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DIVINE MEDITATIONS AND HOLY CONTEM­PLATIONS.

BY That reverend Divine R. Sibbes D. D. Master of Catherine Hall in Cambridge, and sometimes Preacher of Grayes Inne, LONDON.

LONDON Printed for Iohn Crooke and Richard Sergier in Pau [...] Chur [...] yard. 1638

[Page] DIVINE MEDITATIONS AND HOLY CONTEM­PLATIONS.

BY That reverend Divine R. Sibbes D. D. Master of Catherine Hall in Cambridge, and sometimes Preacher of Grayes Inne in LONDON.

LONDON Printed by Tho. Cotes for Iohn Crooke and Richard Sergier and are to be sold at the signe of the Gray-hound in Pauls Church-yard. 1638.

TO THE CHRISTIAN READER.

COurteous Rea­der, thou hast here Meditati­on upon Medi­tation offered to thy consi­deration, as a helpe to thee when thou art privately alone.

As sweete spices yeeld small savour, untill they are beaten to powder, so the wonderfull workes of God are either, not at all, or [Page] very slightly smelt in the nostrils of man, who is of a dull sense, unlesse they be rubbed and chased in the minde, through a fervent affection, and singled out with a particuler view, like them which tell money, who looke not confusedly at the whole heape, but at the va­lew of every parcell: So then a true Christian must endeavour himselfe to deli­ver not in grosse, but by re­taile the millions of Gods mercy to his soule, in secret thoughts, chewing the cud of every Circumstance, with continuall Contemplation. [Page] And as a thriftie Gardi ner, which is loath to see one Rose leafe to fall from the stalke without stilling; so the Christian soule is unwil­ling to passe, or to stifle the beds of spices in the Garden of Christ, without gathering some fruit, Cant. 6. which containe a mystery and hid­den vertue, and our Cham­phire clusters in the Vine­yards, of Engedie, Cant. 1. must bere solved into droppes, by the Still of Meditation, or else they may be noted for weedes in the Herball of men, which hath his full of all kindes, [Page] but some are slightly passed over, as the watery herbes of vanity, which grow on every wall of carnall mens hearts, and yeeldbut a slight taste how good the Lord is, or should be to their soules: It therefore behoveth us first to mind the tokens of his mercy and love, and af­terwards for the helping os our weake digestion to champe and chew by an often revolution every part and parcell thereof before we let it downe into our stomackes, that by that meanes it may effectually nourish every veine and living artery of [Page] our soule, and fill them full with the pure blood of Christs body, the least drop wherof refresheth, & che­reth the soule and body of him which is in a swound through his sinne, and ma­keth him apt to walke and talke, as one who is now li­ving in Christ.

By this sweete Medita­tion, the soule taketh the key where all her evidences lie, and peruses the bills and ar­ticles of Covenant agreed and condescended unto, be­tweene God and man; there shee seeth the great grant and pardon of her sins, sub­scribed [Page] unto, by God him­selfe, and sealed with the blood of Christ.

There hee beholdeth his unspeakable mercy to a pri­soner condemned to die, without which at the last, in a desperate case he is led and haled unto execution, by the cursed crue of hellish furies.

Here she learneth how the holy land is intailed and re­taileth by discourse, the descent from Adam, unto Abraham & his son Isaac, and so forward unto all the seede of the faithfull; by Me­ditation the soule prieth in­to [Page] the soule, and wit ha re­ciprocall judgement, exami­neth her selfe, and every fa­culty thereof, what she hath, what shee wanteth, where she dwelleth, where she re­moveth, and where shee shall be.

By this shee feeleth the pulses of Gods Spirit bea­ting in her, the suggestions of Sathan, the corruptions of her owne affections, who like a cruell steppe-Dame mingleth poysons and pesti­lent things to murther the Spirit, to repell every good motion, and to be in the end the lamentable ruine of [Page] the whole man.

Here she standeth, as it were, with Saul upon the mountaines, beholding the combat betweene David and Goliah, botweene the Spirit, and the uncircum­cised raging of the Flesh, the stratagems of Sathan, the bootlesse attempts of the world.

Here appeare her owne infirmities, her relapses in­to sinne, her selfe astoned by the buffets of Sathan, her Fort shrewdly battered by carnall and fleshly lusts, her Colours and prosession darkened and dimmed [Page] through the smoke of affli­ction, her faith hidden be­cause of such massacres and and treasons, her hope ba­nished with her mistrust, her selfe ho vering ready to take flight from the sinceri­tie of her profession.

Here she may discerne, as from the toppe of a Mast an armie comming, whose Captaine is the Spirit gar­ded with all his graces; the bloody armes of Christ by him displaied, the Trum. pets sound, Sathan vanqui­shed, the world conquered, the flesh subdued, the soule recvived, profession bette­red, [Page] and each thing restored to his former integritie.

The consideration hereof made Isaac goe meditating in the evening, Gen. 24.

This caused Hezekiah to mourne like a Dove, and chatter like a Pye in his heart, in deepe silence, Esa. 58.

This forced David to meditate in the morning, nay, all the day long, Psal. 63. and 119. 148. ver. as also by night in secret thoughts, Psal. 16.

This caused Paul to give Timothy this lesson to meditate, 1 Tim. 4. And [Page] God himselfe commanded Ioshua when hee was ele­cted Governor, that hee should meditate upon the Law of Moses both day and night, to the end hee might performe the things written therein, Ioshu 1.

And Moses addeth this clause teaching the whole Law from God himselfe These words must remaine in thy heart, thou must me­ditate upon them, both at home and abroad, when thou goest to bed, and when thou risest in the morning, Deut. 6.

This meditation is not a [Page] passion of melancholy, nor a fit of fiery love, nor cove­tous care, nor senselesse dumps, but a serious act of the Spirit in the inwards of the soule, whose object is spirituall, whose affection is a provoked appetite to pra­ctise holy things, a kindling in us of the love of God, a zeale towards his truth, a healing our benummed hearts, according to that speech of the Prophet, My heart did waxe hot within me, and fire did kindle in my meditati­ons, Psal. 39. Tho want whereof caused Adam to [Page] fall, yea and all the earth into utter desolation, for there is no man considereth deepely in his heart, Ier. 12. If Caine had considered the curse of God, and his heavie hand against that grievous and crying sinne, he would not have slaine his owne brother; if Pharaoh would have set his heart to ponder of the mighty hand of God, by the plagves al­ready past, hee should have prevented those which fol­lowed, and have foreslowed his haste in making pursuite with the destruction of him­selfe and his whole Army.

[Page] If Nadad and Abihu had regarded the fire they put in their Censers, they might have beene safe from the fire of heaven.

To conclude, the want of meditation hath beene the cause of so many fearefull e­vents, strange massacres, and tragicall deaths, which have from time to time pur­sued the drowsie heart, and carelesse minde; and in these our dayes is the but­chery of all the mischiefes which have already chanced unto our Countrimen; for whilst Gods judgements are masked, and not presented [Page] to the view of the minde, by the serious worke of the same, though they are keene and sharpe, it being shea­thed, they seeme dull, and of no edge unto us, which cau­seth us to pricke up the fea­thers of pride and insolency, and to make no reckoning of the fearefull and finall re­koning, which most assu redly must be made, will wee, nill wee before Gods Tribunall. Hence it com­meth to passe that our En­glish Gentlewomen doe brave it with such out-lan­dish manners, as though they could dash God out of

[Page] countenance, or roist it in heaven as they carve it here, so that thousands are carried to hell out of their sweete perfumed chambers, where they thought to have lived, and are snatched presently from their pleasant and odoriferous Arbours, daintie dishes, and silken company to take up their roome in the dungeon and lake of hell, which burneth perpetually with fire and brimstone.

And for the want of this, Gods children goe limping in their knowledge, and carrie the fire of zeale in a [Page] flintie heart, which unlesse it be hammered, will not yeeld a sparke to warme and cheere their benummed and frozen affections to­wards the worship and ser­vice of God, and the heartie embracing of his truth.

By this Gods Workes of Creation are slipped over, even from the Cedar, to the Hyssope that groweth on the wall.

The Sunne, the Moone, the Starres, shine without admiration, the sea and the earth, the foules, fishes, beasts, and man himselfe, are all esteemed as common [Page] matters in Nature; thus God worketh those strange creatures, with­out that glory perfor­med which is due, and his children receive not that comfort by the secret medi­tation of Gods creation as they might. Hence it procee­deth that they are often in their dumps, fearing, as though they enjoyed not the light; whereas if they would meditate and judge aright of their estates, they might finde theey are the Sons of God, & heires of that rich kingdome most apparantly knowne, and established in [Page] heaven, and shall suddenly possesse the same, even then most likely, when their flesh thinketh it farthest off; as the Heire being within a moneth of his age, maketh such a reckoning of his lands, that no carefull di­stresse can trouble him; but this consideration being partly through Sathans, and partly through their owne dulnesse and over-stupid­nesse, they fare like men in aswound, and as it were be­reaved of the very life of the Spirit, staggering un­der the burthen of afflicti­on, stammering in their god­ly [Page] profession, and cleaving sometimes unto the world; through this they carry Christs promises like com­forts in a boxe, or as the Chirurgion his salves in his bosome.

Meditation applieth, Me­ditation healeth, Meddita­tion instructeth; if thou lo­vest wisedome and blessed­nesse, meditate in the Law of the Lord day and night, and so make use of these meditations to quicken thee up to duty, and to sweeten thy heart in thy way to the heavenly Ierusalem, Fare­well.

E. C.

DIVINE Meditations.

THat man hath made a good 1 progressein Re­ligion, that hath a high esteeme of the Or­dinances of God; and though perhappes he find himselfe dead and dull, yet the best things have left such a taste and rellish in his soule, that hee cannot be long without them. This is a signe of a good temper.

[Page 2] A Wife when shee marries a Husband, gives 2 up her will to him; So doth every Christian when hee is married to Christ, hee gives up his will, and all that hee hath to him, and saith Lord, I have nothing but if thou callest for it, thou shalt have it againe.

When wee come to Religion, wee loose not 3 our sweetnesse, but tran­slate it; perhapps before wee fed upon prophane Authors, now wee feede upon holy truths. A Christian never knowes what comfort is in Reli­gion till hee come to bee [Page 3] downe-right, as Austin saith, Lord I have wanted of thy sweetnesse over long, all my former life was no­thing but huskes.

God takes care of poore 4 weake Christians that are strugling with temptations and corruptions, Christ carries them in his armes. All Christs sheepe are di­seased, and therefore hee will have a tender care of them; Esay 40. 11.

Whatsoever is good for 5 Gods Children, they shall have it, for all is theirs to further them to heaven; therefore if poverty be good they shall have it, if disgrace be good, they [Page 4] shall have it, if crosses be good they shall have them, if misery be good they shall have it, for all is ours to serve for our maine good.

Gods Children have these outward things with 6 God himselfe, they are as Conduits to convey his favour to us, and the same love that moved God to give us heaven and happi­nesse, the same love moves him to give us daily bread.

The whole life of a Christian should bee 7 nothing but praises and thankes to God; we should neither eate, nor drinke, [Page 5] nor sleepe, but eate to God, and sleepe to God, and worke to God, and talke to God, doe all to his glory and praise.

Though God deliver not out of trouble, yet hee 8 delivers from the ill in trouble, from despaire in trouble, by supporting the Spirit: Nay he delivers by trouble, for hee sanctifies the trouble to cure the soule, and by lesse troubles hee delivers from grea­ter.

What are we but a Mo­dell of Gods favours, 9 what doe wee see, or what doe wee taste, but matter of the mercyes of God, the miseries of others should bee [Page 6] matter of praise to us, the sinnes of others should make us praise God, and say, Lord, it might have beene my case, it might have befallen me.

God pitties our weake­nesse in all our troubles and 10 afflictions, he will not stay too long, least wee out of weakenesse put our hands to some shifts, hee will not suffer the rodde of the wicked to rest upon the lot of the righteous, Psal. 125. 3.

Is it not an unreasona­ble speech, for a man at 11 midnight, to say it will ne­ver be day, and so it is an unreasonable thing, for a man that is in trouble, to say, O Lord, I shall never [Page 7] get out of this, it will al­wayes be thus with me.

Doe the wicked thinke to shame or feare good 12 men? No, a Spirit of grace and glory shall rest upon them, they shall not onely have a Spirit of Grace rest upon them, but a Spirit of Glory. So that their coun­tenances shall shine as Ste­phens did, when hee was stoned, Act. 6. 15.

If God hides his face from us, what shall be­come 13 of our foules: wee are like the poore flower that opens and shuts with the Sunne. If God shines upon the heart of a man, it opens, but if hee with­drawes himselfe, we hang downe our heads, Thou [Page 8] turn' dst away thy face, and I was troubled, Psal. 30. 7.

When wee have given up our selves to God, let 14 us comfort our soules, that God is our God, when riches and treasures, and men, & our lives faile, yet God is ours, we are now Gods Davids, and Gods Pauls, and Gods Abra­hams, wee have an everla­sting being in him.

A speciall cause of too 15 much dejection, is want of resolution in good things, when wee hault in Reli­gion; for as haulting is a deformed and trouble­some gesture: so in Reli­gion, haulting is alwayes joyned with trouble and disquiet.

[Page 9] God hath made the poo­rest 16 man that, is a gover­nour of himselfe, and hath set judgement to rule a­gainst passion, and consci­ence against sinne, there­fore Reason should not be a slave to Passion.

It is the peculiar wise­dome 17 of a Christian to picke Arguments out of his worst condition, to make him thankefull, and if hee be thankefull, hee will be joyfull, and so long as he is joyfull, he cannot be miserable.

God hath made himselfe 18 ours, and therefore it is no presumption to chal­lenge him to be our God, when once wee have inte­rest in God, he thinkes no­thing [Page 10] too good for us, hee is not satisfied in giving us the blessings of this life, but he gives himselfe unto us.

As wee receive all from God, so wee should lay all 19 at his feete, and fay, I will not live in a course of sinne that will not stand with the favour of my God, for hee will not lodge in the heart that hath a purpose to sinne.

Gods people have sweete intercourse with God in 20 their callings; when wee looke for comfort, we shall finde it either in Hearing, Reading, or Praying, &c. or else in our Callings.

We glorifie God when 21 we exalt him in our soules above all creatures in the [Page 11] world, when we give him the highest place in our love and in our joy, when all our affections are set upon him, as the chiefest good. This is seene also by opposition, when wee will not offend God for a­ny creature. When wee can aske our affections, Whom have I in heaven but thee?

There is no true zeale to Gods glory, but it is joy­ned 22 with true love to men; therefore let men that are violent, injurious, and in­solent, never talke of glo­rifying God, so long as they despise poore men.

If wee doe not finde our 23 selves, the people of Gods delight, let us attend upon [Page 12] the meanes of salvation, and waite Gods good time, and stand not dispu­ting, perhappes God hath not a purpose to save mee, but fall to obedience, ca­sting thy selfe into the Armes of Christ, and say if I perish, I will perish here.

The love of God in CHRIST is not bar­ren 24 kindnesse, it is a love that reaches from ever­lasting to everlasting from love in choosing us, unto love in glorifying of us. In all the miseries of the world, one beame of this loving kindnesse of the Lord will scatter all.

Our desires are holy, if 25 they be exercised about [Page 13] spirituall things: David desires not to be great, to be rich in the world, or to have power to be reven­ged upon his enemies, but that hee may dwell in the House of the Lord and en­joy his Ordinances, Psal. 27. 4.

Desires shew the frame of the soule more than any 26 thing, as where there is a Spring, it discovers it selfe by vapours that arise: so the breathing of these de­sires shew, that there is a Spring of Grace in the heart.

Desires spring from the will, and the will being as 27 the whole man; it moves all other powers to doe their dutie, and to see for [Page 14] the accomplishing of that it desires. Those therefore that pretend they have good desires, and yet neg­lect all meanes, and live scandalously, this is but a sluggish desire.

An Hypocrite will not pray alwayes, but a child 28 of God never gives over, because hee sees an excel­lencie, a necessitie, and a possibilitie of obtaining that hee desires, hee hath a promise for it, The Lord will fulfill the desires of them that feare him, Psal. 145. 19.

Prayer doth exercise all the graces of the Spirit, 29 wee cannot pray, but our faith is exercised, our love our patience which makes [Page 15] us set a high price upon that wee seeke after, and to use it well.

God takes it unkindly if 30 we weepe too much, and over-grieve for losse of wife, child, or friend, or for any crosse in the things of this life, for it is a signe wee fetch not that com­fort from him, which we should and may doe: Nay though our weeping be for our sinnes, we must keepe a moderation in that: wee must with one eye looke upon our sinnes, and with the other eye looke upon Gods mercy in Christ, and therefore if the best griefe must be moderated, what must the other.

The religious affections 31 [Page 16] of Gods people are mixed, for they mingle their joy with weeping, and their weeping with joy, where­as a carnall man is all simple, if hee joy hee is mad, if hee be sorrowfull (unlesse it be restrained) it sinks him, but grace al­wayes tempers the joy and sorrow of a Christian, be­cause hee hath alwayes something to joy in, and something to grieve for.

Wee are members of two worlds; now whilest 32 wee live here, wee must use this world, for how many things doth this poore life of ours neede; wee are passing away, and in this passage of ours, we must have necessaries, but [Page 17] yet we must use the world as if wee used it not, for there is a danger, least our affections cleave to the things of this life.

It is a poorenesse of spi­rit in a Christian to be o­ver-joyfull, 33 or over-grie­ved for things worse than our selves, if a man hath any Grace, all the world is inferiour to him, and therefore what a poore­nesse of spirit is it to be over-joyfull, or overmuch grieved, when all things are fading & vanish away: Let us therefore beare continually in our mindes, that all things here below are subordinate.

A sincere heart that is burdened with sinne, de­sires 34 [Page 18] not heaven so much, as the place where he shall be free from sinne, and to have the Image of God and Christ perfected in his soule, and therefore a sin­cere spirit comes to heare the Word, not so much because an eloquent man preacheth, as to heare divine truths, because the evidence of Spirit goes with it, to worke those graces. You cannot still a child with any thing but the Breast, so you cannot still the desires of a Chri­stian, but with divine Truths, as Esay 26. 8. The desires of our soules is to thy name and to the remem­brance of thee.

