did he thirst after the salvation of souls, and how anxiously inquisitive after the success of his labors? It did not satisfy him that the seed was sown, fruits must appear, or else his heart is mightily troubled within him, and little comfort taken in the comforts of this life.

It was an heart-breaking unto him, that the hearts of sinners were no more boken; their dry eyes would cause his to overflow with briny tears.

The Lord did not give up his Ministry to the curse of a miscarrying womb and dry breasts. He was able to say, Lo here am I, and the children whom thou hast given me.

Surely in labors he was more abundant then many others, as his Closet, Pulpit, besides many other places can well testify. Recreations he declined, so loath was he to be accounted a loyterer, or idler in God's Vineyard. Having put his hand unto the Plough, he did not at any time stand still he looked not back he sat not down in the cool and gentle shade, but was always in an erect posture, and continually pressing forward, contented to bear the burden, and the heat of the day, as knowing that the time of refreshing was shortly to come from the presence of the Lord.

So eagerly bent was he upon his work, that when seriously settled to it, his necessary and appointed food was frequently neglected, wife, children, and other Relations not taken notice of. If any refreshing was urged, he would say, This is not the way to get my Fathers work done.

The Subjects that he pitched on were usually adapted and accommodated to the temper of the Times and his own condition, as Preaching both to others and himself. It did not satisfy him that▪ Truth was Preached, unless it were seasonable and suitable. The Sermons that he Prcached, he thoroughly digested before hand, and made them his own by a deep impression of them, not only on his memory, but affections; so that he still spake from the heart to the heart. They, who beheld him in a Pulpir, with a spiritually discerning eye, thought the place to be (as it were) filled with smoke, and signal expressions of the Divine Presence.

The growing and prevailing Corruptions of the Times he strongly opposed. Errors, though countenanced by great Ones, were not basely baulked, and passed by in silence. The miscarriages of those in high Places were sure to meet with a severe and sharp rebuke.

He often bewailed, and greatly mourned for the evil, and dangerous consequence of corrupt men called to the Ministry, who daub with untempered mortar, and slightly heal the wound that is made with a faithful hand.

When secure and sleepy sinners are at any time awakened by a stirring and a soul-searching Ministry, and complain of the terrors of the Lord that set themselves in battle array against them; these miserably-merciful men, with an oyly tongue labor to lick them whole again, and skin over the sore; they make it their design to bind up the broken bone, without putting their patients to any pain, persuading them that Ministers nowadays are too severe, sour, strict, straight lac • , and fright silly folk (who do not understand themselves) with Bug bears, and Sear▪ crows. For a Waspish and enraged conscience thy provide a sweet and stupefying sop, and so lay it to sleep again. Thus are men flattered into a good opinion of themselves, when in the mean time they are in the gall of bitterness, and in the bond of iniquity Woe and alas • that ever men should be thus contentedly cheated of their souls, and prefer their present ease before their future safety!

He, who was chosen a Ruler in the Church, was so in his Family, which he ruled well, and diligently instructed in the knowledge of Christ. He prayed twice a day with his Family, and expounded some portion of Scripture, and in these exercises usually expended an hour and an half at a time. In Singing he was much transported, and even lifted up, and delighted much in Psal. 63. and 103.

He was with Paul, in fastings often, and that, not only when publicly required, for he was herein often engaged upon the account of his own personal concernments, and condition.

In preparations for Fasts, as well as in the celebration of them, he was very solemn and severe, as will afterwards more plentifully appear. Food on such days he tasted not till late at night; if any offered, it was entertained with dislike in his very looks. In Prayer, at all times, especially then, he was copious, enlarged, spiritual, powerful, to the melting of the Congregation into tears and sighs.

His love to the Ordinances was very great, and his heart did even break with longing after that of the Supper; and in preparation for it, he would unbowel himself before the Lord, and be very strict in the duty of self examination. When his children were Baptized, and had the Seals of the Covenant imprest upon them, he would wonderfully rejoice, thereby declaring a sweet refreshing and full satisfaction.

With the Psalmist, he had rather be a door keeper in the House of the Lord, then dwell in the Tents of wickedness. One day in God's Court was better then a thousand elsewhere.

He would cheerfully chirp, and sweetly warble out his highstrained Notes, when (with the Swallow) near God's Alta; but would mourn like a Dove, and chatter like a Crane, when the waters of the Sanctuary were dammed up, and did not freely flow forth; he would droop and hang the wing, though under the broad spreading guords of carnal contentments.

He abridged and cut himself short in the use of the warrantable contentments of the present life. He was unwilling to launch out too far, lest he should lose the sight of his Harbor, and a storm arise ere he got in again.

He was loath to swallow down large morsels for fear of an ensuing surseit, and dismal doleful distempers that might thence arise. He knew that the fairest full-blown Rose was not without its grieving thorn, and that a scratching Briar lay lurking under the blooming leaves, and therefore he passed over the most flowrie and fragrant walk with an hasty and trembling foot.

He was none of those whom the Apostle speaks of, that mind earthly things. His work was his wages. His design was not to spread his roots in the earth, and to secure a carnal interest by corrupt compliances. His mouth was not gagg'd with a wedge of gold, or his lips sown up with the silken thread of preferment.

Being poslessed of the pearl of price he thought himself rich enough; and having food and raiment he was therewithal content. If anything considerable were providentially cast in, it was not greedily gaped after, and extorted by much pressing importunity and encroaching crouching attendances.

The things which he possessed, he was ignorant of, as not willing to intermiddle at all in the matters of the world, that so he might in a more serene way and manner have his conversation in heaven, from whence he expected the Savior.

Christ was so fair and full in his eye, that in comparison of him, all other enjoyments, though swelling to a mountainous bulk, were but motes and molehills. He admired not the beauty of any Rose, save that of Sharon. The flower-planted without hand was lovely in his sight, and sweet unto his smell.

He tasted such surpassing and heart-ravishing sweetness in communion with Christ, that the edge of his appetite to the things of the world was exceedingly blunted and rebated.

The love of God being shed abroad in his heart by the Holy Ghost, he valued not the favor or the frowns of the children of men. Whilst others had their beilies cleaving unto the dust, he almost loathed to touch it with his feet; so far was he from panting after the dust of the earth.

He preferred grave contentments, and solid delights before the fleeting and transcient titillations of the exterior senses. How much better are the wholesome severities of Religion, then the fulsome satisfactions of the flesh?

His heart and hands were mightily enlarged in a way of charitable contribution, even to considerable sums, when the necessitous condition of others called for speedy succors and supplies. What he gave was not grudgingly, but of a ready mind. He did not say, Come again, and tomorrow I will give thee, when he had • t by him: He gave liberally, and sowed bountifully. He cast h • s bread upon the waters, knowing that after many days he should find it.

His meekness was remarkable, as knowing it was his glory to pass by an offense; the reproaches of railing Rabshak • hs he thought not worth the taking notice of. He was not easily stirred up to anger, but had a sweet calm in his spirit, though sometimes blown upon by the surly winds of unhandsome provocations. Passionate expressions fell not from him though naturally of an harsh and hasty temper. He would not say I will do unto the man as he hath done to me, but chose rather to do good for evil, and melt (rather then exasperate) his adversaries, by heaping up coals of kindness upon their heads.

Humility is not without cause styled the grace of graces, as being that which adds a luster to them, and makes them the more orient, and resplendent. He who is low in his own esteem, is high in the esteem of God and good men. Pride (the prevailing sin of the Professors of this age) is that which doth darken, sulley, cloud our otherways laudable endowments; it is that worm which makes the greenest gourd to wither, and the fairest flower to lose its native beauty. Self-depressions (provided they be sincere) are always attended with exaltations and plentiful supplies from the fountain of all grace and goodness.

Humility was Master Murcot▪ sh • ning grace, which though low in its self, it was taller then the rest by the head and shoulders. So • e ex • ressions of it are these that follow.

1. His mean thoughts of himself, though his gifts, graces, performances rendered him considerable, yet the esteem which he had of himself was very small. His face did shine as that of Moses, to the dazzling of others eyes, yet he saw it not himself, nor could endure to be told by others that it did so, but would cry out of a snare.

2. His high thoughts of others gifts and graces, though possibly coming short of his. The proud man looks upon others enjoyments and attainments with a cloudy and discontented eye▪ which in Master Murcot drew forth commendations and serious thanksgivings unto God.

3. His condescending to men of low degree, whose company and converse he • i 〈…〉 dained not, especially if godly. He delighted not to be busily buzzing about the Chambers and Tables of great men, but could sweetly solace himself with the society of the meanest Christian.

4. His temptations to pride and puffings up, were not a few, having the high and bosom respects of great and small; the applauses, commendations, gratulations of the generality of the people, and great success of his labors. When others would be lifting him up, he still croucht. and lay low. He was none of those whom a freer access, and a more open bosom, a kinder glance, and a more favorable nod from great men, swell with self-conceit and p • ff up into a lofty disdain of their poor brethren, so that they must not be approached without much complemental observance, and cringing incurvations.

5. His garb had nothing of vanity and gaudry in it. The vile raiment was more pleasing to him then silks, satins and plushcoats.

He was none of those Court-preachers, whose extraordinary spruceness, gay apparel, and bridling deportment are shrewdly suspected to be naught else but the frothy ebullitions of a proud and vain spirit.

He was no Borderer upon Religion, dwelling only in the outfields, and confines of godliness, but was admitted into its interior, and secret recesses. Religion indeed was his business, which he prosecuted with all his might. The world had but a small portion of his time and a very slender interest in his affections. He was grown as dexterous in the exercise of grace, and in the successful promoting, and carrying on of the holy life, as others are in growing rich, greatening themselves, and providing for Posterity. He was afraid of digging in the earth, lest a cold damp should arise to dim his light, and suffocate his celestial comforts. His constant commerce was with heaven, and surely that trade which he drove was for rich commodities.

He adventured his all, and was blessed with daily returns, to his unspeakable advantage

Though he were a stranger in this earth▪ yet he was not so to his Savior, or himself, which will plainly appear, if you consider what his daily practice was for some years before his death.

He kept an exact Diary of his own life, in which he was very curious and methodical; in one Column, or side of the page he would set down the Good, in the other, opposite against it, the Evil. His intention doubtless was, never to make, either the whole or any part of it public, yet judicious Christians apprehending that several Passages in it may tend very much to the edification of others, some choice flowers growing here and there in this spacious and odoriferous garden, I have picked up, made into a Posy, and do here expose them to public view.

One day instanced in as a taste.

Good.	Evil.
In morning Closet duty not altogether without his presence; studied my Sermons, not altogether without him, blessed be his Name.	My heart but in a listless frame this day.
In evening Closet duty, by way of preparation very sweet meltings, and outgoings of my soul after the Lord, blessed be the Lord.	Yet some distractions.

