A Christian's State in this Life.

THE Christian Life is a State of War, a continued Act of Hostility. The Church is here below but Militant, in a State of Trial, to overcome and be Triumphant; and all that are initiated therein, are Listed under Christ's Banner, manfully to fight the Lord's Battles, against Sin, the World, and the Devil; which, that we may the better be ena­bled to do, we should, from our Childhood, be trained up to follow the Captain of our Salvation, and to endure hardness, as good Soldiers of Jesus [Page 2] Christ; that being thus spiritually harnessed, we might not start aside like a broken Bow; or be so shaken as to fall from our own stedfastness, making a League with Death, or an Agreement with Hell, insomuch as a Truce or Cessation of Arms; but stand upon our Guard, like a Watchman upon a Tower, to observe the Enemy's Motions, lest Satan should get an advantage against us; for we are not ignorant of his Devices, though he be a subtile Adversary, sets Traps in our way wherein we should walk, and catches Men by Wiles, and the cunning craftiness whereby he lies in wait to deceive, if it be possible, the very Elect; tempting not only to Things absolutely evil, in themselves un­lawful, and so consequently utterly forbid; but also to the abuse of Things honest in the sight of all Men; whom resist stedfast in the Faith, and he will flee from you like a Shadow pursued; so co­wardly and impotent, as well as bold and turbulent; so weak his Principality and Powers themselves, though so ruling in his own Dominion of Darkness: He can pull down no Strong-Hold, till by our Treacherous selves admitted in, but beats a Parley, and Plows with our Heifer. Cast thy self down, says he to our Lord in his Temptations: We read of no force that he used to throw him down from the Pinnacle of the Temple: He cannot take us by Storm, nor lead us Captive at his Will, unless first at our own; cannot conquer where bid de­fiance, and to avoid; for who hath any strength save our God? Whose Enemy he is as much as ours, and whose Curse he lies under; and I wot whom God Curses is Cursed indeed: And how then should he prosper any more than the Fig-tree that our Lord cursed, which you know immediately [Page 3] withered away? Can the multitude of his Spear­men or Horses prevail against the many thousand Chariots of the Almighty? What though their Name be Legion that come against us, if we go forth in the strength of the Lord God? Whether our Eyes are opened to see it or not, they are more (as the Prophet said to his Servant when compassed about) that are for us, than are for them; for if God be for us, who can be against us? Besides, the Devil is held as a Prisoner in an Adamantine Chain of Dark­ness, unto the Judgment of the great Day; our Lord has also bruised his Head already for us, and vanquished him: I say for us; for he was sufficient­ly under his Feet before; so that we may be more than Conquerors through him that loved us. Wherefore be strong, and he shall comfort your Hearts, all ye that put your trust in the Lord, put on the whole Armour of God, that ye may be able to stand against the Wiles of the Devil; for the Serpent was by no means the strongest, but more subtle than any Beast of the Field: And the Devil is said to deceive the whole World in the twelfth of the Revelations.

Now the Armour of God is compleat; and yet 'tis observed to be without any Back-piece; so that if we flee before the Enemy, we are open and naked, exposed to the Malice and Rage of the Pursuer.

The Weapons of our Spiritual Warfare are both offensive and defensive, that we might be strong in the Lord, and in the Power of his Might, having our Feet shod with the Preparation of the Gospel of Peace, and our Loyns girt about with Truth; having on the Breast-plate of righteousness, and the Helmet of Salvation; taking the Sword of the [Page 4] Spirit, which is the Word of God quick and powerful; and above all, taking the Shield of Faith, as an invincible Shield, wherewith we shall be able to quench all the Fiery Darts of the Wicked; for these are Temptation-proof; you may essay to go with them. And, though good Soldiers may, by their own valour, rashness, or otherwise, some­times receive such Wounds as do not kill them in the Field, yet they may carry the Scars thereof with them to the Grave: So did St. Paul, Christ's Champion, bear in his Body the Marks of the Lord Jesus, as so many Scars of Honour; for no Man is out of Satan's Gun-shot. Our Lord himself was tempted; but being not overcome, it was his Conquest, and none but the Devil's Sin. Would we then reflect the Poison of the Temptation upon the Tempter? When he tempts to any Evil, we should do the contrary, Good; this would cause his Underminings to fall in upon himself, this would cause his Mischief to light on his own Head, and we should ever escape it; and if any thing would make him weary of his going about thus seeking to destroy, the being to us but the occasion of Good, and of our greater Salvation, would surely do it; for his Bombs do aim at the wounding us with Sin, whose Murdering Pieces are levell'd at our Souls chiefly, which once being wounded, his next business is to try if he can keep us from seeking out for Cure: So that Presumption and Despair are the two dangerous Rocks to be wisely avoided, and always carefully and skilfully shunn'd in our passage over the Waves of this troublesom [...] World, lest we split upon either, making Ship­wrack of Faith and a good Conscience; so drowning in Perdition, rendring all the mighty means o [...] [Page 5] our Salvation utterly ineffectual, unless to the in­crease of our Damnation.

Now although the Devil would by any means have us yield the Fort Royal; yet he knows well enough, that so long as a stronger than he keeps possession, all is in safety: Wherefore he turns every Stone, leaves no Artifice untry'd; if roaring after his Prey he cannot take and devour; another while he may seek slyly to set upon it, creeping, as out of Ambush. And so inveterate is his hatred to Mankind, that this Serpent is Cursedly delighted, (if he can take any pleasure in any thing,) to affright with hissing, where he cannot bite or sting us. And the very sight of what is venomous is apt to terrifie and discompose a timorous Nature, though it be secured from all harm; especially, if it be such as we have a strong Antipathy against. As our new Nature is very contrary to Sin, and much afraid of its appearance, which indeed, could it be pi­ctured and represented in a bodily shape, would be the most monstrous and ugly, the most odiously deformed thing in the World: And, though it be a Blessed piece of Cowardice (if so to be termed) to flee from Sin, to come not nigh its Dwelling, to be afraid, and so pass by another way, that is well approved and more safe; yet there may be those, who, although they put their trust in God, being nevertheless sometimes apt to be afraid, might well enough admit of the admonishing, to try to fear God still more, and the Devil less: Such I mean, whom in the Darkness of their Heart Satan Buffets, is daily fighting with and troubling, daily in Hand to swallow them up, laying wait for their Soul, pressing down (through their own in­firmity) their Life within them, causing them to [Page 6] go mourning all the day long, persecuting and vexing them with all his Storms, being exceeding mad a­gainst them; and as St. James speaks, set on fire of Hell; marking their steps, purposing to over­throw their goings, imagining nothing but evil; so maliciously is he set against them; whose Soul is as among Lions, till God break their Teeth in their Mouths, and smite the Jaw-bones of them; sending from Heaven to save such from the reproof of those that would eat them up; rescuing, as by an Angel strengthening them, or his Grace sufficient for them.

Satan's Subtilty to draw us into Sin.

IT is said of the Panther, That he bears such an hatred unto Man, that if he sees but the Picture of one, he will tear it in pieces: So the Devil hath a perfect hatred to the Image of God in any; ha­ving great Wrath against such as will not give place to him; (those his Enemies that will not suffer him to rule over them, by letting Sin get the up­per hand, usurp and reign in their mortal Body, to be obeyed in the Lusts thereof:) the Fierceness of whom God doth yet restrain. And if he cannot hurt our Souls, he delights in our Bodily Misery and Pain, as we see in holy Job: And where he has no Licence to enter into our Bodies, to torment th [...]m, he desires a Commission to enter, if it be but into our Swine, to destroy them; that so we may however be more lightly affected, if not so [Page 7] sorely touch'd: So great is his Subtilty, so various are the Methods by which he draws into Sin, so deep his Reaches, so many his Contrivances to cir­cumvent Men.

First, Carrying them on to the utmost extent of their Bounds and Liberty; as knowing how dan­gerous it is to walk on the Brink of a Pit, and that he who loveth danger, shall perish therein, Ecclus. 3.26.

When we are at the utmost Limits, the next step is into Sin; and if we are afraid to step over it, we may yet stumble and fall upon it, and be sorely bruised, and hurt in the Fall; or tempted to stretch the Lines of our Duty: and if there be not a Fence made about it, we may come so near, as not to be innocent, and the fierce Wrath of God may break out upon us. The beginning of Sin is Sin, whether very Concupiscence be so or not; and you know how great a Fire one Spark kindleth. Every drop of Water is Water, and of the same nature to quench or drown; so Sin, to quench the holy Spirit of God, if wilfully com­mitted, and continued in, and to drown Men in Perdition. I will not disdain to fear smaller Sins, (says he) because they are small. but rather fear them, because they are many: The whole Ocean is but a Drop multiplied, and of what huge weight is the Sand on the Sea-shoar, which yet is made up but of a very small Grit? Is there any such thing as a little Sin, only speaking comparatively with respect to greater Enormities? And the less the Sin is, is it not aggravated with the great­er contempt of God's Law, that it should be diso­beyed in so small and light a Matter, where there was scarce a Temptation to have done amiss?

None need to keep up the Devil's Interest, as though some Sins were to be kept for Breed, or acted, as if only to keep the Sinner's hand in ure. And though Satan, the disingenuous Tempter, that will afterwards accuse the Brethren, represent Sin to us at the wrong end of the Perspective; yet if we turn the Glass, we may see clearly how mightily 'tis magnified, and to what a vast bigness it soon grows, lifting up its accursed head, looking Men half dead with fear and horrour, and the fiery Indignation and Wrath in a Judgment to come, though it be its own punishment too; and so fearful a thing is it, that Men guilty of it, may not dare so much as to turn their Eyes inward, or dive and descend into them­selves many times, but try to forget what is be­hind, while pressing forward; for if they did but consider the end of those things, which is Death; were they so wise as to understand this; namely, to consider their latter end; their considering might make them say, What have I done? And the sight of their danger, putting them upon fleeing from the Wrath to come, they might smite upon their Thigh, and so return, when, like the Prodigal, they come to themselves; but the deceitfulness of Sin hardens; otherwise it would pull down the most cheerful Spirit; as we see in David, when touch'd with a sense of it, and lay the Man howling on his Bed.

The Devil knows that nothing can hurt us but Sin; and when he says, Is it not a little one? and your Soul shall live; or, ye shall not surely die; do ye not know that he was a Lyar from the begin­ning, and remains so still, and will do to the end? Shall I believe my Enemy, who when he speaketh a Lye, speaketh of his own? Shall I trust him (angling [Page 9] for my Soul) to the making God a Lyar, who says, The wages of Sin is Death? As tho' any could swallow the Bait, and yet not be struck with the Hook. Can a Man take hot burning coals into his bosom, and not be burnt? or touch Pitch, and not be defiled?

Sin is as a Menstruous Cloth, and of a Leprous Nature; you know how soon it overspred the whole World; and however it may enchant with pleasing pains, if there be any kind of pleasure in Sin, for its season; yet it stings like a Serpent, Adder's Poison is under it; and as when one is bit of what is venomous, the Poyson soon spreads it self over the whole Body: Thus is it with Sin; it makes the whole Head sick, and the whole Heart faint; breaks the Spirit, untunes the Affections, disorders the Will, puts the whole Soul out of joint, and rifles the whole Man, making him un­easie, and a Terror to himself.

Then when Men grow weary of the burden of their Sin (for it is like a Sore one, too heavy for them to bear) Satan puts the Change upon them, to divert them, when they say, They have no plea­sure therein. If they look back, he then suggests, The Soul that hath sinned must die. But if they are willing, when he asks them to go a Mile further with him, to go twain; he then encourages them in an evil way; shewing what a great while it is with them ere night, and telling them they may, with the Grace of God, get back again safe, and that in very good time; and how that it is most pleasant travelling the ways of Vertue in the Even­ing of our days, when our Passions are coolest; and what does the Patience and Long-suffering of God serve unto, says he? Yet surely not to encou­rage any one to continue in Sin, that so Grace may [Page 10] abound; not to be wanton'd with, and to be abus'd, except we would have the Divine Clemency turn to Fury; and unless Despair be so: Can there be a greater Abuse of Mercy? Can there be a greater Wrong done unto it, than to sin only in hopes of it? I am sure the Apostle would have you to know how that this Patience, and forgiving At­tribute of God, or that his Goodness, should serve rather to another end; namely, to lead us to Re­pentance, when so graciously waited on, and list­ned after, to hear if we would take unto us words, and return unto the Lord, that so our Iniquity might not be our Ruine. And the Devil has the least rea­son of any to offer unto us the consideration of God's Mercy, to keep us in Sin; forasmuch as he beholds his Severity towards the lost Angels.

Again, Sin being base in it self, some Sins he tries to make fashionable in the World, and so consequently creditable with Men of corrupt Minds, whose understanding is darkened; and you know how prevailing the Fashion of this World is; how tyrannical among as many as care to be conforma­ble to the World; as though it was as good being out of the one, as not in the other; and though when the humor of the Age is past, the late mode seem ne­ver so ridiculous & pedantick; yet while in vogue with the People, it was thought comely; and as tho' necessary to the very constituting of a Gentleman. A Man of no Fashion, is but another term for a Man of no Repute in the World; for that alas, what has it but the Fashion thereof, which passeth away? The God of this World blinds Men, as with a kind of Magick Art; or sets things in such false Lights; so disguises and nick-names them, as that they may be mistaken, and not known, even by those who do daily converse with them.

Thus Pride of Heart, that Tympany of the Mind, is set forth to view, as Nobleness and Gal­lantry; or, as dress'd with Decency, Comeliness, and Ornament: Anger, boil'd up to a Consistency, or Revenge, as Greatness of Spirit; and the pas­sing by an Injury, or putting up a Wrong, as Cowardice and Mean-Spiritedness; undue Pleasures, or immoderate Use of lawful ones, Excess in Meat and Drink, not as Revelling and Wantonness, rioting and Drunkenness; but as Mirth and good Humour, or rejoycing in the abundance of all things; making our Soul enjoy Good; yet as ha­ting the brutal Sin of Voluptuousness; over-reach­ing, Cheating, or Purloyning, as no more than Out-witting; but as hating Deceitfulness, and the Sin of Unfaithfulness: As if Men could industri­ously make Provision for the Flesh to fulfil it in the Lusts thereof, and count nothing but Sensual Pleasure a Vital Life, without being carnally mind­ed, which is Death: Or, as if Cozenage, Over-reaching, and going beyond one another in Bar­gaining, was not the Sin that sticks so close be­tween Buying and Selling: Or, as if profusely to waste or make away his Master's Goods, was not enough at that Day to denominate a Man an un­profitable Servant. Persons are the same, whe­ther Bare-fac'd or Masked; and so are Sins too; but with that of Hypocrisie added unto them, when veil'd.

The excessive Love of Money is a Root of Evil, though it lie hid in the Earth; and Covetousness is, and will be, accounted for Idolatry, whether the earthly-minded Man fall down prostrate before his Gold to Worship the Image on his Coyn, or not; 'tis enough that his Heart runs after his Co­vetousness, [Page 12] and there is a Woe denounced against him. You may, if you please, call inordinate care, Prudent and Provident, and so may you call Dark­ness, Light; you may reckon immoderate Pro­vision, good Husbandry, and laying by in store against the Evil Day; and count the joyning House to House, the laying Field to Field, and the heap­ing up Riches till there be no room, due care for Posterity; whenas Men know not indeed, though they think themselves provided of an Heir, who shall gather what the Parent has so laid up for the Children; or whether he has laboured for the Wind to scatter it abroad: So, in vain sometimes do Men disquiet themselves, walking in a vain shew of what shall never be hereafter; and then with the Men of this World, who have their Portion in it, to stroke him with a gentle Censure that lades himself with thick Clay, pressing his Soul down to grovel here beneath; as by saying he is a good Man, only a little Covetous; Is it not to speak Good of the Covetous whom God abhorreth? If Men wea­ried in the ways of Wickedness, tired and worn out with their early rising, late taking rest, (if any at all,) and eating the Bread of carefulness, begin to think of breaking off such their Sin, and boggle at their going any farther therein, trying to eschew their own Wickedness: Then the Devil tries if he can lead them into the contrary Ex­treme; as knowing, if he can make a covetous Person profuse and prodigal, he has but changed the Distemper. And when we see the odiousness of one Vice we were formerly addicted to, we are apt to avoid it so, as though we thought we could never run far enough from it; whereas indeed a Man may turn his back upon the East, and travel so far [Page 13] Westward, as to come to the East again: Where­fore take heed you do not Sin in a Circle; for though the Devil cannot be thought to drive us two contrary ways at once; yet Prodigality may bring us to such a State at the last, as occasionally to end in Covetousness: For Satan, when he As­saults, suits his Temptation according to Men's present Exigencies: Thus he tempted our Lord to make Bread of Stones, when he had Fasted till an Hungred: he also considers every one's Natural Temper and Complexion; to the Voluptuous, there's Pleasure (says he) to be had, take it, let no Flower of the Spring pass by uncrop'd, but Crown your Head with Rose-buds, neither let it want any Ointment; to the Worldling he offers Profit, for the same Bait will not kill all alike, or at all times the same; wherefore he may scarce so much as tempt the Timorous, to Prophaneness, and to cast off all Religion, any more than the Dissolute and Licentious, to softness of Heart; but watches his opportunity to carry Men on farther in what they are prone unto by Nature, or Custom, or both: And in such cases he may most miserably cheat and delude them with a resolve of commit­ting but this or that one Sin only, or but this one time more, and so discard and cast it off, quite abandon it for ever; whereas if there be such a Sin as might truly be called simply one; yet such an one allowed, is deadly; as one Wound, one bruise, one Fall, may kill a Man, and one otherwise a sound Man too. May not one Distemper prove Mortal? Yea, one Fit of some dangerous Sickness may as effectually dispatch a Man, as a Complication of Diseases besetting him, laying Siege to every part, leaving none whole.

One sort of Weed is able to spoyl the whole Field of good Corn; yea, enough to choak it af­ter all the Husband-man's care, and pains, and cost, to prepare, manure, and dress it.

And as to the taking up in a sinful course; Who can stop it in its full Career, so well as he may hinder it in its setting out? For that gathers strength in going, as Limbs may by constant use; so our earthly Members as well as natural ones; but to be weakned, like them, by constant girding and hard tying of them up; wherefore do not teach them to go, but rather stop the beginnings. Watch narrowly thine own Heart, and stifle the first Motions in the Birth. He that ventures to ride an unruly Beast, (as Sin is masterly and headstrong,) cannot, if he once lets go the Reins especially, take up when he will, but is in danger of being run away with, how far, or whither, he knows not; and in hazard of being mortally hurt, if he be not able to sit it all out, and to endure his mad speed.

Sin is a deep Precipice; and who can say, when he is falling downward, thus far will I fall, and no farther? The accounting some Sins Venial, others Mortal, is to mistake the Nature of Sin, if we think any such as in its own Nature is not dam­nable, when wilfully committed at the least; and many others unpardonable, though truly repented of: For if the Sin against the Holy Ghost could have truly been repented of, perhaps our Lord would not have pronounced such an irrevocable Sentence against it; but it being the utter rejecting of the greatest means of Salvation, and attributing that Power of God to confirm the Word, the Working of Miracles, to the Devil: What could be done more in a rational way to save such? Such [Page 15] as do always resist the Holy Ghost, till it be grieved and chased away; and when God has for­saken a Man, there is a necessity of his dying in his Sins, and then he must inevitably perish, whether God sware or not in his Wrath that he should never enter into his rest. Some may think the Sin against the Holy Ghost, which our Lord spake of, is not capable of being committed in these after Ages by us, who do not see those Miracles wrought, nor reject maliciously against our selves the Person of Christ manifested in the Flesh, stirring up the People to destroy or put him to Death, straitly charging Men to speak no more in that Name, under pain of being put out of the Synagogue, or being cast into Prison, or being beaten with Rods, that so his Doctrine might spread no farther, but be buried with him, and put to silence in the Grave; that he might be forgotten, like a dead Man out of Mind; that the very remembrance of him might be cut off and taken away, that so he might be as if he had never been; that his Memorial might perish from off the Earth, or be remembred but with infamy and disgrace.

Such despight as this our Lord might seem to doom; for indeed, if they would forsake their own Mercy, to gratifie their revengeful Humour, against a Man that should tell them the Truth, vil­lifie them to the People, calling them blind Guides, cautioning others not to be led blindly into the Ditch by them, who said they saw, and therefore had the greater Sin.

If our Lord knew there was no other Name by which Men must be saved, and they proudly would because they would reject him, and choose rather to perish, than come humbly to him for Life: [Page 16] How could safety it self save them? And then graciously seeking unto them (had I not come and spoke to them, &c.) knowing what was in Man, and that he acted to such an high degree of efficiency, as rationally to have convinced them, tho' they were purposely so resolved never to be convinced, as that he might marvel at their unbelief; knowing also that there was no remedy ordained of God Al­mighty for Men's wilfulness; and that God's Spi­rit had striven till it would strive no more perhaps, though only as seeing they would never be re­claimed by it, and so inhance their Damnation, and therefore in pity left them. What could we imagine our Lord (who never flattered any Man in his Sins) should say unto such Men, that might otherwise be learned and knowing enough? And yet when having been so long foretold, so long waited for, and joyfully expected, the Messiah was indeed come, and so veiled his Glory as to be cloathed with Humanity; and leaving the Bosom of his Father, whose express Image he was, dwelt with Men; that they, as if he had not been fit to live, should cry, away with him, crucifie him, and, for envy deliver him so to be, though he had done many good Works among them, and went about doing Good: I say, what could our Lord be thought to say unto such, but, O ye Generation of Vipers! thus to sting the Breast that warms and che­rishes you, How can ye escape the Damnation of Hell?

But now wherein is the likeness of the case of some, who yet fear they have committed the Sin against the Holy Ghost, to make it run parallel to that we have been speaking of? Is it all one to despise, and scorn, and hate, to envy, and resist, and kill the Lord of Life; and to Honour him in [Page 17] our Hearts above all, to suffer shame for his Name, to love and adore, to fear to offend him, to come unto him, humbly beseeching that we may have Life, believing in him, so as that if he do not save us, we perish, praying him therefore in no wise to cast us out, but to hear and help us when we call upon him? May we not say unto such, go in Peace, or tell them what has been taught and publickly owned; namely, that the Sin against the Holy Ghost is so malicious a Sin, as not to be committed of Infirmity unawares; nei­ther did he commit it, that desired he might not commit it, but be free from it?

There are other Delusions of Satan, such as to make us stand still in the Ways of Godliness: which is indeed to go backward; for Men cannot, as in Temporal Things, get such a Stock before-hand, as to have enough to Live upon for many Years, without their labour of Love and Improvement of their Graces; which Talents are not to be laid up in a Napkin; but should, like Trees planted in the House of God, bring forth more Fruit in their Age: For he was never yet good enough, that did not try to be better. Indeed, what Man that has got a great deal by Trading one Year, would live so idly as to lose it the next? Some, the Devil may perswade that they do stand still, or go back­ward in the ways of Piety; whenas indeed they are going from Grace to Grace, and from Vertue to Vertue. A living Tree cannot be seen to grow any more than a Child is perceived to be growing towards a Man every Moment of its Life, till it come to the fulness of Stature. We do not see how good and wholsome Food nourishes the Body; yet we continuing our daily Meals are benefitted [Page 18] by them, and made stronger: So is it with our Spiritual Food; if we hear the Word dispensed, and do partake often of the Lord's Supper, and the like; this is the proper Food for our Souls, to keep them in Health and Vigour. And if our Faith, and Patience, and Charity, &c. be increased in us, we may be better and stronger Christians in the main than formerly, though our often In­firmities may make us suspect otherwise; we may meet with stronger and more Temptations than formerly we met with, when we were not so apt to be overcome of Evil. Bodily Infirmity may in­cline, and Old Age be more prone to such or such Passions or Affections; as the Man may possibly yield too much unto, and more than he used to do formerly, and yet now be a more perfect Man in Christ Jesus than when such things were more easi­ly avoided by him, and he thinks he was kept more free from them.

A Man is naturally stronger than a Child, and yet it may so happen through some mischief, some Fall hurting him, that the otherwise a strong Man, may for a time be weaker, and less able to help himself up again when done, than when a Child; though stay but a while, and the Man may recover his strength; and we say a Bone well set is the stronger. Very Weakness and Infirmity sometimes may endear a Child to the Parent, and move it to help, yea, and pity it; and Pity and Love may be­get each other. Now God Almighty's Pity is ope­rative and effective, though not like Man's, ac­companied with a sort of uneasiness, pain, or grief. But the sinning with an high Hand presumptuously, as not sufficiently sensible of the Majesty of God; or as putting the Evil Day far from us; or in hopes [Page 19] of repenting hereafter; these are some of Satan's Great Gun's to batter us down; and to Other's Thousands may have slain their Ten Thousands.

Pardon for the Penitent.

REpentance is the Gift of God, and we should pray for it, or we may seek it carefully with Tears, and yet not be able to find it: Can we, having wanton'd with it, again command the Grace of God? Or, having in our Heart said to the Almighty, Depart from us, say as powerfully as He concerning the Children of Men turned to Destruction, Come again? Has God any where promised Repentance to the obstinate Sinner, though Pardon to him that truly Repents? And yet another shot of our Arch Enemy that Grand Engineer, is to make Men forsake their own Mer­cy, as judging themselves unworthy of Eternal Life; to sit down, as quietly as they can, in more than midnight-horrour and despondency, as if God had forgotten to be Gracious, and would shut up his Loving Kindness in Displeasure, neither would be any more entreated at all, as if his Mercy was clean gone, come to an utter end.

Now is not this because we have wronged one Attribute of God, therefore to add this to our former Wickedness, namely, to wrong another also? Because we were so injurious and unfaithful as to disobey his righteous Laws, and break the Holy Commandment, dashing one Table against the [Page 20] other: Does not He therefore, if we confess our Sins, and forsake them, remain Faithful and Just to forgive us our Sins, to pardon the Penitent? Are our Sins infinite? His Mercies are so, of which therefore we cannot frame an adaequate Notion; for as is his Majesty, so is his Mercy, and Mercy rejoyces against Judgment; so that we may lift up our Heads still, though our Sins are for number like the Hairs thereof, and though our Heart hath fail'd us: For though these things are all known unto God from the Beginning, our secret Sins are done in the sight of his Countenance, to whom all things are open and anatomized, whose Preroga­tive it is to search the Heart, and who understand­eth our very thoughts, and that afar off; yet he turn­eth his Face from our Sins, as though to prevent his whole Displeasure from arising; for he is of purer Eyes than to behold Iniquity with approba­tion; yea, or without abhorrence: Though God be provoked every day to take Vengeance, to whom alone it belongeth; yet because his Compassions fail not, our Iniquity is not our Ruine, Mercy rejoycing over Judgment, in this Day of Grace, we are not con­sumed, but are as so many Living Monuments thereof. Wherefore let us not hold fast Deceit, nor imagine Mischief as a Law, let us not offend of Malicious Wickedness, nor love Darkness; let us not draw Iniquity with Cords of Vanity, and Sin as it were with a Cart-rope, Isa. 5.18. If we stumble, let us not with the World lie in Wickedness; for shall we fall, and not rise? Shall we turn away, and not return? Shall we slide back with a perpetual back­sliding? Let us not rush brutishly, like the Horse into the Battle, to commit Sin with greediness, ear­nestly with both Hands, selling our selves to work [Page 21] Wickedness in the sight of the Lord, and that continual­ly, till there be no remedy, 2 Chron. 36.16. Let us not delight only in those that do such things, as bring the Wrath of God upon the Children of Disobe­dience; let not our Mind and Conscience be first defiled, then seared as with an hot Iron, and our selves past feeling, uncircumcised of Heart and Ears, stopping them like the deaf Adder, refusing to hear the Voice of the Charmer, Charm he never so wisely, nor always resist the Holy Ghost; but let him that hath Ears to hear, hear what the Spirit saith unto the Church; let him hearken what the Lord God shall say, speaking Peace: As I Live, saith the Lord, I have no pleasure in the Death of a Sinner, but had rather he should turn and live: And to encourage him still the more, if he will put away the evil of his doings, cease to do evil, and learn to do well; though his Sins were of a deep Dye as Scarlet; they shall be made White as Snow; if like Crimson, they shall be as Wool; and all his for­mer Wickedness shall be forgot, never so much as upbraidingly once mentioned unto him; but in the Righteousness he doth, in that shall he live: Nevertheless, if he goes on to fill up the Measure of his Iniquity, heaping up Wrath; 'tis hard to give Comfort, where God saith there is no Peace: He will wound the Hairy Scalp of such an one as goeth on still in his Wickedness; he will make ready the Strings of his Bow against the Face of them; he will prepare for them the Instruments of Death, whose final impenitency seals them under Condemnation; he will Whet his glittering Sword to cut them in pieces, (making it drunk with Blood,) and will appoint them their Portion with Unbelievers; he will open a way to his displeasure, if Mercy be enraged, to avenge him on his Enemies; ah, how [Page 22] he will ease him of his Adversaries! Justice will avenge the abuse and slight of Mercy, if Men stiffen their Neck as an Iron Sinew, and harden their Heart as an Adamant, or Flint, and their Forehead as a Brow of Brass, striking at the very Being of God; when Iniquity is astonishing great, and reaches up to Heaven, as though it meant to Dethrone the Majesty there; when the Heart is so desperately wicked, as to cause an inundation or over-flowing of Ungodliness; and Sins like an Apostate Angel, as though hardened in Contumacy, and flesh'd in Contempt.

Though Sin, so Triumphant in its own Con­quests, and enlarging of its Dominion; lifting up its accursed Head, as though it had got the better of the Patience and Long-suffering, of the Gentle­ness, Goodness, and Mercy of God, (a sad and dreadful Conquest,) be Sin in its Regency and Exaltation; yet there are Sins of less Rank and Quality, such as may be unwittingly committed, or at least acted or said in our haste, or of sudden surreption; Humane Frailties, such as if the com­mon Nature of Man was almost to answer for them, at least such as [...]re twined about our Youth, or sw [...]ddled us in ou [...] Infancy, the Sin we were born with, or that in which our Mother conceived us, interwoven with corrupted Nature, accompany­ing our very Frame and Make; all which, if God should be extreme to mark, who might abide it? But there is Mercy with him that he may be feared, and this Mercy is Man's best Plea. And as if the Misery of Man was not great enough to move it to pity: Does not God make it his own great Argument, where he nevertheless is said to do so or so for his own Name's sake, or for his Mercy's sake? For his [Page 23] Mercy is free: Or, what could move him at the first to make the World out of nothing? Did he not speak out the Creation, that he might commu­nicate his Inherent Bounty and Goodness towards the sensible part of it? And is there any Creature capable of it, that has not tasted and seen How Gracious the Lord is? And when Man, the Darling of the nether Ball, that was chiefly happy, had by Transgression fallen, it was more Gracious again to receive him, and love him freely, after he had so offended, than at first to give him all things, with Life and Being; for then, though there was nothing in Man to move God to love him; (for what could be before he was made?) yet there was nothing likewise that was odious in God's sight, and hateful unto him; unless what his fore­sight gave him, Man's after-Rebellion. But herein doth God commend his Love to us, that when we were in our Blood, he should say unto us, Live; and by such a means, as that while we were yet Enemies, Christ should Die for us; that the Person offended should seek reconciliation (we pray you in Christ's stead that ye be reconciled to God,) and that he should find out a way for it, that Man (if his Eternal State had depended upon it) could never have thought on; or if he had, may be, durst not have ask'd, for fear of increasing his own damnation.

Now when such a Prize is put into our Hands, shall we not make use of it? When such a Blessing drops from Heaven, such a Preacher of Righteous­ness was sent to turn us from our evil ways, such a Pattern of Good Works for us to imitate, such a Lamb slain to take away the Sins of the world, such a Scape-Goat to carry Sin out of it: How shall we continue any longer in Sin, or escape, if we neglect [Page 24] so great Salvation? For God so loved the World, that he gave his only begotten Son; that whosoever believeth in him, should not perish, but have everlasting Life: For God sent not his Son into the World to condemn the World; but that the World through him might be saved, that lay in Darkness and in the Shadow of Death, tainted with putrifying Sores, and over-run as with a Gangreen, which but one Balm could heal, and none but the Physician of Souls could apply; so wonderful and miraculous was the Cure, as by his stripes to be healed, who was bruised for our Iniquity, though a Man without Guile, and made Sin for us, (who himself knew no Sin,) that we might be made the Righteousness of God in him; that in him we might have Life, and have it more abundantly: And this is the Sanctuary to flee unto, even at the very Horns of the Altar; these are the sacred and strong Bands with which God has been pleased to bind himself; and our Necessities lead us to the Promises, they to Christ, and Christ to God; we sue or pray him to remember his Word unto his Servants, wherein he has caused us to put our Trust.

There is Wonder in the most ordinary Works of God; excellent Wisdom in making of the Hea­vens, drawing them out and spreading them like a Curtain; admiration in his hanging the Earth upon nothing, and setting Bounds to the Sea, that the Water does not spread and cover the Earth; beau­tiful Order in the mutual succession of Day and Night, Times and Seasons; Omnipotent Power in making every thing that hath Life, or but a spire of Grass.

But do we not seem to set the Attributes, if not also the Unity of God at strife, about our Salva­tion? [Page 25] Does there not seem to be an holy Conflict between them for our sakes? That he should be merciful to Sinners, infinitely merciful, and yet infinitely just; and then able to save to the utmost all that come to him, according to the greatness of his Power, as a Lord God Almighty; the Judge of all the Earth doing right; God that taketh vengeance, that hateth Sin with more than mortal hatred, and by his first Covenant might seem to have bound himself to destroy us after our Transgression; and yet so ready to forgive, so seldom punishing, our Lord taking away the extreme Malediction, being made a Curse for us; who hath delivered us from the power of Darkness, and translated us into his Kingdom, in whom we have Redemption through his Blood, even the forgiveness of Sins, and are made meet to be partakers of the Inheritance of the Saints in light; being delivered from the strength of Satan's Servitude, and more than Egyptian Bondage, and brought into the glorious Li­berty of the Sons of God, through his dear Son, who is made unto us Wisdom, and Righteousness, and San­ctification, and Redemption; that Tree of Life, whose Leaves are for the healing of the Nations.

And the admirably divine Work of Recovering lost Man, lay hid in God, before time began, and afterwards, in time darkly appeared, was faintly shadowed out, though now to us express'd fully to the Life, set forth in proper colours, beautiful, and pleasing to the Beholders, standing in a true Light, to discern it as it is; pleasant, I say, to see the whole World, that lay under condemnation, sought, and saved; for all had come short of the Glo­ry of God, and his Wrath had remained upon all; and who can tell the weight of his heavy displeasure, the severe stroke of his Hand taking vengeance? [Page 26] We had been without God in the World, born with our backs upon Heaven, straying farther from it, like an Arrow ill levell'd at hand, which, the far­ther it flies, the more wide of the Mark; we had been sold under Sin, fast bound in Ignorance, and shut up in Darkness, had not Christ come a Light to lighten every one that comes into the World; for howe'er some Philosophers among the Heathen, some devout Men and Women among the Jews, might be so instituted, and at first season'd with good Education, as though it was meant they should abstain from every evil way, not so much out of a vertuous choice, as meer Ignorance of any thing that was vicious; yet 'tis not their severe Insti­tution; 'tis not the more pure and refined Heathen Philosophy; 'tis not the ordinary Mosaical Instructi­on, and Ceremonial Sanctity; no, nor the more strict and improved Christian Education, or Contrition either, that can take away Sin, that can restore and heal the Faculties of our Souls, make perfect, or preserve and keep, from more gross and ha­bitual Sin, from the deceitfulness thereof.

