IT is as natural for all Men to desire hap­piness, as it is For the sparks to flie up­wards: To make them happy, there is required an absence of all oppressing evils, and a concur­rence of all things necessary, con­venient, [Page 2] and decent: Among and above many other things an habi­tation or resting place for their bodies is needful to their outward happiness, without which they can­not but be miserable, whatever o­ther good things they may enjoy. Herein our blessed Saviour seems to prefer the felicity of Foxes and Fowles before his own. The Foxes have Holes, and the Birds of the Aire Mat. 8. 20. have Nests, but the Son of Man hath not where to lay his head. The better House any Man hath, the more happy he is (in that:) He that hath the best is happiest. Now that House is best that is higher, stronger, larger, more light­some, warm, and better furnished with provisions, and all desirable accommodations, than any other; That is not subject to any casual­ties, and which secures its Inhabi­tants from all manner of evil pre­sent and future: And withall, is a resting place for their Souls. They that have such an habitation can­not [Page 3] but be acknowledged by all the World, to be the only happy People in the World. If the Que­stion be, where such an habitation can be found? Where such a Peo­ple? And by what means they be­come thus superlatively happy? This Text resolveth it. The habi­tation is the Lord, who was David's refuge, even the most High; Find him, and this habitation is found. The People are such, as he to whom David directs his Speech, whom the Lord himself describes and ownes a little after. He hath set his love P. 14. upon me, he hath known my Name. The meanes whereby this People come to be possessed of this hap­piness, it is by their own making. Because thou hast made the Lord, &c.

Who the Lord is, it is well known, even Israel's God, the same whom we Christians own and worship: One in Essence; Three in Subsist­ence, the Father, the Son, the Holy Ghost. What, and what a One he [Page 4] is, his Name Jehovah in part im­ports, an Absolute, Simple, Infinite, Independent and Immutable Bee­ing. That he is a real habitation, appears by all those places of Scrip­ture, where Men are said to Dwell in God, (whereof we shall have oc­casion hereafter) He that dwelleth Psal. 91. 1. in the secret place of the most High, shall lodge under the shaddow of the Almighty. He that keepeth his Commandements dwelleth in him. 1 Joh. 3. 24. Hereby we know that we dwell in him, because he hath given us of his Spirit. Whoso shall confess 4. 13. 15, 16. that Jesus is the Son of God, he dwelleth in God. He that dwelleth in Love, dwelleth in God. That he is such an Habitation, as hath been formerly mentioned, and conse­quently the best, as far surpassing all others, even the choicest under Heaven, as the stateliest Pallace in the World, doth the poorest Cot­tage, or Heaven Earth, and infi­nitely more, is now to be proved. And hereby the Conclusion asser­ted [Page 5] will be evinced to be a truth. That all, and only they are the most, yea the only, happy People upon Earth, whose Habitation the Lord Jehovah is.

1. Begin we with the Proper­ties of this House. The first where­of is Height, (expressed in the Text.) The Scituation of it is ex­ceeding high. The Babel-builders designed to erect a Tower, whose Gen. 11. 4. top might reach unto Heaven. This is far above it. They that are in it are out of danger, of any deluge, beyond the reach of Men, or De­vils. Psal. 144. 2. David calleth God his high Tower. And he that can, as David could, prove God to be his Ha­bitation, Esa. 33. 15, 16. is said to dwell in height.

2. It is also a non-such for strength. Hear that holy Man of God thank­fully acknowledging what God had been for him in times past. Thou hast been a shelter for me, Psal. 61. 3. 71. 7. and a strong Tower from the Ene­my. And what he was at present. [Page 6] Thou art my strong refuge. And he not only prayeth, that God would still be his strong habitation, whereunto he might continually re­sort, his strong Rock for an house of defence to save him; But fre­quently declares his confidence, that as God was, so he would e­ver be as he wished; and how oft doth he call him his strength? His Son tells us, he is the same to every one that is as he was. The Prov. 15. 10. Name of the Lord is a strong Tow­er, the Righteous runneth to it, and is safe. And the Prophet Esay praiseth God for this. Thou hast Esa. 25. 4. been a strength to the Poor, a strength to the needy, in his di­stress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the Wall. The great­est Canon-bullets shot against the Walls of this House, make no more Impression, do no more execution than Paper-pellets shot against a Wall of Brass or Marble.

[Page 7]3. It is a House exceeding large; this is accounted a great commo­dity, of a House to have Roomes Jer. 22. 14. enow, and Room enough. Solomon intimates as much, when he saith, it is better to dwell in a Corner of Prov. 21. 9. the House top, than with a braw­ling Woman in a wide House. To have any thing we use too narrow, or too streight, is very trouble­some. The Bed is shorter than that Esa. 28. 20, a Man can stretch himself on it, and the Covering narrower than that he can wrap himself in it. In God there is Room more than e­nough, both for the understanding and affections of Man to expatiate themselves in. Canst thou by searching finde out God? Canst Job 11. 7, 8, 9. thou by searching finde out the Almighty to perfection? 'Tis as high as Heaven, What canst thou do? deeper than Hell, What canst thou know? the measure thereof is longer than the Earth, and broader than the Sea. His Com­mandements are exceeding broad. [Page 8] How much more are his Attributes, Psal. 119. 69. Absolute, and Relative, proper and figurative. God bid Abraham Gen. 13. 17. to walk through the Land of Ca­naan, (which is called a good Land, and a large, (good, because Exod. 3. 8. large) in the length of it, and in the breadth of it. And he bids e­very Child of Abraham (to whom he gives himself for a possession) as he gave that Land to Abraham) to walk within, and pass through all his Divine Properties, going out▪ of one Room into another, as 2 Pet. 1. 4. also his great and precious promi­ses: Nor shall they have cause to complain of straitness, as the Churches Children do in their Mothers eares.— The place is too Esa. 49. 20. strait for me, give place to me that I may dwell. To whom we may conceive her giving them this An­swer; Children, though your bodies may be present in your Earthly dwellings, the faculties of your souls have space enough, abundantly more than your faculties can con­ceive [Page 9] in God, who saith to every Saint of his dwelling in him, apt to make the like complaint, as Paul to the Corinthians, Ye are 2 Cor. 6. 12. not straitned in us, but you are straitned in your own Bowels.

4. It is a House no less lightsome than large. God is light, and in 1 Joh. 1. 5. him is no darkness at all, in this Psal. 36. 9. light we shall see Light. The Lord will be unto thee an everlasting Light. When there was a thick darkness in all the Land of Egypt, Esay 60. 19. The Israelites had Light in their dwellings. All that are Israelites indeed, have light in God their Exod. 10. 22, 23. dwelling place. When all others in the World sit in darkness, and the shaddow of Death. And they do contemplate the light of his Mercy, Truth, and Power. With 2 Cor. 3. 18. open Face beholding his Glory by which they are transformed more and more into his Image. Some­times indeed they are compelled to sit in darkness of dangers and distresses, inward and outward. [Page 10] Who is among you that feareth the Esa. 50. 10. Lord, that obeyeth the voice of his Servant, that walketh in darkness, and hath no light? He hath led Lam. 3. 2. me, and brought me into darkness, but not into light. But even in this darkness they are not altoge­ther without light, they have the light of God's Word. They Word Psal. 119. 105. is a Lamp unto my Feet, and a light unto my Path. And in his Word they have the light of his promises, that he will bring them out of that darkness whereinto he brought them, and turn their grief and afflictions into joy. For Psal. 18. 28. thou wilt light my Candel, the Lord my God will enlighten my dark­ness. Yea, even when, and all the Mic. 7. 8. while, I sit in darkness, the Lord shall be a Light unto me. God is a Sun, ten thousand times more Psal. 84. 11. full of Light than this material Sun; and it is impossible that he that dwells in the Sun should want Light.

5. It is a warm House, Light [Page 11] hath heat in it emiently (as the Peripateticks say) yea, it is both warm and cool: A Summer and a Winter House both, (great Men were wont to have several Mansi­ons for these two several Seasons of the Year.) This House is as some choice Roomes in some great Houses, are warm in Winter, and cool in Summer. Many there are that dwell in God, who have more Winters than one, every Year▪ scarce one Summers day in many Years. Psal. 88. 15. I am afflicted, and ready to die from my Youth up. Yet in the sharpest weather this House of yours keep their hearts warm. So that the Spouse said, I sleep, but my Heart waketh. They can say with Paul, Cant. 5. 2. As sorrowful, yet alway rejoycing. I am filled with comfort, I am ex­ceeding 2 Cor. 6. 10. joyful in all our tribula­tions: Being justified by faith, we 7. 14. have peace with God, and rejoyce in hope of the glory of God; and not only so, but we glory in tribu­lations also,—Because the Love of [Page 12] God is shed abroad in our Hearts, Rom. 5. 1, 6. by the Holy Ghost, which is given unto us. Although the Fig-Tree shall not blossome, neither shall fruit be in the Vines, the labour of the Olive shall faile, and the Fields shall yield no increase, the Flock shall be cut off from the Fold, and there shall be no Herd in the Stalls, yet I will rejoyce in the Lord, I will joy in the God of my Salvation. If it be objected, that this is not alway true, that they who dwell in God are alway thus joyful; nay, many times their hearts have not the least sense of comfort; yet in such a case, they have a warmth and heat that is far better, and includes abundance of comfort in it, and in due sea­son will flame forth, namely that of love, and that both of desire and complacency. Set me as a Seal upon thine arm, for love is strong as death; The Coals thereof are coals of fire, which hath a most vehe­ment flame; many Waters cannot [Page 13] quench love, neither can the floods drown it. This warmth their hearts never want, though sometimes the sense of the second motion of it, may seem to them as dull, as that of their joy: Nor is there any time wherein they cannot say with David, My Heart was hot within Psal. 39. 9. me. Yea, discouragements from the World are so far from cooling your love to God, that they make it hotter as Water cast upon Lime; so Michol's scoffs were to David's Zeal; such is a flame issuing from the fire of Love. If this be to be vile, I will yet be more vile than 2 Sam. 6. 22. thus.

Others of God's People have many Summer Days; yea, almost all their Days all the Year long, for many Years together, are such. Job had such a long Summer, all which time, God's Candle shined Job 29. 3. upon his head: The secret of God was upon his Tabernacle. His most wise Conduct governed his House, provided plentifully for it. He 4 [...] ▪ [Page 14] washed his steps with Butter, and 6. the Rock poured him out Rivers of Oyl. Hyperbolical termes. As if he had said, I enjoyed all my goods and pleasures, according to mine own desire. When the Eare heard him, then it blessed him; and when the Eye saw him, it gave wit­ness unto him. He sat chief, and dwelt as a King in the Army. Was both beloved and feared, yet in all these hot Sun-shine Dayes of prosperity, this House of his kept his heart cool towards the things of the World: He lived in conti­nual fear of loosing them. I feared (saith he) a fear, and it came up­on Job 3. 25, 26. me. I never all this while gave my self over to carnal security, I alway affrighted my heart with the apprehension of the Accidents of this life, and contained my self in fear and humility towards God: and within the bounds of modesty towards men. Hear him making a solemn protestation how cool his heart was kept from evil concu­piscence, [Page 15] and cursed love to Wo­men. I set a watch (saith he) at Job 31 1. the entrance of my sences, made a Covenant with mine Eyes. That my Soul might not by them re­ceive any vicious enticements to uncleanness. Or if my sences had been at any time, allured by any object of sin, yet my heart, which is the seat of God's Spirit, hath opposed them: It never walked 7. after mine Eyes. And as for tem­poral good: Though I had ex­ceeding 25. great store of them, and all justly gotten, yet was I free from rejoycing carnally, or setting 24. my whole delight in them; nor did I put any confidence at all in them. Thus loose was this holy Man's Soul kept, from the things of the World. The lusts of the flesh, the lusts of the eye, and the pride of life. And so was the Soul of Moses, who living by faith in God, had his affections so cool­ed Heb 11. 25, 26, 27. to the pleasures of Egypt, that with ease he forsook them all, and [Page 16] with joy joyned himself to the Ignominious condition of his bre­thren.

6. No House is so full of goods as this is, none so stored with all things, both for necessity and de­light. Houses that are high, and strong, and large, and lightsome, and warm, if they want provision of good, and furniture, are far from being accounted good Hou­ses. These only, where there is a fulness of Houshold stuff, plenty of meat, and drink, and cloaths, and Silver, and Gold, and Armor for defence and offence, have the de­nomination given them, by the ge­nerality of People, and are only cryed up: empty ones have no bodies good word. Take notice of some passages of Scripture to this purpose, from the mouths both of Prophane and Divine Pen-men; yea, of Divinity it self. How Luke 15. 17. many hired Servants in my Fa­thers House have Bread enough, and to spare. We shall finde all Pro. 1. 13. [Page 17] precious substance, we shall fill our Houses with spoyle. If Balak would Numb. 22. 18. give me his House full of Silver and Gold. Through wisdome is a Pro. 24. 3, 4. House builded, and by knowledge shall the Chambers be filled with all precious, and pleasant riches. Thou shalt save Goats milk enough 27. 27. for thy food, for the food of thy▪ Houshold, and for the food of thy Maidens. Thy Barnes shall be fill­ed 3. 10. with plenty, and thy Presses shall burst out with new Wine: Wealth and Riches shall be in his Psal. 112. 3. House. They possessed Houses full of all good, the Floors shall be full 9. 25. of Wheat, and the Fats shall over­flow Joel 2. 24. with Corn and Oyle.

Some very good People, who had House-room enough, have had therein next to nothing. The Wid­dow 1 King 17. 13. of Zarephath going into her House, to fetch the Prophet Eli­jah a little Water, in a Vessel which he begged of her to drink, makes this answer to him, craving that she would also bring him a [Page 18] morsel of Bread in her Hand. As the Lord thy God liveth, I have not a Cake, but a handful of Meal in a Barrel, and a little Oyl in a Cruse; this was all her store. Such an answer gave a certain Woman, of the Wives of the Sons of the Prophets, unto Elisha. Tell me (said he) What hast thou in the 2 King. 4. 1, 2. House? Thy Hand-maid (said she) hath not any thing in the House, save a Pot of Oyle.

In this House which we have in hand, there is not only No want of any thing which is on the Earth (the good report given of Laish by the five Searchers.) But here is Judg. 18. 10. also all the good things that Hea­ven it self is able to afford: Wit­ness him that was caught up thi­ther, and saw what was in those Mansions; Blessing God for bles­sing 2 Cor. 12. 2. him, and all his fellow-Mem­bers of this blessed Family, with­all spiritual blessings in Heavenly 1 Eph. 1. 3. places in Christ.

Begin we with Provisions of food. [Page 19] They to whom it is given to dwell in God, shall be sure not to want either Corporal or Spiritual suste­nance, but enjoy both in abun­dance. 1. For their bodies, this is one of the encouragements gi­ven to the Saints of God, to fear and seek him. O fear the Lord, Psal. 34. 9, 10. O ye his Saints, for there is no want to them that fear him. The young Lyons do lack and suffer hunger, but they that seek the Lord shall not want any good thing, in the Day of Famine they shall be satis­fied. The righteous eateth to the 37. 19. satisfying of his Soul; but the belly of the wicked shall want. They shall alway have Bread and Water enough: As those hundred Pro­phets had in that time of great dearth, (whom Obediah fed by fifty in a Cave) Bread shall be gi­ven 1 King. 18. 4. them, their Waters shall be sure. Likened unto Men that dwell in an unpregnable Fort: well provi­ded Esa. 33. 16. with Victuals to hold out a Siege. And there Bread and Water [Page 20] is sure, as is not else-where to be found. For there is a blessing in both, which are also of the choi­cest, and God himself feeds them therewith. I should have fed them (saith the Lord to his professing People, had they hearkened unto me, to come and live in him, but they would not) with the finest Psal. 81. 16. of the Wheat, and with Honey out of the Rock should I have satis­fied them. No courser Bread than wheaten doth every hinde, or Ser­vant of this House eat. That which is materially pulse, beanes, pease, (which some of them are fain sometimes to feed upon) is virtu­ally the fat of wheat. So it was to Daniel, and his three Companions, whose countenances appeared fair­er Dan. 1. 8▪17. and fatter in flesh, than all the Children which did eat the portion of the Kings meat. Nor can they Deut. 8. 9. be scanted. He whose the Earth is, and the fulness thereof, having said, Thou shalt eat thy Bread with­out scarceness. I will abundantly [Page 21] bless her Provision, I will satisfie her Poor with Bread. In case they have but an handful of Meal: He 1 King. 17. 15. 19. 8. can make it suffice them and theirs many Days; yea, enable them to go in the strength of one Cake baken on the Coales forty Days; yea, to make five Loaves feed no Mat 14. 15 22. fewer than five thousand Men, be­sides Women and Children; nor shall there want a concurence of his will with his power, if need be. Though Miracles are said to be Mat. 6. 1. ceased, every one of the House shall have their Daily bread, ac­cording Pro. 30. 8. as they are taught to pray. And as Agar prayed in faith, no­thing doubting: nor were ever any of them in David's observation, Psal. 37. 25. put to the Trade of begging their bread. Though some of them have in all Ages been constrained Exod. 25. 29. to live of Almes for exercise and tryal, which is a noble way of li­ving. And so the Waters given them to drink, they are not like these of Marah and Jericho, bitter 2 King. 2. 19, 21. [Page 22] and naught, but sweet and whol­some. If they be otherwise natu­rally, they are by a Tree or Salt cast in presently sweetned, and healed, with which, as with Honey distilled out of the Rock, their thirst is wonderfully quenched.

2. As for their Souls, there is in this House abundantly more and better Provision of all manner of Food, for all sorts of Persons that are of the Family. Nehemiah tells us of what a great Table he kept, and what was provided for him [...]. 5. 18. daily. Viz. one Oxe and six choice Sheep, also Fowles, and once in ten Dayes store of all sorts of Wine. Solomon's Provisions for one Day was thirty Measures of fine flower and threescore Measures of Meal, ten fat Oxen out of the Pasture, and an hundred Sheep, beside Harts and Roe-bucks, and fallow Deer, and fatted Fowle; But all his great store is but as a drop to the O­cean, in comparison of the spiritual Provision prepared every day for [Page 23] the Saints, to feed upon in this House. The Word of God, and God the Word are a million of times more in quantity and virtue to nourish and cheer. How sweet Psal. 119. 103. are thy Words unto my Taste? Sweeter than honey unto my mouth. Thy words were found, and I did eat them, and thy word was unto Jer. 15. 16. me the joy and rejoycing of my Heart.

Here is milk for Babes, the first 1 Cor. 3. 2. Principles of the Oracles of God, Heb. 5. 12, 13, 14. and strong meat for those that are of full age, profounder and more mysterious Doctrines. The Stewards of the House appointed to dispense both to both, as they are able to bear them. As the Joh. 16. 1 [...]. [Page 24] head of the House taught them to Mark 4. 33. do by his practice, every part and particle of the Holy Scriptures, Histories, Precepts, Prohibitions, Promises, threatnings are all of them choice Viands wherewith holy Souls are satisfied, as with Psal. 63. 6. marrow and fatness, Nor are they only meat but Medicinal also, and therefore called wholsome words 2 Tim. 3. 16. that have a healing property in them. The Spirit of God accom­panying Esa. 59. 21. his word is called by our Saviour the Water of Life. Hadst thou asked of me (said he to the Woman of Samaria, that denyed Joh. 4. 20. to give him of her Water) I would have given thee a better and far more excellent kind of Water, than this is that I have desired of thee. Whosoever drinketh of this Water Esa. 44. 3. shall thirst again, but whoever shall drink of the Water that I shall Joh. 7. 38, 39. give him, shall never thirst. Of this living Water they that dwell in God do drink continually; where­by the thirst of their Souls after [Page 25] earthly things, the lust of the flesh, the lust of the eye, and the pride of life is quenched. And their con­sciences are satisfied and quieted, against the sense and apprehen­sion of Gods wrath due for their Cant. 1. 2. fins. And the sense of his love af­fected 2. 4. by this Water, is better than Wine; whose property is to com­fort the heart, beget new Spirits, Es. 55. 1. purge, warm, refine, and waken them. Yea, this House is a House of Wine. And the graces and fruits of the Spirit, are delightful to them as Wine, with which they being spiritually drunk, have in­ward spiritual joy bred in them, testified in the private and publick Eph. 5. 19. praises of God, by Psalmes, Hymns, and spiritual Songs; Their hearts being merry, and chearful, They Zach. 9. 15. make a rejoyce, as if they were set on fire with Wine.

But here is another food, which every one of this House have for commons every Day. The Body and Blood of Jesus Christ. His flesh [Page 26] is meat indeed, and his blood is drink indeed. Note well that spi­ritual things have their truth and reality as much, and beyond com­parison in their kind, as corporal ones have theirs.

This meat and drink surpasseth all other upon a manifold account. 1. Of the place from whence it comes, This is the Bread which cometh down from Heaven; Not Joh. 6. 50. out of the middle Region of the Aire, as Manna did, but from the highest Heaven. 2. The Variety of Viands in it, for all things are in Christ, who of God is made un­to us, Wisdome, Righteousness, and 1 Cor. 3. 30. Sanctification, and Redemption. Let our wants be what they will, let our wills be what they can to feed on this or that dish: Nothing can be imagin'd nourishing or cheer­ing, which is not to be found in Christ. Manna, which was but a type of this true bread, is said to have had all sorts of good tasts in it.

[Page 27]3. Of the sufficiency of it, for Col. 1. 19. it pleased the Father, that in him should all fulness dwell, in him 2. 9. dwelleth all the fulness of the God­head bodily. The whole Mass and gathering together of all Divine and everlasting goods. Whereof the parcels and streams do issue out upon the Church: They are in him not in shaddows, and fi­gures, as in the Old Testament, but in reality and substance. And of his fulness have we all received Joh. 1. 16. grace for grace; Not a fulness of abundance only, but a fulness of redundance also: out of which a sufficient portion is distributed to every of his Members. There can be no want in him, where Riches Eph. 3 8. are unsearchable. As he is able to save them unto the uttermost, that come unto God by him, and so to satisfie them that feed upon him, as it is said of those four thou­sand Men, beside Women and Math. 15. 37. Children. They did all eat, and were filled.

[Page 28]4. Of the powerful efficacy that is in it, I am the Bread of Life. Joh. 6. 35. That is there remains in me, re­ceived and applyed by a lively faith, power to quicken the Soul that is dead in sin, separated from God the true Spring of Life, and to preserve it alive by a commu­nicative and continual influence of Divine grace, and to give it also the life of joy and comfort; yea, and to cure not only all the Maladies that molest the Life of Grace, but of Nature also.

5. Of the permanency of it, this is not like other Food and Physick, that perisheth it self, and is not able to keep the body, into which it is received from perish­ing; Upon which account we are forbidden to labour for it. Labour Joh. 6. 27. not for the Meat which perisheth, but for that Meat which endureth to everlasting life, which the Son of Man shall give unto you. What is that? The Bread that I will give is my Flesh. If any Man eat of this 6. 51. [Page 29] Flesh, he shall live for ever.

This Meat and Drink is every Day received by this whole Hous­hold, not after a corporal and car­nal manner, (as those Capernaites conceived Christs meaning. How can this Man give us his Flesh to John 6. 52. eat?) But by believing that it was given for them, and is the Price of their sins to God. He that com­eth 6. 39. to me shall never hunger, and he that believeth on me shall never thirst. As Meat is received into the stomack by eating: so is Christ into the Soul by believing. He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him: that is to say, is inseparably united to me, and I to him, even as food is with him that eats it. This and no other way is this meat and drink received in the Holy Supper, (wherein here is or ought to be a frequent communicating) where and when every Communi­cant by eating and drinking the consecrated Bread and Wine, be­ing [Page 30] Sacramentally Christ's body and blood, Signes to represent it, Seals to confirm, aud Instruments really to exhibit them, doth ac­knowledge, and preach the bene­fits of the Lord's Death, and pro­testeth to take part thereof by a lively faith; which is as the Eye and Hand to the Mouth and Sto­mack of the Soul, taking Christ into, and uniting him to them; e­ven as corporal Food is by eating and digesting united to the Body.

6. This is that Feast of fat Esay 25. 6. things of Wine on the Lees, of fat things full of Marrow of Wines on the Lees, well refined; which the Lord of Hosts promised to all Na­tions, gathered together in his Church, (to some of all) veiling Heavenly things under Earthly, condescending so low, as to enter into the inward Man by the out­ward, our apprehensions being so weak and narrow, that we cannot otherwise be acquainted with them while our Souls are in our Bodies. [Page 31] They are much guided by our fan­cy, and then spiritual things are conveyed to them this way; only we must remember, that there is a far greater excellency in the things themselves, than in their re­presentations: For what is all ful­ness with marrow, What is Wines on the Lees? what are all earthly royal dainties, to these rich graces and Divine special favours and blessings, offered and bestowed, and participated of in the Sacra­ments? At which sumptuous and delicious banquet every worthy re­ceiver, that has made due prepa­ration by self examination, is or should be much affected and ra­vished. As the Divine Poet, was, who thus expresseth himself. First as to the manner of Importation, and submission.

When he was pleased to go to this Hea­venly Banquet, (and he was so pleased, as oft as might be, and so should every godly Christian) hear him warbling this Divine Rapture.

Nor found he this food beyond all de­grees of comparison, nourishing and strength­ning, but he feeleth it also most effectually healing Physick, as appeares by what he speaks to his pratling Conscience, which call'd every fair look sowl, every sweet Dish sower.

Here is therefore no such pro­vision of food, no such sumptuous fair in any House as this. Solo­mon's, so much admired, was as Husks; yea, and stark hunger com­pared to this: and each of the Houshold fares alike. And they have both Dinner and Supper e­very Day of the same delicates. Mat. 22. 4. (that which Matthew calls a Din­ner, Luke calls a Supper.) And Luke 14. 16. they are called upon to feed hear­trly. Eat O Friends; Drink, yea, Cant. 5. 1. drink abnndantly, O well-beloved.

Nor are there any such fellow-Commoners, to Dine and Sup with Acts 17. 11. any where as here; These are all Esa. 43. 4. Noble Honourable Persons. The choicest, and most excellent Kings Pro. 12. 26. and Priests. A chosen Genera­tion, [Page 37] a Royal Priesthood, a Holy Nation, a peculiar People. Yea, the Rev. 1. 6. King of Kings, and Lord of Lords Dines and Sups with them. Me­phibosheth 1 Pet. 2. 9. thought it no small ho­nour, Rev. 3. 20. 2 Sam. 19. 28. that David set him among them that did eat at his own Table. How great honour must it then be to sit at Christs Table, who is Da­vid's Lord? And to increase their Psal. 110. 1. comfort, they have assurance of the same Session with him in the Kingdome of Glory. I appoint you Luk 22 29, 30. (saith he) a Kingdome, as my Fa­ther hath appointed me; that ye may eat and drink at my Table in my Kingdome.

Nor are there any such servi­tures in any House, as in this, to wit, the Holy Angels. Are they Heb. 1. 14. not all Ministering Spirits sent forth to Minister for them, who shall he Heirs of Salvation? There Pro. 15 15. are that make them both Cooks Luk. 22. 43. and Butlers, that dress and dish up, and bring in the provision of Dan. 10. 19. this continual Feast, attend at [Page 38] Table and Minister Cups of Con­solation. And moreover wait up­on every Member of this Family, Psal. 91. when they go abroad about the works of their Callings: and in all the changes of their life; who have care of them, besides this Acts 12. 15. common attendance, a peculiar Guardian of Angels, from their new birth at least, as some pro­bably gather from sundry Scrip­tures. Mat. 18. 10.

Nor are there any such Vessels in any House to serve up the Exod. 21. 29. Meat and Drink in, as are in this. The Dishes, Spoons, Covers, and [...] 37. 16. Bowles belonging to the Sanctuary were all of pure Gold, so were all the Vessels of the pure Table. All the drinking Vessels of King Solo­mon were of Gold; and all the 2 Chr. 9. 20. Vessels of the House of the forrest of Lebanon were of pure Gold. At that Royal Feast which Ahasuerus made to all his Princes and Ser­vants, That lasted an hundred and fourscore Days, They gave them Est. 1. 7. [Page 39] Drink in Vessels of Gold. The Vessels of this House, wherein the Saints dwell, and wherein they have their Meat and Drink served up, are much more precious, than the Gold that perisheth, (which is 1 Pet. 1. 7, 18. corruptible how pure soever) even 2 Pet. 1. 4. great and precious promises, in which are contained all the choi­cest Viands, that Earth and Hea­ven can yield, both for the nou­rishment of Soul and Body. For Godliness is profitable for all 1 Tim. 4. 8. things, having the promise of the Life that now is, and that which is to come.

Nor are there any such Seats, to rest both Souls and Bodies on, in taking repast in any House, as in this? Kings have had their Seats for themselves, and by them for their Children, and Favorites, on which they sate down to eat meat; 1 Sam. 20. 24, 25. they were terrestrial, these coelestial places. We read of the great King Eph 2. 6. sitting at his Table with his Spouse sitting with him, presented Him Cant. 1. 12. [Page 40] with the exercise of her Virtues. And of his sitting down with his Twelve Disciples to eat the Pass­over, and before this, with many Mat. 26. 20. 9. 10. Publicans and Sinners. All peni­tent Sinners, whose habitation the Lord is, ever had, still have, and ever shall have this Priviledge, to sit with Christ in Heavenly places, which are no other, than the Loves Cant. 1. 2. of God in Christ: from which Seats neither Death, nor Life, nor Angels, Rom. 8. 38. 39. nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any o­ther Creature shall be able to se­perate them.

Nor any such Beds to take rest in, which the now named Loves make.

[Page 41]The softest down Beds, compa­red to these are harder than stones, on which as little true rest can be taken, as Ahasuerus took the Day before Mordecai was to be hang­ed: on that Night could not the Est. 6. 1. King sleep: or as Job had, when he wanted the sense of these Di­vine Loves. When I say my Bed Job 7. 13, 14. shall ease me, my Couch shall ease my Complaints, then thou scarest me with Dreames, and terrifiest Gen. 28. 11▪ 16. me with Visions. In this Bed of assurance of Divine Love Jacob slept sweetly, comforted by a Vi­sion, made by a Sign, namely a Ladder set upon the Earth, the top whereof reached unto Hea­ven, &c. and in words, promising the Land whereon he slept, a nu­merous posterity and protection in his going out, and coming home, when his Body lay on the cold Ground, and his Head on a Stone. And in the same Bed David slept securely, when surrounded with E­nemies. Psal. 3. 5▪ 6. I laid me down and slept, [Page 42] and I will not be afraid of ten thousand of People, that have set themselves against me, round about. Yea, when their Bodies are upon Sick-beds, God himself twines them, makes them soft, stirring up Feathers of Consolation under them. The Lord will strengthen Psal. 41. 3. him upon the Bed of languishing, Thou wilt make all his Bed in his Sickness.

Nor is there in any House such Linnen for Bed and Board, which is spread and used as oft as rest or repast is taken, and hath an influ­ence into both, making them com­fortable; yea, into the very Dishes and Vessels, wherein the Meat and Drink is served up, making them 2 Cor. 1. 20. precious and permanent, and into the Couches or places of repose corporal, as well as spiritual, with­out which those would have no grateful relish: nor these any re­freshing sweetness. (Such as Je­remy found wrapped therein, upon Jer. 31. 26. this I awaked and beheld, and my [Page 43] sleep was sweet unto me.)

But especially this Linnen serves for the cloathing this Houshold (imparting not only warmth (to which, sufficient hath been spoken, but also Ornament beyond com­pare: To her (speaking of the Church, the Lamb's Wife) was Rev. 19. 8. granted, that she should be arrayed in fine Linnen, clean and white, for the fine Linnen is the Righte­ousness of Saints. Of old, great and honourable Persons, were cloathed with fine Linnen. Pha­raoh Gen. 41. 42. arrayed Joseph in Vestures of fine Linnen. Mordecai went out from the presence of the King, in Royal Apparel, and with a Gar­ment Est. 8. 15. of fine Linnen. Dives was cloathed in Purple and fine Linnen. The High Priests Garments were made of Gold, and of Blue, and Exod. 28. 5. of Purple, Scarlet, and of fine Linnen; The Ephod, and the curi­ous 6, 8, 30. Girdle, the Coat and the Miter; and so were the Vestures of his Sons, which are said to be for [Page 44] Glory and for Beauty; that is, to 6. 40. make them Venerable and Maje­stick in the executing▪ of their Office.

Every faithful Christian, Man, or Woman, is a sacred King, a Royal Priest, hath Royal blood running in his Veins: Was born not of blood, (is not such by natural Generation) nor of the will of the Joh. 1. 12, 13. flesh: But of God, by the power of his Spirit, unto his own Image, and so is higher than the Kings of the Earth, hath Power as a King to subdue, and keep under, the rebellious motions and lusts of his own corrupt reason, and will; and is by faith partaker of Christs roy­al Dignity, and Will, being with him annexed Heir of an Heavenly Kingdome. He is also made par­taker of the Dignity of Christ's Priesthood, (better than the Le­vitical Priesthood, which was not after the Order of Melchisedeck) having God propitious to him, by his Death, having access to God [Page 45] by Prayer, through his intercession: and to offer spiritual sacrifices to 1 Pet. 2. 5. him, the Sacrifice of Prayer, that is the fruit of the Lips, giving thanks to his Name. To do good Heb. 13. 14, 16. also, and to communicate for with such Sacrifices God is well plea­sed. The Linnen wherewith these spiritual Kings and Priests are ap­parelled, being the Righteousness of Christ's humane Nature, called the Righteousness of God; Because he is the Supream Author of it, and appointed his Son who was Rom. 1. 17. true God, for to fulfil and to ac­quire it out of his meer grace, and imputes it to the Elect, and accepts it for their absolution; as far sur­passeth in fineness, purity, and whiteness, that wherewith Earthly Princes and Priests were arrayed, as the finest Flax doth the coursest Sack or Hair-cloath. For it is An­gelical, yea more pure and bright and transcendently glorious, and makes them appear so. The Kings Daughter is all glorious within. Psal. 45. 17. [Page 46] Yea Glory it self in the abstract, Esa. 4. 5. yea they do appear so, not only in the Eyes of God, but even in the Eyes of the Nations of the World, as appeares by these words of ad­miration, uttered by them. Who is she that looketh forth as the Morn­ing, Cant. 6. 10. fair as the Moon, clear as the Sun, and terrible as an Army with Banners? And this by reason of Acts 12. 21. those gorgeous outward Garments, and Jewels that cast a shining lustre wherewith they are invested, and adorned Cap▪ a pe, (like Herod in his Cloath of Silver, which being beaten by the Sun-beames, dazled the Peoples Eyes.) The exercise Col. 3. 12, 14. and exerting of those glorious Virtues mentioned by the Apostle, Bowels of Mercies, kindness, meek­ness of mind, long-suffering and Col. 2. 15. charity, which is the Bond of Per­fection, make them to shine as lights in the World. He that will look into the Wardroab of this House, shall finde, besides these, very ma­ny changes of rich Rayment, fitted [Page 47] for all Sexes and Ages, which being put on and worn abroad, must needs make them glorious in the Eyes of all beholders.

And as there is no such Vestry in any House as this, so neither is there any such Armony. In the Tower Cant. 4. 4. of David, which was builded for an Armory, there hang a Thousand Bucklers, all Shields of Mighty Men. There is in this one Shield, of more worth, to all intents and purposes, than all those a thou­sand times told over. The Shield of Faith, a spiritual Shield serv­ing to beat back and bear off all the fierce Temptations of Satan, Eph 6. 16. To quench all his Fiery Darts, to hinder their pernicious working. By this the Fathers of old time, Of whom the World was not wor­thy, Heb. 11. 34. quenched the violence of Fire, and turned to Flight the Armies of the Aliens. Faith is of that force, that it is able to hold Argu­ment, even against the wrath of God, to quench the fierceness of [Page 48] his Arrowes. Though he slay me, Job 13. 15. yet will I trust in him. Its termed a Shield, every faculty of the Soul is defended by it, against all man­ner of temptations. A Shield serves for defence of the whole Body, and every part of it. Other pieces of spiritual Armor, the Girdle of Truth, the Brest-plate of Righte­ousness, the shews of Patience, the Helmet of Hope, are for particular parts, and serve against particular sins and temptations; but faith puts by, and blunts all blows, and, as if this grace were all in all, a Chri­stians whole warfare, is called the 1 Tim. 6. 12. Fight of Faith. This, with the other now named, are defensive only or mainly, like to which none can be found in any other Armory. And for offence here is a Sword, of which it may be said, as David did of Goliah's, There is none like 1 Sam. 21. 9. that, the Sword of the Spirit which is the Word of God. So called Eph. 6. 17. because the Holy Ghost hath fra­med it, and put it into Believers [Page 49] hands, and is of a Divine strength and temper to pierce and over­throw the spiritual Enemies. With this Word, which is sharper than any two edged Sword, Christ him­self Heb. 4. 12. defended himself against the Devil, and with the invincible force thereof foyl'd him, fulfilling in part Math. 4. 7. 10. that Prophesie. In that Day the Lord with his sore, and great, and Es 27. 1. strong Word, shall punish Levia­than, the piercing Serpent, even Leviathan the crooked Serpent, and in that Day he shall slay the Dra­gon that is in the Sea.

Moreover, Princes, and great Mens Houses are stored with goods for Ornament, as well as for ne­cessity and conveniency, serving to delight and please the outward Senses of Seeing, Hearing, Smel­ling, and Feeling. (that of Tasting hath been spoken to) Rich Hang­ings, Curtains, Carpets, Images, and pleasant Pictures Pourtrayed upon the Walls, Instruments of Mu­sick, Oyntments, Perfumes, Trea­sures [Page 50] of Gold and Silver, and pre­cious Stone. Hezekiah shewed the King of Babylon's Embassadors his House of precious things, the Sil­ver, and the Gold, and the Spices, and the precious Ornaments, and all Esa. 39. 2. that was found in his Treasures.

In Solomon's House were Hang­ings of Purple, a rich and a beauti­ful Stuff, of a red and bloody hue, a dye of great esteem. And in Ahasuerus's Palace, where he feast­ed Cant. 3. 10. his Princes and Servants, There Est. 1. 6. were white, green, and violet Hang­ings fastned with Cords of fine Linnen and Purple to Silver Rings and Pillars of Marble. The Beds were of Gold and of Silver, upon a Pavement of red and blew, and 2 King. 23. 7. white and black Marble. In the Houses of those unnatural sensu­ality, we finde Women that wore Hangings, to make them more de­lightful. No less is implyed in that passage. Let them stretch Esa. 54. 2. forth the Curtains of thine Habi­tation; What Lamentation is made [Page 51] when these are harmed? Sudden­ly Jer. 4. 20. 10. 20. are my Tents spoyled, and my Curtains in a moment. Or when they are not handsomely set up. There is none to set up my Cur­tains. The Tabernacle had great store of costly Hangings and Cur­tains, to make it beautiful and Exod. 26. 1. glorious, of cunning work woven, but wrought to the Life with a Needle, in manner of Pictures like Arras work, or other Tapistry. So­lomon 1 King. 6. 29. carved all the Walls of the Temple round about with Figures of Cherubims and Palm-Trees, and open Flowers within and without: Nor was hardly any goodly House Esa. 3. 16. without its pleasant Pictures, Ima­ges of Men pourtrayed upon the Ezek. 23. 14. Walls with Vermilion.

Nor without Musical Instruments. The Viol, the Tabret and Pipe are in their Feasts. As the Prodigals Esa. 5. 12. Elder Brother drew nigh to the Luke 25. 29. House, he heard Musick and Dan­cing.

But money answereth all things. [Page 52] By this Men furnish their Houses Eccl 10. 19. with all the foresaid Ornament, and their Feasts with variety of all delights. Thrice happy is that ha­bitation thought to be, where there is no want of this; and blessed are those Children thought whose Parents go to the Devil to procure and leave them bags of theirs in abundance.

What shall we say to these things? If God be ours, how shall not all these things be ours? They whose House the Lord is, have all these, and infinitely more to please and delight their inward Senses, yea their outward also. That one sight of Jesus Christ hanging upon the Cross, with his hands stretched abroad to embrace them, and his Head bowed down to kiss them, and his pierced Side streaming forth blood to wash them, from the guilt and filth of their sins, e­vidently set forth, lively and na­turally Gal. 3. 1. represented unto them, with his Death and Passion, and the Vir­tue [Page 53] and use thereof is a Picture most pleasant to their Eyes. So are the Portraictures of his holy Apostles and Martyrs, with the de­scription and history of their acts and passions seen and read of them.

And to please your Sense of Smelling, the House is filled with Cant. 1 3. the savour of Christs good Oynt­ments (as that House was with the John 12. 3. Odour of that Oyntment of Spik­nard, wherewith Mary anointed his Feet.) Those gifts of the holy Ghost, wherewith the Father hath anointed him, and which he pou­reth upon them by the preaching 2 Cor. 2. 14, 15, 16. of the Gospel, whereof take a taste only of two words, and hereby judge of the rest.

And farther for the Sense of Hearing, if the Musick made by Organs, in the Church, so sounded in the Eares of that Divine Poet, that drew a Song of Thanks-giving to it from his Tongue and Pen.

How infinitely sweeter must that Musick be to the Eares of this Houshold, which the Organ of the Holy Scripture, the Keys whereof are stricken with the hand of the holy spirit, makes with such strains as these: Fear thou not, for I am Esa. 41. 10. with thee; be not dismayed, for I am thy God, I will strengthen thee; yea I will help thee with the right hand of my Righteousness. When Esa. 43. 2. thou passest through the Waters, I will be with thee; and through the Waters, they shall not overflow thee; and through the fire it shall not burn thee, neither shall the flame [Page 56] kindle upon thee, for I am the Lord thy God, I will never leave thee Heb. 13. 5. nor forsake thee. Be of good cheer Mat. 9. 2. thy sins are forgiven thee. If we 1 Joh. 1. 9. confess our sins, he is faithful and just to forgive us our sins. Blessed be the Poor, for theirs is the King­dome Luk. 6. 20, 21. of God. Blessed are ye that hunger now, for you shall be filled. Blessed are ye that weep now, for Rom. 8. 28. ye shall laugh. All things shall work together for good to them that love God. If there be a willing 2 Cor. 8. 12. mind, it is accepted, according to what a Man hath with a thou­sand Psal. 51. 8. more. This is the Musick that David desired to hear, which he calls joy and gladness. Such Mu­sick and Dancing there is to it, in this House every moment, and fre­quently an expression of spiritual joy, and jollity, in Psalmes, and Hymns, and spiritual Songs, make­ing Eph 5. 19. melody in the Heart unto the Lord.

