The FOR, pre­fixed in our En­gliſh; is not in the Hebrew. Therefore I conſidered the Text no further then as an ab­ſolute ſentence, on the preſent occaſion.WE are (ye ſee) at the head of the Pſalm: Therefore no need of an Analyſis, to find the poſture of the Text. It will be ſuffici­ent to tell you, 'tis part of the Propoſition of the Pſalm; in which we have the Duty, (Comly praiſe) and the Doers (the upright). But who (ſay ye) is the Object, viz. the perſon to bee praiſed? Yee have him named in the former part of the verſe (in which is my Text) Rejoyce in the LORD. But where is the ſubject-matter, for which wee muſt praiſe? It is in the ſequel of the Pſalm, enumerating many Mercies, preſſing the ſaid propoſition. So that the ſence of the Text, and ſentence of the Doctrine, come2 to hand both together, without much a do.

Praiſing God for mercies,Doctrine. is comely for the upright.

In which Doctrine, Four things are to be opened, to make it fit for Uſe.

• 1. Praiſing, which we have ranck'd in that order as the former may beſt give light to the later.
• 2. Ʋpright, which we have ranck'd in that order as the former may beſt give light to the later.
• 3. Mercies, which we have ranck'd in that order as the former may beſt give light to the later.
• 4. Comely, which we have ranck'd in that order as the former may beſt give light to the later.

1. Praiſing, we have rendered it in the Act; for that's the ſence of the Text. God is Laus, the praiſe of Iſrael. Lauda­tio the Act of praiſing, that's ours. Praiſing is a Cordiall emanation of our affections into words and deeds,What praiſing of God is? acknowledging God's greatneſs, and goodneſs, in himſelf, and unto us, Pſal. 135.3, and 5. Praiſe the Lord for he is good: Sing praiſes to his name, for I know he is great. And Pſal. 119.68. Thou art good and doſt good (ſpo­ken in way of praiſing God). And this praiſe is of the higher form of expreſſi­ons. For praedicamus ut res ſunt; we pre­dicate, enunciate, or declare as things are. 3Approbamus quod bonum eſt; we approve that which is good. Laudamus quod excel­lit, we praiſe that which excells. Suita­bly, praiſe is moſt due to the moſt excel­lent God. In Divinity the things Glorify­ing God, Honouring God, and praiſing God, Concentre to the ſame generall iſſue, viz. to manifeſt our thankfulneſſe to God: but the words critically conſider­ed, contein a graduall difference. Glori­fying God is our due eſtimation of him, Pſal. 24 laſt verſe. The Lord of Hoſts, he is the King of Glory. Honouring God is our manifeſtation of that eſteem in action and behaviour, Mal. 1.6. A Son honoureth his Father. If I be a Father, where is mine Ho­nour? Praiſing God is our accumulating extollings of God with Arguments giving reaſons of our ſaid eſtimation, and acti­ons Praedicamus voce, laudamus argumen­tis. Thus the Pſalmiſt, Pſal. 103, 2 3, 4. &c. Bleſs the Lord O my ſoul, and forget not all his benefits, who forgiveth all thine iniquities, who healeth all thy diſeaſes, who redeemeth thy lite from deſtruction: who crowneth thee with loving kindneſs, and ten­der mercy, who ſatisfieth thy mouth with good4 things, &c. And Pſal. 136. throughout. O give thanks to the Lord for he is good, for his mercy endureth for ever. O give thanks to the God of Gods, for his mercy endureth for ever. O give thanks to the Lord of Lords for his mercy endureth for ever. To him who alone doth great wonders, for his mercy endureth for ever. To him who ſmote great Kings, for his mercy endureth for ever. and ſl•w famous Kings, for his mercy endureth for ever, &c. Thus ye ſee, a Praiſe and an Argument, a Praiſe and an Argument. Like Aarons Coat when he praiſed God in publick worſhip a­midſt the great Congregation, Exod. 28. 34. A Golden Bell, and a Pomgranat, A Golden Bell and a Pomgranat upon the hem of his Robe round about; ſo in this act of praiſe, a ſound of words and a reaſon, a ſound & a reaſon of our praiſing God.