There is a thousand 35 [Page 19] things that may hinder good successe in our af­faires, What man can ap­ply all things to a fit issue, and remove all things that may hinder? Who can observe Persons, Times, Places, Advantages, and Disadvantages, and when wee see these things there is naturally a passion, that it robbes us of our know­ledge; as when a man sees any danger, there is such a feare or anger, that hee is in a mist. So that unlesse God give a particular suc­cesse, there is none. As it is in the frame of a mans body, it stands upon many joynts, if any of these be out of frame it hinders all the rest.

[Page 20] If we will hold out, be­cause the errour is in want 36 of deepe apprehension of the miseries wee are in by nature, let us labour there­fore to have our hearts broken more and more. Vpon this fault it was that the stony ground spoken of in the Gospell wants rooting: therefore it is Christian pollicie to suffer our soules to be humbled, as deepe as possible may be, that there may be mould enough, otherwise there may be a great joy in divine Truths, and they may be comfortable, but all will be sucked up like dew when persecution comes, if it be not roo­ted.

[Page 21] What is the reason that Gods children sinke not to 37 hell when troubles are up­on them, because they have an inward presence strengthening them, for the holy Ghost helpes our infirmities, not onely to pray, but to beare crosses, sweetening them with some glympes of his gra­cious countenance; for what supports our faith in prayer, but inward strength from God.

In prosperitie, or after some deliverance its the 38 fittest time for praise, be­cause then our spirits are raised up and cheared in the evidence of Gods fa­vour, for the greater the crosse is from which wee [Page 22] have beene delivered, the more will the spirit be en­larged to praise God.

When ever we receive 39 any good to our soules, or to our bodies, who ever is the instrument let us looke to the principall, as in the gifts wee receive, wee looke not to the Bringer but to the Sender.

Take heede of Satans 40 policie, that God hath for­gotten mee, because I am in extremitie; nay rather God will then shew mer­cie, for now is the speciall time of mercy; therefore beat backe Satan with his owne weapons.

Whatsoever God takes away from his children, 41 he either supplies it with a [Page 23] great earthly favour, or else with strength to beare it, God gives charge to o­thers to take a care of the fatherlesse and widdow, and will he neglect them himselfe.

That is spirituall know­ledge, 42 which alters the taste and relish of the soule, for wee must know there is a bitter Antithesis in our nature, against all saving Truthes, there is a contrarietie betweene our nature, and that Do­ctrine, which teacheth us, that wee must deny our selves, and be saved by an­other. Therefore the soule must first be brought to relish, before it can digest; there must be first an holy [Page 24] Harmony betweene our nature and truth.

If we will walke aright in Gods wayes let us have 43 heaven daily in our Eye, and the day of judgement, and times to come, and this will sterne the course of our lives, and breed love in the use of the meanes, and patience to undergoe all conditions; let us have our eye with Moses upon him that is invisible.

A man may know, that hee loves the world, if he 44 be more carefull to get than to use: for we are but Stewards, and wee should consider, I must be as care­full in distributing, as in getting, for when wee are [Page 25] all in getting, and nothing in distributing; this man is a worldling, though hee be moderate in getting without wronging any man, yet the world hath gotten his heart, because hee makes not that use of it he should.

It is a sottish conceit to thinke that wee can fit our 45 selves for Grace, as if a child in the wombe could forward its naturall birth: If God hath made us men, let us not make our selves Gods.

As naturall life pre­serves 46 it selfe by repelling that (which is contrary to it; So where the life of Grace is, there is a prin­ciple of skill, of power, [Page 26] and strength to repell that which is contrary.

It is the nature of the soule, that when it sees a 47 succession of better things, it makes the world seeme cheape, when it sees ano­ther condition, not liable to change, then it hath a sanctified judgement to esteeme of things as they are, and so it overcomes the world.

In the Covenant of Grace, God intends the 48 glory of his Grace above all. Now faith is fit for it, because it hath an uniting Vertue to knit us to the Mediator, and to lay hold of a thing out of it selfe; it empties the soule of all conceit of worth or [Page 27] strength, or excellencie in the creature, and so it gives all the glory to God and Christ.

What wee are afraid to 49 speake before men, and to doe for feare of danger, let us be afraid to thinke be­fore God, therefore wee should stifle all ill conceits in the very conception, in their very rising; let them be used as Rebells and Traytors, smoothered at the first.

The heart of man, till he 50 be a Beleever, is in a wavering condition, its never at quiet, and therefore its the happinesse of the crea­ture to be satisfied, and to have rest, for perplexitie makes a man miserable; [Page 28] if a man have but a little scruple in his conscience, hee is like a shippe in the sea, tossed with contrary windes and cannot come to the Haven.

The righteousnesse of Workes leaves the soule 51 in perplexitie, that righte­ousnesse which comes by any other meanes than by Christ, leaves the soule unsetled, because the Law of God promiseth life onely upon absolute and personall performance. Now the heart of man tells him, that this he hath not done, and such duties he hath omitted, and this breeds perplexitie, be­cause the heart hath not whereon to stay it selfe.

[Page 29] Glory followes afflicti­ons, not as the day fol­lowes 52 the night, but as the Spring followes Winter, for the Winter prepares the earth for the Spring, so doth afflictions sancti­fied prepare the soule for glory.

This life is not a life for the body but for the soule; 53 and therefore the soule should speake to the body, and say, stay body, for if thou movest mee to fulfill thy desires now, thou wilt lose mee and thy selfe hereafter. But if the body be given up to Christ, then the soule will speake a good word for it in hea­ven, as if it should say, Lord, there is a body of [Page 30] mine in the earth, that did fast for me, and pray with me: it will speake for it as Pharaohs Butler to the King for Ioseph.

Afflictions makes a di­vorce 54 and separation be­tweene the soule and sinne; it is not a small thing that will worke sinne out of the soule, it must be the Spirit of burning, the fire of afflictions sanctifi­ed; heaven is for holi­nesse, and all thats con­trary to holinesse, afflicti­ons workes out, and so frames the soule to a fur­ther communion with God.

When the soule ad­mires spirituall things, its 55 then a holy frame, and so [Page 31] long it will not stoope to any base comfort. Wee should therefore labour to keepe our soules in an estate of holy admira­tion.

All those whom Christ 56 saves by vertue of his me­rit and paiment, to those hee discovers their wret­ched condition, and in­stead thereof a better to be attained; hee shewes by whom wee are redeemed, and from what, and unto what condition: the Spi­rit informing us through­ly, that God enters into covenant with us.

Spirituall duties are as 57 opposite t [...] flesh and blood, as Fire to Water; but as anointing makes the [Page 32] members nimble and strong, and chearefull; so where the Spirit of God is in any man, it makes him nimble and strong, and chearefull to good duties, but when wee are drawne to them as a Beare to the stake, for feare, or an in­bred naturall custome, this is not from the Spirit, for where the Spirit is, there duties are perfor­med without force, feare, or hopes. A child needes no extrinsecall motion to make him please his fa­ther, because its inbred and naturall to him.

As the weights of a Clocke makes all the 58 wheelesto goe, so artifici­all Christians are moved [Page 33] with things without them, for they want this inward principle to make them doe good things freely; but where the Spirit of God is, it workes a kind of naturall freedome.

As the woman in the Law, when she was forced 59 by any man, if shee cried out shee was blamelesse, so if wee unfainedly crie unto Christ, and complaine of our corruptions, that they are too strong for us; this will witnesse to our hearts that wee are not Hypocrites.

Good duties come from 60 unsound Christians as fire out of the flint; but they floow from a childe of God, as water out of a [Page 34] Spring, yet because there is flesh in them as well as spirit, therefore every du­tie must be gotten out of the fire. And yet there is a libertie, because there is a principle in them that re­sists the flesh.

Gods children are hin­dred in good duties by an 61 inevitable weakenesse in nature, as after labour with drowsinesse, therefore the Spirit may be willing when the flesh is weake. If wee strive therefore a­gainst this deadnesse and dulnesse, Christ is ready to make excuse for us, if the heart be right, as hee did for his Disciples.

A child of God is the greatest Freeman, and the 62 [Page 35] best Servant, even as Christ was the best Ser­vant, yet none so free, and the greater portion that a­ny man hath of his Spirit, the freer disposition hee hath to serve every one in love.

Sight is the most no­blest 63 sence, its quicke, it can see from earth to hea­ven in a moment, its large, it can see the Hemispheare of the heavens with one view, its sure and certaine, for in hearing wee may be deceived; and lastly, its the most affecting Sence: Even so is Faith the quick­est, the largest, the most certaine, and most affe­cting: its like an Eagle in the cloudes; at one view [Page 36] it sees Christ in heaven, and lookes downe into the world, it sees backward and forwards, it sees things past, present, and to come; and therefore it is, that Faith is expressed by be­holding.

A Vaile or Covering 64 had two uses amongst the Iewes, one was Subjecti­on, and therefore the wo­men were vailed; another was Obscuritie, and there­fore was the Vaile on Mo­ses face. Both these are now taken away in Christ; for wee serve God as sons, and as a Spouse her hus­band; we are still in subje­ction, but not servile, and now also with open face, we behold the glory of the [Page 37] Lord, wee behold the things themselves, they are now cleerely laid o­pen, the Vaile is taken a­way.

Our happinesse con­sists in our subordination 65 and conformitie to Christ, and therefore let us labour to carry our selves, as hee did to his Father, to his friends, to his enemies. In the dayes of his flesh hee prayed whole nights to his Father. How holy and heavenly minded was he, that tooke occasion from Vines, and Stones, and Sheepe, to be heavenly minded; and when he rose from the dead, his talke was onely of things con­cerning the Kingdome of [Page 38] God: for his carriage to his friends, Hee would not quench the smoaking flaxe, nor breake the bruised reede; hee did not cast Peter in the teeth with his Deniall; Hee was of a winning and gaining disposition to all: for his carriage to his ene­mies, Hee did not call for fire from heaven to de­stroy them, but shed many teares for them that shed his blood, O Ierusalem, &c. and upon the Crosse, Fa­ther forgive them, for they know not what they doe: So that if wee will be minded like unto Christ, consider how hee carried himselfe to his Father, to his Friends, to his Enemies, yea to the devill himselfe, [Page 39] when hee comes to us in wife, children, friends, &c. we must doe as Christ did, bid avoid Satan, and when wee have to deale with those that have the spirit of the devill in them, wee must not render re­proach for reproach, but answer them, It is Writ­ten.

When wee finde any 66 grace wrought in us, wee should have a holy e­steeme of our selves, as when wee are tempted to sinne: What? I that am an heire of Heaven, a King, a Conqueror, the Sonne of God, a Free­man, shall I staine my selfe, God hath put a Crowne upon my soule, [Page 40] and shall I cast my Crowne into the dirt? No, I will be more hono­rable; these are no proud thoughts, but the befitting our estate.

Those that are besotted 67 with the false lustre of the world, doe want spirituall light, Christ himselfe when Hee was here upon the earth, Hee lived a concealed life, onely at certaine times some beames broke out. So let it comfort us that our glory is hid in Christ, now it is clouded with the malice of wicked men, and with our owne infir­mities: but let us comfort our selves with this, that we are glorious in the eyes [Page 41] of God and his Angells.

As men after a fit of 68 sicknesse grow much; so Gods children grow, especially after their falls, sometimes in humility, sometimes in patience; as wee may observe in Plants and Herbes, they grow at the roote in Win­ter, in the leafe in Sum­mer, and in the seede in Autumne: so Christians appeare, sometimes hum­ble, sometimes spirituall and joyfull, and sometimes they grow in spirituall courage.

That which wee drew from the first Adam, was 69 the displeasing of God, but we draw from the second Adam the favour of God, [Page 42] from the first Adam wee drew corruption, from the second Adam we drew Grace; from the first A­dam wee drew misery and death, and all the miseries that follow death; wee draw from the second A­dam, life and happinesse; whatsoever wee had from the first Adam, wee have it repaired more abundant­ly in the second.

Grace makes us glori­ous, because it puts glory 70 upon the soule; it carries the soule above all earthly things; it tramples the world under her feete, it prevailes against corrupti­ons that foyle ordinary men. A man is not more above beasts, than a [Page 43] Christian that hath grace is above other men.

It is an evidence that wee are gracious men, 71 if wee can looke upon the lives of others that are bet­ter than we; and love and esteeme them glorious. A man may see Grace in o­thers with a malignant eye, for naturall men are so vaine-glorious, that when they see the lives of other men outshine theirs, instead of imitation, they darken, what grace they will not imitate, they will defame: therefore those that can see grace in o­thers, & honour it in them, it is a signe they have grace themselves. Men can indure good in Books, [Page 44] and to heare good of men that are dead, but they can­not indure good in the lives of others to be in their eyes, especially, when they come to com­pare themselves with them, they love not to be out-sh ined.

As the Sunne goes his 72 course, though we cannot see it goe; and as plants and herbes grow, though we cannot perceive them: even so it followes not that a Christian growes not because hee cannot see himselfe grow; but if they decay in their first love, or in some other grace, it is that some other grace may grow and increase, as their humilitie, their broken [Page 45] heartednesse, sometimes they grow not in extenti­on, that they may grow at the roote, upon a checke grace breakes out more; as wee say after a hard Win­ter, usually there followes a glorious Spring.

Gods children never hate corruption more, than 73 when they have bin over­come by corruption: the best men living have some corruptions which they see not till they breake out by temptations. Now when corruptiōs are made knowne to us, it stirres up our hatred, and hatred stirs up endeavour, and endea­vour revenge, so that Gods children should not be dis­couraged for their falls.

[Page 46] When the truth of grace is wrought in a Christian, 74 his desires goe beyond his strength, and his prayers are answerable to his de­sires. Whereupon it is that young Christians often times call their estate in question; because they cannot bring heaven upon earth, because they can­not be perfect, but God will have us depend upon him for increase of Grace, in a daily expe­ctation.

Christ is our Patterne, whom wee must strive to 75 imitate, its necessary that our Patterne should be ex­act, that so wee might see our imperfections, and be humbled for them, and [Page 47] live by faith in our sanctifi­cation.

Consider Christ upon 76 the Crosse, as a publique person, that when he was crucified, and when hee died, hee died for my sins: and this knowledge of Christ will be a crucifying knowledge, this will stirre up my heart [...]o use my cor­ruptions, as my sinnes used Christ, as hee hated my sinne, so it will worke the same disposition in mee, to hate this body of death, and to use it as it used Christ, answerably; as we see this clearely, it will transforme us.

With our Contempla­tion, let us joyne this kind 77 of reasoning; God so ha­ted [Page 48] pride, that hee became humble to the death of the Crosse to redeeme mee from it, and shall I be proud? and when wee are stirred up to revenge, con­sider that Christ prayed for his enemies; when we are tempted to disobedi­ence, thinke God in my nature was obedient to the death, and shall I stand up­on termes: and when wee grow hard hearted, con­sider Christ became man, that he might shew bowels of his mercy: let us reason thus when we are tempted to any sinne, and it will be a meanes to transforme us from our owne cursed likenesse into the likenesse of Christ.

[Page 49] When wee see God blasphemed, or the like, 78 let us▪ thinke how would Christ stand affected, if he were here; when hee was here upon earth, how zea­lous was hee against pro­phanenesse, and shall I be so cold? when hee saw the multitude wander as sheepe without a Shep­heard, his bowells year­ned; and shall wee see so many poore soules live in darkenesse, and our bow­ells not yearne.

Wee must looke upon Christ, not onely for hea­ling, 79 but as a perfect pat­terne to imitate, for where­fore else did hee live so long upon the earth, but to shew us an example. And [Page 50] let us know that wee shall be countable for those good examples which we have from others; there is not an example of an hum­ble, holy and industrious life, but shall be laid to our charge, for God doth pur­posely let them shine in our eyes, that we might take example by them.

As the spirits in the arte­ries quickens the blood in 80 the veines, so the Spirit of God goes along with the Word, and makes it worke. Saint Paul speakes to Lydia, but the Spirit speakes to her heart. As it was with Christ himselfe, so it is with his members; Hee was conceived by the Spirit, anointed by the [Page 51] Spirit, sealed by the Spi­rit; hee was led into the Wildernesse by the Spirit, he offered up himselfe by the Spirit, and by the Spi­rit hee was raised from the dead: even so the mem­bers of Christ doe answer unto Christ himselfe, all is by the Spirit, we are con­ceived by the Spirit; the same Spirit that sanctified him sanctifies us: but first wee receive the Spirit by way of Vnion, and then Vnction followes after, when we are knit to Christ by the Spirit, then it workes the same in us, as it did in him.

When a proud wit, and supernaturall truths meete 81 together, such a man will [Page 52] have some thing of his owne; therefore in rea­ding and studying of hea­venly Truths, especially the Gospell, wee must come to God for his Spi­rit, and not venture upon conceits of our owne parts, for God will curse such proud attempts.

Many men thinke that the knowledge of divine 82 Truths, will make them di­vine, whereas it is the holy Ghost onely that gives a taste and rellish, for with­out the Spirit their hearts will rise, when the Word comes to them in particu­lar, and tells them you must denie your selfe, and venture your life for his truth.

[Page 53] When men understand 83 the Scriptures, and yet are proud and malicious; wee must not take scandall at it, for their hearts were never subdued, they understand supernaturall things by humane reason, and not by divine light.

Those that measure lands, are very exact in e­very 84 thing, but the poore man whose it is, knowes the use of the ground bet­ter and delights in it more, because it is his owne; so it is with those Ministers; that can exactly speake of heavenly truths, yet have no share in them; but the poore soule that heares them rejoyceth, and saith, these things are mine.

[Page 54] This life is a life of Faith, for God will trie 85 the truth of our faith, that the world may see that God hath such servants as will depend upon his bare Word; it were no­thing to be a Christian, if wee should see all here; but God will have his children to live by Faith, and take the promises upon his Word.

The nature of Hope is 86 to expect that which Faith beleeves; what could the joyes of heaven availe us if it were not for our Hope, it is the Anchor of the soule, which being cast in heaven it stills the soule in all troubles, com­bustions and confusions [Page 55] that we daily meete with­all.