And as for Treasures of Gold and Silver, there is not one of this [Page 57] House which hath not alway plen­ty of both; Though many of them, many a time may say as Peter did, Silver and Gold have I none: First Acts 3. 6. they have that which is a thou­sand times better; The Word of God, which they justly claim as their Heritage for ever. Thy Te­stimonies Psal. 119. 111. have I taken as an He­ritage for ever: as my true Sove­raign and peculiar good, which I hold from thee as a Child of thy grace. The Law of thy Mouth is 72. better unto me than thousands of Gold and Silver. More to be desi­red Psal. 19. 10. than Gold, yea than much fine Gold. And in that word they have bonds (which made by solvent Men are esteemed every whit as good as the sums therein specified) Divine Promises. One shall suffice for all. Thou shalt lay up Gold as Job 22. 24, 25. Dust, and the Gold of Ophir, as the Stones of the Brook; yea, the Almighty shall be thy Gold, and thou shalt have plenty of Silver. There are a World of goods more [Page 58] wherewith this House is stored, the worth whereof is unvaluable, the smallest quantity whereof being a thousand times more worth, than a thousand such Worlds as this Visible one is. The Lord, the Lord Exod. 34. 6. God, gracious, merciful, long-suf­fering, abundant in goodness and truth; The Earth is full of the goodness of the Lord, thy right Hand is full of Righteousness. Psal. 48. 10. Touching the Almighty, he is excel­lent in Power, and in Judgment, and in plenty of Justice. Holy, holy, holy, is the Lord of Hosts, Job 37. 23. the whole Earth is full of his glory. Thou Lord art good and ready to forgive, and plenteous in Mercy Psal. 86. 5. 102. 8. 29. 4. unto all them that call upon thee; the Voice of the Lord is full of Majesty.

And O the fulness of God ma­nifested in the Flesh! We beheld his Glory, the Glory of the only be­gotten of the Father, full of grace Joh. 1. 14, 16. and truth. Of his fulness have we all received. With him is plenteous Redemption.

[Page 59]7. This is a living House, other Houses are made of dead Mate­rials, Wood and Stone, most of Job 4. 19. them of Clay, whose Foundation is in the Dust, which are crushed before the Moth. God the Father John 5. 26. hath life in himself, and he hath given to the Son to have life in himself, and to be the cause and giver of life, of the life of nature to all Men; and of grace and god­liness to sinful Men, and of com­fort to sorrowful Men, and of Re­surrection to dead Men, and of Glory to godly Men. It is God Acts 17. 28. in whom we live, and move, and have our Beeing, and he it is that maintains our life. O bless our God ye People, and make the voice of his praise to be heard, which Psal. 66. 8, 9. holdeth our Soul in Life. Watch­ing continually to prevent them that seek after it, and lay snares for it. Men that are Princes Life-Guards, are fain sometimes to sleep, cannot watch always, and Men that dwell in costly Houses are fain to [Page 60] watch their Houses. Know this saith our Saviour, that if the good Man of the House had known in what Watch the Thief would come, he would have watched, and not have suffered his House to be bro­ken Mat. 24 43. up: But this House watcheth over all that dwell in it, that no hurt be at any time done them. He that keepeth thee will not slum­ber, saith the Psalmist speaking to himself; (who dwelt in the secret place of the most High) in the spi­rit) Behold, he that keepeth Israel Psal. 121. 3, 4. shall neither slumber nor sleep.

This is a new House, alwayes new, and so needs no repair; it is not subject, as all other Houses are, to age and decay. Though some old things are better than new, Luke 5. 39. No Man having drunk old Wine, straight-way desireth new: for he saith the old is better. They sacri­ficed to new Gods that came new­ly up. Yet generally new things are best, and so accounted, both things of Gods making. Behold, [Page 61] I make all things new. I create Rev. 21. 5. new Heavens, and a new Earth. I Esa. 65. 17. will make a new Covenant. A new Heart will I give you, and a new Jer. 31. 31. spirit will I give you; thou shalt be called by a new Name, which Ez. 36 26. the Mouth of the Lord shall Name.

And so of Mens Garments, and all manner of Utensils, when and while new, are most set by: Especi­ally Houses, both themselves live and lodge in, and also Out-houses when they are over old, they pull them down, and build new ones. This House is never old, but as new at this day, as it was when the first holy Man had his habita­tion in it, as full of lustre and glo­ry, ten thousand times more glo­rious than that Palace of the Sun, which the Poet describes; and it must needs be so, because every Inhabitant is not only glorious, made so by it, but glory it self. Es. 4. 5. Upon all the Glory shall be a de­fence. By Glory are meant the [Page 62] Saints of God, the abstract put for the concrete, to note their emi­nent shining surpassing transcen­dent excellency; though in this life they are compassed about with many infirmities, which makes their glory less conspicuous, They are all Psal. 45. 13. glorious within. Now do but note what kind of defence▪ what man­ner of covering this House is pro­mised to be, to all those glorious ones that dwell in it, namely like that of the Israelites, when they went out of Egypt. The Lord went Exod. 13. 21. before them by Day, to lead them in a Pillar of a Cloud in the way: and by Night in a Pillar of Fire to give them light. It shall be (though not so visibly) conspicu­ous, yet as illustrious and miracu­lous, and that against all manner of evils, heat and rain, and for all times Day and Night. There shall Esa. 4. 6. be a Tabernacle for a shaddow in the Day-time, from the heat, and for a place of refuge from storme, and from Rain. God hath been [Page 63] ever such a house of defence to all his holy ones, is now and ever shall be, World without end. I am the Lord, I change not. Jesus Mal. 3. 6. Heb. 13. 8. Christ yesterday, to Day, and the same for ever.

His works indeed of the first Creation are changable to the worse and weaker, but so is not he; of old hast thou laid the foun­dation Psal. 102. 25. 26, 27. of the Earth, and the Hea­vens are the Works of thy Hands, they shall perish, but thou shalt en­dure, they all of them shall wax old, like a Garment, but thou art the same. And so are all his works of the second Creation. The re­newing graces of his holy Spirit, the older they are, the newer and fresher, and more flourishing they grow. They that are partakers of them, can say, as Caleb did to Jo­shua, Jos. 14. 7. 10. 11. Forty Years old was I when Moses sent me to espie the Land, I am this Day fourscore and five Years old, as yet I am as strong, this Day, as I was the Day when [Page 64] Moses sent me, as my strength was then, even so is my strength now, for War both to go out, and to come in. So it is said of Moses, who was an hundred and twenty Years old when he dyed, yet his Eye Deut. 34. 7, was not dim, nor his natural force abated. How much more may it be said of the everlasting Lord God, that his Eyes are as sharp sighted as ever, nor is his Divine force abated? The Eyes of the Lord 2 Chron. 16. 9. run too and fro, throughout the whole Earth, to shew himself strong Esa. 50. 2. in the behalf of those whose heart 59. 1. is perfect towards him. Is his hand shortned, that it cannot redeem? Or have I no power to deliver? Behold the Lords hand is not short­ned, that it cannot save, neither his Eare heavy that it cannot hear. Psal. 103. 17. And as his Power is, so is his 119. 90. Mercy and Truth. The Mercy of the Lord is from everlasting to everlasting: upon them that fear him, and his righteousness, unto Childrens Children. Thy faith­fulness [Page 65] is unto all Generations.

This House therefore with all its Furniture is alway new and fresh, which can be said of no o­ther▪ nor is it new formally only, but also effectively.

Hast thou not known? hast thou Esay 4. 29. not heard that the everlasting God, the Lord the Creator, of the ends of the Earth fainteth not, neither is weary? His strength never de­cayeth, nor doth his will ever al­ter towards his, who by a never failing Power of the Holy Spirit are carryed as it were upon Eagles Wings, to Heaven, to the mark of their supernal Calling. Yea, their Wings grow like unto Eagles, that is, they grow young, and re­new Psal. 103▪ 5. in spiritual Vigour.

9. It is a dwelling house, dwell­ing in, as well as dwelt in, an ha­bitation, inhabiting in each of its Inhabitants; which no other house is.

God is oft said to dwell in Hea­ven. Unto thee will I lift up mine Psal. 123▪ [...]. [Page 66] Eyes, O thou that dwellest in the Heavens. Look down from Heaven Is. 63. 15. and behold from the Habitation of thy Holiness, and of thy Glory. I dwell in the High and Holy Place. 57. 15. The Heaven is my Throne. We must not understand this, placing God in Heaven, as if he were to­tally circumscribed there, for this is contrary to his infinite greatness. Behold the Heaven, and Heaven of 1 Kings 8. 27. Heavens cannot contain thee. Do not I fill Heaven and Earth? saith Jer. 23. 24. the Lord. Nor must we think he is so in Heaven, as if his sight of things below were hindered by Job▪ 22. 12-15. Heaven, as a Curtain drawn before him, as those great Fools thought: for this is contrary to his Omnis­ciency. 1 Cor. 13. 12. But he is said to be in Heaven, because he doth there most immediatly and visibly ma­nifest 1 Joh. 3. 2. his Majesty, and exhibit the fulness of his Glory, and because from thence he doth most mani­fest Psal 19. 1. 76. 8. his powerful providence, wis­dome, justice and mercy: we are [Page 67] commanded, when we pray to him, Rom. 1. 18. to conceive of him, as being in Mat. 6. 9. Heaven, to teach us to raise our Souls, as high in praise, as possibly we can above the Earth (beyond Heaven our thoughts cannot soar:) As also how to make Prayers plea­sing to God, both for matter and manner.

God is as oft said to dwell on Earth, to have his Residence a­mong his ancient People, in the Land wherein they dwelt. Defile Numb. 35 34. not the Land which ye shall inha­bit, wherein I dwell, for I the Lord dwell among the Children of Is­rael. Ps. 132. 13, 14. The Lord hath chosen Zion, he hath desired it for his Habita­tion; This is my rest for ever, here will I dwell, for I have desired it. Blessed be the Lord out of Zion, 135. 21. which dwelleth at Hierusalem. I have surely built thee an House to 1 Kings 8. 13. dwell in. A setled place for thee to abide in for ever. In that place, as in the flitting Tabernacle which Deut. 12. 11▪ Moses made, he caused his Name [Page 68] to dwell: that is, he made mani­fest and known in those places, the sacred Signs of his Presence, as it were by his own proper name: His Majesty and Glory in singular and wonderful effects of Grace and Power.

Every regenerate and faithful Man and Woman hath ever been, is, and will be owned and acknow­ledged the Temple of the Holy, Blessed, and Glorious Trinity. Ye 2 Cor. 6. 16. are the Temple of the Living God, as God hath said, I will dwell in Eph. 3. 17. them, and walk in them. That Christ may dwell in your hearts by Rom. 8. 9. faith. Ye are not in the Flesh, but in the Spirit: if so be that the Spirit of God dwell in you. Know you not that your Body is the Tem­ple 1 Cor. 6. 19. of the Holy Ghost, which is in you, which ye have of God? These things are signifyed by this dwell­ing of the Spirit in Believers. 1. That his Spirit is effectual, and mighty to possess and govern them, enlightning their minds to know, [Page 69] and powerfully guiding them, to do the known will of God. 2. That his Presence is continual, not as of a Guest, who lodgeth for a Night at an Inne▪ and is gone next Day, nor as a Sojourner, but as an own­er, Joh. 14. 16, 17. and Possessor to abide for ever. I will pray the Father, and he shall give you another Comforter, that he may ab [...]de with you for ever: even the Spirit of Truth, he dwel­leth in you, and shall be in you. 3. The manner▪ of his Presence, not by Infiniteness of Power, as he is present to all Creatures to sustain them, but by his grace and healthful effects. If the Spirit of him that raised up Jesus from the Dead, dwell in you, he shall quick­en your immortal Souls, and mor­tal Rom. 8▪ 11. Bodies, by his Spirit that dwel­leth in you.

10. It is a movable Habitation, according to the motion of those that dwell in it, accompanying them whithersoever they go, co­vering them where-soever they are. [Page 70] Some Creatures carry their Houses about with them: So doth every new Creature, They are never out of this their own House.

The Israelites, during their a­bode in the Wilderness, dwelt in Tents Forty Years: The Arabians and other People do so constantly, having no firm Habitations. In time of War, and in travelling, these moveable Houses were, and still are in use. (Places to dwell in, so made, as they might be re­moved and carryed too and fro:) God himself sends word to David, since the Day he brought up Israel, unto that Day, he had not dwelt in a fixed setled House, But had 1▪ Chron. 17. 5. been from Tent to Tent, from one Tabernacle to another. But I have 8. been with thee (saith he) whither so­ever thou hast walked. Yea, though I walk through the Valley of the Psal. 23. 4. shaddow of Death, saith David un­to God. I will fear no evil, for thou art with me. While I sleep, 3. 5. and when I awake, I am still with 139. 18. thee.

[Page 71] Jacob had this assurance given him, that God would accompany him, and go too and fro with him, when he fled from the face of his Brother. Behold I am with thee, Gen. 28. 15▪ and I will keep thee in all places whither thou goest, and will come back again with thee. I will not 46. 4. leave thee. And so when he went to see his Son Joseph, I will go down with thee into Egypt.

As the Wheeles accompanyed closely the living Creatures exactly following their motion and their Ezek. 1. 19. 21. rest, resting with them: When the living Creatures went, the Wheels went: when the living Creatures were lift up, the Wheels were lift up: when those went, these went, and when those stood, these stood. This living House as closely ac­companies the living Creatures in it, and as punctually attends their motions up and down, and resteth with them in their resting place e­very where.

11. Nor is this House capable [Page 72] of, or subject to any such casual­ties, as other houses are. The hou­ses of some poor Creatures, which they bear about with them, are so brittle, that a foot that treadeth on them, or a Cart-Wheel going over them, may crush and destroy them. The best built houses may be burnt with Fire, or blown down with Tempests, or rent with Me­teors, or broken up with Thieves; Job 1. 19. Job's Sons and Daughters were eating, and drinking Wine in their eldest Brothers House, and behold there came a Wind from the Wil­derness, and it fell upon the young Men, and killed them. The Hold Judg. 9. 46, 50. whereinto a thousand Men and Women of the Tower of Shechem entered, was set on Fire, and con­sumed with all the Persons in it. 2 Kings 2 [...]. 8, 9. Nebuzaradan burnt in one Day the House of the Lord, and the Kings Houses, and all the Houses of Jerusalem, and every great Mans House burnt he with Fire. I will ech. 14. 2. gather all Nations against Jerusa­lem, [Page 73] and the City shall be taken, and the Houses rifled. The Earth Numb. 16. 32. opened her Mouth, and swallowed up Korah, Dathan and Abiram, and their Houses, and all their goods.

But there is no fear of any such Psal. 90. 1. & 91. 1. Esa. 8. 9, 10. accident to this House, what Plots or conspiracies soever are made to harm it or them, that live in it, 54. 16, 17. there shall not a hair of their heads Psal. 62. 3. perish, nor their Treasures be tou­ched. Heb. 12. 29.

True it is, this House is it self Dan. 3. 20. a Consuming Fire, Infinitely hoter than that in Nebuchadnezar's Fur­nace, the Flame whereof consumed those Men that took up, Shedrach, Meshach and Abednigo: but it is only so to them that are without, and dare to come nigh to pillage it, or hurt any in it, who walk as comfortably in this Fire, as those three Children did in the burning Furnace, upon whose Bodies the Fire had no Power, nor was an Hair of their Heads singed, neither Dan. 25. 27. [Page 74] were their Coats changed, nor had the smell of Fire passed on them.

12. It is a holding House: as it holds the Souls of the Inhabitants in Life, so it suffers not their feet to be moved out of it, but it keep­eth Psal. 66. 9. them constantly and perseve­ringly in. Nor is it in the Power of Men or Devils to eject them, no, nor of the old Man that hath still a Beeing in them, and perswades them to depart, and make a change: for though they may do both if they will, yet they cannot will to do either; for God hath promised that all whom he receiveth within himself, shall not have a heart to leave him, But to abide for ever in him. I will put my fear in their Jer. 32. 40. hearts, and they shall not depart from me. And he hath power to perform what he has promised, he Jude 24. is able to keep you from falling, and to preserve you blameless, be­fore the presence of his glory is 1 Pet. 1. 5. exceeding joy. We are kept by the Guard of Gods Power, his [Page 75] strongest (if degrees be in) Omni­potency through faith unto sal­vation. There were never any that went into this House by the Door. (Such as Jesus Christ is. I am the Joh. 10. 9. Door. By him an abundant en­trance is made into the Church, and consequently unto God. No 14. 6. Man cometh unto the Father, but by me: by him we have access with confidence.) that ever apostatized finally or totally.

Some that have seemed unto Eph. 3. 12. themselves, and others to be real Col. 4. 14. Members of this Family ( Demas for example) that went out, but Philem. 2. they were never truly in, as ap­pears 2 Tim. 4. 10. by their going out. Hear the testimony of one of the houshold, the truth of whom is without que­stion. They went out from us, be­cause they were not of us, for if they had been of us, they would no doubt have continued with us; but they went out, that they might 1 Joh. 2. 19. be manifest, that they were not all of us, the servant abideth not in [Page 76] the House for ever, but the Son abideth ever. The righteous is Prov. 10. 25. an everlasting Foundation. True it is, he may set one Foot out of Doors. David did so when he 2 Sam. 11. committed Adultery; and practi­ced the Death of Uriah, and Pe­ter did so when he forsware his Mark 14. 71. Master, and with such direful cur­ses denyed that he knew him. But this was through the violence of temptation: The purpose and reso­lution of both their hearts, was not to take a step out, but to keep close within Door.

I have sworn and will perform Psal. 119. 106. it, that I will keep thy righteous Judgments. Though all Men should be offended because of thee, yet I will not be offended. Though I Mat. 26. 34, 35. should dye with thee, yet will I not deny thee. How fell they then in­to so foul sins? Surely they were Gal. 6. 1. suddenly overtaken: the one with a passion of lust, the other with a passion of fear, and so they fell. 1 Pet. 1. 23. But even then both of them had [Page 77] one Foot still within the House, which stai'd while the other stept. They had sanctifying grace still in their hearts, whose essential pro­perty is constancy, called therefore immortal Seed. And it appeared (like sparks of Fire, when the ashes covering them, are blown away) 2 Sam. 12, 13. as soon as they came to themselves: David yielded to the reproof of Nathan presently. And Peter, when Luk. 22. 61, 62. the Lord turned and looked upon him, went out and wept bitterly. Each drew his Foot back into the House again, and kept close in un­to the end of their lives.

13. It is a House held by the best tenure, none like it; 'tis held in such a head as is non-such, Je­sus Christ, whom God hath made Eph. 1. 20, 21, 22. head of the Church, in a singular and eminent manner, far above the domination which he hath o­ver all other Creatures. Col. 2. 10.

He dearly bought and purcha­sed this Habitation for all the E­lect, which they had forfeited by [Page 78] their first offence, and hereupon were outed of it: He gave himself 1 Tim. 2. 6. a Ransome for them all, a Price fully answerable to their Souls, and to this Inheritance. In him they may have been said to have recei­ved Esa. 40. 2. at the Lords hand double for all their sins.

And for them it were, and not for himself only, that He fulfilled Mat. 3. 15. all Righteousness, and thereby paid the whole debt of obedience to the Law: which they did owe to God. All spiritual blessings where­by they are made meet to be made partakers of this blessed Mansion, Faith, Repentance, and Holiness, though they be Gospel. Gifts of God, and obtained meerly through his Mercy, yet is this mercy ob­tained from God only through Je­sus Christ. Blessed be God, who Eph. 1. 3. hath blessed us with all spiritual blessings in Christ, in him we have Redemption through his Blood. Heb. 9. 14. 10. 19. Which also purgeth our Conscien­ces from dead Works to serve the [Page 79] living God, and thereby we have boldness to enter into the holyest, and through his Intercession, it is that we have our abiding there. Who shall lay any thing to the charge of Gods Elect? Or bring a Writ of Ejection to them? Who is he that condemneth? Or who is he that passeth Sentence, that they must avoid their House? It is Rom. 8. 33, 34. Christ that dyed, yea rather that is risen again, who is even at the right hand of God, who also ma­keth Intercession for us. He dyed for, and in their name and stead, whereby they are absolved from all their forfeits. He is risen again 4. 25. for their Justification, to acquit them, as it were by manner of so­lemn Judgment. His Resurrection was a certain argument, that God was reconciled, and that this ha­bitation was regained for them; which could not have been, if he had remained dead. For the con­tinuation of the Payment, would alwayes have shewed the Imperfe­ction [Page 80] of it. And as he is at the right hand of God in the Heaven­ly Glory, fully manifested, so they are at his right hand. Upon thy Psal. 45. 9. right hand did stand the Queen. And there he maketh Intercession for them, by continually repre­senting himself, his Righteousness, Merit, and Love before the face of his Father, and so preserves them in his favour and love, from which nothing shall be ever able to sepe­rate Rom. 8. 38, 39. them, by him they have and hold possession.

14. It is a habitation best ac­commodated of any other. The conveniences belonging to it are numberless and matchless. The excellency of the meanest of them cannot be worthily uttered, nor sufficiently magnified by the tongue of Men and Angels.

No such passage into any House as this. When the Queen of Sheba 1 Kings 10. 9. had seen the House that King So­lomon had built.—And his ascent by which he went up to the House [Page 81] of the Lord: (that most stately Bridge, and great terrace born up with exceeding strong Walls, which he set upon that hollow place, and deep praecipice, which divided Mount Zion from Mount Moriah, by which they went from the roy­al Palace to the Temple,) There was no more Spirit in her: she was ravished beyond her self. How in­sinitely more ravished would she have been, had she seen by the eye of faith, (as probably she did and so was) the ascent and pas­sage into this house, which is the Lord. The Apostle tells us that he Heb. 10 19, 20. by his blood hath made a new and living way of entrance, into the holiest for all believers: who by a lively faith represent unto them­selves his humane nature, with all that he hath done in it for them: and hereby get into the innermost fruition of Gods grace and glory. He in his own Person is the way and passage into this super coele­stial Pallace. I am the way, no John 14 6. [Page 82] Man cometh unto the Father, but by me.

Nor is there any house that hath such Air. Kings have had a care of this especially, that the edifice when erected, might have fresh Air, and cooling Gales of Wind conti­nually. Jehoiakim whose pride in building is blamed, is brought in thus, expressing his purpose. I will build me a high house Chambers Jer. 22. 14. through Aired, (the Hebrew hath it so, and so the Septuagint.) ex­posed to blasts on every side. No house hath such continual refresh­ing Gales as this. Christ breaths upon his proper houshold, for an external sign of the Internal ope­ration of his spirit. He still doth Joh. 20. 20. so upon his whole houshold of faith: shedding the love of God abroad in their hearts by his holy spirit, to whom their common Rom. 5. 5. Mother makes this Prayer, each is heard and granted. Awake O North Wind, and come O South, Cant. 4. 16. and blow upon my Garden.

[Page 83]By these two Winds of contra­ry qualities is signified the same spirit, working either coolness and refreshing of Comfort, or heat and fervency of Zeal. And Moreover that every Wind shall blow profit to every one that loveth God, as Rom. 8. 28. every one doth that to him that dwelleth in him.

Nor hath any House such Gar­dens, and Orchards, with Variety of Flowers, and Fruits, and fresh Springs therein, nor such Walks Psal. 87. 7. and Arbours belonging and ad­joyning 26. 3. to it, as this hath. The loss of this parcel of Ground, Gen 2 8, 9. which was stored with such excel­lent Plants and Trees, and enrich­ed with more fruitfulness, and beauty than any other part of the Earth, (called Paradise, and the Garden of the Lord) made for 3. 23, 24. Mans use and delight, and out of which he was excluded, and to which he might no more come neer, because of his sin, is abun­dantly made up to all that dwell [Page 84] in God. Who have liberty to eat of the fruit of every Tree that is pleasant to the sight, and good for food. Yea, Of the Tree of Life Rev. 2. 7. which is in the midst of the Para­dise 22. 14. of God, and to drink of the 17. Water of Life freely, and to walk at liberty. Yea themselves are the Psal. 119. 45. Gardens and Orchards of this House, wherein he walks and de­lights Cant. 4 16. to feed. Nor have any Gar­dens and Orchards, and Springs such Fences and Guards about them as these. A Garden inclo­sed Cant. 4. 12. is my Sister, my Spouse, a Spring shut up, a Fountain sealed: in that Day sing ye unto her a Vineyard of red Wine. I the Lord Esay 27. 23. do keep it, I will Water it every moment; Lest any hurt it, I will keep it Night and Day. I (saith the Lord) will be unto her a Wall Zec. 2. 5. of Fire round about.

Nor is there any House that hath such Lands and Revenues, such a stock belonging to it. The Psal. 24. 50. Earth is the Lords, and the ful­ness [Page 85] thereof. Every Beast of the 10. 11. Forrest is mine, and the Cattel up­on a thousand Hills. I know all the Fowles upon the Mountains. (They are all before me, ready at my service) The World is mine, and the fulness thereof: of the upper as well as lower World. E­very one that dwells in this house may say truly, all these are mine. The Apostle says so. All things are 1 Cor. 3. 21. yours. Entirely, refinedly, really, safely, serviceably, satisfyingly. He must needs have all, that hath the haver of all. He is by faith in Christ, Heir of the World. Yea, Rom. 4. 13. they are in actual possession of all things, when they are in want of all things. Having nothing, and 2 Cor. 6. 10. yet possessing all things.

15. It is a House of the easiest rent, the chiefage to be paid is not so much as a Pepper Corn, all that's required, is thankful acknowledg­ment, and invocation, which are pointed out by termes of the Law. Sacrifices, Prayers, and Vows. Offer [Page 86] unto God thanks-giving, and pay Psal 50. 14, 15. thy vows unto the most High, and call upon me in the Day of trouble. Thou that teachest another, teach­est thou not thy self? Yes, that I do, and that practically and con­tinually. Hear it and know it for your good. What shall I render Psal. 116. 12, 13. unto the Lord for all his benefits towards me! I will take the Cup of Salvation. I will solemnly and thankfully acknowledge him, (a phrase taken from the custome ob­served in thanks-giving, after which they made a place wherein the Fa­ther of the Family took a Cup in his hand, and used a certain form of blessing, and having drank, and caused the Cup to go round to all the rest.) And I will call upon the Name of the Lord, I will pay my 14. 17. Vows unto the Lord. I will offer the Sacrifice of thanks giving, e­very Day will I bless thee, and I will praise thy Name for ever and Psal. 145. 2. ever. God is willing we should have the comfort of his blessings, [Page 87] but he will have the glory of them. My glory will I not give to ano­ther. Esay 42 8. We must give him the glo­ry, which we do, when we give him the praise and thanks. Who­so offereth praise, glorifyeth me. Psal. 50 23. The Shepwards returned, praising Luk. 2. 22. and glorifying God. The Samari­tan that was heal'd, turned back, and with a loud Voice glorified God, giving thanks. For his heal­ing, 17. 14—19. now his thanks must not only be vocal, but vital and cordial. Bless the Lord O my Soul, and all Psal. 103 1. that is within me, bless his holy Name. I will praise thee O Lord 9. 1. with my whole heart, the Life and Conversation also must be rightly ordered. The best livers are the best thanks-givers. To him that Psal. 50. 22. disposeth his way aright, will I shew the salvation of God. He hath shewed thee, O Man, what is good, and what doth the Lord re­quire of thee, but to do justly, and to love mercy, and to walk humbly with thy God? And lest any should [Page 88] think it difficult and grievous to do all this, let these Scriptures be consulted. 1 John 5. 3. Pro. 21. 15. Phil. 1. 29. 2. 13. Math. 11. 30. Ezek. 36. 26, 27.

16. Who ever dwells in this House, shall be sure not to want an Earthly House to dwell in, with all provision, and furniture conve­nient. He that gives the greater, will not deny the less. Thus our blessed Saviour reasoneth. Is not Mat. 6. 25. the Life more than Meat, and the Body than Rayment. God out of his Power and Goodness having granted unto Man his Beeing, which is the greater, will not deny him the lesser, which is the preserva­tion Rom. 8. 32. thereof. And the Apostle. He that spared not his own Son, but delivered him up for us all; How shall he not with him also freely give us all things.

Object. The Son of God him­self, when on Earth, had not where Mat. 8. 20. to lay his head. Those Worthies mentioned in that little Book of [Page 89] Martyrs wanted houses. Wander­ing about in Sheep-Skins, and Goat-Skins, Heb. 11. 37. 38. in Deserts, and in Moun­tains, and in Dens, and Caves of the Earth. Saint Paul, describing the condition of himself, and his fellows, saith. Even unto this pre­sent Hour, we both hunger and 1 Cor. 4. 11. thirst, and are naked, and are buf­feted, and have no certain dwell­ing place. Now the Disciple is not above his Master, nor the Servant above his Lord. And who will be so arrogant as to think himself Mat. 10. 24. better, or better privileged, than those of whom the World was not worthy, or that Holy Apostle?

Answ. Touching our Saviour, as he was Voluntary poor to enrich us. Ye know the Grace of our 2 Cor. 8. 9. Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. He sorrowed that we might rejoyce, dyed that we might live. So he would be house­less, that none of his might want [Page 90] a House. 1. As for those other Worthies, God did indeed exer­cise their faith, and patience. Yet 2. their Dens and Caves were bet­ter to them, than any Earthly Pa­laces, having God's gracious pre­sence with them, which was better to them than ten Houses: (as El­kanah 1 Sam. 1. 8. to Hannah, Am not I better to thee than Ten Sons?) Though Paul had no House of his own, yet those that had, willingly re­ceived him into theirs. Lydia did so. If ye have judged me faithful Acts 28. 7. 30. unto the Lord, come into my house, and abide there, and she constrain­ed us. So did Publius the Chief Man of the Island receive him, and his Company, and lodged them Three Days courteously. And Paul dwelt two whole Years in his own hired House. Thus God provided 1 King. 17. 9. 2 King. 4. 8. for Elijah and Elisha, and thus he provided for his Gospel-Ministers, who have not been suffered to live in their own Houses.

17. They that dwell in this [Page 91] House here, are sure of an Hea­venly House hereafter. We know 2 Cor. 5. 1. that if our Earthly House of this Tabernacle were dissolved, we have a building of God, an House not made with hands, Eternal in the Heavens.

18. While they are here, they are, or may be sure no evil shall befall them, Because thou hast made the Lord, even the most High, thy Ha­bitation, there shall no evil befall thee. See parallel promises, Psal. 121. 7. Pro. 12. 21. 19. 23. Eccl. 85. By evil, is not meant moral evil, sin and iniquity. Evil of fault or crime, for the holiest are not free from this, while on this side Heaven. There is not a just Man Eccl. 7. 20. on Earth that doth good and sin­neth not. Who can say I have Pro. 20. 9. made my Heart clean, I am free from my sin. If we say that we have no sin, we deceive our selves, 1 Joh. 1. 8, 10. and the truth is not in us; if we say we have not sinned, we make God a lyar; and his word is not [Page 92] in us: in many things we offend Jam. 3. 2. all. Nor are injuries and wrongs from Men intended, in which sense evil is sometimes taken, for Pro. 17. 13. none are more subject to these, than the Houshold of God, nor the matter of any other poenal evil sent by God, (as indeed all such 20. 22. evils are) for these befall as well Psal. 35. 12. the Righteous, as the wicked. All things come alike to all, there is one Esay 45. 7. event to the Righteous, and to the wicked, to the good, and to the Amos 3. 6. clean, and to the unclean, to him Eze. 21. 3, 4. that sacrificeth, and to him that sacrificeth not. As is the good, so Eccl. 9. 2. is the sinner; as he that sweareth, so he that feareth an Oath. As the evil partake of common blessings with good Men; so the good of common judgments with evil ones: yea it is observed, that when God brings any common judgments, he usually begins with his own, the dearly beloved of his Soul. Yea, that his stroaks are sorer upon them than upon any others. Yea, and [Page 93] when wicked Men (whose habita­tion Joh. 6. 60. the Devil is, as they are his, for he dwells in them; yea, they are incarnate Devils) when these I say are free from all manner of outward evils, pious Men who have made God their habitation, have immunity from none. And that they are more-over obnoxious to inward afflictions, terror of Con­science, and wounds of Spirit, which is an intolerable pressure; and therefore the promise must be un­derstood of their freedome from the form of poenal evils, which is the revenging wrath of God, and the power such evils have to sepa­rate the Soul from the Love of God. And the meaning is, they never have any dram of God's re­venging justice on them. A little of his chastising wrath some affli­ctions Rom. 8. 38, 39. may have, for a little mo­ment; nor shall any of them singly, or all of them joyntly be able to separate them from his Love in Mat. 6. 13. Christ. Nay, they shall all co-ope­rate [Page 94] for the furtherance of their spiritual and eternal good. They believe as they are taught to pray that God would deliver them from all evil; That is, that he will ei­ther Exod. 14. 13. keep away evil imminent, that it come not at all, or that he will so assist in suffering, as that they Psal. 69. 14, 15. shall not sink under the burden, or that he will take away the force and strength of the Instrument, Dan. 3. 27. 6. 22. that it shall not be able to act ac­cording to its Nature, or that he will remove the evil clean away; or finally that he will take them 2 Sam. 24. 25. away from the evil to come, or Esay 57. 1. that he will alter the nature of the evil, and turn it to good. One of these ways God will deliver them 1 Kings 14. 13. whose habitation he is, and any of these ways is this promise made 2 King. 22. 20. good to them. Gen. 50. 20.

No more need to be said to prove the Lord the best Habitation, and them to be the most, yea the only hap­py ones, who have made him their ha­bitation.

THe Question will be, what it is to make God our Habi­tation? And how may we know that we dwell in him? To the first part of the Question, I answer, it is to make choice of him, to close with him, and to cleave unto him.

1. To make choice of God, as the sole Seat of our Souls rest, and the only object of the Worship and Service of our whole Man. The chief end and use of a House is well known to be rest. Where is the House that ye build unto me, Esa. 66. 1. [Page 96] and where is the place of my rest. Every Man's House is the place of his rest? My People shall dwell in a 32. 18. peaceable Habitation, and in sure dwellings, and in quiet resting pla­ces. I Nebucadnezar was at rest in Dan. 1. 3. my House.

Rest is both the Privation, and a perfection of motion. That in respect of the acquisition of the end of motion. For therefore things move that they may rest. Rest is deservedly esteemed a choice and chief good. We may say of it, what the Preacher doth of Light. ( Truly Light is sweet) Truly rest Eccl. 11. 7. is sweet. It was no deception of sight in Issachar, when he saw that rest Gen. 49. 15. was good: The truth is, it is the good of goods. It may be said of it, as David did of Goliah's sword. 1 Sam. 21. 9. There is none like that, give it me. No good like this of rest, all o­ther good things without it availe nothing. All Creatures desire rest, the wild Beasts of the Desart, and of the Island, the Satyr, and the Est. 5. 13. [Page 97] screetch-Owle seek and finde for themselves a place of Rest. It's no­ted Esa. 34. 14. as a comfortable priviledge, which Foxes, and the Birds of the Air had above our Saviour, that they had Holes and Nests to rest Mat. 8. 20. in. The Dove sent out of the Ark sought, but found no rest for the Gen. 8. 9. soal of her foot, therefore return­ed again to that place of her rest. Special Order is taken for the Oxe Exod. 23. 12. and the Ass, that they should have One Day of Rest in Seven; It kils the heart of the Earth to be al­wayes tilled, and therefore the Country-man lets it lye sometimes fallow, that by taking rest it may get heart. The very Devils affect a House upon this account. The Mat. 12. 43, 44. unclean Spirit gone out of a Man, walked through dry places, seeking rest and finding none, I will, he says, return unto my House where I came out, where I had rest. Yea, God himself seems to be joyed, when a House of rest was builded for him to dwell in. Arise O Lord [Page 98] unto thy rest, the Lord hath cho­sen Psal. 132. 8. Zion, he hath desired it for his Habitation. This is my rest, for 13, 14. ever here will I dwell, for I have desired it for a Habitation, and he blessed the seventh Day, because that he rested thereon from all his Work. The best thing one friend can wish to another, or procure for another, is rest. The Lord grant Gen. 2. 2, 3. that you may finde rest, my Daugh­ter; Shall I not seek rest for thee? that it may be well with thee. And the worst mischief one can do his Neighbour, is to spoyle his rest. Pro. 24. 25. Lay not wait, O wicked Man, a­gainst the dwelling place of the righteous, spoyle not his resting place. The goodness and badness of every Mans condition is mea­sured by rest. This hath more rest Eccl. 6. 5. than the other. Yea for rest Death it self is desirable. Why dyed I not from the Womb? Why did I not give up the Ghost, when I came out of the Belly? Then had I been at rest. There the weary be at rest. Job 3 11, 13. 17. 18. [Page 99] There the Prisoners rest together.

Though bodily rest be a great good, and promised as a blessing. Thou shalt take thy rest in safety, Job 11. 18. Israel shall be in rest and quiet, yet it is not to be compared to the Jer. 30. 10. rest of the Soul, which indeed is the Soul of rest. And without which, the best resting places with the greatest conveniencies that the Est. 5. 10. 14. whole World can yield, can give no content, witness Haman. And the transcendent excellency of this rest is evidenced by its contrary, a restless unquiet mind is a burden importable. Pro. 18. 14.

Let the Question be put con­cerning this rest, which Job pro­pounds. But where shall wisdome Job 28. 12. be found, and where is the place of Understanding? Where may we finde the Souls Rest, and what is the place of its repose? The An­swer is given negatively, that it is not to be found in any Creatures. They will each of them give the same answer, which the depth of [Page 100] the Sea doth; It is not in me, the Depth saith, and the Sea saith, it Id. 14. is not in me.

[Page 101]Pleasures, Riches, Honours, under which all the good things of the World are com­prehended, are utterly impotent, altogether insufficient to give the Soul of Man any Rest.

Riches seem to be something able to do something in order to this end, but in truth they are no­thing, Pro. 23. 4, 5. can do nothing. Labour not to be rich—▪ Wilt thou set Esa. 55. 2. thine Eyes upon that which is not? wherefore do you lay out your la­bour for that which satisfyeth not?

Take Earthly Honours in, and take his testimony, who had all these in abundance, made tryal of [Page 102] them, to finde what good was in them, and was more able to im­prove them, than was ever any meer Man, since the fall, and hear him after his utmost experimental disquisition, that not only, he found not what he taught, namely rest for his Soul. Vanity of Vanities Eccl. 1. 2. (saith the Preacher) Vanity of Vanities, all is Vanity. But that he found the clean contrary trou­ble, sorrow, anguish, bitterness, Vexation of Spirit.

The rich Man is brought in sing­ing a Requiem to his Soul. Soul Luk. 12. 16. 20. thou hast much goods laid up for many Years, take thine ease, eat, drink and be merry. But wisdom Id. 20. 21. upbraids his folly for placing his joy and peace in his possessions and promising to give his Soul ease and rest in his abundance.

2. Nor is it to be found in knowledge, Humane or Divine, not in the former, For in much wisdome is much grief, and he that increaseth knowledge, increaseth [Page 103] sorrow. Learning cannot be at­tained without great pains of mind and body, and he that hath at­tained the highest degree and greatest measure, hath his minde more unsatisfied, than when he be­gan to study. And herein Chil­dren and fools have the advantage who as they want wit, so they want wo. Not to know much, but to know nothing in the sweet­est life of all. Nor in this neither, for experience shews, that such that give themselves most to the study of Scripture, and get great­est ability to discourse of Divine matters: are as far from rest, as others which appears by the falling off, of many of them from one Sect to another, till they have made tryal of every dispensation (as they call it) and then they are as far from satisfaction as ever, and far­ther.

3. Nor in a form of Godliness, 'tis not the outward profession of the true Religion, nor frequent [Page 102] [...] [Page 103] [...] [Page 104] use of holy Ordinances, or religi­ous exercises, publick, private, se­cret, 2 Kings 4. 29. 31. that hath any more power, to bring rest and quiet to the soul, than Elishah's staff laid upon the dead Childes face, had to bring heat or life into it. The frequent complaints of many Christians that are much in both confirm this.

4. Much less in Doctrines and Inventions of Men. These are Husks that Swines do eat, they that fill their Bellies with them, are like unto Pharaoh's lean kine. Zech. 10. 2. And as they nourish not, so they quiet not; miserable Comforters are they all. All that would take up their rest in any of these, may hear the Prophet speaking thus unto them, Arise ye and depart, for Mal. 2. 10. this is not your Rest.

Positively, the Souls true rest is to be had only in God, who is a fit Harbour and Heaven for the heart to cast Anchor in; because he is a Spirit. 2. Being infinite, he is able to fill the boundless and [Page 105] endless desires of it. Moreover he made the Soul for himself. And gave it at the first a Being in him­self, a local Being in the Body, and a Spiritual Being in himself. This being in God is Mans first being, when Man fell by sin, God in Justice cast him out of himself, Forsook him; and so the Union and the Communion that he had with God was broken off. Hence it is that the Soul being out of God, its proper Habitation, can have no true rest, till it return thi­ther: Return unto thy Rest, O my Psal. 116. 7. Soul.

The first step the Soul takes in this return to its rest, is a free and well-advised choice of God to dwell in him, and serve there, ob­serving and conforming to the Laws and Orders of the House.

