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Early English books online. (EEBO-TCP ; phase 1, no. A26919) Transcribed from: (Early English Books Online ; image set 59347) Images scanned from microfilm: (Early English books, 1641-1700 ; 200:19) The divine life in three treatises ... by Richard Baxter. Baxter, Richard, 1615-1691. [20], 379 p. Printed for Francis Tyton ... and Nevil Simmons ..., London : 1664. Each treatise has special t.p. Errata on p. [20]. Reproduction of original in British Library. (from t.p.) Of the knowledge of God -- Of walking with God -- Of co[n]versing with God in solitude. eng Christian life -- Early works to 1800. eebo no The divine life: in three treatises; the first, of the knowledge of God. The second, of walking with God. The third, of conversing with God Baxter, Richard, (1615-1691.) 1664 391 182549 198 0 0 0 0 0 10.85 C The rate of 10.85 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-04 Assigned for keying and markup 2004-04 Keyed and coded from ProQuest page images 2004-06 Sampled and proofread 2004-06 Text and markup reviewed and edited 2004-07 Batch review (QC) and XML conversion Princeton Theological Seminary Library, SCB

The Divine Life : IN THREE TREATISES ; THE FIRST , Of the Knowledge of God . THE SECOND , Of Walking with God . THE THIRD , Of Coversing with God In SOLITUDE .

By RICHARD BAXTER .

LONDON , Printed for Francis Tyton at the three Daggers in Fleetstreet , and Nevil Simmons Bookseller in Kederminster . 1664.

A TREATISE OF THE KNOWLEDGE OF GOD. AND THE Impression which it must make upon the Heart ; and its necessary Effects upon our Lives .

Upon John 17. 3.

By RICHARD BAXTER .

LONDON , Printed for Francis Tyton at the three Daggers in Fleetstreet , and Nevil Simmons Bookseller in Kederminster . 1664.

TO THE RIGHT HONOURABLE AND Exemplary Lady ANN COUNTESS OF BALCARRES . MADAM ,

IN hope of the fuller pardon of my delay , I now present you with two other Treatises besides the Sermon ( enlarged ) which at your desire I preached at your departure hence . I knew of many and great afflictions , which you had undergone in the removal of your dearest friends , which made this subject seem so suitable and seasonable to you at that time : But I knew not that God was about to make so great an addition to your tryals in the same kind , by taking to himself * * Charles Earl of Balcarres who dyed of a stone in his heart , of a very strange magnitude . the principal branch of your Noble Family , ( by a rare disease ; the embleme of the mortal malady now raigning . ) I hope this loss also shall promote your gain , by keeping you nearer to your Heavenly Lord , who is so jealous of your affections , and resolved to have them entirely to himself : And then you will still find , that you are not alone , nor deprived of your dearest or most necessary friend , while the Father , the Son , the sanctifying and comforting Spirit is with you . And it should not be hard to reconcile us to the disposals of so sure a friend . Nothing but good can come from God ; however the blind may miscall it , who know no Good or Evil , but what is measured by the private standard of their selfish interest , and that as judged of by sense . Eternal Love engaged by Covenant to make us happy , will do nothing but what we shall find at last , will terminate in that blessed end . He envyed you not your Son , as too good for you , or too great a mercy , who hath given you his own Son , and with him the mercy of eternal life . Corporal sufferings with Spiritual blessings , are the ordinary lot of Believers here on earth : As corporal prosperity with spiritual calamity is the lot of the ungodly ▪ And I beseech you consider , that God knoweth better than you or I , what an Ocean your son was ready to lanch out into , and how tempestuous and terrible it might have proved , and whether the world that he is saved from , would have afforded him more of safety or seduction , of comfort or calamity ? whether the protraction of the life of your Noble husband , to have seen our sins and their effects and consequents , would have afforded him greater joy or sorrow ? Undoubtedly as God had a better title to your Husband , and Children , and Friends than you had , so it is much better to be with him , than to be with you , or with the best or greatest upon earth . The heavenly inhabitants fear not our fears , and feel not our afflictions . They are past our dangers , and out of the reach of all our enemies , and delivered from our pains and cares , and have the full possession of all those mercies which we pray and labour for . Can you think your Children and Friends that are with Christ , are not safer and better than those that yet remain with you ? Do you think that earth is better than heaven for you your self ? I take it for granted you cannot think so , and will not say so ; And if it be worse for you , it s worse for them . The providence which by hastening their Glorification , doth promote your Sanctification ; which helpeth them to the End , and helpeth you in the Way , must needs be good to them and you , however it appear to flesh and unbelief . O Madam , when our Lord hath shewed us ( as he will shortly do ) what a state it is to which he bringeth the spirits of the just , and how he doth there entertain and use them , we shall then be more competent judges of all those acts of Providence , to which we are now so hardly reconciled ! Then we shall censure our censurings of these works of God , and be offended with our offences at them , and call our selves blind unthankful sinners , for calling them so bad as we did in our misjudging unbelief and passion . We shall not wish our selves or friends again on earth , among temptations and pains , and among uncharitable men , malicious enemies , deceitful flatterers , and untrusty friends ! When we see that face which we now long to see , and know the things which we long to know , and feel the Love which we long to feel , and are full of the joyes which now we can scarce attain a taste of , and have reacht the End which now we seek , and for which we suffer , we shall no more take it for a judgement to be taken from ungodly men , and from a world of sin , and fear , and sorrow ; nor shall we envy the wicked , nor ever desire to be partakers of their pleasures . Till then , let us congratulate our departed friends the felicity which they have attained , and which we desire ; and let us rejoyce with them that rejoyce with Christ , and let us prefer the least believing thought of the everlasting joyes , before all the defiled transitory pleasures of the deluded , dreaming , miserable world . And let us prefer such converse as we can here attain , with God in Christ , and with the Heavenly Society , before all the pomp and friendship of the world . We have no friend that is so able to supply all our wants , so sufficient to content us , so ready to relieve us , so willing to entertain us , so unwearied in hearing us , and conversing with us , as our blessed Lord . This is a friend that will never prove untrusty ; nor be changed by any change of interest , opinion or fortune ; nor give us cause to suspect his Love : A friend that we are sure will not forsake us , nor turn our enemy , nor abuse us for his own advantage , nor will ever dye or be separated from us , but we shall be alwaies with him , and see his Glory , and be filled and transported with his Love , and sing his praise to all Eternity . With whom then should we so delightfully converse on Earth ? and till we can reach that sweet delightful converse , whom should we seek with more ambition , or observe with greater devotedness and respect ? O that we were less carnal , and more spiritual , and lived less by Sense , and more by Faith ; that we knew better the difference between God and Man , between visible Temporals , and invisible Eternals ! we should then have other thoughts , and desires , and resolutions , and converse , and employments and pleasures than too many have !

Madam , it displeaseth me that it is no more elaborate a Treatise , to which the present opportunity inviteth me to prefix your Name ; but your own Desire of the Third must be my excuse for all : But pardon the Manner , and I dare commend the Matter to you , as more worthy your serious contemplation , and your daily most delightful practice , than any other that was ever proposed unto mortal man . This is the man-like noble life : The life which the Rational soul was made for : To which if our faculties be not by sanctifying Grace restored , they fall below their proper dignity and use , and are worse than lost ; like a Prince or Learned man that is employed only in sweeping Dog-kennels , or tending Swine . To walk in Holiness with the most Holy God , is the improvement and advancement of the nature of man , towards its designed equality with Angels : When Earthliness and Sensuality degrade humanity into ( a voluntary , and therefore sinful ) brutishness : This is the Life which affordeth the soul a solid and durable pleasure and content : When carnal minds evaporate into Air , and bubble into froth and vanity , wasted in a dream , and the violent busie pursuit of a shadow ; deceiving themselves with a mixture of some counterfeit Religion ; playing with God , and working for the world ; living in jeast , and dying , and despairing , and suffering in earnest ; with unwearied labour building on the Sand , and sinking at death for want of a foundation ; hating the serious practice of their own profest Religion , because it is not the profession , but the serious practice which hath the greatest enmity to their sensual delights ; yet wishing to be numbred with those hereafter , whom they hated here : This Holy Walking with the most Holy God , is the only life which is best at last , and sweet in the review ; which the Godly Live in , and most of the ungodly could wish to dye in ; like him that wished to be Caesar in life , and Socrates at death : Yea this is the Life which hath no end ; which we are here but learning , and beginning to practise , and which we must hereafter live ( in another manner and degree ) with God for ever : O wondrous Mercy ! which thus ennobleth even the state of mortality ! and honoureth Earth with so much participation of , and communion with Heaven ! That by God , and with God , we may walk in holy peace and safety unto God , and there be blessed in his perfect Sight and Love for ever ! Madam , the greatest service I can do you for all your favours , is , to pray that God will more acquaint you with himself , and lead you by this blessed way to that more blessed end ; that when you see all worldly glory in the dust , you may bless him for ever , who taught you to make a wiser choice : Which are the prayers of

Dec. 24. 1663. MADAM , Your very much obliged Servant , RICHARD BAXTER .
TO THE READER . Reader ,

THE Embryo of this Book was but one Sermon , preached a little before the ending of my publick Ministry , upon the Text of the third Treatise , ( upon the occasion intimated in the Epistle to that truly Honour able Lady ) Being obliged to communicate the Notes , and unavoidably gullty of some delays , I made a compensation by enlargement ; and ( having reasons for the publication of them , with which I shall not trouble you ) to make them more suitable to the designed end , I prefixed the two former Treatises : The first I had preached to my ancient flock : Of the second I had preached but one Sermon : If many of the materials in the second be the same as in the first , you must understand that my design required that it should be so : They being the same Attributes of God , which the first Part endeavoureth to imprint upon the mind ; and which the second and third endeavour to improve into a constant course of holy affection and conversation : As it is the same food which the first concoction chylifieth , which the perfecting concoctions do work over again , and turn into blood and spirits and flesh : so far am I in such points from gratifying thy sickly desire of variety , and avoiding the displeasing of thee by the rehearsals of the same , that it is my very business with thee to perswade thee , to live continually upon these same Attributes and Relations of God , as upon thy daily air and bread ; and to forsake that lean consuming company , who feed on the shels of hard and barren controversies , or on the froth of complements and affected shews , and run after novelty instead of substantial solid nutriment : And to tell thee , that the primitive , pure , simple Christianity , consisted in the daily serious use of the great materials of the Creed ; Lords Prayer , and ten Commandements , contracted in the words of our Baptismal Covenant . Do thus , and thou will be like those examples of the succeeding Church , in uprightness , purity , simplicity , charity , peaceableness and holy communion with God , when the pretended subtilties and sublimities of wanton , uncharitable , contentious wits , will serve but to strangle or delude their souls . I have purposely been very brief on the several Attributes and Relations of God , in the first Treatise , because the copious handling of them would have made a very great volume of it self , and because it is my great design in that first part , to give you a sight of all Gods Attributes and Relations conjunct , and in their order , that looking on them , not one by one , but all together in their proper places , the whole Image of God , may by them , be rightly imprinted on your minds ; The Method being the first thing , and the necessary Impressions on the soul the second , which I there desire you to observe and employ your minds about , if you desire to profit , and receive what I intend you .

Decem. 24. 1663.
THE CONTENTS . THE Text explained : The Doctrine . The Knowledge of the only true God and of Jesus Christ the Mediatour , is the life , of grace and the necessary way to the life of glory . What is contained in the Knowledge of God , as to the Act : what as to the Object . A short Scheme of the Divine properties and Attributes to be known . Page 1 Of the Knowledge of Gods Being , and the necessary effects of it on the heart . p. 14 Of the Knowledge of Gods Unity and Indivisibility , and its necessary effects . p. 17 Of the Knowledge of Gods Immensity , and so of his Incomprehensibleness , Omnipresence , and the effects . p. 21 Of the Knowledge of Gods Eternity and its due effects . A Believer referring all things to Eternity , honoureth his very horse , or dog , or smallest mercy , more than Unbelievers honour their King , their lives , their souls , regarding them but for transitory ends . Unbelievers denying the End , destroy morally all souls , all mercies , all Divine revelations , all Gods ordinances , all graces , and duties , and the whole Creation . p. 28 The Knowledge of God as he is a Spirit , and incorporeal : and consequently , 1. As he is simple or uncompounded . 2. Invisible , &c. 3. Immortal , Incorruptible , Immutable : The Uses of Gods Simplicity : The Uses of his Invisibility : The Uses of his Immortality , and Immutability . p. 44 Of the Knowledge of Gods Almightiness , and of its due effects . p. 50 Of the Knowledge of Gods Omniscience , or Infinite Wisdome ; with the due effects . p. 57 Of the Knowledge of Gods Infinite Goodness , and Love ; and of the due impression of it on the soul. p. 65 Of the Knowledge of God as the first Cause , Creator and Preserver of all things . All things are for God , as the Ultimate End ; manifested . How his Will is still fulfilled . Whether he will de eventu that all obey him ? God willeth not sin . Differences ended about it . Whether he Decree not or will not ut evenit peccatum ? Whether he will de eventu that sin shall not come to pass , when it doth ? All Gods works good : None to be dishonoured : no not our selves , our Reason and Free-will , as Natural and of God ; though as vitiated by us and ill disposed , we must accuse it . p. 76 Of the Knowledge of God as our Redeemer . Infants not in a state of Innocency , but of Original sin : fully proved : The great ends of Redemption , enumerated : The effects it must have upon the soul. p. 86 The Knowledge of God the Holy Ghost as our Sanctifier and Comforter : A further proof of Original sin . Twenty considerations by way of Quere's to convince them that deny or extenuate the Sanctifying works of the Holy Ghost , ascribing them to Nature and themselves . p. 100 Of the Knowledge of God as the Absolute Owner , Proprietary or Lord of all : of his Jus Dominii grounded on his Creation and Redemption ; and the Uses . p. 109 Of the Knowledge of God as our Soveraign Governour or King : His Jus Imperii : The grounds : The exercise : The uses and effects . p. 115 Of the Knowledge of God as our most bountiful Benefactor , or most Loving Father . The Benefits founding this Relation : 1. Common : 2. Special to his chosen ones . The necessary effects . p. 124 Of the Freedome of God . p. 131 Of the Justice of God : what it is : the effects . p. 132 Of the Knowledge of Gods Holiness . What it is . The necessary effects . p. 133 Of Gods Veracity , or Truth and Faithfulness . The Uses : The Dominicans doctrine of Phyfical efficient immediate predetermination , at once obliterateth all Divine faith , by denying the Veracity of God , which is its formal Object : Lying and Perjury abhominable . p. 138 Of the Knowledge of Gods Mercifulness ( including his Patience and long suffering ) and the necessary uses and effects . p. 144 Of the Knowledge of Gods Dreadfulness or Terribleness : and the necessary uses and effects . p. 148
ERRATA .

PAge 20. l. 1. blot out it . p. 54. l. 25. r. a fly . p. 58. l. 20. r. themselves . p. 78. l. 35. r. Doth he not . p. 82. l. 7. r. wilfully . l. 29. r. he hath . l. 3● . r. workers . p. 106. l. ● . blot out that . p. 118. l. 22. r. wheele . p. 127. l. 30. r. Object . p. 145. l 26 for us r. it . p. 146. l. 5 r. breath 's in . p. 151. l 18. r. true . p. 178. l. 37 : blot out of . p 187. l. 20. for particular r practical . p. 204. l. 26. r would not be . p. 219. l. 8. r. possessor . p. 229. l. 33. for presumptuous r. awakened . p 243 l. 22. r. unproved . p. 252. l. 27 r. straining . p. 259. l. 5 for do r. no. l. 12. for H● r No. l. 24. after and r. his . p. 266. l. 24. for what r that . p. 276. l. 10. for any r an . l. 21. r. preparation . p. 282. l. 22. blot out not . p. 306. l. 14. r. grudge and distasts . p. 307. l. 4. blot out that . p 310. l. 4. for serve r. seem . p. 315 l. 27. for might r. wight . p. 337. l. 14. for in r is p. 357. l. 16. blot out a. p. 369. l. 20. for form● r. found p. 371. l. 33 r. workers . p. 372. l. 16. for that r. than . p. 375. l. 19 blot out faithful . p. 376. l. 20. for of it r. oft . p. 377. l. 31. for nor r. no.

JOHN 17. 3. And this is Life Eternal , that they might know thee the only true God , and Jesus Christ whom thou hast sent .
CHAP. I.

GOD is the Principal Efficient , the Supream Directive , and the Ultimate final Cause of man : For OF him , and THROUGH him , and TO him are all things , and to him shall be the Glory for ever , Rom. 11. 36. The New life , or Nature in the Saints is his Image , Col. 3. 10. The Principle of it is called The Divine Nature , 2 Pet. 1. 4. The exercise of that principle ( including the principle it self ) is called The life of God , Eph. 4. 18. from which the Gentiles are said to be alienated by their ignorance . Therefore it is called Holiness , which is a separation to God from common use : and [ Gods dwelling in us ▪ ] and [ ours in him ] 1 John 4. 12 , 13. of whom we are said to be [ born and regenerate ] 1 John 4. 7. John 3. 5. And our perfection in Glory , is our living with God , and enjoying him for ever . GODLINES then is the comprehensive name of all true Religion . Jesus Christ himself came but to restore corrupted man to the Love , and Obedience , and Fruition of his Creator , and at last will give up the Kingdom to the Father , that God may be All , and in all : and the Son himself shall be subject to this end , 1 Cor. 15. 24 , 28. The End of Christs Sacrifice and Intercession is to Reconcile God and man : The End of his Doctrine is to teach us to know God : The end of his Government is to reduce us to the perfect obedience of our Maker . It is therefore the greatest Duty of a Christian to know God as revealed by his Son ; and it is such a Duty about our Ultimate End as is also our greatest Mercy and Felicity . Therefore doth the Lord Jesus here in the Text describe that Life Eternal which he was to give to those whom the Father had given him , to consist in Knowing the only true God , and Jesus Christ whom he had sent . My purpose is in this Treatise to speak only of the first part of the Text , ( The Knowledge of God ) And first I shall very briefly explain the Text.

[ THIS ] That is , This which I am describing .

[ LIFE ] Life is taken sometime for the Souls abode in the Body , which is the Natural Life of man : or the souls continuation in its separated state , which is the Natural life of the soul : and sometimes for the Perfections of Natural life : And that either its Natural Perfection , that is , Its Health and Vivacity ; or its moral perfection or Rectitude ; and that is either in the Cause , and so God is our Life ; Christ is our Life ; the Holy Spirit is our Life : or in it self : and so Holiness is our Life in the Principle , Seed or Habit. Sometime Life is taken for the Work , Imployment and Exercise of Life ; and so a Holy Conversation , is our Moral , Spiritual , or holy life . And sometime it is taken for the Felicity of the living : And so it containeth all the former in their highest perfection , that is , both Natural Life , and Moral-Spiritual Life , and the holy exercise thereof , together with the full attainment and fruition of God in Glory , the End of all .

[ ETERNAL ] That is , simply eternal , objectively , as to God the principal object : and Eternal ex parte post , subjectively ; that is , Everlasting .

[ THIS IS LIFE ETERNAL ] Not Natural life in it self considered , as the Devils and wicked men shall have it . But 1. It is the same Moral-Spiritual Life which shall have no End , but endure to Eternity : It is a Living to God in Love ; But only initial , and very imperfect here , in comparison of what it will be in Heaven . 2. It is the Eternal felicity , 1. Seminally ; for Grace is as it were a seed of Glory ; 2. As it is the Necessary way or means of attaining it ; and that preparation which infallibly procureth it . The Perfect Holiness of the Saints in Heaven will be one part of their perfect happiness : And this Holiness imperfect they have here in this life : It is the same God that we know and love here and there , and with a Knowledge and Love that is of the same nature seminally : As the egg is of the nature of the Bird : ( Whether it may be properly said to be formally and specifically the same quoad actum , as well as quoad objectum ; yea whether the Objectum clare visum , and the objectum in speculo vel aenigmate visum make not the act specifically differ , I shall not trouble you to dispute . ) And this imperfect Holiness hath the promise of Perfect Holiness and Happiness in the full fruition of God hereafter . So it is the Seed , and Prognostick of Life Eternal .

[ TO KNOW ] Non semper & ubique eodem modo vel gradu : Not to know God here and hereafter in the same manner or degree . But to know him here as in a glass , and hereafter in his Glory , as face to face . To know him by an Affective Practical knowledge : There is no Text of Scripture of which the rule is more clearly true and necessary than of this , that Words of Knowledge do imply affection . It is the closure of the whole soul with God , which is here called the knowing of God : And because it is not meet to name every particular act of the soul , when ever this duty is mentioned , it is all denominated from Knowledge , as the first Act , which inferreth all the rest . 1. Knowledge of God in the Habit , is Spiritual Life as a Principle . 2. Knowledge of God in the exercise , is Spiritaal Life , as an employment . 3. The Knowledge of God in perfection with its effects , is Life Eternal as it signifieth full felicity . What it containeth I shall further shew anon .

[ THEE ] That is , The Father , called by some Divines , Fons vel fundamentum Trinitatis : the fountain , or foundation of the Trinity : and oft used in the same sense as the word [ GOD , ] to signifie the pure Deity .

[ THE ONLY ] He that believeth that there is more Gods than One , believeth not in any . For though he may give many the Name , yet the description of the true God can agree to none of them . He is not God indeed , if he be not One only .

This doth not at all exclude Jesus Christ , as the second person in Trinity : but only distinguisheth the pure Deity , or the Only true God as such , from Jesus Christ as Mediator between God and man .

[ TRUE ] There are many that falsly and Metaphorically are called Gods : If we think of God but as one of these , it is not to know him , but deny him .

[ GOD ] The word GOD doth not only signifie the Divine perfections in himself , but also his Relation to the Creatures . To be a God to us , is to be one to whom we must ascribe all that we are or have ; and one whom we must Love and obey , and honour with all the powers of soul and body : and one on whom we totally depend , and from whom we expect our judgement and reward , in whom alone we can be perfectly blessed .

[ AND JESUS CHRIST ] That is , As Mediator , in his Natures , ( God and man ) and in his Office and Grace .

[ WHOM THOU HAST SENT ; ] That is , whom thy Love and Wisdom designed and commissioned to this undertaking and performance .

The Knowledge of the Holy Ghost seemeth here left out , as if it were no part of life Eternal : But 1. At that time the Holy Ghost in that Eminent sort , as sent by the Father and Son on the Apostles after the Resurrection and Ascension of Christ , was not yet so manifested as afterwards , and therefore not so necessarily to be distinctly known and believed in as after : The having of the Spirit being of more necessity than the distinct knowledge of him . Certain it is that the Disciples were at first very dark in this article of faith : And Scripture more fully revealeth the necessity , to salvation , of believing in the Father and Son , than in the Holy Ghost distinctly ; yet telling us , that if any man have not the spirit of Christ , the same is none of his , Rom. 8. 9. 2. But presently after , when the Spirit was to be sent , the necessity of believing in him is expressed ; especially in the Apostles Commission to Baptize all ▪ Nations ( that were made Disciples ) in the name of the Father , Son and Holy Ghost .

Doct. THe Knowledge of the only true God , and of Jesus Christ the Mediator , is the Life of Grace , and the necessary way to the life of Glory .

As James distinguisheth between such a dead faith as Devils and wicked men had , and such a living and working faith as was proper to the justified ; so must we here of the Knowledge of God . Many profess that they know God , but in works they deny him , being abominable and disobedient , and to every good work reprobate , Tit. 1. 16. There is a form of knowledge which the unbelievers had , Rom. 2. 22. and a knowledge which puffeth up , and is void of Love , which hypocrites have , 1 Cor. 8. 1. & 13. But no man ( spiritually ) knoweth the things of God , but by the spirit . And they that rightly know his name , will put their trust in him , Psal. 9 10. Thus he giveth the regenerate a heart to know him , Jer. 24. 7. and the new creature is renewed in knowledge , Col. 3. 10. And vengeance shall be poured out on them that know not God , 2 Thes. 1. 8.

This saving Knowledge of God which is Eternal Life , containeth and implyeth in it all these acts . 1. The understandings apprehesion of God according to the necessary articles of faith . 2. A Belief of the truth of these articles : that God is , and is such as he is therein described . 3. An high estimation of God accordingly . 4. A Volition , complacency or Love to him as God , the chiefest Good . 5. A Desiring after him . 6. A Choosing him , with the rejection of all competitors . 7. A Consent that he be our God , and a giving up our selves to him as his people . 8. An intending him as our Ultimate End in the use of means , in the course of our Conversations . 9. A seeking him in the choise and use of means . 10. An obeying him as our Soveraign Governour . 11. An honouring , and praising him as God . 12. And an enjoying him and delighting in him ( in some small foretasts here , as he is seen by saith ; but perfectly hereafter , as beheld in Glory . ) The affective practical Knowing of God , which is Life eternal , containeth or implyeth all these parts .

And every Christian that hath any of this Knowledge desireth more : It is his great desire to Know more of God , and to know him with a more affecting powerful knowledge . He that groweth in grace , doth accordingly grow in this knowledge of God and of Jesus Christ The vigour and alacrity of our souls lieth in it : The rectitude of our actions , and the holiness of them floweth from it : God is the excellency of our Hearts and lives : Our advancement and our joy is here only to be found . All other knowledge is so far desirable , as it conduceth to the knowledge of God , or to the several duties which that knowledge doth require . All knowledge of words or things , of causes and effects , of any creatures , actions , customes , Laws , or whatsoever may be known , is so far valuable as it is useful ; and so far useful as it is Holy , subserving the knowledge of God , in Christ . What the sun is to all mens eyes , that God is to their souls , and more : It is to Know him that we have understandings given us ; And our understandings enjoy him but so far as they know him ; as the eye enjoyeth the Light of the sun , by seeing it . The ignorance of God , is the blindness and part of the atheism of the soul , and inferreth the rest . They that know him not , desire not heartily to know him ; nor can they Love him , Trust him , fear him , serve him , or call upon him , whom they do not Know . How shall they call upon him in whom they have not believed , Rom. 10. 14. The heart of the Ungodly saith to God , Depart from us : for we desire not the knowledge of thy wayes ; what is the Almighty that we should serve him ? and what profit shall we have if we pray unto him ? Job . 21. 14 , 15. & 22. 17. All wickedness hath admission into that heart or land , where the knowledge of God is not the watch to keep it out : Abraham inferred that the men of Gerar would kill him for his wife , when he saw that the fear of God was not in that place : Gen. 20. 11. It was Gods controversie with Israel , because there was no truth , nor mercy , nor knowledge of God in the land ; but by swearing , and lying , and killing and stealing , they brake out , and blood touched blood , Hos. 4. 1 , 2. They are called by God , a foolish people , sottish children , of no understanding , that knew not God ; though they were wise to do evil , Jer. 4. 22. He will pour out his fury upon the heathen that know him not , and the families that call not on his name , Jer. 10. 25. As the day differeth from the night by the light of the sun , so the Church differeth from the world by the Knowledge of God in Jesus Christ . Psal. 76. 1 , 2. In Judah is God known ; his name is great in Israel : In Salem also is his Tabernacle , and his dwelling place in Sion . The Love , and Unity , and peace which shall succeed persecution and malice in the blessed times , shall be because the earth shall be full of the knowledge of the Lord , as the waters cover the sea , Isa. 11. 6 , 7 , 8 , 9. Hypocrites shall know him superficially and uneffectually : and his holy ones shall know him so as to Love him , fear him , trust him , and obey him ; with a knowledge effectual upon heart and life : And he will continue his loving kindness to them that know him , Psal. 36. 10.

He is the best Christian that hath the fullest impression made upon his soul by the Knowledge of God in all his Attributes . Thus it is our Life eternal to Know God in Christ It is to reveal the Father that the Son was sent ; and it is to reveal the Father and the Son , that the Holy spirit is sent ; God is the light and the life , and felicity of the soul. The work of its salvation is but the restoring it to him , and putting it in possession of him . The beginning of this is Regeneration and Reconciliation : the perfection o● it is Glorification , beatifical Vision , and Fruition . The Mind that hath least of God is the darkest and most deluded Mind : And the mind that hath most of him , is the most lucide , pure , and serene . And how is God in the Mind , but as the Light and other visible objects are in the eye ; and as pleasant melodie is in the ear ; and as delightful meats and drinks are in the tast ? But that God maketh a more deep and durable impress on the soul , and such as is suitable to its spiritual immaterial nature .

As your seal is to make a full impression on the wax , of the whole figure that is upon it self , so hath God been pleased in divers seals to engrave his Image , and these must make their Impress upon us . 1. There is the seal of the Creation ; sor the world hath much of the Image of God : It is engraven also on the seal of Providential disposals ( though there we are uncapable of reading it yet , so fully as in the rest ) 2. It is engraven on the seal of the holy Scriptures . 3. And on the Person of Jesus Christ , who is the purest clearest Image of the Father , as also on the holy example of his life . 4. And by the means of all these applyed to the soul , in our sober consideration , by the working of the Holy Ghost , the Image of God is made upon us .

Here note , 1. That All the revealed Image of God must be made on the soul , and not a part only : and all is wrought where any is truly wrought . 2. That to the compleatness of his Image on us , it is necessary that each part of Gods Description be orderly made , and orderly make the Impress on us , and that each part keep its proper place : For it is a monster that hath feet where the head should be , or the backside forward , or where there is any gross misplacing of the parts . 3. Note also that all the three forementioned seals contain all Gods Image on them ; but yet not all alike ; but the first part is more clearly engraven upon the first of them , and the second part upon the second of them , and the third part most clearly on the third and last .

To open this more plainly to you ; Unity in Trinity , and Trinity in Unity , is the sum of our holy faith . In the Deity there is revealed to us , One God in three persons , the Father , Son , and Holy Ghost ; The Essence is but one ; the subsistences are three . And as we must conceive and speak of the Divine Nature according to its Image , while we see it but in a glass ; so we must say , that in this Blessed Deity in the Unity of Essence , there is a Trinity of Essential properties and Attributes , that is , Power , Wisdom , and Goodness , Life , Light and Love ; The measure of which is to have no measure , but to be Infinite . And therefore this Being is Eternal , and not measured by Time , being without Beginning or end : He is Immense , as being not measured by Place , but containeth all places , and is contained in none . He is Perfect , as not Measured by Parts or by Degrees , but quite above Degrees and Parts . This Infiniteness of his Being doth communicate it self , or also consist in the Infiniteness of his Essential properties . His Power is Omipotency , that is , Infinite Power ; His Knowledge or wisdom is Omniscience ▪ that is , Infinite Wisdom : His Goodness is Felicity it self , or Infinite Goodness .

The first seal ( to our Cognisance ) on which he engraved this his Image , was the Creation , that is 1. The whole world in General . 2. The Intellectual Nature , or Man in special .

In the Being of the Creation and every particular Creature , his Infinite Being is revealed ; so wretched a Fool is the Atheist , that by denying God , he denyeth all things ! Could he prove that there is no God , I would quickly prove that there is no world , no man , no creature : If he know that he is himself , or that the world or any Creature is , he may know that God is : For God is the Original Being ; And all Being that is not Eternal , must have some Original : And that which hath no Original is God , being Eternal , Infinite , and without cause .

The Power of God is revealed in the Being and Powers of the Creation . His Wisdom is revealed in their Nature , Order , Offices , Effects , &c. His Goodness is revealed in the Creatures Goodness , its beauty , usefulness and accomplishments . But though all his Image thus appear upon the Creation , yet is it his Omnipotency that principally there appears . The beholding and consideration of the wonderful greatness , activity and excellency of the Sun , the Moon , the Stars , the fire , and other creatures , doth first and chiefly possess us with apprehensions of the Infinite Greatness or Power of the Creator .

In the Holy Word or Laws of God , which is the second glass or seal ( more clear and legible to us than the former ) there appeareth also all his Image ; His power in the narratives , predictions , &c. His Wisdom in the prophesies , precepts , and in all : His Goodness in the promises , and institutions in a special manner . But yet it is his second property , his Wisdom , that most eminently appeareth on this second seal , and is seen in the glass of the holy Law . The discovery of such mysteries ; the revelation of so many Truths ; the suitableness of all the instituted means ; and the admirable fitness of all the holy contrivances of God , and all his precepts , promises and threatnings , for the Government of Mankind , and carrying him on for the attainment of his end , in a way agreeable to his nature , these shew that wisdom that is most Eminently here revealed , though Power and Goodness be revealed with it ; so in the face of Jesus Christ , who is the third and most perfect seal and glass , there is the Image of the Power , and Wisdom and Goodness of the Godhead : But yet it is the Love or Goodness of the Father that is most Eminently revealed in the son : His Power appeared in the incarnation , the conquests over Satan and the world , the Miracles , the Resurrection and the Ascension of Christ . His wisdom appeareth in the admirable mysterie of Redemption , and in all the parts of the office , works , and laws of Christ , and in the means appointed in subordination to him ; But Love and Goodness shineth most clearly and amiably through the whole ; it being the very end of Christ in this blessed work , to reveal God to man in the Richo● of his Love , as giving us the greatest mercies , by the most precious means , in the meetest season and manner for our good ; Reconciling us to himself , and treating us as Children , with Fatherly compassions , and bringing us nearer him , and opening to us the everlasting treasure , having brought life and immortality to light in the Gospel .

God being thus revealed to man from without , in the three Glasses or Seals of the Creation , Law , and Son himself , he is also revealed to us in our selves , man being , as it were , a little world .

In the Nature of man is revealed as in a Seal or Glass the nature of the blessed God in some measure . In Unity of Essence , we have a Trinity of Faculties of soul , even the Vegetative , Sensitive and Rational , as our bodies have both parts and spirits , Natural , Vital , and Animal ; the Rational Power in Unity , hath also its Trinity of faculties , even Power for Execution , Understanding for Direction , and Will for Command : The measure of Power is Naturally sufficient to its use and end ; the understanding is a faculty to reason , discern , and discourse ; The will hath that Freedom which beseemeth an undetermined , self-determining creature here in the way .

Besides this Physical Image of God that is inseparable from our Nature , we have also his Law written in our hearts , and are our selves objectively part of the Law of nature , that is , the signifiers of the will of God . Had we not by sin obliterated somewhat of this Image , it would have shewed it self more clearly , and we should have been more capable of understanding it .

And then when we are Regenerate and Renewed by the Grace and Spirit of Christ , and planted into him , as living members of his body , we have then the third impression upon our souls , and are made like our Head in Wisdom , Holiness and in effectual strength .

Considered as Creatures endued with Power , understanding and will , we have the Impress of all the foresaid Attributes of God ; But Eminently of his Power .

Considered as we were at first possessed with the light and law of works or Nature , ( of which we yet retain some part ) so we have the Impress of all these Attributes of God ; But most Eminently of his Wisdom .

Considered as Regenerate by the Spirit , and planted into Christ , so we have the impress of all his said Attributes ; But most eminently of his Love and Goodness , shining in the Moral accomplishments or graces of the soul.

Man being thus made at first the Natural and Sapiential image of God , ( with much of the Image of his Love ) the Lord did presently by necessary Resultancy and voluntary consent , stand Related to us in such variety of Relations , as answer the foresaid Properties and Attributes . And these Relations of God to us , are next to be known , as flowing from his Attributes and Works .

As we have our derived Being from God who is the Primitive Eternal Being ; so from our Being given by Creation , God is Related to us as our Maker ; From this Relation of a Creator in Unity , there ariseth a Trinity of Relations : This Trintty is in that Unity , and that Unity in this Trinty . First God having made us of nothing , is necessarily Related to us as our Lord ; By a Lord we mean strictly , a Proprietary or Owner , as you are the Owner of your goods or any thing that is your Own .

Secondly , He is Related to us as our Ruler , our Governour or King . This riseth from our nature , made to be Ruled in order to our End ▪ being Rational Voluntary Agents ; and also from the Dominion and blessed nature of God , who only hath Right to the Government of the world , and only is fit and capable of Ruling it .

Thirdly , He is Related also to us as our Benefactor or Father ; freely and of his bounty giving us all the good that we do receive .

His first Relation in this Trinity , answereth his first Property in the Trinity : He is our Almighty Creator , and therefore is our Owner or our Lord .

The second of these Relations answereth the second Property of God . He is most Wise , and made an Impress of his Wisdom on the Rational Creature , and therefore is our Governour .

The third Relation answereth the third property of God . As he is most Good , so he is our Benefactor ; Psal. 119. 68. Thou art Good , and dost Good . Mans nature and disposition is known by his Works , though he be a free agent ; For the Tree is known by its fruit , Mat. 7. 17. And so Gods nature is known by his works ( as far as is fit for us here to know ) though he be a free agent .

In each of these Relations , God hath other special Attributes , which are denominated from his Relations , or his following works .

As he is our Lord or Owner , his proper Attribute is to be Absolute , having so full a title to us , that he may do with us what he list , Mat. 20. 15. Rom. 9. 21.

As he is our Ruler , his proper Attribute is to be our Soveraign or Supream ; there being none above him , nor co-ordinate with him , nor any Power of Government but what is derived from him .

As he is our Benefactor , it is his prerogative to be our Chief , or All : the Alpha and Omega ; the Fountain or first Efficient cause of all that we receive or hope for ; and the End or ultimate final cause that can make us Happy by fruition , and that we must still intend .

As these are the Attributes of God in these his great Relations , so in Respect to the Works of these Relations , he hath other subordinate Attributes . As he is our Owner , it is his Work to Dispose of us ; and his proper Attribute to be most Free. As he is our Ruler , it is his work to Govern us ; which is first , by making Laws for us , and then by teaching and perswading us to keep them , and lastly by executing them ; which is by Judging , Rewarding , and Punishing . In respect to all these , his principal Attribute is , to be Just or Righteous ; In which is comprehended his Truth or Faithfulness , his Holiness , his Mercy , and his terrible dreadfulness . As his Attributes appear in the Assertions of his word , he is True ( his Veracity being nothing but his Power , Wisdom , and Goodness , expressing themselves in his Word or Revelations . ) For he that is Able to do what he will , and so wise as to Know all things , and so Good as to Will nothing but what is Good , cannot possibly lye ; For every lie is either for want of Power , or Knowledge , or Goodness ; He that is most Able and Knowing , need not deceive by Lying ; And he that is most Good , will not do it without need . As his first properties appear in the word of Promise , he is called Faithful , which is his Truth in making good a word of grace . As he Commandeth Holy duties , and condemneth sin as the most detestable thing , by a pure , righteous Law , so he is called Holy ; and also as the fountain of this Law , and the Grace that sanctifieth his people . As he fulfilleth his promises , and rewardeth , and defendeth men according to his word , so he is called Merciful and Gracious as a Governour , ( where his Mercy is considered as limited or ordinate by his laws . ) As he fulfilleth his Threatnings , he is called , Angry , wrathful , terrible , dreadful , holy , jealous , &c. But he is Just in all .

And as these are his Attributes as our Soveraign Ruler ; so as our Benefactor , his special Attribute is to be Gracious , or Bountiful or Benign ; or to be Loving , and inclined to do good . These are the Attributes of God resulting from his Nature as appearing in his Image in the Creation , Laws , and the person of his Son ; and resulting from his Relations and the works of those Relations ; even as he is our Creator , in Unity ; and our Lord or Owner , our Ruler , and Benefactor , in Trinity .

Were it not my purpose to confine my self to this short discovery of the nature , attributes , and works of God , but to run deeper into the rest of the body of Divinity , I should come down to the fall , and work of Redemption , and shew you in the Gospel and all the ordinances , &c. the footsteps of this Method of Trinity in Unity , which I have here begun ; but that were to digress .

Besides what is said , we might name you many Attributes of God that are commonly called Negative , and do but distinguish him from the Imperfect Creature , by setting him above us Infinitely in his perfections . Man hath a Body ; but God is not a Body , but a spirit ; Man is mutable , but God Immutable ; Man is Mortal , but God Immortal , &c. And now as I have shewed you these Properties , Relations , and Attributes of God , so I must next tell you that we also stand in answerable counter-relations unto him ; and must have the qualities , and do the works that answer those Relations .

1. As God is our Almighty Creator , so we are his Creatures , impotent and insufficient for our selves . We owe him therefore all that a Creature can owe his Maker , that hath but our receivings . 2. In this Relation is contained a Trinity of Relations . 1. We are his Own , as he is our Lord . 2. We are his subjects as he is our Ruler . 3. We are his Children as he is our Father ; or his obliged Beneficiaries as he is our Benefactor . And now having opened to your observation the Image of God , and the extrinsick seals , I have ripened the discourse so far , that I may fitlyer shew you , How the Impression of this Image of God is to be made upon the soul of the Believer .

CHAP. II. Of the Knowledge of Gods Being .

1. HE that cometh to God , must believe that God is , and that he is a rewarder of them that diligently seek him , Heb. 11. 6. The first thing to be imprinted on the soul is , that there is a God : that he is a real most Trascendent Being . As sure as the Sun that shineth hath a Being , and the Earth that beareth us hath a being , so sure hath God that made them a Being infinitely more excellent then theirs . As sure as the streams come from the fountain , and as sure as Earth and Stones , and Beasts , and Men did never make themselves , nor do uphold themselves , or continue the course of nature in themselves and others , nor govern the world , so sure is there an Infinite eternal Being that doth this . Every Atheist that is not mad must confess that there is an Eternal Being , that had no beginning or cause ; The question is only , which this is ▪ which ever it is , it is this that is the true God . What now would the Atheist have it to be ? Certainly it is that Being that hath being it self from none that is the first cause of all other Beings : And if it caused them , it must necessarily be every way more excellent then they , and contain all the good that it hath caused ; For none can give that which it hath not to give ; nor make that which is better then it self ; that Being that hath made so glorious a creature as the Sun , must needs it self be much more glorious . It could not have put strength and power into the Creatures , if it had not it self more strength and power . It could not have put Wisdom and Goodness into the Creature , if it had not more Wisdom and Goodness then all they . Whatever it is therefore that hath more Power , Wisdom and Goodness then all the world besides , that is it which we call God . That cause that hath communicated to all things else , the Being , Power , and all perfections which they have , is the God whom we acknowledge and adore ; If Democritists will ascribe all this to Atomes , and think that the Motes did make the Sun ; or if others will think that the Sun is God because it participateth of so much of his excellency , let them be mad a while till judgement shall convince them . So clear beyond all question to my soul is the Being of the Godhead , that the Devil hath much lost the rest of his more subtil temptations , when he hath foolishly and maliciously adjoyned this , to draw me to question the Being of my God ; which is more then to question Whether there be a Sun in the Firmament .

But what is the Impress that the Being of God must make upon the Soul ?

I answer From hence the holy soul discerneth that the Beginning and the End of his Religion , the substance of his Hope is the Being of Beings , and not a shaddow ; and that his faith is not a fansie . The Object is as it were the matter of the act . If our faith and hope and Love and Fear be exercised about the most Real Being , it shews that there is a Reality in our faith , and that we be not exercised in a delusory work ; God is to the Atheist but an empty name ; He feels no life or Being in him ; And accordingly he offereth him a shaddow of devotion , and a nominal service . But to the holy soul there is nothing that hath life and Being but God , and that which doth receive a Being from him , and leadeth to him . This Real object putteth a Reality into all the devotions of a holy soul. They look upon the vanities of the world as Nothing ; and therefore they look on worldly men as on idle dreamers that are doing nothing . This puts a seriousness and Life into the faith and holy affections of the believer . He knows whom he trusteth , 2 Tim. 1. 12. he knows whom he Loveth , and in whom he Hopeth . Atheists and all ungodly men , do practically judge of God , as the true Believer judgeth of the world . The Atheist takes the pleasures of the world to be the only substance ; and God to be but as a shaddow , a notion , or a dream . The godly take the world to be as nothing , and know it is but a fancy and dream , and shadow of pleasures , and honour , and profit , and felicity , that men talk of and seek so eargerly below ; but that God is the substantial object and portion of the soul. If you put into the mouth of a hungry man , a little froth , or breath , or aire , and bid him eat it , and feed upon it , he will tell you , he finds no substance in it ; so judgeth the graceless soul of God , and so judgeth the gracious soul of the creature as separate from God .

Let this be the Impression on thy soul , from the consideration of Gods transcendent Being ! O look upon thy self and all things as nothing without him ! and as Nothing in comparison of him ! And therefore let thy Love to them be as nothing , and thy desires after them and care for them as nothing ! But let the Being of thy Love , desire , and endeavours , be let out upon the transcendent Being . The creature hath its kind of being ; but if it would be to us instead of God , it will be as nothing . The Aire hath its Being , but we cannot dwell in it , nor rest upon it to support us as the earth doth . The water hath its Being , but it will not bear us , if we would walk upon it . The name of the great Jehovah is [ I am ] Exod. 3. 14. Try any Creature in thy need , and it will say , as Jacob to Rachel , Gen. 30. 2. Am I in Gods stead that hath withheld thy desire from thee ? send to it , and it will say as John Baptist ▪ that confessed [ I am not the Christ ] Joh. 1. 20. Let none of all the affections of thy soul , have so much Life and Being in them , as those that are exercised upon God . Worms and motes are not regarded in comparison of mountains : a drop is not regarded in comparison of the Ocean . Let the Being of God take up thy soul and draw off thy observation from deluding vanities , as if there were no such things before thee . When thou remembrest that there is a God , Kings and Nobles , Riches and Honours , and all the world should be forgotten in comparison of him ; And thou shouldst live as if there were no such things , if God appear not to thee in them . See them as if thou didst not see them , as thou seest a candle before the sun ; or a pile of grass or single dust in comparison with the Earth . Hear them as if thou didst not hear them ; as thou hearest the leaves of the shaken tree , at the same time with a clap of thunder . As greatest things obscure the least , so let the Being of the Infinite God so take take up all the powers of thy soul , as if there were nothing else but he , when any thing would draw thee from him . O if the Being of this God were seen by thee , thy seducing friend would scarce be seen , thy tempting baits would scarce be seen , thy riches and honours would be forgotten ; all things would be as nothing to thee in comparison of him .

CHAP. III.

2. AS the Being of God should make this Impression on thee , so the Attributes that speak the perfection of that Being , must each one have their work ; as his unity or indivisibility , his Immensity , and Eternity .

And first , the thought of Gods unity should contract and unite thy stragling affections , and call them home from multifarious vanity . It should possess thy mind with deep apprehensions of the excellency of holy Unity in the soul , and in the Church ; and of the evil of Division , and misery of distracting multiplicity . The Lord our God is One God , 1 Cor. 8 6. Perfection hath unity and simplicity . We fell into Divisions and miserable distraction when we departed from God unto the Creature ; For the Creatures are Many and of contrary qualities , dispositions , and affections ; And the heart that is set on such an object , must needs be a Divided heart ; And the heart that is Divided among so many and contrary or discordant objects , must needs he a distracted heart . The confusions of the world confound the heart that is set upon the world . He that maketh the world his God , hath so many Gods , and so discordant , that he will never please them all , and all of them together will never fully content and please him . And who would have a God that can neither please us , nor be pleased ? He that maketh Himself his God , hath a compounded God ( and now corrupted ) of multifarious , and now of contrary desires , as hard to please as any without us . There is no Rest or Happiness but in Unity . And therefore none in our selves or any other creature ; but in God the only center of the soul. The further from the Center , the further from Unity . It is only in God that differing minds can be well united . Therefore is the world so divided , because it is departed so far from God . Therefore have we so many minds and wayes , and such diversity of opinions , and contrariety of affections , because men forsake the Center of Unity . There 's no Uniting in any worldly , carnal , self-devised principles , or practises . When Holiness brings these distracted , scatterd souls to God , in him they will be one . While they bark at Holiness , and cry up Unity , they shew themselves distracted men . For Holiness is the only way to Unity , because it is the closure of the soul with God . All countreys , and persons cannot meet in any one interest or Creature , but each hath a several interest of his own ; But they might all meet in God . If the Pope were God and had his perfections , he would be fit for all the Church to Center in ; But being man , and yet pretending to this Prerogative of God , he is the grand divider and distracter of the Church . The Proverb is too true ; [ So many men , so many minds ] because that every man will be a God to himself , having a self mind , and self will , and all men will not yield to be one in God . God is the common interest of the Saints ; and therefore all that are truly Saints , are truly united in him . And if all the Visible Church , and all the world , would heartily make him their Common Interest , we should quickly have a Common Unity and Peace , and the Temple of double faced Janus would be shut up . They that sincerely have One God , have also one Lord ( and Saviour ) one spirit , one faith , one Baptism ( or holy Covenant with God ) even because they have one God and Father of all , who is above all , and through all , and in them all . And therefore they must keep the nuity of the spirit in the bond of Peace , Eph. 4. 3 , 4 , 5 , 6. Though yet they have different degrees of gifts ▪ ( vers. 7. ) and therefore differences in opinion about abundance of inferiour things . The further we go from the trunk or stock , the more numerous and small we shall find the branches . They are one in God , that are divided in many doubtful controversies . The weakest therefore in the faith must be received into this Union and Communion of the Church ; but not to doubtful disputations , Rom. 14. 1. As the antient Baptism , contained no more but our Engagement to God , the Father , Son and Holy Ghost , so the antient Profession of saving faith , was of the same extent . God is sufficient for the Church to Unite in . A Union in other Articles of faith is so far necessary to the Unity of the Church , as it is necessary to prove our faith and Unity in God . and the sincerity of this antient simple belief in God the Father Son , and Spirit .

The Unity of God is the Attribute to be first handled and imprinted on the mind , even next unto his Essence ; Deut. 6. 4. The Lord our God is one Lord . And the unity of the Church is its excellency and attribute , that 's first and most to be esteemed and preserved next unto its Essence . If it be not a Church , it cannot be One Church ; and if we be not Saints , we cannot be united Saints . If we be not Members , we cannot make One Body . But when once we have the Essence of Saints and of a Church , we must next be solicitous for its Unity ; Nothing below an essential point of faith will allow●ns to depart from the Catholike Unity , love , and peace that is due to Saints ; And because such essentials are never wanting in the Catholich Church , or any true member of it , therefore we are never allowed to divide from the Catholike Church , or any true and visible member . It is first necessary that the Church be a Church , that is , a People separated from the world to Christ ; and that the Christian be a Christian in Covenant with the Lord . But the next point of Necessity is it that the Church be One , and Christians be One. And he that for the sake of lower points , how True soever , will break this holy bond of Unity shall find at last to his shame and sorrow , that he understood not the excellency or necessity of unity . The prayer of Christ for the perfection of his Saints is , [ that they all may be One , as thou Father art in me , and I in thee , that they also may be one in us ; that the world may believe that thou hast sent me : And the glory which thou gavest me I have given them , that they may be One , even as we are One : I in them , and thou in me , that they may be made perfect in One , that the world may know that thou hast sent me , and hast loved them as thou hast lved me ] Here it appeareth that the Unity of the Church or Saints is necessary , to convince the world of the truth of Christianity , and of the Love of God to his people , and necessary to the glory and perfection of the Saints . The nearer any Churches , or members are to the divine perfections , and the more strictly conformable to the mind of God , the more they are One , and replenished with Catholick Love to all Saints , and desirous of Unity and Communion with them . It is a most lamentable delusion of some Christians that think their ascending to higher degrees of Holiness , doth partly consist in their withdrawing from the Catholike Church , or from the Communion of most of the Saints on Earth , upon the account of some smaller differing opinions ; And they think that they should become more loose , and leave their strictness , if they should hold a Catholike Communion , and leave their state of separation , and division ! Is there any strictness amiable or desirable , except a strict Conformity to God ? Surely a strict way of sin and wickedness is not desirable to a Saint . And is not God One , and his Church One , and hath he not commanded all his servants to be One , and is not Love the new and great commandment ▪ by which they must be known to all men to be his Disciples ? Which then is the stricter servant of the Lord ? he that Loveth much , or he that Loveth little ? he that Loveth all Christians , or he that Loveth but a few , with the special Love ? He that Loveth a Christian as a Christian ; or he that Loveth him but as one of his party or opinion ? He that is One in the Catholike Body ; Or he that disowneth Communion with the far greatest part of the body ? Will you say that Christ was loose , and Pharises strict , because Christ eat and drank with Publicans and Sinners , and the Pharises condemned him for it ? It was Christ that was stricter in holiness then they ; for he abounded more in Love and Good works ; but they were stricter then he in a proud , self-conceeted morosity and separation . Certainly he that is highest in Love , is highest in Grace , and not he that confineth his Love to few . Was it not the weak Christian that was the stricter , in point of meats and drinks and dayes ? Rom. 14. & 15. But the stronger that were censured by them , did more strictly keep the commandment of God .

Christian Reader , let the Unity of God have this effect upon thy soul , 1. To draw thee from the distracting multitude of Creatures , and make thee long to be all in God . That thy soul may be still working toward him , till thou ●nd nothing but God alone within thee . In the multitude of thy thoughts within thee , let his comforts delight thy soul , Psal. 94. 19. The multitude distracteth thee ; Retire into Unity that thy soul may be composed , quieted , and delighted .

2. And let it make thee long for the Unity of the Saints , and endeavour it to the utmost of thy power , that the Church in Unity may be more like the Head .

3. And let it cause thee to admire the Happiness of the Saints , that are freeed from the bondage of the distracting Creature , and have but One to Love , and Fear , and Trust , and Serve , and Seek , and Know ; One thing is needful , which should be chosen , but it s many that we are troubled about , Luk. 11. 42.

CHAP. IV.

3. THe Immensity of God ( which is the next Attribute to be considered ) must have this Effect upon thy soul : 1. The Infinite God that is everywhere comprehending all places and things , and comprehended by none , must raise admiring reverent thoughts in the soul of the believer We wonder at the Magnitude of the Sun and the Heavens , and of the whole Creation ; But when we begin to think what is beyond the Heavens , and all created Being , we are at a kind of loss . Why it is God that is in all , and above all , and beyond all , and beneath all : and where there is no place because no Creature , there is God ; And if thy thoughts should imagine millions of millions of miles beyond all place and measure , all is but God , and go as far as thou canst in thy thoughts and thou canst not go beyond him . Reverently admire the Immensity of God . The world and all the Creatures in it , are not to God so much as a sand or atome is to all the world . The point of a needle is more to all the world , then the world to God . For between that which is Finite , and that which is Infinite , there is no comparison . Isa. 40. 12 , 15 , 17. Who hath measured the waters in the hollow of his hand ? and meated out Heaven with the span , and comprehended the dust of the earth in a measure , and weighed the mountains in scales and the hills in a ballance ? — Behold the Nations are as a drop of a bucket , and are counted as the small dust of the ballance● ▪ behold he taketh up the Iles as a very little thing , — All Nations before him are as nothing : and they are counted to him less then Nothing and Vanity . ]

2. From this Greatness and Immensity of God also thy soul must reverently stay all its busie , bold enquiries , and know that God is to us and to every creature Imcomprehensible . If thou couldst fathome or measure him , and know his Greatness by a comprehensive knowledge , he were not God . A Creature can comprehend nothing but a Creature . You may know God , but not comprehend him ; As your foot treadeth on the earth , but doth not cover all the earth . The Sea is not the Sea , if you can hold it in a spoon . Thou canst not comprehend the Sun which thou seest , and by which thou seest all things else , nor the sea , or earth , no nor a worm or pile of grass : Thy understanding knoweth not all that God hath put into any the least of these ; Thou art a stranger to thy self , and to somewhat in every part of thy self , both body and soul. And thinkest thou to comprehend God , that perfectly comprehendest nothing ? Stop then thy overbold enquiries , and remember that thou art a shallow finite worm , and God is Infinite . First , reach to comprehend the Heaven and Earth and whole Creation , before thou think of Comprehending him , to whom the world is nothing , or vanity , or so small a dust , or drop , or point . [ Job . 37. 1 , 5. saith Elihu , At this my heart trembleth , and is moved out of his place : Hear attentively the Noise of his Voice , — God thundereth marvelously with his Voice ; great things doth he which we cannot comprehend ] How then should we comprehend himself ? When God pleadeth his cause with Job himself , what doth he but convince him of his Infiniteness and absoluteness , even from the greatness of his works , which are beyond our reach and yet are as nothing to himself ! Should he take the busie enquirer in hand , but as he did begin with Job , 38. 1 , 2. &c. [ Who is this that darkeneth Counsel by words without knowledge ? Gird up thy loins like a man , for I will demand of thee , and answer thou me , &c. ] alas , how soon would he non-plus and confound us ? and make us say as Job . 40. 4. [ Behold I am vile ! what shall I answer thee ? I will lay my hand upon my mouth : Once have I spoken , but I will not answer ; yea twice , but I will proceed no further . ] Indeed there is mentioned Eph. 3. 11. The Saints comprehending the dimensions of the Love of Christ , but as the next verse saith , it passeth knowledge ; so comprehending there signifieth no more , but a knowing according to our Measure ; an attainment of what we are capable to attain ; nay nor all that neither , but such a prevalent knowledge of the Love of Christ as is common to all the Saints ; As there is nothing more visible then the Sun , and yet no visible being less comprehended by the sight ; so is there nothing more Intelligible then God ( for he is All in all things ) and yet nothing so Incomprehensible to the mind that knoweth him . It satisfieth me not to be Ignorant of God , nor to know so little as I know , nor to be short of the measure that I am capable of ; but it satisfieth me to be uncapable of comprehending him ; or else I must be unsatisfied because I am not God . O the presumptuous arrogancy of those men , if I may call them men , that dare prate about the Infinite God such things as never were revealed to them , in his works or word ? and dare pretend to measure him by their shallow understandings , and question , if not deny and censure , that of God which they cannot reach ! and sooner suspect the word that doth reveal him , then their muddy brains that should better conceive of him ! Saith Elihu Job 36. 26. [ Behold God is Great , and we know him not , neither can the number of his years be searched out . ] Though the Knowledge of him be our Life Eternal , yet we know him not by any full and adequate conception . We know an Infinite God , and therefore with an Excellent Knowledge objectively considered ; but with a poor degree and kind of Knowledge next to none , as to the act ; and it is a thousand thousand fold more that we know not of him , then that we know : For ineeed there is no comparison to be here made .

3. The immensity of God as it proveth him incomprehensible , so it containeth his Omnipresence ; And therefore should continually affect us as men that believe that God stands by them . As we would compose our thoughts , and minds and passions , if we saw ( were it possible ) the Lord stand over us , so should we now labour to compose them . As we would restrain and use our tongues , and order our behaviour if we saw his Majesty , so should we do now when we know that he is with us . An eye servant will work hard in his masters presence , what ever he doth behind his back . Bestir thee then Christian , for God stands by ; In him we live and move and have our Being , Act. 17. 28. Loyter not till thou canst truly say that God is gone or absent from thee ; sin not by wilfulness or negligence till thou canst say , thou art behind his back . Alass that we should have no more awakened serious souls and no more fervent lively prayers , and no more serious holy speech , and no more careful heavenly lives , when we stand before the living God , and do all in his sight , and speak all in his hearing ? O why should sense so much affect us , and faith , and Knowledge work no more ? we can be awed with the presence of a man , and would not do before a Prince , what most men do before the Lord . Yea other things affect us when we see them not ; and shall not God ? But of this more anon .

4. The Immensity of God assureth us much of his Alsufficiency . He that is everywhere , is easily able to hear all prayers , to help us in all straits , to supply all wants , to punish all sins . A Blasphemous conceit of God as Finite ▪ and as absent from us , is one of the causes of our distrust . He that doth distrust an absent friend , as thinking he may forget him , or neglect him , will trust him when he is with him ; cannot he hear thee , and pitty thee and help thee that is still with thee ? O what an awe is this to the careless ! what a support to faith ! what a quickener to duty ! what a comfort to the afflicted troubled soul ! God is in thy poor cottage , Christian , and well acquainted with thy wants . God is at thy bedside when thou are sick , and nearer thee then the nearest of thy friends . What wouldst thou do in want or pain if God stood by ? wouldst thou not Pray and Trust him if thou sawest him ? so do though thou see him not , for he is surely there .

5. The Immensity and Infinite Greatness of God assureth us of his Particular Providence . Some blasphemous Infidels imagine that he hath only a General Providence , and hath left all to some inferiour powers , and medleth not with particular things himself : They think that as he hath left it to the Sun to illuminate the world , so hath he left all other inferiour things and events to nature or inferior causes ; and that he doth not himself regard , observe , reward or punish the thoughts , and words , and wayes of men . And all this is because they consider not the Immensity or Infinite Greatness of the Lord . It s true , that God hath framed the Nature of all things , and delighteth to maintain and use the frame of second causes which he hath made ; and will not easily and ordinarily work against or without this order of causes : But it is as true and certain both that sometimes he maketh use of Miracles , and that in the very course of natural causes he is able to exercise a particular Providence , as well as without them by himself alone . The Creature doth nothing but by him . All things move as he first moveth them , in their natural agency . His wisdom guideth , his will intendeth , and commandeth ; his Power moveth and disposeth all . The Sun would not shine , if he were not the light of it ; and he is no less himself the Light of the world , then if he did illuminate it without a Sun . God is never the further off ▪ because the Creatures are near us ; nor never the less in the effect , because he useth a second cause , then if there were no second cause at all . What influence second causes have upon the souls of men , he hath for the most part kept unknown to us ; But that himself disposeth of us and all things after the counsel of his own will , is beyond all question . Can he that is most neerly present with thy thoughts , be regardless of them ? can he be regardless of thy words and wayes that is with thee and seeth and heareth all ? If thou believe not that he is as verily with thee as thou art there thy self , thou art then an Atheist . If thou believe him not to be Infinite , thou believest him not to be God . It is not God that can be absent , limited or finite . And if thou be not such a senseless Atheist , but knowest that God is everywhere , how is it possible thou shouldst doubt of his care or observance or particular providence about every thing ? No child is scarce so foolish that will think his Father cares not what he saith or doth , when he stands before him . Wouldst thou doubt of Gods particular providence , whether he regard thy heart , and talke and practice , if thou didst see him with thee ? sure it is scarce possible . Why then dost thou question it when thou knowest that he is with thee ? If thou be an Atheist and knowest not , look about thee on the world , and bethink thee whether stones , and trees , and earth , whether beasts , or birds or men do make themselves ; If they do , thou were best uphold thy self , and be not sick , and do not die . If thou madest thy self , thou canst sure preserve thy self ; But if any thing else made thee and all these lower things , either it was somewhat greater or less then they ▪ either something better or worse then they . If less , or worse , how could it make them Greater or Better then it self ? Can any thing give that which it hath not ? If it must needs be Greater and Better then the Creatures , then as it must be Wiser than they , and more Holy , Gracious and Just then they , so must it be more comprehensive then all they . Whoever made this earth , is certainly greater then the earth , or else he should give it more than he had to give . And if he be Greater , he must be present : If thou shouldst be so vain as to account any other higher thing the Maker of this world ▪ that is not God , thou must ascribe also a sufficiency to that maker , to exercise a particular providence , and moreover be put to consider who did make that Maker . Nothing therefore is more certain even to Reason it self , then the Maker of the world must be Greater then the world , and therefore present with all the world ; and therefore must observe and regard all the world . When thou canst find out a thought , or word , or deed that was not done in the presence of God , or any creature that is not in his presence , then believe and spare not that he seeth it not , or regardeth it not ; yea and that it hath no being . O blind Atheists ! you see the Sun before your eyes , which enlightneth all the upper part of the earth at once ; even millions of millions see all by its light ; and yet do you doubt whether God beholds and regards and provides for all at once ! Tell me , if God had never a Creature to look to in all the world but thee , wouldst thou believe that he would regard thy heart , and words , and wayes , or not ? If he would , why not now , as well as then ! Is he not as sufficient for thee , and as really present with thee , as if he had no other creature else ? If all men in the world were dead save one , would the Sun any more illuminate that one then now it doth ? Maist thou not see as well by the light of it now , as if it had never another to enlighten ? And dost thou see a Creature do so much , and wilt thou not believe as much of the Creator ? If thou think us worms too low for God so exactly to observe , thou maist as well think that we are too low for him to Create , or preserve ; and then who made us and preserveth us ? Doth not the sun enlighten the smallest bird , and crawling vermine , as well as the greatest prince on earth ? Doth it withhold its light from any Creature that can see , and say , I will not shine on things so base ? And wilt thou more restrain the Infinite God that is the Maker , Light , and Life of all ? It is he that filleth all in all ▪ Eph. 1. 23. The Heaven of Heavens cannot contain him , 1 King . 8. 27. and is he absent from thee ? He doth beset thee before and behind , and layeth his hand upon thee ; Whither wilt thou go from his spirit , or whither wilt thou fly from his presence ? If thou ascend up into Heaven , he is there ; If thou make thy bed in Hell , thou wilt feel him there ; If thou take the wings of the morning , and dwell in the uttermost parts of the Sea , even there shalt thou find him to be to thee as thou art , Psal. 139. 5 , 7 , 8 , 9 , 10. Thou maist think with sinful Adam and Eve , Gen. 3. 8. to hide thy self from the presence of the Lord : But thou wilt quickly find that he observeth thee ; and be sure thy sin will find thee out , Numb. 32. 23. Thou maist with Cain be turned out of the Gracious presence of God , Gen. 4. 16. and cast out of his Church and Mercy ; and with the damned thou maist be turned out of the presence of his blessedness and glory : but thou shalt never be out of his essential presence , nor so escape the presence of his Justice , Job 1. 12. & 2. 7. It is the presence of his Grace where the upright are promised here to dwell , Psal. 140. 13. and out of which they fear lest they be cast , Psal. 51. 11. [ Cast me not away from thy presence , and take not thy holy spirit from me ] And it is the presence where is fulness of Joy , which they aspire after , Psal. 16. 11. But there is also a presence that the earth shall tremble at , Psal. 114. 7. and that the wicked shall perish at , Psal. 68. 2. so that a particular Providence must be remembred by them that believe and remember the Immensity of God .

CHAP. V.

4. THe Eternity of God is the next Attribute to be Known ▪ which also must have its work upon the soul. And 1. This also sheweth us that God is Incomprehensible ; For man cannot comprehend Eternity . When we go about to think of that which hath no Beginning nor End , it is to our mind , as a place a thousand miles off is to our eye ; even beyond our reach ; we cannot say there is no such place , yea we know there is ; but we cannot see it : so we know there is an Eternal Being ; but our Knowledge of his Eternity is not intuitive , or comprehensive ▪ Eternity therefore is the object of our faith , and reverence , and admiration , but forbids our busie bold enquiries , O the arrogancy of those ignorantly ▪ learned , and foolishly-wise disputing men , that have so long perplexed , if not torn in pieces the Church , about the priority and posteriority of ▪ the knowledge and decrees of God , when they confess them all to be Eternal ! As if they knew not that terms of priority , presentiality , and posteriority , have not that significancy in or about Eternity as they have with us !

2. The Eternity of God must draw the soul from Transitory , to Eternal things . It is an Everlasting blessedness , even the Eternal God , that our souls are made for ▪ the Bruits are made for a mortal happiness ; The Immortal soul cannot be fully content with any thing that will have an end . As a capacity of this endless blessedness doth difference man from the beasts that perish ; so the Disposition to it doth difference Saints from the ungodly ; and the Fruition of it doth difference the Glorified from the damned . Alas what a silly thing were man if he were capable of nothing but these transitory things ! What were our Lives worth , and what were our time worth , and what were all our mercies worth , or what were all the world worth to us , or what were we worth , our selves ? I would not undervalue the works of God ; but truly if man had no other life to live but this , I should esteem him a very contemptible creature . If you say that there 's some excellency in the Bruits , I answer , True ; but their usefulness is their chiefest excellency ; And what is their use but to be a glass in which we may see the Lord , and to be serviceable to man in his passage to Eternity ? They are not capable of Knowing , or Loving , or enjoying God themselves : but they are useful to man that is capable of this ; and so they have an everlasting end , and this is their Excellency . And therefore the Atheist that denyeth an everlasting life to man , doth bring himself into a far baser state then the bruits are in . For the bruits have an everlasting end , in promoting the happiness of man : But if man have no everlasting end himself , there is no other whose everlasting happiness he can promote . The unbeliever therefore doth debase his own soul and the whole creation : And faith and holiness advance the soul and all things with it , that are useful to our advancement . The true Believer honoureth his horse , his dog , his food and rayment , and the earth he treadeth on , and every creature , incomparably more than the Infidel doth honour his own or any others soul , or then he honoureth the greatest prince on earth . For the Believer useth all things , even the vilest in reference to Eternity ; but the Infidel useth his life and soul but to a transitory end ; and takes the greatest Prince on earth to be but for a transitory use . And as Eternity is unvalualbe in comparison of time , so the use and excellency that a Believer doth ascribe to a bit of bread or the basest creature in the sanctified improvement of it , is ten thousand times , even unspeakably above the use and excellency that an Unbeliever ascribeth to his soul or to his Prince . He that stampeth the Image of a Dog or a Toad upon gold instead of the Image of the Prince , and would have ten thousand pounds-worth goe but for a farthing , doth not by a thousand degrees so much debase the gold as the Infidel doth debase his soul and all things . Infidelity is guilty of the destruction of all souls , and the destruction of all mercies , and the destruction of all Divine Revelations , of all graces , of all ordinances , and means , and of the destruction of the whole creation that was made for man : For he that destroyeth the End , destroyeth all the means : But the Infidel destroyeth and denyeth the end of every one of these , and Holiness only doth give them up and use them to their ends .

1. He is guilty of the destruction of all souls : For as much as in him lies they are destroyed , while they are all made useless to the End for which they were created . If there be no other life and happiness Everlasting , what are souls good for ? what is the Reasonable creature good for ? Is it to be Happy here ? In what ? Here is no happiness . Is it in eating and drinking and sleeping ? why these are to strengthen us for our service which tendeth to our end ▪ and therefore cannot be themselves our end . Is it not better be without either meat or drink or sleep in point of Happiness , so be it we also were without the need of them , then to need them and have them for our need , especially with the care and trouble which they cost us ? I had an hundred times rather for my part , if it were lawful to desire it , never have meat , or drink , or sleep , and be without the need of them , as I had rather be without a sore , then to have a plaister that will ease it , and be every day at the pains to dress it . Brutes have some advantage in these above men , in that they have not the care , and fear , and sorrow of mind as we have , in the getting or keeping what they have or need . If you go downward , and say that men are made to govern brutes , then what are brutes made for , unless to dung the earth ? and so the basest shall be the end of the noblest , and God may be as wisely said to be for man , because he is to govern him . Truely if there were no Everlasting life , but man were a meer terrestrial animal , I had rather never have been born , or should wish I had never been a man : I knew not what to do with my self , nor how to imploy the faculties of my soul or body , but they would all seem to me as useless things . What should I do with my Reason ▪ if I had no higher an end then beasts ? what should I do with a mind that knoweth that there is a God ▪ and another world , and that is capable of desiring him , seeking and enjoying him , if it must be frustrated of all ? what should I do with a heart that 's capable of the Love of God and delighting in his Love , if I have no God to Love and delight in when this life is ended ? why have I a heart that so desireth him , in fuller vision and fruition , if I be capable of no such thing ? what then should I do with my time and life ? verily I know not , if I were fully of this sad opinion , whether I should turn brute in my life agreeably to my judgement , or whether I should make an end of my life to be eased of a useless burden ; but confident I am I should not know what to do with my self ; I should be like a poor cashiered Souldier , or like one turned out of his Service , that knew not where to have work and wages : And if you found me standing all day idle , I must give you the reason , because no man hath hired me . What do those wretches do with their lives , that think they have no God to serve and seek , or future happiness to attain ? As men use to say of naughty Ministers , so may I say of all mankind according to the Doctrine of the Infidels : A sorry Taylor may make a Botcher , or a bad Shoomaker may make a Cobler , and a broken Mercer may be a Pedler ; but a naughty Priest is good for nothing ( And its true of him as such ) and as Christ himself saith , Matth. 5. 13 , 14. Yee are the salt of the earth : but if the salt have lost his savour , wherewith shall it be salted ? It is thenceforth good for nothing , but to be cast out , and to be trodden under foot of men : yee are the light of the world : men do not light a candle to put it under a bushel . So I say of the Reasonable Creature : The grass is useful for the beasts : The beasts are serviceable unto man : A swine that cannot serve you living , is useful being dead . But if there were no God to seek and serve , and no life but this for us to hope for , for ought I know man were good for nothing : What were Light good for if there were no eyes ? or eyes if there were no light to see by ? what is a Watch good for but to tell the hour of the day ? All the curious parts and workmanship of it , is worth no more then the mettal is worth , if it be not useful to its proper end . And what Reason , and will , and affections in man are good for , I know not , if not to seek , to please and to enjoy the Lord ! Take off this poise , and all the wheels of my soul must stand still , or else do worse .

2. The Infidel and ungodly man that looks not after an Etern lend , destroyeth all the mercies of God , and makes them as no mercies at all : Creation and our Being is a mercy : but it is in order to our Eternal end . Redemption by Christ is an unspeakable mercy ▪ but its denyed by the Infidel , and rejected by the Ungodly : what is Christ worth , and all his mediation , if there be no life for man but this ? Peace and Liberty , health and life , friends and neighbours , food and rayment , are all mercyes to us , as a ship and sails are to the Mariner , or a fair way , or Horse , or Inn to a Traveller : But if by denying our Eternal end , you make our voyage or our journey vain , these mercies then are little worth : no more then a ship on the land , or a plow in the sea , or a horse to him that hath no use for him . And O what an ungrateful wretch is that who will deny all the mercies of God to himself , and to all others ! For once deny the use and the Eternal end , and you deny the mercy .

3. He that believeth not , or seeks not after an Eternal end , destroyeth all the Doctrine , Law and Government of God : For all is but to lead us to this end . All the holy Scriptures , the precepts of Christ and his holy example , the Covenant of Grace , the gifts and miracles of the Holy Ghost , the light and law of Nature it self , are all to bring us to our Eternal end : And therefore he that denyeth that end , doth cancel them all , and cast them by as useless things .

4. And he denyeth all the Graces of the Spirit : For what use is there for Faith , if the object of it be a falshood ? what use for Hope , if there be no life to be Hoped for ? what use for holy desires and love , if God be not to be enjoyed ? Grace is but the delusion and deformity of the soul , if the Infidel and ungodly be in the right .

5. They destroy also All the means of our Salvation , if they deny Salvation which is the End . To what purpose should men study , or read , or hear , or pray , or use either Sacraments or any other means , for an End that is not to be had ? To what end should men obey or suffer , for any such end that 's not attainable ?

6. Yea they do let loose the soul to sin , and take off all essectual restraint . If there be no Eternal end , and no Reward or Punishment but here , what can effectually hinder the men of this opinion from stealing , whoredome , or any villany when it may be done with secrecy ? what should hinder the revengeful man from poisoning or secret murdering his enemy , or setting his house on fire in the night ? If I know a man or woman that believes no life to come , I take it for granted they are revengeful , thieves , deceivers , fornicators , or any thing that is bad , if they have but temptation and secret opportunity . For what hath he to seek but the pleasing of his flesh , that thinks he hath no God to seek or please , or no future reward or punishment to expect ? He that confesseth himself an Infidel , to me , doth confess himself to be in all things else as bad as ever he can or dare . Honesty is renounced by that man or woman that profess themselves to be Atheists or Infidels : Methinks in congruency with their profession they should take it for a wrong to be called or reputed honest ! If you tell me that Heathens had a kind of Honesty ; I must tell you again that most Heathens believed the Immortality of the soul , and that kind of seeming Honesty which they had was only in those of them that thus expected a life to come . But those that believe not another life where man is to have his punishment and reward , have nothing like to Honesty in them , but live like greedy ravenous beasts , where they are from under the Laws and Government of them that look for another life . The Cannibals that eat mens flesh , and some such savages as they , are the Nations that expect no life but this . It is believed so commonly by all the civil Infidels and Turks , as shews it to be a principle that nature doth reveal .

7. Yea the whole Creation that is within the sight of man is destroyed opinionatively by the Infidels that look for no Immortal life : For all things were made to further our Salvation : the Heavens to declare the Glory of God , and the sirmament to shew his handy work , and all Creatures to be our Glass in which we must behold the Lord , and our Book in which we must read and learn his nature and his will . The sun is to light us , and maintain our Life , and the Life of other lower Creatures , while we prepare for Immortality : The earth is to bear us , and to bear fruit for us ; and the Trees and Plants and every Creature to accommodate and serve us , while we serve the Lord and pass on to Eternity . And therefore the Atheist that denyeth us our Eternity , denyeth the usefulness of all the world ; what were all the Creatures here good for , if there were no men ? the earth would be a wilderness , and the beasts would for the most part perish , for want of sustenance , and all would be like a forsaken Cottage that no man dwelleth in , and doth no good ; And if man be not the Heir of Immortality , they can do him no good . All Creatures are but our provision in the way to this Eternity : And therefore if there were no Eternity , what should we do with them ? what should we do with wayes , and pavements , or with Inns for Travellers , or with horses or other provision for our journey , if there were no travelling that way ? And who will travel to a place that is not , or a City that is nowhere but in his brains , besides a mad man ? It s evident therefore that as all the tools in a workmans shop , are made useless to him if he be forbidden to use his trade , and all the books in my Library are useless , if I may not read them to get knowledge ; so all Creatures under Heaven are made useless and destroyed doctrinally by the Atheist , that thinks there is no Eternal life for which they should be used . I must seriously profess if I believed this ( being in other things of the mind I am ) I knew not what to do with any thing . What should I do with my Books , but to learn the way to this Eternity ? what should I do with my money , if there be no treasure to be laid up in Heaven , nor friends to be made with the Mammon abused commonly to unrighteousness ? what should I do with my Tongue , my Hands , my Time , my Life , my Self , or any thing , if there were no Eternity ? I think I should dig my grave , and lay me down in it and die and perish , to scape the sorrows of a longer life that must be my companions .

Remember then Christians , and still remember it , that Eternity is the matter of your Faeith and Hope ! Eternity is your portion and felicity ! Eternity is the End of all your desires , and labours , and distresses ! Eternity is your Religion , and the Life of all your holy motions ; and as without the Capacity of it , you would be but beasts , so without the Love and Desire of it , and title to it , you would be but wicked miserable men . Set not your hearts on transitory things , while you stand near unto Eternity . How can you have room for so many thoughts on fading things , when you have an Eternity to think on ? what light can you see in the Candles or Glow-worms of this world , in the Sunshine of Eternity ? Oh remember when you are tempted to please your eyes , your tast , and sensual desires , that these are not Eternal pleasures ! Remember when you are tempted for wealth or honour to wrong your souls , that these are not the Eternal riches ! Houses and Lands are not Eternal ! meats and drinks are not Eternal ! sports and pastimes , and jocund sinful company are not Eternal ! Alas , how short ! how soon do they vanish into nothing ! But it is God , and our dear Redeemer that are Eternal ! The flower of beauty withereth with age , or by the nipping blast of a short disease ; the honours of the world are but a dream ; your graves will bury all its glory . Down comes the Prince , the Lord , the gallant , and suddenly takes his lodgings in the dust . The corps that was pampered and adorned yesterday , is a clod to day . The body that was bowed to , attended and applauded but the other day , is now interred in the vault of darkness , with worms and moles . To day it is corruption and a most loathsome thing , that lately was dreaming of an earthly happiness . One day he is striving for riches and preheminences , or glorying and rejoycing in them , that the next day may be snatcht away to hell . O fix not your minds on fading things , that perish in the using , and by their vanishing mock you that set your hearts upon them . You will not fix your eye and mind upon every bird that flyeth by you , as you will on the houses that you must dwell in : nor will you mind every passenger , as you will do your friends that still live with you . And shall transitory vanity be minded by you above Eternity ?

3. It is Eternity that must direct you in your estimate of all things . It is this that sheweth you the excellency of man above the beasts : It is this that tells you the worth of Grace , and the weight of sin , the preciousness of holy Ordinances and helps , and the evil of hinderances and temptations ; the wisdome of the choice and diligence of the Saints , and the folly of the choice , and negligent , sinful lives of the ungodly ; the worth of Gods favour , and the vanity of mans ; and the difference between the godly and the unsanctified world , in point of Happiness .

Were no● Grace the egg , the seed , the earnest of an Eternal glory , it were not so glorious a thing . But O how precious are all those thoughts , desires , delights and breathings of the soul , that bring us on to sweet Eternity ! Even those sorrows , and groans , and tears are precious that lead to an Eternal joy ! Who would not willingly obey the holy motions of the holy Spirit , that is but hatching and preparing us for Eternity ! This is it that makes a Bible , a Sermon , a holy Book , to be of greater value then Lands and Lordships . It is Eternity that makes the illuminated soul so fearful of sinning , so diligent in holy duties , so chearful and resolved in suffering , because he believeth it is all for an Eternity . A Christian in the holy Assemblies , and in his reading , learning , prayer , conference , is laying up for Everlasting , when the worldling in the Market , in the field or shop , is making provision for a few dayes or hours : Thou gloriest in thy Riches and preheminence now , but how long wilt thou do so ? To day that house , that land is thine ; but canst thou say , it shall be thine to morrow ? Thou canst not : But the Believer can truly say , My God , my Christ , is mine to day , and will be mine to all Eternity ! O Death ! thou canst take my friends from me , and my worldly riches from me , and my time , and strength , and life from me ! but take my God , my Christ , my Heaven , my Portion from me , if thou canst ! My sin is all thy sting and strength ! But where is thy sting when sin is gone ? and where is thy strength when Christ hath conquered thee ? Is it a great matter that thou deprivest me of my sinful weak and troublous friends , when against thy will thou bringest me to my perfect blessed friends with whom I must abide for ever ! Thou dost indeed bereave me of these Riches ; but it is that I may possess the unvaluable Eternal riches ! Thou endest my Time , that I may have Eternity ! Thou castest me down that I may be exalted ! Thou takest away my strength of life , that I may enter into Life Eternal ! And is this the worst that Death can do ? And shall I be afraid of this ? I willingly lay by my cloaths at night , that I may take my rest , and I am not loth to put off the old when I must put on new . The bird that is hatcht is not grieved because he must leave the broken shell . Nor is it the grief of man or beast that he hath left the womb ! Death doth but open the womb of Time , and let us into Eternity , and is the second birth day of the soul. Regeneration brings us into the Kingdom of Grace ; and Death into the Kingdom of Glory . Blessed are they that have their part in the New birth of Grace and the first Resurrection from the death of sin ; for to such the Natural Death will be Gain ; and they shall have their part in the second Resurrection , and on them the everlasting Death shall have no power . O sirs , it is Eternity that telleth you what you should mind , and be , and do ! and that turneth the seales in all things where it is concerned . Can you sl●ep in sin so neer Eternity ! Can you play and laugh before you are prepared for Eternity ! Can you think him wise that selleth his eternal Joy for the ease , the mirth , the pleasure of a moment ! and trifleth away the time in which he must win or lose Eternity ! If these men be wise , there are n● fools ! nor any but wise men in Bedlam ! Dare thy tongue report , or thy heart imagine , that any holy work is needless , or a heavenly life too much adoe , or any suffering too dear , that is for an Eternity ! O happy souls that win Eternity with the loss of all the world ! O bless that Christ , that spirit , that light , that word , that messenger of God , that drew thy heart to choose Eternity before all transitory things ! That was the day when thou beganst to be wise , and indeed to shew thy self a man ! Thy wealth , thy honour , thy pleasure will be thine when the sensual world hath nothing to shew , but sin and Hell , of all they laboured for . Their pleasures , honours , and all die , when they die ; But thine will then begin their perfection ! The Hopes of the ungodly are like an addle egge that when it is broken sends forth nothing but an odious stink , when another sends forth the living bird ; O all you worldlings , rich and poor , you dream , you play , you trif●le , because you labour not for Eternity ! Even worldly Princes , and Nobles of the earth , your glory is but a squib , a flash , a nothing , in comparison of the Eternal glory which you lose ; you are doing Nothing when you are ●●iving for the world , you are trifling and befooling your ●mmortal souls while you are grasping a shaddow , the uncer●●in Riches 〈…〉 is the Believer whom you despise , that seeks ●●● something , th●● loseth not his labour , that shews himself a ●an of reason , who is caring , and studying , and labouring , and 〈…〉 watching , and suffering for Eternity ; why is a 〈…〉 courts of God , so much better then a thousand in 〈…〉 o● palaces of wickedness , but because it is the Ex●… where we have News of Heaven , and trade for an Eternity ? And why is it better to be a door keeper in the 〈…〉 of God , then to floursh in the prosperity of sinners , but because Gods house is the porch or entrance of an Eternity ●● delights , and the lowest room among the saints affords us a better prospect into Heaven , then the Highest state of worldly 〈◊〉 ! The ungodly are neer to cutting down when they flourish in their greatest glory , Psal. 37. 2 , 20. Stay but a little , and h● that flourisheth will be withered and cast into the fire , and the Righteous shall see it when he is out off , and shall seek him , but he is not to be found , vers. 34 , 35 , 36 , 38. For the enemies of God , and all that are far from him shall perish , Psal. 92. 9. & 13. 27. their desire shall perish , Psal. 112. 10. their hope shall perish , Prov. 11. 7. Job 8. 13. their way shall perish , Psal. 1. 6. and himself and all that they sought , and loved , and delighted in , shall perish , Job 20. 7. 2 Pet. 2. 12. Rom. 2. 12. Heb. 1. 11. Even the visible Heavens and Earth , which they abused , shall be consumed with fire . Seeing then that all these things shall be dissolved , what manner of persons ought we to be in all holy conversation and godliness , looking towards and waiting for the coming and appearance of our Lord ! 2 Pet. 3. 11. Shall any man be accounted w●le , that is not wise for Eternal happiness ? shall any man be counted Happy that must be most miserable to Eternity ? In the name of God , Christian , I charge thee to hold on , and look to thy soul , thy words , thy wayes , for it is for Eternity . O play not , loyter not , do nothing by the halves in the way to Eternity ! Let the careless world do what they will ; they despise , and know not what they do despise ; they neglect , and know not what they do neglect ; but thou that seekest , and labourest , and waitest , knowest what thou seekest , and labourest and waitest for . They sin and and know not what they do . They know not what they are treasuring up for an Eternity . But t●●n knowest why thou ●●test , and avoidest sin .