Thus you ſee what the firſt thing ex­plained amounts to. Praiſe fundamentally is in the heart; ſignally in deed; formal­ly in words; all concurring (pro re nata) or no true praiſe, Affections lonely (if they could be lonely) were a barren root without flowers. Flores plantarum Gau­dia.5 * Flowers are the joyes of plants:Plin. Nat. Miſt. prata rident. Hors. ſo words and deeds are the flowers of praiſe, ſpringing from true generous praisfull affections. Deeds without affe­ctions, are rotten hypocriſie; and with­out words a dumb ſhew. Words without affections are but as an Organ-pipe, breath, without an heart: and without actions a lye, and truſting in a lye, Jer. 7.4, &c. to 11. Truſt ye not in lying words, ſaying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are theſe, &c. Behold ye truſt in lying words that cannot profit. Will ye ſteal, murther, ſwear falſly, &c. and come and ſtand before mee in this houſe. Therefore as the Ro­mans had three phraſes of giving of thanks, ſignifing the three degrees there­of, viz. Habere gratias, to be thankfull in affections:Ago tibi grati­as•ientiſſime Imperator, & ſi poſſem etiam reſerrem. I lin. Paneg. ad Tra­janum. Agere gratias to give thanks in words: Referre gratias, * to manifeſt thankfullneſſe in deeds: ſo ſpi­ritually muſt be our praiſe. As we muſt not ſpeak a lye, with good words over our bad actions, ſo not make a lye with faire profeſſion, contrary to our inward affections. Revel. 21.27. And there ſhall6 inno wiſe enter into praiſing New Jeruſa­lem anything that deſileth or MAKETH a lye. Revel 22.15. Without are Doggs, Sorcerers, &c. and whoſoever loveth and MAKETH a lye.

2. Ʋpright: The Hebrew is〈…〉〈 in non-Latin alphabet 〉The Right ones, ſo the Greek of the Sep­tuagint〈…〉〈 in non-Latin alphabet 〉. And ſo all the Eaſtern lan­guages in our great Bible. In the former part of the verſe of our Text they are called〈…〉〈 in non-Latin alphabet 〉the Righteous. Right, and Righteous, according to our Engliſh, eſ­pecially in a thing of this nature, are Con­jugata, words of neer kin. A man ſpiri­tually right, is a righteous man; and a ſpiritually righteous man, is the onely right man. There are three ſorts, or parts of rightneſſe, or righteouſneſſe, to make, and manifeſt a man truly right, or righteous.

1 A rightneſſe, or righteouſneſſe of perſon; That the whole man ſtands right in Gods opinion, being cloathed with the righteouſneſſe of Chriſt by ſaith; and is called Imputed Righteouſneſſe Pſal. 32. v. 2. compared with v. 11. Bleſſed is the man to whom the Lord imputeth not ſinne. Ye7 righteous rejoyce in the Lord, Rom. 4. three laſt ver, It was not written for Abrahams ſake onely that faith was imputed to him for righ­teouſneſſe, but for us alſo to whom it ſhall be imputed, if we believe on him that raiſed up Jeſus our Lord from the dead, who was de­livered for our offences, and raiſed againe for our juſtification, 2 Cor. 5.19.21. God was in Chriſt reconciling the world to him­ſelfe, not imputing their treſpaſses to them, &c. For he hath made him to be ſinne for us, who knew no ſinne, that we might be made the righteouſneſſe of God. And ſo Phil. 3.9. it is called the righteouſneſſe of Faith, the righteouſeſſe of Chriſt, the righte­ouſneſſe of God.