Joshua put the Children of Is­rael to their choice. Choose you Jos. 24. 25▪ 26. this Day whom you will serve, whether the God your Fathers served on the other side of the [Page 106] Flood, or the Gods of the Amorites in whose Land ye dwell, if it seem evil unto you to serve the Lord. Professeth her resolution; that whatsoever they did, what choice soever they made, He and his House would serve the Lord. They make the same profession, express the same resolution. God forbid that we should do otherwise, we are witnesses against our selves, that we have chosen us the Lord to serve, even the Lord our God, him will we serve, and his Voice will we obey. Such a choice Da­vid made. I have voluntarily De­creed to give up my self to be guided by thy Word. I have chosen thy Precepts, above other Psal▪ 119. 173 things for my soverain good and treasure: with which I am resol­ued to be satisfied and contented, and precisely to order my words, and thoughts, and actions accord­ing to them. Having inclined my Heart to perform thy Statutes al­ways, even unto the end. And be­ing [Page 107] fully purposed that my Mouth Psal. 119. 112. shall not transgress, and that my 17. 3. Feet shall run the wayes of thy Psal. 119. 32. Commandments. Yea, were I put to my choice, I would choose ra­ther to sit at the Threshold of the House of my God, to be a Door­keeper in it, than to dwell in the Tents of Wickedness. The like choice did the three Children make, and so did Daniel, and Moses, and Mary, and those an­cient Martyrs, who would not ac­cept deliverance, which was offer­ed them conditionally, that they would deny the true God, and not serve him: this is the first way whereby Men make God their ha­bitation, namely by choosing him, giving him their judgments, wills, and affections, the probation before all other Persons, or things, or ser­vice. Whom have I in Heaven Psal. 73 25. but thee, and there is none upon Earth that I desire in comparison 63. 3. of thee. A Day in thy Courts is 118▪ 8, 9. better than a thousand. Thy loving [Page 108] kindness is better than Life. How much better is thy Love than Wine, Zech. 2. 11. and the smell of thine Oyntments than all Spices? The Law of thy Mouth is better to me than thou­sands of Gold and Silver. It is better to trust in the Lord, than to put confidence in Princes.

The second follows, which is by closing with him. Many Nations Esay 56. 3. shall be joyned unto the Lord, and shall be my People, and I will dwell 6. 7. in the midst of them. This joyning makes this natural dwelling. Nei­ther let the Son of the Stranger 1 Cor. 6. 17. that hath tyed himself to the Lord, speak, saying, the Lord hath ut­terly separated me from his People. Also the Sons of the Stranger that joyn themselves to the Lord to serve him, and love the Name of the Lord, to be his servants, even them will I bring to my holy Moun­tain, and their Sacrifices shall be accepted. He that is joyned to the Lord, is one Spirit. United with Christ, and so to God the Father, [Page 109] in Body and Soul, as by a Bond of spiritual Matrimony in the Com­munion of the Spirit of Holiness.

This actual closing with God is, especially by faith, which is a tru­sting in his mercy, through the me­diation of his Son, with an obedi­ential affiance. I have trusted in Psal. 13. 5. thy mercy, and by this means made thee my Habitation, and Salvati­on, wherein I take no small Con­solation. Let him trust in the Esay▪ 50. 10. Name of the Lord, and stay upon his God. Rely with hearty confi­dence upon his faithful promises, and most powerful, wise, and good providence, for preventing and re­moving of evils; and obtaining all good, spiritual, temporal, and eter­nal. The want of this is noted in that wicked mighty Man. Loe this Psal. 52. 7. is the Man that made not God his strength, but trusted in the abun­dance of his Riches, and strength­ned himself in his▪ wickedness. By repenting whereof, and closing with God, by a religious trust, he might [Page 110] have made him his dwelling place; for not doing so, he is threatned to be pluckt out of his own dwel­ling 5. place.

3. God is made our Habitation by cleaving to him, thus closed with persevering in faith and holiness, adhearing constantly, and abiding faithfully to God. Seeking and expecting all our safety from his sole protection, and accordingly qualifying our selves for a capaci­ty thereof, keeping in the way, to which he hath promised his safe­guard. This is the meaning of the subject of this proposition in the first Verse of this Psalm. He that dwelleth in the secret Place of the most High. The same with ma­king the Lord, even the most High, our Habitation. Sticking fast also to him with the affections of the heart, especially that of Love, which hath the Nature of Glew. The Soul of Jonathan was knit 1 Sam. 18. 1. with the Soul of David, and Jona­than loved him as his own Soul. [Page 111] Ruth clave to Naoimi; intreat me not says she to hear thee, or to re­turn from following after thee: Ruth. 1. 14. 16. For whither thou goest, I will go; and where thou lodgest, I will lodge; where thou dyest, will I dye; and there will I be buried. He­zekiah 2 Kings 18. 6. cleave unto the Lord, and departed not from him, but kept his Commandments; him shalt thou serve, and to him shalt thou cleave; thus thou shalt make him thy habi­tation.

To the later Branch of the Que­stion, I answer in the words of the Apostle John, in his first Epistle, where he gives among others these Char. 1st. four Characters of Persons dwel­ling in God. 1. He that keepeth 1 John 3. 24. his Commandments, dwelleth in him, and he in him. The Command­ments of the moral Law are meant, which whosoever keepeth, approves himself to God and Men, and to his own Conscience, that he hath his dwelling in God. He that lives in the breach of them, evidenceth▪ [Page 112] that he hath not his abiding in God. Nor will obedience to some of these Commandments be any comfort to a Mans conscience that God is his habitation. That young Man in the Gospel could say to Christ, who bad him, if he would enter into life, keep the Command­ments, and mentions sundry of them; All these things have I Mat. 19. 16. 23. kept from my Youth up. The proud Pharisee thanked God he was not Luk. 8. 11, 12. as other Men were, Extortioners, Unjust, Adulterers, that he fasted twice a Week, and gave Tithes Mat▪ 6. 20. of all that he possessed. Herod did many things. Jam. 2. 10.

Obedience must be Universal; Whosoever shall keep the whole Law, 1 Kings 9. 4. and yet is guilty in one point, of­fendeth in all. David did accord­ing to all that God commanded Luke. 1. 6. him. Zacharias and Elizabeth wal­ked in all the Commandments and Ordinances of the Lord; then shall I not be ashamed, when I have re­spect unto all thy Commandments. [Page 113] Conscience must be made of eve­ry sin, great and small. They only Psal. 119 3. are blessed that do no iniquity. I have refrained my Feet from every evil way. I hate every false way. 101 104. Darling sins must be abandoned 18. 23. and abominated, sins of constitu­tion, calling, company. I kept my Mat. 5. 19. self from mine iniquity. So must e­very secret sin, even of thought. Why should I think upon a Maid? Who­soever 1 Thes. 5 22. shall break one of these least Commandments, shall be excluded out of Heaven; yea, all appearance of evil must be abstain'd from. And conscience must be made of every duty, how costly, dangerous, or difficult soever. 2 Cor. 8. 7. Phil. 4. 8, 9. Dan. 6. 10. Rom. 12. 19, 20. True it is, we must be most care­ful of such duties, that God hath laid a charge upon us, especially to perform, namely substantial du­ties of Piety and Charity, and the duties of our particular Callings and Relations. Mat. 22. 38, 39▪ 23. 23, 24. 1 Sam. 15. 22. Hos. 6. 6. [Page 114] Luk. 3. 13, 14. 1 Tim. 6. 1, 2. Tit. 2. 15. Eph. 5. 22.

Not that it is expected that we should legally keep all these Com­mandments, for this is impossible, while we are in these earthly Ta­bernacles. Evangelical obedience will be accepted which stands in five things. 1. That we approve of all the Commandments of God. I esteem all thy Commandments to Psal. 119. 128 be right, the Law is holy, the Com­mandment Rom. 7. 12. is holy, just and good. 2. That we unfeignedly will, and earnestly endeavour to keep the whole Law. We trust we have a Heb. 13. 8. good conscience in all things willing to live honestly. O that my ways were Psal. 119. 5. directed to keep thy Statutes. Let now thine Ear be attentive to the Prayer of thy Servants, who desire Neh. 1. 11. to fear thy Name. 3. That there be in us as earnest an endeavour. Herein do I exercise my self to Act. 24. 16. have always a Conscience void of offence both towards God and Man. 4. That we unfeignedly [Page 115] repent, as oft as we fall or fail: Grieving that we have done amiss and resolve to do so no more. Luk. 17. 4. If thy Brother Sin against Thee seven times in a Day, and seven times in a Day turn again to thee, saying▪ I repent: thou shalt forgive him. Repent and be converted, that Acts 3. 19. your sins may be blotted out. I gave her space to repent of her Fornication, and she repented not. Rev. 2. 21. 16. 9. & 21. They repented not to give him glo­ry, neither repented they of their murders, or of their Sorceries, nor of their thefts, no Man repented him of his wickedness, saying, what have I done? There was under the Law a Sacrifice, even for Per­jury, whereby a Man seals himself to the Devil.

5. That we believe in the Lord Jesus Christ, apprehending and ap­plying the promises of pardon made in his blood. Believe in the Lord Jesus Christ, and thou shalt Acts 16. 31. be saved.

2. Hereby know we that we dwell Char. 2. [Page 116] in him, and he in us, because he 1 Joh. 4. 13 hath given us of his Spirit. By spi­rit are meant the gifts or workings of the Holy Ghost, which are two­fold: one inferiour, once slightly enlightning Mens mindes, this is common to the Elect, with many reprobates, who are said to be made partakers of the Holy Ghost. All Heb. 6 4. that before God are rightfully bap­tized, receive the Holy Ghost ac­cording Mat. 3. 11. to the promise. No Man Acts 2. 38. being able to say that Jesus is the Lord, but by the Holy Ghost. The 1 Cor. 12. 3. other is a supream gift, peculiar to the Elect only, a new quality of Holiness infused into the Soul, transforming the whole Man, ef­fecting a real change and altera­tion of the whole Man from evil to good, enabling him to make a good confession, and to walk in Love, which are the two next Characters.

3. Whosoever shall confess that Char. 3. Joh. 4. 15. Jesus is the Son of God, God dwel­leth in him, and he in God. This [Page 117] confession includes and compre­hends in it four things. 1. A di­stinct and cordial knowledge of this, and all other fundamental Articles of the Christian Faith, which are inseparable in their own Nature, (For if Jesus Christ be the Son of God, all his Doctrine must be a Divine and everlasting truth) Especially of that which the Gospel reveals, concerning Christ, namely that he is an alsuf­ficient Saviour; and offered inde­finitely to every reasonable Crea­ture, that will receive him in a Matrimonial Covenant, as a Wife receives her Husband to be gover­ned by him, and to cleave unto him in every condition. 2. A lively assent of the mind to all this is an undoubted truth, with a free and full consent of the will, to this blessed offer for the incom­parable goodness of it, rolling and relying upon his Person and merits for the obtaining of remission of sins, and everlasting life after [Page 118] Death. According to that of the Apostle. This is a faithful saying, 1 Tim. 1. 15. and worthy of all acceptation that Jesus Christ came into the World to save sinners. 3. A Verbal ac­knowledgment of these, and all other known and believed Gospel Verities, with an open profession of them, before the face of the World. That this is necessary to be found in every one that would approve himself to have Interest in God, and possession of him, as his Habitation, appeares belike (in God's grace by Christ, is) by faith in the heart, as in a lively Spring, and in confession, as a continual respiration, both which are promi­sed in the Gospel. For what saith Moses, The Word is nigh thee, e­ven Rom. 10. 8, 9, 10. in thy mouth, and in thy heart, that is, the Word of Faith, which we Preach, that if thou shalt con­fess with thy mouth the Lord Je­sus, and shalt believe in thy heart, that God raised him from the dead, thou shalt be saved, for with the [Page 119] heart Man believeth unto Righteous­ness, and with the Mouth confession is made unto Salvation. Nor can the one be without the other. For when God hath once said unto any Mans heart, I have called thee Psal. 116. 6. by thy Name, thou art mine. That Mans heart cannot but answer and say, Lord I am thine. O Lord, truly I am thy Servant, I am thy Servant. And what he hath heard in the Ear, he cannot but declare in the hearing of others. One shall Esay 44. 5. say, I am the Lords, and another shall call himself by the Name of Jacob, and another shall subscribe with his hand, and surname him­self by the Name of Israel. All manner of Persons that shall joyn themselves to me with my Church: shall make open profession of my faith and service, and therefore he Mark 8. 38. that is ashamed of Christ, and his Words, in an adulterous and sinful Generation, that would hate, and reproach, and persecute him for a strict profession thereof; or is af­frighted [Page 120] hereby from making such a profession; God will never own, nor Christ acknowledge such a one. Their hidden faith shall not hide them from the wrath of God, who Rev. 21. 8. will take Eternal Vengeance on them for their Cowardize. They who through carnal fear shall not dare to make profession of my truth, (saith Christ) shall have their part fixed in the Lake, that burn­eth with Fire and Brimstone. These lead the Van in the rout of Re­probates marching thitherward. A­mong the Chief Rulers, many be­lieved on Christ, but did not make publick profession of believing in Joh. 12 42, 43 him, for fear of excommunication: this faith of theirs was properly no faith. For a true and lively faith confesseth that with the Mouth, which is believed in the Heart. This duty of confessing God was figured under the Law, by the shaking of things offered, waving them to and fro before the Lord, Heb. 13 15. which signified the shaking of our [Page 121] Lips, as in uttering and speaking forth his praise. By him let us of­fer the Sacrifice to God continu­ally, that is, the fruit of our lips, giving thanks to his Name. So the telling forth frankly and boldly what we hold in matter of Reli­gion. 4. A Vital confession joy­ned to a Verbal. There are some whose lives give their Mouths the lye. They profess that they know Tit. 1. 15. God, but in works they deny him, being abominable disobedient, and unto every good work Reprobate. Unto the wicked God saith, what hast thou to do to declare my sta­tutes, seeing thou hatest instructi­on, Psal. 50. 16, 17. and castest my words behind thee?

God is love, and he that dwell­eth Char. 4. 1 Joh. 4. 16. in Love, dwelleth in God, and God in him. This is a sure note and character of our dwelling in God, when we finde that we love God for himself, and our Neigh­bour for his sake, In obedience to his Command. Thou shalt love [Page 122] thy Neighbour as thy self. And because of his Image, which is more or less visible in every Man; by this we may try the truth of the first note, for the love of God is the root of all true obedience to his Commandments. Nothing we do is good in his sight, unless we do it out of love to him. When our Saviour gives the sum of the precepts of the first Table, he does it in these words. Thou shalt love Mat. 22. 37. the Lord thy God with all thy heart. Giving us thereby to un­derstand what makes all the ser­vice there required to be accepta­ble unto God. The same makes the duties of the second Table so. Let all your things be done in love. Rom. 16. 14. Follow the truth in love. Above Eph. 3. 15. all these things put on Love. This Col. 3. 14. makes them all lovely. Love is the Rom. 13. 10. fulfilling of the Law.

Qu. How may we know we have this love to God and Men?

Answ. Where there is true love to God, the heart is softned: The [Page 123] sight and sence of sin will fill it with sorrow, for offending God thereby. Zech. 12. 10. Psal. 51. 3. Luk. 7. 38, 47. and there will be a Psal. 16. 3. Daily increase of hatred of sin, a greater desire after, and delight in Cant. 8. 6, 7. the Word of God, and all other meanes of grace, and in the Saints of God, and a more fervent zeal against sin in our selves and others, and for advancement of God's Rom. 10. 2. glory. For zeal is nothing else but a flame, issuing from the Fire of Love: And because there is a zeal which is not according to know­ledge, the five requisites in the ex­erting of our zeal, ought to be ex­amined, namely whether we have a good cause and calling, and a Rom. 10. 1. good Conscience, and use only good meanes, and aim at a good end. Where there is true love to Men, it will be extensive to all, and manifest it self by unfeigned desire of their salvation, and an earnest desire to procure them all the goods their necessities require [Page 124] according to our ability: and even Job 31. 29. to our greatest Enemies, compas­sionate 1 Sam. 24. 26. affection towards them, pi­tying 2 King. 6. 14▪ 24. and grieving for any evil that befalls them, with a gentle Exod. 23. 4, 5. usage of them in speech and acti­on. Mat. 5. 44. Thus are we commanded to Prov. 25. 21. deal with our Enemies Oxe or Ass. Moreover we are bound to pray for the pardon of their sins, and conversion of their minds and manners, and readily to relieve them. But especially we prove our dwelling in God by Love to the Brethren. Christs whole spiritual Kindred that are knit to him by the bond of faith, and among themselves by that of love; Those on whom we discern the new Man put on, which after God is crea­ted in righteousness and true ho­liness, though different from us in judgment, in points of faith that are not fundamental; Our love to these must not only be unfeigned▪ So it must be to all others, and with a pure heart free from Lust, Rom. 12. 9. 1 Joh. 3. 18. [Page 125] and evil surmising, but with ex­traordinary 1 Pet. 2. 22. heat of affection.

Having thus proved the Do­ctrine, and resolved the Question, we proceed to Application: And there are three sorts of Persons to be dealt with.

1. Such as are, or may be sure they have not yet made God their Habitation.

2. Such whose Habitation the Lord is sure enough, but they have no comfortable assurance that he is so.

3. Such as have this assurance.

The first of these are the great­est part of the Visible Church, (as for the rest of the World, which are 28. or 31. by computation they are without doubt without God in the World) wherein there are no less than one and thirty sorts of Hypocrites, of whom ele­ven come not up so high as the profession of the true Religion. The other 20. Persons the true Religion, without being truly Re­ligious, [Page 126] Affecting the Name Reli­gion, but dis-affecting the thing, The description of each of these are legible in Crook's Characters. Now an Hypocrite shall not come Job 13. 16. before God, cannot subsist in his presence, much less have his abode in him. Many of them have confi­dence in Gods mercies. But the 18. 13, 14. Hypocrites hopes shall perish, whose hope shall be cut off, and whose 11. 20. trust shall be a Spiders Web: their hopes shall be as the giving up of the Ghost. For what is the hope 27. 8, 9. of the Hypocrite, though he hath gained when God taketh away his Soul. Will God hear his cryes when trouble cometh upon him? There is no hope of mercy for them: no, though the fittest objects of mercy. The Lord shall have no joy in their young Men. Neither shall have mercy on their Fatherless and Wid­dows, for every one is an Hypo­crite. Nothing but woe is their Portion, as appeares by those 8. woes pronounced against them by Mat. 23. [Page 127] our Saviour in one Chapter. And he makes them (as it were) the Free-holders of Hell. All others but as Inmates, holding under them. 24. 51. And he hath given 14. Notes to­gether, whereby they may be known, any one of which raigning in any Man, proves him to have nothing to do in God, that God is not his Habitation, but that he is a Simon Magus, was in the gall Acts 8. 23. of bitterness. It is too manifest, alas, that most among us are out of God, by what hath been spo­ken in answer to the Question. 1. There are none in comparison that will be perswaded to make choice of God: Not only the whole World out of the Church lyeth in 1 Joh. 5. [...]. wickedness, as in a deep puddle have chosen to live under the po­wer and command of the wicked one, and with the Swine to wallow 2 Pet. 2. 22. in the mire and filth of Sin, but also the whole Multitude that is within the Body and Kingdome of Christ: Yea, they have chosen [Page 128] their own ways, and their Soul de­lighteth Esa. 66. 3, 4. in their Abominations. Psal. 29. 30. When I called none did answer, when I spake none did hear, but they did evil before mine Eyes, and & 81. 13. chose that wherein I delighted not. Jer. 2. 25. They hated knowledge, and did not choose the fear of the Lord, they would have none of my counsel. Jude 5. 8. My People would not hearken unto my Voice, and Israel would have none of me. No, for I have loved strangers, and after them will I Deut. 32. 17. go. Strange Nations and Gods, their Idolatries, Superstitions and Customes. They choose new Gods Jer. 6. 13. that came newly up, whom their Fathers feared not. From the least of them even to the greatest, every one is given to Covetousness; from the Prophet, even to the Priest, e­very one dealeth deceitfully. They Job 15. 5. have chosen the Tongue of the Crafty.

Such a choice most of the sa­cred stock, and Members of the Church of old made. The Sons of [Page 129] God saw that the Daughters of Gen. 6. 2. Men were fair, and they took them Wives, of all which they chose. Without making any di­stinction for spiritual matters, or Religion, did intimate was to be done: and such a perverse choice the Jews long after made, who were the only Visible Church, For John 4. 22. Salvation is of the Jews. They cry­ed all, not this Man but Barabbas. 18. 40. They denyed the holy One, and the just, and desired a Murderer to be granted unto them. And no other choice do the generality of the World among us at this day make. The World hath three Daughters. The lust of the Flesh, the lust of John 3. 16. the Eye, and the Pride of Life. One of which every one chooseth before God; the Voluptuous the first, the Covetous the second, the Ambitious the third. And who, or where is he or she, that is not one of these? Many walk, of whom I Phil 3. 18, 19. have told you often, and now tell you even weeping, that they are [Page 130] Enemies of the Cross of Christ. Whose God is their Belly, whose Glory is their shame, who mind Earthly things.

2. There are as few that lay hold on God, joyn themselves to him, close with him. There is none that calleth upon thy Name, that stir­reth up himself to take hold of Esay 64. 7. thee; Where are there any that do as those Children returning to Judea did? the Children of Israel, and the Children of Judah toge­ther, of whom it is said, They shall go and seek the Lord their Jer. 50. 4, 5. God, they shall ask the way to Zion, with their Faces thither-ward. Saying, come let us joyn our selves unto the Lord in a perpetual Cove­nant, that shall not be forgotten. Going and weeping, for repentance for their former sins, for grief to behold their miserable Estate. Where have we any that have any such mind to joyn themselves un­to the Lord? To become one spi­rit with him. We have too many Acts 11. 24. [Page 131] that joyn themselves to Harlots, making one Body with them: Like the Israelites that commit­ted Whoredom with the Daugh­ters of Moab; and then joyned themselves with Baal Peor, and 2 Cor. 6. 16. that joyne together with Thieves, and Drunkards, and Enemies to God and goodness. Saying, Come with us, let us lay wait for blood, Pro. 1▪ 11. let us lurk privily, for the Inno­cent without cause: though they have done us no wrong. Come let us Jer. 18. 18▪ devise devices against Jeremiah, let us smite him with the Tongue, lay accusations and calumnies against him.

3. There are fewer that cleave unto the Lord. How many visible Members of the Church joyned a Covenant with God by Baptisme, and in fellowship with his People, have fearfully apostatized? yea, some that have been eminent for knowledge, profession, and pra­ctice of piety, are fallen from their holy principles and practices. Some [Page 132] to scandalous and foul sins; some 2 Tim. 4. 10. to Popery, and other Heresies; some to Prophaneness, and some to Worldliness, like Demas, who forsook Paul, Having loved this present World: The eases, commo­dities, and carnal securities thereof. How many are there in whom we may see, as in him that fulfilled which our Saviour speaketh? Many that were the first, the forwardest in their love to the Word, in the work of God, in publick, dome­stical, Mat. 19. 30. and secret duties, are now become the last, the backwardest of all others: After they had esca­ped 2 Pet 2. 20. the pollutions of the World, through the knowledge of the Lord and Saviour Jesus Christ, They are again intangled therein, and over­come by the Devil. Again, in some Mat. 12. 43. manner, and for some time they fought, whereby he hath for ever possessed himself of them. To whom it is happened, according to the true Proverb. The Dog is 2 Pet. 2. 22. turned to his own Vomit again, [Page 133] and the Sow that was washed, to her wallowing in the Mire.

4. How few have any care to keep the Commandments of God? How many give that answer to his Prophets, pressing obedience, which those Jews did to Jeremy? As for Jer. 44. 15, 16. the word that thou hast spoken unto us in the Name of the Lord, We will not hearken unto thee. But we will certainly do whatso­ever thing goeth out of our own Mouth, willingly walking after the Hos. 5. 11. Commandments of Men.

5. Where almost shall we finde such a one as Joshua? a Man in whom is the Spirit, to whom God Numb. 27. 18. hath given his good Spirit, upon whom the Spirit of the Lord rest­eth (as it did upon Christ) the spi­rit Nehe. 9. 20. of wisdom and understanding, the spirit of counsel, and might, the spirit of knowledge, and of Esay 11. 2. fear of the Lord, the spirit of grace and of supplication, the spirit of Zech. 12. 10. sanctification, of meekness, of faith, of love, and of a sound mind. Such Rom. 1. 4. [Page 134] a Spirit as Caleb had, fulfilling to 1 Cor. 4. 21. follow God. No such spirit ap­pears 2 Cor 4 13. in many in our Days. In 2 Tim. 1. 7. most there is the evil spirit, the spirit that worketh in the Chil­dren Numb. 14. 24. of disobedience. A perverse Eph. 2. 2. spirit, The Lord hath mingled a spirit of perversness in the Land. He hath taken away the under­standing, and troubled them, as if they had drunk some stupifying Drink. A Spirit of deep sleep. The Esay 19 14. Lord hath punished their volunta­ry blindness with a greater asto­nishment, depriving them quite of the light of his spirit, against whom 20. 10. they rebelled, giving themselves over to the spirit of darkness. The spirit of the World, such a spirit Rom. 11. 8. as hath no proportion nor corre­spondency, but only with worldly things, which it only values and 2 Cor. 2. 12. affects. If Men had th [...] holy spirit of God given them, they would be led by him: follow his directi­ons Rom. 8. 14. and good motions for the guide and Governor of their life; they [Page 135] would live in the spirit, and walk Gal. 5. 25. in the spirit, and strive in the new­ness Rom. 7. 6. of the spirit: and give and offer unto God a spiritual worship John 4. 24. according to his nature. Bring Gal. 5 22. 23. forth the fruit of the spirit, which is love, joy, peace, long-suffering, gentleness, faith, meekness, tempe­rance: but the clean contrary. But none of all this they do, and there­fore God hath not given them his spirit, and consequently they do not dwell in God.

6. Very few confess truly that Jesus Christ is the Son of God, 1 Cor. 8. 2. They know nothing of him, and his Gospel, as they ought to know, di­stinctly, humbly, [...]avourly, practi­cally. They give not their un­feigned assent and consent unto his Holy Liturgy, that all in it is truth and goodness, nor do they own and acknowledge him with their Lips and Lives.

7. Most Men are so far from dwelling in Love, that the hatred both of God and Men dwells in [Page 136] them. They are haters of God could wish there were no God. Though with their Tongue, some Rom 1. 30. shew much love, yet with their hearts they hate him, and his Laws, and wayes. And so they do his Ezek. 33. 31. People, as Cain did Abel, and A­hab Micaiah, wishing evil to them, 1 John 3. 12. out of a rooted and setled malice, and that for their Holiness, though they pretend it is for their hypo­crisie; 1 Kings 22. 8. and if any wrong them, they bear implacable spirits towards them: by this it appears they dwell not in God.

Now my business with all these, is to advise them to give all dili­gence, to give themselves no rest, till they have gained the Lord, e­ven the most High, to be their ha­bitation, and to instruct them in the means conducing to this end.

Motives, many might be given, but sufficient hath been spoken in the beginning of this Discourse, concerning the desirableness and excellency of Rest in general, and [Page 137] of the Souls rest, which is to be found only in this House. To which I shall add, that in no other a Man that takes his rest can be secure and safe, but in this he may. I will both lay me down and Psal. 4. 8. 91. 1. sleep, for thou Lord makest me dwell in safety. If thou preparest Job 11. 13. 18, 19. thy heart, makest thy self fit to lodge under the shaddow of the Almighty, Thou shalt take thy rest in safety. Also thou shalt lye down, Pro. 1. 33. and none shall make thee afraid. Whoso harkneth to me, useth means to have his abiding in me, shall dwell safely, and be quiet from the fear of evil. God sayes to every one, whom he sends his Ministers 1 Sa. 22. 23. unto, to come and take their Rest in him; As David to Abiathan, Abide thou with me, fear not, for Exod. 9. 18▪ 22 thou shalt be in safe-guard. Those Egyptians that feared the Word of the Lord, threatning a direful hayle which should come on the mor­row, and should destroy all Men and Beasts, which were out of [Page 138] Houses. Made their Servants, and their Cattel flee into Houses. He that regarded not the word of the Lord, left his Servants and his Cattel in the Field, to their de­struction. It will be the destruction of you and yours to Eternity, if you get not your selves and them timely into this House, where and no where else there is safety.

The general means is implyed in the word making, which speaks stirring and action. As God the Father hath made his Son Jesus 1 Cor. 1. 30. Christ unto believers, wisdom, righ­teousness, and sanctification, and redemption. So he that by faith in Christ, which works by Love, makes God unto himself all that to him, which in all estates may give him comfort, and satisfaction, his King, Lord, Husband, Father, Pro. 13. 4. Sheapherd, Son, Shield, Comfor­tress, Hiding-place, Habitation and 21. 25. Portion: You that have as yet no such portion in God, arise and be doing. The Soul of the Sluggard [Page 139] desireth and hath nothing, because his hands refuse to labour; but the Psal. 36. 8. soul of the diligent shall be made fat. Such shall be abundantly sa­tisfied with the fatness of God's House: and he shall make them drink of the Rivers of his plea­sures. Wherefore do they spend Money for that which is not Bread, and their labour for that which sa­tisfieth not? Heathens were wont to say, the Gods sell good things to Men for Labours.

True it is, all Men are alwayes Psal. 106 19. Hos. 8. 11. 10. 1. 13. 2. making. We read of many that have made, and do make wofull work. They made a Calf in Horeb. Esay 59. 7. Ephraim hath made many Altars to Sin. They have made goodly Ima­mages, zech. 7. 12. Molton Images of their Sil­ver and Idols, according to your own understanding. Their Feet Heb. 2. 15. run to evil, and they make haste to shed innocent blood. They have Mat. 15. 6. made their hearts as an Adamant Stone. Woe to thee that puttest thy Bottle to thy Neighbour, and [Page 140] makest him drunken. We have 1 Tim. 1. 19. made Lies our refuge. Ye have made the Commandment of God of none effect. By the Tradition ye Pro. 14. 9. have made my House a Den of Thieves. Some having put away Acts 23. 13. Faith and a good Conscience, con­cerning faith have made shipwrack. Fools make a mock of sin. Such Rev. 22. 15. kind of making makes Men meet to be made partakers of the Inhe­ritance of the Devil, and his An­gels in blackness of darkness for ever.

Another manner of making is required of them that would have God to become their Habitation. Ezek. 18. 31. Jer. 18. 11. Cast away from you all your trans­gressions, whereby ye have trans­gressed; and make ye a new heart, and a new spirit: return ye now Luk. 3. 4. every one from his evil way, and make your ways and your doings good; Prepare ye the way of the Heb. 12. 13. Lord, make his Path streight. Make straight Paths for your Feet. Make the way of the Gospel easie for 2 Pet. 1. 10. [Page 141] you. By the diligent Obedience, give diligence to make your Call­ing and your Election sure.

More particularly consider, what they that want a House, and hear of a good one to be had, do, and do likewise.

1. They are sensible of, and lay sadly to heart their misery there­by. What comfort can that Man have, that hath Meat, Drink, and Cloaths, and Silver, and Gold, and Jewels; if with these he hath not a House to live in? And such a House as can keep him, and what he hath, dry? A Housless Man is exposed to unsufferable evils, to all the injuries of Heaven and Earth; in the Day the draught consumes him, and the frost by Night, and all his Sleep departeth from his Eyes.

2. They consider how happy they are that have a House, and such an one as hath been descri­bed for properties, furniture, con­veniences; and how happy them­selves [Page 140] [...] [Page 141] [...] [Page 142] should be, if they had the same.

3. The desire of your Soul is carryed earnestly after this Happi­ness, and they express their de­sires both by enquiring of them that have, how the House they have heard of may be had, and requesting them that have interest in the owner and disposer of it to befriend them in speaking a good word for them, and also making and putting up their supplication themselves to him, to vouchsafe this favour to them.

4. They are contented to pur­chase, or take it at any rate with­in their power, are willing to come up to the full price or rent de­manded.

5. They put themselves into the way, that leads to this House, with the Price in their hands, (as those Judges 16. 18. Lords are said to go to Delilah.)

6. They are careful to qualifie themselves, so as to be made meet to enter into the House, and dwell [Page 143] there. We read of a prohibition to suffer any that are blind and 2 Sam. 5. 8. lame to come into the House of Es. 4. 2. David. Nor might any enter into Ahasuerus Gate cloathed in Sack-Cloath.

7. They are ready to enter into Covenants and Bonds, and an Oath too if need be, to perform Condi­tions that are required by him that owns the House, and must give them possession of it.

1. All this must be done by you that are out of God, that he may become your Habitation. See and Jer. 2. 19. know that it is an evil and a bit­ter Eph. 2. 12. thing to be without God in the World. You have no Union nor Communion with Christ, the Spring of all spiritual and everlasting bles­sings. You are separate from his body, in which only he commu­nicates his grace. You have no Interest nor Portion in the goods promised by the Covenant of grace; are without all hope of salvation while in that condition. You are Mal 2. 2. [Page 144] subject to the wrath and curse of Psal. 69. 22. God, your very blessings are curses, your Table is a snare, and that which should be for your welfare, is a trap: Not only the corporal but spiritual food, even the con­secrated Elements which you re­ceive. Every Creature is your e­nemy, and seeks your ruine; yea, all things work together to effect it. You are every moment in dan­ger of dropping into Hell; out of Esa. 10. 3, 4. which there is no Redemption. And what will ye do in the Day of Mat. 13. 30, 42. Visitation, to whom will ye flee for help? There is no help for you out of me. They shall be bound up and tyed together as bundles, and cast into the Furnace of Fire; there shall be wailing and gnashing of teeth. You may seem to your selves, and others to be in a good condition, because you have the World at will, and are perhaps civil and ho­nest; yea, and formally religious like the Laodicean Angel. Thou Rev. 3. 17. sayest I am rich, and increased [Page 145] with goods, and have need of no­thing; and knowest not that thou art poor, and blind, and naked.

Apprehend these, as the Offi­cers of the Children of Israel did, when Pharaoh denyed them Exod. 5. 19. Straw, To be in evil case, be affli­cted, Jam. 4. 9. make these miserable, so the word signifies. Go too now 51. ye rich Men, weep and howl for the miseries that shall come upon you. Though a sinner do evil an Eccl. 8. 12, 13. Hundred times, and prolong his Days, yet surely I know that it shall go well with them that fear the Lord, which dwell in him. But it shall not be well with the wick­ed, whose Habitation the Devil is, whom they serve, and with whom they shall shortly dwell in his in­fernal House to all Eternity. Mean time their judgment lingereth not, 2 Pet. 2 3. and their damnation slumbereth not, but is coming Post-haste to Psal. 140. 11. meet them. Evil shall hunt the Violent Man to overthrow him. The punishment which he hath deserved [Page 146] for his persecution, shall persecute him, until such time, as like unto a Beast forced to some City, he fall and perish. Be sure your sin will Numb. 32 23 finde you out. The wrath of God is revealed from Heaven against all Rom. 1. 18. Ungodliness, and Unrighteousness & 2. 8, 9. of Men, who hold the truth in un­righteousness; indignation▪ and wrath, tribulation and anguish up­on every Soul that doth evil. The Psal. 9. 17. wicked shall be turned into Hell, and all the People that forget God. Upon the wicked he shall rain 11. 6. snares, Fire and Brimstone, and an horrible Tempest; this shall be the Portion of their Cup. Say to thy Rom. 7. 24. self, Is this my portion? O wretch­ed Man that I am, who shall deli­ver me out of this dark and dam­ned estate? If Paul cryed out so lamentably, because of the rem­nant of natural corruption, which was as grievous to him, as if a dead-body had been tyed to him, and he compelled continually to carry it about with him, What [Page 147] cause have I to lament, that am in the state of corrupt nature, and gall of bitterness? Till Men have this knowledge, and sense of their misery, in being out of God, they are not so much as called to come Mat. 11. 28. into him.

2. See and apprehend how hap­py you should be, transcendently happy, had you a God to dwell in, Jehovah, David's Refuge, the most high. The Psalmist having signified the happiness of those People that were to enjoy health of Body, abundance of Fruit, Heards and Flocks of strong Cat­tel, and publick Peace, Corrects himself, concluding his enumera­tion with this gratulatory Epipho­nema, or pleasant ending; Yea, Psal. 144. 2. to the end. happy is that People, whose God is the Lord. And so Moses, after ce­lebration of Gods great goodness to Israel, in being a most glorious and powerful protection unto them. In dispossessing their Enemies, and Deut. 33 26. to the end. bringing them into their Land, He [Page 148] elevates their happiness, and cele­brates their exaltation above all other People, in having the Lord for their God and Habitation. If God be for us, (he is so far for Pro. 8. 31. to the end. all them that are in him his hous­hold of faith, the Lord taketh my part with them that help me) Who Psal. 118. 7. can be against us? None to hurt Rom. 8. 28. us, all things co-operate for our good, Afflictions, Sin, Satan, All. If it sounds harsh to say sin turnes to our good, certainly it turnes to our good, if the Christian riseth with greater shame and hatred of it, after his fall. Put not your trust in Princes, nor in the Son of Psal. 146. 3, 5. Man, in whom there is no Salva­tion; happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God, who hath him for his Habitation. Blessed is the Man whom thou choosest, and causest to approach unto Thee, that 65. 4. he may dwell in thy Courts; We shall be satisfied with the goodness of thy House. Let your judgments [Page 149] be throughly convinced, that the happiness of Man lies in the en­joyment of God, and that it can never be well with you▪ till you have possession of this resting place, and that then your happi­ness will be superlative.

3. Let your desires be carryed after God, vehemently and con­stantly, like the desires of a hun­gry thirsty Man after Meat and moysture, whom nothing of any other kind will satisfie; And like Luk. 1. 53. the desire of an Infant, after the Milk of its Nurses Breasts, who Mat. 5. 6. will cry it self to Death, if it be Esay 44. 3. kept from it. Many promises are 55. 1. made to such desires. Such an af­fection Rev. 22. 17. we finde to have been in the People. The desire of our Soul Esay 26. 9. is to thy Name, or to the remem­brance of Thee; with my Soul have I desired Thee in the Night. As the Hart panteth after the Water Psal 42. 1, 2▪ brooks, so panteth my Soul for thee O God! My Soul thirsteth for the living God. When shall I come and 73 2 [...] [Page 150] appear before God? Whom have I in Heaven but thee? And there is none upon Earth that I desire be­sides thee. Let the same inward, earnest, constant affection be in you, and express your desires, asking the way to this House, as those re­turning Captives did, with their [...] 45. Faces thitherward: And as those punctually pierced sinners did, Men and Brethren, &c. And as the ter­rified Jaylor: Sirs, what must I do to be saved? Yea, do as Simon Magus did, pray them that have interest in the Lord to pray for you. Yea your selves take with you words, and turn unto the Lord, saying, take away all iniquity, and receive us graciously. Hos. 14. 2.

4. Because this House cannot be had but by buying, nor any of the goods of it. Take our Saviour's advice. I counsel thee to buy of Rev. 3. 18. me Gold, tryed in the Fire, that thou mayest be rich, and white Ray­ment that thou mayest be cloathed: Come ye, buy and eat; yea, come, [...]say 85. 1. [Page 151] buy Wine and Milk: to buy, is pro­perly Gen. 23. 9. to get a Commodity, by gi­ving the due price of it: thus this House cannot be bought, nor any spiritual gift. Thy Money perish with thee, because that thou hast thought, that the gift of God may be purchased with Silver. But to obtain a thing by other means, as to part with something for it, or by pains and labour, is in Scrip­ture phrase, buying. Thus Paul Phil. 3. 7, 10. was contented to part with any thing, how dear soever, and to be at any pains to gain Jesus Christ: and so must you, if you would gain the most High for your Habita­tion. Many there are that think this House not worth the cheaping, bid nothing for it: God is not in Psal. 10. 4. all their thoughts. They will part with nothing, no not with the beast­liest lusts, be at no pains at all for God. If he and Heaven will be had for nothing, without any la­bour, perhaps they would accept thereof; but upon any harder term [...], [Page 150] [...] [Page 151] [...] [Page 152] you may hear them bidding God depart from them. Job. 21. 14.

Others there are that bid seem­ing fair, but will not come up to the price. This did that young Ruler, he yielded obedience to the Commandments of the second Ta­ble, Mat. 19. and his Obedience was Uni­versal and constant; and more than this, he proffereth his desire to know, and do more. The five foolish Virgins did more than he, they kept themselves undefiled from the World, made open profession of Christ, had faith and convicti­ons to keep their profession alive; nor was their profession idle, they performed Christian duties, fre­quented Gospel-Ordinances; their Companions were Christ's, whom as they owned, so sought after: and finally expressed their earnest desire of saving grace. Those Hy­pocrites Esay 58. of old seem to bid more than these. They sought God di­ligently, and constantly delighted to know his ways; practiced good, [Page 153] were stedfast to their Principles, faithful to their profession, desired to be guided and counselled by God; took delight in approaching to him; afflicted their Souls with fasting. Judas left all to follow Christ, continued long with him in his temptation, preached the Gospel zealously, and so demean­ed himself, that none of his fol­lowers had any suspicion of his Hypocrisie.

Qu. What was wanting in these Chapmen, that bid thus fairly for this House, and went without it?

Answ. Three things, which you must bring to make up the Price of this Purchase, or fare as they did; Namely, 1. Poverty of Spi­rit, they came with Money: You must come without, or go without. Come, buy without Money, and with­out Esay 55. 1. Price. He that hath no Money, Come; apprehend your selves in the prodigals condition, in extream want of grace, and in debt to di­vine Justice ten thousand Talents, [Page 154] and utterly unable to pay one U­nite. To such a Chapman will the Luk. 15. 14, 16. Lord look and hearken. For thus Esay 66. 2. saith the high and lofty one that inhabiteth Eternity, whose Name is Holy; I dwell in the High and Holy Place with him, also that is & 57. 15. of an humble spirit. And to be sure he dwelleth in God, in whom God dwelleth. Blessed are the Poor in Spirit, for theirs is the Kingdome of Heaven. 2. Self-denyal. If Luk. 9. 23. any Man will come after me, let him deny himself. Christ was go­ing unto his Fathers Bosome, (he John 1. 18. was there always;) they that go af­ter him, must needs go in thither: this only self-denyers do, who for­sake the motions of their own cor­rupt reason and will, loath what­soever Gal. 5. 24. is lovely to Nature, that will hinder them in the course of godliness, mortifie the old Man, crucifie the flesh, with the affections Luk. 14. 26. and lusts; yea, dispose themselves to hate, even their neerest kindred; in case the love of them be incom­patible [Page 155] with the love that is due Acts 20. 24. [...]o Jesus Christ. Nor is their life [...]ear to them, nor dare they do that which they do, but suspect is [...]ispleasing to God. Many have written divinely upon this subject. Mr. Baxter incomparably.

4. An intire resignation of the whole heart to Jesus Christ. Take my Yoke upon you, and learn of Mat. 11. 29. me, and you shall finde rest for your Souls. Yield and submit our selves we must, both actively and passively.