Sinners , be awakened by the Call of God ; Do you know where you are , and what you do ? You are every man of you stepping into Eternity ? Will you sin away , will you loyter away , will you sell-for nothing , an Eternal Glory ? Is thy sinful lust , and gain , and mirth , and gluttony and excess of drink , a price to set upon Eternity ? If Heaven be no more worth to thee , art thou not as bad as Judas , that for thirty pieces of silver would sell his Lord ? O Eternity , Eternity , what hearts have they that can so forget thee , neglect thee , and disesteem thee , when they stand so neer thee ! O sleepy souls ! do you never use to rub your eyes , and look before you towards Eternity ? And doth it not amaze you to see whither it is that you are going ? Merrily you run down the Hill ; but where 's the bottom ! If you look but down from the top of a steeple , it may occasion an amazing fear ; what then should it cause in you to look down into Hill , which is your Eternity ? No good can possibly be small that is Eternal ; And no hurt or pain can be called little that is Eternal : An Eternal tooth-ake , or an Eternal gowt , or stone , or feaver , were a misery unspeakable ; But O what are these to an Eternal loss of Heaven , and to an Eternal sense of the burning wrath of God Almighty ! To be out of Heaven a day , and in Hell that day , is a misery now unknown to sinners ; But if it were as many thousand years as the earth hath sands , it were a greater Misery ; But to be there for Ever , doth make the Misery past all Hope , and all conceiving . O me thinks the very name of Eternity , should frighten the drunkard out of the Alehouse , and the sleepy sinner out of his security , and the lustful , sportful , voluptuous sinner out of his sensual delights ! Methinks the very name of Eternity , should call off the worldling to seek betime a more enduring treasure , and should take down the gallants pride , and bring men to look after other matters then the most do look after . Me thinks to hear the name of Eternity should with men of any faith and reason , even blast all the beauty , and blurre the glory , and sadden the delights , and weaken the temptations of the world , and make all its pleasure , pomp and splendour , to be to our apprehensions as a smoak , a shaddow , as the dirt that we tread upon . Methinks to hear the name of Eternity , should lay so odious a reproach on sin , and so nakedly open the folly , and shame and misery of the ungodly , and so lively shew the need , and worth of faith and Holiness , that men should be soon resolved in their choice , and soon be at the end of an ungodly course , and need no more words to make them the resolved servants of the Lord , before to morrow . O me thinks , that a thought of Eternity , should with a Believer , answer all temptations , and put life into all his prayers and endeavours ! If we were never so cold , or dull , or sleepy , one would think a serious thought of Eternity should warm us , quicken us , and awake us ! ▪ O Christians , shall we hear carelesly or speak carelesly of Eternity ? shall we pray coldly , or labour negligently for Eternity ! O what an Ocean of Joy will Eternity be unto the sanctified ! It hath neither banks nor bottom . O what a gulf of misery , and woe , will Eternity be to the ungodly ! wonderful ! that on their dying beds they quake not with the horrour , and that they cry not out with greatest lamentation , to think what a bottomless gulf of misery their departing souls must be cast into ! To be for Ever , Ever , Ever , under the most heavy wrath of God! This is the appointed wages of ungodliness ; This is the end of wicked wayes ; This is it that sinners chose , because they would not live to God! This they preferred , or ventured on , before a holy heavenly life ! And this is it that Believers are labouring to escape in all their holy care and diligence ! It is an Infinite value that is put upon the blood of Christ , the promises of God , the ordinances and means of Grace , and grace it self , and the poorest duties of the poorest Saints , because they are for an Infinite , Eternal glory . No Mercy is small that tasts of Heaven ( as all doth or should do to the Believer . ) No action is low that aims at Heaven . And O how lively should the Resolutions and courage of those men be , that are travelling , sighting , and watching for Eternity ! How full should be their Comforts , that are fetcht from the foresight of Infinite Eternal Comforts ! As all things will presently be swallowed up in Eternity , so methinks the present apprehension of Eternity should now swallow up all things else in the soul.

Object . But ( saith the Unbeliever ) if God have made man for Eternity , it is a wonder that there are no more lively Impressions of so Infinite a thing upon the souls of all ! Our sense of it is so small , that it makes me doubt whether we are made for it .

Answ. Consider , 1. That benummedness , and sleep and death , is the very state of an unholy soul ! Hast thou cast thy self into a sleepy senseless disease , and wilt thou argue thence against Eternity ? This is as if the blind should conclude that there is no Sun , or that the eye of man was not made to see it , because he hath no sight himself ! Or as if you should think that man hath not any life or feeling , because your palsie limbs do not feel ! Or that the stomack was not made for meat , because the stomacks of the sick abhor it !

2. And for believers , 1. You may see by their lives that they have some apprehensions of Eternity : why else do they differ from you , and deny themselves , and displease the world and the flesh it self ? why do they set their hearts above , if they have not lively thoughts of an Eternity !

2. But if you aske me , Why their apprehensions are not a thousand times more lively about so Infinite a thing ; I answer , 1. Their Apprehensions must be suitable to their State . Our state here is a state of Imperfection ; and so will our apprehensions be ; But a perfect state will have perfect apprehensions . It is no proof that the Infant in the womb is not made to come into this world , and see the Sun , and converse with men , because he hath no apprehensions of it . Our state here is a conjunction of the soul to a frail distempered body ; and so neer a conjunction , that the actions of the soul must have great dependance on the Body ; And therefore our Apprehensions are limited by its frailty ; and the soul can go no higher then the capacity of the Body will allow ; 2. And our Apprehensions now are fitted to our Use and benefit ; We are now Believers , and must live by faith : And therefore must not be Beholders , and live by sense . If Eternity were open to mens Natural sight , or we had here as clear and lively apprehensions of it , as those have that are there , then it were not thanks , no praise to us to be believers , or to obey , and live as Saints ! And then God should not Govern man as man here in the way by a Law , but as a beast by sense , or as the glorified that have possession . Where there are perfect Apprehensions of God and Glory , there will be also perfect Love , and Joy , and Praise , and consequently perfect Happiness ; and this were to make Earth and Heaven , the way and the end to be all one . Perfect apprehensions are kept for a perfect state of Happiness . But here it is well if we have such Apprehensions as are fitted to the use of travellers and soldiers as will carry us on , and prevail against the difficulties of our course . If you had never been at London , you could not have any such clear Apprehensions of the place , as those that see it have ; And yet your imperfect Apprehensions might be sufficient to make you take a journey thither , and you may come as safely and certainly to it , as if you had seen it . Moreover , the body , the brain , which the soul in Apprehending now makes use of , cannot bear such Apprehensions as are suitable to the thousandth part of the greatness of the object , without distraction . The smallest eye may see the sun , but the greatest cannot endure to gaze upon its Glory ; much less if it were at the neerest approach . It s a mercy o● mercies to give us such Apprehensions of Eternity , as are meet for passengers to bring us thither ; and it is part of our Mercy that those Apprehensions are not so great as to distract and over whelm us .

4. Lastly , The Eternity of God must teach the soul contentedness and patience under all labours , changes , sufferings and dangers that are here below . Believing Soul , draw neer ; look seriously on Eternity , and try whether it will not make such Impressions as these upon thee . Art thou weary of Labours , either of the mind or body ? Is not Eternity long enough for thy Rest ? Canst thou not afford to work out the day light of this life , when thou must Rest with Christ to all Eternity ? Canst thou not run with patience so short a race , when thou lookest to so long a Rest ? Canst thou not watch one hour with Christ , that must Reign with him to all Eternity ? Dost thou begin to shrinke at sufferings for Christ , when thou must be in Glory with him for ever ? How short is the suffering ? how long is the Reward ? Dost thou begin to think hatdly of the dealing of the Lord , because his people are here afflicted , and made the scorn and by-word of the world ? why is not Eternity long enough for God to shew his Love and bounty to his people in ? Is not the day at hand , when Lazarus and the Rich worldling both must hear [ But now he is comforted , and th●n art tormented ] Luk. 16. 25. Did not that [ Now ] c●me ●●me enough which was the entrance of Eternity ? Even Jesus the Author and perfecter of our saith , for the Joy that was ●●t before him , endured the Cross , despising the shame , and is set down at the right hand of the throne of God! consider him that endured such contradiction of sinners against himself , l●st y●● be w●●●ied and saint in your minds ] Heb. 12. 2 , 3. D●st 〈…〉 the prosperity of the wicked , and prevalency of the Churches Enemies ! Look then unto Eternity , and 〈…〉 e whether that be not long enough , for the 〈…〉 a●d the wicked to be tormented . Wouldst 〈…〉 their time ? Dost thou begin to 〈…〉 of Christ , o● the truth of his promises , because he doth 〈…〉 ? O what is a thousand years to Eternity ! is there not yet time enough before thee , for Christ to make good all his promises in ! Were not those Disciples sharply but justly rebuked as [ Fools and slow of heart to believe ] that when their Lord had been but two dayes dead , were unbelievingly saying [ We hoped this had been he that should have redeemed Israel ? ] O Remember , Christian , in all thy darkness and ignorance of the difficult passages of Scripture , or of Providence , that the things that are chained to Eternity , cannot be perfectly understood by him that standeth in an inch of time : but when Eternity comes , thou shalt understand them . Remember when things seems crooked in this world , and the best are lowest , and the worst are highest , that Eternity is long enough to set all straight . Remember when sinners crow and triumph , that Eternity is long enough for their complaints ! In thy poverty , and pain , and longest afflictions , remember that Eternity is long enough for thy relief . If thy sorrow be long , and thy comforts short , remember that Eternity is long enough for thy Joyes . Cannot we be content to take up short in this life , when we believe Eternity ? Dost thou stagger at the length or strength of thy temptations ? and art thou ready to draw back and venture upon sin ? why what Temptation can there be , that should not be lighter then a feather , if Eternity be put against it in the scales ? In a Word , if there be any man that escapeth the foolish seductions of this world , and useth it as not abusing it , and hath all his worldly accommodations as if he had none , it is he that fixeth his eye upon Eternity , and seeth that the fashion of these lower things doth pass away , 1 Cor. 7. 29 , 30 , 31. No man can be ignorant of the Necessity and worth of a Holy life , that discerneth that the Eternal God is the End of it . The right Apprehensions of Gods Eternity , ( supposing him our End , which is further to be manifested in its place ) is a most powerful antidote against all sin , and a most powerful composer of a distempered mind , and a most powerful means to keep up all the powers of the soul in a resolute , vigorous , cheerful motion to the Eternal God for whom and by whom it was Created .

CHAP. VI.

5. THe next Attribute of God , that is to make its Impress on us , is , that He is a spirit . In this One are these three especially comprehended : 1. That he is Simple , and not material or compounded as bodies are ; 2. That he is Invisible , and not to be seen as Bodies are : 3. That he is Immortal and Incorruptible , and not subject to death or change , as Bodies are .

1. As simplicity signifieth unity in opposition to Multiplicity we have spoken of it before . As it is opposite to all materiality , mixture or composition , we are now to speak of it : And the believing thoughts of Gods immateriality and simplicity , should have these three effects upon the soul. 1. It should do much to win the heart to God , and cause it to close with him as its felicity : Because as he hath no matter or mixture , so he hath nothing but pure and perfect Goodness , and therefore there is nothing in him to discourage the soul. The Creatures have evil in them with their good , and by contrary qualities do hurt us when they help us , and displease us when they please us : But in God there is nothing but Insinite goodness . And should not the soul adhere to him , where it is sure to find nothing but simple , pure and unmixed good ? The Creatures are all lyable to some exceptions : In one thing they help us , but in another they hinder us ; in one thing they are suitable to us , and in another thing unsuitable ! But God is lyable to no exceptions . This will for ever confound the ungodly that gave not up themselves unto him : They did even for a thing of nought forsake that God that was purely and simply good , and against whom they had no exceptions . Had there been any thing in God to discourage the soul , or which his most malicious enemy could blame , the ungodly soul had some excuse . But this will stop all the mouths of the condemned , that they had nothing to say against the Lord , and yet they had no mind to him , no hearts for him , in comparison of the vain vexatious Creatures .

2. The simplicity of God should make us know the imperfection and vanity of all the Creatures that are compounded things ; and so should help to alienate us from them . Our friends have in them perhaps much holyness , but mixed with much sin . They may have much knowledge ; but mixed with much ignorance . Their humility is mixt with Pride ; their meekness with some Passions , their love with selfishness , and a small matter will cause them to distast us : They may be much for God ; but withall they may do much against him . They help the Church ; but through their weakness they may lamentably detract or wrong it : They are able to help us but in part ; and willing but in part ; and they have usually interests of their own , that are inconsistent with ours . We have no Commodity , but hath its discommodity : Our houses , our families , our neighbours , our callings , our cattle , our land , our Countries , Churches , Ministers , Magistrates , Laws and Judgements , yea even health , and plenty , and peace it self , all have their Mixtures of bitterness or danger , and those the most dangerous commonly that have least bitterness . But in God there is none of all this Mixture , but Pure uncompounded Good . He is light , and with him is no darkness , 1 Joh. 1. 5. Indeed there is somewhat in God that an ungodly man distasteth , and that seemeth in the state that he is in to be against him and hurtful to him : as is his Justice , Holiness , Truth , &c. But Justice is not evil , because it doth condemn a Thief or Murderer : Meat is not bad because the sick distast it . It is the cross position of the sinful soul , or his enmity to the Lord , that makes the Lord to use him as an enemy . Let him but become a subject fit for sweeter dealing from God , and he is sure to find it . Leave then the compounded , self-contradicting Creature , and adhere to the Pure , simple Deity .

3. Gods simplicity must draw the soul to a holy simplicity , that it may be like to God . We that se●ve a Pure simple God , must do ●● with simple Pure affections , and not with hypocrisie , or a double heart . His interest in us should be maintained with a holy Jealousie , that no other Interest mix it self therewith . The soul should attain to a holy simplicity by closing with the simple infinite God , and suffering nothing to be a sh●●er with him in our superlative affections . All Creatures must keep their places in our hearts , and that is only in a due subordination and subserviency to the Lord : But nothing should take up the least of that estimation , affections or endeavours that are his own peculiar . God will not accept of ha●● a heart : A double minded , double hearted , double faced , or double tongued person , is co●trary to the holy simplicity of a Saint . As we would not bow the knee to any gods but one , so neither should we bow the heart or life to them . We should know what is Gods prerogative , and that we should keep entirely for him . A subordinate esteem , and love , and desire the Creature may have , as it revealeth God to us , or leadeth to him , or helpeth us in his work : But it should not have the least of his part in our esteem , or love , or desire . This is the Chastity , the Purity , the Integrity of the soul. It is the mixture , impurity , corruption and consusion of our souls , when any thing is taken in with God . See therefore Christian that in thy heart thou have no God but ONE , and that he have all thy heart , and soul , and strength as far as thou canst attain it . And because there will be still in imperfect souls , some sinful mixture of the Creatures interest with Gods , let it be the work of thy life to be watching against it , and casting it out , and cleansing thy heart of it , as thou wouldst do thy food if it fall into the dirt . For whatever is added to God in thy Affections , doth make no better an increase there , then the adding of earth unto thy gold , or of dung unto thy meat , or of corrupted humours and sickness to thy body . Mixture will make no better work .

It may be thy Rejoycing if thou have the testimony of a good conscience , that in simplicity and godly sincerity , and not in fleshly wisdome , but by the grace of God , thou hast had thy conversation in the world , 2 Cor. 1. 12. It is the state of Hypocrisie , when One God is openly professed and worshipped , and yet the creature lyeth deepest and nearest to the heart .

2. The Invisibility of God also must have its due effects upon us . And , 1. It must warn us , that we picture not God to our eye sight , or in our fancies in any bodily shape . Saith the Prophet , Isa. 40. 18. To whom will you liken God ? or what likeness will ye compare unto him ? so 25. [ No man hath seen God at any time ; the only begotten Son which is in the bosome of his Father , he hath declared him , Joh. 1. 18. and therefore we must conceive of him but as he is declared , Joh. 6. 46. Not that any man hath seen the Father , save he which is of God , he hath seen the Father . ]

If you ask me , How then you should conceive of God , if not in any Bodily shape ? I answer , Get all these Attributes , and Relations of God to make their proper Impress upon thy soul , as now I am teaching you , and then you will have the true Conceiving of God : This Question therefore is to be answered at the end of this Discourse , when you have seen all the Attributes of God together , and heard what impression they must make upon you .

2. This must teach us , to think most highly of the things that are Invisible , and meanlier of these visible things . Let it be the property of a Beast and not of a man , to know nothing but what he seeth or hath seen : Let it be the mark of the bruitish Insidels , and not of Christians to doubt of the invisible things because they are invisible ; or to think that things visible are more excellent or sure . As the senses are more ignoble then the Intellect ▪ ( a beast having as perfect senses as a man , and yet no reasonable understanding ) so the objects of sense must proportionably be below the Objects of the understanding , as such . The grossest and most palpable objects are the basest . It is the subtle part that 's called the Spirits , which being drawn out of plants or other vegetables is most powerful and excellent , and valued , when the earthly dregs are cast away as little worth . It is that subtle part in our blood that 's called the Spirits , that hath more of the virtue of life , and doth more of the works then the feculent gross and earthly part . The aire and wind have as true a Being as the Earth , and a more excellent nature , though it be more gross , and they invisible . The Body is not so excellent as the invisible soul. Invisible things are as real as visible , and as suitable to our more noble invisible part , as visible things to our fleshly baser part .

3. The invisibility of God must teach us to Live a life of Faith , and to get above a sensual life : And it must teach us to value the faith of the Saints , as knowing its excellency and necessity . Invisible objects have the most perfect excellent Reality ; and therefore Faith hath the preheminence above sense . Natural Reason can live upon things not seen if they have been seen , or can be known by natural evidence ( subjects obey a Prince that they see not : and fear a punishment which they see not : and the nature of man is afraid of the Devils though we see them not . ) But Faith liveth upon such invisible things , as mortal eye did never see , nor natural ordinary evidence demonstrate , but are revealed only by the Word of God : though about many of its invisible objects , Faith hath the consent of Reason for its encouragement . Value not sight and sense too much . Think not all to be meer uncertainties and notions that are not the objects of sense . We should not have heard that God is a spirit , if Corporal substances had not a baser kind of Being then Spirits : Intellection is a more noble operation then sense . If there be any thing properly called sense in Heaven , it will be as far below the pure Intellective Intuition of the Lord , as the glorified Body will be below the glorified soul. But what that difference will be , we cannot now understand . Fix not your minds on sensible things . Remember that your God , your home , your portion are unseen : And therefore live in hearty Affections to them , and serious prosecution of them as if you saw them . Pray as if you saw God , and Heaven , and Hell . Hear as if you saw him that sends his Messenger to speak to you . Resist all the Temptations to lust , and sensuality , and every sin , as you would do if you saw God stand by . Love him , and Fear him , and Trust him , and Serve him , as you would do if you beheld him . Faith is the evidence of things not seen , Heb. 11. 1. Believing must be to you in stead of seeing ; and make you as serious about things unseen , as sensual men are about things sensible . In every thing that you see , remember it is he that is unseen that appeareth in them . He lighteth you by the sun ; he warmeth you by the fire ; he beareth you by the earth . See him in all these by the eye of Faith .

3. The Immortality , Incorruptibility and Immutability of God , must 1. Teach the soul to rise up from these Mortal , Corruptible , Mutable things , and to fix upon that God who is the immortal , incorruptible portion of his Saints .

2. It must comfort and encourage all Believers in the consideration of their felicity ; and support them under the failings of all mortal , corruptible things . Our Parents , and Children , and Friends are mortal : They are ours to day , and dead to morrow : They are our delight to day , and our sorrow or horrour to morrow ▪ But our God is Immortal . Our houses may be burned : Our goods may be consumed or stolne ; our cloaths will be worn out ; our treasure here may be corrupted . But our God is unchangeable , the same for ever . Our Laws and Customes may be changed ; our Governours and Priviledges changed ; our company , and employments , and habitation changed : but our God is never changed . Our estates may change from Riches to poverty ; and our names that were honoured may incur disgrace . Our health may quickly turn to sickness , and our ease to pain : But still our God is unchangeable for ever . Our friends are unconstant and may turn our enemies : Our Peace may be changed into war ; and our liberty into slavery : but our God doth never change . Time will change customes , families and all things here : but it changeth not our God . The Creatures are all but earthen mettal , and quickly dasht in peices : our comforts are changeable ; our selves are changeable and mortal : but so is not our God .

3. And it should teach us to draw as near to God as we are capable , by unchangeable fixed Resolutions , and constancy of endeavours ; and to be still the same as we are at the best .

4. It should move us also to be more desirous of passing into the state of immortality , and to long for our unchangeable habitation , and our immortal , incorruptible Bodies , and to possess the Kingdom that cannot be moved , Heb. 12. 28. And let not the mutability of things below much trouble us , while our Rock , our Portion is unmoveable . God waxeth not old : Heaven doth not decay by duration : the Glory of the blessed shall not wither , nor their sun set upon them , nor their day have any night ; nor any mutations or commotions disturb their quiet possessions . O Love and Long for Immortality and Incorruption !

CHAP. VII .

6. HAving spoken of the effects of the Attributes of Gods Essence as such , we must next speak of the Effects of his three great Attributes which some call Subsistential , that is his Omnipotency , Understanding and Will ; or his Infinite Power , Wisdom and Goodness : By which it hath been the way of the Schoolmen and other Divines to denominate the three Persons , not without some countenance from Scripture Phrase . The Father they call the Infinite Power of the God head ; and the Son , the Wisdom and Word of God , and of the Father : and the Holy Ghost , the Love and Goodness of God , of the Father and Son . But that these Attributes , of Power , Understanding and Will , or Power , Wisdome and Goodness , are of the same importance with the termes of Personality , Father , Son and Holy Ghost , we presume not to affirm . It sufficeth us , 1. That God hath assumed these Attributes to himself in Scripture . 2. And that man who beareth the Natural Image of God , hath Power , Understanding and Will ; and as he beareth the Holy Moral Image of God , he hath a Power to execute that which is Good , and Wisdome to direct , and Goodness of Will to determine for the execution : And so while God is seen of us in this Glass of Man , we must conceive of him after the Image that in man appeareth to us , and speak of him in the language of man , as he doth of himself .

And first , The Almightiness of God must make these impressions on our souls . 1. It must possess the soul with very awful Reverent thoughts of God ; and fill us continually with his holy Fear . Infinite Greatness and Power , must have no common careless thoughts , lest we Blaspheme him in our Minds , and be guilty of Contempt . The Dread of the Heavenly Majesty should be still upon us ; and we must be in his fear all the day long , Prov. 23. 17. Not under that slavish Fear that is void of Love , as men fear an Enemy , or hurtful Creature , or that which is Evil : For we have not such a spirit from the Lord , nor stand in a Relation of enmity and bondage to him : But Reverence is necessary ; and from thence a Fear of sinning and displeasing so Great a God . The fear of the Lord is the beginning of wisdome , Prov. 1. 7. and 9. 10. Psal. 111. 10. By it men depart from evil , Prov. 16. 6. Sin is for want of the Fear of God , Luk. 23. 40. Pro. 3. 7. Jer. 5. 24. I. ev . 25. 36. The Fear of God is often put for the whole new man , or all the work of Grace within us , even the Principle of new life ; Jer. 2. 19. and 32. 40. And it is often put for the whole work of Religion or Service of God , Psal. 34. 11. Prov. 1. 29. Psal. 130. 4. and 34. 9. And therefore the Godly are usually denominated , such as Fear God , Psal. 15. 4. and 22. 23. and 115. 11 , 13. and 135. 20. and 34. 7 , 9. &c. The godly are devoted to the Fear of God , Psal. 119. 38. It is our Sanctifying the Lord in our hearts , that he be our fear and dread , Isa. 8. 13. If we Fear him not , we take him not for our Master , Mal. 1. 6. Evangelical Grace excludeth not this Fear , Luk. 12. 5. Though we receive a Kingdom that cannot be moved , yet must our acceptable service of God , be with Reverence and godly fear , Heb. 12. 28. With fear and trembling we must work out our salvation , Phil. 2. 12. In fear we must pass the time of ●●journing here , 1 Pet. 1. 17. In it we must converse together , Eph. 5. 4. Yea Holiness is to be perfected in the fear of God , 2 Cor. 7. 1. and that because we have the Promises . The most prosperous Churches walk in this fear , Acts 9. 31. It s a necessary means of preventing destruction , Heb. 11. 7. and of attaining salvation when we have the promises , Heb. 4. 1. God puts this fear in the hearts of those that shall not depart from him , Jer. 32. 40. See therefore that the Greatness of the Almighty God possess thy soul continually with his Fear .

2. Gods Almightiness should also possess us with holy Admiration of him , and cause us in heart and voice to Magnifie him . Oh what a Power is that which made the world of nothing ? which upholdeth the earth without any foundation but his Will ? which placed and maintaineth all things in their Order in Heaven and Earth ! which causeth so great and glorious a creature as the Sun , that is so much bigger then all the earth , to move so many thousand miles in a few moments , and constantly to keep its time and course ! that giveth its instinct to every brute , and causeth every part of nature , to do its office ▪ By his Power it is that every motion of the Creature is performed , and that order is kept in the Kingdoms of the world . Jer. 32. 17 , 18 , 19. [ He made the Heaven and the Earth by his Great Power and stretched out arm , and nothing is too hard for him : The Great , the Mighty God , the Lord of Hosts is his Name ; great in counsel , and mighty in works ] Neh. 9. 32. The Great , the Mighty , the terrible God , ] Psal. 136. 4. To him therefore that alone doth Great wonders we must give the Greatest Praise ] O how Great are his works , and his thoughts are very deep , Psal. 92. 5. [ Great is our Lord and of Great Power , Psal. 147. 5. ] And therefore in Zion must ●e be Great ] Psalm 99. 2. And his Great and terrible Name must be Praised .

3. In the Church where he is known , must his Name be Great , Psal. 76. 1. For we know that the Lord is Great , and our God is above all Gods , Psal. 135. 5. His Saints delight to praise his Greatness : Psal. 104. 1 , 2 , 3 , 4. [ Bless the Lord O my soul ! O Lord my God thou art very Great : thou art cloathed with honour and Majesty , who coverest thy self with Light as with a garment , who stretchest out the Heavens like a Curtain , who layeth the beams of his Chambers in the waters , who maketh the clouds his Chariot , who walketh upon the wings of the wind , who maketh his Angels Spirits , his Ministers a flame of fire , &c. ] From Almightiness all things have their being , and therefore must honour the Almighty , Rev. 1. 8. [ I am Alpha and Omega , the beginning and the ending ; saith the Lord , which is , and which was , and which is to come , the Almighty ] Rev. 15. 3. They that magnifie the Lord with the song of Moses and of the Lamb , say [ Great and Marvellous are thy works , O Lord God Almighty ; Just and True are thy wayes thou King of Saints . ]

3. The Almightiness of God must imprint upon our souls a strong and stedfast confidence in him , according to the tenour of his Covenant and promises . Nothing more certain then that Impotency and Insufficiency will never cause him to fail us or to break his word . O what an encouragement is it to the Saints , that they are built on such an impregnable Rock , and that Omnipotency is engaged for them ! And O what a shame is this to our unbelief , that ever we should distrust omnipotency !

If God be Almighty , 1. Remembe in thy greatest wants , that there is no want but he can easily and abundantly supply .

2. Remember in thy greatest sufferings , pains , or dangers , that no pain is so great which he cannot mitigate and remove , and no danger so great from which he is not able to deliver thee . The servants of Christ dare venture on the flames , because they trust upon the Almighty , Dan. 3. 16 , 17 , 18. In confidence on Omnipotency they dare stand against the threatnings of the greatest upon earth . [ We are not careful ( said those three Believers to the King ) to answer thee in this matter : If it be so , our God whom we serve is able to deliver us , &c. ] He that is afraid to stand upon a slender bow , or upon the unstable waters , is not afraid to stand upon the earth ; And he that is afraid of robbers when he is alone , is bolder in a conquering Army ; what will man Trust , if he distrust Omnipotency ? Where can we be safe , if not in the Love , the Covenant , the hands of the Almighty God ? When storms and winds had feared the Disciples , lest they should be drowned when Christ was in the ship , their sin was aggravated by the presence of their Powerful Lord , whose mighty works they had often seen [ Why fear ye ( saith he ) O ye of little faith ! Mat. 8. 26. ] Cannot he rebuke our winds and waves ! and will not all obey the rebukes of the Almighty ? when thou hast a want that God cannot supply , or a sickness that he cannot cure , or a danger that he cannot prevent , then be thou Fearful , and distrust him and spare not .

3. Remember also in thy lowest state , and in the Churches greatest sufferings or dangers , that the Almighty is able to raise up his Church or thee even in a moment .

If you say , that Its true God can do it , but we know not whether he will ; I answer 1. I shall shew you in due place , how far he hath revealed his Will for such deliverances . In sum , we have his promise , that all things shall work together for our good , Rom. 8. 28. and what would we have more ? Would you have that which is evil for you ?

2. At present , see that Omnipotency do establish thy confidence so far as it is concerned in the cause . As 1. Be sure that no work is too hard for the Almighty ; Do not so much as in the thoughts of thy heart , make question of his Power , and say with those unbelievers , Psal. 78. 19 , 20. [ Can God furnish a Table in the wildernest ? Can he give Bread also ? Can he provide Flesh ? ] If really thou distrust not the Power of God , believe then the most difficult or improbable things , as well as the easiest and most probable , if God reveal or promise them . The Resurrection seemeth improbable to impotent man ; But God hath promised it ; And nothing is difficult to Omnipotency . The calling of the Jews ; the ruine of the Turk ; the downfall of the Pope ; the unity of Christians , do all seem to us unlikely things ; But all things to God are not only possible , but easie . He is at no more labour to make a world , then to make a straw , or make fly , [ Whatsoever pleased the Lord , that did he in heaven and earth , in the sea and in the depths ] Psal. 135. 6. Dost thou think it improbable that ever all thy sins should be conquered ? and that ever thy soul should live with Christ among the holy Saints and Angels ? and that ever thy Body that must first be dust , should shine as the stars in the firmament of God ? And why doth it seem to thee improbable ? Is it not as easie to God as to cause the earth to stand on nothing , and the ●un to run its daily course ? If God had promised thee to live a day longer , or any small and common things , thou couldst then believe him ; And is it not as easie to him to advance thee to Everlasting Glory , as ●o cause thee to live another hour , or to keep a haire of thy head from perishing ? sin is too strong for thee to overcome , but not for God . Death is too strong for thee to conquer● ▪ but not for Christ . Heaven is too high for thee to reach by thy own strength ; but he that is there , and prepared it for thee can take thee thither . Trust God or trust nothing : He that cannot Trust in him , shall despair for ever ; for all other confidence will deceive him . Psal. 9. 10. [ They that know his Name , will put their Trust in him ; for the Lord hath not forsaken them that seek him . ] All those that Trust in him shall Rejoyce , and ever shout for joy , because he defendeth them , Psal. 5. 11. [ Blessed is the man that maketh the Lord , his Trust , and respecteth not the Proud , nor such as turn aside to lies , Psal 40. 4. ● [ Who so putteth his Trust in the Lord shall be safe , Prov. 29. 25 ▪ ] O what hath Almightiness done in the world ? and what for the Church ? and what for thee ? and yet wilt thou distrust him ? [ O how great is the goodness that he hath laid up for them that fear him ? which he hath wrought for them that Trust in him before the sons of men ? Psal. 31. 19. ] [ The Lord redeemeth the souls of his servants , and none of them that Trust in him shall be desolate , Psla. 34. 22 ▪ Are thy straits too great ? thy work too hard ? [ Commit thy way unto the Lord ▪ Trust also in him , and he shall bring it to pass , Psal. 37. 5. ] In thy lowest state look up to the Almighty , and say [ What time I am afaid I will Trust in thee : In God have I put my Trust ; I will not fear , what man can do unto me , Psal. 56. 3 , 4. ] [ The Lord is my Rock , and my fortress , and my deliverer : my God ; my strength ; in whom I will put my Trust ; my buckler , and the horn of my salvation , and my high tower , Psal. 18. 2. ] [ He is a buckler to all that Trust in him ] [ Some Trust in Chariots , and some in Horses ; but we will remember the Name of the Lord our God , Psal. 20. 7. ] Trust not in the Creature ▪ that is , in vanity and infirmity . There is not Almightiness in man , or any Creature . [ It is better therefore to Trust in the Lord , then to put confidence in man : It is better to Trust in the Lord , then to put confidence in Princes . Psal. 118. 7 , 8. ] what a working passage is that , Jer. 17. 5 , 6 , 7. [ Thus saith the Lord , Cursed be man that Trusteth in man , and maketh flesh his arm , and whose heart departeth from the Lord ! For he shall be like the heath in the deserts , and shall not see when good cometh . Blessed is the man that Trusteth in the Lord , whose Hope the Lord is ; For he shall be as a tree planted by the waters , and that spreadeth out her roots by the river , and shall not see when heat cometh — ]

2. Trust also in God as one that is assured , that no Enemy is too strong for the Almighty ▪ Alas , what is an Army of Dust to Omnipotency ? If the Lord do but arise , his Enemies will be scattered , and they that hate him will flee before him ; as smoak is driven away , and as wax melteth before the fire , the wicked shall perish at the presence of the Lord , Psal. 68. 1 , 2. ] while the Lord of Hosts is for us , we need not fear if hosts come against us ; As worst they can but Kill our bodies ; And Greater is he that is in us , then he that is in the world , 1 Joh. 4. 4. ] Oh what a match have the miserable Enemies of the Church ? what a work do they undertake ? what a desperate attempt do they enterprise ? to strive against Heaven , and overcome Omnipotency ?

3. Trust in the Lord , as one that believeth that no Means or Instruments are too small or weak for Almightness successfully to use . No matter who the Instrument be , how mean , and weak , and despicable , if it be but an Almighty hand that uses it . A few poor fishermen and despised people shall pull down Satans Kingdom in the world , and conquer the greatest , and bring in the Nations to the faith if Omnipotency be with them .

4. The Almightiness of God must fill our hearts , with Courage and Resolueion in his Cause , and make us go on with greatest alacrity in his work . Though we must be Doves and Lambs for innocency and meekness , yet must we be souldiers for valour and stability . Shall we flag or shrink that have Omnipotency on our side ? who ever scorneth thee , hateth thee , threatneth thee , imprisoneth thee , is not the Almighty enough to set against them all for thy encouragement ?

5. The Almightiness of God must be the Comfort of all that have Interest in him . O did the blind world but see him that is Omnipotent , or know the strength that is engaged for the weakest Saint , they would soon see which is the stronger side , and which to cleave to for their security . O Blessed people that have the Almighty on their side , and engaged with them against their enemies , and to do their works , and answer their desires ? How can any of them perish , when the Almighty is engaged for their salvation ? The Father is Greater then all , and none shall take them out of his hands , Joh. 10. 29. ] How glad would men be in the beginning of a war to know which side will prove the stronger , that they may joyn with that ? Can the side that God is on be conquered ? If you are wise , observe what cause is his , and let that be yours . It s hard to Kick against the Pricks ; Woe to those souls that the Almighty is against , and that dash themselves on the Rock that they should build on .

CHAP. VIII .

7. THe next Attribute that must work upon us , is the Infinite Wisdom , or Omniscience of God . Psal. 147. 5. His understandig is Infinite ] And the Impressions that this should make upon our souls are these .

1. Delight in Wisdom , that you may in your places be like to God . The New man is renewed in knowledge after the Image of him that Created him , Col. 3. 10. If God be infinitely Wise , those then are the most excellent that are the Wisest . Ignorance is the souls blindness , and the privation of the Image of God on the understanding . [ Wisdom excelleth folly , as far as light excelleth darkness , Eccles. 2. 13. ] To desire as Adam did any of that Knowledge that God hath reserved to himself , or is unnecessary for us , is not indeed to be Wise in our desires : Unnecessary Knowledge is but a trouble . But to Know the Lord , and his revealed Will ; and the way of life , is the light and glory of our minds . He that hath lost his eye sight , hath lost his principal natural delight , and is as out of the world while he is in it . And the ignorant souls that are void of the heavenly Illumination , must needs be void of the delights of Grace : and though they live in the visible Church , where the beauty of Holiness is the excellency of the Saints , yet they do not see this beauty , but are like the Infidels that are out of the Church while they are in it . The Blind are in continual danger ; They know not where they set their feet . And they know not when to be confident , nor when to fear ; sometimes they are afraid where there is no cause , because there may be cause for ought they know ; And sometime they are fearless at the very brink of death , and little think of the evil that they are neer . Why do our poor deluded people so boldly live in an unconverted state , but because they Know not where they are ? Why do they so carelesly lie down and rise in an unsanctified condition , unpardoned , unready for death and judgement , and under the condemnation of the Law , but because they know not the misery or danger in which they stand ? Why do they go on so carelesly and wilfully in sin , and despise the counsel of their Teachers and of the Lord , and take a holy life as needless , but because they Know not what they do ? Men could not go so quietly or merrily to Hell , with their eyes open , as they do when they are shut by Ignorance . Whence is it that such Multitudes are still ungodly under all the Teachings and warnings of the Lord ? but because [ they have their understandings darkened , being alienated from the life of God by the ignorance that is in them , because of the blindness of their heart : and therefore many being past feeling have given them over to lasciviousness , to work all uncleanness with gr●ediness , Eph. 4. 18 , 19. ] Sin is the fruit of folly , and the greatest folly ; They are fools that make a jest of it , Prov. 14. 9. And it is for want of wisdom that they die , Prov. 10. 21. & 1. 32. The ignorant are prisoners to the Prince of darkness , Eph. 6. 12. & 5. 8. Knowledge is despised by none but fools , Prov. 1. 7 , 22. The conquest of so many subtil enemies , the performance of so many spiritual duties , which we must go through if we will be saved , are works too hard for fools to do . The saving of a mans soul , is a work that requireth the greatest wisdom . And therefore the Illumination of the mind is Gods first work in the Conversion of a sinner , Act. 26. 18. Eph. 1. 18. If Infinite wisdom communicate to you but the smallest beam of heavenly light , it will change your minds , and make you other men then before , and set you on another course ; Wisdom will be your guide , and keep you in safe paths ; It will cause you to refuse the evil , and to choose the good : It will shew you true Happiness , and the way to obtain it : It will cause you to foresee the evil , and escape it , when fools go on and are destroyed , Prov. 22. 3. Wisdom will teach you to know the season , and Redeem your Time , and walk exactly , when folly will leave you to too late repentance , Eph. 5. 15. There is not a soul in Hell but was brought thither by sinful folly ; Nor is there a soul in Heaven ( of them at age ) but by heavenly wisdom was conducted thither . In worldly matters the wicked may seem wisest ; and many a Saint may be very ignorant : But when you see the end , you will all consess that those were the wise men that had wisdom to repell temptations , and to refuse the entising baits of sin , and to make sure of everlasting Joyes .

O therefore apply your hearts to Wisdom ! Go to Christ for it , who is the Wisdom of God , 1 Cor. 1. 24. and is appointed by him to be our Wisdom , 1 Cor. 1. 30. He will teach it you , who is the best Master in the world , so you will but keep in his School , that is his Church , and will humbly learn as little Children , and apply your selves submissively to his spirit , word and Ministers : Ask Wisdom of God , that giveth liberally , and upbraideth not with former ignorance , Jam. 1. 5. Think not any pains in holy means too much to get it , Prov. 2. 1 , 2 , 3 , 4 , 5. [ If thou wilt receive the words of God , and hide his Commandments with thee , and encline thy heart to wisdom , and apply it to understanding ; yea if thou cryest after Knowledge , and liftest up thy voice for understanding ; if thou seekest her as silver , and searchest for her as for hid treasures , then shalt thou understand the fear of the Lord , and find the knowledge of God ; For the Lord giveth wisdom ; out of his mouth is Knowledge and understanding . ] And fear not being a loser by thy cost or labour . For [ Happy is the man that findeth wisdom , and the man that getteth undestanding : For the merchandise of it is better then silver , and the gain thereof then of fine gold : she is more precious then Rubies , and all the things thou canst desire , are not to be compared to her ; Her wayes are wayes of pleasantness , and all her paths are peace — ] Prov. 3. 13. to 18.

2 The Infinite Wisdom of God , must resolve you to take him for your principal Teacher , Counseller and director in all your undertakings . Who would go seek the advice of a fool , when he may have Infallible wisdom to direct him ? In a work of so great difficulty and concernment , a work that Hell and Earth and Flesh opposeth ; a work that our Everlasting state dependeth on , I think it behoveth us to take the best advice that we can get . And who knoweth the will of God like God ? or who knoweth the certain means of salvation like him that is 〈…〉 ver of salvation ? would you know whether it 〈…〉 a ●ortified holy life ? Who shall be your coun 〈…〉 you advise with your Flesh , you know that it would 〈…〉 . If you advise with the World of wicked men , you know that they would be imitated , and judge as they are ; and are not like to be wise for you , that are so foolish for themselves , as to part with Heaven for a merry dream . If you advise with the Devil , you know he would be obeyed , and have company in his misery . You can advise with none but God , but such as are your Enemies ; And will you ask an enemy , a deadly enemy , what course you should take to make you happy ? Will you ask the Devil how you may be saved ? Or will you ask the blind ungodly world , what course you should take to please the Lord ? Or will you ask the Flesh , by what means you may subdue it and become spiritual ? If you take advice of Scripture , of the spirit , of a holy well informed Minister , or Christian , or of a renewed well informed Conscience , I take this for your advising with the Lord ; But besides these that are his mouth , you can ask advice of none but enemies . But if they were never so much your friends , and wanted wisdom , they could but ignorantly seduce you . And do you think that any of them all , is as wise as God ? It is the constant course of a worldly man to advise with the world , and of carnal men to advise with the flesh ; and therefore it is that they are hurried to perdition . The flesh is brutish , and will lead you to a brutish life , and if you live after it , undoubtedly you shall die , Rom. 8. 13. and if you sow to it , you shall but reap Corruption , Gal. 6. 6 , 7. If you are tempted to Lust , will you ask the flesh that tempteth you whether you should yield ? If the cup of excess be offered to you , or flesh-pleasing feasts prepared for you , will you ask the flesh whether you should take them or refuse them ? You may easily know what counsel it will give you . The Counsel of God , and of your flesh are contrary , and therefore the lives of the carnal and spiritual man are contrary . And will you venture on the advice of a brutish appetite , and refuse the counsel of the all knowing God ? such as is your Guide , and Counsellor , such will be your End . Never m●n miscarried by obeying God : and never man ●ped well by obeying the flesh : God leadeth no man to perdition , and the flesh leadeth no man to his Salvation . Gods motions are all for our Eternal good , though they seem to be for our temporal hurt : The motions of the flesh are for our Eternal hurt , though at present they seem to be for our Corporal benefit . If at any time you be at a loss ; and your carnal friends , or your commodity , or pleasure adviseth you one way , and the Word of God , and his faithful Ministers advise you another way , use but your Reason well , and consider whether God or those that contradict him be the wiser , and accordingly suit your practice . Alas man , thy friend is ignorant and knows not what is good for himself . Thy flesh is ignorant , and knows not what is good for thy soul ! But God knoweth all things . Your flesh and friends do feel what pleaseth them at present , and judge accordingly : but what will be hereafter they understand not , or consider not : But God knoweth as well what will be as what is : He counselleth you as one that knoweth how your actions will appear at last , and what it is that will save you or undo you to all eternity . If you be but sick , it s too to one but the Counsel of your Physition and of your Appetite will differ . And if you will obey your Physition before your Appetite , for your health or life , should you not obey God before it for your Salvation ? Do you think in your Consciences that any that perswade you to a careless worldly fleshly life , are as Wise as God that perswadeth you to the contrary ? you dare not say so with your tongues ? and yet the most dare say so with their lives . O how justly do the ungodly perish , that deliberately choose a brutish appetite , a malignant world , and a malicious Devil , as a wiser or fitter conducter then the Lord ! But blessed is the man that walketh not in the counsel of the ungodly , but his delight is in the Law of the Lord , Psal. 1. 1 , 2. And wo to the ungodly that reject and set at nought the counsel of the Lord , Prov. 1. 25 , 30. Luke 7. 30. and will have none of it ! that wait not for his counsel , Psal. 106. 13. that rehell against the words of God , and contemn the counsel of the most High , Psal. 107. 11. And wo to them that take counsel against the Lord and his Christ , that they may break asunder his bondt , and cast away his obligations , Psal. 2. 1 , 2 , 3. And wo to them that are given up to the lusts of their own hearts , and to walk in their own counsels , Psal. 81. 12. For by their own counsels shall they fall , Psal. 5. 10. But had they harkened to the Lord , and walked in his way , with the fulness of his blessings would he have satisfied them , Psal. 81. 13 , 16. Resolve therefore what ever the flesh or the world say , that the Testimonies of God shall be your Counsellors , Psal. 119. ●4 . and bless the Lord that giveth thee counsel , Psal. 16. 7. For his counsel is infallible ; having guided thee by his counsel be will bring thee to his glory , Psal ▪ 73. 24.

3. The Infinite Wisdome of God , must resolve the soul to Rest in his determinations . We are most certain that God is not deceived . Though all men seem Lyers to you , let God be true : for it is impossible for him to lye , Heb. 6. 18. If our Reason be to seek , so is not God . When we are saying with Nicodemus , How can these things be ? God knoweth how : and it is enough for us to know that they are so . If Infinite wisdome say the word , Believe it , though all the world contradict it . Though proud unbelievers say , that the words of God are improbable , let them know that God is not at a loss when ever mens dark understandings are at a loss : The Sun is not taken out of the firmament , when ever a man closeth or loseth his eyes . What ? will those cavillers puzzle the Almighty ! will they pose Omniscience ? Doth it follow that the course of the Planets , and the Heavens , and all the Creatures are out of order , if these silly Moles understand not the order of them ? No more will it follow that any word of God is false , or any Rule of God is crooked , because they see not its truth and rectitude . Shall dust and ashes judge the Lord ? who hath been his Counseller ? and with whom hath he advised for the making , redeeming or governing of the world ? There is no Rest to an inquisitive soul but in the Infinite wisdome of the Lord . Find once that it is his word , and enquire no further . It s madness to demand a further proof . As all Goodness is comprized in his Will and Love ; so all Truth is comprized in his Wisdom and Revelations . There are no Arguments but what are lower and subordinate to this . And therefore if thy Reason be at a loss , as to the cause or manner , yet hast thou the greatest Reason to believe that all is just and true that proceedeth from the Wisdom of the Lord . I● flesh and blood and all the world gain say it , yet Rest in the Word of God .

4. And that 's the next effect that Gods Omniscience should have upon our minds . Take all the sayings of men as folly that are against the Lord . Let them be high or low , learned or unlearned if they contradict the God of Infinite wisdome , take it but as the words of a distracted man . Did you ever meet with any man of them , that durst say he was wiser than God himself ? Herod that was eaten to death with vermine , was applauded by the flattering crowd , but with this acclamation , It is the voice of a God , and not of a man , Act. 12. 22. And will you say of any man that he is wiser than God ? If you dare not say so , how dare you hear them and believe them against the Word of God ? How dare you be drawn from a holy life , or from a selfdenying duty , or from the truth of God , by the words of a man , yea perhaps of a very sot , that speaks against the Word of God! To the Law , and to the Testimony : if they speak not according to these , it is because there is no Light in them , Isa. 8. 20. ]

5. The Infinite wisdom of God , should establish our confidence concerning the fulfilling of all his Word . He will not fail for want of Knowledge : when he spoke that Prophesie , that Promise or that Threatning , he perfectly knew all things that would come to pass , to all eternity . He knew therefore what he said when he gave out his Word , and therefore will fulfill it . Heaven and earth may pass away , but one Iota or tittle of his word shall not pass away till all be accomplished , Mat. 5. 18

6. And from the Infinite wisdom of God , the Church must be encouraged in its greatest straits , and against all the cunning subtilty of their enemies . Are we ever in such straits , that God knows not how to bring us out ? when we see no way for our deliverance , doth it follow that he sees none ? If cunning Serpents are too subtle for us , do we think that they can overwit the Lord ? what had become of us long ago , if God had not known what ever is plotted at Rome , or Spain , or Hell against us ? If he knoweth not of all the consultations of the conclave , and of all the contrivances of Jesuits and Fryers ; and of all the juglings of the masked Emissaries ; If God had not known of Vaux and his Powder mine , it might have blown up all our hopes . But while we know that God is in their Councils , and heareth every word they say , and knoweth every secret of their hearts , and every mischief which they enterprise , let us do our duty , and rest in the wisdom of our great Protector , who will prove all his adversaries to have plaid the fools : For as sure as his Omnipstency shall be glorified by overtopping all opposing powers , so sure shall his Infinite wisdom be glorified , by conquering and befooling the wisdom that is against him .

7. Lstly , if God be Infinite in Knowledge , it must resolve us all to live accordingly . O Remember what ever thou Thinkest , that God is acquainted with all thy Thoughts . And wilt thou feed on lustful , or covetous , or malicious , or unbelieving Thoughts , in the eye of God ? Remember in thy prayers and every duty , that he knows the very frame of all thy affections , and the manner as well as the matter of thy services . And wilt thou be cold and careless in the sight of God ? O Remember in thy secretst sins , and thy works of darkness , that nothing is unknown to God ; and that before him thou art in the open light . And fearest thou not the face of the Almighty ? Wilt thou do that when he knoweth it , that thou wouldst not do if man did know ? He knows whether thou deceive thy neighbour , or deal uprightly ! Defraud not therefore ; for the Lord is the avenger , 1 Thes. 4. 6. Do nothing that thou wouldst not have God to know . For certainly he knoweth all things . Shall he not see that made and illuminateth the eye ? and shall he not hear that made both tongue and ears ? and shall he not know that giveth us understanding , and by whom we know ? Psal. 94. 8 , 9 , 10.

And let this be thy comfort in thy secret duties . He that knoweth thy Heart , will not overlook the desires of thy Heart , though thou hadst not words as thou desirest to express them . And he that knoweth thy uprightness , will justifie thee , if all the world condemn thee . He that seeth thee in thy secret Alms , or Prayers , or Tears , will openly reward thee , Mat. 6. 4 6. Let this also comfort thee under all the slanders of malicious or misinformed men . He that must be thy Judge and theirs , is acquainted with the truth : who will certainly bring forth thy righteousness as the light , and thy judgement as the noone day , Psal. 37. 6. O how many souls are justified with the Omniscient God that are condemned by the malignant world ! And how many blots will be wiped off before the world at the day of Judgement , that here did lie upon the names of faithful upright men ! O how many Hypocrites shall be then disclosed ! And what a cutting thought should it be to the dissembler , that his secret falshood is known to God! And when he hath the Reputation that he sought with men , he hath his reward ! Mat. 6. 2. For its a sadder reward that God will give him .

CHAP. IX .

8. THE next of Gods Attributes that must make its Impress on the soul , is Hit Infinite Goodness . The Denomination of Goodness ( as all other his Attributes ) is fetcht from , and suited to the capacity or affections of the soul of man . That which is truly Amiable is called Good . Not as if there were no Goodness , but what is a means to mans felicity , as some most sottishly have affirmed : For our End and Felicity it self , and God as he is Perfect and Excellent in himself , is more amiable then all means .

In three respects therefore it is that God is called Good , or Amiable to man . 1. In that he is Infinitely Excellent and perfect in Himself . For the Love of Friendship is a higher Love then that of Desire . And the most perfect sort of Love , is that which wholly carrieth the Lover from himself ▪ to the perfect object of his Love . The soul Delighteth to contemplate excellency , when the excellency it self and not the delight , is the ultimate end of that desire and contemplation .

2. God is called Good as he is the Pattern and Fountain of all Moral Good . As he maketh us Righteous Holy Laws , commanding Moral Good , and forbidding and condemning evil . And thus his Goodness is his Holiness and Righteousness , his Faithfulness and Truth .

3. God is called Good , as he is the Fountain of all the Creatures happiness , and as he is bountiful and gracious and ready to do good , and as he is the felicitating end and object of the soul.

And this Infinite goodness must have these effects upon us . 1. It must possess us with a superlative Love to God . This blessed Attribute is it that makes us Saints indeed , and maketh that Impression on us , which is as the Heart of the New Creature . It is Goodness that produceth Love . And Love is that Grace that closeth with God as our Happiness and End , and is the felicitating enjoying Grace . Without it we are but as sounding brass , or tinkling Cymbals , whatever our gifts and parts may be ▪ 1 Cor. 13. Love is the very excellency of the soul , as it closeth with the infinite excellency of God . It is the very felicity of the soul , as it enjoyeth him that is our felicity . Most certainly the prevailing Love of God , is the surest evidence of true sanctification . He that hath most Love , hath most Grace ; and is the best and strongest Christian : and he that hath least Love , is the worst or weakest . Knowledge and faith are but to work our hearts to Love ; and when Love is perfect they have done their work , 1 Cor. 12. 31. and 13. 8 , 9 , 10 , 13. Teaching and distant Revelations will not be for ever ; and therefore such Knowledge and Faith as we have now , will not be for ever . But God will be for ever Amiable to us , and therefore Love will endure for ever . The goodness of God is called Love , and as God is Love , so he that dwelleth in Love doth dwell in God , and God in him , 1 Joh. 4. 16. The knowledge of Divine goodness makes us good , because it maketh us Love him that is good . It is Love that acteth most purely for God . Fear is selfish , and hath somewhat of aversation . Though there be no evil in God for us to fear , yet is there such good in him that will bring the evil of punishment upon the evil ; and this they fear . But Love doth resign the soul to God , and that in the most congruous acceptable manner . Make it therefore your daily work to possess your souls with the Love of God . Love him once , and all that he saith and doth will be more acceptable to you : and all that you say or do in Love , will be more acceptable unto him . Love him and you will be loth to offend him : you will be desirous to please him : you will be satisfied in his Love . Love him and you may be sure that he Loveth you . Love is the fulfilling of his Law , Rom. 13. 10. And that you may Love him , this must be your work to Believe and Contemplate his goodness . Consider daily of the Infinite goodness or Amiableness of his Nature , and of his excellency appearing in his works , and of the perfect Holiness of his Laws . But especially see him in the face of Christ , and behold his Love in the design of our Redemption , in the person of the Redeemer , and in the promises of Grace , and in all the benefits ▪ of Redemption . Yea look by Faith to Heaven it self , and think how you must for ever live in the perfect blessed Love of infinite enjoyed goodness . As it is the knowledge and sight of gold , or beauty , or any other earthly vanity that kindleth the Love of them in the minds of men ; so is it the knowledge and serious contemplation of the goodness of God that must make us Love him , if ever we will Love him .

2. The goodness of God must also encourage the soul to trust him . For Infinite good will not deceive us . Nor can we fear any hurt from him , but what we wilfully bring upon our selves . If I knew but which were the best and most Loving man in the world , I could trust him above all men ; and I should not fear any injury from him . How many friends have I that I dare trust with my estate and life , because I know that they have Love and goodness in their low degree ! And shall I not trust the Blessed God , that is Love it self and Infinitely good ? what ever he will be in Justice to the ungodly , I am sure he delighteth not in the death of sinners , but rather that they turn and live ; and that he will not cast off the soul that Loveth him , and would fain be fully conformed to his will . It cannot be that he should spurn at them that are humbled at his feet , and long , and pray , and seek , and mourn after nothing more then his grace and love ! Think not of God as if he were scanter of love and goodness , then the Creature is : If you have high and confident thoughts of the goodness and fidelity of any man on earth , and dare quietly trust him with your life and all ; see that you have much higher thoughts of God , and trust him with greater confidence , left you set him below the silly creature in the Attributes of his goodness , which his Glory and your Happiness require you to know .

3. The Infinite goodness of God , must call off our hearts from the inordinate Love of all created good whatever . Who would stoop so low as earth , that may converse with God ? And who would feed on such poor delights that hath tasted the graciousness of the Lord ? Nothing more sure then that the Love of God doth not reign in that soul , where the Love of the world , or of fleshly lust , or pleasure reigneth , 1 John 2. 15. Had worldlings , or sensual , or ambitious men , but truly known the goodness of the Lord , they could never have so fallen in Love with those deceitful vanities . If we could but open their eyes to see the Loveliness of their Redeemer , they would soon be weaned from other Loves . Would you conquer the Love of Riches , or Honour , or any thing else that corrupteth your affections ? O try this sure and powerful way ! Draw nigh to God , and take the fullest view thou canst , in thy most serious Meditation of his Infinite goodness , and all things else will be vile in thy esteem , and thy heart will soon contemn them and forget them , and thou wilt never dote upon them more .

4. The Infinite goodness of God , should increase Repentance , and win the soul to a more resolute chearful service of the Lord . O what a heart is that which can offend , and wilfully offend so good a God! This is the odiousness of sin , that it is an abuse of an Infinite good . This is the most hainous damning aggravation of it , that Infinite goodness could not prevail with wretched souls against the empty flattering world ! but that they suffered a dream and shadow , to weigh down Infinite goodness in their esteem . And is it possible for worse then this to be found in man ? He that had rather the sun were out of the firmament , then a hair were taken off his head , were unworthy to see the light of the Sun . And surely he that will turn away from God himself to enjoy the pleasures of his flesh , is unworthy to enjoy the Lord . It s bad enough that Augustine in one of his Epistles saith of sottish worldly men , that they had rather there were two stars fewer in the firmament , then one Cow fewer in their Pastures , or one tree fewer in their woods or grounds . But it is ten thousand times a greater evil that every wicked man is guilty of , that will rather forsake the Living God , and lose his part in Infinite goodness , then he will let go his filthy and unprofitable sins : O Sinners , as you love your souls , despise not the riches of the goodness , and forbearance , and long suffering of the Lord ; but know that his goodness should lead you to Repentance , Rom. 2. 4. Would you spit at the Sun ? Would you revile the stars ? Would you curse the holy Angels ? If not , O do not ten thousand fold worse , by your wilful sinning against the Infinite Goodness it self .

But for you Christians that have seen the Amiableness of the Lord , and tasted of his perfect Goodness , let this be enough to melt your hearts , that ever you have wilfully sin'd against him ▪ O what a Good did you contemn in the dayes of your unregeneracy , and in the hour of your sin ▪ Be not so ingrateful and disingenuous as to do so again . Remember when ever a Temptation comes , that it would entice you from the Infinite Good ; Ask the tempter , man or Devil , Whether he hath more then an Infinite Good to offer you ; and whether he can outbid the Lord for your affection .

And now for the time that is before you , how cheerfully should you address your selves unto his service ! and how delightfully should you follow it on from day to day ! What manner of persons should the servants of this God be , that are called to nothing but what is Good ! How Good a Master ! how good a work ! and how good company , encouragements and helps ! and how good an End ! All is good , because it is the Infinite Good , that we serve and seek . And shall we be loitering unprofitable servants !

5. Moreover this Infinite Goodness should be the matter of our daily Praises . He that cannot cheerfully magnifie this Attribute of God , so suitable to the nature of the Will , is surely a stranger to the Praises of the Lord . The Goodness of God should be a daily feast to a gracious soul , and should continually feed our cheerful Praises , as the spring or cistern fills the Pipes . I know no sweeter work on earth , nay I am sure there is no sweeter , then for faithful sanctified souls , rejoicingly to magnifie the Goodness of the Lord , and joyn together in his cheerful Praises . O Christians , if you would tast the Joys of Saints , and live like the redeemed of the Lord indeed , be much in the exercise of this Heavenly work , and with holy David , make it your employment , and say [ O how great is thy Goodness which thou hast laid up for them that fear thee ! Psal. 31. 19. ] The earth is full of the goodness of the Lord , Psal. 33. 5. ] What then are the Heavens ? [ Thy Congregation hath dwelt therein : thou O Lord hast prepared thy Goodness for the poor . [ O that men would praise the Lord for his Goodness , and for his wonderful works to the children of men ! For he satisfyeth the longing soul , and filleth the hungry soul with goodness , Psal. 107. 8 , 9. ] The goodness of God endureth continually ] Psal. 52. 1. [ Truly God is good to Israel , even to such as are of a clean heart , Psal. 73. 1. ] [ O taste and see that the Lord is good , blessed is the man that trusteth in him , Psal. 34. 8. ] [ The Lord is good , his mercy is Everlasting , his truth endureth from generation to generation , Psal. 100. 5 ▪ ] [ The Lord is good to all , and his tender Mercies are over all his works , Psal. 145. 9. ] O Praise the Lord , for the Lord is good , sing Praises to his name , for it is pleasant , Psal. 135. ● . ] Call him as David [ My goodness , and my fortress , my high tower , and my deliverer and my shield , and he in whom I trust , Psal. 144 ▪ 2. ] Let men therefore speak of the glorious honour of his Majesty and of his wonderous works : Let them abundantly utter the memory of his great goodness , and sing of his Righteousness , Psal. 145 ▪ 5 , 7. ] If there be a thought that is truly sweet to the soul , it is the Thought of the Infinite Goodness of the Lord . If there be a pleasant word for man to speak , it is the mention of the Infinite goodness of the Lord ! And if there be a pleasant hour for man on earth to spend , and a delightful work for man to do , it is to meditate on , and with the Saints to Praise the Infinite goodness of the Lord . What was the glory that God shewed unto Moses , and the tast of Heaven that he gave him upon Earth ? but this [ I will make all my Goodness pass before thee , and I will proclaim the name of the Lord before thee ; and I will be gracious on whom I will be gracious , and will shew Mercy on whom I will shew Mercy , Exod. 33. 19. ] And his proclaimed Name was [ The Lord , the Lord God , Merciful and gracious , long suffering , and abundant in goodness and truth — ] Exod. 34. 6. These were the holy Prai●es that Solomon did consecrate the Temple with , 2 Chron. 6. 41. [ Arise O Lord God into thy resting place , thou and the Ark of thy strength : let thy Priests O Lord God be cloathed with salvation , and let thy Saints rejoyce in Goodness . ] See Isai. 63. O Christians , if you would have joy indeed let this be your employment ! Draw neer to God , and have no low undervaluing thoughts of his Infinite Goodness ; For [ How great is his Goodness and how great is his Beauty ? Zach. 9 17. ] Why is it that Divine Consolations are so strange to us , but because Dive Goodnes● is so lightly thought upon ? As those that think little of God at all , have little of God upon their hearts ; so they that think but little of his Goodness in particular , have little Love , or Joy , or Praise .

6. Moreover , the Goodness of God , must possess us with desire to be conformed to his goodness in our measure . The Holy perfection of his Will , must make us desire to have our Wills conformed to the will of God ; We are not called to Imitate him in his works of Power , nor so much in the paths of his Omniscience , as we are in his goodness , which as manifested in his work , and word , is the Pattern and standard of Moral Goodness in the sons of men . The Impress of his goodness within us , is the chief part of his Image on us ; and the fruits of it in our Lives is their Holiness and Vertue . As he is Good and doth Good , Psal. 119. 68. so must it be our greatest care to be as good and do as much good as possibly we can . Any thing within us that is sinful and contrary to the Goodness of God , should be to our souls as griping poyson to our bodies , which nature is excited to strive against with all its strength , and can have no safety or rest till it be cast out . And for Doing Good , it must be the very study and trade of our lives . As worldlings study and labour for the world , and the Pleasing of their flesh ; so must the Christian study and labour to improve his masters talents to his use , and to do as much good as he is able , and to please the Lord . Prov. 11. 23. [ The desire of the Righteous ( as such ) is only Good ] To depart from evil and do good , is the care of the just , Psal. 34. 14. We must please our neighbours for Good to their Edification , Rom. 15. 2. While we have time we must do good to all men ( as we are able ) but especially to them of the houshold of faith , Gal. 6. 10 ▪ ] Not only to them that do good to us , but to our enemies , Luk. 6. 32 , 33 , 34. Mat. 5. 44. This is it that we must not forget , Heb. 13. 16. and which by Ministers we must be ●ut in mind of 1 Tim. 6. 18. which all that love life and would inherit the blessing must devote themselves to . 1 Pet. 3. 10 , 11 , 12. In this we must be like our heavenly Father , and approve our selves his Children , Mat. 5. 45 , 46.

7. From the perfect Infinite goodness of God , we must learn to judge of Good and Evil , and in all the Creatures . To this must all be reduced as the standard , and by this must they be tryed . It is a most wretched absurdity of sensual men , to try the will , or word , or wayes of God , by themselves , and by their own interests or wills ; and to judge all to be Evil in God that is against them . And yet , alas , how common is this case ! Every man is naturally ●oth to be miserable : suffering he abhors ; and therefore that which causeth his suffering he calleth evil . And so when he hath deserved it himself by his sin , he thinks that the Law is Evil for threatning it , and that God himself is Evil for inflicting it , so that Infinite Goodness must be tryed and judged by the vicious creature , and the Rule and standard must be reduced to the crooked line of humane actions or dispositions ; and if God will please the worldling , the sensualist , the proud , the negligent , who should please him , then he shall be good , and he shall be God ; if not , say these judges , he shall be evil , and unmerciful , and no God . They will not believe that he is Good that punisheth them . And thus if the Thief or Murderer had the choise of Kings and Judges , you may know what persons he would choose ; No one should be a Judge , or accounted a good man , that would condemn and hang him .

But I beseech you consider , what is sit to be the Rule and standard , if not perfection of Goodness it self . Do you think that the Will of ignorant , fleshly , sinful man , is fitter to be the Rule of Goodness , then the Will of God ? We are sure that God is not deceived , and sure that there is no iniquity with him ; but we know that all men are lyable to deceit , and have private interests , and corrupted minds , and wills that have some vicious inclinations . O what Blaspheamy is in the heart of that man , that will sooner condemn the holy Will and Law of God , then his own Will , or the Wills of any men , be they never so seemingly wise or great ! The will of God is revealed in his Laws , concerning the necessity of a holy life ; and the will of foolish wicked men is by their scornful speeches and sinful lives revealed to be against it . And which of these do you follow ? which is it that prescribeth you the better course ? the will of God that is infinitely good , or the will of man that is miserably evil ? If thou know any Better then God , follow him before God . But if none be Greater and more Powerful then he , if none be Wiser or of more Knowledge , it is as sure that none is Better . Much less are those ignorant wicked men , that despise the Scripture and a holy life , and would perswade you that they can tell you of a Better way . Let me speak it to the terrour of the ungodly soul , that by the deceits or scorns of any sort of men , is drawn away from Christ and holiness ; It shall stand on record against thee until judgement , and it shall stick everlastingly as a dagger in thy heart , that thou didst prefer the Reasons and the Will of man , yea perhaps of a sottish drunkard or a worldling , before the word or Will of God : And though thy tongue durst not speak it , thy life did speak it , that thou thoughtest the word and will of man to be Better then the word and will of God : Yea more , that thou tookest the way of the Devil , to be better then Gods wayes , who is infinitely good : For surely thou choosest that which thou takest to be best for thee . And therefore if that man deserve damnation , that sets up a man , or a horse , or an image , and saith [ This is greater and wiser then God , and therefore this shall be my God ] then dost thou deserve the same damnation , that ●e●●est up the words or will of man , even of wicked men , and sayest by thy practice [ These are Better then God , and his word , or will , and therefore I will choose or follow them ] For God is full as jealous of the honour of his Goodness , as of his Power or Wisdom .

Well Christians , let flesh and blo●d say what it will , and let all the world say what they will , judge that Best that is most agreeable to the Will of God ; for Good and Evil must be measured by this will . That Event is best which he determineth of , and that Action is best which he Commandeth . And all is naught and will prove so in the end , that is against this will of God , what policy or good soever may be pretended for it .

8. And if the will of God be Infinitely Good , we must all labour both to understand it , and perform it . Many say , Who will shew us any Good , Psal. 4. 6. Would you not know what is Best , that you may choose and seek it ? As the inordinate desire of Knowing natural Good and Evil did cause our misery , so the holy rectified desires of Knowing spiritual Good , must recover us ; search the Scriptures then , and study and enquire ; for it more concerns you to know the Will of God , then to know the will of your Princes or benefactors , or to know of any treasures of the world ; The Riches of Grace are given to us , by Gods making known the mystery of his will , according to his Good pleasure which he purposed in himself , Eph. 1. 7 , 9. And our desire to know the Good will of God , must be that we may Do it . For this must we pray , Col. 1. 9. 10. That we may be filled with the knowledge of his will , in all wisdom and spiritual understanding , that we may walk worthy of the Lord , unto all pleasing , being fruitful in every good work ] that we may [ be made perfect in every good work to do his will , and have that wrought in us which is pleasing in his sight , Heb. 13. 21. ] that we may not only know his will and approve the things that are excellent , Rom. 2. 18. but may prepare our selves to do according to his Will , lest we be punished the more ; Luk. 12. 47. See that the will of no man be preferred before Gods will ; seck not your own Wills , nor set them up against the Lords : If Christ whose will was pure and holy , profess that he sought not his own will , but his Fathers , Joh. 5. 30. and that he came not to do his own will , but his that sent him , Joh. 6. 38. should it not be our resolution , whose wills are so misguided and corrupt ?

9. If Gods will be Infinitely Good , we must Rest in his Will ; when his wayes are dark , or grievous to our flesh : when his word seems difficult ; when we know not what he is doing with us , remember it is the Will that is Infinitely Good , that is disposing of us . Only let us see that we stand not cross to the greater Good of his Church , and honour ; and then we may be sure that he will not be against our Good . We that can Rest in the will of a dear and faithful friend , should much more Rest in the Will of God ; Do your duty , and be not unwise , but understanding what the will of the Lord is for you to do , Eph. 5. 17. and then distract not your minds with distrustful fears about his will that is infinitely Good , but say , The Will of the Lord be done , Act. 21. 14.

10. The Infinite Goodness of God , should draw out our hearts to desire communion with him , and to long after the blessed fruition of him in the life to come . O how glad should we be to tread his courts ! to draw neer him in his holy worship , to meditate on him , and secretly open our hearts before him , and to converse with those gracious souls that love to be speaking honourably of his name ! What will draw the heart of man if Goodness and infinite Goodness will not ? When the drunkard saith in the Alehouse [ It is Good to be here ] and the covetous man among his gains , and the sensual man among his recreations and mer●y companions , [ It is good to be here ] the Christian that can get nigh to God , or have any prospect of his Love in his ordinances , concludeth that of all places upon earth [ It is good to be here ] and that a day in his Courts is better then a thousand , Psal. 84. 10. But O to depart and be with Christ , is far better , Phil. 1. 23. With Infinite goodness we shall find no evil , no emptiness , or defect ; when we perfectly enjoy the perfect Good , what more can be added , but for ever to enjoy it ! O therefore think on this Christians when death is dreadful to you , and you would fain stay here , as being afraid to come before the Lord , or loth to leave the things which you here posfess , shall Goodness it self be distrusted by you , or seem no more desirable to you ? Are you afraid of Goodness ? even of your Father , of your Happiness it self ? Are you better here , then you shall be with God ? Are your houses , or lands , or friends , or pleasures , or any thing better then Infinite Goodness ? ( ) meditate on this blessed Attribute of God , till you distast the world , till you are angry with your withdrawing murmuring flesh , till you are ashamed of your unwillingness to be with God , and till you can calmly look in the face of death , and contentedly hear the message that is posting towards you , that you must presently come away to God . Your Natural birth day brought you into a Better place then the womb ; and your gracious Birth day brought you into a far Better state then your former sinful miserable captivity ; And will not your Glorious birth day put you into a better habitation then this world ? O know , and choose , and seek , and live to the Infinite Good , and then it may be your greatest joy when you are called to him .

CHAP. X.

9. HAving spoken of these three great Attributes of God , I must needs speak of those three great Relations of God to man , and of these three works in which they are founded , which have flowed from these Attributes .

This one God in three Persons , hath Created man and all things which before were not ; hath Redeemed man when he was lost by sin ; and sanctifieth those that shall be saved by Redemption . Though the external works of the Trinity are undivided , yet not indistinct as to the order of working , and a special interest that each person hath in each of these works . The Father , Son , and Holy Ghost did create the world ; and they also did Redeem us , and do Sanctifie us . But so as that Creation is in a special sort ascribed to the Father , Redemption to the Son , and Sanctification to the Holy Spirit ; Not only because of the order of operation , agreeable to the order of subsisting ; for then the Father would be as properly said to be incarnate or to die for us , or mediate , as the Son to create us ; ( which is not to be said ; ) For he created the world by his Word , or Son and Spirit ( Joh. 1. 3. Psal. 33. 6. ) and he Redeemed it by his Son , and Sanctifieth it by his Spirit . But Scripture assureth us that the Son alone was incarnate for us , and dyed and Rose again , and not the Father , or the Spirit , and so that the humane nature is peculiarly united to the second person , in glory ; and so that each person hath a peculiar interest in these several works , the Reason of which is much above our reach .

The first of these Relations of God to man , which we are to consider of , is , that he is our Creator ; It is he that giveth Being to us and all things ; and that giveth us all our faculties or Powers . Under this , for brevity , we shall speak of him also as he is our Preserver ; because preservation , is but a kind of continued Creation , or a continuance of the Beings which God hath caused . God then is the first efficient cause of all the creatures from the greatest to the least , Gen. 1. And easily did he make them , for he spake but the word , and they were created : They are the Products of his Power , Wisdome and Goodness . Psal. 33. 6. Joh. 1. 3. Psal. 148. 5. He commanded and they were created ] He still produceth all things that in the course of nature are brought forth [ Psal. 104. 30. Thou sendest forth thy spirit , they are created : thou renewest the face of the earth ] And from hence these following impressions must be made upon the considering soul.

1. If All things be from God as the Creater and Preserver , then we must be deeply possessed with this truth , that All things are for God as their ultimate end . For he that is the Beginning and first cause of all things , must needs be the End of all . His Will produced them , and the Pleasure of his Will is the End for which he did produce them . Isa. 43. 7. I have created him for my glory ] Prov. 16. 4. The Lord hath made all things for himself , yea even the wicked for the day of evil ] I think the Chaldee Paraphrase , the Syriack and Arabick give us the true meaning of this , who concordantly translate it , [ The wicked is kept for the day of evil ] as Job hath it , 21. 30. The wicked is reserved to the day of destruction ; they shall be brought forth to the day of wrath . And 2 Pet. 2. 9. [ To reserve the unjust to the day of judgement to be punished ] God made not the wicked as wicked , or to be wicked ; but he that gave them their Being and continueth it , will not be a loser by his Creation or preservation , but will have the glory of his Justice by them in the day of wrath or evil , for which he keeps them , and till which he beareth with them , because they would not obediently give him the glory of his Holiness and mercy . So it is said of Christ , Col. 16 , 17. For by him were all things created that are in Heaven and that are in earth , visible and invisible — all things were created By him and For him . If they are By him , they must needs be For him . So Rev. 4. 11. Thou art worthy O Lord , to receive Glory , and Honour , and Power : for thou hast created all things , and for thy pleasure they are and were created ] This Pleasure of Gods will is the End of all things : and therefore it is certain that he will see that all things shall accomplish that end , and his will shall be pleased . Rom. 11. 36. we have all in few words [ For of him , and through him , and to him are all things , and to whom be glory for ever , Amen . ] Of him as the first efficient that giveth them their Beings : and Through him as the Preserver , disposer and conducter of them to their end : and To him as the Ultimate end .

If you say , But how is the pleasure of Gods will attained from the wicked that break his Laws , and displease his will ?

I answer ; Understand but how his will is crossed or accomplished , pleased or displeased , and you will see , that his will is alwayes done and pleased , even by them that displease him in 〈…〉 ting his will . ●or Gods will hath two sorts of Objects or Products , which must be still distinguished : 1. He willeth what shall be Due from us to him , and from him to us . 2. He willeth Entities and Events , or what shall actually Be , or come to pass . Strictly both these acts of Gods will , perform the things willed , and so are not without their proper effect . God as the Cause and disposer of all things , attaineth his will concerning Events : All things shall Come to pass which he absolutely wideth shall come to pass . He is not frustrated of his will herein , being neither unwise nor impotent , nor unhappy . Whatsoever pleased the Lord , that did he in Heaven and in Earth , in the Sea and in the depths , Psal. 135. 6. Our God is in Heaven , he hath done whatsoever he pleased , Ps●● 115. 3. And as God as our Governour doth by his Laws oblige man to his Duty , his will hath its effect : A Command doth but make the thing commanded to be our Duty ; and our Duty it is : and so this act of the will of God is not in vain . Thus far he hath his will . By his Promises he maketh the Reward to be Due to all on condition they perform the Duty , on which he hath suspended it , and to be Actually Due to those only that perform the condition : And all this is accomplished . Heaven is Conditionally given to all , and Actually to the Faithful only . So that what God willeth to be Due as a Lawgiver , is accordingly Due ; and what he actually willeth shall come to pass , shall come to pass according to his will .

But perhaps you will say , He doth not will that all men shall Eventually obey his Laws , but only that it shall be their Duty .

I answer , Our speeches of God being borrowed from man , ( who is one of the Glasses in which he is here seen by us ; especially the manhood of Jesus Christ ) We must accordingly conceive and say ( acknowledging still the improprieties and imperfections of our conceptions and expressions ) that as man doth simply and most properly will the Event of some things which he absolutely desireth should come to pass , and doth not simply will some other things , but only in tantum ; he so far willeth them , that he willeth and resolveth to do such and such things as have a tendency thereto , and to go no farther , and do no more for the attaining of them , though he could ; so God doth simply and properly will some things , that is , the things which he Decreeth shall come to pass : but we must after our manner conceive and say , that there are other things which he willeth but in tantum , so far as to make it mans Duty to perform it , and perswade him to the doing of that duty , and give him such a measure of help as leaveth him without any just excuse , if he do it not ; and so far he willeth the salvation of such , as to Promise or offer it them on such terms : and no further doth he will the obedience or salvation which never comes to pass , but leaveth it here to the will of man . For if he simply willed that every Duty should be Eventually done , it would be done : and if he simply willed that all men should be actually saved , they would be saved . And that he simply willeth their Duty or Obligation , and in tantum , so far , doth will the event of their obedience and salvation , as this comes to , as aforesaid , is certain , and in this we are all agreed ; and I am not so well skild in dividing as to understand where the real difference lyeth between the parties that here most contend : But about the bare Name I know they differ , some thinking that this last is not to be Named an Act of Gods will , or a willing of mans obedience or salvation , and some thinking that it is so to be named : who doubtless are in the right ; nor is there room for controversies , while we confess the impropriety of this and all our speeches of God , as speaking after the manner of men , and while Scripture that must teach us how to speak of God , doth frequently so speak before us .

2. God being the Maker and first Cause of all things , that is of all substantial Beings , commonly called Creatures , we must conclude that Sin is no such Being , because it is most certain that he is not the Creatour or the cause of it . Scripture assureth us , and all Christians are agreed that God is not the Cause or Author of sin . How odious then should that be to us , that is so bad as not to come from God ? If God disclaim it , let us disclaim it . Let us abhor that it should come from us , seeing God abhorreth that it should come from him . Own not that which hath nothing of God upon it .

If you say , that it is an Accident though not a substance , and therefore it must needs come from God ; because even Accidents have their Being .

I answer , That among the subtilest Disputers it is granted , that it hath no Created Being , or no Being that is caused by God ; of this they are agreed . It s granted by all Christians that sin hath no other kind of Being , but what the will of man can cause . And if that be so , the Philosophical trifling controversie , whether it be only a Privation , or a Relation , or Modus Entis , which the will thus causeth , must be handled as Philosophical , and valued but as it deserveth : For this is all the controversie that here remains . If the form be Relative , and the Foundation be but a meer Prevation , ( the Disconformity being founded in a defect ) then the case is soon resolved , as to the rest . He that erreth , understandeth amiss : that he understandeth , is of God : that he erreth , that is , is defective , and so false in his understanding , is of himself : that he willeth when he chooseth sin , is of God the Universal cause : But that he willeth a forbidden object rather then the contrary , and faileth in his understanding and his will , this is not of God , but of himself . If others say , that the very Fundamentum of that Disconformity which is the Form of sin , is sometime an Act , they must also say that it is not an Act as such , but This Act comparatively considered , or as circumstantiated , or as exercised on the forbidden object rather then another , or a Volition instead of a Nolition , and choosing that which should be refused , or a refusing that which should be chosen : And whether this comparate specifying foundation , be a Privation , or a Mode , is a Philosophical controversie ; and in Philosophy , and not in Theology is the difficulty ; Divines being agreed as aforesaid , that what ever you Name it , Being , or Privation , or Mode , it is but such as must be resolved ultimately into the will of man as its Original , or first cause , supposing God to be the Creator and Conserver of that free Power that is able to choose or to refuse , and as an universal Cause to concur with the agent to the Act as such . But Philosophers indeed are at a loss , and are fain to tell us of Privations , Modes , Relations , Denominations , Entia Rationis and I know not what , that they say are neither Beings nor Nothing , but between both they know not what ! the nature of things , in the utmost extremities of the branches being so cap●llar , and spun with so fine a thred , that the understanding is not subtil enough to discern them . And shall this disturb us in Divinity , or be imputed to it ?

If you say , That the Will of God is the Cause of all things , and therefore of sin .

I answer , If you call sin Nothing , as a shaddow , darkness , death , &c. are nothing ( for all that we abhor them ) then you answer your selves ; If you call it something , we are all agreed , that it s but such a something as man can cause without Gods first causing it ; It sufficeth that God do the part of a Creatour in giving man the free Power of choosing or refusing ; and the part of a preserver , in maintaining that power , and as an universal cause concurring to all acts in genere , as the sun doth shine on the dunghill and the flowers : and that he also do the part of a just Governour in prohibiting , and disswading , and threatning sinners .

Object . But how can sin Eventually be , if God decree it not , seeing all Events are from his Will ?

I answer 1. We are agreed that he Causeth it not . 2. And that he doth not so much as Will the Event of sin as sin . 3. And that he willingly permitteth what is by him permitted . 4. And that sin is such a thing as may Evenire , be brought forth by a bare permission , if there be no Positive Decree for the Event . As a Negative in the effects , requireth not a Positive Cause , so neither a Positive Will for its production . There are millions of millions of worlds , and individual creatures , and species Possible , that shall never be : And it is audaciousness to assert , that there must be millions of millions of Positive Decrees , that such worlds or creatures shall not be . ▪ 5. Nor is it any dishonour to God , if he have not a Positive Decree or Will about every Negation ( as that all the men in the world shall not be called by a thousand possible names rather then their own , &c. )

These things being all certain , I add 1. Let them dispute that dare , that yet de facto God doth Positively Will the Events of all Privations , or Negations of acts . 2. But when men are once habitually wicked , and bent to evil , it is just with him , if he permit them to follow their own lusts , and if he leave before them such Mercies as he foreknoweth they will wilfulfully make occasions of their sin ; and if he resolve to make use of the sin which he knoweth they will commit , for his Churches Good , and for his Glory .

Object . But doth not God Will that sin Eventually shall not be ?

Answ. Even as I before said , he willeth that obedience eventually shall be . If sin come to pass , it is certain that God did not simply Will that it should not come to pass : For then he must be conquered and unhappy by every sin : But he willeth simply that it shall be the Duty of man to avoid it ; And he may be said to Nill the Event in tantum , so far as that he will forbid it , and threaten and disswade the sinner , and give him the helps , that shall leave him unexcusable if he sin , and so leave it to his Will . Thus far he may be said to Will that sin Eventually shall not be ; but not simply .

Though these things are not obvious to vulgar capacities , yet they are such , as the subject in hand , viz. Gods first causation and Creation , together with the weight of them , and the contentions of the world about them , have made needfull .

3. If God be the Creator and the cause of all , then we must remember that all his works are Good : and therefore nothing must be hated by us that hath he made , considered in its native Goodness . God hateth sin , and so must we : for that he made it not , Rev. 2. 6. Psal. 45. 7. Isa. 1. 14. And he hateth all the works of iniquity as such , Psal. 5. 5. and so must we ; but we must Love all of God that is in them , and Love them for it . There is somewhat Good and Amiable in every creature ; yea all of it , that is of God . Though Toads and Serpents are odious to us , because they are hurtful and seem deformed in themselves , yet are they Good in themselves , and not deformed as parts of the universe , but Good unto the common end . The wants in the wheels of your watch are as useful to the motion as the nucks or solid parts . The night is part of the useful order of the creation , as well as the day . The vacant interspace in your writing , is needful as well as the words : Every letter should not be a vowel , nor every character a Capital ; Every member should not be a heart or head or eye : Nor should every one in a Commonwealth be a King , or Lord : So in the Creation the parts that seem base , are useful in their places , and good unto their Ends. Let us not therefore vilifie or detest the works of God , but study the excellencies of them , and see , and admire , and Love them as they are of God . It is one of the hardest practical points before us , to know how to esteem of all the Creatures , and to use them without running into one extream . At the same time to Love the world , and not to Love it ; to honour it , and despise it : to exalt it , and to tread it under our feet ; to mind it , and use it with delight , and yet to be weaned from it as those that mind it not . And yet a great part of our Christian duty lyeth in the doing of this difficult work . As the world is the Devils bait , and the fleshes Idol , set up against God , and would tice us from him , or hinder us in his service , and either be our Carnal end and happiness , or a means thereto , so we must make it the care of our hearts to hate it , despise it , neglect it , and tread it under foot ; and the labour of our lives to conquer it . But the same creatures must be admired , studyed , loved , honoured , delighted in , and daily used , as they are the excellent work of the Almighty God and reveal to us his Attributes or will , being the Glass in which we must see him while we are in the flesh ; and as they lead us to God , and strengthen , furnish or help us in his service . But to Love them for God , and not for themselves , O how hard is it ! To keep pure affections towards them and a spiritual delight in in them that shall not degenerate into a carnal delight , is a task for the holiest Saint on Earth , to labour in with all his care and power , as long as he here liveth . Yet this must be done ; and the soul that hath obtained true self denyal , and is dead to the world , and devoted and alive to God , is able in some good measure to perform it . To love the world for it self , and make the creature our chief delight , and live to it as our End and Idol , this is the common damning course . To cast away our possessions , and put our talents into our fellow servants hands , and to withdraw our selves as it were out of the world into solitude as Monks or Herme●s do , this is too like the hideing of our talents , and a dangerous course of unfaithfulness and unprofitableness , unless in some extraordinary case ; and is at best the too easie way of weaklings , that will be souldiers only out of the Army , or where there is but little danger of the Enemy ; But to keep our Stations , and take Honours , and Riches as our Masters talents , as a burden that we must honour him by bearing , and the instruments by which we must laboriously do him service , and to see and Love him in every creature , and study him in it , and sanctifie it to his use ; and to see that our lust get no advantage by it , and feed not on it , but that we tame our Bodies , and have all that we have for God , and not for our flesh , this is the hard , but the excellent , most acceptable course of living in this world .