1. He was very observant, not only of the Out-breaches of sin, but of its internal stirrings and more spiritual actings; The very thoughts of his heart, if irregular, he carefully recorded, and bitterly bewaited.

Instance,

O my proud thoughts rising and bubbling up this day!

2. He set a watch, not only before the door of his lips, but before the door of his heart also, with which he took unwearied pains, being indeed the Fort-Royal, either of Christ, or Satan.

Instance,

• 1. This day I could not get my heart in tune, though I took an hour, or two hours pains with it.
• 2. Endeavouring some hours with my heart, and yet alas, it remained very untoward, I could do little or nothing.
• 3. Through mercy I desire a clean heart.

3. Time he accounted precious, and improved it to spiritual purposes, and the best advantage.

Instance,

• This day up early—or,
• This day lay long sluggishly.
• Read 4. Hebrew Chapters with notes profitably.
• Read 60. pages in Dr. Preston.
• Studied my Sermons.

4. The sight of sin did exceedingly sadden.

Instance,

• 1. In examination of myself, March 9. 1652. Through mercy I have a sight and sense of my sins, and am affected, and pained under the burden of my daily wants.
• 2. In closet-duty much humbled for the sins of the day before, and melted.
• 3. Many wanderings, to the burden of my soul.

5. The sinful adherences of the best duties he recorded with regret, and sadness of spirit.

Instance,

• 1. Not altogether without him in duty, though but dry, and some wanderings of heart in duty. At Supper-Ordinance, ah my wanderings, In prayer poor, and in preaching!
• 2. In morning closet-duty I could do nothing, my heart very untoward—full of vain thoughts in the evening meditation, which put me out of order.
• 3. In afternoon prayer before Sermon but little affected, and though myself had little enlargement this day, yet I perceive it was profitable to others: God would hide pride from mine eyes.
• 4. Distracted, and formal in singing.

6. Powerful assistance in holy services he gratefully recorded.

Instance,

In Baptizing of my son Job, my heart much drawn out in prayer.

7. Yea, the least income and assistance was not passed by in silence.

Instance,

Not altogether left in evening closet-duty.

8. The ebbings and flowings of the Spirit he distinctly considered.

Instance,

In the morning closet-duty, not so much of his presence as in the evening closet-duty, though indeed much melted, after some pains taken with my heart.

9. Diabolical injections he detested with highest indignation, against which, he was a reverberating wall of brass.

Instance,

This day pestered with blasphemous and horrid thoughts, to my loathing—to my wounding—O horrid—O abominable!

10. To the distressed he gave friendly visits.

Instance,

Spent this day in visiting a condemned man, and divers widows in sickness and sorrow.

11. He made God the ultimate end of all his actings.

Instance,

Though much mixtures of self, yet I desire to make God the great end of all my duties, preachings, prayers.

12. He was wholly at the dispose of God, contented to follow the conduct of Providence, even through thorny ways.

Instance,

I hope I am made willing to come to him through any condition, any tribulation, taking up the Cross.

13. When any spiritual distemper was upon him, he would presently inquire into its causes.

Instance,

What may be the cause of my streightness and deadness now?

• 1. Haply, not being so thankful for enlargements, when I had them.
• 2. Haply, because I cannot bear such enlargements, I have not humility enough.
• 3. Haply, because I satisfy myself with them, and not follow that which I preach.
• 4. Haply, a spirit of envy against others.
• 5. Haply, I more affect to have the hearts of the people, there the heart of God.
• 6. Because I want love to poor souls, and may mind more the setting forth myself, then edification.
• 7. Haply, because I mind more enlargements, and gifts, then grace.
• 8. Haply, because I do not take the fittest time, when my heart is in the best frame for study.
• 9. Haply, because more troubled at the want of enlargement, then at all the sins which have caused it.
• 10. Haply, for want of searching Scriptures, diligently, constantly.

14. Success of labors; O how sweet and solacing!

Instance,

The 14. day; His presence with me in preaching and prayer very much, blessed be his name: Several touched by that Sermon, as the Nurse and my maid, and Mrs. Taylor, and my sister Hastings her maid, who came to me afterwards. A sweet pledge of his presence; and since I hear divers others were stirred through much mercy at that Sermon.

15. He was much enlarged in a way of thankfulness for mercies received.

Instance,

• 1. In my journey from Cork to Dublin; near the passage to the Long Island, not looking to my horse, he was ready to step down a deep precipice, near the Sea. Watchless over my thoughts that day.
• 2. Afterwards at Clemell I had like to have run up into an infected house, but the Lord prevented me. I had much sweetness in Communion with God before.
• 3. Delivered from fire in my study, which lay smothering under the harth three days undiscovered.
• 4. The maid Elisabeth set fire on the bed with the child in it, which if the Lord had not prevented, all had been consumed.
• 5. My wife and children wonderfully preserved, two Bricks falling down the chimney, they sitting by the fires side.

16. The Lord God he made the object of his ardent desire and delight.

Instance,

Before the Supper, upon examination, I could find none in heaven or earth, I did desire in comparison of God.

17. He sought not happiness in himself, or any other creature.

Instance,

Through mercy I renounce my own merit, and all things in the world as an happiness, and therefore resolve to seek the chief Good in God's favor in Jesus Christ.

18. Christ was high in his esteem, and the dearly beloved of his soul.

Instance,

Through mercy I desire to prize the Lord Jesus above all, that he may be precious to me, 1 Pet. 2. 6.

19. In preparation for Fast-days, he would unbosom and unbowel himself before the Lord: He did not only skim off the uppermost froth of his heart; but would search every nook and crany, and fetch up mud from the very bottom.

Instance,

• 1. O how proud, and apt to be lifted up upon all occasions!
• 2. How envious against others!
• 3. Of late I have been very dead and formal in all services, public and private.
• 4. Very backward to any service of God, not constrained by love.
• 5. Very trifling away my precious time.
• 6. Very sluggish, not up early about things of so great weight.
• 7. But negligent in preparation to holy duties, public and private.
• 8. How empty and vain in discourses, and unprofitable?
• 9. How distempered in hearing publicly, and in conferences with the Church?
• 10. Vile thoughts, even in the time of reading, and meditation, which are deep hypocrisy.
• 11. Yet back-slidden, even since the last Lord's Supper.
• 12. Yet little pure love to the Saints, as Saints.
• 13. Yet not a sensible heart of the dishonor of Christ in these times.
• 14. Yet not a tender, nor believing heart in holding out the word of reconciliation.

20. In preparation for the Supper-Ordinance he would bring himsels unto the Test, and to say the truth, was very clear in the discovering, and making out of his own condition, being well acquainted with the way of God's dealing with the soul, and with the way of the souls closing with Christ.

Instance, April 3. 1653. upon search I find,

• 1. My self an undone creature.
• 2. That the Lord Jesus sufficiently satisfied as Mediator, the Law for sin.
• 3. That he is freely offered in the Gospel.
• 4. So far as I know my own heart, I do through mercy heartily consent, that he only shall be my Savior; not my works or duties, which I do only in obedience to him.
• 5. If I know my heart, I would be ruled by his word & Spirit. Behold in a few words the sum and substance of the Gospel.

21. The Lord blessed his enquiries with gracious returns, when he set himself seriously to clear up his interest in him.

Instance, October 30. 1652.

As I was questioning and searching whether I were a child of God or no, me thought this was suddenly spoken in me, or to me: If I be not thy Father, what am I then to thee? Am I an enemy to thee? which did much affect and melt my heart through much mercy.

In preparation for the Lord's Supper, Jan. 1. 1652. as I was upon the same Question within myself, whether I was a child of God yea or no, me thought this was suggested within me: If I be not thy • ather, why dost thou follow me so hard, and breath after me? which also did much affect my heart at that time.

22. He got ground on his corruptions, and his grave-clothes fell off apace, while he was yet alive. Several days I find good recorded, and no evil.

Instance,

Good.	Evil.
In morning read a long Hebrew Chapter—in closet-duty, not altogether without his presence, studied for my Sermons, and the afternoon spent much, what in preparation of myself for the Lord's Supper, and not altogether without his presence, for blessed be his name, he humbled me, and melted me in the • ight of my own vileness.

About 7. weeks before his translation, returning from London, he found his Family in a languishing condition by reason of a feavourish distemper which had crept in among them. It being the Lord's wont to send some forerunning waves to dash against, and wet us, before he send that mountainous one, with which he will overwhelm us. His youngest child save one, departs this life on Friday night, being the 11. of Nov. 1654.

How often are the little Lambs taken from the sides of their dams, from whom they received life, and carried to the place, where they met with their deaths? An hopeful branch must be lopped off, before the Root itself dry up, and wither.

Saturday morning that Chapter came to be read in course, which contains David's Fasting and mourning for his child whilst it lived, &c. Comparing his own condition with that of David, he said, David's mourning went before, but mine must follow after. The duties of the Family being over, he retires again into his study, keeps the day as a Fast, and being awakened by this affliction, is put upon serious self-reflections, and searching endeavors to find out the cause of this smart-stroke of God's hand, an account whereof, taken out of his Diary, you have as follows.

• God taking away my little babe Job, November 11. 1654. Searching my ways, &c.
• 1. Not returning according to his multiplied mercies to us, not thankful enough, the heart not endeared to him.
• 2. More lax in watching over my thoughts.
• 3. A foolish stupidity, and security before this blow from the the Lord—far from waiting for changes— Jonah- like, fast asleep.
• 4. An unnatural heart to him, and the rest,—insensible of his pains.
• 5. Grown very slight in the Lord's service; though woefully distracted, and dead in every duty almost, yet not sensible of it, nor humbled under it—had lost of that spiritualness, and heavenly-mindedness, once I had through grace.
• 6. Partial affection to the sons, more then to the daughters, therefore God took this away, and smote the other.

His wife would have had the Funerals defer'd till Monday, but he would not give way, saying I have other work to do tomorrow.

At even the people being come together, he accompanied the Corps unto the grave, into which he was observed to look very wishly, as if he had been curiosly looking for a resting, place for himself, shortly to lie down in, and had thus bespoken his dead child, I shall shortly come to thee, but thou shalt not return to me.

Coming home, he was very raised and cheerful, and comforted his wife, with this saying among many others; Come love, he has but got the start of us.

It being my work to track him, and tread upon the print of his heels. I must follow him, even through the valley of the shadow of death, which was not so frightful to him in its approach, as to me uncomfortable in its description.