And if original Weakness or Impurity had been vincible; yet who can say I have washed my hands in Innocency? For what man is he that liveth and sin­neth not? Yea, in many things we offend all. For if very Concupiscence be taken for a Man's In­nocence, so long as it is restrained and kept un­der; yet are not Childhood and Youth Folly? Have not the young Man's Ways need of cleansing? In more Maturity, are not the Affections depra­ved? In full blown Years, is not the Understand­ing dark? In Ripeness of Age, is not the Will crooked and perverse? In Health and Strength, are not the Passions unruly and impetuous? The [Page 27] occurrent Blandishments of the World slily insinu­ting and alluring, stealing the Heart away by Subtilty? Are not the Temptations of the Flesh boisterous and raging? And will not that grudge if it be not satisfied? In Weakness and Sickness, are not the Assaults of the Devil violent and strong, as the whole Man weak? At all times are not evil Examples prevalent? And is it not hard stem­ming the Tide of Ungodliness, making Men afraid carrying whole Shoals, like dead Fish swimming down the Stream? Are not evil Counsels of weight, to sink deep into us? Do we not infect one another with Vice as with a Contagion, as though the Breath of Men, like an infected Air, did cor­rupt insensibly? Is there not a Spirit and Genius of Wickedness in the World? A Proneness of Nature? Beside what takes Men unawares, are there not many Incitements, and very provoking ones too? So that, how should a Man, weakened by the Fall of Adam, as to any thing good, and ha­ving a strong Byass upon him to run counter to the Commands of God, and to walk contrary to him, come unto him, unless drawn with the Cords of a Man? Or how shall such an one ever escape the pollution which is in the World, but by Faith? Or at least what manner of Man must he be in all holy Conversation? Not that I dare affirm, 'tis im­possible for any to continue in all that is written, lest I should consequently be forced to own God's righteous Commandments on Man's part, impracti­cable; a Yoke, and an heavy Burden, such as none can be able to bear. Neither dare I assert, tha [...] any person of Adam's Posterity should have pe­rished everlastingly, only because Adam fell by Transgression; for in eternal Retributions, every [Page 28] one stands or falls to himself; The Father shall not bear the iniquity of the Son, nor the Son that of the Fa­ther. But by Adam's Fall, humane Nature was so weakened, such a Door opened for Sin to enter, that every Man would have fallen in the Ways of it himself, and so have died for his own Sin; so that God's Ways had nevertheless been equal, Man's Ways unequal; since, as Christ, in the fore­knowledge of God, was a Lamb slain from the founda­tion of the World; so in his account, all we like Sheep, were as gone astray; wherefore our Lord came to seek and to save that which was lost: In the fulness of Time God sent forth his Son, made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons. And the Misery of Man upon Earth, productive of a far greater in another World, moved God, the God of all Mercy, not with any respect of Profit to himself, or Me­rit then in us, no Man having at all first given him, according to that of the Apostle; but against Merit on our part, did he bestow his Grace and Fa­vour: For Man in Thraldom, and in the very Gall of Bitterness, Man in the Bondage of Nature, the full power and absolute dominion of Sin, was so far from repenting of his evil deeds, most un­godlily committed (which Repantance must have been unprofitable) and so far from mending of his own doings, that he would neither have been able nor willing to repent, or please God at all, any farther than it fell in with his own carnal Delight; for which, God having now rendered him fit, calls him to Repentance, and Faith in Jesus Christ; who, for the Joy that was set before him, endured the Cross, despising the shame: And what was that Joy, the sight of which so revived his very Soul, amidst his cruel [Page 29] Sufferings, sweetning the Dregs of that bitter Cup, but the pleasurable satisfaction of shewing Mercy, of redeeming lost Man? Seei [...]g of the travail of his Soul, he was satisfied that he should however justifie many, Isa. 53.11. And God did lay on him the Iniquity of us all, because Justice did stand up to require satisfaction in opposition to absolute remission of Sins; wherefore, that Justice and Mer­cy might kiss each other, he did not without any suffering for the same, quit Sin and let it go free; this had not so plainly shewed his hatred to it, or so manifested his love to Justice: And where had been his Threatnings of Sin, had they not fallen to the ground? And then what would have be­come of his Veracity? One Attribute in God is not contrary to another, that they should meet and clash; neither must the excellent Glory of one so out-shine another, as to Eclipse it at all; for every thing in God is infinite, such as can neither be added unto, nor taken from. And if Christ had not stood in the place of Sinners, to suffer for Sin, where (I say) had been God's Denunciations against it? Had they not all proved light and harmless Thun­der? And that Men might not be suffered to con­tinue any longer in Sin, or think to do so that Grace might abound; the Covenant of Grace runs in such a tenor, as to require repentance in Man from Dead Works; and that which any one truly repents of, he hates, he utterly disclaims and abominates.

Thus you may see the temperament of Justice and Mercy in Man's recovery. And since one hath born our Grief, and carried our Sorrow; upon whom the chastisement of our Peace was laid, the Just having suffered for the Unjust, Christ having [Page 30] died, yea rather being risen again: who shall lay any thing to the charge of God's Elect? Shall Conscience? But how shall God impute to us, what Christ has already satisfied for, to the utmost Farthing? God can purifie our Conscience, and cleanse even that, or pacifie it, speaking Peace by Jesus Christ; and he only can speak to the Soul, and say, He is its Sal­vation; or if our Heart condemn us, God is still greater than our Heart. And if Satan does accuse, if the Judge acquit, 'tis not the Jaylor that can condemn; 'tis God that justifieth those that have offended him, having respect to his beloved Son, in whom he is well pleased. So that he may seem to shew a sort of tenderness to Mankind, as though he loved the Children of Men more than the Son of his Essence, in not sparing him, but redeeming and adopting us by his Sufferings: For what we buy at a Price, we do at that time, by the very act of buying it, in a manner preferr it before what we do part with to give for it. And to enlarge our Hearts in thankfulness to him, what had it availed to have known God created us, if we had not known also the Redemption of Mankind by his Son our Lord? The very Nobleness of our Crea­tion had aggravated our being for ever undone, who were at first made for Life and Glory. But our Redemption is as a New Birth unto Life, a Work of greater Mercy than the World's first Creation out of nothing; God's Love is more manifest, especially when we consider the wonderful manner of it; not like the Creation, when he only said, Let it be so; nor but Six Days Work only, but a continued act of many good Works done, (beside the many Gracious Words spoken as never Man spake,) and many evil and bitter things suffered: [Page 31] If the Heavens be the Work of God's Hands or Fin­gers, the Victory obtained for us over Death and Hell, was by his Holy Arm made bare. Heaven and Earth, as wide and distant as they are, had a great deal more easily been brought together than God and Man made one, after such an Eternal Barr put, and Obstacle remaining, had not Christ broken down the Partition-Wall; the plenteous­ness of whose Redemption is so startling, and amazingly great, as that who can tell the merciful Acts of the Lord, or set forth all his praise? Does not the Apostle seem to say that God was our Enemy, till reconciled to us by Jesus Christ? How came he then, while our Enemy, to prevent us with the Blessings of Goodness, and to give us his Son? If he hated us, how came he before reconciliation made by his Son for us, in a State of Hatred, to give him us, the greatest Blessing that can be ima­gined to be bestowed upon his Friends rather than his Enemies? The very giving of his Son to die for us, while we were his Enemies, was not a sign of his hatred but good-will towards us his Opposites.

Incomprehensible therefore, as well as immu­table, is the Love of God towards us, who were rendred obnoxious to the Vengeance of Eternal Fire, and born Heirs of Damnation; then God of his Beni­gnity freely found out a way to reconcile himself to us and love us; by the proposed Expiation, by the Death of Christ for us, we appeared as Holy, or were rendred as Just in his sight; who giving up his Son to suffer for it rather than let it go unpunished, did sufficiently shew his anger against Sin, which had caused the Breach between God and us: But his inestimable Love to Man, who may now come [Page 32] boldly to the Throne of Grace to find Mercy in the time of need; boldly, yet so as with an humble Confidence when we come before God to read our own Indictment, and to plead Guilty, having no­thing to say why Judgment should not pass upon us, but to beg the Psalm of Mercy, the benefit of our High Priest, Have mercy upon me, O God, ac­cording to the multitude of thy Mercies, blot out that of my Transgressions, for I acknowledge my Faults, and my Sin is ever before me. I said, I will confess my Sins unto thee, so thou forgavest the Iniquity thereof, says he: For by confessing our Mis-deeds, we give Glory to God, if not also thereby acknowledge him to see and know what is done amiss; for we do it not to tell him of our Faults, but to humble us, who out of our own Mouths are condemned, though we thus Judge our selves, that we might not be Judged of the Lord; for he that goes about to hide his Sin shall not prosper; but he that confesses and forsakes, shall find Mercy. 'Tis in vain to think there is no Knowledge in the Most High; or to say, tush, how shall God perceive it? And to endeavour to cover it, or any Circumstance of it, Is it not im­pious, as derogatory to the Omniscience of the Di­vine Majesty? Whereas by open acknowledgment we may seem to glorifie his Mercy, flinging our selves wholly upon it, relying upon him only for the remission of Sins; we likewise acknowledge his Holiness, while we confess we have highly offended him by our Wickedness; we clear his Justice also under whatever punishment he shall be pleased to inflict, or in what he shall therefore deny us; As your Sins, says the Prophet, have with-holden good things from you. And then we own God's Wisdom too, by confessing we have done [Page 33] very foolishly in forsaking the Holy Command­ment, as we thought more wisely walking after the Wisdom of the Flesh, or that of this World.

And it is an ease to the Weary and Fainting un­der a great Load of Pressures, to unlade them­selves upon the Bearer of our Iniquities, or a comfort to give vent to Godly Sorrow not to be repented of.

Pensive and Penitential Acknowledgment reacheth to the Mercy-Seat, contrariwise to the usual way of proceeding in earthly Courts. The Sinner fal­ling down, does as it were breath out his Sins, loaths and abhors them as a nauseous Breath, so they va­nish away, Mercy scattering them as a Cloud or Mist before the Sun: And forasmuch as the very Heart, that so notably guilty part of Man, does not know how oft it may have offended; at the foot of the sad rehearsal of things done that ought not, and the pungent recital of others left undone that should not have been omitted, we may rea­sonably subjoin that of the Royal Psalmist, Lord, who can tell how oft he offendeth? O cleanse thou us from our secret faults: This was the good old way of hiding Sins, by revealing them; of diminishing them, by discounting for none they knew, but ra­ther adding those secret and hidden ones they knew not; thus making them little, yea nothing, by magnifying or making them great; and surely the shame is not so much in the confessing, as the acting; or if at all in the owning of them there be any: 'Tis but such a shame as cannot accuse a Man: And open Absolution is better than secret Damnation, or the being lost in silence, wiping our Mouth as though we had done no Evil; which, if it be not a Publican, is yet an Harlot Sin.

When pouring out our Souls unto God, humbling our selves when we fall low on our Knees before his Footstool, we might make it one of our Peti­tions that he would make us to know our Transgressions and our Sins, Job 13.23. and then our Mind is to run sorrowfully upon them, and we are to be mightily affected with the sense of them, as when the Oral Confession so strikes upon the Organs of the hearing Faculty or Power, as by them to sink deep into our Heart; causing that sorrowfully to vent its own Compunction and Grief at the Eyes, those Flood-gates of the Body, for such over-flow­ings of them, as though Fountains of Water rather than Light.

But we must not think that without some way or other being deeply touch'd with the sense of Evil, and the bitterness of having departed from the Lord, he takes any such pleasure in our nauseous raking in a Dunghil of filthy stench in his Nostrils, as our Unrighteousness you may be sure is but as filthy Rags: And how can we imagine he has any delight in hearing what his Soul abhors, uttered and laid before him; namely, the breach of his Commandments; where it is not accompanied with inexpressible sorrow and shame, with hearty resolutions of amendment for the future? So that a root of bitterness ought to spring up in us and mightily to trouble us; not only for the mischief and inconvenience, the loss and detriment it brings along with it, as he that pursueth Evil, pursueth it to his own hurt; but that we have offended so loving a Father, and bounteous a Creator, giving all things freely to enjoy, holding our Soul in Life, till we provoke him, it may be, to cut us off; done despight to so merciful a Redeemer, that left the [Page 35] Bosom of his Father to come and bless us in turn­ing us from our Iniquities; stinted, quench'd, or grieved, yea resisted so good and kind a Spirit, that would have sanctified us throughout; all which did combine together for our Happiness. This should be the sting of all, against thee, thee only have I sinned, and done Evil in thy sight: Here is the very Accent and Emphasis of our Sorrow, to make it Godly, to be laid: This is to be the Bottom of our Anger, and Holy Revenge upon our selves, being scarce able ever to forgive our selves, when God, for Christ's sake, has forgiven us; while we still remain ashamed, and blush to lift up our Eyes to Heaven, not for fear of Vengeance coming down from thence; but for very vexation of Heart, for having done such things as render us unworthy to be called his Sons, when we come to our Father; disobeying the Gospel of Christ, and refusing to give an obedient Ear to the loud Whispers of the Holy Spirit that would once and again gladly have been our Comforter: So that it is the Love of God, and not only of our selves, that should even constrain us to repent. And he that is old enough to sin, may seem old enough to repent; for like corroding Poyson, Sin will eat, or as doth a Canker; and though some Sin may be more conspicuous, as more exalted in a Man than other, his own Iniqui­ty ought to have been eschewed by him; yet no one known Sin but may very well dispense with a parti­cular repentance, not excluding a more general one for the many Errours and Failings in our imper­fect State.

And it is not enough that a Man hold down his Head like a Bull-rush, for a Day or two; but the Compunction must improve into an hatred of all [Page 36] false ways; as Men that have been like to surfeit unto Death with Intemperance or Excess some­times, do for ever after loath what caused it, nauseate the very thought, or recoyl at the sight: The hatred wherewith a true Convert hateth Sin, is greater than the former love wherewith he loved it.

And indeed as Vertue has a native lustre, and is in it self lovely, as Holiness has an Oriental Beauty, and to be desired as amiable: So has Sin a natural turpitude in it; such, as that an Heathen man would say, If he knew assuredly that the Powers of Heaven would forgive the Iniquity of his Sin; yet he would blush to commit it for the baseness of its own Na­ture. Consonant to which was that of Anselm, who said, If he should see the Shame of Sin on the one Hand, and the Torments of Hell on the other, and must of ne­cessity choose one; he would rather be thrust into Hell without Sin, than go into Heaven with it: which, however it may sound, or how extravagantly soever it may seem to be spoken; yet as the Joys of Heaven being spiritually pure and refined, would not relish or comport with any thing of Sin; (for what Communion hath Light with Darkness?) so neither would Hell be an Hell to one that was in­nocent; the Worm gnawing, Conscience upbraid­ing, Self-Conviction, and such reflections upon one's self as an innocent Person could not make, being that which makes it a more sensible thick Darkness, and a more horrible Blackness for ever. And since nothing availeth but a New Creature, Sanctification throughout, so that we ought not to commit the least Sin to obtain the greatest Good; or to do any Evil, though we could save all the World by doing it; let us try to break the Serpent's [Page 37] Head, as well as mortifie our Members upon the Earth; and take heed that if the Head be not mortally wounded, though the Body seem other­wise to be destroyed, it does not soon joyn it self to the Members, and enliven them again.

If the Fountain be not dryed up, though the Stream be stop'd, it will but for a while rage, and foam, and swell, till it burst its Banks: if the branches only be lop'd off, if the root be not also stub'd up, but there remain still Life in that, though hid in the Earth, we must have a care it does not again put forth, and bud like a Plant; the Sap in Winter may, when the Tree seems as dead, nourish and increase the Root. Let us look to the Spring of our Actions, see that there be not an Evil Heart; if there be, out of that will pro­ceed many ill things, a little Leaven leaveneth the whole Lump. And as we should, instead of tearing our Garments to express our grief, rent our very Heart, weep for our Sins, the stonyness thereof being smitten till the Waters flow; as we should sigh almost to the breaking of our Loyns, and be in bit­terness as one that mourneth for his First-Born. As we should be exercised in acts of Sorrow and Hu­miliation; so likewise we should bring forth other Fruits meet for Repentance; we should do some He­roical Acts to try as much as in us lies to make reparation to the Glory of God, which we by our Sins may have caused to be blasphemed: And though after all our endeavours to recover our selves out of the snare of the Devil, and all our care to walk more circumspectly for the future, we shall still be but weak, frail Men, subject to Infirmities enough both of Flesh and Spirit; yet we must fully resolve, with a deliberate resolution, [Page 38] to walk from henceforth in the Commandments of God, blameless; and if we could even wish to be continued longer in the Land of the Living, only to put such Resolutions into act: If God sees there be such a change wrought, as that the Man would not return like a Dog to his vomit, but that there wants only time and opportunity to evidence to the World, the New Man is created in him in righte­ousness and true holiness; it is accepted with God, according to what a Man hath, and not exacted of him according to what he hath not.

But here take heed of the deceitfulness of the Heart; for if the Will with the Affections and Lusts, be not crucified with the Old Man; if the whole Bo­dy of Sin be not so destroyed, and all false Ways utterly abhorred; but that bating for the present Exigence, the Place or Circumstances, all the ab­horrence and seeming resolutions would vanish, and become like the early Dew, that the Sun can no sooner be up (Light no sooner shine upon the Man) but it all passeth away: This is no more than a mere Brute will do, who will abstain from what he eagerly desires, while the Staff is over him. A crooked Stick may be held strait; that if once let go, would fly in the face of him that held it so, and remain as crooked as ever. An Horse that is very gentle and orderly, when catch'd up, and the Bit is in his Mouth, may as soon as turned loose, presently grow as wanton again as ever.

If we were upon our Sick-Bed, may be we might think we hated what indeed, if well again, we should take pleasure in; as a sick Stomach may loath that Meat in its Sickness, which, afterward in Health it might inordinately love, and surfeit [Page 39] on; but if men were to undergo the punishment of their Sins, before they acted them, would they buy so short-liv'd Pleasures, or a little Pelf, at so dear a rate? Would they cherish such a Snake in their bosom, listen to its Charms, or make much of its treacherous Embraces? Would they not ra­ther shake it off, as they would a Viper, and a­void the Appearance, as they fly from the Face of a Serpent? With which, yet if stung, let them with the stung Israelite, look up, and they shall be healed. Though the Earth quake, the Heavens tremble, the Sun and the Moon be dark, the Stars withdraw their shining, and Men's Hearts fail them; though like the Prodigal, forced home by want, or like the brute Beasts which he fed, though driven home by a Storm; when ye know no other shelter to turn in unto, Turn ye even to me, saith the Lord. If your Sin hath brought upon you the destructi­on of your Body, yet seek unto God, and your Soul shall live. Although thou saist thou shalt not see him, yet Judgment is before him; therefore trust thou in him, Job 35.14. Wherefore let the wicked man forsake his ways, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God, where the Particle [our] qualifies very much, for he will abundantly pardon, or multiply Pardons; so free is his Mercy, and so reconcilable his Favour, whose loving kindness is better than the Life it self.

We must not think that God's Grace was not sufficient for them both, that but one Thief was undoubtedly saved at the eleventh hour; for had the other prayed with the same Faith, Humility, and Devotion, to have been remembred in Christ's Kingdom, he should not have needed to fear be­ing forgot; for coming thus to him, he should in [Page 40] no wise have been cast out, since he that seeketh, find­eth; and how should he not, if God be found of them that sought him not? If then our return be rightly circumstantiated, why should we fear, even while the iniquity of our heels compasseth us about? If cast down, O my Soul, still put thy trust in God, the helper of our countenance, and our merciful God; with David, take an humble confidence, and say, Praise the Lord, O my Soul, who forgiveth all thy Sins, and healeth all thine Infirmities. Ye believe in God, says our blessed Saviour, believe also in me. And why should we not always be as exalted through Hope, as dejected through Fear? We have the same as­surance of finding Mercy, if we truly believe and repent, as of vengeance overtaking us, if we go on to fill up the measure of our iniquities; the assu­rance, which is the Word of God, is the same on both sides; the same which threatens vengeance to the Sin, reaches out Pardon to the Penitent Sinner; For if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the Propitiation for our Sins, who is a merciful High Priest, touch'd with a Fellow-feeling of our wants and misery; and therefore came to call Sinners to Repen­tance. To the Lord our God belong Mercies and For­giveness, though we have rebelled against him. It was said of one of the Caesars, He that did dare to speak to him, was ignorant of his Greatness; and yet he who dared not, was ignorant of his Good­ness. Behold a greater than Caesar; of whom it may truly be said, He that dare offend him, is not sensible enough of his Greatness, of which there is no end; and yet he, who having offended him, dare not hope in (I do not say, presume on) his Mercy, is as ignorant of his Goodness, which is such, as if like earthly Thrones, even his Hea­venly [Page 41] one was established by Mercy; but then we must be fitted for it, by renouncing Sin in every appearance; for he does not truly hate Sin, as such, that does not hate all; there must none of the accursed thing cleave to us; or if searching our hearts, we find it hid in some close recess, we must bring it, and slay it before the Lord, though it seem grievous in our Eyes to cast out this Bond-Servant: Sin must be pluck'd up, and rooted out of its dwelling, though it be like cutting off a right hand, or pulling out a right Eye, or even as rending of Soul and Body asunder, and dividing between the Joints and Marrow; this one thing is absolutely necessary; for if so polluted, to what purpose is the multitude of your Oblations? But wash you, make you clean, put away the evil of your doings, and God will vouchsafe to reason with you; but expect not that he will till then; but that your In­cense is an abomination, if not your very Prayer also a Sin. Wherefore humble your uncircumcised Heart greatly, and so let one Deep call upon ano­ther; the Depth of Sin, on the Depth of God's Mercy in Christ; who, when upon Earth, in the days of his Flesh, how moved with compassion, when Men followed crying after him, how he pitied and helped them, when he saw them sick, under noisome Diseases, or tormented with evil Spirits, if they desired to be made whole, and had Faith so to be; and is not he as merciful and gracious (think you) now he is in Heaven? Does he not there at God's right hand make intercession for us? Meditate much upon the forgiving Attribute of God, whose Thoughts are as far above ours, as the Heaven is higher than the Earth. Let these, and the like Say­ings sink deep into your heart; for Distrust and unbelieving Thoughts draw an ill Picture of God [Page 42] unto us, who are not to behold him altogether in the Glass of our guilty Fears, nor listen any more to such Temptations as would weaken our confi­dence in God, than we ought formerly to have done wickedly by other instigations of the wicked One.

We must not straiten God, nor set Bounds to his immense Goodness; for this is the condemnation now, that Light being come into the World, Men still love Darkness rather than Light, and wink hard a­gainst it. Our Heart, in the multitude of its Thoughts, can never be enlarged enough to an­swer the Attribute of Mercy in God, so as to com­prehend it, who has Ways past our finding out; where­fore see that your Faith fail not; and pray that a door of hope may be always opened wide unto you; and that this Anchor of the Soul, sure and stedfast, may never deceive you; that your Hope make you not ashamed; and be you sure that if your Repentings begin to kindle in you, God will not despise the day of small things; he will not break a bruised Reed, nor quench smoaking Flax; though other Gods have had the rule over you, and you have played the harlot with many; yet if you will now make mention of his Righteous­ness only, he will again receive you; and though the time past in which you wrought the Will of the Gentiles, be long, and the time with you now, but short, yet you must know, that with God a thousand years are but as one day, and one day as a thousand years; and God delighting to shew Mercy, the greater the Sin is to be forgiven, is he not the more delighted in the passing a gracious Act of Oblivion? I am sure his Mercy is more magnified and exalted; and they to whom much is forgiven, will love the more; he then that knows his Name, (which you may read, as given by himself in the 34th. of Exo­dus, [Page 43] ver. 6, 7. Where 'tis proclaimed, The Lord, the Lord God, merciful and gracious, long-suf­fering, and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, and Trans­gression, and Sin) will put his trust in him; for this is his Memorial for ever; and as is his Name, so is his Nature: Should he enter into Judgment with his Servant,. who might be justified? Not only with his inveterate Enemies, but with some of the best of his true and faithful Servants, such as Noah, Daniel, and Job; they should not save themselves by their own Righteousness, if Judgment was laid to the Line; but there is Mercy with God, that he may be feared. Wherefore let your Faith save you; and believe indeed as you confess, the Forgiveness of Sins.

A Sorrowful Spirit.

LET me recommend to you the Obstinacy of Faith, and the Reliance on the Promises, a searching of your own Heart, and trying of your own Ways, an humble Confession of your own Faults, and an hearty Contrition for the same; that so you worthily lamenting your Sins, and acknowledging your Wretchedness, may obtain perfect Remission and Forgiveness, through Jesus Christ our Lord.

Not but that there may still afterward be a sorrowful remembrance of Sin past: Thus 'tis said of Saint Peter, That when he heard a Cock crow, he would weep; or kneeling down, ask par­don [Page 44] for his denying the Lord that bought him; yet if God write bitter things against thee, making thee to possess thy former Sins; acquaint now thy self with him, & be at peace, Christ having blotted out the Hand writing against us, nailing it to his Cross; though I know there may be some of so sorrowful a Spi­rit, as to press down their Soul within them, bringing Leanness into it, as well as Driness into the Bones; such, as sometimes may scarce know why their Heart stoopeth or their Life so want­eth quickning in them, whose sighing cometh b [...]fore they eat, and who mingle their drink with weeping; whereas there may be no less E [...]rour in unprofita­ble Sorrow, and a vain mistaken Grief, than in a false Joy.

'Tis as genuine for them that love God's Law, to have great Peace, as for the Wicked to be rest­less as the troubled Sea; it becometh as well the Just to be thankful, as the ungodly Sinners to howl upon their Bed, to lament and mourn sorely, to be in heaviness, and to help forward the Affliction, to roar for the very disquietness of their heart; which, for them to do, may be a kind of rational pleasure, or sort of spiritual delight, to think that they are exercised in what is their absolute and in­dispensable Duty; for as in the midst of Laughter the Heart may be sad; so in tears there may be abun­dance of satisfaction and inward joy; the way to keep up which, from sliding into unprofitable sad­ness, is, whenever we rejoyce, to do it with Re­verence and godly fear, to keep it, and our selves within due bounds, that being never ex [...]lted to any extravagancy, it m [...]y never sink down into the other Extream, any thing that is unmanly. Though there be a time for every purpose under Heaven, a season for every thing, as well a time to weep, as a [Page 45] time to laugh; a time to mourn, as well as a time to dance; yet otherwise out of the course of these things, go thy way, eat thy Bread with joy, and drink thy Wine with a merry heart; (which is a continual Feast;) let thy Garments be always white, and let thy Head lack no Ointment, live joyfully all the days of thy vanity; commend Mirth, because a man hath no better thing und [...]r the Sun, than to eat, and to drink, and to be merry, Eccles. 8.15. Wherefore let thy Light break forth as the Sun, though not like it, when from under a Cloud it only glances with a streaming heat and brightness, that soon grows faint and languid again, going under another wa­tery Billow; but let not thy Joy be darkened, since it is a great Blessedness, innocently and comforta­bly, to the Glory of God, to enjoy the Good of this Life in a full proportion, (if there may be said to be any between them) for its part; to the Bliss and Happiness to be enjoyed by us hereafter eternally in another.

And unless, by the Sadness of the Countenance the Heart be made better; unless by the House of Mourning, we understand profitable Sadness, or but Seriousness only, rather than Dejectedness: And so on the other hand; except by making mer­ry, be understood vain and sinful Mirth, such as evaporates in loose Laughter, Lightness of Mind, Frothiness, unsavoury, without Salt; might we not invert the Words of that Text, Eccles. 7.4. and say rightly enough, The Heart of the Fool is in the house of Mourning; but the Heart of the Wise is in the House of Mirth? For a chearful Temper is good to quicken us in the ways of Godliness, to make Christianity sit light and easie upon us, and to make us pass off the Duties of it with an high relish and gust, and to enlarge our Hearts in [Page 46] Thankfulness to God for the Blessings of his right hand and of his left.

So again, a melancholick, dull, leaden Tem­per, a sullenly discontented, heavy Disposition, is as an Iron Slumber upon the Soul and Spirit of a Man, stakes him down to the Earth, to grovel and play the Mad-man. Who indeed can be so lumpish, as not to rejoyce and again rejoyce, and rejoyce always in God his Saviour, that is suffici­ently sensible of those times of refreshing which shall come and overtake all true Believers, that do look for the Saviour of the World, and do pati­ently wait for him?

God threatens as a Judgment upon the Cities of Judah, and the Streets of Jerusalem, to take a­way the voice of Mirth, and the voice of Gladness, for their Sins sake. Indeed Mirth does not naturally flow from all men alike; but is rack'd and tortu­red, squeez'd out of some, who may live in it for the while, but as in strong Convulsions; who, where they see need, do but force it; as the course of a River may by violence be turned, and made to drive on to the right hand or to the left. Thus may Men dress as with a white Garment, and tune themselves like a Musical Instrument, for a time, to give a pleasant sound; may, to affect others, put on a pleasing Gayety of Mind or Humour, to­gether with a sprightly Look, or smooth Counte­nance, and only act such a Scene of Jollity, as one on a Stage, may in few hours, divers and very dif­ferent Parts, to entertain the Spectators, and be very little or nothing affected himself with the Passion he expresses outwardly, either of Joy, or Sorrow. So deceitful is the heart of a Man, as that who can know it? For who can discern the thoughts, save the Spirit of a Man that is in him, and God, the [Page 47] searcher of the Heart, and tryer of the Spirit? So again, there may be many well disposed in Body and Mind, struck with a complacency and satis­faction which they do very much yet keep to themselves; as though, like a Treasure of great value, they did hide it from others, as they would a Jewel of great price, that seen or known more publickly, might be stollen, or ravish'd away from them. So a full Spunge contains within it self what it drinks in, as to make no more shew of its being filled, than if it still remained empty. Thus the Heart knoweth its own bitterness, and a stranger doth not intermeddle with its joy.

There is great Prudence required in heaviness; and if he be wise, sometimes to enter into such an house as chief Mourner; he had need be wise a second time to know how to behave himself there; he that goes to the House of Mourning, voluntarily goes without any invitation or bidding; let him take heed how he adopts Sorrow, making over all to it; how he dotes on, and fondly grows in love with it, lest (as it was said to be true of the Gods themselves) it be not granted him at the same time to love, and to be wise: And unless a Man does love it, (which may seem very unnatural) what such Beauty, Form, or Comeliness can Men see in it, that for its own sake any should desire it? Let it then be such, at least no more, than the rational Love of a Father towards his own Son, a Love not be­yond all correction, if it once grow impetuous, or deformedly ridiculous, to be smiled at, and de­spised, to be taken down in its exorbitancy, and managed with decency and discretion, till it be­come more flexible and yielding, moulding it self to every occasion: For there may seem a Native Candor and in-bred Ingenuity in not troubling all [Page 48] the World with our own particular Grief, as by broaching it in all Companies, making them com­municate with us in it; as though to divide it a­mong them, to make each one bear his part and share in it, who you may be sure are like to have enough of their own peculiar. Wherefore a dis­creet Person will make great Provocations submit to a Divine Mediocrity. And a Christian should have so much resolution, be so much a Philosopher, as in every particular occurrence, to keep on still in his wonted course; at least, never to suffer a stupifying, over-ruling dulness, to darken his Mind, shading the reason, as with a Cloud. It argues a narrow comprehension, to over-do one particular, and to be chained in Mind to it so, as not to be able to think of any matters beside, that may intervene and call aloud for a due Portion of our Care to be bestowed on them; this is to be drunk with Sorrow, or to be at our Wit's end. We must therefore be very cautious that we al­ways have good hold of our selves, to repress a too active forwardness of Disposition in us. Things should be proportioned out to us, according to our individual Constitution, the better to suit with our Moral Temper, lest we be afflicted all our Days, and the Sum Total of them be few and evil; or if our Life do wax old, it be but with heaviness, and our Years with mourning. Thus we read of one that had so accustomed himself to Weepings, mingling them with his Prayers, that he was af­terward glad to pray unto God for power over his own Tears to refrain them, who might else have been too unmerciful and cruel to his own Eyes; as we are told in the Primitive Church History of him, who repenting, wept himself [Page 49] blind: Though indeed Holy Ephraem, that Gregory Nyssen speaks of, for his being as familiar with Weeping as other Men with Breathing; no Season escaping him, in which he did not strive to dry his Tears with Sighs, or provoke his Sighs by Tears, that by a mutual vicissitude each might succeed and beget the other; (as though he would sigh out his very Soul, or mean'd to shed it in Tears:) To his own Flebility, or power to Weep, he adds a Petition, makes it his Desire, and articu­late Wish, a matter of Request, the very Subject of his Prayer, that God would take away Laughter from him, and grant him to be sorrowful; though in his supplication he was pretty singular; trod the Antipodes to most Men, if not opposite to all: For how many Men that prize this Life enough in all Reason and Conscience, if not a little too much, would part contentedly with some Portion of it, and compound with Death, take part of their Life for the whole; provided, that as their years were shortned in tract of time, so they might still be otherwise shortned in the pleasureable passing off; as if nothing under Sport, and the Delights of the Sons of Men, was so much with them as Vital Life: To Morrow we die, say they: Well, what is their Improvement then of their short Life? Let us therefore Eat and Drink while we may, forasmuch as in Death there is no more revelling; not but that there is a contrary extream, which likewise is not good; to wit, the Evil Spirit of Sadness and black Melancholy, the very dregs of Sorrow, and pith of Grief, that is bitter as Worm­wood, and like Water of Gall, that seeds on broken Sleep, till it become fantastical, in such a degree, as that the next remove is commencing [Page 50] Madness. This is to hatch a Cockatrice's Egg, to warm and cherish a Snake in our Bosom; though a pondering Heart, a pensive Soul, may be capti­vated and taken, as with a delight, in a kind of solitary comfort, and arrive to that heighth (of Perfection, I dare not say,) as to reckon no plea­sure of any gust or relish, but only the wild disdain of all, without so much as a Parenthesis of Joy; yet Sorrow has its proper Lenitive; and a bruised Reed is else to be shattered with the Wind, when the storminess thereof is so loud as to suffer nothing else to be heard, which otherwise it would but play with, in the mighty rushings and wrestlings thereof. And how delightful soever a sick Soul's Solace in this kind may be; yet may not a dan­gerous repast be so unto a sick Body? If melan­cholick Musing for a time be sweet; so may any loathsome Trash be to some Distempers. 'Tis said, that Circe the Sorceress, among her inchanted Cups, had one that was most sweet, and that turned Men into Asses. To drink the Waters of Affliction, when not fed with the Bread of Adver­sity; to mix and pour out unto our selves a bitter Cup; to sigh, to sit alone, to wring the Hands, to smite on the Thigh, and cry alas! Wo is me, I am undone, O my leanness, my leanness! To breed, then brood and foster Grief, to brew Tears, to provoke and whet Sorrow, setting it an edge, to mingle it, till like strong Drink it inflame and intoxicate, shewing it self unmanly; to censure all Sons of Pleasure as Wicked Men, and take delight in none but such as do such things as our sorrowful selves: This is to Fetter the Soul, and to Cloyster it up, to deaden its Faculties and Powers in the Operations thereof, to gag the [Page 51] Mind, to cramp the whole Man: And this Temper, if indulged unto, will eat and prey upon the very Vitals, till it leave him an insipid Clod of Earth, only a terrour to himself; while he has scarce any sense remaining, but that of Pain; going mourning all the Day long, like Rachel for her Children, who did not only Mourn, (which might but become her,) but did also refuse to be comforted; (as if Grief did revenge inordinate Love, as to grieve excessively for the loss of any thing may seem to point out inordinate Love thereunto.) Though it is an evil thing and bitter to be stung and carry away the sting in us. We are told of a sort of Brutes, that being wounded with bearded Arrows, go their way presently and eat of that Herb which will drive them out.

As there are that will turn over business a-pace; so some will dispatch presently, what others, in matters of Trouble and Grief, may often expect the returns and tides of every Moon, whose Hearts are like soft or melting Wax within them, that retains one Impression but till another Seal be laid upon it; and the latter, be it never so deformed, if it be but a little pressing, takes place of the for­mer; as one bitter Draught may spoil the relish of many sweet ones drank before: But we should be so affected with things, whether Joyous or Grie­vous, as not to be afraid to look back towards them, when they are passed and gone off: Which Changes are the more dangerous, not for the Changes themselves alone, but for the weakness and softness of Men's Minds or Bodies; a sound strong Body w [...]l endure the change of Heat and Cold in some extream, and an healthful Mind will play with what kills a Weakling; then too, un­to [Page 52] some Men, such and such things are found to be more agreeable, and falling in with their temper, others more dissonant; accordingly more or less scope and liberty is to be given, the Man more to be closetted and closely kept to them, or set loose; at liberty some may manage themselves best, others are better under restraint when charged with Sor­row, and Affliction grown to its full stature, tall and proportionably big; for some are apt to wind it up, that it might go the faster: And as they who are given up to Pleasure, are very unequal Judges in discerning what is meet, and what is ex­cessive in themselves, (being so bigotted to it;) so no less are others miserably mistaken in their mea­sures of the ground they go upon, who think they do well, perhaps, to be sorrowful even unto Death. When others, unmindful of the Affliction of Jo­seph, whose Complexion of Mind is such as to prompt them to lead their Life in such a way, as though they were sent into the World, like the Leviathan into the Waters, to take their pastime therein, and to measure whole Days and Nights by sports only, can laugh at the other's mistake, who yet pity them in theirs.

The Truth is, our Passions and Appetites, our Joy and Sorrow, and the Desires of our Soul, were not given us to be an hindrance in the ways of Godliness; to distemper and ruffle, to allure or entice out of the right way, or boisterously blow us back again; but to further and help our Progress rather, to accelerate our Motion, to quicken our Pace, pressing us forward with the greater ar­dency to the price of our High Calling; being in­stead of Wings to the Soul, or like Sails when mo­derately fill'd with a brisk gale, carrying Men [Page 53] forward by their help, towards the Haven where they would be; and therefore they are to be mo­derated accordingly, in order to this Great and Noble End, the Salvation of our Souls: For the Natural Life may so work upon the Spiritual One, as that Indisposition of Body, may cause Indispo­sition and Disorder in the Mind, putting that out of Frame: The clogging of the Animal Spirits with too great a Weight, may so hinder the Ope­rations of the Soul, and deaden the Spirit, as to overcome with Drowziness and Lethargick Sleep; now when we are sorely amazed, and very heavy, exceeding sorrowful, our business is not so much (if at all) to Examine and Judge, but to Trust; not to determine, so much as to stay our selves upon God, though we walk in Darkness and see no Light: The way to cause which to arise and shine upon us, (the Natural means I would be un­derstood to speak of, which God does usually suffer to obtain the proper Ends thereof,) is to unbend the Mind and Thoughts, (which like a Cloud have darken'd what raised them,) to afford our selves natural refreshment, and innocent (not to say ne­cessary) enjoyments of this Life, properly be­longing to the Body; forasmuch as the Flesh is weak, and cannot be fed with Spiritual Food alone, so as to subsist thereon, be the Spirit never so wil­ling; neither can it be recreated and refreshed with nothing but Spiritual Exercise and Imploy­ments; and as he is a foolish Mower that Mows all Day and never whets his Scyth, because he would lose no time; so, is not that as foolish Me­lancholick Sadness, that drinks up abundance of ours as unprofitably?