And it is not only other creatures , but our selves also that we must thus admire , and love , and use for God , while we abase our selves as to our selves , and deny our selves , and use not our selves for our selves , but as we stand in due subordination to him . Abase your selves as sinful , and abhor that which is your own , and not the Lords ; But vilifie not your nature in it self , ●or any thing in you that is the work of God . Pretend not humility for the dishonouring of your Maker . Reason and Natural freedom of the Will , are Gods work , and not yours , and therefore must be honoured , and not scorned and reviled ; But the blindness and errour of your Reason , and the bad inclinations and actions of your free-wills , these are your own , and therefore vilifie them and hate them and spare not . And when you lament the smalness of your Graces , deny them not , and sleight not , but magnifie the preciousness of that little that you have , while you mourn for the imperfection . And when men offend you , or prove your enemies , forget not to value and love that of God that yet is in them . All is Good that is of God .

4. If all things be of God as the Creator and Conserver , we must hence remember on whom it is that our selves and all things else depend . In him we live and move and have our being , Act. 17. 28. He upholdeth all things by the word of his power , Heb. 1. 3. The earth standeth upon his will and word . The Nations are in his hands , so are the lives of our friends and enemies , and so are our selves . And therefore our eye must be upon him ; and our care must be to please him ; and our trust and quietness must be in him ; and blessed is he that maketh sure of an Interest in his special Love .

5. Hence also we must observe the vanity of all Creature confidence , and our hearts must be withdrawn from resting in any means or instruments . They are nothing to us , and can do nothing for us , but what they have or do from him that made and preserveth us .

6. And lastly hence also we may see the patience and goodness of the Lord , that as he refused not to make those men that he foreknew would live ungodlily , so he denyeth not to uphold their Being , even while they sin against him . All the while that they are abusing his creatures , they are substained by him , and have those Creatures from him . From him the drunkard hath his drink , and the glutton his meat , and the voluptuous youth their abused health and strength ; and all men have from him the Powers or faculties of soul and Body by which , they sin . And shall any be so ungrateful as to say therefore that God doth cause their sin ? It s true , he can easily stop thy breath while thou art swearing , and lying , and speaking against the service of God that made thee : And wouldst thou have him do so ? He can easily take away the meat , and drink , and riches , and health , and life which thou abusest ; And wouldst thou have him do it ? He can easily keep thee from sinning any more on earth , by cutting off thy life and sending thee to pay for what thou hast done : And art thou content with this ? Must he be taken to be a partaker in thy sin , because he doth not strike thee dead , or lame , or speechless , or disable thee from sinning ? Provoke him not by thy Blasphemies , lest he clear himself in a way that thou desirest not . But O wonder at his patience , that holds thee in his hand , and keepeth thee from falling into the grave and Hell , while thou art sinning against him . While a curse or oath is in thy mouth , he could let thee fall into utter misery . How oft hast thou provoked him to take thee in thy lust , in thy rage , or in thy neglect of God , and give thee thy desert ! Would any of you support your enemy , as God doth you ?

CHAP. XI .

10. AS we must know God as our Creatour , so also as our Redeemer ; Of which I shall say but little now , because I have mentioned it more fully in the Directions for sound Conversion . It is life Eternal to know the Father , and Jesus Christ whom he hath sent , Job . 17. 3. The Father Redeemeth us by the Son , whom he sent , and whose Sacrifice he accepted , and in whom he is well pleased . And this must have these effects upon our souls .

1. We must be hence convinced , that we are not now in a state of innocency , nor to be saved as innocents , or on the terms of the Law of our Creation : Bue Salvation is now by a Redeemer : and therefore consisteth in our recovery and restauration . The objects of it are only lapsed sinful miserable men . Name the Creature if you can since Adam , that stood before God here in the flesh , in a state of personal perfect innocency , except the immaculate Lamb of God . If God as Creator should now save any , without respect to a Redemption , it must be on the terms of the Law of Creation , upon which it is certain that no man hath or shall be saved ; that is , upon perfect personal persevering obedience . You cannot exempt Infants themselves from sin and misery , without exempting them from Christ the Redeemer , and the remedy , Rom. 3. 10 , 19 , 20 , 22 , 23. [ There is none Righteous ( in himself without a Redeemer ) no not one — They are all gone out of the way — That every mouth may be stopped , and all the world may become guilty before God . ( And if all the world be guilty , none are innocent : ) therefore by the deeds of the Law there shall no flesh be justified in his sight . For all have sinned and come short of the glory of God ; being justified freely by his grace through the Redemption that is in Jesus Christ ] Isa. 53. 6. All we like sheep have gone astray , we have turned every one to his own way , and the Lord hath laid on him the iniquity of us all . ] Rom. 5. 15. [ Through the offence of one , many are dead ] 16. And the judgement was by One to condemnation ] 17. By the offence of one death reigned by one . ] 18. By the offence of one , judgement came on all men to condemnation . ] 19. By one mans disobedience many were made sinners ] Psal. 51. 4. [ We were shapen in iniquity , and in sin did our mothers conceive us ] Eph. 2. 1 , 3. We were by nature the Children of wrath , and dead in trespasses and sin ] 1 Cor. 15. 22. [ In Adam all die ] 2 Cor. 5. 14 [ We thus judge , that if one dyed for all , then were all dead ] Eph 5. 23. Christ is the Saviour of the Body ] & v. 25 , 26 , 27. [ Christ loved the Church and gave himself for it , that he might sanctifie and cleanse it with the washing of water , by the word , that he might present it to himself a glorious Church — ] If Infants have no sin and misery , then they are none of the Body , the Church , which Christ loved and gave himself for that he might cleanse it . But what need we further proof when we have the common experience of all the world ? Would every man that is born of a woman without exception , so early manifest sin in the life , if there were no corrupt disposition at the heart ? And should all mankind without exception , tast of the punishment of sin , if they had no participation of the guilt ? Death is the wages of sin ; and by sin death entred into the world , and it passeth upon all men , for that all have sinned , Rom. 5. 12. Infants have sickness , and torments , and death , which are the fruits of sin . And were they not presented to Christ as a Saviour , when he took them in his arms and blessed them , and said , Of such is the Kingdom of God ? Certainly , none that never were guilty or miserable , are capable of a place in the Kingdom of the Mediator . For to what end should he mediate for them ? or how can he Redeem them that need not a Redemption ? or how should he reconcile them to God that never were at enmity with him ? Or how can he wash them that were never unclean ? Or how can he be a Physicion to them that never were sick ? when the whole have no need of the Physicion , Mat. 9. 12. He came to seek and to save that which was lost , Luk. 19. 10. and to save his people from their sins , Mat. 1. 21. They are none of his saved people therefore that had no sin . He came to redeem those that were under the Law , Gal. 4. 5. But it is most certain that Infants were under the Law as well as the adult : And 〈…〉 a pa●● of his people Israel whom he visited and Re 〈…〉 1. 68. If ever they be admitted into Glory , they 〈…〉 him that Redeemed 〈…〉 . God doth first justifie those whom he Glorifieth , Rom. 8. 30. And they must be born again that will enter into his Kingdom , J●h. 3. 3 , 5. And there is no Regeneration or renovation but from sin , Col. 3. 10. Eph. 4. 22. Nor any Justification but from sin , and from what we could not be Justified from by the Law of Moses , Act. 13. 30. Nor any Justification but what containeth a Remission of sin , Rom. 3. 25. And where there is no sin , there is none to be Remitted . Nor is there any Justification but what is through the Redemption that is in Christ Jesus , and his propitiation , Rom. 3. 24 , 25. He is made of God Redemption to us , 1 Cor. 1. 30. And the Redemption that we have by him , is Remission of sins by his blood , Col. 1. 14. Eph. 1. 7. By his own blood entered he once into the holy place , having obtained eternal Redemption for us : The eternal inheritance is received by means of death for the Redemption of transgressions , Heb. 9. 12 , 15. ] so that all Scripture speaks this truth aloud to us , that there is now no salvation promised but to the Church , the Justified , the Regenerate , the Redeemed ; and that none can be capable of these but sinners , and such as are lost and miserable in themselves . And till our necessity be understood , Redemption cannot be well understood . They that believe that Christ dyed not only for this or that man in particular , but for the world , methinks should believe that the world are sinners and need his death . He is called the Saviour of the world , Joh. 4. 42. and the Saviour of all men , especially of believers , 1 Tim. 4. 10. 1 Joh. 4. 14. We have seen and do testifie that the Father sent the Son to be the Saviour of the world ] And from what doth he save them ? From their sins , Mat. 1. 21. and from the wrath to come , 1 Thes. 1. 10. [ For this is a faithful saying and worthy of all acceptation , that Christ Jesus came into the world to save sinners ] Infants then are sinners , or none of those that he came to save . Christ hath made no man Righteous by his Obedience , but such as Adam made sinners by his disobedience , Rom. 5. 19. [ For as by one mans disobedience , many were made sinners , so by the obedience of one many shall be made Righteous . ] Infants are not made Righteous by Christ , if they were not sinners : And sinners they cannot be by any but Original sin , Rom. 5. 8 , 9 , 10. [ God commended his Love to us , in that while we were yet sinners Christ dyed for us : Much more being now Justified by his blood , we shall be saved from wrath through him : When we were enemies we were Reconciled to God by the death of his Son ] so that it is sinners that Christ dyed for , and sinners that are justified by his blood , and sinners that are reconciled to God . Infants therefore are sinners , or they are none of the Redeemed , Justified or reconciled . And when Jesus Christ [ by the grace of God did taste death for every man ] Heb. 2. 9. Infants are sure included . [ There is one Mediator between God and men , the man Christ Jesus , who gave himself a Ransom for all , 1 Tim. 2. 5 , 6. ] therefore all had sin and misery and needed that ransome . [ He is the propitiation for our sins , and not for ours only , but also for the sins of the whole world ] And is it not plain then that the whole world are sinners ?

I speak all this for the evincing of Original sin only , because that only is denyed by such as yet pretend to Christianity ; For actual sin is commonly confessed , and shews it self . And truly so doth Original sin in our proneness to actual ; and in the earliness and commonness of such evil inclinations ; and in the remnants of it which the sanctified feel , though they are such as were sanctified never so early , before actual sin had time to breed those evil habits , which therefore certainly were born with us .

And if the Image of God , consisting in true holiness , be not natural , or born in every Infant in the world , then Original sin must needs be born with them : for that sin is either only or chiefly the Privation of that Image or Holiness . He that will say that this Image is not requisite to Infants , and so that the absence of it is a meer negation , doth make them bruits , and not of the race of man , whom God created after his Image , and leaves them uncapable of Heaven or Hell , or any other life then beasts have . And he that thinks so of ▪ Infants to day , may think so of himself to morrow . And he that will affirm that this Image or Holiness is born with every Infant into the world , so wilfully contradicteth common evidence which appeareth in the contrary effects , that he is not worthy to be further talkt with .

One thing more I will propound yet to the contrary-minded ; Can they say that any Infants are saved or not ? If not , either they perish as bruits ( which is a bruitish opinion ) or they live in misery ; and then they had sin that did deserve it ; yea if they think that any of them perish in the wrath to come , it must be for sin . If they think that any of them are saved , it is either by covenant or without ; there is some promise for it , or there is none . If none , then no man can say that any of them are saved . For who hath known the mind of the Lord without his Revelation ? It is arrogancy to tell the world of the saving of any that God did no way reveal that he will save . But if they plead a Revelation or promise , it is either the Covenant of Nature or of Grace ; a promise contained in Nature , Law or Gospel . The former cannot be affirmed , ( not only because the dissenters themselves deny any such Covenant to have been in nature or any way made to Adam , but ) because there is no such Covenant or promise in Nature to be found , for the Salvation of all Infants ( and if not for all , then for none : ) and because it is contrary to abundance of plain passages in the Scriptures , that assure us there is but One Covenant of Salvation now in force : and that all the world shall become guilty before God , and every mouth be stopped , Rom. 3. 19. and that by the deeds of the Law no flesh shall be justified in his sight , v. 20. Gal. 2. 16. And if righteousness come by the Law , then Christ is dead in vain , Gal. 2. 21. For as many as are of the works of the Law , are under the Curse , Gal. 3. 10. And that no man is Justified by the Law in the sight of God , is evident ; for the just shall live by faith ; and the Law is not of faith ; but , The man that doth them shall live in them And certainly the Law of nature requireth not less then Moses Law , to a mans justification , if not more . And [ if there had been a Law given which could have given life , verily Righteousness should have been by the Law . But the Scripture hath concluded All under sin , that the promise by faith of Jesus Christ might be given to them that belive ] Gal. 3. 21 , 22.

By the fulness of this evidence , it is easie to see , that Infants and all mankind are sinners , and therefore have need of the Redeemer .

2. To know God as our Redeemer , containeth the knowledge of the great ends of our Redemption , and of the manifestation of God to man thereby . Having treated of these in the Book forecited , I shall now say but this in brief . It is beyond dispute , that God could have made man capable of Glory , and kept him from falling by confirming grace , and without a Redeemer setled him in felicity , as he did the Angels . He that foresaw mans fall and necessity of a Saviour , could easily have prevented that sin and necessity : But he would not ; he did not : but chose rather to permit it , and save man by the way of a Redeemer . In which his Infinite wisdom is exceedingly manifested . And in Christ who is the Power and Wisdom of God , 1 Cor. 1. 24. among others these excellent effects are declared to us , which the way of Redemption attaineth above what the saving us on the terms of Nature would have attained .

1. God is now wonderfully admired and magnified in the person of the Redeemer . Angels themselves desire to pry into this mysterie , 1 Pet. 1. 12. As the frame of Nature is set us to see God in , where we daily as in a glass behold him and admire him ; so the person of the Redeemer , and work of Incarnation and Redemption , is set the Angels for their contemplation and admiration , as well as us : Eph. 3. 10. [ To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God . ] And in the glorious perfection and dignity of the Redeemer will God be everlastingly glorified ; For his greatest works do greatliest honour him : And as the sun doth now to us more honour him then a star , so the glorified person of the Redeemer , doth more honour God then man or Angels . 1 Pet. 3. 23. [ He is gone into heaven , and is on the right hand of God , Angels , and Authorities , and Powers being made subject to him . ] Eph. 1. 20 , 21 , 22. Being raised from the dead , God hath set him at his own right hand in heavenly places , far above all principalities , and powers , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come ; and hath put all things under his feet , and gave him to be the Head over all things to the Church , which is his Body , the fulness of him that filleth all in all . ] Heb. 1. 3. [ Who being the brightness of his glory , and the express image of his person and upholding all things by the word of his power , when he had by himself purged our sins , sate down on the right hand of the Majesty on high ; being made so much better then the Angels , as he hath by inheritance obtained a more excellent name then they ▪ ]

And here a very great truth appeareth , which very many overlook , that the exaltation of the person of the Redeemer , and the glory that God will have in him , is a higher and more principal part of Gods intent in the sending of him to be Incarnate and Redeem us , then the glorifying of man , and of God by us . Christ will be more glorious then men or Angels , and therefore will more glorifie God ; and God will eternally take more complacency in him then in men or Angels ; And therefore ( though in several respects ) He is for us , and the means of our felicity ; and we are for him , and the means of his glory ( as the Head is for the Body , and the Body for the Head ) yet we are more for Christ as a means to his glory , then he for us : I mean he is the more excellent principal end . [ For to this end Christ both dyed , rose and revived , that he might be Lord both of the dead and living ] Rom. 14. 9. [ who being in the form of God , thought it not robbery to be equal with God ; but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men : and being found in fashion as a man , he humbled himself and became obedient unto death , even the death of the Cross : Wherefore God also hath highly exalted him , and given him a name , which is above every name ; that at the name of Jesus every knee should bow , both of things in heaven and things in earth and under the earth ; and that every tongue should confess that Jesus Christ is Lord , to the glory of God the Father ] Phil. 2. 6. to 12. Rev. 5. 8 , 9 , 10 , 11 , 12. [ And I beheld , and I heard the voice of many Angels round about the Throne , and the beasts , and the elders , and the number of them was ten thousand times ten thousand , and thousands of thousands : saying with a loud voice , Worthy is the Lamb that was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing : And every creature which is in Heaven , and on Earth , and under the Earth , and such as are in the sea , and all that are in them , heard I saying , Blessing , honour , glory and power be unto him that sitteth on the Throne , and unto the Lamb for ever and ever . ] So Rev. 15. 3 , 4. & 20. 6. Rev. 21. 23. [ The City had no need of the Sun , neither of the Moon to shine in it ; for the glory of God doth lighten it , and the Lamb is the light thereof ] Rev. 22. 3 , 4. [ The Throne of God and of the Lamb shall be in it , and his servants shall serve him ; And they shall see his face , and his name shall be in their foreheads . ] These and many other Scriptures shew us , that God will be for ever Glorified in the person of the Redeemer , more then in either men or Angels : and consequently that it was the principal part of his Intention in the design of mans Redemption .

2. ( I will be briefer in the rest ) In the way of Redemption man will be saved with greater humiliation and self-denyal then he should have been in the way of Creation . If we had been saved in a way of Innocency , we should have had more to ascribe to our selves . And it is meet that all Creatures be humbled and abased , and nothing in themselves , before the Lord .

3. By the way of Redemption , sin will be more dishonoured , and Holiness more advanced , then if sin had never been known in the world . Contraries illustrate one another . Health would not be so much valued if there were no sickness : nor Life if there were no Death : nor Day if there were no Night : nor Knowledge if there were no Ignorance : nor Good if man had not known Evil. The Holiness of God would never have appeared in execution of vindictive Justice against sin , if there had never been any sin : and therefore he hath permitted it , and will recover us from it , when he could have prevented our falling into it .

4. By this way also , Holiness and Recovering Grace shall be more triumphant against the Devil and all its enemies : By the many conquests that Christ will make over Satan , the World and the Flesh , and Death , there will very much of God be seen to us , that innocency would not thus have manifested .

5. Redemption brings God nearer unto man : The mysterie of Incarnation giveth us wonderful advantages to have more familiar thoughts of God , and to see him in a clearer glass , then ever we should else have seen him in on earth , and to have access with boldness to the throne of grace . The pure Deity is at so vast a distance from us , while we are here in flesh , that if it had not appeared in the flesh unto us , we should have been at a greater loss . But now without controversie great is the mysterie of godliness ; God was manifested in the flesh , justified in the spirit , seen of Angels , preached to the Gentiles , believed on in the world , and received up into glory , 1 Tim. 3. 16.

6. In the way of Redemption , man is brought to more earnest and frequent addresses unto God , and dependance on him : Necessity driveth him : And he hath use for more of God , or for God in more of the wayes of his mercy , then else he would have had .

7. Principally in this way of saving miserable man by a Redeemer , there is opportunity for the more abundant exercise of Gods mercy , and consequently for the more glorious discovery of his Love and Goodness to the sons of men , then if they had fallen into no such Necessities . Misery prepareth men for the sense of mercy . In the Redeemer there is so wonderful a discovery of Love and Mercy , as is the astonishment of men and Angels . 1 Joh. 3. 1. [ Behold what manner of Love the Father hath bestowed upon us , that we should be called the sons of God! ] Eph. 2. 4 , 5. [ God who is rich in Mercy , for his great Love wherewith he loved us , even when we were dead in sins hath quickened us together with Christ ( by grace yee are saved ) and hath raised us up together , and made us sit together in heavenly places in Christ Jesus ; that in the ages to come he might shew the exceeding riches of his grace , in his kindness towards us by Christ Jesus : for by grace yee are saved through faith , and that not of your selves , it is the gift of God : Not of works lest any man should boast ] Tit. 3 3 , 4. For we our selves were sometimes foolish , disobedient , deceived , serving divers lusts and pleasures , &c. But after that the kindness and love of God our Saviour toward man appeared , not by works of righteousness which we have done , but according to his Mercy he saved us , by the washing of regeneration and renewing of the Holy Ghost ] Never was there such a discovery of God as he is Love , in a way of Mercy to man on earth , as in the Redeemer , and his benefits .

8. In the way of Redemption the soul of man is formed to the most sweet and excellent temper , and his obedience cast into the happiest mold . The glorious demonstration of Love , doth animate us with Love to God ; and the shedding abroad of his Love in our hearts by the spirit of the Redeemer , doth draw out our hearts in Love to him again : And the sense of his wonderful Love and Mercy filleth us with Thankfulness : so that Love is hereby made the nature of the new man ; and Thankfulness is the life of all our obedience : For all floweth from these principles , and expresseth them : so that Love is the compendium of all Holiness in one word ; and Thankfulness of all Evangelical obedience . And it is a more sweet and excellent state of life , to be the Spouse of Christ , and his members , and serve God as friends and children , with Love and Thankfulness , then to serve him meerly as the most loyal subjects , or with an obedience that hath less of Love .

9. In the way of Redemption , Holiness is more admirably exemplified in Christ , then it was , or would have been in Adam . Adam would never have declared it in that eminency of Charity to others , submission to God , contempt of the world , self-denyal , and conquest of Satan , as Christ hath done .

10. And in the way of Redemption , there is a double obligation laid upon man for every duty . To the obligations of Creation , all the obligations of Redemption and the new Creation are superadded : And this threefold cord should not so easily be broken . Here are moral means more powerfully to hold the soul to God .

11. And in this way there is a clearer discovery of the everlasting state of man , and life and immortality are more fully brought to light by the Gospel ( 2 Tim. 1. 10 ) then for ought we find in Scripture , they were to innocent man himself [ No man hath seen God at any time : the only begotten Son that is in the bosome of the Father , he hath declared him , Joh. 1. 18. ] For no man hath ascended up into heaven , but he that came down from heaven , even the son of man , which is in heaven , Joh 3. 13.

12. Man will be advanced , to the judging of the ungodly and of the conquered Angels : even by the good will of the Father , and a participation in the honour of Christ our head , and by a participation in his Victories , and by our own Victories in his strength , by the right of Conquest , we shall judge with Christ , both Devils and men , that were enemies to him , and our salvation : as you may see 1 Cor. 6. 2 , 3. And there is more in that promise then we yet well understand , Rev. 2. 26 , 27. [ He that overcometh , and keepeth my words unto the end , to him will I give power over the Nations , and he shall rule them with a rod of Iron , as the vessels of a Potter shall they be broken to shivers , even as I received of my Father . ]

13. And that which Augustine so much insisteth on , I think is also plain in Scripture , that the Salvation of the Elect is better secured in the hands of Christ , then his own or any of his posterities was in the hands of Adam . We know that Adam lost that which was committed to him : But [ we know whom we have believed , and are perswaded , that he is able to keep that which we commit to him , against that day ] 1 Tim. 1. 12. Force not these Scriptures against our own Consolation , and the glory of our Redeemer , and then judge . [ Joh. 7. 2. As thou hast given him power over all flesh , that he should give eternal Life to as many as thou hast given him ] Joh. 6. 3. [ All that the Father giveth me , shall come to me ; and him that cometh to me , I will in no wise cast out ] Ver. 39. And this is the Fathers will which hath sent me , that of all which he hath given me I should lose nothing , but should raise it up again at the last day ] Joh. 10. 26 , 27 , 28 , 29. [ But yee believe not , because yee are not of my sheep , as I said unto you : My sheep hear my voice , and I know them and they follow me , and I give unto them eternal life , and they shall never perish , and none shall take them out of my hands : My Father which gave them me is greater then all , and no man is able to pluck them out of my Fathers hands ] Eph. 1. 3 , 4. Blessed be the God and Father of our Lord Jesus Christ , who hath blessed us with all spiritual blessings in heavenly places in Christ , according as he hath chosen us in him before the foundation of the world , that we should be holy and without blame before him in Love : Having predestinated us to the adoption of his children by Jesus Christ to himself according to the good pleasure of his will , to the praise of the glory of his grace , wherein he hath made us accepted in the beloved ] [ Being predestinated according to the purpose of him that worketh all things after the counsel of his own will ] Ver. 11.

And if Faith , and Repentance , and the right disposition of the will it self , be his resolved gift to his Elect , and not things left meerly to our uncertain wills , then the case is past all question . 2 Tim. 2. 25 , 26. [ In meekness instructing those that oppose themselves , if God peradventure will give them Repentance to the acknowledging of the truth , and that they may recover themselves our of the snare of the Devil ] Eph. 2. 8. [ By grace yee are saved through faith , and that not of your selves , it is the gift of God ] Gal. 5. 22. The fruit of the spirit is Love , Faith — ] Phil. 1. 29. To you it is given on the behalf of Christ , not only to believe on him — ] Act. 13. 48. As many as were ordained to eternal life believed ] Jer. 24. 7. And I will give them an heart to know me , that I am the Lord , and they shall be my people , and I will be their God ; for they shall return unto me with their whole heart ] Ezek. 11. 19 , 20. And I will give them one heart , and I will put a new spirit within you : and I will take the stony heart out of their flesh , and will give them an heart of flesh , that they may walk in my statutes , and keep my ordinances and do them , and they shall be my people , and I will be their God ] Ezek. 36. 26 , 27. [ A new heart also will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh and give you an heart of flesh , and I will put my spirit within you , and cause you to walk in my statutes ] — See also Heb. 8. 6 , 7 , 8 , 9 , 10. where this is called the new and better Covenant [ I will put my Laws in their minds and write them in their hearts — ] Jer. 31. 33. And Jer. 32. 39 , 40. And I will give them one heart and one way that they may fear me for ever . And I will make an everlasting Covenant with them , and I will not turn away from them to do them good , but I will put my fear in their hearts that they shall not depart from me ] 1 Cor. 4. 7. Who makes thee to differ ? and what hast thou that thou didst not receive ▪ ] Much more may be produced , from which it is evident that Christ is the Author and finisher of our Faith ; and that the certainty of the salvation of his Elect , doth lie more on his undertaking and resolution infallibly to accomplish their salvation , then upon our wisdom , or the stability of our mutable free-wills : and that thus we are better in the hands of the second Adam , then we were in the hands of the first .

14. To conclude ; Vindictive Justice will be doubly honoured upon them that are final rejecters of this grace . Though conscience would have had matter enough to work upon for the torment of the sinner , and the justifying of God , upon the meer violation of the Law of nature or works , yet nothing to what it now will have on them that are the despisers of this great salvation . For of how much sorer punishment suppose yee shall he be thought worthy that hath trodden under foot the Son of God ? ] when it is willful impenitency , against most excellent means and mercies , that is to be charged upon sinners , and when they perish because they would not be saved , Justice will be most fully glorified before all , and in the conscience of the sinner himself . All this considered you may see that ( besides what reasons of the counsel of God are unknown to us ) there is abundant reason open to our sight , from the great advantages of this way , why God would rather save us by a Redeemer , then in a way of Innocency as our meer Creator .

But , for the answering of all objections against this , I must desire you to observe these two things following . 1. That we here suppose man a terrestrial inhabitant cloathed with flesh : otherwise it is confessed that if he were perfect in heaven , where he had the Beatifical Vision to confirm him , many of these forementioned advantages to him would be none .

2. And it is supposed that God will work on man by Moral means ; and where he never so infallibly produceth the good of man , he doth it in a way agreeable to his nature and present state ; and that his work of Grace is Sapiential , magnifying the contrivance and conduct of his Wisdom , as well as his Power : otherwise indeed God might have done all without these or any other means .

3. The knowledge of God in Christ as our Redeemer , must imprint upon the soul those Holy Affections which the design and nature of our Redemption do bespeak , and which answer these forementioned ends . As 1. It must keep the soul in a sense of the odiousness of sin , that must have such a remedy to pardon and destroy it .

2. It must raise us to most high and honourable thoughts of our Redeemer , the Captain of our Salvation , that bringeth back l●st sinners unto God : and we must study to advance the Glory of our Lord , whom the Father hath advanced and set over all .

3. It must drive us out of our selves and bring us to be nothing in our own eyes , and cause us to have humble , penitent , self ▪ condemning thoughts , as men that have been our own undoers , and deserved so ill of God and man .

4. It must drive us to a full and constant dependance on Christ our Redeemer , and on the Father by him : As our life is now in the Son as its root and fountain , so in him must be our faith and confidence , and to him we must daily have recourse , and seek to him , and to the Father in his Name for all that we need , for daily pardon , strength , protection , provision and consolation .

5. It must cause us the more to admire the Holiness of God , which is so admirably declared in our Redemption ; and still be sensible how he hateth sin and loveth Purity .

6. It must invite and encourage us to draw near to God , who hath condescended to come so near to us ; and as sons we must cry Abba Father , and though with reverence , yet with holy confidence must set our selves continually before him .

7. It must cause us to make it our daily imployment to study the Riches of the Love of God , and his abundant mercy manifested in Christ ; so that above all books in the world , we should most diligently and delightfully peruse the Son of God incarnate , and in him behold the Power , and Wisdom , and Goodness of the Father ▪ And with Paul we should desire to know nothing but Christ crucified ; and all things should be counted but loss and dung for the excellency of the knowledge of Christ Jesus our Lord , Phil. 3. 8. That we may be able to comprehend with all Saints , what is the bredth , and length , and depth , and heighth , and to know the Love of Christ which passeth knowledge , that we may be filled with all the fulness of God . ]

8. Above all , if we know God as our Redeemer , we must Live in the Power of holy Love and Gratitude . His Manifested Love must prevail with us so far , that unfeigned Love to him may be the predominant affection of our souls . And being free from the spirit of bondage and slavish fear , we must make Love and Thankfulness the sum of our Religion : and think not any thing will prove us Christians without prevailing Love to Christ , nor that any duty is accepted that proceedeth not from it .

9. Redemption must teach us to apply our selves to the holy Laws and Example of our Redeemer for the forming and ordering of our hearts and lives .

10. And it must quicken us to Love the Lord with a redoubled vigour , and to obey with double resolution and diligence , because we are under a double obligation . What should a people so Redeemed esteem too much or too dear for God ?

11. Redemption must make us a more Heavenly people , as being Redeemed to the incorruptible inheritance in Heaven : [ The blessed God and Father of our Lord Jesus Christ , according to his abundant mercy , hath begotten us again unto a lively hope , by the Resurrection of Jesus Christ from the dead , to an inheritance incorruptible , undefiled , and that fadeth not away , reserved in Heaven for us , who are kept by the power of God through faith unto salvation ] 1 Pet. 1. 3.

12. Lastly Redemption must cause us to walk the more carefully , and with a greater care to avoid all sin , and to avoid the threatned wrath of God , because sin against such unspeakable Mercy is unspeakably great , and condemnation by a Redeemer for despising his grace will be a double condemnation , Joh. 3. 19. 36.

CHAP. XII .

11. THE third Relation in which God is to be Known by us , is as he is our Sanctifier and Comforter , which is specially ascribed to the Holy Ghost . And doubtless as the Dispensation of the Holy Ghost is the Perfecting dispensation , without which Creation and Redemption would not attain their ends ; and as the sin against the Holy Ghost , is the great and dangerous sin ; so our Belief in the Holy Ghost , and Knowledge of God as our Sanctifier by the Spirit , is not the least or lowest act of our faith or Knowledge . And it implieth or containeth these things following .

1. We must hence take notice of the certainty of our common original sin . The necessity of sanctification proveth the corruption , as the necessity of a Redeemer proveth the guilt : It is not one but all that are Baptized , that must be Baptized into the Name of the Son and Holy Ghost , as well as of the Father ▪ which is an entering into Covenant with the Son as our Redeemer , and with the Holy Ghost as our Sanctifier . So that Infants themselves must be Sanctified or be none of the Church of Christ ▪ which consisteth of Baptized Sanctified persons . [ Except a man be born again ( even of the Spirit , as well as water ) he cannot enter into the Kingdom of Heaven . ] For that which is born of the flesh is flesh , and that which is born of the Spirit is Spirit , Joh. 3. 3 , 5 , 6. and therefore the fleshly birth producing not a Spiritual creature , will not save without the Spiritual birth : The words are most plain ; not only against them that deny Original sin , but against them that misunderstanding the nature of Redemption , do think that all Infants are meerly by the price paid , put into a state of Salvation , and have the pardon of their Original sin in common , attending their natural Birth . But these men should consider , 1. That this text and constant experience tell us that the new Birth doth not thus commonly to all accompany the natural birth : and yet without the new birth none can be saved , nor without Holiness any see God . 2. That Pardon of sin is no mans upon the bare suffering of Jesus Christ ; but must be theirs by some Covenant or Promise conveying to them a Right to the benefits of his suffering . And therefore no man can be said to be pardoned or saved ( without great arrogancy in the affirmer ) that hath not from God a promise of such mercy . But no man can shew any Promise that giveth Remission of Original sin to all Infants . Produce it , or presume not to affirm it , lest you fall under the heavy doom of those that add to his holy Word . The Promise is to the faithful and their seed . The rest are not the children of the promise , but are under the commination of the violated Law ; which indeed is dispensable ; and therefore we cannot say that God will pardon none of them ; but withal , we cannot say that he will , unless he had told us so . All the world are in a necessity of a Sanctifier : and therefore most certainly ( even since Christs death ) they are naturally corrupted .

2. And as our Belief in the Holy Ghost as Sanctifier , engageth us to acknowledge our Original sin and misery , so doth it engage us to magnifie his renewing work of grace , and be convinced of the necessity of it , and to confess the insufficiency of corrupted nature to its own renovation . As no man must dishonour the work of our Creator ; and therefore our faculties of Reason and natural Freewill are not to be denyed or reproached : so must we be as careful that we dishonour not the works of our Redeemer or Sanctifier : and therefore the viciousness and ill disposedness of these faculties , and the thraldom of our wills to their own misinclinations , and to concupiscence , must be confessed ; and the need of Grace to work the cure . It is not ingenuous for us , when God made it so admirable a part of his work in the world , to Redeem us , and save us from our sin and misery , that we should hide or deny our diseases , and make our selves believe that we have but little need of the Physician , and so that the cure is no great matter , and consequently deserveth no great praise . I know the Church is troubled by men of dark yet self-conceited minds , that in these points are running all into extreams . One side denying the Sapiential method , and the other the Omnipotential way of God in our recovery . One plainly casting our sin and misery principally on God ; and the other as plainly robbing the Redeemer and holy Spirit of the honour of our recovery . But it is the latter that my subject leadeth me now to speak to . I beseech you take heed of any conceit that would draw you to extenuate the honour of our Sanctifier . Dare you contend against the Holy Ghost for the integrity of your natures , or the honour of your cure ? surely he that hath felt the power of this renewing grace , and found how little of it was from himself , nay how much he was an enemy to it , will be less inclined to extenuate the praise of grace then unexperienced men will be . Because the case is very weighty , give me leave by way of Question to propound these considerations to you .

Quest. 1. Why is it think you that all must be Baptized into the Name of the Son and Holy Ghost as well as of the Father ? Doth it not imply that all have need of a Sanctifier , and must be engaged to that end in Covenant with the Sanctifier ? I suppose you know that it is not to a bare Profession of our belief of the Trinity of persons that we are baptized . It is our Covenant entrance into our happy Relation to God the Father , Son and Holy Ghost , that is then celebrated . And therefore as Infants and all must be thus engaged to the Sanctifier , so all must acknowledge their necessity of this mercy , and the excellency of it . It is essential to our Christianity , that we value it , desire it and receive it . And therefore an error inconsistent with it proveth us indeed no Christians , Mat. 28. 19.

Quest. 2. Why is it think you that the Holy Ghost and this renewing work , are so much magnified in the Scripture ? Is not the glory of it answerable to those high expressions ? undoubtedly it is . I have already told you elsewhere of the Elogies of this work . It is that by which Christ dwelleth in them , and they are made a habitation of God by the spirit , Eph. 3. 17. and 2. 22. They are made by it the Temples of the Holy Ghost , 1 Cor. 6. 19. It is the Divine Power ( which is no other then Omnipotency ) that giveth us all things pertaining unto Life and Godliness , 2 Pet. 1. 3. Think not I beseech you any lower of this work then is consistent with these expressions . It is the opening of the blind eyes of our understanding , and turning us from darkness to light , and from the power of Satan unto God , and bringing us into his marvellous light , Act. 26. 18. Eph. 1. 18. 1 Pet. 2. 9. It is an inward teaching of us by God , Joh. 6. 45. 1 Thes. 4. 9. an effectual teaching and anointing , 1 Joh. 2. 27. and a writing the Laws in our hearts and putting them in our inward parts , Heb. 8. 10 , 11. I purposely forbear any exposition of these texts , lest I seem to distort them ; and because I would only lay the naked Word of God before your own impartial considerations . It is Gods work by the Spirit , and not our own as ours that is here so much magnified . And can all this signifie no more but a common bare proposal of truth and good to the intellect and will ; even such as ignorant and wicked men have ? Doth God do as much to illuminate , teach , and sanctifie them that never are illuminated , or taught , and sanctified , as them that are ? This work of the Holy Ghost is called a quickning , or making men that were dead , alive , Eph. 2. 1 , 2. Rom. 6. 11 , 13. It is called a new begetting or new birth , without which none can enter into heaven , Joh. 3. 3 , 5 , 6. A renewing us , and making us new men , and new creatures , so far as that old things are past away , and all become new , Eph. 4. 23 , 24. Col. 3. 10. 2 Cor. 5. 17. It is a new creating us after the Image of God . Eph. 4. 24. It maketh us Holy as God is Holy , 1 Pet. 1. 15 , 16. yea it maketh us partakers of the Divine nature , 2 Pet. 1. 4. It giveth us repentance to the acknowledging of the truth , that we may recover our selves out of the snare of the Devil , who were taken captive by him at his will , 2 Tim. 2. 25 , 26. It giveth us that Love by which God dwelleth in us , and we in God , 1 Joh. 4. 16. We are redeemed by Christ from all iniquity , and therefore it is that he gave himself for us , to purifie to himself a peculiar people zealous of good works , Tit. 2. 14. It is an abundant shedding of the Holy Ghost on us for our renovation , Tit. 3. 5 , 6. and by it a shedding the Love of God abroad in our hearts , Rom. 5. 5. It is this Holy Spirit given to believers by which they pray , and by which they mortifie the flesh , Jud. 20. Rom. 8. 26. 13. By this Spirit we live , and walk , and rejoyce , Rom. 8. 1. and 14. 17. Our joy , and peace , and hope is through the power of the Holy Ghost , Rom 15. 13. It giveth us a spiritual mind , and taketh away the carnal mind that is enmity against God , and neither is nor can be subject to his law , Rom. 8. 7. By this Spirit that is given to us , we must know that we are Gods children , 1 Joh. 3. 24. & 4. 13. For if any man have not the spirit of Christ , the same is none of his , Rom. 8 , 9. All holy graces are the fruits of the spirit , Gal. 5. 22 , 23. It would be too long to number the several excellent effects of the sanctifying work of the spirit upon the soul , and to recite the Elogies of it in the Scripture . Surely it is no low or needless thing which all these expressions do intend .

Quest. 3. If you think it a most hainous sin to vilifie the Creator and his work , and the Redeemer and his work , why should not you think so of the vilifying of the sanctifier and his work , when God hath so magnified it , and will be glorified in it ? and when it is the applying perfecting work , that maketh the purchased benefits of Redemption to be ours , and formeth our Fathers Image on us .

Quest. 4. Do we not Doctrinally commit too much of that sin ( if we undervalue the Spirits sanctifying work , as a common thing ) which the ungodly world do manifest in practice , when they speak and live in a contempt or low esteem of grace ? And which is more injurious to God ? for a prophane person to jest at the Spirits work , or for a Christian or Minister deliberately to extennate it ? especially when the preaching of grace is a Ministers chief work , sure we should much fear partaking in so great a sin .

Quest. 5. Why is it that the Scripture speaks so much to take men off from boasting or ascribing any thing to themselves ? Rom. 3. 19. That every mouth may be stopped ; and why doth not the Law of works exclude boasting but only the Law of faith ? Rom. 3. 27. Surely the actions of nature ( except so far as it is corrupt ) are as truly of God , as the acts of grace . And yet God will not take it well to deny him the glory of Redemption , or Sanctification , and tell him that we paid it him in another kind , and ascribed all to him as the author of our free will by natural production . For as Nature shall honour the Creatour , so Grace shall also honour the Redeemer and Sanctifier . And God designeth the humbling of the sinner , and teaching him to deny himself ; and to honour God in such a way as may stand with self abasement , leaving it to God to honour those by way of reward , that honour him in way of duty , and deny their own honour .

Quest. 6. Why is the Blaspheming , and sinning against the Holy Ghost made so hainous and dangerous a sin , if the works of the Holy Ghost were not most excellent , and such as God will be most honoured by ?

Quest. 7. Is it not exceeding ingratitude for the soul that hath been illuminated , converted , renewed , quickened and saved by the Holy Ghost , to extenuate the mercy , and ascribe it most to his natural Will ? O what a change was it that Sanctification made ? what a blessed birth day was that to our souls when we entered here upon Life Eternal ! Joh. 17. 3. And is this the thanks we give the Lord for so great a Mercy !

Quest. 8. What mean those texts , if they confute not this unthankful opinion ? Phil. 2. 13. [ It is God that worketh in you to Will and to do of his good pleasure ] Eph. 2. 7 , 8 , 9 , 10. God hath raised us up together , and made us sit together in heavenly places in Christ Jesus , that in the ages to come he might sh●w the exceeding riches of his grace , in his kindness towards us through Christ Jesus : For by Grace ye are saved through faith , and that not of your selves , it is the gift of God ; Not of works lest any man should boast ; For we are his workmanship Created to Good works in Christ Jesus ] The like is in Tit. 3. 5 , 6. 7. Joh. 15. 16. Ye have not chosen me , but I have chosen you , and ordained you that you should go and bring forth fruit , and that your fruit should remain ] 1 Joh. 4. 10. Herein is Love : not that we loved God , but that he loved us — ] 1 Cor. 4. 7. For who maketh thee to differ ? and what hast that thou that thou didst not receive ] Joh. 6. 44. No man can come unto me , except the Father which hath sent me draw him ] 1 Cor. 2. 14. The natural man receiveth not the things of the spirit of God , for they are foolishness unto him , neither can be know them , because they are spiritually discerned . ] Joh. 3. 6. That which is born of the flesh is flesh , and that which is born of the spirit is spirit ] that is , plainly , the fleshly birth produceth but flesh and not spirit ; if any man will have the spirit ( and so be saved ) it must be by a spiritual begetting and birth by the Holy Ghost , Act. 16. 14. The Lord opened Lydia's heart that she attended to the things that were spoken of Paul , &c. ] Was the Conversion of Paul a murdering persecuter his own work rather then the Lords , when the means and manner were such as we read of ? Act. 22. 14. [ The God of our Fathers hath chosen thee that thou shouldst know his will , and see that just one , and hear the voice of his mouth , &c. ] He was chosen to the Means and to faith , and not only in faith to salvation . When Christ called his Disciples to come and follow him , was there no prevailing inward power that made them leave all and follow him ? And was it not the power of the Holy Ghost that Converted three thousand Jewes at a Sermon , of them that by wicked hands had Crucified and slain the Lord Jesus ? Act. 2. 23 , 41. When the Preaching and Miracles of Christ Converted so few ; his Brethren , and they that saw his Miracles believed not on him , Joh. 12. 37. & 5. 38. & 6. 36. & 7. 5. but when the Holy Ghost was given after his Ascension in that plenty which answered the Gospel and promise , his words were fulfilled , Joh. 12. 32. [ And I , if I be lifted up from the earth , will draw all men unto me . ] I pass by abundance more such evidence .

Quest. 9. Doth it not tend to bring sin into credit which holiness is contrary to , and to bring the love of God into discredit , and to hinder mens Conversion , and keep them from a holy life , when holiness is taken for so low and natural or common a thing ?

Quest. 10. And consequently doth it not tend to the vilifying of the Attribute of Holiness in God , when the Image and effect of it is so extenuated ?

Quest. 11. And doth it not tend to the contempt of Heaven it self , whose state of felicity consisteth much in perfect Holiness ? And if Sanctification be but some common motion , which Cain and Judas had as well as Paul , sure it is less Divine and more inconsiderable then we thought .

Quest. 12. Doth it not speak very dangerous suspicion of a soul that never felt the special work of grace , that can make light of it , and ascribe it most to his own will ? And would not sound Humiliation do more then Arguments to cure this great mistake ? I never yet came neer a throughly-humbled soul , but I found them too low and vile in their own eyes , to have such undervaluing thoughts of grace , or to think it best for them to leave all the efficacy of grace to their own wills ! A broken heart abhors such thoughts .

Quest. 13. Dare any wise and sober man desire such a thing of God , or dare you say that you will expect no other Grace , but what shall leave it to your selves to make it effectual or frustrate it ? I think he is no friend to his soul that would take up with this .

Quest. 14. Do not the constant Prayers of all that have but a shew of godliness contradict the doctrine which I am contradicting ? Do you not beg of God to melt and soften and bow your hearts , and to make them more holy , and fill them with light , and faith , and Love , and hold you close to God and duty ! In a word , do you not daily pray for effectual grace , that shall infallibly procure your desired ends ? I scarce ever heard a prayer from a sober man but was orthodox in such points , though their speeches would be heterodox .

Quest. 15. Do you not know that there is an enmity in every unrenewed heart against sanctification till God remove it ? Are we not greater enemies to our selves , and greater resisters of the Holy Ghost , and of our own conversion and sanctification and salvation , then all the world besides is ? woe to him that feeleth not this by himself . And is it likely that we that are enemies to holiness should do more to our own Sanctification , then the Holy Ghost ? Woe to us if he conquer not our enmity .

Quest. 16. Is it probable that so great a work as the destroying of our dearest sins , the setting our hearts and all our hopes on an Invisible glory , and delighting in the Lord , and forsaking all for him , &c. should come rather from the choice of a will that loveth those sins , and hateth that holy heavenly life , then from the spirit of Christ ? sure this is much above us .

Quest. 17. Whence is it that so often one man that hath been a notorious sinner is Converted by a Sermon , when a civiler man , of better nature and life , is never changed though he have that and ten times more perswasions ?

Quest. 18. Doth not experience tell impartial observers , that the high esteemers of the sanctifying work of the Holy Ghost , are ordinarily of more holy heavenly lives , then they that use to ascribe the differencing work to their free wills ? In my observation it is so .

Quest. 19. Should not every gracious humble soul , be more enclined to magnifie God then himself ? and to give him the Glory , then to give it to our selves , especially in a case where Scripture and experience telleth us that we are more unlikely then God to deserve the praise ? Our destruction is of our selves , but in him is our help , Hos. 13. 9. When we see an effect and know it , and the causes that are in question , it is easie to conjecture from the quality which is the true cause . If I see a Serpent brought forth , I will sooner think that it was generated by a Serpent then a Dove . If I see sin in the world , I shall easily believe it is the spawn of this corrupted will , that is so prone to it . But if I find a divine nature in me , or see a holy heavenly life in any , I must needs think that this is liker to be the work of the blessed God , then of such a naughty heart as mans , that hath already been a self-destroyer .

Quest. 20. What motive hath any man to exalt himself , and sin again the Holy Ghost by such an extenuation of his saving grace ? It is a causeless , fruitless sin . The only reason that ever I could hear for it , was , lest the doctrine of differencing grace should make God a respecter of persons , or the author of sin , of which there is no reason of a suspicion . We all agree that no man perisheth or is denyed Grace , but such as deserve it : And when all deserve it , it is no more respect of persons in God to sanctifie some only of those ill deservers , then it is that he makes not all men Kings , nor every dog or toad a man , nor every star a Sun , or every man or Angel . To clear all objections concerning this would be but to digress .

3. Lastly , Our knowledge of the Holy Ghost must raise us to an high estimation of his works , and a ready reception of his graces and cheerful obedience to his motions . He Sanctified our Head , that had no sin , by preventing sin in his conception , and he annointed him to his office , and came upon him at his Baptism : He Sanctified and anointed the Prophets and Apostles to their offices , and by them endited the holy Scripture . He illuminateth , converteth , sanctifieth and guideth all that are to be the heirs of life . This is his work . Honour that part of it that is done on Christ , on the Prophets , Apostles , and the Scriptures ; and value and seek after that which belongeth to your selves . Think not to be Holy without the Sanctifier , nor to do any thing well without the spirit of Jesus Christ , who is Christs internal invisible Agent here on earth ( as Tertullian in the Churches Creed speaks , misit vicariam vim spiritus sancti qui credentes agat . ) O that men knew how much of their well-fare dependeth on a faithful obeying of the Holy Ghost !

CHAP. XIII .

12. THe next part of our Knowledge of God is to know him in those great consequent Relations , to which he is entitled by Creation and Redemption , viz. as he is Our Absolute Lord , or Owner , our most Righteous Governour , and ou most Bountiful or Gracious Father or Benefactor .

1. God both as our Creator and Redeemer hath Jus Dominii , an Absolute Dominion of the world ; that is , He is our Owner or Proprietary , and we are his Own ; For we take not the term [ Lordship or Dominion ] here in the looser sense as it signifieth a Ruler , but in the stricter sense as it signifieth an Owner . Of this Relation I have already spoken in a Sermon of [ Christs Dominion : ] and therefore shall say the less in this place .

The Knowledge of Gods Dominion or Propriety must comprehend , 1. The certain truth of this his right ; 2. The fulness of it . 3. The effects that it must have on us .

I. And the Truth of it is beyond dispute , even among Infidels that know there is a God . He that made us of his own materials , or of nothing , must needs be the Owner of us ; And so must he that Bought us from destruction . Ezek. 18. 4. Behold all souls are Mine : ] Rom. 14. 9. To this end Christ both dyed , rose and revived that he might be Lord both of the dead and living ] Joh. 16. 14 , 15. All things that the Father hath are Mine ] The Father then hath this Propriety by Creation , and the son by Redemption : and the Father also by communication with the Son in Redemption ; and the Son by communication with the Father in Creation .

II. And it must be the most Absolute Plenary Dominion , because the very Being of all the Creatures is from God , and therefore no one can be co-ordinate with him , or his corrival , nor any thing limit his Interest in us .

III. And the effects that this must have upon us , are these following .

1. Hence we must conclude and reverently and willingly consess that further then he voluntarily doth oblige himself to us , it is impossible that God should be our Debtor ; and consequently that upon terms of commutative Justice we should Merit any thing of God . For what can we render to him but his Own ? And how should he ( properly and Antecedently ) be indebted to and for his Own ?

2. And we must conclude , that ( antecedently to his Laws and promise ) it is impossible that God can do us any wrong , or any thing that he can do can be guilty of injustice : For Justice giveth to all their Own ; and therefore it giveth Nothing to us from God , but what he voluntarily giveth us himself , which therefore is first a gift of Bounty , and but secondarily a Due in Justice .

3. And therefore we must hence learn , that God may do with his own as he list . And therefore we must take heed that we repine not at any of his Decrees or Providences , or any passages concerning them in his word . Much may be above us , because our blindness cannot reach the reasons of his wayes ; but nothing is unreasonable or evil ; For all proceedeth from Infinite Wisdom and Goodness , as well as from Omnipotency ; As no man must feign any thing of God , and say [ This is his Decree , or Word or Providence ; and therefore it is good , ] when there is no such thing revealed to us ; so when we find that it is indeed Revealed , our Reason must presently submit , and undoubtedly conclude it reasonable and good . Yet is there no cause from hence to fear , lest God should condemn the innocent , or break his promises , and deny us the reward ; nor is there any hope to wicked men that he should violate his peremptory threatnings , or ( as they call it in their selfish language ) be better then his word : Because though God have an Absolute Propriety , and therefore in regard of his interest or Power , may do what he Will , yet he is essentially also most Wise and Good , and accordingly hath fitted all things to their use , and taken upon him the Relation of our Governour , and as it were obliged himself by his Laws and Covenants , and declared himself to be most Just ; and shewed us hereby that he Will do nothing contrary to these . As there is no contradiction , but most perfect Unity in Gods Omnipotency , Wisdom and Goodness ; his Dominion or Propriety , his Kingdom , and Paternity ; so shall there be no contradiction , but a perfect Concord of all these in the exercise . He therefore that as our King or Governour , hath undertaken to advance the Godly , and destroy the wicked , will not by the exercise of his Absolute Dominion , deny himself , nor be unfaithful to his people or to his rules of Government .

If you ask me , in what cases then this Dominion is exercised ? I answer , 1. In laying the Foundations of laws , and Right . 2. In the Disposal of the unreasonable Creatures . 3. In abundance of things about his Rational Creatures , wherein as Rector he is not engaged , nor hath in his Laws declared his will ; ( As about the various constitutions and complexions of men , their ranks and dignities in the world , their riches or poverty , their health , or sickness , their gifts and parts both natural and acquired ; the first giving of the Gospel , and of special Grace , to such as had forfeited them , and had no promise of them : the degrees of outward means and mercies ; the degrees of inward grace , more then what is promised , &c. )

From hence also we must learn , not to repine at the providences of God about his Church , which are strange to us , and past our reach , and seem to make against it wellfare . Remember that as he may do with his own as he list , so we have no reason to think that he will be lavish or disregardful of his own . The Church is not ours but Gods : and therefore he is fitter then we to be trusted with it .

And so in our own distresses by affliction ; when flesh repineth , let us remember , that we are his Own , and he may do with us as he please . If we be poor , despised , sick and miserable in the world , let us remember that as it is no injury to the beasts that they are not men , or to the worms that they are not beasts , or to the plants that they have not sense , or to the stars that they are not suns ; so it is no wrong to the subjects that they are not Princes , or to the poor that they are not rich , or to the sick that they are not healthful . May not God do with his own , as he list ? shall a Beggar grudge that you give not all that he desireth , when you are not bound to give him any thing ?

4. Yea hence we must learn to be the more Thankful for all our mercies , because they proceed from the Absolute Lord , that was not obliged to us . He might have made us Ideots , or mad men ; he might have made us beasts or toads , without any injury to us ; And the Mercies which are consequently from his Promise , are Antecedently from his Propriety and Dominion : For he might have put us into other capacities , and have chosen not to have made those promises . And his promises bind us not to be less thankful but more . As his mercies are not the less mercies but the greater for being promised ; because we have now the comfort and use of them in the promise , before we have them .

5. Hence also we must learn , that there can be no simple absolute Propriety in any Creature . No creature gave all the Being and well being to another that it hath , and this originally as of its Own . We being not our Own but God's , cannot have any thing that is Absolutely our Own . Humane Propriety is but derived ▪ limited , and respective . Our Goods , and Lands , and Lives are Ours ; that is , they are Ours to Use for God , as the Instruments of a workman to do his work ; but not ours to use as we think meet . They are so ours as that men may not take them from us , but God may take them from us at his pleasure . And therefore think not you may mispend a penny if you were never so rich , because it is your own ; but know that you must mispend nothing , because it is not your own , but Gods .

6. Principally we must hence learn to Deny our selves as being not our own , and having nothing in the world that is our Own , in respect to God , the absolute Owner . And therefore above all the sins of your souls , still watch against this selfishness : lest you should grow to look at your Time , your Strength , your Wealth , your Interests as your own , and forget that you are meer stewards ; and say as the ungodly , Psal. 12. 4. [ Our lips are our own : Who is Lord over us ! ] O take heed that you use not your strength , or interest , or any thing for your selves : no not so much as your food and rayment , 1 Cor. 10. 31. that is , for your selves ultimately , or not in subordination to the Lord . For self as subject unto God , or as closed with him in the bond of Love , is no longer self in enmity and opposition , nor that which we are forbidden to seek or serve .

7. And this Knowledge of the Dominion of God must prevail with us effectually to Resign our selves absolutely to him . Our consent doth give him no title to us , but it is necessary to our well-fare that we confess his title . All men , even the wicked are his Own : but that is against their wills : but the godly are willingly his Own , and disclaim all interest in themselves but what is duely subordinate to his : The name of God is put upon them , as you put your names on your goods or sheep . Ezek. 16. 8. I sware unto thee , and entered into a Covenant with thee , saith the Lord , and thou becamest mine ] Mal. 3. 17. [ And they shall be mine saith the Lord in that day when I make up my jewels ] To be entirely his by Covenant is proper to a Saint : For sanctification hath these parts ; one is the habitual devotion of the soul to God , and the other is the actual dedication , and a third is the relation of the person as thus dedicated , and the fourth is the actual using of our selves for God . These four are the parts of Sanctification ; so that all is but our Giving up our selves to God . But to be his in Right is common to the Devils and most ungodly . The hearts of the sanctified do resolvedly and delightfully say [ Cant. 2. 16. My beloved is mine , and I am his ] and 6. 3. [ I am my beloveds , and my beloved is mine ] See then that you keep not any thing back , but resign up your selves entirely to God , as those that know they are wholly his .

8. And with our selves we must resign up all to God that we have . For if we are not our own but His , then our children , our wealth , our wits , our time , our abilities and all that we have are his . All is not to be used one way for God : not all to the poor , nor all to the Commonwealth , nor all to the direct promoting of his worship : but all must be his , and used for him , in one way or other , and in those wayes which he requireth ▪ Possess not any thing meerly for your selves .

9. And especially see to it in the use and improvement , that you use your selves and all that you have for God . Let this be your intention , trade and study . See that you be alwayes at his work ; that if a man come in upon you any hour of the day , and ask you what you are doing , and whose work it is that you are upon , you may truly be able to say , the Lords . If you be asked , who you are now speaking for , or spending your time for , or for whom you do expend your wealth ? ] you may truly say of every hour , and every penny , and every word , [ It is for the Lord . ] Even that which you give your children or friends , and that which you receive for your support or comfort , may all be principally and ultimately for God : [ Ye are not your own ; for ye are bought with a price : therefore glorifie God in your body , and in your spirit , which are Gods ] 1 Cor. 6. 19 , 20. [ Christ dyed for all , that they which live , should not henceforth live unto themselves , but to him that dyed for them , and rose again , 2 Cor. 5. 15.

10. Lastly , This must be a stay to the souls of true believers , and cause them with comfort to trust themselves and all their affairs in the hands of God . When we have first made it our care to give to God the things that are God's , Mat. 22. 21. and heartily consecrated our selves and all that we have to him as his own ; we have no reason to doubt of his acceptance , nor of his care and protection and merciful disposal of us . This is a wonderful comfort to poor Christians , to think that they have such an Owner . Whoever is against you Christians , be sure of it God will look to you , as his own ! And if you do but promise another that you will be as careful of his child , his horse , his goods , as if they were your own , he will think you say as much as can be expected . If you be poor , or sick , or desolate , you may be sure that yet God will look to you as his own . And why should you think he will be careless of his own ? Ground your prayers and confidence on this , as David doth , Psal. 119. 94. I am thine , save me . ] And in all our labours and the affairs of our lives , when our consciences can say that we live to God , and study to do all we do for him , and to improve all our time and parts and other talents to his use , it may very much quiet us in all his disposals of us . If he keep us in the lowest case , if we be his , we must rest in his wisdom , that knows best how to use his own . If he take our friends from us , he taketh but his own . If he deny his saving grace to our ungodly children ( a heavy judgement of which we must be sensible ) yet when we have devoted them to God , and done our own part , we must be silent as Aaron was when his sons were destroyed , Lev. 10. 3. and confess that the Potter hath power over his own clay , to make of the same lump ae vessel to honour and another to dishonour , Rom. 9. 21. All his disposals shall work to that end which is the most universal perfect good , and most denominateth all the means . But those that are his own by consent and Covenant may be sure that all shall work to their own good . Let us die with Christ , and be buried to the world , and know no Lord or Owner but our great Creatour and Redeemer ( except in a limited subservient sense ) and then we may boldly argue with him to the quiet of our souls from this Relation [ I am thine , help me ] Psal. 35. 23. Stir up thy self and awake to my judgement , even to my cause , my Lord and my God ] when faith and love have first said as Thomas [ my Lord and my God ] Joh. 20. 28.

CHAP. XIV .

13. THE next Relation to be spoken of , is Gods soveraignty : both by Creation and Redemption , he hath the Right of Governing us as our Soveraign King , and we are obliged to be his willing subjects , and as such to obey his holy laws . He is the Lord or Owner of all the world ; even of Brutes as properly as of Man : But he is the Soveraign King or Governour only of the Reasonable Creature ; because no other are capable of that proper Moral Government which now we speak of . Vulgarly indeed his Physical motions and dispositions are called his Rule or Government : and so God is said to Govern Brutes and inanimate creatures : but that is but a Metaphorical expression : as an Artificer Metaphorically Governeth his clock or engine , or a Shepheard his sheep . But we now speak of proper moral Government . God having made man a Rational and free agent having an immortal soul , and capable of everlasting happiness , his very nature and the end of his creation required , that he should be conducted to that end and happiness by means agreeable to his nature : that is , by the Revelation of the Reward before he seeth it , that he may seek it and be fitted for it : and by prescribed duties that are necessary to obtain it , and to his living here according to his nature : and by threatned penalties to quicken him to his duty : so that he is naturally a creature to be Governed , both as sociable , and as one to be conducted to his end . He therefore that created him having alone both sufficiency and Right , doth by this very Creation become his Governour . His Government hath two parts ( the world being thus constituted the Kingdom of God ) The first is by Legislation , or making Laws and Officers for execution . The second is by the procuring the execution of these Laws : To which end he doth exhort and perswade the subjects to obedience , and judge them according to their works , and execute his judgement . His first Law was to Adam , the Law of Nature , obliging him to adhere to his Creator , and to love him , trust him , fear him , honour him , and obey him with all his might , in order to the pleasing of his Creator and the attainment of everlasting life : To which was added a positive Law , against the eating of the tree of Knowledge : and Death was the penalty due to the sinner : This Law was quickly broken by man ; and God delayed not his judgement , but sentenced the Tempter , the Woman and the Man : but not according to their merits : but graciously providing a Redeemer , he presently stopt the execution of the far greatest part of the penalty , the Son of God undertaking as our surety to become a sacrifice and ransome for us . Hereupon the Covenant of Grace was made , and the Law of Grace enacted with mankind : but more obscurely in the beginning ; being cleared up by degrees in the several Promises to the Fathers , the types of the Law , and the Prophecies of the Prophets of several ages , the Law being interposed because of transgression : In the fulness of time the Messiah was incarnate , and the first promises concerning him fulfilled , and after his holy life , and preachings , and conquests of the Tempter and the world , he gave himself a Ransome for us , and conquering Death he Rose again , ascended into Heaven , being possessed in his manhood of the fulness of his power , and all things being delivered into his hands ; so that he was made the General Administrator , and Lord of all . And thus he more clearly revealing his Covenant of Grace , and bringing life and immortality to light , commissioned his Ministers to preach this Gospel to all the world . And thus the Primitive Soveraign is God , and the Soveraign by Derivation is Jesus the Mediator in his manhood united to the second person in the Godhead ; and the Laws that we are governed by , are the Law of Nature with the superadded Covenant of Grace ; the subordinate officers are Angels , Magistrates , and Pastors of the Church ( having works distinct ) the society it self is called the Church and Kingdom of God ; the Reward is everlasting glory , with the mercies of this life in order to it : and the Punishment is everlasting misery with the preparatory judgements , especially on the soul , which are here inflicted . Subjection is due upon our first being ; and is consented to or vowed in Baptisme , and is to be manifested in holy obedience to the death . This is the Soveraignty and Government of God . And now let us see how God as our Soveraign must be known .

1. The Princes , and all the Rulers of the world , must understand their Place and Duty : They are first Gods subjects , and then his officers , and can have no power but from God , Rom. 13. 3 , 4. nor hold any but in dependance on him , and subordination to him . Their power extendeth no further then the Heavenly Soveraign hath signified his pleasure , and by commission to them , or command to us , conferred it on them . As they have no strength ( or natural power ) but from the Omnipotent God , so can they have no Authority ( or Governing Power or Right ) but from the Absolute King of all the world . They can less pretend to a Right of Governing not derived from God , then a Justice or Constable may to such Power not derived from the earthly soveraigns .

Princes and States also must hence understand their End and Work . God who is the Beginning , must be the End also of their Government : Their Laws must be but by Laws subservient to his Laws , to further mens obedience to them . The Common Good , which is their lower nearer End , must be measured by his Interest in the Nations , and mens Relations unto him . The Common possession of his favour , blessing and protection , is the greatest Common Good . His Interest in us , and ours in him , must therefore be principally maintained .

2. The Knowledge of God as our Soveraign King , must bring the whole man in subjection to him . Our Understaendings must be subject to his Doctrine ; and resigned to him , as teachable and tractable : When we know what is his Law and Will , we must rest in it , though we know not the Reasons of it . We take not on us to be competent Judges of all the Reasons of the Laws of men , but must obey them without disputing the Reasons ( with the limitations after to be mentioned . ) How much more must we submit to the wisdome of the Infallible Law-giver , that cannot deceive , or be deceived ! Our Wills also must be fully subject to his Will , revealed by his Precepts . We must desire no more to move us , or to stop us , but to know what God would have us do . As the first wheels in a watch or other engine moveth all the rest , so the Will of God must move all our Wills , and Rule our Lives . We must take heed above all things in the world , lest our Wills ( which are the lower Wheels ) should have any such defects , distempers , reserves , any carnal byas , interest , or inclination , that makes them unfit to receive the Law of God , or be Ruled by his Will. We must imitate our Lord ( Heb. 10. 7. ) and learn of the Prophet , Psal. 40. 8. [ I delight to do thy Will , O God . ] With chearful readiness to obey , we must stand waiting for the word of his Command ; and say as Psal. 143. 10. Teach mee to do thy Will , for thou art my God : ] And as Samuel , ( 1 Sam. 3. 9. ) Speak Lord , for thy Servaent heareth . ] When a mans selfish carnal Will is mortified , and his Will lies flat before the Lord , and wholly applieth it self to his Will , and it is enough to a man to move him in the greatest matters , to know that it is the Will of God , this is a state of true subjection . Thus must we be in subjection to the Father of Spirits , submitting even to his sharpest dispensations , Heb. 12. 9. And all the Church is subject unto Christ , Ephes. 5. 24. And this is essential to our holy Covenant and Christianity it self . When God is taken to be our God , and we give up our selves to be his People ; when Christ is taken to be our Saviour , and we give up our selves to him as his members , and redeemed ones , it essentially containeth our taking him for our chief Governour , and giving up our selves to him as his subjects . Take heed of that wisdome that would overtop the Wisdome of God , and be your Guide itself , without depending on his Wisdome . This is the foolish damning Wisdome of the World . Take heed of that Concupiscence or Will that would be your Ruler , and overtop the Will of God . For this is the grand Rebel , and greatest Enemy of God and Us.

3. And Subjection must produce Obedience ; Subjection is the Consent of the Will to be Subjects , and to Obey : Obedience is the actual performance of Commanded duties . Subjection is the root of Obedience , and Virtually containeth it : Obedience is the fruit of subjection , and supposeth it . If God be your Master , shew it by his fear , or service : Mal. 1. 6. It is not calling Christ our King , but obeying him before all , that will prove us subjects . Mat. 7. 21. [ Not every one that saith unto mee , Lord , Lord , shall enter into the Kingdome of Heaven : but he that doth the Will of my Father which is in Heaven . ] Rom. 12. 1 , 2. [ I beseech you therefore Brethren , by the mercies of God , that you present your bodies a living sacrifice , holy , acceptable to God , your Reasonable service : and be not conformed to this world ; but be you transformed ( or turned into other men ) by the renewing of your mind , that you may prove what is that good , that acceptable and perfect Will of God . ] [ And this is the Will of God , even your sanctification ] 1 Thes. 4. 3. 1 Pet. 4. 1 , 2. [ Forasmuch then as Christ hath suffered for us in the flesh , arm your selves likewise with the same mind : For he that hath suffered in the flesh , hath ceased from sin : that he no longer should live the rest of his time in the flesh , to the lusts of men , but to the Will of God ] Yea we should [ stand perfect and compleat in all the Will of God , Col. 4. 12. ] And by the power of the Word of God , every thought should be brought in obedience unto Christ ] 2 Cor. 10. 5. Our obedience should be publick and exemplary , Rom. 16. 19. [ For so is the Will of God , that with well doing we put to silence the ignorance of foolish men ] 1 Pet. 2. 15. Obedience is better than sacrifice , 1 Sam. 15. 22. Whatever you do , therefore keep close to the Law of God .

4. To this end we must labour to know the Law , and be acquainted with Gods Will . The book of Nature must be studied : the holy Scripture must be searched , Joh 5. 39. and meditated in both day and night , Psal. 1. 2. Princes must have this Book continually in their hands , Deut. 17. 18 , 19 , 20. Josh. 1. 8 , 9. Rich and poor must learn it , that they may Obey it , Deut. 6. 6 , 7.

5. And our subjection to God obligeth us to a subjection to the Officers that he sets over us . If any man say to Judges , Justices and Constables [ I will obey the King , but you are not Kings , therefore I will not obey you ] he shall suffer as disobeying the King in his Officers . Contempt of Magistrates and Ministers reflects on God .

6. Yea hence we must practically understand , in what respect to obey our Governours : Not meerly as the Officers of men : not only as chosen by the people ; but as the Officers of God , that from him have their Authority . The Atheistical Politicians that derive Authority no higher than the Sword , or the Peoples choice , or natural strength , do teach men to obey their Governours , but as a little Dog submits unto a Mastiff , or so far as their Commodity perswadeth them , but not for conscience in obedience to God . And they teach men to look to no higher end than common preservation and liberties , and not to expect protection or reward from the absolute Soveraign . In a word , they entice all Princes and people into damnable rebellion against the Lord ; as much as if they should entice all Constables and Justices to hold their places without dependence on the Prince . But God teacheth us that [ there is no Power but of God : the Powers that be are ordained of God : Whosoever therefore resisteth the power , resisteth the ordinance of God : and they that resist , shall receive to themselves damnation ; For he is the Minister of God to us for good ; even the Minister of God ▪ an avenger to execute wrath upon him that doth evil . ] Rom. 13. 1 , 2 , 4. [ Wherefore we must needs be subject not only for wrath , but also for conscience sake — [ For they are Gods Ministers , continually attending upon this very thing : and for this cause we must pay them tribute ] vers. 5 , 6. [ Submit your selves to every ordinance of man for the Lords sake , — For so is the will of God — 1 Pet. 2. 13 , 15. Deut. 1. 16 , 17. [ Judge righteously between every man and his brother — ye shall not respect persons in judgement , but shall hear the small as well as the great , you shall not be afraid of the face of man : for the judgement is Gods , ] 2 Chron. 19 5 , 6 , 7. [ And he said to the Judges , Take heed what ye do ; for you judge not for man , but for the Lord , who is with you in the judgement ; wherefore let the fear of the Lord be upon you ] But our Atheistical Politicians would teach Rulers that they are none of the Ministers of God , and that they judge for man only and not for him . The nature of all true obedience is such as Paul describeth in children and servants , Eph. 6. 1 , 6 , 7 , 8. that fetcheth its rise and motives from the Lord [ Children obey your Parents in the Lord , for this is right — Servants be obedient to them that are your Masters according to the flesh , with fear and trembling , in singleness of your heart , as unto Christ : not with eye-service as men-pleasers , but as the servants of Christ , doing the will of God from the heart ; with good-will doing service as to the Lord and not to men ] So Colos. 3. 22 , 23.

7. Hence also you must learn , that Gods authority is the highest authority , and there is indeed no such thing in the world as true authority that is against him , or not subordinate unto him : And therefore if men command us to disobey God , by neglecting that which is hic & nunc a duty , or by sinning against him , their commands are from a disobedient will of their own , but from no Authority : and it is better in such cases to obey God then man , Act. 5. 29. so many Prophets , Apostles and other Martyrs , would not have been sacrificed by the fury of Persecutors , if they had thought it just to obey them before God . God never gave any man Authority against him ] Nor to nullifie his laws . The acts of a Justice or Constable against the King , or beyond their power , are private or rebellious acts , and not Authoritative . And so are the Laws of men that are against God . Yet note well , that though we must rather disobey men , then God , yet we may not forcibly Resist , when we may not obey them . And in some cases ( as if a King would ravish a woman , or the like ) when it is lawful to Resist his fact , it is not lawful to Resist his State , and disturb the Government of the Commonwealth : Obey men chearfully when God forbids it not : but see that God be your Absolute Soveraign , whose Laws can be dispensed with by none .

If Parents or Masters command you to break the Laws of God , obey them not . Despise them not , but humbly deprecate their displeasure , and obey them in all other things ; but in the unlawful thing obey them not : no not if they were the greatest Princes upon earth . But say as the three witnesses of God , Dan. 3. 16 , 17. [ We are not careful to answer thee in this matter : If it be so , our God whom we serve is able to deliver us from the burning fiery furnace , and he will deliver us out of thy hands O King : But if not , be it known unto thee O King , that we will not serve thy Gods , nor worship thy golden Image which thou hast set up .

What I have said of Magistrates , in the two last cases , I mean also of Pastours of the Church . They must be obeyed in and for the Lord ; but not against the Lord . Saith Paul of the Churches of Mace●onia , 2 Cor. 8. 5. [ They gave their own selves to the Lord , and unto us , by the will of God ] See Act. 20. 28. 1 Thes. 5. 12. Luk. 10. 16. He that heareth you heareth me , and he that despiseth you despiseth me . ] And yet the leaven of the Pharisees must be avoided : and an Angel from Heaven be held as accursed if he should preach another Gospel , Gal. 1. 8. And I would not have flatterers to set either Princes or Pastours above the Angels of Heaven . Though yet in other respects we may be still obliged , as I said before , to hear and to obey them .

8. And the Knowledge of Gods soveraignty , must teach us to fear his righteous Threatnings , and reverence his Justice , and prepare our selves to be judged by him . He ruleth by his Laws , and so by Threatnings and Promises , which he will make good . It is not a painted fire that he Threatneth . Judgement is a part of Government . Laws are but shadows if there be no execution [ O worship the Lord in the beauty of Holiness ; fear before him all the earth . Say among the Heathen that the Lord reigneth — ] Psal. 96. 9 , 10 ▪ As his promises , so his peremptory threatnings shall be fulfilled . He will not revoke his stablished Laws for fear of hurting willful sinners , that will not fear his judgements till they feel them , [ Psal. 33. 8. Let all the earth fear the Lord , let all the inhabitants of the world stand in aw of him : for he spake and it was done ; he commanded and it stood fast . ] Mark also the present judgements of the Lord , and rush not on his indignation . For the Lord is known by the judgements which he executeth : the wicked is ( oft ) snared in the work of his own hands ] Psal. 9. 16. Though [ the wicked contemn God , and say in his heart , Thou wilt not require it ] Psal. 10. 13. ) yet they shall find that [ he beholdeth mischief to requite it with his hand , and that he is the helper of the fatherless and poor that commit themselves unto him , ver. 14. [ The Lords throne is in heaven : his eyes behold , his eyelids try the children of men : the Lord tryeth the Righteous , but the wicked and him that loveth violence his soul hateth , Psal. 11. 4 , 5.

9. The Soveraignty of God is a comfort to his loyal subjects . They may be sure that he will protect them , and make good his word . Behold he cometh , and his reward is with him , Rev. 22. 12. The righteous Judge at his appearing will give the Crown of Righteousness to all them that love his appearing , 2 Tim. 4. 18 ▪ 7 , 8. [ O let the Nations be glad and sing for joy , for thou shalt judge the people righteously , and govern the Nations upon earth ] Psal. 67. 4. [ Let the Heavens rejoyce , and the earth be glad — before the Lord ; for he cometh , for he cometh to judge the world with righteousness and the people with his truth , ] Psal. 69. 11. 13.

10. Lastly , the Knowledge of God as our Soveraign King , must cause us to desire and pray for and promote the glory of his Kingdome , and the obedience of his subjects in the world , that his Name may be hallowed , by the coming of his Kingdom , and the doing of his will on earth as it is in Heaven , must be the matter of our daily requests to God . It must be the grief of every subject of the Lord , to think of the Heathen and Infidel parts of the world ; and to see the Rebellion of the Prophane among us ; and that the Laws of God are unknown or despised by the most of men . Alas what abundance are ruled by their lusts , and self-conceitedness , and corrupted wills , and the customs of the world , or the wills of men ! but how few are Ruled by the Laws of God! O how should it grieve an honest heart , to see Gods Kingdom hindered by Infidelity , and weakned , divided and disturbed by Popery , and Heresie , and dishonoured by scandal and impiety , as it is ! And to see the multitude , and the violence and industry of corrupters , dividers and destroyers : and the fewness , the coldness , and remisness of the builders , the healers and restorers ! All you that are loyal subjects to your Lord , lament these waies of Rebellion and Disobedience , and the diminutions and distempers of the subjects of his Kingdom , and the unfaithfulness and negligence of his Ministers : and bend your cares , desires and prayers to the promoting of Gods Kingdom in you , and in the world ; and befriend not any thing that hindereth its prosperity .

CHAP. XV.

14. THE third of these Relations , and the next point in the Knowledge of God to be spoken of , is , that he is [ Our must Loving Father , or Bountiful Benefactor ] As he is Good , so he doth Good , Psal. 119. 68. And as he is the chiefest Good , so he bestoweth the greatest Benefits : and therefore is thence by a Necessary Resultancy , our Most Bountiful Benefactor . The term [ Father ] comprehendeth in it all his three great Relations to us ▪ 1. A Father gives Being to his Children , and therefore hath some Propriety in them ; and God is the first cause ▪ o● our whole Being , and therefore we are his Own . 2. A Father is the Governour of his Children : and God is our Chief Governour . 3. A Father tenderly Loveth his Children that are childlike , loving and obedient to him ; and seeketh their felicity : and so doth God Love , and will make Happy his loving and obedient children , who have not only their Being from him as their Maker , but their New being or Holy nature from him as their Sanctifier . And this last being the end and perfection of the rest , doth communicate its nature to the rest as the Means . And so , 1. The new nature that God thus giveth us in our Regeneration , is not from his common Love , but is an act of special Grace , proceeding from his special Fatherly Love . 2. The Government that he exerciseth over them as his Regenerate children , is not a Common Government , such as is that of the meer Law of Nature or of works ; but it is a special Government by a Law of Grace , a Justifying , Remedying , Saving Law , or Covenant ; together with an internal illuminating , quickning , guiding spirit , with Church-state , and Officers and Ordinance ▪ all suited to this way of Grace ▪ Even as his Dominion or Propriety by Redemption , and our Sanctification and Resignation , is not a Common Propriety , but a gracious Relation to us as Our Own Father , who have the endeared Relation to him of being his Own Children . All is from Love ▪ and in a way of Love , and for the exercise and demonstration of Love : so that when I call God [ Our Benefactor ] I precisely distinguish this last part of his Relations to us , from the rest : But when I call him [ a Father ] I mean the same thing , or Relation which a Benefactor signifieth ; but with fuller aspect on the foregoing Relations , and connotation of them as they are perfected all in this .

And here I. I shall briefly name the Benefits on which this Relation of God is founded . And 1. Even in Creating us , he acted as a Benefactor , giving us the Fundamental Good of Being , and the excellency of manhood . 2. By setting us in a well furnished world , and putting all things under our feet , and giving us the use of Creatures . 3. By entering into the Relation of a Governour to us , and consequently engaging himself to terms of Justice in his dealing with us , and to protect us , and reward us , if we did obey ; and making us capable of an everlasting happiness as our end , and appointing us sufficient means thereto . These Benefits denominated God the Great Benefactor or Father unto man , in the state of his Creation .

But then moreover he is a Common Benefactor also . 4. By so loving the world as to give his only begotten Son , to be their Redeemer ; a sufficient sacrifice for sin . 5. By giving out his Promise or Covenant of Grace , and making a Common Deed of Gift of pardon , Reconciliation and Eternal Life , to all that will accept it in and with Christ , to Gospel ends . 6. By sending forth the Messengers of this Grace , commanding them to Preach to every creature the Gospel , or word of Reconciliation committed to them , and to beseech men in Christs stead , as his Embassadours , as if God himself did intreat by them , to be reconciled to God , Matth. 28. 18 , 19. Mar. 16. 16. 2 Cor. 5. 19 , 20. 7. By affording some common mercies without , and motions of his spirit within , to second these invitations . But though by this much God hath a Title to their dearest Love , yet they have no Title to his highest Benefits , nor are in the nearest Relation of Children or Beneficiaries to him .

But , 8. When he begetteth us again to a lively Hope , by his incorruptible seed , and giveth us both to will and to do , and when the Father effectually draweth us to the Son , and reneweth us according to his Image , and taketh away our old and stony hearts , and giveth us new and tender hearts , and giveth us to Know him , and Love him as a Father ; then is he our Father in the dearest and most comfortable sense , and we are his children that have interest in his dearest Love . 9. And therefore we have his spirit , and pardon , Justification and Reconciliation with him . 10. And also we have special Communion with him in Prayer , Praises , Sacraments and all holy Ordinances and Conversation . 11. And we and our services are pleasing to him , and so we are in the light of his countenance , and under a special promise of his protection and provision , and that all things shall work together for our good . 12. And we have the promise of perfection in everlasting Glory .

II. And now as you see how God is our Benefactor , or most Gracious and Loving Father , let us next see what this must work on us .

And 1. Goodness and Bounty should shame men from their sin , and lead them to Repentance , Rom. 2. 4 , 5. Love is not to be abused and requited with unkindness and provocation . He that can turn grace into wantonness , and do evil because grace hath abounded , or that it may abound , shall be forced to confess that his damnation is just . He that will not hate his sin , when he seeth such exceeding Benefits stand by , and heareth mercy , and wonderful mercy plead against it , and upbraid the sinner with ingratitude , is like to die a double death , and shall have no more sacrifice for sin .

2. The Fatherly Love and Benefits of God , do call for our best returns of Love . The Benefits of Creation , oblige all to Love him with all their Heart , and Soul , and Might : Much more the Benefits of Redemption , and especially ( as applyed by sanctifying Grace to them that shall be heirs of life , it obligeth them by multiplied strongest obligations : The Worst are obliged to as much Love of God , as the Best ( for none can be obliged to more than to Love him with all their Heart , &c. ) but they are not as much obliged to that Love : We have new and special obligations ; and therefore must return a Hearty Love , or we are doubly guilty . Mercies are Loves Messengers , sent from Heaven to win up our Hearts to Love again , and entice us thither . All mercies therefore should be used to this end . That mercy that doth not encrease , or excite and help our Love , is abused and lost , as seed that is buried when it 's sowed , and never more appeareth . Earthly Mercies point to Heaven , and tell us whence they come , and for what . Like the Flowers of the Spring , they tell us of the reviving approaches of the Sun : But like foolish children , because they are near us , we Love the Flowers better than the Sun ; forgetting that the Winter is drawing on . But Spiritual Mercies are as the Sun-shine that more immediately dependeth on , and floweth from the Sun it self . And he that will not see ( and value ) the Sun by its Light , will never see it ! These beams come down to invite our Minds and Hearts to God ; and if we shut the windows , or play till night , and they return without us , we shall be left to utter darkness .

The Mercies of God must imprint upon our minds the fullest and deepest conceptions of him , as the most perfect , suitable , Lovely Objects to the soul of man ; when all our Good is Originally in him , and all flows from him , that hath the Goodness of a Means , and finally himself is all ; not to Love God then , is not to Love Goodness it self ; and there is nothing but Good that 's suited to our Love . Night and day therefore should the Believer be drawing and deriving from God , by the views and tasts of his precious Mercies , a sweetness of nature , and increase of holy Love to God , as the Bee sucks Honey from the flowers . We should not now and then for a recreation light upon a flower , and meditate on some Mercy of the Lord , but make this our work from day to day , and keep continually upon our souls , the lively tasts , and deep impressions of the Infinite Goodness and Amiableness of God . When we Love God most , we are at the best , most pleasing to God ; and our lives are sweetest to our selves : And when we steep our minds in the believing thoughts of the abundant Fatherly Mercies of the Lord , we shall most abundantly Love him . Every Mercy is a Suiter to us from God! The contents of them all is this [ My Son , Give mee thy Heart ] [ Love him that thus loveth thee ] Love him , or you reject him . O wonderful Love ! that God will regard the Love of man ! that he will enter into a Covenant of Love ! that he will be Related to us in a Relation of Love ! and that he will deal with us on terms of Love ! that he will give us leave to Love him , that are so base , and have so Loved Earth and Sin ! yea and that he will be so earnest a suiter for our Love , as if he needed it , when it is only we that need ! But the paths of Love are mysterious and incomprehensible .

3. As God is in special a Benefactor and Father to us , we must be the readiest , and most diligent in obedience to him . Childlike duty is the most willing and unwearied kind of duty . Where Love is the principle , we shall not be eye-servants , but delight to do the Will of God , and wish , O that I could please him more ! It is a singular delight to a Gracious soul to be upon any acceptable duty ; and the more he can do good , and please the Lord , the more he is pleased . As Fatherly Love and Benefits are the fullest and the surest , so will filial duty be . The Heart is no fit soil for Mercies , if they grow not up to holy fruits . The more you love , the more chearfully will you obey .

4. From hence we must well learn , both How God is mans End , and what are the chief Means that lead us to him .

1. God is not the End of Reason , nakedly considered , but he is Finis Amantis , the End which Love inclineth us to , and which by Love is attained , and by love enjoyed : The understanding of which would resolve many great perplexing difficulties that à natura finis do step into our way in Theological studies . I will name no more now , but only that it teacheth us , How both God and our own Felicity in the fruition of him , may be said to be our Ultimate End , without any contradiction , yet so that it be Eminently and Chiefly God . For it is a Union ( such as our Natures are capable of ) that is desired , in which the soul doth long to be swallowed up in God ; Understand but what a filial or friendly Love is , and you may understand what a regular Intention is , and how God must be the Christians End .