2. There is a rightneſſe of heart, as Je­hu ſaid to Jehonadab, (2 Kings 10.15.) Is thy heart right? A right Queſtion, con­taining a ſpeciall qualification to make a man right, though Jehu were not right. This rightneſſe (or uprightneſſe, as tis oft rendered) is called in the New Teſta­ment Syncere. q. d. 〈…〉〈 in non-Latin alphabet 〉A man is at heart, what he ſeems in actions, or, Sine cerâ, as hony refined from the droſsy wax; ſo is a ſyncere man from the fraud8 or connivance of ſinne, which goes along inſeperably with the former imputed righteouſneſſe, Pſal. 32.2. Bleſſed is the man to whom the Lord imputeth not ſinne, in whoſe ſpirit is no guile. Syncere men are called in Phil. •1.10. 〈…〉〈 in non-Latin alphabet 〉that is toazed abroad, (as a lock of wool) and diſcerned, and pict at the Sunbeams. Sin­cere in the Old Teſtament is called a per­fect heart, a Kings 20.3 Remember, O Lord, (ſaith Hezekiah) that I have walked before thee in truth, and with a perfect heart. Becauſe ſuch a man ſeeks the Lord with his whole heart Pſal. 119.2. Bleſſed are they that keep his Teſtimonies, and ſeek him with the whole heart. And he loves the Lord (as Chriſt ſaith) with all his heart, to his utmoſt power; all other things ſubor­dinatedly to that.

3. Rightneſſe or righteouſneſſe of Con­verſation, when a man doth in the tenor, and general courſe of his life deal righte­ouſly with all, ſuum cuiq, tribuit, Tit. 2.11.12. The grace of God hath appeared teaching us to deny all ungodlineſſe and worldly luſts, and to live ſoberly, RIGH­TEOƲSLY and Godly in this preſent9 world. He giveth to God (as our Saviour ſaith) the things that are Gods, and to Cae­ſar, the things that are Caeſars; that is, to every man high or low, according to his capacity, and ability; viz to reſcue the oppreſſed, to relieve the diſtreſſed; and to owe nothing (Rom. 13.8 to any man but love.

And thus ye ſee the reſult of the ſe­cond thing in the Doctrine, viz. The right or righteous man (who is the only meet man for prayſing God); And that his rightneſs, or unrighteouſneſs is Faith putting on Chriſts righteouſneſſe; Syn­cerity of holineſs; and righteouſneſſe of converſation. If a man hath not the two later, he hath not the firſt. And if he hath not the firſt, he cannot pray fe God cordi­ally no more then a thief can pray ſe the Judge, who, he thinks verily, will hang him. Ye will ſay the unbeliever hath ma­ny mercies for which he may praiſe. We anſwer, his mercies (as wee call them) whil'ſt he is an unbeliever & diſobedient to the truth, are Curſes, Deut. 28. through­out. And the Pſalmiſt mentioneth Their Tables are made a ſnare to them Whether10 the unbeliever thinks ſo or no, whiles he is an unbeliever, he makes them ſo, Tit. 1.15. To the unbelieving nothing is pure, but even their mind and conſcience is defiled. And for want of true grace cannot praiſe truly. So that (as Solomon ſaith, Prov. 26. ver. 7. and ver. 9.) As the leggs of the lame are not equall, and as a thorn goeth up into the hand of a Drunkard; ſo is a parable in the mouth of fools. That is, Divine things in the mouthes, and management of un­godly men, are not equally and rightly managed, but with them they do miſchief to themſelves and others.

To the third thing in the Doctrine to be opened, viz. Mercies, all that we ſhall ſpeak is, briefly to reſolve a caſe of con­ſcience; and pertinently to the point in hand, viz. Seeing afflictions may prove mercies to believers, and ſo to be praiſed for Pſal. 119.67. Before I was afflicted (ſaith David) I went aſtray, but now I have kept thy word; And ver. 71. It is good for me that I was afflicted, that I might learn thy ſtatutes: Why do believers pray to prevent, or remove afflictions; and praiſe for deliverance from them?

To make way for a diſtinct reſoluti­on of this caſe, I muſt premiſe ſome pre­vious propoſitions by way of diſtinction.

1. That there are two ſorts of afflicti­ons; ſome are killing afflictions, depri­ving of naturall life. Others are onely correcting afflictions, ſparing naturall life. Of which we muſt note theſe five propo­ſitions, or diſtinctions.

1. That thoſe correcting afflictions are not ſimply good inſe: in their own nature, but conditionally and inſtrumentally to ſuch an end, as, to keep us from evill, or cure us of evill of ſin. As chvrurgery uſing Phlebotomie, ſcarifying, or lancings is not good in it ſelfe, but as it cures the ſick, or diſeaſed patient. And therefore afflictions are ſomtimes called by God himſelf, evills; as Amos 3.6. Shall there be EVILL in a City, and the Lord hath not done it?