The time of his departure is at hand, and no wonder; He was ripe betimes, and therefore gathered, and taken into God's Granary. He had done his work, and must therefore go to receive his wages; and this I may be bold to say, that he did God more service in a little time, then many others, whose line of life was twice as long as his. He cannot be far off from his center, because of the swiftness of his motion.

He was always much upon the wing, but towards his latter end, he was wont to soar very high, and took many a turn in Paradise every day, and would be often hovering about the Casements of the Star-chamber; which having delightfully peept and pryed into, he came down again, though not without much regret and grief, yet solacing himself with this consideration, that he should shortly meet the Lord in the air, and then be ever with the Lord.

During the time of his pilgrimage, and abode in the Lord's Vineyard, he served his God, and his Generation with all his might. He ran faster then others, and was therefore sooner out of breath. He screwed up the peggs so high, that the strings of his several faculties crack, and can hold out no longer. He did with so much vehemency and contention of spirit, continually stir up himself to take hold on God, and followed so hard after him, that he sunk under the burden of his own endeavors.

His late journey to London heated his blood, and disposed his already-wasting body to a dangerous distemper, which discovered itself on the Lord's day in his forenoons Sermon, which (after his return from the Congregation) he labored to conceal from his wife, by endeavoring to eat, though it were much against his stomach: she perceiving some alteration in his countenance, and carriage, said, You are not well, pray preach not again; to whom he replied, away, away, hinder me not: Whereupon he retired to his study, and adventured to preach again in the afternoon, though with some difficulty, and apparent symptoms of sickness in his very visage. It was upon the spirits of some, that this was the last time they should ever hear him: One seeing and observing him in his return, said, Thou art almost in heaven, I shall never see thee more.

The Text which he preached on that day, is considerable— 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. The former part, viz. the enquiry, Who will show us any good? he finished in the fore-noon, and urged several arguments, why men ought to sit loose from all things that are here below: His expressions argued in him affections disengaged from matters dreggy and terrene: One foot is off the earth already, the other will be so too shortly: He takes his flight from earth to heaven, and in the afternoon made entrance on the latter part of the verse: Lord lift thou up; &c. a suitable subject for him to speak to, who was now about to enter into the gloomy horrors of the grave. Those bright, refulgent beams of heavenly light, are never more seasonable, then when we are upon the borders of the Land of darkness. Ten glorious fruits and effects of the lifting up of the light of God's countenance he held forth; the heads of which, because of the spirituality of the matter, and being the words of a dying man, and experienced▪ Christian, you will find in the Margin.

Judicious Christ • ans plainly perceived him at that time to be wonderfully raised, and his spreading sails to be sweetly swelled with the powerful breathings of the Spirit, for he spake more like one near the Throne, and in the company of Angels, then one in a Pulpit, and surrounded with mortals.

At even, the people (according to their accustomed manner) came crouding and thronging to Repetition. His wife in vain persuaded him to dismiss the Assembly: in repeating his Sermons, Singing and Prayer, he spent about two hours time.

At Supper he did eat a little with his wife, and that cheerfully, yet complained of an unusual heaviness in his head, and soreness in his eyes, when endeavou • ing to lift them up, and took little rest the ensuing night.

The next morning seeing that he must be sick indeed, he blessed the Lord, that he found him in his work. The Physician being sent for, and consulted with, said, he had got cold, and was feverish: the second night is passed over with as little rest as the first.

A day of Thanksgiving in private for his own return from London, and his wives late safe delivery, was designed to be celebrated about this time; the consideration of which occasioned some sadness, whereupon to his wife he said, This is sad love, this looks as if the Lord would not accept of an Offering of praise from our hands: And then he called for the Notes of a Thanksgiving Sermon, preached long before by Doctor Jones on that passage of Hezekiah, Who rendered not unto the Lord according to the benefit.

The third day, as a choice Christian friend, who came to visit him, was discoursing with his wife, he fell afleep, and two or three hours after awaking, he called for his wife, who coming to him, and kneeling down upon the beds side, he fixed his eyes on her, and said, dost thou know that place, I will give them the Valley of Achor for a door of hope? Who said, yes. He further asked her if she k • ew the meaning of it, who expressing her apprehensions, he said, yea, there it is and then a little nodding his head, and pointing with his finger at her, said, Rem • mber this Our valley of trouble shall be our door of hope.

About the fifth day, in letting blood he fainted, and with a low voice said, What means this? it was not thus with me at Sir Roberts Kings. To his wife looking upon him, he said, Now Love; it is a weaning time. He was more careful of God's Service then of his own attendance, causing the servants to leave him, that so their duty to God in ways of worship might not be neglected.

The seventh day, being the Sabbath, he inquired who carried on the work, and seemed to affect retirement, and secret converse with God upon his own day. Most part of the second week was passed over in a silent submission, and quiet waiting on the Lord.

The thirteenth day in the morning, being Saturday, his pains were very violent for an hour and half, and extorted from him that doleful complaint, Lord how long? Ah, my bowels, my bowels, I have grieved bowels, this speaks much; I have wanted bowels, I have not been so pitiful towards others.

The Doctor being sent for, and staying longer then was expected, he said, Lord give us help from trouble, for vain is the help of man. At night he was much refreshed, cheerful all night and prone to discourse, and praised without any complaining, and withal said, I would have given the whole world for so much ease in the morning.

The Lord's day in the morning the Doctor coming to him, and looking on him, wept, to whom Master Murcot said, How is it with me? Doctor: You may do well Brother, I hope, if you can get any sleep. Master Murcot: Tell me true, how is my Pulse? Doctor: I confess it is but bad, but you may do well if you can sleep, which he endeavored a while, (though in vain) by closing his eyes. To his wife looking sadly on him, he said, Love, canst thou pray for • leep for me, what sayest thou? to which her swelling grief permitted her not to return answer. The rumou • of his weak condition being spread abroad, a Doctor was sent from my Lord Deputy, to see if there were any hope of life, who speaking to him, he said, Doctor, I am spent with sweating. To his Sister he said, and that without any amazement and pe • turbation of spirit: Sister, I must now tell you, I am not for this world and then lifting up himself, he said, Lord remember me, how I have walked before thee in sincerity, with all my might. He wished the Sabbath were over, that so he might do something about his Will, though little were to be done. His wife seeing & hearing these passages, said to him, Now I see that you know that you must leave us. He answered, yes Love; whereat she weeping, he exhorted her to a Resignation, to which she answered, The Lord hath enabled me to surrender you up heartily; at the • ear • ng of which he lifting up his hands, blessed the Lord. To h • s w • fe he said, haste haste Love, for my time is very short, and withal told his Sister, I shall not reach midnight. Then lifting up himfelf, he said, these raptures tell me I must be gone quickly. The consideration of his approaching rest did wonderfully revive. The Messenger of the Lord whispered him in the ear, and told him his Father had sent for him home, which happy tidings made his heart to • eap for joy within him. The glimmerings of the white Throne, of the Lamb sitting on that Throne, and of the glorious troops of Saints and Angels all in white about the I • rone, with the apprehensions and confident assurance of his bearing a part in the Music, of their Hallelujahs, caused in him sublime elevations, and springing exultings of spirit in a body depressed, and bowed down with pinching pains, and the agonies of an approaching death. He is now in the Cutfields of Emanuels Land, and is gotten almost to the top of the Mount, and his soul, impatient of delays, is ready to leap out of the crazy and declining Cottage of mouldering Flesh.

Paper being brought, he began thus; I resign my spirit into the hands of the Father of Spirits, and into the bosom of my dear Lord, &c. To this there were but three or four lines more added, for he was in haste and longed to be at home.

To his wife (having in a very short space dispatched his Will) he said, Bury me in silence, without Funeral Sermon, I will have no manner of pomp; but was persuaded to yield to the entreaties of his wife, as to a Sermon.

As his children were called for, Doctor Winter came in to visit him, who unexpectedly seeing death in his face, said, with a loud and lamenting voice, Brother Murcot are you leaving us? who with unaltered countenance, said, Yes, and desired him to pray quickly. His children being brought, he said to his eldest, Will Hester be a good child and serve the Lord? His son being presented, he expressed himself thus, The Lord break thy stubborn heart. When the little one hanging on the mothers breast was exposed to his sight, he lift up his hands, and said, The Lord bless thee. Being put in mind of his servants, he affectionately and even smilingly looked up upon one, whom he had been instrumental to convert, and said, Bess hath a better Master, the Lord be with thee Bess. The children being taken away, and his wife coming to take her last leave and final farewell of him, he alone lift up himself and kissed her. Dr. Winter desiring an interest in his prayers, he said, The Lord strengthen you for the double work that now lies on you, and withal desired him to pray with him; which he did in a most pathetical and doleful manner, groaning out his requests unto God. The people, though desired, are loath to leave the chamber, and hang so thick on the curtains, bed-posts, hangings, doors, having not the power to leave their dear and departing friend, so that he is in danger of being smothered, and dying before his time.

Drawing near his end, his sister said to him, Are you in charity with all the Lord's people, though differing from you? Who lifting up his eyes affectionately, said, Yes; She desiring him to manifest it by his last request, he lifted up his hands and requested, that all the Lord's people might be one, as his way was one.

Then stretching out his arms, and lifting himself up, he said with a loud and shrill voice, Lord Jesus draw me up to thee: which sweet expressions, by a frequent and fervent repetition wasted his spirits, so that afterwards he lay in somewhat a silent posture, waiting for his change, which was now near at hand.

About nine of the clock he breathed out his soul into the bosom of Christ, and quietly slept in the Lord.

The Wednesday following, being the appointed time of his interment, great was the confluence of people, who attended the corps unto the grave. The Lord Deputy Fleetwood followed the Body, after him the Council, then the Major, Aldermen, and Citizens in such numerous troops, that the like hath not been usually seen in Dublin. Dr. Winter preached his funeral Sermon, on Heb. 13. 7. Remember them which have the rule over you, who have spoken unto you the word of God, whose Faith follow, considering the end of their conversation.— Upon the face of the whole Congregation sat a black cloud of sorrow and disconsolation, being not able to vent it on that doleful and uncomfortable occasion into showers. The Body being brought unto the place of burial, the saddened spectators and standers-by sighed him into his grave, and mingling his dust with their moist tears, departed and left him in his bed of rest.

Relation I would willing back with Exhortation. A few words of spiritual advice in the close of the whole may be of use, though from an inferior hand.