2. And withall it shews us , that the most direct and excellent means of our felicity , and to our End , are those that are most suited to the work of Love . Others are means more Remotely , and necessary in their places ; but these directly . And therefore the Promises and Narratives of the Love and Mercy of the Lord , are the most direct and powerful part of the Gospel conducing to our End : and the Threatnings the remoter means . And therefore as Grace was advanced in the world ▪ the Promissory part of Gods Covenant or Law , grew more illustrious , and the Gospel consisted so much of Promises , that it is called Glad tydings of great joy . And therefore the most full demonstration of Gods Goodness and Loveliness to our hearers , is the most excellent part of all our Preaching , though it is not all . And therefore the meditation of Redemption , is more powerful than the bare meditation of Creation , because it is Redemption that most eminently revealeth Love . And therefore Christ is the Principal Means of Life , because he is the Principal Messenger and Demonstration of the Fathers Love , and by the wonders of Love which he revealeth , and exhibiteth in his wondrous Grace , he wins the soul to the Love of God . For God will have external objective means , and internal effective means concur , because he will work on man agreeably to the nature of man . Though there was never given out such prevalent invincible measures of the Spirit , as Christ hath given for the Renewing of those that he will save , yet shall not that Spirit do it without as excellent objective means . And though Christ , and the Riches of his Grace revealed in the Gospel , be the most wonderful objective means , yet shall not these do it without the internal effectual means . But when Love doth shine to us so resplendently without us , in the face of the Glorious Sun of Love , and is also ●et into us by the Spirits Illumination , that sheds abroad this Love in our hearts , then will the holy fire burn , which comes from Heaven , and leads to Heaven , and will never rest till it have reacht its center , and brought us to the face and arms of God .

5. And from the Fatherly Relation and Love of God , we must learn to Trust him , and Rest our souls in his securing Love . Shall we distrust a Father ? an Omnipotent Father ! Therefore is this Relation prefixed to the Petitions of the Lords Prayer , and we begin with [ Our Father which art in Heaven ] that when we remember his Love , and our Interest in him , and his Alsufficiency , we may be encouraged to Trust him , and make our addresses to him . If a Father , and such a Father smite mee , I will submit , and kiss the Rod : for I know it is the healing fruit of Love . If a Father , and such a Father afflict mee , wound mee , deal strangely wi●h mee , and grieve my flesh , let mee not murmure or distrust him ; for he well understandeth what he doth ; and nothing that shall hurt mee finally can come from Omnipotent Paternal Love . If a Father , and such a Father kill mee , yet let mee Trust in him , and let not my soul repine at his proceedings , nor tremble at the separating stroak of death . A Beast knows not when we strive with him , what we intend , whether to Cure , or to Kill him : but a Child need not fear a killing blow , nor a Loving soul a damning death , from such a Father . If he be a Father , where is his Love and Trust ?

6. If God be our Father , and so wonderful a Benefactor to us , then Thanks and Praise must be our most constant work , and must be studied above all the rest of Duty , and most diligently performed . If the tongue of man , which is called his Glory , be made for any thing , and good for any thing , it is to give the Lord his Glory , in the Thankful acknowledgement of his Love and Mercies , and the daily chearful Praises of his Name . Let this then be the Christians work .

7. The Children of such a Father , should live a contented chearful life . Diligence becometh them , but not contrivances for worldly greatness , nor carking cares for that which their Father hath promised them to care for . Humility and Reverence beseemeth them , but not dejection and despondency of mind , and a still complaining , fearful , troubled , disconsolate soul. If the Children of such a Father shall not be bold and confident , and chearful , let joy and confidence then be banished from the earth , and be renounced by all the Sons of men .

CHAP. XVI .

15. THere are yet divers subordinate Attributes of God , that being comprized in the forementioned , may be passed over with the briefer touch . And the next that I shall speak of , is , his Freedome . And God is Free in more senses than one ; but for brevity , I shall speak of all together .

1. And first , God hath a Natural Freedome of Will , being Determined to Will by nothing without him , nor liable to any Necessity , but what is consistent with perfect Blessedness and Liberty . His own Being , and Blessedness , and Perfections , are not the objects of his Election ; and therefore not of that which we call Free Will : But all his works without , as Creation , Providence , Redemption , &c. are the effects of his Free Will : Not but that his Will concerning all these , hath a Necessity of existence : For God did from Eternity Will the Creation , and all that is done in time ; and therefore from Eternity that will existing , had a Necessity of existence : But yet it was Free , because it proceedeth not Necessarily from the very Nature of God : God was God before he made the world , or Redeemed it , or did the things that are daily done . And therefore one part of the Schoolmen maintain , not only that there is Contingency from God , but that there could be no Contingency in the Creature , if it had not its Original in God : the Liberty of God being the fountain of Contingency .

2. There is also an Eminency both of Dominion and Soveraignty in God , according to which he may be called Free . His Absoluteness of Propriety freeth him from the restraint of any Obligation , but what floweth from his own Free Will , from Disposing of his own as he pleases . And his Absolute Soveraignty freeth him from the Obligation of his own Laws as Laws , though he will still be true to his Promises and Predictions . Let man therefore take heed how he questioneth his Maker , or censureth his Laws , or Works , or Waies .

CHAP. XVII .

16. ANother Attribute of God is his Justice . With submission I conceive that this is not to be said to be from 〈◊〉 any otherwise than all Gods Relations are ( as Creator , 〈◊〉 , &c. ) because here is no time with God . For though 〈◊〉 Blessed Nature denominated Just is from Eternity , yet not 〈◊〉 ●●r●ality or Denomination of Justice . For Justice is an Attribute of God , as he is Governour only : And he was not Governour , till he had Creatures to Govern : And he could not be a Just Governour when he was no Governour . The Denomination ●●● not arise till the Creation had laid the Foundation . Many Questions may be resolved hence , which I will not trouble you to re●●●e .

Justice in God is the Perfection of his Nature , as it giveth every his his due , o● Governeth the world in the most perfect Orders ●or the Ends of Government . Because he is Just , he will Reward the Righteous , and difference between the Godly and the Wicked : For that Governor that useth all alike , is not Just. The Crown of Righteousness is given by him as a Righteous Judge , 2 T●m 4. 8.

1. The Justice of God is substantially ( in men we call it an Inclination ) ●●● Nature , and so it is Eternal . 2. It is 〈◊〉 formally in his Relation of [ Governour . ] 3. It is expressively first in his Laws : For as a Just Governour he made them suited to the Subjects , Objects , and Ends. 4 It is expressively secondarily in his Judgments and Executions ; which is when they are according to his Law ; o● in the Cares of Penalty where he may dispense at least according to the state of the subject , and sitted to the Ends of Government .

1. The Justice of God is the Consolation of the Just : He will Justifie them whom his Gospel Justifieth , because he is Just. The Justice of God in many places of Scripture , is taken for his Fidelity in vindicating his people , and his Judging for them , and procuring them the happy fruits of his Government , and so is taken in a Consolatory sense , Psal. 89. 14. Justice and Judgement are the habitations of thy Throne ; Mercy and Truth shall go before thy face ] 2 Thes. 1. 5 , 6. It is a Righteous thing with God to recompence tribulation to them that trouble us , and Rest to the troubled . ]

2. The Justice of God is the terrour of the ungodly . As he would not make unrighteous Laws , for the pleasure of unrighteous men , so neither will he pass unrighteous judgement . But look what a man soweth , that shall he also reap . All his peremptory threatnings shall be made good , and his wrath poured out for ever upon impenitent souls , because he is the Righteous God .

CHAP. XVIII .

17. ANother of Gods Attributes is his Holiness . He is called Holy . 1. As he is Transcendently above and separated from all the Creatures , in comparison of whom the He●vens are not clean ; and from whom all things stand at an Infinite distance . 2. As the Perfection of his nature is the Fountain of all Moral Good . 1. In the Holiness of his Law , the Rule of Holiness . 2. In the Holiness of the soul : and , 3. In his holy Judgements . And consequently as this Perfect Nature is contrary to all the Moral Pollution of the Creature , loathing iniquity , forbiding and condemning it . That Perfect Goodness of the will of God , from whence floweth holy Laws , and motions , and the Holiness of the soul of man , is it that Scripture meaneth usually by Gods Holiness ; rather then the foresaid distance from the Creatures . And therefore his Holiness is usually given as the Reason of his Laws and Judgements , and of his enmity to sin : And our Holiness is called his Image ( who imitate not his Transcendency ) and we are commanded to be Holy as he is Holy , 1 Pet. 1. 16. The nature of the Image will best tell us what Holiness is in God . Holiness in us is called The Divine Nature , 2 Pet. 1. 4. and therefore is radically a right inclination and disposition of the soul ; which hath its rise from a Transcendent Holiness in God , even as our Wisdome from his Transcendent Wisdome , and our Being from his Being . Holiness therefore being indeed the same with the Transcendently Moral Goodness of God , which I have spoken of before , I shall say but little of it now . Thus must the Holiness of God be known .

1. It must cause us to have a most high and honourable esteem of Holiness in the Creature , because it is the Image of the Holiness of God . Three sorts of Creatures have a Derivative Holiness : The first is The Law ; which is the meer signification of the Wise and Holy Will of God concerning mans Duty with Rewards and Penalties , for the Holy Governing of the world ! This is the nearest Image of God , engraven upon that Seal which must be the Instrument of imprinting it on our souls . Now the Holiness of the Word is not the meer product of the Will of God , considered as a Will ; but of the Will of God considered as Holy , that is , as the Infinite Transcendent Moral Goodness in the Architype or Original . For all events that proceed from God , are the products of his Will which is Holy , but not as Holy ( as the creating , preserving , disposing of every fly , or fish in the sea , or worm in the earth , &c. ) There is somewhat therefore in the Nature of God , which is the Perfection of his Will , and is called Holiness , which ●he Holiness of the Law doth flow from and express .

This Holy Word is the Immortal seed that begetteth Holiness in the soul , which is the second subject of derived Holiness ; And this our Holiness is a conformity of the soul to the Law , as the Product of the Holy Will of God , and not a meer conformity to his predictions , and decreeing Will as such . It is a separation to God , but not every separation : Pharaoh was set apart to be the Passive monument of the Honour of Gods Name : and Cyrus was his servant to restore his people , and yet not thus Holy : But it is a separation from common and unclean uses ; and a Purgation from polluting vice , and a renovation by reception of the Image of Gods Holiness , whose Nature is to encline the soul to God , and devote it wholly to him ; both in Justice , because we are his own , and in Love , because he is most Holy and perfectly Good .

The third subject of Holiness is those creatures that are but separated to Holy uses , and these have but a Relative Holiness , and secundum quid : As the Temple , the holy utensils , the Bible as to the materials , the Minister , as an Officer , the people as visible members , &c.

All these must be reverenced and honoured by us , according to the proportion of their Holiness . 1. Our principal Reverence must be to the Holy Word of God : For Holiness is more perfect there then in our souls . The Holiness of the Word , which is it that the ungodly hate or quarrel at , is the Glory of it in the eyes of Holy men . We may much discern a Holy and an unholy soul , by their Loving or not loving a Holy Law ; especially as it is a Rule to themselves . A distast of the Holiness of Scripture , and of the Holiness of the writings of Divines , and of the Holiness of their preaching or conference , discovereth an unholy soul. A Love to holy Doctrine sheweth that there is somewhat suitable to it in the soul that Loveth it . It is the elogy of the Scriptures , the Promises , the Covenant , the Prophets and Apostles , that they are all Holy , Rom. 1. 2. Psal. 105. 42. Luk. 1. 70 , 72. Rev. 18. 20. 2 Tim. 3. 15. Rom. 7. 12. The Holiness of the Scripture doth make it as suitable and savoury to a Holy soul , as Light is suitable to the eye-sight , and sweetness to the tast : and therefore it is to them as the hony comb . But to the unholy it is a mystery , and as foolishness , and that which is contrary to their disposition , and they have an enmity to it : which makes a wonderful difference in their judging of the evidences of Scripture Verity , and much facilitateth the work of Faith in one sort , and strengtheneth unbelief in the other . Holy doctrine is the Glass that sheweth us the Holy face of God himself , and therefore must needs be most excellent to the Saints .

2. And we must honour and love also the Holiness of the Saints : For they also bear the Image of the Lord . Their Holy Affections , Prayers , Discourses , and Conversations must be beautiful in our eyes : And we must take heed of those temptations , that either from personal injuries received from any , or from their blots or imperfections , or from their meanness in the world , or from the contempt and reproach and slanders of the ungodly , would draw us to think dishononrably of their Holiness . He that honoureth the Holy God , will honour his Image in his Holy people . In his eyes a vile person will be contemned , but he will honour them that fear the Lord , Psal. 15. 4. The Saints on earth are the excellent in his eyes , and his delight is in them , Psal. 16. 2 , 3. The breathings of Divine Love in the holy Prayers , Praises and Speeches of the Saints , and their Reverent and Holy mention of his Name , are things that a holy soul doth sweetly relish , and take pleasure in , as we would do to hear an Angel speak of the Holy things of the invisible Glory .

3 And Relative Holiness it self , though the lowest must be H 〈…〉 ured by us . Holy offices and persons in them must be Re 〈…〉 d for their Relative Holiness . Holy dayes must be holily 〈…〉 rved . Holy Ordinances ( which also participate of the 〈…〉 of the Law , as significative ) must be reverently used . Due reverence must be given even to that which is lawfully by men ●●voted to a Holy use , as are Temples , and Utensils of worship , and the maintenance dedicated to the service of God . That which is Holy , must not be devoured , Prov. 20. 25. nor used as we do things common and unclean .

● . Gods Holiness must make us Holy : we must fall in Love with it , and wholly conform our selves unto it . Every part of Sanctifying grace must be entertained , and cherished , and excited , and used by us . Sin must be loathsome to us because it is contrary to the Holiness of God . No Toad or Snake should seem to us so ugly . A dead carkass is an unpleasant sight , because it sheweth us a privation of natural life : But an unholy soul is incomparably a more loathsome ghastly sight , because it sheweth us the privation of the life of Holiness . No man can well know the odiousness of sin , and the misery and loathsomeness of the unholy soul , that knoweth not the Holiness of God . [ Speak unto all the Congregation of Israel , and say unto them , Ye shall be Holy : for I the Lord your God am Holy ] Lev. 19. 2. [ Sanctifie your selves therefore and be ye Holy , for I am the Lord your God ] Lev. 20. 7 , 8. [ As be that hath called us is Holy , so must we be holy in all manner of Conversation , 1 Pet. 1. 25. It is [ an holy calling wherewith we are called ] 2 T●● . 1. 9. We are sanctified to be a peculiar people to Christ , Tit. 2. 14. [ That denying ungodliness and worldly lusts , we should live soberly , righteously and godly in this present world ] ver. 12. We are made [ an Holy Priesthood to offer up spiritual sacrifice , acceptable to God , by Jesus Christ ] 1 Pet. 2. 5. Rom. 12. 1 , 2. We must therefore present our bodies a living sacrifice , Holy , acceptable to God , our reasonable service ] For we are [ chosen in Christ before the foundation of the world , that we should be Holy , and without blame ] Ephes. 1. 4. and are Redeemed and Sanctified by Christ , that we may be presented Glorious , Holy , and without blemish ] Ephes. 5. 26 , 27. See therefore that you follow Holiness , without which no man shall see the Lord . Heb. 12. 14. For Blessed are the Pure in heart , for they shall see him , Mat. 5. 8.

3. The Holiness of God , must be to us a standing unanswerable Argument to shun all temptations that would draw us to be unholy , and to confound all the words of wicded men that are spoken against Holiness . Remember but that God is Holy , and if thou like that which is spoken against God , thou art his Enemy . Think on the Prophesie of Henoch , Jude 14. 15. Behold the Lord cometh with ten thousand of his Saints to execute Judgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have ungodly committed , and of all their hard speeches , which ungodly sinners have spoken against him . ] God will not hold him guiltless that taketh his holy Name in vain ; much less that blasphemeth Holiness , which is the perfection of his blessed nature .

4. The Holiness of God must possess us with a sense of our Uncleanness , and further our Humiliation . When Isaiah heard the Seraphims cry , [ Holy , Holy , Holy is the Lord of Hosts , the whole Earth is full of his Glory ] Isa. 6. 3 ▪ He said [ Woe is mee , for I am undone ; because I am a man of unclean lips , and I dwell in the midst of a people of unclean lips ; for mine eyes have seen the King , the Lord of Hosts . ] v. 5.

5. The Holiness of God must cause us to walk continually in his Fear , and to take heed to all the affections of our souls , and even to the manner of our behaviour , when we come near to him in his Holy Worship . What suffered the Be●shemi●es for unreverent looking into the Holy Ark , 1 Sam , 6. 19. and Uzzah but for touching it ? And what a dreadful example is that of the two Sons of Aaron , that were slain by a devou●ing fire from the Lord , for offering strange fire which he commanded not , Lev. 10. 1 , 2. And Aaron was awed into silence by this account from God . [ I will be sanctified in them that come nigh mee , and before all the people I will be glorified ] v. 3. Take heed lest unreverence , or deadness , or customary heartless wordy services , should be brought before a Holy God . Take heed of hypocritical carnal worship . The Holy God will not be mocked with complements and shews .

CHAP. XIX .

18. THe next Attribute of God to be spoken of , is [ His Veracity , Truth , and Faithfulness . ] This is the result of his perfect Wisdome , Goodness , and Omnipotency : For because he is most Wise and Powerful , he cannot be Necessitated to Lye : And because he is most Good , he will not Lye . Though God speaketh by none but a Created Voice , and signifie his Will to us by men , that in themselves considered are defectible , yet what he maketh his Voice shall speak Truth ; and what he chooseth to signifie his Will , shall truly signifie it . He therefore condemneth Lying in man , because it is contrary to his own Veracity . For if any should say that God is under no Law , and therefore is not bound to speak Ttuth , or not deceive a Prophet or Apostle by his Inspirations ; I answer , that he hateth Lying as contrary to his Perfect Nature , and is himself against it , and cannot possibly be guilty of it , because of his own Perfection ; and not because he is under a Law . Lying comes from some Imperfection , either of Knowledge , Power , or Goodness , which can none of them befall the Lord . The Goodness of the Creature is a Goodness of Conformity to an Obliging Law ; and the Goodness of the Law is a Goodness of Conformity to , and expression of the Good Will of God . But the Goodness of God is a Perfection of Essence , the Primitive Goodness , which is the Fountain , and Standard , and End of all other Good ; and not a Goodness of Conformity to another .

And this Attribute of God is of very great use to his servants . 1. From hence we must be Resolved for Duty , and for a holy , heavenly life : because the Commands of God are serious , and his Promises and Threatnings True . If God were not True , that tells us of these great Eternal things , then might we excuse our selves from Godliness , and justifie the worldling in his sensual way : There is nothing of common sense and reason that can be said against a Holy life , by a man that denieth not the Truth of God , or of his Word . And to deny Gods Truth is most unreasonable of all : O Sirs ! when you read and hear of the wonderful weighty matters of the Scripture , of an Endless Life , and the way thereto ; bethink you , if these things be True , what manner of persons you should be in all Holy Conversation and Godliness ! 2 Pet. 3. 11. If the Word be True , that telleth us of Death and Judgement , and Heaven and Hell , is it time for us to sin , to trifle and live unready !

2. The Truth of God is the Terror of his Enemies . O happymen , if their Unbelief could make void the Threatnings of God , and doubting of them would make them false ! and if their misery were as easily remedied as denied ; and ended as easily as now forgotten ! or forgotten hereafter as easily as now ! But true and righteous is the Lord , and from the beginning his Word is true , Psal. 119. 16. Not a word shall fall to the ground , nor a jot or tittle pass unfufilled .

3. The Truth of God is the Ground of Faith , and the stay of our souls , and the Rock of all our confidence and comfort . A Christian did not differ from another man ( unless in being somewhat more deluded ) if God were not True . But this is the foundation of all our hopes , and the life of our Religion , and all that we are as Christians , proceeds from this . Faith is animated by Gods Veracity , and from thence all other Graces flow , or are excited in us . O Christians , what a treasure is before your eyes , when you open the Blessed Book of God! what life should it put into your confidence and comforts , to think that all these words are true ! All those descriptions of the Everlasting Kingdome , and all those exceeding precious Promises of this life , and that which is to come , and all the expressions of that exceeding Love of God unto his servants , all these are the True sayings of God . A faithful witness will not Lye , Prov. 14. 5. much less will the faithful God . Eternal Life is promised by God that cannot Lye , Tit. 1. 2. [ Wherein God willing more abundantly to shew unto the heirs of Promise , the immutability of his Counsels confirmed it by an oath ; that by two immutable things , in which it was impossible for God to Lye , we might have a strong Consolation , who have fled for Refuge to lay hold upon the hope set before us ] Heb. 6. 17 , 18. Let Faith therefore live upon the Truth of God , and let us be strengthned , and rejoyce therein .

4. Abhor all doctrines which deny the Truth and Faithfulness of God : For they destroy the ground of Christian Faith , of all Divine Faith , and all Religion . The Veracity of God is the formal Object of all Divine Faith : We believe God , because he cannot Lye : If he can Lye , and do Lye , he is not credible . But you will say , Is there any that hold such odious doctrines ? Answ. I like not the charging of Persons with the consequences of their opinions which they discern not , but disclaim : God will not charge them with such consequences , who do their best to know the truth , and why should we ? All men have some errours , whose consequences contradict some Articles of Faith . It is not the persons that I perswade you to dislike , but the Doctrine . And the Doctrine is never the less to be abhorred , because a wise or good man may hold that which doth infer it .

I shall now instance only in the Dominicans predetermination . They that hold that it is necessary to the being of every circumstantiated act natural and free , that God be the principal immediate Physical efficient predetermining cause of it , do hold that he so causeth all the false speeches and writings ( as well as other sins ) that ever were spoken or written in the world : not only as they are acts in genere , but as these words in particular ; as that he so predetermined the tongues of Ananias and Saphira to say those very words which they said , rather than others : Now seeing it is apparent 1. That God hath not a voice but speaketh to us by a Created Voice , even by Prophets and Apostles , and that the Scripture was written by men . 2. And that Gods Veracity , which is the formal object of our Faith , consisteth in his not using lying instruments , nor sending a lying messenger to us ; ( it is Veracitas revelantis per alium . ) 3. And that no way of Inspiration can make God to be any more the cause of the words or writings of an Apostle , than his Immediate Physical efficient specifying predetermination doth ( for it can do no more than irresistibly as the first cause , Physically to premove the agent to this Thought , Will , Word , or Deed , considered with all its circumstances , ) It followeth that we have no certainty when God premoveth an Apostle or Prophet to speak true , and when to speak falsly ; and that no words or writings are o certain truth , upon any account of Gods inspiration or premotion , because God not only can , but doth cause all the untruths that are spoken or written in the world : Therefore no Faith in Gods Revelations hath any sure foundation , nor any formal object at all : And so all Religion is dasht out at a stroke . To say that God causeth not the falsity of the word , nor the word as false , but the word which is false , might well be the justification of them that affirm God to be but the Universal Cause of the Word o● Act in genere as a Word or Act ; and that the specification is only from the sinner . But in them that say he is the particular Cause of this word comparatively rather than another , it is but a contradiction : 1. For there is no other cause of the falsity , which is a meer Relation , but that which causeth the Rule and the Word or Writing which is false , and so layeth the foundation . 2. It overthroweth all certainty of Faith , if God speak to us by his Instruments , those words that are false : The Quod falsum , as well as the Qua falsum , leaveth us no ground of certainty . The Dominicans therefore have but one task in which their hope is placed , to excuse their opinion from plain obliterating all Divine Belief and Religion , and that is , to prove that there is so great a difference between Inspiration , and their Physical Predetermination , that God cannot by Inspiration premove to an untruth , though by Physical Predetermination he may : This is their task ; which I see not the least possibility that ever they should perform : If God premove , and predeterminate every Will , and Tongue , and Pen , to every lye that is spoken or written , more potently and irresistibly than I move my Pen in writing , it is past my power to understand what more he can do by inspiration , to interest him in the Creatures Act : or at least how the difference can be so great as that one of the waies he can predetermine all men to their falsities , and none the other way . But of this I have written a large Disputation ; yet think it not needless , even in a practical Treatise to say this much here .

5. The Truth of God must teach us to hate every Motion to Unbelief in our selves and others : It is a hainons sin to give God the Lye , though he speak to us but by his messengers : Every honest man , so far as he is honest , is to be believed : and is God less true ? A graceless Gallant will challenge you the field for the dishonour , if you give him the Lye . If you deny Gods Veracity , you do not only equal him with the worst of men , but with the Devil , who was a Lyer from the beginning . Yea you make him uncapable of being the Governour of the world , or suppose him to Govern it by Deceits and Lyes . Abhor therefore the first motions of Unbelief . It makes men somewhat worse than Devils ; for the Devils know that God cannot lye , and therefore they believe and tremble . Unbelief of the Truth of the Word of God , is the curse of the soul ; the enemy and bane of all Grace and Religion , so far as it prevaileth : Let it be the principal care and labour of your souls , to settle the foundation of your Faith aright , and to discern the Evidence of Divine Authority in the holy Scriptures , and to extirpate the remnants of Infidelity in your hearts .

6. Let the Truth and Faithfulness of God engage you to be True and Faithful to him , and to each other . You have promised him to be his servants ; be faithful in your promises : You are in Covenant with him : break not your Covenant . Many a particular promise of Reformation you have made to God : Prove not false to him that is True to you .

Be as good as your word to all men that you have to do with . Abhor a Lye as the off-spring of the Devil , who is the father of it : Remember you serve a God of Truth : and that it is the Rectitude and Glory of his servants to be conformable to him . They say the Turks are offended at Christianity , because of the lyes and falshood of Christians . But sure they were but nominal Christians , and no true Christians that ever they found such : And its pitty that Christianity should be judged of through the world , by the lives of them that never were Christians but from the teeth outward , and the skin that was washt in Baptism . They that will lye to God , and covenant to be his holy Servants , when they hate his holy service , will lye to man , when their commodity requireth it . When they seem to Repent , and honour him with their tongues [ They flatter him with their mouth , and lye to him with their tongues ; for their heart is not right with him , neither are they stedfast in his Covenant ] Psal. 78. 34 , 35 , 36 ; 37. God saith , Levit. 19. 11. Ye shall not steal , nor deal fasly , nor lye one to another . ] A Righteous man hateth lying , Prov. 13. 5. The lying tongue is but for a moment , Prov. 12. 19. For God hateth it , and it is an abomination to him , Prov. 16. 16 , 17. The lovers and makers of lyes are shut out of the Kingdom of Christ , Rev. 22. 15.

But above all false Teachers that preach and prophesie lyes , and deceive the Rulers and people of the Earth , are abominable to God . See Jer. 27. 10 , 14 , 15 , 16. & 14. 14. & 23. 25 , 26 , 32. Ezek. 13. 9 , 12. Isa. 54. 13. When Ahab was to be destroyed , a lying spirit in the mouth of his Prophets deceived him . And if a Ruler hearken to lyes , all his servants are wicked , Prov. 29. 2.

7. Above all false witness and perjury should be most odious to the servants of the God of Truth , Prov. 19. 9. A false witness shall not be unpunished , and he that speaketh lyes shall perish ] Eccles. 5. 4 , 5. When thou vowest a vow to God , defer not to pay it . Saith David [ Thy Vows are upon mee , O God , Psal. 56. 12. And unto thee shall the Vow be performed , Psal. 65. 1. Perjury is a sin that seldome scapeth vengeance , even in this life . The instances of Saul the first , and Zedekiah the last of the Kings of Judah , before their desolation , are both very terrible . Sauls posterity must be hanged , to stay the Famine that came upon the people for his breaking a Vow that was made by Joshua , and not by him , though he did it in zeal for Israel , 2 Sam. 21. Zedekiah's case you may see , 2 Chron. 26. Ezek. 17. He that sweareth , appealeth to God as the searcher of hearts , and avenger of perjury . The perjured person chooseth the vengeance of God . He is unfit ( till he repent ) to be a member of any civil society . For he dissolveth the bond of all societies . He cannot well be supposed to make conscience of any sin or villany in the world , against God , his Country , his King , his Friend or Neighbour , that makes no conscience of an oath . It is not easie to name a greater wickedness out of Hell , than to approve of perjury by Laws or Doctrine . And whether the Church of Rome do so or not , I only desire them to consider that have read the third Canon of the Council at Lateran under P. Innocent the third , where an Approved General Council decreeth , that the Pope discharge vassals from their allegiance or fidelity to those Temporal Lords that exterminate not Hereticks ( as they call them ) out of their dominions . What shall restrain men from killing Kings , or any villany , if once the bond of oatht be nullified ? But Scripture saith [ Keep the Kings Commandment , and that in regard of the Oath of God , Eccles. 8 2. ] No man defendeth Perjury by name : But to say that men that swear to do that which God commandeth , or forbids not , are not bound to keep that oath ; or that the Pope may absolve men , or disoblige them that swore fidelity to Temporal Lords , when once the Pope hath excommunicated them , doth seem to mee of the same importance .

CHAP. XX.

19. THE next Attribute to be spoke of , is , his Mercifulness , and his Long-suffering Patience , which we may set together . This is implied in his Goodness , and the Relation of a Father before expressed . Mercy is Gods Goodness inclining him to prevent or remove his creatures Misery . It is not only the Miserable that are the object of it , but also those that may be miserable ; it being as truly Mercy to keep us out of it foreseen , as to deliver us out of it when we are in it . Hence it is that he taketh not Pleasure in the death of the wicked , but rather that he turn and Live . And hence it is that he Afflicts not willingly , nor grieves the children of men , Lam. 3. 33. Not that his Mercy engageth him to do all that he can do for the salvation of every sinner , or absolutely to prevent or heal his misery ; But it is his Attribute chiefly considered as Governour of the Rational Creature ; and so his Mercy is so great to all , that he will destroy none but for their wilful sin , and shut none among us out of Heaven , but those that were guilty of contemning it . God doth not prevent the sinner with his Judgement , but with his Grace he often doth . He never punisheth before we are sinners , nor never Decreed so to do , as all will grant . He punisheth none , where his foregoing commands and warnings have had their due effect for the prevention : And therefore because the Precept is the first part of his Law , and the Threatning is but subservient to that , and the first intent of a Governour is to procure Obedience , and Punishing is but upon supposition that he misseth of the first ; therefore is God said not to afflict willingly ; because he doth it not ex voluntate antecedente , but ex voluntate consequente , that is ( for so the distinction is sound ) not as a Law-giver , and Ruler by those Laws considered before the violation ; but only as a Judge of the Law-breakers . But yet Gods Mercy is no security to the abusers of his Mercy . Bot rather will sink them into deeper misery , as the aggravation of their sin : As God Afflicts not willingly , and yet we feel that he afflicteth : so if he do not condemn you willingly , you shall finde i● you are impenitent , that yet he will condemn you .

If you say , God can be forced to do nothing against his will : I answer you , that it is not simply against his will ; for then it should never come to pass : But it is against the Principal act of his will , which floweth from him as a Law-giver , or Ruler by Laws , in which respect it may be said that he had rather that the wicked turn and live : but yet if they will not turn , they shall not live . A merciful Judge had rather the Thief had saved his life by forbearing to steal ; but yet he had not rather that Thieves go unpunished than he should condemn them .

But , you 'l say , If God had rather men did not sin , why doth he not hinder it ? I answer 1. He had not absolutely and simply rather ; that is , so far as to do all that he can to prevent it , nor all that without which he foreknoweth it will not be prevented : But he doth much against sin as a Law-giver , and nothing for it ; he causeth us not , but perswades us from it ; and therefore as a Ruler he may be said to have rather that men did not sin , or rather that they would turn and live .

1. The Mercy of God , therefore should lead sinners to Repentance , and shame them from their sin , and lead them up to God in Love .

2. Mercy should encourage sinners to Repent , as well as engage them to it : For we have to do with a Merciful God , that hath not shut up any among us in despair , nor forbid them to come in , but continueth to invite when we have oft refused , and will undoubtedly pardon and welcome all that do return .

3. Mercy being specially the portion of the Saints , must keep them in Thankfulness , Love and Comfort : and all Mercies must be improved for their proper ends : When a Merciful God is pleased to fill up his servants lives with such Great and Various Mercies as he doth , it should breed a continual sweetness upon their hearts , and cause them to study the most grateful retribution . He should breath forth nothing but Thankfulness , Obedience and Praise , who breaths nothing but Mercies from God . As the food that men live upon , will be seen in their temperature , 〈…〉 and strength ; so they that live continually upon M●rc●●s ●●ould be wholly turned into Love and Thankfulness 〈…〉 ould become as it were their nature , temperature 〈…〉 . O how unspeakable is the Love of God , that 〈…〉 eet a life for his servants , even in their warfare 〈…〉 ge in this world ? that Mercy must be as it were 〈…〉 Air that they breath in , the food which they must live upon ; and the remembrance , improvement , and thankful mention of it , must be the business and imployment of their lives ? O with what sweet affections , meditations , and expressions should we live , if we lived but according to the rate of those Mercies upon which we live ! Love , and Joy , and Thanks , and Praise , would be our very lives . What sweet thoughts would Mercy breed and feed in our minds when we are alone ? what sweet apprehensions of the Love of God , and Life Eternal should we have in Prayer , Reading , Saoraments , and other holy ordinances ! Sickness and Health , Poverty and Wealth , Death as well as Life would be comfortable to us : for all is full of Mercy to the Vessels of Mercy . O Christians , what a shame is it that God is so much wronged , and our selves so much defrauded of our peace and joy , by passing over such abundance of great unvaluable mercies , without tasting their sweetness , or well considering what we do receive ? Had we Davids heart , what songs of Praise would Mercy teach us to indite ? How affectionately should we recount the mercies of our youth and riper age ? of every place and state that we have lived in to the honour of our Gracious Lord , and the encouragement of those that know not how Good and Merciful he is .

But withall , see that you contemn not , or abuse not Mercy : Use it well ; for it is Mercy that you must trust to in the hour of your distresses . O do not trample upon Mercy now , lest you be confounded when you should cry for Mercy in your extremity .

4. The Mercifulness of God , must cause his servants to imitate him in a Love of mercy : Be merciful , for your heavenly Father is merciful . Blessed are the merciful , for they shall obtain mercy , Matth. 5. 7. Be merciful in your Censures : Be merciful in your retributions : You are none of Gods Children , if you Love not your Enemies , and pray not for them that curse you , and do not good to them that hate and persecute you ( according to your power ) Matth. 5. 44 , 45. If you forgive not men their trespasses , but take your Brother by the throat , neither will your heavenly Father forgive you your Trespasses , Matth. 6. 14 , 15. Mark , that even while he is called [ your heavenly Father ] yet he will not forgive , if you forgive not . Unmerciful men are too unlike to God , to claim any interest in his saving mercy , in the hour of their extremest misery . Men of cruelty , blood and violence he abhorreth : And usually they do not live out half their daies : But they that bite and devour one another , are devoured one of another , Gal. 5. 15. The last judgement will pass much according to mens works of mercy , to the members of Christ , Matth. 25. He shall have judgement without mercy , that hath shewed no mercy : and mercy rejoyceth against judgement , James 2. 13. Pure Religion and undefiled before God and the Father is this , to visit the Fatherless and Widdows in their affliction , and to keep himself unspotted in the world , James 1. 27. He that having this worlds goods , seeth his Brother in need , and shutteth up the bowels of his compassion from him , how dwelleth the Love of God in him ? But above all cruelty , there is none more devilish than cruelty to souls . And in those that undertake the place of Pastors , cruelty to mens souls is a far greater sin than in any others . To starve those that they undertake to feed ; and to seduce those whom they undertake to Guide , and be Wolves to those whose Shepherds they pretend to be , and to prefer their worldly honours , and commodity , and ease , before the souls of many thousands , to be so cruel to souls , when Christ hath been so merciful to them , as to come down on earth to seek and save them , and to give his life a ransome for them ; this will one day be so heavy a charge , that the man that must stand as guilty under it , will a thousand times wish , that a milsto●● had been hanged about his neck , and he had been cast into the bottome of the Sea , before he had betrayed or murdered souls , or offended one of the little ones of Christ . Be merciful to mens souls and bodies , as ever you would find mercy with a merciful God in the hour of your necessity and distress .

CHAP. XXI .

20. THE last of Gods Attributes which I shall now mention , is , his Dreadfulness or Terribleness , to those that are the objects of his wrath . This is the result of his other Attributes , especially of his Holiness , and Governing Justice , and Truth in his commi●ations . He is a Great and Dreadful God , Dan. 9 4. A mighty God and terrible , Deut. 7. 21. A great and terrible God , Nah. 1. 5. With God is terrible Majesty , Job 37. 22. The Lord most high is terrible , Psal. 47. 22.

1. His Children therefore must be kept in a holy awe ; God is never to be approached or mentioned , but with the greatest reverence . We must sanctifie the Lord of Hosts himself , and he must be our fear and dread , Isa. 8. 13. Even they that receive the unmoveable Kingdom , must have grace in their hearts to serve him acceptably with Reverence and godly fear , because our God is a consuming fire , Heb. 12. 28 , 29. When we come to worship in the holy Assemblies , we should think , as Jacob , Gen. 28. 17. How dreadful is this place ? This is none other but the House of God , and this is the gate of Heaven . Especially when God seemeth to frown upon the soul , his servants must humble themselves before him , and deprecate his wrath , as Jeremiah did , Jer. 17. 17. Be not a terrour to mee . It ill becometh the best of men , to make light of the frowns and threatnings of God . Also when he dealeth with us in Judgement , and we feel the smart of his chastisements , though we must remember that he is a Father , yet withall we must consider that he sheweth himself an offended Father : And therefore true and deep Humiliation hath ever been the course of afflicted Saints , to turn away the wrath of a terrible God .

2. But above all , what cause have the Ungodly to tremble at the Dreadfulness of that God , who is engaged in Justice , ( except they be converted ) to use them everlastingly as his unpardoned enemies . As there is no felicity like the favour of God ; and no joy comparable to his childrens joyes ; so is there no misery like the sense of his Displeasure , nor any terrours to be compared to those , which his wrath inflicteth everlastingly on the ungodly . O wretched sinner ! what hast thou done to make God thine enemy ? what could hire thee to offend him by thy willful sin ? and to do that which thou knewest he forbad and condemned in his Word ? What madness caused thee to make a mock at sin and hell , and to play with the vengeance of the Almighty ? what gain did hire thee to cast thy soul into the danger of damnation ? canst thou save by the match , if thou win the world and lose thy soul ? Didst thou not know who it was thou hadst to do with ? It had been better for thee that all the world had been offended with thee , even men and Angels , great and small , than the most Dreadful God ? Didst thou not believe him when he told thee how he was resolved to judge and punish the ungodly ! Read it 2 Thes. 2. 7 , 8 , 9 , 10. and 2. 10 , 11. Matth. 25. Jud. 15. Psal. 1. &c. what caused thee to venture upon the consuming fire ? Didst thou not know that as he is Merciful , so he is Jealous , Holy , Just and Terrible ? In the Name of God , I require and intreat thee , fly to his Mercy in Jesus Christ ; and hearken speedily to his Grace , and turn at his reproof and warning ; To day while it is called to day , harden not thy heart , but hear his voice , lest he resolve in his wrath , that thou shalt never enter into his rest ; There is no enduring , there is no overcoming , there is no contending with an angry , dreadful , holy God : Repent therefore and turn to him , and obey the voice of Mercy that thy soul may live .

3. The Dreadfulness of God , doth tell both good and bad the great necessity of a Mediator . What an unspeakable mercy is it that God hath given us his Son ! and that by Jesus Christ we may come with boldness and confidence into the presence of the Dreadful God , that else would have been to us a greater terror than all the world , yea than Satan himself . The more we are apprehensive of our distance from God , and of his Terrible Majesty , and his more Terrible justice against such sinners as we have been , the more we shall understand the mysterie of Redemption , and highly value the Mediation of Christ .

4. Lastly , let the Dreadfulness of God , prevail with every believing soul , to pitty the ungodly that pitty not themselves . O pray for them , O warn them , exhort them , intreat them , as men that know the Terrours of the Lord , 2 Cor. 5. 11. If they knew as well as you do what sin is , and what it is to be children of wrath , and what it is to be unpardoned , unjustified and unsanctified , they would pitty themselves , and cry for mercy , mercy , mercy , from day to day , till they were recovered into a state of life , and turned from the power of Satan unto God . Alas , they know not what it is to die , and to see the world to come , and to appear before a dreadful God : They know not what it is to be in Hell fire ; nor what it is to be glorified in Heaven : They never saw or tryed these things , and they want the Faith by which they must be foreseen by those that are yet short of nearer knowledge : you therefore that have Faith to foreknow these things , and are enlightned by the Spirit of God , O pitty and warn and help the miserable ! Tell them how much easier it is to escape Hell , than to endure it : and how much easier a Holy life on earth is , than the endless wrath of the most Dreadful God . Tell them that unbelief , presumption and security , are the certain means to bring their misery , but will do nothing to keep it off ; though they may keep off the present knowledge and sense of it , which would have droven them to seek a cure . Tell them that death and judgement are at hand , and that when they laugh , or sport , or scorn , and jeast at the Displeasure of the Dreadful God , it is posting toward them , and will be upon them before they are aware ; and when they slumber , their damnation slumbereth not : but while unbelieving sinners say , Peace , Peace , sudden destruction will come upon them , as unexpected travail on a woman with child , and they shall not escape . O tell them how dreadful a thing it is , for a soul that is unregenerate and unsanctified , to go from that body which it pampered and sold its salvation to pleasure , and to appear at the tribunal of God ; and how dreadful it is for such a soul , to fall into the hands of the living God . At least save your own souls , by the faithful discharge of so great a duty ; and if they will take no warning , let them at last remember when it is too late , that they were told in time , what they should see and feel at last , and what the later end would prove ; and that God and man did warn them in compassion , though they perish because they would have no compassion or mercy upon themselves . Thus let the Terribleness of God provoke you , to do your duty with speed and zeal , for the converting and saving of miserable souls .

AND thus I have briefly set before you the Glass in which you may see the Lord , and told you how he must be known : and how he must be conceived of in our apprehensions ; and how the knowledge of God must be improved , and what impressions it must make upon the heart , and what effect it must have upon our lives : Blessed and for ever blessed are those souls , that have the truly and lively Image of this God , and all these his Attributes imprinted on them , ( as to the Creature they are communicable . ) And O that the veil were taken from our hearts , that we all with open face beholding as in a glass the Glory of the Loord , may be changed into the same Image from Glory to Glory , as by the spirit of the Lord , 2 Cor. 3. 18. and may increase and live in the knowledge of the true and only God , and of Jesus Christ , which is Eternal Life .

Amen .

THE DESCRIPTION , Reasons & Reward , OF THE BELIEVERS Walking with God .

On Gen. 5. 24.

By RICHARD BAXTER .

LONDON , Printed for Francis Tyton at the three Daggers in Fleet-street , and Nevil Simmons Bookseller in Kederminster . 1664.

THE CONTENTS . THE Text explained : what it is to Walk with God : what it containeth both for Matter and Manner . Page 159 The first Use : A Lamentation of the practical Atheisme of the world . Motives to change your inordinate creature-converse into converse with God : How much sinners have to do with God ; more than with all the world besides : shewedin 14 instances . p. 185 An answer to them that think God doth us good by necessity of Nature , as the sun doth illuminate and warm us ; and therefore though he have much to do for us , yet much is not required from us towards him . And to them that think , he is above our converse , and unsuitable to us . Ten Quere's to evince the necessity of our own holy diligence in godliness : Especially of exercising our Thoughts upon God . Ten mischiefs that befall them , who have not God in all their Thoughts . p. 205 Practical Atheism further detected . An answer to them that think it unfit for ignorant men , or poor men to think so much of God , and that it will make men melancholy and mad . Ten propositions shewing how far it is our duty to Think of God ; by way of explication . p. 220 An answer to them that say , God regardeth not Thoughts but Deeds . Twelve evidences of the regardableness of our Thoughts . p. 230 The application to the Godly . The Benefits of walking with God . I. It is suitable to humane Nature . Ho● it is Natural . No middle life between the sensual and the Holy . Of them that delight in Knowledge and moral vertue . Nature in its first constitution was not only Innocent but Holy : Proved . II. To walk with God is the highest and noblest life . III. It is the only course to prove and make men truly wise . Proved by ten evidences . IV. It maketh men good as well as wise , and advanceth to the greatest holiness and rectitude . Proved by five evidences . V. It is the best preparation for sufferings and death , shewed by seven advantages , to that end . p. 235 Five special obligations on true believers to walk with God , and to avoid inordinate Creature-converse . p. 277
CHAP. I. Gen. 5. 24. And Henoch walked with God , and he was not ; for God took him .

BEeing to speak of our Converse with God in Solitude , I think it will not be unsuitable , nor unserviceable to the Ends of that Discourse , if I here premise a short description of the General Duty of practical godliness , as it is called in Scripture a Walking with God . It is here commended to us in the example of Holy Henoch , whose excellency is recorded in this signal character , that [ he walked with God : ] and his special Reward expressed in the words following [ and he was not , for God took him . ] I shall speak most of his Character , and then somewhat of his Reward .

The Samaritan and vulgar-Latine versions , do strictly translate the Hebrew as we read it : but the interpretation of the Septuagint , the Syriack , the Chaldee and the Arabick , are rather good expositions ( all set together ) of the meaning of the word , than strict translations . The Septuagint and Syriack read it [ Henoch pleased God . ] The Chaldee hath [ Henoch walked in the fear of God : ] And the Arabick [ he walked in obedience to God . ] And indeed to walk in the fear and obedience of God , and thereby to please him ] is the principal thing in our [ Walking with God . ] The same Character is given of Noah in Gen. 6. 19. and the extraordinary Reward annexed ; He and his family were saved in the Deluge . And the holy life which God commanded Abraham is called [ a walking before God ] Gen. 17. 1. [ Walk before me , and be thou perfect . ] And in the New Testament the Christian Conversation is ordinarily called by the name of [ Walking . ] Sometime a Walking in Christ : as Col. 2. 6. Sometime a Walking in the spirit , in which we live , Gal. 5. 25. And a Walking after the spirit , Rom. 8. 1. Sometime a Walking in the Light , as God is in the Light , 1 Joh. 1. 7. Those that abide in Christ must so walk even as he hath walked , ] 1 Joh. 2. 6. These phrases set together tell us , what it is to Walk with God . But I think it not unprofitable somewhat more particularly to shew you what this Walking with God doth contain .

As Atheism is the sum of wickedness , so all true Religiousness is called by the name of Godliness or Holiness , which is nothing else but our Devotedness to God , and Living to Him , and our Relation to Him as thus Devoted in Heart and Life . Practical Atheism is a Living as without God in the world , ] Ephes. 2. 12. Godliness is contrary to practical Atheism , and is a Living as with and to God in the world and in the Church , and is here called a Walking with God . And it containeth in it these particulars .

1. To walk with God includeth the Practical acknowledge ment ( that is made by the Will as well as the Understanding ) of the grand Attributes of God , and his Relations to Man ; that he is Infinite in his Being , that is , Immense and Eternal ; as also in his Power , Wisdome and Goodness : that he is the Creator , Redeemer and Sanctifier : that he is our Absolute Lord ( or Owner ) our most Righteous Governour , and most bountiful Benefactor ( or Father : ) that Of Him , and Through Him , and To Him are all things : that in him we Live , and move , and have our being : that he is the fountain , or first cause from which all ( proper ) Being , Truth and Goodness in the Creature is but a derived stream . To have the soul unfeignedly resign it self to Him , as his Own ; and subject it self to Him as our Governour , walking in the awe of his soveraign Power ; sensible of the strong obligation of his Laws , which Reason , Justice and Necessity do all command us to obey . To live as in full dependence on him ; To have the first and greatest respect unto him : A more observant respect to Him than to our Rulers : A more obedient respect to Him than to our Masters : A more dependent tender and honourable respect to Him than to Parents , or our nearest friends . Thus he that cometh to God ( as God , and so as to be accepted of him ) must believe that He is , ( his Essential Attributes ) and ( what he is in his Relations to man ; especially that as our Governour and Benefactor ) he is the Rewarder of them that diligent seek him , Heb. 11. 6. The impress of a Deity in his Essential and Relative Attributes must be upon the Heart of him that walks with God : Yea , the Being of God must be much more remarkable to him , than the Being of all Creatures ; and his presence more regarded , than the presence of the Creature ; and all things must be to us in comparison of God , as a Candle is in comparison of the Sun : His Greatness and transcendent Excellencies must so over-power them all , as to make them less observed and regarded , by his taking up our chief observation and regard .

2. Our walking with God includeth our Reconciliation to him , and that we are not in our natural state of Enmity , but made his Children and friends in Christ . Can two walk tother unless they be agreed ? Amos 3. 3. Enmity is against Unity ; Disaffection causeth Aversion , and flying from each other : Yea the fears of a guilty Child may make him flye from his Fathers presence , till there be a particular Reconciliation besides the general state of Reconciliation . A provoking faulty Child doth Dwell with God his Father , though under the continual terror of his frowns : But to walk with him ( in the full sense ) is more than to be related to him , and to dwell with him : In a large sense indeed all Gods Children may be said to walk with him , as it signifieth only a conversation ordered in godliness , sincerity and simplicity . But in this sublimer sense , as it signifieth a lively exercise of Faith and Love , and heavenly-mindedness , and a course of complacential contemplation , and holy converse with God , so it is proper only to some of the ●ounder and more vigilant industrious believers . And hereto it is necessary , not only that we be Justified and Reconciled to God from our state of Enmity , but also that we be pardoned justified and reconciled from our particular wounding falls , which are more than the ordinary infirmities of Believers . And also it is necessary that we have grateful friendly thoughts of God : that we have so much sense of his excellency , goodness and kindness to our selves , as may give us a complacency in conversing with him , and may make the thoughts and mention of him to be desirable and pleasing to us . Walking with God doth import , though not the full assurance of his special Love and Grace to us , yet such an apprehension of his Love and Goodness , as may draw the heart to think of him with desire , if not with delight . A lothness to draw near him , to think of him , or to mention him , a weariness of his special service , are contrary to this special walking with God .

3. Our Walking with God , doth include our esteeming and intending Him as the Ultimate End and felicity of our souls . He is not to be sought , or loved , or conversed with , as a means to any greater good ( for there is no greater ) nor as inferiour , or meerly equal unto any : His Goodness must be the most powerful attractive of our Love : His favour must be valued as our happiness ; and the Pleasing of him must be our most industrious imployment . To walk with him , is to live in the warming reviving sunshine of his Goodness , and to feel a delighting satisfying virtue in his Love and gracious presence . To live as those that are not their own , and that have their lives , and faculties , and provisions , and helps for their Masters service : As a Horse or Dog is of so much worth , as he is of Use to him that owneth him ; and that is the best that is the most serviceable to his Master : Yet with this very great difference , that man being a more noble and capacious creature , is admitted not only into a state of Service , but of Sonship , and Friendship , and Communion with God ; and is allowed and appointed to share more in the pleasure and fruits of his services , and to put in his own felicity and delight into his End ; not only because Self-love is natural and necessary to the Creature , but also because he is under the Promise of a Reward ; and ( more than either ) because he is a Lover , and not only a Servant , and his work is principally a work of Love , and therefore his End is finis amantis , the end of a Lover , which ●a Mutual Complacency in the exercises of Love .

He th●● seeketh not first the Kingdome and Righteousness of God , and 〈…〉 h not other things to Him , but seeks first the C●●●●●r● , and God only for it , doth but deny God in his h●a●● , and basely subject him to the works of his own hands , and doth not walk with God , but vilifie and reject him . If you Live not to God , even to obey , and please , and honour him , you do not walk with him ; but walk contrary to him ( by living to his Enemies , the Flesh , the World , and the Devil ) and therefore God will walk contrary to you , Levit. 26. 21 , 23 , 24 , 27 , 28. You were both Created and Redeemed , though for your own felicity , yet principally for the Glory and Pleasure of your Creator and Redeemer ; and for no felicity of your own , but what consisteth in Pleasing him , Glorifying him , and Enjoying him : Whether therefore we eat or drink , or whatever we do , it should all be done to the Glory of God , 1 Cor. 10. 31. He that regardeth a day , or regardeth it not ; he that eateth , or that eateth not , must do it to the Lord : ( And though a Good Intention will not sanctifie a forbidden action , yet sins of Ignorance and meer Frailty are forborn and pardoned of God , when it is his Glory and Service that is sincerely intended , though there be a mistake in the choice of means . ) None of us liveth to himself , and no man dyeth to himself : For whether we live , we live unto the Lord , and whether we dye , we dye unto the Lord : Whether we live therefore or dye , we are the Lords : For to this end Christ ●●th dyed , rose and revived , that he might be Lord both of the dead and living ] Rom. 14. 6 , 7 , 8 , 9. Our walking with God , is a serious Labouring , that whether present or absent , we may be accepted of him , 2 Cor. 5. 9 ▪ To this the Love of our Redeemer must constrain us : For he dyed for all , that they which live , should not henceforth live unto themselves , but unto him th●t dyed for them , and rose again . ] Vers. 14 , 15. Religion therefore is called the seeking of God , because the soul doth press after him , and labour tu enjoy him , as the Runner seeks to reach the prize ; or as a Suiter seeketh the Love and fruition of the person beloved . And all the particular acts of Religion are oft denominated from this intention of the End , and following after it , and are all called a seeking the Lord . Conversion is called a seeking the Lord , Isa. 55. 6. Seek ye the Lord while he may be found : ] Hos. 3. 5. The Children of Israel shall return and seek the Lord their God ] Hos. 7. 10. They do not return to the Lord their God , nor seek him : ] Men that are called to Conversion , are called to seek God , Hos. 10. 12. Break up your fallow ground , for it is time to seek the Lord till he come and rain Righteousness upon you . ] The converted Children of Israel and Judah shall go weeping together to seek the Lord their God , Jer. 50. 4. The wicked are described to be men that do not seek the Lord , Isa. 9. 13. & 31. 1. The holy Covenant , 2 Chron. 15. 12 , 13. was to seek the Lord : If therefore you would Walk with God , let him be the mark , the prize , the treasure , the happiness , the Heaven it self which you aim at , and sincerely seek , 1 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God : ] Psal. 105. 3 , 4 [ Glory ye in his Holy Name : Let the heart of them rejoyce that seek the Lord : Seek the Lord and his strength , seek his face for evermore . ] As the life of a Covetous man is a seeking of Riches , and the life of an ambitious man is a seeking of worldly honour and applause , so the life of a man that liveth to God , is a seeking Him ; to please him , honour him , and enjoy him , And so much of this as he attaineth , so much dotb he attain of satisfaction and content . If you live to God , and seek him as your End and All , the want of any thing will be tolerable to you , which is but consistent with the fruition of his Love . If he be pleased , mans displeasure may be borne : The loss of all things if Christ be won , will not undo us . Mans condemnation of us signifieth but little , if God the absolute Judge do justifie us . He walketh not with God , that Liveth not to him as his only Happiness and End .

4. Moreover our Walking with God includeth our subjection to his Authority , and our taking His Wisdom and Will to be our Guide , and his Laws in Nature and Scripture for our Rule : you must not walk with him as his Equals , but as his Subjects : nor give him the honour of an ordinary superior , but of the universal King : In our doubts he must resolve us ; and in our straits we must ask counsel of the Lord : [ Lord , what wouldst thou have me to do ] is one of the first words of a penitent soul , Act. 9. 6. When sensual worldlings do first ask the flesh , or those that can do it hurt or good , what they would have them be or do . None of Christs true Subjects , do call any man Father or Master on earth , but in subordination to their highest Lord , Matth. 23. The Authority of God doth aw them and govern them more than the fear of the greatest upon earth . Indeed they know no power but Gods , and that which he committeth unto man . And therefore they can obey no man against God , what ever it cost them : but under God they are most readily and faithfully subject to their Governours , not meerly as to men that have power to hurt them if they disobey ; but as to the officers of the Lord , whose Authority they discern and reverence in them : But when they have to do with the enemies of Christ , who usurp a power which he never gave them , against his Kingdom and the souls of men , they think it easie to resolve the question , whether it be better to obey God or men ? As the commands of a rebellious Constable or other fellow-subject are of no authority against the Kings Commands ; so the commands of all the men on earth , are of so small authority with them against the Laws of God , that they fully approve of the ready and resolute answer of those Witnesses , Dan. 3. 16 , 17 , 18. [ We are not careful to answer thee in this matter : If it be so , our God whom we serve is able to deliver us , &c. But if not , be it known unto thee O King that we will not serve thy gods nor worship the golden image which thou hast set up . ] Worldlings are ruled by their fleshly interest , and wisdom , and self-will , and by the will of man so far as it doth comporte with these : By these you may handle them and lead them up and down the world : By these doth Satan hold them in captivity . But believers feel themselves in subjection to a higher Lord and better Law , which they faithfully though imperfectly observe : Therefore our walking with God is called A walking in his Law , Exod. 16. 4. A walking in his statutes , and keeping and doing his commands , Lev. 26. 3. A walking in his paths , Mic. 4. 2. It is our following the Lamb , which way soever he goeth : To be given up to our own hearts lusts , and to walk in our counsels , is contrary to this holy walk with God , Psal. 81. 12. and is the course of those that are departed from him : And they that are far from him shall perish : he destroyeth those that go a whoring from him : But it is good for us to draw near to God , Psal. 73. 27 , 28.

5. Our walking with God doth imply that as we are ruled by his Will , so we fear no punishment like his threatned displeasure : and that the threats of death from mortal men , will not prevail with us so much as his threats of Hell , Luk. 12. 4. If God say , I will condemn thee to everlasting punishment if thou wilt not keep my Laws ] And if men say , We will condemn thee to imprisonment or death if thou keep them ] the believer more feareth God than man : The Law of the King doth condemn Daniel to the Lyons den , if he forbear not to pray for a certain time . But he more feareth God that will deny those that deny him , and forsake those that forsake him : Therefore the forementioned witnesses ventured on the fiery furnace , because God threatned a more dreadful fire . Therefore a true believer dare not live , when an unbeliever dare not die : He dare not save his life from God lest he lose it ; but loseth it that he may save it . But unbelievers that walk not with God , but after the flesh , do most fear them that they observe most powerful in the world , and will more be moved with the penalty of some worldly loss or suffering , then with Gods most dreadful threats of Hell : For that which they see not , is to them as nothing , while they want that faith by which it is foreknown , and must be escaped .

6. Moreover he that walks with God , doth from God expect his full reward . He ceaseth not his holy course , though no man observe him , or none commend him or approve him ; though all about him hate him and condemn him ; though he be so far from gaining by it with men , that it cost him all that he hath or hoped for in the world : For he knoweth that Godliness is of it self great gain , and that it hath the promise of this life and that to come , and none can make Gods promise void : He knoweth that his Father which seeth in secret will reward him openly , Matth. 6. and that he shall have a treasure in heaven that parteth with all on earth for Christ , Luk. 18. 22. And he hath such respect to this promised recompence of reward , that for it he can suffer with the people of God , and account the very reproach of Christ a greater treasure then Court or Country can afford him in a way of sin , Heb. 11. 26. He accounteth them blessed that are persecuted for righteousness sake , because the Kingdom of Heaven is theirs . He judgeth it a cause of exceeding joy , to be reviled and persecuted , and to have all manner of evil falsly spoken of us for the sake of Christ , because our reward in Heaven is great , Matth. 5. 10 , 11 , 12. For he verily believeth that as sure as these transitory pleasures will have an end , and everlastingly forsake those miserable souls that were deluded by them , so certainly is there a life of endless joyes , to be possessed in Heaven with God and all the Holy ones ; and this he will trust to as that which will fully repair his losses and repay his cost , and not deceive him : Let others trust to what they will , it is this that he is resolved to trust to , and venture all to make it sure ( when he is sure that All is Nothing which he ventureth , and that by the adventure he can never be a loser , nor never save by choosing that which it self must perish . ) Thus he that truly walks with God expecteth his Reward from God , and with God , and thence is encouraged in all his duty , and thence is emboldned in all his conflicts , and thence is upheld and comforted in his sufferings : When Man is the Rewarder ( as well as the chief Ruler ) of the Hypocrite , and earthly things are the poise and motives to his earthly mind .

7. Our walking with God importeth that as we expect our Reward from him , so also that we take his Promise for our security for that Reward . Believing his Word and trusting his fidelity to the quieting and emboldening of the soul , is part of our holy walking with him . A promise of God is greater satisfaction and encouragement to a true believer , than all the visible things on earth : A promise of God can do more and prevail further with an upright soul , than all the sensible objects in the world . He will do more and go further upon such a promise , then he will for all that man can give him . Peruse the life of Christs Apostles and see what a promise of Christ can do ; How it made them forsake all earthly pleasures , possessions and hopes , and part with friends , and houses , and Country , and travail up and down the world , in dangers and sufferings and unwearied labours , despised and abused by great and small : and all this to preach the Gospel of the Kingdom which they had never seen , and to attain that Everlasting Happiness , and help others to attain it , for which they had nothing but the promise of their Lord . See what a promise well believed will make a Christian do and suffer . Believers did those noble acts , and the Martyrs under went those torments , which are mentioned Heb. 11. because they judged him faithful that had promised , Heb. 11. 11. They considered not difficulties and defect of means and improbabilities as to second causes , nor staggered at the promise of God through unbelief ; but being strong in faith gave glory to God , being fully perswaded that what he had promised he was also able to perform . ] As it is said of Abraham , Rom. 4. 19 , 20 , 21.

8. To walk with God , is to live as in his presence , and that with desire and delight . When we believe and apprehend that whereever we are , we are before the Lord , who seeth our hearts and all our waies ; who knoweth every thought we think , and every word we speak , and every secret thing which we do : As verily to believe that God is here present and observeth all , as we do that we our selves are here : To compose our minds , our thoughts , our affections to that Holy reverence and seriousness as beseemeth man before his Maker : To order our words with that care and gravity as beseems those that speak in the hearing of the Lord . That no mans presence do seem more considerable to us then his presence : As we are not moved at the presence of a fly , or worm , or dog , when persons of honour and reverence are present , so should we not comparatively be moved at the presence of man , how great , or rich , or terrible soever , when we know that God himself is present , to whom the greatest of the sons of men , is more inconsiderable then a fly or worm is unto them . As the presence of the King makes ordinary standers by to be unobserved , and the discourses of the learned make us disregard the bablings of children , so the presence of God should make the greatest to be scarce observed or regarded in comparison of him : God who is still with us should so much take up our regard , that all others in his presence should be but as a candle in the presence of the sun . Therefore it is that a believer composeth himself to that behaviour which he knoweth God doth most expect , and beseemeth those that stand before him : when others accommodate themselves to the persons that are present , observing them , pleasing them , and shewing them respect , while they take no notice of God at all , as if they believed not that he is there . Hence it is that the men of God were wont to speak ( though reverently yet ) familiarly of God , as children of their Father with whom they dwell , as being indeed fellow-citizens with the Saints , who are his houshold : Abraham calleth him Gen. 24. 40. [ The Lord before whom I walk . ] And Jacob , Gen. 48. 15. God before whom my Fathers Abraham and Isaac walked . ] And David resolveth , Psal. 116. 9. [ I will walk before the Lord in the land of the living . ] Yea God himself is pleased to use the terms of gracious condescending familiarity with them . Christ dwelleth in them by faith , Eph. 3. 17. His spirit dwelleth in them as his house and temple , Rom. 8. 9. Yea the Father himself is said to dwell in them , and they in him , 1 Joh. 3. 24. He that keepeth his Commandements dwelleth in Him , and He in him ] and 3. 12. [ If we love one another , God dwelleth in us ] 13. [ Hereby we know that we dwell in him , and He in us , because he hath given us of His spirit ] 15. Whoever shall confess that Jesus is the Son of God , God dwelleth in him and he in God ] 16. [ God is Love , and he that dwelleth in Love , dwelleth in God , and God in him . ] Yea God is said to walk in them , as they are said to walk with Him : 2 Cor. 6. 16. [ For ye are the Temple of the living God ; as God hath said I will dwell in them , and walk in them , and I will be their God and they shall be my people . ]

Our walking with God then is not only a sense of that common presence which he must needs afford to all ; but it is also a believing apprehension of his Gracious presence , as our God and reconciled Father , with whom we dwell , being brought near unto Him by Christ ; and who dwelleth in us by his spirit .

9. To walk with God ( as here we are in flesh ) includeth not only our believing his presence , but also that we see him ( as the chief cause in the effects ) in his creatures and his daily providence , that we look not on creatures as independent or separated from God ; but see them as the Glass , and God as the represented face ; and see them as the letters and words , and God as the sense of all the creatures that are the first Book which he appointed man to read . We must behold his glory declared by the Heavens , Psal. 19. 1. and see Him shining in the Sun ; and see his Power in the Fabrick of the world , and his wisdom in the admirable order of the whole : we must tast the sweetness of his Love in the sweetness of our food , and in the comforts of our friends , and all our accommodations we must see , and Love his Image in his Holy ones ; and we must hear his Voice in the Ministry of his Messengers . Thus every creature must become a Preacher to us , and we must see the Name of God upon it : and thus all things will be sanctified to us , while Holiness to the Lord is written upon all . Though we must not therefore make Idols of the creatures , because God appeareth to us in them , yet must we hear the message which they bring us , and reverence in them the Name of the Creatour which they ●ear . By this way of conversing with them , they will not ensnare us , or deceive , or poyson us , as they do the carnal unbelieving world : but as the Fish brought money to Peter to pay his tribute , so every creature would bring us a greater , even a spiritual gain . When we behold it , we should say with pleasant admiration [ This is the work of God , and it is wonderful in our eyes . ] This is the true Divine Philosophy , which seeketh , and findeth , and contemplateth , and admireth the Great Creatour in his works : When that which sticketh in the creature it self ( whatever discovery it seem to make ) is but a childish unprofitable trifling : like learning to shape all the letters aright , without learning to know their signification and sense . It is God appearing in the creatures , that is the life , and beauty , and use , and excellency of all the creatures ; wthout him they are but carkasses , deformed , useless , vain , insignificant and very nothings .

10. Our walking with God , doth contain our willing and sincere attendance on him in the use of those holy duties in which he hath appointed us to expect his grace . He is everywhere in his essential presence , but he is not everywhere alike to be found in the communications of his grace . The assemblies of his Saints that worship him in holy communion , are places where he is likelyer to be found , then in an Ale-house or a Play-house . You are likelier to have holy converse with him among the holy , that will speak of holy things to your edification , then among the senseless ignorant sensualists , and the scornful enemies of Holiness , that are the servants of the Devil , whom he useth in his daily work for the deceiving and perdition of the world . Therefore the conversation of the wicked doth grieve , and vex a righteous soul ( as it s said the Sodomites did by Lot , 2 Pet. 2. 7 , 8. ) because all their conversation is ungodly , far from God , not savouring of any true knowledge of him , or love to him , but is against him by enmity and provocation . If God himself do dwell and walk in all his holy ones , then they that dwell and walk with them , have the best opportunity to dwell and walk with God . To converse with those in whom God dwelleth , is to converse with him in his Image , and to attend him at his dwelling : And willfully to run among the wicked , is to run far away from God . In his Temple doth every man speak of his Glory , Psal. 29. 9. when among his brutish enemies every man speaketh to the dishonour of him in his word and wayes . He is otherwise present with those that are congregated in his Name and for his worship , then he is with those that are assembled for wickedness or vanity , or live as brutes without God in the world . And we must draw as near him as we can , if we would be such as walk with God .

We must not be strange to him in our Thoughts , but make him the object of our most serious meditations : It s said of the wicked that they are far from God ; and that God is not in all their thoughts , Ps. 73. 27. Ps. 10. 4. The thoughts are the minds employment . It dwells on that which it frequently thinks of . It is a walk of the Mind , and not of the Body which we are treating of . To mind the world , and fleshly things , is contrary to this walk with God : we are far from him , when our thoughts are ( ordinarily ) far from him . I know that it is lawful and meet to think of the business of our callings , so far as is necessary to the prudent successful management of them : and that it is not requisite that our thoughts be alwaies actually upon God : but he that doth manage his calling in Holiness , doth all in obedience to Gods commands , and sees that his work be the work of God , and he intendeth all to the glory of God , or the pleasing of his blessed will : and he oft reneweth these actual intentions ; and oft interposeth thoughts of the presence , or power , or love , or interest of him whom he is serving : He often lifteth up his soul in some holy desire or ejaculatory request to God : He oft taketh occasion from what he seeth , or heareth , or is doing , for some more spiritual meditation or discourse : so that still it is God that his mind is principally employed on or for , even in his ordinary work , ( while he liveth as a Christian . )

And it is not enough to think of God ; but we must think of him as God , with such respect , and reverence , and love , and trust , and submission ( in our measure ) as is due from the Creature to his Creator . For as some kind of speaking of him is but a taking his Name in vain : so some kind of thinking of him is but a dishonouring of him , by contemptuous or false unworthy thoughts . Most of our walking with God consisteth in such affectionate apprehensions of him as are suitable to his blessed Attributes and Relations . All the day long our thoughts should be working either on God , or for God : either upon some work of obedience which he hath imposed on us , and in which we desire to please and honour him , or else directly upon himself . Our hearts must be taken up in contemplating and admiring him , in magnifying his Name , his Word and Works ; and in pleasant contentful thoughts of his benignity , and of his Glory , and the Glory which he conferreth on his Saints . He that is unskilful or unable to manage his own thoughts with some activity , seriousness and order , will be a stranger to much of the holy converse which believers have with God . They that have given up the Government of their thoughts , and turned them loose to go which way phantasie pleaseth , and present sensitive objects do invite them , and to run up and down the world as masterless unruly vagrants , can hardly expect to keep them in any constant attendance upon God , or readiness for any sacred work . And the sudden thoughts which they have of God , will be rude and stupid , savouring more of prophane contempt , than of holiness , when they should be reverent , serious , affectionate and practical , and such as conduce to a holy composure of their hearts and lives .

And as we must walk with God , 1. In our communion with his servants , 2. And in our affectionate Meditations ; so also 3 In all the ordinances which he hath appointed for our Edification and his Worship .

1. The Reading of the Word of God , and the explication and application of it in good Books , is a means to possess the mind with sound , and orderly , and working apprehensions of God , and of his holy Truths : So that in such Reading our understandings are oft illustrated with a heavenly Light , and our hearts are touched with a special delightful rellish of that truth , and they are secretly attracted and engaged unto God , and all the powers of our souls are excited and animated to a holy obedient life .

2. The same Word preached with a lively voice , with clearness and affection , hath a greater advantage for the same illumination and excitation of the soul. When a Minister of Christ that is truly a Divine , being filled with the Knowledge and Love of God , shall copiously and affectionately open to his hearers the excellencies which he hath seen , and the happiness which he hath foreseen and tasted of himself , it frequently ( through the co-operation of the Spirit of Christ ) doth wrap up the hearers hearts to God , and bring them into a more lively knowledge of him , actuating their graces , and enflaming their hearts with a heavenly Love , and such desires as God hath promised to satisfie . Christ doth not only send his Ministers furnished with Authority from him , but also furnished with his Spirit , to speak of spiritual things in a spiritual manner ; so that in both respects he might say [ He that heareth you heareth mee : ] and also by the same Spirit doth open and excite the hearts of the hearers : so that it is God himself that a serious Christian is principally employed with , in the hearing of his heavenly transforming Word : And therefore he is affected with reverence and holy fear , with some taste of heavenly delight , with obediential subjection and resignation of himself to God . The Word of God is powerful , not only in pulling down all high exalting thoughts , that rise up against God , but also in lifting up depressed souls , that are unable to rise unto heavenly knowledge , or communion with God . If some Christians could but alwaies finde as much of God upon their hearts at other times , as they finde sometimes under a spiritual powerful Ministry , they would not so complain that they seem forsaken , and strangers to all communion with God , as many of them do . While God ( by his Messengers and Spirit ) is speaking , and man is hearing him ; while God is treating with man about his reconciliation and everlasting happiness , and man is seriously attending to the treaty and motions of his Lord , surely this is a very considerable part of our walking and converse with God .

3. Also in the Sacrament of the Body and Blood of Christ , we are called to a familiar converse with God : He there appeareth to us by a wonderful condescension in the representing , communicating signs of the flesh and blood of his Son , in which he hath most conspicuously revealed his Love and Goodness to Believers : There Christ himself with his Covenant-gifts are all delivered to us by these Investing signs of his own institution ; even as Knighthood is given by a sword , and as a House is delivered by a Key , or Land by a Twig and Turf . Nowhere is God so near to man as in Jesus Christ : and nowhere is Christ so familiarly represented to us , as in this holy Sacrament . Here we are called to sit with him at his Table , as his invited welcome guests ; to commemorate his sacrifice , to feed upon his very flesh and blood ; that is , with our mouths upon his Representative flesh and blood , and with our applying Faith upon his real flesh and blood , by such a feeding as belongs to Faith . The Marriage-Covenant betwixt God ●ncarnate , and his espoused ones , is there publickly sealed , celebrated and solemnized . There we are entertained by God as friends , and not as servants only , and that at the most precious costly feast . If ever a believer may on earth expect his kindest entertainment , and near access , and a humble intimacy with his Lord , it is in the participation of this sacrifice-feast , which is called [ The Communion ] because it is appointed as well for our special Communion with Christ as with one another . It is here that we have the fullest intimation , expression and communication of the wondrous Love of God ; and therefore it is here that we have the loudest call , and best assistance to make a large return of Love : And where there is the most of this Love between God and man , there is most Communion , and most of Heaven , that can be had on Earth .

But it much concerneth the members of Christ , that they deprive not themselves of this Communion with God in this Holy Sacrament through their miscarriage ; which is too frequently done by one of these extreams . Either by rushing upon holy things with a presumptuous careless common frame of heart , as if they knew not that they go to feast with Christ , and discerned not his body : or else by an excess of fear , drawing back , and questioning the good will of God , and thinking diminutively of his love and mercy : By this means Satan depriveth many of the comfortable part of their communion with God , both in this Sacrament , and in other waies of grace ; and maketh them avoid him as an enemy , and be loth to come into his special presence ; and even to be afraid to think of him , to pray to him , or to have any holy converse with him : When the just belief and observation of his Love would stablish them , and revive their souls with joy , and give them experience of the sweet delights which are opened to them in the Gospel , and which believers finde in the Love of God , and the foretast of the everlasting pleasures .

4. In holy , faithful , servent Prayer a Christian hath very much of his converse with God . For Prayer is our approach to God , and calling to mind his presence and his attributes , and exercising all his graces in a holy motion towards him , and an exciting all the powers of our souls to seek him , attend him , & reverently to worship him : It is our treating with him about the most important businesses in all the world : a be●ging of the greatest mercies , and a deprecating his most grievous judgments ; and all this with the nearest familiarity that man in flesh can have with God . In prayer the Spirit of God is working up our hearts unto him , with desires exprest in sighs and groans : It is a work of God as well as of man : He bloweth the fire , though it be our hearts that burn and boil . In Prayer we lay hold on Jesus Christ , and plead his merits and intercession with the Father : He taketh us as it wereby the hand , and leadeth us unto God , and hideth our sins , and procureth our acceptance , and presenteth us amiable to his Father , having justified and sanctified us , and cleansed us from those pollutions , which rendered us loathsome and abominable . To speak to God in serious prayer , is a work so high , and of so great moment , that it calleth off our minds from all things else , and giveth no creature room or leave to look into the soul , or once to be observed : The mind is so taken up with God , and employed with him , that creatures are forgotten , and we take no notice of them ( unless when through the diversions of the flesh , our prayers are interrupted and corrupted , and so far degenerate , and are no prayer ; so far I say as we thus turn away from God . ) So that the soul that is most and best at Prayer , is most and best at walking with God , and hath most communion with him in the Spirit : And to withdraw from Prayer , is to withdraw from God : And to be unwilling to pray , is to be unwilling to draw near to God . Meditation or Contemplation is a duty in which God is much enjoyed : But Prayer hath Meditation in it , and much more . All that is upon the mind in Meditation , is upon the mind in Prayer , and that with great advantage , as being presented before God , and pleaded with him , and so animated by the apprehensions of his observing presence , and actuated by the desires and pleadings of the soul. When we are commanded to Pray , it includeth a command to Repent and Believe , and Fear the Lord , and Desire his Grace : For Faith and Repentance , and Fear and Desire , are altogether in action in a serious prayer ; And , as it were , naturally each one takes his place , and there is a holy order in the acting of these graces in a Christians prayers , and a harmony ▪ which he doth seldome himself observe . He that in Meditation knoweth not how to be regular and methodical , when he is studiously contriving and endeavouring it , yet in Prayer before he is aware , hath Repentance , and Faith , and Fear , and Desire , and every grace fall in its proper place and order , and contribute its part to the performance of the work . The new nature of a Christian is more immediately and vigorously operative in Prayer , than in many other duties : And therefore every Infant in the family of God can pray ( with groaning desires , and ordered graces , if not with well-ordered words : ) When Paul began to live to Christ , he began ( aright ) to pray : Behold he prayeth , saith God to Ananias , Act. 9. 11. And because they are Sons , God sends the Spirit of his Son into the hearts of his Elect , even the Spirit of Adoption , by which they cry Abba Father , Gal. 4. 6. as children naturally cry to their Parents for relief . And Nature is more regular in its works than Art or humane contrivance is . Necessity teacheth many a beggar to pray better for relief to men , than many learned men ( that feel not their necessities ) ▪ can pray to God . The Spirit of God is a better Methodist than we are : And though I know that we are bound to use our utmost care and skill for the orderly actuating of each holy affection in our Prayers , and not pretend the sufficiency of the Spirit for the patronage of our negligence or sloth ( for the Spirit makes use of our understandings for the actuating of our wills and affections ; ) yet withall it cannot be denied , but that it was upon a special reason that the Spirit that is promised to Believers is called a Spirit of Grace and Supplication , Zech. 12. 10. And that it is given us to help our infirmities , even the infirmities of our understanding , when we know not what to pray for as we ought , Rom. 8. 26. And that the Spirit it self is said to make intercession for us , with groanings which cannot be uttered . It is not the Spirit without that is here meant : such intercession is nowhere ascribed to that . How then is the Prayer of the Spirit within us distinguished from our Prayer ? Not as different effects of different causes : as different prayers by these different parties : But as the same prayer proceeding from different causes , having a special force ( for quality and degree ) as from one cause ( the Spirit ) which it hath not from the other cause ( from our selves ) except as received from the Spirit . The Spirit is as a New Nature , or fixed inclination in the Saints : For their very self-love and will to good is sanctified in them , which works so readily ( though voluntarily ) as that it is in a sort by the way of Nature , though not excluding Reason and Will ; and not as the motion of the brutish appetite . And that God is their felicity , and the only help and comfort of their souls , and so the principal Good to be desired by them , is become to them a truth so certain , and beyond all doubt , that their understandings are convinced that Velle Bonum , & Velle Deum , to Love Good , and to Love God , are words that have almost the same signification ; and therefore here is no room for deliberation and choice , where there is omnimoda ratio boni , nothing but unquestionable good . A Christian ( so far as he is such ) cannot chuse but desire the favour and fruition of God in immortality , even as he cannot chuse ( because he is a man ) but desire his own felicity in general : And as he cannot ( as a man ) but be unwilling of destruction , and cannot but fear apparent misery , and that which bringeth it ; so as a Christian he cannot chuse but be unwilling of damnation , and of the wrath of God , and of sin as sin , and fear the apparent dangers of his soul , so that his New Nature will presently cast his Fear , and Repentance , and Desires into their proper course and order , and set them on work on their several objects ( about the main unquestionable things , however they may erre , or need more deliberation about things doubtful : ) The New Creature is not as a lifeless Engine ( as a Clock , or Watch , or Ship ) where every part must be set in order by the art and hand of man , and so kept and used : But it is liker to the frame of our own nature , even like man who is a living Engine , when every part is set in its place and order by the Creatour , and hath in it self a living and harmonical principle , which disposeth it to action , and to regular action , and is so to be kept in order and daily exercise by our selves , as yet to be principally ordered and actuated , by the Spirit which is the principal cause .

By all which you may understand how the Holy Ghost is in us a spirit of Supplication , and helpeth of our infirmities , and teacheth us to pray , and intercedeth in us ; and also that Prayer is to the New Man , so natural a motion of the soul towards God , that much of our walking with God is exercised in this holy duty : And that it is to the New Life , as breathing to our Natural Life ; and therefore no wonder that we are commanded to pray continually , 1 These 5. 17. as we must breath continually , or as nature which needeth a daily supply of food for nourishment , hath a daily appetite to the food which it needeth , so hath the Spiritual Nature to its necessary food , and nothing but sickness doth take it off .

And thus I have shewed you how our walking with God containeth a holy use of his appointed means .

II. To walk with God includeth our Dependence on him for our Receivings , and taking our Mercies as from his hand . To live as upon his Love and Bounty ; as Children with their Father , that can look for nothing but from him . As the eye of a Servant , yea of a craving Dog , is upon his Masters face and hand , so must our eye be on the Lord , for the gracious supply of all our wants . If men give us any thing , we take them but as the Messengers of God , by whom he sendeth it us : We will not be unthankful unto men ; but we thank them but for bringing us our Fathers gifts . Indeed man is so much more than a meer Messenger , as that his own Charity also is exercised in the gift . A meer Messenger is to do no more but obedientlly to deliver what is sent us , and he need not exercise any Charity of his own ; and we owe him thanks only for his fidelity and labour , but only to his Master for the gift : But God will so far honour man , as that he shall be called also to use his Charity , and distribute his Masters gifts with some self-denial ; and we owe him thanks , as under God ; he partaketh in the Charity of the Gift ; and as one childe oweth thanks to another , who both in obedience to the Father , and Love to his Brother , doth give some part of that which his Father had given him before . But still it is from our Fathers Bounty , as the principal cause that all proceeds . Thus Jacob speaketh of God , Gen. 48. 15. [ God , before whom my Fathers Abraham and Isaac did walk , the God which fed mee all my life long unto this day , the Angel which redeemed mee from all evil , bless the Lads , &c. ] When he had mentioned his Father Abraham and Isaac's walking with God , he describeth his own by his dependence upon God , and receiving from him , acknowledging him the God that had fed him , and delivered him all his life . Carnal men that live by sense , do depend upon inferiour sensible causes ; and though they are taught to pray to God , and thank him with their tongues , it is indeed their own contrivances and industry , or their visible benefactors , which their hearts depend upon and thank . It were a shame to them to be so plain as Pharaoh , and to say , Who is the Lord ? or to speak as openly as Nebuchadnezzar , and say , Is not this great Babylon that I have built , by the might of my power ▪ &c. D●n. 4 30. Yet the same Atheism and Self-idolizing is in their hearts , though it be more modestly and cunningly exprest . Hence it is that they that walk with God , have all their Receivings sanctified to them , and have in all a Divine and spiritual sweetness , which those that take them but as from Creatures , do never feel or understand .

12. Lastly it is contained in our Walking with God , that the greatest business of our lives be with Him , and for him . It is not a walk for complement or recreation only that is here meant ; but it is a life of nearness , converse and employment , as a servant or child that dwelleth with his Master or Father in the house . God should be alwayes so regarded , that Man should stand by as Nothing , and be scarce observed in comparison of Him . We should begin the day with God , and entertain Him in the first and sweetest of our thoughts : we should walk abroad and do our work as in his sight : we must resolve to do no work but His , no not in our trades and ordinary callings : we must be able to say , It is the work which my Master set me to do , and I do it to obey and please his Will . At night we must take an account of our selves , and spread open that account before him , desiring his acceptance of what was well , and his pardon for what we did amiss , that we may thus be ready for our last account . In a word , though Men be our fellow-labourers and companions , yet the principal business of our Care and Diligence , must be our Masters service in the world . And therefore we must look about us , and discern the opportunities of serving him , and of the best improvement of his talents ; and must make it our daily ▪ study and business , to do him the greatest service we are able , whatever it may cost us through the malice of the enemies , being sure our labour shall not be in vain , and that we cannot serve him at too dear a rate . It is not as idle companions , but as servants , as souldiers , as those that put forth all their strength , to do his work and reach the Crown , that we are called to walk with God . And all this is done , though not in the same degree by all , yet according to the measure of their Holiness by every one that lives by faith .

Having told you what it is to Walk with God , as to the Matter of it , I shall more briefly tell you as to the Manner : The nature of God , of man , and of the work , will tell it you .

1. That our walk with God must be with the greatest reverence : were we never so much assured of his special love to us , and never so full of faith and joy , our reverence must be never the less for this . Though Love cast out that guilty fear which discourageth the sinner from hoping and seeking for the mercy which would save him , and which disposeth him to hate and fly from God , yet doth it not cast out that Reverence of God , which we owe him as his creatures so infinitely below him as we are . It cannot be that God should be known and remembred as God , without some admiring and awful apprehensions of him . Infiniteness , Omnipotency and inaccessible Majesty and Glory , must needs affect the soul that knoweth them , with reverence and selfe-abasement . Though we receive a Kingdome that cannot be moved , yet if we will serve God acceptably , we must serve him with reverence and godly fear , as knowing that as he is our God , so he is also a consuming fire , Heb. 12. 28 , 29. We must so worship him as those that remember that we are worms and guilty sinners , and that he is most High and Holy , and will be sanctified in them that come nigh him , and before all the people he will be glorified , Lev. 10. 3. Unreverence sheweth a kind of Atheistical contempt of God , or else a sleepiness and inconsiderateness of the soul. The sense of the Goodness and Love of God , must consist with the sense of his Holiness and Omnipotency . It is presumption , pride or blockish stupidity , which excludeth Reverence ; which Faith doth cause , and not oppose .