And if some think the Wise Man sets himself to declaim against Mirth, to stop the Voice there­of, as though coming to nothing, saying, What doth it? If any think he goes about to restrain Laughter, saying, the wise man is scarce seen to smile a little; or in another place, shutting it up as mad, lifting up his Voice against it, branding it ignominiously with a Note of Folly, when stor­my and tempestuous as an Hurricane; must more calm and temperate Rejoycings answer for that? Though what Redargution in the loudest Laugh­ter, the greatest and most noisie expressions of Mirth, as of intrinsick Evil? But the Preacher in such Texts is very divine, and may speak in the person of such an one, shewing the spiritual Ad­vantages of Seriousness, and turning our Eyes in­to our selves; as also (upon such a through view of our selves) of being touch'd in heart for our own corruptions; perhaps he had also passed the lighter Joys, so that their Verdure ceased in him; and if he spake at all personally, he might have such Christian Causes of Mourning, as many good men have not, who yet could even wish their Head was Water, and their Eyes Fountains of Tears, that they might weep day and night for their Sins; so that the Souls of men lying always at stake, the Preacher might think it but fit to cause us from a sense of our own hazardous condition both of Soul and Body, to come to a serious considering of our own ways, to descend into our selves, to search out own Hearts, and not altogether run giddily after Pleasure and vain Delights. Not but that we are to serve God chearfully for the abundance of all things, lest he perform his threatning Promise of causing to serve Enemies in as great want of all, [Page 55] that we knew not how to use, to make the voice of his Praise to be glorious; or that knowing, we refused to worship him as so merciful a Creator, and bountiful Benefactor for; and does not Eccle­siastes preach up Mirth? Which is no light, but so­lemn way of teaching it; which, although it has the [real] commendation, as well as the good word of many, is more credited by that verbal Testimony of the Preacher, bearing witness to the excellency thereof, than by the loud Acclamations joyned with the Testimony of a great many other Men's Practices bearing witness to the same, in their Life and Actions, when they strangle the enjoyment sometime in it self, & it ceases to be with it after its wonted manner, the edge being turned with too much whetting, the sharpness and poinancy gone, becoming dull, flat, and insipid, without any re­lish, when run on the dregs, and they come to suck them out; if Men's Knees (like Belshazzar's) smite each other, or but their Hearts smite them in the midst of Banquetting: We know that there is no true Mirth, where there is not inward Peace of Conscience, be the outward appearance of it as gay as it will.

Severe Joy is a divine thing, and to know how to pay that Christian Duty owing to God and our selves, to be skilful to use our Christian Liberty in the use of all the good Creatures of God, and enjoyment of our selves therein; that God may not lose the Acknowledgment and Praise of that Mercy, we might otherwise lose the comfort and due sense of, is to know how to be followers of that which is good; and the Goodness thereof will appear the more, if illustrated by the hurt­fulness of things contrary, in a cynical, morose [Page 56] temper, censuring all that live more happily, in greater ease & plenty, growing discontented, envi­ous, and repining at God's good Providence, being ill affected, and of an evil eye, because he is good; as though revenging other men's happiness on its tormenting self; I say, the commendableness of a thankful and chearful heart (and take heed Un­thankfulness does not breed Unholiness and Vexa­tion of Spirit, and many Infirmities both Ghost­ly and Bodily) is seen still more plainly, when compared with rebellious Murmurings and Dis­content, as if God had done nothing for us, in which we might rejoyce, or was such an hard Master, that his Service was perfect Slavery, ra­ther than perfect Freedom; which brings most Glory to God, the coming before his presence with a Song, yea, and rejoycing before him with Thanksgiving; (who is far above all our Praise, and it is gracious in him to accept it at our hands,) or darkness of Thoughts, an iron Brow, and sullen Sadness? Which latter, howe'er it may to all infected with it (for I must count it for a Disease, or at least our own Infirmity,) yield a pleasing Sweet­ness, and afford a kind of Delight; yet then such as a sort of Serpent is said to kill with, making Men stung, to love its Enchantments; for does not bodily Sorrow work Death? And then if the Soul taking its flight, carries its Habits, and Dis­positions, its Qualities, and Affections along with it, how will it, unless the heavenly Work was begun and fitted here, be acceptable or suiting, welcome or agreeable Company for the Choire of Saints and Angels, and all the heavenly Host, to sing perpetual Anthems and Hallelujahs to God in Heaven, that was never used to any such Employ­ments [Page 57] here on Earth, but only to be dull and life­less, beneath the dignity of our Quality, who are the King's Sons, Heirs of God? What a strange Change must there then be, before they go hence, (if Heaven must be begun upon Earth) in those who are seldom seen to appear before the more im­mediate presence of the Divine Majesty, unless it be to shew him of their trouble? Whose souls are generally miserably out of tune to sing unto God with the voice of Thanksgiving, who loves a chearful Receiver as well as a chearful Giver; and among those that bring Presents unto him, he is delighted with a chearful Thanksgiver; for he that offereth him such an Offering, honoureth him; and such he will delight to honour, shew­ing the Salvation of God.

Now as the first step towards Vertue, is to be freed from Vice; so it is a kind of commencing a Degree, or advancing a Form in the School of good Temper, to have shaken hands with Sadness.

I know there are always Vanities enough; but he that observes the Wind, shall not sow; nor he that regards the Clouds, reap. For ought I know, the Argument of all being Vanity, if well improved, may make for Mirth; one of that pair of Philo­sophers might seem to think so, who is said to have laughed always at the Vanity of things here below, as though he thought to laugh it out of countenance; but when God turns our Captivity, or shews some signal Mercy, why should not our Mouth be filled with Laughter, as well as our Tongue with Joy?

Some that are driven out from the Society of Men, by natural inclination, or other restraint upon them, like Nebuchadnezzar, have as it were, [Page 58] their Understanding return unto them, are re­newed strangely in Mind and Humour, in Bold­ness, Sagacity, and Wit, in Countenance, in Air, and Behaviour among Men, when once the Tongue is loosed, by what uses to untie it, moderate re­pletion of the Body with the good things of this Life; and the Man begins to wonder at the en­largement of himself, so staked down before to the Earth; marvels at the infusion of a new Soul, as it were, breathed into him, who before was as dead while living, and his Body but as the Soul's Sepulchre, while his Eyes were set, and a dead paleness overspread his studied Face, and starch'd Countenance, till as Iron sharpeneth Iron, so the Countenance of his Friend, the Man; quickening his Wit, enlivening his Understanding in the in­vestigation of Truth, imbellishing his Soul by a pleasanter improvement than a voluminous, book­ish Retirement, which is a weariness of the Flesh, howe'er a deceivable one sometimes, as by a Cheat put upon a Man's self, kept his own close Prisoner in Mind, as well as Body, shut and lock'd up as between two Walls, holden as in a Spell, a secret, invisible, but powerful Charm, linked to those close companions, going hand in hand, much Wisdom, and much Grief, Eccles. 1.18. and to the encreasing Knowledge, with the encrease of Sorrow. Where­as it is Scriptural [Advice] at the least, (and eve­ry Word of God is pure, Prov. 30.5.) to give wine to those that are of heavy hearts, that they might drink and forget (though not themselves, yet) their Mi­sery, which is great upon earth. And howe'er the heavy-hearted may partake but in the least share of what was made to make glad the heart of Man; yet such revivings and renewing of the Spi­rits, [Page 59] when weary and fainting, may be as proper, as Food to the hungry, or Physick to the sick. Wine maketh merry, says Ecclesiastes; as though, while on Earth, while in the Vale of Misery and Tears, there must be some violence offered to a Man's Nature, to remove Sorrow from his heart, and something to extort, something to provoke and force a Mirth. Wine [maketh] merry, Eccles. 10.19. And our Lord, the sorrowful occasion of whose coming into the world you know very well, and whose Business was such, as to cause him to be intimately acquainted with grief, whose holy Ex­ample no man need scruple to follow (but one that weighs every thing by scruples) in his ordi­nary conversation, and free behaviour and carri­age, as well as strict and severe Holiness of Life, being called to a Feast, with his Disciples, went and grac'd it; and when they wanted Wine, though perhaps they had drank out what was thought sufficient to have been prepared, or pretty freely, as may seem by the Sacred Story, where the Bride­groom is commended for having kept the good Wine till that time, in which others used to put Men off with that which is worse; namely, when they have well drunk; even then, though he was no Wine-bibber, nor Friend to such Sinners, as some may however count it Friendship, to main­tain them in their Riotousness, much less to pro­mote it among any; yet did begin to work a Mi­racle to supply the want; and so plentiful did he make it, that six Stone-Cisterns, containing two or three Firkins a piece, filled to the Brim, did wonderfully pour out Wine, as the stony Rock once did Water; though the very Law it self, that is to regulate all, is subject to great Abuses, [Page 60] and so is Abstemiousness too. When Plato had seen Dionysius making two Meals, he went and reported in Athens, that he saw nothing in Sicily, but a Monster, that did feed twice before the Sun was set.

Such might be the roughness and severity, even of the polished and refined Nature of some of the Heathen Philosophers, as though they thought every thing almost entring into the Man (beside what was necessary to keep up the Union of Soul and Body, that the Nice Guest inhabiting therein, might not upon some distast desert the Tenement, leaving it irrepairable, an insipid Clod of Earth mouldring to Corruption) did defile him.

This was indeed blind enough for Heat [...]en; but Christian Philosophy is erected on better Principles, laid on a surer Foundation.

And how can we think God would have made so many of his good Creatures, as Supernumerary to the necessity of Man's Life and Being, serving ra­ther for delight than just barely for maintenance, had he envyed the enjoyment, or forbid him to touch or to tast? Or at first have placed Man in a Garden of Pleasure, allowing (if not command­ing) him to eat of every Tree save one? As though reserving such a Royalty only, though Man does not live only for to Eat, but for an higher and much nobler End.

And after all these Helpers of our Joy, that may seem the most true and genuine, that pro­ceeds of temper, without being rack'd from the Heart. And sometimes to counterfeit Joy in the ways of Mirth, may be a greater punishment than to have a contrary Humour take its own course, till the Waters abating it goes down and is spent: [Page 61] For what pleasureable Communion hath Light with Darkness? Of which two, where one pre­vails, 'tis time for the other to be gone, to with­draw; or there is but a puzzling Light maintain'd and kept up, by such a strife between them: But take heed, that at the most they do then but suc­ceed each other in a beautiful and comely order, like Day and Night; that heaviness, fitly compa­red to Darkness, in which Men are apt to go wrong, endure but for a Night, a proper season only, and that Joy comes to take place in the Morning: For is not Joy indeed Grief's Elder Bro­ther? Nothing but Sin brought Sorrow into the World, that Midwifed it in: And upon what therefore is Sorrow rightly placed, but to carry Sin out? Man was made Lord of things below, not to be subject to the Power of any things pre­sent, or things to come, or things past and gone; for 'tis a sign we loved that with an inordinate and undue affection, which we bemoan and lament the loss of, with inordinate affliction.

To err in hoping well, may be more safe and profitable, than to err in fearing evil, especially when a meer Imaginary one, may make really mi­serable, if not also be more intolerable to a cor­rupted fancy, than what has its weight from its own Nature and true Existence; and it may be more hardly removed (and they comforted who have cast themselves under the burden of it) than other Calamities; because the root of the Disease is from within, an erring Judgment; and Errour to one in Errour, appears like Truth to one in Truth, if not also as strongly affecting.

Now though the deep things of a Man are so like the Winds, that thou canst not tell whence [Page 62] they come, or whither they tend; yea, so more than like them for secrecy, that thou hearest no sound thereof in thine Ears, thoughts tread so light: Yet any thing almost is easilier to be shun'd than a Man's own Heart, which if tryed to be raked up and smothered in it self, is like Fire in his Bones pent in; and while the Heart is so hot and glow­ing within, 'tis pain and grief to keep silence, and a kind of ease to complain perhaps, though but to the merciless Rocks and Winds; and what Man therefore is required always to give his own Sense and Perception the Lye, the better to deceive o­thers, as with an Untruth? Wherefore, though there be a great deal of Christian fortitude in the patient enduring grief, (though perhaps needless grief, and so suffering wrongfully;) yet, though the World be not troubled or acquainted with it, some of which might disingenuously deride, or dis­esteem for: A Faithful Friend, one appointed by God Almighty to comfort his People, to pour Words anointed with Oyl into wounded Hearts, and to compose, and set in frame the broken and shattered Spirits of his contrite ones, may be con­sulted; that the Spirit of the Lord may be upon, as being anointed to Preach the Gospel to the Poor, to heal the broken-hearted, to preach deliverance to the Captives, and recovering of sight to the Blind, to set at liberty those that are bruised, Luke 4.18. Who at the least may be bound (if not under pain of sinning against the Lord to pray without ceasing for you also, and the effectual fervent Prayer of a righteous Man availeth much) to have Compassion; and very pity alone, though uncompanied with any other relief, may seem a kind of one.

However, as Men that are Sick, have discharged [Page 63] their Duty, when having first sought the Lord, they also, though unsuccessfully, seek after the Physician: So a weary or heavy laden Soul, when having sought after God, and still continuing like St. Paul, to pray unto him: It uses the proper means of Ghostly Comfort from some Physician of Souls; when in darkness or error it prays God not to let it go wrong out of the ways of his Commandments and asks counsel of those whose lips are to preserve knowledge, and the people to seek the Law at their mouth, as from Messengers of the Lord of Hosts, Mal. 2.7. As though so divine a Sentence was to be in their Lips that their Mouth should not transgress in Judgment: And who so likely to know the Mind of Christ, (though none can speak to the Heart but God only,) as those that spend their time all the Day long in the study of it, as delivered by his own Mouth, or dictated by the Holy Ghost, to those Secretaries or Pen-men, to be perpetuated to all Generations? That through Patience and Comfort of that Holy Word, Men might imbrace and ever hold fast the Blessed Hope of everlasting Life, which God has given us in Jesus Christ our Lord: For Man is born to Trouble, (as though to exercise his Pa­tience, and to stand in need of that comfort,) as naturally as the Sparks fly upward.

But yet though some of us might write a whole Book of Lamentations with the Prophet Jeremiah; and though Grief be ready enough to shew it self and make it self known to the World in complaint, there may be many that weep for themselves, whose Eyes run down in secret, for the same Unhappiness or Infirmities, which some may however think strange, and themselves alone infested with; whereas there is no Temptation taketh any, but [Page 64] what is common to all Men, so as that others may be tempted in like manner; and many times the same or greater afflictions than what we ac­count appropriate and peculiar to our selves alone, may be accomplished in our Brethren that are in the World; so unequal Judges are we of one another's Happiness or Infelicity, not knowing the frame of another's Heart, which in Men is so different, that one may count that for a considerable part of another's Happiness, which if he could look into his Breast he would pity him for; and that may be the imbit­tering of all the rest, which the World may look at in him with an envious Eye, though it knows not the Spirit or hidden Things of the Man, and though there be no such true Joy (or Sorrow ei­ther) that does not proceed from the Heart.

There may also be many that would pity others in their Affliction, who would yet envy them in their greater Prosperity; though it be a Chri­stian part, as Members one of another, to sym­pathize with each other, so as to rejoice with those that do rejoice, as well as a Gospel rule to mourn with them that mourn, and weep with them that weep. And it may be more rational contentment, if not pleasure, to a Man, to think he is duly touch'd with a Fellow-feeling of another's Misery, joyn'd with a desire to free him from it, (as one concerned for another's Evil, will, if but to relieve his own Bowels of Compassion, endeavour to rid him of it,) than to rejoice at Men's Tribulation, trying to smother all tenderness of Nature stirring in him, hardning it till it become brawny and callous without Natural Affection; for what Man, with­out great violence to himself, can maintain the same state of Mind amidst the Glory of a Court; [Page 65] and the shrieks, the violent out-crys, and unut­terable groans of an Hospital?

Again, take heed of Spiritual Sloth; gird up the Loyns of your Mind; for it may seem froward­ness to lie groaning under what may, by war­rantable means be shaken off. May'st thou be made free? Use it rather, and beware of Spiritual Blind­ness; for if the Prison Doors be set open for thy escape; yet if thine Eyes be not open'd also to see thy Salvation, thou wilt remain still as bound, when only straitned in thine own thoughts; and Men may die of meer fancy: Thus the Woman trembled after she was loosed from her Infirmity, and made perfectly whole: Thus a Vapour inclosed in the Bowels of the Earth, may sometimes cause it to tremble and quake greatly, which the Winds could not in the least move; and though every one does not always carry a Map of their Mind in their Foreheads, for us to see any root of bitterness springing up in them, though we cannot perceive every Distemper Men carry about them, and wear as a daily Cloathing, or as a Girdle hard girding them about, that like Oyl may slily insinuate it self into their Bones, and divide between the Joynts and Marrow, hid like the Blood running round the Man in continued Motion and Circulation, un­seen as shut up in the Veins; (thus a Musical In­strument looks as well untun'd; as skilfully tuned; but if touch'd and struck upon, is very inharmo­nious and jarring.) Though we cannot see the Gout racking and torturing in the extream parts of the Body; yet does it follow therefore the Man is at perfect ease and well? Whether we behold so much as a dejection of Spirit, or the least inquie­tude, as there may be those who delight in such [Page 66] deceiveableness as an Innocent Hypocrisie, who yet sleep and their Heart waketh, may be only through some false Imputation, or their own un­just attributing to themselves such things as they never were guilty of, or by reason of God's making their Heart soft, though the Refiner hath skill to proportion the heat of the Fire, only to purifie, and not burn up: But if it be any worldly Affliction that causeth the Heart to stoop, consider how that we bear our part only of the Burden of Humane Life, laid upon all in common; and it might be fan­sifully thought that if every Man's trouble could be brought and laid on an heap together, in order to an equal distribution thereof to every one alike; many, if not most Men, would choose to take up their own Bundle of Cares, or Burden of Afflictions, rather than submit to an equal share to every indi­vidual Person; and yet are not some over-whelmed with Sorrow upon Sorrow? As others with ex­cessive Joy may be swallowed up, so as to be over­come and lost in such a Spring-tide thereof, run­ning over its Banks.

Thus Diagoras, seeing his three Sons Conquerors in the Olympick Games, is said presently to have died; and the like is said of the Lacedaemonian, Chilo, imbracing his Son with Joy, newly crown'd for such a Victory; and thus also we are told, that Phistion Nicaeus, the Comical Poet, died with Laughter, going off the Stage of Humane Life in such an unusual manner: But we should rather be of so even a Spirit, as never to be over-surprized with sudden Fear, or killing Joy, letting in too fast upon us: There is too a Natural sensitive Joy or Rejoycing, when possibly we no more know why we are more than ordinarily pleasant, than [Page 67] others are able to give a rational Account why they are so cast down. And as there is a Spiritual Joy in God, in the Light of his Countenance, his Face and Favour, in the Pardon of our Sins, his good Providence towards our Souls, and the like: So also may we rejoyce spiritually in things Tempo­ral, and this is an high Act of Grace, and the plea­sures and delights of the Mind do mightily exceed those of the Body; for the more Noble the Fa­culty is, the more capable of delight, and super­natural ones, such as the pleasures of Faith and Obedience, excel those of the Natural Mind, as much, or more than they do bodily ones: And though it may seem Natural to desire and covet such earnestly as some of the best Gifts; yet if God does please to stop the current of such Divine Favours as might refresh our Souls when weary, (for in him it is that all our fresh Springs are) we should get us to him right humbly, with submission to his Wisdom, (who knows better what is good for us, than we our selves) leaving it wholly to his own course, do good in thy good pleasure; bind, cut, and burn, (says he) that thou mayest spare me to Eternity; send what thou wilt upon me, so thou enable me to bear it; and indeed 'tis all one, whether our Burden be lighten'd, or we still more enabled with new supplies of adventi­tious strength, to quit our selves like Men; for it is not what, but how thou Bearest. The Devil may suffer more of God's Wrath, than we are capable of standing under; but that is nothing to the mak­ing of him better; but may be the occasion of blackening him still more, if it cause him to blas­pheme; the suffering of Grief does not mend us; so far from making us perfect, without it be sancti­fied, [Page 68] causing us to consider our own ways till we return unto the Lord; else, to be stricken, smitten of God, and afflicted by his heavy Hand, pressing us sorely: Would not this tend naturally to make us love him the less, and to revolt still more and more? According to that Fable of Poggius, where the Ghostly Father coming to a Citizen that had been long afflicted with grievous Sickness, among others, is made to give him these Words of Com­fort and Consolation, That God was wont to scourge those whom he loved: to which, the Sick Person ig­norantly and unbecomingly enough replies, It is no wonder then that he has so few Friends; and if this be the Method and Course he takes with them, is like to have fewer still. Now this might be very much the Sense and Language of corrupted Nature, where not mitigated, allay'd, and sweetned, by the Grace of God's Holy Spirit, sanctifying all our Trouble, and Sorrow, and Travel.

The afflicting Trouble of some, and those too eminently good, may stick by them, continue long upon them, though they try to give vent to their sorrow, by clearing of themselves, as the Heavens when black, which empty their cloudy Bottles, pouring Rain upon the Earth: But does not much Rain cause more? For there is the more Vapour to arise and ascend again to embody in another cloudy Pillar.

Thus some Afflictions may run circular, and like bodily Diseases, remove, or turn from one Malady to another, lest some tender part of the Soul should be too much affected, as the Body may with a con­tinued undisturbed pain or grief, gnawing always at the same place. And it may be with Sorrow as with bodily Diseases and Sicknesses, there are [Page 69] some acute and sharp ones, cruel and fierce for a while, till their Venome be spent; so vigorous, whilst upon a Man, that they last not, but are over in a few days or hours; for either the Disease de­parts from him, or by its strength and raging fierce­ness dispatches him, and makes an end of him upon Earth. There are again lasting and lingering Di­stempers, which, though perhaps they do not so sensibly shorten the days of the Possessors and Inheritors of them, (so mild and gentle;) yet hang about them and accompany them to the Grave; such a difference is there in afflictions of another Nature, Pensiveness, Sadness, and benum­bing Grief; one, like the violent Fits of some hot Distemper, or like a Summer's sudden wrestling Storm, is followed with the succession of a more moderate and natural heat, a softer calm, serenity, and clearness; others there may be of a quite diffe­rent Nature, growing Troubles, that improve upon a Man with increase, that if by force they be a little diverted, keep their natural toughness still, (as Steel may be made to bend, but scarce to stand bent;) of this sort are they which cohabit and dwell with a Man, lie down with him, when he says his Couch shall ease his Complaint, which a­bide day after day, and year after year; and they whom they imbrace, are in process of time killed thereby, like sturdy Oaks, with the twining Ivy, though much weaker in its self, and its own Na­ture.

Thus some may seem, like a Tree that is blasted with some malign Influence, or as we say, Thunder­struck, which may appear outwardly gay, may sometimes put forth; but if look'd into, being de­cay'd and not sound at Heart, whatsoever Fruit it [Page 70] bears, may be found languid. Some Tempers may seem to want Allay, like Saturn, in it self a dull heavy Planet to be born under; but if well dignified, or in conjunction with another, it may be the best, inclining to a due Mean and Moderation in our Actions and Behaviour, a mixture of Sobriety to correct, and as Ballast to counterpoise the Mind's levity and wantonness: And as the blunter the Knife, the more strength must be put to make it useful; so the more frozen Thoughts and duller Dispositions should put themselves forth and exert the Powers of their Souls, putting them in act by an Holy Violence, or their darker Hearts may so dull their Spiritual Senses, as that they shall not be able to exercise them aright to discern between Good and Evil; but lessen greater Sins, and magnifie smaller, and call things that are not as though they were; and cause not only to re­member sorrowfully Sins repented of, but also with a perplexing fear and dread, as if God Al­mighty had not, neither would forget them.

And as for outward Afflictions, Are Men's Groans innocent, where their groaning is heavier than their stroke? Is it not as contrary to right Reason, as it is to those Sons of Pleasure, who would have to Morrow much more abundant in Delight, as some may desire it might abound in Lamentation, and Mourning, and Woe; in despight of those Words, When Heaviness has endured for a Night, to refuse to be comforted in the Morning, and through very anguish of Heart unprofitably to wish it was again Evening? As if we were Jealous of our own Ease and Quiet; whereas we might try to make the Earth a Temporal Paradise, and a representation (though but a weak and faint resemblance) of an [Page 71] Eternal One in the Heavens above. And after all our endeavours to sweeten Humane Life, there will still be bitterness enough, though we do not help forward the Affliction and give a sting to it; and Days of Darkness enough, though we do not follow hard after what too fast pursues, and some­times overtaking, lays such hold upon Men, as that they are scarce able to look up comfortably, (the very Light of the Sun in a great degree ceasing to be pleasant to them;) coming upon them as an armed Man, or like a mighty rushing Wind, a violent Storm and Hurricane of Woe, in amazing and be­numbing, not speaking Troubles, stupifying, as though (like the Fabulous Niobe) petrefying with Grief, when Tears stand congealed, and fain would, but cannot flow, to refresh, as with sea­sonable Rain in time of Drought, Men's drooping Spirits.

If we would be Blessed in the very deed, we should, when as sorrowing, be yet not altogether unlike those that rejoyce; and then as Petrus Da­mianus calls them, Tears may be Spiritual Delights, pleasantly watering thirsty Souls, refreshing parched and scorched Hearts. And though our Tears are thickened with the defilements of Flesh and Spirit, and not like our Lord's, who had done all things well, and whose Weepings were as pure Water from the Living Fountain: Yet when as in an Alembick rising from the Heart hot within, through Godly Sorrow and Compunction, they do distil from the Eyes; these are kept in his Bottle, and shall petrefie as so many Diamonds to be set in an Im­mortal Crown of Glory reserved in Heaven for us. But though Petrus Cellensis says, One Tear is able to break the Gates of Hell, and to quench the Flames there­of, [Page 72] to overcome the Invincible, to bind the Omnipotent; and it was said the Devil can better endure his own Torments, than abide Men's Tears; yet then understand Penitential Ones, not when Sin is but the mix'd cause of Men's trouble, or rather the least spring of such over-flowings. And then a­gain, if these troubled Waters be never so sana­tive; yet a Plaster that being applied to a sore might heal it, may, if laid where no Sore is, make one: And though Sin, which is threatned with punishment, may for Christ's sake be pardoned, when Men punish themselves for it, taking an Holy Revenge, as though to prevent God's Judg­ment, by judging, condemning, and inflicting of Wrath; yet it may be a kind of injustice to our selves, to make us, if innocent of the like offences, to undergo the very same sorrow and vexation of Spirit, that is required of such as need to have a new kind of one wrought in them. May it not seem unreasonable for those who have the least cause of all others to be more conversant with the exer­cising of themselves in acts of sorrow, to be most excessive in such acts? And though true repentance, may scarce perhaps in strictness ever be too great, if prudently managed; yet it may be such, if un­skilful, as to carry it self out into some circum­stances almost to be repented of: For though this be a means God has appointed, should in Christ Jesus our Lord, be our restorer, if not also the rectifyer of Men's Lives and Actions; yet mis­guided zeal therein may be very indiscreet, intem­perate, and ridiculous, as to fast to fantasticalness and delusion.

And as the With, which is very useful and ser­viceable in the binding and keeping uniform toge­ther [Page 73] in one, what would otherwise straggle and lie very disorderly, if left loose to it self, is yet the most disorderly piece of all to be composed, to be made strait and regular: So may the very Cor­rector of some Men's miscarriages, their Repen­tance I mean, be sometimes the most extravagant and uncouth piece almost of all their Life, whose indisposition of Soul, arising partly from that of their Body, will not so well admit of diving into their own Heart, without a cramping fear, and an horrible glance of a turned Conscience giddying it self in its own revolutions. And many may be di­vers years, like that Woman in the Gospel, Luke 13.11. so fast bound, as to be held bowed toge­ther with a Spirit of Infirmity, and no more able to lift up themselves than she was, or at least not exerting their Power, that may yet by a Word in season, luckily spoken, be healed of such their Infirmity, or loosed from it; as it may seem, that Woman, though Satan had bound her eighteen years, had Faith enough in her to be made strait. Wherefore comfort ye my People, saith the Lord, say to them that are of a fearful Heart, be strong, fear not, behold your God will come and save you, then the Eyes of the Blind shall be opened, everlasting joy shall be upon their Heads, and sorrow and sighing shall flee away, Isa. 35. I know there may be a weakness, as some may call it, a proneness in Old Age, to sorrow and heaviness; and therefore it is, per­haps, that a Juvenile Temper, a younger Hu­mour and Habit of Mind is held so becoming it, so mightily accounted of and approved as more than ordinarily excellent: For although the Du­ties of Christianity are serious, and we are dayly to be conversant in them, though we are to pray [Page 74] without ceasing, never to be utterly unbent and out of frame; I mean, though to have God always in our thoughts, never to forget him in our mirth; I would be understood, though to be exercised in Holy Duties of Religion, to be chasten'd with Fasting, to wean our own Souls and keep them low, again to lift them up unto God, and to walk always as in his sight; yet not morosely and pee­vishly to condemn, as out of ill will, and to darken all Joy, drawing a veil over it, and to stop the Voice of both the Result and Promoter of Health in the Dwellings of the Righteous, and wholly to take away the Portion of Men here under the Sun in all their Labours; for our Souls should magnifie the Lord, praise him for all his Goodness, and our Spirits ought to rejoice in God our Saviour, our Hearts to Dance for Joy: For Religion does not consist in Sorrow altogether, notwithstanding there be a Godly one; and considering it separate and a-part, distinct by its self alone, How can it be so acceptable to God, that delights not in our Christian Austerities, farther than to make us con­formable to Christ; but delights rather in the prosperity of his Servant, and that does not wil­lingly grieve the Children of Men; for his Faith­ful Ones to make Grief their Motto, and to write it between their Eyes, and on their Foreheads, that he who runs may read it there? How can it be well pleasing, out of Temper only and Incli­nation, rather than Sense of Duty; to call Sor­row a Delight, and to be cruelly Mad, and inhu­manely set against our selves? And though God­ly Sorrow should work carefulness and revenge, and we may rejoice that we were after a Godly sort made sorry, God despising not the Sighing of a [Page 75] contrite Heart, nor the Desire of such as are sorrowful, the Sacrifice of God being a troubled Spirit: And as many as will, may Work out their own Salvation, with becoming fear and trembling; or in other Words with reverence, and standing in awe, so as not to dare to Sin; God being a tremendous Deity: Yet the fearful shall have their Portion, or Part, in the Lake which burneth with Fire and Brimstone, which is the Second Death, Rev. 21.8. together with the unbelieving and abominable, Murderers, Whoremongers, Sorcerers, Idolaters, and Lyars; the Fearful that are afraid to do their Duty; and inordinate Sorrow (that disjoints the Soul, and untunes the Affections, making Men's Religious Performances so like only bodily Labour, that profiteth so little, as though wanting a Soul to enliven it) may weaken and enfeeble the Mind, work such a timorousness on the Heart, as through fear to betray the Succours which reason offereth. And perhaps the Spirit of a Man will better bear such his Infirmity, than the Spirit of a Woman hers. And as Women (whether or not as the weaker Vessels) seem by Nature to be more apt for Commiseration and Pity, being so easily moved to sympathize with the afflicted, with more than Manly Pity; such, as will not suffer the beholding sad Objects, without a regret, more than that of Men; so, as they seem by Nature inclined to the commiserating others, more than the robust Sex, may their Afflictions also bear equal proportion to themselves, when in Misery: And as the Pity afforded others in distress, did exceed, if not double that of Men; so when any way afflicted, standing in need of the Divine Favour, or this World's Good, they may in greater bitterness of Soul, and [Page 76] anguish of Spirit, weep for themselves, as the Daughters of Jerusalem might more than the Sons, in our Blessed Saviours time, for him. And as in the case of administring bodily Physick, respect is first to be had to the constitution, and abatements made according to the Patient's Weakness and In­firmities; so in the sorrowful Religious purgation or clearing of the Soul. And they who Mourn sorely like Doves, (that are yet so innocent as to be proposed for our Imitation,) sorely for the more ordinary and common Frailties of Humane Life, might do well to take heed of too soft an Heart, working it self up even to so high a strain of inordinate Grief, as though to a distemper'd Sense, what through Constitution, what through Evil Suggestion.

Melancholick Perturbation of Mind.

NOW by the Complection of the Sins we groan under, we may guess at the root of such Bitterness; thus, if the Infirmity so bewailed, be light, the Cause may seem the more pointed out, as rising (like Sparks from the disturbed Fire) from Melancholick Perturbation of Mind, that is perplex'd and troubled above due measure; where a milder, quiet, and higher degree of self-promised Safety, might be more suiting and agreeable, as well as more becoming a Christian.

Is not Moderation to be used in all the Duties of Christianity? Or, is any Service required, that is at all unreasonable? Is it not rather forbid, if it comes up but to any indecency? It is a Sign Satan, or a too tender, troublesome Conscience, is hard put to it, to upbraid, as sometimes, of such Trifles; and that they want greater Matters to accuse of, and condemn for, more material and weighty things of the Law, omitted; or enormous and flagitious Crimes acted.

Men may, like a Tree, be well shaken, the bet­ter to settle; not to countenance a wild Confi­dence and presumptuous Boldness in any; for where this is predominant by Nature, or Use, as another contrary extravagancy, it is likewise to be correct­ed, to be check'd and bridled into a middle state of Mind, at least into a more humble, and modest, as well as even posture of Soul.

But some weaker Members of Christ's Mystical Body, the Church, (whose Christian Name might be, O thou afflicted and tossed!) may be of so low a Form in the School of Divinity, as not to be a­ble to read their Pardon which God has given them in our Lord and Saviour Jesus Christ; as many Malefactors, who yet have obtained it, might not be learned enough to do. And there may be many that dwell with Christ, & Christ with them, who yet carefully seek him whom their Soul lov­eth, as though they had lost him, the eye of the Soul, as well as that of the Body, being so darken'd with tears, as not to be able so to see as to discern aright; like Mary in the Gospel, weeping, making enquiry after Jesus, seeking him of himself (supposing it had been the Gardiner,) not knowing she was so near un­to him, John 20.15. And if any so seek him sorrow­ing, we know where he was once found, when so sought of his own Virgin-Mother, namely, in the Temple. Thy Way, O God, is in the Sanctu­ary. In the Place where God records his Name, he will come unto thee, or meet thee, and bless thee; who does not use to come empty-handed; but of such Royal Bounty is he, as not to be a­shamed to be called our God, which is a Word of great import, and such as God will not lessen the Dignity of, by unbecoming Loans: Thus, when a certain King had largely bestowed his Gifts up­on an Inferiour, that might be almost ashamed to receive them, he said, I consider what is fit for me, a King, to give, more than what 'tis but meet you should receive.

So again, the Annoyances of our Spiritual Life, (as well as the Advantages according to its Excel­lency) may be greater than those of the Natural [Page 79] one; for as Man hath an higher Life than the Beasts that perish; so accordingly capable of more Delight, and more Sorrow, than Brutes are of Pleasure or Pain. And a Christian, that lives the Life of Faith, is more capable of a greater Burden of Sorro [...] and Affliction in his Spiritual Life, ha­ving immediately to do with the infinite God, who, as when he creates Joy in the heart, what a Joy it is! So, when his Arrows st [...]ck [...]ast in, and drink up a man's Spirit the Wound who can bear? For, as the Joys are unspeakable and full of Glory; so the Sorrows above Expression, disdaining all such servile Limits.

Now none has so clear an Understanding, so tender and delicate Affections, so receptive it may be also of the Impression of Divine Terrour, as the man that is more perfect and uncorrupt; thus an Heart of Flesh is more than an Heart of Stone. A wicked man, whose Conscience is seared, and so for the present, as though past feeling almost; though he has more cause to be troubled, may not be so much as a godly man. Thus a Brawny Con­stitution is not so sensible of Stripes; as may be seen in some Slaves.

'Tis a sign we are in the greater Light, if Motes so clearly appear to our view; for such we should not so easily discern or perceive, if we walked on in Darkness, though Satan may pursue us the more vigorously for being so richly laden homeward; but God (who knows how to deliver the Godly) will shew us the path of Life, and be our Guide until Death, will cover our Head in the day of Battel, the very critical hour of Temptation, and power of Darkness; who is able to perfect any good thing begun in us, and to preserve us to his Heavenly King­dom; [Page 80] wherefore hope to the end for the Grace that is to be brought unto you at the Revelation of Jesus Christ, 1 Pet. 1.13. Being again begotten to a lively Hope, to an Inheritance incorruptible and undefiled, that fadeth not away, reserved in Heaven for you, who are kept by the Power of God (out of whose hand none can pluck you away) through Faith unto Salvation, though now for a season (if need be) you are in heaviness through manifold temptations; if need be, that the Trial of your Faith, being much more precious than Gold that perisheth, though it be tried with fire, might be found unto Praise, and Honour, and Glory, at the appearing of Jesus Christ; whom having not seen, you love; and therefore in whom, though now you see him not, yet believing, you may rejoyce with joy un­speakable and full of Glory, as knowing in whom you have believed, and resting in a sure and certain hope, one day to receive the end of your Faith, even the Sal­vation of your Souls; for faithful is he that hath pro­mised.

It is not altogether, if at all, according to men's own misgiving hearts, and needless Fears and Doubts concerning their future State, if they do their Duty, and continue to the end in well-doing, that God will judge them; but according to their Works, whether good or evil; the Word of our Lord shall judge Men at that day, they that have done good shall go into Life everlasting; wherefore if thou dost eschew evil, & do good, tho' thou goest now on thy way weeping; yet bearing forth good seed, it will spring up to everlasting life; thou shalt doubtless come again with joy, (though the Seed-time be so dark and low ring) and bring thy sheaves with thee, rejoycing with more than the joy of harvest; for Light is sown for the Righteous, and Gladness for the up­right [Page 81] in heart; whether it be yet come up or not, fully appearing what we shall be, who see through a Glass so darkly; and like Men in the dark, are so apt to be afraid of fansiful, imaginary, and aereal dangers, as well as of going wrong. Though to the Godly Light may arise out of Darkness, as the Stars begin to shine in the Night. What is wa­tered with Tears, may yield the greater encrease of Joy; and if our Infirmities, which may endear us to our natural Parents, tempt us to think God will be no more intreated, but hath shut up his loving kindness in utter displeasure; hath he therefore forgotten to be gracious? and is his Mercy come to an end for evermore?