2. Nor are they conditionally, and in­ſtrumentally good ſo, viz. to ſuch an end (to keep off, or cure of ſin) as imme­diate neceſſary cauſes, or media, but per accidens, that is per aliud, by the help of another, viz. by the ſpeciall influence12 of God, in, and upon our correcting affli­ctions, bleſſing, and ſanctifying them un­to us. As ſometimes the Chyrurgions Phlebotomizing, ſcarrifying, or lancings, may cauſe ranckling, Gangrenes, or fe­ſtering, without timely application of his Balſom, &c. We ſee good Jonah a god­ly Prophet (in his propheſie) though the better for his Sea-affliction in the Whales belly, was the worſe (for a time) for his Lana-affliction, when God blaſted his ſhaddowy ſuccouring Gourd.

3. God doth oftentimes onely ſhow, and ſhake his rod, to give us warning, which if we take, he lays away his rod, and lays not on the ſtroaks, Prov. 22.3. The prudent ſore-ſeeth the plague and hideth himſelſe, but the ſimple poſſe on, and are puniſhed. And Hebrews 11. verſe 7. By Faith Noah being WAR­NED of God of things not ſeen yet, mo­ved with FEAR, prepared an Ark to the ſa­ving of his houſe.

4. When wee are brought off from our ſins, and nearer to God, the work is done, the uſe of the rod is at an end (in GOD'S uſuall way of13 afflicting) Iſa. 27.7, 8, 9. Hath he ſmit­ten him (to wit Iſrael) as he ſmote thoſe that ſmote him & c? In meaſure when it ſhooteth forth, thou wilt debate with it. He ſtayeth his rough wind, and By this therefore the iniquity of Jacob ſhall be pur­ged, and this is all the fruit, to take away his ſinne. So Jerem. 31.18, 19, 20. I have ſurely heard Ephraim bemoaning himſelfe thus: Thou haſt chaſtiſed me, and I was chaſtiſed, &c Surely after I was turned, I repented. Upon this, ſee there what God ſaith. Is Ephraim my deare Sonne? Is he a pleaſant child? For ſince I ſpake a­gainſt him I remember him ſtill. Therefore my bowels are troubled for him; I WILL SURELY HAVE MERCY ON HIM, ſaith the Lord. Add Hoſea 5 laſt verſe, I will go, and return to my place TILL they acknowledge their offence, and ſeek my face; in their affliction they will ſeek me early.

Fifthly The afflictions of believers may be an occaſion of great evill in the hearts and hands, lips and licenciouſneſſe of the wicked, who thereupon may try­umph over, if not trample upon the peo­ple14 of God, or their religion, and blaſ­pheam the name of the God of that re­ligion, and of that people. Of which Da­vid complains oft (Pſal. 25.21. Pſal. 42.3 Pſal. 71.11. ) that the wicked cry where A•…a; is their God? God hath forſaken them, &c.

Now (things thus prepared) take our anſwer to the caſe in theſe poſi­tions.

1 There is no doubt but we may pray againſt Killing afflictions, and praiſe for deliverance; becauſe we live to pray and praiſe. This is Davids own Argu­ment, Pſal. 6.4, 5. Return O Lord, deli­ver my ſoul, O ſave me for thy mercy ſake, FOR IN DEATH THERE IS NO REMEMBRANCE OF THEE: IN THE GRAVE WHO SHAL GIVE THEE THANKS? So Pſal. 28.1, &c. To thee I cry, be not ſilent O Lord, LEST I BECOME LIKE THEM THAT GO DOWN TO THE PIT. So upon ſuch grounds Hezkiah prayed, that he might not dy by that his diſeaſe, (which in like­lihood was the Peſtilence, or ſome ſuch Ulcer as appears by the Plaiſter) Iſa. 1538. compare 2 Kings 20.1. &c.

2. For correcting afflictions that ſpare life, we may lawfully pray unto God to prevent them, or remove them, in theſe four caſes.