And first to you, my Brethren in the Ministry, I address myself, and earnestly entreat you in the bowels of Christ Jesus our Lord to remember, That you are not only Church-Officers, but Christians. Spend not your whole time in reading books, and studying other men; you will do well to study yourselves, and to be acquainted with the frame of your own hearts. The way which you point out unto others, walk in yourselves, and conscientiously practice the duties which you pangatively press. Beware of beams in your own eyes, whilst you are diligently plucking motes out of your brothers eyes. Let not your own clothes be full of dust, when you are brushing other men's backs. Its not handsome for us to be always sweeping before the doors of others, and picking up the least offensive straw, whilst huge heaps of dunghill filth lie before our own doors unremoved. It opens the mouths of opposites, when we are taken notice of, to bind heavy burdens on other men's shoulders, we in the mean time refusing to touch them with the least of our fingers. Know we not the pleadings of many at the last day, Have we not preached in thy name, and in thy name cast out Devils? whom yet Christ will spurn from his presence, and cast forth as an everlasting abhorring.

What though Judas had the grace of Apostleship, so long as he had not grace with his Apostleship? It was a wise course that Paul took, and deserving imitation, who did beat down his own body, lest having preached unto others, he himself should become a cast-away. What though Satan fall down from heaven like • ightning before us, if he be not cast out of our hearts? We have more reason to rejoice in having our names written in the Lambs book of Life, then in having the Devils subject to us. O whilst we passionately endeavor the salvation of others souls, let us have an eye of tender regard unto our own. One hint more at parting,—We cannot be too often put in mind of that which is our proper work, and doth most nearly concern us to be busied about: viz. Reading, Exhortation, Doctrine. Let not our Sabbath-days discourses savor of the tiresom distractions of the preceding week; giving the People occasion to say, That if we were less earthly and carnal, our discourses would be more heavenly and spiritual. The ingrateful world many times puts us to our shifts to get a subsistence, yet let us take heed of too deep and unnecessary engagements in matters secular, that are heterogeneal and excentrical to our employment. Its inconvenient, and gives occasion of disgust to be seen so often in the streets, and found so seldom in our studies. It should not satisfy that something is done by us on the Lord's day, to stop the clamours of conscience, and the Congregation. It becomes not those who should serve God with all their might, to offer unto him that which cost them nothing. The more pains we take in private, the more rational and methodical shall we be in public. Those Sermons are most affectionate, and melting, that are written with sweat and tears as well as Ink. Sapless and successless usually are those discourses, that are the blustering inforcements, and yawning exactations of lusty lungs, and not the clear and elaborate distillations of a judicious, and working brain. A loud sound of words may make the ears to tingle, and cause a blind, and confused agitation of the affections to little purpose; but the Understanding and Reason are not captivated but by clear and solid arguments. As for disgorging that which lies uppermost, on the top of a squezy stomach, under the notion of the immediate, and undoubted dictates of the Spirit; that hath been sufficiently exploded by able pens, as being apparently repugnant to sound Reason and Religion.

Christians, I would likewise caution and advise in a few words.

1. Flatter not yourselves with fallacious and ungrounded hopes of being saved upon easy terms. Religion knows no reward without a preceding work. Expect not to ride in a triumphant Chariot, unless you first tumble in sweat and dust. Lazy Lozels shall be scourged, when conquering combatants shall be crowned. Christ hath told you, that the way is narrow, and the Gate is straight; and therefore turn the deaf ear to the contrary suggestions of those, who would fain persuade you, that the way is broader, and the Gate wider then Christ hath made it. The Saints of old took no more pains then was necessary, who instantly served God day and night, in order to obtaining the promised, and purchased inheritance. Our way is up-hill, no coming thither without panting.

2. Be not discouraged because of the unavoidable difficulties of Religion. Let not the high hills, and the ragged rocks over which you must climb, fright you into a benumbing deadness, and irresolution. Lay not aside your Oars, though the wind and • ide be against you. Are not others safely landed, who were assaulted with the like opposition, and therefore why should you despond?

3. Though I propose the exemplary life of this holy man, as worthy your imitation, yet I would have you look higher: Follow him no farther then you see him following Christ. It was a laudable height, and pitch in Religion which he attained unto, and which the generality of Professors come short of; Yet I do not urge you to sail after him, and steer the same course, with the neglect of your Compass. Let your eye be upon the never-erring rule of the word. The most Seraphical, and best of Saints on this side heaven, have some dross mixed with their gold, some water with their most sparkling and generous wine. I would not have you to be holy only, as this or that man is holy, whom you conceive to be more then ordinarily excellent, and one of those who are in the highest form of the School of Christ. Let Christ alone be Pattern, which you will exactly imitate, and the Copy that you will write after. He was a Copy without blot, and a Lamb without spot.

The most shining and spiritual part of Mr. Murcots life, is taken out of his Diary, or daily account of himself in writing: The like Practice I would passionately persuade. Its numerous advantages will recompense the present toil. Me thinks such Arguments as these should be cogent, and constraining.

1. Self-acquaintance. A prime point of wisdom is the knowledge of a man's self. If he be accounted wise, who is well verst in State-affairs, and hath in his mind formed characters of the most noted men of his times: If he be reputed wise, who is acquainted with the nature of Angels, and elementary Bodies; who knows the mysterious motions, and influential operations of the stars, and can give a description of the several birds that fly in the air, of all sorts of beasts that move upon the face of the earth, and of the unnumbered kinds of Fishes that swim in the great and wide Sea; then much more wise must he needs be, who by much searching hath acquired the knowledge of himself.

The benefits of this self-acquaintance would be deservedly considered.

2. Prevention of evil. The consideration of this, that the evil which falls from us must be recorded by us, and that for this end, that we might thence take occasion to loath and abhor ourselves in dust and ashes, will lay a restraint upon us, and be as a bridle in our mouths, to check the insolency of unruly lust.

3. Accounts less confused when we come to die. He that makes even with God every day, will find his death-bed work to be comfortably lightened and lessened. He that delays and puts off the remembrance of his ways; and calling himself to an account till he come to be tormented with pain upon his bed, and the multitude of his bones with strong pain, will find himself in an unmeet posture for a work of that nature. If our sickness be not such, as to extort loud out-cries and hideous exclamations, yet it will be sure to oppress, and bow down with a dull and heavy unchearfulness.

Self-examination is a solitary duty, and requires a calm, and undisturbed retirement. Now the curtains of a sick-bed are often opened, and the languishing Patient seldom at rest. The weeping wife, lamenting children, sorrowful servants, busy Physician, condoling visitants, must all be heeded and hearkened to, and answers returned to their enquiries; so that our time is taken up in meditating on our pain, and relating it to others. Doubtless, health and a closet are most convenient for self-reflections, which if procrastinated till the last period of our lives, are rarely attended with a real conversion, and turning to God in truth and sincerity. How seldom are dying men new-born? and they added to the Church, that are going out of the world? The sins of departing souls come crouding and thronging in so thick upon them, so that a distinct consideration of them cannot be taken; and now men's former golden dreams of heaven, and high-flown hopes of afterhappiness, vanish like smoke, and leave behind them in their stead, despair, destraction, confusion, consternation, and a certain fearful expectation, and looking for of fiery indignation to devour.

O that men were wise, that they would remember their latter ends, and whilst the light shines, provide for the days of darkness, for they are many.

The Devil hath a jealous eye upon all Engines that might probably batter his Kingdom, loosen his hold, and weaken his interest: besides, the flesh loves to be abundantly favored, and therefore I expect that objections against this course, of calling ourselves to account daily, will be multiplied.

Object. 1. The work seems to be attended with many thorny, and inextricable difficulties; hence men's loathness to take it up.

Answ. 1. He that withdraws his neck from the yoke of Christ because of its pinching weight, is unworthy of Christ. In vain do men hope to be saved, who provide for their own ease, when Christ is calling upon them for service. Never expect to look him with comfort in the face, unless you resolve to be indefatigable in his work.

2. Do not men upon a worldly score take abundance of pains in casting up their accounts? Will not the practice of many merchants rise up in judgment against themselves, and others at the last day? They can rise early, & sit up late, and immure themselves in their closets and counting-houses, and there at large set down their receipts, and disbursements. Mariners, when at Sea, set down in their Diurnals, every turn of the wind, and when it began, how many hours, nay minutes the ship sailed such a point of the Compass, and how many another; yea, though they sleep but half the night, yet they must find time to do this, because their lives lie at the stake, and the safety of the whole is concerned. How come souls trow to be at such a low and cheap rate, that the safety and welfare of the Body should be preferred before them?

3. It is better to take pains then to run the hazard of suffering eternal pains.

4. The greatest part of the difficulty lies in the Porch: when you are once entered into the House, you will not repent of the pains you have taken, but find encouragement to take more. A clear discovery of a man's condition hath in it much of satisfaction.

Object. 2. Multiplicity of unavoidable worldly occasions by some may be pretended for their omission of this duty: they have not time; and leisure enough to do as others do.

Answ. 1. One thing only is necessary, other things are but convenient. Its necessary that you have grace, and be saved; not so that you be rich, and advanced to an high degree in the world.

2. Lessen your business, and contract your occasions within a narrower compass. Have less to do in the world, that so you may have more time to spend in a devout retirement.

Believe it Christians, Time is a precious Talent that must be reckoned for: See therefore that you husband it to the best advantage. Be sure you reserve the morning, and evening for converse with God, and communing with your own hearts, not neglecting a watchful jealousy over yourselves all the day.

Religion is not a little obstructed by unnecessary visits, frothy discourses, unsaint-like gamings and Paganish pastimes. Take heed of being late abroad out of your own houses. It becomes not those who profess they look for, and hast unto the coming of the Lord, to come stumbling home, and to be groping for their doors at midnight, when they should rather be in the secret chamber, dressing and making themselves ready against the marriage-Supper of the Lamb.

I am bold to affirm, that reading the Scriptures, instructing our families, praying to God, and singing praises to his name, &c. make sweeter music in his ears, then the rattling of Tables, and the shuffling of Cards, the bane of great men's houses, and it were well if the infection had not diffused itself to multitudes of inferior families.

The plain truth of it is, men and women for the generality of them, choose not God for their chiefest good, they make not him the object of their delight, their rejoicing is not in Christ Jesus; Religion is a sapless, yea a sour thing unto them, and hence it is that they turn aside to vain sports, and sensible delights.

If you find your hearts averse to the practice of a Diary, yet let me entreat and engage you to make trial of it for a few days; do not obstinately decline a course which you have no experience of.

But if you are resolved through grace to take up, and persevere in the practice of the duty proposed, beware that it do not degenerate into a customary and empty formality. Rest not in the bare doing of the thing, but prosecute the work in order to its ends, which are spiritual and of unspeakable advantage.

CIRCVMSPECT Walking, A Christians Wisdom.