It is too much curiositie to search into particulars, 87 as what shall be the glory of the soule, and what shall be the glory of the body; rather study to make a gracious use of them, and in humility say, Lord, what is sinfull man, that thou should'st so ad­vance him: The conside­ration of this, should make us abase our selves, and in humilitie give thankes afore hand, as Peter did, 1 Pet. 1. 1. when hee thought of an inheritance immortall and undefiled, and that fadeth not, hee gives thankes, Blessed be God the Father of our [Page 56] Lord Iesus Christ, which according to his abundant 88 mercy, hath begotten us, &c.

When wee see men looke bigge and swell with the things of this life, let us in a holy kinde of st ate thinke of our happi­nesse in heaven, and carry our selves accordingly. If wee see any thing in this world, lets say to our soules, this is not that I looke for, or when wee heare of any thing that is good, let us say I can heare this, & therefore this is not that I looke for, or when wee understand any thing here below, this is not the thing I looke for; but for things that cye hath not seene, nor eare heard, nor [Page 57] that ever entred into the heart of man.

There are foure things 99 observeable in the nature oflove; first, an estimati­on of the Partie beloved, secondly; a Desire to be joyned to him; thirdly, a Setled contentment; fourthly, a desire to please the Partie in all things: So there is first in every Christian an high estima­tion of God and of Christ; he makes choice of him a­bove all things, and speakes largely in his commendations: second­ly, hee desires to be united to him, and where this de­sire is, there is an enter­course, hee will open his minde to him by Prayer, [Page 58] and goe to him in all his consultations for his coun­sell: thirdly, hee places contentment in him alone, because in his worst con­ditions hee is at peace and quiet if hee may have his countenance shine upon him: fourthly, hee seekes to please him, because hee labours to be in such a condition, that God may delight in him, his love stirres up his soule to re­move all things distastfull; it seekes out, as David did, Is there never a one left of the house of Saul, to whom I may doe good for Ionathans sake.

Infirmities in Gods children, preserves their 90 grace: therefore it is that [Page 59] in Gods Scripture where God honours the Saints; their weakenesses are made knowne: Iacob wrest­led with God and prevai­led, but hee halted; and Peter, Vpon this Rocke will I build my Church; yet get thee behind me Satan. Paul was exalted above measure with Revelations; but hee had the messenger of Satan to buffet him.

It is the poysonfull na­ture 91 of man to quench a great deale of good for a little ill, but Christ che­rishes a little grace, though there be a great deale of corruption, which yet is as offensive to him as smoake, therefore wee should labour to gaine all [Page 60] wee can by love and meekenesse.

Christians find their cor­ruptions more offensive to 92 them, than when they were in the state of nature; and therefore it is that they thinke their estate is not good; but then cor­ruption boyles more be­cause it is restrained.

The more will, the more sinne, when wee venture 93 upon sinfull courses, upon deliberation, it exceeding ly wasts our comfort: when wee fall into sinne a­gainst conscience, and a­buse our Christian liberty; God fetches us againe by some severe affliction; there shall be a cloud be­tweene Gods face and us; [Page 61] and hee will suspend his comforts for a long time; therefore let no man ven­ture upon sinne, for God will take a course with him that shall be little to his ease.

The reason why meane Christians have more lo­ving 94 soules, than men of greater parts, is because great men have corrupti­ons answerable to their parts; great gifts, great doubts; they are intangled with arguments, and study to informe their braines, when others are heated with affection. A poore Christian cares not for cold disputes, in stead of that hee loves, and thats the reason why a poore [Page 62] soule goes to heaven with more joy, whilest others are intangled.

Many men are troubled with cold affections, and 95 then they thinke to worke love out of their owne hearts; which are like a barren Wildernesse, but wee must begge of God the Spirit of Love; wee must not bring love to God, but fetch love from him.

When wee love things baser than our selves, its 96 like a sweete streame that runnes into a sinke: as our love therefore is the best thing wee have, and none deserves it more than God, so let him have our love, yea the strength of [Page 63] our love, that we may love him with all our soules, and with all our mind, and with all our strength.

As the Sunne, when it 97 hath gotten to any height, it scatters the clouds: so a Christian is then in his ex­cellencie, when hee can scatter doubts and feares, when in distresse hee can doe as David did, comfort himselfe in the Lord his God.

Many men would be in Canaan as soone as they 98 are out of Egypt, they would be at the highest pitch presently; but God will leade us through the wildernesse of tempta­tions and afflictions, till we come to heaven; and it is [Page 64] a part of our Christian meekenesse to submit to God, and not to murmure, because wee are not as we would be; but let us rather magnifie the mercies of God that workes in us any love of good things, and that hee vouch safes us any beginnings.

As noble mens children have Tutors to guide 99 them, so Gods Children have the Spirit telling them, this you should doe, and that you should not doe: the Spirit not onely changeth, but leades for­ward unto holinesse: wicked men have the Spi­rit knocking, and faine would enter, but they will not heare; but Gods chil­dren [Page 65] have the Spirit dwel­ling in them.

A Christian is now in his 100 Nonage, and therefore not fit to have all that hee hath a title to, but yet so much is allotted to him, as will conduct him, and give him passage to hea­ven: If therefore hee be in want, hee hath content­ment, and in suffering hee hath patience, &c. All things are his, as well what he wants, as what he hath.

The Word of God is then in our hearts when it 101 rules in the soule, when it rules our thoughts, affe­ctions, and conversati­ons, so that wee dare not doe any thing contrary but wee shall be checked; [Page 66] who shall get out that which Gods finger hath written in our hearts; no Fire nor Faggot, no temp­tation whatsoever.

Wee shall never be sa­tisfied to our comfort, that 102 the Scripture i [...] the Word of God, unlesse we know it from it selfe by its owne light, and it shewes it selfe abundantly to a Be­leever in casting downe the soule, and altering the minde and conversation; when the Word is onely in the braine, if there come a temptation stron­ger than our faith, then we despaire: the Word is farre off from those that can onely discourse and talke of it, when they see it one­ly [Page 67] as a naturall truth, when they looke upon holy things, not in a divine, but in a humane manner.

When the Word dwels 103 as a familiar in the heart to direct counsell and com­fort, then its a signe it is there; the devill knowes good and hates it, therfore knowledge alone is no­thing but when the pro­mise doth alter the temper of the heart it selfe, then it is ingrafted.

God excepts against none, if wee doe not ex­cept 104 our selves: therefore thou, and thou, whosoever thou art, if thou beest a man or a woman, and wilt come and take Christ upon his owne termes, for thy [Page 68] Lord and Husband, for better for worse, with per­secutions, afflictions, cros­ses, &c. Take Christ thus, and take him for ever, and then thou shalt be saved.

When wee beleeve di­vine truths by the Spirit, 105 they worke upon the heart and draw the affections af­ter them, therefore if wee spiritually beleeve the story of the Gospell, wee shall have our soules car­ried to love and imbrance it with joy and comfort.

Wee may be brought very low, but we shall not 106 be confounded, yet wee shall be brought as neare confusion as may be, to shew us the vanity of the [Page 69] creature; in the judgement of the world wee may be confounded, but a hand of mercy shall fetch us up a­gaine, let the depth of misery and disconsolation be what it will be, we shall not be ashamed.

The reason why Gods 107 children doe oftentimes with great perplexitie doubt of their salvation, is because they have a prin­ciple of nature in them, as well as of grace, corrupti­on will breed doubtings, as rotten wood breedes Wormes; and as Ver­mine comes out of putre­faction, so doubtings and feares come from the re­mainder of corruption 108

For want of watchful­nesse, [Page 70] God oftentimes gives us up to such a per­plexed estate, that wee shall not know that we are in Grace, and though wee may have a principle of Grace in us, yet wee shall not see it, but may goe out of the world in darke­nesse.

Wee ought not at any time to deny the Truth, 109 nor yet at all times to con­fesse it, for good actions and graces are like Prin­ces that come forth atten­ded with Circumstances, and if Circumstances in Confession be wanting, the action is marred. Its true of actions as of words: A word spoken in season; is like Apples of gold, with [Page 71] pictures of silver, there­fore direction must be our guide, for speech is then onely good, when it is better than silence.

It is not lawfull for any 110 weake one to be present at the Masse; Dinah ventured abroad and came crackt home; its just with God, that those that dally with these things should be caught, as many idle Tra­vellers are, its pittie but those should perish in dan­ger, that love danger.

Hee that will not now 111 denie himselfe in a lust, in a lawlesse desire, will not deny himselfe in matter of life in time of triall. Hee that hath not learned the mortification of the flesh [Page 72] in time of peace, will hard­ly be brought to it in time of trouble.

Wee must not onely stand for the truth, but we 112 must stand for it in a holy manner, and not swagger for it, as proud persons doe, we must observe that in the first of Peter 2. 15. to doe it in meekenesse and feare; wee must not bring passion to Gods cause, nor must our lives give our tongues the lie.

There is such a distance 113 betweene corrupt nature and grace, that wee must have a great deale of pre­paration; and though there be nothing in preparation, to bring the soule to have Grace, yet it brings the [Page 73] soule to a nearer distance, than those that are wilde persons.

Nature cannot worke a­bove its owne powers, as 114 vapours cannot ascend higher than the Sunne drawes them, our hearts are naturally shut, and God doth open them by his Spirit in the use of the meanes: The children of Israel in the Wildernesse saw wonders upon won­ders, and yet when they came to be proved, they could not beleeve.

Its Gods free love that 115 hath cast us into these hap­py times of the Gospell; and its his further love, that makes choise of some and refuses others. This [Page 74] should therefore teach us sound humility, cōfidering that God must open, ro else we are eternally shut.

Seeing Grace is not of our owne getting, there­fore this should teach us 116 patience towards those that are under us, waiting, if God at any time will give them repentance; though God worke not the first time, nor the se­cond time, yet wee must waite, as the man that lay at the poole of Bethesda for the moving of the water.

Hee that attends to the Word of God, doth not 117 onely know the words (which are but the shell) but he knowes the things, he hath spirituall light, to [Page 75] know what Faith and Re­pentance is; there is at that time a spirituall Eccho in the soule, as Psal. 27. 8. When thou saidst, seeke yee my face, my heart answered, thy face Lord will I seeke: and therefore must men judge of their profiting by the Word, not by their carrying of it in their me­mories, but by how much they are made able by it to beare a crosse; and how they are made able to re­sist temptation, &c.

There should not be in­timate familiaritie, but where we judge men faith­full, 118 and those whom up­on good grounds we judge faithfull, we must be gentle towards them, and easie [Page 76] to be intreated; and wee wrong them if wee show our selves strange unto them.

True faith workes love, and then it workes by love 119 when it hath wrought that holy affection, it works by it; as when the Plant is ingrafted and takes, it growes presently, and shewes the growth in the fruits.

The Word of God is ancienter than the Scrip­ture; 120 for the first word of the Scripture was the Pro­mise, The seede of the Wo­man should breake the head of the Serpent. The Scrip­ture is but that Modus, that manner of conveying the Word of God; this Scrip­ture [Page 77] is the Rule whereby wee must walke, and the Iudge also of all contro­versies of Religion, and in spite of the Church of Rome, it will judge them. S. Augustine hath an ex­cellent Discourse, When there is contention be­twixt brethren, witnesses are brought, but in the end, the Words, the Will of the dead man is brought forth, and these Words determine: Now shall the words of a dead man be of force, and shall not the Word of Christ deter­mine, therefore looke to the Scripture.

All Idolaters shall be a­shamed that worship Ima­ges, 121 that trust to broken [Page 78] Cesternes. Let those be ashamed that trust to their wits and policies; all those shall be ashamed that beare themselves bigge upon any earthly thing, for these crutches will be ta­ken away, and then they fall; these false reports shall make them all asha­med.

The way to bring faith into the heart, is, first, 122 there must be a judicious convincing knowledge of the vanitie of all things within us and without us, that seemes to yeeld any support to the soule, and then the soule is carried to lay hold. on Christ; as Da­vid saith, I have seene an end of all perfection. Se­condly, [Page 79] the soule must be convinced of an excellen­cie in Religion above all things in the world, or else it will not rest, for the heart of man would chuse the best, and when it is perswaded, that the gaine in Religion is above the world, then it yeelds. And thirdly, a consideration of the firmenesse of the ground, whereupon the Promise is built, put God to it therefore, either to make his Promise good, or to disappoint us, and he will be sure to make it good in our forgivenesse of sinne, proceeding in Grace, and strength, a­gainst temptations in time of trouble.

[Page 80] Man is naturally of a short spirit, so that if hee 123 have not what hee would, and when he would, hee gives up, and shakes off all: there is not a greater difference betweene a child of God, and one that wants faith, then to be hastie; such men though they may be civill; yet they are of this minde; they will labour to be sure of some thing here; they must have present plea­sures, and present profits, if God will save them in that way, so, if not, they will put it to a venture.

There be many things to hinder this Grace of wai­ting, 124 there is a great deale oftedious time, and many [Page 81] crosses wee meete with, as the scorne and reproach of this world, and many other trialls, God seemes also to doe nothing lesse than to performe his pro­mise; but lets comfort our selves with this, that hee waites to doe them good that waite on him.

Wee should labour to a­gree 125 mutually in love, for that wherein any Chri­stian differs from another, it is but in petty things, grace knowes no differēce; the Wormes know no dif­ference, the day of judge­ment knowes no diffe­rence. In the worst things wee are all alike base; and in the best things wee are all alike happy, onely in [Page 82] this world; God will have distinctions for order sake, but else there is no diffe­rence.

Christians are like to many men of great 126 meanes, that know not how to make use of them; we live not like our selves; bring large Faith, and wee shall have large Grace and comfort: wee are scanted in our owne bowells, therefore labour to have a large Faith answerable to our large [...] Riches: And though Christians be low enough in outward things, and often times poorer than other men, yet they are rich, for Christ is rich unto them, in their crosses, and abasements; that [Page 83] which they want in this world, shall be made up in grace and glory hereaf­ter.

Wee ought daily to imi­tate Christ in our places, to 127 be good to all, as the A­postle saith, be abundant alwayes in the workes of the Lord; lets labour to have large hearts, that we may doe it seasonably and a­bundantly and unwearia­bly; the love of Christ will breede in us the same impression that was in him.

None come to God without Christ, none 128 come to Christ without Faith, none come to Faith without the meanes, none enjoy the meanes, but [Page 84] where God hath sent it; therefore where there was no meanes of salvati­on before the comming of Christ, there was no visi­ble intendment of God ordinarily to save them.

Preventing mercy is the 129 greatest, how many fa­vours doth God prevent us with? Wee never asked for our being, nor for that tender love which our Pa­rents bore towards us in our tender yeares; we ne­ver asked for our Bap­tisme and ingrafting into Christ: What a motive therefore is that to stirre us up, that when we come to yeares, wee may pleade with the Lord, and say, Thou hadst a care of mee [Page 85] before I had a being, and therefore much more wilt thou now have a care of mee (whom thou hast reconciled unto thy selfe) and remember me in mer­cie for time to come.

If Gods mercy might be overcome with our 130 sinnes, wee should over­come it every day; it must be a rich mercy that must satisfie; and therefore the Apostle never speakes of it without the extensions of love, the height and depth, wee want words, we want thoughts to con­ceive of it: wee should therefore labour to frame our soules to have rich and large conceits and appre­hensions of so large mer­cie.

[Page 86] God is rich in mercy, not onely to our soules, 131 but in providing all wee stand in neede of, Hee keepes us from ill, and so hee is called a Buckler; He gives us all good things, and so he is called a Sunne, Hee keepes us in good estate, and advanceth us higher, so farre as our na­ture shall be capable.

The Sunne shines on the Moone and Starres, and 132 they shine upon the earth; so doth God shine in goodnesse upon us, that we might shine in our ex­tentions of goodnesse unto others, especially unto them of the houshold of Faith.

Wee are stiled in Scrip­ture 133 [Page 87] to be good and righ­teous, because our under­standings, our wills and affections are our owne; but so farre as they are holy, they are the holy Ghosts: we are the prin­ciple in our actions, as they are actions; but the holy Ghost is principle of the holinesse of the action; the gracious governement of the new creature is from the Spirit, if the holy Ghost take away his Go­vernement, and doe not guide and assist us in every holy action, wee are at a stand, and can goe no fur­ther.

Every man naturally is 134 a God unto himselfe, not onely in reflecting all upon [Page 88] himselfe, but in setting up­on divine things in his owne strength, as if hee were principall in his owne actions, comming to them in the strength of his owne wit, and in the strength of his owne rea­son, this seed is in all men by nature, untill God have turned a man out of him­selfe, by the power of the holy Ghost.

Those that care not for the Word, they are strangers 135 from the Spirit, and those that care not for the Spirit, never make right use of the word; the word is nothing without the Spirit, it is animated and quickned by the Spirit; the Spirit and the Word are like the [Page 89] veines and arteries in the body, that give quickning and life to the whole bo­dy, and therefore where the Word is most revea­led there is most Spirit, but where Christ is not o­pened in the Gospell, there the Spirit is not at all visible.

When Christ comes in­to the soule by the Spirit, 136 then hee carrie [...] himselfe fami [...]iarly, discovering the secrets of God the Father, and shewing what love there is in God towards us, it teacheth us how to carry our selves in all neg­lects, and when we are at a losse, it opens a way for us, it resolves our doubts, it comforts us in our discou­ragements, [Page 90] and makes us goe boldly to God in all our wants.

As wee may know who dwells in a house, by ob­serving 137 who goes in, and them that come out, so we may know that the Spirit dwells in us, by observing what sanctified speeches hee sends forth, and what delight hee hath wrought in us to things that are spe­ciall, and what price wee set upon them, whereas a carnall man pulls downe the price of spirituall things, because his soule cleaves to some thing that hee joyes in more; and this is the cause why hee slights the directions and comforts of the Word; [Page 91] but those in whom the Spirit dwells, they will consult with it, and not re­gard what flesh and blood saith, but will follow the directions of the Word and Spirit.

A Christian will not doe 138 common things, but first hee sanctifies them, and dedicates himselfe, his person, and his actions to God, and so sees God in all things; whereas a car­nall man sees reason onely in all that hee doth, but a Christian sees God in crosses to humble him, and every thing hee makes spi­rituall; yet because there is a double principle in him, there will be some stirring of the flesh in his [Page 92] actions, and sometimes the worser part will ap­peare most, but here is the excellencie of a Christi­ans estate, that the Spirit will worke it out at the last; it will never let his heart and conscience alone till it be wrought out by little and little.