5. Get into the way that leads unto this House. I am the way Joh. 14. 6. (saith Christ) No Man cometh un­to the Father, but by me. The way to get into Christ, is, by a lively faith, denying our own righteous­ness, and rolling our Persons, Souls and Bodies upon the Person of Christ, God and Man, and upon his merits and righteousness, and upon the promises made in him, for remission of sins and salvation; receiving him not only, as a Savior, [Page 156] but also as a Lord; as willing to be ruled by him, as well as to be sa­ved. If you finde it difficult to do this, do as that poor Man did, Who cryed out, and said with tears, Mark 9. 24. I believe, Lord help my unbelief.

6. You that are yet in a state of nature, blind and lame, and worse cloathed than with Sack - cloath, and so unmeet to be admitted in­to this House; Anoint your Eyes Rev. 3. 18. with Eye-Salve, that you may see. Acts 14. 18. You know of whom you may have it, and have faith to be heal'd of your lameness; as that Cripple from his Mothers Womb had, in whom the Spirit of God had in­fused some seeds of Faith: which Paul conceived by Revelation. And cast away those filthy Gar­ments Esa. 30. 22. that are upon you, as men­struous Clothes; saying, get you Zech. 3. 3, 4. hence, and put on other Apparel; The new Man, which after God Eph. 4. 24. is Created in Righteousness, and Holiness of Truth.

7. Nor do you stick at any en­gagements, [Page 157] or obligations, or oaths required of you; but freely enter into any that shall be put upon you, by him who cannot impose any thing, but what is holy, just, and good; And resolve to keep them. I have sworn, and I will Psal. 119. 106. perform it, that I will keep thy righteous Judgments.

Thus do, and you shall not fail to finde the Lord to be, what a House, and all desirable Furniture and Conveniencies, can be unto you.

THere is yet one thing more required of you, that would make God your habitation, viz. That you make your selves his habitation. He will not suffer any to dwell in him, who freely do not suffer him to dwell in them, in all the Scriptures we quoted out of the Apostle John's first Epistle, Characterizing them that dwell in God. We finde the 1 John 3 24. dwelling to be mutual. If there­fore 4. 13. you desire to dwell in God, serve his desire, which is, that he 15. 16. may enter and dwell in you, in [Page 160] your whole Man, in all the facul­ties of your souls, mind, will, af­fections, memory and conscience, and in all the senses and members of your Bodies, Eyes, Ears, Mouths, Hands, Feet. But especially he craves the heart, My Son give me Prov. 23. 26. thy Heart, and let thine Eyes ob­serve my Ways. The heart first, and then the Eyes. Lift up your Psal. 24. 7, 9. Heads O ye Gates, and be ye lift up O ye everlasting Doors, that the King of Glory may come in. Mens hearts are compared to Trap-doors, the lifting them up is the opening of them. They must be lift off 1 Joh. 2. 16. from things of the World, from the things below, and be lift up to things above. Set your affe­ctions Col. 3. 1, 2. on things above, not on things on the Earth. See how earn­est the Lord Jesus is with you to give him entrance. Behold, I stand at the Door and knock, if any Man hear my Voice, and open the Rev. 3. 20. Door, I will come in to him, and sup with him, and he with me. Read [Page 161] Cant. 5. 2—7. and observe the se­veral degrees, by which this Door comes to be opened unto him. Now Prov. 10. 10. because it is not every heart, that is fit to entertain God. The heart of the Wicked is little worth. The Query will be, what manner of heart it is, that God is willing and desirous to dwell in. Our Sa­viour resolves the Query, It is an Luk. 8. 19. honest and good heart. For only such a heart is good soyle, fit for the good Seed of the Word to fall into, and God comes into the heart with his Word.

Qu. What is an honest heart, and what makes it so?

Answ. That is an honest heart, 2 Cor. 8. 21. That provides for things comely before God and Men. It was ho­nestly said of those Israelites to Moses: Go thou neer, and hear Deut. 5. 27. all that the Lord our God shall speak unto thee, and we will hear it, and do it. They have well said, (saith God) all that they have spo­ken, but O that there were such an [Page 162] heart in them, that they would fear me. The fear of God is the prin­cipal grace that makes the heart honest. And then a Man fears God when, distrustful of his own insuf­ficiency to do any thing that God requires, he is studious and wil­ling to give up himself to Christ, to be taught of him, and enabled by him to do all the will of God.

A good heart is described, and Acts 10. 33. set forth in Scripture, by sundry 2 Cor. 8. 8. Names and Epithites; namely, new, broken, single, whole, pure, perfect. And although it be true, that he that hath one of these, in truth, hath all, they are all one; Yet because each of them requires a several notion to open it, and because some can better discern of one, than of another, it will be needful to speak a word or two to each of them. Ezek. 36. 26.

That is a New heart which is fur­nished with a new spirit; that is to say, new dispositions, inclinations, [Page 163] and habits; It's called new, be­cause it's opposed to the old spi­rit, that of the World, and of the Devil, who by breathing on Men makes them go an end into old courses; And because its ever fresh and green, and comfortable to them that have it.

That is a Broken heart, which is Acts 2. 37. smitten and pierced with remorse 2 Cor. 10 4, 5. for sin, broken down and brought low, all high thoughts laid flat Hos. 14. 3, 8. and level, Broken off from the Jer. 4. 3. wayes of sin and stubborness in pursuit of those wayes, Broken up as fallow ground, made soft, and tender, as Josiahs was.

That's an open heart, which is enlightned to see our estate by na­ture, Acts 16. 14. and bewail it; And to see comfort in Christ, and rejoyce in it; To have it also enlarged to­wards God's faithful Ministers, as Lydia's was towards Paul, and his fellow-labourers, who constrained them to come into her House, and abide there; as also to run the Psal 119 3 [...]. [Page 164] way of God's Commandments.

A Single heart is opposed to eye­service, Col. 3. 22. 2 Cor. 1. 12. & 2. 17. Psal. 12. 2. and to carnal wisdom, and to double mindedness, and to guile.

A Whole heart is a willing heart; John 1. 47. Psal. 110. 3. Jer. 17. 5. Hos. 10. 2. Jer. 5. 23. when we are willing to a thing, (we use to say with all our hearts;) It's opposed to a heart withdraw­ing it self, and to a heart divided, willing to lay hold on God, and the World too, and that fulfilleth not to walk after God.

That heart is pure, that suffers no sin to abide in it, without dis­allowance. It being both against 1 John 3. 3. the judgment and will, and when after falling into sin, there is a speedy rising again with self-ab­horring.

1. A Perfect heart includes inte­grity, and uprightness. The heart is then intire, when it is sanctified throughout, and when there is a study and desire to attain per­fection of degrees, and a readiness to do all whatsoever God calls [Page 165] for, and a constant holding unto God, Following hard after him, Keeping race with him. And it is then upright, when it is solid and true, great, just; and when it is led by a right rule, and aimes at a right end.

Such a heart as this God loves and dwells in, and if you provide such a dwelling place for God, he will be your dwelling place.

Qu. But is all this, or any of this, in the power of meer natural Men; Such as you have been all this while perswading and advi­sing to do? Is it not severally taught and held, that no Man can do any thing to help forward, or further his own conversion? Is it not a truth that no natural Man hath any desire of grace, or of the means of grace, never thinks of it, because he is dead in trespasses and sins, and how can a dead Man desire Life? or use any means to attain it? Nor when God by his Word makes offer of his grace, can he [Page 166] perceive it? Nor when he doth by God's Word and Spirit, beginning to enlighten him in some measure to perceive it, is he able to im­brace it? Because wisdom of the flesh is enmity against God, and because he is under the power of Satan? And is not the Religion of 2 Cor. 3. 5. the Papists convinced of gross error for teaching that the natural man, is able both by his free-will to pre­pare Phil. 2. 13. himself for grace, and to ac­cept of grace when it is offered: Yea to desire it, like the Man that lay in the way to Jericho half Iohn 15. 5. dead; yea, and to do some good works.

If all this were true, yet it hin­ders not; but that God's Ministers may and ought to call upon natu­ral Men, to do what they can to reach forth their utmost towards grace, for the obtaining of it. Hear ye deaf, and look ye blind, that ye Esa [...] 42. 18. may see. Some power they had, which they are commanded to ex­aert and act, and they are reproved [Page 167] for not doing what they could. Ye Hypocrites, ye can discern the face of the Skie, and how is it that ye cannot discern this time? Yea, and why even of your selves (That is, your own Conscience dictates to you so many proofs of God's Luk. 12. 56, 57. truth, and God's Kingdom being set forth so clearly unto you, by so many marks and tokens:) Judge ye not what is right? that is to say, that I am the Messias you have so long looked for. They had there­fore power to judge of the Visi­tation of Grace, and God's King­dom, and in the Verses following, they are told they neglected the time of God's patience. It would befall them as a Debtor, who suf­fers himself to be imprisoned, af­ter wearying out his Creditor, name­ly, that they should finde no more grace or pardon at his hands. Seek Esay 55. 6. ye the Lord while he may be found, call upon him while he is neer.

Nor ought Nature to be laid o­ver-low, Grace is Nature's per­ction: [Page 168] what does it but repair the decayes of Nature? Nature is the matter, and Grace the Forme of God's Kingdom, both in Earth and Heaven. It Figures and Form­eth Nature to the Image of God. Moreover, this is the way of God's exhibiting grace, there is a necessi­ty of Natures concurrence. First, this must precede, as we are taught to pray for our daily bread, before forgiveness of sins. God cannot save an unwilling Man, the will being uncapable of force and vio­lence, and all possibilities divine are carried on in an ordinary way of Man's industry; who must there­fore carry on himself as far as he can: which whoso doth not, hath no ground to expect common grace. He that doth, may expect to re­ceive supernaturals common; And he that abides with God in these, may probably expect supernaturals special.

Qu. What are the abilities which Nature may, and must reach forth [Page 169] in the pursuit of saving grace?

Answ. She may and must ap­prove the good ways of God: More purity of Principles being left in Mans mind and conscience, than in his will and affections. That devilish Sorceress could say, I see and allow, and like that which is good and honest, though I pur­sue and practice the contrary. That sentence and principle pres­sed by our Saviour. All things Mat. 7. 12. whatsoever ye would that Men should do unto you, do ye unto them: was the Posie of an Hea­then Emperour. 2. She may and must assay and make after, Lift at the Commandments of God, as a blind Horse having heard a noise, hath been seen to lift up his head, and turn that way where the noise came. And a Child being com­manded by his Father to reach a thing which he cannot, will put to the little strength it hath, and tug at it, to remove, bear, and bring it. 3. Matter of duty and [Page 170] obedience may be done by a na­tural Man. They did well that 2 Pet. 1. 19. took heed to the Word, as to a light, shining in a dark place, though the Day-star was not yet risen in their hearts. There is no outward exercise of Religion, but we finde graceless hypocrites have been con­versant in them, even afflicting their souls, and fasting frequently, and Esa. 58. 3. praying on such Days very servent­ly. And this is that which God's Ministers are bound to press upon Men, that are in a natural condi­tion, to do matter of duty, to set themselves as objects of the spirit of God, attending upon Divine Ordinances. As a neglected Cour­tier sets himself in the Kings sight, standing and waiting where he u­sually passeth; and there humbly faces him. It is observed that the Ezek. 1. 12. Spirits out-goings are only upon such as face him. He goes right on, and turns not as he goes. They must do as Esther did, who esteem­ed her self as lovely as she could [Page 171] in the Kings sight, set her self in the best dress she had, as an object of the Kings call: and see what good success she had by so do­ing.

Qu. How far doth nature qua­lifie her self for grace when she reacheth forth her abilities as far as she can?

Answ. 1. Morally God took oc­casion from Ahab's humiliation to spare his life, when upon hearing of Elijah's words he rent his cloaths, put Sack-cloath upon his flesh and fasted, and lay in Sack-cloth and went softly, seest thou (saith God) unto the Prophet, how Ahab hum­bleth himself before me? because he humbleth himself before me, I will not bring the evil in his Days. So he took occasion from what those noble Bereans did, in bringing their Bodies to publick Assembly, take­ing the heads of Paul's Sermons; and examining the Notes they had Acts 17. 11, 12. taken by the Scriptures, to work effectual faith in them. 2. Passive­ly [Page 170] [...] [Page 171] [...] [Page 172] a Man makes himself an object of the grace Life: a handle for the Spirit to lay hold upon, when he harps upon the string of his mi­sery: Cries out of his sin, implores mercy, and waits for grace in the use of means. And it is not only possible that he may be translated out of the state of nature into the state of grace, but probable he shall be so. The Gospel being the mar­ket of grace, he that goes to buy there without Money, it's probably he may be furnished to his mind. As they that lay at the Pool of Esa. 51. 1. Bethesda, waiting for the moving of the Water, were in fair proba­bility to be healed of their Di­seases. The Scribe that answered John 5. discreetly, was not far from the Kingdom of God. If there be no Luk. 12. 34. certainty of obtaining saving grace, yet this should not discourage any natural Man, from doing their ut­most, James 5. 7. for the obtaining of it, no more than the Husband-man is dis­couraged from Plowing & Sowing, [Page 173] because he is not certain he shall have his seed again. No more is the Merchant sure he shall have his Ship come home laden with goods: yet he ventures, and so do all that trade for earthly commodities. The Argument, or motive to pains-ta­king, from a peradventure, or may be, hath a force in it. 2▪ Tim. 2. 25, 26. Dan. 4. 27. Joel 2. 14. Zeph. 2. 3.

They that neglect to use the means are sure to perish, and such are most Men in these last Days, who embezzel Nature's abilities, make her poorer than she is, strip her naked, even of common Prin­ciples. Sensual livers, that drown all in Belial manners, and having stifled Conscience, give themselves over to work all uncleanness, with greediness; live as if they had no God to serve, no soul to save, or as if their souls served only, as the souls of Swine, to keep their Bodies from putrifying.

They that are less licentious, and [Page 174] lead a civil life, are generally pro­digiously sloathful, work not at all, or not with half their might: as if grace and glory were not worth the while to labour for. Now them that are such, we command, and exhort to be impatient of a natu­ral condition, to look upon grace, as lovely, and the Mother of de­lights.

Thus saith the Lord God, O ye Ezek. 44. 6. House of Israel, let it suffice you of all your abominations. It is now 1 Pet. 4. 3. even time to turn over a new leaf.

[Page 175]Let possibility and probability put you upon straining your selves with all your strength for the im­proving of Nature in her abilities, and prove me now herewith saith the Lord. If so, the common grace I have given you to actuate nature, I will not also add sanctifying sa­ving Grace.

Yea, let me assure you, that if you finde in your selves, a valuing of an estate of Grace in your selves, above all earthly things, and a ve­hement and constant desire to have admission into God's Grace and savour; and that not only for the benefit and comfort it brings with it, but for the beauty and excel­lency it brings with it also, at least you would, and wish heartily that it were the ground of your desire, and if withall your purpose and resolution be to persevere in the use of all the means appointed, to bring you to this estate.

God hath begun a work of Grace in your Souls, which he will perfect [Page 176] and you are in the number of those thrice happy People, whose habi­tation the Lord Jehovah is. With Phil. 1. 6. whom we are next to deal.

And first with those whose ha­bitation, 2d. Sort. God, is sure enough, but they have no comfortable assurance that he is so, Cannot say, as Da­vid here in my Text, He is my refuge. I say, they are not com­fortably assured, for there are none whose habitation the Lord is, are utterly without all assurance. Cer­tainly the Lord is theirs, that he dwells in them, and they in him: but many of them know not that they have this knowledge, and some of them deny it; yea, con­ceive and conclude that they are out of God, and as far from him as Hell from Heaven. That it's possible for Men to know a thing, and not to know they know it, yea to deny that they know it, appears by these words of Thomas in the name of all his fellow Dis­ciples to our Saviour, who had as­sured [Page 177] him, that Whither he went, John 14. 4, [...]. they knew, and knew the way, Lord we know not whither thou goest, and how can we know the way? They knew both, but they knew not that they knew either. And that Men in the state of Grace, and abiding in God, may be so far from any sensible and comfortable assu­rance of their interest in God, of his love and favour towards them, that they may seem to be assured of the contrary, apprehend him as their mortal Enemy, appeares by those words of Job. He teareth Job 16. 9, & 13. 24. me in his wrath, who hateth me, Mine Enemy sharpeneth his Eyes upon me. Wherefore hidest thou thy face, and holdest me for thine E­nemy?

Now the Grounds and Reasons why many precious Souls have such doubts and feares, and are apt to pass such a sad conclusion against themselves, that they are without God, are many. Two of them, we will mention and answer: in which [Page 178] the rest are included and compre­hended.

Obj. 1. They never entered in by the Door, this they make out, and put it on thus. No Man can dwell Eph. 3. 17. in God, in whose heart Christ dwels not by faith, coming to Christ and believing in him are all one. He John 6. 35. that cometh unto me, shall never hunger, and he that believeth on me shall never thirst. No Man is called to come to Christ, that is not throughly and truly humbled for sin. The Universal is restrained, Mat. 11. 28. Come unto me all ye that labour and are heavy laden.

You that labour in the Souls and Consciences, by a lively feeling of your sins, and terrour of God's Judgments due unto you for them. Such are intended, who being deep­ly sensible of their sins, and Satans Yoak, by panting and groaning under it. Now they never had any such deep humiliation, and there­fore have reason to question Christ's dwelling in them, and consequent­ly [Page 179] theirs in God, they never had this preparatory work.

To these Objections against themselves, and the work of God's Grace in them, I have these things to say. 1. By way of Concession, that sound humiliation arising from the sight and sense of sin, and ap­prehension of Divine wrath is ne­cessary, to qualifie Men for com­ing to Christ. They that be whole, Mat. 9. 12, 13. need not the Physician, but they that be sick. I came not to call the Righteous, but Sinners to Re­pentance (sensible Heart-smitten, affrighted, Soul afflicted-sinners.) The Son of Man is come to seek, Luk. 19. 10. and save that which was lost. Them who see and feel themselves quite undone and lost, by reason of their sins. The Lord hath anointed me Esay 61. 1, 2, 3. to preach good tidings unto the meek. He hath sent me to binde up the broken hearted, to Proclaim liberty to the Captives; The open­ing of the Prison to them that are bound, to comfort them that mourn. [Page 180] Till Men be thus humbled, they Numb. 21. 9. will not care to come to Christ, nor have desire of him, nor prize him, and be willing to part with Phil. 3. 7, 8. any thing for him. Paul profest he was willing to part with all to win him, counted all loss and dung for him. What alone, was this Paul? one that had so deep a sense of his sins, that he counted himself the chiefest sinner in the World. No Man can believe the Gospel, till the Law hath wrought Repen­tance in him, the foundation where­of is a deep sense and sorrow for sin; Nor will Men hold Christ with any retentiveness, if this were not first wrought in them.

If Men be not weary of Sathans Yoak, they will soon be weary of Christs. Want of humiliation is Rom. 3. 20. 7. 9. Gal. 3. 10, 24. the cause of all Apostacy. And therefore there is great need that Ministers preach and press the Law to bring Men to a sight and sense of their sins. Which is so far forth a blessing, as it is necessary to drive [Page 181] us to Christ. To shew us how wretched we are without him, to make us pant and groan, and mourn after him. They erre, that hold that Men are fit enough without any such legal terrors preceding, that never felt their hearts broken, to come to Christ to dwell in God. As there is no natural birth with­out some precedent pains of tra­vel in the Mother: So neither is there any spiritual birth, without some such in the Child. God hath ever used to take this course to cast down sinners, to lay them as low as Hell, convincing them of their dark and damned condition, giving them the spirit of bondage Gen. 3. 8, 10. to fear the Vengeance of Eternal Fire due to them, and then to e­rect Acts 2. 37. 9. 6. 16. 29. and comfort them; And so by the Suburbs of Hell, to bring them to Heaven. Thus he dealt Rom. 8. 15. with our first Parents, and all along 1 King. 19. 11, 12. downward to this Day. As the great and strong Wind renting the Mountains, breaking in pieces the [Page 182] Rocks, and the Earth-quake, and Ezek. 37. 4—7. Fire went before the still small Voice; And the noise and shaking Rev. 14. 3. before the Resurrection of the dry bones; and a Voice from Heaven, as the Voice of many Waters, and Jer. 4. 3. Hos. 12. 10. as the Voice of a great Thunder, more terrifying and distinct, before the Voice of Harpers, harping with their Harps; and as plowing pre­cedes sowing, and the Needle the Thread, and melting the Mettle before the casting of it into a new form: So must humiliation pre­cede regeneration. Woe to them that being laden with many sins, feel them light as a Grass-hopper, that have sworn a thousand Oaths in their ordinary discourse, have told a thousand lies in their ordi­nary jesting, officious, pernicious, committed prodigious filthiness frequently with themselves and o­thers: Have made the Lord's days the Devil's, by going their own wayes, Finding their own plea­sure, speaking their own words, and [Page 183] can carry all these, with a thou­sand 1 King. 21. 4. more Omissions, as well as Hos. 7. 14. Commissions, with as much ease Prov. 1. 22. 2. 14. 10. 23. as Sampson did the Gates of Gaza. When light outward crosses are heavy to them, and make them Psal. 62. 4. howle; yea, they can make a sport of sin, delight to act it: Make themselves and others merry, by boasting of it, glorying in their shame. These Men shall finde one Phil. 3. 19. Day every of their sins, which they feel so light, to be heavier than a Mountain of Lead; when they shall Rev. 6. 16. call to the Mountains to fall on Rev. 18. 7. them, and the Hills to cover them, and the more pleasure they have felt in any sin, the more sorrow and torment shall be given them. Woe unto you that laugh now, for Luk. 16. 25. 6. 25. ye shall mourn and weep. Son, re­member that thou in thy life time receivedst thy good things, but now thou art tormented. Every idle, and much more, every evil word shall be an unsufferable load upon their Consciences to all Eternity. [Page 184] Unless voluntary humiliation, be­fore they come into that place of torments, prevent it. As for you Mark 10. 49. that feel your sins pressing you as low as Hell, take comfort in this, that you are in the way to conver­sion. Zech. 12. 10. And I may say unto you, as the People to the blind Man, be of good comfort, Christ calleth thee. There is a fountain opened With 13. 1. for sin, and for uncleanness, for them that can mourn over him, whom they have pierced.

2. By way of Correction, though all before Conversion are humbled, yet all are not so in a like degree. They that have been notorious wicked livers. Such as Manasseh 2 Chr. 33. 12. was, must be humbled greatly, as he was. So they that killed the Lord of Life were punctually pier­ced. So the Jaylor, and Mary Magdalen, and those whom God means to bestow more than ordi­nary gifts upon, or to employ in great business for him, he humbleth deeply. Others that have been [Page 185] civilly educated, never guilty of any hainous, hideous crimes, but alway lived unblameable moral lives; These have the grace of Re­generation dropt insensibly into them, never feel such pangs, and terrors, and heart-breaks; nor know the time when God began to work upon them. These fearful doubting Christians, that I am dealing with, may, and ought to take comfort in this, that they cannot deny, but that they have been truly hum­bled though in a lower degree. It being the truth, and not the mea­sure that warrants sinners to come to Christ, and qualifie them for faith in him. He saith not, come unto me all ye that labour, and are heavy laden in such a degree. But all that labour, and are heavy laden in a true degree.

Qu. What is the lowest degree of true Humiliation?

Answ. It is that which brings Mat. 5. 3. him into the Beggars case, Blessed Esa. 66. 2. are the poor in Spirit, for theirs [Page 186] is the, &c. When is a Man so? Answ. When out of a sense of his own emptiness, and apprehen­sion of Divine Justice, to which they are indebted, he is wrought upon by God's gracious promises, to seek supply from Christ's ful­ness. As when a Man is extream poor, and knows himself to be so, having never a Penny in all the World, and owes a very great Summe, and that to such a one as will not abate one farthing of the Debt, but exact the whole; and for default of payment will cast him into Prison, there to lye and rot; nor has he a friend in all the World to help him, only he hears of a rich Man that is able to pay all he owes, who hath discharged the Debts of many in his case, but alass he dares not adventure for a good while, to go and speak with him, because he hath no interest in him. In this case he is exceed­ingly cast down, not knowing what to do, yet at last necessity forcing, [Page 187] he is resolved to go to him, and seek supply from him, relying wholly upon his goodness, having heard how mercifully he hath dealt with all that have so done.

Is not this thy case, poor de­spondent Christian? Hast thou not seen thy Soul totally empty of Grace, yet indebted to God Ten Thousand Talents, whose Justice thou knowest will exact the utmost Mite? do'st not thou see fulness in Christ, and all-sufficiency, that he is able to save them to the utter­most, that come unto God by him, to discharge their debt, were it ten thousand times greater? Though thou did'st not dare to go to him for a while, yet at last did'st ad­venture, being encouraged by what others in as bad a condition have found, and by sundry gracious in­vitations and promises, excluding none that have an heart to come. Upon which promises thou do'st in great humility roll thy Soul, and resolvest therein to rest.

[Page 188]Thus the Prodigal saw, an em­ptiness Luk. 15. 14, 22. in himself knew there was fulness in his Fathers House, was moved to go to him, trusting in his gracious disposition. So the Sy­rians, 1 Kings 20. 31, 32. Behold now we have heard that the Kings of the House of Israel are merciful Kings. Let us put Sack-cloath upon our Loynes, and Ropes upon our Heads, and go to the King of Israel, perad­venture he will save thy Life. So they put Sack-cloath upon their Loynes, and Ropes upon their heads, and begged their Masters Life.

Qu. How shall I know I have this poverty of Spirit?

Answ. By the signes of a poor Beggar. He is full of complaints to such as can relieve him, full of requests. No need to teach him rhetorick, Industrious to get main­tenance; out he will, though the Law be against it. The Belly hath no Eares. If he be blind, he will get some to lead him; if lame, he will get a Crutch to uphold him. [Page 189] He is more-over meek, patiently bearing checks and reproaches, con­tent to stay his leisure of whom he begs, and expects an Almes, full of observance also towards him, ready to obey his commands, trem­bling at his frownes, and greatly thankful, if he give him but a Crumb. And if he hath offended, is at no rest till his anger against him be appeased, and his favour and good will regained. Thou canst not but finde all these signes in thy self, in reference unto God, and therefore mayest take comfort in thy poverty. Add unto this a­nother sure evidence of true hu­miliation; namely, thou esteemest sin the greatest evil, and Jesus Christ the greatest good: put na­ked Christ in one Scale, and all the pomp and glory of the World in the other, and whether of these would weigh the most, in thy judg­ment and valuation?

Obj. But thou knowest not the time, when thy heart was broken [Page 190] and humbled. Ans. Suppose thou sawest a good Crop of Corn upon a piece of Ground, wouldst thou not think it had tillage good e­nough, though thou sawest not when it was broken up? Nor how deep the Plow went? The fruits thou bringest forth of holiness, righteousness, sobriety and charity, argue the fallow ground of thy heart to have had sufficient plow­ing. Though thou know not the time when, nor the means whereby this was done. Thou walkest not in the counsel of the ungodly; much less standest in the way of sinners, least of all sittest in the seat of the scornful: But thy de­light is in the Law of the Lord, and in his Law thou meditatest Day and Night. As thy affections are, such are thy words seasoned with salt, such as discover Grace in the Speaker, Minister Grace to the hearers, and thy conversation accordingly, and actions, such as become the Gospel. Herein thou [Page 191] exercisest thy self to have a Con­science void of offence towards God, and toward Men. Thou dost good to all, especially to the hous­hold of faith. Art ready to distri­bute, willing to communicate. Ye Mat. 7. 16, 17. shall know others by their fruits, do Men gather Grapes of Thorns, or Figges of Thistles? even so every good tree bringeth forth good fruit. Thou mayest and oughtest to pass Job 19. 28. judgment upon thy self, that cer­tainly the Root of the matter is in thee. That thou art a Tree of righ­teousness, Esay 61. 3. the planting of the Lord, wherein he is glorified. Herein is John 15. 8. my Father glorified, that ye bear much Fruit, so shall ye be my Dis­ciples. Ye shall shew your selves to be truly such, doing acts worthy of such a Title. And if you be in­deed Christ's Disciples, you need not question your dwelling in God.

Obj. 2. These Godly doubting Christians are so far from acknow­ledging any such fruits, or taking [Page 192] comfort in them, that they deny there is any good in them, any good fruit brought forth by them; They believe themselves, & would have you believe so too. That their Vine is of the Vine of Sodom, and of the Fields of Gomorrah. Their Grapes are Grapes of Gall. Their Clusters are bitter, their Wine of the poyson of Dragons, and the cruel Venome of Asps, instead of Deut. 32. 32, 33. good fruits. They will tell you your hearts, and tongues, and lives are full of evil fruits. Vain and vile thoughts, and idle, and un­gracious words, unprofitable, im­pious, and unrighteous actions. Fruits not tending to Life, but Death. That they are Trees not for fruit, but for the Fire. Corrupt Trees at best, whose fruit wither­eth, which have neither life, nor sap to bring forth any fruit unto Jude 12. God. Even like Trees after Au­tome. Yea, quite pluckt up by the Roots, quite cut off from the spi­ritual communion with Christ, the [Page 193] true foundation of life and grace. Or if they have brought forth a­ny fruit at any time materially good, the root, and manner, and end have been all naught, stark naught, worse than naught. They never did any thing for God, in obedience, and out of love to him, or with an intent to honour and please him thereby. Take them at the best, and it may be said of them, what was said of Israel. Hos. 10. 1. Israel is an empty Vine, he bring­eth forth fruit unto himself: They have been self-seekers, and self­dependers, and self-ascribers in all that ever they have seemed to do for God.

Answ. To this Objection I have these two things to say, 1. That it is possible for a Man to be in God, and yet to see no goodness at all in himself; nothing but evil, nothing at all to commend him to God▪ nothing but what may make him odious in his sight. The Cen­turion saw nothing of worth in [Page 194] himself; why Christ should come to him, or he to Christ. Though others thought him to be a wor­thy Man, and so reported him to be to Christ. And Christ himself gives testimony, not only he had true faith, but a great measure of it. I have not found so great Luk. 7. 6, 7, 9. faith, no not in Israel.

No more did the Woman of Canaan see any goodness in her self, she confesseth her self to be an Mat. 15. 26, 27. unclean Person; but Christ both graceth and gratifieth her, gives a very high commendation of her Heroical Faith. And what good­ness saw Paul in himself, when he said, I am a carnal Man sold un­der Rom. 7. 14. sin? Hear the Confession of our Holy Mother, and all her Ge­nuine Children. We are all an un­clean Esay 64 6. thing, all our righteousness is as filthy rags. We acknowledge that our Persons, and all our acti­ons, even the most praise▪worthy of them; namely, those wherewith we did thy service, are all conta­minated [Page 195] with abominable filth.

2. That it is an Argument of true goodness, to see little good­ness, much evil in thy self; If thou canst and dost bewail the absence of that, the presence of this, find­est a disallowance and deep dete­station of it in thy heart, and ma­kest continual resistance against it: Mourning for the want and ab­sence of a friend, argues truth of affection, and love to him. Thou wouldst not, couldst not grieve, be­cause thou art not good, if there were not in thee a love of good­ness. And the sight of so much sin in thy Soul, proves thee to have light in it. For whatsoever doth Eph. 5. 13. make manifest is Light. And thy sensibleness of the burden of thy sins tells thee, that thou livest much more, thy stirring and strugling to be rid of them, and the War thou makest against them. A dead man can neither feel, nor stir, nor strive: there is therefore spirit in thee, as well as flesh. For the Flesh lusteth [Page 196] against the Spirit, and the Spirit Gal. 5. 17. against the Flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. Every new Man is two Men. The two Armies in the Shu­lamite maintain civil broyles with­in her, as the two Babes did in Rebecca's Womb. This Combate with Corruption may comfort thee. Though still I must grant, that as there is natural life and conscience in the wicked, so common Grace may strive uneffectually in them. And the Spirit in the Godly does conquer their reigning sin, as well as strive: but not all their infirmi­ties. Saint Paul doth comfort him­self with this raising up his Soul, even to an holy insultation and triumphing. For after he had de­scribed Rom. 7. 14. to the end. the two contrary principles, the Combatants within him: the unregenerate and regenerate part, and the combate or conflict it self between them. That hinder­ing from the evil which he would [Page 197] do, and putting him upon the evil he would not do. This disappro­ving, and hating the evil which he did, and approving the good which he did not: he comforts himself in this, that he consented to the Law of God, delighted in it, that to will, to keep it perfectly, was present with him; and although he found a foyl given to the new man, captivated, which makes him make a miserable out-cry. Wretched man that I am, who shall deliver me from this Body of Death! that is, tyed to me, and which I am com­pelled to carry about with me, ti­red with the luggage, and poyson­ed with the stench. Yet through the Grace of God in Jesus Christ, I am filled with comfort, rejoyce, and triumph, as more than a Con­queror. I thank God through Jesus Rom. 8. 1. Christ our Lord. So then with the mind, I my self serve the Law of God, but with my Flesh the Law of Sin. I bless God for his Grace 2 Cor. 10. 3. in Christ, who doth not impute [Page 198] this corruption unto me to con­demnation. (But still that it is on­ly sins of infirmity, and not such as are inconsistent with spiritual life, which were in Paul, and are in all the Godly.) So though thou seest nothing but Flesh in thy self, if a Man may believe thee, yet thou walkest not after it, for though thou walkest in the Flesh, yet thou dost not fulfill the lusts of the flesh, followest not with consent the mo­tions of thy own natural corrupti­on. Thou sowest not to the Flesh: Gal. 6. 8. taking no other care, but to please thy carnal appetite; but on the con­trary, thou sowest to thy Spirit, imploying thy care and labour in obedience to the motions of the Holy Spirit, that thy will is to do, so thou canst say in sincerity, and this may be thy rejoycing, as it was Paul's.

Obj. But I am full of hypocrisie, 2 Cor. 1. 12. which Paul was free from; all the signes of hypocrisie, that I finde in the Bible, I finde in my self not one sign of sincerity.

[Page 199] Answ. What the Apostle saith of Sin in general, If we say that we have no sin, we deceive our selves; may be said of this sin of hypocrisie, if we say we have no hypocrisie, the truth of Grace is not in us.

Obj. But it's said of Israelites John 1. 47. indeed, that there is no guile in them. And they only are blessed, in whose Spirit there is no guile; therefore I have cause to conclude my self cursed.

Answ. These places must be un­derstood, Psal. 32. 2. as those where it is said. Whosoever abideth in him, sinneth not; whosoever is born of God, 1 Joh. 3 6. doth not commit sin, and his seed remaineth in him, and he cannot sin, because he is born of God. They Psal. 119. 3. also do no iniquity. The meaning is, they give not themselves over to sin; they sin not with full con­sent, they fall not into the pur­pose, though sometimes into the act of Sin. Sin reigns not in their mor­tal Bodies; that they should obey Rom. 6. 12, 14. [Page 200] it in the lusts thereof. It hath not Dominion over them.

Obj. But this Sin of Hypocrisie Reignes in me.

Answ. But that, it doth not, is evident by this, because thou dis­cernest it, and art so troubled with it, complainest to God and Men of it, and judgest thy self for it, and hatest it, longest to be freed from it. It's Grace certainly that makes thee able to discern so hidden and close a Corruption, and to hate it. And as sense and feeling is a cer­tain sign of a living Man, (as was now said) So thy sense of hypo­crisie, Rom. 8. 9. with a hatred of it, is a sure note and token of thy sincerity. So that thou art not in the Flesh, but in the Spirit. Nor matters it so much what evil motions thou find­est in thy self, as how thou stand­est affected to them. There are and 1 John 1. 9. will be filthy scums rising up in thy heart continually, while thou livest here. But while thou castest it off, 1 Cor. 11. 31. as it riseth by confession and self­condemnation, [Page 201] it shall never hurt thee, God will not condemn, but absolve and acquit thee of it. Thou mayest and oughtest to take com­fort, in the allowance of the Law of God in thy judgment, and in Phil. 2. 17. thy will consenting to do it, having an unfeigned desire, purpose, and 1 Pet. 2. 2, 5. endeavour to please God, and to do his will, this being the work of God's sanctifying Spirit, and a spe­cial 2 Cor. 8. 12. fruit of Christ's purchase; as real comfort therefore herein as if thou wast perfect in obedience. For if there be first a willing mind it is accepted according to that a Man hath, nor shall he be rejected Psal. 119. 4, 5, 6 for that he hath not. In this God's choicest Servants have comforted themselves against all their imper­fections Neh. 1. 11. and falls and failings.

Obj. But I question the truth of my desires.

Answ. That thou need'st not do Heb. 13: 18. as long as thou esteemest God's grace and favour above all things. Seeking by prayer and other means Psal. 4. 6, 7. 27. 4. [Page 202] every Day to grow less sinful, and 1 Sam. 7. 2. more holy, and mournest for thy Mat. 5. 4. Daily miscarriages, lamenting after the Lord.

Obj. But my Conscience con­demns me for an Hypocrite.

Ans. O spiteful bitter thought, bitterly spiteful thought!—Thou hast reason to discredit thy Con­science, if it be opposite to the Word of God, and not to regard it against the Word of God. If 1 John 3. 20. our heart condemn us, God is great­er than our heart, and knoweth all things. He knowes the way thou ta­kest, Job 23. 10. that it is right. And his word which is the Judge of Conscience, hath given Sentence on the right side. And therefore thou art bound in this case to check and condemn thy Conscience, for troubling thee causlesly. So did David and Job: Let me give thee one caution, take Psal. 4. 2, 5. heed of making inherent Grace the only and chief ground of thy com­fort. Though it is indeed the only evidence of thy title to comfort. Job 27. 6. [Page 203] For in so doing thou shalt commit two great evils, one against thy self, in leaning upon a bruised Reed; for thine own Spirit may fail thee, and be overwhelmed, and thy heart may reproach thee; another against the Lord, making an Idol of that gift of his, which cannot be so tru­sted in without sin. Rely more upon God's Grace without thee, than that which is within thee: Yet cherish also inherent Holiness, as thy only evidence of Life Eternal, and the beginning of it.

Finally, give not credit to thy misgiving heart, that would per­swade thee thou hast no assurance that God is thy Habitation: For thou hast that degree of assurance which is necessary to the beeing of Grace; the lowest degree of cer­tainty, which is in every true be­liever, consisting in an application of adherence. Whereby the Soul of a penitent sinner casts it self upon Jesus Christ, with a resolved humble recumbency, cleaving to [Page 204] him, as the Ivy doth to the Oak, Eagle to the Carkass, goes out of it self, renouncing its own Merits, and relying upon the Person and Merits of Christ, his active and pas­sive obedience for forgiveness of sins, and for Life and Salvation. This is the act of Faith, and every John 1. 12. one that thus receiveth him with an Obediential affiance knows that, and that through him dwelling in his heart, he hath his dwelling in God.

You therefore, as yet that have not any comfortable assurance, cease hence-forth to doubt and fear, and assay to joyn your selves with them that have; with whom we are next to deal, as Saul as­sayed to joyn himself to the Dis­ciples at Jerusalem. Who will not at all, as they were awhile of him, be afraid of you: but receive you joy­fully into their blessed Society. And Herb. Bag. in the end. when thou hast told despair Divine Herbert's strange story. Say to it as he doth. Hark Despair away.

HAving dealt with those of Third Sort. this Divine Houshold, that have as yet no comfortable assurance, that the Lord is their Habitation, we proceed to deal with them that have higher degrees of assurance, which carry sensible comfort with them, one is the Application of Experience; when a Christian discerns in him­self Divine impressions, effects of regenerating Grace, two or three whereof we will mention. The prime and most general, is, a real change of the whole Man from e­vil [Page 206] to good. This is a sure evi­dence of our being in Christ. If any Man be in Christ, he is a new 2 Cor. 5. 17. Creature, old things are past away, all things are become new. Who­ever is changed in all his senses motions and affections, speeches and actions, is certainly ingrafted into the Body of Christ by his spi­rit. The substance of the Soul and Body is the same, the qualities and operations altered. Another is walk­ing in the light, as God is the light. Living and conversing, following that light of God which is confer­red upon us by Grace, evidenceth us to be partakers of the Divine Nature; Purifying our selves, as 33. he is pure. Hereby we know we have fellowship one with another: God with us, and we with him; that he dwells in us, and we in him. Love to the Brethren, Christ's whole spiritual kindred, who are knit to him, to the bond of Faith, and among themselves by that of love, another infallible note. We [Page 207] know that we have passed from 14. Death to Life, because we love the Brethren. When a Christian's faith in lively exercise reflects upon its own acts receptive of Christ, and operative by him, having withall a sanctified Conscience, witnessing sincerity in the actings, he gathers by discourse and reasoning his own spiritual estate, as Paul did. Our rejoycing is this, the testimony of 2 Cor 1. 12. 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, and now abundant­ly to you-ward. Such an applica­tion of experience had Thomas up­on his Faith, not quite exquisit be­fore, Joh. 20. 27, 28. but very weak, was raised and renewed, by beholding, touching and feeling. The other applicati­on is that of evidence, when the testimony of God's spirit comes, and concurs with ours, when we Eph. 1. 13. finde the Holy Ghost in us, not on­ly as a seal imprinting the graces [Page 208] of Christ upon our Souls: nor only as an earnest giving us the first 4. 30. Fruits, and as it were handle of Heaven.

Those holy and Heavenly Gift▪ conferred in this life, being a pledg of the perfection which shall be in 2 Cor. 5. 5. the next, but also as a joyful wit­ness, both clearing our evidences, and opening our minds to discern 1 Cor. 2. 9, 15. them. The Spirit it self beareth John 2. 27. witness with our Spirit, that we are the Sons of God. Hereby we come to have boldness, confidence, and Rom. 8. 16. a perspicuous manifestation of Di­vine love shed abroad in our heart▪ Eph. 3. 12. and certain knowledge, and full assurance of knowledge, and hope, of Faith, Let us draw near Joh. 14. 21. with all full assurance of Faith▪ 1 Joh. 3. 2. The word imports a carrying on Eccl. 2. 2. with full Saile, like a Ship that Heb. 6. 11. 10. 22. hath Wind and Tyde, and all the Sailes spread to the Wind. Those three parts of God's Kingdome▪ Righteousness, Peace, and Joy in Rom. 14. 7. the Holy Ghost, are consequents [Page 209] and effects of these three Applica­tions. The first, namely that of ad­herence hath Wind and Tide a­gainst it. The second hath Wind carrying it on, but without Tide. The third hath both Wind and Tide, and all the affections like spread Sailes filled with the Gales 1 Pet. 1. 8. of the Spirit causing joy unspeak­able, and full of Glory.