A weak Child may be owned by its Father, as well as a stronger; and as to earthly Care of it, be therefore the better provided for by the Pa­rents.

If Conscience, or our Enemy be exalted against us, yet why should our Soul be cast down, and be so disquieted within us, even when the iniquity of our heels compasseth us about? For as a Father pitieth his own Children, (and spareth the Son that serveth him;) even so is the Lord merciful unto them that fear him; removing their Sins from them as far as the East is from the West; or drowning them in the depth of the Sea, that they never rise up more in judg­ment to condemn.

But some may be of so uneasie a Temper, so perplexing a Nature, as that God, commiserating them, may suffer them in pity (as well as of very faithfulness) to be troubled in some lower degree, to exercise their own tormenting Faculty about, who otherwise, if set free from it, might plunge themselves deeper in another kind of Misery, if [Page 82] not run also into Despair, as though they were re­solved all their days should be afflicted, whether they had been proportionably evil or not: And when as very Brutes will comfortably enjoy the present moment, till the Evil overtake them, and seize upon them; 'tis well if good men sometimes, if they can but reach out their hand to the utmost Link thereof, do not draw the whole Chain of Misery upon themselves, make that as present, which shall never be, by disposition improved into superstitious Conceits, and Religion scared out of its wits; who have more need of Physick than Divinity, to be prescribed and administred to them, in whom a black Melancholy prevailing, (that is like Tinder, to catch and spread, the least Spark lighting on it) they are apt to suffer Rea­son to be born down, and overcome of Passion, to be subdued, and brought into subjection by such servile and base, such sordid and slavish Servants, howe'er mounted on Horseback, and make Rea­son their lawful Sovereign, to go on foot; or rather to be trampled under it of such wild Ex­travagancies, that, like Common People usurping Government, exercise it tyrannically, with tu­multuous noise, and dark confusion, when hurried, till blind: Not but that there is a great deal of Good in Godly Sorrow rightly applied. For look as one that mourneth for his F [...]iend that was as his own Soul; or as a Father afflicted with untimely Mourning for his Son taken away, Wisd. 14.15. During that Glut of Sorrow, that Tyrannick Grief, does not entangle himself so much with the Cares of this World, does not so relish the sinful Pleasures of it, as that he should so easily be captivated of Sensuality and vain Delights, as he might be wont; [Page 83] is not, for the time, at all enamour'd with the deceitfulness of this Life, lets go all froward An­ger; if he has a Quarrel with any, is not so at leisure in himself, or disposed for to relish Acts of Revenge upon his Enemies, that yet at other times, when not so clogg'd, and held of this Chain so fast about him, binding him as it were, to better Be­haviour, might be sweet unto him; but is wholly taken up in Mind and Heart almost about this par­ticular Grief: So, one sorrowing after a godly sort, is not so apt and ready to be captivated by the Allurements of the World, the Devil, or his own corrupted Nature, unless it be to be plunged too deep in Tears, to be drowned in them, to be overwhelmed of Sorrow upon Sorrow, and to be overcome of these things, which may be too often seen.

One that spiritually mourns, is not so prepared in Mind and Heart, to receive kindly and with ac­ceptance the Blandishments of the World, when offered deceitfully unto him; but is, as it were, crucified and dead unto the World; and that, as to him, has no Life in it, no Form, or Beauty, no Comeliness, that he should greatly, if at all desire it: And perhaps the like may be said concerning other Temptations presenting themselves to be embraced; the Soul that is dried up and withered, like Grass, the Soul that is sorely and greatly vexed, and that goeth stooping and feeble (says Baruch) will give thee Praise and Righteousness, O Lord. And though all Men have not need of the same perfect change of Life and Heart, as to stand in want of the same remarkable and signal Repentance; yet every one may offer such their Sacrifice and Sin-Offering.

And if Men can sweat when under a great stake, and betray a Concern in their very Looks, shall any, whose Souls are in danger of being irrecove­rably lost for ever, by the Tricks and Quirks, by the Slights and Cheats of a rooking, foul Game­ster; (like some, that knowing not how other­wise to behave themselves under, or well to bear their great Losings) put on a feigned Mirth, or counterfeit an Indifferency, giving the Lye to their own Heart, that in the midst of Laughter, and such mad Mirth, is sorrowful?

Things of an eternal influence should be of more weight, to sink deeper into men's hearts than so. Others there are, that might count it all joy when they fall into divers Temptations, since divers Rea­sons may be given (besides secret and hidden ones) for such trying of their Faith and Patience, to strengthen their Graces by continual Exercise, to humble and keep them low, to prevent their being supine, to keep them from falling into Sin, that might otherwise more undiscernedly creep and steal upon them, so easily besetting on every side; to keep up their enmity with the World, to make them more earnestly desire and seek another Coun­trey; and great are the Troubles of the righteous; and when without are Troubles, within may be Fears also, God chastening as he will, but more or less in one kind or other, every Son whom he receiveth; who spared not his own, when he stood in the place of Sinners, and he may s [...]e some more fit for Judgment in this world, than what men may count different from it, Mercy, notwithstanding his Judgments are season'd with that too; and it is abundantly enough (is it not?) if Men by their Religion, and by all means can save their Souls, [Page 85] though with the loss of every thing else. Where­fore desire nothing greatly, but God and Good­ness, or nothing else at all, but in, and for him, if you desire to be at ease, thus give rest unto your own Soul, resign it up in all the Affections thereof, unto God, as if you were dying, and so giving of it up into his hands as a faithful Creator, and merciful Redeemer, to be disposed of by him, as he shall in Mercy think fit; for as we are bound to believe whatsoever he does is infinitely wise; so why not also as much bound to believe it is infinitely good, if not also infinitely best, for us too, as well as in it self? And if with St. Paul, we pray once and again to be delivered out of Temptation, if we are delivered from the Evil thereof, if God's Grace be suffici­ent for us, what need we be so solicitous, whe­ther we are saved from such Hours and Powers of Darkness, or strengthened under them, help'd in them? He that overcometh, shall not be hurt of the second Death, Rev. 2.11. Nay, to him will God give to eat of the Tree of Life, which is in the midst of the Paradise of God, vers 7. of that Chapter. Might we not then say, Prove me, O God, and try me? For 'tis but small Credit to any Man's Honesty, for him to say, I was never trusted, that I should approve it, and make it manifest. Now, what is the mean­ing of the Words, To him that overcometh, if there be no strife? And that cannot be, without an Ene­my to fight against; and the more difficulty in the Fight, the more Glory in the Triumph: To over­come without any danger, or so much as occasion to shew Men's Valour and Conduct; may some­times be to overcome with shame almost, as though an inglorious Victory.

And though 'tis a perfection to be endeavour'd after, namely, the conquering our selves, and un­ruly Passions and Appetites so, as to take off the harshness of the Commandment, as it may seem to Flesh and Blood; (which harshness is not in that, but our corrupted gain-saying and rebellious Nature,) and so to sweeten our Duty with de­light, so far from being grievous unto us; yet, as when a Command is most easie and grateful to us, it shews the greater perversness and obstinacy, if we refuse or neglect to do it, when like Naaman the Syrian, bid to do so light and easie a thing: So on the contrary, may it not seem to proceed of greater Love, or Fear of God before our eyes; if, when the Commandment bids us do, what to the fleshly Nature is like cutting off our right Hand, or plucking out our right Eye, we out of pure obedience to the Authority of that Precept, do it against our Natural Temper, and vicious inclination, bridling and bringing it by force and constraint unto the Obedience of Christ, when like Horse or Mule, otherwise brutishly ungovern­able? Some Sins may be out of some Men's Ele­ment, not at all agreeable to their very corrupted Nature, but very foreign and remote from their Make, their Temper, and Constitution; perhaps so irksome, as that, were they not prohibited, they would never commit them; nay possibly, were they commanded, and indispensibly enjoined them, they would rather sin in breaking the posi­tive Command, than act them; now in such things so averse to a man's complexion, there is but very little, if any vertue shewed in the observance of a negative Command. But let the wicked forsake [his] way, that he may say, I have kept me from mine ini­quity, [Page 87] the Sin which did so easily beset me, in all the course of my Actions, my peculiar Interest, sins suiting with my Condition, insinuating themselves into my Calling and Employment; nay, the my­sterious Iniquities of my Art, without which, a Man is not accounted to have his Trade. And as some men are more remarkable for one Vertue or Grace eminently displaying it self in them, shi­ning forth as Moses's Meekness, (like his gilded Face) Job's Patience, &c. Or as the Powers of a Man's Soul are in each, so differently organized and disposed, that this Man's serves him best, and with the least trouble, to remember faithfully; ano­ther's, with the greatest ease to pass a right Judg­ment on Things or Persons; a third man's Genius lies for Invention; a fourth's, for Spruceness of Wit; and one of these the most natural or im­proved Talent of the Man; so, in natural Men, (in the worst sence of Nature) some may have a Faculty above others, in this or that particular Vice, to act it with the greatest slight and dexte­rity, as though getting more pleasure out of it than another can; and we must get the Conquest over our selves first, and our sinful Tempers, or Habits, before we must expect the contrary Ver­tues and Duties will become grateful unto us; the Ways of Vertue are smoothest to them that have trod and beaten the Path way most; and pleasant, but then chiefly, if not only so, to those that have been well disciplined, and so can now exercise them­selves therein with less difficulty, and habitual Acts are not only done with the greatest ease; but also in the highest perfection; but if there was no trouble in becoming a new Creature, what need the Promise of Reward be so large? (which may not [Page 88] prevail with some Men neither,) though when the old Stock is once graffed with that which is good, the good tree as naturally and as easily brings forth good Fruit, as the corrupt Tree, evil Fruit.

Again, though in this Life we are at the best but very imperfect, yet sometimes more so than at others. Though our Faith be always so weak, as that we might well enough pray, Lord, though I do believe, help thou my Ʋnbelief: Yet sometimes 'tis allay'd with more Fear, more Doubting.

Though our Love to Christ be never strictly and truly too hot, yet how our Affection may some­times cool, or stand but like a Bow unbent! And perhaps no man living can always keep it in the same degree of heat, such, as when it may at par­ticular Seasons seem vehemently to burn, as though it would swallow Men up, and lose them in it self, when a piously devout Soul is so filled with the Love of God, and things Divine, in such an in­tense Holiness, as if it was dead to the Thoughts or Desires of any of this World's Good. At one time a Man can suffer for the Name of Christ, and at another, is more out of frame to do it, and again may afterward desire it.

Take the Life of a Christian all together, and it is a kind of Progress, or continual growing, or going from Grace to Grace, and from one degree of Vertue to another; yet take his Life apart, consider and view him in every Circumstance and Stage of it; and 'tis well if you do not find him now and then standing still; nay, what if I had said in particular Acts, going back? Thus the Sun rises, and as it climbs still higher and higher, near­er to the Meridian, the Day is generally to be ac­counted hotter and hotter: But though the Sun [Page 89] never grows weary and stands, much less goes back, but is always getting ground; yet through one impediment or other, what through Wind, or Cloud, 'tis possible the Morning-Sun may be bright­er and warmer than the Noon: Thus, a Child, from his Birth to his full Stature, is (we say) in a growing state and condition; yet do but consi­der him at some particular time, and he may re­ally abate of his Flesh, and fail very much of his wonted natural strength; and not altogether un­like may it seem to be in our Spiritual Life, till we come to the fulness of stature in Christ; no such exquisite frame are the best in here, but that they may be disordered and ruffled, their Life che­quer'd and streak'd all along with Impatience, Di­strust, or Diffidence; too often blotted more grosly, but always interlined; though we receive good Gifts from above, yet subject to Turns and Variations: He only, from whom every perfect gift cometh, is without variableness or shadow of turning, Holiness in him, being not a Quality, but his ve­ry Essence; but in the best of Men it is but an In­fusion or Quality, a Grace not essential to the na­tural Life and Being of any Man; for then none could remain without it; but if that was once lost, the Man would have an end, and no longer remain. Though him I call a Man eminently so, who has most of the primitive Nature of one, in whom the Image of God is least defaced; for may we not figuratively stile him as well any thing else in humane shape, that has God's Image rased quite out, and is made very much up of the mixture of wild Beasts, Fox, and Wolf, and Tiger, and Centaur, (if there be such) or more monstrous still, as being inverted, where the Beast rides the [Page 90] Man, or is not such, Devil indeed incarnate? 'Tis true, who is or can be equally like our God, who charges his Angels with folly? Who else is so Light, as to have no Darkness at all in him? But our Ho­liness is our Imitation of his, or the application of our Minds and Actions to an agreeable conformity; he is the true Pattern, the Standard, which if we do not imitate, and live after, living the Life of God, if we are not made Partakers of a Divine Na­ture, we shall never escape the Pollution that through Lust is in the World, but shall rather love to be at Enmity with God.

Now the Scriptures are a true Glass to shew Men their Spots and Deformities, if we behold our selves in them, they will shew us whether we walk contrary to God, or whether we are made con­formable to him, receiving as it were the engrav­ings of Holiness upon our Souls; when by a steady and constant beholding (or having regard to) the Holy One, the Speculation is not to be Steril; if Vision did so assimulate as that Laban's Sheep con­ceived according to the Rods before them: Will not the Eye of Faith affect something in our Spi­ritual Vision and close adherence? This is our Like­ness begun, this is our Participation, this our Re­semblance, when we are merciful, as our Hea­venly Father is merciful, when we are true, (as He is the Truth it self) when we are Just, Faith­ful, and Loving as Brethren, Children of the same Father, the God of Love, then we own our selves to be of Christ's Family, or God's Spiritual Off­spring: These things are the Image of God in us, and by these God does as it were become visible in Man; for as those invisible things of God, even his Eternal Power and God-head, are seen in the [Page 91] things that are created: So are not those other in­visible things of God, his Eternal Purity and Holi­ [...]ess, seen in those that are sanctified? In Exter­ [...]als, if a Man touch an unclean thing, shall he not [...]e defiled therewith? Does he not carry away with him the Mark or Impress? So for inward defilements, when the Soul inordinately cleaves and adheres to, when the Mind drenches it self in filthy things, when it drinks in unclean, unholy Objects; this defiles the Mind, and makes the Thoughts impure and unclean.

Thus, if we converse with worldly and base things, the Image and Impression of such is sealed upon us; and on the other Hand, by reverend fa­miliarity with Christ and his Holy Ways, we re­ceive the stamp of true Holiness in our Life and common Conversation, going thus to him that hath called us, we learn of his ways; and think not that because the Children of God are liable to so many Failings and Errors of Life, so many Errata's to be corrected, there being so many Wiles and Circuits in the Heart of a Man, that Worm five Foot long: There can therefore be no Judgment made in the case between the Sins of the generate and the unregenerate; for though the Heart be deceitful; and as to the future, who can know it? Yet there is a great difference surely between the Godly and the Wicked, discernable enough for the Children of God to be manifestly so, as well as the Children of the Devil; and may not the Heart know it self so at present as to be able to tell whether the bent and inclination be good, how the Workings of it are, and whether it be without Guile? And according to the sincerity or insincerity of that, God Judges of us, and not ac­cording [Page 92] to the outward appearance of any Man's Person.

A Good Man may have often Infirmities, and there is not a Just Man upon Earth that doth Good and sinneth not; those that for their general state, are Holy and Good, may have Sins of Ignorance, Sins of Incogitancy, sudden Surreptions, indeli­berate Actions, Imperfections of Duty, not serv­ing God with that high degree of Delight, or perhaps of Reverence, as might seem but becom­ing; and Good Men may have some particular Evils incident to them, that in a sort, may, in comparison of other Sins, be more predominant, yet not so as to get the Mastery over Grace; they may have some particular weakness of Soul, or feebleness of Mind, as it is evident by experience there are Corruptions to which a Child of God may by Nature be more inclinable; and where Temptations are stronger, though resistance be made, the Man may be more pester'd and haunted with them, than with other Temptations, which is a constant matter of Exercise and Humiliation unto him: Though such as are born of God, and have his Seed remaining in them, do overcome the Wicked One, so as not to fall into those Iniquities wherein there is an absolute contrariety to Grace, as hatred to God, final Apostasie, &c. do not Sin unto their Death, in that they Sin not with their whole Heart, but desire to be sought and brought Home, when at any time they have wan­dred and gone astray, or if they are overborn, 'tis with surprize, or rather as Sufferers with reluctancy than deliberate Actors of Sin, their Heart protesting against it; not but that a Series of vain Thoughts, idle Words, passionate Speeches, may generally be [Page 93] prevented by the ordinary assistance of Grace, and Men's own more narrow watching of their own Hearts, and setting a closer and stronger Guard be­fore their Mouths, to keep the Door of their Lips to restrain them as it were with a Bridle; yet if a Man be overtaken in a Fault, restore such an one. Have not Good Men (though herein not for our Example or Excuse) fallen very foully? as Noah, Lot, and David, who yet keeps the Title of Holy. For failure in Duty is not to be determined alto­gether either by the greatness or the smallness of the Act. There is as much Treason in Coyning Pence, as any other greater Piece for ought I know; or in Coyning Silver, as Gold; or but one piece only as in Minting ten thousand. Allowed affection to smaller Sin, is deadly; he that is unfaithful in a little, will be so in much. A Man, where Tempta­tions are weak and impotent, of slight concern­ment and importance, may sooner confute and controul them, and his obedience is the cheaper, and comes the more easily: So that our Rebellion to God, by smaller Sins, may seem the greater upon that account, and our Affections to them, may be such, as to denominate us wicked and un­holy. So, again, great Sins, as they may be rec­kon'd, may be Infirmities; for Iniquities are de­termined by their manner: Jude 15. Their ungodly Deeds, which they have ungodlily committed, when with full purpose of Heart, or consent of Will, against Conscience enlightned, broad awake, frighfully star­ing on; when the course (being set in no good way) argues an habitual hatred or contempt of God.

'Tis the Will is the great Sinner, and were it not for the perverseness of that, the Affections might be made to serve, or at least be kept as [Page 94] Prisoners; who because they will not walk honest­ly abroad in the World, are shut up between two Walls, kept close, chained, lock'd, and fetter'd, there to learn how to be constrained to live ho­nestly.

Again, some are afraid where no fear is, afraid of innocent and indifferent things; notwithstand­ing where there is no Law, there is no Trans­gression: Some, upon whom Satan's Eyes are sharpened, may be deluded by him, setting things in a false light, or representing them under undue Mediums: Thus a Stick, though never so strait in its self, if shewed partly in the Air, partly in the Water, will appear very crooked to the Eye, till Reason can evidence the same to be otherwise than it seems, while so placed. There may be such, as doing good, may yet doubt of their being accepted, because God is not in all their thoughts concerning it.

Now although it be highly reasonable that what­soever we do, should be done with a design of ad­vancing God's Glory, (which yet in it self can nei­ther be lessened nor increased by us, or all that we can do;) and though it be but very right and equal that our Actions should have respect to him as their first and last chief End; and notwithstanding that they who do so act, do best, as most agreeable to right reason; yet is it precisely required that in every Moral Action there should be accompanying a formal intention: May it not be well pleasing if there be a vertual, habitual one? It might be ask'd, whether this be not enough to stile such Actions, sometimes done to the Glory of God, and to cause them to be well pleasing in his sight, if there be no contrary Intention? At least may not [Page 95] a Man do what is Honest in the sight of all Men, and what is Good in the sight of God, without such an immediate and direct forethought and aim at God in those his Actions, as that the Love he bears to God and his Glory should so strongly in­fluence, as in every thought to stir up the Actor, in every Moment of his Life, and every Minute circumstance of his Actions, to have his Eye fixed only on the Divine Glory? May he not also, in the second place have respect to the Recompence of Reward?

And as to eager Intention keeping pace with the Action, it might be question'd, whether a skil­ful Musician, about to play on a Musical Instru­ment, considers so, as first to resolve upon the striking every particular Note of what he some­times very carelesly performs, e'er he strikes it? Or, whether the first and great Intention of set­ting himself to play such or such a thing, does not chiefly accompany his Performance? Does a Man in a Journey think of the end every step he takes? Or, does he proceed effectually on his way, only when he considers the next Movement or Pro­gression? Or, does the first Intention and Desire of being at such a Place rather continue to influence him insensibly? And right Reason being the cause of his taking such a Journey, is not every step or pace as reasonable advancing, as though he thought on nothing else all the way? And to be so intent, might be more difficult and hard than the Jour­ney it self; the one being the weariness of the Mind, the other of the Body; and but the same thing in effect done; namely, the Journey per­form'd.

Is it necessary to the constituting of an Evil Act, that the Intention and Design of transgressing a Law of God, run all the while along with the Action? Or, wheresoever that Evil Intention flags and begins to break off, is there the same Action continued proceeding on from thenceforth innocently? Nay, but if a Man resolve to go upon an Evil Design, 'tis not an Evil Action only while he is intent in the acting, for then Murder and Theft for this reason may cease to be so; but when Men are in a way of Wickedness, the Trans­gression may suffice to render them Evil Men: So on the contrary, is it not to the Honour of God, if that which is suiting with the Divine Nature be done, though he that does it, does not all the while immediately think on God's Glory, so as to level every part thereof at it, as an Arrow is le­vel'd at a Mark; provided God's Glory be the Spring and Fountain of the Act, from whence it flows, and to which it tends, and is derived upon?

Farther, if a Messenger of Satan buffet thee, whether God answer thee in the utter removal of what offends thee, or but speaks so much Peace, as sufficiency of Grace to support thee, it is enough. And if thy Sin hath taken such hold upon thee, that thou art not able to look up; or is so fresh and lively in thy Memory, as though represented to thy view, to be read in great and large Cha­racters, and ever before thee, rejoicing and proud­ly vaunting, boasting it self against thee, triumph­ing over thee dejected, as if it meant to devour and make an end of thee upon Earth, saying, Aha, I have prevailed against him, I will laugh at his Ca­lamity, and mock when his Fear cometh as a Whirlwind, [Page 97] he ingeminating who shall deliver me from this Body of Sin? Or, save me from the Wrath to come, that I, wretched Man as I am, have been treasuring up? This may happen unto thee after thy Pardon for all thy Offences be sealed in Heaven.

When Nathan told David, that the Lord had taken away the Iniquity of his Sin, so that he should not die, still he crys out in the bitterness of his Soul, and anguish of Spirit, Have Mercy upon me O God, wash me from my Wickedness and cleanse me from my Sin. The Scar may seem uncomely and deformed, after the Wound is healed. Neither had he, the Man after God's own Heart, always the same State of Mind; but though one while he says, He would not fear if an Host of Men laid Siege unto him; yet another, he not only feared, but be­tray'd that fear by his Words, I shall one Day fall by the Hand of Saul; as though his Faith had fainted, or was for a time in a Swound.

There are such great Water-Floods sometimes, as that 'tis well if our Souls can always comfortably come near unto God, though they count his Lo­ving-kindness better than the Life it self, without whose Presence a Palace is as dark as a close Prison, if not every place an Hell.

And it is a great Earthly Mercy, shall I call it? or Heavenly one rather vouchsafed upon Earth, that in this Vale of Misery and Tears, where there are so many causes of Sorrow and Grief up and down, and so easily to be met with; so many pro­fessed Enemies to our Joy and Comfort, we can rejoice in any State at all, even the very best; which could not be, but from the God of all Con­solation; for if he send leanness into the Soul, his wrathful displeasure will soon dry and wither it like Grass.

But thanks be to God, though Hea [...]en be the proper and bright Region of Happiness, which Life is already begun in us by Faith; yet whilst we are here in the World, we have beside that Earnest of future Glory, other Pledges of his Love and Bounty, to lighten our Pilgrimage; and for­asmuch as more may seem needful at some times than at other, God is graciously pleased to di­spense suitably, according to Men's tryals, some­time opening his Hand wider to fill such as stand in greater want of his Favour; in greater Affli­ctions and Temptations, the larger is their Al­lowance: And the Oyl of Grace will breed the Oyl of Gladness, that while sorrowing, we might be still as though somewhat rejoicing; while trou­bled on every side, and perplex'd, yet not in De­spair; nor unmanly cast down when distressed. When in heaviness, think upon God; though it be more ingenuous to frequent his Ordinances, to visit his Temple, to give him Thanks, to call upon him, before such time as the Storm falls upon us, when we are scarce able to look up, and come but as though only to shew him of our trouble, and to be delivered out of it; though it be far bet­ter by often repeated Acts, of what God may in his Gracious Condescension call Friendship, to keep up, or renew our Acquaintance, to strengthen it, as we do by kind undesigning Visits to a Friend, when we are in Health and Prosperity, and do not go to load him with our Cares, but purely to en­joy him.

'Tis but fit that such as have sold themselves to work Wickedness, should dip their Pen in Gall and write bitter things against themselves: Call to mind, O ye Transgressors, set your secretest Sins [Page 99] (if possible) in the sight of your own Countenance, be afflicted, and mourn, and weep! As indeed 'tis Natural enough, as well as often seen, that a Man becomes (if I may so say) a Successor to himself, like an Heir, to inherit and possess the Sins of his Youth; to read the Follies thereof, when old, in pain and disquietude, in the Winter of his Years, as against foul Weather, and to be filled with his own ways; for indeed punishment is but as the latter part, or sting of Sin, which it draws in the Tail after it, if not rather an inseparable Compa­nion and Concomitant; if I Sin, then thou markest me, and thou wilt not acquit me from mine Ini­quity; when Pride cometh, then cometh Shame; if I am Wicked, woe unto me; for they that sow Iniquity reap Vanity.

But the Devil's Malice is so great, and so quick-sighted, as to find the least thing amiss in Men's outward Actions, any spot or blemish, though but in the hemm of their Garment, or any thing not becoming and sitting very well upon them; and then with that so terrifies those sometimes that might truly say, O how dear are thy Counsels unto me, O God! as though they had said in their Hearts there was no God; or to the Almighty, depart from us, for we desire no knowledge of thy ways: But at the last Day our Lord may say to a great many pious Souls. Come ye Blessed of my Father, receive the Kingdom prepared for you; for I was an hungred and ye gave me Meat; thirsty, and ye gave me Drink: Who shall yet Answer, Lord, when or wherein have we thus ministred unto thee? And to others again boldly, or confidently enough, laying claim to such intimate Acquaintance with him, Depart ye cursed, I know you not, nor any Workers of Iniquity.

Man's relation to, or Divine acquaintance with God, consisteth in an Holy and Reverend Commu­nion, rather than a sawcy, mean, and low familia­rity, in which a Man sometimes converses with his Neighbour. God is in Heaven, and we upon Earth, though he is also pleased to dwell with them that are of a contrite Spirit, and though the Secret of the Lord may be with them that fear him, and though no doubt he may have commu­nicated the Joy unspeakable, to encourage and sup­port his Servants in particular cases, some extraor­dinary exigences; yet we are not to expect, or always trust to, what God can do, especially since a disturbed Fancy, a sick Mind, a Natural or Dia­bolical Enthusiasm may strongly suggest or foment great Delusions, even Lyes, or such gross Mistakes as Melancholick Fermentations may stir up, slur­ring a cheat upon distempered Souls, such as are apt to be lull'd into a Golden Dream, in which they are ravish'd and transported beyond them­selves, as though caught up to the Third Heaven, or were no longer in the Body, and yet can give no Reason perhaps for the exalted Hope in them, as though Religion was all Ecstasie, or not so much as a reasonable Thing. Whereas the Sacred Ac­quaintance of a Good Christian, Wise according to Sobriety, is contracted rationally and substan­tially, not fondly and in Imagination only; not by proud Pretensions of unaccountable manifesta­tions of God's Holy Spirit within them, by strange incomes; which wild confidence may have deceived many into a vain belief of their double Interest in Heaven, of being highly favour'd in that Court, as though they had a decisive suffrage, if not in an holy way able to prevail against God. Away with [Page 101] such flanting Piety, and give me the Apostle's comfortable Trust, that he had a good Consci­ence: Are we in all things willing to live ho­nestly, with respect to all Men, and godly in the present World, and soberly, with respect to our selves, knowing how to possess our selves in San­ctification and Honour? For this is the will of God concerning you: And as our relation to God is found­ed in Grace; so the Grace of God appears, teach­ing to deny ungodliness and worldly lusts, &c.

St. Paul, though so great and learned a Doctor, would, when to reason about the Christian Reli­gion, do it concerning Righteousness, Temperance, &c. For what doth the Lord require more than to do Justice, to love Mercy, and to walk humbly with thy God? And who shall dwell in God's holy Hill, but he that hath clean hands, and a pure heart, and that hath not lifted up his mind unto vanity, &c? So that unless there be any new Gospel to be preached, or the Apostle, the Prophet, and the Psalmist, that Tri­umviri, were miserably mistaken concerning the Tenor of the Old, which is Faith, Repentance from dead works, a new Nature, a new Creature, Sanctifi­cation throughout; 'tis well, if many, that for the time ought to have been Teachers, are not to be new taught again the very first Principles of the O­racles of God; nay, and well too, (though al­ways learning) if ever they are able to come to the knowledge of the Truth (as it is in Jesus) what through their Blindness, and Ignorance, (tho' they say they see) their Prejudice, and Passion, their Zeal not according to knowledge, or Spiri­tual Pride, a thing that God does always in every Creature endued with a rational Soul or Faculty, set himself against, to resist.

If we are so far improved in our holy Religion, as to go upon such a Ground as the Anchor of our Hope will not plough, nor make ashamed; we may see our Intention pure and spiritual, our Re­solution firm and fix'd, our Heart entirely devo­ted unto God; so as having not received the Grace of God in vain, we may humbly insist upon the Promises of God in Christ, as to Salvation; in which God having caused us to put our trust, we may infer, having fought a good Fight, and kept the Faith to the finishing of our course, there is a Crown laid up for us in Heaven, which God the righteous Judge will give us at that day; for faithful is he that hath promised, were we as faithful in our Perform­ances, which we have promised likewise unto him.

But if acquainting our selves with our selves, (for we may long converse with, and yet be stran­gers to our selves,) we find we have been aliena­ted from the Life of God, we must consider well what we are, and what we are like to be hereaf­ter; Christ will have no Fellowship with Belial; nor does God stand in need of our Service, as though he should be better'd by it; for we are un­profitable after we have done all we can; but he would have us capacitated, as those that wait on Princes, are qualified as his Servants, to receive Good, and to keep it.

If then proving our own selves, we find such a correspondence between Heaven and us, as is held in an holy Communion with him that is invisible, if we are so guided by his influence, into Truth, as to walk the ways of Righteousness, truly serving him all the days of our Life, or but consider so, as to turn from our own ways, and if other Gods [Page 103] have had the Rule over us, to make mention now of his Righteousness only; the Blood of Christ clean­sing us from all Sin, we have acceptance with God, there being a Reconciliation between him and every true Believer that shews forth his Faith by his Works, as a Tree, of what kind it is, by its Fruit; and the Conscience being cleansed, wash'd, and purified from dead works, to serve the living God, he appears no more as an angry Judge, but as a loving Father.

To take this in pieces; Where there is accep­tance with God, there is Influence from him who is able to touch and heal; or if he but say the word, his Servant shall be made whole; yea, if he will it, thou shalt immediately be clean: Not that from a sudden fright of Devotion, we are to date our Conversion; but continuing living Branches in that Vine, we must have our Fruit unto Holiness, if we would be purged by him, to bring forth more Fruit, and not be as dead, while living, like wooden Members, that can receive no nourishment from the Body; or like a dead Tree, which the Sun, that cherishes living ones, dries and withers away: That which is a Savour of Life unto Life to some, may be a Savour of Death unto Death to others: Thus Poyson may be conveyed in Per­fume; and very strength of Cordial may kill a Man.

And then to have God our Father (who is the best Friend, and worst Enemy,) imboldens us in the greatest time of need, all things being serene and clear; having Faith and a good Conscience, a Man need not fear the Snares of Death, that King of Terrors, and Enemy of Nature, but Friend to Grace, but may comfortably launch out into Eter­nity, [Page 104] shoot the great Gulf, it being sometimes ve­ry little more to him than to Enoch, to be transla­ted, having pleased God; (whom because he can­not see while he lives, he may desire to die, that he may see him, and be with him, which is so far better,) or than to Moses, to go up to the Mount and die; (for why should he be any more a­fraid to trust God with his Soul, than to trust him here with both Soul and Body; it being he that keeps us even here, or the Devil would pre­sently seize us?) Or than to Simeon, to de­part in peace; having, like Hezekiah, walked before God with an upright heart, he cannot with him, weep sorely at his going hence, to be no more seen; but rather desires to be dissolved, and to be with Christ; it being much happier to see him as he is, a Scene of Light opening to receive him that departs hence in the Lord, and the good Angels attending joy­fully to carry the Souls of such upon the Wing, taking their flight to Abraham's Bosom; but then, though the Philosopher reckoned the Souls de­parting, and leaving the Body, but like Lightning breaking from a Cloud (the Body being the Soul's Prison) yet, as some wicked Men, through their Ignorance, their Inconsiderateness, or Hardness of Heart, may go out of the World (as we howe­ver call it) with abundance of Quiet and Satis­faction; so others may more safely, though with greater fear, commit their Souls unto God, as un­to a faithful Creator.

The Terrors of the Lord in his loving Corre­ction, may make great, though suffered with a troubled Mind; this Rod may fetch out something of Folly bound up in men's hearts, better than his supporting Staff comforting, though God is to [Page 105] be rejoyced in at all times, such a strong Hold as we need never to be beat out of; but when he seems farthest from us, let us try to draw nearer to him, and he will know our Souls in adversity, and then we may urge his Pity and Compassions, which fail not, as at other times his bountiful Goodness: Though thou hide thy Face from thy Ser­vant in displeasure, yet thy Face, Lord, will I seek. They say the Stream runs the faster, the farther from the Fountain-Head; and if to be rejoyced in when veiled, how much more in the brightness of God's Countenance! Who will shew us any Good? Lord, do thou lift up the Light of thy Countenance up­on us, which shall make the Heart more joyful than the smoothness of Oyl, that causes the Face to shine; the great encrease of Corn, though that be to strengthen Man's Heart too, or the over-flowing Vatt bursting out with new Wine; more joyful than the abundance of these can make it glad; which, howe'er they give Beauty and Lustre to the outward Aspect, by a brisker motion in the Aiery Spirits dancing up and down in Man's Body, could they give a Gaiety of Mind also, as Tuneable­ness of the more organical Part, giving for a Cloud hanging upon the Brow, a more sprightly Look, and cheerful Countenance; yet it is neither in the power of Art or Nature, so to gild, and make the Face to shine, like Moses, with the light of God's Countenance, or forty days presence. And we should not make haste at any time, when through black Fumes arising from a distempered Body or Sence, the Imagination is apt (though corrupted) to affect the Conscience with Conceit of Evil, per­haps imaginary only, and yet the indisposition expounding of it, suggests the worst, and no­thing [Page 106] but only evil to the Man's self, in a sort of Confusion of Thoughts, and the Man so bewil­der'd in himself, accounts those things perhaps the most black, which have no darkness at all in them, but from his own darkness of heart; and contra­riwise, 'tis well if other real Sins are not over­look'd by him, while Fears, and Doubts, and mi­serable Complaints seize him, fasting upon him for a whole Mass of unknown Crimes he thinks, though none it may be, till he made them so; and the Conceit may be so strong and phantastical, as to cause some to drive hard towards Despair, when Melancholy so possesseth, and is so exalted, as to make one think himself one while to be a Beast, (as 'tis not altogether unlike Nebuchadnezzar might do, and so in a deep Melancholy run out to herd with his supposed Kind) and another while something as irrational; and we may in these latter days have had as ridiculous Effects of some Distempers, in wise, and (out of them) sober persons, fansying themselves to be monstrously big, or fearing they should be broke, thinking themselves to be Glass, and the like.

Some, God is pleased to let Satan pester with unclean and filthy Thoughts; others, with blas­phemous ones, darted suddenly into the Mind, rushing violently, if not also unavoidably, often repeated over and over again in the unwilling Mind, that is harassed and wearied thereby, till it be dul­led and almost confounded, desiring to be delivered from the power of such vileness that causes trou­ble and fainting in those that do not duly consider they are not bred in them, but injected of the evil one, and may befall both the bad and good, though perhaps chiefly the latter; and though every one [Page 107] may not be acquainted with this, many evil thoughts may seem to run as in a Train of Wild-Fire, and this is very uneasie to them, especially who do not reckon them to be only the Devil's Sins, but their Victory, while abhorring of them: or their patient enduring such a troubled Mind. And if you would know how to distinguish between these, and those proceeding from our own Heart, as their natural Parent, it may be observed that the latter (though they may sometimes be suggested also by the Devil it is probable enough) come more orderly, if I may so speak, without that horror and amazement the other are usually accompanied with, and these, more properly our own, are car­ried on leisurely, as with determining in ones self.

Neither are those persons that foster such things in themselves, so likely to complain of their often Infirmities, and bewail their weakness and imper­fections, but rather applaud them, and themselves for them.

Whereby can the most astonishing blasphemous Thought hurt any, where it is not consented to, but hated? It is not in our power to say to any Thought, perhaps effectually and authoritatively, Go, and come no more; though we may do some­what to the dashing of it, or refuse to dwell up­on it.