The Spirit of God may 139 be knowne to be in weake Christians, as the soule is knowne to be in the body by the pulses; even so the Spirit discovers it selfe in them by pulses, by groa­ning, sighing, complai­ning, that it is so with them, and that they are no better; so that they are out of love with themselves, this is a good signe that [Page 93] the Spirit is there in some measure.

Where the Spirit dwells 140 largely in any man, there is boldnesse in Gods cause, a contempt of the world, Hee can doe all things through Christ that streng­thens him, his minde is content and setled; he can beare with the infirmities of others, and not be of­fended (for it is the weake in the Spirit that are offen­ded) he is ready in his de­sires to say, Come Lord Ie­sus come quickly, but where corruption beares sway, there is, O stay a little that I may recover my strength, that is, stay awhile that I may repent: For the soule is not fit to appeare before [Page 94] God, but where the Spirit dwells in Grace and com­fort.

When wee are young, 141 carnall delights lead us, and when wee are old co­vetousnesse drownes us; so that if our knowledge be not spirituall, wee shall ne­ver hold out: & the reason why at the houre of death so many despaire, is be­cause they had knowledge without the Spirit.

God gives comforts in the exercise and practise 142 of Grace; wee must not therefore snatch comforts before we be fit for them, when wee performe pre­cepts, then God per­formes comforts. If wee will make it good indeed [Page 95] that wee love God, wee must keepe his Comman­dements, wee must not keepe one but all; it must be universall obedience fetched from, the heart roote, and that out of love.

It is a true rule in Divini­tie, that God never takes a­way 143 any blessing from his people, but he gives them a better, when Eliah was taken from Elisha into hea­ven, God doubled his Spi­rit upon Elisha; if God take away wife or children, hee gives better things for them; the Disciples parted with Christ bodily pre­sence, but hee sent them the Holy Ghost.

God will be knowne of 144 [Page 96] us in those things wherein it is our comfort to know him: In all our devotions, the whole counsells of heaven comforts us joynt­ly; the second Person prayes to the Father, and he sends the third; and as they have severall titles, so they all agree in their love and care to comfort.

In trouble we are prone to forget all that we have 145 heard and read, that makes for our comfort. Now what is the reason that a man comes to thinke of that, which otherwise hee should never have called to minde; the holy Ghost brings it to his remem­brance, he is a Comforter bringing to minde usefull [Page 97] things at such times when we have most need of the.

Those that care not for the Word of God, reject 146 their comfort; all comfort must be drawne out of the Scriptures, which are the breasts of consolation: many are bred up by edu­cation that they know the truth, and are able to dis­course of it; but they want the Spirit of Truth, & that is the reason why all their knowledge vanisheth a­way in time of triall and temptation.

No man is a true Di­vine but the child of 147 God, hee onely knowes holy things by a holy light and life; other men, though they speake of [Page 98] these things, yet they know them not. Take the mysticallest points in reli­gion, as Iustification, A­doption, peace of Con­science, Ioy in the holy Ghost, the sweet benefit of Communion of Saints, the excellent estate of a Christian in extremity, to know what is to be done upon all occasions; inward sight, and sorrow for sinne, they know not what those things meane; for howso­ever they may discourse of them, yet the things themselves are Mysteries, Repentance is a Mystery, Ioy in the holy Ghost is a Mystery; no naturall man, though hee be never so great a Scholler, knowes [Page 99] these things experimen­tally, but he knowes them as Physitians know Phy­sicke by their Bookes; but not as a sicke man by ex­perience.

It is a great scandall to Religion, that men of 148 great learning and parts are wicked men; hereupon the world comes to thinke that Religion is nothing but an emptie name: so that without this inward anointing, they never see spirituall things experi­mentally, but though they know these things in the braine, yet secretly intheir hearts they make a scorn e of conversion, & mortifi­cation; and though for his calling hee may speake of [Page 100] these things excellently; and with admiration, yet in particular he hath no power of thē in his heart.

It is good and comfor­table to compare our con­dition 149 with the condition of the men of the world; for howsoever they may excell in riches and lear­ning, yet we have cause to blesse God, as Christ saith in the 11. of Saint Mat­thew, 25. I thanke thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast re­vealed them unto babes. It is good in all outward discouragements, when things goe not well with us, thus to reason with our [Page 101] selves, wilt thou change thy estate with the men of the world? God hath ad­vanced thee to a higher Order: Let them have their greatnesse, alas they are miserable creatures notwithstanding all that they doe enjoy.

If wee desire to have the Spirit, wee must waite 150 in doing good, as the Apo­stles waited many dayes before the Comforter came; we must also emp­tie our soules of selfe-love, and the love of the things of the world, and willing­ly entertaine those crosses, that bring our soules out of love with them. The children of Israel in the Wildernesse had no Manna, [Page 102] till they had spent their Onyons and Garlicke, so this world must be out of request with us, before we can be spirituall: let us therefore labour to see the excellency of spirituall things, and how cheape and poore all the glory of the world is to those: these things thought and considered on, will make us more and more spiri­tuall.

The holy Ghost would not come till Christ by his 151 Death, had reconciled his Father, and after that as an argument of full satisfacti­on had risen againe, be­cause the holy Ghost is the best gift of God, and whatsoever grace or com­fort [Page 103] was received before; was by vertue of this, so that the sending of the ho­ly Ghost is the best fruit of Gods reconciliation.

Let a particular judge­ment 152 come upon any man, presently his conscience recalls backe, what sinnes have beene committed by him; so that this wakeing of conscience shewes that wee are sinnefull crea­tures.

Every man by nature, though the wisest, till hee 153 be in Christ is a slave to the devill, who abuses his wits and parts, and makes him worke out his owne damnation: this is not the condition of a few fooles; but the greatest and wisest [Page 104] in the world, Satan leades them to honours and vo­luptuousnesse, as a sheepe is led by a greene bough, he goes with the streame of mans nature and so is ne­ver discerned.

As a man that is called be­fore a Iudgement Seat, be­ing 154 guiltie of many crimes, yet the Iudge offers him his Booke, as meaning to save him by that meanes, but hee cannot read; now hee is condemned, partly for his former faults; but especially because he can­not read, and therefore cannot have the benefit of the Law: So a wicked man not beleeving in Christ, because the remedy is pre­pared, and hee takes no [Page 105] hold of it. In this sense (as some Divines speake) no finne, but infidelity condemnes a man, for if a man could beleeve and re­pent, no sinne should be prejudiciall to his salvati­on; wee had neede there­fore to looke to our faith, when want of beleefe seales a man up under sinne; a man is imprisoned in his conscience, untill he come to Christ, and his conscience is his Iaylor; his conscience enlightened by the Law, tells him, that hee is guiltie of such and such sinnes; and hereupon keepes him to further judgement.

There is a miserable 155 cousenage in finne, natu­rally [Page 106] men will deny sinne, or else mince it, as Adam did, and as Saul, when Sa­muel came to convince him, I have, saith he, done the Commandement of the Lord; and when hee was driven from that, then he did but spare them for sa­crifice, but when nothing could satisfie; then I pray thee honour mee before the people: things that we can­not justifie, yet wee will excuse them, unlesse God come by his Spirit, we are ready to shift them off; but when the Spirit comes, and takes away all these figge-leaves, then it con­vinces him of his misera­ble condition, not onely in generall, but the Spirit [Page 107] working together with the Word, brings him to con­fesse I am the man.

The affections of griefe 156 and sorrow follow upon the discovery of sinne, by the Ministery of the Word, where the judge­ment is convinced, the af­fections are stirred up with hatred against that sinne, and where this is not, there is no convincing: when a man cries for mercy, as for life, this is an argument of sound condition: Hee that is truely convinced, will be as glad of a Par­don, as a Malefactor that stands at the Barre con­demned.

It is the policie of the 157 devill to labour to make us [Page 108] sleight the gracious worke of conviction; for hee knowes that whatsoever is built upon a false founda­tion will come to nothing, and therefore hee makes us sleight the work of selfe examining and searching of our selves; but sleight this and sleight all; for if thou beest sleight in sear­ching and examining thy selfe, though wilt also be sleight in thy repentance and obedience.

Naturally men labour to 158 put out all checks of cōsci­ence by sensuality; men are loath to know themselves to be as they are; they are of the devills minde, they would not be tormented before their time; such [Page 109] men when they are alone, are afraid of themselves; as the Elephant will not come neare the waters, because hee hath an ill shape; hee would not see himselfe: So men by na­ture will not come neere the light, least they should see their ill deformities, for nature is so foule; that when a man sees himselfe, unlesse hee be set in a bet­ter condition it will drive him to despaire.

We ought to have espe­ciall 159 high conceits of the Lordship of Christ, as Lord Paramount over all our enemies, the feare of death, and wrath of God, yea whatsoever is terrible indeede; hee hath freed [Page 110] us from the feare of it.

No sinne is so great, but the satisfaction of Christ 160 and his mercy is grea­ter: its beyond compari­son of Father or Mother, they are but beames and traines to lead us up to the mercy of God in Christ.

The greatest spite of a carnall man, is that he can­not 161 goe to heaven with his full swinge, that he cannot enjoy his full libertie, and therefore hee labours to suppresse all the Ordinan­ces of God as much as hee can.

The quintessence and the 162 spirits of the things wee aske in prayer, are in God, as joy, and peace, and con­tentednesse, [Page 111] for without this joy and peace, what are all the things in the world, and in the want of these outward things; if wee have him, wee have all, because the spirits of all is in him.

Prayer is a venting of our desires to God, from 163 the sense of our owne wants, and hee that is sen­sible of his owne wants is emptie; a poore man speakes supplications.

It is not so easie a mat­ter 164 to pray, as men thinke, and that in regard of the unspiritualnesse of our na­ture, compared with the dutie it selfe, which is to draw neere to a holy God, wee cannot indure to se­ver [Page 112] our selves from our lusts; there is also a great rebellion in our hearts a­gainst any thing that is good, Satan also is a spe­ciall enemy; for when we goe to God by prayer, he knowes wee goe to fetch helpe and strength against him; and therefore hee opposeth all hee can; but though many men doe mumble over a few pray­ers, yet (indeed) no man can pray as he ought, but he that is within the cove­nant of Grace.

A child of God may 165 pray and not be heard, because at that time hee may be a child of anger: if any sinne lie unrepented of, we are not in a case fit [Page 113] to pray, will a King regard the petition of a Traytor, that purposeth to goe on in his rebellion. There­fore when wee come to God, we should renew our purposes of better pleasing him, and then remember the Scripture, and search all the Promises as part of our best riches, and when wee have them, we should challenge God with his promise, and this will make us strong and faith­full in our prayers, when we know we never pray to him in vaine.

When we pray; God 166 oftentimes refuseth to give us comfort, because we are not in good termes with him, therefore wee [Page 114] should still looke backe to our life past, perhappes God sees thee running to this or that sinne, and be­fore hee will heare thee, thou must renew thy re­pentance for that sinne: for our nature is such, that it will knocke at every doore, and seeke every corner before wee will come to God, as the wo­man in the Gospell, shee sold all before shee came to Christ. So that God will not heare before wee forsake all helpes, and all false dependance upon the creature, and then he get the greatest glory, and we have the greatest sweet­nesse to our soules: th [...] water that comes from the [Page 115] Fountaine is the sweetest; and so divine comforts are the sweetest, when we see nothing in the creature; and hee is the best discer­ner of the fittest time, when to give us comfort.

When God meanes to 167 bestow any blessing on his Church or children, hee will power upon them the Spirit of Prayer; and as all pray for every one, so e­very one prayes for all; this is a great comfort to weake Christians; when they cannot pray, the prayers of others shall pre­vaile for them.

A fooles eye is in every 168 corner, and fooles afflicti­ons are scattered. The [Page 116] onely object of the soule, Is that one thing needfull, and this will fill all the corners of it; when a man hath sucked out the plea­sure of worldly content­ments they are then but dead things, but grace is e­ver fresh, & alwaies yeelds fresh and full satisfaction.

Desires are the spirituall 169 pulse of the soule, alwayes beating to and fro, and shewing the temper of it; they are therefore the Characters of a Christian, and shew more truly what he is, than his actions doe.

In the Arke there was Manna, which was a Type 170 of our Sacraments, and the Testament, which was a Type of the Word prea­ched, [Page 117] and the rod of Aaron was a Type of governe­ment; wheresoever there­fore there is spirituall Manna, and the Word preached, and the rod of Aaron in the governement, there is a true Church, though there bee ma­nie personall corrupti­ons.

The bitterest things in Religion are sweete; there 171 is a sweetnesse in re­proofes, when God meetes with our corruptions, and whispers to us, that those, and those things are dangerous; and that if we cherish them, they will bring us to hell: the Word of God is sweete to a Christian, that hath his [Page 118] heart touched, Is not Par­don sweete to a condem­ned man, and riches sweete to a poore man, and fa­vour sweete to a man in disgrace, and liberty sweete to a man in captivi­tie: so all that comes from God is sweete to a Chri­stian, that hath his heart touched with the sense of sinne.

It is not happinesse to see, 172 but sight with enjoyment, and interest: there are but two powers of the soule, Vnderstanding and Will, when both these have their perfection; that is happinesse when the Vn­derstanding sees, and the Will drawes the Affecti­ons; so there are these [Page 119] things concurre to make up our everlasting happi­nesse; the excellencie of the thing with the sight of it, and interest in it.

Wee see by experience that there is a succession 173 of love; Hee that loves for beauty will despise when hee sees a better: so it is in the soule, betweene heavenly and earthly things; when the soule sees more excellencie, and more fruitfulnesse in hea­venly things, then the love of earthly things falls downe in his heart, as Saint Paul saith, Phil. 3. I account all things arosse and dung in comparison of Christ.

In prayer wee tempt 174 [Page 120] God, if wee aske that which we labour not for; our endeavor must second our devotion, for to aske maintenance, and not put our hands to the work, it is as to knocke at the doore, and yet pull the doore un­to us that it open not: in this case, if wee pray for Grace, and neglect the Spring from whence it comes, how can we speed: It was a rule in the ancient time (Lay thy hand on the Plough and then pray) No man should pray without ploughing, nor plough without praying.

Wisedome is gotten by experience in varietie of 175 estates; hee that is carried on in one condition, hee [Page 121] hath no wisedome to judge of anothers estate, or how to carry himselfe to a Christian in another condition, because he was never abased himselfe, hee lookes very bigge at him. And therefore that wee may carry our selves as Christians, meekely, lo­vingly, and tenderly to o­thers; God will have us goe to heaven in variety, not in one uniforme con­dition in regard of outward things.

There is no condition, 176 but a Christian picks good matter out of it, as a good Arts-man sometimes will make a good peece of worke of an ill peece of matter, to shew his skill; [Page 122] a gracious man is not de­jected over-much with a­basement, nor lifted up over-much with abun­dance, but hee carries himselfe in an uniforme manner, becomming a Christian in all conditions, where as those that have not beene brought up in Christs Schoole, nor trai­ned up in variety of con­ditions, they learne to doe nothing, if they abound, they are proud if they be cast downe, they murmure and fret, and are dejected, as if there were no provi­dence to rule the world.

There is a venome and a vanitie in every thing 177 without Grace, where­with we are tainted, but [Page 123] when Grace comes, it takes out the sting of all ill, and then it finds a good in the worst.

Christianity is a busie 178 trade; if wee looke up to God, what a world of things are required in a Christian, to carry him­selfe as hee should doe; a spirit of faith, a spirit of love, a spirit of joy and de­light in him above all; and if wee looke to men, there are duties for a Christian to his Superiors, a spirit of subjection; to Equalls he must carry a spirit of love; and to Inferiors, a spirit of pitty and bounty; if wee looke to Satan, we have a commandement to resist him, and to watch against [Page 124] the Tempter; if we looke to the World, it is full of snares, there must be a great deale of spirituall watchfulnesse, that wee be not surprised; if wee looke to our selves, there are re­quired many duties to car­rie our vessells in honour, and to walke within the compasse of the holy Ghost, to preserve the peace of our consciences, to walke answerable to our worth, as being the sonnes of God, and co­heires with Christ; hee must dispense with him­selfe in no sinne, hee must be a vessell prepared for e­very good worke, he must baulke in no service that God calls him unto, and [Page 125] therefore the life of a Christian is a busie trade.

Sincerity is the perfecti on of Christians, Let not 179 Satan therefore abuse us, we do all things, when we endevour to do all things, & purpose to do all things, & are grieved whē we can­not do better, than in some measure we doe all things.

A Christian is able to 180 doe great matters, but it is in Christ that strengthens him; the Vnderstanding is ours, the Affections are ours, the will is ours; but the sanctifying of these, and the carrying of these supernaturally, to doe them spiritually, that is not ours but it is Christs.

We have not onely the 181 [Page 126] life of Grace from Christ at the first, and then a spi­rituall power answerable to that againe, whereby our powers are renewed, so as wee are able to doe something in our will; but we have the Deed it selfe, the doing is from Christ, hee strengtheneth us for the performance of all good.

God preserves his owne 182 Worke by his Spirit: first, he moves' us to doe, and then hee preserves us in doing, and armes us a­gainst the impediments.

Though Christ be a Head of influence that 183 flowes into every mem­ber, yet he is a voluntary Head, according to his [Page 127] owne good pleasure, and the exigents of his mem­bers, sometimes we have neede of more Grace, and then it flowes into us from him accordingly; some­times wee have neede to know our owne weake­nesse, and then hee leaves us to our selves, that wee may know that without him we cannot stand; and we may know the necessi­tie of his guidance to hea­ven in the sense of our im­perfections, that wee may see our weakenesse and corruptions, that wee had thought wee had not had in us, as Moses, by Gods permission, was tempted to murmure, a meeke man, and David to [Page 128] crueltie, a milde man that thought they had not had those corruptions in them.

God is forced to morti­fie 184 sinnes by afflictions, be­cause wee mortifie them not by the Spirit; and in the use of holy meanes God doth us favours from his owne bowells; but corrections and judge­ments are alwayes for­ced.

Wee may for the most 185 part read the cause of any judgement, in the judge­ment it selfe, as if the judgement be shame, then the cause was pride, if the judgement be want, then our sinne was in abun­dance; wee did not learne [Page 129] to abound, as wee should when we had it.

