THE PROPERTIES OF THE Righteous.

THESE words are conside­rable, both as to their matter and form.

I. The Matter, wherein we have,

1. The Persons, They, The righteous mentioned in verse 12. whose spi­ritual condition as they live in Gods House, or under his Ordi­nances, [Page 86] the Psalmist sets forth by a continued Metaphor, drawn from Trees, in that and the two following Verses.

2. The Properties of these persons, described by the qualities of good Trees, which are three, In respect of

• Fruits, to be full.
• Sap, to be fat.
• Colour, to be green.

So should Gods people be,

• 1. Fruitful in Conversation or Du­ties.
• 2. Fat in Disposition or Graces.
• 3. Green in Profession and Shew.

3. The Season of these properties; and that is continual, lasting from the time of their plantation in Gods House, [...] ad­huc & de­inceps. implyed in the word still, even untill and in old age. There should be no intermission, nor cessation in the Saints fructi­fication. This together with their fatness and greenness, should continue till death transplant them.

[Page 87]II. As to the Form of the words, they have in them the force, both

• 1. Of a Precept, a Declaration what the Righteous should be, what is the duty of those that are plant­ed in Gods House, namely, to grow and thrive, to be fruitful, fat and flourishing. And,
• 2. Of a Promise, that they shall be such, as being under that graci­ous Providence, which shall make the Ordinances effectual to them for those purposes.

Doctrine I. The first Doctrine then from these words, is, That God will have his people (the plants in his House) to be fruitful. They must both bring forth fruits, and abound in them. For the word in the Original, which our Translation renders, [...] shall bring forth fruit, signifies also abound­ing, or bringing forth abundance.

Branch I. They must bring forth fruits, viz. these following.

1. Duties of Piety for the glorifying of God and saving their own souls, sin­cerely, fervently and frequently perform­ed, as Praying, Reading, Hearing, Me­ditating, singing of Psalms, &c.

[Page 88]2. Duties of righteousness and charity to men, to their

• 1. Bodies, in feeding, clothing, har­bouring and visiting them in their distresses.
• 2. Souls, In instructing, admonishing, reproving, comforting, encou­raging them in Gods wayes.

3. Estates, Not only in just dealing, but in lending, giving, supplying, sympa­thizing with them as there is occasion. Yea, and this to Enemies too, feeding, loving and blessing them, and overcoming evil with good.

4. To the publick state of the Church of God, by prayers, fasting, purse, friends, pains to advance the publick good.

3. Duties of Sobriety to themselves in the use of the Creatures, and comforts they enjoy, as meats, drinks, apparel, &c. and in all outward conditions, both bet­ter and worse, which God brings them into, whether plenty or poverty, ad­vancement or debasement, honour or dishonour.

4. The Acts of all Graces, as of faith, patience, meekness, self-denyal, &c. And of all holy affections, as love, fear, zeal, joy, grief.

Branch II. Gods plants must abound in fruit: They must not only bring forth such fruits for kind, as are before set down, but much of them for quantity. The Trees of Righteousness must bear abundantly, he loadned with fruits of piety, charity, &c. Hence the Apostle prayes for the Philippians, Chap. 1.11. that they might be filled with the fruits of righteousness. And for the Colossians, Chap. 1.10. That they might walk wor­thy of the Lord unto all pleasing, being fruit­ful in every good work. And he exhorts the Corinthians, to be alwayes abounding in the work of the Lord, 1 Cor. 15.58.

The Reasons why the Righteous must and shall be fruitful, are,

Reason I. Because this is the End of all Gods pains, cost and patience to­wards them, to make them bring forth both good fruit, and good store of it. For therefore are these Trees of Righte­ousness,

1. Well planted, both in an excellent stock, and in a very fertile soil.

1. In an excellent stock, John 15.5▪ even Christ the true Vine; the Tree of Life, from whom all our fruit is found, Hos. 14.8. We are told in Rom. 11.24. that we Gentiles [Page 90] were cut out of the Olive Tree, which is wild by nature, and are grafted con­trary to Nature into a good Olive Tree, Christ, of whose root and fatness we partake.

2. In a very fertile soil, in the House or the Courts of God, as it is in the Verse before the Text: or in his Vine­yard; as the Phrase is elsewhere, that is, in his Church, the ground on which he hath bestowed most culture, and which he hath enriched with the greatest ad­vantages of fruitfulness, and where the Sun of Righteousness dispenseth his brightest beams and choicest influences.

2. They are well-watered with the dew of Heaven, with showers of blessing, with Sions streams, which make glad the City of God, and make fruitful the Trees of the Lord, with those waters of the Sanctuary, the Ordinances of God, which, if faithfully dispenced, and care­fully improved, are great means of fru­ctifying. In this respect the godly man is like to a Tree planted by the Rivers of water, that brings forth his fruit in his season. To this end, Doctrine drops as the rain, and distills as the dew up­on him.

[Page 91]3. They are well fenced with a high and strong hedge of Divine Protection.Isa. 5.2. The Lord compasses them about with fa­vour, Psalm 5.12. He is their Defence; a refuge from the storm, a shadow from the heat, Isa. 25.4.

4. They are well pruned by afflictions, to lop off suckers and superfluous bran­ches, John 15. [...]. Every branch in me (saith Christ) that beareth fruit, my Fa­ther purgeth it, that it may bring forth more fruit. Gods chastisements, though grie­vous for the present, do afterwards yield the peaceable fruit of righteousness; to them that have been exercised thereby, Heb. 12.11. Many may say of the fruit of their souls, as Joseph did of the fruit of his body when he had his second Son Ephraim, Gen. 45.52. God hath made me fruitful in the Land of my affliction.

5. They are well look't to night and day, with a watchful eye of Providence, even of the Keeper of Israel, who neither slumbers nor sleeps. His eyes are upon them from one end of the year to the other for good.

6. They are well waited on. So doth God long after his childrens ripe fruits, that he is still sending his servants, or [Page 92] rather coming himself time after time, to see what fruits grow on their boughs, and to receive or gather them. This is intimated in the Parable of the Fig-tree, Luke 13.7. Behold these three years I come seeking fruit, &c. God seeks fruit on his Trees, and he comes often and long for it, year after year. He hath great patience to stay for it, which ar­gues he hath a great desire to receive it. Christ is often coming down into the Garden of Nuts, that is, the Church, to see how his plants take and bear, to see the fruits of the Valley, whether the Vine flou­rish, and the Pomegranates bud, Cant. 6.11. to gather his Myrrh and his Spice, and to feed there, on his pleasant fruits, Chap. 4.10. & 5.1. & 6.2.

All these six things considered, God may make his people Judges in the case, What could have been done more for them that he hath not done? as we find him doing in Isa. 5.3, 4. Well-planting, well-watering, well-fencing, &c. all these Wells on Gods part, ingage us to bear fruit well: Which therefore God may justly expect to receive from us.Mat. 21.34 For who plants a Vineyard, and eats not of the fruit thereof? 1 Cor. 9.7. and that in some [Page 93] measure proportionable to his great cost and pains. And God is wont by these means to produce fruitfulness in his people.

Reason II. Because its an honour to God, and a very acceptable sight to see his Trees bear well. Herein is my Father glorified, that ye bear much fruit, John 15.8. Being filled with the fruits of Righ­teousness, which are by Jesus Christ, unto the glory and praise of God, Phil. 1.11. And fruitfulness in every good work is the way to walk worthy of the Lord to all pleasing, Col. 1.10.

Reason III. Because it is the greatest praise and commendation of the godly, to be full of goodness and good works, Rom. 15.4. As it is of Fields to be full of Grass and Corn, of Trees to be full of fruits. Yea, it is a credit to their pro­fession, an ornament and honour to Re­ligion. For the goodness and plenty of the fruits or performances of Professors, proves to the world, the truth, good­ness, power and efficacy of the Religion they profess. For this is the Rule to try Religions by: Ye shall know them by their fruits. Do men gather Grapes of Thorns, or Figs of Thistles, &c. Matth. 7.16, 17, 18. [Page 94] That Religion in reason must needs be best, the professors whereof bring forth best fruits, even of holiness and righte­ousness, and those in abundance.

Reason IV. Because this is the way for Christians to be exemplary, to shine as lights before men, and to provoke others to imitation. For a fruitful life is an amiable and beautiful object, and so may well be taking with such as stand and look upon it.

For these Reasons, as God may well command his peoples fruitfulness, so he will be ready to promote it.

Ʋse I. Here then is matter of Humilia­tion to all Gods people for their,

• 1. Degenerateness in bringing forth evil fruits.
• 2. Barrenness of good fruits.

1. Degenerateness, in bringing forth evil fruits; as neglect of Ordinances and du­ties, both in esteem, attendance on, and profiting by them, instead of fruits of piety. Uncharitableness, hard-hearted­ness, passion, oppression, revenge, instead of fruits of charity and righteousness. Self-seeking, and minding only our own things, instead of self-denyal and publick-spiritedness. [Page 95] Pride, vanity, excess in the use of Creatures, impatience in the change of our condition, &c. instead of humility, sobriety, patience. The put­ting forth of many corruptions in the room of Graces. Let those that be plant­ed in Gods house, examine their hearts and lives well, and they shall find good store of such Wormwood and Hemlock, such bitter fruits there; which they have cause to be deeply sensible of, and hum­bled for. Trees of nature (that are senseless and reasonless) may shame and condemn Trees of Grace, (that have sense, reason and Religion in them) in that those bring forth fruit according to their kind, (whereupon Christ grounds his speech that a Tree is known by his Fruit, Matth. 12.33.) but these many times bring forth fruit contrary to their kind; the Trees of Righteousness, fruits of ini­quity; which very ill become them, and are as unseemly as for a Vine to bring forth Thorns, or a Fig-tree, Thistles. Its as ill a sight as may be to see a Child of light do any works of darkness: to see a circumspect walker wander out of the way, or a professor of Religion conform­ing him or her self to the world. This [Page 96] overturns the course both of nature and grace, when good Trees bring forth evil fruits. Hereby we both bear false witness against our selves, giving others reason to account our Trees naught, because the fruits are bad that grow from them. And we give great offence to God our planter, who is much displeased to see such as he hath planted a noble Vine, thus to turn in­to the degenerate plant of a strange Vine unto him, Jer. 2.21. When Gods people whose name he had called a green Olive-tree, fair and of goodly fruit, brought forth evil fruits of leudness and Idolatry, he was so in­censed that he kindled a fire thereon, and would not allow their branches any longer to spread themselves in his Courts, Jer. 11.15, 16, 17. So when oppression grew o [...] his pleasant plant (the men of Judah) and his Vineyard (the house of Israel) brought forth wild grapes, he resolves to lay it wast, and to command the clouds not to rain upon it, Isa. 5.6, 7.

2. Barrenness of good fruits is to be bewailed. Being seldome in holy duties and not very serious and fervent in them Bringing forth fruits not to God, but to our selves. Not pittying, succouring, help­ing others what we can. Being poor i [...] [Page 97] prayers and indeavours for advancing Sions welfare, and diverting of common calamities. Putting forth few acts of Grace, and driving but a small trade of Christianity. So that we may take up the Prophets complaint concerning our selves, which he uttered in another sense, Mich. 7.1. Woe is me, for I am as when they have gathered the summer fruits, as the grape-gleanings of the vintage, when a man seeks for a cluster of grapes, but can find none to eat; or if any, but thin strewed, here one and there one. Let us consider how we by our barrenness frustrate Christs appointment and ordination of us to fruitfulness. For thus speaks he as a Vine to his branches in John 15.16. I have chosen you and ordained you that ye should bring forth fruit, &c. And how ill do we requite the Lord for his great cost and pains with us? How little hath God of honour, the Gospel of credit, our selves of commen­dation, and others of benefit by our exam­ple? And how much reason do we give God either to remove the means of fruit­fulness, or to deprive us of our standing under them?

Ʋse II. Let us then be exhorted to bring forth fruits, even such as be come the stock [Page 98] we are grafted in, Christ; the Soil we are planted in, Gods house; the showers of blessings we are watered with, Gods Or­dinances; the planter whose Trees we are, God himself; and the kind, what Trees we are, Trees of Righteousness. And let us bear fruits in abundance, and that according to the means afforded us whereby, and the time wherein to be fruitfull. And the more to quicken us hereto, let us consider that if we be fruit­ful in good works,

Motives.1. Then God will bless all our other fruits, of body, ground, cattel, Deut. 7.12, 13.

2. Then we shall be full of joy and com­fort, because we shall eat the fruit of our doings, Isa. 3.10. which were they not good would be bitterness to us in the latter end. Yea then however things go, though our Trees should not blossome, Habak. 3.17. and our fields yield no meat: though the flock should be cut off from the fold, and there be no herd in the stalls, yet (with Habakkuk) we might rejoyce in the Lord, and joy in the God of our salvation.

3. This may be a means to escape tem­poral stroaks. For as God commanded that fruit-bearing trees should not be cut [Page 99] down, no not in War, Deut. 20.19, 20. so when he sent to hew down those degene­rate plants the Inhabitants of Jerusalem (where pride had budded and violence was risen up into a rod of wickedness; Ezek. 7.10, 11.) he mark­ed out such as had the fruits of righteous­ness hanging on them, and gave the de­stroyers charge not to stir or come near them, Ezek. 9.4, 6. And seeing Philadelphia, one of the seven Churches planted in Asia, was so well root­ed as to continue firm and immoveable, and bore so well, as that Christ found no fault with her, he promised to secure her from that general storm, which was coming upon the Churches, Rev. 3.8, 10.

4. This will greatly further our ac­counts, and increase our reward against the day of reckoning. For as we abound in good fruits, so fruits abound to our ac­count, Phil. 4.17. God will give every one according to the fruit of his doings, Jer. 32.19. He will reward us according to our works: then the more work for God, the more reward from him. There­fore Paul perswades the Corinthians all­wayes to abound in the work of the Lord, because they knew their labour was not [Page 100] in vain in the Lord. If we have our fruit unto holiness, we shall have the end ever­lasting life, Rom. 6.22. And that may be sufficient to incourage and ingage us to the greatest fruitfulness, since it will so abundantly recompence it.