T HE Apostle in this Chapter, according to his manner, doth build upon the faith in Christ Jesus to justification, the Doctrine of good works, and a holy conversation, and matters of morality. In this Chapter he devideth that his Doctrine, as I may say, into Ethics, and Economics, rules more generally concerning the framing, the conversations of all; and rules more special and particular to Family ralations: This he had begun in the former Chaprer, ver. 17. This I say therefore, and testify, that ye walk not as other Gentiles walk, in the vanity of their mind. The Apostle descends to many Particulars in that Chapter, and carrieth on the Exhortation in this Chapter wherein our Text is: The general Proposition still being supposed, That the Saints ought to be adorned with all manner of virtue, and to keep themselves unspotted of the world; he exhorts them to a freeness of pardoning one another, wherein thy had the Example of God, and it would declare them to be his dear children, in the first verse of this Chapter: then to love; and walking in love, not in heart only, but it must be expressed actually, as Jesus Christ expressed his love to us in giving up himself for us; then he dehorts them from several vices, as fornication uncleanness, covetousness, filthiness, foolish speaking and jesting, which are not convenient; yea, these are things will exclude from the Kingdom of heaven. Let no man deceive you with vain words, as if there were no such danger in such a loose walking; those are vain words believe it, saith the Apostle, For these things the wrath of God cometh upon the children of disobedience, therefore it is no light matter I deal with you about; therefore the Apostle concludeth, be not therefore partakers with them; partake not of the sins of the children of disobedience, lest you taste of the wrath which cometh upon their heads for these their iniquities. The Apostle goeth on to back this his Admonition, that they be not drawn away with the error of the wicked, with many arguments. As because now their condition was changed, they were men of other principles; no marvel if heretofore, while they were darkness, they walked as children of darkness, and did work and had fellowship with the unfruitful works of darkness; but now they were children of the light, and therefore must walk as they were; and they were fruits of the Spirit now they must bring forth; they were goodness righteousness and truth; besides, it is the part of godly men, and good children to approve themselves to God, and submit to him in all things; besides; the works of darkness are unfruitful, and shameful; it is a shame to speak of the things they do in secret: they were such in themselves, and they will at last be revealed to the confusion of the authors of them; to all which he addeth a testimony from Scripture, that God doth generally everywhere call upon men to arise from their sleep and death in sin, and he is ready to enlighten them; he speaks no more but what the Scripture of old did speak; some difficulty is in this Verse, but it is beside our purpose.

Now the words of the Text are, as I may say, a Repetition, and re-enforcing the general Proposition, That the Saints ought to have their conversation adorned with every virtue, or grace, and the fruits of them, and to keep themselves pure and innocent, and free from the corruption of the world: From all the former Arguments, he lays down by way of Inference and Conclusion this charge in v. 15. 〈 in non-Latin alphabet 〉 therefore because so and so, as you have heard; See to it, That you walk circumspectly; the Argument enforcing, it is in the following words, not as fools, but as wise; It is a part of great wisdom to walk circumspectly; And from the general in the 16. verse, the Apostle descends to a particular and special piece of this circumspect walking, and a notable evidence of this wisdom, and that is the redeeming the time, and backeth this with a strong argument, because the days are evil.

Without any further stay in the Porch, let us now enter the House, and view some of the rooms of it; there are many things note-worthy in the words; the first that I shall take up at this time is this; It is a duty Christians are strictly charged with, to walk circumspectly.

Here it will be requisite to inquire what is meant by this Circumspect walking; and then Secondly, to make it good, that it is a duty so strictly charged upon the Saints; and Thirdly, why it is so; and then Fourthly, Apply it.

For the first, What it is to walk Cirrumspectly: Here we have the Ma • ter and the Manner of a Christians conversation; the Matter that is expressed, by a Walking, which indeed doth comprehend all the actions of a Christian life, in conformity to the Law and Will of Jesus Christ, which is the Way; nothing more ordinary then to express a Christian course by a walking, and sometimes by a running in a race: but by a walking here it is expressed, and indeed this doth include all a man's actions; his spiritual actions towards the Lord, they are a part of this walking, their praying, meditating, hearing, receiving, conferring, living by faith, all these are his spiritual actions.

Secondly A man's civil conversation also cometh under this walking; for the Rule and Will of Christ hath an influence over that, to bound it, and limit it. There is no calling which is lawful but a man may therein abide with God, if it be never so mean; and this is another part of the walking: while men are diligently employed in their particular Callings, out of obedience to his holy command, they are in their way, and walking to heaven as well as when they are in the spiritual part of the walk, and so much the more, while they have spiritual hearts in this walk, ever and anon taking a turn in heaven, and having their civil conversation in heaven, 〈 in non-Latin alphabet 〉 , as the Apostle saith.

Thirdly, even men's natural actions are a part of this way also; of the Matter of this walking as eating drinking sleeping▪ &c. when they are used with moderation, and an end to befit us only for our spiritual and civil conversations; when men eat and drink for strength, and not for lust, for drunkenness, and eat in due season, as to whet when the Sythe is dull; so that even these actions are a part of the walk also, and that it is to be taken in this latitude, will appear, if we consider the particulars the Apostle presseth them too here, as parts of that walking.

Now to walk, you know, speaks a motion; it is opposed to standing, or lying, or sitting still; the whole world lieth in wickedness, and moveth not hand nor foot; they have their grave-clothes upon them, are bound hand and foot, and are melting away in their lusts, and therefore they walk not towards heaven; there is a sitting in the seat of the scornful when men have taken up their rest in sin, and are at the height, that they scorn the Travelers Zion-wards, with their faces thither; indeed there is a contrary walking to this walking in the counsel of the ungodly, in the way of sinners, a walking with sinners hand in hand, having fellowship with the unfruitful works of darkness; but that motion is from other principles even the flesh, and this from the Spirit; and by other rules, the custom of this world, to which they are conformed, the examples of sinners, the commands of their tyranical lusts, and for other ends, both of the Walk, and the Walker in it; the Walk, the end of those ways is death; there is a way which seemeth right to a man, but the end thereof are the ways of death; and the end of the Walker is to cheer his heart, and to satisfy his lusts: but this walk we speak of is a contrary motion to that of the world.

2. There is a terminus à quo, from whence they walk, and that is from sin, and self, and Satan, and sinners, and the wrath which is to come; but specially from sin they walk: this is the scope of all their ways, to get above sin.

3. There is a terminus ad quem, and that is to God in Christ, as a holy God, and a blessed God, that we might enjoy him as such, from hell to heaven; and therefore conversion (when men are first turned, their posture is turned) it is called a turning them from the power of Satan unto God.

4. This motion is a progressive motion, that is to say, a man goeth forward in it, not round about, as a horse in a Mill, and is at night, where he was in the morning, but as a horse or Traveler upon the Road, which rids his ground, he getteth ground every step; and so should we go on toward perfection daily, die to sin daily, get somewhat further off it, and to the world, and get nearer to heaven daily; we should see to it that we grow from strength to strength.

5. It is a constant motion, for a man that walks to such an end of a Journey, he giveth it not over until he come to the end of it; so should we constantly be moving until we come to the end of our faith, the salvation of our souls.

6. A pleasant motion to a man that is cured of his lameness, and is no longer a Cripple, as by Nature we are; the way is pleasant, Walks are for delight, and sure the ways of Wisdom are pleasantness, and her paths are peace, the yoke is easy, the burden is light, and so much, that though the Saints by reason of the souls dependence upon the body in its actings and its being bound up, as I may say, under senses which are weak, and cannot hold out long. I say, by reason of this they are weary in the ways of God, yet not weary of them, but they are pleasant to them, his commandments are not grievous to them; but this is not the thing which I intend to speak to from the words, but rather the exactness and circumspection in walking; See then that ye walk cicrumspectly, 〈 in non-Latin alphabet 〉 .

First then to this exact walking, there must go a rule, he that walks exactly walks by a rule, ad amussi • , as the Carpenter, if he work accurately, doth all by rule and measure: when men walk, as I may say, in a frame, and cut by a thread, not rove out their lives, they have a clue in this dark world, and by that they walk, saith the Apostle to the Galatians, As many as walk by this rule, peace be on them, and on the Israel of God, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 ; Hence the Scripture, the Law of God which is the rule of holy walking, is called Canonical, being a strait rule, they are right words, words of righteousness, given by one Shepherd, such as will not lead us crookedly; so then this is the first, that of a man's own conscience at the best, is but regula regulata, and at the worst is but a blind guide, and a leaden rule, that is easily bowed, and set to countenance the crookedness of a man's own ways to the Law and to the Testimonies, if he would walk exactly.

Secondly, There must be knowledge to understand and know this▪ Rule and Wisdom, rightly to apply it to the direction of our ways, else we cannot walk exactly; to walk exactly, is to walk wisely, as you have it here, not as sools, but as wise, of which afterward; but for the present we may note That a fool cannot walk cirumspectly, and therefore the Apostle so often presseth it upon the Saints, that they should walk wisely, Walk in wisdom, saith he, towards them which are without: be wise as Serpents, saith our Savior: I say there must be a knowledge of the way of the rule, else how shall our steps be measured by it? how shall a man tread and keep to the path he knoweth not? and therefore sottish ignorance of the Will and Way of Christ, is an ill preparative to this exact walking; can a blind man walk exactly or circumspectly that cannot see which way he goeth? it is an hundred to one but he turneth and goeth another course; but this is not all, there must be a right application of the rule to our actions; it is not everyone that hath his rule, that knoweth how to use it; it is a good part of the Architects skill to use his Rule well and his Plum, and by them to discern exactly the frame of his building, yea, to direct it when he is building; so here, there must be wisdom: how sadly do men and women of lively affections for God miscarry for want of wisdom? Zeal without Knowledge is no exact walking, it hurrieth a man violently not giving time to consider whether right or wrong; so Saul had a zeal for Israel and Judah, and in that zeal slew the Gibeonites. which were of the Amorites, but now in Covenant with Israel; his zeal out-ran his wisdom: and so the Jews had a zeal of God, but not according to knowledge; and so had the Apostle himself concerning zeal, persecuting the Church; he thought verity he ought to do many things against that way, Acts 26▪ 9. and the time shall come, men shall think they do God good service if they kill you; so then there may be a being righteous over-much, which is forb dden; not as if the Lord did in his Word allow a loathsome lukewarmness, a detestable indifferency and neutrality in the ways of God, so as that men should abate something of their strictness, and stoop and accommodate themselves to the exigence of the hard times they live in; but the meaning is, that a man should moderate his zeal, and temper it with godly wisdom, whereby knowing how to apply the rule to his condition, and walking with caution, he may avoid much danger, which otherwise he would unnecessarily involve himself into; as some of the Martyrs that would thrust themselves upon suffering, when they need not; they are as Sheep in the midst of Wolves, therefore be wise as Serpents, and yet innocent as Doves; a hard lesson I must needs acknowledge, and great need of a more then ordinary help of God's Spirit to discern their duty here in particular cases and actions: you see how Paul insinuates into Felix, he would not make him his enemy if he could avoid it▪ keeping a good conscience; and so Jacob to his brother Esau, how much Courtship he useth, he stands not now upon the terms with him, but how humbly he submits himself to him; and was it not better, then to have ruffled with him, and provoked him to his hurt?