In the Church of Rome this Do­ctrine of full assurance is cryed down, and an impossibility of at­taining it by any ordinary Christi­ans, asserted, and the main reason they render for the Confirmation of this Doctrine, especially as to the subjective certainty of perse­verance, whereof Paul speaks, when he saith, I am sure that nothing Rom. 8 38, 39. shall be able to separate us from the Love of God in Jesus Christ. Is the mutability of Man's will? but the assurance of Christians de­pends not upon Man's mutable, but upon the immutable will of God, and upon his infallible truth, who [Page 210] hath promised to keep them, whom he receives in him by his strongest power (if there can be conceived any degree in Omnipotency) we are kept▪ by the Guard of God's 1 Pet. 1. 5. Power, through Faith unto Salva­tion. They askt what ground hath any ordinary Christian for special faith, when there is no special pro­mise, nor any Divine testimony by audible Voice, such as some choice Persons have had, as Gen. 15. 1. Mat. 9. 2. Luk. 5. 20. 47. 48. 23. 42. 43. They are answered, we will not contend about bare words, whether it be better called special faith or assurance, gathered from two promises, the one in Scripture, the other in our hearts, so partici­pating of Faith; for that is our sence of special Faith, but as to the mat­ter. 1. There are general promises with a command to apply them. 2. Special Faith is gathered by ar­gumentation, thus whoever hath God's Spirit confesseth that Jesus is the Son of God, that Man dwel­leth [Page 211] in God. But so have I: so do I therefore, I dwell in God. 3. Sa­craments give ground for special Faith, wherein is made special ap­plication to the receivers. 4. The Spirit is given for this end to be­lievers, as a seal, and earnest, and witness to assure them that God is their Habitation and Salvation. And that it's possible for a Christian in ordinary course to attain this Esay 60. 1 [...]. grace, if he do what in him lyeth. We have God's express promise to this purpose. Thou shalt know 2 Pet. 1. 10. that I the Lord am thy Saviour and Redeemer: and a charge is laid upon every Christian to make his calling sure, and not to come without full assurance, when they draw nigh to him in Prayer, and other duties of his Worship. Let Heb. 10. 22. us draw neer him in full assurance of Faith. And we have the expe­rience of God's People in all ages for it. And though they that pro­fess they had it, as Job, David, Paul were rare Persons: Yet the Faith [Page 212] of the meanest Christian is of the same Nature with theirs, though not in the same degree. This is the Doctrine of the reformed Church­es, who yet deny not the difficulty of attaining the highest degree, and that very few there are that attain it, and fewer that have it at all times alike, nor any in that perfection, but that there is some mixture of doubting. And this is one sign of the truth and goodness of it, when it is attained with dif­ficulty, and assaulted with infide­lity. For there are many, whom Satan and their own heart have deluded in this point, who are strongly perswaded that God is theirs, never doubted of their in­terest in him, make no question, but the Lord is their Habitation, who entered not in by the Door, never received the spirit of bon­dage to fear, have no fear of offending God, no care to please him, but live in known sin against the light of knowledge, and checks [Page 213] of Conscience, which evinceth them Joh. 2. 12, 18. to be in the gall of bitterness. Now these who in their own conceits have taken up their dwelling in God, like those buyers and sellers that took up their seats in the Tem­ple, without the Warrant, against the consent of the Owner of that House, must be dealt with by the Ministers of Christ, as those Intru­ders by Christ were driven out with a scourge; And as Nehemiah dealt Neh. 13. 7, 8. with Tobiah, who had got a Cham­ber in the Court of the House of God, who cast both him and his stuff out of it. Avoid prophaneness, come not here; nothing but holy, pure and clear, or that which groan­eth to be so, may enter, or abide one Moment at his peril.

To you who can prove your as­surance that you are in God, to be of God by the qualification of your Persons, as having formerly been humbled for your living without God in the World, and at present humble your selves to walk with [Page 214] your God, and resolve so to do to the end of your life: Unto you I am sent with a manifold Word of Exhortation. 1. To prize this as the greatest blessing, and rejoyce in it more than in all other bles­sings, and accordingly to praise God for it, that he hath given you to know, that he is your Habitation▪ Lifting up the Light of his Coun­tenance upon you, and giving you Eyes to see that Light. There be [...]. 4. 6, 7. many that say, who will shew us any good. Lord, lift thou up the light of thy Countenance upon us. Thou hast put gladness in my heart more than in the time when their Corn and Wine increased: because thy loving kindness is better than life, my Lips shall praise thee. Thus [...]3. 3. will I bless thee while I live; Be­cause thou hast caused me to feel the effects of thy Grace at full, e­ven as the Sun shooteth out his Beames at Mid-Day: And because I finde this to be the life of my life; without which, every Day [Page 215] would be more bitter to me than Death. Therefore for this above all Mercies will I bless thee every Day, and I will praise thy Name for ever.

2. To hold fast what you have, and be alway adding to it, as world­ly Men do by their Earthly sub­stance. How oft are Christians ex­horted to hold fast every good spi­ritual thing that they have gotten? Hold fast (as with Tooth and Nail) Tit. 1. 9. the faithful Word. The pure and 2 Tim. 1. 13. sincere Doctrine of the Gospel, a­gainst those Gain-sayers that would snatch it from you; and not only the matter, but the forme of sound words. Let us hold fast our profes­sion Heb. 4. 14. of Christian Faith and Reli­gion in words and deeds. That Rev. 2. 25. which ye have already, hold fast till I come. Especially this grace and gift of assurance, which is a Jewel of the greatest worth in the World. For as the happiness of having it, so the misery of wanting it is un­speakable. We cannot love God [Page 216] heartily, when we doubt whether he loves us. We can have little heart to pray, our spiritual fight will be uncomfortable, our peace unsetled, our patience heartless; all heat to holy duties will be utterly dampt in us. This is made an effect of lively Faith, and an assu­red mark of those who are living Members of Christ, namely to hold fast, that degree of assurance: Christ was faithful as a Son over Heb. 3. 5, 6. his own House, whose House are we. If we hold fast the confidence, and the rejoycing of the hope firm unto the end. See an example of this fast holding and keeping this Pearl of Price in the Spouse of Christ, how servent her desires were, how forcible her endeavours to make his singular presence with her familiar with her alwayes. It was but a little that I passed from Cant. 3. 4. the Watchmen, (great worldly wise Men) but I found him whom my Soul loveth, I held him, and would not let him go.

[Page 217]We are as oft exhorted to add unto those good things which we have and hold, to increase our spi­ritual store, to grow in all Graces. Besides this, giving all diligence, add to your Faith Virtue, to Virtue 2 Pet. 1. 5, 6, 7. Knowledge, to Knowledge Tempe­rance, and to Temperance Patience, to Patience Godliness, and to God­liness brotherly Kindness, and to brotherly Kindness Charity. Grow & 3. 18. in Grace. We beseech you brethren, and exhort you by the Lord Jesus, that as ye have received of us, how 1 Thes. 4. 1, 10. ye ought to walk, and to please God: So ye would abound more and more. That ye would increase more and more, with the increase of God. Col. 2. 19. Grow up into him in all things, which is the Head, even Christ. This Eph. 4. 15. will be both for our comfort and credit, profit; Lord, thy Pound Luk. 19. 18, 19. hath gained other Five Pounds, be thou over Five Cities. Especially & 17. 15. we should desire and add degrees to our Faith, as of adherence, so of experience and evidence, make [Page 218] it our Prayer, Lord increase our Faith; and this will bind others praises of God on our behalf. We are bound to thank God alwayes for you Brethren, as it is meet, be­cause that your Faith groweth ex­ceedingly. 2 Thes. 1. 3.

The great benefit and necessity of this knowledge of assurance, may be motive sufficient, to per­swade you to give all diligence, in the use of all means, to preserve, and increase it. You will be sure to meet with temptations, to doubt of your interest in God, of your being in him, to question whether you are Children of this Family. Christ himself was thus assaulted, though dwelling in the bosome of his Father. If thou be the Son of Mat. 4. 4. God. You must all dye shortly, you may presently. For what is your James 4 14. life, it is even a Vapour, which ap­peareth for a little Moment, and vanisheth away. Now, if you be without assurance, that you dwell in this heavenly House, when Death [Page 219] drives you out of your Earthly; How full of Horror and Torment must your Hearts needs be! not knowing whether Heaven or Hell must be your dwelling place to all Eternity: Whereas, if you knew you were in the same House with Christ, this would quiet your heart from all fear. As soon as Christ was come into the Ship, wherein the Disciples were tossed, the Wind presently ceased. God through Psal. 27. 1. Christ being your Habitation, your Light and Salvation, whom or what should you fear, while you live, and when you die? God is our refuge, 46. 1, 2. therefore we will not fear. And this, and this only is able to make and keep your hearts lightsome in every condition. Yea, knowledge of your abiding in God, will give a sweet relish, as to every comfort: So to Neh. 9. 25. every cross. I have lost a dear Hus­band, Wife, Child, Friend, a com­fortable dwelling, but not my dear God. And the more assurance, the less fearful, and more chearful. [Page 220] Now the means to preserve and in­crease assurance, are the same wher­by you gained it. The outward are those Ordinances of God, and exer­cises of his holy Religion, which he hath sanctified to this end, to bring us unto, and into himself, and to work in us a comfortable assurance thereof, especially the Word, Sacrament, and Prayer. The more inward and spiritual, are care to keep a good Conscience: Dili­gent observation of your own ways: Consideration of the experiments you have had of God's favour to­wards you, renouncing your selves: Resting only upon the free Grace of God, in performance of the con­ditions required on our part; look­ing oft over your evidences, and holding the Conclusion. To learn by heart, and put in practice all those duties that are incumbent upon all those, to whom the Lord, even the most High, vouchsafeth this high Prerogative of admission to, and possession of his blessed [Page 221] Self to be your proper Habita­tion.

The general duty is to walk wor­thy of the Lord, who hath effectu­ally called you out of the World, and out of your selves, into him­self, and hath justified you, and partly glorified you with glorious priviledges, graces, and comforts. For whom he called, them he also Rom. 8. 30. justified; and whom he justified, them he also glorified. This the Apostle Paul frequently presseth. I beseech you that you walk wor­thy Eph. 4. 1. of the Vocation wherewith ye are called. You know how we ex­horted, and charged every one of 1 Thes. 2. 12. you, that ye would walk worthy of God, who hath called you into his Kingdom of Glory: Of God, whose Livery you wear, whose Image you bear, of whose Houshold you are. To walk worthy of your Vocation is to walk holily: for the general Vocation of all Christians is to be holy, as God is holy: unto whom they are called in Jesus Christ. As [Page 222] he which hath called you is holy, 1 Pet. 1. 15. so be ye holy in all manner of con­versation. And as he presseth them to this worthy walking: So he pres­seth God by Prayer for them, that they might by his grace be enabled to walk; declaring withall sundry Ingredients, and Concurrents, that make these paces and steps, they take, regular, and graceful, and the end of the course joyful. We cease Col. 1. 9, 10, 11. not to pray for you, and to desire that ye may be filled with the know­ledge of his will, in all wisdome, and spiritual understanding, that ye might walk worthy of the Lord unto all well-pleasing, being fruit­ful in every good work: and in­creasing in the knowledge of God, strengthned with all might, accord­ing to his glorious power, unto all patience and long-suffering, with joyfulness.

Let knowledge shew you the wayes you should walk, and sancti­fication carry you on an end there­in, and patience uphold you, till [Page 223] you come to the end of your Journey, when you shall receive the end of your Faith, even the salvation of your Souls.

The particular duties are many; in sundry references both to things and Persons. The first of the for­mer sort we will dwell awhile up­on, are Earthly Houses and Habi­tations. Some whose dwelling Place the Lord is, have no House on Earth, which they can call their own. Of those that have, some are not suffered to live in them; and of them that have this liberty, some have very poor Houses, with as poor Furniture, or other Conveni­ences. Others have convenient Dwellings, with an indifferent out­ward estate, and some few have gentile and stately Edifices, with riches and honour in abundance.

1. To those that have no earth­ly Houses of their own, but are in a state of beggary, or next to it, of whom some there are, who ne­ver had any, others had comfor­table [Page 224] ones, but have lost them by Fire, or other casualty, and so are for the present Housless; to these I have this word of Exhortation. Let not your hearts be troubled.

1. Because you are not without Fellowes and Companions, better than your selves, that are in the same Housless condition: you have heard of some, Of whom the World was not worthy. Who wandred in Heb. 11. 38. Deserts, and in Mountains, and in Dens and Caves of the Earth. And of the blessed Apostle St. Paul, Who 1 Cor. 4. 11. both hungred, thirsted, and was na­ked, and had no certain dwelling place. And of our blessed Saviour, Mat. 8. 20. Who had not where to lay his head. And you know how little it trou­bled these holy Ones, that they were thus destitute, how well plea­sed with their want, it being their Heavenly Fathers good pleasure, that it should be with them as it was. And how joyfully those be­lieving Hebrews took the spoyling of their Goods, knowing that they [Page 225] had in Heaven a better Mansion, Heb. 10. 34. 2 Cor. 5. 1. and a better and an enduring sub­stance.

2. You are not without a House, which likes you best, and which you would not change for the best House in the World: You hear God asking you, as Elkenah did Hannah, Am not I better to thee than Ten Sons? Had you not ra­ther enjoy me, and do you not finde more comfort in me, than in Ten Houses? And your Heart an­swereth, truth Lord. And can it then be troubled? It may be said of all Houses, compared with this of yours, as it's said of all Nati­ons, they are as nothing, less than Esa. 40. 17. nothing, and vanity. And in truth, all Houses and Riches, which others inherit, are not, though they seem Pro. 23. 5. to be: You only, and your fellow Inhabitants inherit that which is. 8. 21. Esther had good reason to be con­tent, when she was preferred to the best place of the House. And so have you, who are preferred to live [Page 226] in the best House, and in the best Est. 2. 9. place, the very heart of it. You are not only graven upon the Palmes Esay 49. 16. of God's hands, but you are in his heart, set as a seal there; Yea, I will rejoyce over them, to do them Cant. 8. 6. good with my whole heart, and with my whole Soul. How then can ye choose, but rejoyce exceedingly in the want of all Creature comforts; yea, though you have to boot the present feeling of the greatest out­ward evils? And say with the holy Prophet. Although the Figg-Tree Hab. 3. 17, 18. shall not blossom, neither shall fruit be in the Vines, the labour of the Olive shall fail: and the Field shall yield no Meat, the Flocks shall be cut off, from the Fold. And there shall be no Herd in the Stalls. Yet I will rejoyce in the Lord. I will Psal. 16. 5, 6. joy in the God of my Salvation: The Lord is the portion of mine In­heritance. The Lines are fallen to me in pleasant places; Yea, I have 2 Cor. 6. 10. a goodly Heritage. Having nothing, I. possess all things; having the Haver of all things.

[Page 227]3. You may and ought to take Psal. 33. 18, 19. comfort in the promises which God & 34. 10. hath made to his People in this case of Poverty, which for the pre­sent 37. 19. pincheth you: He is pleased & 132. 15. to bring you to this want of house and maintenance, that he might Heb. 13. 5, 6. humble and prove you, to do you good in the latter end. And he is able, and no less willing to help Deut. 8. 2, 16. you, either by inclining the hearts of the rich, to shew compassion upon you, to receive you into their Houses, and feed you at their Ta­bles; or if you have but Pulse to eat, he can make that nourish you, better than Kingly fare: yea, he can make you go in the strength 1 King. 19 6, 8. of one Meal made of a Cake ba­ken on the Coals Forty Dayes.

Qu. But may we expect God will work Miracles now adayes? Yes, that we may rather than his promise should faile, Is my hand shortned at all? This resolve upon, that the Eyes of the Lord run too 2 Chron. 16. 9. and fro, throughout the whole [Page 228] Earth, to shew himself strong in the behalf of them whose heart is Mark 9. 23. perfect towards him: And of this also, that all things are possible to him that believeth. And therefore with Job, resolve to trust in him, Job 13. 15. though he slay you: and to dye, rather than to help your selves by any unlawful means, and cast off all solicitous carking thoughtful­ness for your Bodies, where to Dan. 1. 8. 3. 17, 18. dwell, and what to eat, and where­with ye shall be cloathed. Ponder Mat 6. 25. to the end. those Seven Disswasives from di­strustful cutting, dividing, distract­ing cares. And having Food and 1 Tim. 6. 8. Rayment, how little, how course soever, be content therewith. Con­sidering Psal. 37. 16. that a little that the righ­teous Man hath, is better than the riches of many wicked. Nor do you doubt all, but if God see that a House with wealth and riches may serve to further your spiritual and eternal good, you shall not fail to have them before you dye. He Psal. 113. 7, 8. hath raised the Poor out of the [Page 229] Dust, and lifted the needy out of the Dunghill, and set him with Princes. And so he will you. Hear his express primise, Wealth and Riches shall be in his House, or if Psal. 112. 3. you live and dye poor and mean, your Children shall be blessed with abundance. His Seed shall be migh­ty 2. upon Earth. And you that were some Years since wealthy, but by the rage of the Fire, or malice and fraud of Men, or other mishaps are become as poor as Job; do not de­spair of recovering your losse: but remember what the Man of God said to Amaziah, who demand­ed of him, What he should do for 2 Chro. 25 9. the Hundred Talents. The Lord is able to give thee much more than Job 42. 10. this: and how he gave Job twice as much as before. Wait upon God, and keep his way, and he shall ex­alt Psal. 37. 34. thee to inherit the Land. Yee have heard of the patience of Job; and have seen the end of the Lord, James 5. 11. that the Lord is pittiful, and of tender Mercy.

[Page 230]2. To you that have Houses of your own, but may not live in them, at least cannot with any safety. 1. See, and acknowledge the hand of God in your expulsion, as in e­very other Cross, so in this you should a Divine Providence. It is God that, and not Man only that hath thrust you out.

2. Examine the cause of your Ejection; if it be so, Why am I thus? That you may be sure your cause is good, and your heart sin­cere, in that which you suffer for.

3. If you had a doubting Con­science indeed, against which it is unlawful and damnable to act, and not a meer scruple against which Men may act; yet you may finde cause enough, why God should cast you out of his House, and out of your own. For you honour'd God in neither as you might have done. And therefore ought to acknow­ledge with David, Righteous art thou O God, and just in thy Judg­ments. Psal. 119. 137. 75. I know, O Lord, that thy [Page 231] Judgments are right, and that thou in faithfulness hast afflicted me.

4. When you have humbled your Souls, and made your peace with God, by repenting of your neglect to husband time and talent, while a price was in your hand. Resolve Prov. 17. 16. to bear with humility and patience the Indignation of the Lord, be­cause you have sinned against him, Mich. 7. 9. until he plead your cause, and exe­cute Judgment for you, and believe that he will bring you forth again to the Light, and you shall behold This is for London espe­cially. his righteousness. i. e. his deliver­ance, the effect of his faithfulness and love towards you: and of his just severity against your and his enemies; who intended not to ex­ecute his judgments for your sins, whatever their pretence was: and bless God that you are still per­mitted to live in the Land of your Nativity: And that there are any Esay 10. 7. who are willing to receive you in­to 66. 5. their Houses, as Laban did Jacob, when he was compelled to leave [Page 232] his Fathers House, and Jethro, Moses, and the Shulamite Elisha, and Lydia, Paul: And that none can drive you out of your divine habitation, nor shall be ever able to separate you from his love in Rom 8. 37. 38. 39. Jesus Christ, wherein you lodge.

3. To you that have convenient Houses, and a competency of means to live upon. Be perswaded to think your condition better, than if you had fairer buildings, and more a­bundant income and revenues. A­gar thought a mean estate best, as appeares by his Prayer against rich­es, as well as poverty. Give me nei­ther poverty nor riches, feed me Pro. 30. 8. with food convenient for me; As much as I shall need from Day to Day. So we are taught to pray by our Saviour: Give us this Day our Daily Bread. The word signifies such a kind or quality, as is fitting for our sustenance or beeing. So much as is needful to be added thereto, and no more. Such a mea­sure of goods, of body and fortune [Page 233] (so Men use to speak) as is neces­sary, comprehended by the Apostle 1 Tim. 6. 8. under Food and Rayment. This was all that Jacob desired of God. If God will give me Bread to eat, Gen. 28. 20. and Rayment to put on. If the Query be, What may be counted needful? Answ. 1. That which Nature requireth enough only to hold Life and Soul together, from Hand to Mouth. (as they say) 2. That which is meet for the state wherein God hath set us. 3. That which is requisite for the charge committed to us. 4. That which is apparently needful for the time to come. If any provide not for his own, especially those of his own House, he hath denyed the faith, and is worse than an Infidel. No Mans desire must go beyond this. Labour not to be rich. Superfluity coveted is very dangerous. They 1 Tim. 6. 9. that will be Rich fall into Tempta­tion, and a Snare, and into many foolish and hurtful Lusts, which drown Men in destruction and per­dition. [Page 234] A moderate estate hath little danger and trouble, much ease and comfort, a plentiful one little or nothing of these, much of those, and therefore thank God that it is with you as it is; nor do you, or can you want plenty, abi­ding in God, for in him there is all fulness, and enjoying him, you possess all things; yea, you would do so, if you had nothing (as was said).

4. To you who dwell in earthly Houses, and have all earthly good things in abundance, I have this word of exhortation. Let your hearts be lift up with thankful acknow­ledgment of God's goodness in gi­ving besides himself, these outward blessings richly to enjoy. When o­thers, 2 Sam. 7. 18. nothing inferiour to you in grace and goodness, are glad to dwell in poor Cottages, and to feed on scraps; yea, to beg their Bread. Who am I, O Lord God, Psal. 23. 5. and what is my House, that thou hast brought me hitherto? Thou [Page 235] preparest a Table before me, thou anointest my Head with Oyle, my Cup runneth over. I am not worthy Gen. 32. 10. of all the Mercies, and of all the truth which thou hast shewed unto thy Servant, for with my Staff I passed over this Jordan, and now I am become two Bands.

But let not your hearts be lifted up with pride, because of your a­bundance. Charge them that are 1 Tim. 6. 17. rich in this World, that they be not high-minded. Beware that thou for­get not the Lord thy God. Lest Deut. 8. 11, 12, when thou hast eaten, and art full, and hast built goodly Houses, and dwelt therein, and when thy Herds 13, 14. and thy Flocks multiply, and thy Silver and thy Gold is multiplyed, and all that thou hast is multiplyed then thy Heart be lifted up. See God in your fair edifices, and sum­ptuous Furniture, and large Reve­nues, esteeming them as a beam of the bright Sun-shine of his favour, you being enabled by his Grace to make them instrumental for his [Page 236] glory in the refreshing the bowels of his Saints; and so to enjoy the good of them, as to avoid the snare. To use them not as hindrances, but helps to a better life. Consider withall, how easie and quickly all you have may be brought to no­thing, ( Job this Morning, the great­est Man for wealth of all the Men of the East, and by Night was brought to poverty to a Proverb) and therefore look upon all as tran­sitory, keeping your affections loose, and all off from them. And if they make themselves Wings, and flie away, as an Eagle towards Hea­ven: let it trouble you as little, as the sight of a Flock of Foul out of your Ground, flying thitherward would do; and rejoyce, that with Mary, You have chosen that good Luk. 10. 42. part, that shall not be taken from you.

5. To you, who, having dwelt in fair and goodly Houses, which the Fire consumed, are in your thought and purpose, if not actu­ally [Page 237] building, as, or more fair and goodly to dwell in, in the same places where the former stood, or else-where be exhorted. 1. To bless the Lord, your everlasting Habitation, which preserved yours and all the Persons of your Fami­lies, and so much of the movable Goods in your Houses and Shops, from that raging Element; That you have still wherewith to subsist comfortably, and are in a condi­tion of Rebuilding: Acknowledge it to be of the Lord's Mercies that Lam. 3. 22. your selves, and all yours, Persons and things were not consumed; That so many lives, and so much substance is given to you for a Prey.

2. To take heed to your selves, that none of these evils, no degree of them, which are noted, and tax­ed, and threatned in many new builders of old, and which it is to be feared, will be found in too ma­ny of your fellow builders, whose Houses will be contiguous with your [Page 238] selves, what those crimes are, may be gathered from such Scriptures as these. Woe unto him that build­eth Jer. 22. 13, 14. his House by unrighteousness, and his Chambers by wrong: that saith, I will build me a wide House and large Chambers, and cutteth him out Windowes; and it is ceit­ed with Cedar, and painted with Vermilion. Woe to him that covet­eth Hab. 2. 9, 10, 11 an evil covetousness to his House that he may set his Nest on High. Thou hast consulted shame to thy House, for the Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it. That shall say, I was laid here by biting Usury, and this shall answer, I lye here by cheating and violence, ex­tortion and oppression. All the peo­ple Esa. 4. 9, 10. shall know, that say in the pride and stoutness of Heart, the Bricks are fallen down, but we will build with hewen Stone. The Sycomores are cut down, but we will change them into Cedars. We will raise up our Houses in greater splendour [Page 239] and Glory than ever they were. Their Goods shall become a booty, Zeph 1. 13. and their Houses a desolation, they shall build Houses, but not inhabit them. Whereas Edom saith, we are impoverished, but we will return and build the desolated places. Thus saith the Lord of Hosts, they shall Mal. 1. 4. build, but I will throw down. For Amos 5. 10, 11. as much as their treading is upon the Poor, and ye take from him burdens of Wheat, ye shall build Houses of Hewen Stone, but ye shall not dwell in them. Ye planted pleasant Vineyards, but ye shall not drink Wine of them. For I know your manifold transgressions, and your mighty sins. They afflict the just, they take a bribe, and turn a­side the Poor in the Gate from their sight. They build up Zion with blood, Micah 3. 10, 11 and Hierusalem with iniquity; the Heads thereof judge for a reward, and the Priests teach for hire; and the Prophets thereof Divine for mo­ney. Yet will they lean upon the Lord, and say, is not the Lord a­mong [Page 240] us? no evil shall befall us. Therefore shall Zion for their sakes be plowed as a Field, and Hieru­salem shall become heaps. I will smite the Winter Houses with the Summer House, and the House of Ivory shall perish, and the great Houses shall have an end, saith the Lord. For behold, the Lord com­mandeth, Amos 5. 15. and he will smite the great Houses with breaches, and the little 6. 11. House with clefts. Woe unto them that joyn House to House. He will Esay 5. 8. destroy the House of evil doers. Whoso rewardeth evil for good, e­vil 31. 2. shall not depart from his House. Though you, with whom I am deal­ing, Pro. 15. 25. are not of the number of these wicked Men, that are building with you; yet it is your part and duty, to take good notice of the Lord's just punishments, which he hath threatned to inflict upon them, and take warning thereby, not to fol­low their foot-steps, nor to tread in one of them. The righteous Man wisely considereth the House of the [Page 241] wicked, which being wholly built, and filled with Goods, gotten by evil means, shall bring them to fall Pro. [...] into ruine; so far shall it be from being any stay unto them. Take heed of partaking of their sins, that ye receive not of their Plagues. See that terrible and flaming place. I will bring the curse forth, and it Eph. [...] shall enter into the House of the Thief, legal, as well as illegal, and Rev. 18. 4 into the House of him that swear­eth falsly by my Name: and of him that sweareth vainly, as well Zech. 5. 4. as falsly; that sweareth by the inch Exod. 2. 7. as well as by the Ell, by his faith and troth, as well as by his Maker. Petty as well as bloody Oaths:) and it shall remain in the midst of his House, and shall consume it, with the timber thereof, and the Stones thereof.

3. If you have not yet begun to build, take the wise Man's advice ('tis the loving advice of your li­ving House) Prepare thy work with­out, Prov. 24. 27. and make it fit for thy self [Page 242] in the Field, and afterwards build thine House. Regulate your self, and your Building according to thy Purse. Cast the cost before­hand. 2 Tim. 3. 16. Which of you intending to build a Tower, sitteth not down first, and counteth the cost, whe­ther he have sufficient to finish it, lest happily after he hath laid the Luk. 14 28, 29. Foundation, and is not able to fi­nish it, all that behold it begin to mock him? They will do as much and worse, if you finish with other Mens Money, which you owing, are unable to repay. By no means run Herb. Ch. Porch. Rom. 13. 8 in debt, take thine own measure. Owe no Man any thing, but love.

4. In carrying on this work, as in all others of your particular call­ing, approve your selves to God and Men, to be good Men, by doing all things according to the rule and guidance of well instructed Psal. 112. 5. natural reason: A good Man will guide his affaires with judgment. Through wisdom is an House build­ed, and by knowledge shall the Pro. 24. 3, 4. [Page 243] Chambers be filled with all preci­ous pleasant riches. I need not tell you what is the prime means in order to this end, namely prayer, For the Lord giveth wisdome, out Pro. 2. 6. of his Mouth cometh knowledge and understanding. He is the Au­thor of reason in Men, and in the guiding of their actions, even in all manual matters. If any of you James 1. 5. lack wisdome, let him ask it of God. Your God will direct you to order your Buildings, that there may be a prevention of deadly mishaps, as he directed his People of old in theirs. When thou build­est Deut. 22. 8. a new House, thou shalt make a Battlement for thy Roof, that thou bring not Blood upon thine House, if any Man fall from thence. In all other points of prudence and fore-sight, you shall finde him your Instructer.

5. When then the work is done, and your Houses fit for Habitation, remember and imitate God's peo­ple in ancient times, in dedication [Page 244] of their new-built Houses, solemn­ly blessing the first enjoying of them, by Prayers and holy Hymns, consecrating them to God, to be Houses of Prayer and little Church­es, wherein Duties of Religion Deut. 20 5. should be performed every Day, and all things done therein, even natural actions, to the glory of God, by Governours, and governed: ac­cording to that of the Apostle. Whether ye eat or drink, or what­soever 1 Cor. 10. 31. ye do, do all to the glory of God. This was Josuas religious re­solution. I and my House, we will Josua 24. 15. serve the Lord.

Now because all these Five Di­vine Domesticks are apt to have their mindes too much upon the things of the World; they that are Housless and Landless, to be soli­citous how to get a House and livelihood; they that have Houses of their own, but are prohibited to live in them, to have a hank­ring desire after Liberty; they that have their Houses free to live in, [Page 245] and sufficiency, how they may add house to house, & increase their sub­stance; they that have goodly Hou­ses with superfluity, how they may yet have more wealth and honour: The mind of Man being like the Pro. 30. 15. Hors-leech, which hath two Daugh­ters, crying, give, give; the two Forks in the Tongue of that blood­sucker, setting forth the two pas­sions in the mind of Man; the one a burning desire of getting beyond measure, the other an unquietness through sense of want, when more than enough is gotten: and like those four things that are never sa­tisfyed, the Grave, a barren Womb, the Earth that is not filled with Water, and the Fire: and they that are building, are apt to be in earn­est expectation, that they shall be well and warm in those new Nests. I think this one consideration need­ful to be suggested to them all, namely what power God's grace useth to have in all them that dwell in him, to take off their [Page 246] hearts from minding earthly things, in that manner they used to do be­fore they were in God; namely, though not to forsake the World quite, and give over worldly busi­ness, and spend their whole time in private Devotions, nor having found this House and Treasure, to cast away their wordly Goods. For Religion bindeth Men and Women to be good Husbands, to seek to preserve and encrease their estates that God hath given them; yet to make them willing to part with Houses and Lands, and whatsoever is dearest to them in the World, if they cannot hold them with Gods favour. To lose all things, and Phil. 3. 8. count them but dung in compari­son of it. This made God's people in the Ten Tribes to leave their 2 Chro. 11. 16. dwellings and possessions, and to come to Hierusalem, where God Heb. 11. 24, 25. was purely worshipped. This made Moses to leave Pharaoh's Court, and to joyn himself to God's af­flicted, despised Church, and to [Page 247] moderate their affections, to use them with more sobriety and in­differency; It being all one to them whether they had little or much. I have learned in whatsoever state Phil 4. 11, 12. I am, therewith to be content, I know both how to be abased, and how to abound: every where, and in all things, I am instructed both to be full, and to be hungry, both to abound, and suffer need: Yea, so to take up their hearts, as to be more careless and forgetful of these things, than they were formerly. For they having found a better House, and a better Treasure, There their Mat. 6. 21. hearts must needs be most, if not altogether. Nor can the heart be divided between the love of God, 24. and the World: But one of them will and must have all. No Man can serve two Masters, for either he will hate the one, and love the other, or else he will hold to the one, and despise the other. Ye can­not 1 John 2. 15. serve God and Mammon. Love [Page 248] not the World, neither the things that are in the World: If any Man love the World, the love of the Father is not in him.

THe second Sort of Spiritual duties incumbent upon you, who have assurance that the Lord is your Habitation, is in reference to Persons. 1. Those who were the efficient cause of this your superlative Happiness, both principle and instrumental. The principle are the three sacred Per­sons of the glorious Deity, the Fa­ther, the Son, and the Holy Ghost.

1. Admire the goodness of God in electing you to this happiness. Bles­sed be the God and Father of our Ephes. 1. 3, 4. Lord Jesus Christ, who hath chosen [Page 250] us in Him, before the Foundation of the World: and in conferring upon you, by the grace of Adopti­on, the right of inheriting his Light here and hereafter. Giving thanks Col. 1. 12. unto the Father, who hath made us meet to be partakers of the inheri­tance of the Saints in light. Behold 1 Joh. 3. 1. what manner of love the Father hath bestowed upon us, that we should be called the Sons of God.

2. The love of God the Son, Eph. 3 19. which passeth knowledge; who purchased for us this dwelling place with the price of his blood. (The blood of God) Ye know the grace Acts 20. 28. of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his 2 Cor. 8, 9. poverty might be rich. When he was in the possession of a perfect Happiness and Glory in his Divine Nature, that he might bring you into the same possession. He took upon him your Nature, with all its miseries, wants and obligements to gain you the Treasures of God's [Page 251] Grace, Righteousness, and Eternal Life in Him here, and with Him hereafter. He would be without a Mat. 8. 20. House, where to lay his head, and without any civil propriety of Earthly Goods, and without any peace, or rest in the World, that you might have a resting place in God, and a spiritual right to all this, and actual enjoyment of as much as needs, and is good for you.

3. The powerful Operation of the Holy Ghost in imprinting upon your Souls those Divine Graces, which are certain signs and tokens of your real interest in, and pre­sent possession of this super-coele­stial Mansion, and witnessing with your spirits, that you are truly Gods Children, and being such, shall a­bide Joh. 8. 35. in the House for ever, for so Sons do.

To provoke and quicken you the more to thanksgiving for this inestimiable happiness. Consider how infinitely you are bound to [Page 252] these Three Persons, above innu­merable others; whom God the Fa­ther did not choose to have their dwelling in him, and whom the Holy Ghost never wrought upon, to accept this, as he hath upon you. There are who would per­swade you otherwise, that is, that God the Father hath in his decree of Election done no more for you, than he hath for other Men, whom he from Eternity choose to be par­takers of his happiness condi­tionally, that is, if they would, as you have done, accept it offered to them, as it was to you: because he fore-saw that you would receive Christ into your hearts by faith, he therfore determined to receive you into himself, to make you eternally happy; because he fore-saw others would not, he therefore passed them by, and rejected them, and decreed to damn them; for he loves all Men equally, desires and wills the Conversion and Salvation of every Man alike, unfeignedly and earn­estly; [Page 253] that God the Son manifested in the World, who came in the World to save sinners, dyed for all without difference, intended to give himself a ransom for all, and every one equally; that the effica­cy of the Holy Ghost, and his Co­operation accompanying the Word, calling Men out of the state of na­ture, into the state of Grace, is only by moral perswasion: and that it is in the power of every Mans free­will, to accept or reject this grace; These are plausible, but pernicious Errors, against which I shall bring a few Scriptures, to antidote and fortifie your judgments, and estab­lish them in the contrary truths.

1. Touching the Decrees of God the Father's predestination, the Scri­pture makes it absolute, definite, and irrevocable: So as the number of the Elect can neither be increa­sed or diminished. The Foundati­on 2 Tim. 2. 19. of the Lord standeth sure, ha­ving Rom. 9. 11. this Seal, the Lord knoweth them that are his, that the purpose 11. 5. [Page 254] according to Election might stand. Even so at this present also, there John 6. 37. is a remnant, according to the ele­ction of grace. All that the Father 10. 28. giveth me shall come to me; I know my Sheep, and I give unto them Eternal Life, and they shall Heb. 12. 23. never perish. Ye are come to the Church of the first born, which are inrolled in Heaven, rejoyce that Luk. 10. 20. your Names are written in Heaven, Whosoever was not found written in the Book of Life, was cast into Rev. 20. 15. the Lake of Fire. Insomuch if it were possible, they should deceive the very Elect. So that howsoever Mat. 24. 24. Salvation in the execution of it de­pends upon the conditional use of the means, yet the will of God is not conditional, incompleat or mu­table, because God hath absolute­ly purposed to give his Elect both will and power to perform those very conditions required, namely Repentance, Faith, and Perseve­rance: For the Decree of God pre­destinating, must not be considered [Page 255] after this form: I will choose Peter to Eternal Life, if it shall so hap­pen that he doth believe; but ra­ther thus, I do choose Peter to E­ternal Life, which that he may in­fallibly obtain, I will give him faith. As many as were ordained to eter­nal Acts 13. 48. life, believed according to the faith of God's Elect. Elect accord­ing to the fore-knowledge of God Tit. 1. 1. the Father, who are kept by the power of God, through Faith unto Salvation. All gifts of grace lead­ing 1 Pet. 1. [...], 5. into the habitation of holiness, and whom to salvation are the fruits and effects of Eternal Election. Neither is it true, that we are E­lected for faith and holiness, for we are Elected unto both, accord­ing Eph. 1. 4. as he hath chosen us in him that we should be holy. Election there­fore is before the spiritual blessings both in order and time. Ye have Joh. 15. 16. not chosen me, but I haven chosen you, and ordained you, that you should go: and bring forth fruit, and that your fruit should remain. [Page 256] For by grace are ye saved through Eph. 2. 8. faith, and that not of your selves, it is the gift of God. As for this only General Election of all, and every Man to salvation upon con­dition of faith, it is indeed (alone) no Election, because it predestinates no Man actually, severs no one from another, writes no Name in the Book of Life, ordains no indivi­dual to have his habitation in God, but only prescribes the manner of coming to salvation, promiscuously to all: neither by it is it decreed, who shall be saved, but what man­ner of Men. Moreover, who holds this Universal Election alone, must also grant an Universal reprobati­on. For if God will only have all to be saved indefinitely, if they will believe, he willeth likewise that all shall be damned that do not believe; and so God neither chooseth or refuseth any antece­dently. Finally, this opinion makes Man's will to over-rule God's coun­sel. Nor can you believe God's e­qual [Page 257] love to all Men, when you hear him professing that he did not equally love two, who were e­qual Rom. 9. 1 [...]. by Nature, nor that he desires the salvation of all alike, because 12. 13. all are not converted and saved, it being as easie for him to effect as desire, and by his effectual Grace to make Men of unwilling willing without destroying their voluntary liberty.

3. Touching the efficacy of God Ezek. 36. 26. the Holy Ghost working Conver­sion, that it is not to be restrained to moral perswasion only, which Man's will may embrace or reject, and finally resist, is abundantly e­vinced by that one Text, where the Apostle heaps up so many em­phatical and significant words, on purpose to declare the power of the spirit of God, put forth in the conversion of a sinner. That they Eph. 1. 18. may know what is the hyberbolical greatness of his power to us-ward, 19, 20. who believe according to the work­ing of his mighty power, which he [Page 258] wrought in Christ, when he raised him from the dead. To which many more may be added, and that it depends not upon Man's free-will, which can neither convert it self, nor overcome divine grace, to put forth for his conversion. The Scripture every where plainly and expresly teacheth, I mean, that grace which is given with an absolute pur­pose to convert. See 2 Cor. 10. 4, 5. Col. 2. 12. 2 Thes. 1. 11. Luk. 11. 22. 2 Pet. 1. 3.

Next to the principal efficient causes of their happiness, the in­strumental are to be owned and thanked. Those from whom you had your natural beeing, without which you had not been capable of this, or any other good. Honour is due to natural Parents, how poor, how bad soever, nor must they be despised for any default of body or mind: and it is a point of piety to relieve them, if they be in want. Nor can you ever sufficiently re­quite them, though it must be your [Page 259] study so to do. Let them learn first 1 Tim. 5 to shew piety at home, and requite their Parents, for this is acceptable before God. Your spiritual Parents are much more to be honoured, and much less to be contemned; for as much as they have been in­struments of your better beeing, your being in Christ in God, with­out which you had better to have been Dogs or Toads; Yea, good had it been for you, if you had never been born. In Christ Jesus I have begotten you through the Gospel. Think nothing too dear 1 Cor. 4. 15. for these. I bear you record, that if it had been possible, ye would have pluckt out your own Eyes, and have given them unto me. Time Gal. 4. 15. was, when you held your selves happy in me, and blessed the time that ever you saw and heard me. Howbeit, I do not say unto thee, Phil. 19. how thou owest me even thine own self. Bless also all those who have been fellow-helpers with these, by informing, convincing, reproving, [Page 260] instructing, advising, comforting you against despair. All these call for thankfull acknowledgment. Blessed be the Lord God of Israel, 1 Sa. 25. 32, 33. which sent thee this Day to meet me, and blessed be thy advice, and blessed be thou which hast kept me from avenging my self. Let the Righteous smite me, reprove, and chide me. It shall be a kindness. Psal. 141. 5. I will thank him for it, and God for him for it, and God for him.