As we say of those that 186 make bold with their bo­dies, to use them hardly to rush upon this thing and that thing; in their youth they may be are it out, but it will be owing them af­ter, they shall finde it in their bones when they are old: so a man may say of those that are venturous persons, that make no conscience of running into sinne, these things will be owing to them another day; they shall heare of these in time of sicknes, or in the houre of death; and therefore take heede of sinning upon vaine hope, that thou shalt weare it [Page 130] out, for one time or other it will sticke by thee.

When God visits with sicknesse we should thinke 187 our worke is more in hea­ven with God than with men, or physicke; when David dealt directly and plainely with God, and confessed his sinnes, then God forgave him them, and healed his body too, Psal. 32.

It were a thousand times better for many persons to 188 be cast on the bed of sick­nesse, and to be God pri­soners, than so scanda­lously and unfruitfully to use the health that they have.

It is an art wherein wee should labour to be expert 189 [Page 131] to consider Gods gracious dealing in the midst of his corrections, that in the middest of them we might have thankfull and cheere­full, and fruitfull hearts, which wee shall not have, unlesse we have some mat ter of thankefulnesse: con­sider therefore, doth God make mee weake, hee might have strooke mee with death, or if not, taken away my mortall life, yet he might have given mee up to a spirituall death, to an hard heart, to despera­tion.

In this latter age of the world, God doth not use 190 the same dispensation, He doth not alwayes out­wardly visite for sinne, for [Page 132] his governement is now more inward, therefore wee should take the more heede, for he may give us up to blindnesse, to dead­nesse, to securitie, which are the greatest judge­ments that can befall us.

Wee should labour to judge our selves for those 191 things, that the world takes no notice of, for spi­rituall, for inward things: as for stirring of pride, of worldlinesse, of revenge, of security, unthankeful­nesse, and such like unkind­nesse towards God, bar­rennesse in good duties, that the world cannot see; let these humble our hearts, for when we make [Page 133] not conscience of spirituall sinnes; God gives us up to open breaches that staine and blemish our professi­on.

Many men put off the 192 power of Grace, and rest in common civill things, in outward performances, but when wee regard not the manner, God regards not the matter of the things wee doe, and there­fore oftentimes hee puni­shes for the performance of good duties, as wee see in 1 Cor. 11. 30, 31.

Our whole life under 193 the Gospell, should be no­thing but thankefulnesse, and fruitfulnesse, take heed therefore of turning the grace of God to wanton [Page 134] nesse: the state of the Gospell requires, that wee should deny all ungodlinesse, and worldly lust, and live righteously and soberly, and godly in this present world &c. Therefore when we finde our selves otherwise, we should thinke, Oh this is not the life of a Christi­an under the Gospell; the Gospell requires a more fruitfull, a more zealous carriage, more love to Christ, &c.

If any man be so uncivill, 194 when a man shewes him a spot on his garment, that he growes chollerick, will we not judge him an un­reasonable man; and so when a man shall be told, this will hinder your com­fort [Page 531] another day, if men were not spir [...]tually besot­ted, would they swell and be angry against such a man; therefore take the benefit of the judgement of others among whom we live: this was Davids disposition, when hee was told of the danger, going to kill Nabal and his house hold, so wee should blesse God, and blesse them that labour by their good counsell, and advise to hinder us from any sinne­full course whatsoever it is.

Those that trusse up the loynes of their soules, and 195 are carefull of their wayes, they are the onely sound Christians, they are the [Page 136] only comfortable Christi­ans, that can thinke of all conditions, and of all e­states comfortably.

It is an ill time to get grace 196 when we should use grace, and therefore that we may have the lesse to do, when we shall have enough to struggle with sicknesse: and that we may have no thing else to doe when wee die, but to die, and comfortably to yeeld up our soules to God, let us be exact in our accounts every day.

God takes a safe course with his children, that they 197 may not be condēned with the world, he makes the world to condemne them, that they may not love the world, he makes the world

[Page 137] to hate them, that they may not love the world, but be crucified to the world, he makes the world to be crucified to them, therefore they meete with crosses, and abuses, and wrongs in the world, be­cause he will not have them perish with the world; he sends them afflictions in the world, and by the world.

If God should not meete 198 with us with seasonable correction, wee should shame Religion, and shame Christ, and therefore God in mercy corrects us with Fatherly correction.

In the governing of a 199 Christian life, wee are car­ried naturally to second causes, whereas they are [Page 138] all but as rods in Gods hands: looke therefore to the hand that smites, looke to God in all, hee chasti­seth us, as David saith in the matter of Shimei, and as Iob saith, It is the Lord that hath given, and the Lord hath taken away.

Wee have oftentimes 200 occasion to blesse God more for crosses than for comforts, there is a bles­sing hidden in the worst things to Gods children, as there is a crosse in the best things to the wicked: there is a blessing in death, a blessing in sicknesse, a blessing in the hatred of our enemies, a blessing in all losses whatsoever; and therefore in our afflictions

[Page 139] we should not onely justi­fie God, but glorifie and magnifie him for his mer­cie, that rather than wee should be condemned with the world; hee will take this course with us.

Though our salvation 201 be sure, and that wee shall not be condemned with the world, yet the know­ledge of this doth not make us secure; for though God doth not damne us with the world, yet hee will sharpely correct us here; and by a carefull so­ber life we might obtaine many blessings, and pre­vent many judgements, and make our pilgrimage more comfortable: therefore it argues neither grace nor [Page 140] wit, that because God will save mee, therefore I will take libertie; no, though God will save thee, yet he will take such a course with thee, thou shalt in­dure such sharpenesse for thy sinne, that it shall be more bitter, than the sweetest of it was plea­sant.

Gracious persons in 202 times of peace and quiet, doe often underprize themselves, and the gra­ces of God in them, think­ing that they want faith, patience and love, who yet when God calleth them out to the crosse, shine forth in the eyes of others, in the example of a meeke and quiet subje­ction.

[Page 141] God oftentimes maketh wicked men friends to his 203 children, without chan­ging their disposition, by putting into their hearts some conceit for the time, which inclineth them to favour, as Nehemiah▪ 2. 8. God put it into the Kings heart to favour his people; so Gen. 33. 4. Esau was not changed, onely God for the time changed his affe ctions to favour Iacob, so God puts into the hearts of many groundedly naught, to favour the best persons.

Vsually in what mea­sure we in the times of our 204 peace and liberty, inordi­nately let loose our affe­ctions, in that measure are [Page 142] we cast downe, or more deepely in discomfort: when our adulterous hearts cleaves to things more than become chaste hearts, it makes the crosse more sharpe and ex­treame.

A man indeede is never 205 overcome (let him be ne­ver so vexed in the world by any) till his conscience be crackt: If his consci­ence and his cause stand upright, he doth conquer, and is more than a con­querer.

Partiall obedience, is no obedience at all; to sin­gle 106 out casie things that doe not oppose our lusts, which are not against our reputation, therein some [Page 143] will doe more than they neede; but our obedience must be universall to all Gods Commandements, and that because he com­mands us.

In every evill worke that we are tempted unto, wee 207 neede delivering grace, as to every good worke assi­sting grace.

That Christian who is 208 privie to his owne soule, of good intentions to ab­staine from all ill, hee may presume that God will assist him, against all ill workes for the time to come.

Wee should watch and 209 labour daily to continue in prayer, strengthening and backing them with argu­ments [Page 144] from the Word and Promises, and marking how our prayers speede; when wee shoote an Ar­row, wee looke to the fall of it; when wee send a shippe to sea, wee looke for the returne of it; and when wee sow seede, wee looke for a harvest; and so when we sow our prayers into Gods bosome, shall wee not looke for an an­swer, and observe how we speed; it is a seede of A­theisme to pray, and not to looke how we speed, but a sincere Christian will pray, and waite, and strengthen his heart with promises out of the Word, and never leave till God doe give him [Page 145] a gracious answer.

Take a Christian, and 210 whatsoever hee doth, hee doth it in feare; if hee call God Father, it is in feare, hee eates and drinkes in feare, as Saint Iudc speakes of them that eate without feare: the true servant of God hath feare accompa­nying him in all his acti­ons, in his speeches and recreations, in his meate and drinke; but hee that hath not this feare, how bold is he in wicked cour­ses, and loose in all his carriages? But marke a true Christian, and you shall al­wayes see in him some expressions of an holy feare.

The relation of servant 211 [Page 146] is of great consequence to put us in minde of our du­tie; if wee will be Gods Servants wee must make it good by obedience, wee must resolve to come un­der his governement, and be at his command, or else hee will say to us, as to them in the 10. of Iudges, Goe to the gods whom you have served. Therefore emptie relations are no­thing to purpose; if wee professe our selves Gods servants, and not shew it by our obedience, its but an emptie title; therefore let us make our relations good, at least in our affections, that wee may be able to say, I desire to feare thy name.

[Page 147] In reading of the Scrip­tures, 213 let us compare Ex­periments with Rules, Nehemiah 1. 8, 9. If you sin you shall be scattered, and if you returne againe I will be mercifull: wee should pra­ctise this in our lives, to see how God hath made good his threatnings in our cor­rections, and his Promises in our comforts.

Those that have had 213 a sweete communion with God; when they have lost it, doe count every day tenne thousand till they have recovered it againe: and when Christ leaves his Spouse, he forsakes her not altogether, but leaves something on the heart that maketh her to long [Page 148] after him, He absents him­selfe that hee may enlarge the desires of the soule, and after the soule hath him againe, it will not let him goe, hee comes for our good, and leaves us for our good, wee should therefore judge rightly of our estates, and not thinke wee are forsaken of God, when we are in a de­sertion.

When men can finde no comfort, yet when they 214 set themselves to teach weaker Christians by way of reflection, they receive comfort themselves; so doth God reward the con­scionable performance of this dutie of discourse, that those things wee did not so [Page 149] sweetly understand be­fore, by discourse wee un­derstand them better: this should teach us to be in love with holy confe­rence, for besides the good wee doe to others, we are much bettered our selves.

We may use Gods crea­tures, 215 but not scrupulously, nor superstitiously, sin­gling out one creature from another, nor yet may wee use them as wee list: there is a difference be­tweene right, and the use of right: the Magistrate may restraine the use of our right, and so may our weake brother in case of scandall; so that all things be ours, yet in the use of [Page 150] them wee must be sober, not eating nor drinking immoderately, nor using any thing uncharitably, whereby others may take offence: for albeit wee have a right to Gods bountie, yet our right and use must be sanctified by the Word and Prayer.

Many men fall to que­stioning, Oh that I had as­surance 216 of my salvation, Oh that I were the childe of God; why (man) fall to obedience; I but I cannot, for it is the Spirit that en­ables, but yet come to holy Exercises, though wee have not the Spirit, for many times in the middest of holy Exercises God gives the Spirit; and [Page 151] therefore attend upon the meanes, untill wee have strength to obey; waite upon Gods Ordinances till hee stirres in thy soule; all that love your soules, attend upon the meanes, and have a care to sanctifie the Lords Day, Revel. 1. 10. Iohn was ravished in the Spirit on the Lords Day.

God takes nothing a­way from his children, but 217 instead thereof hee gives them that which is better; happy is that selfe-deniall that is made up with joy in God, Happy is that po­vertie that is made up with Grace and comfort: Therefore let us not feare any thing that God shall [Page 152] call us unto in this world: It is hard to perswade flesh and bloud hereunto, but those that finde the expe­rience of this as Christi­ans doe finde withall per­ticular comforts flowing from the presence of Christs Spirit, Saint Paul would not have wanted his whippings to have missed his comforts.

Christ doth chiefely manifest himselfe unto the 218 Christian soule in times of affliction, because then the soule unites it selfe most to Christ: for the soule in time of prosperitie, scat­ters and looseth it selfe in the creature, but there is an uniting power in afflicti­ons to make the soule [Page 153] gather it selfe to God.

Christ tooke upon him our nature, and in that na­ture 219 suffered hunger, and was subject to all infirmi­ties; therefore when wee are put to paines in our callings, to troubles for a good conscience, or to any hardshippe in the world, wee must labour for contentment, because we are hardly made con­formable unto Christ.

There is not any thing, 220 or any condition that be­falls a Christian in this life, but there is a generall Rule in the Scripture for it, and this Rule is quickned by Example because it is a practicall knowledge, God doth not onely write [Page 154] his Law in naked Com­mandements, but hee en­livens these with the pra­ctise of some one or other of his servants, who can read Davids Psalmes, but hee shall read himselfe in them? He cannot be in a­ny trouble, but David is in the same, &c.

As children in the 221 wombe have eyes and eares, not for that place, but for a civill life after­wards among men, where they shall have use of all members; even so our life here, is not for this world onely, but for another; we have large capacities, large memories, large affecti­ons, large expectations, God doth not give us large [Page 155] capacities, and large affe­ctions for this world, but for heaven and heavenly things.

Take a Christian that 222 hath studied mortificati­on, you shall see the life of Iesus in his sicknesse, in a great deale of patience, and heavenly minded­nesse, when his condition is above his power, his strength above his condi­tion.

As men doe cherish young plants at first, and 223 doe fence them about with hedges and other things, to keepe them from hurt; but when they are growne, they remove them, and then leave them to the winde and weather; [Page 156] so God be sets his children first with proppes of in­ward comforts, but after­wards he exposes them to stormes and windes, be­cause they are better able to beare it. Therefore let no man thinke himselfe the better, because hee is free from troubles, it is because God sees him not fit to beare greater.

When wee read the 224 Scriptures, we should read to take out some thing for our selves; as when wee read any Promise, this is mine, when wee read any▪ Prerogative, this is mine, it was written for me; as the Apostle saith, What so­ever was written afore­time, was written for [Page 157] our learning, &c.

As the Spirit is necessa­ry 225 to worke faith at the first, so is it necessary also to every act of Faith, for Faith cannot act upon oc­casion, but by the Spirit, and therefore wee should not attempt to doe, or to suffer any thing rashly, but begge the Spirit of God, and waite for the assi­stance, because according to the increase of our trou­bles must our Faith be in­creased, for the life of a Christian is not onely to have the Spirit worke Faith at first, but upon all occasions to raise up our former graces, for Faith stirres up all other graces, and holds every grace to [Page 158] the Word; and so long as Faith continues, we keepe all other graces in exer­cise.

There is no true Christi­an, 226 but hath a publike spi­rit to seeke the good of o­thers, because as soone as he is a Christian, hee la­bours for selfe▪ deniall, he knowes hee must give up himselfe and all to God, so that his spirit is inlarged in measure unto God, and to the Church, and there­fore the greater portion a man hath of the Spirit of Christ, the more he seekes the good of others.

If we would have hearts 227 to praise God, we must la­bour to see every thing we receive from God to be of [Page 159] Grace, and abundance of Grace answerable to the degrees of good, whatso­ever wee have more than nature, is abundant Grace; whatsoever wee have as Christians, though poore and distressed in our pas­sage to heaven is abundant Grace.

There are three maine parts of our salvation; first, 228 a true knowledge of our misery; and secondly, the knowledge of our delive­rance; and then to live a life answerable. The ho­ly Ghost can onely worke these, he onely convinceth of sinne, and where hee truly convinceth of sinne, there also of righteous­nesse, and then of judge­ments.

[Page 160] That wee may be con­vinced of sinne, the Spirit 229 must worke a cleare and commanding demonstra­tion of our conditionin na­ture: It takes away there­fore all cavills, turnings, and windings; even as when wee see the Sunne shine, wee know it is day; the Spirit not onely con­vinceth in generalls that wee are all sinners, but in particulars, and that strong­ly, Thou art the man: this convincing is also vniver­sall, of sinnes of nature, of sinnes of life, sinnes of the Vnderstanding, of the Will, and of the Affecti­ons, of the misery of sinne, of the danger of sinne, of the solly and madnesse of [Page 161] sinne, of sinnes against so many motives, so many favours: proud Nature armes it selfe with deft­nesse, strong translations, strong mitigations. Its ne­cessary therefore, that the holy Ghost should joyne with mens consciences to make them confesse, I am the man.

The convincing of the Spirit may be knowne 230 from common conviction of conscience by this, that naturall conviction is weake like a little Sparke, and convinceth onely of breaches of the second Table, and not of Evange­licall sinnes: Againe, com­mon conviction is against a mans will, it makes him [Page 162] not the better man, onely he is tortured and tormen­ted, but a man that is con­vinced by the Spirit, hee joynes with the Spirit a­gainst himselfe, hee accu­seth himselfe, hee takes Gods part against him­selfe, hee is willing to be laid open, that hee may finde the greater mer­cie.

It is not enough to know 231 that there is a righteous­nesse of Christ, but the Spirit must open the eyes of the soule to see, else we shall have a naturall know­ledge of supernaturall things: Its necessary to have a supernaturall sight to see supernaturall things, so as to change the soule; [Page 163] and therefore the Spirit onely workes Faith to see Christ is mine. Further, onely the Spirit can worke the conscience to be quiet, because he is greater than the conscience, and can answer all inward objecti­ons and cavills of flesh and blood, unlesse therefore the holy Ghost apply what Christ hath done, the conscience will not be satisfied.

The best men in the e­state 232 of Grace, would be in darkenesse, and call their state into question, if the holy Ghost did not convince them, and an­swer all cavills for them, and therefore we must not onely be convinced at the [Page 164] first by the Spirit, but in our continued course of Christianity. This there­fore should make us to come to Gods Ordinances with a holy devotion; Oh Lord vouch safe the Spirit of Revelation, and take the scales from mine eyes, that as these are truths, so they may be truths to me, doe thou sway my soule, that I may cast my selfe upon thy mercy in Christ.

Spirituall convincing is not totall in this life, but 233 alwayes leaves in the heart some dregges of doubting, though the soule be safe for the maine; as a shippe that rides at anchor is tos­sed and troubled, but the [Page 165] anchor holds it, so it is with the soule, that is convinced weakely, it is sure of the maine, yet it is tossed with many doubts and feares, but the anchor is in hea­ven.

The Spirit of God doth 234 so farre convince every Christian of the Righte­ousnesse of Christ, as pre­serves in him such a power of Grace as to cast him­selfe upon the mercy of God, God will send his Spirit so farre into the heart, as it shall not betray it selfe to despaire; he will let such a beame into the soule, as all the powers of hell shall not quench.

When we neglect pray­er, 235 and set upon duties [Page 166] in our owne strength, and in confidence of our owne parts; if we belong to God we shall be sure to miscar­rie, though another man perhappes may prosper; and therefore wee should be continually dependant upon God for his direction, and for his blessing in whatsoever wee goe a­bout.