2. Our walking with God must be a work of humble boldness and familiarity . The Reverence of his Holiness and Greatness , must not overcome or exclude the sense of his Goodness and compassion , nor the full assurance of faith and hope . Though by sin we are enemies and strange to God , and stand a far off , yet in Christ we are reconciled to him and brought near , Eph. 2. 13. For he is our Peace , who hath taken down the partition , and abolished the enmity , and reconciled Jew and Gentile unto God . Ver. 14 , 15 , 16. And through him we have all an access to the Father by one spirit : we are now no more strangers and forraigners , but fellow-Citizens of the Saints and of the houshold of God : ver. 18 , 19. In him we have boldness and access with confidence by the belief of him , Eph. 3. 12. Though of our selves we are unworthy to be called his children , and may well stand a far off with the Publican , and not dare to lift up our faces towards heaven , but smite our breasts and say , O Lord be merciful to me a sinner . ] Yet have we boldness to enter into the Holiest , by the blood of Jesus , by a new and living way which he hath consecrated for us , through the vail , that is to say , his flesh : And having an high Priest over the house of God , we may draw near with a true heart in full assurance of faith . ] Heb. 10. 19 , 20 , 21 , 22. Therefore whensoever we are afraid at the sight of sin and Justice , let us remember that we have a great high Priest that is passed into the heavens , even Jesus the Son of God : and therefore let us come boldly to the throne of grace , that we may obtain mercy , and find grace to help in time of need , ] Heb. 4. 14 , 15 , 16. He that alloweth us to walk with him , doth allow us such humble familiarity as beseemeth those that walk together with him .

3. Our walking with God must be a work of some holy pleasure and delight . We may unwillingly be drag'd into the presence of an enemy , and serve as drudges upon meer necessity or fear . But walking together is the loving and delightful converse of friends . When we take sweet counsel of the Lord , and set him alwaies as at our right hand , and are glad to hear from him , and glad to speak to him , and glad to withdraw our thoughts from all the things and persons in the world , that we may solace our selves in the contemplations of his excellency , and the admirations of his Love and Glory , this is indeed to walk with God . You converse with him as with a stranger , an enemy , or your destroyer , and not as with God , while you had rather be far from him , and only tremble in his presence , and are glad when you have done and are got away , but have no delight or pleasure in him . If we can take delight in our walking with a friend , a friend that is truly loving and constant , a friend that is learned , wise and holy ! if their wise and heavenly discourse be better to us , then our recreations , meat , or drink , or clothes ! what delight then should we find in our secret converse with the most high , most wise and gracious God! How glad should we be to find him willing and ready to entertain us ? How glad should we be that we may employ our thoughts on so high and excellent an object ? what cause have we to say , [ My meditation of him shall be sweet , and I will be glad in the Lord , Ps. 104. 34. In the multitude of my thoughts within me ( my sorrowful , troublesome , weary thoughts ) thy comforts do delight my soul , Ps. 94. 19. Let others take pleasure in childish vanity , or sensuality , but say thou as David , Ps. 119. 14 , 15 , 16. [ I have rejoyced in the wayes of thy Commandements , as much as in all riches : I will meditate in thy precepts and have respect unto thy waies : I will delight my self in thy statutes , and will not forget thy Word . ] Ver. 47. I will delight my self in thy commandements which I have loved ] Let scorners delight in scorning , and fools hate knowledge , ( Prov. 1. 22. ) but make me to go in the path of thy commandements , for therein do I delight : Psal. 119. 35. If thou wouldst experimentally know the safety and glory of a holy life , delight thy self in the Lord , and he shall give thee the desire of thy heart , Ps. 37. 4. Especially when we draw near him in his solemn worship , and when we separate our selves on his holy dayes from all our common worldly thoughts , to be conversant as in heaven with the blessed God , then may we with the holy Apostle be in the spirit on the Lords day , Rev. 1. 10. and if we turn away our foot from the Sabbath , from doing our pleasure on that holy day , and call the Sabbath a delight , the holy of the Lord , honourable , and shall honour him , not doing our own wayes , nor finding our own pleasure , nor speaking our own words , then shall we delight our selves in the Lord , ] Isa. 58. 13 , 14. and understand how great a priviledge it is , to have the liberty of those holy dayes and duties for our sweet and heavenly converse with God .

4. Our walking with God must be a matter of industry and diligence : It is not an occasional idle converse , but a life of observance , obedience and imployment , that this phrase importeth . The sluggish idle wishes of the hypocrite , whose hands refuse to labour , are not this walking with God : nor the sacrifice of fools , who are hasty to utter the overflowings of their fantasie before the Lord , while they keep not their foot , nor hearken to the Law , nor consider that they do evil ] Eccles. 5. 1 , 2 , 3. He that cometh to God ( and will walk with him ) must believe that he is , and that he is the rewarder of them that diligently seek him : God is with you while you are with him ; but if you forsake him , he will forsake you , 2 Chron. 15. 2. Up and be doing , and the Lord will be with you , 1 Chron. 22. 16. If you would meet with God in the way of Mercy [ take diligent heed to do the Commandment and Law , to love the Lord your God , and to walk in all his Wayes , and to cleave unto him , and to serve him with all your heart , and with all your soul , Josh. 22. 5.

5. Our walking with God is a matter of some Constancy : It signifieth our course and trade of life , and not some accidental action on the by : A man may walk with a stranger for a Visit , or in Complement , or upon some unusual occasion : But this walk with God , is the act of those that dwell with him in his Family , and do his work . It is not only to step and speak with him , or cry to him for mercy in some great extremity , or to go to Church for company or custome , or think or talk of him sometime heartlesly on the by , as a man will talk of news , or matters that are done in a forein Land , or of persons that we think we have little to do with : But it is to be alwaies with him , Luk. 15. 31. To seek first his Kingdom and Righteousness , Matth. 6. 33. Not to labour ( comparatively ) for the food that perisheth , but for that which endureth to everlasting life , Joh. 6. 27. To delight in the Law of the Lord , and meditate in it day and night , Psal. 1. 2. That his words be in our hearts , and that we teach them diligently to our Children , and talk of them sitting in the house , and walking by the way , lying down , and rising up , &c. Deut. 6. 6 , 7 , 8. That we pray continually , 1 Thes. 5. 17. And in all things give thanks . But will the hypocrite delight himself in the Almighty , or will he alwaies call upon God ? Job 27. 10. His goodness is as the morning Cloud , and as the early Dew it goeth away , Hos. 6. 4. So much of the description of this walking with God .

CHAP. II.

Use. WE are next to consider how far this doctrine doth concern our selves , and what use we have to make of it upon our hearts and lives .

And first it acquainteth us with the abundance of Atheism that is in the world , even among those that profess the knowledge of God . It is Atheism not only to say , There is no God : but to say so in the heart . Psal. 14. 1. While the heart is no more affected towards him , observant of him , or consident in him , or submissive to him , than if indeed there were no God : When there is nothing of God upon the Heart , no Love , no Fear , no Trust , no Subjection , then is Heart-Atheism . When men that have some kind of knowledge of God , yet glorifie him not as God , nor are thankful to him , but become vain in their imaginations , and their foolish hearts are darkened ; these men are Heart-Atheists , and professing themselves wise , they become fools , and are given up to vile affections : And as they do not like to retain God in their knowledge ( however they may discourse of him , so ) God oft giveth them over to a reprobate mind , to do those things that are not convenient , being filled with all unrighteousness , fornication , wickedness , covetousness , maliciousness , envy , murther , debate , deceit , malignity , &c. Rom. 1. 21 , 22 , 26 , 28 , 29 , 30. Swarms of such Atheists go up and down under the self-deceiving name of Christians : being indeed unbelieving and defiled , so void of Purity , that they deride it , and nothing is Pure to them ; but even their mind and conscience is defiled : They profess that they know God , but they deny him in their works , being abominable and disobedient , and to every good work reprobate , Tit. 1. 15 , 16. What is he but an Atheist , when God is not in all his thoughts , Psal. 10. 4. unless it be in their impious or blaspheming thoughts , or in their sleight contemptuous thoughts ! To take God for God indeed , and for our God , essentially includeth the taking him to be the most powerful , wist and good , the most just and holy , the Creator , Preserver and Governour of the world , whom we and all men are obliged absolutely to obey and fear , to love and desire , whose Will is our Beginning , Rule and End : He that taketh not God for such as here described , taketh him not for God , and therefore is indeed an Atheist : What name soever he assumeth to himself , this is the name that God will call him by ; even a fool that hath said in his heart there is no God : while they are corrupt and do abominably , they understand not , and seek not after God ; they are all gone aside , and are altogether become filthy , there is none of them that doth good ; they are workers of iniquity that have no knowledge , and eat up the people of God as bread , and call not upon the Lord , Psal. 14. 1 , 2 , 3 , 4. [ Ungodliness ] is but the English for [ Atheism . ] The Atheist or Ungodly in Opinion . is he that thinks that there is no God , or that he is One that we need not Love and Serve ( and that is but the same , viz. to be no God . ) The Atheist or Ungodly in Heart or Will , is he that consenteth not that God shall be his God , to be loved , feared and obeyed before all . The Atheist in Life or outward practice , is he that liveth as without God in the world ; that seeketh him not as his chiefest good , and obeyeth him not as his highest absolute Lord ; so that indeed Atheism is the summe of all iniquity , as Godliness is the summe of all Religion and moral good . If you see by the description which I have given you , what it is to be Godly , and to walk with God , and what it is to be an Atheist or Ungodly , you may easily see that Godliness is more rare , and Atheism more common , than many that themselves are Atheists will believe . It is not that which a man calls his God , that is taken by him for his God indeed . It is not the Tongue , but the Heart that is the man . Pilate called Christ the King of the Jews , when he crucified him . The Jews called God their Father , when Christ telleth them , they were of their father the Devil , and proveth it , because ( what ever they said ) they would do his lusts , Joh. 8. 44. The same Jews pretended to honour the name of the Messiah , and expect him , while they killed him . The question is not what men call themselves , but what they are : Not whether you say you take God for your God , but whether you do so indeed : Not whether you profess your selves to be Atheists , but whether you are Atheists indeed or not . If you are not , look over what I have here said , and tell your consciences , Do you walk with God ? who is it that you submit your selves willingly to be disposed of by ? To whom are you most subject ? and whose commands have the most effectual authority with you ? who is the Chief Governour of your hearts and lives ? whom is it that you principally desire to please ? whom do you most fear ? and whose displeasure do you principally avoid ? from whom is it that you expect your greaetest reward ? and in whom , and with whom do you place and expect your happiness ? whose work is it that you do , as the greatest business of your lives ? Is it the goodness of God in himself and unto you , that draweth up your hearts to him in Love ? Is he the ultimate End of the main intentions , design , and industry of your lives ? Do you trust upon his Word as your security for your everlasting hopes and happiness ? Do you study and observe him in his works ? Do you really live as in his presence ? Do you delight in his Word , and meditate on it ? Do you love the Communion of Saints ? and to be most frequent and familiar with them that are most frequent and familiar with Christ ? Do you favour more the particular affectionate discourse about his Nature , Will and Kingdom , than the frothy talk of empty wits , or the common discourse of carnal worldlings ? Do you love to be employed in thanking him for his Mercies , and in praising him , and declaring the glory of his attributes and works ? Is your dependence on him as your great benefactor , and do you receive your mercies as his gifts ? If thus your principal observation be of God , and your chief desire after God , and your chiefest confidence in God , and your chiefest business in the world be with God , and for God , and your chifest joy be in the favour of God ( when you can apprehend it ) and in the prosperity of his Church , and your hopes of glory ; and your chiefest grief and trouble be your sinful distance from him , and your backwardness and disability in his love and service , and the fear of his displeasure , and the injuries done to his Gospel and honour in the world ; then I must needs say , you are savingly delivered from your Atheism and Ungodliness ; you do not only talk of God , but walk with God ; you are then acquainted with that spiritual life and work , which the sensual world is unacquainted with , and with those invisible everlasting excellencies , which if worldlings knew , they would change their minds , and choice and pleasures : You are then acquainted with that rational , manly , saintly life , which ungodly men are strangers to ; and you are in the way of that well grounded Hope and Peace to which all the Pleasures and Crowns on earth , if compared , are but cheats and misery . But if you were never yet brought to walk with God , do not think that you have a sound belief in God , nor that you acknowledge him sincerely , nor that you are saved from heart atheism : Nor is it Piety in the Opinion and the Tongue , that will save him that is an Atheist or ungodly in heart and life . Divinity is an affective-practical science : Knowing is not the ultimate or perfective act of man : but a means to holy Love and Joy and service . Nor is it clear and solid knowledge , if it do not somewhat affect the heart , and engage and actuate the life , according to the nature and use of the thing known . The soundness of Knowledge and Belief is not best discerned in the intellectual acts themselves , but in their powerful , free and pleasant efficacy , upon our choice and practice . By these therefore you must judge , whether you are Godly or Atheistical . The question is not what your Tongues say of God , nor what complemental ceremonious observances you allow him , but what your Hearts and your endeavours say of him , and whether you glorifie him as God when you say you know him : Otherwise you will find that the wrath of God is revealed from heaven , against all ungodliness and unrighteousness of men , who held the truth in unrighteousness , ] Rom. 1. 18 , 21.

And now alas , what matter of lamentation is here before us ! To see how seriously men converse with one another ; and how God is overlookt or neglected by the most ! How men live together , as if there were more that is considerable and regardable in these particles of animated dust , then in the Lord Almighty , and in all his graces , service and rewards ! To see how God is cast aside , and his interest made to give place to the interest of the flesh , and his services must stay till men have done their service to their lusts , or to worldly men , that can do them hurt , or shew them favour ! And his will must not be done , when it crosseth the will of sinful man ! How little do all the commands , and promises , and threatnings of God signifie with these Atheistical men , in comparison of their lusts , or the laws of men , or any thing that concerneth their temporal prosperity ! O how is the world revolted from their Maker ! How have they lost the knowledge of themselves , and forgotten their natures , capacities and obligations , and what it is to be indeed a man ! O hearken sinners , to the call of your Redeemer ! Return , O seduced wandering souls , and know at last your resting place ! why is not God in all your thoughts ? or why is he thought on with so much remisness , unwillingness , and contempt ! and with so little pleasure , seriousness , or regard ? Do you understand your selves in this ? Do you deal worthily with God ? Or wisely for your selves ? Do you take more pleasure , with the Prodigal , to feed swine , and to feed with swine , then to dwell at home with your heavenly Father ? and to walk before him , and serve him in the world ? Did you but know how dangerous a way you have been in , and how unreasonably you have dealt , to forsake God in your hearts , and follow that which cannot profit you , what haste would you make to leave the crowd , and come home to God , and try a more noble and gainful conversation ? If Reasons may have room and leave to work upon you , I will set a few before you more distinctly , to call you off from your barren inordinate creature converse , to a believing serious converse with God .

1. The higher and more excellent the object is ( especially when it is also of most concernment to our selves ) the more excellent is the converse . Therefore as nothing dare compare it self with God , so no employment may be compared with th●s of holy walking with him . How vile a contempt is it of the Almighty , and of our Celestial joyes , for the heart to neglect them , and turn away , and dwell upon vanity and trouble , and let these highest pleasures go ! Is not God and Glory worthy of thy thoughts , and all thy service ?

2. What are those things that take thee up ? Are they better then God ? Or fitter to supply thy wants ? If thou think , and trust in them accordingly , ere long thou shalt know better what they are , and have enough of thy cursed choice and confidence . Tell those that stand by thee at the parting hour , whether thou didst choose aright and make a gaining or a saving match . O poor sinners ! have you not yet warning enough to satisfie you that all things below are Vanity and Vexation , and that all your hope of happiness is above ! Will not the testimony of God satisfie you ? will not the experience of the world for so many thousand years together satisfie you ? will not the ill success of all the damned satisfie you ? will nothing but your own experience convince you ? If so , consider well the experience you have already made , and seasonably retire , and try no further , and trust not so dangerous a deceiver to the last , least you buy your knowledge at a dearer rate then you will now believe .

3. You have daily more to do with God , than with all the world , whether you will or no : And therefore seeing you cannot avoid him if you would , prefer that voluntary obediential converse , which hath a reward , before that necessitated converse which hath none . You are alwaies in his hands : he made you for his service ; and he will dispose of you and all that you have according to his will . It shall not go with you as your selves would have it , nor as your friends would have it , nor as Princes and great ones of the world would have it ; ( unless as their wills comply with Gods ; ) but as God would have it , who will infallibly accomplish all his will . If a sparrow fall not to the ground without him , and all the hairs of our heads are numbered , then certainly he overruleth all your interests and affairs , and they are absolutely at his dispose . To whom then in reason should you so much apply your selves as unto him ? If you will not take notice of him , he will take notice of you : He will remember you whether you remember him or not : but it may be with so strict and severe a remembrance , as may make you wish he did quite forget you . You are alwaies in his presence ; and can you then forget him , and hold no voluntary converse with him , when you stand before him ? If it be but mean inferiour persons that we dwell with and are still in company with , yet we mind them more , and speak more to them , then we do to greater persons that we seldom see . But in God there is both Greatness and Nearness to invite you . Should not all the worms on earth stand by , while the Glorious God doth call you to him , and offer you the honour and happiness of his converse ? shall the Lord of Heaven and Earth stand by , and be shut out , while you are chatting or trifling with his creatures ? Nay , shall he be neglected that is alwaies with you ? You cannot remove your selves a moment from his sight ; and therefore you should not shut your eyes , and turn away your face , and refuse to observe him who is still observing you .

Moreover , your dependence both for soul and body is all on him : You can have nothing desirable but by his gift . He feeds you , he cloatheth you , he maintaineth you , he gives you life and breath , and all things ; and yet can you overlook him or forget him ? Do not all his mercies require your acknowledgement ? A Dog will follow him that feedeth him : his eye will be upon his Master : And shall we live upon God , and yet forget and disregard him ? We are taught a better use of his Mercies by the Holy Prophet , Psal. 66. 8 , 9. O bless our God , ye people , and make the voice of his praise to be heard : which holdeth our soul in life , and suffereth not our feet to be moved !

Nay it is not your selves alone , but all the world that depends on God . It is his power that supporteth them , and his will that disposeth of them , and his bounty that provideth for them : And therefore he must be the observation and admiration of the world : It is less unreasonable to take no notice of the Earth that beareth us and yieldeth us fruit , and of the Sun that yields us heat and light , than to disregard the Lord that is more to us than Sun and Earth , and all things . The eyes of all things wait on him ; and he giveth them their meat in season : He openeth his hand and satisfieth the desire of every living thing , Psal. 145. 15 , 16. The Lord is good to all , and his tender mercies are over all his works : All his works therefore shall praise him , and his Saints shall bless him : They shall speak of the glory of his Kingdom , and talk of his power , vers. 10 , 11.

Moreover God is so abundantly and wonderfully represented to us in all his works , as will leave us under the guilt of most unexcusable contempt , if we overlook him , and live as without him in the world . The Heavens declare the glory of God , and the firmament sheweth his handy work : Day unto day uttereth speech ; and night unto night sheweth knowledge , Psa. 19. 1 , 2. Thus that which may be known of God is manifest ; for the invisible things of him from the Creation of the world are clearly seen , being understood by the things that are made , even his eternal power and Godhead ; so that the ungodly are without excuse , Rom. 1. 19 , 20. Cannot you see that which all the world revealeth ? nor hear that which all the world proclaimeth ? O sing ye forth the honour of his name : make his praise glorious ! Say to the Lord , How terrible art thou in thy works ! through the greatness of thy power shall thine enemies submit themselves unto thee : All the earth shall worship thee , and shall sing unto thee : they shall sing unto thy name : come and see the works of God : he is tertible in his doings towards the children of men , Psal. 66. 2 , 3 , 4 , 5. Can we pass him by that is everywhere present , and by every Creature represented to us ? Can we forget him , when all the world are our remembrancers ? Can we stop our ears against the voice of Heaven and Earth ? Can we be ignorant of him , when the whole Creation is our Teacher ? Can we overlook that holy glorious Name , which is written so legibly upon all things that ever our eyes beheld , that nothing but blindness , sleepiness or distraction , could possibly keep us from discerning it ! I have many a time wondred , that ( as the eye is dazzled so with the beholding of the greatest Light , that it can scarce perceive the shining of a lesser , so ) the Glorious transcendent Majesty of the Lord , doth not even overwhelm our understandings , and so transport and take us up , as that we can scarce observe or remember any thing else . For naturally the greatest objects of our sense , are apt to make us at that time insensible of the smaller : And our exceeding great business , is apt to make us utterly neglect and forget those that are exceeding small : And O what Nothings are the Best and Greatest of the Creatures , in comparison of God! And what toyes and trifles are all our other businesses in the world , in comparison of the business which we have with Him ! But I have been stopped in these admirations by considering that the wise Creator hath fitted and ordered all his Creatures according to the use which he designeth them to : And therefore as the eye must be receptive only of so much light as is proportioned to its use and pleasure , and must be so distant from the Sun , that its Light may rather guide , than blind us , and its Heat may rather quicken , than consume us ; so God hath made our understandings capable of no other knowledge of Him here , than what is suited to the work of holiness : And while we have Flesh , and fleshly works to do , and lawful necessary business in the world , in which Gods own commands employ us , our souls in this Lanthorn of the body , must see him through so thick a glass , as shall so far allay our apprehension , as not to distract us , and take us off the works which he enjoyneth us . And God and our souls shall be at such a distance , as that the proportionable Light of his countenance may conduct us , and not overwhelm us ; and his Love may be so revealed , as to quicken our desires , and draw us on to a better state , but not so as to make us utterly impatient of this world , and utterly weary of our lives , or to swallow us up , or possess us of our most desired happiness , before we arrive at the state of happiness . While the soul is in the body , it maketh so much use of the body ( the brain and spirits ) in all is operations ; that our wise and merciful Creator and Governour , doth respect the body as well as the soul in his ordering , disposing , and representing of the objects of those operations : so that when I consider that certainly all men would be distracted , if their apprehensions of God were anywhit answerable to the Greatness of his Majesty and Glory ( the Brain being not able to bear such high operations of the soul , nor the greatness of the passions which would necessarily follow ) it much reconcileth my wondring mind , to the wise and gracious providence of God , even in setting innocent nature it self at such a distance from his Glory ( allowing us the presence of such Grace , as is necessary to bring us up to Glory ) Though it reconcile me not to that doleful distance which is introduced by sin , and which is furthered by Satan , the world , and the flesh , and which our Redeemer by his Spirit and Intercession must heal .

And it further reconcileth me to this disposure and will of the blessed God , and this necessary natural distance and darkness of our minds , when I consider , that if God , and Heaven , and Hell , were as near and open to our apprehensions , as the things are which we see and feel ▪ this life would not be what God intended it to be , a life of Tryal and preparation to another , a work , a race , a pilgrimage , a warfare ; what Tryal would there be of any mans Faith , or Love , or Obedience , or Constancy , or Self-denial ? If we saw God stand by , or apprehended him as if we saw him ( in degree ) it would be no more praise-worthy or rewardable for a man to abhor all temptations to worldliness , ambition , gluttony , drunkenness , lust , cruelty , &c. than it is for a man to be kept from sleeping that is pierced with thorns , or for a man to forbear to drink a cup of melted Gold which he knoweth will burn out his bowels , or to forbear to burn his flesh in the fire . It were no great commendation to his Chastity , that would forbear his filthiness , if he saw or had the fullest apprehensions of God ; when he will forbear it in the presence of a mortal man : It were no great commendations to the intemperate and voluptuous , to have no mind of sensual delights , if they had but such a knowledge of God as were equal to sight . It were no thanks to the persecutor to forbear his cruelty against the servants of the Lord , if he saw Christ coming with his glorious Angels , to take vengeance on them that know not God , and obey not the Gospel , and to be admired in his Saints , and glorified in them that now believe , 2 Thes. 1. 7 , 8 , 9 , 10. I deny not but this happily necessitated Holiness is best in it self , and therefore will be our state in Heaven ; but what is there of Tryal in it ? or how can it be suitable to the state of man , that must have Good and Evil set before him , and Life and Death left to his choice ; and that must conquer if he will be crowned , and approve his fidelity to his Creator against competitors , and must live a rewardable life before he have the reward ?

But though in this life we may neither hope for , nor desire , such overwhelming sensible apprehensions of God , as the rest of our faculties cannot answer , nor our bodies bear ; yet that our apprehensions of him should be so base , and small , and dull , and unconstant , as to by born down by the noise of worldly business , or by the presence of any creature , or by the tempting baits of sensuality , this is the more odious , by how much God is more Great and Glorious than the creature , and even because the use of the creature it self is but to reveal the Glory of the Lord . To have such sleight and stupid thoughts of him , as will not carry us on in uprightness of obedience , nor keep us in his fear , nor draw out our hearts in sincere desires to please him , and enjoy him , and as will not raise us to a contempt of the pleasures , and profits , and honours of this world , this is to be despisers of the Lord , and to live as in a sleep , and to be dead to God , and alive only to the world and flesh . It is no unjust dishonour or injury to ●e Creature , to be accounted as Nothing in comparison of God , that it may be able to do Nothing against Him and his interest : But to make such a Nothing of the most Glorious God , by our contemptuous forgetfulness or neglect , as that our apprehensions of Him cannot prevail against the sordid pleasures of the flesh , and against the richest baits of sin , and against all the wrath or allurements of man , this is but to make a God of dust , and dung , and nothing , and ( in heart and practice ) to make God worse than dust and dung . And it is a wonder that mans understanding can become so sottish , as thus to wink the Sun it self into a constant darkness , and to take God as Nothing , or a● no God , who is so abundantly revealed to them in astonishing transcendent Greatness and Excellency , by all the Creatures in the world , and with whom we have continually so much to do . O sinful man ! into how great a depth of ignorance , stupidity and misery art thou faln !

But because we may see by the lives of the ungodly , that they little think that they have so much to do with God , though I have spoke of this to the Godly in the other Part of this Treatese , I shall somewhat more particularly acquaint those that have most need to be informed of it , what business it is that they have with Ged .

1. It is not a business that may be done , or left undone , like your business with men : but it is such as must be done , or you are undone for ever . Nothing is absolutely Necessary but this : Nothing in all the world doth so much concern you . You may at far cheaper rates forbear to eat , or drink , or cloath your selves , or live , than forbear the dispatch of this necessary work .

2. Your business with God , and for God in the world , is that which you have all your powers and endowments for ; it is that which you were born into the world for , and that which you have understanding and free will for , and that which you have your thoughts , and memories , and affections for , and that which you have eyes , and ears , and tongues , and all your corporeal parts and abilities for : It is that which you have your food and rayment for ; and that which you have your time for ; and your preservation , protection and provisions : It is that which you have all your teaching for ; which Christ himself came for into the world ; which the Scriptures are written for ; which Ministers are sent for , which all Order and Government in Church and State is principally appointed for : In a word , it is that for which you have your lives , and all things , and without which all were as nothing , and will be to you worse than nothing , if they do not further your work with God : You will wish you had never seen them if they befriend you ot in this .

3. Your business with God , and for him , is such as you must be continually doing : as is incumbent on you every hour , for you have every hour given you for this end . You may dispatch this man to day , and another to morrow , and have no more to do with them again of a long time : but you have alwaies incessantly important works to do with God . For your common work should be all his work ; and all should be done with principal respect to him .

But I shall yet more particularly tell the ungodly what business it is that they have with God , which it seems by their careless negligent lives they are not aware of .

1. You must be either saved or damned by him ; either Glorified with Him , or punished by Him to everlasting : And it is Now that the matter must be determined , which of the two conditions you must be in : You must Now obtain your title to Heaven , if ever you will come thither : You must Now procure your deliverance from Hell fire , if ever you will escape it . Now it is that all that must be done , upon which the scales must turn for your salvation or damnation : And you know this work is principally to be done between you and God , who alone can save you or destroy you ; and yet do you forget him , and live as if you had no business with him , when you have your salvation to ●btain from him , and your damnation to prevent ? Have you such business as this with any other ?

2. You have a strict and righteous Judgement to undergo , in order to this salvation or damnation . You must stand before the Holy Majesty , and be judged by the Governour of the World : you must be there accused , and found guilty or not guilty ; and judged as fulfillers or as breakers of the holy Covenant of Grace : you must be set on the right hand or on the left : you must answer for all the time that you here spent , and for all the means and mercies which you here received , and for that you have done , whether it were good or evil : And it is now in this life that all your preparation must be made , and all that must be done , upon which your justification or condemnation will then depend . Anh it is between God and you that all this business must be done : And yet can you live as negligently towards him , as if you had no business with him ?

3. You have a Death to dye , a change to make which must be made but once ; which will be the entrance upon endless joy or pain : And do you think this needeth not your most timely and diligent preparation ? You must struggle with pains , and faint with weakness , and feel death taking down your earthen tabernacle : you must then have a life that is ending to review , and all that you have done said open to your more impartial judgement ; You must then see Time as at an end , and the last sand running , and your candle ready to go out , and leave the snuff ; You must then look back upon all that you have had from the world , as ending ; and upon all that you have done as that which cannot be undone again , that you may do it better ; and you must have a more serious look into Eternity , when you are stepping thither , then you can now conceive of : And doth all this need no preparation ? It is with God that all that business must be Now transacted , that must make your death to be comfortable , or safe . If Now you will only converse with men , and know no business that you have with God , you shall find at last to your exceeding terrour , that you are in his hands , and passing to his bar , and that it is God that then you have to do with , when your business with all the world is at an end : He will then have something to do with you , if you will now find nothing to do with him .

4. In order to all this , you have now your Peace to be made with God , and the pardon of all your sins to be obtained . For woe to you if then you are found under the guilt of any sin . Look back upon your lives , and remember how you have lived in the world , and what you have been doing : how you have spent your time , in youth and in your riper age ; and how many sinful thoughts , and words , and deeds you have been guilty of ; how oft you have sinfully pleased your appetites , and gratified your flesh , and yeilded to temptations , and abused mercy , and lost your time : how oft you have neglected your duty , and betrayed your souls : how long you have lived in forgetfulness of God and your salvation ; minding only the things of the flesh and of the world : how oft you have sinned ignorantly and against knowledge , through carelesness and through rashness , through negligence and through presumption , in passion , and upon deliberation ; against convictions , purposes and promises : how oft you have sinned against the precepts of piety to God , and of justice and charity to men . Think how your sins are multiplied and aggravated , more in number then the hours of your lives : Aggravated by a world of mercies : by the clearest teachings , and the lowdest calls , and sharpest reproofs , and seasonable warnings , and by the long and urgent importunities of grace . Think of all these , and then consider whether you have nothing now to do with God , whether it be not a business to be followed with all possible speed and diligence to procure the pardon of all these sins : you have no such businesses as these , to transact with men : you may have business with them which your estates depend upon , or which touch your credit , commodity or lives ; but you have no business with men ( unless in subordination to God ) which your salvation doth depend upon : your eternal happiness is not in their hands : They may kill your bodies , ( if God permit them ) but not your souls . You need not sollicite them to pardon your sins against God : It is a small matter how you are judged of by man : you have one that judgeth you , even the Lord , 1 Cor. 4. 3 , 4. No man can forgive sin , but God only . O then how early , how earnestly should you cry to him for mercy ! Pardon must be obtained now or never : There is no Justification for that man at the day of Judgement , that is not forgiven and iustified now . Blessed then is the man whose iniquity is forgiven , whose sin is covered , and to whom it is not imputed by the Lord , Rom. 4. 7 , 8. And wo to that man that ever he was born , that is then found without the pardon of his sins ! Think of this as the case deserves , and then think if you can , that your daily business with God is small .

5. Moreover , you have Peace of Conscience to obtain ; and that dependeth upon your Peace with God . Conscience will be your accuser , condemner and tormenter , if you make it not your friend , by making God your friend . Consider what Conscience hath to say against you , and how certainly it will speak home , when you would be loth to hear it : and bethink you how to answer all its accusations , and what will be necessary to make it a messenger of Peace ; and then think your business with God to be but small , if you are able . It is no easie matter to get assurance that God is reconciled to you , and that he hath forgiven all your sins .

6. In order to all this , you must be united to Jesus Christ , and be made his members , that you may have part in him , and that he may wash you by his blood , and that he may answer for you to his Father ! woe to you if he be not your righteousness , and if you have not him to plead your cause , and take upon him your final justification ! None else can save you from the wrath of God : And he is the Saviour only of his body , Eph. 5. 23. He hath dyed for you without your own consent , and he hath made an universal conditional grant of pardon and salvation , before you consented to it : But he will not be united to you , nor actually forgive and justifie and save you without your own consent : And therefore that the Father may draw you to the Son , and may give you Christ and Life in him ( 1 Joh. 5. 9 , 10 , 11. ) when all your hope dependeth on it , you may see that you have more to do with God , then your senseless hearts have hitherto understood .

7. And that you may have a saving interest in Jesus Christ , you must have sound Repentance for all your former life of wickedness , and a lively effectual faith in Christ : Neither sin nor Christ must be made light of . Repentance must tell you to the very heart , that you have done foolishly in sining , and that it is an evil and a bitter thing that you forsook the Lord , and that his fear was not in you : and thus your wickedness shall correct you and reprove you ▪ Jer. 2. 19. And Faith must tell you that Christ is more necessary to you then food or life , and that there is no other name given under heaven by which you can be saved , Act. 4. 12. And it is not so easie , nor so common a thing to Repent and Believe as ignorant presumptuous sinners do imagine . It is a greater matter to have a truly humbled contrite heart , and to loath your selves for all your sins , and to loath those sins , and resolvedly give up your selves to Christ and to his Spirit for a holy life , then heartlesly and hypocritically to say , I am sorry , or I Repent , without any true Contrition or Renovation . And it is a greater matter to betake your selves to Jesus Christ as your only hope to save you both from sin and from damnation , then barely through custom and the benefit of education to say , I do believe in Christ I tell you it is so great a work to bring you to sound Repentance and Faith , that it must be done by the power of God himself , Act. 5. 31. 2 Tim. 2. 25. They are the Gift of God , Eph. 2. 8. you must have his spirit to illuminate you , Eph. 1. 18. and shew you the odiousness of fin , the intolerableness of the wrath of God , the necessity and sufficiency , the power and willingness of Christ ; and to overcome all your prejudice , and save you from your false opinions and deceits ; and to repulse the temptations of Satan , the world and the flesh which will all rise up against you . All this must be done to bring you home to Jesus Christ , or else you will have no part in him , his righteousness and grace : And can you think that you have not most important business with God , who must do all this upon you , or else you are undone for ever !

8. Moreover you must have all the corruptions of your natures healed , and your sins subdued , and your hearts made new by sanctifying grace , and the Image of God implanted in you , and your lives made holy and sincerely conformable to the will of God . All this must be done , or you cannot be acceptable to God , nor ever will be saved : Though your carnal interest rise against it ; though your old corrupted natures be against it ; though your custome , and pleasure , and worldly gain and honour be against it ; though all your carnal friends and superiors be against it ; though the devil will do all that he can against it ; yet all this must be done , or you are lost for ever : And all this must be done by the Spirit of God ; for it is his work to make you New and Holy : And can you think then that the business is not great which you have with God ? when you have tryed how hard every part of this work is , to be begun and carryed on , you will finde you have more to do with God , than with all the world .

9. Moreover in order to this , it is necessary that you read , and hear , and understand the Gospel , which must be the means of bringing you to God by Christ : This must be the instrument of God , by which he will bring you to Repent and Believe , and by which he will renew your Natures , and imprint his Image on you , and bring you to Love him , and obey his will . The Word of God must be your Counsellor , and your delight , and you must set your heart to it , and meditate in it day and night . Knowledge must be the means to reclaim your perverse misguided Wills , and to reform your careless crooked Lives , and to bring you out of the Kingdom of darkness into the State of Light and Life . And such Knowledge cannot be expected without a diligent attending unto Christ the Teacher of your souls , and a due consideration of the truth . By that time you have learnt what is needful to be learnt for a true Conversion , a sound Repentance , a saving Faith , and a holy Life , you will finde that you have far greater business with God than with all the world .

10. Moreover for the attaining of all this Mercy , you have many a prayer to put up to God : You must daily pray for the forgiveness of your sins , and deliverance from temptations , and even for your daily bread , or necessary provisions for the work which you have to do : You must daily pray for all the supplies of Grace which you want , and for the gradual mortification of the flesh , and for help in all the duties which you must perform ; and for strength against all the spiritual enemies which will assault you ; and preservation from the manifest evils which attend you : And these prayers must be put up with unwearied constancy , fervency and Faith . Keep up this course of fervent prayer , and beg for Christ , and Grace , and Pardon , and Salvation in any measure as they deserve , and according to thy own necessity , and then tell mee whether thy business with God be small , and to be put off as lightly as it is by the ungodly .

11. Moreover , you are made for the Glory of your Creator , and must apply your selves wholly to glorifie him in the world : You must make his service the trade and business of your lives , and not put him off with something on the by : You are good for nothing else but to serve him ; as a knife is made to cut , and as your cloaths are made to cover you , and your meat to seed you , and your horse to labour for you ; so you are made and redeemed , and maintained for this , to Love and Please your great Creator : And can you think that it is but little business that you have with him , when he is the End and Master of your lives , and all you are or have is for him ?

12. And for the due performance of his service , you have all his Talents to employ . To this end it is that he hath entrusted you with reason , and health , and strength , with time , and parts , and interest , and wealth , and all his mercies , and all his ordinances and means of Grace ; and to this end must you use them , or you lose them : And you must give him an account of all at last , whether you have improved them all to your Masters use . And can you look within you , without you , about you , and see how much you are trusted with , and must be accountable to him for , and yet not see how great your business is with God ?

13. Moreover , you have all the graces which you shall receive to exercise ; and every grace doth carry you to God , and is exercised upon him , or for him : It is God that you must study , and know , and love , and desire , and trust , and hope in , and obey : It is God that you must seek after , and delight in so far as you enjoy him : It is his absence or displeasure that must be your fear and sorrow : Therefore the soul is said to be sanctified when it is renewed , because it is both disposed and devoted unto God . And therefore Grace is called Holiness , because it all disposeth , and carryeth the soul to God , and useth it upon and for him . And can you think your business with God is small , when you must live upon him , and all the powers of your soul must be addicted to him , and be in serious motion towards him ? and when he must be much more to you than the Air which you breath in , or the Earth you live upon , or than the Sun that gives you light and heat ; yea than the soul is to your bodies ?

14. Lastly , you have abundance of temptations and impediments to watch and strive against , which would hinder you in the doing of all this work , and a corrupt and treacherous heart to watch and keep in order , which will be looking back , and shrinking from the service . Lay all this together , and then consider whether you have not more and greater business with God , than with all the creatures in the world .

And if this be so ( as undeniably it is so ) is there any cloak for that mans sin , who is all day taken up with creatures , and thinks of God as seldome and as carelesly as if he had no business with him ? And yet , alas , if you take a survey of high and low , of Court , and City , and Country , you shall find that this is the case of no small number , yea of many that observe it not to be their case ; it is the case of the prophane that pray in jeast , and swear , and curse , and rail in earnest . It is the case of the malignant enemies of holiness , that hate them at the heart that are most acquainted with this converse with God , and count it but hypocrisie , pride or fancy , and would not suffer them to live upon the Earth , who are most sincerely conversant in Heaven . It is the case of Pharise●s and Hypocrites , who take up with ceremonious observances , as touch not , taste not , handle not , and such like traditions of their forefathers , instead of a spiritual rational service , and a holy serious walking with the Lord . It is the case of all ambitious men , and covetous worldlings , who make more ado to climb up a little higher than their brethren , and to hold the reins , and have their wills , and be admired and adored in the world , or to get a large estate for themselves and their posterity , than to please their Maker , or to save their souls : It is the case of every sensual Epicure , whose belly is his God , and serveth his fancy , lust and appetite before the Lord . It is the case of every unsanctified man , that seeketh first the prosperity of his flesh , before the Kingdom and Righteousness of God , and is most careful and laborious to lay up a treasure on Earth , and laboureth more ( with the greater estimation , resolution and delight ) for the meat that perisheth , than for that which endureth to everlasting life . All these ( who are too great a part of the world , and too great a part of professed Christians ) are taken up with creature converse ; and yet think to scape the deludge of Gods displeasure , because the Henochs and Noahs are so few who walk with God ; and they think God will not destroy so many : And thus they think to be saved by their multitude , and to hide themselves in the croud from God : They will go the wide and common path , and be of the mind that most are of : They will not be convinced till most men are convinced ; that is , till their wisdome come too late , and cost them dearer than its worth . When all men are convinced that God should have been preferred before the world , and served before their fleshly lusts ( as they will certainly and sadly be ) then they will be convinced with the rest . When all men understand that Life was given them to have done the work which Eternal Life dependeth on , then they will understand it with the rest . When all men shall discern between the righteous and the wicked ; between those that serve God , and that serve him not , then they will discern it with the rest : They will know what their business was in the world , and how much they had to do with God , when all men know it . But O how much better for them had it been to have known it in time while knowledge might have done them better service , than to make them feel the greatness of their sin and folly , and the hopes which once they had of happiness , and to help the sting of desperation continually to prick them at the heart . They would be of so little a Flock as that to which it was the good pleasure of God to give the Kingdom , Luk. 12. 32. If you demand a Reason of all this , their Reason was in their throats and bellies : They had fleshly appetites and lusts , and thereby could rellish fleshly pleasures ; but spiritual life and appetite they had none , and therefore rellished not spiritual things : Had Christ , and Holiness , and Heaven been as suitable to their appetites , as the sweetness of their meat , and drink , and lusts , and as suitable to their fantasies as their worldly dignities and greatness were , they would then have made a better choice . They would have walked with God , if drunkenness and gluttony , and pride and wantonness , and covetousness and idleness , had been the way in which they might have walked with him . If these had been Godliness , how Godly would they have been ? How certainly would they have come to Heaven , if this had been the ▪ way ? To be idle , and proud , and fleshly , and worldly , is it that they love ; and to be humble , and holy , and heavenly , and mortified , is that which they hate , and cannot away with : And their Love and Hatred proceed from their corrupted natures ; and these are instead of Reason to them . Their strong apprehensions of a present suitableness in fleshly pleasures to their appetites , and of a present unsuitableness of a holy life , do keep out all effectual apprehensions of the excellencies of God , and of spiritual heavenly delights , which cross them in the pleasures which they most desire .

But yet ( their appetites corrupting their understandings as well as their wills ) they will not be mad without some reason , nor reject their Maker and their happiness without some reason , nor neglect that holy work which they were made for without some reason : Let us hear then what it is .

CHAP. III.

Object . 1. THey say [ It is true that God hath much to do with us , and for us : but it followeth not that we have so much to do with him , or for him , as you would have us to believe : For he is necessarily Good , and necessarily doth good ; and therefore will do so , whether we think of him or not : The Sun will not give over shining on mee , though I never think on it , or never pray to it , or give it thanks . Nor doth God need any service that we can do him , no more than the Sun doth : nor is he pleased any more in the praise of men , or in their works .

Answ. 1. It is most certain that God is Good as necessarily as he is God : But it is not true that he must necessarily do good to you , or other individual persons ; nor that he necessarily doth the Good he doth to them . As he is not necessitated to make Toads and Serpents as happy as Men , or Men as Angels ; so he is not necessitated to save the Devils or damned souls ( for he will not save them . ) And he was under no greater a necessity to save you , than them . He was not necessitated to give you a being : He could have past you by , and caused others to have possest your room . As it was Gods freewill and not any necessity that millions more are never born , that were in possibility of it : ( For all that is possible doth not come to pass . ) So that you and millions more were born , was not of necessity but of the same freewill . And as God did not make you of Necessity but of freewill ; so he doth not Necessarily but Freely , justifie , or sanctifie , or save . If he did it by necessity of nature , he would do it to all as well as some ; seeing all have a natural capacity of grace as well as those that receive it : God is able to Sanctifie and save more , yea all , if it were his will : And it is not for want of power or Goodness that he doth not . Millions of beings are possible which are not future . God doth not all the good which he is able , but communicateth so much to his several creatures as to his wisdom seemeth meet . If the damned would be so presumptuous as to argue , that because God is able yet to sanctifie and save them , therefore he must do it of necessity of nature , it would not be long before they should thus dispute themselves out of their torments . God will not ask leave of sinners to be God : Their denying him to be Good ( that is , to be God ) because he complyeth not with their conceits and wills , doth but prove them to be fools and bad themselves .

Indeed some Sciolists , pretending to learning , while they are ignorant of most obvious principles of natural knowledge , have taught poor sinners to cheat their souls with such dreams as these . They have made themselves believe that Goodness in God is nothing else but his Benignity , or disposition to do Good . As if the creature were the ultimate end , and all Gods Goodness but a means thereto : And so God were the Alpha or first efficient , and yet the Creature the Omega or finis ultimus : and all the Goodness in God were to be estimated and denominated by its respect to the felicity of man : And so the creature hath the best part of the Deity . Such notions evidently shew us , that lapsed man is predominantly selfish , and is become his own Idol , and is lost in himself , while he hath lost himself , by his loss of God : when we see how powerful his self-interest is , both with his intellect and will : even men of great ingenuity , till Sanctification hath restored them to God , and taught them better to know Him and themselves , are ready to measure all Good or Evil by their own interest ; when yet common reason would have told them , if they had not perverted it by pride and partial studies , that short of God , even among the Creatures , there are many things to be preferred before themselves and their own felicity : He is irrationally enslaved by self love , that cannot see that the happiness of the world , or of his Country , or of multitudes is more to be desired then his happiness alone . And that he ought rather to choose to be annihilated or to be miserable ( if it were made a matter of his deliberation and choice ) then to have the Sun taken out of the firmament , or the world , or his Country to be annihilated or miserable . And God is infinitely above the Creature .

Obj. But they say , He needeth nothing to make him happy , having no defect of happiness .

Answ. And what of that ? Must it needs therefore follow that he made not all things for himself , but for the creature finally ? He is perfectly happy in himself , and his will is himself : This will was fulfilled when the world was not made , ( for it was his will that it should not be made till it was made ) and it is fulfilled when it is made , and fulfilled by all that comes to pass : And as the absolute simple Goodness and Perfection of Gods essence is the Greatest Good , the eternal immutable Good ; so the fulfilling of his will is the ultimate end of all obedience : He hath expressed himself to take pleasure in his works , and in the holiness , obedience and happiness of his chosen : And though Pleasure be not the same thing in God as it is in man ( no more then will or understanding is ) yet it is not nothing which God expresseth by such terms , but something which we have no fitter expression for : This Pleasing of the will of God being the end of all , even of our felicity , is better then our felicity it self .

They that will maintain that God , who is naturally and necessarily Good , hath no other Goodness but his Benignity or aptness to do good to his creatures , must needs also maintain that ( God being for the Creature , and not the Creature for God ) the Creature is better then God , as being the ultimate end of God himself , and the highest use of all his Goodness being but for the felicity of the Creature : As also that God doth do all the Good that he is able : ( For natural necessary agents work ad ultimum posse . ) And that all men shall be saved , and all Devils , and every worm and toad be equal to the highest Angel , or else that God is not able to do it . And that he did thus make happy all his Creatures from eternity ( for natural necessary agents work alwayes if they be not forcibly hindered ; ) and that there never was such a thing as pain or misery , in man or brute , or else that God was not able to prevent it . But abundance of such odious consequences must needs follow from the denying of the Highest Good , which is God himself , and confesting none but his efficient Goodness . But some will be offended with me for being so serious in confuting such an irrational Atheistical conceit , who know not how far it prevaileth with an Atheistical generation .

Be it known to you careless sinners , that though the Sun will shine on you whether you think on it or not , or love it , or thank it or not ; and the fire will warm you whether you think on it and love it or not ; yet God will not justifie or save you whether you love him or think on him or not : God doth not operate brutishly in your salvation ; but Governeth you wisely , as rational Creatures are to be governed ; and therefore will give you Happiness as a reward ; and therefore will not deal alike with those that love him and that love him not , that seek him and that seek him not , with the labourers and the loiterers , the faithful and the slothful servant . Would you have us believe that you know better then God himself what pleaseth him , or on what terms he will give his benefits , and save mens souls ? or do you know his nature better then he knoweth it , that you dare presume to say , because he needeth not our love or duty , therefore they are not pleasing to him ! Then what hath God to do in governing the world , if he be pleased and displeased with nothing that men do , or with good and evil actions equally ? Though you cannot hurt him , you shall find that he will hurt you if you disobey him : And though you cannot make him happy by your holiness , you shall find that he will not make you happy without it .

And if he did work as necessarily as the Sun doth shine , according to your similitude ; yet , 1. Even the shining of the Sun doth not illuminate the blind , nor doth it make the seeds of thorns and nettles to bring forth vines or roses , nor the gendering of frogs to bring forth men ; but it actuateth all things according to the several natures of their powers . And therefore how can you expect that an ignorant unbelieving and unholy soul , should enjoy felicity in God , when in that state they are uncapable of it ? 2. And if the Sun do necessarily illuminate any one , he must necessarily be illuminated ; and if it necessarily warm or quicken any thing , it must be necessarily warmed and quickened : else you would assert contradictions . So if God did necessarily save you and make you happy , you would necessarily be saved and made happy . And that containeth essentially your Holiness , your Loving , desiring and seeking after God ; To be saved or happy without enjoying God by Love , or to Love him and not Desire him , seek him or obey him , are as great contradictions as to be illuminated without light , or quickened without life . What way soever it be that God conveyeth his sanctifying spirit , I am sure that if any man have not the spirit of Christ , the same is none of his , Rom. 8. 9. and that without Holiness none shall see God , Heb. 12. 14. and that if you will have the Kingdom of God , you must seek it first , preferring it before all earthly things , Matth. 6. 33. Joh. 6. 27. Col. 4. 1 , 2 , 3. And then if all the question that remaineth undecided be , whether God do you wrong or not in damning you , or whether God be Good because he will not save you when he can , I shall leave you to him to receive satisfaction , who will easily silence and consound your impudence , and justifie his works and laws . Prepare your accusations against him , if you will needs insist upon them , and try whether he or you shall prevail : but remember that thou art a worm and he is God , and that he will be the only judge when all is done ; and ignorance and impiety that prate against him to their own confusion , in the day of his patience , shall not then usurp the throne .

Object . 2. But how can God be fit for mortals to converse with , when they see him not , and are infinitely below him ?

Answ. I hope you will not say that you have nothing to do at home , with your own souls : and yet you never saw your souls . And it is the souls , the Reason and the will of men that you daily converse with here in the world , more then their bodies , and yet you never saw their souls , their Reason or their wills . If you have no higher light to discern by then your eyesight , you are not men but beasts . If you are men , you have Reason , and if you are Christians you have faith , by which you know things that you never saw . You have more dependance on the things that are unseen , then on those which you see , and have much more to do with them .

And though God be infinitely above us , yet he condescendeth to communicate to us according to our capacities : As the Sun is far from us , and yet doth not disdain to enlighten , and warm , and quicken a worm or fly here below . If any be yet so much an Atheist as to think that Religious converse with God is but a fancy , let him well answer me these few questions .

Quest. 1. Doth not the continued being and well-being of the Creatures , tell us that there is a God on whom ( for being and well-being ) they depend , and from whom they are and have whatsoever they are and whatsoever they have ? And therefore that passively all the Creatures have more respect to him by far then to one another ?

Quest. 2. Seeing God communicateth to every Creature according to their several capacities ; is it not meet then that he deal with man as man , even as a Creature Rational , capable to know and love and obey his Great Creator , and to be happy in the knowledge , love and fruition of him ? That man hath such natural faculties , and capacities , is not to be denyed by a man that knoweth what it is to be a man : And that God hath not given him these in vain , will be easily believed by any that indeed believe that he is God .

Quest. 3. Is there any thing else that is finally worthy of the highest actions of our souls ? or that is fully adequate to them , and fit to be our happiness ? If not , then we are left either to certain infelicity , contrary to the tendency of our natures , or else we must seek our felicity in God .

Quest. 4. Is there any thing more certain then that by the title of Creation , our Maker hath a full and absolute right to all that he hath made ; and consequently to all our love and obedience , our time and powers ? For whom should they all be used but for him from whom we have them ?

Quest. 5. Can any thing be more sure , then that God is the Righteous Governour of the world ? and that he Governeth man as a rational creature , by Laws and Judgement ? And can we live under his absolute Soveraignty , and under his many righteous Laws , and under his Promises of salvation to the Justified , and under his threatnings of damnation to the unjustified , and yet not have more to do with God than with all the world ? If indeed you think that God doth not Love and reward the holy and obedient , and punish the ungodly and disobedient , then either you take him not to be the Governour of the world , or ( which is worse ) you take him to be an unrighteous Governour : And then you must by the same reason say , that Magistrates and Parents should do so too , and love and reward the obedient and disobedient alike : But if any mans disobedience were exercised to your hurt , by slandering , or beating , or robbing you , I dare say you would not then commend so indifferent and unjust a Governour .

Quest. 6. If it be not needless for man to Labour for food and rayment , and necessary provision for his body , how can it be needless for him to labour for the happiness of his soul ? If God will not give us our daily bread while we never think of it , or seek it , why should we expect that he will give us Heaven though we never think on it , value it , or seek it ?

Quest. 7. Is it not a contradiction to be happy in the fruition of God , and yet not to mind him , desire him , or seek him ? How is it that the Soul can reach its Object , but by estimation , desire and seeking after it : And how should it enjoy it but by Loving it , and taking pleasure in it ?

Quest. 8. While you seem but to wrangle against the Duty of believers , do you not plead against the comfort and happiness of believers ? For surely the employment of the soul on God ( and for him ) is the health and pleasure of the soul ; And to call away the soul from such employment , is to imprison it in the dungeon of this world , and to forbid us to smell to the sweetest flowers , and confine us to a sink or dunghill ▪ and to forbid us to tast of the food of Angels , or of men , and to offer us Vineger and Gall , or turn us over to feed with Swine . He that pleadeth that there is no such thing as real Holiness & Communion with God , doth plead in effect that there is no true felicity or delight for any of the Sons of men : And how welcome should ungodly Atheists be unto mankind , that would for ever exclude them all from happiuess , and make them believe they are all made to be remedilesly miserable ?

And here take notice of the madness of the unthankful world , that hateth and persecuteth the Preachers of the Gospel , that bring them the glad tidings of pardon , and hope , and life eternal , of solid happiness , and durable delight ; and yet they are not offended at these Atheists and ungodly Cavillers , that would take them off from all that is truly good and pleasant , and make them believe that nature hath made them capable of no higher things than beasts , and hath enthralled them in remediless infelicity .

Quest. 9. Do you not see by experience that there are a people in the world whose hearts are upon God , and the life to come , and that make it their chiefest care and business to seek him and to serve him ? How then can you say that there is no such thing , or that we are not capable of it , when it is the case of so many before your eyes ? If you say that it is but their fancy or self-deceit : I answer , that really their hearts are set upon God , and the everlasting world , and that it is their chiefest care and business to attain it ; this is a thing that they feel , and you may see in the bent and labour of their lives ; and therefore you cannot call that a fancy , of which you have so full experience : But whether the motives that have invited them , and engaged them to such a choice and course , be fancies and deceits or not , let God be Judge , and let the awakened consciences of worldlings themselves be Judge , when they have seen the end , and tryed whether it be Earth or Heaven that is the shadow , and whether it be God ▪ or their unbelieving hearts that was deceived .

Quest. 10. Have you any hopes of living with God for ever , or not ? If you have not , no wonder if you live as beasts , when you have no higher expectations than beasts : When we are so blind as to give up all our hopes , we will also give up all our care and holy diligence , and think we have nothing to do with Heaven . But if you have any such hopes , can you think that any thing is fitter for the chiefest of your thoughts and car●● , than the God and Kingdom , which you hope for ever to enjoy ? Or is there any thing that can be more suitable , or should be more delightful to your thoughts , than to employ them about your highest hopes , upon your endless happiness and joy ? and should not that be now the most noble and pleasant employment for your minds , which is nearest to that which you hope to be exercised in for ever ? Undoubtedly he that hath true and serious thoughts of Heaven , will highliest value that life on Earth which is likest to the life in Heaven : And he that hateth , or is most averse to that which is nearest to the work of Heaven , doth boast in vain of his hopes of Heaven .

By this time you may see ( if you love not to be blind ) that mans chiefest business in the world is with his God , and that our thoughts and all our powers are made to be employed upon him , or for him ; and that this is no such needless work as Atheists make themselves believe .

Remember that it is the description of the desperately wicked , Psal. 10. 4. that God is not in all his thoughts . And if yet you understand it not , I will a little further shew you the evil of such Atheistical unhallowed thoughts .

1. There is nothing but darkness in all thy Thoughts , if God be not in them . Thou knowest nothing , if thou knowest not him ; and thou usest not thy knowledge , if thou use it not on him . To know the creature as without God , is to know nothing : No more than to know all the Letters in the Book , and not to know their signification or sense . All things in the world are but insignificant ciphers , and of no other sense or use , if you separate them from God , who is their sense and end . If you leave out God in all your studies , you do but dream and dote , and not understand what you seem to understand . Though you were taken for the learnedst men in the world , and were able to discourse of all the Sciences , and your thoughts had no lower employment daily than the most sublime speculations which the nature of all the creatures doth afford , it is all but folly and impertinent dotage , if it reach not unto God .

2. Yea , your thoughts are erroneous and false , which is more than barely ignorant , if God be not in them . You have false thoughts of the world , of your houses and lands , and friends and pleasures , and whatsoever , is the daily employment of your minds . You take them to be something , when they are nothing ; you are covetous of the empty purse , and know not that you cast away the treasure : You are thirsty after the empty cup , when you wilfully cast away the drink . You hungrily seek to feed upon a painted feast : You murder the creature by separating it from God who is its life , and then you are enamoured on the carkass , and spend your daies and thoughts in its cold embracements . Your thoughts are but vagabonds , stragling abroad the world , and following impertinencies , if God be not in them . You are like men that walk up and down in their sleep , or like those that have lost themselves in the dark , who weary themselves in going they know not whither , and have no end , nor certain way .

3. If God be not in all your thoughts , they are all in vain . They are like the drone that gathereth no honey : They fly abroad and return home empty : They bring home no matter of honour to God , of profit or comfort to your selves : They are employed to no more purpose than in your dreams : Only they are more capable of sin : Like the distracted thoughts of one that doteth in a feaver , they are all but non-sense , whatever you employ them on , while you leave out God who is the sense of all .

4. If God be not in all your thoughts , they are nothing but confusion : There can be no just Unity in them , because they forsake him who is the only Center , and are scatterad abroad upon incoherent creatures . There can be no true Unity but in God : The further we go from him , the further we run into divisions and confusions . There can be no just Method in them , because he is left out that is the Beginning and the End . They are not like a well ordered Army , where every one is moved by the will of one Commander , and all know their colours and their ranks , and unanimously agree to do their work : But like a swarm of Flyes , that buzze about they know not whither , nor why , nor for what . There is no true Government in your thoughts , if God be not in them ; they are masterless and vagrants , and have no true order , if they be not ordered by him and to him ; if he be not their First and Last .

5. If God be not in all your thoughts , there is no Life in them : They are but like the motion of a bubble , or a feather in the Air : They are impotont as to the resisting of any evil , and as to the doing of any saving-good . They have no strength in them , because they are laid out upon objects that have no strength : They have no quickning , renewing , reforming , encouraging , resolving , confirming power in them , because there is no such power in the things on which they are employed : whereas the thoughts of God and everlasting life , can do wonders upon the soul : They can raise up men above this world , and teach them to despise the worldlings Idol , and look upon all the pleasures of the flesh as upon a Swines delight in wallowing in the mire . They can renew the soul , and cast out the most powerful beloved sin , and bring all our powers into the obedience of God , and that with pleasure and delight : They can employ us with the Angels , in a heavenly conversation , and shew us the Glory of the world above , and advance us above the life of the greatest Princes upon earth : But the thoughts of earthly fleshly things have power indeed to delude men , and mislead them , and hurry them about in a vertiginous motion ; but no power to support us , or subdue concupiscence , or heal our folly , or save us from temptations , or reduce us from our errors , or help us to be useful ie the world , or to attain felicity at last . There is no Life , nor Power , nor Efficacy in our thoughts , if God be not in them .

6. There is no stability or fixedness in your thoughts , if God be not in them . They are like a boat upon the Ocean , tost up and down with winds and waves : The mutable uncertain creatures can yield no rest or settlement to your minds . You are troubled about many things ; and the more you think on them , and have to do with them , the more are you troubled : But you forget the One thing Necessary , and fly from the Eternal Rock , on which you must build if ever you will be established . While the Creature is in your thought instead of God , you will be one day deluded with its unwholesome pleasure , and the next day feel it gripe you at the heart : One day it will seem your happiness , and the next you will wish you had never known it : That which seemeth the only comfort of your lives this year , may the next year make you aweary of your lives . One day you are impatiently desiring and seeking it , as if you could not live without it : and the next day , or ere long you are impatiently desiring to be rid of it : You are now taking in your pleasant mors●ls , and drinking down your delicious draughts , and jovially sporting it with your inconsiderate companions : But how quickly will you be repenting of all this , and complaining of your folly , and vexing your selves , that you took not warning , and made not a wiser choice in time ? The creature was never made to be your end , or rest , or happiness : and therefore you are but like a man in a wilderness or a maze , that may go and go but knoweth not whither , and findeth no end , till you come home to God , who only is your proper end , and make him the Lord and life and pleasure of your thoughts .

7. As there is no present fixedness in your thoughts , so the business and pleasure of them will be of very short continuance , if God be not the chief in all . And who would choose to imploy his thoughts on such things as he is sure they must soon forget , and never more have any business with to all eternity ! You shall think of those houses , and lands , and friends , and pleasures but a little while , unless it be with repenting tormenting thoughts , in the place of misery : you will have no delight to think of any thing , which is now most precious to your flesh , when once the flesh it self decayes , and is no more capable of delight , Psal. 146. 4. His breath goeth forth , he returneth to his earth ; in that very day his thoughts perish .

Call in your thoughts then from these transitory things , that have no consistency or continuance , and turn them unto him with whom they may find everlasting employment and delight : Remember not the enticing baits of sensuality and pride , but [ Remember now thy Creatour in the dayes of thy youth , while the evil dayes come not , nor the years draw nigh when thou shalt say , I have no pleasure in them . ]

8. Thy thoughts are but sordid , dishonourable and low , if God be not the chiefest in them . They reach no higher then the habitation of beasts ; nor do they attain to any sweeter employment then to meditate on the felicity of a brute : Thou choosest with the fly to feed on dung and filthy ulcers , and as magots to live on stinking carrion , when thou mightst have free access to God himself , and mightst be entertained in the Court of heaven , and wellcomed thither by the holy Angels : Thou wallowest in the mire with the swine , or diggest thy self a house in the earth , as worms and moles do , when thy thoughts might be soaring up to God , and might be taken up with high and holy and everlasting things . What if your thoughts were employed for preferment , wealth and honour in the world ? Alas what silly things are these , in comparison of what your souls are capable of ? You will say so your selves when you see how they will end , and fail your expectations . Imprison not your minds in this infernal cell , when the superior regions are open to their access : confine them not to this narrow vessel of the body , whose tossings and dangers on these boistrous seas will make them restless , and disquiet them with tumultuous passions , when they may safely land in Paradise and there converse with Christ . God made you men , and if you reject not his grace , will make you Saints : Make not your selves like beasts or vermine . God gave you souls that can step in a moment from earth to heaven , and there foretast the endless joyes : Do not you stick then fast in clay , and fetter them with worldly cares , or intoxicate them with fleshly pleasures , nor employ them in the worse-then-childish toyes of ambitious , sensual , worldly men : Your thoughts have Manna , Angels food , provided them by God : If you will loath this and refuse it , and choose with the serpent to feed on the dust , or upon the filth of sin , God shall be judge , and your consciences one day shall be more faithful witnesses , whether you have dealt like wise men or like fools ; like friends or enemies to your selves ; and whether you have not chosen baseness , and denyed your selves the advancement which was offered you .

9. If God be not the chiefest in your thoughts , they are no better then dishonest and unjust . You are guilty of denying him his own . He made not your mindes for lust and pleasure , but for himself : you expect that your cattle , your goods , your servants , be employed for your selves , because they are your own . But God may call your minds his own by a much fuller title : for you hold all but derivatively and dependently from him : what will you call it but injustice and dishonesty , if your wife , or children , or servants , or goods , be more at the use and service of others , then of you ? If any can shew a better title to your Thoughts then God doth , let him have them ; but if not , deny him not his own . O straggle not so much from home ; for you will be nowhere else so well as there : Desire not to follow strangers , you know not whither , nor for what : you have a Master of your own , that will be better to you then all the strangers in the world . Bow not down to creatures , that are but Images of the true and solid good : Commit not Idolatry or Adultery with them in your thoughts : Remember still that God stands by : Bethink you how he will take it at your hands : and how it will be judged of at last , when he pleads his right , his kindness , and sollicitations of you ; and you have so little to say for any pretence of right or merit in the creature . Why are not men ashamed of the greatest dishonesty against God , when all that have any humanity left them , do take adultery , theft and other dishonesty against creatures for a shame ? The time will come when God and his interest shall be better understood , that this dishonesty against Him , will be the matter of the most confounding shame , that ever did or could befall men . Prevent this by the juster exercise of your thoughts , and keeping them pure and chast to God .

10. If God be not in your thoughts ( and the chiefest in them ) there will be no matter in them of solid comfort or content . Trouble and deceit will be all their work : when they have fled about the earth , and taken a tast of every flower , they will come loaden home with nothing better then Vanity and Vexation . Such thoughts may excite the laughter of a fool , and cause that mirth that is called madness , Eccles. 7. 4 , 6. and 2. 2. But they will never conduce to setled Peace , and durable content : And therefore they are alwaies repented of themselves , and are troublesome to our review , as being the shame of the sinner , which he would fain be cleared of or disown . Though you may approach the creature with passionate fondness , and the most delightful promises and hopes , be sure of it , you will come off at last with grief and disappointment , if not with the loathing of that which you chose for your delight . Your thoughts are in a wilderness among thorns and bryars , when God is not in them as their guide and end : They are lost and torn among the creatures ; but rest and satisfaction they will find none . It may be at the present it is pleasanter to you to think of recreation , or business , or worldly wealth then to think of God : But the pleasure of these thoughts is as delusory , and short-lived , as are the things themselves on which you think . How long will you think with pleasure on such fading transitory things ? And the pleasure cannot be great at the present , which reacheth but the flesh and fantasie , and which the possessed knoweth will be but short . Nay you will shortly find by sad experience , that of all the creatures under heaven , there will none be so bitter to your thoughts , as those which you now find greatest carnal sweetness in : O how bitter will the thought of idolized honour , and abused wealth and greatness be to a dying or a damned Dives ! The thoughts of that Alehouse or Playhouse where thou hadst thy greatest pleasure , will trouble thee more then the thoughts of all the houses in the town besides : The thoughts of that one woman with whom thou didst commit thy pleasant sin , will wound and vex thee more then the thoughts of all the women in the town besides . The thoughts of that beloved sport which thou couldst not be weaned from , will be more troublesome to thee then the thoughts of a thousand other things in which thou hadst no inordinate delight . For the end of sinful mirth is sorrow : when Solomon had tryed to please himself to the full , in mirth , in buildings , vineyards , woods , waters , in servants , and possessions , silver , and gold , and cattel , and singers , and instruments of musick of all sorts , in greatness , and all that the eye or appetite or heart desired , he findeth when he awaked from this pleasant dream , that he had all this while been taken up with Vanity and Vexation , in so much that he saith on the review [ Therefore I hated life , because the work that is wrought under the sun , is grievous to me , for all is vanity and vexation of spirit : Yea I hated all my labour which I had taken under the sun , ] Eccles. 2. 1 , 2 , 3 , &c. 17. 18. You may toil out and tire your selves among these bryars , in this barren wilderness ; but if ever you would feel any solid ground of quietness and rest , it must be by coming off from vanity , and seeking your felicity in God , and living sincerely for Him and upon Him , as the worldling doth upon the world . His pardoning mercy must begin your Peace forgiving you your former thoughts , and ●is healing quickening mercy must increase it , by teaching you better to employ your thoughts , and drawing up your hearts ●nto himself ; and his glorifying mercy must perfect it , by giving you the full intuition and fruition of himself in heaven , and employing you in his perfect Love and Praise , not leaving any room for creatures , nor suffering a thought to be employed on vanity for ever .

CHAP. IV.

BY this time I hope you may see reason to call your selves to a strict account , what converse you have been taken up with in the world , and upon what you have exercised your thoughts : surely you must needs be conscious , that the thoughts which have been denyed God , have brought you home but little satisfaction , and have not answered the ends of your creation , redemption or preservation ! and that they are now much fitter matter for your penitential tears , then for your comfort , in the review ! I do not think you dare own and stand to , those thoughts which have been spent for fleshly pleasures , or in unnecessary worldly cares , or that were wasted in impertinent vagaries upon any thing , or nothing , when you should have been seeking God! I do not think you have now any great pleasure , in the review of those thoughts , which once were taken up with pleasure , when your most pleasant thoughts should have been of God . Dare you approve of your rejecting your Creatour and the great concernments of your soul out of your thoughts , and wasting them upon things unprofitable and vain ? Did not God , and Heaven deserve more of your serious thoughts then any thing else that ever they were employed on ? Have you laid them out on any thing that more concerned you ? or on any thing more excellent , more honourable , more durable , or that could claim precedency upon any just account ? Did you not shut heaven it self out of your thoughts , when you shut out God ? And is it not just that God and Heaven should shut out you ? If Heaven be not the principal matter of your thoughts , its plain that you do not principally love it : And if so , judge you whether those that Love it not are fit to be made possessors of it .

O poor distracted senseless world ! Is not God Great enough to command and take up your chiefest cogitations ? Is not Heaven enough to find them work , and afford them satisfaction and delight ? And yet is the dung and dotage of the world enough ? Is your honour and wealth , and fleshly delights aed sports enough ? God will shortly make you know , whether this were wise and equal dealing ! Is God so low , so little , so undeserving , to be so oft and easily forgotten , and so hardly and so sleightly remembred ? I tell you , ere long he will make you think of him to your sorrow , whether you will or no , if grace do not now set open your hearts , and procure him better entertainment .

But perhaps you will think that you walk with God , because you think of him sometimes ineffectually , and as on the by . But is he esteemed as your God , if he have not the Command , and if he have not the precedency of his creatures ? Can you dream that indeed you walk with God , when your hearts were never grieved for offending him , nor never much solicitous how to be reconciled to him ; nor much inquisitive whether your state or way be pleasing or displeasing to him ? when all the business of an unspeakable importance , which you have to do with God , before you pass to judgement , is forgotten and undone , as if you knew not of any such work that you had to do ! when you make no serious preparation for death , when you call not upon God in secret , or in your families , unless with a little heartless lip labour ; and when you love not the spirituality of his worship , but only delude your souls with the mockage of hypocritical outside complement . Do you walk with God while you are plotting for preferment , and gaping after worldly greatness , while you are gratifying all the desires of your flesh , and making provision for the future satisfying of its lusts ? Rom. 13. 13. Are you walking with God when you are hating him in his Holiness , his Justice , his Word and Waies , and hating all that seriously love and seek him ? when you are doing your worst to dispatch the work of your damnation , and put your salvation past all hope , and draw as many to Hell with you as you can : If this be a walking with God , you may take further comfort that you shall also dwell with God according to the sense of such a walk : you shall dwell with him as a devouring fire , and as just , whom you thus walked with in the contempt o● his mercies , and the provocation of his Justice .

I tell you , if you walkt with God indeed , his authority would rule you , his Greatness would much take up your minds , and leave less room for little things ; You would trust his promises , and fear his threatnings , and be awed by his presence , and the Idols of your hearts would fall before him ▪ He would over power your lusts , and call you off from your ambitious and covetous designs , and obscure all the creatures Glory . Believing serious effectual thoughts of God , are very much different from the common , doubtful , dreaming , uneffectual cogitations of the ungodly world .

Object . But ( perhaps some will say ) [ This seemeth to be the work of Preachers , and not of every Christian to be alwaies meditating of God : Poor people must think of other matters : They have their business to do , and their families to provide for : And ignorant people are weak-headed , and are not able either to manage or endure a contemplative life : so much thinking of God will make them melancholy and mad , as experience tells us it hath done by many : and therefore this is no exercise for them . ]

To this I answer , 1. Every Christian hath a God to serve ▪ and a Soul to save , and a Christ to believe in and obey , and an endless happiness to secure and enjoy , as well as Preachers : Pastors must study to instruct their flock , and to save themselves ▪ and those that hear them : The people must study to understand and receive the mercy offered them , and to make their own calling and election sure . It is not said of Pastors only , but of every blessed man , that His delight is in the Law of the Lord , and therein doth he meditate day and night , Psal. 1. 2. 2. And the due meditation of the soul upon God , is so far from taking you off from your necessary business in the world , that it is the only way to your orderly and successful management of it . 3. And it is not a distracting thoughtfulness that I perswade you to , or which is included in a Christians walk with God : but it is a directing , quickening , exalting , comforting course of meditation : Many a hundred have grown melancholy and mad with careful discontentful thoughts of the world ; it doth not follow therefore that no man must think of the world at all , for fear of being mad or melancholy ; but only that they should think of it more regularly , and correct the errour of their thoughts and passions : so is it about God and heavenly things : Our thoughts are to be well ordered , and the errour of them cured , and not the use of them forborn . Atheism and Impiety , and forgetting God , are unhappy means to prevent melancholy : There are wiser means for avoiding madness , than by renouncing all our Reason , and living by sense like the beasts that perish , and forgetting that we have an everlasting life to live .

But yet because I am sensible that some do here mistake on the other hand , and I would not lead you into any extream , I shall fully remove the scruple contained in this Objection , by shewing you in those following Propositions , in what sense , and how far your thoughts must be taken up with God ( supposing what was said in the beginning , where I described to you the duty of Walking with God . )

Prop. 1. When we tell you that your Thoughts must be on God , it is not a course of idle musing , or meer thinking , that we call you to , but it is a necessary practical thinking of that which you have to do , and of him that you must love , obey and enjoy . You will not forget your Parents , or Husband , or Wife , or Friend ; and yet you will not spend your time in sitting still and thinking of them , with a musing unprofitable thoughtfulness ; But you will have such thoughts of them , and so many as are necessary to the Ends , even to the Love and Service which you owe them , and to the Delight that your hearts should have in the fruition of them . You cannot love , or obey , or take pleasure in those that you will not think of : You will follow your trades , or your Masters service but unhappily , if you will not think on them . Thinking is not the work that we must take up with : It is but a subservient instrumental duty , to promote some greater higher duty : Therefore we must Think of God , that we may Love him , and do his Service , and Trust him , and Fear him , and Hope in him , and make him our Delight . And all this is it that we call you to , when we are perswading you to Think on God .

2. An hypocrite , or a wicked enemy of God , may Think of him speculatively , and perhaps be more frequent in such thoughts than many practical believers . A Learned man may study about God , as he doth about other matters , and names , and notions ▪ and propositions and decisions concerning God , may be a principal part of his Learning : A Preacher may study about God and the matters of God , as a Physician or a Lawyer do about the matters of their own profession , either for the pleasure which knowledge as knowledge brings to humane nature , or for the credit of being esteemed wise and learned , or because their gain and maintenance comes in this way . They that fill many Volumes with Controversies concerning God , and fill the Church with contentions and troubles by them , and their own hearts with malice and uncharitableness against those that are not of their opinions , have many and many a thought of God , which yet will do nothing to the saving of their souls , no more than they do to the sanctifying of them . And such learned men may think more Orthodoxly and Methodically concerning God , than many an honest serious Christian , who yet thinks of him more effectually and savingly : Even as they can discourse more orderly and copiously of God , when yet they have no saving knowledge of him .

3. All men must not bestow so much time in Meditation as some must do : It is the Calling of Ministers to study so as to furnish thrir minds with all those truths concerning God , which are needful to the Edification of the Church ; and so to meditate on these things as to give themselves wholly to them , 1 Tim. 4. 15 , 16. It is both the work of their common and their special Calling : The study necessary to Christians as such , belongeth as well to others as to them : But other men have another special or particular Calling , which also they must think of , so far as the nature and ends of their daily labours do require . It is a hurtful errour to imagine that men must either lay by their Callings to meditate on God , or that they must do them negligently , or to be taken up in the midst of their employments with such studies of God as Ministers are that are separated to that work .

4. No man is bound to be continually taken up with actual , distinct cogitations about God : For in duty we have many many other things to think on , which must have their time : And as we have Callings to follow , and must eat our bread in the sweat of our brows , so we must manage them with prudence : A good man will guide his affairs with discretion , Psal. 112. 5. It is both necessary as duty , and necessary as a means to the preservation of our very faculties , that both body and mind have their times of employment about our lawful business in the world : The understandings of many cannot bear it , to be alwaies employed on the greatest and most serious things : Like Lute ▪ strings they will break , if they be raised too high , and be not let down and relaxed when the lesson is plaid . To think of nothing else but God , is to break the Law of God , and to confound the mind , and to disable it to think aright of God , or any thing . As he that bid us pray continually , did not mean that we should do nothing else , or that actual prayer should have no interruptions , but that habitual desires should on all meet occasion be actuated and exprest ; so he that would be chief in all our thoughts , did never mean that we should have no thoughts of any thing else , or that our serious meditation on him should be continual without interruption : but that the final intending of God , and our dependence on him , should be so constant as to be the spring or mover of the rest of the thoughts and actions of our lives .

5. An habitual intending God as our End , and depending on his support , and subjection to his Government , will carry on the soul in a sincere and constant course of Godliness , though the actual most observed thoughts of the soul , be fewer in number about God , than about the means that lead unto him , and the occurrences in our way : The soul of man is very active and comprehensive , and can think of several things at once : and when it is once clear and resolved in any case , it can act according to that knowledge and resolution , without any present sensible cogitation ; nay while its actual most observed thoughts , are upon something else . A Musician that hath an habitual skill , can keep time and tune while he is thinking of some other matter : A Weaver can cast his shuttle right , and work truly , while he is thinking or talking of other things . A man can eat and drink with discretion while he talks of other things . Some men can dictate to two or three Scribes at once , upon divers subjects : A Traveller can keep on his way , though he seldome think distinctly of his Journies end , but be thinking or discoursing most of the way , upon other matters : For before he undertook his Journey he thought both of the end and way , and resolved then which way to go , and that he would go through all both fair and foul , and not turn back , till he saw the place : And this habitual understanding and resolution , may be secretly and unobservedly active , so as to keep a man from erring , and from turning back , though at the same time the Travellers most sensible thoughts and his discourse may be upon something else . When a man is once resolved of his End , and hath laid his design , he is past deliberating of that , and therefore hath less use of his cogitations thereabout : but is readier to lay them out upon the means , which may be still uncertain , or may require his frequent deliberation . We have usually more thoughts and speeches by the way , about our company , or our Horses , or Innes , or other accommodations , or the fairness or foulness of the way , and other such occurrences , than we have about the place that we are going to : And yet this secret intention of our end , will bring us thither . So when a soul hath cast up his accounts , and hath renounced a worldly and sensual felicity , and hath fixed his hopes and resolutions upon Heaven , and is resolved to cast himself upon Christ , and take God for his only portion , this secret habitual resolution will do much to keep him constant in the way , though his thoughts and talk be frequently on other things : Yea when we are thinking of the creature , and feel no actual thoughts of God , it is yet God more than the creature that we think of : For we did beforehand look on the creature as Gods work , representing him unto the world , and as his talents which we must employ for him , and as every creature is related to him : And this estimation of the creature is still habitually ( and in some secret less-perceived acts ) ) most prevalent in the soul. Though I am not alwaies sensibly thinking of the King , when I use his Coin , or obey his Law , &c. yet it is only as his Coin still that I use it , and as his Laws that I obey them . Weak Habits cannot do their work without great carefulness of thoughts : but perfect habits will act a man with little thoughtfulness , as coming near the natural way of operation . And indeed the imperfection of our Habitual Godliness doth make our serious thoughts and vigilancy and industry to be the more necessary to us .

6. There are some thoughts of God that are necessary to the very Being of a Holy state ; as that God be so much in our thoughts , as to be preferred before all things else , and principally beloved and obeyed ; and to be the end of our lives , and the byas of our wills : And there are some thoughts of God that are necessary only to acting and increase of grace .

7. So great is the weakness of our Habits , so many and great are the temptations to be overcome , so many difficulties are in our way , and the occasions so various for the exercise of each grace , that it behoveth a Christian to exercise as much thoughtfulness about his end and work , as hath any tendency to promote his work and to attain his end : But such a thoughtfulness as hindereth us in our work , by stopping , or distracting , or diverting us , is no way pleasing unto God . So excellent is our end , that we can never encourage and delight the mind too much in the forethoughts of it . So sluggish are our hearts , and so loose and unconstant are our apprehensions and resolutions , that we have need to be most frequently quickening them , and lifting at them , and renewing our desires , and suppressing the contrary desires , by the serious thoughts of God and Immortality . Our Thoughts are the bellows that must kindle the flames of Love , desire , hope and zeal : Our thoughts are the spur that must put on a sluggish tired heart . And so far as they conduce to any such works and ends as these , they are desireable and good . But what Master loveth to see his servant sit down and Think when he should be at work ? Or to use his Thoughts only to grieve and vex himself for his faults , but not to mend them ? to sit down lamenting that he is so bad and unprofitable a servant , when he should be up and doing his Masters business as well as he is able . Such Thoughts are sins as hinder us from duty , or discourage or unfit us for it , however they may go under a better name .

8. The Godly themselves are very much wanting in the holiness of their thoughts , and the liveliness of their affections . Sense leadeth away the thoughts too easily after these present sensible things ; while faith being infirm , the Thoughts of God and heaven are much disadvantaged by their invisibility . Many a gracious soul cryeth out , O that I could think as easily and as affectionately and as unweariedly about the Lord and the life to come , as I can do about my friends , my health , my habitation , my business , and other concernments of this life ! But alas such thoughts of God and Heaven have far more enemies and resistance , then the thoughts of earthly matters have .

9. It is not distracting , vexatious thoughts of God , that the holy Scriptures call us to ; but it is to such thoughts as tend to the healing and peace and felicity of the soul ; and therefore it is not to a melancholy , but a joyful life . If God be better then the world , it must needs be better to think of him . If he be more beloved then any friend , the thoughts of him should be sweeter to us . If he be the everlasting hope and happiness of the soul , it should be a foretast of happiness to find him nearest to our hearts . The nature and use of holy thoughts , and of all Religion , is but to exalt and sanctifie and delight the soul , and bring it up to everlasting Rest : And is this the way to melancholy or madness ? Or is it not liker to make men melancholy , to think of nothing but a vain , deceitful and vexatious world , that hath much to disquiet us , but nothing to satisfie us , and can give the soul no hopes of any durable delight ?

10. Yet as God is not equally related unto all , so is he not the same to all mens thoughts . If a wicked enemy of God and godliness , be forced and frightened into some thoughts of God , you cannot expect that they should be as sweet and comfortable thoughts , as those of his most obedient children are . While a man is under the guilt and power of his reigning sin , and under the wrath and curse of God , unpardoned , unjustified , a child of the devil , it is not this mans duty to think of God , as if he were fully reconciled to him , and took pleasure in him as in his own . Nor is it any wonder if such a man think of God with fear , and think of his sin with grief and shame . Nor is it any wonder if the justified themselves do think of God with fear and grief , when they have provoked him by some sinful and unkind behaviour , or are cast into doubts of their sincerity and interest in Christ , and when he hides his face , or assaulteth them with his terrors . To doubt whether a man shall live for ever in Heaven or Hell , may rationally trouble the thoughts of the wisest man in the world ; and it were but sottishness not to be troubled at it : David himself could say [ In the day of my trouble I sought the Lord : my sore ran in the night and ceased not : my soul refused to be comforted : I remembred God and was troubled : I complained and my spirit was overwhelmed : Thou holdest mine eyes waking : I am so troubled that I cannot speak . — Will the Lord cast off for ever ? — ] Psal. 77. 2 , 3 , 4 , 5 , 7.

Yet all the sorrowful thoughts of God , which are the duty of either the godly or the wicked , are but the necessary preparatives of their joy : It is not to melancholy , distraction or despair that God calleth any , even the worst : But it is that the wicked would [ Seek the Lord while he may be found , and call upon him while he is near : that he would forsake his way , and the unrighteous man his Thoughts ; and return unto the Lord , and he will have mercy upon him , and to our God , and he will abundantly pardon ] Isa. 55. 6 , 7. Despair is sin ; and the thoughts that tend to it are sinful thoughts , even in the wicked . If worldly crosses , or the sense of danger to the soul had cast any into melancholy , or overwhelmed them with fears , you can name nothing in the world that in reason should be so powerful a remedy to recover them , as the Thoughts of God , his Goodness and Mercy and readiness to receive and pardon those that turn unto him , his Covenant , and Promises , and Grace through Christ , and the everlasting happiness which all may have that will accept and seek it in the time of grace , and prefer it before the deceitful transitory pleasures of the world . If the Thoughts of God and of the Heavenly everlasting joyes , will not comfort the soul , and cure a sad despairing mind , I know not what can rationally do it . Though yet its true that a presumptuous sinner must needs be in a trembling state , till he find himself at peace with God : And mistaken Christians , that are cast into causeless doubts and fears , by the malice of Satan , are unlikely to walk comfortably with God , till they are resolved and recovered from their mistakes and fears .

CHAP. V.

Obj. BUt , it may be the objector will be ready to think , that [ If it be indeed our duty to walk with God , yet Thoughts are no considerable part of it : what more uncertain or mutable then our Thoughts ? It is Deeds and not Thoughts that God regardeth : To do no harm to any , but to do good to all , this is indeed to walk with God . You set a man upon a troublesome and impossible work , while you set him upon so strict a guard , and so much exercise of his thoughts : what cares the Almighty for my thoughts ?

Answ. 1 , If God know better then you , and be to be believed , then Thoughts are not so inconsiderable as you suppose . Doth he not say , that [ the Toughts of the wicked are an abomination to the Lord ? Prov. 15. 26. It is the work of the Gospel by its power , to pull down strong holds , casting down imaginations and every high thing that exalteth it self against the knowledge of God , and bringing into captivity every thought to the obedience of Christ , 2 Cor. 10. 4 , 5. The unrighteous mans forsaking his thoughts , is part of his necessary conversion , Isa. 55. 7. It was the description of the deplorate state of the old world , Gen. 6. 5. [ God saw that the wickedness of man was great in the earth , and that every imagination of the thoughts of his heart , was only evil continually ; and it repented the Lord that he had made man on the earth , and it grieved him at his heart ] Judge by this , whether Thoughts be so little regarded by God , as you imagine . David saith of himself [ I hate vain thoughts ] Psal. 119. 113. Solomon saith , [ The thoughts of the righteous are right ] Prov. 12. 5. Paul saith that [ Charity thinketh not evil ] 1 Cor. 13. 5.