The next sort of Persons, to whom you owe duty, to the per­formance whereof, I shall earnestly exhort you, are they, who as yet are without God in the World, to whom it may be said. They have Acts 8. 21, 23. neither part nor lot in this matter, but are in the gall of bitterness, and bond of iniquity: And that not only without the Pale of the Church, Twenty-Six parts of the World divided into Thirty-One, having not so much as the Name of Christians; and of those Five that are Christians in Name. What [Page 261] a World of Papists are there, be­sides Hereticks that cut off them­selves from the true Church? But even in the reformed Churches, and even in this Land of light, and Valley of Vision, there are six sorts and a great number of them, who dwell not in the Light, but sit in Darkness, and in the shaddow of Death. Namely, 1. Grosly igno­rant ones, that are utterly unac­quainted with the first Principles of the Oracles of God. These are in Satan's Power, under his Go­vernment, who is the Ruler of the Darkness of this World; against these is the wrath of God revealed from Heaven, in temporal, and spi­ritual, and Eternal Judgments. Knowledgè being the Foundation, and Seed of all saving Grace, they must needs be graceless that want it. 2. Wickedly erroneous ones, those who hold in their judgments Doctrines overthrowing the Chri­stian Faith, these are not many Doors from Death. For every fun­damental [Page 262] Errour hath a damnable defilement, being a Leprosie in the Head, the worst of that kinde of Plague. 3. Openly prophane ones that live in the omission of known duties, and in the practice of known gross sins. Who for the pleasures of the Flesh, renounce the Heaven­ly blessings, as Esau did, who for a Morsel of Meat sold his birth­right. Fornicators, Thieves, Drunk­ards, Revilers, Swearers, Sabbath­breakers, &c. This ye know, that no such have any abiding in God, but dwell in the Devil, whose they are, and whom they serve, and with whom they shall abide eter­nally, without Repentance. 4 Meer civil ones, who live not in any o­pen offence against the Second Ta­ble, but are utterly regardless of the First: which are of absolute necessity, to prove Man's being in God. The Gospel teaching us to live godly, as well as righteously and soberly. Nor without holiness Heb. 12. 24. shall any Man ever see God. 5. Hy­pocrites, [Page 263] who though they seem to have a prime respect, to the First Table (which Christ calls the First and great Commandement) yet they make little or no Conscience of the Second Table duties; love not their Wives, are cruel to their Children and Servants, will lie, and cheat, and cozen, tipple, &c. The damnable estate of these hath been sufficiently discovered, and that the lowest place of Torments in the burning Lake, is assigned for them. 6tly. Haters and Blasphe­mers, and Persecutors of the ways of Godliness, and of them that Phil. 1. 28. walk in those wayes by word or deed. This is an evident token of Perdition, and the wrath of God 1 Thes. 2. 15, 16 shall come upon such to the ut­ter-most, if they perish in their malice.

The duty we owe to all these, is to mourn for their undone con­dition, and to desire, and strive earnestly to convert them, That they may be in capacity to live, [Page 264] and lodge with you under the same Roof, and partake of the same glo­rious Priviledges, and Graces, and Comforts. So you ought to do by these, when you have occasion to converse with any of them, as Ly­dia by Paul and Silas, constrained [...] 1 [...]. 15. them to come into her House, and abide there, at least by earnest in­vitation, and perswasion, as Jael did Sisera, with another manner of mind, Turn in my Lord, turn Judg. 4. 18. into me, fear not. You are bound to have the same tender and cor­dial affection towards all these, that are out of God's grace, that Saint Paul had towards the Galatians, Gal. 5. 4. that were fallen from grace. My little Children, of whom I travel 4. 19. in birth again, till Christ be form­ed in you.

1. Be in pain for them, as a Woman in travel is. Grieve, and groan, and sigh, and weep bitterly for them, as Lot did for the Sodo­mites, With whose filthy conversa­tion 2 Pet. 2. 7, 8. he was vexed, for that righteous [Page 265] man dwelling among them, in seeing & hearing vexed his righteous soul, from Day to Day with their unlaw­ful deeds. I beheld the Transgres­sors, Psal. 119. 158. and was grieved, Rivers of 136. Waters run down mine Eyes, be­cause they keep not thy Law. O Jer. 9. 1, 2, 3. that my Head were Waters, and mine Eyes a Fountain of Teares, that I might weep Day and Night, as well for the sins, as the slain of the Daughters of my People: For they be all Adulterers, an As­sembly of treacherous Men, and bend their Tongue like their Bow for Lies: They proceed from evil Sam. 15. 35. to worse. Samuel mourned for Soul. Ezek. 10. 6. Even mourned, because of the trans­gression of them that had been car­ryed away. Jesus grieved for the hardness of the Heart of the Jews, Beheld their City, and wept over it. Luk. 19. 41. Out of much affliction, and languish of heart, I wrote unto you with many teares. Many walk, of whom 2 Pet. 2. 4. I have told you often, and now tell you weeping, that they are Enemies [Page 266] of the Cross of Christ, whose end Phil. 18. 19. is destruction, whose God is their Belly, whose Glory is their shame, who mind Earthly things. For loves sake, love to God who is disho­nour'd, and your Countrey, which is endangered, and to these poor Creatures that are destroying their poor Souls, and your own Souls, which you will preserve from in­fection by this means, lay sadly to heart, and grieve affectionately, for the sad, dark, doleful, damnable condition, so many thousands in this Land are in. Should you come into Houses full of dead Men, that had slain themselves, would not your Eyes affect your Hearts, could you forbear tears? You can scarce come into any House where some are not spiritually dead, and de­stroying their own Souls, which is a thousand times worse.

2. Pray for them, Brethren, my Rom. 10. 1. Hearts desire and prayer for Israel Gen. 17. 18. is, that they may be saved. O that I shmael might live before thee. If 1 Joh. 5. 16. [Page 267] any Man see his Brother sin a sin, which is not unto Death, he shall Luk. 23 34. ask, and he shall give him life. God shall pardon him, and by that means free him from everlasting Acts 7. 60. 17. Death. Father, forgive them, for they know not what they do. Lord lay not this sin to their charge. There are none you know or meet with worse than these, for whom Stephen thus prayed, they were stiff necked; so hard, that they were not to be made plyable, un­circumcised in Heart, and Eares, as prophane inwardly, and wicked as the Heathen themselves, though they outwardly in their Bodies car­ryed the Seal of God's Covenant: They always resisted the Holy Ghost by whom God's truth was not only propounded, but the truth of it likewise so powerfully demonstra­ted, that they could not contradict it, but only by obstinate malice. They gnashed upon that Holy-man, with their Teeth, from madness and malice, which they bear to [Page 268] the Evangelical Doctrine, which he preached, and they stoned him with Stones to Death. Pray also that God would work a change in their mindes and manners, draw them by a merciful Violence out of Sa­tan into Christ.

3. To your mourning and pray­ers add utmost endeavours, using every one according as his Nature and Condition shall require. Of Jude 22. 23. some have compassion, making a dif­ference, and others save with fear, pulling them out of the Fire. The simple, weak, and seduced deal gently with. Those that are hard­ned, and perverse, and corrupters of others, be as much as in you ly­eth Instruments of their Salvation, by more severity. Save them with fear, namely by a lively denunti­ation of God's Judgments darted into your Consciences, pulling them out of the Fire; that is, doing what you can to draw them from Per­dition, without any vain respects or considerations, as Men draw [Page 269] things out of the Fire in any fash­ion, or what way they can. First,

Them that you finde grosly ig­norant, instruct in Fundamental Truths, without the distinct know­ledge whereof, no Man can have any entrance into this House. E­specially you that have Children, Deut. 6. 6. and Servants, take pains in Cate­chising them, till they be as able and ready to render a reason of 7. 11. their Faith, as to answer to their Names. These words which I com­mand 18, 19, 20. thee this Day, shall be in thy heart, and thou shalt teach them diligently to thy Children, and shalt talk of them when thou sit­test in thy House, and when thou walkest by the way, and when thou lyest down, and when thou risest up: and ye Fathers bring up your Eph. 6. 4. Children in the nurture and admo­nition of the Lord.

But you must not neglect to in­struct strangers, also even Beggars that come to your Doors, they have precious immortal Souls, which you [Page 270] should be as willing to relieve, as your Bodies. You that are godly Women, as well as Men, must per­form this duty. We finde Women not only teaching their Husbands▪ Manoah's Wife said unto her hus­band, concluding the Death of himself and her. If the Lord were Judg. 13. 22, 23. pleased to kill us, he would not have received a burnt-offering, and a meat-offering at our hands, neither would he have shewed us all these things, nor would at this time have told us such things as these: and their Children and Servants. What my Son, and what, the Son of my Womb! and what, the Son of my vow! give not thy strength unto Women, nor thy wayes unto that which destroyeth Kings—She o­peneth her Mouth in wisdome a­mong her Maidens, and in her Tongue is the Law of Kindness, sweet and gracious speeches sound­ing to edification in knowledge and holinesse, but expounding the way of God to others also. A­quila [Page 271] and Priscilla took Apollos to them, and expounded to him the way of God more perfectly. Seeing godly Women may and should be private patterns, and may have a gift of expounding Scripture, and much more private Men, and use that gift in the presence of Mini­sters, for the edification of others, yea of Ministers themselves.

2. Those you finde led away with the Errour of the wicked, holding any points in Religion, contrary to sound Doctrine, deny­ing directly, or by consequence any Fundamental Verity. Such was that of Hymoeneus and Philetus, and that false Doctrine which the Ga­latians held, namely that to be ju­stified before God, it was necessa­ry together with faith in Christ strictly to observe the Mosaical Ce­remonies, as a part of Man's righ­teousness and holiness, appointed by the Law: and that of the Ni­colaitans, who permitted the com­munity of Women, held it a thing [Page 272] indifferent to commit Adultry, and eating Meats sacrificed to Idols; and Popish, and Pelagian Errours: when ever you have occasion to converse with any such as these, or that hold any point not consonant to Scripture, though having less filth and danger, do your endea­vour to recover them, by soft words and hard Arguments. So you are taught by the Apostle James's Pra­ctice, who calls a damnable blas­phemy by the gentle name of er­rour, and useth a loving compella­tion, (Do not erre my beloved bre­thren) But observe what powerful Arguments he useth both before and after his dehortation: and by the Apostle Paul's precept; In 2 Tim. 2. 24, 25, 26. meekness instructing those that op­pose themselves, if God peradven­ture will give them repentance to the acknowledgment of the truth, that they may recover themselves out of the snare of the Devil. Two things especially should move you to endeavour to convert souls from [Page 273] errour, especially if Fundamental. The one from the nature of such an errour, it is like a Canker or Gangreen, a Malady so contagious that it presently spreads it self in­to the next Members, and so by degrees destroyes the whole Body; being once admitted into the soul, it will glide into it, to the total extinguishing of the spiritual life thereof: And having possessed it Jam. 5. 19, 20. self in one of the Members of the Church, will spread over all the Body of it, if it be not withstood in time. Another is the great re­ward promised to this endeavour, 2 Cor. 8. 12. if it prove successful; if not the will, as it is accepted, so it shall be equally rewarded.

3. Such as are prophane Persons, the shew of whose Countenance doth witness against them, and de­clare their sin, as Sodom, and hide it not; that draw iniquity with Esa. 3. 9. Cords of Vanity, and sin as it were 5. 8. with a Cart-rope, and that live in the neglect and contempt of di­vine [Page 274] Ordinances, and religious ex­ercises, publick, domestick, or se­cret, professing by their practice, that they are the Children of Be­lial, and rank Atheists. If you finde that any of these have not as yet commenced Dogs and Swine, but are as yet Undergraduates, and in the Devil's Academy, and that you shall not provoke them to Blasphe­mie, nor aggravate their rage a­gainst you thereby, allure them to go with you into Divine▪ Herbert's Church Porch, and then sprinkle them with his Holy Water-stick.

Take heed, lest through fear, or too much respect towards any, whom you hear speaking, or see acting prophanely, you become by your connivance or silence, guilty of want of Zeal towards God's glory, and of Charity towards your Neighbours Souls and Salvation. Thou shalt not hate thy Brother in Lev. 19. 17. thy heart, thou shalt in any wise rebuke thy Neighbour, and not suf­fer sin upon him. Not, but regard must be had to Person, time, and place, and the manner of reproving, which sometimes may be by dis­countenancing, as well as by dis­course, [Page 276] and alway, so that the par­ty reproved, may see it proceeds from love.

4. Them that are civil, have a care to keep their good word, deal justly with all that are meek mer­ciful, ready to help such as stand in need of them; when you meet and converse with such, commend Mark 10. 10. these and all other good things in them, as being such as God loves, and will reward: but labour to con­vince them, that all their Moral parts and actions, till they be mem­bers of Christ, will yield them no Gen. 20. 6. true comfort, by being in him they are brought to dwell in God. This you may easily prove unto them by the example of sundry Persons, who though endowed with many Gen. 25. 27. civil Virtues, yet are branded by the Holy Ghost, for most unhappy Men. Esau was a dutiful Childe 28. 33. to his Father, careful to please him, fearful to offend him, of a bounti­full disposition, and free from co­vetousness. Ahab a kind-hearted [Page 277] Man, pittiful towards an insolent 1 King. 20. 31, 34. inveterate Enemy. The Pharisee that went up into the Temple to pray, could thank God that he was Luk. 18. 11. not as other Men were, Extortion­ers, Unjust, Adulterers, that he pay­ed his Tythes duly. And what Man in the World could live a more unblameable life, than that young Mat. 19. 20. Ruler did? And so Paul before his Conversion. If any Man think he hath whereof, he might trust in the Flesh. I more touching the righ­teousness which is in the Law blameless. Yet without Faith in John 15. 4, 5. Christ, and a real change wrought in the heart, all this, and much more is nothing: he being the Fountain of all true goodness. The civil Devil carries Men to Hell, as well as the prophane Devil, though somewhat more about.

5. Those whom you discern to be Hypocrites, by living and allow­ing themselves in some one known sin of Omission or Commission: (Thus Jehu discovered himself to [Page 278] be an Hypocrite. He took no heed 2 King. 10. 31. to walk in the way of the Lord God of Israel, with all his heart, for he departed not from the sins of Jeroboam, which made Israel to sin.) When you have occasion to confer with these, acknowledge the good that is in them, much more than in Moral Men, as having a prime respect to the first Table, affecting the Ministry of the Word, giving themselves to Prayer and Fasting, abstaining from petty, as well as bloody Oathes, strictly ob­serving the Lord's Day, loving the pure worship of God, and hating will-worship; commend them for these things, but labour to fright and Fire them out of their Hypo­crisie, by pressing that of St. James upon them. Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all, that breaketh one Commandement. Ha­bitual sincere obedience is Univer­sal, extending to the compass of the whole Law evangelically. And [Page 279] as one Leak in a Ship let alone will sink it as well as many, and one Mortal Wound destroy the Body. So any one sin wilfully con­tinued in, will drown and destroy the Soul: and finally how more in­tolerable their torment shall be in Hell, than any other sinners.

6. In like manner deal with them, who are haters and Persecu­tors of the People of God, pre­tending that it is for their Hypo­crisie, that they cannot away with them, perswade them that their pretence is false; for if they hated them as: Hypocrites, they would hate them as sinners, and so they would hate all sinners, and the greatest sinners most: as he that hates a Toad, because of his poy­son, the greater the Toad is, the more he would hate it. But these Men know themselves, and are known to love well enough Drunk­ards, Whoremasters, Swearers, and practical Atheists; and therefore the true reason why they hate strict [Page 280] Professors, is for their godliness, which condemns their irreligious and loose living: (as Noah by building the Ark, condemned the World) So Cain slew his Brother Heb. 11. 7. because his own works were evil, and his Brothers righteous. Saul, Saul, why persecutest thou me? 1 John 3. 12. His Conversion presently followed his Conviction. They that dwell in God, dwell in love. Your love to Acts 9. 4. poor Souls, that are out of God, expressed thus, by making essayes to draw them unto God, will both evidence to your selves and others that he is your habitation. Make this therefore your work every day, do as Lot did by the two Angels. Turn in I pray you into your Ser­vants Gen. 19. 23. House, no, but we will abide in the Street, and he pressed them greatly, and they turned in unto him, and they entred into his house. What know you, but you may pre­vail, as he did? and if so, you will make Men Angels; for this is their highest happiness. Alway to behold [Page 281] the Face of God. Let love con­strain Mat. 18. 1 [...]. you, not only that which I have now pressed; you owe love to every Man, are bound to love them as your selves, and to seek their welfare as your own: and there is no love in any Man to his Neigh­bour, that loveth not his Soul. But the love of Christ should more con­strain you to put the whole strain of your strength to this work. God having declared his desire to have his House filled, and his Sons King­dome enlarged; and there being Luk. 15. 7, 10. joy in Heaven at the Conversion of every sinner: Yea, love to your selves should force this. It being the best meanes to increase your graces and comforts: the more you draw to knowledge, and faith, and holiness, the more will these graces increase in you, and the comfort of them. As a Man casting forth of his Seed, brings it him back a­gain with great increase. Nor will Jam. 5. 19. any work you can do have the like recompense (which was hinted be­fore) [Page 282] They that turn many to righ­teousness, Dan. 12. 3. shall shine as the Stars, for ever and ever. Nor can you be ignorant, that this is the end, why God hath bestowed his graces upon you, whereby you were made meet to be partakers of this Inhe­ritance, not that you should keep them to your selves, but that you should benefit others by them. The 1 Cor. 12. 7. manifestation of the Spirit, (that is, those gifts of grace, whereby it is manifested, that they dwell in 1 John 4. 13. God) is given to every Man to profit withall.

Finally, The Lord hath strictly commanded, that no Man should content himself to know and be­lieve aright himself, to repent of his own prophaneness, and to be religious and righteous, but that he should seek also to cause others to be, and do so, that they may be as well housed as he, as happy as himself. Cause others to return Ezek. 18. 32. that you and they may live toge­ther under the same Roof: and [Page 283] the more the merrier, and better cheer to.

Obj. There is no hope of doing good upon many, that we meet with, scarce upon any.

Answ. If with all your pains ta­ken all the Days of your Life, you can win but one Soul, it's as much as the gaining of the whole World. Yea, one Soul is more worth than Mat. 16. 26. the whole World.

2. Despair of none, how wick­ed so ever: as bad as bad can be, Acts 2. have been reduced and brought in, Manasseh for example, and three thousand at once.

3. If assaying three, or four, or five, or six times prevail not, the 7 ^th. may: Go up now, look towards the Sea. 1 King. 18. 43. 44. Master, there is nothing, go again seven times, and it came to pass at the seventh time, that he said, be­hold, there ariseth a little Cloud out of the Sea, like a Mans hand.

4. Suppose when you have done all you can all your life long, no good be done, yet you may take [Page 284] that Comfort your Master did. Though Israel be not gathered, yet Esay 49. 5. 4. shall I be glorious in the Eyes of the Lord. And in the Verse before, I have laboured in vain, I have spent my strength in naught, in vain. Yet surely my Judgment is with the Lord, and my work with my God. God knoweth with what uprightness I have done his work, and therefore I know he will Crown me with Glory, though my labour hath been lost, as to the most part of the People.

THe next sort of Persons, in reference to whom Duty lies upon you, are Christi­an Societies. Assemblies that profess the Christian Religion, and joyn together in the worship of the true God. These are called Churches, and of these there are two sorts, false and true, and your duty is to separate from those, and hold fellowship with these. Three things are required to the constitu­ting of true Churches.

1. That the Word of God, and Doctrine of Salvation be truly [Page 286] taught in them, ye are of the hous­hold of God, and are built upon the Foundation of the Apostles and Prophets: upon this Rock (this truth confessed by thee) I will build my Church, the Church is God's Register, that keeps his Re­cords faithfully, the Pillar and ground of Truth, where the Do­ctrine of the Law and Gospel is truly taught, God dwells with that People, and Salvation may be there had.

2. That there be Pastors and Ministers lawfully called, How shall they preach except they be sent? pray the Lord of the Harvest, that he will send sorth Labourers into his Harvest, Christ hath given his Ministry to his own Church.

3. That the People receive and embrace the Doctrine and Reli­gion of Christ, and submit to, and joyn together in the Worship of God. Then they that gladly Jo [...]. 2. 41, 42. received the Word were Baptized, and they continued stedfastly in [Page 287] the Apostles Doctrine and fellow­ship, in breaking of Bread and Prayers.

Hereby may be discerned, which are false Churches, and which true: The Roman Political Church, as the Constitution of it is false, and of Man's Invention.

Obj. They have the Apostles Creed, the Books of Canonical Scri­pture and Baptisme.

Answ. They acknowledge the Creed in profession and word, but overthrow much of the sense, by their superadded Articles, and false expositions. They retain the words of Scripture, though in much, not the sense of the Holy Ghost: nor can Baptism, though for substance, according to the first Institution, prove them a true Church, more than Circumcision could Samaria to be so, or a Seal pulled from the Writing, and set to the bare paper. A Thief may shew a true Man's Purse, but that proves him not to be a true Man: and they overthrow [Page 288] inward Baptisme, the life of that Sacrament, imputed righteousness and holiness, which in Gods Church must go together with the outward Element.

2dly. As Papists, they have no true Ministers: the Romish Priest, as such, is no Minister of Christ, not only because of the Anti-Chri­stian Doctrines, which he teacheth, overthrowing the Foundation of the Prophets and Apostles, but also in that he offereth Christ a real Sacrifice for quick and dead, where­in chiefly stands his Office; and be­cause as a Papist-Priest he receives his very Power from the Pope, whose Office is not of Christ.

Qu. Why then should not one Baptized by a Mass Priest, be Re­baptized?

Answ. Because the action of a lawful Calling, done by one that is not lawfully called, is not a nul­lity; the Ministry is lawful, though as corrupted by them is bad.

3dly. Their People oppose God's [Page 289] true Worship, and live in palpable Idolatry, and profess themselves the Members of a usurping trayte­rous head the Pope.

Obj. Anti-Christ sitteth in the Temple of God, therefore the Church of Rome is God's Church.

Answ. In the Popish Church, there is the hidden Church of God mingled, as a little Wheat with much Chaff, as a little Gold with much Dross. So that though the Church of God be where Anti-Christ sitteth, yet the Church where­of he is Head, is no Church of God; for there are no means there to be­get, or preserve spiritual life, whe­ther we regard Doctrine or Wor­ship.

To speak plainly, it is a part of the Universal Visible Church of Christians, so far as they profess Christianity, & acknowledge Christ their Head; but it is the Visible So­ciety of Trayterous Usurpers, so far as they profess the Pope to be their Head: just as if a Traytor should [Page 290] make himself Deputy of Ireland against the King's will, and all the People believe he is so; and so profess themselves Subjects to the King as their Soveraign, and to him as his Deputy: Here it is a true Kingdome, as it is still under the King, and yet a Kingdom of Tray­tors, or Rebels, Secundum quid, or so far as they adhere to the Usur­ping Deputy, against the King's command. From this Church there­fore, which is spiritual Babylon, the Mother of Harlots and abominati­ons of the Earth, no Spouse of Christ, but a Strumpet, no House of God, but an Habitation of De­vils, once indeed a famous Church, but now dead and buryed (and as is the Mother, so is the Daughters) God's People are bound to sepa­rate. Come out of her my people, and yet not from such therein who mean well in the general, and se­cretly discent from her damnable Corruptions, is this Obligation of Separation upon you. Rom. 18. 4. [Page 291] Much less ought you to separate from Churches which have made separation from Rome, as the re­formed Protestant Churches in France, Germany, and other Coun­treys, and these of Great Britain, and Ireland have done; in whose Congregations is found truth of Doctrine, a lawful Ministry, and a People professing the true Religion, submitting to, and joyning toge­ther in the true Worship of God.

I am not ignorant that many of you, whose Habitation I question not but the Lord is, who have your Habitations in all the several Coun­tries of this Kingdom, have drunk­in a deep prejudice against all the Parochical Congregations, whereof you are legal Members, and where all you were baptized, and thereby were made the Members of Christ, the Children of God, and Heires of his Kingdome. I fear some of you will startle at these expressi­ons, found in the Common-Prayer-Book. But if▪you consult the Holy [Page 290] [...] [Page 291] [...] [Page 292] Scripture, you will finde them war­ranted in a Sacramental sense; and your prejudice hath so far wrought upon you, that you have forsaken the assembling of your selves to­gether with your Neighbours in the publick Meeting Places.

I know with whom I am deal­ing, Persons that have a comfor­table assurance that they dwell in God, and therefore are willing to hear any thing that may tend to the increase of their comfort, and unwilling to retain any errour in their judgments or practice, that may defile and dishonour their dwelling place, or cause it to be evil spoken of by them that are without; whose mouthes you know your absenting your selves from all the Solemn Assemblies, open wide to cast a scandal upon your Per­sons, as prophane, and upon that strict profession of walking precise­ly, according to the Rule of the written Word, which they think gives you no Warrant for your se­peration [Page 293] from their Society in the service of God: and my humble and earnest request to you is to lay aside your prejudice, and examine by that good Word, whether your separation be not sinful.

I shall presume you will freely grant both, that it's necessary to Salvation, that a Man be a mem­ber Gen 9. 27. of the true Visible Church, be­cause in the Word you finde the profession of the true Religion; yea, the very hope of Salvation, Esay 33. 24. and joyning to the true Chruch, going together: and that so long 44. 5. as God continueth the Doctrine of Salvation to a People, and his So­lemn Worship; so long he dwells Lev. 26. 12. among that People, and Salvation may be had there, and that no ut­ter Psal. 76. 2. separation may be made from those Assemblies, where God dwel­leth, and where Men may be assu­red Rom. 1. 16. to finde Salvation, though 1 Cor. 1. 21. there may be many great corrupti­ons both in Doctrine and Worship, in those Assemblies. There were James 1. 21. [Page 294] so in the Church of the Jewes in Christ's time, the Priests and Teach­ers John 6. 67, 68. were ignorant and wicked, and had a corrupt and unlawful en­trance into their Calling; and the People were like to the Priest ge­nerally, notoriously and obstinately ungodly; and the Worship used in that Church was wofully corrupt, many superstitious Ceremonies, the Observation whereof were more strictly urged, than the Command­ments and Ordinances of God; the Temples made a Den of Thieves, the Discipline and cen­sures shamefully abused, the Do­ctrine was corrupt in many points, and the great Sacrament of the Passover ill timed: yet the Word tells you, Christ (whose example it binds you to follow) and you profess your selves followers of him in all imitable things) made no separation from this Church, pro­fessed himself a Member of it, was by Circumcision incorporated a Member of it, received Baptisme [Page 295] in a Congregation of that People, was a hearer of their common-ser­vice, and their Teachers, allowing and commanding his Disciples to hear them, communicated in the Pass-over with the People and the Priest; no more did his Apostles make separation from this Church, after his Ascention, till their Day had its period. Peter and John went to their publick Prayer in their Temple. So Paul and Barna­bas in their Synagogue. By their example it appeares, that till God hath forsaken the Church, no Man may forsake it; and that it is no sufficient warrant to separate from a Church, because it is guilty of such sins and corruptions, as de­serves God should forsake it, and for which he hath threatned in his Word, that he will forsake it: till it appear that God hath put in Execution that which he justly threatned, we ought to acknow­ledge and receive it, as his House, and not to refuse to dwell with [Page 296] him in it. For shall Man be holier than God, and hate corruption more than he? And yet we may not communicate with it, by consent­ing to any corruptions that are, or shall be detected, or proved to be in it, wherein we have our Savi­our's example to guide us. All this I take for granted, that you will surely grant, because many Books largely asserting all this, have been many Years in the hands of those, who have led away many to sepa­ration, a syllable whereof they have not gain - said: and they are in yours; nor have I heard a word of your dissenting. But this I hear you say, that you question the con­stitution of the Church of England, and that you cannot joyn with their Congregations in Divine Worship, because they stand under an Anti­christian Government, and the wor­ship in them is a devised worship. Touching the constitution of the Church of England, I have no more but this to commend to your con­sideration; [Page 297] namely the answer, that was long since given to the Brow­nists, to which I never saw reply given. Their Objection was this, that the People of England were never rightly called; for in the be­ginning of the Queen's Reign, they were by her command, and Pro­clamation, compelled to embrace the Protestant Religion, and to con­form to God's worship: whereas in the New Testament, we have no Example of People compelled to the Service of God, christ com­manding Fishermen to convert souls by preaching, not Princes to make Disciples by compulsion: Therefore the church of Christ had no right constitution. The Answer, to the separation of old, is this, that if we speak of a Church first planted, the people of such a Nation are first called by the word, before they come to be a Church; but it is not so of a Countrey, where for a long time, true Religion hath been professed, which is our case. [Page 298] And as to that part of the Object, that there is no such example in the New Testament.

1. The Magistrates were then Enemies to the Christian Religion.

2. It sufficeth that we have ex­amples in the Old Testament. 2 Kings 23. 21. 2 Chr. 15. 13. & 33. 16. & 34. 33. Nor have Chri­stian Princes less power in their Dominion, to abolish Idolatry, and by Law, and penalties, to compel their Subjects, where there is a parity of reason.

3. We finde that private Gover­nours, in the New-Testament, have required, and brought in their Fa­milies, to embrace, and profess the Christian Faith. Joh. 4. 53. Acts 10. 21. & 16. 34. & 18. 8. 1 Cor. 1. 16. But that these did any more than teach, and command them to learn, consent, and profess, some que­stion, if they did so much. And so much they did, may, and ought to do, Gen. 8. 9. And whether a Chri­stian Magistrate may do more. For [Page 299] though it's out of all doubt, that not only all external duties of the Second Table, but also all such of the First Table of the Moral Law, are directly and properly of politi­cal cognizance; yet they doubt much, whether any Evangelical Ce­remonies, or Formes of Worship, which relate to Christ be so; be­cause they are supernatural, and Conscience is the only Rule, where­by the Merit of those Duties is to be Judged, which must be satisfied before any Papal Injunction can be imposed, or obedience can be safe­ly yielded: and therefore they would have the ranged not among the essential, but among the con­tingentials of Political Govern­ment. But they earnestly deny that any internal duties and matters of Faith, and Evangelical Doctrine fall within the spheer of that cog­nizance, either directly or indirect­ly; because no humane power ex­tends to acts of the Soul, and it is the duty of the Minister, and not [Page 300] of the Magistrate, to reform even in such matters: and yet the Magi­strate may, and ought to exercise his power, for restraining and pu­nishing the fruits and effects of such Errours, when the peace of the Common-wealth comes to be di­sturbed thereby; but he has no warrant to punish the misbelief, or incredulity concerning Articles of Chirstian Faith, no nor Idolatrous Formes of Worship, unless they pro­ceed from the errour or obliquity of their Subjects wills, the refor­mation whereof is the absolute and adaequate end of all punish­ments, and of the exercise of all Political Power: but punishments were never ordained for the infor­mation of the understanding. To return to satisfie the Objection, It is not necessarily nor generally true of all Members of the Visible Church, that they be called by the word: if this be granted which can­not be denyed, that as among the Jewes Men were incorporated into [Page 301] the Church by Circumcision; so they are under the Gospel by Bap­tisme, Col. 2. 11, 12. and that as in those times, many for by-ends, and through fear joyned themselves to the Church, Est. 8. 17. so it may be, and hath been under the Gospel.

Obj. But the greatest part of our people are ignorant, and unsancti­fied; yea, prophane Persons.

Answ. Ignorant and prophane Persons have alway been in the Church: It was so in the Church's Infancy, and so in her perpetual growth, and so shall be to the end of the World, at least till Christ come the second time; but these are not of the Church, which hath its denomination of the better part.

Obj. But open and prophane Persons are not cast out.

Answ. The Law takes Order they shall be. The fault is in the Governors. We are not no Church, or a false one, because such are [Page 302] suffered. 1 Cor. 5. Rev. 2.

Obj. But we want the Form of a true Church. Viz. a Covenant.

Answ. It appeares not in the A­postles times, any thing more was required to make Church-members of the Church-Universal, than as­senting to Evangelical truths, em­bracing and professing Christian Religion, and receiving Baptisme; wherein all in our Church enter into a Solemn Covenant, and con­firm it when they come to years of understanding. And moreover to settle them in particular Church­order, the Apostle made Bishops or Elders over them in every Church, Acts 14. 23. and required the People to obey them, hear and honour them. 1 Thes. 5. 12, 13. Heb. 13. 7. 17. 24. 1 Tim. 5. 17. And those that consented to this, and did so, were Members of that particular Church: so that we con­fess, as a Man cannot be a Mem­ber of the Universal Church, (if at age) without his own consent; [Page 303] so neither can he be of a particu­lar Church: (however he may be antecedently obliged to consent.) But that this consent was wont to be signified by any express Cove­nant, between the Pastors, and the Flocks, no Scripture mentioneth. It is consent signified only which God requireth: But whether this consent be signified, 1. By the Peoples Election of the Pastors. 2. Or by a Covenant. 3. Or by lifting up the hands, or any such sign. 4. Or only by constant at­tendance with the Church on all God's Ordinances there, God hath no where determined; save only as circumstances may make one of these more fit than another, and so oblige us to it in prudence. And he which maketh Duties, which God hath not made, is a maker of superstition, and a false Teach­er, or Speaker of God and his Lawes, and addeth to them.

As to that, you say you cannot joyn with our Congregations, be­cause [Page 302] [...] [Page 303] [...] [Page 304] they stand under a Devilish Anti-christian Government, and the Worship in them (by a number of Common-prayers) is a devised Worship. All that I desire of you is only this, that laying aside pas­sion, you will but pause and pon­der what is alledged to give satis­faction to this Objection; which may cool at least the fierceness of your Spirits, and abate that de­sperate prejudice you have con­ceived against the Government and Worship established in these Churches. Touching the exercise of Ecclesiastical Government in general, you know it is not of ab­solute necessity to the Constitution of a Church; and as to the Go­vernment of the Churches by Bi­shops (speaking of it only as they are Superiour to Presbyters, with­out medling with the extent of their Diocesses, &c.) when you finde so much written with so much confidence, that Episcopacy is the true ancient Apostolical Govern­ment [Page 305] of the Christian Church: That it was received in profession and practice in all Ages, and is so far Divine, that Bishops were in the very time of the Apostles, that they were ordained and appointed by the Apostles themselves: That there was an approved succession of them in the Apostolical Church­es: That in all the following Ages, all the Churches in the World were governed by them, for more than Fifteen Hundred Yeares, without any opposition, save by the Arrian Aerius, who was therefore cryed down as an Heretick by the anci­ent Fathers. That the first reform­ed Protestant Churches cast not off Episcopacy with any aversness to the Order, as appeares by the Hi­story of the Augustane confession, to which Calvin himself signed: That some of those Churches are govern­ed by Superintendents, the same with Bishops. That there was long since a challenge made to them, that have aversness to the degree [Page 306] or order, in these words. We re­quire you to finde out, but one Church upon the Face of the Earth, that hath not been ordered by E­piscopal Regiment: which to this Day (as they say) is not answered. These allegations may (me-thinks) so far allay your heat, as to restrain your thoughts and Tongues from passing so sore a censure upon the Government, that it is Devilish and Antichristian, till you can solidly ab­solve all these Arguments; though notwithstanding all that hath been said, you are perswaded that ano­ther Church Government may be better. And that there is no cause why you should refuse communion with these Churches upon this ac­count, because Bishops are chief Rulers there. Touching the devi­sed Worship objected, do but ru­minate upon what you have fre­quently heard and read, and you will see little reason to condemn stinted Prayers, because invented and devised by Men. For how ma­ny [Page 307] inventions of Men are there of the same nature in God's worship, which you approve of: namely, set-formes of Catechising, studyed Sermons, Interpretations of Scri­pture, division of it into Chapters and Verses, Contents of Chapters, Marginal references, putting Psalms into Meeter, with a multitude more. True it is, invented or devised wor­ship is unlawful, yet it is lawful to serve God in a Form of words de­vised: For the Form is not worship, but the Prayer tendered in that Form. And therefore they do not well, that say, a stinted Form of Prayer is a means of Divine Wor­ship, not ordained of God, and that there is no warrant for it in the Word of God. For God's Word warrants things, not only by special Institution (as all substantial means of Worship: and by necessary con­sequence, so the Translation of the Scripture is warranted, because it must be read to edification, and edifie it cannot, unless it be under­stood) [Page 308] but also by the Light of Nature and Reason, according to the general Rules of Scripture. And thus accidental means of Gods Worship, which are only circum­stances of the Celebration, as time, places, order, method, phrase, and sorme of words in the administra­tion of holy things of God; yea, Pulpit to preach in, and Bells to call People together are warrant­ed. If all such means of worship must be ordered by special Insti­tution, or they shall be unlawful, God must (upon the matter) have no Worship at all from us in the meanes, which he himself hath or­dained, because it is impossible to use these meanes, and not to do many things which he hath not in­stituted. To return to Prayer, that a true Prayer may be made to God in a Set form, cannot be denyed, because things agreeable to God's will may be disposed therein, as in the Lord's Prayer; and it's possible for the heart and affections to go [Page 309] along with it, and faith, and other graces to be exercised in it. But you question whether Ministers may read in the Congregation prescri­bed Formes of Prayer imposed? Ad­mit it were unlawful for them to do it, yet it is warrantable for you to be present at such Prayers; be­cause all Prayers wherein you joyn are stinted to you, and you are ty­ed to the forme of words uttered by him that prayes: nor is a holy good prayer made evil to him that hears it, for the possibility afore­said.

Obj. But the Prayers in the Eng­lish Liturgy are Formes, neither ho­ly, nor good; for the Book it self is an Idolatrous Book, the Mass in English.

Answ. This is as true, that light is darkness; and white, black: Con­sider what is the matter of the Po­pish Mass prayers in an unknown Tongue, to Saints departed, and to feigned Saints; receiving the Sacra­ment of the Lord's Supper in one [Page 310] kind, an unbloody sacrifice offered up for quick and dead, the real Presence, satisfaction for Venial sins, temporal penance for mortal sins, blotting out the Second Command­ment, or confounding it with the First, &c. Blackness and Darkness: and what is the matter of our Eng­lish Liturgy, reading the Holy Scri­ptures in a known Tongue; the calling upon God in the mediati­on of Christ, and not upon Angels and Saints, for the living, and not for the dead; the administration of the Holy Supper in both kinds, singing of David's Psalms, &c. all White and Light.

Obj. But sundry of the Prayers are found word for word in the Mass-Book.

Ans. So may a true Man's goods be found in a Thieves Den; and the goods of the Church may be in the possession of Antichrist an Usurper, which goods she may law­fully require, and take back again, not as borrowed from him, but as [Page 311] due to her self, being the rich Le­gacies which Christ bequeathed to his Church, which Anti-christ had seized upon: the Good therefore in the Mass - Book belonged not to Anti-christ, but the foul gross Er­rours which are purged out of ours.

Obj. But there are foul errours and gross corruptions in our Litur­gy, which are not purged out.

Ans. Admit there be, or were, yet there are no Fundamental Er­rours, nor any that bordereth there­upon objected. The corruptions ob­jected, are misapplications of Scri­ptures, frequent repetition of the same things, disordered Prayers and Responsories, breaking Peti­tions asunder, &c. No errours that concern the main grounds or chief heads of Christianity; but faults that may be tolerated, and for which a Christian hath no cause to separate: Suppose a Teacher mis­alledge a Text of Scripture, or that something be amiss in his [Page 312] Prayer, when he exerciseth his own gifts; is this a ground sufficient to separate from the Ordinance of God, or reject the good for that which is amiss? Nor is there any doctrinal passage in any of the Prayers, that may not bear a good construction, and so Amen may be said to it. Charity binds us to take every thing in the best sense: nor can you think it pleasing to God, for some evil that may be fastned upon some passages, to with-draw communion, especially when com­munion may be had without ap­proving of any of the errours or corruptions; though we do not for their sakes with draw from the communion of the Churches, while they are exercised.

Obj. But most of the Ministers that officiate in these Congregati­ons, are either blind or superstiti­ous, or prophane, or idle, or Drunk­ards, or Whore-masters; and they that are not of this last Tribe, are most of them Apostates from their [Page 313] Principles, and therefore we can­not bring our hearts to hear any of them pray, read, or preach.

Answ. You may finde as bad as any of these in the Church of Is­rael, and as many for the space of Ground, before our Saviour's time, and in his Dayes, and in the Apo­stolical Churches; and yet you do not finde any of the People to have forsaken the publick Ordinances of God. How far the charge is true or false, I shall not now meddle; In some Countreys, I am sure that there are many sober godly Ortho­dox able Preachers, yet in posses­sion of the publick places. And if you know any Countrey where it is worse, consider if Christ himself did not joyn with worse.

O that I could perswade with you, to lay sadly to heart the great­ness of the sin of Divisions, and the grievousness of the punishment threatned against it, and that hath been executed for it; and that the Leaders and Encouragers of private [Page 314] Christians to make this sinful sepa­ration, would read oft, and medi­tate much upon St. Judes Epistle, to v. 20. And that the multitudes that are willing to be led by them would follow the prescription of the meanes here to preserve or re­cover themselves from this seducti­on. v. 20, 21. And that both would leave off their reviling the Go­vernment Ecclesiastical, and the Ministers that conform, and peace­ably, and submissively behave them­selves, by the example of Michael, who though an Arch-Angel, and contending in a just cause, and disputing in an Argument, where­in he was very knowing, did not, durst not bring a railing accusation, though his adversary was the Devil; But committed the cause to God, saying, The Lord rebuke Thee. Though Quakers, who pretend to follow no other Rule save the Light within them, use ordinarily such railing and reviling Language; yet let no such word ever be heard to [Page 315] Proceed out of your Mouths, who profess to follow and walk exactly, according to the written Word of God.

The last sort of Persons, are those of your own House, Fellow-mem­bers of the same Family, and your Fellow-commoners: your duty in reference to these is manifold. I shall earnestly commend this one; namely, to live in Unity with them: to move you effectually hereunto, behold how good and how plea­sant it is for Brethren to dwell in unity together. It is like the preci­ous Oyntment upon the Head that ran down upon the Beard, even Aaron's Beard, that went down to the Skirts of his Garments; as the Dew of Hermon, and as the Dew that descended upon the Moun­tain of Zion. For the Lord com­manded the blessing for evermore. Psal. 133. a Song of Degrees pur­posely pend for the knitting toge­ther the Hearts of God's People in the blessed band of Unity, Em­phatically [Page 316] propounding both the profit and pleasure redounding there-from. Behold (a matter worth the marking) how good in regard of profit) and how pleasant in re­gard of delight) it is for Brethren both by nature and grace to dwell together in Unity, both of judg­ment and affection. Next, he ex­pounds, and so proves the pleasure, and the profit of this two-fold U­nity. First, by parable and simi­litude, which is double, to shew the pleasure he compares it to, that odoriferous anointing Oyl, which God commanded to be made and compounded after the Art of the A­pothecary, which when it was pour­ed upon Aaron's head, ran down upon his Beard, and thence went to his Skirts: So this sweet commu­nion of spiritual grace, cunningly composed of united minds and af­fections, passeth down from Christ our Head, not only upon the strong­er Professours, which are as great an Ornament to the Church, as a [Page 317] Beard is on the Face of a Man, but also to the meanest and weakest Christian Members. To set forth the pleasure of it, he compares it Gen. 27. 28, 39. to Dew, which is a special blessing sent upon the Earth, for the re­freshing thereof, which falls freely (and therefore is said to be be­gotten of God) and finely distil­led down in so small drops, that it Job 38. 28. cannot be perceived till it be laid, and fully (it falls into lowest Val­leys, as well as highest Hills) and fitly (in Spring for growth in Har­vest for ripening) and fruitfully Esa. 55. 10▪ (making the Ground bring forth a­bundantly) So it is in all these re­spects with spiritual graces, espe­cially with this. And then he proves it by plain, strong, and binding de­monstration: where this Unity is, God commandeth the blessing, and life for ever-more; that is, promi­seth and fully performes it in this life, spiritually, and corporally, and hereafter Eternally.