• 1 When God warns, and believers take the Alarm, and are warned, they may pray to God to prevent the afflicti­on, by divine warrant, Amos 4.12. And becauſe this I will do unto thee PREPARE TO MEET thy God O Iſraell. Thus did Niniveh (Jonah 3.) commended by our Saviour for ſo doing (Mat. 12.41.)
• 2 To pray for prevention of Afflicti­ons, or removing of them, when they may be occaſion of ſinne to us, is war­rantable by Scripture, Prov. 30.7. Two things have I required of thee, deny me not afore I dy. Remove far from me vanitie and lies: give me not povertie; leaſt I be poor and ſteal, and take the name of my God in vain.
• 3 When Correcting afflictions have been ſanctified to us making us better, God having had his end, we may lawful­ly pray for their removall, by divine ex­ample, Pſal. 119.71. David having ac­knowledged16 and praiſed God that he had been bettered by his afflictions, that it was good for him that he had been afflict­ed, &c. he preſently prays in verſ. 76, 77, 78. that God would remove his afflictions.
• 4 When in, and by our afflictions, the wicked are animated againſt us, and our profeſſion; inſulting over us, and it; we may lawfully pray to God on that ac­compt that God would remove them. Thus did David, Pſal. 35.22, 23, 24, 25. Pſal. 42.9, 10. Pſal. 71.12, 13. And beſide we have a promiſe Pſal. 76.10. Surely the wrath of man ſhall praiſe God; and the remainder of wrath God will reſtrain. And Zech. 1.15. God pro­feſſeth, I am ſore diſpleaſed with the Hea­then that are at eaſe; for I was but a little diſpleaſed, and they helped forward the af­fliction. By which two laſt places of Scripture, it appeares we may lawfully pray for what God hath promiſed, and againſt that with which God is angry. The Diſciples, and the Church with them likewiſe pray, in oppoſition to the ene­mies inſultations and perſecutions Acts17 4.23, &c. to 31. verſe.

The cloſe is, that as in thoſe five caſes aforeſaid, believers may lawfully pray for prevention, or removall of afflictions; ſo we may warrantably give praiſe when they are prevented, or removed. For 'tis a ſure Rule, What we may lawfully pray to have, we may lawfully praiſe for, when we have it; and that's our caſe in this days ſolem­nity. For what we gained in prayer, we now give praiſe; viz. Not for the evill that is fallen upon our Mothers children that were angry with us,Cant. 1.6. but for Gods gra­cious prevention of their, and our further Evill. Not for their miſery, but for our delivery. And ſo, bleſſed and praiſed be the Lord, the Net is broken, and we are delivered out of the hands of the hunter and fowler.

The fourth and laſt thing of the Do­ctrine to be explained, and that in a word, is Comely, the root〈…〉〈 in non-Latin alphabet 〉ſignifies to de­ſire. Thence Niphal the paſſive〈…〉〈 in non-Latin alphabet 〉(which is our word) ſignifies Deſirable; ſo that the ſence of the Text (ad ver­bum is praiſe is deſirable of the upright. But becauſe our word in the Hebrew18 fountain ſignifies deſirable, therefore the Hebrew Text, by a metalepticall deriva­tion, transferrs it to expreſs ſundry qua­lifications that fall under the notion of de­ſirable; as Fair, Beautifull, convenient, agreeable, congruous, decent, comly, or it becometh. And therefore as the Septuagint renders it in our Text〈…〉〈 in non-Latin alphabet 〉that is, it be­cometh; So the Eaſtern languages (daugh­ter Dialects of the Hebrew) viz. the Chalde, Syriack & Arabick render it in like man̄er It becometh, viz. the upright to praiſe. Which is a phraſe of a ſtronger ſignifica­tion then to leave it to our liberty, viz. It imports, it neceſſarily becomes us to praiſe: As the like phraſe Mat. the 3.15. intimates neceſſarineſs. For when Chriſt there told John Baptiſt, he muſt be bap­tized of him, and John muſt ſuffer it ſo to be; for ſo both muſt fullfill all righte­ouſneſs, Chriſt uſeth this phraſe in Syr. 〈…〉〈 in non-Latin alphabet 〉it becometh, agreeable to our Text as Matthew alſo renders it, in Greek,〈…〉〈 in non-Latin alphabet 〉Suffer it to bee ſo now, for thus it BECOMETH us to fullfill all righteouſneſs.