If then thou dost desire above all things to be­lieve, to repent, and to amend; if thou seekest after God with desire, and hungered after Righ­teousness; shall not this be accounted to thee for such? Amidst all Temptations, though never so grievous to be born, may we not say with S. James, Count them all Joy? Or if Sorrow for them, hath [Page 108] somewhat filled your heart, then may we not with our Lord, pronounce you blessed that mourn; for you shall be comforted?

Indeed if there be any wilful known Sin thou continuest in, 'tis time for thee to bethink thy self, to consider what a strange Christ thou holdest forth to the World; for is it not as if thou wast an Apostle, but a Traytor; a Preacher of Righte­ousness, but a Cast-away; if thou art a profess'd Believer, but an unfaithful Servant? But if thy Trouble be, that thou art no more troubled for thy Sins, or that thou dost desire Grace with no more ardency than thou dost, or that thou liest under such Temptations that thou canst no more remove, than a sick man can his bodily Disease, the pain of which would not be half so afflicting to thee: If this be thy Case, if thy Sorrow be godly, let it not repent thee; yea rather delight thy self in the Lord; when in such heaviness, think upon God, who is the Salvation of the righteous, and their strength in time of trouble, and will deliver them because they trust in him, and say unto God, though all this be come upon me, yet thou conti­nuest holy, O thou Worship of Israel; and as for me, when I am poor, and in heaviness, thy help, O God, shall lift me up; wherefore I will praise the Name of God with a Song, and magnifie it with Thanksgiving, whose Wrath endureth but the twinkling of an eye; but in his pleasure is Life; sing praises therefore unto the Lord, O ye Saints of his, and give thanks unto him for a re­membrance of his Holiness, since it becometh well the just to be thankful; for how excellent is his loving kindness! And the Children of Men may put their trust under the shadow of his Wings till [Page 109] any Tyranny be over: And if thou call till thy Throat be dry, and wait till thine Eyes fail with looking unto God, and after his Salvation, Is it any more than the Saints of Old have done? And wherein art thou any better than thy Fathers were, who trusted in him, and were holpen; who hoped in his Mercy, and were not confounded? And if thou fear thou art cast out of his sight, because thou sufferest such things, Doth any know Love or Hatred, by all that is before him? Though this we know, that if we be without Chastisement, whereof all are par­takers, then are we Bastards, and not Sons; and be assured that he exacteth less of thee (if that is to be called exaction) than thy Sins deserve, and thou art still less than the least of his Mercies, but greater than the greatest of his Judgments: Wherefore say unto him, it is enough, O Lord, (though I am even consumed by the means of thy heavy Hand, yet,) it is abundantly enough, that this comparatively light Affliction, which is but for a moment, shall work out for me an exceeding, even an Eternal weight of glory; for I know that thou dost not willingly afflict nor grieve the Children of Men, but of very faithfulness dost cause to be troubled.

It is very dangerous to be past feeling, but a good sign if when you search your Wounds, they cause you to be sensible of pain.

If Conscience magnifie it self against you, (as some with that Father may fear what pleases them, and fear again what goes against them,) you may know that as it is a great Indicium, or Mark of a brawny Constitution, and hardned Sinner, not to be touch'd with a sense of more gross Enormities: So no less of an Heart of Flesh, to relent at, and [Page 110] mourn sorely for the Frailties of Humane Life; not only which alone, (though every wilful Sin be in its own Nature damnable,) but more palpable thick Works of Darkness may be blotted out as a thick Cloud; such as come up rank in the Nostrils of Men, and are of ill savour; some of the most open Prophaneness, as well as most closely con­trived Hypocrisie, scarce to be discerned of Men; Sins of the first magnitude, deformed Monsters a­mong Sins, even the Body of Sin, as well as the Shadow or more subtile Appearance; and as the Shadow may seem bigger and more terrible than the Body that casts it; so may the dreadful appre­hension of some Sins while unacted, be more lively impressed on the Souls of some Men, than the Sins when committed by others. But then, though where Sin did abound, God can make Grace much more to abound: We must avoid those occasions of Sin, or cut them off, which the Devil, or our own Evil Heart, or our Spirit of Infirmity does present, or is ready to imbrace, being presented by the Tempter, (who uses to hide all the shame and disgrace, the punishment and horrour (or fear­ful looking for it) till the Sin be acted, shewing only the gilded outside, Pleasure, Profit, &c.) for though we may keep Fire from combustible mat­ter; yet when together, 'tis not in our power to hinder the Spark fallen on the Tinder to burn, and you know how great a Fire one Spark kindleth: Little Sins, like little Wedges, make way for great ones; and we may suddenly be catch'd up in what we did never design to do, till opportunity invited. Neither Holy David, (where he had yet almost lost the Title of Holy,) nor St. Peter, might pre­meditately resolve upon their Sin, till the occa­sions, [Page 111] seeing or fearing, prompted to acting and denying. Achan might never determine with him­self to take a Golden Wedge, till he saw it; but being offer'd to his Eye, he then was prompted to hide it: But Men's Sins find them out, and then they are not able to look up: For what can support a Man in Misery, but God's Face and Favour, and the comfort of a Good Conscience? And therefore a wounded Spirit, who can bear? though the Spirit of a Man will bear his Infirmity.

If then we forsake our God, casting him behind our back, and make Shipwrack of a Good Con­science: As 'tis said, concerning Men under the loss of Patience, Woe unto us, for what shall we do when the Lord shall visit us? With what shyness, if at all, shall we then be apt to fly unto him to hide us, at such time as the storm falleth upon us! How hardly shall we be able to lift up our Heads, or to look up, being afraid to run unto God for shelter, when more afraid of him than the present danger and distress!

Now Faith unfeigned, and Hope, purifying Hope, and Patience in well doing, (though suffer­ing Evil for it) and the rest of the Graces of God's Holy Spirit, will keep and defend Men in dangers; for Faith has quenched the Violence of Fire, and stopped the Mouths of Lyons, has fought with wild Beasts, and will not suffer to be overcome of brutish Passions or Affections; or if overtaken in a Fault, it will make a Man say, I will go and Sin no more; but so far from making us sit still, should it be, if we find that we have gone wrong, out of the way of the Commandment, that it should ra­ther cause us to try to redeem the lost time, make us get up to be doing, and to double our diligence, [Page 112] to quicken our pace, having gone so far in a wrong way, having so many weary steps to be untrod again: For though when God with rebukes does chasten Man for Sin, he maketh his Beauty to consume away, like as it were a Moth fretting of a Garment; yet when his Hand presseth sorely, it is not so to bring down our Heart through heaviness, as to unfit us for our Duty; but rather to quicken us in it, and excite us to it; and therefore that (what­soever it be which springeth up in us, and as a root of bitterness so troubles us, as to hinder our Reli­gious Performances, or cause them to be done with­out Life and Vigour) is shrewdly to be suspected to come of Evil; because it does not Answer the end of God's loving correction; who corrects, that he might afterward receive and comfort, that his loving correction might make us great, and not swallow us up quick.

Wherefore, as he that cometh to God must believe that he is, and that he is a Rewarder of them that dili­gently seek him, and must also add to this Faith, Vertue; so let him likewise add to his Vertue, Knowledge; without which, it is not good that the Soul should be, as well as not safe for thee to lean too much to thine own Understanding, to be wilfully addicted, so to enthral thy Wisdom, keeping it in unrighteousness, making Truth a Prisoner to thy Passion or Affection: Grow in Grace, and in the Knowledge of our Lord Jesus Christ; for if the Understanding leads wrong, that draws the Will and Affections after it; and for want of sound Knowledge 'tis easie or Natural enough to make Religion a scorn to others, and a burden to our selves, when diverse and different effects are pro­duced; not only in different and diverse, but the [Page 113] same Person; sometime a superstitious scruple a­rising, as if nothing almost was lawful; and ano­ther a prophane or sluggish negligence, as if every thing was so; one while making Conscience of that which has no fear in it, and anon making bold with the Commandment; as one wears off, the other succeeding: Thus the Devil cast the Luna­tick in the Gospel, now into the Fire, and by and by into the contrary Element, the Water.

And an injudicious Person is a Troubler of our Israel; the Church may have not only suffered by the Persecution of her Enemies; but also very much through the indiscretion of her Friends; while one has a strange Fancy, another a particular Humour, and a third an unwarrantable Passion for her; that like mettlesomeness in a fiery Horse which is blind, may disorder a whole Troop of regular and well-ordered Men.

Without having our Senses exercised in discern­ [...]ng aright, 'tis easie to transgress the Laws of Cha­ [...]ity and Sobriety, to run Religion out into lan­guishing, to spin out Faith into vain credulity, to [...]nlarge degenerate Hope into the Confines of Pre­ [...]umption; we may mistake stupidity, for Chri­ [...]tian patience; and a wilful obstinacy, for true [...]onstancy of Mind; when once the God of this World has blinded the Eyes of it, whose Kingdom [...]s set up in Darkness; for he that walketh in the Night, knoweth not whither he goeth: Where­ [...]ore take heed of confounding them; or putting [...]ight for Darkness, and Darkness for Light, least [...]hou soon call Good, Evil, and Evil, Good, and [...]bound yet more and more in ignorance, instead [...]f knowledge; and approve the things which God [...]oth no where allow, for things most excellent; [Page 114] and rather dread the Divine Power, than love it, that loveth Judgment; and together with that, fear every thing else; the very Dark, if but an empty meer Privation, a Sound, and no less a deep Silence, (as though thou didst worship and adore Fear, as if it was a Notional Deity,) and boundless Fear be extended beyond the Grave, to Immortal Ills, not suffering Damnation even here to slumber; as if the Gates of Hell did open wide themselves, and present to view Stygian Lakes, ghastly Spectres, horrid and frightful Shapes, fan­tastical Gloominess, and a bottomless Pit, top full of Miseries and Woes, lest thou torment thy self, though in vain; as if inuring to Pain and Torture, as if fitting and preparing for that blackness of Darkness for ever, where the Fearful shall have their part with the Unbelievers. Wherefore shew thy self manly; indeed very Fear it self when it possesses, is like a strong Man armed, in this, still to keep possession, and surprizing Fear may make a Man do bold things; and so unreasonably Tyran­nical is it, as to make one fear, where no fear is; as much as though surrounded with the greatest dangers; such is its more than Effeminacy, making a Man run to God, (though afraid of him at the same time,) in a compound and huddle of mis­match'd Passions, that will make one pray indeed, but with a faultering Tongue, with a mis-giving Heart: This Incense is offered up with a trembling Hand, the Man being rid and over-aw'd, till [...] grows so weary of the Scruples he has raised an [...] imbraced about a Deity, that he would perhap [...] willingly (was he not afraid to do so) quit all an [...]xious thoughts and care about one, if not also re [...]joice to become Atheist, upon that condition [...] [Page 115] could but overcome his Fears; such is a worshipper of God against his Will. Whereas true Religion is the great imbellishment, and enobling of a Man's Soul, when it is unmix'd, pure, and simple, with­out such base allay; when it does not run wild too much, having made the Man mad, as overmuch righteousness tends to it, and (as the best things, when corrupted, become the worst of all) a Reli­gious Frenzy, may be the most mischievous, the most incurable, and ungovernable one, without [...]ounds of Moderation, having once leaped over [...]he Golden Mean of true temperate Piety, paint­ [...]ng Religion with so ill and unpleasant an Aspect, [...]uch harsh looks, so grim, so hard, and cold a [...]ountenance, so sullen an Eye, as an austere Mi­ [...]tress, or a tormenting Fury; which, could it be [...]epresented in a bodily shape in its true Symmetry [...]nd just Proportion, would be the most taking, [...]miable, and delightful Object in the World, would [...]aptivate by its Beauty, so allure and entice as to [...]raw Men after it as with a Magnetick Force; so [...]hat a blind Devotionary does the greatest injury [...]o what he so carefully seeks to promote, and so [...]arnestly contends for, true genuine Faith, sound Doctrine, and an Holy Life; while so servile in [...]is Fear, so slaved in his Observances, so scrupu­ [...]ous in all things, so devout in his Impiety, holding [...]orth such a strange and uncouth form of Godliness, [...]iving out so ill a report of it, as if a Man must cast [...]ff all Humanity to become a Christian: Whereas [...]hristianity heightens and refines Morality, adding [...]o its former Native Beauty and Lustre, as though [...]y a strong reflection, more than doubling its Rays.

The thoughts of the vain Religionary (who [...]oes Ape true Devotion) are tuned to the rumi­nating [Page 116] on Hell and Damnation, more than the Joys of Heaven; his Eye is not set on the recompence of Reward, nor fix'd on the Joy set before him, that he might run with patience and cheerfulness in hopes of Glory; but (being so generally in the Mount of Straits) he rather acts like a Man in a fright, only to escape the danger he is in; and, as many times such do, may take the worst course to save himself harmless; not but that he takes up his Cross, and Crucifyeth himself, dayly; uses many and many endeavours; is at abundance of pains to get to Heaven, by consequence, in trying to avoid Hell; like as a Man may be more anxious and doubtful, more wearied and careful, in a bye, cross, rugged and wrong way; than he that keeps the High Road, the right and straightest Line, being the shortest of all; I say, not but that the blind Devotee mortifies and almost kills himself, with such things, as who but himself has required at his Hands, in the excess? he fasts, he prays, and is instant in season, out of season; he exercises him­self in acts of the severest Piety or Mortification; he makes Christ's Yoke uneasie, and his burden heavy; he makes God's Service, that is perfect Freedom, rather perfect Slavery and Bondage▪ for what he does that is seemingly Religious, he does out of Scruple, or out of Custom, not Devo­tion only, (being slavishly afraid of God, rather than bearing true Filial Fear towards him;) fo [...] such things are grievous unto him; but he canno [...] quietly dispense with, and satisfie himself in th [...] omission of them, though glad when they are over [...] having no such poynant pleasure in the ways o [...] Godliness; acts of Devotion go off without reli [...] are very flat and insipid, if not more ungratef [...] [Page 117] unto him. And whereas some Passions of the Mind may rather exalt a Man than depress and keep low, [...]ift him up and carry him above himself, making [...]im appear more gay, more prompt and erect, [...]het and point his Wit, set a true Gloss upon his [...]ctions, (though indeed generally our Passions, of [...]hemselves, good Endowments of the Mind, are [...]arried on to such indecency as to blind it rather;) [...] say, though some innocent Passions may give a competent Boldness, a good Assurance, or true Bravery of Mind; yet a bigotted Religionary's Dread and vain Fear, which is equally destitute perhaps of Reason and Fortitude, does stupifie and benumb: this, of all Fears, so dozes and con­founds, improving every little disaster and con­tingency into a Judicial Vengeance, turning the most ordinary and common Misfortunes of Hu­mane Life into fatal Tragedies; like Heathen and rude Antiquity in their distemper'd and frightful Conceits, productive of so mean and low thoughts, as do debase and upbraid the very corrupted Na­ture of Man, which cannot be too, without the super adding unworthy apprehensions of a Divine Power, not only destructive of the sense of God's Goodness, but over and above ushering in a vile perswasion of his Cruelty, as though so sowre and vindictive, that the World (if it was possible so to be at all) would be better and happier without any such Super-intendent Being; though indeed, could all things stand as they now do, being created and upheld by the Word of his Power, without the same Providence to uphold them, Would not a God be the one thing to be desired, more than the Sun in the Firmament of Heaven, that enlightens and revives wheresoever it does arise, the setting [Page 118] or but winking of which leaves all in horrour? Men, I say, had better be without the Sun, than without God (which enlightens it) in the world.

Wherefore 'tis sad and lamentable, and may call for a double Portion of our Pity, to see some so unhappy, as to deprive themselves of the greatest Good, (I might have said also the only one,) to mistake and mistrust their best and surest Friend, to tremble at their Benign Patron, whose Courts they tread, though the very Altars give them no Sanctuary; nay, rather how dreadful is this place above all others! which, if it afford no relief, be­comes a place of Torment; for there the Soul is chastised, so that it may seem merciful to hale it thence; the ignorance indeed is great and to be pityed, in those who are cruel to themselves; 'tis sad to see Men so witty to invent new Torments to themselves, as though they had no other Enemy in the World, or as though they meant to prevent the Grand Enemy and Tormentor of Souls; and to do this in spight of remedy, any spiritual one I mean; for no Balm of Gilead, no Wine or Oyl poured into their Wounds can either cleanse or heal among the number of those Melancholick Per­sons, who will dispute, learnedly dispute themselves miserable, turning all Ghostly Comfort into a deceitful Prophesying of smooth things unto them: Thus may good and wholesome Food be made to nourish a Disease, when it is so prevalent and pre­dominant in the Body, that like as the Sea turns other Liquors, it insinuates it self till it over-powers and takes away the Nature thereof, con­verting it to its own.

Again, after an ineffectual helpless pity, ano­ther while how shall we forbear chiding? To see [Page 119] Men so deaf to all Instruction, so blind, and slow of heart to understand ail that is written; to see [...]trong men so more than childish, to behold aged men so long seeking Wisdom, not yet to have found [...]t; but still remaining destitute of common Know­ [...]edge, wallowing in such Mistakes of the greatest ill consequence, that even Nature besotted might blush to own? Yet as though they erred in their Heart, more than in their Mind and Understand­ing; as though they had received the Untruth to­gether with a love of it; having once loved this their own, they love it to the end; such is the perverseness of a Man, whose Imaginations are evil from his youth; and as though, like some bodi­ly Disease, it ran in the Blood, their Posterity praise their Saying.

Indeed Men's ignorance, and unacquaintedness with the Power above, may seem very readily, if not naturally, to run in two streams; in harder Tempers it may tend to produce Atheism; in the more tender and flexible, it begets a superstitious Dread, a distempered Opinion, or Conceit rather, productive of so mean and abject Apprehensions, such low Thoughts, as though ignorant as a Beast before God, debasing and breaking of Mens Spi­rits, in a truly base and ignoble Passion, that chases away Sleep, or terrifies with Dreams, griping and lashing with severe strokes like an angry howling Fury, or supposed Incubus of the Night, such Mens Reason being always asleep, but their Fears always awake; nor have such, when waking, enough sense to slight and smile at all this; who, if to chuse one for themselves, what God could they feign to themselves that would not seem terrible unto them, that dread their Guardian, and trem­ble [Page 120] at their Preserver and Keeper? Are not such only prepared by past Calamities, to expect great­er? Their Mind being depraved in its brightest Eye, beholding the fairest Object.

And if we consider such at their best, in their most temperate Devotion, do we not find them, as it were, becharmed, and like Men in a Spell? Pythagoras would say, we are best when we come near the Gods: indeed such is he whom we adore, that who need ever go from his Presence unre­fresh'd?

And if he who holds there is no God, be guilty of Impiety, is not he that represents him amiss, more guilty in a sort? I had rather, says Plutarch, Men should say of me, There never was such a Man as Plutarch, than say, He was an ill Man. Which is less impious, to say, God is not the King of Heaven and Earth, or to say, he is but a tyranni­cal One, and that he delights in the Misery and Destruction of his People? Had not a Man better have no Sentiments at all of him, than to have no milder than such unbecoming ones, so unwor­thy of him? Does he that says, God is not, say any evil of him; forasmuch as what is not, can neither be good nor bad? But to acknowledge him to be God, (a Word that carries all that is good in it,) by reflecting upon his Honour, (which he is very jealous of,) is not such an one both seemingly pious, and wicked; pious, in the Faith of him, and wicked, in the Belief concerning him? And is it a Sin to speak amiss of God; and is it not to think so of him? Is not thinking the cause of speaking ill? And what is like to be the imme­diate natural consequence of fansying the Divine Power fretful, cruel, and revengeful? Must not [Page 121] all who embrace this, or give Birth to such a Thought, instead of fearing and loving him, be rather inclined to the fearing and hating? And Panick Fear is a very bad Councellor, an ill Guide, and Director.

Doubt not but if thou order thy Conversation aright, thou shalt see the Salvation of God, that he will shew it thee: Believe, that if thou seekest after God, thy soul shall live; and be not so cramp'd with fantastical fear, as that when thou wouldest be pleasant, thy Genius should check thee, and cause thy knees to smite each other a­midst thy Banqueting; suffer not a dark and thick Cloud, raised in thy own Breast, to hurry thee a­way headlong with the Tempest of the same, (like a mighty rushing Wind in a Storm, that will suf­fer nothing else to be heard for its own Loudness) lest distraction seize thee, and make thee weary of thy Life, and yet afraid to die, lest a whole De­luge of Vengeance be poured upon thee; this is like to be the dire effect of Superstition in the mi­nute Appendages thereof. Not that we can, strictly speaking, be too dutiful to God, where it indeed remains Duty; thus we cannot love God too much, &c.

But some Things, some Performances good in themselves, and required in the general, may be hurtfully done where they cease to be our Duty; thus may a Man gad abroad, though it be to reli­gious Exercise, if it become but a religious Tru­anting, to the utter neglect of his secular business in its proper time of being done, whereby he needlesly disabling himself for the providing things necessary for his own House, had need take care of being not branded by the Apostle with infidelity, [Page 122] or something worse, denying of the Faith. Not but that the more God is in our Thoughts, the better, where our Desires run after him, and our hearts are lifted up unto him in worldly Affairs, thus spiritualizing them every day; for God did not sanctifie and set apart one day in seven to the Jews, that he might be forgotten of them all the Week beside; so again, on the other hand, the very Sabbath was capable of being superstitiously observed, witness our Lords Rebuke concerning the observation thereof; and still while thou re­memberest to keep holy the Lord's Day, do not forget this, That the very Sabbath it self was made for Man, and not Man for the Sabbath: Where­fore take heed thou preferr not Sacrifice before Mercy; for as he is a Murderer who killeth him­self wilfully; so why not he also cruel and unmer­ciful, that is in a less degree so to himself? (Ne­cessary Mortification is done in Mercy, since it is to prevent the utter destruction both of Soul and Body in Hell; for the Body must partake of the Misery the Soul brings upon it;) wherefore I dare not condemn those, who after the proper Duty of the Lord's Day done, I mean a Morning and Even­ing well-dress'd Christian Sacrifice offer'd up as Incense, and a good Digestion of the Word heard, do other things occasionally necessary, or know­ing their own Christian Liberty, do take more freedom in the use of it in lawful Refreshments, (for which yet others might count them profane) for be the Spirit never so willing, so long as in this Body of Clay, 'tis clogg'd with Infirmities; it will languish and deaden without some grosser sort of refreshment, even such as belongs more pro­perly to the Body, that more dreggy part, which, [Page 123] if wearied out, and disordered by the Soul's neg­lect of it, (as by a long, tedious, intemperate Act of Devotion, it may) the Service of God be­comes irksome, which should by all means imagi­nable be made easie and pleasant unto us, it being of it self perfect freedom; we ought not to lay a Burden upon the day of rest, such as neither we, nor our Fathers (which might be better than we) were able to bear; nor to make men cry out of the Burden of the Lord; and when will the Sabbath (as some through Mistake, are apt to call it) be over? nor to make a Day of rejoycing to Man-servant, Maid-servant, Cattel, and Stranger, the most tiresome of all Days, so as that they should wish in the Morning it was Evening; as if we Judaize up­on it, we may at last with the Jews, be brought to dispute the Lawfulness of killing any creeping thing on our Day of Rest, to resist an Enemy, or to quench a burning, or any other things which the Jews themselves were no way obliged to make Conscience of; our Day, which is different in point of Time, from the Jewish Sabbath, as well as in respect of the Duty thereof; the Jews kept the Seventh Day as a Commemoration, or Feast of the World's Nativity, or for other temporary Reason: And though I do not think one Day in seven too much to be set apart for the more publick Worship, and solemn, divine Service of God; yet some may have thought (perhaps very reasonably too) that neither one day in seven, nor ten, nor twenty, is moral, so as that Natural Religion it self would teach it; but only that it is so, one set Time should be consecrated, and set apart to that purpose.

And whereas some may be apt to say, the Lord's Day sprang out of the Sabbath; the Sab­bath indeed was quite abrogated, and the Lord's Day of meer Ecclesiastical Institution, a diff rent, and quite a new thing, as the Learned may think on that Point.

And howe'er some may reckon they celebrate the Lord's Day in comely order, if they are but idle enough; yet Antiquity might judge much otherwise, accounting the doing some Profitable Work on that day, better than being altogether uuprofitably idle.

If we are to unbend our Thoughts, and to take them off from the Hurry and Business of other Days, it is then that we may the better attend the one thing necessary, and not to let our Mind and Thoughts, wound up all the Week beside, now to be perfectly without any motion at all, like a Watch quite run down; or to think as little as is consistent with our Frame and Nature.

The Devil may do a great deal of Mischief when turned into an Angel of Light; and one may as effectually err in a good Road, as in a bad; and if unskilful in the way, go wrong in the Meridian Sun; which yet will guide so, as for the Man to walk on seeing, though not knowing whither he goeth; but he that walketh, though the same way, in Darkness, is more apt to be a­fraid, though he knows the way to be good and safe; nevertheless, though I am sometime afraid, (says the Psalmist) yet put I my trust in thee. And see that you neglect not to use the proper Means of Comfort, God's Word, and wait on those times of refreshing, publick Administration of the Sa­crament of the Lord's Supper. Thus try to streng­then [Page 125] thine own Heart, that thou may [...]t be st [...]ong in the Lord and in the Power of his might▪ but if thou cut the Bough thou standest on, no wonder if thou fallest, and art so unable to rise; though if thou faint in the Day of Adversity thy strength is small. They are the most Glorious Lumina­ries of Heaven that are sometimes Eclipsed unto us, but by keeping on their wonted course, they soon work out of them again, and may seem to shine with greater Glory and Lustre; and though we say the Sun sometimes lies under a Cloud, we know it is above it.

We must in Scripture sense be born again; mistake not then what may be a Throe of Christ forming in thee; thy Spiritual Pangs may help forward the Spiritual Deliverance: Wherefore do not take Evil up upon trust only, and become twice unhappy: Do not Fight as one beating the Air, bestowing many a blow on a Shadow, an Ap­pearance only; as the very shadow of what is ve­nomous may seem bigger and more formidable than the Body that casts it: Do not anticipate what is never like to be; nor be needlesly affrighted afar off with any temporal danger, as with a glittering Sword, that cuts the Heart before it comes nigh: Do not raise Afflictions out of the dust, creating Troubles to thy self anew, thereby wasting that strength and force that should be more fully bent against our Arch Enemy. How many may muster up a whole Army of Imaginary Evils, till they make themselves really miserable; and like a sort of People, when to Fight, paint them, making them appear more terrible and astonishing by the force their fancy gives them, drawing them out (like a Painter) in what Colours they please; [Page 126] though for the most part in black, and very much shaded, till they are horribly afraid of the Works of their own Hands? How many give themselves leisure, not only to meditate on present Evils, but also to recal and fetch back those that are past; rubbing an old Sore when skin'd and heal'd up, for fear it was not searched deep enough, and then are frighted with the deformity of the Scar thereof? and false Apprehensions may cause true Afflictions. Now what Man being in doubt with himself, whe­ther he was in the right way or not, but would follow his Guide and Director, who told him wherein he erred, and which way he ought now to go, rather than lean to his own Guess and Fan­cy, saying, methinks that is not the right way?

In Sickness we can trust our Lives with the Phy­sician of the Body; like as in matters of Estate, we commit our business to the Learned in the Law; but yet will be our own Prescribers in Things Di­vine, which perhaps we go as unskilfully about as we should Law Matters or Physical Preparations; though the Consequent may be more fatal, than a Miscarriage or Errour about the Body or Estate.

We allow every Mechanick to know his own Art best, and will not presume to direct such in it; but in Spiritual Matters we will teach our Teachers. And may not some as to Temporal dis­quieting in vain, as if they would be troubled once for all, (but that a lasting and perpetual once,) seem to bear all their Afflictions almost at the same time, keeping and making present, past ones, and antedating those to come, mixing them with the instant Evil they lie under? Now would they bear one after another, taking them in that order they were in themselves placed, they might [Page 127] be lighter and much easier: But if Men make the [...]ear of Evil, as great as the Evil they fear; and [...]hat which Reason could not so much as suggest unto them, meet half way, by a fearful expecta­tion, so creating trouble to themselves; Would not some think such thought it made too slow haste, and did not come fast enough towards them, that they so posted up unto it, taking it by the hand as a Friend to conduct home along with them? Ra­ther spare thy self, and if thou dost not get Exem­ption by this means, perfect Freedom from Evil, yet may'st thou thus be reprieved from it, and God may keep away what we trust him wholly with the disposal and course of: Commit thy ways unto the Lord, that thy thoughts may be established; who will keep them in perfect Peace, whose Minds are stayed on him. Say therefore with the Apostle, The Lord shall deliver me from every evil Work, and will preserve me unto his Heavenly Kingdom: And if I am to be made more perfect through suffering, (for Heaven is the Reward of them that suffer Evil for Christ's sake, as well as the Reward of Good Works,) God will give Beauty, for Ashes; the Oyl of Joy, for Mourning; and the Garments of Praise, for the Spirit of Heaviness: But shew not thy self froward, like stubborn Children when led whither they would not, who fall down wil­fully, and refuse to rise, or be lifted up: Let not Issachar's Fate light on thee, to couch so under thy Burden: If like Jordan over-flowing its Banks, Sorrow swells and runs over, or becomes as the Waves of the Sea, roaring horribly, we know that when it is troubled and cannot rest, it casts up Mire and Dirt; and troubled Waters represent the Face of Things all shattered and broken, or [Page 128] very imperfectly: Wherefore say with David, At what time I am afraid, I will trust in thee, that when oppressed, he may undertake for thee; cast thy Burden upon the Lord, and he shall sustain thee. But when the Heavens are over-spread with Clouds and thick Darkness, when no Sun or Stars appear, 'tis no time to go upon discovery: Till there be a lightsomness within thee, thou may'st mistake while thou remainest Blind, and thy Reason cloud­ed and hoodwink'd; like as the Syrians thought they were in the way to the Prophet, when they were caught up in the midst of Samaria.

What such wonder if the Devil tempt thee to think thou belongest not unto God; since we find him coming to our Lord himself, who was the very Son of God's Essence, with an, if thou be the Son of God; as though, if possible, to raise a doubt whether he was so or not? and it may be a com­mon method with Satan still, thus to tempt many true Believers, who are God's Children by Adop­tion and Grace.

It is no new thing for the Devil to sift Men like Wheat, or try to the utmost; but if upon the first casting the most equal Weights into the most just and even Balances, there will be a breaking of the Beam on both sides, and so a seeming inequality, till poized a little, and it can come to settle; say not thou, I am weighed and am found wanting, (be­fore that thou canst recover thy Spiritual strength,) and so moap out a Being; but rather, together with Sin from thy Flesh, remove Sorrow from thine Heart; and when thy Feet are well nigh slipping, take God's Word for a Lanthorn unto thee, for a Light unto thy Paths, which is proper in dark and slippery Ways, and makes them not [Page 129] only more safe, but also more comfortable. They are the sharpest Edges and Points that are soonest turned or broken; the finest Garments are easily rent with any thing almost fastning upon them, especially if there be any the least flaw in them to be laid hold on.

Wherefore, if persecuted by Satan, learn to think thy self not forsaken; if perplexed, not to despair.

Some may have dyed of fancy, being perswaded they were mortally wounded: The fairest Mark is soonest hit: A Pyrate will leave off pursuing an empty Vessel, to follow one that is richly laden. [...]ndeed, what need the Devil pursue after such as will leave all to follow him? Why should he ter­ [...]ifie his own Subjects that fight for him under his Banner, that do his Work; and being perverted, [...]trengthen their Brethren? What need the Devil [...]t all tempt them, almost, to do Evil, who do it so [...]arnestly with both Hands, and to whom it is so [...]elightful, as that it might not possibly be in his [...]ower, should he endeavour it what he could, to keep them back from sinning, as it were with a Cart­ [...]ope, (as the Prophet speaks) drawing Iniquity with Cords of Vanity?

Again, that which will cure a Sick Man, may make a Man in better Health, sick. The Devil [...]ay perswade many to suspect their condition, [...]hat there is no whole part in them, though broken [...]or Sin; and in the dark Night of Temptation, Men may grope in the right way, and think every [...]traw, a Serpent; and a cragged, broken Rock, [...]o be an Hellish Monster: But when the Day-spring [...]rom on High doth visit, to give Light to them that sit [...]n Darkness, and in the Shadow of Death; it pre­sently [Page 130] guides their Feet into the way of Peace; and they can walk the same way over again, without the least dread of danger, wondering at what they so stumbled, and had almost fallen.

Thus a skilful Pilote is put hard to it in a Storm. But though Men's Souls (as the Psalmist speaks) refuse all manner of comfort; yet good and whole­some Food may nourish, if taken down into the Stomach, though the Palate be so vitiated with Sickness, as that it cannot, in its passage, taste the pleasantness of it; as if any thing be relished by that, when so disorder'd, 'tis like to be nothing so much perhaps as what is destructive. Who can Judge aright between one colour and another, in the dark? Between the redness of Crimson or Scar­let, and the whiteness of Wool? If a broken Spirit dryeth the Bones, is there no Balm in Gilead? Our Lord is excellent at the composing and setting of a broken Heart; nor does he despise any that is broken for Sin, or shattered only in the breaking off from it, to which formerly glewed and cemented; or if there be no cause for such heart-breaking, it being only a buffetting of Satan, a Scruple (as the Word properly signifies) in the Shooe of a Tra­veller, a Traveller to the Heavenly Jerusalem, to make him lose time in sitting down to take it out; if it be only a Remora to retard, a stumbling-block cast by Satan in the way, then know, that a weak Chri­stian, who may be compared to a weary and uneasie Traveller on the Road, is as a Man going to a City, by reason of the unevenness of the way leading to which, sometimes rising, and mountainous, some­times doleful, hollow, and in a Bottom; one while he has a fair and clear prospect of the City he is bound for, and makes towards; and another has [Page 131] it hid from his Eyes, as though he had turned his back upon it, and was going the contrary way; so that he begins to doubt, and disquiet himself, for fear he should be going wrong; though indeed he is now nearer to the place he would be at, when he cannot discern it, than when he rejoyced and went pleasantly on to see it plainly before him. Thus the Sun may be up, and not shine; nay, higher towards the Meridian, and not appear so bright as in the Morning; but whether it shines or not, it may influence; and so may the Moon or Stars, even in the darkest Night.

Evil Thoughts.

THough it is not so pleasant to be clouded in Mind, or pester'd with Evil Thoughts, that so darken Joy, and in Melancholick Persons may be so wire-drawn and spun out at length, as to take up abundance of their time unprofitably e­nough, and drink or dry up Men's Spirits mightily; though they are not always so consonant and agree­able to themselves as to be of one piece, drawing one another after them coherently, like links of the same Chain; but rather are like uneven string­ing a Bracelet on the same thread; or as a Crowd pressing through a narrow Gate, hindering and treading one upon another.

Thoughts sometimes swarm, spring like a Mine in some, though for the generality they are to be wound up, and made to go more steadily: And we are to watch narrowly the very Beatings, the first Motions, and most retired Thoughts, spring­ing from the deepest and closest recess of our own Heart, and to take heed that we become not vain in our Imaginations, lest God give us up to vile Affections, and to our Evil Heart, (like a nauseous Common-shore, bubbling and belching forth its own loathsome stench,) always fuming and reak­ing out its own filth and naughtiness: For the Mind of Man is so restless as not to be perhaps at any time perfectly idle, but working upon somewhat, though, like a Mill that is not supplyed and fed, it grind it self: And where there is not a Spiritual Watch set, to keep the Door of the Heart, as Holy David speaks of guarding the Lips; where there is not a strait rein, and a strict hand upon it to give check to any exorbitancy and lashing out; there this is the Natural product, Evil; if not on­ly Evil, Evil continually, Out of the Heart proceed Evil Thoughts, &c.

'Tis the Character given of the Wicked, that God is not in all his Thoughts: and so again of the Godly Man, that he Night and Day meditates on no­thing more; by which means Evil Thoughts (which are so apt to intrude upon us) are forestalled and prevented, the Mind is prepossessed, wholly taken up, is already full; and no Man can be intent upon two contrary things at the same time, Good and Evil, any more than darkness can still remain to fill that place, upon which the Sun is risen. How­ever, while musing, the Heart being stored with good matter, glowing and waxing hot within, [Page 133] Carnal Thoughts (if they do present themselves) being of so contrary a Nature, to what is now, by a little conversation with them, become so delight­ful, may grow unpleasant even to distaste, when the Man is first season'd with better things. Thus, says the Psalmist, I hate vain Thoughts, but thy Law do I love: where by the Antithesis, he may seem to make the love to vain Thoughts, incon­sistent with the love to God's Law.