I hinted this Unity to be two­fold, [Page 318] and will speak a little to both. First, of mind and judgment, it is a thing greatly to be wished and sought after, that all God's Chil­dren and Servants dwelling toge­ther, in the same House, might be of one mind, and judgment in all points. The Apostle oft earnestly presseth this, frequently striketh upon this String. Now I beseech you Brethren, by the Name of our 1 Cor. 1. 10. Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you; but that ye be perfectly joyned together in the same mind, and in the same 2 Cor. 13. 11. judgment: be of one mind for mat­ter of Opinion. If there be there­fore any consolation in Christ, if any comfort and love, if any fel­lowship Phil. 2. 1, 2. of the Spirit, if any bowels of mercy, fulfill ye my joy, that ye may be like-minded, being of one accord, and of one mind. A most passionate obtestation, importing a most vehement desire of their good agreement: whereunto he conjures [Page 319] them by all the bonds of love, be­tween him and them. Perswasion it self could not speak more per­swasively. Here are so many words, so many Weapons able to pierce, and work upon any heart that had not an Iron sinew. How many Ar­guments doth he take from one, to inforce his Exhortation with all possible carefulness, To keep the u­nity of the Spirit in the bond of peace? One Body, one Spirit, one Eph. 4. 3▪7. Hope, one Lord, one Faith, one Baptisme, one God and Father of all. The Apostle well knew, the neerer they were agreed in Judg­ment, the faster their affections would be knit one to another: and beside the great advantage that all wicked Men take at the disagree­ment of God's People, should make them desirous to be all of one mind, and to compose all the dif­ferences that are between them. Let there be I pray thee no strife, Gen. 13. 8▪ between thee & me; & between, &c. for we are brethren: not only upon [Page 318] [...] [Page 319] [...] [Page 320] this account, but because the Canaa­nite and the Perizzite dwell in the Land; and because of our dissen­tion, we shall give them occasion to speak evil of our holy Religion, and alienate their hearts more from it. How oft have you had this cast in your Dish by enemies, both to the form & power of godliness when you have perswaded them to embrace both? Agree first among your selves. There is no such stumbling Block at this Day, in this Land, laid in the way of ungodly Men, through God's just Judgment indeed: and Mat. 8. 7. it is necessary there should be such offences; but woe unto you, if you become occasions of such offences, if you repent not that you are so, and labour not to take away the stumbling Block out of your way by endeavouring to be all of one mind.

But because perfect Unity is not to be expected, till the Church be come to her perfection. There Eph. 4. 13. must be Heresies among you, Sects, [Page 321] and Dissentions, concerning Tenets 1 Cor. 11. 19. and Grounds of Doctrine, and wayes of Worship: It is a thing unavoidable, by reason of the De­vil's malice, Men's wickedness, and God's most wise counsel, and ac­cording to the frequent predicti­ons of the Holy Ghost.

God indeed hath promised to give his People, One Heart, and one Jer. 32. 39. Way. But the meaning is, that they shall all agree in all Fundamental points of Doctrine, and in all sub­stantial ways of Worship, in which they should joyntly and conform­ably serve him; but in points of Religion and Circumstances of di­vine Worship, that are of inferiour moment, there will be Brethren different in Opinion and practice from you, towards whom you are bound to bear brotherly love, which is of a bearing and forbearing na­ture, and not suffer difference in Rom. 14. 19▪ judgment to work in you the least alienation of affection towards them. What a deal of pains does [Page 322] the Apostle take to work Christi­ans, to a charitable Toleration each of other?

1. Disswading them from cen­suring one another, for, or in the use of things indifferent: the par­ties that dissented were weak and strong Christians; the things where­in, were▪ Meats and Days; the strong thought all difference of Meates prohibited by the Law to be abo­lished by Christ, and therefore did not forbear to feed on any, and they conceived all Jewish Festivals to be abrogated by God, and so observed them not. The weak not seeing their own liberty in the case of Meates, choose rather to eat Herbs, than with a doubting Con­science to feed upon Meats forbid­den, and conceiving the Festivals not to be abrogated, still observed them. In both these cases, the A­postle gives negative directions, and exhortations to both sorts of Chri­stians. Viz. That in the case of Meates, the strong should not con­temn [Page 323] the weak, as superstitious for abstaining; Nor the weak censure the strong, as prophane, for neg­lecting the observation of distincti­on of them; And in the case of Dayes, that neither of them should do any thing with a gain-saying, or doubting Conscience: pressing these directions with sundry Argu­ments, and that by no means, the strong should give the least offence to their weak brethren, by abuse of their liberty.

2. And he perswades every one to study not to please himself, but his Neighbour, to edification for his good, by the example of Christ, who did not only not please him­self, but sought the good of others: and so, saith he, must we, bearing one with another, receiving one a­nother, as he received us to be par­takers of his glory. It is the guise and property of too many of you that think you are assured you are the Lords, to question whether o­thers be so, that dissent from you; [Page 324] Yea, to pass sentence against some of them, as out of God, for no o­ther reason, but because they are not of your mind and way, and to say of them, that its love of the World, or fear of trouble, or some other by-respect and base end, that keeps them from embraceing these Gospel-truths which you hold, and whereof they have had sufficient conviction; or if indeed they see them not to be such, that it is, be­cause the God of this World hath blinded their Eyes. Nor least of all can you bring your hearts to look upon, or love as Brethren, these who have been of the same mind and way with you, and are aposta­tized from their principles and pra­ctices: Turn-Coat-Rogues. Have patience and ponder with your selves, what rashness you discover in censuring any Man to be God­less, because he sees not those truths which you think you do, and they may clearly see to be revealed and commanded by God. Barnabas [Page 325] was a good Man, and full of the Acts 11. 24. 15. 38, 39. Holy Ghost and Faith: and yet he could not see that, that Paul saw. Viz. That it was lawfull and fit for them to converse with the Gentiles, even in the presence of the Jewes. God bestowes his gifts on his Servants, in different mea­sures and degrees. None that sees the truth in all things, but in some points he is ignorant and erreth: Setting aside the Prophets and A­postles, who were infallibly guided in penning the Scripture. Who al­most of all the ancient Fathers, but held some gross Errour? Justin Gen. 6. 4. Martyr, besides that he was a mil­linary, held that it was the Angels that begat those Gyants. Athena­goras, that the Souls of those Gy­ants were Devils. Ireneus that man was not created perfect. Clemens Alexandrinus, that none were sa­ved by Christ before his Incarna­tion. Tertullian, that God was cor­poreal, that Montanus was the Paraclete, that a Christian falling [Page 326] twice after Baptism was damned▪ Origen understood much of the Scripture allegorically. Hierom that Angels were many Ages before the World: that there is no sin in In­fants, or not deserving punishment. Ambrose, that the Gospel was preached to Devils. Chrysostom, that the Fathers were in Hell be­fore Christ, that we are justified by works. Augustine's Book of re­tractations witnesseth his manifold Errours, for a long time. Luther the great Reformer held consub­stantiation. Not only particular persons, but whole Counsels and Churches have erred. The reasons of this proneness in Men to erre, are. 1. Truth is but one, Errour manifold; there is but one right, many by-paths. 2. The Seeds of all Errours are naturally in all Mens hearts. 3. Errour hath usually on it the Vizard of truth. 4. The understandings of the strongest Christians are so weak, that it is easie for them to mistake. 5. Satan [Page 327] and his Instruments are full of sub­tilty, and cunning craftiness. 6. God suffers Errours to spring up in his Church, to punish the wicked, and for tryal of his own, and for cleer­ing of truth. Contraries opposed mutually argue each other.

This consideration should teach you not to be insolent in censuring, and not to be stiff in your own O­pinions or perswasions. Others may be in the right, and you in the wrong: And if you be in the truth, Love them not ye less, that erre from it in infirmity, but pitty them more, and pray for them; and though you know it to be passion or prejudice that hath blinded their judgments (a greater infirmity than simple ignorance) yet believe they may be godly Men for all that; and if they be so, you are bound to love and reverence them, how much soever they differ in Judgement from you. Acts 14. 15.

And if Men that are as practi­cally Psal. 15. 4. godly as your selves, hold Eph. 4. 2, 3. [Page 328] those to be truths, which you hold to be errours, seek not to draw them over to you, but let them quietly enjoy themselves; take the blessed Apostles advice. I press toward the mark. Let us therefore Phil 3. 14▪-17. as many as be thus perfect, be thus minded, and if any thing be other­wise minded, God shall reveal this unto you. Nevertheless whereto we have already attained. Let us walk by the same Rule. Let us mind the same thing; So far as you freely can joyn with your dissenting bre­thren in Duties of Divine Worship. And let not them that are without have occasion to say you are of se­veral Religions, or to call you by several Names any longer: But ra­ther to wonder at your mutual love, and peaceable and quiet spi­rits, free from any appearance of raising contention either in Church or State; They that do so, having Ro▪ 16. 17, 18. the Brand of graceless Men set up­on them by the Holy Ghost. Now I beseech you Brethren, mark them [Page 329] that cause Divisions and Offences, contrary to the Doctrine which ye Jude 8. 11, 12. have learned, and avoid them, for they that are such serve not the Lord Jesus Christ, but their own Belly, and by good words and fair speeches deceive the hearts of the simple. Every Man that dwells in God, is of a peaceable disposition, Psal. 35. 20. quiet in the Land. As for them that you call Apostates, consider that their Apostacy is not from any fun­damental point in Religion, or sub­stantial worship of God. And that love of their callings, and the works thereof, and of their Peoples Souls, and Conscience of obeying the Ma­gistrate in all things, not expresly forbidden in the Scripture, might move them to do what they have done, and charity binds you to make the best construction.

Finally, In reference to those that are of your own mind and way. Let brotherly love continue. Heb. 13. 1. And abound yet more and more in knowledge, and in all judgment; [Page 330] rejoycing and weeping together; Phil. 1. 9. Rom. 12. 15. and laying out your selves in a spe­cial manner, in a faithful employ­ment of God's gifts, for the good one of another in things temporal. Gal. 6. 10. Heb. 13. 16. 2 Cor. 8. 9. Psal. 112. 5. and in spirituals by example. Rom. 15. 1, 2. 1 Cor. 10. 33. by admonition, 1 Thes. 5. 14. Heb. 3. 13. Prov. 10. 21. by conso­lation, 2 Cor. 1. 4. Esay 54. Prov. 25. 25. Rom. 1. 12. and by prayer, Eph. 6. 16. Jam. 5. 15, 16. John 16. 24. By thus doing, you shall improve that branch of the Com­munion of Saints, which you have among your selves, and be the fit­ter to improve that which you have together with Christ by the Spirit, in respect both of substance and Offices, and Virtues.

THere remaineth yet very much of Duty to be per­formed by, and to be pres­sed upon you, whose habi­tation the Lord is, and who know him to be so. And first upon the account of the properties of this House wherein you dwell. The first whereof is height. And the first duty upon this account, is to lift up your hearts and voices as high as may be in praises and prayers.

1. In praises, acknowledge your selves bound to acknowledge. 1. As all other excellencies and transcen­dent [Page 332] perfections of God; So this, especially of sublimity, that he is most high. This did David, I will Psal. 9. 1, 2. praise thee O Lord with my whole heart—I will sing praise to thy Name, O thou most high. I will praise the Lord according to his righteousness, and will sing praises 7. 17. to the most high. As he did him­self, so he stirreth up all others to do so. O clap your hands all Peo­ple, shout unto God with the voice of Tryumph; for the Lord most high is terrible, he is a great King over the Earth. Let the Saints sing aloud upon their Beds. Let the high 47. 1, 2. praises of God be in their Mouth. And this he tells us is a good thing at all times, especially on the Sab­bath Dayes. It is a good thing to 149. 5, 6. sing praises unto thy holy Name, O most High. His Universal Regiment is to be acknowledged. This mat­ter is by the Decree of the Watch­ers, Dan. 4. 27. and the demand, by the Word of the holy One, to the intent that the living may know, that the most [Page 333] High ruleth in the Kingdome of Men, and giveth it to whomsoever he will, and setteth up over it the basest of Men.

2. His wonderful humility and condescention. The Lord is high a­bove all Nations, and his glory a­bove Psal. 113. 4, 5, 6 the Heavens. Who is like the Lord our God, who is most High, who humbleth himself to behold the things that are done in the Heaven and in the Earth? He doth not dis­dain, from his High Seat of Glory, to provide for all Creatures, both Terrestrial and Coelestial. He hath a gracious and loving care of vile Wormes, and grievous sinners; yea, vouchsafes to make their hearts, if humbled, and contrite for their sins, his dwelling place: For thus saith the High and lofty One, that inha­biteth Eternity, whose Name is high and holy. I dwell in the high and holy Places, with him also, that is of an humble and contrite Spirit. Esa. 57. 15. The humility of the Son of the most high God being the same in [Page 334] substance with him, and equal in power and glory, condescended to match with a Maid of our Family, that had neither beauty nor dowry. A greater condescention, than if the greatest Emperor on Earth should marry the poorest and most defor­med Virgin upon Earth, assuming a humane Nature with his Divine Person; In all things like unto Man excepting sin, and in that nature to suffer poverty, hunger, thirst, weariness, and other humiliations, even unto Death. Who being in the Phil. 2, 6-▪9. form of God, thought it not rob­bery to be equal with God, made himself of no reputation; Annihi­lated himself, and brought himself as it were to nothing; Took upon him the form of a Servant, and was made in the habit of Men; And being found in fashion, as a Man, he humbled himself, and be­came obedient unto Death, even the Death of the Cross.

3. Consider the exceeding high honour he hath done you, to be [Page 335] Servants in such a House, to him­self, whom you have made your House, by choosing him and cleav­ing to him. Nebucadnezar could not desire a higher honour for the Three Worthies, whom he saw walking in the midst of the Fire, than to call them Servants of the Dan. 3. 26. most high God. Nor the Angel that appeared to Daniel in the Vision of the Four Beasts, and interpret­ed it to him, for the Subjects of God's Kingdom, than to call them Saints of the most high. Yea, the 7, 18. 22. 25. Angels themselves glory in this title. I am thy fellow-servant, and of thy Brethren. And James stiles himself Rev. 19. 10. 22. 9. not the Lords Brother, but the Ser­vant of the Lord. And God him­self, Josua 1. 2. Moses, not King in Jesuran, but my Servant. My Servant Moses.

2. In Prayers, I will cry unto Psal. 57. 2. God most high. Every good and Jam. 1. 17. perfect gift is from above, and com­eth down from the Father of lights. We are commanded to pray to God, as being above in Heaven, [Page 336] to teach us, among many other things, that our Prayers should be sent forth with such fervencies, that they may reach and pierce Heaven, where God is; to cry as David did. O my God, I cry in the Day time, in the day time, and in Psal. 22. 2. the Night season. He heard my cry: My most earnest desires in Prayer, arising from feeling and fear of misery. And so did Moses, Where­fore cryest thou unto me? God Exod. 14. 15. seeming to chide him for so do­ing; but it was not for his fervent praying, but for his fearing and fainting, his Faith beginning to fail, and to let him know that he was more ready to hear than he to pray. 2. Learn humility of the most high God. Be ye followers of God, Eph. 5. 1. as dear Children. Beloved, if God 1 John 4. 11. so loved us, we ought also to love one another. So if God have con­descended unto us, we ought to do the like to our Inferiours, there being infinitely more distance and disproportion between God and us, [Page 337] than there is between us, were we the highest Princes on Earth, and they poorest Beggars. For they are Mal. 2. 10. all our Brethren. Have we not all one Father, hath not one God crea­ted us? Be not therefore high-mind­ed, Rom. 12. 16. but condescend to Men of low Estate. And learn of me (saith the Son of the most High) for I am meek and lowly in heart. Lowli­ness Mat. 11. 29. of mind will make you high with God, and meekness of word shall make you sink into the hearts of Men. Let this mind be in you, which was also in Christ Jesus. You Phil. 2. 5. that are higher than others in gifts, wealth or dignity, disdain them not, but demean your selves hum­bly toward, them, and honour shall Pro. 29. 23. uphold you.

3. Take heed of provoking the most High, or of contemning his Counsels, least you provoke your selves to the confusion of your own Faces: as the Israelites did; of whom it is said, That they sinned yet more against him, by provoking Psal. 78. 17. 56. [Page 338] the most High in the Wilderness. Yea, they tempted and provoked the most high God, & kept not his testi­monies. They contemned the Coun­sel 107. 11. of the most High. Therefore he brought down their heart with la­bour, they fell down, and there was none to help.

4. If you have provoked him to anger against you, as David did, when Satan provoked him to num­ber 1 Chr. 21. 1. the People, enquire and desire to know the true means to appease him, and to be reconciled unto him. Wherewith shall I come before Mich. 6. 6. the Lord, and bow my self before the High God? And turn ye to him with all your heart, to him I say and not as Ephraim, of whom it is said, They returned, but not to the most High. Renew your purpo­ses, Hosea 7. 16. and resolutions, and vowes of more wary walking, for the future; and when upon your humiliation and reformation, he is returned un­to you with mercies, offer unto him thanks giving, and pay your Zech. 1. 16. [Page 339] vowes unto the most High.

5. Comfort your selves against all the injustice and disorders of the World; and against all the Plots and Conspiracies of wicked Men, against the Church and Peo­ple of God. Marvel not at it, but look higher, and expect seasonable relief, and redress, how high soe­ver their rage doth rise, and how low soever, they lay the Saints of the most High. If thou seest the Eccl. 5. 8. oppression of the poor, and violent perverting of Judgment in a Pro­vince, marvel not at the matter; for he that is higher than the high­est regardeth, and there be higher than they. Shall any teach God Job 21. 22. knowledge, seeing he judgeth those that are high. He is the Soveraign Lord and Judge of the World, a­bove Gen. 18. 25. all Power and Greatness. Shall not the Judge of all the Earth do right. He worketh all things Eph. 1. 11. after the Counsel of his own will. And his will is the absolute Rule of all Righteousness. Thy righte­ousness Psal. 71. 19. [Page 340] also O God is very high, Who hast done great things: [...]ear Joel. 2. 21. not O Land, be glad, and rejoyce, for the Lord will do great things. Though the Lord be high, yet hath Psal. 138. 6. he respect unto the lowly; them that are of a poor and abject con­dition, and trodden upon by the Foot of imperious contempt. But the proud he knoweth afar off, and Psal. 83. from the beginning to the end. they shall know, when they have spent all their strength, spit out all their malice, and done their worst, That thou, whose Name alone 21. 17. to the end. is Jehovah, are the most high over all the Earth.

From the Second property of this your Habitation. Viz. Strength, learn in your Prayers, which you Daily make to God for your selves and fellow-servants in the House, who are all weakness, to say, Stir Psal. 80 [...]. up thy strength, and come for Sal­vation to us. Shew it, make use of it, stand in the front of thy feeble Army as a Leader, to defend them from their Potent Enemies. And [Page 341] let it appear that thy Prayer is not idle. Give thy strength unto thy 86. 16. Servants. Awake, awake, put on Esay 51. 9, 10. strength, O Arm of the Lord, awake as in the ancient Days, in the Ge­nerations of old. Art thou it that hath cut off Rahab, and wounded the Dragon? Art not thou it which hath dryed the Sea, the Waters of the great Deep, which hath made the depth of the Seas, and way for the ransomed to pass over? Display thy Soveraign Power for the deli­verance of thy Children, as thou formerly didst in Egypt, and at the Red-Sea. Look down from Hea­ven, 63. 15. and behold from the Habita­tion of thy Holiness, and of thy Glory: Where is thy zeal and thy strength, the sounding of thy bow­els? When you have thus prayed, cast off all slavish fear, of what the might or malice of Men, or Devils can do. Who art thou, O my Esay 51. 12. poor, weak, faint-hearted Church, that thou shouldst be afraid of a Man, that shall dye, and be made [Page 342] as Grass. Take now good courage, setting before thee thine Enemies approaching and certain destructi­on. Fear thou not, for I am with Esay 41. 10. thee, be not dismayed, for I am thy God, I will strengthen thee with the right hand of my righteousness. That is, with mine Omnipotence, I have and will put forth in right­ing thee of thine Enemies. The Psal. 27. 1. Lord is my Light and my Salva­tion, Whom shall I fear? The Lord is the strength of my life, and of whom shall I be afraid? He it is that will dissolve all my inward darkness of trouble and confusion, and external ones of dangers and 3. calamities. In this will I be confi­dent, namely in this, that the Lord is my Light, Salvation, and Strength. My God shall be my strength, thou Esay 49. 5. hast girded me with strength. The Lord will give strength unto his People: He delivered me from my strong Enemy; And from them 2 Sam. 22. 40. that hated me, for they were too strong for me. Thou hast guided Psal. 29. 11. [Page 343] thy People in thy strength to thy holy Habitation. Thou wilt do so 2 Sam. 22. 18. still, and not forsake them, when Exod. 15. 13. their strength faileth. My Flesh and my Heart faileth, but God is the Psal. 71. 9. strength of my Heart, and my por­tion 73. 26. for ever. Be not discouraged at all for the weakness or absence of outward meanes. Not by might Zech. 4. 6. nor by power, but by my Spirit, saith the Lord of Hosts. When Men and meanes, and hopes and helps, and Hearts and all fail. Trust ye Esa. 26. 4. in the Lord for ever, for in the Lord Jehovah is everlasting strength. He giveth power to the 40. 29. faint, and to them that have no 31. might he encreaseth strength. They that wait upon the Lord shall re­new their strength. They go from 84. 7. strength to strength. The righteous Job 17. 9. shall hold on his way, and be strong­er and stronger. I will go in the Psal. 71. 16. strength of the Lord God. I shall never faint, but always, even every step I take, gather new strength and courage. Wait on the Lord, [Page 342] [...] [Page 343] [...] [Page 344] be of good courage, and he shall 27. 14. strengthen thine Heart. Despair Lam. 3. 18. 21. not like her that said, My strength and hope is perished. If thou chance to do so, recover quickly as she did, This I recall to my mind, and there­fore have I hope. Be fully perswa­ded that what God hath promised, he is able also to perform. Acknow­ledge as your Father Abraham did, Rom. 4. 21. as his Soveraign truth, so his infi­nite power, above all inferiour or­der, or contrary difficulty. Yea, he is able to do exceeding abundantly Eph. 3. 20. above all we can ask or think. Neither do you despair of any Man's Salvation, for whom you pray: No not of the Jewes (whom you are bound every Day to re­member Rom. 11. 23. in your Prayers.) For God is able to graft them in again. When you are tempted to any 1 Cor. 10. 22. sin, think thus with your selves. Do we provoke the Lord to jealou­sie, are we stronger than he, that we should not fear to provoke him? Can thine Heart endure, or can [Page 345] thine Hands be strong in the Days that I shall deal with Thee? Wilt Ezek. 22. 14. thou have courage or strength e­nough to endure or withstand my Judgments? I say unto you my Friends, be not afraid of them that can kill the Body, and after that have no more that they can do. But I will fore-warm you, whom you shall Luk. 12. 4, 5. fear: Fear him, which after he hath killed, hath power to cast into Hell.

If Men should be in danger of present Death, by any Mens unjust Decrees, in case they refuse active­ly to obey them: They must say, if it be so, Our God whom Dan. 3. 17, 18. we serve is able to deliver us; but if not, we will not serve any false Gods: Nor the true o­therwise than he hath appointed in his Word. And in the midst of the most desperate dangers serve the Lord with sweet security; knowing that your good Shepheard Jesus Christ, is alway doing his Of­fice, standing still on Foot, and watching for the safeguard of his, [Page 346] employing for their safety his Fa­thers Divine Power, whereby they shall rest secure, having the King of the Universe for their Protecti­on. He shall stand and feed in the strength of the Lord, in the Maje­sty Micah▪ 5. 4. of the Name of the Lord his God, and they shall abide. When you shall be cast upon your sick Beds, doubt not but he will both turn, and stir, and make them easie, but strengthen you upon them. His Psal. 41. 3. everlasting Armes shall be under­neath you, and you shall be able both to do and suffer all things, through him that strengthneth you. Deut. 33. 27. Upon all these and many more ac­counts, Ascribe the strength unto Phil. 4. 13. God, his excellency is over Israel, and his strength is in the Heavens. Psal 68. 34, 35. The God of Israel is he that giveth strength and power unto his People. Blessed be God.

From the third property of your Habitation, Viz. Largeness, Learn rightly to conceive of this proper­ty, holding forth the infiniteness [Page 347] immensness, and omnipresence of God, being without quantity and measure, every where both within and without the World, filling all places with his essence: as the whole Soul is said to be in the whole Bo­dy, and in every part of it; so is God whole and wholly in every part of the World. Behold the 1 King. 8. 27. Heaven and Heaven of Heavens cannot contain thee. His greatness Psal. 148. 3. is unsearchable, infinite, and incom­prehensible. The Heaven is my Throne, and the Earth is my Foot­stool. Esay 66. 1. Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret Places, that I shall not see him, Jer. 23. 23, 24. saith the Lord, Do not I fill Hea­ven and Earth? Yea, and Hell too. If I make my Bed in Hell, behold Psal. 139. 7-11. thou art there. This must teach us to banish all gross conceits of God out of our mind, and to detest the making any Picture of him, by which he is denyed to be incom­prehensible, and to see him, though [Page 348] invisible, to be present with you, Pro. 15. 3. where ever you are, his Eye be­holding whatsoever you are do­ing. This Consideration filled Da­vid's Psal. 51. 3. heart with shame and sorrow for his sin, and made it to lye so heavy upon his Conscience. I have done this evil in thy sight. All my care was to be secret, to hide my sin from the Eyes of Men, but all this while thine Eye was upon me. There is no Man but would be re­strained from many sins, if they knew of any body that was by them, to see what they did. The Murderer & Adulterer are brought in by Job, imboldening themselves, Job 24. 5. No Eye shall see me. As if he had said, if they knew there was any Eye to see them, they durst not do it. Moreover in all their Medi­tations & Contemplations of God, take as full a view of him as you can; Hear him saying, behold me, behold me. Especially take notice of the largeness and greatness of his goodness and bounty. All the Esay 65. 1. [Page 349] dimensions of its breadth, length, Eph. 3. 18. depth and heighth with admira­tion. O how great is thy goodness which thou hast for them that fear Psal. 31. 19. thee? As high as the Heaven is a­bove the Earth, as the space is be­tween 103. 11, 12. the East and West. I will mention the loving kindness of the Esay 63. 7. Lord, his great goodness, the multi­tude of his mercies. And labour for largeness of heart, in some sort 2 Chr. 32. 25. answerable. From the rest of the properties of this your habitation, and from all the furniture in it, and from each of the convenien­cies belonging to it, I shall leave you to gather comforts and duties in abundance, having this one thing only more to do; Namely, to ac­quaint you with some of the Sta­tutes, Lawes, and Ordinances of the House, and earnestly to press upon you the Observation of them, by promises and penalties annexed. The general Laws of this House binding all that live in it, are part­ly natural, and partly supernatural. [Page 350] The natural are Ten in Number, called in Scripture Ten Words, and some where One Word. The Di­vine Deut. 10. 4. Law teaching and command­ing Moral good, and forbidding Gal▪ 5. 14. evil, known by the Name of Mo­ses Psal. 119. 101. Law; Uttered and promulgate with God's own Mouth, by his im­mediate Heb. 10. 28. Voice, delivered in Fire, Deut. 33. 2. and therefore termed a Fiery Law, in the hearing of all Israel; After­wards Exod. 20. 1. written with his own Finger, 31. 18, (by a mere and miraculous divine 32. 16. Operation) in Two Tables of Stone, Jam. 2. 8. to signifie the perpetual use and continuance of it, to the end of the World, and so published and committed to the Church for all Ages, as the Moral Law for Obe­dience to God our Soveraign Lord and King.

This self same Law did God engrave in Man's heart, even when he created him; For that before the written Law of Moses there was an unwritten Law of Nature, must needs be granted; because [Page 351] needs must they be bound to God who had their Beeing from him; Nor could they have sinned against him, if they had had no Law from him. For where no Law is, there is no transgression. Whosoever com­mitteth sin, transgresseth also the Law. But sin Men did all this space of time, and were punished with a witness. Witness Cain, the old Rom. 4. 15. World, Sodom, Onan, and innu­merable 1 Joh. 3. 4. of others, and they were punished for the sins forbidden in Moses Law; and the Apostle ex­presly teacheth, that the Gentiles who never had the written Law of Moses, had their Natural Law, e­ven Rom. 4. 14. this Law (though less perfect) imprinted in their Souls; by which they were instructed and bound to do well, and debarred from doing evil, which are the two properties of all Lawes. And these two pro­perties called The work of the Law written in their Hearts they shew­ed, Rom. 2. 15. their Conscience bearing wit­ness, their Hearts accusing or excu­sing [Page 352] one another. The Conscience being but a correspondency and relation of a Man's Spirit unto the Law, to bind or unbind, condemn or absolve him. Moreover the good Laws the Heathen made to punish the evils forbidden, and to draw People to practice the good com­manded in the Law of Moses, and the endeavour of many of them to act accordingly, argues the Unity of both Laws. The reason of which unity is the unchangeableness of God, who is alway the same.

Qu. What need was there of the repetition and renovation of this Law? Or if there was need, Why was it not sooner?

Answ. To the former Branch, though Nature brought the same things, yet it did it very weakly, and many conclusions were oblite­rated, and others much obscured; and all Mens hearts were weakly drawn to obey this Law, very strong to obey the Law of sin. And al­though the Law of Nature could [Page 353] scarce never have been extinguish­ed, in Principles and Grounds, yet it might, and was, and would have been more in Applications. Men took evil for good, and good for evil, and grew more and more vain in their imaginations.

To the latter Branch, Man's heart was not after his Fall throughly humbled, but thought his own rea­son sufficient for his Guide; there­fore God would leave the World a while to try them, and let them see their own weakness. Besides, sin was not come quickly to such a pitch and height, as afterward it did, and yet we finde that God did by peece-meal, and occasion­ally teach them this Law presently and almost equipollently before its solemn Proclamation. The Unity of these two Laws lets you see, as the constancy and Immutability of your God, who is not as other Law-givers, who build, and pull down, and whom a Man knows, as well how to please, as shape a [Page 354] Coat for the Moon; So also the necessity of the obedience of Man­kind to the Moral Law. 'Tis as inseparable, as its very being, it be­ing impossible to receive a being, and not with it a bond of obliga­tion. Men when they sin spurn not only against Moses, but against ve­ry Nature. He that owns the ground owns the Fruit also. We are not our own in any of our actions. And how easie a way Men have to choak temptations to Atheisme! Let them take leave to deny Moses, and trample him under-foot, yet in their Souls they finde written in very le­gible Letters, every Commandment of this Law: 'twas born with them, and suckt from Natures own in­struction. Why then should they suspect the Law of Moses, and think it a trick foysted upon them, to deprive them of their pleasures, Nature bearing witness that Moses is no Deceiver? Finally, How in­excusable Men are, that live in such an Age, wherein they have [Page 355] both these Laws; One to confirm the other? Two witnesses, if both accuse us at the last Day, how shall we escape condemnation? Mani­fold are the uses this written Law of God doth serve unto: Some common to the Elect and Repro­bate, Viz. to shew the excellency of Man's Nature before the Fall, when he had power perfectly to keep it, and the excellency of that supernatural condition in the life to come, when there shall be the same, yea, a more glorious power: and the corruption of our present condition, how short we come of due perfection: and the Lord's right, notwithstanding to require perfect obedience of us, and to pu­nish us for default in the least point. It serves also to illustrate the Law of Nature obtenebrated by the Fall, the Law of incorrupted Na­ture being the same in substance with the Decalogue; also to dis­cover and convince all Men of sin, and their obnoxiousness to eternal [Page 356] Death, to be a Bridle to restrain them from gross sins; and finally, Men are taught thereby what a one God is, and how he ought to be worshipped, either proper and pe­culiar to the Elect, it serves as a guide to point thèm to Christ the Mediator, and to kindle a desire in them to seek eternal righteous­ness and salvation by him; and when they are in Christ, to be a Rule of Thankfulness, for the Re­demption purchased by him. Every Man should be thankful in the best manner he can for a benefit receiv­ed. What better Rule can a Chri­stian have, than that which God hath made▪ He hath shewed thee, O Man, what is good: and what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with the Lord thy God? Micah 6. 8. Tit. 2. 11, 12.

Qu. Why have you dwelt so long upon this point?

Answ. To work in you, whose dwelling the Lord is, a detestation [Page 357] of the Antinomian Errours. Many have cut off some uses of the mo­ral Law, or falsly glossed upon it; but few would ever wholly abro­gate it, but this unhappy Sect. Like Nero, who wished Rome had but one Neck, that he might cut it off at one blow: So these would deal with this Law of Moses. It follows not, the Gospel is come in, there­fore the Law must go out. Hagar Mat. 5. 27. so long as she is obedient, may dwell in Abraham's House. To 22. 37. make it clear to you, that the de­calogue pertains to Christians, con­sider, 1. That it is confirmed by Rom. 6. 7. Christ. 2. Commanded to Chri­stians 12. 13. by the Apostle. 3. Establi­shed by the Gospel, how it teach­eth 3. 31. [...] Christ to be the end of the Law, and that Justification cannot be had without that perfect righ­teousness which the Law requires, or satisfaction for unrighteousness, and that Men ought to study and endeavour it, and that the obser­vation of it is a testimony of our [Page 358] communion with God, that he dwelleth in us, and we in him, as you heard in a former discourse.

Obj. Christians are not justified by the Law, neither do they re­ceive the promise by it, therefore it pertains not at all to them.

Ans. The consequence is false, unless they could prove there were no other necessary uses of the Law, but we have shewed many, and there's a number more.

Obj. 2d. If believers are not un­der the Law, but under Grace, to them the Law doth not pertain; but the former is true, Ergo, the latter.

Ans. 'Tis a fallacy termed from ambiguous, or that which may be taken more wayes than one. Not to be under the Law, is, not to be freed from it, as a rule of life, for we are inclined and disposed by God's free Spirit to the willing obedience of it; but to be deli­vered from the burden of the Law, exacting in our own Persons perfect [Page 359] obedience, as necessary to life, and from the malediction of it due to disobedience: these we are freed from by Christ. To be under grace, is to be justified and regenerate.

Obj. Christians are mortified and dead to the Law.

Ans. The same fallacy, and the same solution. Believers are more­over freed from that irratation to sin, which is effected in unregene­rate Men by the Law.

Obj. 4th. But now we are deliver­ed from the Law, that being dead wherein we were held.

Ans. The same again, and the Apostle opens his meaning in the words that follow, declaring our manumission from the servitude of the Law, from its rigorous exacti­on and curse, and that we have a spirit of ingenuity to obey wil­lingly.

Obj. 5. Gospel-Ministers are Mi­nisters of the Spirit, not of the Letter.

Ans. The meaning is no more [Page 360] but this, that their Ministry is more efficacious than the Ministry of the Old Testament.

Obj. 6. If the Law pertain to Christians, then they are under the curse of it; but the latter is false, Ergo, the former.

Answ. The meaning of those words of the Apostle, upon which the consequence of the Connexion is grounded, is plainly this, that they that think Righteousness to come by the works of the Law, and promise themselves Eternal life thereby, are under the curse of it.

Obj. Christians are no longer under a School-Master.

Ans. 1. The place is imperti­nent, for it speaks of the Ceremo­nial Law mainly, if not only. 2. If at all of the moral, the consequence is denyed, for though they be not under a School-Master, as the faith­ful under the Old Testament were, yet it follows not that obligation to obedience is taken away.

[Page 361] Obj. 8. Christians are redeemed from the Laws subjection.

Ans. Not simply, as if they ow­ed no more obedience; but so far forth, that they are not bound to a perfect fulfilling of it, but that unfeigned assent and consent shall be accepted.

Obj. 9. Stand fast in the liberty wherewith Christ hath made us free.

Ans. From the Ceremonial Law.

Obj. 10. Against Spiritual Men there is no Law.

Ans. To hold their Consciences under guilt, yet they must be taught their duty by this holy, and just, and good Law.

Obj. 11. The Law is not made for a righteous Man.

Ans. The meaning is, believers, and those that are regenerate by God's spirit, apply themselves to the obedience of the Law, without constraint or terrifying; having the habit of righteousness and holiness in themselves, as an inward and [Page 362] living Law. They have no need of the horror and constraint of it; and also being justified by Christ, they are freed from the condem­nation of it, seeing that a Sove­raign pardon stayeth and endeth all Actions and Condemnations grounded upon the Law.

Great Houses, with the Gardens, Orchards, Parks and Grounds be­longing to them, have their bounds and limits made by Walls, Pales and Hedges. That great glorious House which Ezekiah saw in a Vi­sion Ezek. 43. 12. had its limit. This is the Law of the House, upon the top of the Mountain, the whole limit thereof round about shall be most Holy: God is said to have determined the Acts. 17. 26. bounds of all Mens Habitations upon Earth.

The Ten Commandments of the Moral Law, are the Bounds, Walls, Pales, and Hedges set round about the House, wherein you, that are Saints on Earth, inhabit, beyond which you may not pass, but must [Page 363] keep within this compass. As the Waters dwelling within the great Channel have their bounds, which they are commanded to keep, and forbidden to transgress, pass, or go over. I establish (saith God to Job. 38. 8—12. Job) my Decree upon it, (speaking 26. 10. of the Sea) break up for it my Decreed place, set Bars and Doors Psal. 104. 9. to it, (Figurative terms to express the concavities wherein the Sea is enclosed) and said, hitherto shalt Jer. 5. 22. thou come and no further, and here shall thy proud Waves be stayed. You are commanded in like man­ner, to keep within the bounds of your Decreed place, and you are bound to keep within them under a greater penalty, than that which was laid upon Shimei, when he was confined to his House by Solomon, and to the City of Hierusalem, the Walls whereof were his utmost li­mits. The King sent and called for 1 Kin. 2. 36, 37. Shimei, and said unto him, build thee an House in Hierusalem, and dwell there, and go not forth thence [Page 364] any whether: For it shall be that on the Day thou goest out, and pas­sest over the Brook Kidron, that thou shalt surely dye. Abide with­in: So long as you do so, you abide 1 Cor. 7. 24. with God. Cursed be the Man, Jer. 17. 5. whose Heart departeth from the Lord. As a Bird that wandereth Pro. 27. 8. from her Nest, so is a Man that wandereth from his place. Thou hast rebuked the proud that are Psal. 119. 21. cursed, who do erre from thy Com­mandements. Thou hast trodden 118. down all them that erre from thy Statutes. Take heed Brethren lest there be in any of you an evil Heb. 3. 12. Heart of unbelief, in departing from the living God. Every Sin 1 Joh. 3. 4. small and great, is a transgression of the Law, Exceeds the bounds which God by his Law hath ap­pointed unto Men, for the modera­ting & regulating of their thoughts words and actions. And every trans­gression and disobedience, every commission and omission received a just recompence of reward. Heb. 2. 2.

[Page 365]If at any time through frailty, or violence of temptation, you pass these bounds. If at any time said I? Alass, who doth not every Day both in thought, word and deed? There is not a just Man upon Eccl. 7. 20. Earth that doth good, and sinneth Jam. 3. 2. not. In many things we offend all. David, a Man after God's own heart, passed these bounds, oft through infirmity, once most abo­minably. Well, consider what is to be done after such excursions. Consider your wayes in your hearts. Hag. 1. 5. [...]. Bend your minds very diligently, weigh, ponder, think seriously with your selves what you have done. Most Men are guilty of this neg­lect. Jer. 8. 6. No Man repenteth of his wick­edness, saying, What have I done? Esay 46. 8. Remember this, and shew your selves Men, bring it again to mind O ye Transgressors. Know there­fore Jer. 2. 19. that it is an evil, and bitter thing, that thou hast forsaken the Lord thy God. Be ashamed and confounded to have been found [Page 366] out of the bounds of your House. Then shalt thou remember thy ways Ezek. 16. 61. and be ashamed. What fruit had ye Rom. 6. 21. then in those things, whereof ye are now ashamed? Let it not be said of you, as of the generality of the Jewes in Jeremyah's time. Were they ashamed when they had Jer. 6. 15. committed abomination? Nay, they were not at all ashamed, neither Let the review, remembrance and thought of every ordinary sinful digression, by rash anger, or any bitter expression against Wife, Hus­band, Childe, Servant, Neighbour, by vain, empty, idle, unprofitable conference at any time, by intem­perance in Eating or Drinking, though never so little beyond ne­cessity, or honest delight, making you unfit for divine service in ei­ther of your Callings, by immode­rate sleeping, or not being up as early for God, as for your selves, or spending more time in dressing your Bodies than your Souls, by wanton glances of your Eyes, or [Page 367] lusting after strange Flesh, or abu­sing the lawful duty of Marriage, by envying and grieving at the outward welfare of others, or dis­contentment with your own health, wealth, credit; or carking distrust­ful caring for to morrow, or hast­ing to be rich, by passing rash cen­sure upon the spiritual estate of o­thers, or speaking of their faults and follies with mirth; by silence at the unsavory speeches of any, or conniving at their miscarriages, not reproving them at least by dis­countenance, for fear of giving them offence, by having too great a hankering of heart after things not evil in themselves; Tobacco, Hunting, Hawking, Angling, Game­ing, though not for gain, but sport; by suffering, buying and selling, thoughts, and vile distractions to have incursions, and lodging with­in you in holy Duties: Let the thoughts I say of these and num­berless other sinful digressions, fill your Souls with shame and blush­ing [Page 368] ing and sinful abhorrence. Much more if you call to mind grosser crimes. Then shall ye remember Ezek. 36. 31. your own evil wayes and doings, that were not good, and shall loath your selves in your own sight for your iniquities, and for your▪ abo­minations.