Thirdly, To walk exactly, circumspectly, is to keep close, and not to warp from the straight path, because others do err.

(1.) He will not do as the most do, to follow the multitude is no rule to him; though the greatest part of men run headlong to the pit of destruction, and the way to hell be thronged as broad as it is, and some sinners can scarce have room to go together in it; this is no warrant to him; he walks not exactly that resigneth himself up to follow the steps of the most in his journey, whether his way and theirs lie together or no; so far as their way lies together he can walk together with them, but when they part, fare them well, he is for them no longer; so may we in things civil, yea, and many externals of holy worship which are common to Saints and sinners, walk together, have fellowship with them, but when their ways depart, we must shake hands with them, if we would walk exactly: it is careless, loose, heedless walking, when a man shall follow his company more then his way; Noah was upright and walked with God, though all flesh had corrupted their way, that was no warrant for him to do it; and though he was likely to be derided for his singularity, it matters not, he must mind his way, though he be alone in it, rather then wander for company sake; and so Lot and Caleb, a man would have thought those many waters rushing as they did (I mean the people's violence drawing one way) had been enough, specially considering with what rage it was, threatening to stone him, to have born one poor Caleb and Joshua down the stream; no, they had another spirit, they must bear up against it, let the hazard be what it will in such a case, they are called to it, this is exact circumspect walking; except men be circumspect indeed, they are in danger many times to be drawn aside by following the company of others.

(2.) Yea, exact walking excludeth also the following the examples of the Saints any further then they follow Christ: and here is yet more need of circumspection, for when we have some eminent Saints persons in admiration, we are apt many times to be pinning our faith upon their sleeve, and dancing after their pipe, to take their examples in the gross, and by it to be led into gross mistakes; so the weak brethren looking upon the stronger, the more knowing, as fit to be their guides, and seeing them eat things offered to Idols, because they knew an Idol was nothing, this encouraged them to do the same, though they made a breach upon their consciences by it: here now through weakness they mistook their way and warped; that might be lawful for the strong that might not for the weak, which stumbled whether they might eat them or no, yet they would venture upon it, leaning upon the examples of the strong, and so they went aside: & you know what force the example of Peter had to draw others in, when he dissembled, and did not 〈 in non-Latin alphabet 〉 , but halted, as I may say, between two, he would eat with the Gentiles, but when some came down from James, then he withdrew, & so many of the Jews, and Barnabas also was drawn away by their dissimulation; but Peter was to be blamed, as the Apostle hath it; he compelled by his example, the Gentiles to walk as the Jews did, and yet himself being a Jew, did walk with the Gentiles before; and they were to be blamed for being drawn aside, they did not walk uprightly, as the word is before; therefore Paul propounds his example, not without its limitation, Be ye followers of me, as I also am of Christ; now this is exact walking indeed, to follow the sootsteps of the flock, of the Saints, both before us, and contemporary with us; yet where they run out of the way, and over the hedge set about us, not to follow them, which requireth much circumspection indeed. This is the third.

Fourthly, Exact walking, is when a man mindeth not only the external part of the rule, but the very inside and spirit of the rule; he mindeth, and eyeth, and endeavoreth to come up to it, and so the word in its notion seemeth to import, 〈 in non-Latin alphabet 〉 from going from the bottom to the top of the rule: the Law is spiritual, saith the Apostle: It is spiritual brethren, reaching the very inwards of our souls, the frame and disposition of our hearts, all the very first motions of the soul, before any tickling by them, or consent to them; those come under this rule; and therefore a man that walks exactly, he labors to answer the Law in this, and he is laboring with his heart to bring it to such a frame as this, and therefore he setteth not up his rest, as most do, in an outward conformity to the Law of Christ, except he can get his heart framed by it, nor will an inperfection in the frame of his heart satisfy him, and therefore nothing but the resurrection of the dead will be his rest, this is to walk exactly, accurately indeed; and so in duties, to mind not only the matter, but the manner and circumstances; it is not enough to work righteousness, except he rejoice and work righteousness; to give, except he do it with singleness of heart, simplicity and cheerfulness: it is not enough to pray, except he do it in the Spirit, and with affection, and faith, and fervor of Spirit: it is not enough to admonish, reprove, except he do it in season, with bowels of compassion, and Wisdom, and discretion, so tempered as that it may not miscarry through such a defect in them. O this is to walk exactly indeed.

Fifthly, To walk exactly then, is to carry an even course toward heaven, not to walk at peradventures; and by fits and starts, making many balks in our obedience; it is to follow God, and to follow him fully; when we will not leap over an hedge to avoid a foul step, but keep to the way that is set before us, so in the Proverbs, Turn not to the right hand nor to the left; the meaning is not, that no man walks exactly if he live not without sin (for in many things we offend all) but by such a backwardness we mean some eminent; notable miscarriage, to the wounding of their consciences, or dishonor of God, and offense of others, this is to walk exactly: indeed God doth not stand too strictly with his people, the tenure of whose course is without such balks and notable turnings aside, though sometimes they may fall in such a manner and degree, yet he acconnts them exact walkers, as David, and Peter, and Moses, and Hezekiah, and the rest: the meaning therefore is, that the tenure of a man's life is to be without such eminent fallings, or he cannot pass for an exact walker with God; and when ever a man so falls in that particular, he doth not 〈 in non-Latin alphabet 〉 , as David was upright, except in the matter of Uriah; so then this is the Fifth, an exact walking is an even walking; he that ploweth exactly doth not every foot make a balk.

Sixthly, He that walks exactly, doth make it his work so to walk; if a man be taken up with other things in his mind, and it be intent upon them, how unevenly doth he walk? he is sometimes upon this side, and then upon that side of the way, up and down, and many times loseth his way, and heedeth it not; but now if a man make his Journey his business, he is intent upon it, and looks about him at every turn, and every turning, lest he should go wrong: so to walk exactly then, doth imply a watchful eye, a trembling heart fearing at every turning, lest he should miss h • s way; so David, I said I would take heed to my ways, lest I should go wrong so then to walk exactly, is to lay our strength, our might, our wisdom, and all to it, to keep our way, so the word is used of Apollos, he 〈 in non-Latin alphabet 〉 being fervent in spirit, diligently he taught the things of the Lord; there it noteh not so much the exactness, & accurateness of his skill, but of his diligence and industry, for he knew only the Baptism of John, that is to say, the Doctrine of John and his Administration; and so Herod is said to inquire, Go and search diligently for the young child, &c. 〈 in non-Latin alphabet 〉 , search exactly, diligently, pry into every corner, turn every stone, use all means, search from bottom to top to find him: so then to walk exactly, is to make it a man's work, business, to lay out his industry in this work; if he can but keep in the way of Jesus Christ, the way to heaven, it is enough.

Now for the second thing to make it good, that it is a duty so strictly charged upon the Saints; me thinketh this Scripture itself is a full testimony, there needeth no further proof but yet a word or two more: you find in that of the Hebrews the Apostles exhortation, make strait paths to your feet, strait steps, or make strait, paths with your feet, which may appear to others that are to follow you, as you follow Christ; tread with a strait foot, and by a strait rule; and in that of the Proverbs, Ponder the path of thy feet, and let all thy ways be established; weigh your steps before you take them, weigh them every grain and scruple in the balance of the Sanctuary: walk you Suspenso pede, Look before you leap, look, and look again, this is the way to have your goings established; and here in the Text, see how it is charged upon them 〈 in non-Latin alphabet 〉 , see to it, it is a word of strict charge, as we use to say to men, Well, see you do such a thing, see you fail not then: so saith the Apostle, see to it, that you walk circumspectly; it is not an indifferent thing nor of small moment, but of great concernment; see to it, look to yourselves▪ and then that particle 〈 in non-Latin alphabet 〉 increaseth the charge also, See how ye walk exactly, or how exactly you walk; it is not the reflect act that is here commanded, that they should view their ways, and see how exactly they did walk, this is not directly here commanded, and immediately; though more remotely, as it conduceth to this exact walking, it may be here commanded, but that particle doth intend the charge and heighten it; but so much for the proof.

The third thing is, why this duty is thus charged upon the Saints, to walk so exactly, circumspectly.

First, because they are children of the light, and therefore should walk as children of the light; they should walk exactly, without rolling out of the way, without stumbling in the way, because they have light; they that are in the darkness, and know not whither they go, no marvel, if at any time they stumble into the way of God, yet they as easily stumble out again; it is but suitable to them not to keep their way; but now ye are in the light, and therefore see that you walk accurately; you have a light to your paths, and a lanthorn to your steps, therefore order your steps aright, make them strait; therefore saith Erasmus, he well saith videte, because nothing is seen in the dark but; Beza thinketh this is more subtly then need.

Secondly, Because their steps are more eyed and taken notice of then other men's, both by God himself and by other men; first, the Lord himself; his eye runs to and fro, beholding the evil and the good, but specially in his own people, he takes notice of them how they carry it, and he takes notice of the most inward spiritual part of their hearts; of the frame of their hearts, and therefore let them look to it, walk circumspectly in regard of him. Secondly, In regard of men, (1.) There are many out of the malignancy of their hearts, do seek some advantage against the people of God, they watch for your halting, as the Prophet speaks, they would have somewhat to accuse the brethren with, to bespatter Religion with, and therefore like their father the Devil, if they cannot be 〈 in non-Latin alphabet 〉 , accusers, they will be 〈 in non-Latin alphabet 〉 , false accusers: But oh! how glad is Satan, and what sport is it to sinners to trap the people of God? to take them halting and walking with an uneven foot, though it is sport to none but devils, and devilish sinners, take that by the way; they were enemies of the Lord that did blaspheme, though: David had given them cause; report say they, and we will report it concerning Jeremiah, some evil or other against him; how much more if anything fall from them which is justly blame worthy; O, a Candle upon an hill cannot be hid, a spot upon white is easily see • .