The reſult of all this fourth particular19 is, that prayſing God for mercies is deſi­rably practicable by the right, or righte­ous, or upright ones, under all commen­dable conſiderations. 'Tis a matter ful of motive as we ſhall ſee by and by, when the duty is diſplayed. Thus of the Do­ctrinall part of the point.

Next of the appli­catorie, which is uſe­full for us, chiefly at this time, two ways.

• 1. For reflection on our ſelvs touching fitneſs to praiſe.
• 2. For excitation to ſtir us up to the fact of praiſe.

1 For Reflexion on our ſelves,uſe. whether we be fit to praiſe. A Queſtion of the maineſt concernment. For if we be not fit for praiſe, we are not fit for Heaven. For in Heaven is perpetuall praiſe by all that come there. Therefore the Queſti­on is neceſſarily put; and the Text and Doctrine call for a debate. Therefore let us ſpeak to it, viz. If any be ſit to praiſe, ſo as to do it comlily, they muſt be right, upright, or righteous, as aforeſaid But (Ah miſerable hypocryticall times) where ſhal we find theſe men? 'Tis true, among us in this Nation deduct the dirty dunghill prophane, all men almoſt are profeſſors; and of them more now then20 ever are Teachers. Yet I ask where are thoſe right, upright, Righteous ones? Are they not as rare as in Davids time? Pſal. 12.1, 2. Help Lord for the Godly man ceaſeth, for the faithfull faile from among the chil­dren of men. They ſpeak vanitie, every one with his Neighbour: with flattering lips, and with a DOUBLE HEART do they ſpeak. They ſpeak (ſaith the Hebrew Text) 〈…〉〈 in non-Latin alphabet 〉with an heart, and an heart. Like St. James his double minded man, (Jam. 1.8.) He is〈…〉〈 in non-Latin alphabet 〉A man of two ſouls, or two minds. Or are they not as rare as in Jeremies time? chap. 5. verſe 1 Run ye to and fro through the ſtreets of Jeruſalem, and ſee now, and know, and ſeek in the broad places thereof, if yee CAN FIND A MAN, if there be ANY that exe­cuteth judgment, that ſeeketh the truth. Both theſe complaints are of, & concerning the onely Church of God, then on earth. But ye will ſay; God forbid it ſhould be ſo now; we hope it's otherwiſe. I ſay ſo too. But yet, that wee may know our ſelves, let mee put a queſtion or two touching each of thoſe Rightneſſes, or Righteouſneſſes afore deſcribed; that21 make a man a right man.