5. How fruitful are the wicked in the wayes of fin and iniquity, and shall not the righteous be so in the wayes of God and the exercises of Godliness? What incouragements have the wicked to their fruitfulness, comparable to those which the righteous have to theirs? How vile is the fruit of the one, and how bitter will it prove in the end; How pretious is that of the other, and how sweet in the issue?

6. Barrenness in such Trees as are planted in Gods house, in those that live under Gods Ordinances, shall be punished with everlasting destruction. When John Baptist Preached repentance in the Wilderness of Judea, he tells his hearers, that Now the axe is laid to the root of the Trees: therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire, Matth. 3.10. and 7.19. When God plants Men and Women in his Vine­yard, placeth them where the Gospel is [Page 101] Preached, he layes an axe to the root of their Tree,Luke 13.6, 7. setting them a time (as he did the Fig-tree three years) for bearing fruit, and if they bear not fruit within that time, he will cut them down, because they cumber the ground, and cast them into fire unquenchable. Think thus; If I be barren in Gods house, I am a burden to the place where I live, and take up that room which a fruitful plant might stand in. Woe is me, I may fear cutting down, and casting out of this house, this garden of God every day. Better be barren in any part of the world than here. Better never have been a plant, (a mem­ber of a visible Church) yea never born, than live barren. If I had any fastening to Christ, my barrenness cuts me quite off as a dead branch. For Christ saith, Joh. 15.2. Every branch in me, that beareth not fruit, he (i. e. my Father) taketh away.

Now if these considerations or motives excite any sincere desires of fruitfulness,Means. the Means to attain it may be these fol­lowing,

1. Get to be cut out of the Crab-stock of nature, the Wild-olive, Rom. 11.24. in which while you remain (whilest in [Page 102] an unregenerate condition) you can bring forth only sowre, wild and bitter fruits, grapes of gall and bitter clusters.

2. Get to be grafted into Christ the good Olive, to partake of his root and fat­ness, which is the chief cause of all fruit­fulness, Joh. 15.4, 5. As the branch can­not bear fruit of it self, except it abide in the Vine: no more can ye, except ye abide in me. I am the Vine, ye are the branches, &c. without me (or severed from me) ye can do nothing. We should get our natures moulded anew in Christ. Here the stock must change the graft into its own nature. Till then we cannot bring forth fruits to God. Make the Tree good, then the fruit will be good, Mat. 12.33.

3. Suck and draw daily much spiritual juice and sap by faith, and inlarged desires from Christ in and by the Ordinances. From him all the body (and so all his branches) having nourishment ministred, increaseth with the increase of God, Col. 2.19. Joh. 1.16. By this means belie­vers abide in Christ, cleaving fast to him by faith, and he abides in them, by the influence of his spirit and grace, and so they are enabled to bring forth much fruit, Joh. 15.5. which place carryes the [Page 103] force of a promise, that such as adhere to Christ shall be fruitfull; he will make them so: for he there takes upon him­self the title and relation of the true Vine, and therefore will not fail to per­form the part of the generous Vine to his firm branches, in imparting sap and vigour to them to make them fructifie.

This brings me to the fourth Means.

4. Lay hold on promises of fruitful­ness, and particularly on the Text. For as its Gods pleasure that his people being planted in his house, should be fruitfull, fat and flourishing, so its his promise that they shall be so. He may let the wicked spring, and spread, and flourish as to their temporal condition; v. 9. of this 92. Psalm. but he will cause the righteous to grow and prosper, to be full of fruits, sap and verdure as to their spiritual. And that to shew that the Lord is upright, that there is no unrighteousness in him, no inequality in his dispensations: but that it still goes well with the Righteous, and God tenders their prosperity, in a pecu­liar manner, and that they have a far grea­ter share of his favour and bounty, and are in a much better condition than the wicked (how flourishing soever) if we [Page 104] consider their better part. God doth much more for their inward man than for the others outward: and he will do so for the vindication of his own righteous­ness. In Hos. 14.5, 6, 7. God promiseth to be as the (fructifying) dew to his peo­ple, who should blossome as the Lilly, cast forth their roots as the goodly trees of Le­banon, have the beauty of holiness and stability in the faith. Their branches should spread, their knowledge and grace in­crease; their activity for God and their own souls, and their charity to men be more extended and reach further. Their beauty should be as the Olive, composed of a constant freshness of profession and of fruitfulness in conversation, answerable to the ornaments of that Tree, whose greenness is perpetual and fruit very pro­fitable. Their smell should be as Lebanon, as that of the odoriferous Trees and Herbs which grew there, or their scent should be as the Wine of Lebanon, which was of the best sort,Ezek. 20.41. Act. 10.4. Heb. 13.15, 16. Phil. 4 18. vers. 7. Their spiri­tual sacrifices, their prayers, praises, almes, and good works should be an odour of a sweet smell in the nostrills of God; and they themselves perfume the places where they live with their gracious [Page 105] communication and example, and leave their name well-scented when they dye. They should revive as the Corn, and grow as the Vine; that is, as some well observe, that as the Corn suffering much from Frost, Hail, Snow, Tempest, lieth for dead as it were in Winter, but at the re­turn of the Sun in the Spring reviveth and yieldeth a great increase: And as the Vine being pruned and lopped, not only spreads again, but hereby becomes more fruitful: so God promiseth that his people though enduring sharp and sore afflictions, yet should have a reviving out of them, and also a thriving by them, their fruits should be more and better. In the last place, he adds, ver. 8. That He himself is like a green Fir-tree, for sha­diness: he is their shade on their right hand, their covert and defence from evils: and not only so, but he is also the root and spring of all their good, even of that they do, as well as of that they have, From him is their fruit found. It is by his communication of spiritual strength and vigour, by the supply of his Grace, that their fruits are brought forth▪ which therefore they are to ex­pect from him, and may confidently, see­ing [Page 106] he hath made so free Offers and Promises thereof. See Psal. 84.11. Rev. 21.6. & 22.17. Ezek. 36.27. Isa. 40.31.

5. Improve Sabbaths, those dayes of the Sun of righteousness, those lightsome and growth some times, those solemn opportu­nities of receiving Divine influences. Make much of them, and take heed of losing any part of them. This 92. Psalm is intituled a Psalm or Song for the Sabbath Day, and it seems to set forth the end of Gods Institution and our observation of it, both in respect of God, to praise him for his mercies, and meditate on his works, v. 1, 2, 3, 4, 5, &c. And in respect of our selves, that we may grow in grace, and be fruitful in obedience, the fur­therance whereof, is the end of all the duties and exercises of the day, and of our converse with God in his Ordi­nances thereon, v. 12, 13, 14.

6. Depend upon God for his blessing on all the means of fruitfulness, to make them effectual to us for that purpose. Frequent Ordinances, and perform duties diligently, but rest not in your so doing, without relying on Gods blessing for the efficacy of them, as reckoning that this only can make you fruitful under them [Page 107] in your souls, as it makes all the Crea­tures fruitful after their kind, and so men in their bodies, Gen. 1.22, 28. God bles­sed Adam and Eve, and said to them, be fruitful, and multiply, and replenish the Earth. And the same words he used to Noah and his Sons, Gen. 9.1. And God Almighty bless thee, and make thee fruitful, &c. saith Isaac to Jacob, Gen. 28.3. The blessing of God makes rich in good works, as well as in Silver and Gold.See Psal 5.12. & 24.4, 5. And its made over to the righteous by Covenant, Gen. 12.2. with Gal. 3.9, 16. and they are called to inherit a blessing, 1 Pet. 3.9.

7. Make conscience of all your thoughts, words, deeds, and of all the motions and demeanors of soul and body, to regulate them all by the word of God, that every twig of you may bring him some fruit. For every of these bring forth fruit, either to life or death, to Hea­ven or Hell. Therefore we read in Scri­pture of the fruit of the thoughts, Jer. 6.19. for which, if they be not good, God will bring evil upon the thinkers. And of the fruit of the heart, Isa. 10.12. I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks. And of the fruit of the mouth, Prov. 12. [Page 108] 13, 14. And of the hands, Prov. 31.31. And of the doings, Jer. 17.10. & 21.14. Mic. 7.13. Seeing then fruits grow up­on your minds, hearts, lips, hands, yea, on your eys, ears, feet, on all the faculties of soul, and members of body, have a care to order them well, that those fruits may be good, Rom. 6.19, 22.

8. Take all opportunities of doing God service, and others good, and of furthering your own salvation. And beg of God Heavenly Wisdom to take and improve all occasions for well-doing, for that is full of good fruits, Jam. 3.17. Beg a Spirit of communion and largness of heart, to be forward and ready to every good work, Titus 3.1. and espe­cially the gales of the Spirit of God, which (like the wind) blowing upon the garden of our souls, will make the spices thereof flow out, Cant. 4.16. Not only spiritual Graces, but the exercise of them, and the performance of spiritu­al duties, are the fruits of the Spirit in us, Gal. 5.22. Ephes. 5.9.

9. Take heed of what may hinder fruitfulness; as will any sin allowed, and particularly Hypocrisie, which is want of depth of earth, and immoderate cares of [Page 109] the world, which like Thorns choak the Seed of the Word, and keep the fruits of the Spirit from thriving: and hardness of heart, which is dryness of root, and so makes the branches barren. The heart is the root of a man, and this root of the righteous being moistned with godly sor­row, yieldeth fruit, Prov. 12.12.

Doctrine II. God will have his people still fruitful, yea, even in old age.

I. Still, from the time of their being planted in Gods House, on, daily and con­tinually to the time of their dissolution, or removal to the Heavenly Paradise; even,

• 1. Through all the parts of life. There­fore John writes his first Epistle to Christians of all ages, little chil­dren, young men, Fathers, 1 John 2.12, 13.
• 2. Through all the conditions of life, and the several alterations of them, which have their proper fruits belonging to them: As Fruits of patience, humbleness, self-denyal, &c. to afflictions. Fruits of thankfulness, obedience, watchfulness, to prosperity. Gods [Page 110] Trees bring forth fruit as well in the Winter of Adversity, as in the Summer of Prosperity. There is not one day in a year, nor scarce an hour in a day, but God ordains and calls us to bear some fruit, in one kind or other. Its record­ed of the Colossians, that the word brought forth fruit in them, since the day they heard it, and knew the Grace of God in truth, Col. 1.6.

II. Even in old age, and that both in respect of Nature and Grace, will God have his people fruitful; as was Peter, 2 Pet. 1.12. and Paul, 2 Tim. 4.6, 7, 8. In old age he was in bonds for Christ and begat Onesimus to God, Philem. 9, 10. and David who in his own Generation served the will of God till he fell on sleep,See the Margin. Acts 13.36.

Now God may well require his peo­ple to be fruitful continually, and even when old;

1. Because it is spring-time with the righteous all their life long. For as the end of the world is the general harvest, so is the end of a Christian, his death, his particular one. He and all his fruits are not ripe till then, and therefore not [Page 111] cut down with the sickle of death, or reaped till then; but must grow in the mean while, and be still bearing fruit. For the fruits of the righteous are al­wayes in season. Whence the commands of praying continually, of preaching, and consequently of hearing in season and out of season, of reading in Gods Book all our dayes, of meditating on his Law night and day, of rejoycing ever more, of offering the Sacrifice of praise to God continually, of not forgetting to do good and to communicate, &c.

2. Because God is still doing us good, and unwearied therein, his mercies are new on us every morning, and he daily lades us with benefits, it becomes us to be continually laden with fruits: and that especially seeing God is ever affording means of fruitfulness, and at cost and pains with us to make us fruitful, which under the first Doctrine hath been de­clared.

3 Because we owe God much fruit for his care and bounty, and our branches are few and small, our bole little, our sap less, and we are able to bring forth but a little fruit at once; besides that the time allotted us for fruit-bearing is [Page 112] short: the furrows had need be bringing forth fruit continually. We have much work for God to do, and but a little time to do it in, and are able to do very little at once, therefore it is requisite we be alwayes working, else we cannot abound in the work of God, and finish that task he hath set us to do. By bearing fruit dai­ly, we shall attain at length to fill up the measure of our fruits, and so finish our course with joy, and receive a full re­ward. When we think we have done all, God may have more and new work for us to do.

4. Old age should abound in ripe fruits, because that is mellow age, and hath advantages above youth, as,

• 1. Large Experience what it is to bring forth fruits, and what either hinders or furthers the same, that may teach them the art of fruit-bearing.
• 2. Long time, to take deep roots downwards, to shoot forth many and great boughs upward, and to suck in abundance of juice and sap from Christ.

We see then, that God may justly re­quire his people to be constantly fruit­ful, [Page 113] even to the end of their lives; and he hath no less graciously promised to make them so, as here: so in Luke 1.73, 74, 75. where we read of his Oath, That he would grant unto us, that we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the dayes of our life. And Paul assures the Thessalonians upon the score of Gods faithfulness, that God would sanctifie them wholly, and preserve their whole Spirit, soul and bo­dy blameless unto the coming of our Lord Jesus Christ, 1 Thess. 5.23. See the like in 2 Thess. 3.3. 1 Cor. 1.8. Phil. 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform it untill the day of Jesus Christ.

Now God will render his servants, continually, perpetually fruitful (name­ly, such as continually depend on him on that account) for these Reasons.

1. To shew the energy and power of his Grace (that vital and fructifying prin­ciple in the soul) which is much evi­denced in maintaining a constancy of fruit-bearing, and that even in the hard­est and coldest, the sharpest and most unfavourable seasons, notwithstanding all [Page 114] hinderances, difficulties, disadvantages, even in the raging heat of persecution, the nipping blasts of temptation or other afflictions, and the dead time of old age, when the strength and vigour of nature fails, and its fruitfulness ceaseth.