As many women, be­cause 236 they will not endure the paine of childbirth, doe kill their children in the wombe; so many men, who will not be troubled with holy actions doe stifle holy motions, there­fore let us take hee de of murdering the motions of the holy Spirit, but let us [Page 167] entertaine them, that when they are kindled they may turne to resolu­tion, and resolution into practise.

This is a common Rule, that wee cannot converse 237 with company, that are not spirituall, but if they vexe us not, they will taint us, unlesse we be put upon them in our callings: wee should therefore make speciall choise of our com­pany, and walke in a con­tinuall watchfulnesse.

It is rebellion against 238 God, for a man to make a­way himselfe; the very Heathens could say that we must not goe out of our station till wee be called: It is the voyce of Satan, [Page 168] Cast thy self down, but what saith S. Paul to the Iaylor, Do thy self no harme, for we are all here. Wee should so carry our selves, that wee may be content to stay here till God hath done that worke he hath to doe in us and by us; and then he will call us hence in the best time.

He is a valiant man that 239 can command himselfe to be miserable, and hee that cannot command himselfe to endure some bondage and disgrace in the world, it argues weakenesse; Christ could have come downe from the Crosse; but he shewed his strength and power by enduring their reproaches and tor­ments.

[Page 169] The reason why many 240 Christians stagger, and are so full of doubts, is be­cause they are idle, and labour not to grow in grace, therefore we should labour to grow in know­ledge and mortification, for in that way wee come to assurance.

Whatsoever good is in a 241 naturall man, is depraved by a selfe-end, selfe-love rules all his actions, hee keepes within himselfe, and makes for himselfe, he is a god to himselfe, God is but his Idoll. This is true of all naturall men in the world, they make themselves their last end; and where the end is depraved, the whole [Page 170] course is corrupted.

The sense of assured 242 hope cannot be maintai­ned without a great deale of paines, diligence and watchfulnesse, 2 Pet. 1. 10. Give all diligence to make your calling & election sure; Insinuating that it will not be had without it; it is the diligent and watchfull Christian that hath this as­surance, otherwise the ho­ly Ghost will suffer us to be in a dampe, and under a cloud, if wee stirre not up the Graces of the Spirit; It is grace in the Exercise, and love in the Exercise, thats an earnest, and so Faith and Hope in the Ex­ercise is an earnest: I [...] Grace be asleepe, you [Page 171] may have Grace, and not know it; therefore wee should labour to put our graces into exercise.

Those that have assu­rance of their salvation, 243 have oftentimes trouble­some distractions, because they doe not alwayes stand upon their guard: sometimes they are lifted up to heaven, and some­times cast downe even to hell; yet alwayes in the worst condition, there is something left in the soule, that suggests to it, that it is not utterly cast off.

He to whom this pil­grimage 244 is over-sweete, loves not his country, yet the pleasures of this life are so sutable to our na­ture, [Page 172] that we should sit by them, but that God fol­lowes us with severall crosses, therefore let us take in good part any crosse, because it is out of heavenly love that we are exercised, least we should surfet upon things here below.

In melancholy distem­pers, especially when 245 there goes guilt of Spirit with it, we can see nothing but darkenesse, in wife, children, friends, estate, &c. Here is a pittifull darkenesse when body, and soule, and conscience, and all are distempered; now let a Christian see God in his Nature and Promises, and though he cannot live [Page 173] by sight in such a distem­per, yet let him then live by Faith.

Though God doe per­sonate 246 an enemy, yet faith sees a Fatherly nature in him, it apprehends some beames of comfort: Though there be no sense and feeling, yet the Spirit workes a power in the heart, whereby the soule is able to claspe with God, and to alledge his Word, and Nature against him­selfe.

The reason why the 247 world seeth not the happy condition of Gods chil­dren, is because their bo­dies are subject to the same infirmities with the worst of men; nor are they ex­empted [Page 174] from troubles; they are also subject to fall into grosse sinnes, and therefore worldly men thinke; Are these the men that are happier than wee? They see their crosses, but not their crownes; they see their infirmities, but not their graces, they see their miseries, but not their inward joy, and peace of conscience.

To walke by Faith, is 248 to be active in our walking, not to doe as wee list, but it is a stirring by rule. Since the fall, we have lost our hold of God; and wee must be brought againe to God by the same way wee fell from him; wee fell by infidelity, and we must be [Page 175] brought againe by Faith, and lead our lives upon such grounds as Faith af­fords: We must walke by Faith, looking upon Gods Promise, and Gods Call, and Gods Commande­ments, and not live by Opinion, Example, and Reason.

In the exercise of our callings, when wee thinke 249 wee shall doe no good, but all things seeme contrary; yet Faith (faith God) hath set me here, I will cast in my net at thy Commande ment: Let us looke upon God, and see what hee commands, and then cast our selves upon him.

A Christian hath sense & 250 experience of Goes love, [Page 176] together with his faith; it is not a naked faith without any rellish, but that sense and experience wee have here is given to streng­then faith for time to come; and therefore when wee have any sweete fee­lings we must not rest in them, but remember that they are given to incou­rage us in our way, and to looke for fulnesse in ano­ther world.

There is a double Act of Faith: First, the direct act 251 whereby I cast my selfe upon Christ; and there is a reflect Act, whereby I know that I am in an estate of Grace by the fruits of the Spirit; it is by the first act that wee are saved, [Page 177] feelings are oftentimes di­vided from the first act, for God may enable a man to cast himselfe upon Christ, and yet for some ends he shall not know it, because hee will humble him, God gives the reflect act (which is assured hope) as a reward of exact wal­king, but wee must trust to that closing act of Faith, as to that which saveth us; wee ought to live by this direct act of Faith till wee come to heaven; but adde this, that there is no man walkes by Faith that wants comfort.

God oftentimes deferres 252 to helpe his children, untill they be in extremity, till they be at their wits end, [Page 178] because he will have them live by Faith, and not by sight, as good Iehosa­phat, Wee know not what to doe, but our eyes are towards thee: So Saint Paul recei­ved the sentence of death in himselfe, that he might trust in the living God. This is the cause of Divine desertions, why God leaves his children in des­perate plunges, seeming to be an enemy to them, be­cause hee will have us live by Faith, and when wee live by it, then hee re­wards it.

Howsoever things are in fight, yet wee should give 253 God the honour to trust to his Promises, though his dealings towards us seeme [Page 179] to be, as to Reprobates, yet let us beleeve his Word, he cannot deny it, say, Lord remember thy Promise to thy servant wherein thou hast cause me to trust. Therefore wrestle with God, for thereby hee doth convey secret strength to his children, that they may be able to overcome him.

The reason why many 254 men at the houre of death are full of feares and doubts, and their hearts are full of misgivings, is, because in their life time, they have not beene exer­cised in living by Faith.

Confidence doth then a­rise from Faith, when 255 troubles makes it the [Page 180] stronger; therefore it is a true evidence, when con­fidence increaseth with opposition, great troubles breeding great confi­dence; Againe, its a signe a mans confidence is well bred, when a man can car­ry himselfe equall in all conditions, when he hath learned to want, and to a­bound; he needes a strong braine that drinkes much strong water: now when a man hath an even Spirit to be content in all conditi­ons, it argues a well groun­ded confidence.

None can be truely con­fident, 256 but Gods children, other mens confidence is like a mad mans strength; he may have the strength [Page 181] of two or three for a time, but it is a false strength; and it is when they are lif­ted up upon the wings of ambition and favour of men; but these men in the time of triall sinke; The hope of the Hypocrite shall perish.

Wicked men depart out 257 of this world like malefa­ctors, that are unwilling to goe out of prison; but Gods children when they die, they die in obedience, Lord now let thy servant depart in peace according to thy Word. To be in the body is a good condition, because we live by Faith; but it is better to be with the Lord, because then wee shall live by sight.

[Page 182] An Ambitious man is an 258 undermider of others; and if any stand in his way, he will make way through blood; he will tread upon his friends to get to ho­nour; so a soule that is gra­ciously ambitious, consi­ders what stands in his way, he hates Father and Mother, nay his owne life; he pulls out his right eye; he cuts off his right hand, he offers violence to eve­ry thing that stands be­twixt him and his God.

Wee should study the Scriptures, that wee may 259 finde what is acceptable to God and Christ. Now that which most pleaseth God is holinesse; so doth Grace and Mercy; there­fore [Page 183] wee should study to be holy, and gracious, and mercifull: This is the Will of God, saith the Apostle, 1 Thes. 4. even your sancti­fication, that is to be holy as God is holy. Those that will be acceptable to God, must be good in private, in their Closet, because sinceritie supposeth that God sees all; they must be humbled for the rising of sinne, because these things are seene of Christ with griefe and hatred.

If in our Recreations, or 260 other lawfull things, wee be so religious as wee should, wee will then have Christ in our eye, and see how this may further mee in his Service, [Page 184] or how this may hinder me, for the most glorious Actions of Religion, are no service at all, if not done in faith, and with re­spect to Christ.

Let no man be discou raged in the doing of good 261 actions, (though other­wise they may be bad men, having no interest in Christ) for so farre as any outward action is out­wardly good, it shall be rewarded: The Scribes and Pharisees had the pro­mise of men for their re­ward; the Romanes were straight in their civill go­vernement; and God so blessed them for it, that their Common-wealth flourished for many hun­dred [Page 185] yeares. Let the peo­ple be what they will (if civill) they shall have their reward sutable to that good they doe; as for hea­ven and happinesse in ano­ther world, they care not for it, yet every man shall have his penny.

It is a great art in Faith 262 to apprehend Christ sutea­ble to our present condi­tion; as when we are fallen into sinne, thinke of the terrours of the Law, but when we are broken hear­ted; then present him as a sweete saviour, inviting all to come unto him; and thus neither shall Christ be dishonoured, nor our soules wronged.

It is much to be desired, 263 [Page 186] that there were that love in all men, to teach what they know; and that hu­mility in others to be in­structed in what they know not; God humbles great persons, to learne of meaner; and its our dutie to imbrace the truth who­soever brings it: and often­times meane persons, are instruments of comfort to greater than themselves; as Aquiia and Prisilla in­structed Apollo, Acts 18. ver. 26.

He that seekes us be­fore wee sought him, will 264 he refuse us when wee seeke after him? Let no man therefore despaire, or be discouraged; if there be in thee the height, and [Page 187] depth, and length, and bredth of sinne; there is al­so much more the height, and depth, and length and bredth of mercy in God; and though we have play­ed the Harlot with many lovers, yet returne againe, Ier. 3. 1. For his thoughts are not as ours, and his mer­cies are the mercies of a re­conciled God.

When wee are under a cloud of temptations; let 265 us take heede of opposing our comforts; for it wrongs Christs intention, who would not have us at any time to be uncom­fortable; and besides, whil'st wee are in such a condition; wee are unfit to glorifie God, for feare [Page 188] doth binde up the soule, and makes it in a palsie temper, wee are not fit to doe any thing as we ought without some love, and some joy; and though we be at present under a cloud, yet the Sunne is alwayes the same; wee may there­fore for a time want the light of his gracious coun­tenance, but never his sweete influence.

Most men if they could, they would alwayes live 266 here, but whosoever is partaker of Christs. Resur­rection, his minde doth presently ascend; and here we are alwayes inlarging our desires, because wee are under a state of im­perfection.

[Page 189] Many men that make a 267 profession, are like Kytes, which ascend high, but looke low; but those that looke high, as they ascend high, are risen with Christ: for a Christian being once in the estate of Grace, hee forgets what is behinde and lookes upon ascen­ding higher and higher, till hee be in his place of happinesse; and as at Christs rising there was an earth-quake; so such as are risen with him doe finde a commotion and division betweene the flesh and the spirit.

Christ hath an especiall 268 care of his children, when by reason of the guilt of sinne, they have most [Page 190] cause to be disconsolate; and therefore where the heart of any man is upright towards God; it is not to be expressed what indulgence there is in him towards such a poore sinner: for though Peter had denied him, yet in Marke 16. 7. Goe tell his Disciples, and tell Peter: so that Christ tooke great care to secure him of his love, though he had most shamefully de­nied him.

God hath not in vaine 269 taken upon him the name of a Father, and hee fills it up to the full: It is a name of Indulgence, a name of Hope, a name of Provisi­on, a name of Protection; it argues the mitigation [Page 191] of punishment; a little is enough from a Father: therefore in all temptati­ons, it should teach us by prayer, to flie under the wings of our heavenly Fa­ther, and to expect from him all that a father should doe for his child, as Pro­vision, Protection, Indul­gence, yea and seasonable corrections also (which are as necessary for us as our daily bread) and when we die we may expect our inheritance, because hee is our Father; but yet wee must understand also, that the name of a Father is a word of Relation, some­thing also he expects from us; we must therefore re­verence him as a Father, [Page 192] which consists in feare and love; He is a great God, and therefore we ought to feare him; he is also mer­cifull, yea hath bowells of mercy, and therefore wee ought to love him: if wee tremble at him, wee know not that hee is loving, and if wee be over bold, wee forget that hee is a great God; therefore we should goe boldly to him with reverence and godly feare.

Those that are at peace 270 in their owne consciences, will be peaceable towards others. A busie contenti­ous quarrelous disposition argues it never felt peace from God; and though many men thinke it com­mendable [Page 193] to cēsure the in­firmities of others, yet it ar­gues their owne weakenes, for it is a signe of strength, where wee see in men any good to beare with their weaknesses; who wasmore indulgent than Christ, hee bore with the infirmities of his Disciples from time to time; therefore we should labour to carry our selves lovingly towards them that are weake, and know that nothing should raise us so high in our esteeme above others, so as to for­get them to be brethren, in as much, as those infir­mities we see in them shall be buried with them.

Many men will make 271 much of eminent persons, [Page 194] and men of excellent parts, but there may be a great deale of hypocrisie in that; and therefore the truth of our love is tried in this; if wee beare a sincere affe­ction to all the Saints, Eph. 6. 18.

Wee must take heede of comming to God in our 272 owne persons or worthi­nesse, but in all things looke at God in Christ; if we looke at God as a Fa­ther, wee must see him Christs Father first; if wee see our selves acquitted from our sinnes; let us looke at Christ risen first, if we thinke of glorifica­tion in heaven, let us see Christ glorified first, and when wee consider of any [Page 195] spirituall blessing, consider of it in Christ first; all the Promises are made to Christ, he takes them first from God the Father, and derives them to us by his Spirit: the first fulnesse is in God, and then he emp­ties himselfe into Christ; And of his fulnesse wee all receive grace, &c.

God is said to be our God, or to be a God unto 273 us, when as he applies for the good of his creature, that all-sufficiencie that is in himselfe, God is our God by covenant, because hee hath made over him­selfe unto us, every belee­ving Christian hath the title passed over to him, so that God is his portion, [Page 196] and his inheritance. There is more comfort in this, that God is our God, than the heart of man can con­ceive; its larger than his heart; and therefore though we cannot say that riches, or honours, or friends, &c. are ours, yet if we be able to say by the Spirit of Faith, that God is ours, then wee have all in him, his wisedome is ours to finde out a way to doe us good; if wee be in danger, his power is ours to bring us out; if under the guilt of sinne, his mer­cie is ours to forgive us; if any want, his all-sufficien­cie is ours to supply, or to make it good; if God be ours, then whatsoever [Page 197] God can doe is ours, and whatsoever God hath is ours.

God is the God and Fa­ther 274 of all the Elect, and hee is also a God and a Fa­ther unto every one of the Elect: God is every Saints Solidum, even as the Sunne is wholly every mans; so is God, he cares for all as one, and for every one, as if he had but one.

There is not onely a 275 mystery, but a depth in the mystery, as of Election and Reprobation, so of Pro­vidence: there is no reason can be given, why some of Gods children are in quiet and others are vex­ed; why one should be poore and another rich: [Page 198] In Psal. 97. 2. Clouds and darkenesse are round about him; you cannot see him hee is hid in a cloud; I but Righteousnesse and Iudge­ment are the foundation of his Throne, howsoever he wrappe himselfe in a thicke cloud, that none can see him, yet hee is just and righteous: therefore when any thing befalls us, for which wee can see no reason, yet we must reve­rence him and adore his Counsells, and thinke him wiser than we.

When wee are diligent in our calling, keeping a 276 good conscience and la­bouring for a carriage an­swerable; when these three meete together, Cal­ling, [Page 199] and Standing, and wise Carriage; then what­soever befalls us, wee may with comfort say, The will of the Lord be done; wee are now in his way; & may then expect a guard of An­gells without, and a guard of his Spirit within.

All the contention be­tweene the flesh and the 277 spirit lies in this, whether God shall have his Will, or wee ours; now Gods Will is straight, but ours is crooked: and therefore if God will have us offer up our Isaac, we must sub­mit to him, and even drowne our selves in the will of God; and then the more wee are emptied of our selves; the freer wee [Page 200] are, by how much we are made subject to God; for in what measure wee part with any thing for him, wee shall receive even in this world an hundred fold in joy and peace, &c.

Whatsoever outward good things we have, wee 278 should use them in a reve­rent manner, knowing that the libertie we have to en­joy them, is purchased with the blood of Christ, as David when he thirsted for the waters of Beth­lehem, would not drinke it, because it was as the blood of his three Worthies; so though we have a free use of the creatures; yet wee must be carefull to use them with moderation [Page 201] and reverence.

There is nothing of God can please the world, be­cause 279 the best things are presented to the heart of a carnall man, as foolish­nesse, mans nature above all things would avoid the imputation of folly, and rather than hee will be counted a foole, hee will slander the wayes of God to be foolishnesse. Now the Law of Christ con­straines us, and makes us doe many things, for which the world doth thinke us out of our wits: and therefore wee should labour to quit our hearts, and account of it a greater favour from God; when the Michals of this world [Page 202] scoffe at us for our good­nesse: for when they are offended at us, God is de­lighted with us.

To discerne of our e­state in Grace, let us 280 chiefely looke to our affe­ctions, for they are intrin­sicall, and not subject to hypocrisie: men of great parts know much, and so doth the devill, but hee wants love; in fire all things may be painted but the heate: so all good acti­ons may be done by an Hypocrite, but there is a heat of love, which hee hath not: wee should therefore chiefly examine the truth and sinceritie of our affections.