1 Touching the Righteouſneſs of Faith: I fear the very firſt queſtion will find a great many Senes elementarios, old profeſ­ſors ABCDARIANS in the main practi­call part of ſalvation Thou thinkeſt thou haſt faith. The firſt Queſtion therefore is, what is the footing of thy faith? To this moſt are Mum. I know it, upon many oc­caſions, many ways of examining mens ſpirituall condition. If any ſay the pro­miſes of the Goſpell (which is a right anſwer); then the ſecond Queſtion is, What promiſe haſt? Here more are at a loſs, to produce a right ſort of promiſes, that muſt do the work, viz. Faith-breed­ing promiſes, for ordinarily they either bring you promiſes which only ſhew what will ſave us; as Hee that believeth ſhall be ſaved. Or elſe ſuch as tell what God will do for them that do believe; as that I will never leave thee, nor forſake thee. But if ſome of them alleadge ſome faith-breeding promiſes inviting, and perſwa­ding to believe; as that Joh. 3.16, 17. God ſo loved the world, that he gave his on­ly begotten ſon, that whoſoever believeth in22 him ſhould not periſh, &c. For God ſent not his ſon to condemn the world, but that the world through him might be ſaved: or that promiſe Joh. 6.37. Him that cometh to me (ſaith Chriſt) I will in no wiſe caſt out: or that in 2 Cor. 5. three laſt, God was in Chriſt reconciling the world to himſelf, not imputing their treſpaſſes unto them, &c. Now then we are Ambaſſadors for Chriſt, as though God did beſeech you by us; we pray you in Chriſt's ſtead, be ye reconciled to God; for he hath made him to be ſin for us, who knew no ſin, that we might be made the righ­teouſneſs of God in him. Or that common one (that I may not exceed my medita­tions in my delivery) Mat. 11.28. Come to me ye that are heavy laden, and I will eaſe you, &c. I ſay if any hit ſo right, as to recite ſome ſuch right faith-breeding pro­miſe, Then the third Queſtion is, whether thou haſt ever made uſe of any of theſe, or the like faith-breeding promiſes, to that end, to beget faith in thy ſoul? that is, haſt thou taken them home, and appli­ed them to thy ſelf as ſpoken to thee, and pleaded them in prayer before the Lord? A main Queſtion indeed. But if ſo, the23 Queſtion then * in the fourth and laſt place is,I knew a prōpt young man of about 18. years of age (I give you the ſtory in the Margin, be­cauſe I minded it not in my ſer­mon) He being well bred, and catechiſed, was once asked at a p•ivate fami­ly catechiſing, How he thought to be ſaved? hee anſwered by Chriſt. He was asked〈◊〉a­gain, how he ſhould come by Chriſt? he an­ſwered by ſaith Being asked a­gain how hee ſhould come to believe, he an­ſwered, by the promiſe. Being asked again what promiſe he had to ground his faith upon? he anſwered Come to me all ye that are weary and heavie laden, &c. All which anſwers he gave as readily as here they are to be read. So he went off creditably as to men, but ſuddenly after his heart ſmote him, that he had never practically made uſe of that pro­miſe to build bis ſaith upon it, by way of pleading, applying, and relying, though mentally he had had it ready in his memory; and thereupon was caſt into great trouble of mind Apertinent ſtory for this particular; and a profitable monition to brain profeſſors, no­tionall Chriſtians that know and do not, or not to purpoſe. whether thou haſt done that in­deed, haſt actually, really, and effectuallie ſo applied, pleaded, and relyed upon thy alleadged faith-breeding promiſes what­ſoever they be, as that thou haſt (as Gal. 5.6.) Faith working by love; a ſaith (as Gal. 6.15. ) that puts thee into Chriſt, making thee a New Creature. There is the Criſis. When a man hath ſuch a faith, and by it ſuch a righteouſneſs, as forms him to a Doing Righteouſneſs, 1 Joh. 3.7. Lit­tle children, let no man deceive you, He that DOTH righteouſneſs is righteous. Of real faith, come real effects.

2 Touching the rightneſs, or righte­ouſneſs that ſets a man right in Sinceritie the 1 Qu. is, doth thy heart go along with thee in all thy religious performan­ces? as Pſal. 119.10 with my WHOLE heart have I ſought thee. And Eccl. 7.25. I ap­plied24 my heart to ſeek Wiſedom. The He­brew is, as 'tis in your Margin, I and my heart compaſſed about to know, or underſtand. Is not thy heart, doth not thy heart, as 'tis deſcribed, Ezek 33.31? viz. And they come to thee, as the people cometh, (viz. for faſhions ſake, or for company) and they ſit before thee as my people, and they hear thy words, but they will not DO THEM: For with their mouth they ſhew much love but their heart GOETH AFTER THEIR COVTEOUSNESS. A dangerous diſeaſe; take heed of that. Or as Mat. 15.8. to the ſame effect: This people draweth nigh to me with their lips, but their hearts are far from me. In vain do they worſhip me, &c. A ſecond Qu. touching this ſecond right­neſs: Doſt all thou doſt, as in the ſight of God? As Gen 17.1. Walke BEFORE me, and be thou perfect. i.e. in heart, with ſincerity. And Luk. 1.6. Zacharias and Elizabeth were both righteous BEFORE God, walking in all the Commandements, and Ordinances of the Lord blameleſs. So it is ſaid of Noah Gen. 6.9. That he was a Righteous man, (〈…〉〈 in non-Latin alphabet 〉) and perfect (that is ſincere. And how doth that appear?) 〈…〉〈 in non-Latin alphabet 〉hee25 ſet himſelf continually to walk with God (that is, as in the ſight of God.) Doſt thou walk thus? Rather is not God far out of thy ſight, and thoughts (Pſal. 10. 4.5.) Or at moſt, thou mindeſt God but by way of ſuppoſition (thou ſuppo­ſeſt a God) not with actuall, uſefull appre­henſions. 3. Qu. Doſt all thou doſt for God? As 1 Cor. 10.31? Do ye eat for God? Drink for God? Feaſt for God? (that being united in truth and love, ye may be ſtrength to one another to pro­mote Gods glory)? Cloath for God? ſleep for God? Wake for God? Work for God? Worſhip for God? Or are we not? do we not, as Iſrael? Hoſ. 10.1. Iſrael is an emptie Ʋine, he bringeth forth fruit to himſelfe, Leaves and Labruſcas: ſuch fruit as wil ſhelter and adorn himſelf, but of little or no uſe, to God, or good men, or the common good. Or like thoſe Hoſe. 7.14. that howled (ſee how God compares them to hounds, yelping for carion) in their devotions for Corn and Wine, and Oile, but not for obedience. Or as Zech. 7.5. When ye faſted and mourn­ed in the fifth month, and the ſeventh month,26 even thoſe 70. years did ye at all fast to me, even to me?