2. To bring the more honour to his own name, John 15.8. The more fruit, the more glory; the more and longer his people abound in good works, the great­er honour redounds to God, Mat. 5.16. whereas it would be no little dishonour to that great Husbandman (as he is styled John 15.1.) if his choice plants, which he hath separated from others, and so much sets by, should prove barren and cease to bear fruit: This might ill re­flect either upon his skill or his care. Therefore, he having fruitfulness at com­mand, will be ever ready to advance it in them, and will not suffer them to dye fruitless.

3. To manifest the constancy of his love to them, which fades not with time, decayes not with age. God loves them to the end, and because he doth so, and that it may appear he doth so, he will make them fruitful to the end. His ten­der affection to his people of old, moved [Page 115] him to be the same to them in old age that he had been afore-time, and to car­ry them even to hoary hairs, Isa. 46.4. Gods care and regard to the righteous doth not decline with their years. They shall have not only the former, but the latter rain of Gods Grace and blessing to make them fructifie, and be green even when gray, and their souls fat and flou­rishing, even when their bodies are like a dry Tree, wizzened and hollow with age.

4. To fit them for Heaven. For God doth but nurse up the plants of righte­ousness in his Courts, Garden, or Vine­yard here, to prepare them for that Pa­radise of God. Now they will not be fit for that excellent soil, if they be not fruitful till, and at their remove. For their bringing forth good fruits, is the condition of and preparative to their be­ing transplanted thither. So that if God should not be ready to further them therein, and to afford requisite sup­plies, he should be wanting to that great design he hath in the world, the fitting of his chosen for Heaven, and the bring­ing of them to it.

More Reasons might be added, but I [Page 116] shall now subjoyn the Application.

Must those that are planted in Gods House, that enjoy means of Grace, be fruitful still, and even when old, then,

Ʋse I. This reproves three sorts of persons,

1. Those that have not yet begun to bear fruits (fruits of repentance or re­formation) though they have lived long under the Ordinances: only they resolve to do it hereafter; their time of fruit-bearing is not yet come. Let such,

1. Compare their case with that of the barren fig-tree, when Christ came to look for fruit from it, Mark 11.13. Its time of fruit was not yet. The time that it should have brought forth fruit was come, but not the time that it did bring forth. In procrastinating and de­ferring your repentance and amendment of life, you in effect say, my time of fruit is not yet, as the people in Hag­gai's time said, The time is not come, that the Lords House should be built, Hag. 1.2. But take heed, lest, as the time was come and gone that God had set for the fig-tree to bear fruit in, so the space al­lotted you for fruit-bearing be near ex­pired.

[Page 117]2. Consider, that though you deferr growing strict and holy till a further time, and think you may do it soon enough hereafter: yet Christ may inter­pose by a curse of barrenness, yea, by a sentence of destruction, between your resolutions and the execution of them: because you have been barren so long, and could not find time all this while to bear any fruits, therefore never fruits grow on you hereafter, no not when you have a purpose to be fruitful, Matth. 21.19. And what follows next, but Cut them down, why cumber they the ground?

2. Those that have brought forth some fruits formerly, but desist. They for a time seemed zealous, forward, strict, reformed much, did many things; but afterwards lose their temper, leave their strictness, grow carnal in Spirit, loose in carriage, negligent in duties, or what they do that is good, its but by fits, when wakened by afflictions, or some quickning Sermon, &c. but afterwards they cool, wither, sit still. Let such consider,

1. That such fickleness in duties is the high-way to fall to flat barrenness at [Page 118] length. Unsetledness in good duties indi­sposeth to fruitfulness.

2. If Christ come to seek fruit from you (as he did to the fig-tree whilest barren) at such a time whilest you have only leaves on you, what may you fear but the curse of barrenness and doom of cutting down.

3. This is the way to be twice dead, (once before your profession, and since by your declension) and so pluckt up by the roots, Jude 12.

4. If you leave off fructifying now, you lose all you have done, John Ep. 2.8. 2 Pet. 2.21. It had been better for you not to have known the way of righteousness, than after you have known it to turn from the holy commandment delivered to you.

5. Let such as were forward profes­sors in their younger years, but are barren, sapless, withered in old age, de­cayed in their affections, charity, cou­rage, grown worldly, covetous, idle, &c. Let such consider, if old age be not the next condition to the Grave, and if they would not go to Heaven out of this part of their lives, and if they ought not then to labour to be such in it, as that they might with comfort depart this life out [Page 119] of it; that is, in being fruitfull in well-doing. And must they not (will they, nill they) go to judgement out of it; and what will they answer to God, if they be barren in it? They must give ac­count to him for all their works, even in old age, and the Apostle prescribes du­ties to the aged in Tit. 2.2, 3.

3. Those are to be reproved that are still fruitfull and that in old age, but fruitful in evil; in maliciousness, cove­tousness, oppression, drunkenness, un­cleanness, &c. Its a lamentable sight to behold gray hairs green in sin: to see any old in years and old in iniquity, old in adulteries, Ezek. 23.43.

Ʋse II. This calls on the people of God to look that they be constantly fruitfull, and maintain holiness and righteousness to the end of their lives. Urge God with his promises in this respect; the fulfill­ment of which is to be expected in the way of dependance and diligence. God will make his people fruitful: but they must apply themselves to him and wait on him to receive his fructifying influences; and take heed of sin, which may stop the passage, and obstruct the reception of them.

Let this be our daily exercise to keep a Conscience void of offence both towards God and man; this our incessant care and endeavour that none of the following part of our lives prove unfruitful;Job. 27.5, 6. that all the while our breath is in us, we hold fast our righteousness, and remove not our integrity from us; that when we come to be full of dayes, we may be full of grace and good works, which will be a great honour to us: For; The hoary head is a crown of glory if it be found in the way of righteousness, Prov. 16.31. Because the fruits of righteousness add so many pearls to that Crown. Its the most hap­py, honourable and comfortable close of a mans dayes to go loadned to his grave with those fruits. Then he comes there­to,Job 5.25. as Eliphaz said to Job, like a shock of corn in his season that is fully ripe. Its a great credit to be old, and yet lively and vigorous in the exercise of graces and du­ties, full of faith, of the fruits of the spi­rit and of experience. This stands upon record in Scripture to the endless praise of Samuel, that in old age he could make such a challenge as we find in 1 Sam. 12.2, 3. And of Jehojadah, 2 Chron. 24.15, 16. who dyed old and full of dayes, [Page 121] that he did good in Israel both towards God and towards his house. And of Zacharias and Elizabeth both well stricken in years, that they were both righteous before God, walking in all the commandments and Ordi­nances of the Lord blameless, Luk. 1.6, 7. And of Anna, who was of a great age, that she departed not from the Temple, but served God night and day, &c. Luk. 2.3 [...], 37. And of Mnason, that he was an old Disci­ple, Act. 21.16. And of Thyatira, that her last works were more than the first, Rev. 2.19.

Doctrine III. God will have the plants in his house to be fat. Now they are fat when full of grace, as trees are fat when full of sap. So the Romans were full of goodness, Rom. 15.14. Stephen full of Faith, and of the Holy-Ghost, Act. 6.5. The Thessalonians faith grew exceed­ingly, and the charity of every one of them all towards each other abounded, and the Apostle gloried in their patience, &c. 2 Thes. 1.3, 4.

And as God hath made his servants spi­ritually fat, that is replenished them with grace, so he will do still, as may be ar­gued.

[Page 122]1. From his promises of grace. The Lord will give grace to them that walk uprightly, Psal. 84.11. Blessed are they which do hunger and thirst after righteous­ness, for they shall be filled, Matth. 5.6. Whosoever hath, to him shall be given, and he shall have more abundance, Mat. 13.12.

1 Pet. 5 10.2. In that he is stiled The God of all grace, that is, the Giver of all grace; He who bestows and distributes all grace to his people; all sorts of grace, and the seve­ral degrees of each sort. Who confers not only the beginnings of grace, but the increase and complement or consummati­on of it. Therefore the Apostle Peter makes use of this Title, when he puts up this request for those to whom he wrote, that God would make them perfect, &c. for whom he had in the beginning of the same Epistle, chap. 1. ver. 2. desired that grace might be multiplyed to them.

3. From that matchless act of grace, the sending of his Son into the World, that in him he might bless us with all spiritual blessings; and consequently with grace. For he is made to us of God sanctification, 1 Cor. 1.30. He came that we might have life (that is,Eph. 1.3. grace which is the life of the soul) and have it more abundantly, [Page 123] Joh. 10.10. He gave himself for us, that he might redeem us from all Iniquity, and purifie unto himself, a peculiar people, zealous of good works, Tit. 2.14. Therefore he will give that grace which shall purifie, and render disposed to, and fruitfull in good works. Which is further evident from those earnest and importunate invitations of all that desire it to come to him for it, Isa. 55.1. Rev. 22.17.

4. From his promising and actual giv­ing of the spirit of grace to his people,Ezek. 36.27. Luk. 11.13. 1 Joh. 4.13. whose business it is to work grace in their hearts, and to strengthen it, Ephes. 3.16. Hence Grace is called the fruit of the spirit, Gal. 5.22. Ephes. 5.9. and the supply of the spirit, Phil. 1.19. which that it may be continued, the spirit is given to abide and dwell with the children of God, Joh. 14.16. Rom. 8.11.

5. From his affording them the means of Grace, which are chiefly designed for their benefit and advantage: For though others also live under them, yet the prin­cipal efficacy and blessing of them is de­rived on the righteous only. Christ gave his Ministers, and so his Ordinances, of which they are the dispensers, for the per­fecting of the Saints, for the edifying of [Page 124] the body of Christ, &c. Ephes. 4.11, 12, 13.

If it be now inquired, why God will make his people fat in Grace, I an­swer,

1. That they may be fruitful in service and obedience. The sap of grace pro­duces and nourishes the fruits of righte­ousness. The branches that abide in the true Vine, shall be replenished with spiri­tual juice, that they may yield such Wine as may chear God and man: that they may be instrumental for Gods honour and others good. The fuller the heart is of grace, the more the life is filled with good actions. For out of the abundance of the heart, the eye looks, the mouth speaks, and the hand acts. Every crea­ture works according to that quality, which is the immediate principle of its action or motion; and it works more, or less according to the degree of its qua­lity, as it is weaker or stronger. So sin­full creatures, men unrenewed act or move in sinful wayes according to the evil quality or bias of sin and corruption, that is in their natures; and the more sin is in their hearts, the more do their lives abound with transgressions. The rege­nerate [Page 125] also, or new-creatures act or move in Gods wayes according to and by the grace of God, infused into and inherent in their hearts, God concurring with them by his assisting grace. And the more this sanctifying saving grace abounds in the soul, the stronger is the principle or stream of spiritual life, and action in them (which is continually fed from Christ the fountain of it) and the more service and obedience do they put forth in their lives. 2 Pet. 1.8. If these things (that is, these graces named immediately before) be in you and abound, they make you, that ye shall neither be barren nor un­fruitful in the knowledge of our Lord Je­sus Christ. If you be fat in grace, you will not be spare in duties: If juicefull in holiness then fruitfull in obedience.

2. Not only that they may be full of fruits, but also that their fruits may be full. When the Tree is full of sap, the apples that grow on it are full of juice: so when the heart is full of grace, the du­ties it performs are full of savoury re­lishes and a sweet scent. Fat souls make fat sacrifices, fat services.

3. God will bestow on his people the fatness of grace, to bring them thereby [Page 126] to their fullness of stature in Christ: to which they attain by grace, as trees by sap grow up to their appointed height; and bodies by their juices to their proper tallness, Ephes. 4.13.

4. To shew that the Lord is upright in his dealings with the righteous and wicked, notwithstanding the seeming inequality of them: suffering the wicked to spring up as the grass,Psal. 92.7. & 37.35. to wax fat and shine, to be in great power, and spread themselves like a green Bay-tree; whilest the righteous are in a dry, barren, wi­thered estate in respect of their outward man, often lying under Gods stroaks. This is the Lords doing, these are his wayes, and they are equal too, if we take his dispensations towards the souls of his servants into the account. God makes the souls of his people fat in grace (which is the rarest endowment in the world, and the chiefest beauty of the most glorious creatures God ever made, Angels and men) whilest he makes their outward man to be lank and lean. On the contrary, he feeds the bodies of wick­ed men fat with grease, fills their coffers with evidences, their purses with gold and silver, their barns with corn, their [Page 127] grounds with cattel; but withall sends leanness into their souls, which makes them like Pharaohs lean Kine ill-favoured, or like his seven thin ears of corn blasted with the East wind; which is a great soul plague. So that if we compare what God doth for the souls of the righteous with what he doth for the bodies of the wicked, and ballance both together in sound judgement, we shall find the for­mer to counter-poise, yea to weigh down the latter. Therefore the fatter any Christian is in grace, the fuller of it, the more fully doth he set forth to the view of the world the uprightness of Gods dealings. And the leaner we are in grace, the more we expose Gods wayes and dispensations towards his people to the censure of inequality and unrighte­ousness.

For these reasons God will make his people fat in grace; and for the same reasons they ought earnestly to endea­vour so to be: which they are further ob­liged to, not only by Gods commands of growing in grace, 2 Pet. 3.18. of per­fecting holiness in Gods fear, 2 Cor. 7.1. and the like, but also by that rich and liberal provision God hath made for this [Page 128] purpose, by the sending of his Son, the offers of his grace and spirit, &c. as hath been before declared, which highly en­courage, and strongly ingage to labour after this fatness.