We may apprehend the 281 [Page 203] love of God, but we can­not comprehend it; all the fruits of his love passes our common understanding, and therefore we have the holy Spirit given to us to take away the vayle, and to make report of it to the soule; and then assoone as this love of Christ is ap­prehended, it constraines us to all holy duties, not as fire out of a Flint, but as water out of a Spring: the love of a wife to her hus­band may beginne from the supply of her necessi­ties, but afterwards she may love him also for the sweetenesse of his person; so the soule doth first love Christ for salvation, but when shee is brought to [Page 204] him, and finds that sweete­nesse that is in him, then shee loves him for him­selfe.

It should be our conti­nuall 282 care to manifest the sinceritie of our hearts to God in our severall places and callings, & this is done when we looke at God in every action, and indea­vour to yeeld our whole soule to the whole Will of God, serving him in our spirits, and performing the workes of our callings by his Spirit, according to his Word, and unto his Glo­rie: and if we thus labour to approve our selves to him, whatsoever be the issue, wee shall be indued with a holy boldnesse, [Page 205] with inward peace and comfort, having carried our selves as in the sight of God.

That a man may be fit 283 to perswade others, hee must have love to their persons, a cleare know­ledge of the cause, and grace that he may be able to speake in wisedome to their soules and conscien­ces: as wee are saved by love, so we are perswaded by the arguments of love which is most agreeable to the nature of man, that is led by perswasion, not by compulsion: men may be compelled to the use of the meanes, but not to Faith: many men labour onely to unfold the Scrip­tures, [Page 206] for the increasing of their knowledge, that they may be able to discourse; whereas the speciall in­tent of the Ministery, is to worke upon the heart and affections.

As we must approve our selves to God and to our 284 owne consciences, so also to the consciences of o­thers (not to their hu­mours & fancies) that they may witnesse for us, that we love them and deale faithfully with them; We should labour to do all the good we can, especially to the soules of men that are redeemed with the blood of Christ: if wee deserve well of them, they will give evidence for us; but [Page 207] if wee walke scandalously, they will evidence, that wee by our ill courses and examples drew them to ill courses, and hardened them in evill: it should be our care therefore to ap­prove our selves to the consciences of men, that we may have them to wit­nesse for us, that such men of whō we have deserved well may be our crowne at the last day.

A man doth then keepe 285 a good conscience in re­lation to others, when hee makes it appeare that hee can deny himselfe to doe them good, when the con­sciences of other men shall thinke thus: such a man re­gards my good more than [Page 208] his owne, hee seekes no advantage to himselfe, he lives so, as that the world may see, he is in good ear­nest, hee speakes so, as that he makes it good by his life; now if our care be to walke thus, wee shall ap­prove our selves to the consciences of men.

There are many that will give some way to di­vine 286 truths, but they have a reservation of some sinne, When Herodias is once touched, then Iohn Baptists head must off; such truths as come neare makes them fret, because their conscience tels them they cannot yeeld obedi­ence to all; the lust of some sinnes hath gotten such [Page 209] domination over their af­fections, that the consci­ence saith I cannot doe this; and then that hatred that should be turned up­on the sinne, is turned up­on the Word and the Mi­nister, like unto some ver­mine, that when they are driven to a stand, they will flie in a mans face; so these men when they see they must yeeld, they grow malicious, so that what they will not fol­low, that they will re­proach: therefore it should be our care at all times to yeeld obedience, according to what wee know.

There is a generation of 287 churlish people, such as [Page 210] watch for offences, be­cause they would goe to hell with some reason, they will not see who are weake, and who are hypo­crites, but they cast re­proach upon all; and therefore oftentimes God in justice to them, suffers good men to fall, that such men may take scan­dall at them to their ruine.

A man may know that 288 the Word hath wrought upon his conscience, when hee comes to it, that hee may heare and learne, and reforme. A man that hath a heart without guile, is glad to heare the shar­pest reproofes, because he knowes that sinne is his [Page 211] greatest enemy: but if we live in a course, that wee are loath should be tou­ched, it is a signe our hearts are full of guile; corrupt men they mould their Teachers, and fashi­on them to their lusts, but a good and upright heart is willing that Divine truths should have their full authoritie in the soule, giving way to our dutie, though never so contrary to flesh and blood.

It is the duty of Mini­sters 289 to labour to prevent objections that may arise in the hearts of the people, so as to hinder the passage of their Doctrine, and that truths may more readily come into the heart; wee [Page 212] should labour to rellish the person, for secret sur­mises are stones to stum­ble at; therefore both Ministers and people should be carefull to re­move them.

A man ought not to commend himselfe, but in 290 some speciall cases; first, because pride and envie in others will not indure it: secondly, it toucheth upon Gods glory, and there­fore we should take heed: thirdly it deprives us of comfort, and hinders the Apologie of others: The Heathens could say, that the praising of a mans selfe is a burdensome hearing: Lets take heede therefore that wee snatch not our [Page 213] right out of Gods hand; but now on the contrary in some cases, wee may praise and commend our selves, as when we have a just calling to make an A pologie in way of defence, and for the conviction of them that unjustly speake evill of us: secondly, wee may speake well of our selves in way of example to others, as Parents to their children, and this doth well become them, because it is not out of pride or vaine-glory, be­cause the end is discovered to be out of love unto them.

Its the dutie of those that are Gods children when 291 they have just occasion, to [Page 214] take the defence of others upon them: and thus did the blind man, Iohn 6. He defended Christ against the Pharisees; and Iona­than spoke to his Father in the behalfe of David, though hee was called the sonne of a rebellious wo­man, yet he knew that hee ought this unto the truth; God hath a cause in the world that must be ow­ned, and therefore when the cause of Religion is brought upon the stage, then God seemes to say as Iehu did, Who is on my side, who? God commends his cause and his children to us: And therefore curse Iudg. 5. 23. yee Meroz (said the Angell of the Lord) curse yee bit­terly [Page 215] the Inhabitants there­of, because they came not to the helpe of the Lord, to the helpe of the Lord against the mightie: so a curse lies up­on those, that when the truth suffers, have not a word to defend it.

Vsually the defamers of 292 others are proud vaine­glorious persons; if a man will search for the spirit of the devill in men, let him looke for it amongst vaine­glorious Teachers, Heri­ticks, and superstitious persons; the ground of it is from the neerenesse of two contraries, there the opposition is the strongest, as fire and water when they are neere make the strongest opposition; and [Page 216] who are so neere Gods children, as vaine-glorious Teachers that are of the same profession; Pilat a Heathen shewed more fa­vour to Christ than the Pharisees: and this use we should make of it, not to take scandall when we see one Divine deprave ano­ther, for it hath beene so, and will be so to the end of the world.

All things out of God, are but grasse; when wee 293 joy in any thing out of God, it is a childish joy, as if wee joyed in Flowers, that after we have drawne out the sweetnesse, we cast them away, all outward things are cōmon to Cast­awayes as well as to us; and [Page 217] without Grace they will provesnares; at the houre of death what comfort can wee have in them, further than we have had humili­tie and love to use them well: Therefore if wee would have our hearts sea­soned with true joy, lets la­bour to be faithfull in our places, and endeavour ac­cording to the gifts wee have to glorifie God.

To glorie in any thing 294 whatsoever, is Idolatry, because the minde sets up a thing to glory in, which is not God; secondly, its spirituall adultery to cleave to any thing more than God: thirdly, its false witnesse bearing to ascribe excellency where [Page 218] there is none, wee have a prohibition; Let not the wise man glory in his wise­dome, nor the strong man in his strength, nor the rich man in his riches: God will not give his glo­rie to another; and there­fore when men will be medling with glory, which belongs to God a­lone, he blasts them, and sets them afide, as broken vessells, and disdaines to use them.

A Christian joyes a­right, 295 when it proceedes from right principles, from Iudgement and Con­science, not from Fancie and Imagination; when Iudgement and Consci­ence will beare him out; [Page 219] when there is good termes betweene God and him; for our joy must spring from peace, Rom. 5. Being justified by Faith, wee have peace towards God. The Apostles beginne their E­pistles with Mercy, Grace and Peace; Mercy in for­givenesse, Grace to renew our natures, and Peace of conscience here: these are things to be gloried in, if wee finde our sinnes par­doned, our persons accep­ted, and our natures alte­red; then we may comfort our selves in any thing, in health, in wealth, in wife, in children, in any thing, because all come from the favour of God; we may joy in afflictions, because [Page 220] there is a blessing in the worst things, to further our eternall happinesse, and though we cannot joy in affliction it self, as being a contrary to our nature, yet wee may joy in the issue, so that we may joya­right, when having interest in God, wee glory in the testimony of a good con­science; when looking in­ward we finde all at peace; when wee can say upon good grounds, that God is mine, and therefore all is mine, both life and death and all things, so farre as they may serve for good.

The hearts of men, yea 296 of good men, are apt to be taken up with outward [Page 221] things; when the weake Disciples had cast out de­vils, they were ready to be proud; but Christ quick­ly spies it, and admonishes them, not to rejoyce that the devils were subject to them, but that their names were written in the Booke of life. Therefore when wee finde the least stirrings to glory in any thing, wee must checke our selves, and consider what Grace wee have to temper them, what love wee have to turne these things to the common good; for what­soever a man hath, if hee have not withall, humili­tie, and love to use it a­right, it will turne to his bane.

[Page 222] It hath beene an old imputation to lay distra­ctednesse 297 upon men of the greatest wisedome and so­brietie: Iohn the Baptist was accused to have a de­vill, and Christ to be be­sides himselfe; and the A­postles to be full of new wine, and Paul to be madde: and the reason of this is, because as Religi­on is a mysticall and spiri­tuall thing, so the Tenents of it seeme Paradoxes to carnall men: as first, that a Christian is the onely Free-man, and other men are slaves; that hee is the onely Rich-man, though never so meane in the world; that he is the one­ly Beautifull man, though [Page 223] (outwardly) never so de­formed; that hee is the onely happy man in the middest of all his miseries. Now these things though never so true in them­selves seeme strange to na­turall men; and then again when they see men ear­nest against sinne, or ma­king conscience of sinne, they wonder at this com­motion for trifles, as if we made Tragadies of toyes; but these men goe on in a course of their owne, and make that the measure of all, those that are below them are prophane, and those that are above them are indiscreete: by fancies and affections, they cre­ate excellencies, and then [Page 224] cry downe spirituall things as folly; they have princi­ples of their owne; to love themselves, and to love o­thers onely for them­selves, and to hold on the strongest side, and by no meanes to expose a mans selfe to danger: But now when men beginne to be religious, they deny all their owne aimes; and that makes their course seeme madnesse to the world; and therefore they labour to breed an ill conceit of them, as if they were mad men and fooles.

Gods children are nei­ther mad men nor fooles, 298 as they are accounted; it is but a scandall cast upon them by the mad men of [Page 225] the world: They are the onely wise men, if it be well considered; for first, they make the highest end their aime, which is to be a Childe of God here, and a Saint hereafter in heaven; se­condly, they aime to be found wise men at their death, and therefore are alwayes making their ac­counts ready: thirdly, they labour to live answe­rable to their rules; they observe the rule of the Word to bee governed according to the same: fourthly, they improve all advantages to advance their end, they labour to grow better by blessings and crosses, and to make a [Page 226] sanctified use of every thing: fiftly, they swimme against the streame of the times, and though they eate, and drinke, and sleepe, as others doe, yet (like the Starres) they have a secret course and carriage of their owne, which the world cannot discerne, and therefore a man must be changed and set in a higher ranke, be­fore he can have a sancti­fied judgement of the wayes of God.

Those that lay the im­putation 299 of folly and mad­nesse on Gods children, will be found to be fooles and madde men them­selves: Is not he a foole that cannot make a right [Page 227] choice of things; and how doe carnall men make their choice, when they imbrace perishing things for the best: secondly, a carnall man hath not parts to apprehend spirituall things aright; hee cannot see things invisible: third­ly, in his heart he accounts it a vaine thing to serve the Lord: fourthly, he judges his enemies to be his best friends; and his best friends to be his worst ene­mies: fiftly, the principles of all his actions are rot­ten, because they are not directed to the right ob­ject, therfore all his affecti­ons are madde; as his joy, his love, his delight; his love is but lust, his anger [Page 228] vexation, for his confi­dence hee calls Gods love into question; but if a false suggestion comes from the devill, that hee imbraces, and therefore is hee not now a mad man? And this is the condition of all naturall men in the world.

True freedome is when the heart is inlarged, and 300 made subordinate to God in Christ. A man is then in a sweete frame of soule when his heart is made subject to God, for he be­ing larger than the soule, sets it at libertie, God will have us make his glory our aime, that hee may bestow himselfe upon us.

[Page 229] When the love of Christ is manifested to mee, and 301 my love againe to Christ is wrought by the Spirit; this causes an admiration to the soule; when it con­siders what wonderfull love is in Christ; and the Spirit shall witnesse that this love of Christ is set upon me, from hence it be­gins to admire; Lord, where fore wilt thou shew thy selfe to us, and not to the world? what is the reason thou lo­vest mee and not others? when the soule hath beene with God in the Mount, and when it is turned from earthly things, then it sees nothing but love and mer­cie; and this constraines us to doe all things out of [Page 230] love to God and men.

When Ioshua cursed the 302 man that should build the walles of Iericho, hee was not in commotion and fu­ry, but in a peaceabletem­per. So that when cursing comes from such a one, he is a declaratory instrumēt, and the conveigher of Gods curse: Therefore e­very man must not take upon him to curse, for men oftentimes curse where they should blesse, which is an arrow shot upright, that falls downe upon his owne head; but those that come in the name of the Lord, and are qualified for that purpose, their cur­sings or blessings are to be esteemed, for they are a [Page 231] meanes oftentimes to con­veigh Gods blessings or his cursings upon us.

It is over-curious to ex­act 303 the first beginnings of Grace, because it falls by degrees, like the dew un­discernably: and further, there is a great deale of wisedome as well as power in the working of Grace; God offers no vio­lence to the soule but workes sweetely, yet strongly; and strongly, yet sweetely; he goes so farre with our nature, that wee shall freely delight in Grace; so that now he sees great reason why hee should alter his course; God doth not overthrow▪ Nature, the streame is but [Page 232] changed, the man is the same.

Where the soule desires the forgivenesse of sinne, 304 and not Grace to lead a new life, that desire is hy­pocriticall, for a true Christian desires power a­gainst sinne, as well as par­don for it; if we have not sanctifying Grace, wee have not pardoning Grace; Christ came as well by water to Regenerate, as by blood to Iustifie: It should therefore be our continu­all care and indeavour to grow and increase in Grace, because without it wee shall never come to heaven, without this en­deavour our sacrifices are not accepted; without [Page 233] this wee cannot withstand our enemies, or beare any crosse, withou [...] it we can­not goe on comfortably in our course; without this wee cannot doe any thing acceptable and pleasing to God.

God will be as the dew 305 unto Israel, and hee shall grow as the Lilly, and cast forth his rootes as Leba­non, Hos. 14. 5. These are not words wastfully spent; for wee have great need of such promises, especially in a distressed estate, for then our spirits are apt to sinke, and our hearts to faint, and therefore wee have neede to have the same comforts often re­peated. Prophane hearts [Page 234] thinke what neede all this; but if ever thou beest tou­ched in conscience for thy sinnes, thou wilt then be farre from finding fault; when God useth all the se­crets in the booke of Na­ture, and translates them to assure us of his mercy and love.

Gods children are strengthened by their 306 falls, they learne to stand by their falls; like tall Ce▪ dars, the more they are blowen, the deeper they are rooted: that which men thinke, is the over­throw of Gods children, doth but roote them dee­per; so that afrer all out­ward stormes, and inward declinings, this is the issue, [Page 235] They take roote downeward, and bring forth fruit up­wards.

A Christian in his right 307 temper, is compared to the best of every thing; if to a Lilly, the fairest; if to a Cedar, the tallest; if to an Olive tree, the most fruitfull, And his smell shall be as Lebanon: Wee should therefore make use of all naturall things, and apply them to spirituall, if we see a Lilly, thinke of Gods Promise, and our dutie, wee shall grow as Lillies; when see see a tall tree, thinke I must grow higher in Grace; and when we see a Vine, thinke I must grow in fruitful­nesse; when wee goe into [Page 236] our Orchards or Gardens, let the sight of these things raise our thoughts higher unto a consideration of whats required of us.

As its the glory of the 308 Olive tree to be fruitfull, so its the glory of a Chri­stian to be fruitfull in his place and calling, and the way to be fruitfull is to esteeme fruitfulnesse a glory, its a gracious sight to see a Christian answer his profession, and flourish in his owne standing, to be fruitfull and shine in good workes, when abilitie and opportunity, and a heart answerable doe all meete for doing good, this is glo­rious.

When wee goe about 309 [Page 237] any action or businesse, let us alwayes aske our soules this question, Is this suta­ble to my calling, to my hopes? but if not, Why doe I doe it? I that am a King to rule over my lusts, doth this agree with my condition? this base act, this base Company; shall such a man as I doe this? When a man brings his heart to reason thus with himselfe, it will breede Ephraims resoluti­on, What have I any more to doe with Idolls, and in walking thus circumspect­ly, wee shall finde a heate of comfort, accompanying every good action, and a sweete rellish upon the conscience, with humili­tie [Page 238] and thankefulnesse, acknowledging all the strength wee have, to be from the dew of his Grace.

In times of calamitie, God will have a care of his 310 fruitfull trees, as in the 20. of Deute. 19. The Israelites were commanded; that they should not destroy the trees that bare fruit; so though Gods Iudge­mēts come amongst us, yet God will have a speciall care of his children that be fruitfull, but the Iudge­ments of God will light heavy upon barren trees, And howsoever God may indure barrennesse in the want of meanes, yet hee will not in the use of [Page 239] meanes, It were better for a bramble to be in the wildernesse than in an Or­chard, nothing will beare us out, but fruitfulnesse.

It may be observed that old men (seeme not to grow, nor to be so zealous 311 as many young Christians; but the reason is, because there is in young Christi­ans a greater strength of naturall parts, and that shewes it selfe, and makes a great expression, but a­ged men they grow in strength and stablenesse, and are more refined, their knowledge is more cleere, their actions more pure, their zeale more re­fined, and not mingled with wild-fire; and there­fore [Page 240] though old Christi­ans be not carried with a full streame, yet they are more stable and judicious, more heavenly minded, more mortified, they grow in humility out of a clearer sight of their owne cor­ruptions.