Indeed, Thoughts, with allowance and appro­bation, are at the least a tendency to Acts; and though we have not Windows in our Breast to discover them so as that they may be seen of Men; yet they are not to be told him that made the Heart; for in the Psalmist's Logick, he that made the Eye, shall not he see? Though in tracing them, (which tread so light, as sometimes to leave no Footsteps behind,) they lying so confused, it may be hard taking a perfect view of them in order, and to speak distinctly, of what arise so promi­scuously, as Thoughts and Imaginations do, with­out observing any Laws of Transition; yet we may consider their inconstancy and slipperiness, running to and fro, from one end of the Earth to the other in a moment; from the highest Heaven, to the deepest recess of Darkness, with the next turn of the Heart; How they sometimes stand and look like Strangers one upon another, till they perish in the thinking, become Abortive! How they sometimes run as it were up and down in us, then wander like Straglers, so unwearied in their Motion, centering no where, roving, frequent in remove! And is it not strange to observe what impertinent, incoherent, as well as sudden Dis­cursions are made from good to bad? And 'tis well [Page 134] if we are not accompanyed, haunted, or pursued with some thoughts of foolishness, every where, in every performance; which do offer themselves even at the very Altar, there like Sulphur to be sent up with our Incense so mixt and besprinkled: But though so hardly to be shut out and utterly excluded; yet if like Abram, Gen. 15.11. we fray them away from our Sacrifice, till a more convenient Season, even for disagreeable Good Thoughts, and always resist Evil Ones, we do well; since none is so absolute a Monarch, (though so strong as by the ordinary Grace of God, given as of course, to beat down every Rebellious Thought when it ariseth to exalt it self,) none so Master of himself and his own Thoughts, as to say so effectually as to be sure to be obey'd, to any, Go, and come no more; so Negative is Man's Power; however he may say to one sometimes, Come, and he cometh. A King, that is strong e­nough to beat down an Enemy, may not yet with all his Forces be able to prevent his Enemies in ri­sing against him; they may rise, though to be knock'd on the Head: But we count that Enemy subdued, who is so vanquish'd as not to be able ever to make any considerable Resistance or Head against the Conqueror: Not but that a Man may bend his Mind to muse on what he pleases, and may keep pace with his Thoughts in the general; and then as a vertuous habit of doing Good, is not lost nor de­stroyed, but rather only interrupted, stopt for a w [...]ile, and hinder'd in its course of actions, by one single bad one; so neither is the Series or Train of Thinking, of Holy and Divine Meditation, by the bold intrusion of an improper, unseasonable, or impertinent Thought, provided it has not our [Page 135] Placet, our Vote, thus to be set up in our heart: But if vain and idle Imaginations have our Con­sent, if we delight in them, the holy Spirit of God will be grieved and chased away; that will have no such Inn-mate, nor dwell in a Cage of un­clean Birds; and Thoughts are minted and con­ceived there, where the Holy Ghost should have its Residence and Delight to dwell. When God calleth to Repentance, it is thus; Jer. 4.14. Wash thy heart from wickedness; how long shall thy vain thoughts lodge within thee? Lodge, and rest there. Indeed an adulterous Thought under the Gospel, cherished with desire, is committing Adultery. How is every Temptation almost fastened? Does it not first make gentle Offers to the Mind? Does it not seem fairly to propose, before it storms? And are not evil, deliberate evil Thoughts, enor­mities of high Rank and Quality? I am sure they are Failures of the noblest Part of Man, the Mind, that leading Part, which should guide and di­rect into all Truth, and not into Errour: Is not the Thought of Foolishness Sin? A Natural Con­science will rise against a Murderous Desire. He is a Fool that says in his heart, There is no God. A Language that God understands very well with­out the help of that Interpreter, the Tongue.

Neither does God only look to the Mind and Intention, but even Man's Laws have respect there­unto, as in the Cases of premeditated, malicious Murder, Man-slaughter, and Chance-medly; in all which, Man's Blood is shed, and yet not pu­nished alike in all.

The Thoughts of the wicked are an abomina­tion to the Lord, while they set up a Stage in their own Breast to act over to themselves in their [Page 136] Minds, sending their Thoughts as Messengers to forestall and antedate the Contentment looked af­ter at a distance; one sets some time apart, may be, every day, to worship that Idol, Self; doting, and falling in love with his own Wisdom or Wit, by gazing upon his own Excellencies or Atchiev­ments, delighted with the supposition of Applause, & the Echoes of Praise in their mind: Anothers heart perhaps runs after an evil Covetousness, and a third [...]eeds his Adulterous Eyes full; while others are carking, and casting about wherewithal they shall be cloathed; some capitulating with themselves what they shall eat, sacrificing themselves to their God, the Belly, by incessant providing for the Fle [...], to fulfil it in the Lusts thereof; others pos­sibly are lulling their Souls to rest, and to take their ease, by the consideration of having Goods enough laid up for many years, though properly bodily Goods; some perhaps muse vainly on their Plenty, as others on their Want: What shall I do? says the rich Man, when his Goods were en­creas [...]d; what could the poor Man's Penury cause him to say more? How some may proudly medi­tate on their own Greatness, (as others on their Worth,) as if come to it by their own Sagacity or Power, like that King, Dan. 4.30. Walking in the Palace of the Kingdom of Babylon; Is not this Great Babylon that I have built by the might of my power? Though God may sometimes scatter the proud even in the very imagination of their heart, putting down such mighty from their Seat. Do not some suffer Envy, that rottenness of the Bones, to grow up in them as an evil Disease, till it prey upon their Vitals, and eat as doth a Can­ker? Yet may not such foolish Imaginations be [Page 137] laid open, and exposed in a word? For Pride be­reaves the Soul of God, the chiefest, if not rather the only Good; Envy robs a Man of his Neigh­bour; Anger dispossesses him of himself; Cove­tousness deprives him of the good things of this Life, &c. To be stabb'd by our own Thoughts, to be betrayed by a venomous Off-spring, a poy­sonous Brood nourished and fostered in our own Bosom, cherished in our own Breast, is to be like that sort of Viper which is kill'd by the young ones in her own Belly, that are said to eat their way out.

Behold what manner of Men we ought to be in all manner of holy conversation; as a Man while he searcheth out his own Spirit, may be said to converse with himself. And how is it that our Dreams are no more there where our Conversatian ought to be, and our Affections set? As we are told concerning one of the Ancients, how he dream­ed of St. Paul's appearing to him. Have we not Heaven and Glory, the great Concernments of our Soul to think on, that Vanity should be so rumi­nated by us, and mix'd with the best Perfor­mances? Which would not be so common and fre­quent, perhaps, were we not so filled and taken up with such vain Thoughts at other times, out of our Religious Duties and Divine Worship; the Bow when unstrung, still bending that way the String held it more strictly.

But what if our Hearts were turn'd outward, and all our Thoughts to be read by Men, should we not appear odious Creatures? And shall we have no reverence for the knowledge of God? Acts 8.22. Pray, if perhaps the thoughts of thy heart may be forgiven thee; for they are to be made Con­science [Page 138] of: And if we cannot be free from vain Imaginations, are they then our Burden, or are they indeed our Delight? A good Man may be pestered with them; but then he at the same time hates them with a perfect hatred, while they tu­multuously, and in a violent, riotous manner rush into him: Do you therefore give them Entertain­ment, do you dwell upon them? or do they but occasionally salute you, snatch, and run for it? To prevent the Slipperiness and Darkness of Thoughts, let God's Word dwell in you richly, and desire him, to whom all hearts are open, all desires known, and from whom no Secrets are hid, to cleanse the thoughts of your heart by the in­spiration of his holy Spirit; call in the divine Aid unto you, praying him who sees we have no power of our selves to help our selves, to defend from all evil Thoughts that may assault and hurt the Soul.

And since Man's Mind, as some may think, is always working, no less sleeping than waking; and seeing if it be not fed with good Matter, it works upon what is evil and vain: With all thy gettings, get Ʋnderstanding and Knowledge, which will afford and yield Matter in the dark and silent night, when taken off from all Company, all worldly Employment and Distractions of Sense, when the Soul is left to it self, and to its own O­perations; then to draw out Knowledge, and to commune with our own heart, to have that in­struct us to search out our Spirit, is the way to good Discipline, and to bring our Mind into Frame.

But when Men are barren of holy Thoughts, they are apt to give way to Vanity, to become [Page 139] vain in their Imaginations. If thy study be in God's Law, and thou be knowing in the Scripture, when thou awakest (if bound upon thy Heart) it will cause thee to Parley with thy self divinely, before thou receivest outward Images of things from abroad, thus, When I awake (says he) I am present with thee. And a Good Man shall be satisfied from himself, Prov. 14.14. The fear of the Lord is such a Fountain of Life, and so strong confidence. Man's Mind is as a Store-house to lay up things in; and we had need have a good Treasure within; for out of the abundance of the Heart Words and Thoughts are fed, and that may be wound up to go to what we would have it almost, if we keep pace with it; if not, an upright Heart may have many starting holes; but an insincere one will be sure to turn soon out of the right way, and couch too in it, as though fearing to be sought and brought home.

It was the old Condemnation, The Wickedness of Man was great upon Earth: How? God saw every Imagination of the Thoughts of his Heart was only Evil continually; therefore, he said, I will destroy Man, whom he had made, and he so soon again destroyed the Work of his own Hands. And sure it was no light Provocation that kindled such wrath in him, as that nothing but a Deluge could quench it. However we may not be sufficiently sensible of such Provocations; yet because Men became vain in their Imaginations, and their Foolish Heart was darkened, Rom. 1.21. God gave them up to vile Affections; and he is the same God still, (yester­day, and to day, and for ever,) and hates what he hated in time past still as much and for ever; whether he so signally punish it here at all times [Page 140] alike, or not; none knowing Hatred, any more than Love, by all that is before him. The Godly Man's delight is in the Law of the Lord, and the Me­ditation of him is sweet: (Indeed to study any thing with an aversion to it, is not at all pleasant, if to­lerable; the Sabbath it self, though carrying Rest in the very Name, became a burden to such as cared not for it, When will the Sabbath be over?) Now to create such a delight, (as spiritual things are discerned spiritually,) there must of necessity be something, that is in some sort suitable and agreeing to a Man's Nature, which you know was once perfect; and therefore, if not continuing so still, the Law of the Lord which, Psal. 19. is per­fect, be not so much for his Palate; yet it might then be applyed to convert the Soul. And whereas we are Blind and Ignorant, the Testimony of the Lord, which maketh Wise the Simple, and the Commandment which enlightneth the Eyes, should be more comfortable and welcome to our thoughts, and the Statutes of the Lord more rejoice the Heart. If our righteousness be but as filthy rags, What greater refreshment to our Souls, than that which is clean? Ver. 9. of that Psalm: And what should we seek more diligently with our whole Heart, than the Judgments of the Lord, which are righteous altogether? Are we wretched and poor as the Lao­dicean Church? The Law, the Testimony, the Statutes, the Commandment, the Fear, and the Judgments of the Lord, are more to be desired by us than Gold, to enrich us; yea, than much fine Gold, there is their value; their worth is above Ru­bies; they are sweeter also (being choice intel­lectual Sweets) than the Honey-comb, there is their pleasantness; and this they have too above [Page 141] all other Sweets, that they never cloy, did Na­ture want no recruit; All the day long is my study in them, says Holy David; and yet not satis­fied, unless he also thought of them when he was waking.

God complains by his Prophet, saying, I have written unto them the things of my Law, and they were counted a strange thing; as unacquaintedness with any thing, may make it seem strange: But it is said of Origen, that he had the Scriptures by Heart: Indeed every Temper is not alike moulded, is not so consistent; some may be for Meditation less apt, for Recollection unfit, not Bookish at all, nor so well able to retain, or to bear with retirement, and the duties of it, but take heed the unfitness be not Moral more than Natural, more by contrary use than Temper; though 'tis true some are of a more flight and weak Spirit to retain; yet if thou hast power to command Words, as suppose to exhort another, What should hinder but thou mightest use the same Soliloquy or Meditation to thy self? And musing inarticulately may seem to be the most Divine Pleasure; for by serious and holy Thoughts, do we not most resemble the Pu­rity and Simplicity of God himself? more than by Speech, or outward Actions? In thinking on whom who would not willingly be lost in a sweet confusion of Thoughts, such as Love and Joy and such like softer Passions of the Mind may produce? A pleasure disdaining the servile Limits of Expression, not to be told but felt? But to help barrenness of Thoughts and Invention, behold an exact Map of the Heavenly Jerusalem, that City above, whose Builder and Maker is God; see a lively description of that Heavenly Country, drawn [Page 142] by a select Pencil, delineated by the Holy Ghost; yet rest not satisfied with the Notional part only; but let God's Word be a Light to thy Feet, (to walk by, not thy Head alone, to fill it with No­tions, but lift up thy Hands to the Commandment, thy Hands to act also;) of which St. Basil gives this account; namely, That it is a Physical Shop of Preservatives, against (poysonous) Heresies; a Platform of profitable Laws, against Rebellious Spirits; a Treasury of most costly Jewels, against beggarly Ele­ments; a Fountain springing up to Eternal Life.

Neither is it an Humane Truth only, but a Di­vine one given by inspiration; such a Truth as blind Nature could never have groped out, though it carries so much of its own Evidence with it; as the Sun is best seen by its own Light.

This will make wiser than the Aged, or than Enemies, whose Wit is pointed and sharpen'd with Malice, make Wise unto Salvation, directing what to do that we may have Eternal Life, and will ap­pear a perfect Law of Liberty, if we look into it throughly; if we, like the Virgin Mother, ponder it in our Heart; for it is not one single Glance of the Eye, that can give us a perfect view of things seen, when as though seeing we saw not.

This is a sure Word of Prophecy for us to take heed unto; this brings Life and Immortality to light, and is a perfect Rule of Faith, the very Ground work of all our Hopes, and the Exaltation of Charity, an Antidote against Sin, (It is written, says our Lord to Satan,) an Amulet, strength of Cordial against Sorrow; in God's Word will I re­rejoice, in the Lord's Word will I comfort me; of which Holy Scriptures, written for our comfort, [Page 143] to be deprived, is one of the greatest afflictions. And now if all this be the least thing in them, where there is so much Vertue, and so much Praise, think on these things; and count that thought too flit­ting, which lives not till it has attained some pro­fit. The Sun, though it enlighten the open Air; yet warms not so much as when it's contracted in a Glass. A Man may sometimes be longer tempering and working of his own Heart, before it be brought to due frame and fitness: But is it not strange that two Companions so nearly related, and united as in one, (Soul and Body,) should so long converse with each other, and yet be such Strangers to one another, perhaps every day more and more shy? Thus they say the Basilisk dies if it sees it self re­flected in a Glass: But how can a Man taste any thing so well as what he chews?

God would have for Sacrifice, of that kind which chewed the Cud; though no wonder, if melting in soft delight, steeping our Souls in charming pleasures, letting them run out to the very Bot­tom and Dregs, as at a Sluce of Voluptuousness, till the worst only remains as a dead Tilt at last, we use all shifts to avoid, and run from our selves, as if we were our greatest Enemies, as in this in­deed we are not our least.

Some may say not only that the Soul is always thinking, that it is its very Nature and Essence never to be unimploy'd, being thoughtful in the most sound and close sleep, when seemingly re­laxed and unbent, no less busie and active then, (though so roving and slippery as to leave no footsteps or impression, so as to recollect, treading so light, whose operations therefore become like the Writing on the surface of the Water, that pre­sently [Page 144] cometh together again;) but also that the Soul lives not where it exists, but where it loves.

Sure I am that the Meditation of our Heart may be such as to be acceptable in the sight of God; neither was the Soul given only to be as Salt to keep the Body from Putrefaction and Corruption, the Soul so vigorous, so active and able to imploy it self, so capacious, large enough to embrace the whole World in one Conception, to bring back occurrences of time past, so to live over many Years in a few Minutes. Sense indeed may stir it up, outward Objects may help its operations, while it reads in the Book of Nature, though who need to be less alone, than when he is alone? A Good Man out of the Good Treasure of his Heart, bring­eth forth that which is Good; nobly entertaining Time, sharpening the Sense of the Mind, exalting it, enlarging the Heart to the contemplating things vast and profound, enough to provoke and whet the best Capacity, without discouraging the mean­est: For who that has but the sense of a Man, can choose but be mightily affected with the thoughts of living for ever? With the ravishing content­ment of being transported (one day) out of the reach of Time and Chance, above the narrow Sphere of Mortality? Of being exempted from all Infirmity, loosed and set free from all the exorbi­tancy of boysterous, heady, and ruffling Passions, placed above Temptation, in the quiet Region, under which all murmuring Thunder does grumble a [...]d burst? And to think of being secured in all this, to see no end of Bliss and Glory, that shall last as long as God can give, or as he himself, God Blessed for ever, does enjoy; Is it not next to Rapture and Ecstasie? Who may not be pleased thus beyond [Page 145] the flavour or relish of any other entertainment whatever? Neither is Contemplation so light a thing, but that it may curb the Levity and Wan­tonness of the Mind, by bringing home to us the solemnity and accuracy of that Day, the unspeak­able Concerns and whole Affair of another Life.

Would we but learn of him, whom we call our Lord and Master, How easie were it to apply to our great purpose, to take occasion to spiritualize almost every contingency of Life, be it never so modifyed or circumstantiated? Was there any common occurrence or business, but he by an holy kind of Chymistry could gather something from it that was more sublime, of an higher Nature and Extract? Thus from Jacob's Well, he passeth to the Water of Life; from Eating, labour not for the Meat that perisheth; from being asked to me­diate in matters of Estate, take heed and beware of Covetousness; if we come to Building, Plowing, and Sowing, or those mean Offices of Women's sweeping the House, leavening Bread, or grinding at the Mill, Could he not readily adapt and make them all applicable to his great design? Neither is there any such high flight required to improve many little accidents of Humane Life, to the con­templating what orders and governs them, any thing almost serving an intent Mind to such an holy purpose; a Mind resolved not to be tainted with, or indeed smell offensively of those earthly things it is here below so conversant about, when it comes to be seated in Peace, to enter upon that Joy that shall [...]hortly be revealed, enough, if possi­ble, to oppress with wonder.

Nor is this a meer Fiction, a well-contrived Fable, nor Romantick, but rather the Words of Truth and Soberness; though there may be an abuse of the most Sacred Things: But why should that hinder improved Parts, smother and stifle them in such Notional Vertues, if some boldly run into Enthusiasm, others less confident into Horrour and Dread? If some vainly promise Life and Glory to themselves, rather than trust to the Covenant-promise of God for them; and others, who should rather suspect their own Suspicions, are by diving into themselves cramp'd with panick Fears and needless Jealousies? Though none are staked down to this or that thought, but have scope to expatiate, choice variety to please and delight; such as the opening of Heaven in a Glorious Scene of Light, to receive, &c.

You need not dwell upon Hell's enlarging of it self to devour; there is a Pile of Wonders to be admired; what Buildings are here in the Frame of Nature! There are wonderful administrations of Providence, so far above the fluttering pitch of what we call Wit, as to turn Reason giddy almost at the sight, as unable to comprehend them: How hardly do we guess at things aright, earthly things! Who then is sufficient to tell of heavenly? Are they not much better blazon'd and aggrandiz'd by our silent and speechless admiration, (the discourse of our Mind, in such towering flights,) admiration of things that the Angels desire to pry into? Thus while we are in the Body, we may be so present with Christ as by a Conversati [...] [...] Heaven; where the mighty Twelve fit upon Throne▪ and for ever have their abode in that dazzling lustre, which Flesh and Blood cannot inherit; dwell in that re­fined [Page 147] Light where the King of Glory has his resi­dence; and, as a King the Court, makes Heaven by his presence; who makes Angels and Archan­gels his Menial Servants, and part of his Retinue; who makes the Stars of Light, the gloriously stud­ded Canopy of Heaven, the sweeping of his Glo­rious Train: Are not Hours taken up in the thoughts of such things, the shortest of all Hours? Is not Time so gently worn out, the most profitable and Heavenly Work? And to be judged more easie than to be carking what we shall eat, what we shall drink, how we shall contrive to pass this day, so as to make it tolerably pleasant to our selves? Goodly Thoughts and fore-cast! We can set our selves to meditate how to retaliate a Wrong; we can seriously think of revenge, with present sweetness; nay, and are there not that can study to do an ill turn, unmerited? Men can shut their Eyes to devise mischief for others, or open them to search out Iniquity diligently, Psal. 64.6. Can cast about how to do an Earthly Good to themselves; if to build, they can first sit down and contrive, as well as count the cost: And will not some seek dili­gently for an opportunity to hurt their own Souls, watch for the twilight, as though desiring to go down to the Chambers of Death, unseen? But shall they do more to destroy themselves, than we to save our selves? Some better Minds can bend their Thoughts to the search of Natural Things, enquire after the Magnitude of Stars, their distance, the Motion of the Heavens: But yet these so strong, so vigorous, so clear, are still but dark Souls, if they pass bye in the mean while the God that made them; this is for an high-born Soul, to go learnedly to Hell, by Book; or like [Page 148] one gazing on the Stars, till he fall into the Ditch. When I consider the Heavens, the Work of thy Fingers, the Moon and the Stars which thou hast ordained, (no mention of the Sun, it seeming to be a Night Me­ditation,) Lord, what is Man that thou art mindful of him? says the Psalmist; (I might add, especially if so forgetful as not to be made to remember the great Creator in the least Creature, speaking so loudly and plainly to remind him of what he has lost, his right to Memory, that does not think of it,) thou madst him a little lower than the Angels, to Crown him with Glory and Worship: This from his behold­ing and considering the Heavens, the very nether­most. He still descends, Thou hast put all things in subjection under his Feet, all Sheep and Oxen, the Beasts of the Field, the Fowls of the Air, the Fishes of the Sea, whatsoever walketh through the paths of the Sea; upon which, O Lord, our Governour, how ex­cellent is thy Name in all the World! These Things which have not understanding of their own to do it, may thus as it were give praise by Man that has, or justly occasion its being given: And thus may the out-goings of the Morning and Evening be made the occasions of praise unto God. And the worst piece of Rubbish in the World's Furni­ture, if we may so call the meanest Creatures therein, may be our School-master (as the Apostle speaks) to bring us unto Christ. Meditation is so like Jacob's Ladder, by which we do scale the Hea­vens, or bring them down to us: Ask now the Beasts and they shall teach thee, and the Fowls of the Air shall declare unto thee; or, speak to the Earth and it shall teach thee, and the Fishes of the Sea shall declare unto thee, Who knoweth not in all these, that the Hand of the Lord hath wrought this? The Heavens declare [Page 149] the Glory of God, and the Firmament sheweth his handy Work. The invisible things of God are clearly seen by the things that are made, by the Day, yea, by the Night, by every spire of Grass, or the least Insect, wherein is Life and Motion, and the less the matter, the greater we count the Art; as to have a Watch in the Stone of a Ring, would be more admirable than in greater bulk.

Since therefore there is so much Practical Divi­nity in the Bosom of Nature, and since inanimate things may speak aloud in our thoughts, our Hearts [...]hould be like an Alembick to distil what is useful out of any thing it meets with; for there is an oc­casional (as well as set and more lastingly solemn) Meditation, where things but salute us in the view or transitory passing by.

And if we see all Perfections, all Things in God, [...]et us also see him in all things, who is excluded nothing that is good, and let us by reflex'd Acts of Meditation, parley with our selves, commune with our own Heart, search out our Spirit, try what manner of one we are of; let us suffer the Mind to return upon, and dive into it self; con­sider what we are, what we have been, what we are like to be hereafter; yet so as knowing this, [...]hat although Holy Thoughts are the repast, a Noble Entertainment, the Food and Feasting of [...]he Mind, the Mind may be so filled as to surfeit with too much, as well as the Body with excessive eating what is delightful to the taste, the Spirit may be clogg'd and over-charged, such is Humane Frailty: Wherefore take heed of intemperance, even in these things; for what Man under Heaven is capable of a continual Motion, or Thoughtful­ness, [Page 150] without weariness and complaint? 'Tis enough for the glorifyed Saints and Angels, in a set manner, to be ever steddily thinking on the Divine Attributes, and admiring the fair Beauty of his Temple, while they stedfastly behold the bright Face of God, seeing him as he is.

But such is Mortal Nature: The Sun, that is so pleasant to the Eye, while it rejoyces to behold its light, will not long be gazed upon without pain and grief.

Now, if our Nature be such as to faint and grow languid, even in the best of Holy Meditation, though never so sweet: How racking must the pain of that Mind be, which is tortured in it self with any thoughts of Evil; such as Envy, like Fire in a Man's Bones, to consume him; Anger, that shorter Madness; Malice, Anger boyled up to a consisten­cy; or like Liquors kept too long till they grow sowre; Revenge, that Malice concocted; distrust, that works by too much doubtful care and thought­fulness, anxious traverses and debates of the Mind? And [...]erefore, Matth. 6.25. take no Thought; give your self ease, let not outward things feed upon your Mind, who with great endeavour do nothing: For which of you, by taking Thought, can add one Cu­bit to his Stature? God, who sees not as Man sees, understands these and the like Thoughts, afar off.

We judge best of the Nature of the Water at the Fountain Head, by the first Ebullition, or bubbling up, better than by the current at a di­stance; since the Chanel, through which it passes, may [...]cture the Stream.

If [...] of your Heart proceed Evil Thoughts, take [...] they be not lodged there, with privi­lege [Page 151] to be impressed upon your Mind; and re­printed in new, though uncorrect, Editions, with enlargement, and to spawn and bring forth accursed numerous Offspring; for clear Water in a Glass will remain so still, though shaken together, if there be no filth at the bottom, none can rise, though it be disturbed.

And to have a naughty Heart, a corrupt Mind, a reprobate Sense: Is it not worse than to do that which is naught sometimes? A Good Man may be stung of a Serpent; but that is not so odious as to have a Viperous Nature of his own. Do we speak it in Pity, or does it at all move our Compassion towards it, to say of a Toad it is its Nature to be poysonous? Is this an Argument to save alive, or rather to kill and destroy an Adder, let it alone, for it is its Nature to bite or sting? Not but that a spice of Melancholy may cause a swarming of Thoughts, choaking and stifling through their number, and even confounding by their disorder; and a weaker Spirit, a more feeble Mind, may be the fitter for Satan to work upon by Diabolical In­jections, or to buffet with such Messengers sent of him, whether there be any such rancour or gall, and root of bitterness within, to spring and grow up from, or not. And the weak, though sound Christian, must in this case bear with himself, as he would do in other bodily Distempers: If ones Memory fails him, does any think that a Sin or Fault at all in him? If our Thoughts, our fruitful Mind, bud and blossom like a Tree in whole clusters, (though the less Hope of all being brought to ripe Fruit in its Perfection,) Does not Holy David speak of the multitude of Thoughts that he had within him? In which, the Comforts of God [Page 152] yet refreshed his Soul. Indeed, while we think of many things together as it were, do we think of any thing to purpose? Like a Man going many ways, who in effect stands still. In a tumultuous Variety and Throng, each one becometh a Bar to the other, and so all of them together are an hin­drance; like dying Men leaping into a Boat, help­ing to drown one another.

Many Holy Men may have been in an Agony of Mind, as it were divided in themselves; drawn this way, then called another; almost perswaded to think this thing, then induced to believe that; carried and hurried away in the multi­tude, sometimes born up of them, anon beat down, miserably hatter'd and wearied in the press; and if these things do not run constantly and unin­terruptedly as a Stream through their whole Life; yet then streaking along in it.

And the Lord knoweth the Thoughts of Man, that they are Vanity; in the loud crys of which, the Soul is ready to be put to silence, did not God's Mercy (speaking louder) uphold it, enlightning the dark and uncomfortable disconsolate Mind, (preying upon the Body,) so ignorant in the sight of God; purifying the Affections by the Inspira­tion of his Holy Spirit, confirming and strengthen­ing the Will, when the Feet are almost gone; and the Heart through its own Infirmity, says I am cast out of the sight of God's Eyes, so slippery and inconstant, though in the general the Man be a Man after God's own Heart; so roving and strag­gling the Mind, the looser part of it, running round in Men, as though centred no where; or if fixed on God, yet fetching such circumferences about, as a Wheel may, that yet is so far fix'd, as [Page 153] that it cannot start so, but that the most remote turn is within such bounds, as it cannot pass, be the rotation never so rapid, violent, and quick as a Whirlwind. The greatest excursions of a Good Man's Heart and Thoughts are within call, soon to be fetch'd home again; though the next remove may be wavering one way, and the suc­ceeding one quite another: A Needle that is touch'd with a Load-stone, which is naturally apt to make it point to the North, may upon any disordering of its quiet resting that way, first turn to the Right Hand, then vibrate again as far to the Left; as though one while you should think it had lost, or forgot its Nature, it shall look to­wards the East, and fling again, as by a rebound, quite due West; (though how wide the one from the other!) I say, though a Needle so touch'd▪ may upon some disorder happening to it, so run riot, move so extravagantly, lightly, and wan­tonly; yet even amidst such preternatural Mo­tions, it stands as well affected to the North as ever it did, remains as true and constant to it, were it but again settled, as before, when it rested quietly and wholly in it, 'tis not through any fickleness in its Nature that it is carried to another Point of the Heavens; 'tis contrary to its own Pro­pensity or Natural Inclination, as you may see by its getting into due place and order again, as fast as may be, never resting any where till it can ob­tain it.

Thus Thoughts that used orderly to be wound up to go tuneably to this or that, may be so broken and shatter'd, so ruffled, as to become like a dis­order'd Clock, that yet (if I may so say) knows how to go true and regularly again upon a little setting right.

The Wisest Men, when hurried and amazed, do such things as they can afterward correct them­selves in the doing of: A Man in a fright, may leap into the Sea to escape drowning, when he sees the Ship in great danger of sinking. Men there­fore should always have fast hold on themselves, and not be afraid of sudden fear, so as to cast off all trust in God, at a time when they stand most in need of such confidence for their support; without which they are so little, as though ready to faint in their distress, in their day of adversity.

Wherefore keep the Mind somewhat chained, not suffering it to run loose; if you would bring Thoughts into subjection, restrain it even in such as with a kind of disorderly pleasure bring a sort of false Joy, or vain and empty Delight at the pre­sent, but a Sting after them in the Tail, or latter end, that will not easily be pluck'd out again, when Melancholy has got the upper hand, and rides triumphantly over Reason subdued and brought into Bondage.

Thoughts will also ingender and beget one ano­ther, (so may you have seen a Circle on the Face of the Waters, spread, encrease, and multiply, like one Wave breaking on the Neck of another,) and come up like the Fishes of the Sea sometimes in whole Shoals, put forth as the Earth the tender Grass and green Herb, struggling and striving for priority; though the Mind be sick in breeding of them, in their conception very uneasie; though such a pain and trouble to it for them to be brought forth; though so impregnated it goes heavily all the day long, and sorely Travels in the Birth, roaring for the very disquietness of the Heart within.

Thoughts rise promiscuously in great Numbers, like sparks out of a burning, which finding no fewel to maintain and keep them alive, by foment­ing and cherishing, but fly up and are presently gone out, vanish; thus a thought perisheth in the thinking.

Sometimes Thoughts are a-flote, or suggested and darted into the Soul by the Malice of Satan, causing the Spirits to droop, and the Mind to go stooping, many things incoherently crowding, thronging, and pressing in impertinently, violent­ly rushing like a mighty Wind, without any great notice or attention of the Heart, Things no more consistent than loose Sand on an heap, and as soon blown away; though some may be apt to be fright­ed with such, especially if the transient glances touch or run upon any things sinful to be done; yet without a serious attention to them, without a delightful, lasting, or wilful musing, so as to make the Fire burn, the Heart hot within; it is like a flash of Lightening, a darting of Satan into the Soul, come and gone as at once.

When we behold a long prospect of things for many Miles together, it is but superficial seeing, leaving few or no perfect thoughts of any parti­cular thing behind, not unlike unto which is an huddle and mix'd medley of thoughts: Can a fiery Dart, if it does not kindle, hurt us? Can every snatch at the Soul rob us of it? Every rough touch and hard handling, sully and defile it with bloches, or so much as the spot of Sons? The rankest Poy­son does no harm, if wiped away and not suffered to lie corroding; but when they are invited to take up their residence, when entertained and made welcome, when pleasingly dwelt upon till they be­come [Page 156] operative; then the foolish Heart being darken'd with such black Fumes, it chases away the Spirit of God, who dwelleth in Light, and in whom is no Darkness at all; the Invitation to whom for to come and abide with any, is to have the Heart swept and garnish'd; and where that comes, Satan may have but small joy to be seen under the same Roof.

Nay farthermore, sudden and rude tumultuous Thoughts, may not only be none of ours; but if we keep the Will and Affections under a prudent Confinement from them, they are set on our score, so many evil Suggestions, so many fiery Darts of Satan quench'd; they are set upon our Head as so many Garlands and Crowns of Glory, for so ma­ny Conquests and Triumphs; reckon'd to us, so many Temptations of the evil one, overcome, re­sisted, repelled, and beaten back, weakening his Power of Darkness; so many Overtures made by him, rejected; so many Stratagems, rendered in­effectual; so many of his pretended kind offers re­fused; so many Assaults of his, without Batte­ry; so many Temptations, baffled, with shame enough on his part; or if not so perfectly van­quish'd, as to rise up no more; yet then write, saith the Spirit, (for these things are all noted in his Book) so many Terrors patiently suffered, though with a troubled Mind, from Youth upward; and blessed is the Man that endureth Temptation; even thus blessed in the very deed, as a rejoycing or glo­rying in t [...]ibulation amounts to; as there is a long-suffering with joyfulness; and so profound is the Peace of God, as to pass Man's understanding; great and ineffable was the Peace that our Lord left with his drooping Disciples, who (as the [Page 157] World could not take it away) gave not as the World giveth, in formality of Salutation with it, accompanied perhaps with a fruitless desire, or wish of the same; but he left it as a real Legacy; My Peace I give unto you, says he who was the Prince of it; let not your heart be troubled, neither let it be afraid, lo I am with you to the end of the world; which Words may seem to referr, or be applica­ble, to all true Believers, those Disciples being long since fallen asleep; and if so, if the Promise (which is more than a Purpose only, as a thing declared to cherish Hope) be to us and to our Children: there is an All-sufficiency in God, Allowances suiting with all Cases, that his Testimonies may rejoyce the Heart, and that they who love his Law, who are truly sincere, might have nothing inordinately to offend them, that their Hearts should be over­much troubled at, God's Mercies being sure Mer­cies, and seasonable as Rain in Drought; neither will he perhaps suffer us to want any one desired, and asked rightly, without a better in lieu there­of; or if we get Heaven in the issue, what do we lose? Which if we obtain at the last, no such mat­ter if our passage to it be dark, indeed how can we enter into Life, but through the Portal of Death? And if we live in Deaths oft, so do all Men even in the midst of Life: Wherefore if in heavi­ness at any time, think upon God, and gird up the Loins of your Minds, lest you be weary, and faint in them: In heaviness! For what? Not as troubled about the difficulty of the Duty in it self, but at the unsuitableness of our own corrupted Hearts, from whence the difficulty arises, and not from what is perfect and absolute Freedom; while we groan earnestly in Spirit under our own Bur­den, [Page 158] and Lump of Flesh, not any Burden of the Lord, who dealeth with us as with Rational Crea­tures; if the Ass carry its Burden, and the Ox draw, we do not much matter their willingness or unwillingness, if they do not betray it to us some way or other, as in sluggishness or untowardness; but God obliges us to serve and obey him, not as of necessity, grudgingly; but willingly, as con­strained only of Love and Gratitude or jointly so, even while we look at the recompense of Re­ward, set before us, that we might run with pa­tience to it; we are obliged to believe his Law to be perfect, the Commandment to be holy, and just, and good; and these Thoughts of our hearts should influence our actions.

God expects that we should be renewed in our minds, so as to have some suitableness to our Work, or at least follow hard after this; though he may also accept of Men's Wills, many times, looking rather at what they fain would do, and earnestly endeavour after, than the things done in an imperfect manner, the things but so attained to; which yet may cause many to suspect them­selves for; who, if they were assured of God's gracious acceptance, fully Perswaded he smiled on their imperfect Work, would say it is enough; his Love makes happy, the alone fear of whose dis­pleasure before made so miserable, as to be doubt­fully divided in a mixture of thoughts, bewildering the Soul, as in a Mist, and they that walk in gloo­miness, in the night, must not expect the more bright, and clear, and comfortable Light of the Sun, but be contented with such smaller, faint and glimmering Lights the Night affords; as sometimes a very Cloud has a sort of Lightsom­ness or brightness in it.

Should God vouchsafe a Messenger from Heaven to many, even distracted with Thoughts minted in their own Heart, or flung in by the Enemy of Souls, that as Tares they might grow up to choak the good Corn; it might very likely be with those Words of the Prophet Jeremiah, Chap. 29. v. 11. I know the Thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. And even very dark and dismal Clouds themselves do refresh the weary Earth when they dissolve, dropping: And if we sow in tears, what is so watered, may yield the greater En­crease.

Thoughts, when so wire-drawn as effectually to cause Sin, are to be feared, when Lust so con­ceiveth, as to bring that forth; but if the Birth of our Thoughts be abortive, or stifled before they can come to it, this is a Rape committed upon the Mind; though, if we take not heed to watch nar­rowly our own Hearts, there may be some Sins a man's very corrupted Nature is prone unto, did Satan stand by and say nothing, one part of man being revolted from, and warring against the o­ther; the Flesh lusting against the Spirit.

There are also mix'd Temptations, partly of our selves, partly the instigation of the evil one, as some may be almost said to be wholly of him; not but that on the other hand, some may tempt the Devil, lighting a Candle to him (as we say) when overgrown Monsters even among Sin­ners, horrid Blafphemers, that stink in the No­strils of men of corrupt Minds, coming up so rank, waxed to such a full stature, grown up to such an height, and (as I may abusively say) perfection in wickedness, as to Sin of Maliciousness, which is [Page 160] to be for a Lamentation, when the whole Hear: and Thoughts are so engrossed, together with the Will and Affections, the Fancy utterly polluted, acting as on a Stage, the Pleasures of Sin, rolling and wallowing therein; not but that in good men such Thoughts may arise, as that, if suffered to kindle and blaze out, would be as strange Fire to offer before God, and such Sulphur sometimes is apt to mix with our Incense; which, disallow'd, dash'd, and abhorr'd, may rather serve for matter of Humiliation, than other Trouble; Vanity sticking so fast and close to the Heart of a Man, like Ivy in a Wall, very hardly, if at all, to be utterly destroy­ed, till the Wall be digg'd down; and after we are renewed by the Spirit, the Flesh is weak enough still, and the Malice of Satan my be much stronger for this; and we know how that very good, nay, the best of Ground, naturally chuses rather to bring forth Weeds, than Flowers, or Good Grain, of it self; and the better the Soil, the ranker the Weed too.