Ʋse I. Then those are lyable to re­proof that profess themselves the people of God, and yet are sapless or lean in grace, when God hath made so much pro­vision whereby they might grow fat therein. Certainly you do not duly seek out for it, are not careful to fetch it in. Surely you ply not the Throne of grace with fervent prayers; you rely not on the pro­mises of grace with a stedfast faith; you improve not opportunities of grace with an earnest diligence; you maintain not close communion with the Father and the Son the fountain of all grace, and do not duly cherish the motions of the spirit of grace. God hath made sufficient preparation for your thriving, and invites you to, and is ready to dispense what is necessary and conducive thereto, and you neglect it. He will not be a barren wilderness to his people, nor as waters that fail; but if you do not constantly apply your selves to him, no wonder if your root be dry, and you want this spiritual juice. Or [Page 129] you may instead of it, be full of sinful humours, worldliness, pride, passion, en­vy, &c. the very poyson and venom of the old Serpent.

The more to promote your humiliati­on for this spiritual leanness, or saples­ness: Consider,

1. To what end God hath planted you in his house, and given you so long to enjoy the plentiful means of spiritual nourishment? To what end hath God af­forded you Sabbath-dayes and Lecture-dayes, besides other pretious opportu­nities by the by? To what end did he continue you under the means of Grace so many years, and made you such feasts of fat things? was it not that hereby you might grow fat in Grace, full of faith, love, meekness, holiness, &c. How will you look God in the face when the account-day comes, if notwithstanding these means, you be still poor and ill-liking. You know how ill-favoured Pharaohs lean Kine lookt, when they had eaten up the seven well favoured fat Kine, they were never the fuller, it could not be known that they had eaten them, but they were still ill-favoured as at the beginning, Gen. 41.3, 21. Such [Page 330] ill-favoured, ill-looking Creatures in Gods sight are all lean Christians, who have lived under a faithful and painful Ministry, heard many excellent Sermons, eaten many fat Ordinances, Word and Sacraments, and yet are never the ful­ler, but remain starvelings still, and as poor in respect of faith, self-denyal, humbleness, the power of godliness and a throughout reformation in their spirits and courses, as before.

2. Consider that you are a disgrace to the House of God, that fat soil you are planted in, to the Ordinances you have lived so long under, to the Mini­sters Gods Stewards that have brought you your appointed food from God dai­ly to feed your souls fat in Grace. By your leanness you in effect proclaim to the world, that these are barren, dry, sapless things, and of no spiritual nou­rishment. Further, you shame the body of Christ (if you be members of it) for disproportion in members, when some are very fat, others very lean is a great deformity. The head of that beau­tiful body is fat, and so are your fel­low members fat in Grace, and if you be lean, how do you disgrace it.

[Page 131]3. You must needs be barren in good works, whilest you want that juice of Grace that should feed the fruits of well-doing: without it you will be dry and withered. If you be sapless in your spi­rits you will be fruitless in your lives. And,

4. You will be but dwarfs and shrubs in Christianity. Your leanness will cause lowness in spiritual stature. If you be not full of spiritual juice you cannot fill up your due dimensions.

5. You would have all fat that you keep, because things are commonly of most worth and use when fat: And can you be content your souls, which are the chief part of you, should be lean. Is it not a trouble to see your children lean and ill-liking, notwithstanding they eat and drink of the best daily, and your Cattel ill-liking though they be well kept? And is it no grief to you to see how plentifully you are fed with hea­venly food, and how ill you look and thrive? May not many a mans Cattel shame him in that when he hath put them into good Grass, they have fed fat in a short time: whereas God hath put him into the green pastures of Ordi­nances, [Page 132] it may be as many years as his Cattel grazed moneths, and yet he con­tinues lean still: Yea, may not many mens bodies rise up to condemn their souls, in that they grew fat soon: When as their poor souls feed not at all, not­withstanding it may be their bodily diet hath been but spare and mean, and that of their soul more full and dainty.

Search this matter to the bottom, and be deeply humbled for it. And let us all see whether we have not some rea­son to take up that lamentation, my lean­ness, Isa. 24.16. my leanness.

Ʋse II. Hence poor Christians may take comfort, though they have not with Esau, the fatness of the Earth to their por­tion; neither fat ground, nor fat Cattel, nor fat estates, nor fat bodies, yet they may have fat souls, which is the best of all, much excelling all the former. For as the fat is the best of every thing, so Grace is the best of all fat. Its far bet­ter to have a soul fat with Grace, than a body fat with grease; or an estate with goods. For fatness sometimes dis­figures and mishapes the body, and spoils its features, and it renders less disposed to and unfit for action. And the fatness [Page 133] of wealth often causeth forgetfulness of God, yea, backsliding from him, and re­bellion against him, Deut. 31.20. & 32.15. Neh. 9.25, 26.Psal. 78.31. Job 15 21. with 27. Besides that the fat-backs of the world are often the people of Gods wrath, Jer. 5.27, 28, 29. Their houses are full of deceit, therefore they are become great and waxen rich. They are waxen fat, they shine: yea, they over-pass the deeds of the wicked, &c. Shall not my soul be avenged of such a Nation as this? God threatens that Chaldea should be a spoil, and Babylon not inhabited, and gives the reason in those words, Because ye were glad, because ye rejoyced, O ye destroyers of mine heritage, because ye are grown fat, as the Heifer at grass, Jer. 50.9, 10, 11, 13. And even amongst his own people he threatens to destroy the fat and the strong, Ezek. 34.16. that is, the Shepheards (whether Civil or Ecclesiastical, or both) who fed themselves, but fed not the flock, yea, who ruled with force and violence, and enriched themselves by making a prey of the flock, v. 2, 3, 4, 10. But the fatness of Grace is the greatest Ornament and beauty of the soul: which the more it grows therein, the more it comes into the fashion of Heaven, into [Page 134] the likeness of God. This makes men mindful of God, carefull to stick close to him, fearful to depart from him, and ve­ry active and stirring in all manner of well-doing. And those that have it are the people of Gods love and de­light.

Ʋse III. Then let us examine whether we have this spiritual fatness. This might be discerned by the signs of bodily fatness. When the body grows fat, then the cloaths are made bigger, the girdle is let out, the body is heavier, and it sweats much, and the man commonly is merry. So when the soul grows fat, humi­lity which is the habit or clothing of it, (1 Pet. 5.5.) is enlarged: Sincerity or truth in the inward parts, wherewith the loyns of our minds are girt about, Ephes. 6.14. is more drawn out; a sign the New-creature in us is grown into a big­ger compass, and takes up a greater room. And then Faith, according to which God reckons the weight of the soul, is increased. Good works and holy duties, which are the sweat of this soul-fat, are more fre­quent, or the man sweats more, is more intent and fervent in them. And his soul rejoyces more in the Lord, and in [Page 135] his service, and in the communion of Saints.

But to keep close to the Metaphor in the Text, taken from Trees, we may from the signs of their fatness discover whe­ther our souls be fat with Grace. The Trees fatness or sappiness appears,

1. From their much weeping, and the plenty of tears (so their juice is called) which they send forth when cut or pierced. So the fatness of the righte­ous may be gathered from their continu­ed exercise of repentance and godly sor­row, issuing from them even for the least sin and their secret failings; from their being cut to the heart with a kindly sense of their provocations, which makes frequent confessions of their own vileness drop from them. When reflections up­on Gods goodness to them, so pierceth their hearts as to give a plentiful vent to their tears, or at least to their grief, for what offends him.

2. Fulness of sap in Trees appears by their pliantness, for the more sap they have, the more easie they are to be bowed any way. So the more Grace the more compliance with the will of God, the more inclinableness to obey his com­mands, [Page 136] and the more submission to and under his hand: the more is the mind ready to his service, the will bowed to his pleasure, the affections bent that way he would have them, the heart affected with his word and providential dispen­sations, and the man humble.

3. Sappiness in Trees may be argued from their weightiness, for they are much heavier when green, than when dry. Faith is the weight of the soul which makes it tend towards Christ as its Center, and the more faith it hath, the more ponderous it is, the harder doth it lean upon God, and the more doth it press him with his promises: the mind is more staid upon him, the heart more fixed, the man more stedfast and hard to be removed from his ground. They that trust in the Lord shall be as Mount Sion, which cannot be removed, Psal. 125.1. Faith makes the Christian as heavy as a Mountain.

4. Spreading much is an evidence of much sap; for Trees replenished with it, are ever either increasing their bulk, or putting forth either roots, or shoots, or buds, or leaves, or blossoms, or fruits. So where there is much Grace there will [Page 137] be much spiritual activity. This sap will be breaking forth into a verdant profession, into a fruitful practice, into savoury discourse, and be sending many shoots upwards, holy ejaculations, hea­venly thoughts, desires, prayers, &c. Withal, making the soul better rooted in the truths and wayes of God. And the more Grace, the more of these Ef­fects.

Object. But here some may object, I do not grow fat in Grace, but rather find a decay therein, a deadness in my Spirit, a coolness in my affections, I am not so for­ward to duties; I have not those spiritual feelings, comforts, enlargements, vigours which I formerly had: I am more straight­ned and damp'd in my soul to all good now.

Answ. 1. It may be thou art not so diligent in the use of Means, especially in private, close walking with God: not so watchful over thy Spirit and wayes to order all by rule, as formerly; but more careless of thy carriage, more neg­ligent in duties. Thou art poor in per­formances, therefore not rich in Grace: Eatest little spiritual meat, therefore gettest little spiritual strength, growest [Page 138] not fat. And in this case thy not grow­ing fat is thy own fault. Be humbled for it and amend, and to that purpose follow the directions set down in the next Use.

II. Know that a Christian may grow,

1. In Stability and setledness in his re­generate estate, he may grow more re­solved, and stedfast in his Spirit and course, in his judgement and practice: more rooted and established in the truths and wayes of God: and,

2. He may grow in the exercise of ra­dical Graces; as self-denyal, faith, pati­ence, meekness, humility, sincerity; and in the intrinsecal or inmost acts of these and other Graces; though he slourish and abound not so much in the outward per­formance of duties, and in shews & osten­tation of Graces as formerly; He may grow in self-denyal as to things that are greatest hearts desires and eyes delights, as to great parts and glorious perfor­mances, and the reputation of spiritual gifts and abilities. He may encrease in faith, believing against hope, and fol­lowing after, and cleaving to God not­withstanding all repulses and discou­ragements. He may grow in patience [Page 139] and constancy in enduring great fights of affliction, whilest he is able to bear and suffer more, though he find himself able to do less. He may grow more content to be abased, and not to have the pre­heminence of others, and may be more thankful for what measure of gifts, grace, strength and comfort the Lord pleaseth to allot him, though to his thinking he receive less from God now than hereto­fore. He may grow in that Grace of humility, whilest he grows more vile and sinful in his own eyes: and he that grows in that Grace, grows in all the rest. Upon which account it may be that a Christian may grow fatter when to him­self he rather seems to fall away, or to grow more dry and sapless; he may have more Grace, when he thinks he hath less. He may look more inward now, and to the carriage of his heart in duties; though he be not so much in the exter­nal performance as sometime formerly. He may be more strong to resist corrup­tions and temptations, though more strongly tempted to sin, and to more sins now than before.

3. He may grow in Experience of Gods dealings with the soul, of the work of [Page 140] grace in the heart, of the contrariety and combate between the spirit and flesh, and of the variety of soul-states, through which it pleaseth God to carry his children: and so be more able to speak of such things, and to advise others from experience, though he be not so tongue-ripe, so forward to speak and so full of words, and have not those joys and ravishments, as for­merly.

4. He may grow in the substance, pith and solidity, in the mellowness, and ripeness of affections and actions: which may be more solid and savoury, though not so bulky and eyly; though they seem not so big or so beautiful, but lye in a less room now than formerly. Part of a Christians affections at first upon his Conversion springs from the newness of his state, and so may cease when that state or condition ceaseth to be new to him: and yet afterwards he may love God and spiritual things as truly and happily, more rationally, though not so passionately, as at first. His du­ties may be better seasoned with sin­cerity and humility, though not so larded (as sometimes) with inlargements and [Page 141] stirring affections. There is less of his own spirit now in duties and more of Gods spirit and grace; and therefore his duties now seem far less in his own eyes than they did formerly, when they were more full of froth. His duties may be more cordial, though less corporal, oral, gestu­ral. He may not so multiply religious performances as heretofore, and yet may walk more regularly, by minding other duties also, relating to his calling and station in the world, which he before neglected. Or he may spend less time in the exercises of Godliness, because he hath not such opportunities, nor that leisure he had before, by reason of the change of his condition, and new employment God hath called him to, and yet he may be still in the discharge of his duty as much as before, though in part the kind be al­tered.

III. Consider that there are some spe­cial seasons, in which God bestows a greater measure of assistance, grace and comfort than he is pleased to give at other times; as upon conversion, or when he calls to special service, or to great suf­ferings or tryals. His communications [Page 142] are then extraordinary, because the condition and exigencies of his servants are extraordinary: but when these are over, he reduceth them to their ordinary al­lowance. Yea the case may be such as that God may suffer the blossoms of joy to wither, that the fruits of righteous­ness may appear the better, that grace may be clearlier seen and grow more. For sometimes grace puts forth more vigo­rously when comfort falls off.

IV. Mistake not a decay of gifts or of nature for a decay of grace. Part of for­mer liveliness and enlargement might arise from gifts and parts, or from natu­ral strength and vigour, and so may fail with these, through age, bodily weakness and distempers, and yet grace not be im­paired. The disposition of heart may be the same, though, through indispositi­on of body, it cannot express and shew it self as formerly. The soul may be fat when the body wastes and is too fee­ble and destitute of spirits to be service­able in gracious employments.

Use IV. Then let all be exhorted to get and keep this spiritual fat, being like the Olive in Judg. 9.9. that would not leave his fatness. Labour to be full of this [Page 143] spiritual juice: and to that end make use of these ensuing means.