In true conversion the soule is changed to be of 212 the same minde with Christ, that as hee is affe­cted, so the soule of such a one is affected, and as hee loathes all ill, so upon this ground, there must be a loathing of whatsoever is evill; but a carnall man is like a Wolfe driven from the Sheepe, that yet re­taines his wolvish nature; so these men that are dri­ven [Page 241] from their sinnes, one­ly out of terrour of consci­ence, they are afrighted with sinne, but they doe not hate it; therefore a loathing of evill is re­quired as well as the lea­ving of it.

If wee would make it e­vident, 313 that our conversi­on is sound; we must loath and hate sinne from the heart: now a man shall know his hatred of evill to be true: first, if it be uni­versall: Hee that hates sinne truely hates all sinne: secondly, where there is true hatred it is unap­peaseable, there is no ap­peasing of it, but by abo­lishing the thing it hates: thirdly, hatred is a more [Page 242] rooted affection than an­ger, anger may be appea­sed, but hatred is against the whole kinde: fourth­ly, if our hatred be true, it hates all ill in our selves first, and then in others; he that hates a toad, hates it most in his owne bo­some: Many like Iuda are severe in censuring of o­thers, but are partiall to themselves; fiftly, he that hates sinne truely, hates the greatest sinne in the greatest measure, he hates it in a just proportion: sixtly, our hatred is right, if wee can endure admo­nition & reproofe for sin, & not be in rage with him that tells us of it; therefore those that swell against re­proofe, [Page 243] hate not sinne; onely with this caution; It may be done with such indiscretion and self-love, that a man may hate the proud manner; therefore in discovering our hatred of sinne in others; we must consider our calling; it must be done in a sweete temper, with reserving due respect of those to whom wee shew our di­slike, that it may be done out of true zeale, and not out of wild-fire.

All love and associations 314 that are not begun on good termes, will end in hatred, wee should take heede whom we joyne in league and amitie withall: before wee plant our affections; [Page 244] consider the persons what they are; if wee see any signes of Grace, then it is good, but if not, there will be a rent. Throughout our whole life this ought to be our Rule, we should labour in all companies, either to doe good, or re­ceive good, and where we can neither doe nor re­ceive good, wee should take heede of such ac­quaintance: Let men therefore consider and take heede, how they stand in combination with wicked persons.

Whosoever will live god­ly in Christ Iesus, must suf­fer 315 persecution, hee must have his nature changed, and carry his hatred a­gainst [Page 245] all opposite courses; and therefore to frame a Religion that hath no trouble with it, is to frame an Idoll: but Neuters in Religion are like unto Batts, that men can scarce distinguish from Myce, or flying foule, because they have a resemblance of both; take heede there­fore of neutralitie in Reli­gion; after the first heate many become luke­warme, and from that they fall to coldnesse; let us therefore looke to our beginnings, pure affection in Religion must also be zealous.

Wisemen will doe no­thing without great ends; 316 and the more wise, the [Page 246] greater are their ends; shall wee attribute this to men, and not to the wise­come of God? Christ would never have appea­red in our nature, and suf­fered death, but for some great end; shall we thinke that this Mystery of Gods taking flesh upon him, was for a slight purpose. Now the end of his comming was to save sinners, 1 Tim. 1. 15. He came to bring us to God, 1 Pet. 3. 18 But he that will save us must first bring us out of Sathans bondage; therefore Christ came to destroy the workes of the devill, 1 Ioh. 3. 8. It must needes fol­low therefore, that the salvation of our soules is of [Page 247] great consequence, seeing for this onely end, Christ tooke our nature upon him and suffered for us.

Christ came to destroy 317 the workes of the devill in us, but yet hee makes us Kings under him, to fight his battels: and as by his Spirit in us, hee de­stroyes the workes of the devill; so he doth it in the exercise of all the powers, and parts of soule and bo­dy, and by exercising the Graces of his Spirit in us: Hee hath made us Kings and Priests, not that wee should doe nothing, but that wee should fight, and in fighting overcome: The chiefest grace that God doth exercise in overcom­ming [Page 248] our corruptions is faith; we fell by Infideli­tie and Disobedience; now Christ comes and dis­plants Infidelity, and in­stead thereof hee plants Faith, which unites us to him, and then by a divine skill, it drawes a particu­lar strength from Christ to fight his battells against corruption.

Temptations at first are like Elias cloud, no bigger 318 than a mans hand, but if we give way to them, they overspread the whole soule; Sathan nestles him­selfe, when wee dwell up­on the thoughts of sinne, we cannot withstand sud­daine risings, but by grace we may keepe them, that [Page 249] they doe not abide there long; let us therefore labour as much as wee can, to be in good compa­nie and good courses, for as the holy Ghost workes by these advantages, so we should wisely observe them.

Its hard to discerne the working of Sathan from 319 our owne corruptions, be­cause for the most part hee goes secretly along with them; he is like a Pirat at sea, hee sets upon us with our owne▪ Colours, hee comes as a friend; and therefore it is hard to dis­cerne, but its partly seene by the eagernesse of our lusts, when they are sud­daine, strong and strange, [Page 250] so strange sometimes, that even nature it selfe ab­horres them: the Spirit of God leads sweetly, but the devill hurries a man like a Tempest, that hee will heare no reason, as we see in Ammon for his sister Tamar. Againe when we shake off motions of Gods Spirit, and mislike his Go­vernment, and give way to passion, then the devill en­ters; Let a man be unadvi­sedly angry, and the devill will make him envious and seeke revenge; when pas­sions are let loose, they are Chariots in which the de­vill rides; some by nature are prone to distrust, and some to be too confident, now the devill hee joynes [Page 251] with them, and so drawes them on further, hee broods upon our corrup­tions; hee lies (as it were) upon the soules of men, and there broods and hatches all sinne whatsoe­ver: All the devills in hell cannot force us to sinne, he workes by suggestions, stirring up humors and fancies, but hee cannot worke upon the will: wee betray our selves by yeelding before hee can doe us any harme, yet hee ripens sinne

There are some sinnes, thats let Sathan loose upon 320 us: as first pride; wee see it in Paul, 2 Cor. 12. 7. Se­condly, conceitednesse and presumption, as we may [Page 252] see in Peter, Matth. 26. 33. Thirdly, securitie, which is alwayes the fore runner of some great punishment, or great sinne (which also is a punishment) as we see in David; fourthly, Idle­nesse, its the houre of temptation, when a man is out of Gods businesse: fifthly, Intemperance, ei­ther in loosenesse of Diet, or otherwise; therefore Christ commands us to be sober and watch,, and looke to sobrietie in the use of the creatures: sixtly, there is a more subtill intempe­rance of passion, for in what degree we give way to wrath and revenge and covetousnesse; in that degree Sathan hath ad­vantage [Page 253] against us: se­venthly, when a man will not beleeve and submit to truths revealed, (though but a naturall truth) there­fore God gave them up to vile affections, Rom. 1. 26. because they would not cherish the light of nature; much more when we doe not cherish the light of Grace.

As Christ wrought our salvation in an estate of 321 basenesse; so in our way to glory wee must be con­formable to our head, and passe through an estate of basenesse; wee are chosen to a portion of afflictions, as well as to Grace and Glory: God sees it need­full also, because we can­not [Page 254] easily digest a flourish­ing condition, wee are na­turally given to affect out­ward excellencies, when we are trusted with great matters, we are apt to for­get God and our dutie to others: This should there­fore teach us to justifie God, when wee are any wayes abased in the world.

There are a world of 322 poore, who yet are excee­ding proud; but God san­ctifies outward povertie unto his children, so as it makes way for poverty of Spirit, that as they are poore, so they have a meane esteeme of them­selves, it makes them in­wardly more humble, and [Page 255] more tractable. Therefore when wee are under any crosse; observe how it workes, see whether wee joyne with God or no, when hee afflicts us out­wardly, whether inward­ly wee be more humble; when hee humbles us and makes us poore, whether we be also poore in spirit: When God goes about to take us downe, we should labour to take downe our selves.

Poverty of spirit should 323 accompany us all our life long; to let us see that we have no righteousnesse of our owne to sanctification, that all the grace we have is out of ourselves, even for the performance of e­very [Page 256] holy duty; for though wee have grace, yet wee cannot bring that grace in to Act, without new grace, even as there is a fitnesse in trees to beare fruit, but without the influence of heaven they cannot. That which oftentimes makes us miscarry in the actions of our callings, is, because wee thinke wee have strength and wisedome enough; and then what is begunne in selfe-confi­dence, is ended in shame; wee set upon duties in our owne pride, and strength of parts, and finde successe accordingly; therefore its a signe that God will blesse our indeavours, when out of the sense of [Page 257] our owne weakenesse wee water our businesse with prayer and teares.

It is not sufficient for a Christian to have habitu­all 324 grace; there is no Vine can bring forth fruit with­out the influence of hea­ven, though it be rooted; so wee cannot bring forth fruit, unlesse God blow up­on us, our former strength will not serve, when a new temptation comes: it is not enough to have grace, but we must use it, we must exercise our faith, love, patience, humility; and for this purpose God hath furnished us with the Spi­rit of all Grace: Let us therefore remember when we have any dutie to doe, [Page 258] to pray unto Christ to blow upon us with his Spirit.

God doth not so much looke at our infirmities, as 325 at our uprightnesse and sin­ceritie; and therefore when we are out of temp­tations, wee should consi­der and examine what God hath wrought in us; and then though there be infirmities and failings, yet if our hearts be upright God will pardon them; as wee finde that David and others were accounted up­right, and yet had many imperfections.

Watching is an exerci­sing of all the graces of the 326 soule, and these are given to keepe our soules awake; [Page 259] we have enemies about us that are not asleepe, and our worst enemy is within us, and so much the worse, because so neere; we live also in a world full of temptations, and wicked men are full of malice, wee are passing through our enemies Countrey, and therefore had neede to have our wits about us; the devill also is at one end of every good action, and therefore we had neede to keepe all our graces in per­petuall exercise: we should watch in feare of jealousie, taking heede of a spirit of drowsinesse, labouring al­so to keepe our selve un­spotted of the world.

It may be asked, how 327 [Page 260] we shall know the Scrip­ture to be the Word of God. For answer, Doe but grant first, that there is a God, it will follow then that he must be wor­shipped and served; and that this service must be discovered to us, that wee may know what hee doth require: and then let it be compared what Word of God can come neare to be the same with this. Besides God hath blessed the su­perstition of the Iewes, who were very strickt this way, to preserve it for us; and the Heretickes since the Primitive Church have so observed one ano­ther, that there can be no other to this Word. But [Page 261] now wee must further know, that we must have some thing in our soules, suitable to the truthes con­tained in it, before we can truely and savingly be­leeve it to be the Word of God, as that we finde it to have a power in working upon our hearts and affe­ctions, Luke 24. 32. Did not our hearts burne within us, when he opened to us the Scriptures. Againe, it hath a divine operation to warme and pacifie the soule, and a power to make a Felix tremble; it hath a searching quality to divide betweene the mar­row and the bone; we doe not therefore onely be­leeve the Scriptures to be [Page 262] the word of God, because any man saith so, or be­cause the Church saith so; but also and principally because I finde it by expe­rience working the same effects in me that it speakes of it selfe; and therefore let us never rest, till when we heare a promise, wee may have some thing in us by the sanctifying Spirit, that may be suitable to it, and so assuring of us, that it is that Word alone that in­formes us of the good pleasure of God to us, and our duty to him.

There is in God a father­ly 328 anger, after conversion he retaines that; and this Fatherly anger is also tur­ned away, when in since­ritie [Page 263] we humble our selves: There is one saith well; A child of anger, and a child under anger: Gods chil­dren are not children of wrath; but sometimes they are under wrath; when they doe not carry themselves as sonnes; when they venture on sinnes against conscience, &c. but if they humble themselves and reforme, and flie to God for mer­cie, then they come into favour againe, and reco­ver the right of sonnes.

Wee may know that 329 God loves us, when by his Spirit, he speakes friendly to our soules, and wee by prayer speake friendly to him againe; when wee [Page 264] have communion and fa­miliaritie with him whom God loves, to them hee discovers his secrets, even such secrets as the soule never knew before: Hee reveales them to us when our hearts are wrought to an ingenuous confession of sinne; and when we have no comfort but from hea­ven; even as a father dis­covers his bowells most to his child when it is sicke; so God reserves the discoverie of his love, especially, untill such a time, when wee renounce all carnall confidence: therefore if wee can assure our soules that God loves us, let us then be at a point for any thing that shall [Page 265] happen to us in this world, whether it be disgrace or contempt, or whatsoever, because we may fetch pa­tience and contentednesse from hence, that Gods love supplies all wants whatsoever.

After a gracious pardon 330 for sinne, there are two things remaining in us, In­firmities, and Weakenes­ses; Infirmities are cor­ruptions stirred up, which hinders us from good, and puts us forward to evill; but yet they are so farre resisted and subdued, that they breake not forth into action. Weakenesse, is when we suffer an infirmi­tie, to breake out for want of watchfulnesse, as if a [Page 266] man be subject to passion, when this is working di­sturbance in the minde, it is infirmitie; but when for want of watchfulnesse, it breakes forth into action, then it is weakenesse, and these diseases are suffered in us, to put us in minde of the bitter roote of sinne, for if we should not some­times breake forth into sinne, wee should thinke that our nature were cu­red: Who would have thought that Moses so meeke a man, could have so broken out into passion; we see it also in David, and Peter, and others: and this is to shew that the corrup­tion of nature in them, was not fully healed; but there [Page 267] is this difference betweene the slippes and falls of Gods children, and of o­ther men; when other men fall, it setles them in their dregges; but when Gods children falls, they see their weakenesses, they see the bitter roote of sinne, and hate it the more, and are never at quiet till it be cast out by the strength of Grace and Repentance: Therefore let no man be too much cast downe by his infirmities, so long as they are resisted, for from hence comes a fresh hatred of corruption; and God lookes not upon any sinne, but sinne ungrieved for, unresisted, otherwise God hath a holy end in suffe­ring [Page 268] sinne to be in us, to keepe us from worse things.

There is none that out 331 of sinceritie, doe give themselves to holy confe­rence, but are gainers by it: Many men aske questi­ons, and are inquisitive to know; but not that they might put in practise; this is but a proud desire to taste of the tree of know­ledge; but the desire of true affected Christians is to know that they might seeke Christ; we gaine of­tentimes by discourse with those that are punies in Religion: Saint Paul de­sires to meete with the Romanes (though they were his converts) that he [Page 269] might be strengthened by their mutuall faith, Rom. 1. 12.

When once the Spirit doth fasten the wrath of 332 God upon the conscience of one whom he meanes to save, then there followes these afflicting affections of griefe and shame; and from hence comes a dislike and hate of sinne, hence beginnes a divorce be­tweene the soule and the beloved sinne, so that whereas there was before a Scepter of sinne in the soule; now God beginnes to dispossesse that strong man, and then followes a strong desire to be better, and a holy deseparation, that if God in Christ benot [Page 270] mercifull, then the soule saith what shall become of me; and as the Spirit lets in some terrours, so he lets in also some hopes; as, What shall I doe to be saved, implying are signation of the will totake any course, so he may be saved, and then all the world for one droppe of mercy.

Christ never comes into any heart but where hee is 333 valued and esteemed, yet he delights not to hide himselfe from his poore creature; but when we are fit, when wee truely judge our selves unworthy of a­ny savour; then hee re­ceives us: Here is comfort therefore for the worst of men, if they will come in [Page 271] and submit to Gods Ordi­nances, they will be effe­ctuall to subdue our cor­ruptions, and when once God hath taken up the heart of man for his Temple, hee will then bring into it all his Trea­sures▪ there will be a mu­tuall fellowship betweene God and the soule, when we are once subdued.

God is so powerfull an 334 Agent, that hee can over­throw all, hee can over­throw the carnall princi­ples of reason, which eve­rie naturall man hath in the Fort of his soule; He pre­sents to men the condition they are in by nature; and lets in a taste of his ven­geance; when God in his [Page 254] Ordinances shewes grea ter reasons for goodnesse, than Sathan can in his car­nall courses, then all falls downe: Those therefore that are not fully subdued, yet let them come to the Ordicances; for then they are within Gods reach: when the Word of God discovers the basenesse, vilenesse, and danger of sinne, then the soule stoopes; therefore let none despaire, for though thy heart be stone, yet God can worke powerfully, nothing is difficult to infir­mities, but its a divine worke to pull downe a wicked sinner.

However we take paines 345 in our callings, yet the abi­tie [Page 259] and blessing comes from God: Wee pray for daily Bread, and yet hee gives it, though we labour for it; there is a gift of suc­cesse, which unlesse it be given us from above, wee shall with the Disciples catch nothing.

Gifts are for Grace, and Grace for Glory; Gifts are 346 peculier to some men, but Grace is common to all Christians: Gifts are pe­culier to many, and com mon to such as are not good: Gifts are joyned with great sinnes; but Grace hath love and humi­litie to take downe the soule; the devill hath lost little of his accutenesse, but yet hee remaines mis­cheivous; [Page 272] so many men have great parts, but they have also a divellish spirit; Grace comes from more speciall love, and yet men had rather be accounted devills than fooles; ac­count them men of parts, and then count them what you will.

It is a hard matter to 337 finde out the least measure of Grace, and the greatest degree of formalitie, for as Painting oftentimes ex­ceedes the thing, so doth an Hypocrite oftentimes make a greater shew, but the least measure of saving Grace is from desires; and these are knowne to be saving, if they proceede from a taste of the thing, [Page 273] and not meerely from the Object, and therefore we must distinguish betweene affections stirred up, and the inward frame, for those that are suddenly stirred up, doe presently returne; the waters in the Bath have a naturall hot­nesse, but water when it is heated will returne to its former coldnesse.

Though wee be sure of victory over our spirituall 338 enemies, yet we must fight: The conquered Kings must be fought with all; Christ that fights for us, fights with us, and in us, and crownes us when all is done, and the time will come ere long, when wee shall say of our enemies, as [Page 274] Moses said of the Egyptians, ‘Those enemies that wee now see, wee shall see them no more for ever. Be strong therefore in the Lord, and in the power of his might, Ephe. 6.’

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