Our Hearts put forth evil Thoughts naturally, till cultivated and dress'd; nay, and in a Garden carefully ordered, to prevent it, Weeds will spring; but then we do not so much blame the Ground, as those who let them grow to an head, not plucking and rooting of them out of their dwelling.

We are to take care that we are not brought into captivity and bondage of perverse Reasonings in our Mind, and to try to bring every Thought into subjection to the Will of Christ, to purifie our Heart, to serve God in Spirit; and if our thoughts do sometime straggle and rove, occasional Sa­lutes are no certain signs of Love and Good-will; but if Satan thus desire to sift you, it may be a sign [Page 161] you are good Wheat, some of the best of Grain; and if Thoughts, like an evil Genius, haunt you, let them put you upon Caution and Watchfulness, winding up the Plummet, lifting up the Heart, rather than unprofitable hanging down the head like a Bull-rush, vain Musing, or Thoughts of Foolish­ness, upon frequent and ardent recourse to God in Prayer, as with an One thing have I desired of thee, deny me not before I die; when so oppressed, do thou, Lord, undertake for me; and fear not such [Conceits,] rather than [Debates,] lest they cause such a ti­morousness in thy Nature at last, as to make thee by insensible degrees to grow shy of God and his holy Ordinances, so degenerating into the Nature of the wicked one, part of whose Torment it is to think of him, which he does with fear and trem­bling; think thou comfortably on the Promises, the enlivening Book of Peace, that shall judge you according to the Rules of Mercy; and if you look upon Man's Misery, look also into the Redemption from it; as they say, there is no poison grows any where in Nature, but there is an Antidote grows near it to expel it; think of the All-heal of Grace; believe that this is verified in that to be sure, in all that duly seek to be cured of their spiritual Diseases; and thus replenish the Mind when gall'd and fretted, by pouring this Oyl of Gladness into your wounds of Conscience; and let not the Mind muse upon Vanity and Vexation of Spirit; let it not run loose; but be thus prevented and prepossess'd with bet­ter seasoning, improving and heightening your As­sent, that it may have an answerable force and effi­cacy upon the Soul; Meditation's work being to enforce and apply, or to digest, when study, ei­ther [Page 162] our own, or another's, has searched out the Truth, to better the Heart, not only fill the Head with Notions, but while we think on God, we should do it so as to love and adore, as well as ad­mire him.

When we think of Sin, it ought to be with ab­horrence, so as to shun and avoid it the more care­fully; when of Heaven, it should be a Spur to our Thoughts, more earnestly to pursue it, serving to quicken us in the heavenly Life; as well-wrought Thoughts do settle, help to fashion and form our Wills to be conformable to the Will of Christ, not resting only in bare Assent to the Truth, but ending in firm and steady resolution: Wherefore play the Artist in thinking, drawing the Notion into the Will and Affections, and then the Heart will be set open to receive what is good, and not be satisfied without moderate repletions, it will so hunger and thirst after Righteousness.

Wicked Men may sometimes have good thoughts; but not cherishing them, they bear no fruit of Grace, as though they had received it in vain, to no effect, bringing no fruit to perfection, and they are imputed to them no farther than that they were so near to Heaven, or may be aggravating their Sin in resisting and quenching so good a Spi­rit, moving in them, to have done them good. And then on the contrary, why should any think that evil Suggestions of the Devil, and black, foul Spirits of the Night, if not allowed and foment­ed, should be any more effectual to the destroying their Souls, than transitory good Thoughts in wicked Men, neglecting or despising them, are to the saving theirs?

Need of Patience.

THough many bearing forth good Seed, who sow in Tears, have need of Patience, as the Husbandman has, who knows yet very well what Seed he has sown, and what it must come up; though we sow to the Spirit, (if Light be sown) it must have time to spring up, ere we can expect to reap Life everlasting; though we shall in due time reap, if we faint not; which should sweeten the Commandment in any harshness to cor­rupted Flesh and Blood, with abundance of spiri­tual Joy, even under Pain and Uneasiness, which proceeds not from the Nature of the Command, but our Unfitness; to help conquer which, we have the great privilege of Prayer, and the inte­rest thereof, the unburdening our selves when heavy laden, upon him who has born our grief, and carried our sorrow: Wherefore in your patience possess ye your Souls; for what possession can yield such a pleasurable relish in the enjoyment, can af­ford any so high a degree of satisfaction, if it be not held and possess'd in quiet?

Now the Soul of a Man is a great Treasure, a wonderful Inheritance, a mighty Possession indeed; such, as that what is any profited by the gaining the whole World, with the loss of this? A Man will give all that he hath for his Life; and yet if [Page 164] the Soul be disquieted within, what do all things from without advantage him? Is it not better for it to cease to be, than to be tortured? For the Soul to yield up it self to go a Progress into the Land of Darkness, if any such to be found, as where all things are forgotten, than to be ever­more upon the Rack, always fretting at ungodli­ness? As all Sin is apt to infect or vex.

Wherefore ye have need of that, without which, Men are so soon moved to do Evil, so easily pro­voked to leave off to do Good, before they come to inherit the Promise.

Now Patience is a curbing of the Mind's exor­bitancy, and upon this account may seem to be a denial exercised towards a Man's self, check'd as by an Holy Violence offered; yet is the Soul's Free­dom and setting at large from the troublesome­ness of what would bear sway, and rule turbulent­ly in it, bringing it into Bondage; for you are the Servant of what you obey, whether it be An­ger, or Impatience, &c. The tranquillity or Equa­nimity of the Mind or Soul calmly possessed, is under the Gospel of Peace to exceed that Philoso­phical sustaining of a Man's self; forasmuch as an­cient Heathen Philosophy might teach Men strong­ly to oppose themselves to adverse Fortune, and quit them [...]elves like Men, as looking to the inevi­tableness of the thing come upon them, without so much may be as glancing at the justness of the disposing Providence, the equity of the Judge of all the Earth, in every of his proceedings with any Person considered as a Sinner, and so as his Debtor, owing this and whatever comes from him in a vin­dictive Judicial manner; neither might that bare Philosophy so much consider, and have respect unto [Page 165] the tendency of a Patient enduring Afflictions, to advance Men's Eternal Good, that might not have an Eye to this, or so dark as to see but a glimmer­ing light, so weak is the Natural sight of a Man, to discern Spiritual things: Shall not we then (who yet scarce dare enter the Lists with them of the better and more refined Heathens) think it in­tolerable impudence, by impatience and repinings at any thing, to set our selves against God's Justice in the dispensation; yea, his Mercy de­signing upon us in all his Fatherly Corrections? Is it not Ingratitude, as well as Foolishness and Sin, to spoil the gracious intent towards us, by mur­murings and answering again? By Patience, ne­vertheless, I mean not a stupifying the Senses and Spirit of a Man, I do not understand that to be faithful enduring, that is endured without all sense of grief: But when it is such as to be upheld and propt by the Divine Consolation, or Christian force, opposing the Natural sense of uneasiness, pain, or grief; so that a Stoical Apathy, or utter rejection of Sense, as though by casting off Hu­mane Nature to put on an Iron disposition altoge­ther insensi [...]le, may also be a Vice, if not rather an impossible thing for any Man to do, notwith­standing the vain-glorious pretendings to it: Numb. 12.14. If her Father had spit in her Face, should she not be ashamed seven days? 'Tis true, some, not of so soft an Heart, may with a little strife and regret stop Tears from flowing in the Natural Channel and Current thereof, or make their Coun­tenance and Looks give the lie to their Heart; (Joy and Sorrow being both to be cover'd over de­ceiveably;) but can Men receive and imbrace a perfect stupidity purely void of Sense, any other­wise [Page 166] than in Notion and bare Apprehension only, if so? Is not this a Chimera, a Fiction, or but a Stock and Image of Patience, rather than that lively? We are not forbid all Sorrow; nay, Blessed are they that duly mourn. Ye shall weep and lament, says our Lord to his Disciples, and he himself wept more than once, and very sorrowful was his Soul, if not even unto Death, so mightily sensible of his pain and sufferings, as that who knows not how he made Prayers, if not also strong Cryings unto God, that if it was possible that bitter Cup might pass from him, so strong was his Agony? A Man may then be very patient under any Sufferings, and yet make mention of them. Our Lord told of his Soul's being so exceeding sorrowful: I was dumb and opened not my Mouth, because it was thy doing, is not to be understood as if every Word making a Declaration of our Sorrow, was an Act of Impa­tience under it, and a froward resisting the mighty Hand of God upon us, instead of humbling our selves under it.

'Tis well if Men in extremity forbear to shew themselves Patterns of unquietness, and turbulency of Spirit, and become humble and submissive; 'tis good that they refrain their Tongue from Evil, and that in all this they sin not with their Mouth, do not charge God foolishly, nor speak unadvised­ly with their Lips, breaking silence through the Watch set to keep the Door thereof; for the Tongue is an unruly Member, discovering much Frailty and Infirmity, Passion and Discontent, Complaint and Curse proceeding from a sowre Spirit, violently throwing Men out of their pos­session of themselves, notwithstanding their so good a Title to it: Wherefore if any offend not in [Page 167] Word, the same is a perfect Man. They say the Lyon lashes himself into rage with his own stern stirring up Anger in himself: So may Men spit upon the Coal, or blow it till it glows. And as they say Anger is but a short Madness, Was not that Emperour impatient almost to the verifying this, when he caused the Sea to be shackled, and beaten with many stripes, as though to bring it into better subjection, than any more in its raging to throw down his Bridge? As if the Waves were not as Proud, as Impatient, and Impetuous, as he could be.

We know that God is the God of Patience, and exercises more every day, than we are in a capacity of doing in our whole Lives: Wherefore think it a God-like, Noble way of overcoming all things. The Arabians had a Proverb, he that overcometh Evil with Evil, does not overcome, but is himself conquered.

Patience is a Crown set with Wrongs and Inju­ries, Calumnies, and Reproaches, as with the richest Diamonds, the most precious Stones; the same is the Key of Joy, but making haste, a Key opening a Door to Repentance of the same at leisure.

Is not Patience therefore fitly called by that An­cient, the Soul's Armour? As though it was as dangerous going to Fight without that, as to engage in a Spiritual Conflict without being girt about with the other.

My Son if thou come to serve the Lord, prepare thy Soul for Temptation; first set thine Heart right, then constantly endure. Gold is tryed in the Fire, and acceptable Men in the Furnace of Ad­versity: Whatsoever is brought upon thee bear [Page 168] cheerfully, and be patient when thou art changed to a low estate. For is there any one Command that can be fulfilled aright, in the want of Pati­ence? Which is the maker up of Men's Losses, the Restorer of Peace, the Healer of Grief, relieving as well as becoming several Degrees and Ages, if not also adorning the very Humours of Men, and like Aromatick Perfumes, smells most sweet in the Fire; when a virulent Spirit is like a Stone cast therein, spitting in the face of him that cast it, in­stead of being melted down.

The redoubling Pains, and violent Humors in an inflamed Body, and fired Blood, cannot some­times warm and fire the Spirit of a Man; consider those of old, in the force of Fire's wastful power, in extremity of Poverty like an armed Man set­ting upon them, and besieging them on every side; Perplexities of Banishment, torments racking Men to invent them; consider one for all, him that en­dured such contradiction of Sinners against him­self, (and are there not still in a sort after-Suffer­ings in Heaven, Saul, Saul, why persecutest thou me?) that we faint not in our Minds, but may run with Patience the Race that is set before us, looking unto Jesus, the Author and Finisher of our Faith, who, for the Joy that was set before him, endured the Cross, despising the shame, and is now set down at the right hand of God.

And as towards others, so also are we to perform the Duty of patient enduring and bearing with our selves, when we cannot, through bodily Infirmity, do the things that we would.

And is not the very beholding the Indecency of an impatient Soul, a means of Cure or Prevention, through the odiousness of the Sight?

Neither is Heaven the Reward of such only as do well; but of those that do well and suffer for it, it redoubles Light and Glory; wherefore let Pati­ence have her perfect Work, that ye may be entire, lacking nothing.

If, as some have thought, there are two Evils of Life annexed to every Good; what can make humane Life tolerably easie, so as with comfort to be born with such an heavy pressure, but a light­ning of the Burden by bearing it to the best advan­tage? Not like an Heifer unaccustomed to the Yoke, chafing, and fretting, and galling it self, which then is forced to submit to it, when so much Strength is in vain spent, and unprofitably wasted, that should have helped to sustain and bear it; but as those rather that are skilful in bearing Burdens, that may know how so to humour a great Bulk in the weightiness thereof, as to be less cum­ber'd by it, and all because so wisely managed, as though to the sitting lighter than in it self consi­der'd; we should, like such begirding their Bo­dies, gird up the Loins of our Mind; for a Man may, keeping his Breath or Spirit in, support himself possibly under that weight; which, letting his Breath go, he would immediately sink, and lie down under the Burden of.

Not the greatness of Evils, but the littleness of our own Mind and Heart, may be the chief Cause of the quicker sense of the uneasiness; else, how could any man bear greater Troubles than another with less difficulty, but being more coura­geous under them? Wherefore be strong or cou­rageous; if not, only be strong, and very courageous, was the Counsel or Command of God to Joshua; as you may read, if not also repeatedly, in his first [Page 170] Chapter; though Joshua might be valiantly encli­ned, or of himself no Coward; for if he had been so defective, may be he had never been employed in such an Affair, as to succeed Moses in Government, and to lead the Children of Israel over Jordan in­to an Enemy's Land.

Is it not pleasing to Heaven, when, if need be, men being troubled (for God does not willingly afflict or grieve the Children of Men,) they strug­gle so with Adversity, as to quit themselves as manfully, as manfully attack'd; though God may delight rather in the prosperity of his Ser­vant?

It is a Pleasure unto most Men, Gladiators espe­cially, to see a little strength upheld by a great deal of Courage and Art, to the well quitting of it self; and the fairer it is done, the more delightful to the Beholder, and Praise to the Undertaker and Per­former.

Wherefore knowing that the Trial of Faith work­eth Patience, and Patience Experience, and Experi­ence Hope, and that Hope maketh not (nor will it suffer to be made) ashamed; having peace with God, rejoyce in hope of the Glory of God; and not only so, but glory in Tribulations also; we must through much Tribulation enter into the Kingdom of God: So that a timorous Nature might begin to fear its Fi­liation and Son-ship, should it meet with no Tribu­lation, since it is said, we must enter into the Kingdom of God through much. It might justly cause Fear, and make a Man to doubt that he was not in the right way that leadeth unto Life; like as a Traveller might justly suspect he was out of his Road, if he met with none of those Way­marks he was told of meeting with in it. Are not [Page 171] Men to count it all joy when they shall fall into divers Temptations; though lest the Evil thereof over­come us, we are to pray against them? What Captain would set the worst, and most feeble, cow­ardly, and unarmed Men to the hottest piece of Service, since it is not for his Glory to have his Souldiers vanquished in Fight?

'Tis a Sign God looks upon them as his Cham­pions, whom he singles out to fight for him; and 'tis a sign he has taken unto him the whole Armour of God; or if not, would it not even constrain him now so to do, if but in his own defence, being so forced, as it were, on to spiritual Conflicts? May it not seem to follow, that they who are most strongly tempted, are strongest also, at least very strong in the Faith? Else, if vehemently assaulted, and not proportionably enabled to bear it, where was their way open'd for them to escape? And we know that God is faithful, and suffers none to be tempted above their strength. Wherefore do not lose the Good of so many Evils; let them not be thrown away, and lost upon you.

The most rank Poyson may be so prepared and made up, as to become medicinal, yea, a most so­vereign Remedy; even Crosses and Afflictions have their proper use, (though bitter Cups) as bitter Potions may be wholesome when skilfully prepar'd and applied especially, as every dram of the Cross is rightly and duly weigh'd out unto the Sons of Adam; and so merciful is our Heavenly Father in the medicinal part, his Dispensatory, as that, when his Wrath and Vengeance lay so heavy upon him, who stood in the place of Sinners, the bitter Cup was thus sweetned, as being drunk an Health to all the World; thus seeing of the travail of his [Page 172] Soul, he was satisfied that however he should justi­fie many.

How long Study did Heathen Men undergo, how great Pains were they at to arrive at the Art of en­during with Patience? Have not we in greater Helps, more divine Rules, and more strong Com­fort in the God of all Patience and Consolation, a nearer way to be so perfect? What do Men lay in, and lay up for, all their Life long, but against a time of need, when-e'er it shall come? And the patiently afflicted is actually exercised in that Du­ty which the most Learned Men, and most strong Christians are labouring after, as excellent. And what says Ecclesiasticus, that most admirably Mo­ral, if not more than half Divine Book, Chap. 2? Wo to fearful hearts, and faint hands; such believe not, and therefore shall not be defended, says he. Wo unto you that have lost Patience; and what will ye do when the Lord shall visit you? We are not utterly to faint, though we do not see any pro­bable humane Means of being brought out of trou­ble, when affliction is laid upon our Loins, when we are smitten into the place of Dragons, and in the deep, when we cannot so much as hope, but against Hope, much less believe to see such Good­ness of God shewed us in the Land of the Living, as we may possibly earnestly desire and wish, while we cannot so much as hope for it; and if holy Da­vid thought he should have fainted without some hope even of this Life; the Saints of old, which we yet come so short of, were not such Patterns to us, as that we should not so much as try or de­sire to exceed them, they being Men of like Passi­ons with us; and Jonah, though a true Prophet of God, might be so pettishly angry, as many men [Page 173] would scorn to be, who never yet so much as pre­tended to any thing of a Prophetick Spirit.

Patience forbids Men to offer their Affronts, being not taken as such; or if so, quietly put up. Indeed, would it not be too like those inert Ani­mals among themselves, if the Ass kick us, should we kick him again? However some may look upon the peaceable taking a smite on the one Cheek, to be giving a Man's self a great Box on the other Ear; as if stripes without Wounds, were not better than Wounds without cause; for what is done exceeding the Merits of the Cause, may it not be said so far to be done without it? Not that I would be bribed to become Advocate, and plead the Cause of Cowardice; but stir Men up to that greater Magnanimity of Mind, to combate them­selves, and come off more than Conquerors, even such as are able to take and rule over a City; sustain, and abstain, were thought to be the Com­pendium or Abridgment of Man's Duty.

But the ill-natured World (that counts Good Nature, Folly) is careful to laugh that out of it, which will not comport and fashion it self accord­ing to it: If the corrupt Judgment, debauch'd Fancy, or capricious Humour of an Age, if mista­ken Men have a Mind to lop off any particular branch of Duty, (though Christ be the Vine that bleeds for it,) What is it for Men of corrupt Minds, of reprobate Sense, to call it some washy Bough, some crooked Twig, some pernicious Sucker, not uniformly composing it self to the beauty of the whole Tree?

Again, cannot some make misfortune serve for matter of sport? How much more may such play with their prosperity, and please themselves in [Page 174] it! It may seem to be the mark of a greater Mind, rather to despise than repine, though a becoming sense may be best of all; we are taught to give thanks in all things, and to bless the Name of God when he taketh away, as well as when he giveth. But how inconsistent are these things with Mur­murings and Impatience!

Now since we are apt to be impatient at what goes against us, (for one cannot be angry at what pleases him altogether) Why do we not make eve­ry thing for us? Does not the Bee gather from off a Weed, as though it was a sweet Flower? The Sea is not made fresh by the Rivers continually running into it, that can turn them into its own Nature: And if we our selves would not make it so, could any evil happen to us? Might not all things conspire, as in one, to work together for our good? For that is Good to us, that makes us better, though it be more humble, more depen­dant in our own thoughts upon God; and that is Evil to us, which makes us worse, whether more proud and lifted up till apt to forget God, more vicious in Life and Morals, be it otherwise never so great a worldly Good, never so desirable, and to be rejoyced in.

He might be thought an unhappy Man, by Heathen Antiquity, whom never any thing went against: How could such an one know whether he could bear the least misfortune? Or, how could he be said to have all things befal him after his Wish and Desire, that had them go before it, out-run, or prevent it? Was not Fortune of old thought to pass by some with disdain, and seek her Equals to encounter with? As who cares to pursue ignoble Game?

It is the work of Patience to see the Mind be adorned with quietness and meekness of Spirit, in every State and Condition whatsoever, suitably and becomingly; as Men are to be cloathed in Body, with agreeable modest Garb, according to time and place, without respect had to which they may be very antick in that, which at another would appear decent enough: though a Man does not cast Firebrands in his rage, and tear himself in his Anger, though he be not so frantick as to play the Mad-man; yet if his Mind be fretted and sore­ly galled, though he does not shew it, like a wild Bull in a Net, that is full of tossing to and fro. If Reason only be blinded, it may as well as another blind Guide, lead into the Ditch. If God tryeth the Godly, till the Pit be digged up for the Un­godly, does not the light Affliction, which is but for a Moment, work out abundance of Work for so short a time? An exceeding, even an Eternal Weight of Glory; which, if it wait, tarry for it; for yet a little while, and the God of Peace shall bruise Satan under your Feet, shewing who are his, not by proceeding according to the Rule of Men's Natu­ral Temper, or the measure of Weakness and bo­dily Infirmity, or readiness of Satan desiring to sift any; but giving him the Lye, shall proceed by the Law of Mercy and Truth, and till then the Lord knoweth how to deliver the Godly Man out of Temptation: Is not every Man, according to him, the forger of his own Fortune? And Fortune, says one, overcomes us, unless it be wholly overcome by us. And he that might have been set free a­mong the Jews, at the Year of Release, and would not, was faster bound than before. If none were blind, but such as had their Eyes bored out for [Page 176] Villainy, it would be a disgrace to be blind; if none but the worst of men were afflicted, to stand in need of it, Patience might be scandalous; but after you have performed the Commandment, as some might call it, you have done it but in part, if you do not wait with patience for the glorious appearing of our Lord Jesus Christ, to render to every one according to his work; to them who by patience in well-doing have sought for Glory and Immortality, eter­nal Life.

Again, why should a living Man complain, a man for the punishment of his Sins? when-as God might rather complain, that the Wickedness was such as forced him in a manner to punish. And if thou com­plainst of Sin, God might justly withdraw his grace, and so suffer thee to fall into that again which thou hadst once commited; thus one Sin may be the punishment of another; as Drunkenness might be enjoyned as a severe Penance for former excess; was it not unlawful again to be committed. If fear of Evil trouble thee, a Mist at a distance seems more dark than to one that is in it, who may see well enough to direct his goings for the most part.

If present continued evil be thy complaint, is not perpetuity of Misfortune easier sometimes than the first Onset? Use makes the very Fet­ters of the Legs lighter, and Assiduity will dis­cover a glimmering Light in a dark Dungeon.

Though ye that see no Light, put your trust in the Lord, when the united power of Darkness charges upon you. But if any temporal Evil annoy us, much less let that have such power over us as to make us behave our selves frowardly in the sight of God: Let us cry unto him out of [Page 177] the deep and horrible Pit, when we stick fast in Mire and Clay: Call upon me in trouble, says God, and I will hear thee, and thou shalt praise me. If we are sick, he can make all our Bed in that Sick­ness; and it is he that must save, or we perish; for vain is the help of Man; if our Sickness be so sore, that there be no Breath left in us, then to die is gain; for we know that if this earthly Taberna­cle was dissolved, we have a Building not made with hands, eternal in the Heavens: So then, take (my Brethren) the Prophets, who have spoken in the Name of the Lord, for an example of suffering Affliction, and of Patience; propose some of the best for your example, and then if you come not up to them, yet aiming to fly at their pitch, you may soar aloft above the more ordinary and com­mon flight of Men; take the Prophets, those No­ble Examples of suffering Affliction with an equal Mind, not thinking all the World out of course, when it went ill with them, and say, I am no bet­ter than my Fathers were. But say not thou (our Life being so hid with Christ in God) if God does for a moment hide his Face, that you might more earnestly seek it; (as, Isa. 45.5. Verily thou art a God that hidest thy self;) say not thou presently, I am cast out of the sight of thine eyes; but rather with Hagar in Affliction, Thou, God, seest me. For though when making haste, Psal. 31. holy David was ready to use the same Words of Distrust and Rejection; yet, in the next Verse, he says, Nevertheless thou heardest the voice of my Prayer, when I cried unto thee. Let us not farther provoke him by impatience under the Rod (which we should humbly kiss,) but hear it, and him that hath appointed it, that the very Rod may comfort us; which he will burn [Page 178] after our correction and amendment, though it be the ungodly that are a Scourge of his; and do not irritate thy self, giving a Sting to what might innocently be taken into your Bosom, without any harm.

We are told that divers went to salute Job's Dunghill; and some might think St. Paul's Impri­sonment more glorious than his Rapture into the third Heaven: Indeed the Church Militant, how despised soever, is the Gracious Mother of the Glorious Church Triumphant, that is the Lamb's Spouse, and that has God for her Father. Was not our Lord (like unto whose Sorrow was there ever any?) tempted of Satan, and crucified? Did he not descend into Hell, before he went up to Glory? Went up! or shall I rather say, went down into Heaven? For to him Heaven is a Valley; he humbleth himself to behold the things done there.

Behold we count them happy that endure; thus also that may shine in the dark, which a more perfect and clear Day might oppress with Light, and obscure; though indeed when Darkness first meets with Light, it may cause a puzzling one to be made; and though who can so put off humane Nature, as to be utterly void of all sense of out­ward Afflictions, any more than he can chuse to feel no Smart or Pain, in some bodily Distempers? Yet to apply Sorrow to Grief, may sometimes be as improper as Drink in a Dropsie, which in the end, inhances it.

Though, in the day of adversity, consider, to be senseless, does not answer the end of the loving Correction (that at the last might be made to do us good) why should such be smitten any more? [Page 179] So that there is great Prudence required in a suf­fering state, as to a Man's Behaviour, to carry himself equally humble and brave; while as sor­rowing, yet rejoycing to be dealt with as Sons; wherefore let Christian Fortitude be coupled with awful Fear; for every such Thunderbolt cometh from a right-aiming hand, and with a Design of rowzing and awakening us, rather than consu­ming; and indeed though sufficient to the day be the evil thereof; yet there may sometimes be need of something extraordinary to wean men, and keep their Souls low, as weaned Children; for Satan, though his Malice be restrained, has a Chain's length, whether to trouble, or try to lift up (that we might fall into his condemnation) through spiritual Pride (the most irrational kind) which God does set his Face against to bring down in any, as some may seem almost to be proud of their voluntary Humility.

Farther, our Church prays as earnestly to be deliver'd in all time of her Wealth, as in all time of her Tribulation, and not to be without Affliction, (says that Father) but to overcome Affliction, is true Blessedness.

And though some Beasts may be made madder with baiting, instead of being tamed; as Fury is the madder for its Chain, like Fire pent in, or as a Torch depress'd, that flairs; or a Torrent damm'd up, that foams, and rages, and swells, till it burst its Banks; yet the Ark, the more the Waters of the Flood prevailed, the higher and nearer did they bear it to Heaven; so far from shipwracking of it, that it rode the safer: Thus the Seas that destroyed the Egyptians, were a wall to the Israelites; an howling Desart leads them [Page 180] to the Glory of all Lands; and till they come thither, the barren Wilderness yields them the Bread from Heaven, Angel's Food; and the flinty Rock gushes out Water; and may not Men still without a Miracle, suck Honey out of the stony Rock? Might they not wax as valiant in Fight, (the Christian Warfare) as he once was in a jocous Speech, who, when one told him, there was an Army coming against him, so great and numerous as to darken the Sun, merrily answered, Then we shall fight in the Shade? When in mighty Woe, or very evil Case, Now I see a Danger equal to my Mind, said one, so great in distress, as though he would triumph over Affliction, that it might be a­fraid to assault him any more, as weary of his Conquests.

And have we not a Cloud of Examples in the glorious Company of the Apostles, the goodly Fellowship of the Prophets, and the whole Army of Martyrs, when tortured, not basely accepting Deliverance?

And if every common Vertue cannot turn Mis­fortune into Joy, and unite Glorying to Suffering; yet in whatsoever state at least an high Content­ment is not found, take heed that humane Reason be not actually engaged against the divine one: God, who spake out the World, or but will'd, and all things were made, and stood fast, is able to do for us above what we can either ask or think, (or how were we made at first out of nothing, wonderfully, and in excellent Wisdom, and great Power, if not able?) and was he not willing too, Christ had never suffered such things; but yet may he not apply Sickness to cure our other Dis­eases, or Pain, as a counter-poyson to our Sin, [Page 181] without being foolishly charged (of us) with ha­tred, or setting us as a Mark to shoot at?

God never flatters any in Sin; would you have him then like a deceitful Surgeon, stroak the Place he is going to lance and let out Corruption at?

Is there any State or Condition that Man would be good in, who is not positively so in the present one? Why should not the Love of God invite, and even constrain him now, as much as in what would not be so merciful to him? For God may bring a good Man down safely, to prevent some Fall or Slip; and lift others up, whom he sees Prosperity would make better still.

There is a secret working behind the Curtain; (for do we not say, The whole world acts a Play?) there is an hand of Providence unseen, cross-leading Right. Thus, was not the first Link of the Chain of Fate said to be tied to the Foot of Jupiter's Chair? And if we give reverence to the Fathers of our Flesh, whom we may afterward thank for what we received with Tears, though they might correct us for their own pleasure or humour, to try the Disposition of their Children; how much more ought we to bear our heavenly Father's Correction with Patience and Thanksgiv­ [...]ng, whensoever by any manner of Adversity it [...]hall please his gracious Goodness to visit us, that we might be partakers of his Holiness.

There should be no greater Comfort to Chri­ [...]tian Persons, our Church thinks, than to be made [...]ike unto Christ by suffering patiently Adversities [...]nd Troubles; which, through Faith, too strong [...]or Sense, may be born with generous Fortitude, [...]nd Christian Courage, much better than when [Page 182] in trouble, to help forward the Affliction. We are taught, not only to be patient in the continu­ance, but also not to be weary in well-doing, not so to be worn out as to yield to the Besiegers. Faint not when rebuked; in weariness the Body requires refreshment, the Spirit renewing, when the active power is weakened, and the Principles of Motion dull'd, and a weary Man's strength is abated very much; but when Men faint, the vital power retireth, leaving the Body lifeless or un­active, sometimes, without so much Motion, as to shew their Soul is still in them; as the outward Man decayeth, let the inner one be renewed day by day; for God will not contend for ever; if he should, then the Spirits indeed would fail before him; but by waiting upon God, tarrying the Lord's Leisure, may we not be enabled to wait still the more upon him, having Grace strengthened by ex­ercise?

If we live by Sense only, what do we believing? Does not the Wit and Industry of sinful Men easily (if not pleasurably in their false account) break through all difficulty, as a poor thing to put a Bar to their Lusts? 'Tis true (through what means soever) sore Affliction may almost indispose, even for Duty it self, notwithstanding it be generally sent to quicken us in it, or cause us to return to it; and Men's Courage sinking, this may slacken their Labour, which should always abound in the Lord.

And though Affliction may not be so skilfully ma­naged, being usually accompanied with darkness, it is nevertheless the Touchstone of Sincerity; and notwithstanding it may be another Affliction, not to know the cause of one; yet how many [Page 183] Troubles might be waded out of, would not Men make them their watry Bed to lie down in sorrow in! For as Man is out of his right way when he sins (which may be therefore called going wrong) so is he off from his End, when he suffers. Why might we not then send a bold Challenge with the Apostle, to things present (though never so bad) and to things to come, if they might be worse? Why should not we set our Faces against evil as undauntedly, as impudent People against Modesty or the Truth? making them harder than a Rock. Tho when we are chained to Misfortune as Gal­ly-Slaves tugging at the Oar, we must not despise God's Wrath, as we ought not to slight his Long-suffering and Forbearance; though we need not bring particular Sorrow into the common, which every man has right to by Birth.

And though wicked Men, or Satan himself be the Instrument to repay the Vengeance; Is there Evil in the City, that the Lord hath not done? And if the Devil seem never so impatient to execute Wrath, he cannot exceed God's Commission gone out, whether against Body or Goods: Thus says he concerning Job; hast thou not made an Hedge about him? (though to Man invisible) he saw well enough there was no Gap to enter, so as to break in upon Job.

Wherefore let the Soul call in all her scattered Forces to her Aid, imbodying them; let her ga­ther up together all the Succours Reason affordeth, as a loose Garment catch'd up and held close, to keep Reason warm in the Throne: For what is Madness, but being out of the power of Reason, whether through Anger in the storminess thereof, or an Hurricane of Woe, sinking Men as in a [Page 184] Whirlpool? Though when God calls to Mourning, when Christ bids us weep for our selves, &c. And when the Spirit of God helps us to search our own Hearts in the Windings and subtile Labyrinths of it; let us fetch out the accursed thing, and slay and mortifie in us, what would not that he should have the Rule over us: For as the Bird by wandering, as the Swallow by flying, so the Curse causeless does not come: But as a Whip for the Horse, or as a Bridle for the Ass; so is the Rod for Men's Backs, to fetch out the folly so fast bound up in their Heart from their very Childhood, e'er Reason could pre­vent its growth.

And where Men are not brawny, or insensible, as though strung with Wire instead of Veins; but are cloathed with the fleshly Nature in the tender­ness thereof, humbling them under the mighty Hand of God; there the end of the Lord is to be Gracious and of tender Mercy, repenting him of the Evil.

Fervent Prayer.

WHen we are driven Home to him, as some People may be best frighted into their Wits, so best perswaded to take unto them Words and return unto the Lord, seeking in Fer­vent Prayer unto him while he may yet be found; and Prayer in Fervour, fresh glowing from the Heart, as a Sacrifice kindled with Celestial Fire, [Page 185] or a Coal from the Altar, knocks aloud at the Gates of Heaven, as though like Moses it would not let God alone, is like Thunder reversed, by which, when imbodied in an Army, Men do in a manner take Heaven by an Holy Violence; and our Petitions with pleasing importunity for God's Grace and Holy Spirit, may be the only acceptable rude Petitioners; and it is no small privilege of having the Ear of the King of Heaven, (that is styled, Thou that hearest the Prayer) mixing our Words with Christ's Intercession; and what upon Earth is more strong than one given unto Prayer, to pre­vail over the Almighty, or to have Power with God? But though Prayer be the very Key of Hea­ven to open it, for its Blessings to descend; (as we read of the Prophet concerning Rain;) yet a Key may not always open at once trying; he that prays well, is like to live well; for how shall God not give the Holy Spirit to them that ask it? And how shall Men so readily commit those Sins they have but so lately bewailed or prayed against? And do we not know, or are we not to be humbly assured, that we receive what we ask according to his Will? Wherefore, like Jacob, wrestle for the Blessing, till the Darkness be dispersed, the Day dawn, the Light spring, and the Sun once more shine upon thee; whoever sittest in Darkness, call upon him who freely giveth, and bids us ask, that we might receive, and the Day-spring from on high shall visit you, or to be sure your Prayer some way or other return into your own Bosom, and that not empty; for he that asketh, receiveth; God's good Spirit accompanying his own Ordinance; and whether you think your Hands have found any thing or nothing; Does any serve God for nought? [Page 186] God, who desires our service for our own good, that we ordering our conversation aright, might (through the Merits of his dear Son, and through Faith in his Name) be meet to see the Salvation of God, and to partake of the Inheritance with the Saints in Light? And be assured, while we cry, How long, O Lord, holy and true! he remains so; and is more forward to hear, than we to pray, as loving to crown his own Work; so that after he has given and granted, he may be rather more ready still to do the same, than to shut up his hand towards them that follow hard after him, and do not only hover about that sacred Ordinance, as a formal Fashionist makes a Visit, and cares not whe­ther his Friend be to be found or not.

And the Faithful may be described thus; The Generation of them that seek God, and they that seek his Face, that their Souls might live, enjoy Good: And what does the Sun lose, if Men hide them­selves from its bright Influence? Who need to go away sorrowful from God's Presence, when having made their Supplication before him? Or, is it not a mitigation of it, to have sought after him in his own way, whether our Soul be so sola­ced or not with his Loving Kindness more mani­festing it self to us, which is so much better than the Life it self? Which if we would be more as­sured of finding, let us pra [...] after David's manner, I will keep thy Statutes; O forsake me not utterly; I en­treated thy Favour with my whole heart, I am thine, save me; for I have sought thy Precepts: Hear me, O Lord, I will keep thy Testimonies; hold thou me up, I will have respect unto thy Law alway unto the end; O when wilt thou come unto me? I will walk in my House with a perfect heart. And if we thus pray, [Page 187] let us rather believe that God hears our Prayer, in denying many of our Petitions, than think it cast out from before him, when we have made our Supplication with our whole heart; and though God love Mercy above Sacrifice; yet it is great to be petition'd, and the Glory of Christ is thus de­scribed; There shall be a Root of Jesse, unto him shall the Gentiles seek. And what if God keep Prayer by him sometime unanswered? Can we tell when our Prayer is accepted, and when refused? because either of these may be, and we still afflicted. Did not the Israelites continue their Cry unto God in distress, as seeing no Means of help afforded? Yet why dost thou cry unto me? Bid them go on; there was a way opening which they yet saw not.