1. Drink in the water of life.Means. The more water Herbs and Trees enjoy, the more are they replenished with sap. And as in the sap is the life of the plant; so in grace stands the life of the soul. Therefore its well call'd in Scripture Water of life; Christ is the fountain of it, and there's a fullness in him, and its freely offered to such as sincerely desire it. Such may take their fill of it, they may have it for coming for, for receiving it, yea and may have abundance. Rev. 21.6. I will give unto him that is a-thirst, of the fountain of the water of life freely. And chap. 22.17. Whosoever will, let him take the water of life freely. Joh. 10.10. I am come that they might have life, and that they might have it more abundantly. Where by life understand grace, which is spiri­tual life. Enlarge therefore your de­sires, and take freely what's freely ten­dered by Christ. Be still coming for more, for he gives liberally. Jam. 1 5. Live upon Christ as your root, as your stock, and daily derive from him new sup­plyes of spiritual sap, by faith and prayer.

[Page 144]2. Suck in the fatness of Gods house. Its a fat soile, and so fit to make fat plants.Psal. 65.4. Psal. 36.8. They shall be abun­dantly satisfied with the fatness of thy house, and thou shalt make them drink of the ri­ver of thy pleasures. Gods goings are in his sanctuary, and here his paths drop fat­ness on the souls that wait on him. Here are his Ordinances dispenst; those feasts of fat things full of Marrow, and of Wines on the Lees well refined, Isa. 55.6. They are full of juice and spiritual nourish­ment. Therefore suck here and be sa­tisfied.

• 1. Attend duly on the Word. For this is a means of growth, 1 Pet. 2.2. Christs words are spirit and life, Joh. 6.63. The Word of God is that to the soul, which rain and snow are to plants, which as they, by filling Herbs and Trees with sap, make them bud and bear fruit: so shall Gods Word in like manner make the souls of his people (that thirst after it) prosper: Isa. 55.10, 11. Therefore Christ thus bespeaks them: Hearken diligently to me, and let your soul delight it self in fatness. Incline your eare and come [Page 145] unto me, hear and your soul shall live, verse 2, 3.
• 2. Improve Sacraments; where you have the flesh and blood of Christ to feed on, the most excellent and most nourishing food, by which the plants that are round about Gods Table may prosper much, as Trees do by blood and flesh put to their roots.

3. Pray earnestly, as for your selves, so for your Ministers; that God would satiate their souls with fatness: Jer. 31.14. then he will by them satisfie your souls with good­ness. Your portion will then be fat­ter, who are to be fed by them.

4. Meditate seriously of God day and night. See Davids sense of this course in Psal. 63.5, 6. My soul shall be satisfied as with marrow and fatness: and my mouth shall praise thee with joyfull lips: when I remember thee on my bed, and meditate on thee in the night watches.

5. Be liberal both in temporals and in spirituals unto others; for the liberal soul shall be made fat: and he that watereth shall be watered also himself, Prov. 11.25.

6. Be diligent in the use of the forego­ing Means: and also in the exercise of [Page 146] grace; for the diligent soul shall be made fat, Prov. 13.4. (which is true in a spi­ritual sense.) And to him that employs what he hath, as they in the Parable did their Talents, shall more be given, and he shall have abundance, Mat. 25.29. For, as it is in Plants, the more sap they expend in leaves and fruits, the more still they receive from the root; So here the more grace is put forth, the more still will flow in to the soul from Christ.

So much may suffice to have spoken of the fatness of the righteous (those hea­venly plants) their greenness follows to be treated of. [...] They shall be fat and green: So it is in the Original, and in the Margin of our Translation.

Doctrine IV. God will have the plants in his house to be green. So was David, Psal. 52.8. I am like a green Olive Tree in the house of God. Hence the godly are com­pared also to the Palm-tree, Psal. 92.12. the branches whereof are fair and green continually. Herewith they made booths at their solemn feast of Tabernacles, Lev. 23.40.1 King. 6.29. Ezek. 41.20. And the walls of the Temple were carved with Palm-trees, to shew the flourishing state of those that are [Page 147] planted in Gods house. For Green in Scripture imports a prosperous, vigo­rous, flourishing state, opposed to blast­ing, fading, withering. Because,

• 1. Green is the best colour of Trees and Herbs. It arayes and adorns them; makes them look fresh and comely.
• 2. Its the colour of Trees when they are at best in themselves, (full of sap all over and full of fruit) and at the best time of the year, in the spring and Summer. For in Winter, when spoiled of their gay green garment, they look gray and withered.
• 3. This colour is natural to them, even according to their kind, and it grows out from them, they have the cause thereof in themselves. Trees are not dyed green by art, but grow green by nature.

Now the greenness of the righteous appears in their profession, conversation, and consolation.

1. They are green in profession, when they constantly hold forth the Word of life, Phil. 2.16. the Religion they pro­fess, the truths of God they are convin­ced of; the wayes of God they walk in, [Page 148] their faith in Christ, and sense of spiri­tual things: seeming to the World to be all that, and only that which they are in themselves; not being ashamed of Christ, nor of the Gospel of Christ before men. They are green, who hold forth that in a bold, undaunted profession, which they are in judgement and practice, in confi­dence and affection touching God, his things and wayes. As David did, Psal. 119.46. I will speak of thy Testimonies also before Kings: and will not be ashamed. And Paul, Act. 24.14. But this I confess unto thee, that after the way which they call heresie, so worship I the God of my Father, be­lieving all things which are written in the Law and the Prophets.

2. Their greenness appears in their beha­viour or conversation, when they strive there­in to express and shew forth the vertues of him who hath called them; and endeavour that all their actions may have the gloss and lustre of grace and holiness upon them. When the carriage of the whole man (spi­rit and body) in their places, and all the relations they stand in to others in family or any other society, and in all their con­verse and dealings with others, is such as becomes the Gospel, as may represent [Page 149] the beauty and amiableness of Religion when they walk wisely and humbly,Eph. 5.15. Jam. 3 13. cir­cumspectly or exactly: shewing out of a good conversation their works with meekness of wisdom: Then are they green and flou­rishing, fair and resplendent. For Wis­dom (that wisdom from above which is first pure, then peaceable, gentle, and easie to be intreated, full of mercy and good fruits, without wavering and with­out hypocrisie, Jam. 3.17. that) makes the face to shine, Eccles. 8.1. as it did Josephs in the eyes of Pharaoh: and Da­niels, so as to draw great respect from Nebuchadnezzar and Darius. How did Job's righteousness make his glory to be fresh in him? Job 29.11, 13, 14, 20. How amiable and illustrious did it render him?

3. Their greenness appears in their con­solation, when they have inward refresh­ments, peace of conscience, evidences cleared, minds stayed upon God, hearts fixed trusting in him: but more especially at such times, when God causeth his face to shine upon them in a more eminent manner, and warms their hearts with the plentiful beams of his love shed abroad there, and pours the oyle of joy and [Page 150] gladness into their souls. How do they flourish then? how fresh and chearful, how lively and lovely doth their ver­dure grow? Yet remember, that comfort is not absolutely necessary to the es­sence or being of the colour of the righteous; (they may carry a green in profession and conversation, only it will be sadder without it) but it is requisite to the bettering thereof, to make it more sweet and amiable, more lightsome and pleasant. And then are they in their best state.

The Greenness of the godly is natural and continual.

1. It is natural to them, as they are the planting of the Lord, it being the pro­per effect of their Grace put forth into act, (as that of Trees is of their sap when displayed in leaves) and the more they have of the Sun-shine of Gods favour, the clearer and brighter it is.

2. It is continual: It is to last all the year, and all their lives long. It is not determined to any particular seasons, but is to be retained, not only in the spring and temperate seasons of youth, peace and prosperity: but also,

• [Page 151]1. In the hot Summer of sore temptati­ons, fiery tryals, searching tribu­lations and persecutions. Hence the Church, when the Sun had looked upon her, that is, when the heat of tribu­lation had tanned her, and made her black as to her outward and tempo­ral condition, yet as to her spiritu­al estate, was comely, preserving the verdure of her profession, and so received Christs commendation of her fairness, Cant. 1.5, 6, 8, 10, 15. By whom she is in Chap. 7.7. resem­bled to the Palm-Tree, which is al­wayes green, and notwithstanding endeavours used to depress it, it mounts upwards, advanceth in height and flourisheth. When was it that David was like a green Olive-tree, Psalm 52.8. But when Saul sought af­ter his life, and Doeg gave Saul notice of him, (as the Title of the Psalm shews) and at Sauls command slew fourscore and five Priests, and smote the whole City of Nob with the edge of the Sword, and that only upon Davids account, because Ahimelech gave him Shew-bread and Goliah's Sword? David continued green still [Page 152] in his fear and service of God, and in his trust and confidence in him, notwithstanding Sauls wrath burned hot against him. Moses was never more fair and beautiful, than when he chose rather to suffer affliction with the people of God, than to en­joy the pleasures of sin for a season: esteeming the reproach of Christ greater riches than the treasures in Aegypt, &c. Heb. 11.25, 26, 27. How glorious was the faith, courage and constancy of the Worthies menti­oned in that Chapter? It was not all the scorching rage of Persecutors that could make it wither or fade. How green was the Martyrs profession of the truth, that the hottest fires could not make it change colour? What an admirable lustre was there upon their demeanour, through the brightness of their Graces and comforts, far out-shining the flames they burnt in, which could so effectually win and engage the hearts of many to the wayes of God, under the greatest disgrace, and most dreadful discou­ragements. How verdant was Phi­ladelphia's patience? How lovely her [Page 153] carriage under sufferings, that Christ promises he would make her very adversaries come and worship be­fore her feet, and know that he had loved her, Rev. 3.8, 9.
• 2. In the Autumn of Apostacy and back­sliding from the truths or wayes of God, when the leaves of profession fall off from many, either through the abounding of errors, or of sen­suality and carnal security.
• 3. In the cold Winter of outward losses, poverty, disgrace, &c. or of inward trouble, as the want of divine consola­tions, the withdrawing & seeming re­moteness of the Sun of Righteous­ness: And old age. The righteous must retain the greenness of their pro­fession, even to gray hairs: which will then be as an honourable wreath to adorn their hoary heads.

So you have seen the properties of their verdure. Its natural and continual; not artificial, not fading, like that of the Hypocrites, who may wear the colour of the righteous and have a green too, but its neither a sap-green, nor a sen-green. It neither proceeds from an inward principle of Grace, nor is it holding and [Page 154] lasting. It is but painted, and so will soon decay, easily wash off.

Now that it is the duty of those that are set in Gods Courts to be ever green, may be made evident from those Rea­sons that are before set down to en­force their fruitfulness. And that God is willing and ready to make his peo­ple so, may appear from the promises he hath made of what is conducive and re­quisite thereto. For as the Rain and Sun, moisture and warmth cloath the earth with a lovely green, and make the co­lour of Hearbs and Trees fresh and plea­sant: So God hath promised both these to his choice plants.

1. The Dew and showers of Heaven, Hos. 14.5, 6. I will be as the dew to Israel, and his beauty shall be as the Olive-tree, called a goodly Tree, Lev. 23.40. compared with Neh. 8.15. And that not only for its fruitfulness, but its constant greenness, even in the midst of Winter. It looks fresh and eyly, when many other Trees are deformed and withered. In Psal. 72.6, 7. It is prophesied, that Christ should come down like rain upon the morning grass; as showers that water the earth: In his dayes shall the righteous flourish so long as the Moon [Page 155] endures, that is, during his whole reign, even to the worlds end. What quick­ning and reviving, what freshness and Beauty, Gardens, Fields, Vineyards and Orchards receive from dew and rain falling on them, the like will God per­form to his Vineyard, Christ to his Gar­den, and the plants therein, and that by the showers of his Grace and blessing, the droppings of his Word, and the pouring out of his Spirit. To this pur­pose is considerable what we read in Ezek. 47.12. By the River (issuing from the House of God, v. 1.) upon the bank thereof, on this side, and on that side, shall grow Trees whose leaf shall be for medicine, and shall not fade; neither shall the fruit (which shall be for meat) be consumed, but be new according to the Moneths, because their waters issued out of the Sanctuary. Where it is most probable, that the Waters or River shadow forth the dispensation of the Gospel, and of the Ordinances of Christ, or the effusion of spiritual bles­sings, Zech. 14.8. Joel 3.18. And that the Trees represent the faithful that are planted in the Church of Christ, and en­joy the Ordinances. These spread their root by the waters, and the dew lyes on [Page 156] their branch: yea, they are rooted in Christ the fountain of living waters, therefore their leaf shall not wither: For he hath promised, the water they receive from him, shall be in them a Well of Wa­ter springing up into everlasting life, John 4.14. Where his Spirit and Grace are to be understood by water: which will make them semper viveacs, alwayes green. They shall never thirst; that is, never see drought, never want, their water shall not fail; even that water of life, which can turn a soul that is like a dry and parched Heath into a Paradise. Hence Christ calls his Spouse a Garden inclosed, (made such by Grace of a desart by na­ture) a spring shut up, and a fountain sealed, that is, well secured and preserved, pure and perennous, Cant. 4.15. The righteous shall be as a well-watered Gar­den, Isa. 58.11. and like a spring of water, whose wa­ters fail not. Like a Garden well accom­modated, in which all things put forth, and are in their beauty and flourish, and may constantly maintain their verdure.

2. God hath promised to be a Sun to the righteous, Psal. 84.11. and that to them (Christ) the Sun of Righteousness shall arise, Mal. 4.2. to illuminate, enliven, [Page 157] rejoyce them: to impart to them his quickning heat and cheering light, his encouraging and refreshing influences, his powerful assistance, and the comforts of his presence: whereby life and vigour are infused into the soul, grace springs in the heart, and [...]oliness flourisheth in the life. The mouth confesses God and is filled with his praises, the man walks more worthy of God. And as Vegeta­tives in the Spring, when the Sun ap­proaches, sprout up, disclose and open themselves, and appear in their gayest colours: So all holy endowments, when God thus shines upon him, will shew themselves in the most lovely plight.