2. Thoughts are the issue of a rational soul. And if its operations be contemptible , its essence is contemptible : If its essence be noble , its operations are considerable . If the soul be more excellent then the body , its operations must be more excellent . To neglect our Thoughts and not employ them upon God , and for God , is to vilisie our noblest faculties , and deny God who is a spirit that spiritual service which he requireth .

3. Our Thoughts are commonly our most cordial voluntary acts , and shew the temper and inclination of the heart : And therefore are regardable to God that searcheth the heart , and calleth first for the service of the heart .

4. Our Thoughts are radical and instrumental acts : such as they are , such are the actions of our lives . Christ telleth us that out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false witness , blasphemies , which defile the man , Matth. 15. 19.

5. Our Thoughts are under a Law , as well as words and deeds , Prov. 24. 9. The thought of foolishness is sin ] And Matth. 5. 28 , &c. Christ extendeth the Law even to the thoughts and desires of the heart . And under the Law it is said , Deut. 15. 9. Beware that there be not a thought in thy wicked heart , &c. ] viz. of unmercifulness towards thy brother .

6. Thoughts can reach higher much then sense , and may be employed upon the most excellent and invisible objects , and therefore are fit instruments to elevate the soul that would converse with God . Though God be infinitely above us , our Thoughts may be exercised on him : Our persons never were in Heaven , and yet our Conversation must be in Heaven , Phil. 3. 20. And how is that but by our thoughts ? Though we see not Christ , yet by the exercise of believing thoughts on him , we love him and rejoyce with joy unspeakable and full of glory . Though God be invisible , yet our Meditation of him may be sweet , and we may delight in the Lord , Psal. 104. 34. Say not that all this is but fantastical and delusory , as long as Thoughts of things unseen are meeter to actuate and elevate the love , desires and delights of the soul , and to move and guide us in a regular and holy life , then the sense of lesser present good . The Thoughts are not vain or delusory , unless the object of them be false and vain and delusory . Where the object is great , and sure and excellent , the thoughts of such things are excellent operations of the soul. If thoughts of vainglory , wealth and pleasure , can delight the ambitious , covetous and sensual ; no wonder if the Thoughts of God and life eternal afford us solid high delights .

7. The Thoughts are not so lyable to be counterfeit and hypocritical as are the words and outward deeds : And therefore they shew more what the man is , and what is in his heart . For as Solomon saith , Prov. 23. 7. as he thinketh in his heart , so is he . ]

8. Our Thoughts may exercise the highest graces of God in man ; and also shew those graces , as being their effects . How is our Faith , and Love , and Desire , and Trust , and Joy , and Hope to be exercised but by our cogitations ? If Grace were not necessary and excellent , it would not be wrought by the spirit of God , and called the Divine nature , and the image of God : And if Grace be excellent , the use and exercise of it is excellent : And therefore our Thoughts by which it is exercised must needs have their excellency too .

9. Our Thoughts must be the instruments of our improving all holy Truth in Scripture , and all the mercies which we receive , and all the afflictions which we undergo . What good will Reading a Chapter in the Bible do to any one that never Thinketh on it ? Our delight in the Law of God must engage us to meditate in it day and night , Psal. 1. 2. What good shall he get by hearing a Sermon that exerciseth not his Thoughts for the receiving and digesting it . Our considering what is said , is the way in which we may expect that God should give us understanding in all things , 2 Tim. 2. 7. What the better will he be for any of the merciful providences of God , who never bethinks him whence they come , or what is the use and end that they are given for ? what good will he get by any affliction that never bethinks him , who it is that chastiseth him and for what , and how he must get them removed , and sanctified to his good ? A man is but like one of the pillars in the Church , or like the corps which he treadeth on , or at best but like the dog that followeth him thither for company , if he use not his Thoughts about the work which he hath in hand , and cannot say , as Psal. 48. 9. We have thought of thy loving kindness O God in the midst of thy Temple ] He that bideth you Hear , doth also bid you Take heed how you hear , Luk. 8. 18. And you are commanded to lay up the word in your heart and soul , Deut. 11. 18 , 19. And to set your hearts to all the words which are testified among you : for it is not a vain thing for you , because it is your life . ]

10. Our Thoughts are so considerable a part of Gods service , that they are oft put for the whole . Mal. 3. 16. A book of remembrance was written for them that feared the Lord and that Thought upon his Name ] Our believing and loving God , and trusting in him , and desiring him and his grace , are the principal parts of his service , which are exercised immediately by our thoughts : And in praise and prayer it is this inward part that is the soul and life of all . He is a foolish hypocrite that thinks to be heard for his much babling , Matth. 6. 7.

And on the contrary the Thoughts are named as the sum of all iniquity , Isa. 59. 7. Their thoughts are thoughts of iniquity ] Isa. 65. 2. [ I have spred out my hands all the day long unto a rebellious people , which walketh in a way that was not good , after their own thoughts ▪ ] Jer. 4. 14. O Jerusalem , wash thy heart from wickedness that thou maist be saved : how long shall thy vain thoughts lodge within thee ! Psal. 14. 1. The fool hath said in his heart ▪ there is no God . ]

11. A mans Thoughts are the appointed orderly way for the Conversion of a sinner , and the preventing of his sin and misery . David saith Psal. 119. 59 I thought on my wayes , and turned my feet unto thy testimonies . ] The prodigal Luk. 15. 17 , 18. Came to himself and returned to his Father , by the success of his own Consideration . Thus saith the Lord of Hosts , Consider your wayes , ] Hag. 1. 5. is a voice that every sinner should hear . Ezek. 18. 14. It is he that Considereth and doth not according to his Fathers sins , that shall not die . Therefore it is Gods desire , O that they were wise and understood this , and that they would consider their latter end , Deut. 32. 29. It is either mens inconsiderateness , or the errour of their thoughts , that is the cause of all their wickedness : Isa. 1. 3. My people doth not consider ] Paul [ verily thought that he ought to do many things against the Name of Jesus ] Act. 26. 9. Many deceive themselves by thinking themselves something when they are nothing , Gal. 6. 3. They think it strange that we run not with them to excess of riot : and therefore they speak evil of us , 1 Pet. 4. 4. Disobedient formalists Consider not that they do evil , when they think they are offering acceptable sacrifices to God : Eccles. 5. 1 , 2. The very murder of Gods holy ones hath proceeded from these erroneous thoughts ; They that kill you shall think they do God service , Joh. 16. 2. All the ambition , and covetousness , and injustice , and cruelty following thereupon , which troubleth the world , and ruineth mens souls , is from their erroneous thoughts , overvaluing these deceitful things . Psal. 49. 11. Their inward thought is that their houses shall continue for ever , and their dwelling places to all generations . ] The presumptuous and impenitent are surprized by destruction , for want of thinking of it to prevent it : [ In such an hour as you think not , the son of man cometh . ]

12. Lastly the Thoughts are the most constant actions of a man , and therefore most of the man is in them . We are not alwayes reading , or hearing , or praying , or working : but we are alwayes Thinking . And therefore it doth especially concern us to see that this constant breath of the soul be sweet , and that this constant stream be pure and run in the right channel . Well therefore did David make this his request , Psal. 139. 23 , 24. Search me O God and know my heart : try me and know my thoughts ; and see if there be any wicked way in me , and lead me in the way everlasting . I say therefore to those that insist on this irrational objection , that these very Thoughts of theirs , concerning the inconsiderableness of Thoughts , are so foolish and ungodly , that when they understand the evil even of these , they will know that Thoughts were more to be regarded . [ If therefore thou hast done foolishly in lifting up thy self , or if thou hast thought evil , lay thy hand upon thy mouth . ]

And though , after all this , I still confess that it is so exceeding hard a matter to keep the thoughts in holy exercise and order , that even the best do daily and hourly sin , in the omissions , the disorder or the vanity of their thoughts , yet for all that we must needs conclude that the inclination and design of our Thoughts must be principally for God , and that the Thoughts are principal instruments of the soul , in acting it in his service , and moving it towards him , and in all this holy work of our Walking with God : And therefore to imagine that Thoughts are inconsiderable and of little use , is to unman us and unchristen us . The labour of the mind is necessary for the attaining the felicity of the mind , ●as the labour of the body is necessary for the things that belong unto the body . As bodily idleness bringeth unto beggery , when the diligent hand makes rich , so the idleness of the soul doth impoverish the soul ▪ when the laborious Christian liveth plentifully and comfortably through the blessing of God upon his industry and labour . You cannot expect that God appear to you in a bodily shape , that you may have immediate converse with him in the body : The corporal eating of him in transubstantiate bread , supposed common to men and mice or dogs , we leave to Papists , who have made themselves a singular new Religion , in despight of the common sense and reason of mankind , as well as of the Scriptures and the judgement of the Church : It is in the spirit that you must converse with God who is a spirit . The mind seeth him by faith , who is invisible to the bodily eyes . Nay if you will have a true and saving knowledge of God , you must not liken him to any thing that is visible , nor have any corporal conceivings of him : Earthly things may be the glass in which we may behold him , while we are here in the flesh . But our conceivings of him must be spiritual , and Minds that are immerst in flesh and earth , are unmeet to hold communion with him : The natural man knoweth him not , and the carnal mind is enmity to him , aend they that are in the flesh cannot please him , Rom. 8. It is the pure abstracted elevated soul , that understandeth by experience what it is to Walk with God .

CHAP. VI.

§ . 1. HAving in the foregoing Uses , reproved the Atheism and contempt of God , which ungodly men are continually guilty of , and endeavoured to convince them of the necessity and desirableness of Walking with God , and in particular of improving our Thoughts for holy converse with him , and answered the objections of the impious and Atheists ; I shall next endeavour to cure the remnants of this disease , in those that are sincerely holy , who live too strangely to God their Father in the World . In the performance of this , I shall first shew you what are the benefits of this holy life which should make it appear desirable and delightful . 2. I shall shew you why Believers should addict themselves to it as doubly obliged , and how it appeareth that their neglect of it is a sin of special aggravations . This is the remainder of my task .

§ . 2. I. To Walk with God in a Holy and Heavenly Conversation , is the employment most suitable to humane nature , not to its corrupt disposition , nor to the carnal interest and appetite ; but to nature as nature , to man as man : It is the very work that he was made for : The faculties and frame of soul and body were composed for it by the wise Creatour : They are restored for it by the gracious Redeemer . Though in corrupted nature where sensuality is predominant , there is an estrangedness from God , and an enmity and hatred of him , so that the wicked are more a verse to all serious holy converse with him ( in prayer , contemplation , and a heavenly life ) then they are to a worldly sinful life ; yet all this is but the disease of nature , corrupting its appetite , and turning it against that proper food , which is most suitable to its sound desires , and necessary to its health and happiness . Though sinful habits are become as it were a second Nature to the ungodly , so depraving their judgements and desires , that they verily think the business and pleasures of the flesh are most suitable to them ; yet these are as contrary to nature as nature , that is , to the primitive tendencies of all our faculties , and the proper use to which they were fitted by our Creatour , and to that true felicity which is the end of all our parts and powers , even as madness is contrary to the rational nature , though it were hereditary .

1. What can be more agreeable to the nature of man , then to be rational and wise , and to live in the purest exercise of Reason ? And certainly there is nothing more rational then that we should live to God , and gladly accept of all that communion with him which our natures on earth are capable of . Nothing can be more Reasonable then for the Reasonable soul to be entirely addicted to him that did create it , that doth preserve it , and by whom it doth subsist and act . Nothing is more Reasonable then that the Absolute Lord of nature be honoured and served wholly by his Own : Nothing is more Reasonable then that the Reasonable creature do live in the truest dependence upon , and subordination to the Highest Reason ; and that derived , imperfect , defectible wisdome , be subservient to , and guided by the primitive , perfect , indefectible wisdome : It is most reasonable that the Children depend upon the Father , and the foolish be ruled by the most wise , and that the Subjects be governed by the universal King ; and that they honour him and obey him , and that the indigent apply themselves to him that is All sufficient , and is most able and ready to supply their wants ; and that the Importent rest upon him that is Omnipotent .

2. Nothing can be more Reasonable , than that the Reasonable Nature should intend its End , and seek after its true and chief felicity : And that it should Love Good as Good , and therefore prefer the chiefest Good before that which is transitory and insufficient . Reason commandeth the Reasonable Creature to avoid its own delusion and destruction , and to rest upon him that can everlastingly support us , and not upon the creature that will deceive us and undo us : and to prefer the highest and noblest converse before that which is inferiour , unprofitable and base , and that we rejoyce more in the highest , purest , and most durable delights , than in those that are fordid , and of short continuance . And who knoweth not that God is the chiefest Good , and true felicity of man , the everlasting Rock , the durable delight , and to be preferred before his creatures ? And who might not find that would use his Reason , that all things below are vanity and vexation ?

3. Nothing can be more Rational and Agreeable to Mans Nature , than that the superiour faculties should govern the inferiour , that the brutish part be subject to the Rational ; and that the ends and objects of this higher faculty be preferred before the objects of the lower , that the objects of sense be made subservient to the objects of Reason . If this be not Natural and Rational , then it is natural to Man to be no Man , but a Beast , and Reasonable to be Unreasonable . Now it is evident that a Holy Living unto God , is but the improvement of true Reason , and its imployment for and upon its noblest object , and its ultimate End : And that a sensual life is the exercise of the inferiour brutish faculties , in predominacy above and before the rational : And therefore to question whether God or the Creature should be first sought , and loved , and principally desired , and delighted in , and served , is but to question whether we should live like Men or like Beasts , and whether D●gs or wise men be fitter companions for us ? and whether the Rider or the Horse should have the rule ? whether the Rational or Sensitive Powers be superiour and proper to the nature of a man ?

Object . But there is a middle state of life betwixt the sensual and the Divine or Holy Life which sober Philosophers did live , and this is the most Natural Life , and most properly so called .

Answ. I deny this : There is no middle state of life , if you denominate the several states of life , from the several Ends , or the several Powers . I grant that the very sensitive powers in man , especially the imagination , is much advanced by the conjunction of Reason , above that of a brute : And I grant that the Delights of the Phantasie may be preferred before the immediate pleasure of the senses : And I grant that some little distant knowledge of God , and things Divine , and Hopes of attaining them , may affect an unsanctified man with an answerable pleasure . But all this is nothing to prove that there is a third sort of End , or of Powers , and so a third or middle state of life , specifically distinct from the sensitive and the Holy life . Besides , the Vegetative man hath no other life or faculties , than the Sensitive and the Rational : And therefore one of these must be in predominancy or rule . And therefore he can have no middle sort or End ; and therefore no middle state of life , that can be said to be agreeable to his nature . Those that seek and take up their chief felicity in Riches and plenty , and provisions for the flesh , though not in present pleasing of the sense , do live but the life of sensuality . A Fox or Dog takes pleasure when he hath eaten his belly full , to hide and lay up the rest : And so doth the Bee to fill the Hive , and make provision for the Winter . The Proud that delight in Honour and applause , and making others subject to their lusts , do live but the life of sensuality : A Dog , a Horse , and other brutes , have something of the same . They that are grave through Melancholy , or because they can reach no great matter in the world , and because their old or duller spirits are not much pleased with juvenile delights , and so live retiredly , and seek no higher pleasure or felicity , but only sit down with the weeping or the laughing Philosopher , lamenting or deriding the Vanity of the world , do yet live no other than a sensual life : as an old Dog that hath no pleasure in hunting or playfulness , as he had when he was a Whelp . Only he is less deluded and less vain , than other sensualists that find more pleasure in their course .

All the doubt is concerning those that place their felicity in Knowledge , and those that delight in Moral Vertues , or that delight in studying of God , though they are no Christians .

Answ. The point is weighty , and hath oft unhappily faln into injudicious hands . I shall endeavour to resolve it as truly , clearly and impartially as I can . 1. It is a great errour against the Nature of man , to say , that Knowledge as such , is fit to be any mans chief and ultimate End . It may be that act which is next the Enjoying Act of the Will , which is it that indeed is next the End , objectively considered : But it is not that Act which we call Ultimate Ultimus . And this is plain 1. Because the Object of the Understanding , which is Truth , is not formally the nearest object or matter of full felicity or delight : It is Goodness that is the nearest object . 2. And therefore the office of the Intellect is but introductive and subservient to the office of the Will , to apprehend the Verity of Good , and present it to the will to be prosecuted or embraced , or delighted in . There are many Truths that are ungrateful and vexatious , and which men would wish to be no truths : And there is a knowledge which is troublesome , useless , undesirable and tormenting , which even a wise man would fain avoid if he knew how . Morality is but preparatively in the intellect : and therefore intellectual acts as such are not morally Good , or evil , but only participatively , as subject to the Will . And therefore knowledge as such being not a Moral Good , can be no other than such a Natural Good as is Bonum alicui , only so far as it tendeth to some Welfare or Happiness , or pleasure of the possessor or some other : And this Welfare or Pleasure is either that which is suited to the Sensitive Powers , or to the Rational ( which is to be found in the love of God alone . )

2. I add therefore that even those men that seem to take up their felicity in common Knowledge , indeed do but make their Knowledge subservient to something else which they take for their felicity . For Knowledge of Evil may Torment them . It is only to know something which they take to be Good , that is their Delight . And it is the Complacency or Love of that Good at the Heart , which sets them on work , and causeth the delight of Knowing . If you will say that common Knowledge as Knowledge doth immediately Delight , yet will it be found but such a pleasing of the Phantasie , as an Ape hath in spying marvels , which if it have no end that 's higher , is still but a sensitive Delight ; but if it be referred to a higher Delight ( in God ) doth participate of the nature of it . Delight in general is the common end of Men and Brutes : But in specie they are distinguished as Sensual or Rational .

3. If you suppose a Philosopher to be Delighted in studying Mathematicks , or any of the works of God , either he hath herein an End , or no End beyond the Knowledge of the Creature : Either he terminateth his desires and delights in the Creature , or else useth it as a means to raise him to the Creatour . If he study and delight in the Creature ultimately , this is indeed the Act of a rational Creature , and an act of Reason , as to the faculty it proceeds from ( and so is a Rational Contrivance for sensual ends and pleasures : ) But it is but the errour of Reason , and is no more agreeable to the Rational Nature , than the deceit of the senses is to the sensitive . Nor is it finally to be numbred with the operations felicitating humane nature , any more than an erroneous dream of pleasure , or than that man is to be numbred with the lovers of learning , who taketh pleasure in the binding , leaves or letters of the book , while he understandeth nothing of the sense . But if this Philosopher seek to know the Creatour in and by the Creatures , and take delight in the Makers Power , Wisdome and Goodness , which appeareth in them , then this is truly a Rational Delight , in it self considered , and beseeming a man . And if he reach so far in it , as to make God his Highest desire and delight , overpowring the desires and delights of sensuality , he shall be happy , as being led by the Son unto the Father : But if he make but some little approaches towards it , and drown all such desires in the sensual desires and delights , he is then but an unhappy sensualist , and liveth brutishly in the tenor of his life , though in some acts in part he operate rationally as a man .

The like I may say of them that are said to place their delight in Moral Vertues . Indeed nothing is properly a Moral Good ( or vertue ) but that which is exercised upon God as our End , or upon the Creature as a Means to this End . To study and know meer notions of God , or what is to be held and said of him in discourse , is not to study or to know God , no more than to love the language and phrase of holy writing , is to Love God . To study God as one that is less regardable and desirable than our sensual delights , is but to blaspheme him . To study seek and serve him as one that can promote or hinder our sensual felicity , is but to abuse him as a means to your sensuality . And for the vertues of Temperance , Justice or Charity , they are but Analogically and secundum quid to be found in any ungodly person . Materially they may have them in an eminent degree ; but not as they are informed by the End which moralizeth them . Jezabel's fast was not formally a vertue , but an odious way of Hypocrisie to oppress the innocent : He that doth works of Justice or Mercy , to Evil ends only ( as for applause , or to deceive , &c. ) and not from the true principles of Justice and Mercy , doth not thereby exercise Moral Vertue , but hypocrisie , and other vice . He that doth works of Justice and Mercy , out of meer natural compassion to others , and desire of their good , without respect to God , as obliging , or rewarding , or desiring it , doth perform such a natural good work , as a Lamb or a gentle Beast doth to his fellows , which hath not the true form of Moral Vertue , but the Matter only . He that in such works hath some little by-respect to God , but more to his carnal interest among men , doth that which on the by , participateth of Moral Good , or is such secundum quid , but not simpliciter , being to be denominated from the part predominant . He that doth works of Justice or Charity principally to please God , and in true obedience to his Will , and a desire to be conformed thereto , doth that which is formally a Moral Good , and Holy , though there may be abhorred mixtures of worse respects .

So that there are but two states of life here : One of those that walk after the flesh , and the other of those that walk after the spirit : However the flesh hath several materials and waies of pleasure : And even the Rational actings that have a carnal end , are carnal finally and morally , though they are acts of Reason ; For they are but the errours of Reason , and defectiveness of true Rationality ; and being but the acts of erroneous Reason as captivated by the flesh , and subservient to the carnal Interest , they are themselves to be denominated carnal : And so even the Reasonable soul as byassed by sensuality , and captivated thereto , is included in the name of [ Flesh ] in Scripture .

How much Moral Good is in that course of Piety or Obedience to God , which proceedeth only from the Fear of Gods Judgements , without any Love to him , I shall not now discuss , because I have too far digrest already .

All that I have last said , is to shew you the Reasonableness of Living unto God , as being indeed the proper and just employment of the superiour faculties of the soul , and their Government of the lower faculties . For if any other called Moralists do seem to subject the Sensual life to the Rational , either they do but seem to do so ; the sensual interest being indeed predominant , and their rational operations subjected thereto : or at the best , it is but some poor and erroneous employment of the Rational faculties which they exercise , or some weak approaches towards that high and holy life , which is indeed the life which the Rational nature was created for , and which is the right improvement of it .

4. Moreover , nothing is more beseeming the nature of man , than to aspire after the highest and noblest improvement of it self ; and to live the most excellent life that it is capable of . For every nature tendeth to its own perfection . But it is most evident that to Walk with God in Holiness , is a thing that humane nature is capable of ; and that is the highest life that we are capable of on earth : And therefore it is the life most suitable to our natures .

5. And what can be more Rational and beseeming a Created Nature , than to live to those ends , which our Creatour intended in the fabrication of our Natures ? It is His Ends that are principally to be served . But the very composure of our faculties plainly prove , that His End was that we should be fitted for His Service : He gave us no powers or capacity in vain : And therefore to serve him and walk with him , is most suitable to our natures .

Obj. That is Natural which is first , and born with us : But our enmity to Holiness is first , and not our Holiness .

Answ. It may be called Natural indeed , because it is first , and born with us : And in that respect we confess that sin and not Holiness is Natural to us . But Holiness is called Natural to us , in a higher respect , because it was the Primitive Natural constitution of man , and was before sin , and is the perfection or health of nature , and the right employment and improvement of it , and tends to its happiness . An hereditary leprosie may be called ▪ Natural , as it is first , and before health in that person : But health and soundness is Natural , as being the well-being of Nature , when the Leprosie is unnatural , as being but its desease , and tending to its destruction .

Obj. But Nature in its first constitution was not Holy , but Innocent only , and it was by a superadded gift of Grace that it became Holy as some Schoolmen think ; and as others think , Adam had no Holiness till his restoration .

Answ. These are Popish improved fancies , and contrary to Nature and the Word of God . 1. They are nowhere written , nor have no evidence in Nature , and therefore are the groundless dreams of men .

2. The work of our recovery to God is called in Scripture a Redemption , Renovation , Restoration , which imply that Nature was once in that Holy estate before the fall . And it is expresly said , that the New man which we put on is renewed in knowledge after the Image of him that created him ] Col. 3. 10. And after Gods Image Adam was created .

3. If it belong to the soundness and integrity of Nature to be Holy ( that is , disposed and addicted to live to God ) then it is an abusive temerity , for men out of their own imagination , to feign , that God first made Nature defective , and then mended it by superadded Grace . But if it belong not to the soundness and integrity of humane Nature to be Holy , then why did God give him Grace to make him so ? Nay then , it would follow that when God sanctified Adam , or any since , he made him specifically another thing , another creature , of another nature , and did not only cure the diseases of his nature .

4. It is yet apparent in the very Nature of mans faculties , that their very usefulness and tendency , is to live to God , and to enjoy him : And that God should make a Nature apt for such a use , and give it no disposedness to its proper use , is an unnatural conceit . We see to this day that it is but an unreasonable abuse of Reason , when it is not used Holily for God ; and it is a very disease of nature to be otherwise disposed . Therefore Primitive Nature had such a Holy inclination .

5. The contrary opinion tendeth to Infidelity , and to brutifie humane Nature . For if no man can believe that he must be Holy and live to God , and enjoy him hereafter in Heaven , but he that also believeth that Primitive Nature was never disposed or qualified for such a life ; and that God must first make a man another creature in specie , of another nature ( and consequently not a man ) this is not only so improbable , but so contrary to Scripture and Reason , that few considerate persons would believe it . As if we must believe that God would turn brutes into men . God healeth , elevateth and perfecteth Nature , but doth not specificially change it , at least in this life .

Obj. But let it be granted that he giveth not man specifically another Nature , yet he may give him such higher gifts , as may be like another Nature to him so far .

Answ. No doubt he may and doth give him such gifts as actuate and perfect Nature : but some Disposition to our ultimate end is essential to our Nature ; and therefore to assign man another ultimate end , and to give a Disposition to it , of which he had no seed , or part , or principle before , is to make him another creature . I confess that in lapsed man , the Holy Disposition is so far dead , as that the change maketh a man a New Creature in a Moral sense ( as be is a New Man that changeth his mind and manners : ) But still Nature hath its aptitude as Rational to be employed for its Maker ; so that he is not a New Creature in a Natural sense .

An actual or habitual willingness to this Holy employment , a promptitude to it , and a due understanding of it , is the New Creature Morally so called which is given in our sanctification : But the Natural aptitude that is in our faculties as Rational , to this holy life , is essential to us as men , or as Rational ; even to have the Potentiam naturalem which must yet have further help or moral life to actuate it . And Adam had both these : The one he retained , or else he had not continued a man , The other he lost , or else he had not had need of Renovation .

6. If Adams Nature had not been Disposed to God as to his End and Soveraign , then the Law of Nature ( to adhere to God , and obey and serve him ) was not written in his heart : And then it would not have been his duty to adhere to God , and to obey and serve him ; which is so false , that even in lapsed unrenewed Nature , there is left so much aptitude hereto , as will prove him to be still under the obligations of this Law of Nature , even actually to adhere to God , and to obey him , which a dead man , a mad man , or an Infant is not ( immediately . )

By all this you see , that though the blindness and disease of Reason , is contrary to faith and holiness , yet Reason it self is so much for it , as that Faith it self is but the act of elevated well informed Reason ; and supernatural Revelation is but the means to inform our Reason , about things which have not a natural evidence , discernable by us . And sanctification ( actively taken ) is but the healing of our Reason and Rational appetite : And Holiness is but the health or soundness of them . The errour of Reason must be renounced by Believers ; but not the use of Reason : The sufficiency of Reason and Natural Light without supernatural Light and Help , we must all deny : But to set Reason as Reason in opposition to Faith or Holiness , or Divine Revelation , is as gross a piece of foolery , as to set the visive faculty in opposition to the Light of the Sun , or to its objects . It is the unreasonableness of sinners that is to be cured by Illuminating Grace . They are wise to do evil , but to do good they have no knowledge . Their Reason is wounded , depraved and corrupted about the matters of God : They have Reason to serve the flesh , but not to Master it . God doth renew men by giving them wisdome , and bringing them to a sound mind ; As Logick helpeth Reason in discourse and arguing , so Theology informeth Reason about the matters of God and our salvation : and the Spirit of God doth make his Doctrine and Revelation effectual . Make Nature sound , and Reason clear , & then we will consent that all men be perswaded to live according to their Nature and their Reason . But if a Bedlam will rave and tear himself and others , and say , this is according to my Nature or my Reason ; it is fitter that chains and whips do cure that Nature and Reason , than that he be allowed to live according to his madness . If a Drunkard or Whoremonger will say , My Nature and Reason incline mee to please my appetite and lust , it is fit that the swinish Nature be corrected , and the beast which rideth and ruleth the man , be taken down ▪ and when indeed his Nature is the Nature of a man , and fitted to the use and ends that it was made for , then let him live according to it and spare not . If a malicious man will abuse or kill his neighbours , and say , This is according to my Nature , let that Nature be used as the Nature of Wolves and Foxes , and other noxious creatures are . But let humane Nature be cured of its blindness , carnality and cortuption , and then it will need no external testimony to convince it , that no employment is so natural and suitable to man , as to Walk with God , in Love and Confidence , and reverent Worship , and chearful Obedience to his Will . A worldly fleshly sensual life , will then appear to be below the rational nature of a man , as it is below us to go to grass with horses , or to live as meer companions of brutes . It will then appear to be as natural for us to Love and Live to our Creatour and Redeemer , and to Walk with God , as for a Child to love his Parents , and to live with them and serve them . When I say that this is Natural , I mean not that it is Necessary by Natural Necessity , or that Grace doth operate per modum naturae , as the irrational motion is so called . There is a Brutish or Inanimate Nature , and there is a Rational Voluntary Nature : Grace worketh not according to the way of Inanimate or Brutish Nature , but according to the way of Rational Nature , in free Agents . I may well say that whatever is Rational , is Natural to a Rational Creature as such , so far as he discerneth it . Yea and Habits , though they effect not necessarily , but freely in a Rational nature , yet they Incline Necessarily , & per modum naturae . They contain in their being a Natural aptitude and propensity to action .

Obj. But thus you confound Nature and Grace , Natural and supernatural operations , while you make Grace Natural .

Answ. No such matter : Though walking with God be called Natural , as it is most agreeable to Nature so far as it is sound , and is the felicity and meetest employment of the rational nature as such ; Yet 1. Diseased nature doth abhor it , as a diseased stomack the pleasantest and most wholesome food ( as I said before . ) 2. And this disease of Nature cannot he cured without Divine supernatural Grace . So that as to the efficient cause , our Holinesse is supernatural . But it is unsound doctrine of those that affirm that Adam in his pure Natural state of innocency , had no Natural Holiness , or aptitude and promptitude to Walk with God in order to everlasting happiness ; but say that all this was either wanting to him , and was a state specifically distinct , which he fell short off by his sin , or that it was given him by superadded Grace , and was not in his entire Nature .

And yet we deny not but as to Degrees , Adams nature was to grow up to more perfection : and that his Natural Holiness contained not a sufficient immediate aptitude and promptitude to every duty which might afterward be required of him ; but this was to be obtained in the exercise of that Holiness which he had : Even as a Vine or other fruit tree , though it be Natural to it to bear its proper fruit , yet hath it not an immediate sufficient aptitude hereto , whilst it is but appearing out of the seed , before it be grown up to just maturity . Or as it is Natural to a man to discourse and reason ; but yet his nature in infancy , or untaught and unexercised , hath not a sufficient immediate aptitude and promptitude hereunto . Or as Grace inclineth a renewed soul ▪ to every holy Truth and duty : and yet such a soul in its infancy of Grace , hath not a sufficient immediate aptitude or promptitude to the receiving of every holy truth , or the doing of every holy duty ; but must grow up to it by degrees . But the addition of these degrees , is no specifical alteration of the nature of man , or of that grace which was before received .

Having been so long upon this first Consideration ( that Walking with God is most agreeable to humane nature ) I shall be briefer in the rest that follow .

II. TO Walk with God and live to him , is incomparably the Highest and Noblest life . To converse with men only , is to converse with Worms : whether they be Princes or poor men , they differ but as the bigger vermine from the lesser . If they be Wise and Good , their Converse may be profitable and delightful , because they have a beam of excellency from the face of God : ( And O how unspeakable is the distance between his Wisdom and Goodness , and theirs ! ) But if they be foolish , ungodly and dishonest , how loathsome is their conversation ? What stinking breath is in their profane and filthy language ? in their lies and slanders of the just ? in their sottish jears and scorns of those that Walk with God ? which expose at once their folly and misery to the pitty of all that are truly understanding . When they are gravely speaking evil of the things which they understand not , or with a fleering confidence deriding merrily the holy commands and waies of God , they are much more lamentably expressing their infatuation , than any that are kept in chains in Bedlam : Though indeed with the most they scape the reputation which they deserve , because they are attended with persons of their own proportion of wisdom , that alwayes reverence a silken coat , and judge them wise that wear gold lace , and have the greatest satisfaction of their wills and lusts , and are able to do most mischief in the world : and because good men have learnt to honour the worst of their superiours , and not to call them as they are . But God is bold to call them as they are , and give them in his word , such names and characters by which they might come to know themselves . And is it not a Higher ▪ Nobler life to Walk with God , then to Converse in Bedlam , or with intoxicated sensualists , that live in a constant deliration ?

Yea worse then so : ungodly men are children of the Devil , so called by Jesus Christ himself , Joh. 8. 44. because they have much of the nature of the Devil , and the lusts of their father they will do ; yea they are taken captive by him at his will , 2 Tim. 2. 26. They are the servants of sin , and do the drudgery that so vile a Master sets them on , Joh. 8. 34. Certainly as the spirits of the just are so like to Angels , that Christ saith , we shall be as they and equal to them ; so the wicked are nearer kin to Devils then they themselves will easily believe . They are as like him as children to their Father : He is a lyar , and so are they : He is a hater of God , and godliness , and godly men , and so are they : He is a murderer , and would fain devour the holy seed ; and such are they . He envyeth the progress of the Gospel , and the prosperity of the Church , and the increase of Holiness ; and so do they . He hath a special malice against the most powerful and successful Preachers of the Word of God , and against the most zealous and eminent Saints ; and so have they . He cares not by what lyes and fictions he disgraceth them , nor how cruelly he useth them ; No more do they , ( or some of them at least : ) He cherisheth licentiousness , sensuality and impiety ; and so do they . If they do seem better in their adversity and restraint , yet try them but with prosperity , and power , and you shall see quickly how like they are to devils . And shall we delight more to converse with brutes and incarnate devils , than with God ? Is it not a more high and excellent conversation to Walk with God , and live to Him , then to be companions of such degenerate men , that have almost forfeited the reputation of humanity ? Alas , they are companions so deluded and ignorant , and yet so wilfull ; so miserable , and yet so confident and secure , that they are , to a believing eye , the most lamentable sight that the whole world can shew us out of hell . And how sad a life must it then needs be , to converse with such , were it not for the hope that we have of furthering their recovery and Salvation !

But to Walk with God is a word so high , that I should have feared the guilt of arrogance in using it , if I had not found it in the holy Scriptures . It is a word that importeth so high and holy a frame of soul , and expresseth such high and holy actions , that the naming of it striketh my heart with reverence ▪ as if I had heard the voice to Moses [ Put off thy shoes from off thy feet , for the place whereon thou standest is holy ground ] Exod. 3. 5. Methinks he that shall say to me , Come see a man that walks with God , doth call me to see one that is next unto an Angel , or glorified soul ! It is a far more reverend object in mine eye , then ten thousand Lords or Princes considered only in their fleshly glory . It is a wiser action for people to run and crowd together , to see a man that Walks with God , then to see the pompous train of Princes , their entertainments , or their triumphs . O happy man , that Walks with God , though neglected and contemned by all about him ! What blessed sights doth he daily see ! What ravishing tydings , what pleasant melody doth he daily hear , unless it be in his swoons or sickness ! what delectable food doth he daily tast ! He seeth by faith the God , the Glory , which the blessed Spirits see at hand by nearest intuition : He seeth that in a glass and darkly , which they behold with open face : He seeth the glorious Majesty of his Creatour , the Eternal King , the Cause of Causes , the composer , upholder , preserver , and governour of all the worlds : He beholdeth the wonderful methods of his providence : And what he cannot reach to see , he admireth , and waiteth for the time when that also shall be open to his view ! He seeth by Faith the world of Spirits , the hosts that attend the throne of God ; their perfect righteousnesse , their full devotednesse to God ; their ardent love , their flaming zeal , their ready and chearful obedience , their dignity and shining glory , in which the lowest of them exceedeth that which the Disciples saw on Moses and Elias when they appeared on the holy Mount , and talkt with Christ . They hear by faith the heavenly consort , the high and harmonious Songs of praise , the joyful triumphs of crowned Saints , the sweet commemorations of the things that were done and suffered on earth , with the praises of him that redeemed them by his blood , and made them Kings and Priests to God : Herein he hath sometime a sweet foretast of the everlasting pleasures , which though it be but little , as Jonathans honey on the end of his rod , or as the clusters of grapes which were brought from Canaan into the wilderness , yet are they more excellent then all the delights of sinners . And in the beholding of this celestial Glory , some beams do penetrate his breast , and so irradiate his longing soul , that he is changed thereby into the same image from Glory to Glory ; the spirit of Glory and of God doth rest upon him ; And O what an excellent holy frame doth this converse with God possess his soul of ! How reverently doth he think of him ! what life is there in every Name and Attribute of God which he heareth or thinketh on ! The mention of his Power , his Wisdome , his Goodness , his Love , his Holinesse , his Truth , how powerful and how pleasant are they to him ! when to those that know him but by the hearing of the ear , all these are but like common names and notions ; and even to the weaker sort of Christians , whose Walking with God is more uneven , and low , interrupted by their sins and doubts and fears , this life and glory of a Christian course is lesse perceived .

And the sweet appropriating and applying works of faith , by which the soul can own his God , and finds it self owned by him , are exercised most easily and happily in these near approaches unto God . Our doubts are cherished by our darknesse , and that is much caused by our distance : The nearer the soul doth approach to God , the more distinctly it heareth the voice of mercy , the sweet reconciling invitations of Love ; and the more clearly it discerneth that goodness and amiableness in God , which maketh it easier to us to believe that he loveth us , or is ready to embrace us ; and banisheth all those false and horrid apprehensions of him , which before were our discouragement , and made him seem to us more terrible then amiable . As the Ministers and faithful servants of Christ , are ordinarily so misrepresented by the malignant Devil , to those that know them not , that they are ready to think them some silly fools , or falsehearted hypocrites , and to shun them as strange undesirable persons ; but when they come to through acquaintance with them by a nearer and familiar converse , they see how much they were mistaken , and wronged by their prejudice and belief of slanderers misreports : Even so a weak believer that is under troubles , in the apprehension of his sin and danger , is apt to hearken to the enemy of God , that would shew him nothing but his wrath , and represent God as an enemy to him : And in this case it is exceeding hard for a poor sinner to believe that God is reconciled to him , or loveth him , or intends him good , but he is ready to dread and shun him as an enemy , or as he would fly from a wild beast or murderer , or from fire or water that would destroy him : And all these injurious thoughts of God are cherished by strangeness and disacquaintance . But as the soul doth fall into an understanding and serious converse with God , and having been often with him , doth find him more merciful than he was by Satan represented to him , his experience reconcileth his mind to God , and maketh it much easier to him to believe that God is reconciled unto him ▪ when he hath found much better entertainment with God than he expected , and hath observed his benignity , and the treasures of his bounty laid up in Christ , and by him distributed to believers , and hath found him ready to hear and help , and found him the only full and suitable felicitating Good , this banisheth his former horrid thoughts , and maketh him ashamed that ever he should think so suspiciously , injuriously and dshonourably of his dearest God and Father .

Yet I must confesse that there are many upright troubled souls , that are much in reading , prayer and meditation , that still find it hard to be perswaded of the Love of God , and that have much more disquietment and fear since they set themselves to think of God , than they had before : But yet for all this , we may well conclude , that to walk with God , is the way to consolation , and tendeth to acquaint us with his love . As for those troubled souls whose experience is objected against this , some of them are such as are yet but in their return to God , from a life of former sin and misery , and are yet but like the needle in the compasse that is shaken , in a trembling motion towards their rest , and not in any setled apprehensions of it . Some of them by the straying of their imagination too high , and putting themselves upon more than their heads can bear , and by the violence of fears or other passions , do make themselves uncapable of those sweet consolations which else they might find in their converse with God ; as a Lute when the strings are broken with straining , is uncapable of making any melody . All of them have false apprehensions of God , and therefore trouble themselves by their own mistakes . And if some perplex themselves by their errour , doth it follow that therefore the Truth is not comfortable ? Is not a Fathers presence consolatory , because some children are afraid of their Fathers , that know them not because of some disguise ? And some of Gods children walk so unevenly and carelesly before him , that their sins provoke him to hide his face , and to seem to reject them and disown them , and so to trouble them that he may bring them home : But shall the comforts of our Fathers Love and Family , be judged of by the fears or smart of those whom he is scourging for their disobedience , or their tryal ? Seek God with understanding , as knowing his essential properties , and what he will be to them that sincerely and diligently seek him , and then you will quickly have experience , that nothing so much tendeth to quiet , and settle a doubting , troubled , unstable soul , as faithfully to walk with God .

But the soul that estrangeth it self from God , may indeed for a time have the quietness of security ; but ( so far ) it will be strange to the assurance of his Love , and to true consolation . Expect not that God should follow you with his comforts in your sinfulnesse and negligence , and cast them into your hearts whilest you neither seek nor mind them , or that he give you the fruit of his wayes in your own wayes . Will he be your joy when you forget him ? will he delight your souls with his goodness and amiableness , while you are taken up with other matters , and think not of him ? can you expect to find the comforts of his family , among his enemies , out of doors ? The experience of all the world can tell you , that prodigals while they are stragling from their Fathers house , do never tast the comfort of his embraces ; The strangers meddle not with his childrens joyes : They grow not in the way of ambition , covetousnesse , vainglory , or sensuality ; but in the way of holy obedience , and of believing contemplations of the Divine everlasting objects of delight . For , lo , they that are far from him shall perish : he destroyeth them that go a whoring from him : but it is good for us to draw nigh to God , Psal. 73. 27 , 28.

III. VVAlking with God , is the only course that can prove and make men truly wise . It proves them wise that make so wise and good a choice , and are disposed and skilled in any measure for so high a work . Practical Wisdome is the solid , useful , profitable wisdome : And Practical Wisdome is seen in our Choice of Good , and Refusal of Evil , as its most immediate and excellent effect . And no Choosing or Refusing doth shew the Wisdome or Folly of man so much as that which is about the Greatest matters , and which everlasting life or death depends on . He is not thought so wise among men that can write a Volume about the Orthography or Etymology of a word , or that can guess what wood the Trojane Horse was made of , or that can make a chain to tye a Flea in , as he that can bring home Gold and Pearls , or he that can obtain and manage Governments , or he that can cure mortal maladies : For as in lading we difference Bulk and Value , and take not that for the best commodity which is of greatest quantity or weight , but that which in most precious and of greatest use : so there is a bulky knowledge , extended far , to a multitude of words and things , which are all of no great use or value ; and therefore the Knowledge of them is such as they : And there is a precious sort of Knowledge , which fixeth upon the most precious things ; which being of greatest Use and Value , do accordingly prove the Knowledge such . Nothing will prove a man simply and properly wise , but that which will prove or make him Happy . He is wise indeed , that is wise to his own and others good : And that is indeed his Good , which saveth his soul , and maketh him for ever blessed . Though we may admire the Cunning of those that can make the most curious engines , or by deceiving others advance themselves , or that can subtilly dispute the most curious niceties , or criticize upon the words of several languages ; yet I will never call them Wise , that are all that while the Devils slaves , the enemies of God , the refusers of Grace , and are making haste to endless misery : And I think there is not one of those in Hell who were once the subtile men on earth , that now take themselves to have been truly wise , or glory much in the remembrance of such Wisdome .

And as this Choice doth prove men wise , so the practice of this Holy walking with God , doth make them much wiser than they were . As there must be some work of the Spirit to draw men to believe in Christ , and yet the Spirit is promised and given ( in a special sort or measure ) to them that do Believe ; so must there be some special Wisdome to make men Choose to walk with God ; but much more is given to them in this holy course . As Solomon was wiser than most of the world , before he asked wisdome of God , or else he would not have made so wise a Choice , and preferred wisdome before the riches and honours of the world : And yet it was a more notable Degree of wisdome that was afterwards given him in answer to his prayer : so it is in this case .

There are many undenyable Evidences to prove , that walking with God doth do more to make men truly wise , than all other learning or policy in the world .

1. He that walketh with God , doth begin aright , and settle upon a sure foundation : ( And we use to say , that a work is half finished that is well begun : ) He hath engaged himself to the best and wisest Teacher : He is a Disciple to Him that knoweth all things . He hath taken in infallible principles , and taken them in their proper place and order : He hath learnt those Truths which will every one become a Teacher to him , and help him to that which is yet unlearnt . Whereas many that thought they were Doctors in Israel , if ever they they will be wise and happy , must become fools ( that is , such as they have esteemed fools ) if ever they will be wise , 1 Cor. 3. 18. and must be called back with Nicodemus to learn Christs Cross , and to be taught that that which is born of the flesh is but flesh , and that which is born of the spirit is spirit : and that therefore they must be born again ( not only of water , but also of the spirit ) if ever they will enter into the Kingdome of Heaven , Joh. 3. 3 , 5 , 6. O miserable beginning ! and miserable progress ! when men that never soundly learnt the mysteries of Regeneration , and Faith , and Love , and Self-denyal , and Mortification , do proceed to study names and words , and to turn over a multitude of Books , to fill their brains with airy notions , and their Common-places with such sayings as may be provision and furniture for their pride and ostentation , and ornament to their style and language ; and know not yet what they must do to be saved , and indeed know nothing as they ought to know ! 1 Cor. 8. 2. As every Science hath its principles , which are supposed in all the consequential verities ; so hath Religion as Doctrinal and Practical , those Truths which must be first received before any other can be received as it ought ; and those things which must be first done , before any other can be done so as to attain their ends . And these Truths and Duties are principally about God himself , and are known and done effectually by those , and only those , that walk with God , or are devoted to him . It is a lamentable thing to see men immerst in serious studies , even till they grow aged , and to hear them seriously disputing and discoursing about the controversies or difficulties in Theology , or inferiour Sciences , before ever they had any saving knowledge of God , or of the work of the Holy Ghost in the converting and sanctifying of the soul , or how to escape everlasting misery !

2. He that walketh with God , hath fixed upon a right end , and is renewing his estimation and intention of it , and daily prosecuting it : And this is the first and greatest part of Practical Wisdome . When a man once knoweth his End aright , he may the better judge of the aptitude and seasonableness of all the means . When we know once that Heaven containeth the only felicity of man , it will direct us to Heavenly cogitations , and to such spiritual means as are fitted to that End : If we have the right mark in our eye , we are liker to level at it than if we mistake our mark . He is the wise man , and only he , that hath steadily fixed his eye upon that blessedness which he was created and redeemed for , and maketh strait towards it , and bends the powers of soul and body , by faithful constant diligence to obtain it . He that hath rightly and resolvedly determined of his end , hath virtually resolved a thousand controversies that others are unsatisfied and erroneous in : He that is resolved , that his End is to Please and Glorifie God , and to enjoy him for ever , is easily resolved whether a holy life , or a sensual and worldly , be the way : whether the way be to be Godly , or to make a mock at Godliness : whether Covetousness and Riches , Ambition and Preferment , Voluptuousness and Fleshly pleasures , be the means to attain his End : whether it will be attained rather by the studying of the Word of God , and meditating on it day and night , and by holy conference , and fervent prayer , and an obedient life ; or by negligence , or worldliness , or drunkenness , or gluttony , or cards and dice , or beastly filthiness , or injustice and deceit . Know once but whither it is that we are going , and its easie to know whether the Saint , or the Swine , or the Swaggerer be in the way . But a man that doth mistake his End , is out of his way at the first step ; and the further he goes , the further he is from true felicity ; and the more he erreth , and the further he hath to go back again , if ever he return . Every thing that a man doth in the world , which is not for the right end ( the Heavenly felicity ) is an act of foolishness and errour , how splendid soever the Matter or the Name , may make it appear to ignorant men . Every word that an ungodly person speaketh being not for a right End , is in him but sin and folly , however materially it may be an excellent and useful Truth . While a miserable soul hath his back upon God , and his face upon the world , every step he goeth is an act of folly ▪ as tending unto his further misery . It can be no act of wisdome , which tendeth to a mans damnation . When such a wretch begins to enquire and bethink him where he is , and whither he is going , and whither he should go , and to think of turning back to God , then and never till then , he is beginning to come to himself , and to be wise , Luk. 15. 17. Till God and Glory be the End that he aimeth at , and seriously bends his study , heart and life to seek , though a man were searching into the mysteries of nature , though he were studying or discussing the notions of Theology ; though he were admired for his earning and wisdome by the world , and cryed up as the Oracle of the Earth , he is all the while but playing the fool , and going a cleanlier way to Hell than the grosser sinners of the world ! For ●s he wise , that knoweth not whether Heaven or Earth be better ? whether God or his Flesh should be obeyed ? whether everlasting joyes , or the transitory pleasures of sin , should be preferred ? or that seemeth to be convinced of the truth in these and such like cases , and yet hath not the wit to make his choice , and bend his life according to his conviction ? He cannot be wise that practically mistakes his End .

3. He that walketh with God , doth know those things , with a deep , effectual , heart-changing knowledge , which other men know but superficially , by the halves , and as in a dream . And true wisdome consisteth in the Intensiveness of the knowledge subjectively , as much as in the extensiveness of it objectively . To see a few things in a narrow room perspicuously and clearly , doth shew a better eye-sight , than in the open Air to see many things obscurely so as scarce to discern any of them aright ; ( ●●ke him that saw men walk like trees . ) The clearness and 〈◊〉 of knowledge , which makes it effectual to its proper use , 〈…〉 greatness and excellency of it : Therefore it is that unlearned men that love and fear the Lord , may well be said to be incomparably more wise and knowing men , than the most learned that are ungodly . As he hath more riches that hath a little Gold or Jewels ▪ than he that hath many load of stones : so he that hath a deep effectual knowledge of God the Father , and the Redeemer , and of the life to come , is wiser and more knowing than he that hath only a notional knowledge of the same things , and of a thousand more . A wicked man hath so much knowledge , as teacheth him to speak the same words of God , and Christ , and Heaven , which a true Believer speaks ; but not so much as to work in him the same affections and choice , nor so much as to cause him to do the same work . As it is a far more excellent kind of knowledge which a man hath of any Country by travel and habitation there , than that which cometh but by reading or report ; or which a man hath of meat , of fruits , of wine , by eating and drinking , than that which another hath by hearsay ; so is the inward heart-affecting knowledge of a true believer , more excellent than the flashy notions of the ungodly ▪ Truth simply as Truth , is not the highest and most excellent object of the mind : But Good as Good , must be apprehended by the Understanding , and commended to the Will , which entertaineth it with Complacency , adhereth to it with Choice and Resolution , prosecuteth it with Desire and Endeavour , and Enjoyeth it with Delight : And though it be the Understanding which apprehendeth it , yet it is the Heart or Will that rellisheth it , and tasteth the greatest sweetness in it , working upon it with some mixture of internal sense ( which hath made some ascribe a knowledge of Good as such unto the Will. ) And it is the Wills intention that causeth the Understanding to be denominated Practical : And therefore I may well say , th●t it is Wisdom indeed when it reacheth to the heart . No man knoweth the Truth of God so well as he that most firmly Believeth him : And do man knoweth the Goodness of God so well as he that Loveth him most : No man knoweth his Power and Mercy so well as he that doth most confidently Trust him : And no man knoweth his Justice and Dreadfulness so well as he that feareth him : No man knoweth or believeth the Glory of Heaven so well as he that most esteemeth , desireth and seeketh it , and hath the most Heavenly Heart and Conversation : Ho man believeth in Jesus Christ so well as he that giveth up himself unto him , with the greatest Love and Thankfulness , and Trust and Obedience . As James saith [ Shew mee thy Faith by thy works ] so say I , Let me know the measure and value of my knowledge by my Heart and Life . That is wisdome indeed which conformeth a man to God , and saveth his soul : This only will be owned as wisdome to eternity , when dreaming notions will prove but folly .

4. He that walketh with God hath an infallible Rule , and taketh the right course to have the best acquaintance with it , and skill to use it . The Doctrine that informeth him is Divine : It is from Heaven , and not of Men : And therefore if God be wiser than man , he is able to make his Disciples wisest ; and Teaching will more certainly and powerfully illuminate . Many among men have pretended to Infallibility , that never could justifie their pretensions , but have confuted them by their own mistakes and crimes : But none can deny the Infallibility of God . He never yet was deceived , or did deceive : He erreth not , nor teacheth errour . Nicodemus knew Christ was to believed , when he knew that he was a Teacher come from God , Joh. 3. 2. Christ knew that the Jews themselves durst not deny the truths of John's Doctrine , if he could but convince them that it was [ from Heaven , and not of men ] It is impossible for God to lye : It is the Devil that was a Lyar from the beginning , and is yet the Father of lyes . No wonder if they believe lyes that follow such a Teacher . And those that follow the flesh and the world , do follow the Devil : They that will believe what their fleshly interest and lusts perswade them to believe , do believe what the Devil perswadeth them to believe ; For he perswadeth them by these , and for these . What marvel then if there be found men in the world , that can believe that Holiness is Hypocrisie , or a needless thing ! that those are the worst men that are most careful to please God ; that the world is more worthy of their care and labour , than their salvation is ; that the pleasures of sin for a season are more desirable , than the everlasting happiness of the Saints ; that cards and dice , and mirth and lust , and wealth and honour , are matters more delectable , than Prayer , and meditating on the Word of God , and loving him , and obeying him , and waiting in the hopes of life eternal ; that gluttons and drunkards , and whoremongers , and covetous persons , may enter into the Kingdom of God , &c. What wonder if a thousand such damnable lyes , are believed by the Disciples of the Father of lyes ! what wonder if there are so many Saint-haters , and God-haters in the world , as to fill the earth with persecutions and cruelties , or make a scorn of that which God most highly valueth , and all this under pretences of Order , or Unity , or Justice , or something that is good , and therefore fit to palliate their sin ! Is there any thing so false , or foul , or wicked , that Satan will not teach his followers ? Is he grown modest , or moderate , or holy , or just ? Is he reconciled to Christ , to Scripture , to Godliness , or to the Godly ? Or is his Kingdom of darkness at an end ? and hath he lost the earth ? Or are men therefore none of the servants of the Devil , because they were baptized ( as Simon Magus was ) and call and think themselves the servants of Christ ? As if still it were not the art by which he gets and keeps Disciples , to suffer them to wear the livery of Christ , and to use his name , that he may thus keep possession of them in peace , who else would be frighted from him , and fly to Christ ! He will give them leave to study Arts and Sciences , and to understand things excellent of inferiour use , so be it they will be deceived by him in the matters of God and their salvation . He can allow them to be learned Lawyers , excellent Physicians , Philosophers , Politicians , to be skilful Artists , so be it they will follow him in sin to their damnation , and will overlook the Truth that should set them free , ( Joh. 8. 32. Yea he will permit them ( when there 's no remedy ) to study the holy Scriptures , if he may but be the expounder and applyer of it : Yea he will permit them notionally to understand it , if they will not learn by it to be converted , to be holy , and to be saved : He can suffer them to be eminent Divines , so they will not be serious Christians . Thus is the world by the grand Deceiver hurried in darkness to perdition , being taken captive by him at his will , 2 Tim. 2. 26. But the Sanctified are all illuminated by the Holy Ghost , by whom their eyes are so effectually opened , that they are turned from darkness unto light , and from the power of Satan unto God , Act. 26. 18. The Father of Glory hath given them the spirit of wisdom and revelation , in the knowledge of Christ , that the eyes of their understanding being enlightned , they may know what is the hope of his calling , and what the riches of the Glory of his inheritance in the Saints , Eph. 1. 17 , 18. Certainly that illumination of the Holy Ghost which is so often mentioned in Scripture as given to all true believers , is not a fansie , nor an insignificant name : And if it signifie any thing , it signifieth somewhat that is much above the teaching of man . All that walk with God are taught of God! And can man teach like God ? God hath accesse unto the heart , and there he doth transcribe his Laws , and put them into our inward parts . And they that walk with him have not only his Word to read , but his Spirit to help them to understand it : and being with him , in his family ( yea he dwelleth in them and they in him ) he is ready at hand to resolve their doubts : when he gave them his fear , he gave them the beginning of wisdom , Psal. 111. 10. He causeth them to incline their ear to wisdom , Prov. 2. 2 , 6. and to apply their hearts unto it , Psal. 90. 12. and maketh them to know it in the hidden parts , Psal. 51. 6.

It is his Law that they have determined to make their rule : They live as under his authority : They are more observant of his Will and Government , than of any Laws or Government of man . And as they obey man in and for the Lord , so they do it in subordination to him , and therefore not against him and his Laws , which being the standard of Justice , and the Rule of Rulers , and of subjects both , they are in the safest way of unerring wisdom , who walk with God according to that Rule ▪ and refuse to turn aside , though commanded by man , or enticed by Satan , the world , or flesh .

5. He that walketh with God is the most considerate person , and therefore hath great advantage to be wise . The frequent and serious thoughts of God , do awaken all the powers of the soul , so that drowsiness doth not hinder the understanding , and so occasion its deceit : There is scarce a more common and powerful cause of mens folly and delusion and perdition , in all the world , than that sleepiness and stupidity which hindereth Reason from the vigorous performance of its office : In this sensless case , though a man both know and consider of the same Truths , which in their nature are most powerful to cleanse and govern and save his soul , yet sluggishness doth enervate them : He knoweth them as if he knew them not , and considereth them as if he never thought of them : They work little more upon him , then if he believed them not , or had never heard of them : even as a dream of the greatest matters , moveth not the sleeper from his pillow : In this senslesse state , the Devil can do almost any thing with a sinner : He can make him sin against his knowledge : And when Conscience hath frighted him into some kind of Penitence , and made him cry out , I have sinned and done foolishly , and caused him to promise to do so no more ; yet doth the Devil prevail with him to go on , and to break his promises , as if he had never been convinced of his sins , or confessed them , or seen any reason or necessity to amend : He doth but imprison the truth in unrighteousness , and bury it in a senseless heart : whereas if you could but awaken all the powers of his soul , to give this same truth its due entertainment , and take it deeper into his heart , it would make him even scorn the baits of sin , and see that the ungodly are beside themselves , and make him presently resolve and set upon a holy life . And hence it is that sickness which causeth men to receive the sentence of death , doth usually make men bewail their former sinful lives ▪ and marvail that they could be before so sottish as to resist such known and weighty truths ; and it makes them purpose and promise reformation and wish themselves in the case of those that they were wont before to deride and scorn : Because now the Truth is deeplier received and digested , by their awakened souls , and appeareth in its proper evidence and strength . There is no man but must acknowledge , that the same truth doth at one time command his soul , which at another time seems of little force : It is a wonder to observe how differently the same consideration worketh with a man when he is awakened , and when he is in a secure stupid case !

Now this is his advantage that walks with God : He is much more frequently then others awakened , to a serious apprehension of the things which he understandeth : The thoughts of the presence of the most Holy God , will not suffer him to be as secure and senseless as others are , or as he is himself when he turneth aside from this Heavenly conversation . He hath in God such exceeding transcendent excellencies , such Greatness , such Goodness continually to behold , that it keepeth his soul in a much more serious lively state , than any other means could keep it in : so that when ever any truth or duty is presented to him , all his saculties are awake and ready to observe it and improve it . A Sermon , or a good book , or godly conference , or a mercy , when a man hath been with God in prayer or contemplation , will relish better with him , and sink much deeper , then at another time . Nay one serious thought of God himself , will do more to make a man truly and solidly wise , then all the reading and learning in the world , which shuts him out .

6. Walking with God doth fix the mind , and keep it from diversions and vagaries , and consequently much helpeth to make men wise . A stragling mind is empty and unfurnished . He that hath no dwelling , for the most part hath no wealth . Wandering is the beggars life . Men do but bewilder and lose themselves , and not grow wise , whose thoughts are ranging in the corners of the earth , and are like masterlesse dogs , that run up and down according to their fansie , and may go any whether , but have business nowhere . The creature will not fix the soul : But God is the center of all our cogitations : In him only they may unite and fix and rest . He is the only loadstone that can effectually attract and hold it steadfast to himself . Therefore he that walks with God is the most constant and unmoveable of men : Let prosperity or adversity come ; let the world be turned upside-down , and the mountains be hurled into the sea , yet he changeth not : Let men allure or threat , let them scorn or rage , let laws , and customs , and governments , and interest change , he is still the same . For he knoweth that God is still the same , and that his Word changeth not . Let that be death one year which was the way to reputation another , and let the giddy world turn about as the seasons of the year , this changeth not his mind and life ( though in things lawful he is of a yeilding temper : ) For he knoweth that the interest of his soul doth not change , with the humours or interests of men : He still feareth sinning , for he knoweth that Judgement is still drawing on , in all changes and seasons whatsoever : He is still set upon the pleasing of the most Holy God , whoever be uppermost among men ; as knowing that the God whom he serveth is able to deliver him from man , but man is not able to deliver him from God . He still goeth on in the Holy path , as knowing that Heaven is as sure and as desirable as ever it was . Psal. 112. 6 , 7. Surely he shall not be moved for ever : the Righteous shall be in everlasting remembrance : He shall not be afraid of evil tydings : His heart is fixed trusting in the Lord : His heart is established , he shall not be afraid . ]

7. He that walketh with God , hath the great master-truths upon his heart , which are the standard of the rest , and the stock , as it were , out of which they spring . The great truths about God , and Grace and Glory , have a greater power then many hundred truths of an inferiour nature . And moreover , such a one is sure that he shall be wise in the greatest and most necessary points . He is guilty of no ignorance or errour that shall keep him out of heaven , or hinder his acceptance with his God . And if he be wise enough to please God and to be saved , he is wise indeed : ( as before was ●inted . )

8. Walking with God doth take off the vizar of deluding things , and keepeth us out of the reach and power of those objects and arguments which are the instruments of deceit . When a man hath been believingly and seriously with God , how easily can he see through the sophistry of the tempting world ! How easily can he practically confute the reasonings of the flesh ! and discern the dotage of the seeming subtilties of wicked men , that will needs think they have reason for that which is displeasing to their Maker , and tends to the damning of their souls ! so far as a man is conversant with God , so far he is sensible , that all things are nothing , which can be offered as a price to hire him to sin : and that the name of preferment , and honour and wealth , or of disgrace and imprisonment and death , are words almost of no signification , as to the tempters ends , to draw the soul from God and duty . It is men that know not God , and know not what it is to walk with him , that think these words so big and powerful , to whom wealth and honour signifie more then God and Heaven ; and poverty , disgrace and death , do signifie more then Gods displeasure and everlasting punishment in hell . As it is easie to cheat a man that is far from the light , so is it easie to deceive the learnedst man that is far from God .

9. Walking with God , doth greatly help us against the deceitfulness and erroneous disposition of our own hearts . The will hath a very great power upon the understanding : And therefore ungodly fleshly men will very hardly receive any truth which crosseth the carnal interest or disposition : And will hardly let go any errour that feedeth them : because their corrupted wills are a byas to their understandings , and make them desperately partial in all their reading and hearing , and hypocritical in their prayers and enquiries after truth . Interest and corruption locketh up their hearts from their own observation . Whereas a man that walketh with God , that is jealous and holy and just and a searcher of the heart , is driven from hypocrisie , and forced to behave himself as in the open light , and to do all as in the sight of all the world , as knowing that the sight of God is of far greater concernment and regard . The partiality , corruption and byas of the heart , is detected and shamed by the presence of God . Therefore to walk with God is to walk in the light , and as children of the light , and not in darkness . And he that doth Truth cometh to the light , that his deeds might be manifest , that they are wrought in God : when every one that doth evil hateth the light ; neither cometh to the light lest his deeds should be reproved : And this is their condemnation , that light is come into the world , and men love the darkness rather then the light , because their deeds are evil , Joh. 3. 19 , 20 , 21. It tendeth therefore exceedingly to make men wise , to Walk with God , because it is a walking in the light , and in such a presence as most powerfully prevaileth against that hypocrisie , deceitfulness and partiality of the heart , which is the common cause of damning errour .

10. Lastly , they that walk with God are entitled by many promises , to the guidance and direction of his spirit . And blessed are those that have such a guide : at once a light in the world without them , and a light immediately from God within them : For so far as he is received and worketh in them , he will lead them into truth , and save them from deceit and folly ; and having guided them by his counsel , will afterward take them unto glory , Psal. 73. 24. Whereas the ungodly are led by the flesh , and often given up to their own hearts lusts , to walk in their own counsels , Rom. 8. 1 , 13. Psal. 81. 12. till at last the fools do say in their hearts , there is no God , Psal. 14. 1. and they become corrupt and abhominable , eating up the people of the Lord as bread , and call not on his Name , ver. 2. &c. Deceiving and being deceived : sensual , having not the spirit , Jud. 19. who shall receive the reward of their unrighteousness , as accounting it pleasure to riot in the day time , 2 Pet. 2. 13.

IV. ANother benefit of Walking with God , is , that it maketh men good , as well as wise : It is the most excellent means for the advancement of mans soul to the highest degree of holiness attainable in this life . If conversing with Good men doth powerfully tend to make men good ; conversing with God must needs be more effectual ; which may appear in these particulars .

1. The apprehensions of the presence and attributes of God , do most effectually check the stirrings of corruption , and rebuke all the vicious inclinations and motions of the soul : even the most secret sin of the heart , is rebuked by his presence , as well as the most open transgression of the life : For the thoughts of the heart are open to his view . All what is done before God , is done as in the open light : nothing of it can be hid : no sin can have the encouragement of secresie to embolden it . It is all committed in the presence of the Universal King and Lawgiver of the world , who hath forbidden it : It is done before him that most abhorreth it , and will never be reconciled to it . It is done before him that is the Judge of the world , and will shortly pass the sentence on us according to what we have done in the body . It standeth up in his presence who is of infinite Majesty and perfection , and therefore most to be reverenced and honoured ; And therefore if the presence of a wise and grave and venerable person , will restrain men from sin , the presence of God apprehended seriously , will do it much more . It is committed before him that is our dearest friend , and tender Father , and chiefest benefactor : And therefore ingenuity , gratitude and love , will all rise up against it in those that walk with God . There is that in God , before the eyes of those that walk with him , which is most contrary to sin , and most powerful against it , of any thing in the world . Every one will confess that if mens eyes were opened to see the Lord in Glory standing over them , it would be the most powerful means to restrain them from transgressing : The drunkard would not then venture upon his cups : the fornicator would have a cooling for his lusts : the swearer would be afraid to take his Makers name in vain : the prophane would scarce presume to scorn or persecute a holy life . And he that walketh with God , though he see him not corporeally , yet seeth him by faith , and liveth as in his presence ; and therefore must needs be restrained from sin , as having the means which is next to the sight of God . If pride should begin to stir in one that walks with God , O what a powerful remedy is at hand ! How effectually would the presence of the Great and Holy God rebuke it ! and constrain us to say as Job 42. 5 , 6. I have heard of thee by the hearing of the ear : but now mine eye seeth thee : wherefore I abhor my self and repent in dust and ashes . ] If worldly love or carnal lust should stir ●n such a one , how powerfully would the terrours of the Lord repress it ? and his Majesty rebuke it ? and his Love and Goodness overcome it ? If worldly cares or murmuring discontents begin to trouble such a one , how effectually will the Goodness , the All sufficiency and the faithfulness of God allay them , and quiet and satisfie the soul , and cause it to be offended at its own offence , and to chide it self for its repinings and distrust ? If Passion arise and begin to discompose us , how powerfully will the presence of God rebuke it ? and the reverence of his Majesty , and the sense of his Authority and pardoning grace will asswage it , and shame us into silent quietness ; who dare let out his passions upon man , in the presence of his Maker , that apprehendeth his presence ? The same I might say of all other sins .

2. The presence and attributes of God apprehended by those that walk with him , is the potent remedy against Temptations . Who will once turn an eye to the gold and glory of the world that is offered him to allure him to sin , if he see God stand by ? who would be tempted to lust or any sinful pleasure , if he observe the presence of the Lord ? Satan can never come in so ill a time with his temptations , and have so little hope to speed , as when the soul is contemplating the attributes of God , or taken up in prayer with him , or any way apprehensive of his presence . The soul that faithfully walks with God , hath enough at hand in him to answer all temptations . And the further any man is from God , and the less he knoweth him , the more Temptations can do upon him .

3. The presence of God , affordeth the most powerful motives unto Good , to those that walk with him . There is no grace in man , but what is from God , and may find in God its proper object or incentive . As God is God , above the creature transcendently and infinitely in all perfections , so all the motives to goodness which are fetcht from him , are transcendently above all that may be fetcht from any creature . He that liveth alwaies by the fire or in the Sun-shine , is likest to be warm . He that is most with God , will be most like to God in Holiness . Frequent and serious converse with him , doth most deeply imprint his communicable attributes on the heart , and make there the clearest impression of his image . Believers have learned by their own experience , that one hours serious prayer , or meditation , in which they can get nigh to God in the Spirit , doth more advance their grace , then any help that the creature can afford them .

4. Moreover those that walk with God , have not only a Powerful , but an universal incentive for the actuating and increasing of every grace . Knowledge , and faith , and fear , and love , and trust , and hope , and obedience , and zeal , and all have in God their proper objects and incentives : One Creature may be useful to us in one thing , and another in another thing ; but God is the most effectual mover of all his graces : and that in a holy harmony and order . Indeed he hath no greater Motive to draw us to Love him , and Fear him , and Trust him , and Obey him , than himself . It is life eternal to know him in his Son , Joh. 17. 3. And that is , not only because it entitleth us to life eternal , but also because it is the beginning and incentive of that life of holiness which will be eternal .

5. Moreover , those that walk with God , have a constant as well as a Powerful and Universal incentive to exercise and encrease their Graces . Othet helps may be out of the way : Their Preachers may be silenced or removed : Their Friends may be scattered or taken from them : Their Books may be forbidden , or not at hand : But God is alwaies ready and willing : They have leave at all times to come to him , and be welcome . Whenever they are willing they may go to him by prayer or contemplation , and find all in him which they can desire . If they want not Hearts , they shall find no want of any thing in God . At what time soever fear would torment them , they may draw near and put their trust in him , Psal. 56. 2 , 3 , 4. & 11. 1. & 18. 2 , 30. & 31. 1 , 6. He will be a sure and speedy refuge for them , a very present help in trouble , Psal. 46. 1. & 62. 7 , 8. & 91. 2 , 9 & 94. 22. Whenever coldness or lukewarmness would extinguish the work of Grace , they may go to him , and find those streams of flaming Love flow from him , those strong attractives , those wonderful mercies , those terrible judgements , of which while they are musing , the fire may again wax hot within them , Psal. 39. 3.

6. Lastly , by way of encouraging reward , God useth to give abundantly of his Grace , to those that walk most faithfully with him : He will shew most Love to those that most love him : He will be nearest to them that most desirously draw nigh to him ; while he forsaketh those that forsake him , and turneth away from those that turn away from him , 2 Chro. 15. 2. Prov. 1. 32. Ezr. 8. 22. [ The hand of our God is for good upon all them that seek him : but his power and his wrath is against all them that forsake him . ]

Thus it is apparent in all those evidences , that walking with God , is not only a discovery of the Goodness that men have , but the only way to encrease their Grace , and make them better . O what a sweet humility and seriousness , and spirituality appeareth in the conference , or conversation , or both , of those that newly come from a believing close converse with God! When they that come from men and Books , may have but a common mind or life ! And those that come from the business and pleasure of the world and flesh , and from the company of foolish riotous gallants , may come defiled , as the Swine out of the mire !

V. LAstly , to walk with God , is the best preparation for times of suffering , and for the day of death . As we must be judged according to what we have done in the body ; so the nearer we find our selves to judgement , the more we shall be constrained to judge our selves according to what we have done , and shall the more perceive the effects upon our souls .

That this is so excellent a preparative for sufferings and death , will appear by the consideration of these particulars .

1. They that walk with God are safest from all destructive sufferings ; and shall have none but what are sanctified to their good , Rom. 8. 28. They are near to God , where destruction cometh not ; as the Chicken under the wings of the Hen. They walk with him that will not lead them to perdition : that will not neglect them , nor sell them for nought , nor expose them to the will of men and devils , though he may suffer them to be tryed for their good . No one can take them out of his hands . Be near to him , and you are safe : The destroyer cannot fetch you thence . He can fetch you ( when the time is come ) from the side of your merriest companions , and dearest friends ; from the presence of the greatest Princes ; from the strongest Tower , or most sumptuous Pallace , or from your heaps of riches , in your securest health : But he cannot take you from the arms of Christ , nor from under the wings of your Creatours love . [ For there is no God like him , in Heaven above , or on the earth beneath , who keepeth Covenant and Mercy with his servants , that walk before him with all their heart , 1 King . 8 23. ] 1 King . 11. 38. However we are used in our Fathers presence , we are sure it shall be for good in the latter end : For he wanteth neither Power nor Love to deliver us , if he saw deliverance to be best .

2. Walking with God is the surest way to obtain a certainty of his special love , and of our salvation : And what an excellent preparative for sufferings or death such assurance is , I need not tell any considerate beleever . How easie may it be to us to suffer poverty , disgrace or wrongs , or the pains of sickness or death , when once we are certain that we shall not suffer the pains of Hell ! How chearfully may we go out of this troublesome world , and leave the greatest prosperity behind us , when we are sure to live in Heaven for ever ! Even an Infidel will say , that he could suffer or dye , if he could but be certain to be Glorified in Heaven when he is dead .

3. Walking with God doth mortifie the flesh , and allay the affections and lusts thereof : The soul that is taken up with higher matters , and daily seeth things more excellent , becometh as dead to the things below : And thus it weaneth us from all that is in the world which seemeth most desirable to carnal men . And when the flesh is mortified , and the world is nothing to us , or but as a dead and loathsome carkass , what is there left to be very troublesome in any suffering from the world ? or to make us loth by death to leave it ? It is men that know not God , that overvalue the profits and honours of the world ; and men that never felt the comforts of Communion with God , that set too much by the pleasures of the flesh : And it is men that set too much by these , that make so great a matter of suffering . It is he that basely overvalueth wealth , that whineth and repineth when he comes to poverty : It is he that set too much by his honour , and being befooled by his pride , doth greatly esteem the thoughts or applauding words of men , that swelleth against those that disesteem him , and breaketh his heart when he falleth into disgrace . He that is cheated out of his wits by the pomps and splendour of a high and prosperous estate , doth think he is undone when he is brought low . But it is not so with him that walks with God : For being taken up with far higher things , he knoweth the vanity of these : As he seeth not in them any thing that is worthy of his strong desires , so neither any thing that is worthy of much lamentation when they are gone . He never thought that a shadow or feather , or a blast of wind could make him happy : And he cannot think that the loss of these can make him miserable . He that is taken up with God , hath a higher interest and business , and findeth not himself so much concerned in the storms or calms that are here below , as others are , who know no better , and never minded higher things .

4. Walking with God doth much overcome the fear of man : The fear of him that can destroy both soul and body in Hell fire , will extinguish the fear of them that can but kill the body , Luke 12. 4. The threats or frowns of a worm are inconsiderable to him that daily walketh with the great and dreadful God , and hath his power and word for his security . As Moses esteemed the reproach of Christ greater riches than the treasures of Egypt , because he had respect to the recompence of reward ; so he feared not the wrath of the King , for he endured as seeing him that is invisible , Heb. 11. 27.

5. Walking with God doth much prepare for sufferings and death , in that it breedeth quietness in the conscience : so that when all is at peace within , it will be easie to suffer any thing from without . Though there is no proper merit in our works to comfort us , yet it is an unspeakable consolation to a slandered persecuted man to be able to say ▪ These evil sayings are spoken falsly of me , for the sake of Christ : and I suffer not as an evil doer , but as a Christian : And it is matter of very great peace to a man that is hasting unto death , to be able to say as Hezekiah , 2 King . 20. 3. [ Remember now , O Lord , how I have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight : ] And as Paul , 2 Tim. 4. 7 , 8. I have fought a good fight , I have finished my course , I have kept the Faith ▪ henceforth there is laid up for me a Crown of Righteousness , &c. ] And as 2 Cor. 1. 12. For our rejoycing is this , the testimony of our conscience , that in simplicity and godly sincerity , not with fleshly wisdome , but by the grace of God , we have had our conversation in the world : ] such a testimony of conscience is a precious cordial to a suffering or a dying man : The time that we have spent in a holy and heavenly conversation , will be exceeding sweet in the last review , when time spent in sinful vanity , and idleness , and in worldly and fleshly designs , will be grievous and tormenting . The day is coming , and is even at hand , when those that are now the most hardened Infidels , or obstinate presumptuous sinners , or scornful malicious enemies of holiness , would wish and wish a thousand times , that they had spent that life in a serious obedient walking with God , which they spent in seeking worldly wealth , and saying up a treasure on earth , and feeding the inordinate desires of their flesh . I tell you , it is walking with God , that is the only way to have a sound and quiet conscience : And he th● is healing and setling his conscience upon the Love of God and the Grace of Christ , in the time of his prosperity , is making the wisest preparation . for adversity : And the preparation thus made so ●ong before ( perhaps twenty , or forty , or threescore years or more ) is as truly useful and comfortable at a dying hour , as that part which is made immediately before . I know that besides this general preparation , there should be also a particular special properation , for sufferings and death : But yet this general part is the chiefest and most necessary part . A man that hath walked in his life time with God , shall certainly be saved , though death surprize him unexpectedly , without any more particular preparation : But a particular preparation without either such a life , or such a heart as would cause it if he had recovered , is no sufficient preparation at all , and will not serve to any mans salvation . Alas what a pittiful provisio● doth that man make for death and for salvation , who neglecteth his soul , despiseth the commands of God , and disregardeth the promises of eternal life , till he is ready to dye , and then cryeth out [ I repent , I am sorry for my sin , I would I had lived better ] and this only from the constraint of fear , without any such love to God and holiness which would make him walk with God if he should recover ! what if the Priest absolve this man from all his sins ? Doth God therefore absolve him ? Or shall he thus be saved ? No , it is certain that all the Sacraments and Absolution in the world , will never serve to save such a soul , without that grace which must make it new and truly holy . The Absolution of a Minister of Christ , which is pronounced in his name , is a very great comfort to the truly penitent : For such God hath first pardoned by his general Act of Oblivion in the Gospel , and it is God that sendeth his Messenger to them ▪ ( in Sacraments and Ministerial Absolution ) with that pardon particularized and applied to themselves . But where the heart is not truly penitent and converted , that person is not pardoned by the Gospel , as being not in the Covenant , or a child of promise ; and therefore the pardon of a Minister , being upon mistake , or t● an unqualified person can reach no further than to admit him into the esteem of men , and to the Communion and outward priviledges of the Church ( which is a poor comfort to a soul that must lye in Hell : ) But it can never admit him into the Kingdom of Heaven . God indeed may approve the act of his Ministers , if they go according to his rule , and deal in Church administrations with those that make A CREDIBLE PROFESSION of FAITH and HOLINESSE , as if they had true faith and holiness : but yet he will not therefore make such Ministerial acts effectual to the saving of unbelieving or unholy souls . Nay ( because I have found many sensual ungodly people inclining to turn Papists , because with them they can have a quick and easie pardon of their sins , by the Pope , or by the Absolution of the Priest ) let me tell such , that if they understand what they do , even this cheat is too thin to quiet their defiled consciences : For even the Papists School-doctors do conclude , that when the Priest absolveth an impenitent sinner , or one that is not qualified for pardon , such a one is not loosed or pardoned in Heaven ( Leg. Martin . de Ripalda exposit. Liber . Magist. li. 4. dist. 18. p. 654 , 655. & p. 663 , 664. dist. 20. Aquin. Dist. 20. q 1. a. 5. Suar. Tom. 4. in 3. p. disp . 52. Greg. Valent. Tom. 4. disp. 7. q. 20. p. 5. Tolet. lib. 6. cap. 27 Navar. Notab . 17. & 18. Cordub . de indulg . li. 5. q. 23. ) they deny not the truth of those words of Origen . Hom. 14. ad cap. 24. Levit. [ Exit quis à fide , perexit de castris Ecclesiae etiamsi Episcopi Voce non abjiciatur : sicut contru interdum fit , ut aliquis non recto judicio eorum qui praesunt Ecclesiae , for as mittatur : sed si non egit ut mereretur exire , nihil laeditur : interdum enim quod for as mittitur , intus est ; & qui foris est , intus videtur retineri : ] And what he saith of Excommunication , is true of Absolution : An erring Key doth neither lock out of Heaven , nor let into Heaven . A Godly Believer shall be saved though the Priest condemn him : and an unbeliever or ungodly person shall be condemned by God , though he be absolved by the Priest .

Nay if you have not walked with God in the spirit , but walked after the flesh , though your repentance should be sound and true at the last , it will yet very hardly serve to comfort you , though it may serve to your salvation : because you will very hardly get any assurance that it is sincere . It is dangerous lest it should prove but the effect of fear ( which will not save ) when it cometh not till death do fright you to it . As Augustine saith , Nullus expectet , quando peccare non potest : arbitrii enim libertatem quaerit Deus , ut deleri possint commissa ; non necessitatem , sed charitatem , non tantum timorem : quia non in solo timore vivit homo . Therefore the same Augustine saith , [ Siquis positus in ultima necessitate voluerit accipere poenitentiam , & accipit ; fateor vobis , non illi negamus quod petit ; sed non praesumimus quod bene hinc exit : si securus hinc exierit , ego nescio : Poenitentiam dare possumus , securitatem non possumus . You see then how much it is needful to the peace of conscience at the hour of death , that you walk with God in the time of life .

6. Moreover , to walk with God is an excellent preparation for sufferings and death , because it tendeth to acquaint the soul with God , and to embolden it both to go to him in Prayer , and to Trust on him , and expect salvation from him . He that walketh with God is so much used to holy Prayer , that he is a man of Prayer , and is skilled in it , and hath tryed what prayer can do with God : so that in the hour of his extremity , he is not to seek , either for a God to pray to . or a Mediator to intercede for him , or a Spirit of Adoption to enable him as a child to fly for help to his reconciled Father . And having not only been frequently with God , but frequently entertained and accepted by him , and had his prayers heard and granted , it is a great encouragement to an afflicted soul in the hour of distresse , to go to such a God for help . And it is a dreadful thing when a soul is ready to go out of the world , to have ●● comfortable knowledge of God , or skill to pray to him , or encouragement to expect acceptance with him : To think that he must presently appear before a God , whom he never knew , nor heartily loved , being never acquainted with that communion with him in the way of Grace , which is the way to communion in Glory , O what a terrible thought is this ! But how comfortable is it when the soul can say [ I know whom I have believed ? The God that afflicteth me is he that loveth me , and hath manifested his love to me by his daily attractive , assisting and accepting Grace ! I am going by death to see him intuitively , whom I have often seen by the eye of Faith , and to live with him in Heaven , with whom I lived here on earth ; From whom , and Through whom , and To whom was my life ! I go not to any enemy , nor an utter stranger , but to that God who was the Spring , the Ruler , the Guide , the Strength and the Comfort of my life . He hath heard me so oft , that I cannot think he will now reject me : He hath so often comforted my soul , that I will not believe he will now thrust me into Hell : He hath mercifully received me so oft , that I cannot believe he will now refuse me : Those that come to him in the way of Grace , I have found he will in no wise cast out . ] As strangeness to God doth fill the soul with distrustful fears , so walking with him doth breed that humble confidence , which is a wonderful comfort in the hour of distress , and a happy preparations to sufferings and death .

7. Lastly , to walk with God , doth encrease that Love of God in the soul , which is the heavenly tincture , and inclineth it to lo●k upward , and being weary of a sinful flesh and world , to desire to be perfected with God . How happy a preparation for death is this , when it is but the passage to that God with whom we desire to be , and to that place where we fain would dwell for ever ! To love the state and place that we are going to , being made connatural and suitable thereto , will much overcome the fears of death . But for a soul that is acquainted with nothing but this life , and favoureth nothing but Earth and Flesh , and hath no connaturality with the things above , for such a soul to be surprized with the tydings of death , alas , how dreadful must it be !

And thus I have shewed you the Benefits that come by walking with God , which if you Love your selves with a rational love , me thinks should resolve every impartial considerate Reader , to give up himself without delay , to so desirable a course of life ! or , if he have begun it , to follow it more chearfully and faithfully than he had done .

CHAP. VII .

I Am next to shew you that Believers have special obligations to this holy course of life , and therefore are doubly faulty if they neglect it : Though indeed , to neglect it totally , or in the main drift of their lives , is a thing inconsistent with a living Faith .