Many may request and desire that of God, which he may already so have granted, as that it shall be effected; who therefore might say with the King, Why speakest thou any more of thy Mat­ters? I have pass'd it into an Act of the High Court of Heaven, that so and so it shall be; tho' men not being able to discern such things as may lie hid in the Mind of God, do well to continue ask­ing; and God you may be sure always gives the promised Good, whether the desired one or not. And our Prayers are upon the File, our Petitions noted in his Book, who may wait to be gracious; for though his help be always ready, yet not so precipitate as to hinder its Maturity. Where­fore seek the Lord and his Strength, seek his Face evermore; for the Lord is nigh unto all them that call upon him faithfully, (and it is pity that the Means of Grace, and of our Help for Infirmities, should by us be made weak and infirm themselves through indisposition of otherwise sound Minds) [Page 188] spare not for spiritual Cost when you offer unto God; let Prayer be rich in Faith, &c. wait also for God, trust in his Mercy, patiently abide, always praising him more and more, who never faileth them that seek him, nor is slack, as some Men count Slackness; (though Delay it self sharpen our Desires, as well as other Difficulty) and propor­tionably to them is the Blessing of Good many times reckoned more or less valuable, being more or less poinant, as an hungry man that is long kept from Food, relishes it the better; and if by waiting for what we desire, we are better fitted to prize it, it may be a double Blessing in that respect, as well as also come in greater fulness: Thus Hannah not only obtains a Son, but a Prophet too, and per­haps she had never so dedicated her Son to God, had she not continued so long without him, and with such sorrowfulness of Heart, or grief of Spirit, prayed for him; by long tarrying (for Men should pray always, and not faint) we may know the better how to employ the Mercy to God's Glory, and our own greater Good; wherefore lift up again the hands that hang down, and strengthen the feeble knees; if thou receive not in the very same kind that it is ask'd, yet may thy Prayer be of great Efficacy towards the obtaining of Good for thee in such a way as shall be seen best for God's Glory and thy Relief.

A Child may ask Food, and be fed, though not always with what kind he most desires; and yet the Parent may love him never the worse; perhaps the better; as when the Child asks blindly and ignorantly: Certainly it is not in vain to serve God, though some walk so mournfully before him.

When Men are about to prefer a Petition to an earthly King, they may expect to wait ere they are vouchsafed his Presence, and still doubtful of his Grace and Favour to grant them their Request; and can they always so much as hope to receive a Denial from him, without something also of his Anger and Displeasure; so bringing it may be, a Curse upon themselves, and not a Blessing? Now shall men upon all occasions run to the great King of Heaven and Earth, by whom others reign, and refuse to tarry till he please to come unto them? or go away discontented if he does not immedi­ately hear and help them; though he does not upbraid with any demerit, or chide in displea­sure?

And though God is not a Man, to be wholly taken up with other Business, &c. yet there may be fit and proper Times and Places for Audience; such as the Lord's Day, in the Congregation of Believers in the Temple, where Prayers are twist­ed like a threefold Cord, and stronger.

If any be troubled with Satan, did not the Wo­man of Canaan, when she came to our Lord for her Daughter, that was so, make an Answer out of his Silence? And was not her Faith great, as well as her Humility, in an Answer more discou­raging than Silence?

Did not our Lord stay away from his Friend Lazarus, as though on purpose, when he knew he was sick; for the encrease of others Faith? And it is not necessary that God always shew some Token of Good upon a Man here; it is enough that he afterward shew him his Glory.

The Disciples might be troubled at the hear­ing of their Master's departing out of this world, [Page 190] to go to the Father; nevertheless what says he? It is expedient for you, that I go hence, that the Com­forter may come, which was to abide for ever.

Our Prayers concerning any thing properly be­longing to this World's Good, should be limited, and thus restrained, If it seem good unto God, who may with-hold in Mercy; as also suffer to be troubled of very Faithfulness; of whose bounte­ous Mercy alone it is that any of our Prayers are at all accepted, even those for Grace, and God's Holy Spirit, to enable us the better to serve him. Many times our Petitions may please Heaven, and return not empty into our own Bosom, while God may seem to take no notice of the Request. But to what serves our Faith? that is, to believe what we see not, to make an Answer out of God's Silence.

But let us suspect any thing rather than God's Goodness, or defect on his part; our own Un­worthiness, or Doubtfulness, our own Weakness, Blindness, Ignorance, in requesting we know not what; or Coldness in asking, teaching to be deni­ed; as it is the Affection that gives Life to, and Christens the Action, we are told of one that taught his Parrot to prate the Lord's Prayer; and I wish none utter it sometimes with as little knowledge or attention, who should, like Jacob, wrestle for a Blessing, and after our best performance, and the putting forth all our strength, 'tis well if we come not off lamely.

A man may have a clear and plain Object before his Eye, and not see it, if his Thoughts are scat­tered, or at least, if intent upon another thing in his Mind, and so again not hear a Sound, though near him; for it is not the Eye that sees, or the [Page 191] Ear that hears; but the Soul, by the help of the Organs of the Ear, hears, and looks out of the Body, at those Casements, the Eyes; without which, it would be dungeon'd up.

We are not to set up a Mark, and then shoot at Rovers: Nay, and when a man has raised his De­votion to the highest pitch, it will not keep up of it self, standing as at the Salley; but rather leap, as at that, without a strict hand; if not rather like Water once heat, though never so hot, that taken off from the Fire, that which should main­tain and keep it up in its fervour, grows colder than ever it was before; thus Iron that is so mal­leable while in the Fire, may, for being often heat and quench'd again, become but the harder; like Vestal Fire, the Heart is to be kept warm, if not always so fresh and glowing, as when in an Ago­ny, praying more earnestly, Luke 22.44. But if Men are never hotter, and their Spirits more fired, than in Disputes about Religion, why should they not be so in the more immediate Acts of it; but care­less and remiss, like the Armenian Dragons, that have been said to spit Fire, and yet to have cold Bodies? When Men contend for the Faith, they do it earnestly, Jude v. 3. as though Religion was sick, like David for his Child, they bestir them­selves in its behalf; but afterward perhaps shew their greater moderation to all Men, serving God, as though they served him not; but take heed of offering such a Smother and Smoak in his Nostrils, a Fire not well blown up: Without fervency, does the Prayer of the righteous avail, that is so preva­lent, when ardent? Why should we think God will regard it, if we mind it not our selves? Was not acceptable Sacrifice of old offer'd up in flames? [Page 192] And was not Incense burnt before it smelt so sweet? If we would have the lifting up our Hands to be as a Sacrifice; or if we would offer up the Calves of our Lips; must they not be touch'd as with a Coal from the Altar still? and that ye become not like Waves, tossed; or as those, in asking, that might look to receive nothing at the hand of God, but a denial, Ask in Faith, nothing doubting.

Assurance of Faith.

NOW there are several degrees of Assent; there is a Conjecture; there is an Opini­on; there is a Weakness of Faith; and there is a Faith that comes up to an Assurance, and that a full Assurance, by which we say we know.

There may be in many a light inclination of the Mind to believe, and a slender hope conceived; or perhaps a suspicious Knowledge; but let us know, and be assured; let us so have all Faith in such an As­surance, even as in a plain evidence of things not seen, have it as in the substance of things hoped for; the weaker things of God being stronger than the strongest of Men. Is not the Evidence of good things yet for to come, upon this account built on a surer foundation of Truth, than what we see, and personally know? And how do Men know Trees better than by their Fruits? A good Tree bringeth forth good Fruit; a good Man out of [Page 193] the good Treasure of his Heart bringeth forth that which is good, as an evil Man out of the evil Treasure of his, what is evil; wherefore be not deceived, that which a Man sows, the same shall he reap; he that soweth to the Flesh, shall of the Flesh reap Corruption; he that soweth to the Spirit, shall of the Spirit reap Life everlasting. If ye live after the Flesh ye shall die; but if ye through the Spirit do mortifie the Deeds of the Body, ye shall live. It is not enough to nick-name our selves Christians, if we live contrary to our holy Profession. Is it not impudent, as well as cotradictions, to say, I am honest nevertheless, though I appear apparently and palpably at the same time to be a Cheat? And though I do not always find opportunity of slurring Dishonesty; yet, do we count them in perfect health, even on what we however call their Well-Day, who do expect and prepare for the constant set return of some linger­ing, and wasting Distemper, still hanging about them?

He that is washed, would fain be clean every whit, not only in hands, but heart also, purified in that, in its very Affections, not fluttering on­ly sometimes, as with unequal Wings, and so falling down again, nor proceeding indecently uneven, as with the Legs of the Lame; but has his Life all of one piece, being set in a good way; or if he falls, is like the Sheep in the Dirt, uneasie; not like the Swine, when wash'd, still delighting to wallow in the Mire.

We are bid to examine our selves, whether we are in the Faith or not, to prove our own selves; which, why should we be called upon to do, if we could, when we had so done, by no means find or perceive whether we were in the Faith, or whe­ther [Page 194] we were Reprobates? Does not the Scripture make a wide difference between good Men and bad?

Are not the Works of the Flesh manifest in their black Catalogue? And the Works of the Spirit as plainly set down? Are not the Children of God and the Children of the Devil distinguisha­ble? Know ye not whether Christ be in you, or whether Sin and the Devil reign? Are Darkness and Light both so alike? The ways to Heaven and Hell are contrary Ways; and will God take one to Glory, and cast out another into utter dark­ness, without a vast difference in their personal Qualifications? say to one, Well done good and faith­ful Servant, enter thou into the joy of thy Lord; come ye blessed, inherit the Kingdom; as though to reign together with him: and to another, Go ye cursed, into everlasting Fire, prepared for the Devil and his Angels: (bind the unprofitable Servant hand and foot, and cast him into utter darkness, where there is wailing and gnashing of Teeth; weeping, but not a drop of Water to cool the Tongue.) If the two are not mightily differenced in their Image, one having the Image of God, the other of the Devil his Fa­ther, whose Works he did and would do? For that is the rejection, Depart, ye that are workers of Iniquity; and such are prepared till fitted for de­struction.

But if there was no way of knowing what our af­ter-state shall be, (which God's Word, that must at that day judge us, will now acquaint us with, ac­cusing, or excusing, and acquitting,) what ease or comfort should we have in this Life? Is it not a trouble always to be in doubt? If our Title to our earthly Inheritance be question'd in Law, and doubt­fully [Page 195] disputed, can we always be so disposed to re­joyce in such an hazardous condition? And though we are to work out our own Salvation with fear and trembling, (by which understand Awe and Reve­rence, not doubt and dreadful suspicion;) yet why should not I as firmly believe Christ's written Word, speaking Peace, promising Salvation; as if I had heard him orally speaking to me in parti­cular, saying, Fear not, I am with thee, and will bring thee to Glory, I say unto thee thou shalt one Day be with me in Paradise? And though we are not thereby Justified, if we know nothing by our selves; yet if our Heart condemn us not, then have we confidence towards God.

But how can any Man think, that if he will but banish all fear, God will save him only because he did unreasonably presume he would, though con­tinuing to do those things for which the Wrath of God cometh on the Children of Dis-obedience? Could any reasonable Man think such his case safe, did his Salvation depend upon such perswasion? Would our Lord be at such expence of Miracles, at so much pains to do and suffer such things, only that Men might say, Truly, I do believe all that is written concerning him was accomplished, and do rejoyce that he has born our grief? He came to turn every one from his wicked way, and to be our Guide and Example, that we should follow his steps who did no Sin, neither was guile found in his Mouth: Our Prophet to teach us, our King to rule over us, as well as merciful High-Priest to offer up himself a Lively Sacrifice for us. Where­fore be ye Holy, as he is Holy; for without Holiness no Man shall see the Lord: Be ye merciful as our Hea­venly Father is merciful, and hope not vainly to be [Page 196] made like him hereafter, unless Heaven be begun, be entred upon here; for as the Tree falleth so it lyeth: Every one that hath a well-grounded Hope, purifieth himself; wherefore be not deceived, God is not to be mock'd.

But then though the Wicked are like the trou­bled Sea, when it cannot rest; yet if the Sea be­fore wrought and was tempestuous, curling its an­gry Brow; if Christ be taken up into the Ship, there follows a great Calm. And though we can­not go to him, when weary, so bodily, as by con­tignation or gross touch of the Hem of his Gar­ment, to be made perfectly Whole of what Di­stemper soever; yet he is still to be approach'd, and does still bid go in Peace; Vertue does go out of him so as to heal the broken-hearted; Physick is still administred, and wholesome nourishment, by him to all true Believers, that like Branches which remain in the Vine are fed, though rotten putrefied Members receive no more than a Wooden Leg from the Body Natural.

Wherefore be not faithless, but believing: for though happy we, for whose sake God has sworn; yet miserable we, if we believe not him Swearing, if there be such an Anti-Abraham and Father of Un­believers.

And though the well or ill disposition of Hu­mane Bodies, may very much influence that of the Mind, so near a Neighbour or In-mate, as that by this means a Man may be more exalted at one time in Faith or Trust, and anon depressed, like the bright gleaming Sun on a sudden darken'd with the passing by but of a Cloud, which it self, by its own brightness, heat, and lustre, has raised; yet know, that the Sun, even then when to us so [Page 197] obscured, is in it self as clear as ever, and appears so too in the Eye of Heaven: And will God Judge of Men chiefly by their Intervals, or more general courses? Though by spinning and running Divi­nity into too fine and small a thread, it may break and fly in your Face: By overmuch righteousness Men may raise such a Spirit in them, as they are not able presently to lay again, till it sink like froth, and go down: Not but that our Faith may stand firmer upon a Basis of Humility, a Founda­tion so low laid for us to build our selves upon in our most Holy Faith; than on an exalted, tower­ing, proud Conceit, an unwarrantable, aspiring, groundless certainty.

Faith may be lively and operative, and yet work as by Filial Fear and Reverence, even as knowing on whom we have believed; it may be sure and stedfast in Christ Jesus our Lord, as an Anchor on a Rock, the Rock of Ages; and yet Men may still go from Faith to Faith, one degree to another, till they attain the end thereof, the Salvation of their Souls, their Faith saving them, having its Fruit unto Holiness, (as a Living Faith will as genuinely put forth, as a living Tree, and can no more be separated from Good Works, than Heat from Fire, or Light from the Sun,) it has the End, everlasting Life.

And Faith is the very Eye of the Soul, more piercing than that of an Eagle, even to the be­holding him that is invisible, or as it were seeing God in a Spiritual Vision; making things to come, as present, so strengthening us to resist Tempta­tion, over-coming the World, keeping down otherwise the most prevailing Fears that tyrannize over Men's Minds and Consciences: This gives [Page 198] boldness and assurance to the making Men great in distress, quieting, when they are apt otherwise to be tempestuous; appropriating God as our God, and will not suffer us to be overcome of Evil, but will overcome Evil with Good.

Faith high built is so more than equal a match, fit to combate it.

Though a Faithless Man is not so well able to encounter little Fears, or the beginnings of Sor­row, his Heart not standing fast, is afraid of Evil tidings; and if once we come to our Faith's end, what shall keep us from our Wits end?

Indeed a grain of Faith may season a Man, that has not all; but a mountainous one will cover and hide him; or if to fight the good fight of Faith, it has the rising ground, setting him upon the Rock that is higher than he. Is there an Inhe­ritance by the Saints in Light to be possessed? Do not Men hold it by this Tenure; though to the World it be an unknown Land? If the Blessing of Abraham light upon us, we shall Heir and Inherit, tho' we have not to set our Foot; we shall receive, if we faint not; for Faith will, through the Promise, make us to look upon our selves as Heirs apparent to Heaven, Joint-heirs with Christ, Co-heirs with him, who is gone to prepare a place for us, if not pre­pared from the beginning of the World: So that there is eminent Wisdom in Faith, as well as Nobleness of Spirit to contemn Earthly Glory, to live upon things invisible, secured by God's faithfulness: However Carnal Men may look upon an Estate or Interest, lying in the Covenant or Promise, to be but a Notion or meer empty Conceit; but whe­ther their Portion (which is God himself,) whe­ther this hidden Manna doth appear so as to be dis­cerned [Page 199] by any but a Spiritual discerning or not: They have Meat and Drink that the World knows not of then, who are Followers of them that through Faith and Patience inherit the Promise for ever: And though the Heart be deceitful; yet is not he that doth righteousness, righteous? Do Men ga­ther generous Grapes on Thorns, or Figs on Thistles? And in this is your Heavenly Father glorified, that ye bear much Fruit; wherefore shew me thy Faith by thy Works; but take heed of being barren and unfruitful in these, least like the Fig-tree, being found fruitless, thou be near a Curse.

And what if our Heart condemn us for our Failings and Errors of Life? God is greater than our Heart, to obliterate Sin, if we have the A­postle's trust; that, of a Good Conscience, in all things willing to live honestly; if Job can but hold fast his Integrity: Who is bold, and he is not bold also? Not but that a suspicious Heart may, if not watched, falsly accuse the Brethren, as a deluded Mind, a depraved Judgment, an Un­derstanding darken'd, Reason clouded through Debauch, may speak Peace, where there is no Peace, saith my God: As the Wicked Man's Heart may be petrefied or benumb'd, the Conscience seared as with an hot Iron, as though till almost past feeling. Wherefore, though God may wink at Men's Ignorance, where it is not affected; yet how fatal or dangerous may a mistake be, in mat­ters of Conscience, and Error of Judgment! If not even to the making Shipwrack almost of timo­rous Men's Faith, and brawny Men's Consciences; while the Heart may be so desperately Wicked, and Men not so much carefully mind, and heed­fully [Page 200] regard it: And so again very good, and yet not so joyfully be perceived, where the Faculties of Men are dull, and the Eye of their Soul blinded or indisposed and ill-affected, like the Icterical one of the Body, that represents all things so as one thing, as to shew them as though partaking of one and the same colour.

But righteousness will bring a Man Peace at the last; it shall as surely be well with the Righteous, as ill with the Wicked; if he do neither trust to his own Righteousness, nor distrust God's Mercy, so as to ruine himself; thus Judging himself un­worthy of Eternal Life.

But though this may be a Man's miscarrying, it is not his presumption that can be his safety; for God will not mete out Salvation unto Men, as they have more or less wildly believed, groundlessly hoped, and unreasonably expected; such are to be perswaded by the Terrors of the Lord, till frighted into the Terrors of their own Heart, that are so sanguine as to flatter themselves in their abo­minable Sin, and will spare themselves in the things pertaining unto God, stroaking their Sin with a gentle censure, as if others were more in fault for taking notice of it to them, than they for speaking or acting it; as if they might allow themselves in a secret approbation to some Sins; as if allowed Affections to the least Sin was not so deadly; as though Men needed not to be so sollicitous to be established in the Law, with a full purpose of Heart to cleave stedfastly unto the Lord always, to resign themselves up wholly to the Obedience of Christ, to be directed and guided evermore by the Holy Commandment, as if they thought of serv­ing two Masters, Christ and Belial.

Now if you plead for any Sin, or excuse it to your self, so betraying the least Good-Will to­wards it, take heed this be not so much enmity to­wards God. And then what wonder if it weaken your Confidence, and lay waste your Hope? For be you well assured, if the Heart be Ulcerous, and full of putrefying Sores; yea, if a Man setting up the Trade of Sin, deal but by retail, not in the Gross, though he act it by a cleanly Conveyance, or but slur it upon his own Conscience half asleep; or if that broad-awake-turning and looking sted­fastly on, does not so amaze as to look the Man half dead, but is flattered or threatened into any base compliance, or bribed high to hold its Peace; yet though the Mind and Conscience may some­times seem to be in good Humour, easie to be en­treated, free and complaisant; not so stern as to fright Men from attempting to ask any extraordi­nary thing of them; or if they do, not so severely graced as to deny them any request, even to the half of their Salvation,. could it be divided: If a Man's Heart is so weak in the resolve of what is Good, its resolution so variable, its inclination to evil, so strong, as to keep up its Interest, (and with that the Devils,) though but secretly lurking in one corner of the Heart; if the Man hide it and shelter it, and welcome it under the safety of his roof; if it be there allowed, though never so close­ly, never so speciously; or though wittily main­tained, securely cloak'd, or gorgeously arrayed, so as to appear creditable when seen abroad; though never so well slick'd and smooth'd, or so finely woven, that it might be a becoming Garb; though curiously wrought all over with Gold, or rather but wash'd and gilded; though artificially knit to­gether, [Page 202] that it is scarce to be perceived where it is deceitfully tack'd to Vertue it self, as though of the same piece with it, though it be never so common, never so fashionable; yet what confi­dence soever this Man arrogates, and presumptu­ously takes to himself, Is not his Hope a Spider's Web? The Hypocrite's Hope that shall perish? My Son give me thy Heart; if the Heart be not clean, who can bring a clean thing out of an unclean? Weigh but such a Spirit in the Balance of the San­ctuary, and how mightily wanting! How deceit­ful upon the Weights! If not lighter than Vanity it self: What Scriptural Confidence to deceitful Men? (though cheating themselves most in the end.) Micah 2.7. O thou that art named the House of Jacob, is the Spirit of the Lord straitned? Are these his doings? Do not my Words do good to them that walk uprightly? The way of the Lord is strength to such, and their Prayer his delight. Men lose that Holy Familiarity and Cheerfulness, when with an unsound Heart they draw nigh unto God with their Lips; such, through the consciousness of their own Guilt and Hypocrisie, grow shy of the Majesty of Heaven, as insincerity will cause us to be, when the Heart stands aloof from God, and has no pleasure in his Society, for indeed what Communion?

But the sounder the Heart, the more sensible of its weakness and Imperfections, the more suspi­cious of its own deceiveableness, the more grieved at any ill bent, or working, as Satan sifts all, as though he would even force some good Grain through with the Chaff; yea, I had almost said as they; But then loe I should have condemned the Ge­neration of thy Children, says the Man after God's [Page 203] own Heart: And is it not even thus with many; namely, as if because scarcely are the righteous saved; scarcely would the Righteous be per­swaded into the belief of their own safety? As though the Promises of Life and Salvation in the Gospel made known unto Men, notwithstanding so ample, and not straitned in themselves, were to be straitned in our own Bowels of Mercies: How earnestly do some contend for the true Faith! How sorely some may strive, and run, and wrestle, and endure grief wrongfully! How they may be seen to work, and fear, and hope, and doubt, and tremble! As if they had again received the Spirit of Bondage, to fear slavishly; rather than the Spi­rit of Adoption, whereby we cry, Abba Father; or, as if they had already received the Sentence of Death in themselves; as if God was not able to finish any Good Work begun in them, and to pre­serve them to his Everlasting Kingdom, to keep them from the Evil World, or deliver them out of the very pounces of Satan ready to carry them Captive; but would let them be tempted above their strength, and not afford his Grace sufficient for them; but leave them to themselves to stand or fall, and when their Foot at any time slipp'd, would not grant his Mercy to hold them up in the way they should go, but if at any time down, would suffer them there to lie, and to be left alone, unprofitably bemoaning themselves to cry, Wretch­ed Man that I am, who shall deliver me from this Body of Sin, and of Death?

Whereas, though our Failings and often Infir­mities should humble us; yet not pull down the Strong-hold of Faith about us, to bury us alive in the ruines of it; but though our Flesh and Heart [Page 204] fail, God should be the strength of our Heart while our Soul is disquieted within; for if our Heart be whole with God, the Blood of Christ cleanseth us from all Sin, in whom we may have access with boldness; if our Heart be purged from dead Works to serve the Living God, if purified by Faith, if the Will be rightly disposed, and the Affections quicken'd in the right way, if we are of obedient Ears, if hearing the Word we suffer it to run and be glorified, let it sink deep into our Heart, suffer it to take root down-ward, and bring forth Fruit, thirty, sixty, or an hundred fold; if, diffusing it self through every part, (like wholesome bodily Food well digested for the nourishment of the whole Man) it so insinuate as to influence and season every Affection, bring our Thoughts and Determinations into subjection, and to the Obedience of Christ, bearing an Universal Sovereignty over us; if we believe and confess, living up to our Rule of Faith; if so, then the Commandment being a Lamp, and the Law Light, Prov. 6.22, 23. When thou goest, it shall lead thee, when thou sleepest, it shall keep thee; when thou wakest, it shall talk with thee.

Joy in the Holy Ghost.

GReat Peace is to such as Love God's Law, whe­ther any thing offend them or not; nor can any take away such rejoycing as is to be found in the favour of God, filling with that Eternal Com­forter that came from Heaven, which is pure and peaceable, the very Spirit of Joy, who may emi­nently be called the Comforter; as God may be said the God of all Consolation, Christ the Prince of Peace, the Gospel the Gospel of Peace, or as it signifies glad Tidings, which is to be great Joy to all believing People at the least: And though there may be bitter envyings of accursed Spirits, and grieving at our Joy in the Holy Ghost; yet we may be much greater Hinderers of it our selves; notwithstanding the best condition in this Life, where God speaks not Peace, be so miserable and uncomfortable, the Creature being but as a broken Cistern, that can hold no Waters of Comfort, or as an empty Conduit Pipe, if the Divine Conso­lation flows not in by it to refresh; and then if the greatest Worldly Good availeth so little; nay, be so wearisome and uneasie: What are the greatest Evils, when Men are fed only with Bread of Ad­versity, and Water of Affliction only is given them to drink? Some may think in vain to be feasted with Privileges, if they have such tender parts of their Soul, as will not endure to be searched or [Page 206] touch'd upon by the Word; for it stirring up their Fears, reviving their Doubts, as being contrary to their Lusts, they love it not, do not receive the Truth together with a love of it; for every one that doth Evil, hateth the Light, neither cometh to the Light, least his Deeds (of Darkness) should be reproved.

Others there may be, whose weakness of Faith is not seconded with Natural Courage; perhaps there are, who at certain critical, dark and nice points of Time, are ready to suspect their own sincerity: almost half overcome and perswaded to join with Satan in his evil suggestion, to strengthen themselves in the Opinion of their own unbelief, so damping and stifling their Joy; who yet, if at other times they were charged stiffly by others of Hypocrisie and a formal Heart, would think they had reason stoutly to maintain their upright­ness and integrity, though they died.

Thus a Man may sometimes carefully and an­xiously, with great perplexity of Mind, look for what he has in his Hand; may fear he has lost, what he holds very fast and secure, as a thing mightily prized by him.

Now it is a sign we love that most, which we grieve most for the loss, or decay, or absence of: But must not the Just Live by Faith, sometimes of his very Faithfulness? For is Faith an Evidence to Sense so clearly always? A Mathematical de­monstration is evident enough in it self; but not to a Country Swain: And if we against sufficient assurance go to start Doubts, one may beget ano­ther, and we may be almost lost and bewildred, or run round in a Circle till giddyed and sick, when­as we may sometimes hold fast a conclusion, though [Page 207] unable to answer every Objection. Thus saith the Prophet, Righteous art thou, O Lord; yet let me treat with thee of thy Judgments, why is it so and so? And if we do not hold the Conclusion where sure, (I speak not against giving a Reason of the Hope that is in us, or to promote a too easie Credulity) sometimes Errour may creep and steal in upon us, may seem to argue so fairly, and appear so clearly, or at least so probably represented, as strongly to affect; and Errour to Men in Errour, looks like Truth to Men in the Truth.

And it is not in our power, if to stint, to avoid all Temptations of the evil one. And perhaps of­tentimes a stronger Faith may be ready to be sha­ken with what some of less Faith are utter stran­gers to, and perfectly unacquainted with; and Faith may be stronger in one thing possibly, or at one time than another; and yet I dare not say necessarily therefore comes under a Scriptural wa­vering. In the hour of Darkness, when that is charging upon Men, blessed are they that have not so clearly seen, and yet have believed. Some are naturally bold, and resolute, and cheerful; but let us distinguish between Nature and Grace, Disposition, and Vertue by Conquest; Were the Disciples so only when they rejoyced in Tribula­tion; or Disciples too in the midst of their natu­ral Fears?

Mistake not Passion another while for what it is not; Affections of Joy and Fear may be in them­selves sensitive, so as to taste very much of the Cask.

A cheerful Man may with a grain of Faith shew more and greater Expressions of outward Joy (if I may so speak) than a Mountain of it meeting [Page 208] with a contrary Temper; that if it but fear that Glory departing, or lessen'd in the inner Man, is ready to cry out with holy David, O give me the comfort of thy help again, and stablish me with thy free Spirit; which will no more refuse to sit with a Man in the dust, than to ascend the Throne with him that fills it; yet being an holy Spirit (not but that it is also an eternal and omnipotent Spirit, &c. but may seem chiefly to be delighted with the Epithete Ho­ly,) it will be chased away with filthy pollution; being the Spirit of Love and Peace: It will not dwell with Envying, Malice, Wrath and such like: And if any Man have not the Spirit of Christ, (and what manner an one he was of, you know ve­ry well) he is none of his, and if there be not the first Principles of renewed Life in the Soul, but that be utterly corrupted, altogether become abo­minable, how can we think that that Wind, though it blows where it lists, will blow as up­on a dead Coal, that will not be enliven'd? God does not usually force the nature of second Causes; it is pleasing to him, that men desire him, to stablish the thing wrought in them; and to him that hath, shall be given, that the growth of Grace may not be at a stand, but put forth always in a blooming Spring, or full blown: and yet, as in some pleasant Countries, always with ripe Fruit. And in this is your heavenly Father glo­rified, that you bear much Fruit. And do we not read of the Spirit's being not yet given, because Christ was not then as yet glorified? And this may be one main Reason still of the Holy Ghost's not being given in such large Measures, God being no more glorified of Men, who shall never glorifie him in Heaven, that do refuse first to do it here [Page 209] on Earth. Is it not a good Argument that Christ urges in Prayer for Glorification? John 17.4, 5. I have glorified thee on the Earth, I have finished the Work which thou gavest me to do; And now, O Father, glorifie me with thine own self, with the Glory which I had with thee before the World was.

And there may be some that live joyfully, di­vinely solacing themselves, as though they were already set down in heavenly Places, as it were, ta­king up so much of their rest here, being as dead to the World, but alive only unto God, through Jesus Christ our Lord; or whether they otherwise do live, they live unto the Lord, desiring nothing while here in comparison of him, as well as no o­ther in Heaven hereafter. And thus may Men also receive for the loss of Houses and Lands, &c. an hundred fold in this Life, though they come to their Estates no more, God having provided some better thing for them: But this may be so rare and particular, as that others may want a more universal Note of the Grace of God's Holy Spirit, which may also amount to a sufficient Evidence; wherefore reflecting upon your own Soul, do you find Christ formed there in you? Is the Image of Christ there lively represented to you in a Frame of true Holiness? For to Believers at least, is not such Testimony substantial Evidence? though there be no such glorious Pretences to every mani­festation of the Spirit? For is there but one de­monstration thereof; or but one Operation of it? Is it not the self-same Spirit that distributes to every man severally as he will? Is it not the same Spirit that conveighs Grace into the Soul, the same which plants, and waters when planted; [Page 210] that it might yield the greater encrease? Is it not the same Spirit that helps Men's Infirmities, which also causes some to exult for joy, a joy running over, filling with such Meat and Drink as the world knows not of?

Even the Apostles themselves, might, with all their Tongues, want Words expressive enough to utter their Mind fully with due Accent and Em­phasis, so as to give another a Taste of what they felt; as though they lived here by Sense, and not Faith only, so rejoycing in God's holy Comfort; and if others say, shew us that we have the Holy Spirit, and it suffices us; as Philip once said to Christ concerning the Father; who was answer'd, Have I been so long time with you, and hast thou not known me, Philip? He that hath seen me, hath seen the Father; and from henceforth you know him, and have seen him: So say I to such Requirers; Have ye been baptized in his holy Name, sanctified through him; have ye believed in him, (and why should you doubt but unto Salvation too?) Have ye cherished his good Motions, and been grieved, been in bitterness, when ye feared he was offend­ed, and humbly sought his Favour or Reconcilia­tion with your whole heart? And yet say ye, shew us that we have the Holy Spirit of God dwelling in us? The Kingdom of God may be in you, and yet you may suffer Temptation and Buffeting of Satan.

When Christ once breathed on his Disciples, and said, Receive ye the Holy Ghost; was not that a mild and gentle way of giving it, as might scarce be perceived, so as by the bodily sense of feeling? Yet what was bestowed and given in such soft Me­thods, [Page 211] might be as really effectual to their Souls, as though it had proceeded forth in a stiff Gale, or a mighty rushing Wind.

Is it the violently rushing and stormy Rain only that replenishes the Earth, and makes it so fruitful as to laugh and sing; or Rain descending also as the Dew of Heaven into a Fleece of Wool? God was in time past (as you may read) in the still small voice, as well as afterward in the mighty rushing Wind that bloweth where it listeth.

And what if the Whispers are so soft, as that the more dull of hearing, perceive no such sound in their ears, as This is the right way, walk ye in it; or as it were, a Voice declaring from above, I am the Lord your God, fear not, I am with you, and will bring you to Honour? May not our Cloudiness inter­cept the Voice, or the stormy Thunder in our own timorous Breasts, drown and stifle it?

The Breath is the Life of Man so far, as that when it ceases, we turn to our Dust; yet do we not live as well when we hear not our selves breath, as when we disturb our selves with the noise of it? And yet Fear may possess us some­times of another's being dead, because he makes no noise of Life in that kind.

The least Gale of Wind may be of the same kind with the more wrestling and impetuous. And as the Wind sometimes arises suddenly; so may a Storm in any, without the gathering together of abundance of black Clouds imbodyed: And though a stormy Wind may be nothing else but a lit­tle thin empty Air moved, tending one certain way; yet it may so wrestle as to throw down almost all before it, even the very Temples of [Page 212] God may not have strength enough to withstand it, unshatter'd; when it rages and beats so vehe­mently, an high well built Faith may be struck at, as if intended it should be cast down, though built on a Rock. A rich and well laden Ship may be tossed at Sea, as well as an empty one, and the fullness of it, though very precious substance, may farther threaten the Loss, than of what is Lighter, more complying and yielding to the de­termination of the Winds and Waves, point and drive they which way they will.

And thus huge Piles of Building may be rock'd, and the tallest Cedars suffer many a shock; though when were the Winds ever so outrageous against these things, as the Devil to vex with all his Sto [...]ms, even those whose Hope has reason to be full of Immortality?

Thus you may have seen the most innocently fair, bright, and glorious Day, weep, when look­ing up fo [...] the Cloud causing it, no reason for it has appeared, but the Heavens have been clear, as though it was the Sun or Firmament melted down.

A Man may be competently filled with the Good Things of this Life, with some of the most delicious, rare, and dainty Meat; and yet find no more altera­tion in himself possibly after such moderate reple­tion, than if satiated with the coursest Fare.

A Tree that bears no Fruit, may look as splen­didly gay and glorious, as if it did bear hidden Fruit covered with the Leaves; but by the Fruit you must distinguish Trees: And is not every one so to be distinguished and known that is born of the Spirit? Though God may have given of his Holy [Page 213] Spirit, where the Joy unspeakable may not pre­presently so flow.

Thus the Sun may influence Plants and Flowers, that Day it was mask'd and veil'd, never shining out bright upon them; though that's shining might have more refreshed them, and made them more sprightly.

The Moon may (as we read concerning it) put forth precious things in the most cloudy thick Night; though it is not so, every time a Mist or Cloud intercepts the Light of the Sun.

How many going Hand in Hand with the Com­mandment, taking the Spirit of God for their Guide to lead them in the way they should go, have great Peace, and yet not cocker'd Children neither?

And thus (though the Fruit of the Spirit be one thing, and the exceeding Joy another) perhaps it should be with all coming under its Guidance and Protection; were it not for their own weakness and infirmity, or slight Spirit, their own fault, if I may call it so, in some of the best of Holy Men and Women; as sometime who is blind as he that is perfect, and blind as the Lord's Servant? Isa. 42.19. Or it may be in Mercy to them for their far­ther tryal and encrease of Grace, in order to the like degree of Glory.

God many times may not do what is most plea­sing to us in Spirituals, but what is most for our Advantage, our Eternal Good and Welfare; o­therwise, [Page 214] why do you think he withdraws his Joyful Presence from any Saint upon Earth? Or, why gives he it so by measure, as he does to many, and not always shines vigorously into their Hearts, the most secret recesses of it? Is it, think you, because he is unwilling to impart it unto them in a fuller and higher degree; who, if asked, how shall he not give the Holy Spirit to him that asketh? Is God penurious of it towards the Children of Men? Would he not rather have them ask that they might receive? Shewing them the right way to ob­tain it, how to be qualified to receive it: How can we then think he would hereafter so reveal himself unto glorified Saints in Heaven, (where the Mightiness of his Kingdom is made known unto Men,) as to fill every Soul to the utmost capa­city, with his own Glory that he has with him from the Beginning, if he in himself considered, was the alone cause of its being so stinted here? Were we fit now to receive this Joy in God, and were we sure not to be puffed up with it, or grow more remiss and careless by it, or some way or o­ther turn it to our own hurt: Who can say but that God would divide a great Portion to us of it, would it not suffer the abuse by us of the Prodigal's, when in his own Hands; namely, be wantoned with, and make us to cause our Heavenly Father not so often to hear from us? Or else God may hide his Face from Men here, for the punishment of those Sins he will not mention to them hereafter; though, is not that comparatively a slender punishment that only forbears to enliven and rejoyce us, in­stead of grievously and sorely afflicting us with his heavy Hand? For if the speaking a Word against [Page 215] the Holy Ghost be deservedly punished with God's Absence and Wrath taking Vengeance for ever, Of how sore punishment may it be thought worthy, to do many such things as continue to grieve him? Whom to be perfectly agreeable to in all things, (whether we bring forth that exceeding Joy, or conceive it in us or not,) bearing the genuine Fruits thereof in whole Clusters, is to be full ripe for Heaven.