Ʋse I. If God have thus provided that his people may be green and flourishing, then let them look to it that they be so. Let them get the true and the liveliest colour of grace upon their spirits con­tinually, and upon their whole demea­nour. Which that you may be the more effectually induced to; consider,

1. Hereby you will resemble Christ, who is called a green tree, Luke 23.31. an Olive-tree, Rom. 11.17. (as God calls himself a green Fir-tree, Hos. 14.8.) his branches therefore must not be dry and [Page 158] withered, then they will be unsuitable and uncomely, a disgrace and dishonour to him. As Christ is termed a righteous branch, Jer. 23.5. A sprig from the root of Jesse, upon whom was the Spirit of Wis­dom, Knowledge, and the fear of the Lord, Isa. 11.1, 2. And in whom he was glorified, John 17.4. So it is prophesied of those that belong to him, that they shall be Trees of Righteousness, and by their thrive­ing and flourishing appear to be the plant­ing of the Lord (or the branch of his plant­ing, as it is Isa. 60.21.) that he might be glorified, Isa. 61.3. As Christ did alwayes those things that pleased his Father, John 8.29. So Christians should walk worthy of the Lord to all pleasing,Heb. 7.26. Col. 1.10. He was holy, harmless, undefiled, the light of the world, and that not only by his Doctrine, but also by his example. So must you also be holy as he is holy, blame­less and harmless, the sons of God without re­buke, shining as lights in the midst of a crooked and perverse Nation, Phil. 2.15. Consider him who endured such contra­diction of sinners against himself, lest you be weary and faint in your minds, Heb. 12.3. Consider this Apostle and High Priest of our Profession, who came into [Page 159] the world that he might bear witness to the truth, and before Pontius Pilate wit­nessed a good confession: And that you may be like him, abide in the truth, and hold fast the profession of your faith without wavering.

2. As being green is an evidence both of a vegetative life, and of a spring estate, that the Tree both lives and grows; whereas being withered argues that it is dead, or wintered at least: So when Christians are green in their profession and practice, have the lustre of grace and holiness upon their spirits and wayes, then they declare plainly that they are alive to God, yea, that it is spring time with them, and that they grow in grace.

3. This will most beautifie and set you forth, as Trees are most spruce and fine, when arrayed and deckt with green leaves. How amiable and lovely doth a prudent, meek, humble, graceful man­naging of the conversation make many a man and woman upon whom nature hath bestowed little cost to make them fair or comely? That carriage which adorns the Gospel, will be your greatest ornament: that which becomes godliness [Page 160] will be your comeliness. Such a de­portment as God is most honoured by in the eyes of men will be your greatest honour. To suffer for well-doing and yet patiently to continue therein, and not change colour for all the weather-beating of persecution, is illustrious and glorious. If you suffer as Christi­ans, and be reproached for the name of Christ, and endure it with meekness: the Spirit of glory and of God resteth upon you, 1 Pet. 2.20, 21, 23. & 4.14.

4. This will yield pleasure and delight both to God and man. For as green is a very pleasant colour to look on, de­lighting and recreating the eye, cherish­ing and strengthening the sight, where­fore those creatures which are the most common objects of the eye, as grass, hearbs, trees, are so framed as to be of that colour, as also is the Emerald that goodly and precious Stone, which so sweetly entertains the eye without ever glutting it: And for weak and sore eyes green is of all colours the most relieving and refreshing: So is a verdant and un­fadeing, a lively and chearful profession and practice of Religion endued with the like qualities: for,

• [Page 161]1. It much takes and highly pleases the eye of Christ to look upon it, therefore he delights to be in his Garden and Vineyard,
  Cant. 6.2.11.
  that he may see the Vine flourish, and the Pome­granats bud: that he may behold how the precious plants in his Nur­sery the Church do thrive, how green they look, how their graces sprout forth, as well as what good fruits they are bringing to maturity. His Church is his Eden, his Garden of pleasure: conversing in which makes him break forth into that excla­mation, How pleasant art thou, O Love, for delights! Cant. 7.6. The righte­ous Lord loveth righteousness, His countenance doth behold the upright, Psal. 11.7. He delighteth in his way, Psal. 37.23. He takes pleasure in those that fear him, Psal. 147.11.
• 2. It is a delightful sight, a great re­freshing and rejoycing to the eyes and hearts of the godly, as it was to John to find the Elect Ladies Chil­dren walking in truth, Epist. 2.4. Now we live, (that is, are much re­vived and cheared) if ye stand fast in the faith, said Paul, Silvanus and [Page 162] Timotheus to the Thessalonians, for what thanks can we render to God for you, for all the joy wherewith we joy for your sakes before our God; namely, for your work of faith, and labour of love, and patience of hope: having be­come followers of us and of the Lord, having received the word in much af­fliction with joy of the Holy Ghost: so that we were ensamples to all that believe in Macedonia and Achaia, 1 Thess. 3.8, 9. with Chap. 1.2, 3, 6, 7. Hence the Apostle greatly desired to see them, that he might still have more pleasure in beholding so lovely and delighting objects, with the report of which at a distance he was so much affected, 1 Thess. 3.6. All Davids delight was (next to God) in the Saints, the excellent on the earth, Psalm 16.3.
• 3. If any have an eye that is weak in discerning the beauty of holiness, and how to walk in the wayes of God; Or if any have a sore or evil eye at Gods people, yet spighting and maligning of them: to look much and often upon the greeness of their paths, the buddings of their [Page 163] graces, the lovely hiew of their pi­ety, may be a means to clear and strengthen the eye of the one, and to amend and cure that of the o­ther; which is often made sore by by being fixed only upon the un­pleasing colour of the Saints infir­mities (where any can be either spyed or fancied) and not at all up­on that inoffensive and taking one of their piety and constancy. 1 Pet. 2.15. So is the will of God that with well-doing ye may put to silence the ig­norance of foolish men? v. 12.—that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorifie God in the day of visitation: and Chap. 3.1, 2. Wives be in subjection to your own husbands, that if any obey not the Word, they also may without the word be won by the conversation of the wives, while they behold your chaste con­versation coupled with fear. See also v. 16.

5. If you would have that inheritance and crown of glory which fadeth not away when you dye, 1 Pet. 1.4. and 5.4. its both suitable and necessary that your pro­fession [Page 164] and practice of Religion should not fade while you live, You must en­dure to the end that you may be saved. You must be faithful unto death, that you may receive a crown of life, Rev. 2.10.

Look well then to your profession and demeanour, that both be such as where­by you may glorifie God, and be a joy yea an honour to the Saints with whom you live in communion: such as may cast a lustre upon the truths of God you main­tain and the wayes of God you walk in: such as may in the eyes of all spectators render Religion lovely, yea and grace it self glorious.

Remember that the eyes of others are fixed on you, and rather on your colour than your sap. The men of the World look not so much What you are, as What you shew or seem to be. They frame their apprehensions of Religion by the gloss of your profession and carriage. If those be green and fresh, fair and amiable, it wins their approbation. But if they be sullyed, duskish, sad or withered, it is unpleasing and matter of offence.

Yet here take these cautions along with you.

1. Though you must be green, yet have [Page 165] a care that you do not place all in colour or shew, as Hypocrites do, whose chief study and endeavour is to seem Religious and appear righteous in the eyes of others, rather than to be so in deed and truth; to have a name to live, rather than indeed to be alive to God. Our Saviour sets them out in their colours in Matth. 23.25, 27, 28. They make clean the outside of the Cup and of the Platter, and are like to Sepulchres outwardly beautiful: but within they are full of hypocrisie and iniquity. All their care is to paint their outside, their words and looks and ex­ternal behaviour with the colour of piety, that they may have a resemblance of those that are Godly. Like Ezekiels hearers, Ezek. 33.31. they come and sit and hear as the people of God do, but they want sincerity and truth in the in­ward parts, to be what they seem. A hy­pocrite is but the voice and hiew, or face of a Christian, without his heart. He is in Christianity like a Parrot both for colour and speech; both look green and gay, and both can prattle and talk, but that is all. He hears Gods Word, but will not do it. He may shew much love with his mouth, but his heart goes after [Page 166] his Covetousness. He hath the colour, but wants the vigour of piety. He hath the form, but wants the power of Godliness. He hath the model of Religion, but not the life.

2. Joyn fatness and fruitfulness with your greenness. God hath put them all together, and you must not put them asunder. He promises all, and requires and expects all these together: And that in this order, first that you be fat in grace (and so fructifie) and then that you be green in shew, in profession and carriage. For this must follow, yea flow from the former: then your colour will be so deep and fixed as not to fade. Hypocrites be­gin at the wrong end; they first hang out the bush before there be any juice of the grape within. They are but like artifici­al Trees that are used for garnishing, which are green'd over, but have no life or sap within; or like painted posts, which stand upright, but have neither fruit nor root. If therefore you would approve your selves sincere, see that your leaves of profession issue from the sap of grace, and be accompanied with the fruits of righteousness.

3. Let not your flourish be above the rate of your fruitfulness, nor your shews [Page 167] exceed your substance. Look to it that you be as good and do as well as you would seem to be and do.

Use II. Be carefull ever to keep your verdure when you have once got it. Take heed you do not change colour, nor lose your gloss; which may be done se­veral wayes, of each of which you must beware, as

1. By backsliding and departure from the wayes of God, in which you have been illightened and walked, into those sinfull courses you have formerly eschew­ed. This will make you like dead bran­ches cut off, cast forth and fit only for the fire, Joh. 15.6. Jude v. 12. Here the profession is quite withered and falls off, and such corruption follows, as makes a loathsome scent in Gods nostrills. Heb. 10.38. 2 Pet. 2.20, 21, 22.

2. By errours in opinion, which usually darken the profession and practice too, by keeping off that light of truth which else would cast a lustre thereon, when those that have been eminent professors desert the truths they held forth, how doth their former splendour wax dim and va­nish? how strangely do they look? How sadly was part of the Churches of Perga­mos [Page 168] and Thyatira blasted with erroneous doctrines? Rev. 2.14, 15, 20.

3. By dissembling your religion, pro­fession or practice, or by denying any di­vine truth you are in your judgements convinced of, or deserting any way of God, of the rightness of which you are perswaded, for fear of men; and to avoid suffering or disgrace. When men are afraid or ashamed to walk in any truths or wayes of the Gospel, because they are distasted or oppugned, or they may be questioned for it. Christ professes he will be ashamed of such (as ill-looking, for cow­ardliness appales and deadens the looks, taking away the freshness and vigour thereof) before his Father and all his holy Angels, at the day of his glorious appearing. Even Peter began to lose his colour, when he denyed his Master, but he soon by repentance renewed it, and made it fresh again. Those among the Rulers had not attained the right com­plexion of Christianity, who believed on Christ, but because of the Pharisees did not confess him, lest they should be put out of the Synagogue, for they loved the praise of men more than the praise of God, Joh. 12.42, 43.

[Page 169]4. By leaving your former fervour and forwardness, growing more dull and flat in your spirits, cool in your affecti­ons, remiss in your duties, averse to, neg­ligent of, slight in them. Which was the case of the Church of Ephesus who left her first love, Rev. 2.4. and of Sardis who had a name that she lived, but was dead, Chap. 3.1. and of Laodicea, who was luke-warm and neither cold nor hot, v. 16. such a decay was there of spiritual life and warmth, of stirring affection and zeal for God, his truths, service and glo­ry in those Churches, as made their co­lour appear faint and much faded in the eyes of God.

5. By any sin allowed or indulged, by miscarriage, uncircumspect walking, espe­cially by falling into any gross sin. For sin, as it defiles the soul in the sight of God, so, when it is visible, it blots the good name, and soyles and stains the profession in the eyes of men. It is a foul spot and blemish to a righteous man, it discolours him and makes him look unlike himself, which made David pray so earnestly to God, after his adultery and murder, to wash him throughly, to cleanse and purge him, to create a clean heart and renew a [Page 170] right spirit in him, and to restore to him the joy of his Salvation, that he might recover his right complexion; that by the reviving of his grace and comfort he might look fair and fresh again.

Lusts allowed will be that to your souls which the locusts were to Aegypt, a great plague, Exod. 10.15. for as they ate up every green thing in the land, so will your lusts do in you; they will not, if you obey them, suffer you to be green and flou­rishing. Abstain therefore carefully from all sin, yea from the very appearance of evil.

6. By lumpish, dumpish sadness of spi­rit, by melancholy, heavy, dull, or too austere carriage ordinarily. Hereby a Christian looks rather black than green, or at best of a very dark and sad green, like Winter, not like spring or summer. He puts (as it were) mourning weeds up­on Religion, as if to be Religious were the course to be dull, pensive, sad and never lightsome or pleasant more, and so renders it unamiable yea formidable to others, and brings up an ill report by this means of Religion and the wayes of God, which are indeed the springs of all true joy and comfort. Psal. 138.5. They shall sing in the wayes of the Lord. For those [Page 171] wayes are wayes of pleasantness, Prov. 3.17. The Kingdom of God is righteous­ness and peace and joy in the Holy Ghost, Rom. 14.17. Hence the righteous are called upon to rejoice, and that made their constant duty. Be glad in the Lord and rejoyce ye righteous, Psal. 32.11. and 33.1. Phil. 3.1. Rejoyce evermore, 1 Thes. 5.16. Rejoice in the Lord alway: and again I say, rejoice, Phil. 4.4. Yea this is required of them in their tribulations, Jam. 1.2. Count it all joy when ye fall into divers temptations. Matth. 5.11, 12. Blessed are ye when men shall revile and persecute you, &c. Rejoice and be exceeding glad: for great is your reward in Heaven. 1 Pet. 4.13. Re­joice in as much as ye are partakers of Christs sufferings, that when his glory shall be re­vealed, ye may be glad also with exceeding joy. When Christians are of chearful Spirits in their ordinary course, and much more if they can be joyfull in tribulation, they are very amiable, adorn their pro­fession, and commend their Religion to those that know them, and may draw others to speak well of and embrace it. Whereas a drooping and heavy carriage will discourage them from it. Many were added to the Churches of Judaea, [Page 172] Samaria, and Galilee when they walked in the fear of the Lord and in the comfort of the Holy Ghost, then they were not only edified but multiplyed, Act. 9.31. Christians should not let the consolations of God be small with them, who in giving his Son hath gi­ven them matter of everlasting consolation, Job 15.11. 2 Thes. 2.16. Which should be more studied, that thankfulness might be more promoted, which is a very becoming du­ty, Psal. 33.1. and 147.1. Praise ye the Lord: for it is good to sing praises unto our God: for it is pleasant and praise is comely. Practise it more and you shall have more comfort: And remember, that though Grace give the Righteous their colour, yet a holy cheerfulness sets on the gloss, and makes it much more pleasant.