Consider , 1 If you are true Christians , your Relations engage you to walk with God : Is he not your Reconciled Father , and you his Children in a special sense ? And whom should Children dwell with , but with their Father ? You were glad when he received you into his Covenant that he would enter into so near a Relation to you , as he expresseth , 2 ▪ Cor. 6. 17 , 18. [ I will receive you , and will be a Father to you , and ye shall be my Sons and Daughters , saith the Lord Almighty . ] And do you draw back , as if you repented of your Covenant ? and were not only weary of the Duty , but of the Priviledges and Benefits of your Relation ? You may have access to God , when others are shut out : Your Prayers may be heard , when the prayers of the wicked are abominable : You may be welcome , when the worldling , and ambitious , and carnal are despised : He that dwelleth in the highest Heaven , is willing to look to you with respect , and dwell with you , when he beholdeth the proud afar off , Isa. 66. 1 , 2. & 57. 15 , 16. And yet will you not come that may be welcome ? Doth he put such a difference between you and others , as to feed you as his Children at his table , while others are called Dogs , and are without the doors ▪ and have but your crums and leavings ? and yet will you be so foolish and unthankful , as to run out of your Fathers presence , and choose to be without , among the Dogs ? How came your Fathers presence to be so grievous to you ? and the priviledges of his family to seem so vile ? Is it not some unchild-like carriage ? the guilt of some disobedience or contempt that hath first caused this ? Or have you faln again in love with fleshly pleasures , and some vanity of the world ? Or have you had enough of God and Godliness ? till you begin to grow aweary of him ? If so , you never truly knew him . However it be , if you grow indifferent as to God , do not wonder if shortly you find him set as light by you : And believe it , the day is not far off , in which the Fatherly Relation of God , and the priviledges of Children , will be more esteemed by you : when all things else forsake you in your last distress , you will be loth that God should then forsake you , or seem as a stranger to hide his face : Then you will cry out , as the afflicted Church , Isa. 63. 15 , 16. [ Look down from Heaven ▪ and behold from the habitation of thy holiness and of thy glory : Where is thy zeal and thy strength ? the sounding of thy bowels , and of thy mercies towards me ? are they restrained ? Doubtless thou art our Father : though Abraham be ignorant of us , and Israel acknowledge us not , thou O Lord art our Father , our Redeemer , thy name is from everlasting ] Nothing but God , and his Fatherly Relation , will then support you : Attend him therefore , and with reverent , obedient chearfulness and delight , converse with him as with your dearest Father . For since the beginning of the world , men have not known by sensible evidence , either the ear or the eye , besides God himself , what he hath prepared for him that waiteth for him , Isa. 64. 4. Though he be wroth with us because we have sinned , yet doth he meet him that rejoyceth and worketh rightcousness , that remembreth him in his waies , vers. 5. Say not , I have played abroad so long that I dare not now go home : I have sinned so greatly , that I dare not speak to him , or look him in the face . Come yet but with a penitent returning heart , and thou mayest be accepted through the Prince of Peace : Prodigals find better entertainment than they did expect , when once they do but resolve for home . If he allow us to begin with [ Our Father which art in Heaven ] we may boldly proceed to ask forgiveness of our trespasses , and whatever else is truly good for us . But , alas , as our iniquities seduce us away from God , so the guilt of them affrighteth some from returning to him , and the love of them corrupteth the hearts of others , and makes them too indifferent as to their communion with him ; so that too many of his children live as if they did not know their Father , or had forgotten him : We may say as Isa. 64. 6 , 7 , 8 , 9. [ But we are all as an unclean thing , and all our righteousnesses are as filthy rags , and we all do fade as a leaf , and our iniquities like the wind have taken us away : and there is none that calleth upon thy name , that stirreth up himself to take hold of thee ; for thou hast hid thy face from us , and hast consumed us because of our iniquities : But now , O Lord , thou art our Father ; we are the Clay , and thou our Potter , and we are all the work of thy hand . Be not wroth very sore , O Lord , neither remember iniquity for ever : Behold , see , we beseech thee , we are all thy people . ] O do not provoke your Father to disown you , or to withdraw his help , or hide his face , or to send the Rod to call you home ! for if you do , you will wish you had known the priviledges of his presence , and had kept nearer to him ! Be not so unnatural , so unthankful , so unkind , as to be weary of your Fathers presence ( and such a Father 's too ) and to take more delight in any others .

Moreover , you are related to God in Christ , as a Wife unto a Husband , as to Covenant union , and nearness and dearness of affection , and as to his tender care of you for your good : And is it seemly , is it wisely or gratefully done of you , to desire rather the company of others , and delight in creatures more than him ? Isa. 54. 5 , 6. How affectionately doth thy Maker call himself the Husband of his people ? And can thy heart commit adultery . and forsake him : [ My Covenant they brake , though I was an Husband to thee , saith the Lord , Jer. 31. 32. O put not God to exercise his jealousie . It is one of his terrible attributes , to be [ a jealous God . ] And can he be otherwise to thee , when thou lovest not his converse or company , and carest not how long thou art from him in the world ? Woe to thee if he once say as Hos. 2. 2. [ She is not my Wife , neither am I her Husband . ]

Nay more than this , if you are Christians , you are members of the body of Christ : And therefore how can you withdraw your selves from him , and not feel the pain and torment of so sore a wound or dislocation ? you cannot live without a constant dependence on him , and communication from him , Joh ▪ 15. 1 , 4 , 5. I am the true Vine , and my Father is the Husbandman : Abide in me , and I in you . — I am the Vine , ye are the Branches : He that abideth in me , and I in him , the same bringeth forth much fruit : for without me , ye can do nothing . — If ye abide in me , and my words abide in you , ye shall ask what ye will , and it shall be done unto you .

So near are you to Christ , that he delighteth to acquaint you with his secrets : O how many mysteries doth he reveal to those that walk with him , which carnal strangers never know ! Mysteries of Wisdome ! Mysteries of Love and saving Grace ! Mysteries of Scripture , and Mysteries of Providence ! Mysteries felt by inward experience , and Mysteries revealed , foreseen by Faith ! Not only the strangers that pass by the doors , but eve●● the common servants of the family are unacquainted with the secret operations of the Spirit , and entertainments of Grace , and Joy in believing , which those that walk with God either do or may possess . Therefore Christ calleth you friends as being more than servants , Joh. 15. 14 , 15. Ye are my friends if ye do whatsoever I command you : Henceforth I call you not servants ; for the servant knoweth not what the Lord doth : but I have called you friends ; for all things that I have heard of my Father , I have made known unto you . ] It is true , for all this , that every true Christian hath reason ( and is apt ) to complain of his darkness and distance from God . Alas , they know so little of him , and of the Mysteries of his Love and Kingdom , that sometimes they are apt to think that they are indeed but utter strangers to him : But this is , because there is infinitely more still unknown to them than they know ! what ! can the silly shallow creature comprehend his infinite Creatour ? Or shall we know all that is to be known in Heaven , before we enjoy all that is to be enjoyed in Heaven ? It is no more wonder to hear a believer pant and mourn after a fuller knowledge of God , and ne●r●r access to him , than to seek after Heaven , where this will be his happiness . But yet , though his Knowledge of God be small , compared with his Ignorance , that little Knowledge of God which he hath attained , i 〈…〉 ore mysterious , sublime and excellent , than all the learning of the greatest unsanctified Scholars in the world . Walk with him according to the neatness of your Relations to him , and you shall have this excellent knowledge of his Mysteries , which no Books or Teachers alone can give . You shall be effectually touched at the heart with the truths which others do uneffectually hear : You shall be powerfully moved , when they are but uneffectually exhorted . When they only hear the voice without them , you shall hear the voice within you , and as it were behind you , saying , This is the way , walk in it : O that you could duly value such a friend , to watch over you , and for you , and dwell in you , and tell you faithfully of every danger , and of every duty , and teach you to know good and evil , and what to choose , and what to refuse ! How closely and delightfully would you converse with such a blessed friend , if you rightly valued him ?

2. MOreover , you that are the servants of God , have by your Covenant and Profession , renounced and forsaken all things else ( as they stand in any opposition to him , or competition with him ) and have resigned your selves wholly unto him alone : And therefore with him must you converse , and be employed , unless you will forsake your Covenant . You knew first that it was your interest to forsake the world and turn to God : You knew the world would not serve your turn , nor be instead of God to you either in life , or at death : And upon this Knowledge it was that you changed your Master , and changed your minds , and changed your way , your work , your hopes : And do you dream now that you were mistaken ? Do you begin to think that the world is fitter to be your God or Happiness ? if not , you must still confess that both your Interest and your Covenant do oblige you to turn your hearts and minds from the things which you have renounced , and to walk with him that you have taken for your God , and to obey him whom you have taken for your King and Judge , and to keep close to him with purest Love , whom you have taken for your everlasting portion . Mark what you are minding all the day , while you are neglecting God : Is it not something that you have renounced ? And did you not renounce it upon sufficient cause ? Was it not a work of your most serious deliberation ? and of as great wisdome , as any that ever you performed ? if it were , turn not back in your hearts again from God unto the renounced Creature . You have had many a lightning from Heaven into your understandings , to bring you to see the difference between them : You have had many a teaching , and many a warning , and many a striving of the spirit , before you were prevailed with to renounce the world , the flesh and the devil , and to give up your self intirely and absolutely to God . Nay , did it not cost you the smart of some afflictions , before you would be made so wise ? And did it not cost you many a gripe of conscience , and many a terrible thought of Hell , and of the wrath of God , before you would be heartily engaged to him , in his Covenant ? And will you now live as strangely and neglectfully towards him , as if those daies were quite forgotten ? and as if you had never felt such things ? and as if you had never been so convinced , or resolved ? O Christians , take heed of forgetting your former case ! your former thoughts ! your former convictions and complaints and covenants ! God did not work all that upon your hearts to be forgotten : He intended not only your present change , but your after remembrance of it , for your close adhering to him while you live ; and for your quickning and constant preservance to the end . The forgetting of their former miseries , and the workings of God upon their hearts in their conversion , is a great cause of mutability and revolting , and of unspeakable hurt to many a soul.

Nay , may you not remember also what sorrow you had in the day of your Repentance , for your forsaking and neglecting God so long ? And will you grow again neglective of him ? Was it then so hainous a sin in your eyes ? and is it not now grown less ? Could you then aggravate it so many waies ( and justly ) and now do you justifie or extenuate it ? Were you then ready to sink under the burden of it ? and were so hardly perswaded that it would be forgiven you ? and now do you make so small a matter of it ? Did you then so much wonder at your folly , that could so long let out your thoughts and affections upon the creature , while you neglected God and Heaven ! and do you begin to look that way again ? Do you now grow familiar with a life so like to that whirh was once your state of death ? and bear that easily that once was the breaking of your heart ? O Christians , turn not away from that God again , who once fetcht you home , with so much smart and so much grace ! with such a twist of Love and Fatherly severity ! Methinks when you remember how you were once awakened , you should not easily fall asleep again . And when you remember the thoughts which then were in your hearts , and the tears that were in your eyes , and the earnest prayers which you then put up , that God would receive you , and take you for his own , you should not now forget him , and live as if you could live without him . Remember that so far as you withdraw your hearts from God , and let them follow inferiour things , so far you contradict his works upon your hearts ; so far you violate your Covenant with him , or sin against it : so far you are revolters , and go against the principal part of your profest Religion : Yea so far you are ungodly , as you thus withdraw your hearts from God . Cleave to him , and prosecute your Covenant , if you will have the saving benefits of his Love and Covenant .

3. MOreover , the servants of God are doubly obliged to walk with him , because they have had that experience of the goodness the safety and the sweetness of it , which strangers have not . Do you not remember how glad you were , when you first believed that he pardoned and accepted you ? And how much you rejoyced in his Love and entertainment ? And how much better you found your Fathers house , than ever you had found your sinful state ? And how much sweeter his service was than you did before believe ? It 's like you can remember something like that which is described in Luk. 15. 20 , 22 , 23 , 24. [ And he arose and came to his Father : But when he was yet a great way off , his Father saw him , and had compassion , and ran and fell on his neck and kissed him ; And the Son said unto him , Father , I have sinned against Heaven , and in thy sight , and am no more worthy to be called thy Son ; But the Father said to his servants Bring forth the best Robe and put it on him , and put a Ring on his hand , and Shooes on his feet , and bring hither the fatted Calf , and kill it , and let us eat and be merry : for this my Son was dead and is alive again , he was lost , and is found . ] What would you have thought or said of this Prodigal , if after all this he should have been weary of his Fathers house and company , and have taken more pleasure in his former company ? Would you not have said ▪ he was a forgetful and unthankful wretch , and worthy never more to be received ? I do not speak to you now as to Apostates , that are turned ungodly , and have quite forsaken God and Holiness : But I beseech you consider what it is , after such experiences and obligations as these , so much as to abate your love , and grow remiss , and mindless , and indifferent , as if you were aweary of God , and were inclined to neglect him , and look again to the world for your hope , and satisfaction , and delight ? As you love your souls , and as you would avoid the sorrows which are greater than any that ever you felt , take heed of fleighting the Love that hath done such wonders for you , and of dealing so unthankfully with the everliving God , and of turning thus away from him that hath received you ! Remember whilst you live , the Love of your espousals : Was God so good to you at the first , and holiness so desirable ? and is it not so still ?

And I am sure that your own experience will bear witness , that since that time , in all your lives , it never was so well with you as when you walked most faithfully with God . If you have received any falls and hurts , it hath been when you have stragled from him : If ever you had safety , peace or joy , it hath been when you have been nearest to him : your wounds , and grief , and death hath been the fruit of your own waies , and of your forsaking him : Your recovery , and health , and life have been the fruit of his waies , and of your adhering to him : Many and many a time you have confessed this , and have said , It is good for me to draw near to God . He hath helped you when none else could help you ; and comforted you when none else could comfort you . How far are you above the worldlings happiness , when you are nigh to God ? One lively thought of his Greatness , and Excellency , and of his Love to you in Jesus Christ , will make the name of wealth , and honour , and favour , and preferment , and sensual pleasures , to seem to you as words of no signification : How indifferent will you be , as to your prosperity in the world , when you feel what it is to walk with God ? If you are lively experimental Christians , you have found this to be true : Have you not found that it is the very Health and Ease , and proper employment of your souls to walk with God , and keep close to him ? And that all goes well with you while you can do thus , however the world doth esteem or use you ? And that when you grow strange or disobedient to God , and mindless of his Goodness , his presence and his authority , you are like the stomach that is sick , and like a bone that is out of joynt , that can have no ease till it be healed , and restored to its proper place ? No meats or drinks , no company nor recreation , no wealth or greatness will serve to make a sick man well , or ease the dislocated bones . Nothing will serve a faithful holy soul but God : This is the cause of the dolour of his heart , and of the secret groans and complainings of his life , because in this life of distance and imperfection , he finds himself so far from God ; and when he hath done all that he can , he is still so dark , and strange , and cold in his affections ! when persecution driveth him from the Ordinances and publick Worship , or when sin hath set him at a greater distance from his God , he bemoaneth his soul as David in his banishment from the Tabernacle , Psal. 42. 1 , 2 , &c. As the Hart panteth after the water-brooks , so panteth my soul after thee O God : My soul thirsteth for God , for the living God : When shall I come and appear before God ? My tears have been my meat day and night while they continually say unto me , Where is thy God ? ] And it is no wonder if with his greatest joy , he be yet clouded with these sorrows , because he yet wanteth more of God than he enjoyeth : and his enjoying graces ( Love and Joy ) are yet imperfect . But when he hath attained his nearest approach to God , he will have fulness of Delight in fulness of fruition .

O Christians ! Do I need to tell you , that after all the tryals you have made in the world , you have never found any state of life , that was worthy your desires , nor that gave you any true content , but only this living upon God ? If you have not found such comfort here as others have done , yet at least you have seen it afar off , within your reach : As men that in the Indies , in the discovery of Plantations , expect Gold Mines , when they find those golden sands that promise it . You have found a life which is certainly desirable , and leadeth to joy in the midst of sorrow : And it is no small joy to have a certain promise and prospect of everlasting joy . It is therefore more excusable in those that never tasted any better than the pleasures of the flesh , to neglect this sweeter Heavenly life , than it is in you that have been convinced by your own experience , that there is no life to be compared with it .

4. YOur Walking with God is the necessary prosecution of your Choice and Hopes of life eternal . It is your necessary preparation to your enjoying him in Heaven . And have you fixed on those Hopes with so great reason and deliberation , and will you now draw back and be slack in the prosecution of them ? Have you gone so far in the way to Heaven , and do you now begin to look behind you , as if you were about to change your mind ? Paul setteth you a better example , Phil. 3. 8 , 9 , 10 , 11 , 12 , 13. [ Yea doubtless I account all things but loss for the excellency of the Knowledge of Christ Jesus my Lord ; for whom I have suffered the loss of all things , and do count them but dung that I may win Christ , and be found in him — If by any means I might attain to the resurrection of the dead : Not as though I had already attained , either were already perfect : But I follow after , if that I may apprehend that for which also I am apprehended of Christ Jesus : Brethren I count not my self to have apprehended , but this one thing I do , forgetting those things which are behind , and reaching forth unto those things which are before , I press toward the mark for the price of the high Calling of God in Christ Jesus . ] He compareth himself to a runner in a race , that till be apprehend the price or mark , doth still make forward with all his might , and will not so much as mind or look at any thing behind him , that would turn him back , or stop him in his course . The world and the flesh are the things behind us : We turned our backs upon them at our conversion , when we turned to God : It is these that would now call back our thoughts , and corrupt our affections , when we should run on , and reach forward to the heavenly price : It is God and Heaven and the remaining duties of a holy life , that are the things before us ! And shall we now look back ? what we that are running and striving for a Crown of endless glory ! we , that if we lose it , do lose our souls and hopes for ever ! we , that have loitered in the morning of our lives , and lost so much precious time as we have done ! we , that have gone so far in our way , and held out through so many difficulties and assaults ! Shall we now grow weary of walking with God , and begin to look to the things behind us ? Did he not tell us at the first , that Father and Mother , and house and land , and life , and all things must be forsaken for Christ , if we will be his Disciples ? These are the things behind us , which we turned our back on when we consented to the Covenant ; and are they now grown better ? or is God grown worse , that we turn our hearts from him to them ? when we first begun our Christian race , it was upon supposition that it was for that immortal Crown , which all the world is not to be compared to : And have we not still the same consideration before us , to move us to hold on till we attain it ? Hold on Christians , it is for Heaven ! Is there not enough in that word to drive back all the cares and pleasures , that importune your minds to forget your God ? Is there not enough in that word to quicken you up in your greatest dulness ? and to call you home when you are wandring from God , and to make you again fall out with all , that would reduce you , or divert you , and call it Vanity and Vexation of spirit . Methinks the fore-thought of that life and work which you hope to have with God for ever , should make you earnestly desire to have as much of the like on earth , as is here to be attained ! If it will he your Heaven and Happiness then , it must needs be desirable now . It is not beseeming a man that saith he is seeking for perfect communion with God in Heaven , and that above all things ( as every Christian doth ) to live in a daily neglect or forgetfulness of God on earth . Delightfully to draw near him , and exercise all our faculties upon him , or for him , sometime in prayer and contemplation on himself , and alwaies in works of obedience to him ; this is the life that beseemeth those that profess to seek eternal life . O therefore let us make it our daily work , to keep our God and Glory in our eye , and to spur on our dull affections , and in the diligent attendance and following the Captain of our salvation , to prosecute our expected End .

5. LAstly consider , that God doth purposely provide you hard entertainment in the world , and cause every creature to deny you the pleasure and satisfaction which you desire , that so you may have none to walk with but himself , with any heart-setling comfort and content . If you see not enough in him to allure you to himself , you shall feel enough in the world to drive you to him : If his Love and Goodness will not serve alone to make him your pleasure , and hold you to him in the best , and most excellent way ( of Love ) at least the storms and troubles that are abroad shall shew you a Necessity of keeping close to God ; and the Love of your selves shall help you to do that , which was not done by the attraction of his Love alone . If you will put him to it , to send out his command to every creature , to cross and vex you , and disappoint all your expectations from it , that so he may force you to remember your Father and your home , deny not then but it is long of your selves that you were not saved in an easier way . Would you wish God to make that condition pleasant to you , which he seeth you take too much pleasure in already ( or seek and desire it , at least ? ) When as it is the pleasantness of the Creature that is your danger , and which detaineth your thoughts and affections from himself ? If you could but learn to walk with him , and to take up your pleasure in his Love appearing to you in his Creatures , and to make their sweetness a means to your apprehension of the sweetness of his favour , and of the everlasting joyes , then you might say the Creature doth you good ; and then it 's like you might be permitted to possess and use it for such pleasure . The jealous God will watch your hearts , though you watch them not ; and he will make you know that he seeth which way they run out from him , and what Creature it is that is minded and delighted in while he is neglected , as if he were unsuitable , and scarce desirable . And you must never look that he should long permit you those prohibited delights , or let you alone in those idolatrous inclinations : If he Love you , he will cure that Carnal Love , and recover your Love to himself that hath deserved it . If he intend ▪ not your salvation , he may let you go , and try again whether the Creature will prove better to you than himself : But you cannot think that he will thus let go his Children that must live with him for ever . Have you not perceived that this is the design and meaning of his afflicting and disappointing providences ? even to leave you no comfortable entertainment or converse but with himself , and with his servants , and with those means that lead you to himself ? If you begin to desire to lodge abroad in strange habitations , he will uncover those houses , and will not leave you a room that 's dry to put your head in ; or he will throw open the doors , and leave all open to the lust of ravenous beasts and robbers . He will have thy heart , and he will have thy company , because thou art his child , and because he loveth thee . He will allow thee neither thy carnal Delights or Hopes . If he perceive thee either taking that Pleasure in thy Prosperity which thou shouldest take in him alone , or Hoping at least that the world may hereafrer prove more amiable and delightful to thee ; the more he loveth thee , the more his Providence shall conspire with his Grace , to change thy mind , by depriving thee of thy unwholsome dangerous delights , and of all thy Hopes of such hereafter . Use the world as a traveller , for the ends to which it was ordained , to the service of God , and the furtherance of thy salvation , and then thou shalt find that God will furnish thee with all that is necessary to these necessary ends : But if the world must have your Love and Care , and must be your chiefest business and delight , and your excuse for not attending upon God , murmure not , nor marvel not if he dispose of it and you accordingly . If you are yet too healthful to think with seriousness on your eternal state ; If you are too Rich to part with all for Christ , or openly to own his Cause ; If you are too much esteemed in the world to own a scorned slandered Religion ; If you are so busie for Earth , that you cannot have time to think of Heaven ; If you have so much delight in House or Land , or in your employments , or recreations , or friends , that God and Godliness can have little or none of your delight : Marvel not then if God do shake your Health , or waste your Riches , or turn your Honour into contempt , and suffer men to slander and reproach you , and spit in your face , and make you of no reputation : Marvel not if he turn you out of all , or turn all to your grief and trouble , and make the world a desert to you , and the inhabitants as wolves and bears . The great Lesson that Christ hath undertaken to teach you , is the difference betwixt the Creatour and the Creature , and the difference betwixt Heaven and Earth . The great work that Christ hath undertaken to do upon you , is to recover your hearts from the world to God : And this Lesson he will teach you , and this work he will do upon you , whatever it cost you : For it must be done . Yet is not the world unjust enough , or cruel or vexatious enough to you , to teach you to come home , and take up your content and rest in God ? It may then prove more cruel , and more vexatious to you , till you have better learned this necessary Lesson . Yet is not your condition empty enough of carnal delusory pleasures , to we●n you from the world , and make you look to surer things ? Yet are you keeping up your worldly hopes , that the world will again prove better to you , and that you shall have happy daies hereafter ? It seems you are not yet brought low enough : you must yet take another purge , and perhap● a sharper than you took before : You must have more blood letting , till your del●ration cease , and your feaverish thirst after creature-comorts do abate . It is sad that we should be so foolish and unkind , as to stay from God , as long as any preferments , or pleasures , or profits in the world , will entertain us : But seeing it is so , let us be thankful both to that Grace and that Providence which cureth us . If you perceive it not better to dwell with God , than with a flattering prospering world , he will try whether you can think it better to dwell with God , than with a malicious , cruel , persecuting world : And whether it be better to have your hearts in Heaven , than in poverty , prison , banishment or reproach . If you find it not better to converse with God , than with those that honour you , please you , or prefer you ; he will try whether you can think it better to converse with him , than with those that hate , revile , belye , and persecute you . And are these the wise and wholsome methods of our great Physician ? And shall we not rather be ruled by him , than by our brutish appetites ? and think better of his counsels , than of the blind concupiscence of the flesh ? Let this be the issue of all our sufferings , and all the cruelties and injuries of the world , to drive us home to converse with God , and to turn our desires , and labours , and expectations , to the true felicity that never will forsake us ; and then , the Will of the Lord be done ! Let him choose his means , if this may be the end : Let us kiss the Rod , and not revile it , if this may be the fruit of his corrections . Who will not pray that God would deny us those contents , which keep us from seeking our content in him ? And that he would deny us all those hurtful pleasures which hinder us from pleasing him , or from making him and his waies our chiefest pleasure ? And that he would permit us no such creature-converse , as hinderth our converse with him ? It is best living there ( be it in prison or at liberty ) where we may live best to God . Come home , O suffering Christian , to thy God! take up thy Content and Rest in him ; be satisfied with him as thy Portion ; and remember Where it is that he is to be fully and perpetually enjoyed ; and then it is good for thee that thou wast afflicted ; for all thy sufferings have their end .

This last Consideration will be further prosecuted in the following Part : And the Directions for Walking with God , which I should here give you , I have reserved for a peculiar Treatise , intitled A Christian Directory .

THE CHRISTIANS Converse with God : OR , The Insufficiency and Uncertainty OF HUMANE FRIENDSHIP : AND THE Improvement of Solitude IN Converse with God .

With some of the Authors breathings after him .

By RICHARD BAXTER .

LONDON , Printed for Francis Tyton at the three Daggers in Fleet-street , and Nevil Simmons Bookseller in Kederminster . 1664.

THE CONTENTS . THe Context opened . p. 298 Why Christ was forsaken by his Disciples . p. 300 Use 1. Expect by the forsaking of your friends to be conformed unto Christ : Reasons for your Expectation . p. 302 The Aggravations of their forsaking you . p. 313 Some quieting Considerations . p. 315 The order of forms in the School of Christ . p. 322 The Disciples scattered every man to his own . p. 324 Selfishness contrary to friendly fidelity . p. 325 Considerations to quiet us in the death of faithful friends . p. 326 Whether we shall know them in Heaven . p. 331 Whether creatures be any matter of our Comfort in Heaven . p. 332 Quest. Shall I have any more comfort in present friends than in others ? p. 334 Doct. 3. When all forsake us , and leave us ( as to them ) alone , we are far from being simply alone , because God is with us . p. 336 The Advantages of having God with us . ibid. Quest. How he is with us . p. 337 Use 1. Imitate Christ : Live upon God alone , though men forsake you ; yet thrust not your selves into Solitude uncalled . p. 341 In what cases Solitude is lawful and good . p. 342 Reasons against unnecessary Solitude . p. 343 The comfort of Converse with God in necessary Solitude . The Benefits of Solitude . The Reasons from God , Improved largely in some Meditations . p. 347 , 351 Directions for conversing with God in Solitude . p. 370 Concluded in further Meditation . p. 375 A Caution . p. 378
Joh. 16. 32. Behold the hour cometh , yea is come , that ye shall be scattered every man to his own , and shall leave me alone : And yet I am not alone , because the Father is with me .

HAving treated of our Conformity to Christ in sufferings , in General , I since came distinctly to treat of his particular sufferings in which we must be conformed to him : And having gone over many of those particulars , I am this day to handle the instance of [ Christs being forsaken by his friends and followers . ]

He thought meet to foretell them how they should manifest their infirmity and untrustiness in this temporary forsaking of him , that so he might fullyer convince them , that he knew what was in man , and that he knew future contingencies , ( or things to come which seem most dependent on the will of man ) and that he voluntarily submitted to his deserted state , and expected no support from creatures , but that man should then do least for Christ , when Christ was doing most for man ; that man by an unthankful forsaking Christ , should then manifest his forsaken deplorate state , when Christ was to make atonement for his Reconciliation to God , and was preparing the most costly remedy for his recovery . He foretold them of the fruit which their infirmity would produce , to humble them that were apt to think too highly of themselves for the late free confession they had made of Christ , when they had newly said [ Now we are sure that thou knowest all things : by this we are sure that thou comest forth from God , ver. 30 ]

He answereth them [ Do ye now believe ? Behold the hour cometh , &c. ] Not that Christ would not have his servants know his graces in them , but he would also have them know the corruption that is latent , and the infirmity consistent with their grace . We are very apt to judge of all that is in us , and of all that we shall do hereafter , by what we feel at the present upon our hearts . As when we feel the stirring of some corruption we are apt to think that there is nothing else , and hardly perceive the contrary grace , and are apt to think it will never be better with us : so when we feel the exercise of faith , desire or love , we are apt to overlook the contrary corruptions , and to think that we shall never feel them more . But Christ would keep us both humble and vigilant , by acquainting us with the mutability and unconstancy of our minds . When it goes well with us , we forget that the time is coming when it may go worse . As Christ said to his Disciples here in the case of Believing , we may say to our selves in that and other cases : Do we now Believe ? It is well : but the time may be coming in which we may be brought to shake with the stirrings of our remaining unbelief , and shrewdly tempted to question the truth of Christianity it self , and of the holy Scriptures , and of the life to come . Do we now rejoyce in the perswasions of the Love of God ? The time may be coming when we may think our selves forsaken and undone , and think he will esteem and use us as his enemies . Do we now pray with ferveur , and pour out our souls enlargedly to God ? It is well : but the time may be coming when we shall seem to be as dumb and prayerless , and say , we cannot pray , or else we find no audience and acceptance of our prayers . Christ knoweth that in us which we little know by our selves ; and therefore may foreknow that we will commit such sins , or fall into such dangers , as we little fear .

What Christ here prophesieth to them did afterwards all come to pass . As soon as ever danger and trouble did appear , they began to flag , and to shew how ill they could adhere unto him or suffer with him , without his special corroborating grace : In the garden when he was sweating blood in prayer they were sleeping ; Though the spirit was willing , the flesh was weak : They could not watch with him one hour , Matth. 26 ▪ 40 , 41. When he was apprehended , they shifted each man for himself , Matth. 26. 56. [ Then all the Disciples forsook him and fled . And as this is said to be that the Scriptures might be fulfilled , Matth. 26. 54 , 56. so it might be said to be , that this prediction of Christ himself might be fulfilled . Not that Scripture Prophesies did cause the sin by which they were fulfilled , nor that God caused the sin to fulfill his own predictions , but that God cannot be deceived who foretold in Scriptures long before that thus it would come to pass : when it is said that [ thus it must be that the Scripture may be fulfilled ] the meaning is not , that [ thus God will make it be ] or [ thus he causeth men to do ] that he may fulfill the Scriptures : It is not necessitas consequentis vel causata that is inferred from predictions ; but only necessitas consequentiae ; a Logical Necessity in ordine cognoscendi & dicendi ; not a Natural Necessity in ordine essendi : not a Necessity of the Thing it self as caused by the prediction or decree ; but a necessity of the truth of this conclusion in arguing ; [ such a thing will be , because God hath decreed , foreknown or foretold it : ] or [ whatever God foretelleth , must necessarily come to pass ; ( that is , will certainly come to pass : but this God hath foretold : therefore this will come to pass . ]

Here are three observable points in the Text , that are worthy our distinct consideration , though for brevity ●ake I shall handle them together .

1. That Christ was forsaken by his own Disciples and left alone . 2. When the Disciples left Christ , they were scattered every one to his own . They returned to their old habitations , and old acquaintance , and old employment , as if their hopes and hearts had been almost broken , and they had lost all their labour in following Christ so long : Yet the root of faith and and love that still remained , caused them to enquire further of the end , and to come together in secret to confer about these matters . 3. When Christ was forsaken of his Disciples and left alone , yet was he not forsaken of his Father , nor left so alone as to be separated from him or his love .

We are now to consider of this not only as a part of Christs humiliation , but also as a point in which we must expect to be conformed to him . It may possibly seem strange to us that Christ would suffer all his Disciples to forsake him in his extreamity ; and I doubt it will seem strange to us , when in our extreamity , and our suffering for Christ ( and perhaps for them ) we shall find our selves forsaken by those that we most highly valued , and had the greatest familiarity with . But there are many Reasons of this permissive providence open to our observation .

1. No wonder if when Christ was suffering for sin , he would even then permit the power and odiousness of sin to break sorth , that it might be known he suffered not in vain . No wonder if he permitted his followers to desert him , and to shew the latent unbelief , and selfishness , and unthankfulness that remained in them , that so they might know that the death of Christ was as necessary for them as for others ; and the universality of the disease might shew the need that the remedy should be universal . And it is none of Christs intent to make his servants to seem better then they are , to themselves or others , or to honour himself by the hiding of their faults , but to magnifie his pardoning and healing grace , by the means or occasion of the sins which he pardoneth and healeth .

2. Hereby he will bring his followers to the fuller knowledge of themselves , and shew them that which all their dayes should keep them humble , and watchful , and save them from presumption and trusting in themselves : When we have made any full confession of Christ , or done him any considerable service , we are apt to say with the Disciples , Matth. 19. 27. [ Behold we have forsaken all and followed thee ; What shall we have ? ] As if they had rather been Givers to Christ , then Receivers from him ; and had highly merited at his hands : But when Peter forsweareth him , and the rest shift for themselves , and when they come to themselves , after such cowardly and ungrateful dealings , then they will better understand their weakness , and know on whom they must depend .

3. Hereby also they shall better understand what they would have been , if God had left them to themselves , that so they may be thankful for grace received , and may not boast themselves against the miserable world , as if they had made themselves to differ , and had not received all that grace by which they excel the common sort : when our falls have hurt us and shamed us , we shall know to whom we must be beholden to support us .

4. Christ would permit his Disciples thus far to forsake him , because he would have no support from man , in his sufferings for man : This was part of his voluntary humiliation , to be deprived of all earthly comforts , and to bear affliction even from those few , that but lately were his faithful servants : that men dealing like men , and sinners , while he was doing like God , and as a Saviour , no man might challenge to himself the honour of contributing to the Redemption of the world , so much as by encouraging the Redeemer .

5. Christ did permit the Faith and courage of his Disciples thus far to fail , that their witness to him might be of the greater credit and authority , when his actual Resurrection and the Communication of the Spirit should compel them to believe : when all their doubts were dissipated , they that had doubted themselves , and yet were constrained to believe , would be received as the most impartial witnesses by the doubting world .

6. Lastly , by the desertion and dissipation of his Disciples , Christ would teach us whenever we are called to follow him in suffering , what to expect from the best of men ; Even to know that of themselves they are untrusty , and may fail us : and therefore not to look for too much assistance or encouragement from them . Paul lived in a time when Christians were more self-denying and stedfast than they are now : And Paul was one that might better expect to be faithftlly accompanied in his sufferings for Christ , than any of us : And yet he saith , 2 Tim. 4. 16. [ At my first answer no man stood with me , but all men forsook me : ] and prayeth , that it be not laid to their charge : Thus you have seen some Reasons why Christ consented to be left of all , and permitted his Disciples to desert him in his sufferings .

Yet note here , that it is but a partial temporary forsaking that Christ permitteth ; and not a total or final forsaking or Apostasie . Though he will let them see that they are yet men , yet will he not leave them to be but as other men : Nor will he quite cast them off , or suffer them to perish .

Nor is it all alike that thus forsake him ; Peter doth not do as Judas : The sincere may manifest their infirmity ; but the Hypocrites will manifest their hypocrisie .

And accordingly in our sufferings our familiars that were false-hearted ( as being worldlings and carnal at the heart ) may perhaps betray us , and set against us , or forsake the cause of Christ , and follow the way of gain and honour : when our tempted shrinking friends that yet may have some sincerity , may perhaps look strange at us , and seem not to know us , and may hide their heads , and shew their fears ; and perhaps also begin to study some self ▪ deceiving arguments and distinctions , and to stretch their consciences , and venture on some sin , because they are afraid to venture on affliction ; till Christ shall cast a gracious rebuking quickning aspect on them , and shame them for their sinful shame , & fear them from their sinful fears , and inflame their Love to him by the motions of his Love to them , and destroy the Love that turned them from him : And then the same men that dishonourably failed Christ and us , and began to shrink , will turn back and reassume their arms , and by patient suffering overcome , and win the Crown as we have done before them .

Use. CHristians , expect to be conformed to your Lord in this part of his Humiliation also : Are your friends yet fast and friendly to you ? For all that expect that many of them at least should prove less friendly : and promise not your selves an unchanged constancy in them : Are they yet useful to you ? expect the time when they cannot help you : Are they your comforters and delight , and is their company much of your solace upon earth ? Be ready for the time when they may become your sharpest scourges , and most heart-peircing griefs , or at least when you shall say , We have no pleasure in them . Have any of them , or all , already failed you ? what wonder ? Are they not men , and sinners ? To whom were they ever so constant as not to fail them ? Rebuke your selves for your unwarrantable expectations from them : And learn hereafter to know what man is , and expect that friends should use you as followeth .

1. Some of them that you thought sincere , shall prove perhaps unfaithful and dissemblers , and upon fallings out , or matters of self-interest may seek yout ruine . Are you better than David that had an Achitophel ? or than Paul that had a Demas ? or than Christ that had a Judas ? Some will forsake God : what wonder then if they forsake you ? Because iniquity shall abound , the love of many shall wax cold , Mat. 24. 12. Where pride and vain-glory , and sensuality and worldliness are unmortified at the heart , there is no trustiness in such persons : For their wealth , or honour , or fleshly interest , they will part with God and their salvation ; much more with their best deserving friends . Why may not you as well as Job have occasion to complain , [ He hath put my Brethren far from me , and my acquaintance are very estranged from me : My kinsfolk have failed , and my familiar friends have forgotten me : They that dwell in my house , and my Maidens count me for a stranger : I am an alien in their sight : I called my servant , and he gave me no answer : I intreated him with my mouth : My breath is strange to my wife ; though I intreated for the childrens sake of my own body : Yea young children despised me : I arose , and they spake against me : All my inward friends abhorred me : and they whom I loved are turned against me , Job 19. 13 , 14 , 15 , 16 , 17 , 18 , 19. Why may not you as well as David be put to say Yea mine own familiar friend in whom I trusted , which did eat of my bread hath lift up his heel against me ! ] Psal. 41. 9. Those that have been most acquainted with the secrets of your soul , and privy to your very thoughts , may be the persons that shall betray you , or grow strange to you . Those that you have most obliged by benefits , may prove your greatest enemies . You may find some of your friends like birds of prey , that hover about you for what they can get , and when they have catcht it , fly away ▪ If you have given them all that you have , they will forsake you , and perhaps reproach you , because you have no more to give them . They are your friends more for what they yet expect from you , than for what they have already received . If you cannot still be helpful to them , or feed their covetous desires , or supply their wants , you are to them but as one that they had never known . Many a faithful Minister of Christ hath studied , and preacht , and prayed , and wept for their peoples souls , and after all have been taken for their enemies , and used as such ; yea even because they have done so much for them . Like the Patient , that being cured of a mortal sickness , sued his Physician at Law for making him sick with the Physick ( But it is indeed our uncured patients only that are offended with us . ) Paul was accounted an enemy to the Galathians , because he told them the truth . Ungrateful truth maketh the faithfullest Preachers most ungrateful . Is must seem no wonder to a Preacher of the Gospel , when he hath entreated , prayed and wept night and day for miserable souls , and laid his hands as it ▪ were under their feet in hopes of their conversion and salvation , to find them after all , his bitter enemies , and seeking his destruction , that could have laid down his life for their salvation . Jeremy seemed too impatient under this affliction , when he said [ Give heed to me O Lord , and hearken to the voice of them that contend with me : Shall evil be recompenced for good ? Remember that I stood before thee to speak good for them , and to turn away thy wrath from them : Therefore deliver up their children to the famine , and pour out their blood by the force of the sword , &c. Jer. 18. 19 , 20.

Thus may ingratitude afflict you , and kindness be requited with unkindness , and the greatest benefits be forgotten , and requited with the greatest wrongs : your old familiars may be your foes : and you may be put to say as Jeremy [ For I heard the defaming of many : fear on every side : Report , say they , and we will report it : All my familiars watched for my halting , saying , Peradventure he will be enticed , and we shall prevail against him , and we shall take our revenge on him . ] Jer. 20. 10. Thus must the servants of Christ be used , in conformity to their suffering Head .

2. And some that are sincere , and whose hearts are with you , may yet be drawn by temptation to disown you : when malice is slandering you , timerous friendship may perhaps be silent , and afraid to justifie you , or take your part : when a Peter in such imbecillity and fear can disown and deny his suffering Lord , what wonder if saint-hearted friends disown you , or me , that may give them too much occasion or pretence ? why may not you and I be put to say as David did , Psal. 38. 11 , 12. [ My lovers and my friends stand aloof from my sore , and my kisnmen stand afar off : They that seek after my life lay snares for me : and they that seek my hurt speak mischievous things , and imagine deceits all the day long ! ] They that in fearfulness will fail their Maker and Redeemer , and hazard their salvation , may by a smaller temptation be drawn to fail such friends as we .

3 , Moreover , a hundred things may occasion fallings out , even amongst unfeigned friends : Passions may cause inconvenient actions or expressions , and these may cause passions in their friends ; and these may grow so high till friends do seem to one another to be like enemies : Paul and Barnabas may grow so hot , as to fall out to a parture . How easily can Satan set fire on the tinder which he findeth in the best and gentlest natures , if God permit him ? No friends so near and dear , that passionate weaknesses may not either alienate or make a grief to one another , How apt are we to take unkindnesses at one another , and to be suspicious of our friends , or offended with them ? And how apt to give occasion of such offence ? How apt are we to censure one another , and to misinterpret the words and actions of our friends ? And how apt to give occasion of such mistakes and cutting censures ? And the more kindness we have found in , or expected from our friends , the more their real or supposed injuries will affect us . We are apt to say , [ Had it been a stranger , I could have born it : But to be used thus by my bosome or familiar friend , goes near my heart . ] And indeed the unkindnesses of friends is no small affliction ; the suffering going usually as near the heart , as the person that caused it was near it : especially when our own weakness causeth us to forget the frailty and infirmities of man , and with what allowances and expectations we must choose and use our friends ; and when we forget the Love that remaineth in the midst of passions .

4. Also cross-interests and unsuitableness may exceedingly interrupt the fastest friendship . Friendship is very much founded in suitableness , and maintained by it : And among mortals , there is no perfect suitableness to be found ; but much unsuitableness still remaineth . That which pleaseth one , is displeasing to another : One liketh this place , and the other that : One liketh this habit , and the other that : One is for mirth , and the other for sadness : One for talk , and the other for silence : One for a publick , and the other for a private life . And their personality or individuation having self-love as inseparable , will unavoidably cause a contrariety of interests . The Creature is insufficient for us : If one have it , perhaps the other must want it : Like a covering too narrow for the bed . Sometimes our Reputations seem to stand cross , so that one mans is diminished by anothers : and then how apt is envy to create a grudge , and raise unfriendly jealousies and distastes ! Sometimes the commodity of one is the discommodity of the other : And then [ Mine and Thine ] ( which are contrary to the community of friendship ) may divide , and alienate , and make Two of those that seemed One. The instances of Abraham and Lot ( upon the difference among their servants ) and of Isaac and Ishmael , and of Jacob and Esau , and of Laban and Jacob , and of Leah and Rachel , and of Joseph and his Brethren , and of Saul and David , and of Ziba , Mephibosheth and David , with many others tell us this . It is rare to meet with a Jonathan , that will endearedly love that man to the death , who is appointed to deprive him of a Kingdome . If one can but say [ I suffer by him , or I am a looser by him ] it seemeth enough to excuse unfriendly thoughts and actions . When you can gratifie the desires of all the covetous , ambitious , self-seeking persons in the world , or else cure their diseases , and possess their minds with perfect Charity , then all the world will be your friends .

5. Cross opinions also are like to alienate many of your friends . This age hath over and over again given the world as full and sad demonstrations of the power of Cross opinions , to alienate friends , and make divisions , as most ages of the world have ever had . If your friend be proud , it 's wonderful how he will slight you , and withdraw his Love , if you be not of his mind . If he he zealous , he is easily tempted , to think it a part of his duty to God , to disown you if you differ from him , as taking you for one that disowneth the truth of God , and therefore one that God himself disowneth ; or at least to grow cold in his affection toward you , and to decline from you , as he that thinks you do from God . As agreement in opinions doth strangely reconcile affections ; so disagreement doth secretly and strangely alienate them ; even before you are well aware , your friend hath lost possession of your hearts , because of an unavoidable diversity of apprehensions : When all your friends have the same intellectual complexion and temperature , and measure of understanding with your selves , then you may have hope to escape the ruptures which unlikeliness and differences of apprehensions might else cause .

6. Moreover , some of your friends may so far overgrow you in wisdome , or wealth , or honour , or worth in their own conceits , that they may begin to take you to be unsuitable for them , and unmeet for their further special friendship . Alas poor man , they will pitty thee that thou art no wiser , and that thou hast no greater light to change thy mind as fast as they , or that thou art so weak and ignorant as not to see what seems to them so clear a truth ; or that thou art so simple to cast away thy self by crossing them that might prefer thee , or to fall under the displeasure of those that have power to raise or ruine thee : But if thou be so simple , thou mayest be the object of their lamentation , but art no familiar friend for them . They think it fittest to close and converse with those of their own rank and stature , and not with such shrubs and children , that may prove their trouble and dishonour .

7. And some of your friends will think that by a more through acquaintance with you , they have found out more of your infirmities or faults ; and therefore have found that you are less amiable and valuable than at first they judged you : They will think that by distance , unacquaintedness , and an overhasty love and judgement , they were mistaken in you ; and that now they see reason to repent of the love which they think was guilty of some errours and excess : when they come nearer you , and have had more tryal of you , they will think they are fitter to judge of you than before : And indeed our defects are so many , and all our infirmities so great , that the more men know us , the more they may see in us that deserveth pitty or reproof ; and as pictures , we appear less beautiful at the nearest view : Though this will not warrant the withdrawing of that Love which is due to friends , and to vertue even in the imperfect : nor will excuse that alienation and decay of friendship that is caused by the pride of such as overlook perhaps much greater failings and weaknesses in themselves , which need forgiveness .

8. And perhaps some of your friends will grow weary of their friendship , having that infirmity of humane nature , not to be much pleased with one thing long . Their Love is a flower that quickly withereth : It is a short-lived thing that soon groweth old . It must be novelty that must feed their love and their delight .

9. And perhaps they may have got some better friends in their apprehensions , that may have so much interest as to take them up , and leave no room for antient friends . It may be they have met with those that are more suitable , or can be more useful to them : that have more learning , or wit , or wealth , or power , than you have , and therefore seem more worthy of their friendship .

10. And some of them may think when you are in a low and suffering state , and in danger of worse , that it is part of their duty of self-preservation to be strange to you ( though in heart they wish you well . ) They will think they are not bound to hazard themselves upon the displeasure of superiours , to own or befriend you or any other : Though they must not desert Christ , they think they may desert a man for their own preservation .

To avoid both extreams in such a case , men must both study to understand which way is most serviceable to Christ , and to his Church , and withall to be able to deny themselves , and also must study to understand what Christ meaneth in his final sentence [ In as much as you did it ( or did it not ) to one of the least of these my brethren , you did it ( or did it not ) to me . ] As if it were to visit the contagious , we must neither cast away our lives to do no good , or for that which in value holdeth no proportion with them ; nor yet must we deny to run any hazard when it is indeed our duty : So is it in our visiting those that suffer for the cause of Christ : ( but that here the owning them being the confessing of him , we need more seldome to fear being too forward . )

11. And some of your friends may cover their unfaithfulness with the pretence of some fault that you have been guilty of , some errour that you hold , or some unhansome or culpable act that you have done , or some duty that you have left undone or failed in . For they think there is not a better shelter for their unfaithfulness , then to pretend for it the Name and Cause of God , and so to make a duty of their sin . Who would not justifie them , if they can but prove , that God requireth them , and Religion obligeth them to forsake you for your faults ? There are few crimes in the world that by some are not fathered on God ( that most hateth them ) as thinking no name can so much honour them . False friends therefore use this means as well as other Hypocrites : And though God is Love , and condemneth nothing more then uncharitableness and malice , yet these are commonly by falshearted Hypocrites , called by some pious vertuous names , and God himself is entitled to them : so that few worldlings , ambitious persons or timeservers ; but will confidently pretend Religion for all their falshood to their friends , or bloody cruelty to the servants of Christ , that comply not with their carnal interest .

12. Perhaps some of your friends may really mistake your case , and think that you suffer as evil doers , and instead of comforting you may be your sharpest censurers : This is one of the most notable things set out to our observation in the book of Job : It was not the smallest part of his affliction , that when the hand of God was heavy upon him , and then if ever was the time for his friends to have been his comforters , and friends indeed , on the contrary they became his scourge , and by unjust accusations , and misinterpretations of the providence of God , did greatly add to his affliction ! when God had taken away his children , wealth and health , his friends would take away the reputation and comfort of his integrity ; and under pretence of bringing him to repentance , did charge him with that which he was never guilty of ; They wounded his good-name , and would have wounded his conscience , and deprived him of his inward peace : Censorious false accusing friends do cut deeper then malicious slandering enemies : It is no wonder if strangers or enemies do misjudge and misreport our actions : But when your bosome friends , that should most intimately know you , and be the chief witness of your innocency against all others , shall in their jealousie , or envy , or peevishness , or falling out , be your chief reproachers and unjust accusers , as it makes it serve more credible to others , so it will come nearest to your selves . And yet this is a thing that must be expected : yea even your most self-denying acts of obedience to God , may be so misunderstood by godly men , and real friends , as by them to be taken for your great miscarriage , and turned to your rebuke : As Davids dancing before the Ark was by his wife ; which yet did but make him resolve to be yet more vile . If you be cast into poverty , or disgrace , or prison , or banishment , for your necessary obedience to Christ , perhaps your friend or wife may become your accuser for this your greatest service , and say , This is your own doing : your rashness , or indiscretion , or self-conceitedness , or willfulness hath brought it upon you : what need had you to say such words , or to do this or that ? why could not you have yeilded in so small a matter ? ] Perhaps your costliest and most excellent obedience shall by your nearest friends be called the fruits of pride , or humour , or passion , or some corrupt affection , or at least of folly and inconsiderateness . When flesh and blood hath long been striving in you against your duty , and saying , [ Do not cast away thy self : O serve not God at so dear a rate : God doth not require thee to undo thy self : why shouldest thou not avoid so great inconveniences ? ] When with much ado you have conquered all your carnal reasonings , and denyed your selves and your carnal interest , you must expect even from some religious friends , to be accused for these very actions , and perhaps their accusations may fasten such a blot upon your names , as shall never be washed out till the day of judgement . By difference of interests , or apprehensions , and by unacquaintedness with your hearts , and actions , the righteousness of the righteous may be thus taken from him , and friends may do the work of enemies , yea of Satan himself the accuser of the brethren ; and may prove as thorns in your bed , and gravel in your shoes , yea in your eyes , and wrong you much more then open adversaries could have done . How it is like to go with that mans reputation , you may easily judge , whose friends are like Jobs , and his enemies like Davids that lay snares before him , and diligently watch for matter of reproach : yet this may befall the best of men .

13. You may be permitted by God to fall into some real crime , and then your friends may possibly think it is their duty to disown you , so far as you have wronged God : When you provoke God to frown upon you , he may cause your friends to frown upon you : If you will fall out with him , and grow strange to him , no marvel if your truest friends fall out with you , and grow strange to you . They love you for your godliness , and for the sake of Christ ; and therefore must abate their love if you abate your godliness ; and must for the sake of Christ be displeased with you for your sins . And if in such a case of real guilt , you should be displeased at their displeasure , and should expect that your friend should befriend your sin , or carry himself towards you in your guilt as if you were innocent , you will but shew that you understand not the nature of true friendship , nor the use of a true friend ; and are yet your selves too friendly to your sins .

14. Moreover , those few friends that are truest to you , may be utterly unable to relieve you in your distress , or to give you ease , or do you any good . The case may be such that they can but pitty you and lament your sorrows , and weep over you : you may see in them that man is not as God , whose friendship can accomplish all the good that he desireth to his friends . The wisest and greatest and best of men are silly comforters , and uneffectual helps : you may be sick , and pained , and grieved , and distressed , notwithstanding any thing that they can do for you : Nay perhaps in their ignorance , they may increase your misery , while they desire your relief ▪ and by striving indirectly to help and ease you , may tye the knot faster and make you worse . They may provoke those more against you that oppress you , while they think they speak that which should tend to set you free : They may think to ease your troubled minds by such words as shall increase the trouble : or to deliver you as Peter would have delivered Christ , and saved his Saviour , first by carnal counsel , Matth. 16. 22. [ Be it far from thee Lord ; this shall not be unto thee ] And then by carnal unjust force , ( by drawing his sword against the officers . ) Love and good meaning will not prevent the mischiefs of ignorance and mistake . If your friend ●ut your throat while he thought to cut but a vein to cure your disease , it is not his friendly meaning that will save your lives . Many a thousand sick people are killed by their friends , that attend them with an earnest desire of their life ; while they ignorantly give them that which is contrary to their disease , and will not be the less pernicious for the good meaning of the giver . Who have more tender affections then Mothers to their children ? And yet a great part of the calamity of the world of sickness , and the misery of mans life , proceedeth from the ignorant and erroneous indulgence of Mothers to their children , who to please them , let them eat and drink what they will , and use them to excess and gluttony in their childhood , till nature be abused and mastered and clogged with those superfluities and crudities , which are the dunghill matter of most of the following diseases of their lives .

I might here also remember you how your friends may themselves be overcome with a temptation , and then become the more dangerous tempters of you , by how much the greater their interest is in your affections . If they be infected with errour , they are the likest persons to ensnare you : If they be tainted with Covetousness or Pride , there is none so likely to draw you to the same sin : And so your friends may be in effect your most deadly enemies , deceivers and destroyers .

15. And if you have friends that are never so firm and constant , they may prove ( not only unable to relieve you , but ) very additions to your grief . If they are afflicted in the participation of your sufferings , as your troubles are become theirs ( without your case ) so their trouble for you will become yours , and so your stock of sorrow will be encreased . And they are mortals , and lyable to distress as well you . And therefore they are like to bear their share in several sorts of sufferings : And so friendship will make their sufferings to be yours : Their sicknesses and pains , their fears and griefs , their wants and dangers , will all be yours . And the more they are your hearty friends , the more they will be yours . And so you will have as many additions to the proper burden of your griefs , as you have suffering friends : When you do but hear that they are dead , you say as Thomas , Joh. 11. 16. [ Let us also go that we may die with him . ] And having many such friends you will almost alwaies have one or other of them in distress ; and so be seldome free from sorrow ; besides all that which is properly your own .

16. Lastly , if you have a friend that is both true and useful , yet you may be sure he must stay with you but a little while . The godly men will cease , and the faithful fail from among the children of men ; while men of lying flattering lips , and double hearts survive , and the wicked walk on every side while the vilest men are exalted , Psal. 12. 1 , 2 , 8. while swarms of false malicious men , are left round about you , perhaps God will take away your dearest friends : If among a multitude of unfaithful ones , you have but one that is your friend indeed , perhaps God will take away that one . He may be separated from you into another Country ; or taken away to God by death . Not that God doth grudge you the mercy of a faithful friend ; but that he would be your All , and would not have you hurt your selves with too much affection to any Creature , and for other reasons to be named anon .

And to be forsaken of your friends , is not all your affliction : but to be so forsaken is a great aggravation of it . 1. For they use to forsake us in our greatest sufferings and streights , when we have the greatest need of them .

2. They fail us most at a dying hour , when all other worldly comfort faileth : As we must leave our houses , lands and wealth , so must we for the present leave our friends : And as all the rest are silly comforters , when we have once received our citation to appear before the Lord , so also are our friends but silly comforters : They can weep over us , but they cannot with all their care , delay the separating stroak of death , one day or hour .

Only by their prayers , and holy advice , remembring us of everlasting things , and provoking us in the work of preparation , they may prove to us friends indeed . And therefore we must value a holy , heavenly , faithful friend , as one of the greatest treasures upon earth . And while we take notice how as men they may forsake us , we must not deny but that as Saints they are precious , and of singular use to us ; and Christ useth by them to communicate his mercies ; and if any creatures in the world may be blessings to us , it is holy persons , that have most of God in their hearts and lives .

3. And it is an aggravation of the cross , that they often fail us , when we are most faithful in our duty , and stumble most upon the most excellent acts of our obedience .

4. And those are the persons that ofttimes fail us , of whom we have deserved best , and from whom we might have expected most .

Review the experiences of the choicest servants that Christ hath had in the world , and you shall find enough to confirm you of the vanity of man , and the instability of the dearest friends . How highly was Athanasius esteemed ? and yet at last deserted and banished even by the famous Constantine himself ! How excellent a man was Gregory Nazianzene , and highly valued in the Church ? and yet by reproach and discouragements driven away from his Church at Constantinople whither he was chosen : and envied by the Bishops round about him . How worthy a man was the eloquent Chrysostome , and highly valued in the Church ! And yet how bitterly was he prosecuted by Hierome and Epiphanius ; and banished , and dyed in a second banishment , by the provocation of factious contentious Bishops , and an Empress impatient of his plain reproofs ? What person more generally esteemed and honoured for learning , piety and peaceableness then Melanchthon ? and yet by the contentions of Illyricus and his party , he was made aweary of his life . As highly as Calvin was ( deservedly ) valued at Geneva , yet once in a popular lunacy and displeasure , they drove him out of their City , and in contempt of him some called their dogs by the name of Calvin ; ( though after they were glad to intreat him to return . ) How much our Grindal and Abbot were esteemed , it appeareth by their advancement to the Archbishoprick of Canterbury : and yet who knoweth not that their eminent piety sufficed not to keep them from dejecting frowns ! And if you say , that it is no wonder if with Princes through interest , and with people through levity , it be thus ; I might heap up instances of the like untrustiness of particular friends : But all History and the experiences of the most , do so much abound with them , that I think it needless . Which of us must not say with David that [ all men are lyars ] Psal. 116. that is , deceitful and untrusty , either through unfaithfulness , weakness or insufficiency that either will forsake us , or cannot help us in the time of need ?

Was Christ forsaken in his extremity by his own Disciples , to teach us what to expect , or bear ? Think it not strange then to be conformed to your Lord , in this , as well as in other parts of his humiliation . Expect that men should prove deceitful : Not that you should entertain censorious suspicions of your particular friends : but remember in general that man is frail , and the best too selfish and uncertain ; and that it is no wonder if those should prove your greatest grief , from whom you had the highest expectations . Are you better then Job , or David , or Christ ? and are your friends more firm and unchangeable then theirs ?

Consider , 1 ▪ That Creatures must be set at a sufficient distance from their Creator . Allsufficiency , Immutability and indefectible fidelity , are proper to Jehovah . As it is no wonder for the Sun to set or be ecclipsed , as glorious a body as it is ; so it is no wonder for a friend , a pious friend , to fail us , for a time , in the hour of our distress . There are some that will not : but there is none but may , if God should leave them to their weakness . Man is not your Rock : He hath no stability but what is derived , dependant , and uncertain , and defectible . Learn therefore to rest on God alone , and lean not too hard or confidently upon any mortal might .

2. And God will have the common infirmity of man to be known , that so the weakest may not be utterly discouraged , nor take their weakness to be gracelesness , whilest they see that the strongest also have their infirmities , though not so great as theirs . If any of Gods servants lives in constant holiness and fidelity , without any shakings or stumbling in their way , it would tempt some self ▪ accusing troubled souls , to think that they were altogether graceless , because they are so far short of others . But when we read of a Peters denying his Master in so horrid a manner , with swearing and cursing that he knew not the man , Matth. 26. 74. and of his dissimulation and not walking uprightly , Gal. 2. and of a Davids unfriendly and unrighteous dealing with Mephihosheth , the seed of Jonathan ; and of his most vile and treacherous dealing with Uriah , a faithful and deserving subject ; it may both abate our wonder and offence at the unfaithfulness of our friends , and teach us to compassionate their frailty , when they desert us ; and also somewhat abate our immoderate dejectedness and trouble , when we have failed God or man our selves .

3. Moreover , consider , how the odiousness of that sin , which is the root and cause of such unfaithfulness , is greatly manifested by the failing of our friends . God will have the odiousness of the remnants of our self-love and carnalmindedness , and cowardize appear : we should not discern it in the seed and root , if we did not see , and tast it in the fruits . Seeing without tasting will not sufficiently convince us : A crab looks as beautiful as an apple ; but when you tast it , you better know the difference . When you must your selves be unkindly used by your friends , and forsaken by them in your distress , and you have tasted the fruits of the remnants of their worldliness , selfishness and carnal fears , you will better know the odiousness of these vices , which thus break forth against all obligations to God and you , and notwithstanding the light , the conscience , and perhaps the grace , that doth resist them .

4. Are you not prone to overvalue and overlove your friends ? If so , is not this the meetest remedy for your disease ? In the loving of God , we are in no danger of excess ; and therefore have no need of any thing to quench it . And in the loving of the godly purely upon the account of Christ , and in loving Saints as Saints , we are not apt to go too far . But yet our understandings may mistake , and we may think that Saints have more of sanctity then indeed they have ; and we are exceeding apt to mix a selfish common love with that which is spiritual and holy ; and at the same time , when we Love a Christian as a Christian , we are apt not only to Love him ( as we ought ) but to overlove him because he is our friend , and Loveth us . Those Christians that have no special Love to us , we are apt to undervalue and neglect , and Love them below their holiness and worth : But those that we think entirely Love us , we Love above their proper worth , as they stand in the esteem of God : Not but that we may Love those that Love us , and add this Love to that which is purely for the sake of Christ ; but we should not let our own interest prevail and overtop the interest of Christ , nor Love any so much for Loving us , as for Loving Christ : And if we do so , no wonder if God shall use such remedies as he seeth meet , to abate our excuse of selfish love .

O how highly are we apt to think of all that Good which is found in those who are the highest esteemers of us , and most dearly love us ; when perhaps in it self it is but some ordinary good , or ordinary degree of goodness which is in them ! Their Love to us unresistibly procureth our Love to them : And when we Love them , it is wonderful to observe , how easily we are brought to think well of almost all they do , and highly to value their judgements , graces , parts and works : when greater excellencies in another perhaps are scarce observed , or regarded but as a common thing : And therefrre the destruction or want of Love , is apparent in the vilifying thoughts and speeches , that most men have of one another ; and in the low esteem of the judgements , and performances and lives of other men : ( much more in their contempt , reproaches and cruel persecutions . ) Now though God will have us encrease in our Love of Christ in his members , and in our pure Love of Christians as such , and in our common charity to all , yea and in our just fidelity to our friend ; yet would he have us suspect and moderate our selfish and excessive Love , and inordinate partial esteem of one above another , when it is but for our selves , and on our own account . And therefore as he will make us know , that we our selves are no such excellent persons , as that it should make another so laudable , or advance his worth , because he Loveth us ; so he will make us know , that our friends whom we overvalue , are but like other men : If we exalt them too highly in our esteem , it is a sign that God must cast them down . And as their Love to us was it that made us so exalt them ; so their unkindness or unfaithfulness to us , is the fittest means to bring them lower in our estimation and affection . God is very jealous of our hearts , as to our overvaluing and overloving any of his Creatures : what we give inordinately and excessively to them , is some way or other taken from him , and given them to his injury , and therefore to his offence . Though I know that to be void of natural , friendly or social affections , is an odious extream on the other side ; yet God will rebuke us if we are guilty of excess . And it 's the greater and more inexcusable fault to over-love the Creature , because our Love to God is so cold , and hardly kindled and kept alive : He cannot take it well to see us dote upon dust and frailty like our selves , at the same time when all his wondrous kindness , and attractive goodness , do cause but such a faint and languid Love to him , which we our selves can scarcely feel . If therefore he cure us by permitting our friends to shew us truly what they are , and how little they deserve such excessive Love ( when God hath so little ) it is no more wonder , than it is that he is tender of his glory , and merciful to his servants souls .

5. By the failing and unfaithfulness of our friends , the wonderful Patience of God will be observed and honoured , as it is shewed both to them and us . When they forsake us in our distress ( especially when we suffer for the cause of Christ ) it is God that they injure more than us : And therefore if he bear with them , and forgive their weakness upon repentance , why should not we do so that are much less injured ? The worlds persidiousness should make us think , How great and wonderful is the patience of God , that beareth with , and beareth up so vile , ungrateful , treacherous men that abuse him to whom they are infinitely obliged ? And it should make us consider , when men deal treacherously with us , How great is that mercy that hath born with , and pardoned greater wrongs which I my self have done to God , than these can be which men have done to me ! It was the remembran●e of David's sin , that had provoked God to raise up his own Son against him ( of whom he had been too fond ) which made him so easily bear the curses and reproach of Shimei . It will make us bear abuse from others , to remember how ill we have dealt with God , and how ill we have deserved at his hands our selves .

6. And I have observed another of the Reasons of Gods permitting the failing of our friends , in the season and success . It is , that the Love of our friends may not hinder us when we are called to suffer or dye . When we over-love them , it teareth our very hearts to leave them : And therefore it is a strong temptation to draw us from our duty , and to be unfaithful to the cause of Christ , lest we should be taken from our too-dear friends , or lest our suffering cause their too-much grief . It is so hard a thing to dye with willingness and peace , that it must needs be a mercy to be saved from the impediments which make us backward : And the excessive Love of friends and relations , is not the least of these impediments : O how loth is many a one to dye , when they think of parting with wife , or husband , or children , or dear and faithful friends ! Now I have oft observed , that a little before their death or sickness , it is ordinary with God to permit some unkindness between such too-dear friends to arise , by which he moderated and abated their affections , and made them a great deal the willinger to dye . Then we are ready to say , It is time for me to leave the world , when not only the rest of the world , but my dearest friends have first forsaken me ! This helpeth us to remember our dearest everlasting friend , and to be grieved at the heart that we have been no truer our selves to him , who would not have forsaken us in our extremity . And sometime it maketh us even aweary of the world , and to say as Elias , Lord take away my life , &c. 1 King . 19. 4 , 10 , 14. when we must say , I thought I had one friend left , and behold even he forsaketh me in my distress . ] As the Love of friends intangleth our affections to this world , so to be weaned by their unkindnesses from our friends , is a great help to loosen us from the world , and proveth oft a very great mercy to a soul that is ready to depart .

And as the friends that Love us most , and have most interest in our esteem and Love , may do more than others , in tempting us to be unfaithful to our Lord , to entertain any errour , to commit any sin , or to flinch in suffering ; so when God hath permitted them to forsake us , and to lose their too great interest in us , we are fortified against all such temptations from them . I have known where a former intimate friend hath grown strange , and broken former friendship , and quickly after turned to such dangerous wayes and errours , as convinced the other of the mercifulness of God , in weakning his temptation by his friends desertion ; who might else have drawn him along with him into sin . And I have often observed , that when the husbands have turned from Religion to Infidelity , Familism , or some dangerous heresie , that God hath permitted them to hate and abuse their wives so inhumanely , as that it preserved the poor women from the temptation of following them in their Apostasie or sin : When as some other women with whom their husbands have dealt more kindly , have been drawn away with them into pernicious paths .

Therefore still I must say , we were undone if we had the disposing of our own conditions . If would be long before we should have been willing our selves to be thus unkindly dealt with by our friends : And yet God hath made it to many a soul , a notable means of preserving them from being undone for ever . Yea the unfaithfulness of all our friends , and the malice and cruelty of all our enemies , doth us not usually so much harm , as the Love and Temptation of some one deluded erring friend , whom we are ready to follow into the gulf .

7. Lastly , consider that it is not desirable or suitable to our state , to have too much of our comfort by any creature : Not only because it is most pure and sweet which is most immediately from God ; but also because we are very prone to overlove the Creature ; and if it should but seem to be very commodious to us , by serving our necessities or desires , it would seem the more amiable , and therefore be the stronger snare : The work of mortification doth much consist in the annihilation or deadness of all the Creatures as to any power to draw away our hearts from God , or to entangle us and detain us from our duty . And the more excellent and lovely the creature appeareth to us , the less it is dead to us , or we to it ; and the more will it be able to hinder or ensnare us .

When you have well considered all these things , I suppose you will admire the wisdome of God in leaving you under this kind of tryal , and weaning you from every creature , and teaching you by his providence as well as by his word , to Cease from man , whose breath is in his nostrils ; for wherein is he to be accounted of ? ] And you will see that it 's no great wonder that corrupted souls , that live in other sins , should be guilty of this unfaithfulness to their friends : and that he that dare unthankfully trample upon the unspeakable kindness of the Lord , should deal unkindly with the best of men . You make no great wonder at other kind of sins , when you see the world continually commit them ; why then should you make a greater or a stranger matter of this than of the rest ? Are you better than God ? Must unfaithfulness to you be made more hainous , than that unfaithfulness to him , which yet you daily see and sleight ? The least wrong to God is a thousandfold more than the greatest that can be done to you , as such . Have you done that for your nearest friend , which God hath done for him and you , and all men ? Their obligations to you are nothing in comparison of their great and manifold obligations to God .

And you know that you have more wronged God , your selves , than any man ever wronged you : And if yet for all that he bear with you , have you not great reason to bear with others ?

Yea , you have not been innocent towards men your selves : Did you never wrong or fail another ? Or rather , are you not apter to see and aggravate the wrong that others do to you , than that which you have done to others ? May you not call to mind your own neglects , and say , as Adonizebeck , Judg. 1. 7. [ Threescore and ten Kings having their thumbs and their great toes cut off , gathered their meat under my table : As I have done , so God hath requited me . ] Many a one have I failed or wronged : and no wonder if others fail and wrong me . ]

Nay you have been much more unfaithful and injurious to your selves , than ever any other hath been to you . No friend was so near you , as your selves : None had such a charge of of you : None had such helps and advantages to do you good or hurt : And yet all the enemies you have in the world , even in Earth or Hell , have not wronged and hurt you half so much as you have done your selves . O , methinks the man or woman that knoweth themselves , and knoweth what it is to Repent ; that ever saw the greatness of their own sin and folly , should have no great mind or leisure to aggravate the failings of their friends , or the injuries of their enemies , considering what they have proved to themselves ! Have I forfeited my own salvation , and deserved everlasting wrath , and sold my Saviour and my soul for so base a thing as sinful pleasure , and shall I ever make a wonder of it , that another man doth me some temporal hurt ? Was any friend so near to me as my self ? Or more obliged to me ? O sinful soul , let thy own , rather than thy friends deceit and treachery , and neglects , be the matter of thy displeasure , wonder and complaints !

And let thy Conformity herein to Jesus Christ , be thy holy ambition and delight : Not as it is thy suffering , nor as it is caused by mens sin : but as it is thy Conformity and fellowship in the sufferings of thy Lord , and caused by his Love .

I have already shewed you that sufferers for Christ , are in in the highest form among his Disciples . The order of his followers usually is this ; 1. At our entrance , and in the lowest form , we are exercised with the fears of Hell , and Gods displeasure , and in the works of Repentance for the sin that we have done . 2. In the second form , we come to think more seriously of the remedy , and to enquire what we shall do to be saved , and to understand better what Christ hath done and suffered , and what he is and will be to us ; and to value him and his love and grace : And here we are much enquiring how we may know our own sincerity , and our interest in Christ , and are labouring for some assurance , and looking after signs of grace . 3. In the next form or order we are searching after further knowledge , and labouring better to understand the mysteries of Religion , and to get above the rudiments and first principles : And here if we scape turning bare Opinionists or Hereticks by the snare of controversie or curiosity , it 's well . 4. In the next form we set our selves to the fuller improvement of all our further degrees of knowledge ; and to digest it all , and turn it into stronger Faith , and Love , and Hope , and greater Humility , Patience , Self-denial , Mortification , and contempt of earthly vanities , and hatred of sin ; and to walk more watchfully and holily , and to be more in holy duty . 5. In the next form we grow to be more publick-spirited : to set our hearts on the Churches welfare , and long more for the progress of the Gospel , and for the good of others ; and to do all the good in the world that we are able , for mens souls or bodies , but especially to long and lay out our selves for the conversion and salvation of ignorant , secure , unconverted souls . The counterfeit of this , is , An eager desire to proselyte others to our opinions or that Religion which we have chosen , by the direction of flesh and blood , or which is not of God , nor according unto Godliness , but doth subserve our carnal ends . 6. In the next form we grow to study more the pure and wonderful Love of God in Christ , and to rellish and admire that Love , and to be taken up with the Goodness and tender mercies of the Lord , and to be kindling the flames of holy Love to him that hath thus Loved us ; and to keep our souls in the exercise of that Love : And withall to live in Joy , and Thanks , and Praise to him that hath redeemed us and Loved us . And also by Faith to converse in Heaven , and to live in holy contemplation , beholding the Glory of the Father and the Redeemer in the Glass which is fitted to our present use , till we come to see him face to face . Those that are the highest in this form , do so walk with God , and burn in Love , and are so much above inferiour vanities , and are so conversant by Faith in Heaven , that their hearts even dwell there , and there they long to be for ever . 7. And in the highest form in the School of Christ , we are exercising this confirmed Faith and Love , in sufferings , especially for Christ : In following him with our Cross , and being conformed to him , and glorifying God in the fullest exercise and discovery of his Graces in us , and in an actual trampling upon all that standeth up against him , for our hearts : and in bearing the fullest witness to his Truth and Cause , by constant enduring , though to the death . Not but that the weakest that are sincere , must suffer for Christ if he call them to it : Martyrdome it self is not proper to the strong Believers : Whoever forsaketh not all that he hath for Christ , cannot be his Disciple , Luke 14. 33. But to suffer with that Faith and Love forementioned , and in that manner , is proper to the strong : And usually God doth not try and exercise his young and weak ones with the tryals of the strong ; nor set his Infants on so hard a service , nor put them in the front or hottest of the battel , as he doth the ripe confirmed Christians . The sufferings of their inward doubts and fears doth take up such : It is the strong that ordinarily are called to sufferings for Christ , at least in any high degree ; I have digrest thus far to make it plain to you , that our Conformity to Christ , and fellowship with him in his sufferings , in any notable degree , is the lot of his best confirmed servants , and the highest forme in his School among his Disciples : and therefore not to be inordinately feared or abhorred , nor to be the matter of impatiency , but of holy joy : and in such infirmities we may glory . And if it be so of sufferings in the general , ( for Christ ) then is it so of this particular sort of suffering , even to be forsaken of all our best and nearest , dearest friends , when we come to be most abused by the enemies .

For my own part , I must confess that as I am much wanting in other parts of my conformity to Christ , so I take my self to be yet much short , of what I expect he should advance me to , as long as my friends no more forsake me . It is not long since I found my self in a low ( if not a doubting ) case , because I had so few enemies and so little sufferings for the cause of Christ ( though I had much of other sorts : ) And now that doubt is removed by the multitude of furies which God hath let , loose against me . But yet , methinks , while my friends themselves are so friendly to me , I am much short of what I think I must at last attain to .

BUt let us look further into the Text , and see what is the cause of the failing and forsaking Christ in the Disciples ; and what it is that they betake themselves to , when they leave him .

[ Ye shall be scattered every man to his Own . ]

Self-denyal was not perfect in them , selfishness therefore in this hour of temptation did prevail . They had before forsaken all to follow Christ ; they had left their Parents , their Families , their Estates , their Trades , to be his Disciples : But though they believed him to be the Christ , yet they dreamt of a visible Kingdome , and did all this with too carnal expectations of being great men on earth , when Christ should begin his reign . And therefore when they saw his apprehension and ignominious suffering , and thought now they were frustrate of their hopes , they seem to repent that they had followed him ( though not by apostasie and an habitual or plenary change of mind , yet ) by a sudden passionate frightful apprehension , which vanished when grace performed its part . They now began to think that they had lives of their Own to save , and families of their Own to mind , and business of their Own to do : They had before forsaken their private interests and affairs , and gathered themselves to Jesus Christ , and lived in communion with him , and one another . But now they return to their trades and callings , and are scattered every man to his own .

Selfishness is the great enemy of all societies , of all fidelity and friendship : There is no trusting that person in whom it is predominant . And the remnants of it where it doth not reign , do make men walk unevenly and unsteadfastly towards God and men . They will certainly deny both God and their friends , in a time of tryal who are not able to deny themselves : Or rather he never was a real friend to any , that is predominantly selfish . They have alway some interest of their own , which their friend must needs contradict , or is insufficient to satisfie . Their houses , their lands , their monies , their children , their honour or something which they call their Own , will be frequently the matter of contention ; and are so near them , that they can for the sake of these cast off the nearest friend . Contract no special friendship with a selfish man : nor put no confidence in him , whatever friendship he may profess . He is so confined to himself , that he hath no true love to spare for others : If he seem to love a friend , it is not as a friend , but as a servant , or at best as a benefactour : He loveth you for himself , as he loveth his money , or horse , or house , because you may be serviceable to him : Or as a horse or dog doth love his keeper , for feeding him : And therefore when your provender is gone , his love is gone : when you have done feeding him , he hath done loving you . When you have no more for him , he hath no more for you .

Object . But ( some will say ) it is not the falseness of my friend that I lament , but the separation , or the loss of one that was most faithful : I have found the deceitfulness of ordinary friends ; and therefore the more highly prize those few that are sincere . I had but one true friend among abundance of self-seekers ; and that one is dead , or taken from me , and I am left as in a wilderness , having no mortal man ▪ that I can trust or take much comfort in .

Answ. Is this your case ? I pray you answer these few Questions , and suffer the truth to have its proper work upon your mind .

Quest. 1. Who was it that deprived you of your friend ? was it not God ? Did not he that gave him you take him from you ? Was it not his Lord and owner that call'd him home ? And can God do any thing injuriously or amiss ? will you not give him leave to do as he list with his own ? Dare you think that there was wanting either wisdom or goodness , justice or mercy in Gods disposal of your friend ? Or will you ever have Rest , if you cannot have Rest in the will of God ?

2. How know you what sin your friend might have fallen into , if he had lived as long as you would have him ? You 'l say , that God could have preserved him from sin : It 's true : but God preserveth sapientially , by means , as well as omnipotentially : And sometime he seeth that the temptations to that person are like to be so strong , and his corruption like to get such advantage , and that no means is so fit as Death it self , for his preservation . And if God had permitted your friend by temptation to have fallen into some scandalous sin , or course of evil , or into errors or false wayes , would it not have been much worse then death to him and you ? God might have suffered your friend that was so faithful , to have been sifted and shaken as Peter was , and to have denied his Lord ; and to have seemed in your own eyes , as odious as he before seemed amiable .

3. How know you what unkindness to your self , your dearest friend might have been guilty of ? Alas there is greater frailty and inconstancy in man , then you are aware of . And there are sadder roots of corruption unmortified , that may spring up into bitter fruits , then most of us ever discover in our selves . Many a Mother hath her heart broken by the unnaturalness of such a child , or the unkindness of such a husband , as if they had died before , would have been lamented by her , with great impatience and excess . How confident soever you may be of the future fidelity of your friend , you little know what tryal might have discovered . Many a one hath failed God and man that once were as confident of themselves , as ever you were of your friend . And which of us see not reason to be distrustful of our selves ? And can we know another better then our selves ? or promise more concerning him ?

4. How know you what great calamity might have bifallen your friend , if he had lived as long as you desired ? When the Righteous seem to men to perish , and merciful men are taken away , it is from the evil to come that they are taken , Isa. 57. 1. How many of my friends have I lamented as if they had died unseasonably , concerning whom some following providence quickly shewed me , that it would have been a grievous misery to them to have lived longer ! Little know you what calamities were eminent on his person , his family , kindred , neighbours , country , that would have broke his heart : What if a friend of yours had died immediately before some calamitous subversion of a Kingdome , some ruines of the Church , &c. and if ignorantly he had done that which brought these things to pass , can you imagine how lamentably sad his life would have been to him , to have seen the Church , the Gospel , and his Country in so sad a case ? especially if it had been long of him ? Many that have unawares done that which hath ruined but a particular friend , have lived in so much grief and trouble , as made them consent that death should both revenge the injured on them , and conclude their misery . What then would it have been to have seen the publick good subverted , and the faithful overwhelmed in misery , and the Gospel hindered , and holy worship changed for deceit and vanity ; and for conscience to have been daily saying , [ I had a hand in all this misery : I kindled the fire that hath burned up all ! ]

What comfort can you think such friends if they had survived , would have found on earth ? Unless it were a comfort to hear the complaints of the afflicted , to see and hear such odious sins as sometimes vexed righteous Lot to see and hear ; or to hear of the scandals of one friend , and the apostasie of another , and the sinful compliances and declinings of a third ; and to be under temptations , reproaches and afflictions themselves ? Is it a matter to be so much lamented that God hath prevented their greater miseries and wo ?

5. What was the world to your friends while they did enjoy it ? Or what is it now , or like to be hereafter to your selves ? was it so good and kind to them , as that you should lament their separation from it ? was it not to them a place of toil and trouble , of envy and vexation , of enmity and poison ? of successive cares and fears and griefs ? and worst of all , a place of sin ? Did they groan under the burden of a sinful nature , a distempered , tempted , troubled heart of languishings and weakness of every grace ; of the rebukes of God , the wounds of conscience , and the malice of a wicked world ? And would you have them under these again ? Or is their deliverance become your grief ? Did you not often joyn in prayer with them , for deliverance from malice , calamities , troubles , imperfections , temptations and sin ? and now those prayers are answered in their deliverance : and do you now grieve at that which then you prayed for !

Doth the world use your selves so well and kindly , as that you should be sorry that your friends partake not of the feast ? Are you not groaning from day to day your selves ? and are you grieved that your friends are taken from your griefs ? you are not well pleased with your own condition : when you look into your hearts you are displeased and complain : when you look into your lives , you are displeased and complain : when you look into your families , into your neighbourhoods , unto your friends , unto the Church , unto the Kingdome , unto the world , you are displeased and complain : And are you also displeased that your friends are not under the same displeasedness and complaints as you ? Is the world a place of Rest or trouble to you ? And would you have your friends to be as far from Rest as you ?

And if you have some Ease and Peace at present , you little know what storms are near ! you may see the dayes , you may hear the tydings , you may feel the griping griefs and pains , which may make you call for Death your selves , and make you say that a life on earth is no felicity , and make you confess that they are Blessed that are dead in the Lord , as resting from their labours , and being past these troubles , griefs and fears . Many a poor troubled soul is in so great distress , as that they take their own lives to have some tast of Hell : and yet at the same time , are grieving because their friends are taken from them , who would have been grieved for their griefs , and for ought they know might have fallen into as sad a state as they themselves are now lamenting .

6. Do you think it is for the Hurt or the Good of your friend , that he is removed hence ? It cannot be for his Hurt unless he be in Hell . ( At least , it is uncertain whether to live would have been for his Good , by an increase of Grace , and so for greater Glory . ) And if he be in Hell , he was no fit person for you to take much pleasure in upon earth : He might be indeed a fit object for your compassion , but not for your complacency . Sure you are not undone for want of such company as God will not endure in his sight , and you must be separated from for ever . But if they be in Heaven , you are scarce their friends if you would wish them thence . Friendship hath as great respect to the good of our friends as of our selves . And do you pretend to friendship , and yet lament the removal of your friend to his greatest happiness ! Do you set more by your own enjoying his company , then by his enjoying God in perfect blessedness ! This sheweth a very culpable defect either in Faith or Friendship ; and therefore beseemeth not Christians and friends . If Love teacheth us to mourn with them that mourn , and to rejoyce with them that rejoyce ; can it be an act of rational Love to mourn for them that are possessed of the highest everlasting joyes ?

7. God will not honour himself by one only , but by many : He knoweth best when his work is done : When our friends have finished all that God intended them for , when he put them into the world , is it not time for them to be gone , and for others to take their places , and finish their work also in their time ? God will have a succession of his servants in the world . Would you not come down , and give place to him that is to follow you , when your part is played , and his is to begin ? If David had not died , there had been no Solomon , no Jehoshaphat , no Hezekiah , no Josiah , to succeed him and honour God in the same throne . You may as wisely grudge that one day only takes not up all the week , and that the clock striketh not the same hour still , but proceedeth from one to two , from two to three , &c. as to murmur that one man only con●inueth not , to do the work of his place excluding his successors .

8. You must not have all your Mercies by one messenger or hand : God will not have you confine your Love to one only of his servants : And therefore he will not make one only useful to you : but when one hath delivered his message and done his part , perhaps God will send you other mercies by another hand : And it belongeth to him to choose the messenger who gives the gift . And if you will childishly dote upon the first messenger , and say you will have all the rest of your mercies by his hand , or you will have no more , your frowardness more deserveth correction than compassion : and if you be kept fasting till you can thankfully take your food , from any hand that your Father sends it by , it is a correction very suitable to your sin .

9. Do you so highly value your friends for God , or for them , or for your selves , in the final consideration ? If it was for God , what reason of trouble have you , that God hath disposed of them , according to his wisdome and unerring will ? should you not then be more pleased that God hath them , and employeth them in his highest service , than displeased that you want them ?

But if you value them and love them for themselves , they are now more lovely when they are more perfect ; and they are now fitter for your content and joy , when they have themselves unchangeable content and joy , than they could be in their sin and sorrows .

But if you valued and loved them but for your selves only , it is just with God to take them from you , to teach you to value men to righter ends , and upon better considerations : and both to prefer God before your selves , and better to understand the nature of true friendship , and better to know that your own felicity is not in the hands of any creature , but of God alone .

10. Did you improve your friends while you had them ? or did you only Love them , while you made but little use of them for your souls ? If you used them not , it was just with God for all your Love to take them from you . They were given you as your candle , not only to Love it , but to work by the Light of it : And as your garments ; not only to Love them , but to wear them ; and as your meat , not only to Love it , but to feed upon it . Did you receive their counsel , and hearken to their reproofs , and pray with them , and conser with them upon those holy truths that tended to elevate your minds to God , and to inflame your brests , with sacred Love ? If not , be it now known to you , that God gave you not such helps and mercies only to talk of , or look upon and Love , but also to improve for the benefit of your souls .

11. Do you not seem to forget both where you are your selves , and where you must shortly and for ever live ? Where would you have your friends , but where you must be your selves ? Do you mou●n that they are taken hence ? Why , if they had staid here a thousand years , how little of that time should you have had their company ? when you are almost leaving the world your selves , would you not send your treasure before you to the place where you must abide ? How quickly will you pass from hence to God , where you shall find your friends that you lamented as if they had been lost , and there shall dwell with them for ever ! O foolish mourners ! would you not have your friends at home ! at their home and your home , with their Father and your Father ; their God and your God! Shall you not there enjoy them long enough ! Can you so much miss them for one day , that must live with them to all eternity ? And is not eternity long enough for you to enjoy your friends in ?

Obj. But I do not know whether ever I shall there have any distinct knowledge of them , or love to them , and whether God shall not there be so far All in All , as that we shall need or fetch no comfort from the creature .

Answ. There is no reason for either of these doubts . For , 1. You cannot justly think that the knowledge of the Glorified shall be more confused or imperfect then the knowledge of natural men on earth . We shall know much more , but not so much less . Heaven exceedeth earth in knowledge , as much as it doth in joy .