Secondly, in respect of men, who are scandalized by their uneven walking, and those either good or bad men. (1.) Some of the Saints they are scandalized, that is to say, there is a stumbling block laid in their way whereat they stumble, either thereby they are encouraged and imboldened to follow their steps, though they sin against the Lord, and so they fall: and this is sad, (though a child of God cannot sure be so wicked as to intend the falling of others, or drawing others into sin) but his example (as Balaam did) who put a stumbling block wittingly and wickedly▪ before Israel, taught the King of Moab▪ to entice Israel by their women, and they would draw them to Idolatry, whereupon great wrath came forth against them; this is hardly to be found but in a •• Balaam, and better a▪ Millstone were hanged about his neck that shall do any such thing, and he sunk into the sea, never to rise again; or else the thing in its own nature is matter of offense, and occasions them to sin, as the strong brohers eating things offered to Idols in the presence of the weak hat made scruple of it, yet thereby were emboldened to sin; but if it draweth not to sin, yet it may be a grief to the hearts of them that God would not have saddened: God is exceeding tender of his people's comfort, and therefore he hath written so much; the scope of all which is, that they might have consolation, and their joy might be full, and therefore if we by uneven walking grieve the hearts of the people of God, surely we are like to smart for it; it is a vexation to the righteous soul of Lot to behold the unclean conversation of the wicked, but it is a grief and bitterness, doubtless much more to the people of God to see the miscarriage of a David, a Peter, and to hear the reproach wherewith they reproach the way of Christ, which fall upon them continually.

Secondly, Not only good men, but evil men are endangered to be scandalized by it, and to be prejudiced against the ways of strictness and exact walking with God, because they that profess it, do so miserably miss it: we should walk wisely towards them that are without, left we fright them away from Christianity, as the Papists by their Idolatry are an offense to the Jews to keep them off from coming in to Christ, because they are exceeding tenacious now of the second Commandment (God having purged that iniquity from them by a seventy years captivity, and much longer since) and so by their cruelty to the Gentiles where they go to convert them, they are an offense to them; and little doth a child of God know, if he fall, as David did, how many may stumble upon him, and fall head-long into hell, never come to Jesus Christ upon this account.

Thirdly, Because we have all of us erring hearts, and naturally we love to wander; and if the Lord have healed that affection, that now it is wrought out of us, yet we are apt to wander, therefore so often compared to sheep, I have gone astray like a lost sheep; O seek thy servant, &c. We all like sheep have gone astray; and therefore it is the more needful to be charged upon us home and deeply, because we are so prone to turn a side; it is a people that have always erred in their hearts; though they were his people in Covenant external, yet they erred in heart; who can say he doth not find many inclinations in the heart bent to backslide & go out of the way, and therefore it is needful to be pressed upon us so much, to walk exactly, and see to it.

Fourthly, because there are so many by-paths whereinto they may step awry; truth is one, but falsehood is manifold, there is error on the right hand, and error on the left, and but one strait path before them, therefore it is two to one but they miss it, and therefore they had need to use double diligence, and be pressed to it, to walk circumspectly, to see they be exact in their ways.

Now for the Use then; First, it is to show us, that among the much profession of Christ that is in the world, there is very little power, very little exact and circumspect walking; men profess to walk with God, but it is at a great distance, they are strangers to him, and he to them, and no marvel.

The second Use, and that I will a little insist upon, shall be a word of Reproof, and that of divers sorts; and as the Lord beginneth his rebukes for sin at his own House, Judgment beginneth at the house of God; so will I first give the alarm to them, a word of Reproof to them: Alas! how far short do the people of God come of this duty? it is intolerable pride in the Papists, that stand upon their tiptoes, and talk of their works of Supererrogation, as if they had done more then God had commanded; and it is wretchless carelessness in us, that we keep not nearer to what he hath commanded; I speak not now of the many errors the most vigilant and close walking Christian will, alas, to his grief, find himself guilty of, when he maketh a diligent measuring of his actions by that rule, but I speak of the carelessness of Christi ans walking, wherein doubtless they might come up nearer to God, if they did but stir up themselves ever and anon, but we are idle, we are idle, and make many an idle complaint to God that w • are unable to do anything; which is true, if we consider ourselves apart from Christ, Without me ye can do nothing, but through him we may be able to do all things, and if we be renewed in our inward man, what is this but a powerful propensity of the Mind and Will towards God, and that which is according to God? It is not to be doubted, but if Saints would but take more pains with their hearts, they might have many a better frame to serve the Lord, and they should not offer so many tattered sacrifices to him; and if men would be but persuaded to the painful part of Christianity, they may get their passions of lust more subdued, which break out, to the dishonor of God, and shame of Christianity, and therefore justly are we to be reproved; if men would a little better cast their occasions; and husband their time, they need not be in such straits, so often to neglect, or slubber over their prayers. And for civil things, do you walk circumspectly as you might, if you made it your work and study in things lawful: might not Christians have more regard then they have to the conveniency or inconveniency? I am sure the Apostle had, and therein he followed Christ, and therein he is to be our pattern, and so what is of good report and praise worthy; me thinketh it is sad when there is no care unto our hearts of these things: might not Christians walk at a closer scantling in point of offense? the Apostle would deny his liberty in things lawful (and haply we would think necessary too) as the eating of flesh, rather then offend his weak brother; and we many times care not, so we may have our wills, how many we offend: and so in natural things, eating, drinking, sleeping. Christians, I doubt we generally too much indulge the flesh, even to the loading of our minds, and dulling our spirits for higher things; how cometh it to pass Sabbaths are spent so sleepily, but because some will not allow themselves nor theirs competent rest; the world encroacheth upon God, or else they load themselves with the creatures, so that they cannot hold up their heads, either they are over-worked, or over-charged with surfeiting and drunkenness, doubtless, this is reducible to those great evils; well, the Lord reprove us for it, for we are very guilty, we walk very loosely in comparison of the examples of some of the Saints; yea, I do verily think there is many a poor blind Papist will rise up in judgment against many of us that are Professors, that have more light then they.

2. It is a word of Reproof of another sort, that instead of walking exactly with God, following him fully, their hearts are divided; some there are that have the name of Christians, and yet altogether neglect the honest and harmless conversation among men, and are altogether taken up with some small duties of Worship and shows of Religion; as the Proverb hath it, Angels in the Church, and Devils in the House, Devils in their Callings, such were the Idolatrous Jews; the Prophets with one voice do testify against them, for this thy cried, The Temple of the Lord, the Temple of the Lord, are these, &c. but considered not that they made this Temple of the Lord a Den of Thieves, a Sanctuary to defend them, a cover and cloak for their wickedness; and so the Prophet again, This people draw near me with their mouths, honor me with their lips, but are far from me, and the conversation also which answers more to their hearts then to their lips, it is the very counterpane of their hearts usually. 〈◊〉 this an exact circumspect walking? do you think thus to impose upon the holy one of Israel? doth not he regard, think you, what your dealings are between man & man? and how you carry it in your Families, in your Shops, as well as in the public altogether? this is very reproof worthy; our Savior thought it so, and all the Prophets thought it so; and O that he would speak this to every carnal Gospellers heart this day.

Again secondly, There are others that are all for morality and honesty of conversation, they give everyone their own, they are not injurious, they are no extortioners with the Pharisee, they are no drunkards; but for the worship of God, they know nothing what it meaneth, to worship in Spirit and truth; this is not an exact walking with God, these things you should do, and not leave the other undone, else you follow not God fully; indeed there is many a Moralist, that is rather an Atheist then a Christian; but I will not stand upon this: Pour out thy, &c.

Again thirdly, There are a sort that neither fear God, not reverence man, and yet will not endure but to be called Christians; for the worship of God, if they come at it in the public, there are their bodies, but their hearts are gone; they come to see, and be seen, to mind faces and fashions, and so sin and trifle away the Ordinances of God; in their houses nothing but hellishness, all their words full of deceit and poison, their accents are oaths, it is all the emphasis and grace they think of; their speech, their lives, what are they but rottenness, and fraud, and pride, and over-reaching? they have no regard to right or wrong, good report; or evil report, all actions are alike to them, being past feeling, and under a reprobate sense; they cannot judge of good or evil, but call evil good, and good evil. Is this 〈 in non-Latin alphabet 〉 , to walk uprightly, exactly? Ah surely brethren, if it be exactness, it is of the devils coining; when men teach their tongues to speak falsely, as in Shops many do, and make nothing of it, and teach their hands to work deceit and wickedness, this is to walk exactly with the devil, to walk as other Gentiles do, whose hearts the God of this world doth mightily work to their own destruction: the Lord rebuke this power of sin where ever it is.

Again, It may serve to reprove another sort, and those are they who are so far from walking circumspectly or exactly, that there is nothing more the object of their scorn and contempt then this, it is the drunkards song, as David was; and so preciseness and strictness of walking is ordinary; the world cannot bear the burning and shining conversations of some of the Saints; they are so cuttingly reproved by them, that with those Heathens, they curse the Sun, that by its shining doth scorch them. It is no new thing, the seed of the Serpent did always persecute the seed of the Woman; and he that was born after the flesh, persecuteth him that was born after the Spirit; even so it is now, saith the Apostle: and so it is now may we say: Ishmael mocked Isaac, and is it not so still? or if it be not so bold a sin as formerly, it is because the times, not sinners hearts are changed; they malign them still, watch for their halting; report, say they, and we will report it: well, remember this. you that are scorners at strictness, and circumspect and exact walking with God, you are set down in in the scorners chair, the Lord be merciful to you; for few that arrive to that pitch, and take up their rest in sin, that are therein settled, are brought on to Christ: you are the Ring leaders in the way which leads to destruction; this is another.

The next Use then shall be a word of Exhortation to us all; If it be a duty so much lying upon us, then to buckle ourselves to it, to walk exactly: O see to it, I charge you all, and the Lord lay the charge upon mine own soul: as you will ever lift up your faces without spot, and with comfort at the day of your summons, and appearing before the Judgment seat, so walk circumspectly; I know none of our hearts but they do, or may, accuse us of much unevenness in our walking: do you know it brethren, and will you dare to continue in it? I may not descend to particulars: but do not your hearts smite you for looseness of spirit towards God? hanging back often, neglecting, shuffling and cutting with God, putting him off with anything? and is not this a cursed thing, to do God's work negligently? to bring a female when he have a male, doth not your hearts smite you for this? you do not take heed to your ways, lest you sin with your tongues; there is much falsehood therein, lightness and foolishness, (if not poison and destruction there,) nor to your feet, they make haste to vanity, you shun not occasions of sin, as you would an infected person or family: O surely if it were not so an importunate duty, the Apostle would not so charge it upon Christians, that make Christianity their business, to walk so exactly: but a little to move us to it, I will add some few Considerations, and then some words • f Direction, which you may look upon as an Appendix of this Use, or else as a distinct Application of this Point.