Touching the third righteouſneſs, viz. of Converſation, for brevities ſake, only two Queſtions. 1 Qu. is a plain one. Is thy righteous converſation as to the Tenor of thy Care, Conſcience, and Conteſt (a­gainſt unrighteouſneſs) univerſal, Like David, Pſal. 119.6? viz. I will have reſpect to all thy Commandements. Thou wilt Conſcionablie reſpect, though thou canſt not abſolutelie effect all the Com­mandements in all degrees. Though thou doſt ſometimes〈…〉〈 in non-Latin alphabet 〉Stumble with a ſlip, yet thou doſt not (1 Joh. 3.9.) 〈…〉〈 in non-Latin alphabet 〉Work at the trade of tranſ­greſſing. Thou art none of the Pognale aven (as the Hebrew phraſe is, Pſal. 6. ver. 8.) Of the Workers of iniquitie, ſuta­ble to St. Johns Greek phraſe in that but now quoted. Self-allowance in the breach of any one of Gods Commande­ments is a breach of all, a guilt of all. Jam. 2.10. Gods Commandements being united like the links in a chain, or the ſtones of an arch; if one broken, the whole is bro­ken. Or what one ſin can a man allow himſelfe in, but it will intrench on moſt27 of the Commandements, if not all? 2. Qu. Doſt thou, as often as thou doſt fail or falter in thy converſation, Write retracta­tions with prayers and tears? Doſt retreat with penitentiall ſorrows, viz. as 2 Cor. 7.1•. With carefulneſs, indignation, fear, vehement deſire, zeal, revenge againſt thy ſin? Do afflictions ly light, and ſin lyes heavy as on Davids heart, expreſs in his 7 penitentiall Pſamles,The 7 peniti Pſalms are Pſal. 6 Pſa. 3 Pſa. 38, Pſa. 5 Pſ. 102. Pſ. 13 Pſ. 143. where (though a moſt valiant ſtout hearted man to en­counter dangers) he is caſt down in the apprehenſion of his ſin, as at no time, no condition elſe, the like. And Paul that can glorie in tribulations, Rom. 5.3. and throws down the Gantlet to challenge a combate with all difficulties, Rom. 8.32. to end of chap; Yet let but poor creeping concupiſcence p•ep upon him, to hinder him in the good he would &c. and he cryes out, O wretched man that I am, &c. Rom 7. 21.22, 23, 24.

To cloſe this uſe: 'Tis moſt certain that unleſs a man be ſuch a right man, upright man, a righteous man as aforeſaid, he cannot be a reall thankfull, God-praiſ­ing man, what ever he may jabber with his lipps. He cannot truly praiſe God28 without ſome true ſpirituall love and joy in God; and theſe he hath not, unleſſe he attain a grounded comfortable per­ſwaſion of the love of God in Chriſt par­doning his ſinns, with the ſincere effects, manifeſting the ſame (afore mentioned) Luk. 7.47. I ſay unto thee, her ſinus which are many, are forgiven (〈…〉〈 in non-Latin alphabet 〉) in that (it ap­pears) ſhe loved much: but to whom little is forgiven, the ſame loveth little. And thus of the firſt Uſe, Reflexion, &c.