If then you would keep your verdure, take heed it be neither withered by apo­stacy, blasted by errour, appaled by cow­ardise, faint and fading by remisness, soyl'd and stain'd by sin, dull'd and dar­ken'd by sadness and melancholy.

If you find your colour any whit changed or decayed, endeavour with all speed to renew it. Take Christs dire­ction to the Churches of Asia who had lost the freshness of theirs: Remember [Page 173] from whence you are fallen, and repent, and do your first works, Rev. 2.5, 16. Be watch­ful, and strengthen the things which remain, that are ready to dye. Remember how you have received and heard, and hold fast, and be zealous, chap. 3.2, 3, 19. Green (ac­cording to some) is a colour com­pounded of black and red. And if you would have a good dye, and be made green again, you may, by adding to the sable of repentance or meltings of the heart into sorrow for your sin, the red of Christs blood sprinkled thereon by faith. And if you would keep your verdure when you have it, take the following course, which is excellent to prevent dis­colouring and to maintain the righteous in a green and flourishing state.

1. Get store of the sap of grace, and to that end use the means before prescri­bed for the increase thereof. Then plants flourish most, when they most abound with sap. And the more fatness of grace the branches of the good Olive have, the more will they have of the Oyle of glad­ness.

2. Get the life of faith: get faith in­creased and strengthened, and exercise it constantly and vigorously. For hereby [Page 174] you will abide in Christ (yea, and he who is your life will abide in you; he will dwell in your hearts by faith in whom all fullness dwells) and that's the way to be in a flourishing as well as fruit­ful condition,Eph. 3.17. Joh. 15.6. For from him you may be furnished with all supplyes requisite to maintain it:1 Cor. 1.30. as, with wisdom both for the well understanding of the mysterie of salvation, and the truths you are to profess, and for the well managing of your practice: with righteousness to justifie you in the sight of God, and instate you in his favour: with sanctification to purifie you, and make your conversation holy and without blemish in the sight of men;Isa. 45.24. with redemption to deliver you from evil, rescue you from all the ene­mies of your salvation, and preserve you to his heavenly Kingdom: with strength, to enable you to do and to endure all things God calls you to, Phil. 4.13. 2 Cor. 12.9. Thus may all your needs be supplyed from him who filleth all in all, or, with all things requisite, Eph. 1.23. if you live in the constant exercise of faith, whereby as you have a right to the benefits of Christ, so you shall have them conveyed into you, by which [Page 175] means your souls will be in a thriving state, and your conversations more amia­ble and comfortable. Jer. 17.7, 8. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a Tree planted by the waters, and that spread­eth out her roots by the River, and shall not see when heat cometh, but her leaf shall be green, and shall not be carefull in the year of drought, neither shall cease from yielding fruit. Which words though relating to that temporal prosperity which those that trusted in God and not in an arm of flesh for safety should enjoy, yet are as truly applicable to that spiri­tual prosperity that attends the life of faith, that flourishing condition which is consequent upon believing in Christ, and stedfast relying on his promi­ses. Faith preserves from decaying, through it you are kept unto salvation, 1 Pet. 1.5. The more strongly you be­lieve, the more boldly and constantly will you profess, and the more exact and chearful will your demeanour be; the faster will you hold both truth, inte­grity and comfort. Hence you read of the Joy of faith, Phil. 1.25. and of those who believing rejoiced with joy unspeak­able [Page 176] and full of glory, 1 Pet. 1.8.

3. Get warmth of Love to the truths and wayes of God, zeal for his glory, fervency in his service: The greater heat of holy affections there is in a Chri­stian, the fresher and fairer he appears to discerning eyes.

4. Get the light of Gods favour, the shine of his face, the refreshings of his presence, the irradiations or manifestati­ons of his love. This will make your colour more lightsome, your green more bright and lively. Follow God with Davids request, Psal. 4.6. Lord lift thou up the light of thy countenance upon us. And urge Christs promise in Joh. 14.21, 23. If a man love me, he will keep my words, and my Father will love him (and I will love him, and manifest my self to him, v. 21.) and we will come unto him and make our abode with him. Look to your love and obedience, and then look up to God and you shall be illightned. To maintain close communion with him and to beware of whatever may interrupt it, is the way to be under his cheering beams. Consider that fullness of con­solation which is in him, who is called the God of all comfort, 2 Cor. 1.3. and by the Psalmist, [Page 177] his exceeding joy; Psal. 43.4. and that he is able to make all comfort abound towards you, yea, and that when your condition is in outward respects most uncomfortable. 2 Cor. 1.4, 5, 7. who comforteth us in all our tribulations. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And our hope of you is stedfast, knowing that as ye are partakers of the sufferings, so shall ye be also of the consolation: And chap. 7.4. I am filled with comfort, I am exceeding joyfull in all our tribulation. Now the more com­fort the Saints have, the greater is their courage and undauntedness, the more their vigour and liveliness, the more of God appears in them, and this puts a sin­gular beauty, yea a glory upon them.

5. Get the influence of the Spirit, as he is the Spirit of truth, to lead you into all the truth that you are to hold forth in your profession and practice, to fill you with the knowledge of Gods will in all wisdom and spiritual understanding,Col. 1.9. and to enable you earnestly to contend for the faith which was once delivered unto the Saints. As he is the spirit of Wisdom, Jude 3. to direct you how to negotiate all your spiritual affairs, how to carry in all con­ditions [Page 178] and improve all occurrences for spiritual advantage, and how to walk [...], accurately and decently (as you are required, Ephes. 5.15. Rom. 13.13.) so as your carriage may have a grace and comeliness upon it, which is call'd walking in the spirit, Gal. 5.25▪ As he is the spirit of power, to mortifie the deeds of the body, Rom. 8.13. that you may not fulfill the lusts of the flesh: To strengthen you with might in the inner man as to all cheerfull continuance in well doing,Eph. 3 16. Col. 1.11. 1 Pet. 4.14. so to all patience and long­suffering with joyfullness. As he is a Comforter, to make you know the things that are freely given you of God, 1 Cor. 2.12. To shed the love of God abroad in your hearts, to give you a refreshing sight, a sweet taste and relish thereof, Rom. 5.5. Ephes. 3.19. To bear witness with your spirit, that you are the chil­dren of God, and consequently heirs of God, and joynt heirs with Christ, Rom. 8.16, 17. To clear up to you your sanctification, shining into your hearts and upon the work of grace which he hath wrought there, and thereby to give you assurance of your eternal salvation. And to press out the strength vertue and [Page 179] sweetness of divine truths, promises, ordinances into your hearts, or enable you to suck out abundance of delight and solace from those breasts of consola­tions, Rom. 15.4. Isa 66.11.

6. Plead and rely on Gods promises, of putting his fear into your hearts, that you shall not depart from him, Jer. 32.40. That he will confirm you to the end, that ye may be blameless in the day of our Lord Jesus Christ, 1 Cor. 1.8, 9. That you being planted in Gods house shall flourish in his Courts, Psal. 92.13. that you shall be green, v. 14. For God takes pleasure in the prosperity of his servants; and can­not but delight to make them thrive and flourish. Mat. 6.30. If He so cloath the grass (with its green coat) which to day is, and to morrow is cast into the Oven: shall he not much more cloath you, O ye of little faith? This is as true of the soul as of the body; in respect of grace as of nature. Will God cloath the grass or Trees of the field with green: and will he not much more cloath the plants of his house with the verdure of his graces?

THE EXCELLENCY OF GRACE, In it self, and above other things which are of greatest account in the World.

AS an Introduction hereunto, let me premise, that many things are mistaken for grace, because they look like it, or towards it; or have some re­semblance, appearance, or colour of grace upon them; and are several alterations and Emendations in men, which fall short of Renovation, and are not true grace.

I will instance in five Particulars: as,

1. Natural Parts; an acute Wit, preg­nant Invention, retentive Memory, free Speech, and sweet Disposition.

2. Moral Vertues; Justice, Prudence, Fortitude, Temperance, Sobriety, Libe­rality, Civility, &c. which are a step higher than natural parts.

3. Common Gifts of the Spirit.

4. Common Works of the Spirit upon the soul.

5. Outward Performances of Good.

These three last I shall describe more largely than the two first, shewing what they are.

The Common Gifts of the Spirit are,

1. The knowledge of God and Christ, of the Law and Gospel, of a System of Di­vinity; Some attain to a great measure hereof, as the Hypocritical Jews, Rom. 2.17, 18. Behold thou art called a Jew, and restest in the Law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being in­structed out of the Law; and many other Hypocrites and Apostates, as Judas and others, Titus 1.16. They profess that they know God, but in works they deny him, being abominable and disobedient, &c.

Such may have Illumination; some Go­spel-light in the things of God, Heb. 6.4. as the foolish Virgins had Lamps and Light, but no oyl of grace; and so have many that fall away.

2. Gifts of Expounding Scripture, called prophesying, Matth. 7.22. and other Church-gifts, 1 Cor. 12.4. to 12. enabling to teach others, as that Hypocritical Jew did, Rom. 2.19, 20. And art con­fident that thou thy self art a guide of the blind, a light of them which are in darkness, an instructer of the foolish, &c.

3. Gifts of Discourse, Dispute, Utterance and Elocution. A man may be [...], that is not [...].

Some have an excellent [...], or fa­culty of expressing their Brain-light, and are able to resolve doubts, answer cases, to comfort, edifie, instruct others (Judas had this) and to perform those by way of Gift, from the Light and ability the Holy Ghost giveth them.

4. The Gifts of Prayer; Hypocrites may and do excell therein.

5. Gifts of Arts and Sciences, given,

For making curious works, as unto Bezalut for the Tabernacles, Exodus 31.3.

For Government, as Prudence and Po­licy, as to Saul, 1 Sam. 11.6. And the Spi­rit of God came upon Saul, &c.

And to David, 1 Sam. 16.13.

For Wars, as Strength, Fortitude, Cou­rage, Martial skill. He teacheth mens hands to war, and fingers to fight.

Heroick Gifts for valiant atchieve­ments fit for a King and a Captain.

As to David, 1 Sam. 17.34. &c. 49, 50. who overcame the Lion, the Bear, and Goliah.

To Sampson, Judg. 14.5, 6.

The Holy Ghost is the Author of all Excellency in common gifts of Nature and Reason.

IV. The Common Works of the Spirit up­on the soul, though they be the effects of an outward Call, and some beginnings of Spiritual Good, and have a Tendency in them thereto; yet they fall short of Grace and Renovation. They oft lye and dye and come to nothing. They go out as sparks of fire, and dry up as drops of water, without any real effect, or re­maining Change produced thereby. They leave no more Impress of holiness, or newness upon the heart, than the Eagle doth of her flight in the air; or the Ship [Page 187] of its way in the Sea, or the Serpent of his Tract upon a Rock.

The Spirits common works are,

1. Conviction of Sin, Legal Humiliation, horror of Conscience, Spirit of bondage, fear of Gods Judgements.

These may be without Evangelical Re­pentance, or a dram of Grace.

As Felix's trembling at the word, Acts 24.25.

Judas's repenting, restoring and confes­sing, when he saw that Jesus was con­demned, Matth. 27.3.

Esau's bewayling the loss of his birth-right with Tears, Heb. 12.16.17.

Pharaoh's confessing his sin, (Exod. 9.27, 28.) to Moses and Aaron.

And Saul his sin to Samuel, 1 Sam. 15.24, 30. and his weeping to David, 1 Sam: 24.16.

Ahab's fasting, 1 Kings 21.27, 29. hum­bling himself.

2. Perswasions to Good, to embrace the Gospel, and Christianity; to come to Christ, and to follow him for a sea­son, as many of his Disciples did, who afterwards went back and walked no more with him, John 6.66. King Agrippa was perswaded almost by Paul, to become a Christian, Acts 26.28.

[Page 188]3. Good Motions wrought in the will or some religious affections in duties, &c. When upon the understanding of Threat­nings or Promises, the will is touched with some affections to those things they speak of, as those which are naturally hurt­ful or beneficial to it. Hypocrites may affect holy duties as suitable to their ends and hopes, though not as to their frame and disposition. They may have,

1. Joy in hearing the Word preached, as the Stony Ground that had not root, and fell away in Time of persecution, Matth. 13.20.

And in the Ministry of godly Preach­ers; as Ezekiels hearers did in his, he was like a pleasant and well tuned Instrument to them, Chap. 33.31. Herod heard John gladly, and reverenced his person even for his piety, because he was a good man, Mark 6.20. Johns Hearers rejoyced for a season in his light and Ministry, yet after fell away, John 5.35.

This is to taste the good word of God, and relish some sweetness in it, which those may attain unto that fall away, Heb. 6.5. How much are many affected at a Sermon, that are not effectually con­verted thereby.

And Joy in Meditation of divine things; as of the Joyes of Heaven, the felicity and glory that is there (or in hearing the same described in a particular man­ner, Heb. 6.4, 5.) For the contempla­tion of every Truth, brings with it natu­rally a delectation,Dixon in Heb. 6. such as Philosophers find in their Studies, and the more emi­nent the Truth is, no wonder if the de­lectation be greater.