First Motive, Consider that the way wherein you walk is all overspred with snares and nets to trap you, and that your ways. (1.) To trap you in sin. (2.) To trap you for sin. First. To trap you in sin; had not the Bird need to he wary and heedful, and make good use of her senses to discover where she may light without danger, when every place is full of Limetwigs? is there an hook under every fair bait, and had not the fish need to take heed how she biteth or nibleth, lest she be taken? this is the case, there is a truth, and a great one in it; there is nothing we have to do with, either towards God, or towards men, or towards ourselves, but there are many temptations accompanying it, and particular conditions have their particular temptations; and if we be not very circumspect and exact, it is a thousand to one but we miscarry, we are snared and taken, and carried away captive to some vain imagination, to some high thought, to some base lust, and there kept in strong holds, and it may cost us somewhat before we be released again; the world was never more full of snares then now brethren; for beside the ordinary snares in our trading, profession, or way of gaining; Lord, how many snares are there? it would be an infinite work to trace them through in all our relations. Snares, they are apt to steal away our hearts, if lovely and desirable, or else to occasion much sin another way, if otherwise; in Reliligion never so many, never more seandall by the falls of eminent Professors, never were there more various pretences to the Truth, more false ways, and everyone pretending to the Truth, so that it is somewhat difficult to find a solution for that Question, what is Truth? never was the world more full of witcheries then now, more powerful in its enticements then now; it is hard to bear the frowns of it upon the truth, but more hard to avoid the embraces of it, and the smiles upon error and falsehood; if they think it be the way to thrive, to be of this or that opinion, men to whom gain is godliness, they will rather burn incense to the Queen of heaven, and tell the Lord to his face, that his Prophet is a lying Prophet to speak against their way of worship, which brought them in so much; they had their corn, and wine, and oil then, and therefore they would not be beaten off by a Thus saith the Lord to the contrary; will the Silver Smiths let Diana go upon easy terms? and will not men stickle for a way of falsehood, if thereby come in their gain and preferments? and will not all the world follow that way almost? had we not need to walk exactly then, to take heed where we tread? besides, if there were nothing but our own hearts, they are as snares and nets to us; how easy is it for us to be entangled in the cords of our own sins, our own pride, and self-confidence, and self-love, doting upon ourselves, and a world of iniquities, each of them being a snare? Oh brethren, if you did walk among pits, and pits covered from your eyes, if men did walk upon a bog ready to sink every step, how would they walk Suspenso gradu?

Secondly, The necessity of it to the end; if we would reach the end of our faith, the salvation of our souls, it must be by an exact walking, it is not a little form of godliness without the power, spreading itself through your lives will do it, else those in the 7. of Matthew had had a sufficient plea for themselves; else the Pharisees had not been much out, when they under a pretence of long Prayers devoured widows houses, but they were miserably mistaken. Dear friends, be not deceived; let no man deceive you with vain words, and tell you the way to heaven is broder then it is; it is a narrow way, and it is up the hill, and if you will come to heaven, you must not think that any by-path will bring you to it; that there is any nearer cut then the Lord hath made, Many shall seek to enter, and shall not be able, and what if that prove any of our cases, who never were sensible of such a duty, in strict, close, exact, circumspect walking, how w • full will our conditions be? men seek to enter, but they will not strive, they will walk hand in hand with the people of God' but they will not walk exactly, they will take a liberty to their spirits, though their souls perish by it.

Thirdly The difficulty of the way should put us upon exactness; it is a narrow way: there is a necessity, you heard before, if you miss it, you sink and perish; but men think it is easy to find and keep, but this is ignorance; our Savio • ur saith it is a strait way, 〈 in non-Latin alphabet 〉 , an afflicted way, or a way crushed close together: a man cannot tell almost how to miss the way to hell, he may wink, and walk thither, he needeth no light to his feet; the way of the wicked is as darkness, and while they are in that darkness, they may be sure they are in the way to destruction; and he that is but a fool & bungler at the service of sin, is not ingenuous, may make a shift to come thither; how easily to tumble down the hill? but to recover a man's self, to get up the hill, this is the labor indeed. It is narrow, and then it is not such a beaten path, and therefore not so easy found: some track there is, but it is not so beaten and beautified with the feet of the shining Saints, as to be easily discerned, but it is rather a way in the air, and indeed none can see it until he be in it, and therefore there is a necessity of exactness, circumspection in walking; if a man have a hard way to find, be upon a great plain, or a waste howling Wilderness, where there is no way beaten, and among enemies, in danger to be destroyed, this man had need look well about him, to walk exactly indeed.

A third Motive may be because Iniquity abounds, the love of many waxeth cold: and therefore from hence it is that there are so many offenses, so carelessly given and so easily taken; if Peter and the men of Knowledge have no more love then to walk so offensively, have no more tenderness of others, what need had the weak then to walk wisely, circumspectly, lest you be drawn away with the dissimulation of a Peter, as Barnabas was, he looked not so well to his steps as he should: as on the other hand, if you slip and fall, and walk not wisely, if thy foot slip and thou stumble, there are few that are so spiritual and full of love, as with the spirit of meekness to restore thee again; it is too too apparent even in the eminentest Saints; they are rather ready to a withdrawing, a casting off communion, and fellowship, and therefore thou hadst need, whoever thou art, to walk wisely and circumspectly, else thou wilt be in danger of giving offense to some of the little ones, and woe be to him by whom offenses come; or else thou mayest be ensnared and stumble upon others miscarriages and so thy soul be destroyed, or in danger of it, as the Apostle speaks; will not that man walk warily that hath stumbling block upon stumbling block, is in a rough way? and if he tread aside, is in danger to put out a joint, or break his bones▪ so it is here.

Fourthly, How much honor hath God by a circumspect conversation? hereby is my Father glorified, if ye bring forth much fruit, Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven; hath he put so much honor upon all the Saints, as to make them one with himself through his Son, make them sons and daughters, Kings and Princes in all lands, heirs apparent to the Crown of glory, and shall not we honor him? Oh how sweet and comfortable a condition is it, when the ways of God are well spoken of by reason of any of us? and how uncomfortable when they are evil spoken of by reason of any of our uneven walking? O be tender of the Name of God, and be at some pains the more to look to your ways, that he may be lifted up, and exalted by you: O therefore cut off hereby all occasions from them that seek occasion, as the Apostle speaks of himself, therefore he would abridge himself of his liberty somewhat; and the Gospel is glorified much by such a circumspect walking; an Art or Science is then honored, when a man is perfect and exact in it; so is the Gospel, which teacheth this holy walking; when we come up to it, we honor the Rule whereby we walk, that shining speaks the beauty of the Rule, that ye may a dorn the Gospel of Christ.

Fifthly, You may by thismeans draw others to a liking of the ways of God; the beauty of holiness, the more visible it is, the more attractive; what maketh sinners think so well of their own condition, and so meanly of Religion, when pressed upon them? they see nothing more in the Saints then in others they are as careless of thir steps, make as many balks as others, keep no stricter a watch over the door of their lips, have no more command of their tongues then others, there appears no more candor, ingenu • ty, self-denial then in others, but visibly as griping, covetous, peevish, revengeful as others; this is not the way to win any; this is the way to drive away the Roes and Harts that are looking towards a way of God, but quickly frighted away. What knowest thou, O woman, but thou mayest by thy heavenly conversation, strict circumspect walking gain thy husband? and thou husband thy wife, and parents your children, and children your parents, and masters your servants, and servants your masters, and one neighbor may gain another; and will not this add to the weight of your crown? O therefore I beseech you, will you resolve upon it.

Now in the next place, a word of Direction, what course to take; alas, we are like children, must be taught to go, we know not what foot to set forward in this great work. I shall therefore in the first place give you a word of direction. First, beg of God to mix this word with faith in your souls, that you may believe it to be so great, weighty, important a duty; labor to get a heart sensible of your wanderings, uneven walkings, how far you have been wide of this narrow way, both before and since you have walked Zion-ward, and so to be humbled under them; for you must here plough up before you plant; your course will hardly hold if you set forward with a purpose to walk more exactly, except you be sensible how great the evil of turning aside, or loose walking hath been: well then, begin at the right end, and see how you have (it may be) for a long time, not only wandered from the way, but loved to wander; you have not only erred, but you have erred in heart; you have had the Law of error in your heart, as the Saints have the Law of Christ in theirs; and this indeed is the height of Rebellion and froward walking; it is frowardness indeed this provoked the Lord to shut them out of Canaan, yea, he, swear they should never enter; and if it hath not been so with thee, for this very cause, O how should this abounding grace which hath made the difference, melt thy heart to pieces before the Lord! and that would be a good preparative to a circumspect walking for the future; the Wormwood and the Gall remembered how evil a thing and bitter it is, that you have so departed from the Lord; and the strait path will be a notable help to keep you closer to him for the time to come.

Secondly, Set yourselves always as in his presence, so the Psalmist did walk as in his sight; if ever the Scholar will write exactly, it is while his Master is looking on; or the servant work exactly, it is when the Masters eye is upon him. O if we could but have our eye ever up to the Lord upon all occasions, as the Psalmist speaks, how circumspect would it make us? the eye of a holy severe man, how would it awe us? we would not entertain such thoughts, such ends as we do, if men were but privy to them; why, now we forget the Lord; O therefore brethren, be you with God, abide with him in your hearts and conversations what ever they be; and if we be with him, he will be with us, and this is the way to walk uprightly, 〈 in non-Latin alphabet 〉 , as in Noah his case; and when did David carry himself wisely, but when the Lord was with him? and this was the reason of it, he set God before him, and walked with God, and God walked with him, and that pre • ence will be sure to keep us in the way.

Thirdly, Let the Word of God dwell richly in you, in all wisdom and understanding; It is not enough to have the Scripture in your houses, except you have the Word hid in your hearts, that you might not sin against God; without light a man cannot discover the stumbling blocks, or the turnings and windings of his way, but it is a thousand to one but he misseth it: a man cannot be an exact dealer, if he have not the rules of his art, or trade exactly; men would be ignorant of nothing therein, lest they should be over-reached and deceived; and yet how contented are we to be ignorant here of much of God's mind, without which we cannot keep his way, nor walk circumspectly. I hope you do, many of you, study as well as read the Scriptures, and hide it in your hearts, for this end, that you may be filled with a full assurance of understanding: this is another: how often do we step out of the way and know it not? and how often do we stand pausing, and lose much time? when we should walk and work, we are then to inquire, and to learn, and know not which way to turn, to the right hand or the left, and all because we have not our senses exercised, by reason of use, to discern between good and evil.

Fourthly, If you would walk exactly or circumspectly, you must often apply the Rule to your ways, to see what suitableness there is between them, how they correspond? it is not a measuring at the first setting out will serve your turn, you must be often measuring, as an Architect, he will often use his Plum-Line or rule, if you would make strait and exact work of it; ponder the path of thy feet, and let all thy ways be established; do you think once for all will serve the turn? no, David