Nor let your shame for taking so many steps out of your Heaven­ly Fathers House, or sense of self­loathsomeness, hinder your return thither; but say as that unclean spi­rit (for it is lawful and stands with godliness, honesty, and reason, to learn of an enemy) I will return Mat. 12. 44. unto my House from whence I came out. And as that penitent Wife that had stept aside from her Husband, I will go and return un­to Hos. 2. 7. my first Husband, for then was it better with me than now. So did the Prodigal resolve to do, I will Luk. 15. 18. arise, and go to my Father, and say unto him, Father, I have sin­ned against Heaven, and before thee. O Israel return unto the Lord Hos. 14. 1. [Page 369] thy God, for thou hast fallen by thy iniquity. Go and knock at the Door of Divine Mercy, confess your folly, accusing and judging your selves. Surely it is meet to be said unto God, (who hath reveal­ed himself not only in his Law by commanding and threatning, but also in his promises of grace to comfort and encourage by the re­mission of sins; so the Italian reads the word following: I par­don) I have born chastisement, I will not offend any more, that which I see not, teach thou me: If I have done iniquity, I will do no more. Confess thy sins with such an honest, as well as broken heart, and thou needest not fear, but God will open the Door to thee, and let thee see himself again. He that keepeth his sins upon his conscience disguiseth and dissembleth them, and doth not confess them to God, and to Men also, if need require it, shall not prosper; but who so Pro. 28. 13. confesseth and forsaketh them, shall [Page 370] finde mercy. Let your sins be of what sort they will, of ignorance, infirmity, presumption, those three Parables of the lost Sheep, and the lost Goat, and of the Prodigal, may give you ground of assured hope, after such confession and suppli­cation Luk. 15. for a pardon, that thou shalt not fail to receive it, and the sense of it. Come now, and let us reason Esay 1. 18. together, saith the Lord, though your sins be as Scarlet, they shall be as white as Snow, though they 55. 7, 8. be red like Crimson, they shall be as Wool. If convinced in your own Consciences, you give glory to God by a free confession, and fly to his mercy by faith, and a lively con­version. Jer. 3. 1. He will quickly cause you to feel by effect the forgiveness of your sins, let them be never so grievous.

This is the Voice of the second of those general Laws, I mention­ed, Rom 3. 27. called the Law of Faith, the Doctrine which offereth and pro­miseth remission of sins and salva­tion, [Page 371] requiring only in order here­unto repentance and faith. Repent ye, and believe the Gospel. The Mark 1. 15. two great Gospel commands which you, with whom I am dealing, have been inabled by grace to yield o­bedience unto, whereby you have made the Lord your Habitation: Nevertheless they are duties which all the Days of your life you are bound to be doing: To act both these graces every Day as there is occasion, and there will be occasi­on for acting both while you have a Day to live, to renew your re­pentance, and to live by your faith, as it is written, The just shall live by his Faith: The meaning is, he Rom. 1. 17. shall live healthfully, happily, bles­sedly, Heb. 10 37. in which sence living is ta­ken. John 4. 51. 1 Sam. 10. 24. Hab. 3. 4. psal. 38. 19. 1 Thes. 3. 8.

And that this is the Prophets meaning, appeares from the scope and occasion of the words in the 1st. Chap. he complains, and ex­postulates, Hab. 1. 13. in the beginning of the [Page 372] second the Lord answers, the just shall have deliverance, but it shall not be yet. The Vision is yet for an 2. 3. appointed time, but at the end it shall speak and not lye, though it tarry: wait for it, because it will surely come, it will not tarry. The Prophet might have objected, and asked, but how shall the afflicted Jewes be able to live in the mean season, for Seventy Years together? The Lord answers by a distinction: the unjust puffes up himself with vain confidence, But the just shall 4. live by his Faith. Whence it is evi­dent, that true Faith, if well man­naged, is able to keep a life, yea to make him live healthfully and happily, even in the worst and sad­est times, and to this conclusion, these Scriptures give suffrage: 2 Chr. 20. 20. Psal. 27. 13. Dan. 6. 23. Esa. 50 10. 26. 3. Heb. 10. 39. 2 Cor. 1. 24. And reasons ground­ed upon Scripture, come in as Aux­iliaries. 1. From the Object of Faith, namely the promises which [Page 373] are meet matter to maintain life. Phil. 2. 16. John 6. 63. Jer. 15. 16. 1 Pet. 2. 2. Esay 55. 1. 12. 3. 66. 11. Cant. 2. 5. Job 15. 11. 2. From the Nature and Office of Faith, which is to rest upon God's faith­fulness, for the performance of these promises, it certifies and as­sures the Soul, that all shall cer­tainly be made good. Psal. 89. 34. Numb. 23. 19. By this means saith gives a Christian actual present pos­session of all good things, even in their absence; Faith is the sub­stance Heb. 11. 1. hoped for: that is, it gives substance to things that have no Beeing, The evidence of things not seen; that is, that it both convin­ceth the judgment, that such things must come to pass, and it makes the mind conceive them really pre­sent. Joh. 8. 56. 1 Cor. 10. 3. 3. From the fruits, or if you will, the Chil­dren and Daughters of Faith, which are attendant on her, and helpful to her, in maintaining life, namely hope, which keeps the heart alive, [Page 374] by expecting better, when things are at the worst, banisheth despair, is compared to an Helmet and An­chor. 2. Joy, this is the juice of Faith, the Souls strength, banisheth sorrow, eats up all Earthly griefs 3. Courage and boldness, which expells fear. 4. Love, this makes bitter things sweet, causing a cheer­ful willingness to suffer the hardest things for the sake of the party be­loved. 5. From a singular property and power that is in Faith, to break through all difficulties, leap over all carnal objections, and remove all impediments, Rom. 4. 18—22.

Qu. How may we mannage our Faith, so as to maintain this life of joy and comforts?

Ans. Your care must be to make this sure, not only that you are within the compass of God's spe­cial Covenant (to them that are out of this belong no promises, no­thing but threatnings and curses) but also that these special qualifi­cations are in you, which are an­nexed [Page 375] to particular promises, the fruition whereof depends upon the practice of some choice part of o­bedience, which if you neglect, you do but presume and tempt God in making title, and laying claim to them. Compare Psal. 91. 11, 12. with Mat. 4. 6, 7.

2. This done, learn Four things concerning the promises: 1. The matter, which is supply of all good, and deliverance from all evil: 2. The kind or quality of them; the principle promise indeed, is absolute, but all the rest are con­ditional, these shall all be literally fulfilled for you, so far forth as they may be subservient to that.

3. The manner of propounding them; some promises are expresly declared, both general and special ones, others are by consequence im­plyed in the examples or prayers of the faithful.

4. The several wayes of God's performing his promises. Some­times he gives his People the very [Page 376] thing he promiseth: Sometimes he denyeth that, and gives them some thing equipollent proportion­able instead of it, or else that which he knows is far better for them.

5. You must in every state of life, when you finde need, set your Faith on work, both to fetch in provision out of the Word, and to prepare it, and to apply it.

1. The way to bring in provi­sion (for the maintenance of life) is by the memory: whatsoever faith doth in the Soul, it doth it by the help of this faculty, Heb. 12, 5, 6. Forgetfulness is the cause of faint­ing in all time, therefore of need: when-ever you are brought to any streight, that you can see no way of escape, or means of relief, but begin to faint and sink under di­stress and vexation of mind, call to mind such promises, as are fit­ted to your condition. For there can be no condition imagined, but there are promises suited to it, and [Page 377] a Christian wisdome must be to accommodate the remedy to the sore and malady of his heart. En­quire what word there is in God's Book to still the tempests and di­stempers of your spirits, and then make application of it: Promi­ses faithfully remembered and well digested, will arm and fortifie your Souls, that they shall be able to put any case of trouble inward or out­ward, and come off victoriously and triumphantly. Put case you be as poor as Job, Lazarus, the Pro­phets Widdow: Call to mind the promises of temporal blessings in abundance. Put case you be per­secuted by the tongues or hands of wicked Men, call to mind the pro­mises, that you shall be delivered, & your enemies confounded. Put case your hearts be heavy for some great losses of Goods or Friends: Call to mind the promises, that you shall be gainers by your losses. Put case your spirits be wounded with the sense of Divine wrath: [Page 378] Call to mind the promises of par­don, peace, and rest. Put case your Graces be weak, and corruptions strong: Call to mind the promi­ses of sanctification and quickening. Put case some great eminent dan­ger threaten you: Call to mind the promises, that nothing shall hurt you; that every thing that befalls you, shall work together for your spiritual and eternal good.

2. Provision thus brought in by the Memory, the next work of Faith, is to prepare and make it fit nourishment. This is done by searching for, and finding out that Grace, or part of obedience, upon which, the fruition of the promise depends; to which sufficient hath been spoken already: nor will it be disheartned for weakness, if there be truth, yea, if no more than a true desire. Mat. 5. 3—6. Neh. 1. 11.

The third and last chief work of Faith, is application of the pro­mises Jer. 15. 16. to your selves in particular, [Page 379] this is feeding upon the provisions brought in and dressed. Faith first does its utmost, to assure the soul, Psal. 37. 1. that what God hath promised, is already done. Mark 11. 24. 15. 28. Job 13. 15. Yea, and it makes it Joh. 6. 56, 57. good thus. 1. It hath Christ, and he is all. 2. It hath, if not the thing promised, as good, or better. 3. When it findes much ado; It goes to God, and seeks help of him. Mark 9. 24. 2 Chr. 20. 12. Psal. 73. 23. 24. 27. and concludes with the Psalmist 60. 12. 73. 1.

You will be sure to finde, while you live here on Earth, the Devil ever anon throwing his Fiery darts into your Souls. You must take the Apostles advice, to stand alwayes Armed with the whole Armour of God. Above all, taking the Shield Eph. 6. 13-19. of Faith, whereby ye shall be able to quench all his Fiery Darts.

YOu have heard what the Daily Duty is, of all who live and dwell in God, viz. To live by Faith. How faith maintains the Soul in life, and the Apostle bidding you to take the Shield of Faith, and to use, and move, and mannage it, according to the place, Satan casting his Darts at you, aimes at, and according to the kindes of his temptations. I shall give you a truth, and tast how faith may be mannaged, and what the several acts of Faith are, by which the fierceness of these [Page 381] Darts of Satan may be quenched:

There are six Fiery Darts (be­sides many others) which Sathan throwes at the Souls of those that dwell in God, whereby he works them much disquiet and trouble. The first and worst, is concerning the forgiveness of sins. He would and often doth perswade them, that their sins are unpardoned, and that God will damn them for their manifold transgressions, and migh­ty sins. The apprehension of this fills their Souls with horror, nor can the greatness and grievousness of this affliction be expressed.

A second is, Concerning their spiritual Estate, he would make them believe, they are yet in a state of Unregeneracy; and that the Root of the matter is not in them, but that they are but paint­ed Hypocrites.

A third is, Concerning Mortifi­cation of Lusts, and Sanctification of Life, neither of which they have attained, and they are afraid they never shall.

[Page 382]A fourth is, Fear of Poverty, and temporal Misery; what will be­come of them in sickness and old Age, they cannot tell, want com­ing on them like an Armed Man, this Dart sets on Fire many Lusts.

A fifth is, Concerning the right use of prosperity and adversity: Satan perswades them they neither do, nor ever shall use either rightly.

A sixth is, Fear of falling a­way.

Faith rightly mannaged, will blunt the piercing points of all these Darts, and take away all the burning Poyson in them; and so repell them, that the Soul shall not be hurt at all by them: though until Faith have done, it suffer much affliction by each of them.

I shall not now undertake to shew what be the several acts of Faith, that have force to overcome these several temptations, but will declare very briefly, what those acts are, whereby Faith supports, [Page 383] and settles the Soul, and makes it victorious in any trouble or afflicti­on whatsoever, inward or outward, which may be applyed to any of the cases fore-mentioned.

Qu. What use will this Doctrine be to those that are not under any trouble, that have no manner of affliction upon them.

Ans. There is no Christian that Mat. 6. 34. is at any time of his life free from all affections: no Day comes Gen. 47. 9. so fair over any godly Man's head, wherein he meets not with some matter of grief, yea so much, that Psal. 73. 14. he findes enough ado to sustain and master it. Luk. 9. 23.

2. Those that are now free from affliction (may, they know not how soon) be hem'd in, compassed about, and overwhelmed with variety of afflictions, as Job was, and there­fore Gen. 19. 23. ought to live in continual ex­pectation 1 Sam. 12. 17. of crosses and distresses, publick, domestical, personal; and Psal. 30. 6, 7. although there are great hopes of peaceable times, yet hopes may be Psal. 27. 1. [Page 384] frustrate: our sins are many and Eccl. 11. 8. mighty, which gives us just cause to fear God's judgments; we have Amos 6. 3. also Enemies many, and politick, and malicious, and the Devil, and Esay 59. 9. his Instruments are busie: but how­soever, 2 King. 9. 22. how calm soever the pub­lick state may be, yet afflictions Gen. 13. 3. and miseries may and will sure 15. 16. enough befall those that fear God; If not outward, yet inward. Many are the afflictions of the righteous. [...] ▪ Chr. 21. 1. And manifold are their infirmities Psal. 38. 19 in their afflictions, and therefore they are called by that name. E­vils 73. 14. will not come the sooner, be­cause 34. 19. expected, but they will fall [...] Cor. 12. 10. the lighter. And faith is necessary [...] [...]am. 27. 1. that they may so do, it cannot therefore but be necessary and pro­fitable Psal. 31. 22. to acquaint you with the acts of Faith, in general at least; 17. 13. whereby a Christian Soul may be [...]. 11. 35, 36. upheld in evil times, against all Psal. 71. 3. afflictions and miseries whatsoever. This grace well acted, will bring 56. 3. you under the wing and protecti­on [Page 385] of your God, and so free your Hearts from all fear and discou­ragement and disquiet.

The acts of Faith, effectual to 23. 4. 27. 1. 125. 1. 24. 5. 11. this end, are Nine in Number, and in this Order.

The first, is an act of Informa­tion. Faith informes the Soul of these things. Namely, concerning the nature, Author, ends, measure, and continuance of the affliction.

1. Concerning the nature or mat­ter of it, that it is humane. There 1 Cor. 10. 13. hath no temptation overtaken you, but such as is common to Man. Let it be what it will, other Men as good, yea better than you, have suffered in the same kind, drank of the same Cup, yea deeper than any 1 Cor. 4. 8—14. of you have yet done. Poverty, sickness, reproach, loss of dear re­lations, 2 Cor. 11. 23. to the end. trouble of mind; Job, and David, and Paul for example, and Heb 11. 30. 39. the Macabee Confessors and Mar­tyres.

2. Concerning the Author, that who or whatsoever is the Instrument, 1 Thes. 3. 3. [Page 386] God is the Principle Agent. His Decree ordained it, and his actual providence hath inflicted it.

3. Touching the ends God aimes Job 1. 21. Amos 3. 6. 2 Sam. 16. 12. Psal. 39. 9. 1 Sam. 3. 18. Gen. 42. 21. Luke 15. 17. Deut 8. 2. Psal. 66. 10. Esay 1. 25. 27. 9. Zech. 13. 9. 2 Cor. 1. 9. Psal. 119. 67. Heb. 12. 10, 11. Hos. 5 15. Psal. 78. 34. 1 Cor. 15. 29. Pro. 7. 7. 1 Cor. 11, 32. 2 Cor. 4. 17. Esay 27. 78. Jer. 46. 28. at in your afflictions. Among others, they are these. To bring you to a sight of your sins long since, or late­ly committed. To humble and re­prove you, to purge and refine you, to work self-denyal in you, to re­duce you into the right way, to quicken your devotion: To wean you from the love of the World, and make you long for Heaven. To cause you to relish mercies and comforts better. To save you from Damnation, and to make your Crown of Glory weightier.

4. Touching the measure that it shall be no more than needs, and no more than you shall have strength well to bear. 1 Pet. 1. 6. 1 Cor. 10. 13. All your Enemies shall not be able to add one scruple more. Job 1. 12. 2. 6.

Wife and loving Parents correct their Children in measure, there is [Page 387] no fear that they will break their Bones. Learned and loving Physi­cians have due respect, when they administer Doses to the strength of their Patients. Such a Father and Physician is God, and a thou­sand times more tender.

5. Touching the continuance of Psal. 103 9. 125 3. Jer. 3. 12. the affliction incumbent. Faith in­formes the Soul, that the Diet­drink prescribed, shall be no longer required to be taken, than till health be recovered. That the Plaster shall 2 Cor. 4. 17. Hos. 6. 1, 2. Psal. 3. 5. Es. 54. 78. 10 25. 57. 16. Mich. 7. 18. lie no longer on the sore, than till the Cure be wrought; that the Gold be no longer in the Fire, than till the Dross be consumed: at longest it shall be but until Death, and all the space until then, let it be never so long, is but a little moment, in respect of Eternity; a little Cloud quickly passing.

The second, is a quickning ex­citing Lam 3 39, [...]0. Ez. 9. 6. Psal. 38. 18. act: Faith excites the Soul, first, to make search and scrutiny into this affliction. 2. To cast it self down, in humble acknowledg­ment [Page 388] of its own desert, and Gods Lam. 3. 42. Job 42. 6 Psal. 62. 8. 142. 1, 2. 57. 1, 2. 2 Thes. 14. 11. 2 Cor 12. 8. Psal. 40. 13. Lam. 3. 55. Job 34. 31, 32. Justice accusing and judging it self, and justifying God in his sharp Dispensation. 3. To pour out its complaint to God, and cry for mercy, and pardon of the sin pro­curing the Cross, and for sanctifi­cation and removal of it. 4. To cast off all purposes of falling into sin again; of giving God any more cause to punish. 5. To use all lawful meanes to get the Cross re­moved or mitigated. Jos. 7. 11. 13—16.

The third, is an employing act: 2 Chr. [...]0. 12. Jer. 3. 23. Psal 33 16, 17. 127. 1, 2 Esay 30 7. 31. 3. Hos 14. 3. 2 Pet. 2. 9. Eph 3. 26. 2 Chr. 14. 11. Rom 4. 21. Mark. 1. 40. 2 Cor. 12 9. Psal. 33 18, 19. Rev 3 19. Psal. 94 12. 122. 9. hear faith speaking thus, We have no might, neither know we what to do. It causeth the Soul to renounce its own wisdome, strength, and all confidence in the Creature, draws the heart from carnal repose in means or friends.

The fourth, is an act of disco­very, it discovers to the Soul that sees no help any where else, all-suf­ficiency of help in God. All-suffi­ciency of wisdome, power, grace, [Page 389] mercy, truth, and love; and it dis­covers 71. 17. 2 Tim. 4. 14. 2 Cor. 1. 10. also the manner of God's dealing, which usually is to grant deliverance, and send help then, when to sense and reason it is fur­thest off. Deut. 32. 36. Jer. 30. 12—18. Psal. 142. 6. It looks also back upon former favours, which are as Bills obligatory of future good things, even all that God sees necessary. That which God hath once done, for any of his in sustaining, relieving, and deliver­ing them; He will do over and o­ver again for them, if they inforce themselves towards him.

The fifth, is a meekening act: Pro. 3. 11. Psal. 62. 1, 5. Mich. 7. 9. 2 Sam. 15. 26. Psal. 131. 2. 38. 14, 15. Faith makes the heart willing to submit it self to the good plea­sure of God, and patiently, and gently to bear his corrections. And the considerations, whereby Faith moves and prevailes with the soul to carry it self meekly under Gods hand, are such as these, first, from the desert of sin: you have meri­ted all this, and much more, and [Page 390] are punished beneath your iniqui­ties. Ezr. 9. 13. Job 11. 6. Mich. 7. 9. Joh. 18. 11. Rom. 8. 29. Es 53. 3. Heb. 11. 25. 26. Rom. 8. 18. 2 Cor. 4. 17. 2. From the hand that layes this Rod upon the back: It is a Fatherly one that gives you this bitter Cup. 3. From his predesti­nating you to be conformable to the Image of his Son, who was a Man of sorrows, acquainted with griefs. 4. From the recompence of reward, which is infinitely hea­vier than your sufferings.

The sixth, is an act of remem­brance. Es. 63 15. Exo. 2. 25. Gen 31. 12. Rev. 2. 9. Psal. 31. 7. Psal. 119. 50. 46. 1. 91. 15. 99 37, 39. Es. 41. 10, 14. 43. 2. 49. 13, 14. Psal. 34. 19. Job 5. 18. 19, 20. Psal. 94. 12, 13. 33. 18, 19. 91. 14, 15. Jer. 29. 11. Jam 1. 12 Psal. 73. 24. It causeth the soul to call to mind those sweet and gracious promises God hath made in his Word, to his People in their af­flictions. 1. That he will look down from Heaven in mercy, and cast a gracious aspect upon them. 2. That he will be with them, to support and comfort them in their troubles. 3. That he will deliver them out of trouble. 4. After they have suffered a while, estab­lish, strengthen them, and then receive them to Glory, where they shall never suffer more, but in his [Page 391] presence have fulness of joy, and at his right hand, pleasures that shall please for ever more.

A seventh, is an act of recum­bency, Es. 30 15. 50. 10. Psal. 31. 5. 112. 7. Cant. 2. 14. 8. 5. Psal. 71. 20. Iob 13. 15. Heb. 11 11. a resting, rolling, relying act, casting the Soul upon God, and staying there, clasping, a desiring, depending, committing it self to divine providence, with assured trust and confidence, that all shall be well, because all shall end well, though sense and reason say never so much to the contrary; this con­fidence doth as it were oblige, and bind the Lord to do his People good. Psal. 37. 40. 57. 1. & 147. 8, 9. Es. 26. 3. Jer. 39. 18.

The eighth, is an act of expecta­tion, Psal. 85. 9. Esa. 8. 17. 30. 8. & 28. 16. & 40. 31. waiting for comfort and de­liverance, referring both time, and meanes, and manner unto God.

The nineth and last, is an act Jam. 1. 2. Heb. 12. 11. Rom. 8. 28. 37, 38, 39. of rejoycing and triumphing: the former it doth, because it feels the Physick to work kindly, and the latter in assurance of a blessed issue.

[Page 392]There are besides these many se­veral Laws, which you that dwell in God are bound to observe con­tinually. A few of them I shall commend unto your practice, you must be alway watching, alway working, alway rejoycing, and al­way praying, and alway giving thanks, and alway ready to remove out of the lower Rooms, wherein you live into higher, whither you shall hear a voice saying, come up hither.

Every one in this House must be ever-more working, watching. They ought not to sleep at any time: Ye Brethren are all the Children of 1 Thes. 5. 5, 6. the Light, and the Children of the Day; we are not of the Night, nor of Darkness, therefore let us not sleep as do others. There is a two­fold Psal. 77 4. waking, literal and metapho­rical; the former is sometimes a punishment. Thou holdest mine Eyes waking. It is alwayes a duty to with-hold your Eyes from immo­derate and unseasonable sleep. How Pro. 6. 9, 10. [Page 393] long will thou sleep, O sluggard, when wilt thou arise out of thy sleep! yet a little sleep, a little slum­ber, a little folding of the hands to sleep. Too many Christians willing­ly suffer this Thief to steal away the best, and feed upon the very fat of their time; which are a shame to the House they live in. It was thought in Austin's time to be an undecent thing, for a Christian at any time of the Year to have the Sun beames finde him in Bed. How early every Morning was David up Psal. 5. 3. at his Devotions! My Voice shalt thou hear in the Morning, O Lord. In the Morning will I direct my Prayer unto thee. Awake up my Glory, awake Psaltery and Harp. I my self will awake early; yea, 57. 8. mine Eyes prevent the Night Watch­es, that I might meditate on thy Word. I have awaked of my self in the Night, before I have been 119. 148. called upon by the Watchmen, who give warning of the seasons of the Night. Yea, at Mid-night will I [Page 394] arise to give thanks unto thee. This was ordinary for the Servants of 62. this House to do their Master ser­vice, as well by Night as Day. Behold, bless ye the Lord, all ye 134. 1. Servants of the Lord, which by Night stand in the House of the Lord. Nothing was more ordinary in Primitive times, in the House of godly great Men, than to have Vi­gils. Paul says of himself, that he 2 Cor. 11. 27. was oft in voluntary fastings, which he undertook, to fit himself the better for Supplications and Prayer. So oft in such Watchings. It's said Luke 6. 12. of our blessed Saviour, that He Joel 1: 13. continued all Night in Prayer to God. Come lye all Night in Sack­cloth ye Ministers of my God. David fasted and went in, and lay all Night upon the Earth. This 2 Sam. 12. 16. was extraordinary literal watching for spiritual ends, and for our imi­tation upon like occasions; time allow'd to spend in sleep, must sometimes be set apart for religi­ous Duties. And every Night of [Page 395] of our life when we are awake, we must take care to spend piously; [...]is the Character of a godly Man. His delight is in the Law of the Psal. 1. 2. Lord, and in that Law doth he meditate, Day and Night. When 63. 6. I remember Thee upon my Bed, and meditate on Thee in the Night Watches. With my Soul have I de­sired Esa. 26. 9. Thee in the Night. Stand in Psal. 4. 4. awe and sin not, commune with your own Heart upon your Bed. But it is the latter wakeing and watching, which the Apostle chiefly intends, when he saith, let us not sleep as do others, that is, through carelesness, slacking, giving over acts of faith and piety, or doing them listlesly, or perfunctorily, slug­gishly, or by being lull'd asleep, and over-burthened by worldly desires, cares, or pleasures; 'tis an heedful observation of our selves in all things, and a serious, careful, and diligent circumspection, over all our thoughts, words and ways, that we may please God by doing [Page 396] his will, and neither commit any sin, nor omit any duty. This Chri­stian heedfulness is very frequently Deut. 4. 9. and earnestly urged upon God's People, no duty more. Take heed 23. to thy self, and keep thy Soul di­ligently, take heed unto your selves lest ye forget the Covenant, take Jos. 22. 5. diligent heed to do the Command­ment and the Law, take heed then Eph. 5. 15. that ye walk circumspectly, not as fools, but as wise. Watch ye there­fore, Mark 13. 35. for ye know not when the 36. 37. Master of the House cometh, at Evening, or at Mid-night, or at the Cock crowing, or in the Morning, lest coming suddenly, he finde you sleeping: and what I say unto you, I say unto all, Watch. This watch­fulness must be in all things, what Saint Paul saith unto Timothy (who was as all Gospel-Ministers should be, religious, faithful Watch-men, warning their People of spiritual dangers and enemies, as God's Pro­phets of old were; somewere then Ezech. 3. 17. Esay 52. 8. 56. 10. as too many are now, careless Guids, [Page 397] Watch-men in Name, but not in truth, wretched or rather wretch­less, and scarce Watch-men) he saith to every private Christian. Watch thou in all things, Evil, ci­vil, 2 Tim. 4. 5. good. Take heed how ye hear, Mat. 6. 1. 1 Cor. 10. 31. read, pray, give Almes; How you do the works of your particular Calling, and even natural actions, eat, drink, play: and watch over all the powers and parts both of your Souls and Bodies, your out­ward Senses, Eyes, and Eares, and tast, and touch, Job 31. 1. Mat. 5. 28. Psal. 119. 37. Esay 33. 15. Pro. 23. 1, 2, 3. Your Tongues e­specially. Psal. 39. 1. 37. 30. Pro. 15. 4. 7. 23. 18. 20. 25. 11. 1 Cor. 15. 31. Jam. 3. 2. Mat. 12. 34-38. Psal. 45. 1. Eph. 4. 29. Col. 4. 6. But above all, your hearts must be watched over. Pro. 4. 23. Heb. 3. 12. And you must watch espe­cially against those sins that are most dangerous, and whereto you are naturally most inclined, Luk. 3. 12, 13, 14. 12. 15. The Pathes of [Page 398] your Feet must also be pondered, Pro. 4. 26. And this must be in all places, and at all times, all the days of your lives. Deut. 4. 9. Nor must you only watch over your selves, but over your Brethren also. Heb. 10. 24. 3. 13. Gen. 4. 9. Lev. 19. 17. A great many reasons may quicken you to this duty, besides the many Precepts that press it, in reference to your selves. 1. The estate and condition wherein you stand. 1. You are weak at best, full of infirmi­ties. Mat. 26. 41. As they that have weak sickly Bodies observe a strickt Dyet, so should you much more be careful and fearful, whose Souls are so. 1 Cor. 10. 12. Phil. 2. 12. Pro. 28. 14. 2. You are naturally drowsie, and therefore had need to do as the Nightingal, that is said to set her Brest against a Thorn, to keep her self from sleeping. Mat. 25. 5. Cant. 5. 2. Eph. 5. 14. The wise as well as foolish Virgins slept: your hearts are naturally wicked, and deceitful, and desperatly wick­ed. [Page 399] Jer. 17. 10. Psal. 18. 57. Deut. 11. 16. Heb. 3. 12. 1. You are ex­treamly apt to relapse into your former condition. Rev. 2. 5. Mat. 12. 45. 2 Pet. 2. 21, 22. 2. You have many mighty, and subtile, and malicious, and dangerous enemies. Eph. 16. 12. 1 Pet. 5. 8. 3. Great are the benefits of this continual watchfulness. You will hereby tame your Flesh. The wildest Beasts are tamed by watching. This will be a great furtherance to your Prayers, and hereby you will be kept from being foiled by temptations. Mat. 26. 41. 4. Great is the danger of neglecting this one Moment. There is no sin but may be sowne in you, while you sleep. Mat. 13. 24. wit­ness David, 2 Sam. 11. and so you hazard your salvation. Means en­abling you to the performance of this duty, are, 1. Sobriety in the use of lawful things. 1 Pet. 1. 7, 8. 1 Thes. 5. 5, 6. Luke 21. 34. 2. Fi­lial fear of God, Pro. 14. 16. Rom. 14. 16. 16. 6. Psal. 4. 4. 130. 4. [Page 400] Gen. 20. 11. Psal. 36. 1. Jer. 32. 42. 3. Remembrance of God's Judgments. Mat. 24. 37, 38—42. Es. 47. 8, 9. Rev. 3. 3. Luke. 21. 34, 35, &c. 1 Cor. 10. 15. 12. espe­cially of the last Judgment. 2. Cor. 5. 10. There are other notable helps. Viz. Growing in knowledge: a blind Man is unfit to make a Watch-man. A spirit of mistrust-fulness: a Master that mistrusts a Servant will watch to catch him. Living under a powerful Ministry: a Trumpet continually sounding is a good meanes to keep a Man from sleeping. Desiring Friends to admonish you when ever you nod: They that are inclined to sleep mortally, are desirous that others should pinch them, to keep them waking. Sobriety and temperance in eating and drinking. A Drunk­ard will make an ill Watch-man. If you will know what are the signs of a truly watchful Christian, they are such as these. He discovers the secret windings and turnings of his [Page 401] own heart, the least stirring there, and much more if the Fire of any Lust begin to kindle there. If there be any Fray there, he presently stifles it. And if need be, he calls for help. If any good news comes he takes present notice of it, and makes it known. Psal. 66. 16. No blessing of God towards himself, or the Church, that he does not take thankful notice of. If there be Lightning, or Thunder, or any dreadful Apparition of God's judg­ment, he trembles at it, loves and delights in the Morning light. And for that reason feares not Death, Cant. 5. 2. the immediate antecedent of it.

Qu. Are all of God's holy hous­hold alway thus waking and watch­ing.

Ans. The Holy Spouse of Christ acknowledgeth, that there was a time when she slept, having eaten and drank largely of her heavenly Husbands blessings. She began to remit her Zeal, and neglect the works of Faith and Love. Want­ing [Page 402] the pretence of her Husband, and being pressed with the rem­nants of the Flesh, she gave Eare to carnal ease and security; occa­sioned further hereunto by the time of the Night, and by the weather which was Rainy; that is, by igno­rance and errour prevailing, and by the opposition and persecution of Enemies. Her sleep was neither that dead sleep, that all Men are in by nature, nor that judicial sleep, the spirit of slumber; a farther de­gree of that natural sleep, to which God gives up some as a Seal of their desperate condition, but it was a sleep arising from the reliques of natural corruption unsubdued, prevailing over the regenerate part: yet was her heart all this while a­wake, I sleep, but my heart waketh. Though she had a little laid aside her divine thoughts, and medita­tions, yet she still kept the eye of Faith open, and the eare of her Heart attentive, When the Lord had returned. Thus the wise Vir­gins [Page 403] slumbered and slept, but they had their Lamps burning by them which the foolish had not. Their hearts waked, Mat. 25. 5. They were provided in them with instru­ctions, in faith and piety, and with the gift of the spirit, which is the Oyl that alway burneth in all good hearts; howsoever not alwayes in actual exercise. But O! the dread­ful danger that good Christians are in, when it is not so through the letting down of their spiritual watch, and giving way to sluggish­ness, there being no sin, no temp­tation, no judgment, but a secure drowsie Christian is open for: Which is the reason of so often inforcing watchfulness by the spirit of God in the Scriptures. And therefore I beseech you suffer a word of ex­hortation, to the next special duty incumbent upon all, whose habi­tation the Lord is; Namely, to be always working. God will not have one idle or sloathful Person in his House. Every one must have a par­ticular [Page 404] honest Calling: The Light of Nature taught the Heathens this, as appeares by Pharaoh's question to Joseph's Brethren, What is your occupation: Gen. 47. 3. And the Marriners to Jonas, What is thy Jonas 1. 8. occupation? Forty Years was Mo­ses a Courtier, and Forty Yeares more a Shepheard; that great Men may not be ashamed of honest Vo­cations: the greatest that ever, have been content to take up with mean Trades. The contempt of honest Callings in those that are well born, argues pride without wit. How con­stantly did Moses stick to his Shep­herds Hook, and yet a Man of great learning, excellent spirit, good e­ducation? I presume all you that dwell in God are in lawful Call­ings, wherein you may be service­able to the Church, or Common­wealth, or private Families. In these the Apostle forbids you to be sloathful, Not sloathful in business. Rom. 12. 11 To be sloathful, is to be loath to work, willing and desirous to shift [Page 405] it off. Pro. 21. 25. 24. 23. To be negligent in working, taking up more time than needs, or not to endeavour to do it well. Not to be sloathful, is to be ready and forward to be employed, Esay 6. 8. and to be diligent, and expeditious, and industrious, to do business in the best manner, Gen. 31. 6. That e­very Christian Man and Womans duty, is to be thus employed con­tinually, appears, because God pro­hibits sloathfulness, and commands diligence, Heb. 6. 12. Pro. 6. 9. Gen. 3. 19. Mark 13. 34. 1 Thes. 4. 11. Curseth sloathfulness, and blessed diligence, Pro. 10. 47. 23. 21. 24. 30. to the end. Jer. 48. 10. Pro. 13. 11. 28. 19. Eccl. 5. 12. Mat. 25. 16, 17, 21, 23. O that every one would look upon idleness and sloth as a great sin, as theft. 2 Thes. 3. 10, 11, 12. Prodigality. Pro. 18. 9. Sodomy, a sin that disposeth a Man to all manner of sin; and which shall be punished with the venge­ance of Eternal Fire, Mat. 25. 26, [Page 406] 30. And Heathens and Bruits shall rise up in Judgment against idle sloathful Christians. You therefore that are sure you dwell in God, take heed of damping your assurance, and blurring your evidence, by gi­ving the least way to idleness, or sloathfulness in your Callings. Are you Magistrates? be continually im­ploying, and applying your power and authority to the uttermost, for the ends for which God hath gi­ven it to you. Rom. 13. 4. 1 Tim. 2. 2. 2 Chr. 19. 6. to the end. Con­sider God's wrath declared against you, if you be slothful to execute Judgment, even upon your dearest Relations that deserve it. In the example of Eli, 1 Sam. 3. 13, 14. On the other side, the pleasure he will take in you, and delight to do you good, if you be faithful, and severe: Jer. 22. 15, 16. Numb. 25. 11, 12, 13. 2 King. 10. 30. If you be Ministers, let the weighti­ness of the work, and glorious re­ward promised to laboriousness [Page 407] therein, and the Plagues threatned Acts 20. 20, 31. against loyterers, move you. 1 Cor. 4. 2. 2 Tim. 2. 15. 4. 1, 2. 1 Pet. 5. 2. Es. 58. 1. 2 Cor. 2. 16. Dan. 12. 3. Jer. 1. 1. 1 Cor. 9. 16. If you be Governours of Families, set before you the example of the vir­tuous Woman, Pro. 31. 13—28. If Servants, Eleazar and Jacob, Gen. 24. 31. 6, 40. Col. 3. 22. to the end. Remember the promise of pro­tection of Angels, while you are diligent in your Callings, Psal. 91. 11, 12. and how God hath graci­ously, and gloriously appeared un­to them he found therein, Exod. 31. 2. Judg. 6. 11. 2 Sam. 7, 8. Amos 7. 14, 15. And how he will welcome you with a well done, good and faithful Servant, Mat. 25. Only be sure to follow these Rules in your particular Callings: 1. Labour principally for spiritual and heavenly things, Mat. 6. 33. Esay 55. 2. Joh. 6. 27. 2. Let your end be right. 1 Cor. 10. 31. Acts 20. 35. Eph. 4. 28. And 3. [Page 408] For the manner, do your work without all carking care. And with­out discontent of any providences, and with a heavenly mind. Phil. 3. 20.

3. Be alway rejoycing; God hath declared abundantly his will and pleasure, that you who dwell in him should be continually cheerful and comfortable in your Spirits; and he hath in his Word, as oft charged you to be so: and he hath charged you to fear him, and live a godly life. Psal. 119. Psal. 2. 117. 32. 11. 33. 1. 48. 11. 5. 11. 68. 4. Mat. 5. 12. Phil. 3. 1. 1 Thes. 5. 16.

And he is delighted to see you cheerful, and offended much, when you are disconsolate and uncheer­ful. Deut. 28. 47, 48. You are the only People that have right and title to joy and comfort. Psal. 116. 15. 47. 11. 64. 10. 106. 4, 5. Rom. 5. 1. 14. 17. 15. 13. The objects of your joy are such, as have in every one of them force and po­wer, [Page 409] if seriously pondered to keep up your hearts in frame of com­fort, and so fill them with joy at all times.

Quest. What are these objects?

Answ. 1. The Lord himself, he is the prime main ultimate ade­quate object of your joy, Phil. 4. 4. Psal. 4. 6, 7. Hab. 3. 17, 18. Jesus Christ, John 16. 33. Phil. 3. 3. 4. 13. The word of God, Psal. 119. 92. 94. 19. Rom. 15. 4. All the Ordinances of God, especially Prayer, Phil. 4. 6, 7. The works of God, these are also a great object of his Peoples joy, both the inter­nal eminent ones, that werewrought within himself, especially Election: Luk. 10. 20. And the outward, viz. Creation and providence, Psal. 107. 22. Especially the work of Re­demption. Psal. 53. 6. 71. 23. 126. 1, 2. All the gifts of God, Faith: Hab. 2. 4. 1 Pet. 1. 8. Hope, Rom. 5. 2. The testimony of your sanctified Conscience, 2 Cor. 1. 12. Experiences of the love of God. [Page 410] Psal. 63. 3. Remission of sins, Mat. 9. [...]. Co-operation of all things for their good▪ Rom. 8. 28. The At­tendants of the holy Angels, the immensity of their wages for their works, which is from free grace, 2 Tim. 4. 8. Heb. 11. 26. Rom. 8. 18. Afflictions themselves of all sorts, both natural, being prepared for them, corrected with Lenitives, one whereof is commonness: 1 Cor. 10. 13. Another, that they are love­tokens, like the Rain-bow. And another the effects they produce, whereof you have heard much; and much more accidental for Re­ligion, and Christianity sake: Mat. 5. 11, 12. Col. 1. 24. 1 Pet. 4. 13. 2 Cor. 12. 15. Acts. 5. 41. Jam. 1. 2.

4. Be alway praying, opening your desires to God, with reve­rence and confidence in the name of Christ, for things agreeable to his will: viz. That he will glori­fie his own great name immediatly, by himself, and by all his provi­dential Dispensations: That his [Page 411] paternal Kingdom may be brought to perfection, both by means and gifts of grace: That his will may be done by your selves, and others, as the Angels in Heaven do it chear­fully without murmuring, speedi­ly without delaying, totally with­out mincing or reservation, sincere­ly without self-seeking, constantly without fainting: That you & your fellowes may enjoy all necessary temporal blessings, personal, dome­stical, Political, National, have title to them, leave to use them, and comfort in the use of them: That he will free you from the guilt of sin, grant you remission free and full: And that he will sanctifie you and them throughout, giving you conquest over all temptations, and perseverance to the end. Neglect not to keep a constant course of praying twice a Day at least, Morn­ing and Evening, and occasionally Day and Night, sending up ser­vent short Ejaculations. Continue in Prayer, and watch in the same [Page 412] with thanks-giving: which is the next duty to be performed, and the next which every Day must be payed duly.

5. Be alway giving thanks, 1 Thes. 5. 18. In thanksgiving there is both the Memory, Meditation, and seri­ous acknowledgement of God's blessings. And in token of the truth thereof, and dedication, and consecration of our Bodies and Souls, with all we have, to divine use, that is, to the honour and ser­vice of God. This was figured in the Sacrifices of the old Law, which were first set before the Altar, and so presented to God, and then af­terward were offered unto him. This dedication is made, when the intention of our mindes, and pur­pose of our hearts, and in all our affections we give up, and set our selves apart. This was first done in our Baptisme, and is continually renewed in the Lord's Supper. Thankfulness is all the Rent God requires of us for the House we [Page 413] dwell in, and all the accommoda­tions thereunto annexed, Psal. 5 [...]. 15. We would not forfeit any thing we hold for non-payment of rent. Take we heed lest for want of thankfulness, we give God occa­sion to dispossess us of himself, and of all the good things we enjoy in him.

6. Be alway willing to remove from these lowest, into higher Rooms in this House. By Death we do no more, but change our Lodging, from lower to higher Rooms in the same House. Be willing to dye at any time: So Simeon was, Lord now lettest thou Luk. 2. 29. thy Servant depart in peace. So was Paul, Having a desire to depart, Phil. 1. 2▪ 3. and to be with Christ, which is far better. Be alway prepared to dye, by dying to sin, and to the World continually. And by making every Day your dying Day, by breaking off sins; and avoiding all occasi­ons of sinning, and embracing all occasions of doing good: and do­ing [Page 414] all in such a manner, as you would, if you knew you should Esay 38. 1. dye presently. Making also to your Luk. 16. 9. selves, Friends of the Mammon of Unrighteousness, and setting your House in Order, and praying to God continually, To teach you to Psal. 9. 12. number your Dayes, that you may apply your hearts unto Wisdom.