2. The Angels in Heaven have now a distinct particular knowledge of the least believers ; rejoycing particularly in their conversion , and being called by Christ himself [ Their Angels . ] Therefore when we shall be equal to the Angels , we shall certainly know our nearest friends that there dwell with us , and are employed in the same attendance .

3. Abraham knew the Rich man in Hell , and the man knew Abraham and Lazarus : Therefore we shall have as distinct a Knowledge .

4. The two Disciples Knew Moses and Elias in the mount , whom they had never seen before : Though it is possible Christ told them who they were , yet there is no such thing expressed : and therefore it is as probable that they knew them by the communication of their irradiating glory . Much more 〈…〉 we be then illuminated to a clearer knowledge .

5. It is said expresly , 1 Cor. 13. 10 , 11 , 12. that our present knowledge shall be done away only in regard of its imperfection ; and not of it self , which shall be perfected : [ when that which is perfect is come , then that which is in part shall be done away : ] As we put away childish thoughts and speeches , when we become men : The change will be from [ seeing in a glass ] to [ seeing face to face ] and from [ knowing in part ] to [ knowing even as we are known . ]

2. And that we shall both Know , and Love and rejoyce in creatures even in Heaven , notwithstanding that God is all in all , appeareth further thus .

1. Christ in his glorified humanity is a Creature : and yet there is no doubt but all his members will there Know and Love him in his glorified humanity , without any derogation from the glory of the Deity .

2. The Body of Christ will continue its unity , and every member will be so nearly related , even in Heaven , that they cannot choose but Know and Love each other . Shall we be ignorant of the members of our Body ? and not be concerned in their felicity with whom we are so nearly one ?

3. The state and felicity of the Church hereafter , is frequently described in Scripture as consistent in society . It is a Kingdom , the City of God , the Heavenly Jerusalem : and it is mentioned as part of our happiness to be of that society , Heb. 12. 22 , 23 , 24 , &c.

4. The Saints are called Kings themselves : and it is said that they shall judge the world , and the Angels ( And Judging in Scripture is frequently put for Governing ) Therefore , ( whether there will be another world of moreals which they shall Govern as Angels now Govern men ; or whether the Misery of damned men and Angels will partly consist in as base a subjection to the glorified Saints , as dogs now have to men , or wicked reprobates on earth to Angels ; or whether in respect of both these together the Saints shall then be Kings , and Rule and Judge ; or whether it be only the participation of the Glory of Christ , that is called a Kingdom , I will not here determine , but ) it is most clear that they will have a distinct particular Knowledge of the world , which they themselves must judge ; and some concernment in that work .

5. It is put into the description of the Happiness of the Saints , that they shall come from the East , and from the West , and shall sit down with Abraham , Isaac and Jacob , in the Kingdom of God . Therefore they shall know them , and take some comfort in their presence .

6. Love ( even to the Saints as well as unto God ) is one of the graces that shall endure for ever , 1 Cor. 13. It is exercised upon an Immortal object ( the Image and Children of the Most High ) and therefore must be one of the Immortal Graces . For Grace in the Nature of it dyeth not : and therefore if the Object cease not , how should the Grace cease , unless you will call it's perfecting a ceasing ?

It is a state too high for such as we , and I think for any meer Creature to live so Immediately and only upon God , as to have no use for any fellow Creature , nor no comfort in them . God can make use of Glorified Creatures , in such subserviency and subordination to himself , as shall be no diminution to his All sufficiency or Honour , nor to our glory and felicity . We must take heeed of fancying even such a Heaven it self , as is above the capacity of a Creature ; as some very wise Divines think they have done , that tell us we shall immediately see Gods Essence ( his Glory being that which is provided for our intuition and felicity , and is distinct from his Essence ; being not everywhere as his Essence is . ) And as those do that tell us because that God will be All in All , therefore we shall there have none of our comfort by any creature . Though flesh and blood shall not enter into that Kingdom , but our Bodies will then be Spiritual Bodies ; yet will they be really the same as now , and distinct from our souls : and therefore must have a felicity suitable to a Body glorified : And if the soul did immediately see Gods Essence , yet as no reason can conclude that it can see nothing else , or that it can see even Created Good , and not Love it , so the Body however must have objects and felicity fit for a Body .

Obj. But it is said , If we knew Christ after the flesh , henceforth know we him no more .

Answ. No doubt but all the carnality in principles , matter , manner and ends of our knowledge will then cease as it's imperfection : But that a carnal knowledge be turned into a spiritual , is no more a diminution to it , than it is to the glory of our Bodies , to be made like the stars in the Firmament of our Father .

Obj. But then I shall have no more comfort in my present friends than in any other .

Answ. 1. If you had none in them , it is no diminution to our happiness , if indeed we should have all in God immediately and alone . 2. But if you have as much in others that you never knew before , that will not diminish any of your comfort in your antient friends . 3. But it is most probable to us , that as there is a twofold object for our love in the Glorified Saints ; one is their Holiness , and the other is the Relation which they stood in between God and us , being made his instruments for our conversion and salvation , so that we shall Love Saints in Heaven in both respects : And in the first respect ( which is the chiefest ) we shall love those most that have most of God , and the greatest Glory ( though such as we never knew on earth ) And in the second respect we shall Love those most that were employed by God for our greatest good .

And that we shall not there lay by so much respect to our selves , as to forget or disregard out benefactours , is manifest , 1. In that we shall for ever remember Christ , and Love him , and Praise him , as one that formerly Redeemed us , and washed us in his blood , and hath made us Kings and Priests to God : And therefore we may also in just subordination to Christ , remember them with Love and Thankfulness , that were his Instruments for the collation of these benefits .

2. And this kind of Self-Love ( to be sensible of Good and Evil to our selves ) is none of the sinful or imperfect selfishness to be renounced or laid by , but part of our very Natures , and as inseparable from us as we are from our selves .

Much more , were it not digressive , might be said on this subject ; but I shall only add , that as God doth draw us to every holy duty by shewing us the excellency of that duty ; and as perpetuity is not the smallest excellency ; so he hath purposely mentioned that Love endureth for ever ( when he had described the Love of one another ) as a principal motive to kindle and encrease this Love . And therefore those that think they shall have no personal Knowledge of one another , nor personal Love to one another ( for we cannot Love personally , if we know not personally ) do take a most effectual course to destroy in their souls all holy special Love to Saints , by casting away that principal or very great motive given them by the Holy Ghost . I am not able to Love much where I foreknow that I shall not Love long . I cannot Love a comely Inne , so well as a nearer dwelling of my own , because I must be gone to morrow . Therefore must I love my Bible better than my Law books , or Physick books , &c. because it leadeth to Eternity . And therefore I must Love Holiness in my self and others , better than meat and drink , and wealth and honour , and beauty and pleasure ; because it must be Loved for ever , when the Love of these must needs be transitory , as they are transitory . I must profess from the very experience of my soul , that it is the belief that I shall Love my friends in Heaven , that principally kindleth my Love to them on Earth : And if I thought I should never know them after death , and consequently never love them more , when this life is ended , I should in reason number them with temporal things , and Love them comparatively but a little ; even as I Love other transitory things ( allowing for the excellency in the nature of Grace ) But now I converse with some delight with my Godly friends , as believing I shall converse with them for ever , and take comfort in the very Dead and Absent , as believing we shall shortly meet in Heaven : and I Love them , I hope , with a Love that is of a Heavenly Nature , while I Love them as the Heirs of Heaven , with a Love which I expect shall there be perfected , and more fully and for ever exercised .

12. The last Reason that I give you , to move you to bear the Loss or Absence of your friends , is , that it gives you the loudest call to retire from all the world , and to converse with God himself , and to long for Heaven , where you shall be separated from your friends no more . And your forsaken state will somewhat assist you to that solitary converse with God , which it calls you to : But this brings us up to the third part of the Text.

AND yet I am not alone , because the Father is with me . ] Doct. When all forsake us , and leave us ( as to them ) alone , we are far from being simply alone ; because God is with us .

He is not without company , that is with the King , though twenty others have turned him off . He is not without Light that hath the shining Sun , though all his Candles be put out . If God be our God , he is our All , and is enough for us : And if he be our All , we shall not much find the want of creatures while he is with us .

For 1. He is with us , who is Everywhere , and therefore is never from us ; and knoweth all the waies and projects of our enemies ; being with them in wrath , as he is with us in mercy .

2. He is with us who is Almighty , sufficient to preserve us , conquerable by none ; and therefore while he is with us , we need not fear what man can do unto us : For they can do nothing but what he will : No danger , no sickness , no trouble or want can be so great as to make it any difficulty to God to deliver us when and how he please .

3. He is with us who is Infinitely wise , and therefore we need not fear the subtilty of enemies ; nor shall any of his undertaken works for his Church or us miscarry for want of foresight , or through any oversight . We shall be preserved even from our own Folly , as well as from our Enemies subtilty : For it is not our own wisdome that our greatest concernments do principally rest upon , nor that our safety and peace are chiefly secured by ; but it is the Wisdome of our great Preserver . He knoweth what to do with us , and what paths to lead us in , and what is best for us in all conditions . And he hath promised to Teach us , and will be our sure infallible Guide .

4. He is with us who is Infinitely Good , and therefore is only sit to be a continual delight and satisfaction to our souls : that hath nothing in him to disaffect us , or discourage us : whom we may love without fear of overloving ; and need not set any bounds to our Love , the object of it being infinite .

5. He is with us , who is most nearly related to us , and most dearly loveth us ; and therefore will never be wanting to us in any thing that is fit for us to have . This is he that is with us , when all have left us , and as to man we are alone ; and therefore we may well say that we are not alone . Of this I shall say more anon in the application .

Quest. But how is he with us ?

Answ. 1. He is with us not only in his Essential presence , as he is everywhere , but as by his Gracious Fatherly presence : We are in his Family , attending on him : even as the eye of a servant is to the hand of his Master : We are alwaies with him , and ( as he phraseth it himself in the Parable Luke 15. ) all that he hath in ours , that is , all that is fit to be communicated to us , and all the provisions of his bounty for his children . When we awake , we should be still with him : When we go abroad we should be alwaies as before him : Our life and works should be a Walking with God .

2. He is alwaies with us efficiently to do us Good ; Though we have none else that careth for us , yet will he never cast us out of his care , but biddeth us cast our care on him , as promising that he will care for us . Though we have none else to provide for us , he is alwiaes with us , and our Father knoweth what we want , and will make the best provision for us , Mat. 6. 32 , 33. Though we have none else to defend us against the power of our enemies , he is alwaies with us to be our sure defence : He is the Rock to which we fly , and upon which we are surely built . He gathereth us to himself as the Hen gathereth her Chickens under her wings , Mat. 23. 37. And sure while Love is thus protecting us , we may well say that the Father himself is with us . Though in all our wants we have no other to supply us , yet he is still with us to perform his promise , that no good thing shall be wanting to them that fear him . Though we may have none else to strengthen and help us , and support us in our weakness , yet he is alwaies with us , whose Grace is sufficient for us , to manifest his strength in weakness . Though we have no other to Teach us , and to resolve our doubts , yet he is with us that is our chiefest Master , and hath taken us to be his Disciples , and will be our Light and Guide , and will lead us into the Truth . Though we have none else to be our Comforters , in our agony , darkness or distress ; but all forsake us , or are taken from us , and we are exposed as Hagar with Ishmael in a wilderness ; yet still the Father of all consolations is with us ; his Spirit who is the Comforter is in us : And he that so often speaketh the words of Comfort to us in his Gospel , and saith [ Be of good chear ; let not your hearts be troubled , neither be afraid , &c. ] will speak them ( in the season and measure which is fittest for them ) unto our hearts . Though all friends turn enemies , and would destroy us , or turn false accusers , as Job's friends , in their ignorance or passion ; though all of them should add affliction to our affliction , yet is our Redeemer and Justifier still with us , and will lay his restraining hand upon our enemies , and say to their proudest fury [ Hitherto and no further shalt thou go ] He is angry with Job's accusing friends , notwithstanding their friendship and good meaning , and though they seemed to plead for God and Godliness against Job's sin : And who shall be against us while God is for us ? or who shall condemn us when it is he that justifieth us ? Though we be put to say as David , Psal. 142 4. [ I looked on my right hand and beheld , but there was no man that would know me ; refuge failed me ; no man cared for my soul : ] Yet we may say with him , vers. 5. & 3. [ I cryed unto thee , O Lord ; I said , Thou art my refuge and my portion in the Land of the Living : Bring my soul out of prison that I may praise thy Name : The righteous shall compass me about : for thou shalt d●al bountifully with me : 2 , 3 I poured out my complaint before him ; I shewed before him my trouble : When my spirit was overwhelmed within me , then thou knewest my path : in the way wherein I walked have they privily laid a snare for me . ] Thus [ God is our refuye and strength ; a very present help in trouble . ] Psal. 46. 1. Therefore should we not fear though the earth were removed , and though the mountains were carried into the midst of the Sea ; though the waters thereof roar and be troubled , &c. vers. 2 , 3. Though as David saith , Psal. 41. 5 , 6 , 7. [ Mine enemies speak evil of me : when shall he dye , and his name perish ? And if he come to see me , he speaketh vanity : his heart gathereth iniquity to it self ; when he goeth abroad he telleth it : All that hate me whisper together against me : against me do they devise my hurt : An evil disease , say they , cleaveth fast unto him ; and now that he lyeth , he shall rise up no more : Yea my own familiar friend in whom I trusted , that did eat of my bread , hath lift up his heel against me — ] Yet we may add as he , v. 12. [ And as for me , thou upholdest me in mine integrity , and settest me before thy face for ever . ] Though ( as Psal. 35. 7 , &c. Without cause they have hid for me their net in a pit , which without cause they have digged for my soul : 11. And false witnesses did rise up , they laid to my charge things that I knew not ; they rewarded me evil for good : 15 , 16. In my adversity they rojoyced , and gathered themselves together ; the abjects gathered themselves together against me , and I knew it not ; they did tear and ceased not ; with hypocritical mockers in feasts , they gnashed upon me with their teeth : 20. For they speak not peace , but they devise deceitful matters against them that are quiet in the Land . ] Yet vers. 9. [ My soul shall be joyful in the Lord ; it shall rejoyce in his salvation : 10. All my bones shall say , Lord , who is like unto thee , who deliverest the poor from him that is too strong for him , yea the poor and the needy from him that spoileth him . ] Though friends be far off , the Lord is nigh to them that are of a broken heart , and saveth such as be of a contrite spirit : Many are the afflictions of the righteous ; but the Lord delivereth him out of them all . ] Psal. 34 18 , 19. The Lord redeemeth the soul of his servants ; and none of them that trust in him shall be desolate . ] v. 22. Therefore [ I will be glad and rejoyce in his Mercy , for he hath considered my trouble , and hath known ( and owned ) my soul in adversity : and hath not shut me in the hand of the enemy — When my life was spent with grief , and my years with sighing ; my strength failed because of mine iniquity , and my bones were consumed ; I was a reproach among all mine enemies , but especially among my neighbours , and a fear to mine acquaintance ; they that did see me without fled from me : I was forgotten , and as a dead man out of mind : I was like a brokrn vessel : I heard the slander of many : fear was on every side ; while they took counsel together against me , they devised to take away my life : But I trusted in thee O Lord : I said , Thou art my God : my times are in thy hand : deliver me from the hand of mine enemies , and from them that persecute me : Make thy face to shine upon thy servant : Save me for thy mercies sake . — O how great is thy goodness which thou hast laid up for them that fear thee , which thou hast wrought for them that trust in thee before the sons of men ! Thou shalt hide them in the secret of thy presence from the pride of man : thou shalt keep them secretly in a pavilion from the strife of tongues , Psal. 31. ] Thus God is with us when men are far from us , or against us : His people finde by happy experience that they are not alone . Because he is nigh them , evil shall not come nigh them , unless as it worketh for their good . He is their hiding place to preserve them from trouble : the great water-floods shall not come nigh them : he will compass them about with songs of deliverance . ] Psal. 32. 6 , 7.

3. And as God is with us thus Relatively and Efficiently , so also Objectively for our holy converse . Whereever our friends are , God is still at ●and to be the most profitable , honourable and delightful Object of our thoughts . There is enough in him to take up all the faculties of my soul. He that is but in a well furnished Library may find great and excellent employment for his thoughts many years together : And so may he that liveth in the open world , and hath all the visible works of God to meditate upon : But all this were nothing if God were not the sense of Books and Creatures , and the matter of all these noble studies : He that is alone , and hath only God himself to study , hath the matter and sense of all the Books and Creatures in the world , to employ his thoughts upon . He never need to want matter for his meditation , that hath God to meditate on . He need not want matter of discourse ( whether mental or vocal ) that hath God to talk of , though he have not the name of any other friend to mention . All our Affections may have in him the highest and most pleasant work . The soul of man cannot have a more sweet and excellent work than to Love him : He wanteth neither work nor pleasure , that in his solitude is taken up in the believing contemplations of Eternal Love , and of all his blessed Attributes and works . O then what happy and delightful converse may a Believer have with God alone ! He is alwaies present , and alwaies at leisure to be spoken with ; and alwaies willing of our access and audience : He hath no interest cross to our felicity , which should move him to reject us ( as worldly great ones often have ) He never misunderstandeth us , nor chargeth that upon us which we were never guilty of : If we converse with men , their mistakes , and interests , and passions , and insufficiencies , do make the trouble so great , and the benefit so small , that many have become thereby aweary of the world , or o● humane society , and have spent the rest of their daies alone in desert places . Indeed so much of God as appears in men , so much is their converse excellent and delightful : and theirs is the best that have most of God : But there is so much of vanity , and self , and flesh , and sin in the most or all of us , as very much darkneth our Light , and dampeth the pleasure , and blasteth the fruit of our societies and converse . O how oft have I been solaced in God , when I found nothing but deceit and darkness in the world ! How oft hath he comforted me , when it was past the power of man ! How oft hath he relieved and delivered me , when all the help of man was vain ! It hath been my Stay and Rest , to look to him , when the creature hath been a broken staff , and deceitful friends have been but as a broken tooth , or a foot that is out of joynt ( as Solomon speaketh of confidence in an unfaithful man in time of trouble , Prov. 25. 29. ) Verily as the world were but an horrid dungeon without the Sun , so it were a howling wilderness , a place of no considerable employment or delight , were it not that in it we may live to God and do him service , and sometime be refreshed with the light of his countenance , and the communications of his Love . But of this more anon .

Use 1. WE see our Example , and our encouragements . Let us now as followers of Christ , endeavour to imitate him in this , and to Live upon God , when men forsake us , and to know that while God is with us , we are not alone , nor indeed forsaken while he forsakes us not .

I shall , 1. Shew you here Negatively , what you must not do . 2. Affirmatively , what you must do ; for the performance of your duty in this imitation of Christ .

1. You must not make this any pretence for the undervaluing of your useful friends ; nor for your unthankfulness for so great a benefit as a godly friend : nor for the neglect of your duty in improving the company and help of friends : Two is better then one : The communion of Saints , and help of those that are wise and faithful , is a mercy highly to be esteemed . And the undervaluing of it , is at least a sign of a declining soul.

2. You must not hence fetch any pretence to slight your friends , and disoblige them , or neglect any duty that you owe them , or any means therein necessary to the continuation of their friendship .

3. You must not causelesly withdraw from humane society into Solitude . A weariness of converse with men , is oft conjunct with a weariness of our duty : And a retiring voluntarily into solitude , when God doth not call or drive us thither , is oft but a retiring from the place and work which God hath appointed us : And consequently a retiring rather from God , than to God . Like some idle servants , that think they should not work so hard , because it is but Worldly business , and think their Masters deal not Religiously by them , unless they let them neglect their labour , that they may spend more time in serving God : as if it were no serving God to be faithful in their Masters service .

I deny not but very holy persons have lived in a state of retirement from humane converse : In such cases as these i● may become a duty , 1. In case of such persecution as at present leaveth us no opportunity of serving or honouring God so much in any other place or state .

2. In case that natural infirmity or disability or any other accident shall make one less serviceable to God and his Church in society than he is in solitude .

3. In case he hath committed a sin so heinous and of indelible scandal and reproach , as that it is not fit for the servants of Christ any more to receive him into their local communion , though he repent : ( For as to Local communion , I think , such a case may be . )

4. In case a man through custome and ill company be so captivated to some fleshly lust , as that he is not able to bear the temptations that are found in humane converse ; but falleth by them into frequent heinous sinning : In this case the right hand or eye is rather to be parted with , than their salvation . And though a meer restraint by distance of temptations and opportunities of sinning , will not prove a man sanctified , nor save the soul that loveth the sin and fain would live in it ; Yet , 1. Grace may sometime appear in the strength and self-denyal which is exercised in the very avoiding of temptations , when yet perhaps the person hath not strength enough to have stood against the temptation if it had not been avoided . And , 2. The distance of temptations , and opportunity of serious and frequent consideration , may be a means to help them to sincerity that want it .

5. In case a man by age or sickness find himself so near to death , as that he hath now a more special call to look after his present actual preparation , than to endeavour any more the good of others ; and find withall , that solitude will help him in his preparations , his society being such as would but hinder him . In these five cases I suppose it lawful to retire from humane converse into solitude .

But when there is no such necessity or call , it usually proceedeth from one of these vicious distempers : 1. From Cowardize and fear of suffering , when the souldiers of Christ do hide their heads , instead of confessing him before men .

2. From a laziness of minde and weariness of duty : when slothful unprofitable servants hide their talents , pretending their fear of the austerity of their Lord . It s easier to run away from our work , then do it : and to go out of the reach of ignorance , malice , contradiction and ungodliness , than to encounter them , and conquer them by Truth and Holy lives . So many persons as we converse with , so many are there to whom we owe some duty : And this is not so easie as it is to over-run our work , and to hide our selves in some Wilderness or Cell , whilst others are fighting the battels of the Lord . 3. Or it may proceed from meer impatience : When men can-cannot bear the frown , and scorns , and violence of the ungodly , they fly from sufferings , which by patience they should overcome . 4. Or it may come from humour and mutability of mind , and discontent with ones condition : Many retire from humane converse to please a discontented passionate mind ; or expecting to finde that in privacy , which in publick they could not find , nor is anywhere to be found on earth . 5. And some do it in Melancholy , meerly to please a sick imagination , which is vexed in company , and a little easeth it self in living as the possessed man among the Tombs . ● . And sometimes it proceedeth from self-ignorance , and an unhumbled state of a soul : When men think much better of themselves than others , they think they can more comfortably converse with themselves than with others : Whereas if they well understood that they are the worst or greatest enemies , or troubles to themselves , they would more fear their own company than other mens : They would then consider what proud , and fleshly , and worldly , and selfish , and disordered hearts they are like to carry with them into their solitude , and there to be annoyed with from day to day : And that the nearest enemy is the worst , and the nearest trouble is the greatest .

These vices or infirmities carry many into solitude ; and if they live where Popish vanity may seduce them , they will perhaps imagine , that they are serving God , and entring into perfection , when they are but sinfully obeying their corruptions : and that they are advanced above others in degrees of grace , while they are pleasing a diseased fancy , and entring into a dangerous course of sin . No doubt but the duties of a publick life are more in number , and greater in weight , and of more excellent consequence and tendency ( even to the most publick good , and greatest honour of God ) than the duties of privacy or retirement . Vir bonus est commune bonum : A good man is a common good . And ( saith Seneca ) Nulla essent communia nisi pars illorum pertineret ad singulos ] If every one have not some share or interest in them , how are they common ? Let me add these few Considerations , to shew you the evil of voluntary unnecessary Solitude .

1. You less contribute to the honour of your Redeemer , and less promote his Kingdom in the world , and less subserve his death and office , while you do good but to few , and live but almost to your selves .

2. You live in the poorest exercise of the grace of Charity ; and therefore in a low undesirable condition .

3. You will want the communion of Saints , and benefit of publick ordinances ( for I account not a Colledge life a Solitary life . ) And you will want the help of the Charity , Graces and Gifts of others , by which you might be benefited .

4. It will be a life of smaller comfort , as it is a life of smaller benefit to others . They that do but little good ( according to their ability ) must expect but little comfort . They have usually most peace and comfort to themselves , that are the most profitable to others . [ Non potest quisquam bene degere qui se tantum intuetur : Alteri vivas oportet , si tibi vi● vivere : Sen. ] No man can live well , that looketh but to himself : Thou must live to another , if thou wilt live to thy self . ]

O the delight that there is in doing good to many ! None knoweth it that hath not tryed it : Not upon any account of Merit ; but as it Pleaseth God , and as Goodness it self is amiable and sweet ; and as we receive by communicating ; and as we are under promise ; and as Charity makes all the good that 's done to another to be to us as our own !

5. We are dark and partial , and heedless of our selves , and hardly brought or kept in acquaintance with our hearts ; and therefore have the more need of the eye of others : And even an enemies eye may be useful , though malicious ; and may do us good while he intends us evil , saith Bernard [ Malum quod nemo videt nemo arguit : Ubi autem non timetur reprehensor , securus accedit tentator ; licentius perpetratur iniquitas ] [ The evil that none seeth , none reproveth : and where the reprover is not feared , the tempter cometh more boldly , and the sin is committed the more licentiously . ] It 's hard to know the spots in our own faces , when we have no glass or beholder to acquaint us with them . Saith Chrysostome [ Solitude is velamen omnium vitiorum ] the cover of all vices ] In company this cover is laid aside , and vice being more naked , is more ashamed . It is beholders that cause shame ; which Solitude is not acquainted with : And it 's a peece of impenitency not to be ashamed of sin .

6. And we are for the most part so weak and sickly , that we are unable to subsist without the help of others . Sen. Nemo est ex imprudentibus qui relinqui sibi debet ] unwise men ( or infants , or sick-like men ) must not be left to themselves . ] And God hath let some impotency , insufficiency and necessity upon all that should keep men sociable , and make them acknowledge their need of others , and be thankful for assistance from them , and be ready to do good to others , as we would have others do to us . He that feeleth not the need of others , is so unhumbled as to have the greater need of them .

7. Pride will have great advantage in private , and Repentance great disadvantage , while our sins seem to be all dead , because there is not a temptation to draw them out , or an observer to reprove them . [ Tam diu pations quisque sibi videtur & humilis , donec nullius hominum consortio commiscetur ; ad naturam pristinam reversurus quum interpellaverit cujuslibet occasionis commotio , inquit Cassianus ] Many a man seems to himself patient and humble , while he keeps out of company ; who would return to his own nature if the commotion of any occasion did but provoke him . ] It 's hard to know what sin or grace is in us , if we have not such tryals as are not to be found in Solitude .

8. Flying from the observation and judgement of others , is a kind of self-accusation ; as if we confest our selves so bad as that we cannot stand the tryal of the Light . [ Bona conscientia turbam advocat : Mala in solitudine anxia est & sollicita : si honesta sunt quae facis , omnes sciant : si turpia , quid refert neminem scire : cum tu scias ! O te miserum si contemnis hunc testem : inquit Seneca . ] That is [ A good conscience will call in the croud ( or witnesses , not caring who seeth : ) A bad conscience is anxious and sollicitous even in solitude : If they be things honest which thou dost , let all men know : If they be dishonest , what good doth it thee that no man else knoweth it , when thou knowest it thy self ! O miserable man if thou despise this witness ! Something is suspected to be amiss with those that are alwaies in their Chambers , and are never seen . Tell not men that you cannot bear the light : It is he that doth evil that hateth the light , lest his deeds should be reproved .

9. Solitude is too like to Death , to be desirable : He liveth that doth good ; and he is dead that is useless . [ Vivit is qui multis usui est : Vivit is qui sentitur : qui vero latitant & torpent , mortem suam antecesserint , inquit Sen. ] [ He liveth that is profitable to many : He liveth that is observed or perceived : but they that lye hid and drowsie do anticipate their death . ] And it is the most culpable death , and therefore the worst , to have Life , and not to use it .

10. A life of holy Communion is likest unto Heaven , where none shall be solitary , but all as members of the Heavenly Jerusalem , shall in harmony Love and Praise their Maker .

These Reasons seem to me sufficient to satisfie you that no man should choose a Solitude without a special necessity or call : nor yet should it be taken for a life of greater perfection , then a faithful serving of God in publick , and doing good to more .

I Shall now come to the Affirmative , and tell you for all this , that [ If God call us into Solitude , or men forsake us , we may rejoyce in this , that we are not alone , but the Father is with us . ] Fear not such Solitude , but be ready to improve it , if you be cast upon it . If God be your God , reconciled to you in Christ , and his Spirit be in you , you are provided for Solitude , and need not fear if all the world should cast you off . If you be banished , imprisoned , or left alone , it is but a Relaxation from your greatest labours ; which though you may not cast off your selves , you may lawfully be sensible of your ease , if God take off your burden . It is but a cessation from your sharpest conflicts , and removal from a multitude of great temptations . And though you may not cowardly retreat or shift your selves from the sight and danger , yet if God will dispense with you , and let you live in greater peace and safety , you have no cause to murmure at his dealing . A fruit tree that groweth by the high-way side , doth seldome keep its fruit to ripeness , while so many passengers have each his stone or cudgel to cast at it : Seneca could say [ Nunquam a turba mores quos extuli refero : Aliquid ex eo quod composui turbatur ; aliquid ex his quae fugavi redit : inimica est multorum conversatio ] I never bring home well from a crowd the manners which I took out with me : something is disordered of that which I had set in order : something of that which I had banished doth return : the conversation of many I find an enemy to me . ] O how many vain and foolish words corrupt the minds of those that converse with an ungodly world , when your ears and minds who live in Solitude , are free from such temptations ! You live not in so corrupt an Air as they : You hear not the filthy ribbald speeches , which fight against modesty and chastity , and are the bellows of lust : You hear not the discontented complaining words of the impatient ; nor the passionate provoking words of the offended ; nor the wrangling quarrelsome words of the contentious ; nor the censorious , or slanderous , or reproachful words of the malicious , who think it their interest to have their brethren taken to be bad , and to have others hate them , because they themselves hate them ; and who are as zealous to quench the charity of others , when it is destroyed in themselves , as holy persons are zealous to provoke others to Love , which dwelleth and ruleth in themselves . In your Solitude with God , you shall not hear the lyes and malicious revilings of the ungodly against the generation of the just : nor the subtile cheating words of Hetericks , who being themselves deceived , would deceive others of their faith , and corrupt their lives . You shall not there be distracted with the noise and clamours of contending uncharitable professors of Religion , endeavouring to make odious first the opinions , and then the persons of one another : one saying , Here is the Church , and another , There is the Church : one saying , This is the true Church Government , and another saying , Nay , but that is it : One saying , God will be worshipped thus , and another , Not so , but thus or thus : You shall not there be drawn to side with one against another , nor to joyn with any faction , or be guilty of divisions ▪ You shall not be troubled with the oaths and blasphemies of the wicked , nor with the imprudent miscarriages of the weak ; with the persecutions of enemies , or the falling out of friends : You shall not see the cruelty of proud oppressors , that set up lyes by armed violence , and care not what they say or do , nor how much other men are injured or suffer , so that themselves may tyrannize , and their wills and words may rule the world , when they do so unhappily rule themselves . In your Solitude with God , you shall not see the prosperity of the wicked to move you to envy , nor the adversity of the just to be your grief : You shall see no worldly pomp and splendour to besool you ; nor adorned beauty to entice you , nor wasting calamities to afflict you : You shall not hear the laughter of fools , nor the sick mans groans , nor the wronged mans complaints , nor the poor mans murmurings , nor the proud mans boastings , nor the angry mans abusive ragings . As you lose the help of your gracious friends , so you are freed from the fruits of their peevishness and passions ; of their differing opinions and wayes and tempers ; of their inequality , unsuitableness , and contrariety of minds or interests ; of their levity and unconstancy , and the powerful temptations of their friendship , to draw you to the errors or other sins which they are tainted with themselves . In a word , you are there half delivered from the VANITY and VEXATION of the world ; and were it not that you are yet undelivered from your selves , and that you take distempered corrupted hearts with you , O what a felicity would your solitude be ! But , alas , we cannot overrun our own diseases , we must carry with us the remnants of our corrupted nature ; our deadness , and dulness , our selfishness and earthly minds , our impatience and discontents ; and worst of all , our lamentable weakness of faith and love and heavenly mindedness , and our strangeness to God , and backwardness to the matters of eternal life . O that I could escape these , though I were in the hands of the cruellest enemies ! O that such a heart could be left behind ! How gladly would I overrun both house , and land , and honour , and all sensual delights , that I might but overrun it ! O where is the place where there is none of this darkness , nor disaffection , nor distance , nor estrangedness from God! O that I knew it ! O that I could find it ! O that I might there dwell ! though I should never more see the face of mortals ; nor ever hear a humane voice , nor ever tast of the delights of flesh ! Alas , foolish soul ! such a place there is , that hath all this and more than this : but it is not in a wilderness , but in Paradise , not here on earth , but above with Christ ! And yet am I so loth to die ? yet am I no more desirous of the blessed day , when I shall be unclothed of flesh and sin ? O death , what an enemy art thou even to my soul ! By affrighting me from the presence of my Lord , and hindering my desires and willingness to be gone , thou wrongest me much more , than by laying my flesh to rot in darkness . Fain I would know God , and fain I would more love him and enjoy him : but O this hurtful love of life ! O this unreasonable fear of dying , detaineth my desires from pressing on to the happy place where all this may be had ! O wretched man that I am , who shall deliver me from this body of death ! this carnal unbelieving heart , that sometime can think more delightfully of a Wilderness then of Heaven ; that can go seek after God in desert solitude , among the birds and beasts and trees , and yet is so backward to be loosed from flesh that I may find him and enjoy him in the world of glory ! Can I expect that heaven come down to earth ! and that the Lord of Glory should remove his Court , and either leave the retinue of his celestial Courtiers , or bring them all down into this drossy world of flesh and sin , and this to satisfie my fleshly foolish mind ! Or can I expect the translation of Henoch or the Chariot of Elias ? Is it not enough that my Lord hath conquered Death , and sanctified the passage , and prepared the place of my perpetual abode !

Well! for all this , though a Wilderness is not Heaven , it shall be sweet and wellcome for the sake of Heaven , if thence I may but have a clearer prospect of it : and if by retiring from the crowd and noise of folly I may but be more composed and better disposed to converse above , and to use my faith ( alas , my too weak languid faith ) untill the beatifical vision and fruition come . If there may be but more of God , or readier access to him , or more heart-quickening flames of Love , or more heart-comforting intimations of his favour , in a wilderness then in a City , in a prison then in a Palace , let that wilderness be my City , and let that prison be my Palace , while I must abide on earth . If in solitude I may have Henochs walk with God , I shall in due season have such a translation as shall bring me to the same felicity which he enjoyeth : and in the mean time as well as after , it is no incommodity , if by mortal eyes I be seen no more . If the Chariot of contemplation will in solitude raise me to more believing affectionate converse with heaven , than I could expect in tumults and temptations , it shall reconcile me unto solitude , and make it my Paradise on earth , till Angels instead of the Chariot of Elias , shall convey me to the presence of my glorified Head , in the Celestial Paradise .

Object . But it is grievous to one that hath been used to much company , to be alone .

Answ. Company may so use you , that it may be more grievous to you not to be alone . The society of waspes and serpents may be spared ; and Bees themselves have such stings as make some that have felt them think they bought the honey dear .

But can you say you are alone while you are with God ? Is his presence nothing to you ? Doth it not signifie more then the company of all men in the world ? saith Hierome , [ Sapi●ns nunquam solus esse potest : habet enim secum omnes qui sunt , & qui fuerunt boni — & si hominum sit inopia , loquitur cum Deo ] viz. A wise man cannot be alone : for he hath with him the good men that are or have been — And if there be a want of men , he speaks with God . ] He should rather have said , There can be no want of man , when we may speak with God : And were it not that God is here revealed to us as in a glass , and that we do converse with God in man , we should think humane converse little worth .

Object . O but solitude is disconsolate to a sociable mind .

Answ. But the most desirable society is no solitude : saith Hierome [ Infinita eremi vastitas te terret ? sed tu Paradisum mente deambula : Quotiescunque cogitatione ac mente illuc conscenderis , toties in eremo non eris ] that is [ Doth the infinite vastness of the wilderness terrifie thee ? But do thou ( ascend ) in mind and walk in Paradise : As oft as thou ascendest thither in thought and mind , so oft thou shalt not be in the wilderness . ] If God be nothing to thee , thou art not a Christian but an Atheist . If God be God to thee , he is All in all to thee ; and then should not his presence be instead of all ? O that I might get one step nearer unto God , though I receded many from all the world ! O that I could find that place on earth where a sou● may have nearest access unto him , and fullest knowledge and enjoyment of him , though I never more saw the face of friends ! I should chearfully say with my blessed Saviour [ I am not alone , for the Father is with me . ] And I should say so for these Reasons following .

1. If God be with me , the Maker , and Ruler , and Disposer of all is with me : so that all things are virtually with me in him . I have that in Gold and Jewels which I seem to want in Silver , Lead and Dross . I can want no friend if God vouchsafe to be my friend ; and I can enjoy no benefit by all my friends , if God be my enemy : I need not fear the greatest enemies , if God be reconciled to me . I shall not miss the light of the Candle , if I have this blessed Sun . The Creature is nothing but what it is from God , and in God : And it is worth nothing , or good for nothing , but what it's worth in order unto God , as it declareth him , and helps the soul to know him , serve him , or draw nearer to him : As it is Idolatry in the unhappy worldling , to thirst after the Creature with the neglect of God , and so to make the world his God ; so doth it savour of the same hainous sin to lament our loss of Creatures more than the displeasure of God . If God be my enemy , or I am fallen under his indignation , I have then so much greater matters to lament than the loss , or absence , or frowns of man , as should almost make me forget that there is such a thing as man to be regarded : But if God be my Father , and my friend in Christ , I have then so much to think of with delight , and to recreate and content my soul , as will proclaim it most incongruous and absurd to lament inordinately the absence of a worm , while I have his Love and presence who is All in All. If God cannot content me , and be not enough for me , how is he then my God ? or how shall he be my Heaven and everlasting Happiness ?

2. If God be with me , he is with me to whom I am absolutely devoted . I am wholly his , and have acknowledged his interest in me , and long ago disclaimed all usurpers , and repented of alienations , and unreservedly resigned my self to him : And where should I dwell but with him that is my owner , and with whom I have made the solemnest Covenant that ever I made ? ● never gave my self to any other , but in subordination to him , and with a salvo for his highest inviolable right . Where should my goods be but in my own house ? with whom should a Servant dwell but with his Master ? and a Wife but with her Husband ? and Children but with their Father ? I am nearlier related to my God and to my Saviour , than I am to any of my Relations in this world . I owe more to him than to all the world : I have renounced all the world , as they stand in any competition or comparison with him : And can I want their company then while I am with him ? How shall I hate Father and Mother , and Wife and Children , and Brother and Sister for his sake , if I cannot spare them , or be without them to enjoy him ? To hate them is but to use them as men do hated things , that is , to cast them away with contempt as they would al●enate me from Christ , and to cleave to him , and be satisfied in him alone . I am now married to Christ , and therefore must chearfully leave Father and Mother , and my native place , and all to cleave to him : And with whom should I now delight to dwell , but with him who hath taken me into so near relation , to be , as it were , one flesh with him ! O my dear Lord , hide not thou thy face from an unkind an unworthy sinner ! Let me but dwell with thee and see thy face , and feel the gracious embracements of thy Love , and then let me be cast off by all the world , if thou see it meetest for me ; or let all other friends be where they will , so that my soul may be with thee : I have agreed for thy sake to forsake all , even the dearest that shall stand against thee ; and I resolve by thy grace to stand to this agreement .

3. If God be with me I am not alone , for he is with me that Loveth me best . ] The Love of all the friends on earth is nothing to his Love . O how plainly hath he declared that he loveth me , in the strange condescention , the sufferings , death , and intercession of his Son ? What Love hath he declared in the communications of his Spirit , and the operations of his Grace , and the near relations into which he brought me ? What Love hath he declared in in the course of his providences ? in many and wonderful preservations and deliverances ? in the conduct of his wisdome , and in a life of mercies ? What Love appeareth in his precious promises , and the glorious provisions he hath made for me with himself to all eternity ? O my Lord , I am ashamed that thy Love is so much lost ; that it hath no better return from an unkind unthankful heart ; that I am not more delighted in thee , and swallowed up in the contemplation of thy Love ; I can contentedly let go the society and converse of all others , for the converse of some one bosome friend , that is dearer to me than they all , as Jonathan to David : And can I not much more be satisfied in thee alone , and let go all if I may continue with thee ? My very Dog will gladly for sake all the Town , and all persons in the world , to follow me alone ! And have I not yet found so much Love and Goodness in thee my dear and blessed God , as to be willing to converse alone with thee ? All men delight most in the company of those that Love them best : They choose not to converse with the Multitude when they look for solace and content , but with their dearest friends : And should any be so dear to me as God ? O were not thy Love unworthily neglected by an unthankful heart , I should never be so unsatisfied in thee , but should take up , or seek my comforts in thee : I should then say , Whom have I in Heaven but thee , and there is none on earth that I desire besides thee ! Though not only my friends , but my flesh and heart themselves should fail me , it is thou that will still be the strength of my heart , and my portion for ever : it is good therefore for me to draw near to thee , how far soever I am from man : O let me there dwell where thou wilt not be strange , for thy loving kindness is better than life : instead of the multitude of my turmoiling thoughts , let me be taken up in the believing views of thy reconciled face , and in the glad attendance upon thy Grace : or at least in the multitude of my thoughts within me , let thy celestial comforts delight my soul. Let me dwell as in thy family ; and when I awake , let me be still with thee ! Let me go no whither but where I am still following thee : Let me do nothing but thy work , nor serve any other but when I may truly call it a serving thee : Let me hear nothing but thy voice , and let me know thy voice by whatever instrument thou shalt speak : Let me never see any thing but thy self and the glass that representeth thee , and the books in which I may read thy name : And let me never play with the outside , and gaze on words and letters as insignificant , and not observe thy name which is the sense . Whether it be in company or in solitude , let me be continually with thee , and do thou vouchsafe to hold me by my right hand : And guide me with thy counsel , and afterwards receive me unto thy glory , Psal. 73. 23 , 24 , 25 , 26 , 28. Psal. 63. 3.

4. If God be with me I am not alone ; for I shall be with him whose Love is of greater use and benefit to me , than the Love of all my friends in the world . Their Love may perhaps be some little comfort , as it floweth from His : But it is His Love by which and upon which I Live . It is His Love that gives me Life and Time , and health and food , and preservation ; that gives me books and giveth me understanding : that giveth me provision , and saveth me from turning it to pernicious fleshliness and excess ; that giveth me even my friends themselves , and saveth me from that abuse which might make them to me worse than enemies . The Sun , the Earth , the Air is not so useful or needful to me as his Love . The Love of all my friends cannot make me well when I am sick : it cannot forgive the smallest of my sins ; nor yet assure me of Gods forgiveness : it cannot heal the maladies of my soul , nor give a solid lasting peace to the conscience which is troubled : if all my friends stand about me when I am dying , they cannot take away the fears of death , nor secure my passage to everlasting life : Death will be Death still , and danger will be danger , when all my friends have done their best . But my Almighty friend is Allsufficient : He can prevent my sickness , or rebuke and cure it , or make it so good to me , that I shall thank him for it : He can blot out my transgressions , and forgive all my sin ; and justifie me when the world and my conscience do condemn me : He can teach me to believe , to repent , to pray , to hope , to suffer , and to overcome : He can quiet my soul in the midst of trouble , and give me a well grounded everlasting peace , and a joy which no man can take from me . He can deliver me from all the corruptions and distempers of my froward heart ; and ease me and secure me in the troublesome war which is daily managed in my breast . He can make it as easie a thing to dye , as to lye down and take my rest when I am weary , or to undress me at night and go to bed . He can teach Death to lay by its terrible aspect , and to speak with a mild and comfortable voice , and to bring me the joyfullest rydings that ever came unto my ears ; and to preach to me the last and sweetest Sermon , even the same that our Saviour preached on the Cross [ Luke 23. 43. Verily I say unto thee , To day shalt thou be with Christ in Paradise . ]

And is this the difference between the Love of man and of God ? And yet do I lament the loss of man ! And yet am I so backward to converse with God , and to be satisfied in his Love alone ! Ah my God , how justly mayest thou withhold that Love which I thus undervalue ; and refuse that converse which I have first refused ? and turn me over to man , to silly man , to sinful man , whose converse I so much desire , till I have learnt by dear experience the difference between man and God , and between an Earthly and an Heavenly friend ! Alas , have I not tryed it oft enough , to have known it better before this day ! Have I not oft enough sound what man is in a time of tryal ! Have I not been told it over and over , and told it to the quick , by deceitful friends , by self-seeking friends , by mutable , erroneous , deceived , scandalous , backsliding friends , by proud and selfconceited friends ; by passionate , quarrelsome , vexatious friends , by self-grieving troubled friends that have but brought me all their calamities and griefs to be additions to my own ; by tempting friends , that have drawn me to sin more effectually than enemies ; by tender , faithful , but unable friends , rhat have but fetcht fire from my calamities and sorrows to kindle their own , not equally sharing , but each one taking all my trouble entirely to himself : that have been willing , but insufficient to relieve me ; and therefore the greater was their Love , the greater was their own , and consequently mine affliction : that would have been with me , but could not ; that would fain have eased my pain , and strengthened my languishing body , but could not ; that would fain have removed all my troubles , and comforted my cast-down mind , but could not . O how often have I found that humane friendship is a sweet desired addition to our woe ; a beloved calamity , and an affliction which nature will not be without , not because it Loveth evil , nor because it is wholly deceived in its choice ( for there is Good in friendship , and delight in holy Love ) but because the Good which is here accompanied with so much evil , is the beginning of a more high and durable friendship , and pointeth us up to the blessed delightful society and converse which in the heavenly Jerusalem we shall have with Christ !

But O how much better have I found the friendship of the Allsufficient God! His Love hath not only pittied me , but relieved me : He hath not only been as it were afflicted with me in my afflictions , but he hath delivered me seasonably , and powerfully , and sweetly hath he delivered me : And when he had once told me that my afflictions were his own , I had no reason to doubt of a deliverance . My burdened mind hath been eased by his Love , which was but more burdened by the fruitless Love of all my friends . Oft have I come to man for help , and ease , and comfort , and gone away as from an empty Cistern , that had no water to cool my thirst ; but God hath been a present help : Could I but get near him , I was sure of Light , how great soever was my former darkness : Could I but get near him , I was sure of warming quickning Life , how dead soever I had been before : But all my misery was that I could not get near him ! My darkened estranged guilty soul , could not get quieting and satisfying acquaintance : My lumpish heart lay dead on earth , and would not stir , or quickly fell down again , if by any celestial force it began to be drawn up , and move a little towards him : My carnal mind was entangled in diverting vanities : And thus I have been kept from communion with my God . Kept ! not by force or humane tyranny ; not by bars or bolts , or distance of a place , or by the lowness of my condition ; nor by any misrepresentations or reproach of man ; but , alas , by my self , by the darkness and deadness , aad sluggishness , and earthliness , and fleshliness , and passions of a naughty heart . These have been my bars , and bolts , and jaylors ; These are they that have kept me from my God : Had it not been for these I might have got nearer to him ; I might have walkt with him , and dwelt with him ; yea dwelt in him , and he in me : and then I should not have mist any friends , nor felt mine enemies : And is it my sinful distance from my God that hath been my loss , my wilderness , my woe ! And is it a nearer admittance to the presence of his Love that must be my recovery and my joy , if ever I attain to joy ! O then my soul , lay hold on Christ the Reconciler , and in him and by him draw near to God : and cease from man whose breath is in his nostrils : Love God in his Saints , and delightfully converse with Christ in them , while thou hast opportunity . But remember thou Livest not upon them , or on their Love , but upon God : and therefore desire their Company but for His : and if thou have His , be content if thou have not theirs . He wants not man that enjoyeth God . Gather up all the Love , and Thoughts , and Desires which have been scattered and lost upon the Creatures , and set them all on God himself , and press into his presence , and converse with him , and thou shalt find the mistake of thy present discontents , and sweet experience shall tell thee thou hast made a happy change .

5. If God be with me , I am not alone , because he is with me with whom my greatest business lyeth : And what company should I desire , but theirs with whom I have my daily necessary work to do ? I have more to do with God , than with all the world : Yea more and greater business with him in one day , than with all the world in all my life . I have business with man about house , or lands , or food , or rayment , or labour , or journying , or recreations , about society and publick peace : But what are these to my business with God! Indeed w●●h holy men I have holy business ; but that is but as they are M●ssengers from God , and come to me on his business , and so they must be dearly welcome : But even then my business is much more with God then with them ; with him that sent them , then with the Messenger . Indeed my business with God is so great , that if I had not a Mediatour to encourage and assist me , to do my work and procure me acceptance , the thoughts of it would overwhelm my soul.

O therefore my soul , let man stand by : It is the Eternal God that I have to do with : and with whom I am to transact in this little time the business of my endless life . I have to deal with God through Christ , for the pardon of my sins , of all my great and grievous sins ; and wo to me if I speed not that ever I was born : I have some hopes of pardon , but intermixt with many perplexing fears : I have evidences much blotted , and not easily understood : I want assurance that he is indeed my Father and reconciled to me , and will receive me to himself when the world forsaketh me : I have many languishing graces to be strengthened ; and alas , what radicated , obstinate , vexatious corruptions to be cu●ed ! Can I look into my heart , into such an unbelieving , dead , and earthly heart , into such a proud , and peevish and disordered heart , into such a trembling , perplexed , self-accusing heart , and yet not understand how great my business is with God! Can I peruse my sins , or feel my wants , and sink under my weaknesses , and yet not discern how great my business is with God! Can I look back upon all the time that I have lost , and all the grace that I unthankfully resisted , and all the mercies that I trod under foot , or fool'd away , and can I look before me and see how near my time is to an end , and yet not understand how great my business is with God! Can I think of the malice and diligence of Satan , the number , power and subtilty of mine enemies , the many snares and dangers that are still before me , the strength and number of temptations , and my ignorance , unwatchfulness and weakness to resist , and yet not know that my greatest business is with God! Can I feel my afflictions and lament them , and think my burden greater then I can bear , and find that man cannot relieve me ; can I go mourning in the heaviness of my soul , and water my bed with tears , and fill the air with my groans and lamentations , or feel my soul overwhelm'd within me , so that my words are intercepted , and I am readier to break then speak , and yet not perceive that my greatest business is with God ? Can I think of dying ? Can I draw near to judgement ? Can I think of everlasting joyes in Heaven ? and of everlasting pains in Hell , and yet not feel that my greatest business is with God ? O then , my soul , the case is easily resolved , with whom it is that thou must most desirously and seriously converse . Where shouldst thou be but where thy business is , and so great business ! Alas , what have I to do with man ! what can it do but make my head ake , to hear a deal of sensless chat , about preferments , lands and dignities ; about the words and thoughts of men , and a thousand toyes that are utterly impertinent to my great imployments , and signifie nothing but that the dreaming world is not awake ! What pleasure is it to see the bussles of a Bedlam world ? what a stir they make to prove or make themselves unhappy ? How low and of how little weight , are the learned discourses about syllables and words , and names and notions , and mood and figure , yea or about the highest planets , when all are not referred unto God ? Were it not that some converse with men , doth further my converse with God ; and that God did transact much of his business by his messengers and servants , it were no matter whether ever I more saw the face of man : were it not that my Master hath placed me in society , and appointed me much of my work for others , and with others , and much of his mercy is conveyed by others , man might stand by , and solitude were better then the best society ▪ and God alone should take me up . O nothing is so much my misery and shame , as that I am no more willing , nor better skilled in the management of my great important business ! That my work is with God , and my heart is no more with him ! O what might I do in holy meditation , or Prayer one hour , if I were as ready for prayer , and as good at prayer , as one that hath so long opportunity and so great necessity to converse with God , should be ! A prayerless heart , a heart that flyeth away from God , is most unexcusable in such a one as I , that hath so much important business with him : It is work that must be done ; and if well done , will never be repented of : I use not to return from the presence of God ( when indeed I have drawn near him ) as I do from the company of empty men , repenting that I have lost my time , and trembled that my mind is discomposed or depressed by the vanity and earthly savour of their discourse : I oft repent that I have prayed to him so coldly , and conversed with him so negligently , and served him so remisly ; but I never repent of the time , the care , the affections or the diligence imployed in his holy work . Many a time I have repented that ever I spent so much time with man , and wisht I had never seen the faces of some that are eminent in the world , whose favour and converse others are ambitious of : But it is my grief and shame that so small a part of all my life , hath been spent with God ; and that fervent prayer and heavenly contemplations , have been so seldom and so short . O that I had lived more with God , though I had been less with the dearest of my friends ! How much more sweet then would my life have been ! How much more blameless , regular and pure ! How much more fruitful , and answerable to my obligations and professions ! How much more comfortable to my review ! How many falls , and hurts , and wounds , and griefs , and groans might I have escaped ! O how much more pleasing is it now to my Rememberance , to think of the hours in which I have lain at the feet of God , though it were in tears and groans , than to think of the time which I have spent in any common converse with the greatest , or the learnedest , or the dearest of my acquaintance !

And as my Greatest business is with God , so my daily business is also with him : He purposely leaveth me under wants , and suffers necessities daily to return , and enemies to assault me , and affliction to surprize me , that I may be daily driven to him : He loveth to hear from me : He would have me be no stranger with him : I have business with him every hour , I need not want employment for all the faculties of my soul , if I know what it is to converse in Heaven . Even prayer , and every holy thought of God , hath an Object so great and excellent , as should wholly take me up . Nothing must he thought or spoken lightly about the Lord . His name must not be taken in vain : Nothing that is common beseemeth his worshippers . He will be sanctified of all that shall draw near him : He must be Loved with all the Heart and Might . His servants need not be wearied for want of employment , nor through the lightness or unprofitableness of their employment : If I had Cities to build , or Kingdoms to govern , I might better complain for want of employment for the faculties of my soul , than I can when I am to converse in Heaven . In other studies the delight abateth when I have reached my desire , and know all that I can know : But in God there is infinitely more to be known when I know the most . I am never satiated with the easiness of knowing , nor are my desires abated by any unusefulness or unworthiness in the Object ; but I am drawn to it by its highest excellencies , and drawn on to desire more and more by the infiniteness of the Light which I have not yet beheld , and the infiniteness of the Good which yet I have not enjoyed . If I be idle , or seem to want employment , when I am to contemplate all the Artributes , relations , mercies , works , and revealed perfections of the Lord , its sure for want of eyes to see , or a Heart enclined to my business : if God be not enough to employ my soul , then all the persons and things on earth are not enough .

And when I have Infinite Goodness to delight in , where my soul may freely let out it self , and never need to fear excess of Love , how sweet should this employment be ? As Knowledge , so Love is never stinted here , by the narrowness of the Object : We can never Love him in any proportion either to his Goodness and amiableness in himself , or to his Love to us . What need have I then of any other company or business , when I have infinite Goodness to delight in , and to Love ( further than they subserve this greatest work ? )

Come home then , O my soul , to God : Converse in Heaven : Turn away thine eyes from beholding vanity : Let not thy affections kindle upon straw or bryars , that go out when they have made a flash or noise , and leave thee to thy cold and darkness : But come and dwell upon celestial beauties , and make it thy daily and most diligent work , to kindle thy affections on the infinite everlasting Good ; and then they will never be extinguished or decay for want of fewel ; but the further they go , and the longer they burn , the greater will be the flame . Though thou find it hard while Love is but a spark to make it burn , and complain that thy cold and backward heart is hardly warmed with the Love of God , yet when the whole pile hath taken fire , and the flame ascendeth , fire will breed fire , Love will cause Love ; and all the malice of Hell it self shall never be able to suppress or quench it unto all eternity .

6. And it is a great encouragement to my converse with God , that no misunderstanding , no malice of enemies , no former sin or present frailty , no nor the infinite distance of the most Holy Glorious God , can hinder my access to him , or turn away his Ear or Love , or interrupt my leave and liberty of converse . If I converse with the poor , their wants afflict me , being greater than I can supply : Their complaints and expectations which I cannot satisfie , are my trouble . If I would converse with Great ones , it is not easie to get access : and less easie to have their favout , unless I would purchase it at too dear a rate : How strangely and contemptuously do they look at their inferiours ! Great friends must be made for a word or smile : And if you be not quickly gone , they are aweary of you : And if you seek any thing of them , or would put them to any cost or trouble , you are as welcome to them as so many vermine or noisome creatures . They please them best that drive you away . With how much labour and difficulty must you clime , if you will see the top of one of these mountains ? And when you are there , you are but in a place of barrenness , and have nothing to satisfie you for your pains , but a larger prospect and vertiginous despect of the lower grounds which are not your own : it is seldome that these Great ones are to be spoken with : And perhaps their speech is but a denyal of your requests , if not some snappish and contemptuous rejection , that makes you glad when you are got far enough from them , and makes you the better like and love the accessible , calm and fruitful plains .

But O how much greater encouragements hath my soul to converse with God! Company never hindereth him from hearkening to my suit : He is infinite and Omnipotent , and as sufficient for every individual soul , as if he had no other to look after in the world : when he is taken up with the attendance and praises of his Heavenly Host , he is as free and ready to attend and answer the groans and prayers of a contrite soul , as if he had no nobler creatures , nor no higher service to regard . I am oft unready , but God is never unready : I am unready to pray , but he is not unready to hear : I am unready to come to God , to walk with him , and to solace my soul with him ; but he is never unready to entertain me . Many a time my conscience would have driven me away , when he hath called me to him , and rebuked my accusing fearful conscience . Many a time I have called my self a prodigal , a companion of Swine , a miserable hard-hearted sinner , unworthy to be called his Son , when he hath called me Child , and chid me for my questioning his Love . He hath readify forgiven the sins which I thought would have made my soul the fuel of Hell : He hath entertained me with joy , with musick and a feast , when I better deserved to have been among the Dogs without his doors . He hath embraced me in his sustaining consolatory arms , when he might have spurned my guilty soul to Hell , and said , Depart from me thou worker of iniquity , I know thee not . O little did I think that he could ever have forgotten the vanity and villany of my youth ; yea so easily have forgotten my most aggravated sins . When I had sinned against light ; when I had resisted conscience ; when I had frequently and wilfully injured Love , I thought he would never have forgotten it : But the greatness of his Love and Mercy , and the blood and intercession of his Son , hath cancelled all . O how many mercies have I tasted since I thought I had sinned away all mercies ! How patiently hath he born with me , since I thought he would never have put up more ? And yet besides my sins and the withdrawings of my own heart , there hath been nothing to interrupt our converse . Though he be God , and I a worm , yet that would not have kept me out : Though he be in Heaven , yet he is near to succour me on Earth , in all that I call upon him for : Though he have the Praise of Angels , he disdaineth not my tears and groans : Though he have the perfect Love of perfect soul● , he knoweth the little spark in my breast , and despiseth not my weak and languid Love : Though I injure and dishonour him by Loving him no more ; though I oft forget him , and have been out of the way when he he hath come or called me ; though I have disobediently turned away mine ears , and unkindly refused the entertainments of his Love , and unfaithfully plaid with those whose company he forbad me , he hath not divorced me , nor turned me out of doors . O wonderful ! that Heaven will be familiar with Earth ! and God with man ! the Highest with a worm ! and the most Holy with an unconstant sinner ! Man refuseth me , when God will entertaine me : Man , that is no wiser or better than my self . Those that I never wronged or deserved ill of , reject me with reproach : And God whom I have unspeakably injured doth invite me , and intreat me , and condescendeth to me , as if he were beholden to me to be saved : Men that I have deserved well of , do abhorre me : And God that I have deserved Hell of , doth accept me . The best of them are bryars , and as a thorny hedge , and he is Love , and Rest , and Joy : And yet I can be more welcome to him , though I have offended him , than I can to them whom I have obliged : I have freer leave to cast my self into my Fathers arms , than to tumble in those bryars , or wallow in the dirt . I upbraid my self with my sins , but he doth not upbraid me with them . I condemn my self for them , but he condemns me not : He forgiveth me sooner than I can forgive my self : I have peace with him , before I can have peace of conscience .

O therefore my soul , draw near to him that is so willing of thy company ! That frowneth thee not away , unless it be when thou hast fallen into the dirt , that thou mayest wash thee from thy filthiness , and be fitter for his converse . Draw near to him that will not wrong thee , by believing misreports of enemies , or laying to thy charge the things thou knewest not : but will forgive the wrongs thou hast done to him , and justifie thee from the sins that conscience layeth to thy charge . Come to him that by his Word and Spirit , his Ministers and Mercies calleth thee to come ; and hath promised that those that come to him he will in no wise shut out . O walk with him that will bear thee up , and lead thee as by the right hand ( Psal. 73. 23. ) and carry his Infants when they cannot go ! O speak to him that teacheth thee to speak , and understandeth and accepts thy stammering ; and helpeth thine infirmities when thou knowest not what to pray for as thou oughtest ; and giveth thee groans when thou hast not words , and knoweth the meaning of his spirit in thy groans : that cannot be contained in the Heaven of Heavens , and yet hath respect to the contrite soul , that trembleth at his word , and feareth his displeasure : that pittieth the tears , and despiseth not the sighing of a broken heart , nor the desires of the sorrowful . O walk with him that is never weary of the converse of an upright soul ! that is never angry with thee but for flying from him , or for drawing back , or being too strange , and refusing the kindness and felicity of his presence . The day is coming when the proudest of the sons of men would be glad of a good look from him that thou hast leave to walk with : Even they that would not look on thee , and they that injured and abused thee , and they that inferiours could have no access to , O how glad would they be then of a smile , or a word of hope and mercy from thy Father ! Draw near then to him , on whom the whole Creation doth depend ; whose favour at last the proudest and the worst would purchase with the loudest cryes , when all their pomp and pleasure is gone , and can purchase nothing . O walk with him that is Love it self , and think him not unwilling or unlovely ; and let not the deceiver by hideous misrepresentations drive thee from him : when thou hast felt a while the storms abroad , methinks thou shouldest say , How go●d , how safe , how sweet is it to draw near to God!

1. With whom should I so desirously converse , as with him whom I must Live with for ever ? If I take pleasure in my house , or land , or country , my walks , my books , or friends themselves as clothed with flesh , I must possess this pleasure but a little while ; Henceforth know we no man after the flesh : Had we known Christ himself after the flesh , we must know him so no more for ever . ( Though his Glorified spiritual Body we shall know . ) Do you converse with Father or Mother ? with Wives or Children ? with Pastors and Teachers ? Though you may converse with these as Glorified Saints ▪ when you come to Christ , yet in these Relations that they stand in to you now , you shall converse with them but a little while : For the Time is short : It remaineth that both they that have wives be as though they had none ; and they that weep as though they wept not ; and they that rejoyce as though they rejoyced not ; and they that buy as though they possessed not ; and they that use this world , as not abusing it ( or as though they used it not : ) for the fashion of this world doth pass away . ] 1 Cor. 7. 29 , 30 , 31.

Why then should I so much regard , a converse of so short continuance ? why should I be so familiar in my Inne , and so in love wi●h that familiarity , as to grieve when I must but think of leaving it , or talk of going home , and look forward to the place where I must dwell for ever ? shall I be fond of the company of a passenger that I travel with ( yea perhaps one that doth but meet me in the way , and goeth to a contrary place ) and shall I not take more pleasure to remember home ? I will not be so uncivil as to deny those I meet a short salute , or to be friendly with my fellow-travellers : But remember O my soul , that thou dost not dwell but travel here , and that it is thy Fathers house where thou must abide for ever : yea and he is nearer thee than man ( though invisible ) even in thy way . O see him then that is invisible : Hearken to him when he speaketh : Obey his voice : Observe his way : Speak to him boldly , though humbly and reverently , as his child , about the great concernments of thy State : Tell him what it is that aileth thee : And seeing all thy smart is the fruit of thy own sin , confess thy folly and unkindness , crave his forgiveness , and remember him what his Son hath suffered , and for what : Treat with him about thy future course : Desire his Grace , and give up thy self to his conduct and his cure : Weep over in his ears the history of thy misdoings and unthankful course : Tell it him with penitential tears and groans : But tell him also the advantage that he hath for the honouring of his grace , if it may now abound where sin aboundeth : Tell him that thou art most offended with thy self , for that which he is most offended with : That thou art angry with thy disobedient unthankful heart : that thou art even aweary of that heart that loveth him no more : and that it shall never please thee , till it love him better and be more desirous to please him : Tell him of thy enemies , and crave the protection of his love : Tell him of thy frailties , infirmities and passions , and crave not only his tender forbearance , but his help : Tell him that without him thou canst do nothing ; and crave the Grace that is sufficient for thee , that through him that strenghteneth thee thou maist do all things : when thou fallest , despair not , but crave his helping hand to raise thee . Speak to him especially of the everlasting things , and thank him for his Promises , and for thy hopes : for what thou shalt be and have and do among his Holy Ones for ever . Express thy joyes in the promise of those joyes ; that thou must see his Glory , and love him and praise him better then thou canst now desire ! Begin those praises , and as thou walkest with him , take pleasure in the mention of his perfections ; be thankful to him and speak good of his Name : Solace thy self in remembring what a God , what a desence and portion all believers have : and in considering whither he is now conducting thee , and what he will do with thee , and what use he will make of thee for ever : Speak with Rejoycing of the glory of his works , and the righteousness of his judgements , and the holiness and evenness of his wayes : sing forth his praises with a joyful heart , and pleasant and triumphing voice ; and frown away all slavish fears , all importune malicious suggestions or doubts , all peevish hurtfull nipping griefs , that would mar or interrupt the melody ; and would untune or unstring a raised well composed soul. Thy Father loveth thy very moans and tears : but how much more doth he love thy Thanks and Praise ? Or if indeed it be a winter time , a stormy day with thee , and he seem to chide or hide his face because thou hast offended him , let the cloud that is gathered by thy folly come down in tears , and tell him ▪ Thou hast sinned against Heaven and before him , and art no more worthy to be called his Son ; but yet fly not from him , but beg his pardon and the priviledges of a servant : And thou wilt find embracements , when thou fearest condemnation : and find that he is merciful and ready to forgive : Only return , and keep closer to him for the time to come . If the breach through thy neglect be gone so far , as that thou seemest to have lost thy God , and to be cast off , and left forsaken ; despair not yet ; for he doth but hide his face till thou repent : He doth not forsake thee , but only tell thee what it is to walk so carelesly as if thou wouldst forsake him : Thou art faster and surer in his Love and Covenant then thou canst believe or apprehend . Thy Lord was as dear as ever to his Father , when he cryed out , My God , why hast thou forsaken me . But yet neglect him not , and be not regardless of his withdrawings and of thy loss : Lift up thy voyce and cry but [ Father ; ] in despight of unbelief , cry out [ My Father , my Saviour , my God ] and thou shalt hear him answer thee at last [ My Child : ] Cry out [ O why dost thou hide thy face ? and why hast thou forsaken me ! O what shall I do here without thee ! O leave me not , lose me not in this howling wilderness ! Let me not be a prey to any ravening beast ! to my sin , to Satan , to my foes and thine ! ] Lift up thy voyce and weep , and tell him , they are the tears and lamentations of his Child : O beg of him , that thy wanderings and childish folly , may not be taken as acts of enmity , or at least that they may be pardoned ; and though he correct thee , that he will return and not forsake thee , but still take thee and use thee as his child . Or if thou hast not words to pour out before him , at least smite upon thy breast , and though thou be ashamed or afraid to look up toward heaven , look down and say , [ O Lord be merciful to me a sinner , ] and he will take it for an acceptable suit , that tendeth to thy pardon and justification , and will number such a sentence with the prayers which he cannot deny . Or if thou cry and canst not hear of him , and hast long called out upon thy Fathers Name , and hearest not his voyce and hast no return ; enquire after him of those thou meetest : Ask for him of them that know him and are acquainted with his way ! Make thy moan unto the watchmen ; and ask them , where thou maist find thy Lord . And at last he will appear to thee , and find thee first that thou maist find him , and shew thee where it was that thou didst lose him , by losing thy self and turning from him I seek him and thou shalt find him : wait and he will appear in kindness : For he never faileth or forsaketh those that wait upon him .

This kind of Converse , O my soul , thou hast to prosecute with thy God . Thou hast also the concernments of all his servants ; his afflicted ones , his broken hearted ones , his diseased enes , his persecuted ones , to tell him of : Tell him also of the concernments of his Kingdome , the fury of his enemies , the dishonour they cast upon his Name , the matters of his Gospel , cause and interest in the world : But still let his Righteous Judgement be remembered , and all be terminated in the glorious everlasting Kingdom .

Is it not much better thus to converse with him that I must be with for ever , about the place , and the company , and work , and concernments of my perpetual abode , then to be taken up with strangers in my way , and detained by their impertinencies ?

I have form'd my self so long in these meditations , that I will but name the rest and tell you what I had further to have treated on , and leave the enlargement to your own meditations .

8. I have no reason to be weary of converse with God , seeing it is that for which all humane converse is regardable . Converse with man is only so far desirable as it tendeth to our Converse with God : And therefore the end must be preferred before the means .

9. It is the office of Christ , and the work of the Holy Ghost , and the use of all the means of Grace , and of all creatures , mercies and afflictions , to reduce our straying souls to God , that we may converse with him and enjoy him .

10. Converse with God is most suitable to those that are so near to death ; It best prepareth for it : It is likest to the work that we are next to do . We had rather when death comes , be found conversing with God then with Man : It is God that a dying man hath principally to do with : It is his judgement that he is going to ; and his mercy that he hath to trust upon : And therefore it concerneth us to draw near him now , and be no strangers to him , lest strangeness then should be our terrour .

11. How wonderful a condescension is it that God should be willing to converse with me ! with such a worm and sinful wretch : And therefore how unexcusable is my crime , if I refuse his company , and so great a mercy !

12. Lastly , Heaven it self is but our Converse with God and his Glorified ones , ( though in a more perfect manner then we can here conceive . ) And therefore our holy converse with him here is the state that is likest Heaven , and that prepareth for it , and all the Heaven that is on earth .

IT remaineth now that I briefly tell you , what you should do to attain and manage this Converse with God , in the improvement of your solitude . ( For Directions in general for Walking with God , I reserve for another place . ) At present let these few suffice .

Direct . 1. If you would comfortably Converse with God , make sure that you are Reconciled to him in Christ , and that he is indeed your friend and Father . Can two walk together except they be agreed ? Can you take pleasure in dwelling with the consuming fire ? or conversing with the most dreadful enemy ? Yet this I must add , that every doubting or self-accusing soul may not find a pretence to fly from God . 1. That God ceaseth not to be a Father when ever a fearful soul is drawn to question it or deny it . 2. That in the Universal Love and Grace of God to miserable sinners , and in the universal act of conditional pardon and oblivion , and in the offers of Grace , and the readiness of God to receive the penitent , there is Glad tidings that should exceedingly rejoyce a sinner ; and there is sufficient encouragement to draw the most guilty miserable sinner to seek to God , and sue for mercy . But yet the sweetest converse is for children , and for those that have some assurance that they are children .

But perhaps you will say , that this is not easily attained : How shall we know that he is our friend ?

In brief , I answer , If you are unfeignedly friends to God , it is because he first loved you . Prefer him before all other friends , and all the wealth and vanity of the world ; Provoke him not by wilfulness or neglect : use him as your best friend , and abuse him not by disobedience or ingratitude ; own him before all , at the dearest rates , whenever you are called to it : Desire his presence : Lament his absence : Love him from the bottom of your hearts : Think not hardly of him : Suspect him not : Misunderstand him not : Hearken not to his enemies : Receive not any false reports against him : Take him to be really Better for you than all the world : Do these , and doubt not but you are friends with God , and God with you : In a word , Be but heartily willing to be friends to God , and that God should be your chiefest friend , and you may be sure that it is so indeed , and that you are and have what you desire . And then how delightfully may you converse with God!

Direct . 2. Wholly depend on the Mediation of Christ , the great Reconciler : Without him there is no coming near to God : But in his Beloved you shall be accepted . Whatever fear of his displeasure shall surprize you , fly presently for safety unto Christ : Whatever guilt shall look you in the face , commit your self and cause to Christ , and desire him to answer for you : When the doors of mercy seem to be shut up against you , fly to him that bears the keyes , and can at any time open to you and let you in : Desire him to answer for you to God , to your consciences , and against all accusers : By him alone you may boldly and comfortably converse with God : But God will not know you out of him .

Direct . 3. Take heed of bringing particular Guilt into the presence of God , if you would have sweet communion with him : Christ himself never reconciled God to sin : And the sinner and sin are so nearly related , that for all the death of Christ , you shall feel that iniquity dwelleth not with God , but he hateth the works of it , and the foolish shall not stand in his sight ; and that if you will presume to sin because you are his Children , be sure your fin will find you out . O what fears , what shame , what self-abhorrence and self-revenge will guilt raise in a penitent soul , when it comes into the light of the presence of the Lord ! it will unavoidably abate your boldness and your comforts : When you should be sweetly delighting in his pleased face , and promised Glory , you will be befooling your selves for your former sin , and ready even to tear your flesh , to think that ever you should do as you have done , and use him as you would not have used a common friend , and cast your selves upon his wrath . But an innocent soul , or pacified conscience , doth walk with God in quietness and delight , without those frowns and fears which are a taste of Hell to others .

Direct . 4. If you would comfortably converse with God , be sure that you bring not Idols in your hearts : Take heed of inordinate affection to any Creature . Let all things else be nothing to you , that you may have none to take up your thoughts but God . Let your Minds be further separate from them than your Bodies : Bring not into solitude or to contemplation , a proud , or lustful , or covetous mind : It much more concerneth thee , what Heart thou bringest , that what Place thou art in , or what work thou art upon . A mind that is drowned in ambition , sensuality or passion , will scarce find God any sooner in a wilderness than in a croud ( unless he be there returning from those sins to God ) whereever he seeth him , God will not own and be familiar with so foul a soul. Seneca could say [ Quid prodest totius regionis silentium , si affectus fremunt ? ▪ What good doth the silence of all the Country do thee , if thou have the noise of raging affections within ? ] And Gregory saith [ Qui corpore remotus vivit , &c. He that in body is far enough from the tumult of humane conversation , is not in solitude , if he busie himself with earthly cogitations and desires : and he is not in the City that is not troubled with the tumult of worldly cares or fears , though he be pressed with the popular crouds . ] Bring not thy house , or land , or credit , or carnal friend along with thee in thy heart , if thou desire and expect to walk in Heaven , and to converse with God .

Direct . 5. Live still by Faith : Let Faith lay Heaven and Earth as it were together : Look not at God as if he were far off : set him alwaies as before you , even as at your right hand ; Psal. 16. 8. Be still with him when you awake , Psal. 1 39. 18. In the morning thank him for your rest ; and deliver up your self to his conduct and service for that day . Go forth as with him , and to do his work : Do every action , with the Command of God , and the Promise of Heaven before your eyes , and upon your hearts : Live as those that have incomparably more to do with God and Heaven , than with all this world ; That you may say with David , Psal. 37. 25 , 26. ( as aforecited ) Whom have I in Heaven but thee ! and there is none on Earth that I desire besides thee : ] And with Paul , Phil. 1. 21. [ To me to Live is Christ , and to Dye is gain ] You must shut up the eye of sense ( save as subordinate to Faith ) and live by Faith upon a God , a Christ , and a World that is unseen , if you would know by experience what it is to be above the brutish life of sensualists , and to converse with God . O Christian , if thou hadst rightly learned this blessed life , what a high and noble soul-conversation wouldst thou have ! How easily wouldst thou spare , and how little wouldst thou miss the favour of the greatest , the presence of any worldly comfort ! City or Solitude would be much alike to thee , saving that the place and state would be best to thee , where thou hast the greatest help and freedome to converse with God . Thou wouldst say of humane society as Seneca [ Unus pro populo mihi est , & populus pro uno : Mihi satis est unus , satis est nullus ] [ One is instead of all the people to me , and the people as one : One is enough for me , and none is enough . ] Thus being taken up with God , thou mightest live in prison as at liberty , and in a wilderness as in a City , and in a place of banishment as in thy native Land : For the Earth is the Lords , and the fulness thereof : and everywhere thou mayest find him , and converse with him , and lift up pure hands unto him : In every place thou art within the sight of home ; and Heaven is in thine eye , and thou art conversing with that God , in whose converse the highest Angels do place their highest felicity and delight .

How little cause then have all the Churches enemies to triumph , that can never shut up a true believer from the presence of his God ? nor banish him into such a place where he cannot have his conversation in Heaven ? The stones that were cast at holy Stephen , could not hinder him from seeing the Heavens opened , and Christ sitting at the right hand of God . A Patmos allowed holy John Communion with Christ , being there in the Spirit on the Lords day , Rev. 1. 9 , 10. Christ never so speedily and comfortably owneth his servants , as when the world disowneth them , and abuseth them for his sake , and hurls them up and down as the scorn and off-scouring of all . He quickly found the blind man that he had cured , when once the Jews had cast him out , Joh. 9. 35. Persecutors do but promote the blessedness and exceeding joy of sufferers for Christ , Mat. 5. 11 , 12.

And how little Reason then have Christians , to shun such sufferings , by unlawful means , which turn to their so great advantage ? and to give so dear as the hazard of their souls by wilful sin , to escape the honour , and safety , and commodity of Martyrdome ?

And indeed we judge not , we Love not , we Live not as sanctified ones must do , if we judge not that the truest Liberty , and Love it not as the Best Condition , in which we may Best converse with God . And O how much harder is it to walk with God , in a Court , in the midst of sensual delights , than in a prison or wilderness where we have none to interrupt us , and nothing else to take us up ? It is our prepossessed minds , our earthly hearts , our carnal affections and concupiscence , and the pleasures of a prosperous state that are the prison and the Jaylors of our souls . Were it not for these , how free should we be , though our bodies were confined to the straightest room ! He is at Liberty that can walk in Heaven , and have access to God , and make use of all the Creatures in the world , to the promoting of this his Heavenly conversation . And he is the prisoner whose soul is chained to flesh and earth , and confined to his lands and houses , and feedeth on the dust of worldly riches , or walloweth in the dung and filth of gluttony , drunkenness and lust : that are far from God , and desire not to be near him ; but say to him , Depart from us , we would not have the knowledge of thy waies : that Love their prison and chains so well , that they would not be set free , but hate those with the cruellest hatred that endeavour their deliverance . Those are the poor prisoners of Satan , that have not liberty to believe , nor to Love God , nor converse in Heaven , nor seriously to mind or seek the things that are high and honourable : that have not liberty to meditate or pray , or seriously to speak of holy things , nor to love and converse with those that do so : that are tyed so hard to the drudgery of sin , that they have not liberty one month , or week , or day , to leave it , and walk with God so much as for a recreation ! But he that liveth in the family of God , and is employed in attending him , and doth converse with Christ , and the Host of Holy ones above , in reason should not much complain of his want of friends , or company or accommodations , nor yet be too impatient of any corporal confinement .

Lastly , be sure then most narrowly to watch your hearts , that nothing have entertainment there , which is against your Liberty of converse with God . Fill not those Hearts with worldly trash , which are made and new-made to be the dwelling place of God . Desire not the company which would diminish your heavenly acquaintance and correspondency . Be not unfriendly , nor conceited of a self-sufficiency ; but yet beware lest under the honest ingenuous title of a friend , a special , faithful , prudent , faithful friend , you should entertain an Idol , or an enemy to your Love of God , or a corrival and competitor with your highest friend : For if you do , it is not the specious title of a friend that will save you from the thorns and bryars of disquietment , and from greater troubles than ever you found from open enemies .

O blessed be that High and everlasting friend , who is every way suited to the upright souls ! To their Minds , their Memories , their Delight , their Love , &c. by surest Truth , by fullest Goodness , by clearest Light , by dearest Love , by firmest Constancy , &c. — O why hath my drowsie and dark-sighted soul been so seldome with him ! why hath it so often , so strangely , and so unthankfully passed by , and not observed him , nor hearkened to his kindest calls ! O what is all this trash and trouble ▪ that hath filled my memory , and employed my mind , and cheated and corrupted my affections , while my dearest Lord hath been daies and nights so unworthily forgotten , so contemptuously neglected and disregarded , and loved as if I loved him not ! O that these drowsie and those waking nights , those loitered , lost , and empty hours had been spent in the humblest converse with him , which have been dreamed and doted away upon — now I know not what ! O my God , how much wiser and happier had I been , had I rather chosen to mourn with thee , than to rejoyce and sport with any other ! O that I had rather wept with thee , than laughed with the creature ! For the time to come let that be my friend , that most befriendeth my dark , and dull , and backward soul , in its undertaken progress , and heavenly conversation ! Or if there be none such upon earth , let me here take no one for my friend ! O blot out every Name from my corrupted heart , which hindereth the deeper engraving of thy Name ! Ah Lord , what a stone , what a blind ungrateful thing , is a Heart not touched with celestial Love ! yet shall I not run to thee , when I have none else that will know me ! shall I not draw near thee , when all fly from me ! When daily experience cryeth out so loud [ NONE BUT CHRIST : GOD OR NOTHING . ] Ah foolish Heart , that hast thought of it [ Where is that place , that Cave or Desert , where I might soonest find thee , and fullest enjoy thee ? is it in the wilderness that thou walkest , or in the croud : in the Closet , or in the Church ? where is it that I might soonest meet with God ? ] But alas , I now perceive , that I have a Heart to find , before I am like to find my Lord ! O Loveless , Lifeless , stony heart ! that 's dead to him that gave it Life ! and to none but him ! Could I not Love , or Think , or Feel at all , methinks I were less dead than now ? Less dead , if dead , than now I am alive ? I had almost said [ Lord , let me never Love more till I can Love thee ? Nor think more on any thing till I can more willingly think of thee ? ] But I must suppress that wish ; for Life will act : And the mercies and motions of Nature are necessary to those of Grace . And therefore in the life of Nature , and in the glimmerings of thy Light , I will wait for more of the Celestial life ! My God , thou hast my consent ! It is here attested under my hand : Separate me from what and whom thou wilt so I may but be nearer thee ! Let me Love thee more , and feel more of thy Love , and then let me Love or be beloved of the world , as little as thou wilt .

I thought self-love had been a more predominant thing : But now I find that Repentance hath its Anger , its Hatred and its Revenge ! I am truly Angry with that Heart that hath so oft and foolishly offended thee ! Methinks I hate that Heart that is so cold and backward in thy love , and almost grudge it a dwelling in my breast ! Alas when Love should be the life of Prayer , the life of holy meditation , the life of Sermons and of holy conference , and my soul in these should long to meet thee , and delight to mention thee , I straggle Lord , I know not whither ! or I sit still and wish , but do not rise and run and follow thee , yea I do not what I seem to do . All 's dead , all 's dead , for want of Love ! I often cry , O where is that place , where the quickening beams of Heaven are warmest , that my frozen soul might seek it out ! But whither ever I go , to City or to Solitude , alas , I find it is not Place that makes the difference . I know that Christ is perfectly replenished with Life and Light and Love Divine : And I hear him as our Head and Treasure proclaimed and offered to us in the Gospel ! This is thy Record , that he that hath the Son hath Life ! O why then is my barren soul so empty ! I thought I had long ago consented to thy offer ; and then according to thy Covenant , both He and Life in him are mine ! And yet must I still be dark and dead !

Ah dearest Lord , I say not that I have too long waited ! but if I continue thus to wait , wilt thou never find the time of Love ? and come and own thy gasping worm ? wilt thou never dissipate these clouds , and shine upon this dead and darkened soul ? Hath my Night no Day ? Thrust me not from thee O my God! For that 's a Hell , to be thrust from God . But sure the cause is all at home , could I find it out , or rather could I cure it ! It is sure my face that 's turned from God , when I say , His face is turned from me . But if my Life must here be out of sight , and hidden in the Root ( with Christ in God , ) and if all the rest be reserved for that better world , and I must here have but these small beginnings , O make me more to Love and long for the blessed day of thine appearing , and not to fear the time of my deliverance , nor unbelievingly to linger in this Sodom , as one that had rather stay with sin , then come to thee ! Though sin hath made me backward to the fight , let it not make me backward to receive the Crown ; Though it hath made me a loiterer in thy work , let it not make me backward to receive that wages , which thy Love will give to our pardoned , poor , accepted services . Though I have too oft drawn back , when I should have come unto thee , and walked with thee in thy waies of Grace , yet heal that unbelief , and disaffection , which would make me to draw back , when thou callest me to possess thy Glory ? Though the sickness and lameness of my soul have hindered me in my journey , yet let their painfulness help me to desire to be delivered from them and to be at home , where ( without the interposing nights of thy displeasure ) I shall fully feel thy fullest Love , and walk with thy Glorified ones in the Light of thy Glory , triumphing in thy Praise for evermore ,

Amen .

BUT now I have given you these few Directions for the improvement of your solitude for converse with God , lest I should occasion the hurt of those that are unfit for the Lesson I have given , I must conclude with this Caution ( which I have formerly also published , ) That it is not melancholly or weak-headed persons , who are not able to bear such exercises , for whom I have written these Directions . Those that are not able to be much in serious solitary thoughtfulness , without confusions and distracting suggestions , and hurrying vexatious thoughts , must set themselves for the most part to those duties which are to be done in company by the help of others ; and must be very little in solitary duties : For to them whose natural faculties are so diseased or weak , it is no duty , as being no means to do them the desired good ; but while they strive to do that which they are naturally unable to endure , they will but confound and distract themselves , and make themselves unable for those other duties which yet they are not utterly unfit for . To such persons therefore instead of ordered , well-digested Meditations , and much time spent in secret thoughtfulness , it must suffice that they be brief in secret Prayer , and take up with such occasional abrupter Meditations as they are capable of , and that they be the more in reading , hearing , conference , and praying and praising God with others : untill their melancholly distempers are so far overcome , as that ( by the direction of their Spiritual Guides ) they may judge themselves fit for this improvement of their Solitude .

FINIS .
Notes, typically marginal, from the original text
Notes for div A26919-e230