2. Desires after Good: as Balaam had to dye the death of the righteous: Some think that he understood, and was af­fected with the Doctrine of the Resur­rection, and of Eternal Life, Numb. 23.10. An Hypocrite in Contemplation of the Saints blessedness in Heaven, may be taken with admiration of it, and have a natural desire after it, as Balaam had; when upon such a speculation he de­sired to dye the death of the righteous, and that his last end might be like his; yet he loved the wages of unrighteous­ness.

3. Sorrow for the sufferings or miseries of others; as for the Passion of Christ, or other sad Tragedies and Stories describ­ed in the Scriptures; Some will weep when they hear or read them, who ne­ver [Page 190] wept kindly for their own sins.

4. Fear, at the hearing of what horror is in Hell, and in a bad Conscience.

4. Common work of the Spirit upon the soul is Faith, to give assent to the Word of God and the Doctrine of the Gospel as true; or to believe the letter of the Scripture, whether Histories or Doctrines expressed therein.

Dixon. Some understand this to be a taste of the Heavenly Gift of justifying faith, Heb. 6.4. because it is a good degree towards it.

Some call this Historical Faith from the object of it; and Temporary Faith from the end or issue of it, because it holds not out to the End, but fails in time of Tentation.

The Stony Ground which received the Word with joy, for a time believed, Luke 8.13. Many Hypocrites and Repro­bates being illightned and convinced of the Truths of the Word, may yield a ge­neral Assent unto it for a Time.

Such a faith had Simon the Sorcerer, who also believed (the Apostles preach­ing and was baptized) even while he was in the gall of bitterness and bond of ini­quity. Peter perceived it, Act. 8.13. with 23.

Such a faith in Christ had many of the Chief Rulers, who because of the Phari­sees did not confess him, lest they should be put out of the Synagogue, for they loved the praise of men, &c. John 12.42, 43.

5. Is partial Obedience and Reformation (as Effects or Consequents of the former particulars) to amend things amiss, or eschue some evil, and to do some good; as a fruit of the Gospel, and the Ministry and knowledge of it. Thus Herod did many things when he heard John, Mark 6.20. and many by that superficial knowledge they have of the Gospel, and of Jesus Christ, escape not only gross sins, but some that are comparatively small in re­spect of others, the pollutions of the world, who afterwards are again en­tangled therein and overcome, whose latter end is worse than the beginning, 2 Pet. 2.20, 21, 22.

The five foolish Virgins were Virgins,Matth. 25. not Harlots, free from gross sin, though they wanted Wisdom and Oyl of grace. The Word of God though not perma­nent in many, yet as transient, or pas­sing through them, may cleanse them from gross sins as water doth filth [Page 192] running through a Seive.

V. Outward performances of Good: as 1. Of Piety or holy duties; forms of God­liness, wherein a Naturalist, a Formalist, a Hypocrite may go far without the pow­er of it. And particularly,

1. Prayer: which the hypocritical Pha­risees used much and oft, in their way, Matth. 6.5. to be seen of Men: and the Jews in their distress, yet their prayers were but flatteries of God, Psal. 78.34, 36. Many a Hypocrite keeps a con­stant course in prayer.

To which I may add Fasting.

Isa. 58.3. The Pharisees fasted oft, Luke 18.12. The Jews kept a solemn Fast constantly four times a year, Zech. 7.5. with 8.19. Of whom God demands whether at those fasts even for seventy years they at all fasted to him.

2. Hearing the Word, as the Jews did, waiting on God in the way of his Ordi­nances, Isa. 58.2.

3. Receiving the Sacraments. Judas eat the Passeover with Christ and his Apostles, if he did not partake of the Lords Supper. Simon Magus was baptised, that great Seducer of the people, even when he was in the gall of bitterness, &c. [Page 193] Acts 8.12, 13, &c. He had the visible Bap­tism, but wanted the invisible washing: some are most for them, who are least fit for them.

4. Communion of Saints, joyning them­selves to the Society, and living in fel­lowship with them: as Judas did with the other Apostles in Christs family: and the five foolish Virgins associated with the wise, and were not discerned by them, till the Gate was shut. Simon Magus continued with Philip, Acts 8.12. Demas with Paul, yet forsook him after­wards, and turned worlding, 2 Tim. 4.10.

5. Observation of the Sabbath. The Hy­pocritical Jews were strict herein: See Luke 13.14, 15. John 5.10.

2. Outward Acts of Justice; in doing right, seen in the Hypocritical Pharisee who seemed to make conscience of tything Mint and Rue, the least Hearbs that grow in his Garden, Luke 11.42.

And of paying Tythes of all he pos­sest, Cap. 18.12.

And in restoring or confessing at least, when men have done others wrong, or in making some satisfaction, as Saul did to David, 1 Sam. 24.16, 17, 18.—thou art more righteous then I —I have re­warded [Page 194] the evil, wherefore the Lord reward the good, ver. 19.—And I have sinned, return my Son David, for I will no more do thee harm, 1 Sam. 26.21.

3. Outward Acts of Mercy; The Hypo­critical Pharisees gave Alms in Syna­gogues, and in the Street, to have glory of men; Matth. 6.2.

Now that these fore-mentioned en­dowments and performances come short of the truth of sanctifying and saving grace, will be made evident, by com­paring them with it, both as to its na­ture and properties, which shall be per­formed in the ensuing particulars, which will shew the difference between them, and by how much grace hath the preheminence.

The Excellency of Grace appears in six particulars.

• 1. In the Nature.
• 2. In the Causes or Root.
• 3. In the Effects or Fruits.
• 4. In the Subject.
• 5. In the Duration.
• 6. In the Beauty and Glory of it.

[Page 195]I. The Excellency of Grace appears in the Nature of it, and in the Manner how it is wrought.

Grace is the supernatural Image of God, 1. In which Adam was created, and we in him (as being in his Loins) but he lost it, both for himself and all his po­sterity, by his Transgression, he being the Common Parent of us all.

2. To which we are renewed in know­ledge, righteousness and true holiness, by regeneration, Col. 3.10.

3. By which we are made new Crea­tures in Christ, 2 Cor. 5.17. and spiritual, 1 Cor. 2.15. and partakers of the Divine Nature, 2 Pet. 1.4. Hereby Christ is form­ed in us, and we are made Conformable to him.

As Reason makes a Man, so Grace makes a Christian; and gives him his specifical Being as he is a Christian; as it did Paul, 1 Cor. 15.10. By the Grace of God (saith he) I am, that I am.

Grace is the Renovation of our Na­tures, which God worketh in us, not by Extraction, or drawing good qualities out of the soul, as if they were [...]eminal­ly there before, as if Seeds of Grace as well as of Sin were in us by Nature; but [Page 196] by Infusion of a new Principle into the soul, which illightens the mind, chang­eth the inward frame or disposition of the Heart or Will, and reforms the life. This Principle of Grace is infused into the soul by the effectual operation of the Spirit of God, and the Word (ordina­rily) at the Conversion or Regeneration of a sinner, John 3.5, 6. James 1.18.

Man is the subject thereof, capable as he is rational; but resisting to it, as by reason of inherent corruption; and pas­sive in the first act of Conversion, be­cause he is dead in trespasses and sins, Eph. 2.1. and hath no spiritual life or strength; and acts no further therein, than he is acted. It is God that worketh in us both to will and to do, Phil. 2.13. — primum velle & primum operari.

Turn thou me, saith Ephraim, Jer. 31.18. and I shall be turned. None are able to turn themselves, to repent and return to God, without Gods grace, power and help, not from backsliding after Conver­sion, much less from their Apostacy in Adam, at their first Conversion to God.

Quest. When Tenders of Grace and Spiri­tual Life are made to all, why do some receive, and others refuse the same?

Answ. Gods Elect embrace offers of grace and Christ, and turn to God, be­cause they will do it; and are renewed, because they are willing to be renewed. This Act of their will is not by Nature, but as they are acted and biassed by Gods Spirit and grace, which doth not force the Act or Consent of the will, but alters the inward disposition or inclination of it effectually.

The wicked are not converted or re­newed, because they will not turn to God, they will not be renewed: they reject the Tender of Grace, and resist the Spirit of Regeneration.

This Refusal is the proper Act of their will, proceeding from inherent pravity, or the Natural Disposition of it to sin.

Herein grace excells Moral Vertues and Common Gifts; scil. In the Nature of it, and the Manner how it is wrought; for these are but the Natural Image of God in men; of a lower and more ordi­nary stamp or kind, than the supernatu­ral Image of God, or the Divine Nature, is.

These are acquired (ordinarily) by Education, Exercise, Industry, Observa­tion, Example.

They are indeed Excellencies and great Improvements of Nature: but Na­ture after the greatest Improvements of it, is but Nature still, until it be supernatu­rally renewed; & can make a man no more than a natural man, as opposed to a spiri­tual man or regenerate: and the Natural man receiveth not the things of the Spirit of God, for they are foolishness to him, &c. 1 Cor. 2.14, 15.

These cannot bow, encline, or raise the will to receive the offers of Christ, Grace and Spirit, when made to it in the Gospel.

II. The Excellency of Grace appears in or by the Root, or Fountain, from whence Saving Grace doth originally grow, or flow into the soul, which is double, scil.

• 1. Gods special Love.
• 2. Union with Christ.

1. Out of Gods special love, favour, free grace, and the good pleasure of his Will to his Elect, as the proegumenal or in­ward moving Cause thereof, Ephes. 2.4, 5, 7. God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickned us toge­ther [Page 199] with, &c. See also, Phil. 2.13. 2 Thess. 1.11. Titus 3.4, 5. After that the kind­ness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost. Paul collected Christs special love to him from his working faith in him, to live upon him, Gal. 2.20. I live by the faith of the Son of God, who loved me, &c.

2. From the souls Ʋnion with Christ,

• By the Spirit.
• Through Faith.

Whereby a soul being engrafted into Christ as its Vine, John 15.1, 2. and in­corporated into him, as its Head, and married to him as its Husband, Ephes. 5.23, 24. and joyned to him as its fountain, receives grace from Ghrist, as the Branch doth sap from the Root: as the Mem­bers do Sense and Motion from the Heads: as the Wife doth nourishing and cherish­ing, Ephes. 5.29. and a Joynture from her Husband; as Pipes and Channels do water from a Fountain.

For in Christ all fatness of grace is laid up, even for us. Col. 1.19. & 2, 3. And [Page 200] of his fulness we receive grace for grace, John 1.16. that is, the beginning, en­crease and perfection of Grace.

Reception of grace is communion with Christ in his holiness, or the stamp and Impress of Christ upon the soul; where­by Christ is made unto us of God, San­ctification, 1 Cor. 1.30. and Union with Christ is the ground of this communion; therefore it is said—of him are ye in Christ Jesus, &c.

Pauls usual Close of his Epistles, The Grace of our Lord Jesus Christ be with you, &c. Rom. 16.24. 2 Cor. 13.14. Gal. 6.18. and in divers others, shews Christ to be the Author and Donor of all grace; the Spring from whence, and the Conduit by whom all grace is derived and con­veyed unto all believers; by the Fathers good pleasure and designment.

But Common Gifts, &c. God bestows upon men out of his common goodness, and sometimes for the benefit of others, rather than of themselves. Hence they are given to all, therefore they do not di­stinguish the Elect from the Reprobates. No man knows special love or hatred by these.

These flow from a lower spring than [Page 201] Union with Christ; and do not either presuppose, or inferr it necessarily. A man may have them in a great measure, and yet be out of Christ, (or without Christ) a stranger, yea, an enemy to Christ.

III. The Excellency of Grace appears in the Effects or fruits thereof, which are those that follow.

1. Grace illightneth and quickneth the soul from the darkness and death of sin to the light and life of righteousness, Acts 26.18. Ephes. 5.8, 14. Ephes. 2.1.5. Rom. 8.10.

Grace is a beam of Divine Light sent down from God the Father of Light; and from Christ the Sun of Righteousness (Mal. 4.2.) into the soul: which lights the Candle of our Spirits (Prov. 20.27.) that was put out by the Fall: and sets up such a light within us, which the shadow of death cannot damp or darken. Grace makes us children of light and of the day, 1 Thess. 5.5. It is the Ray of the Day-Star (Christ) arising in our hearts, 2 Pet. 1.19. Grace is Sun-shine in the soul. Grace dispelleth the shadows and darkness of Sin, ignorance, &c.

Grace is a Seed or Principle of spiri­tual [Page 202] life in the soul, 1 John 3.9. it is, as it were, the soul of the soul, which doth give the Esse, vivere & operari of Chri­stianity to it.

Grace is the fruits of Christs resurre­ction in us, Col. 2.12, 13, and the like­ness thereof, into which we are planted by an Emanation of a vivifical vertue in­to us from him, Rom. 6.5. Hence we are said to be begotten again by the re­surrection of Jesus Christ from the dead unto a lively hope, 1 Pet. 1.3.

Grace is the water of life, which Christ the fountain of living water gives in to our souls, John 4.10, 14.

It is a vital Ligament, which tyes us as Members to Christ as our head. None can say with Paul in Gal. 2.20. I live, or Christ liveth in me, but by the grace of God.

Common Gifts and Moral Vertues adorn a man, as Flowers do a dead body that is stuck with them, which make it to smell well, but not to live at all. So these may sweeten a natural man, but cannot quicken him; they may elevate or raise him to Civil and Moral actions; or to spiritual performances in the matter of them, as to preach, pray, discourse [Page 203] of the things of God, &c.

But these leave the soul in Hades, un­der the power of spiritual death, or dead in trespasses and sins, and a stran­ger to the life of God; dead to all acti­ons spiritual as to manner and end; and in much spiritual darkness.

Men may flourish in gifts and parts, and yet be dead while they live: and have not a seed or spark of spiritual life in them. These are but like Candles light­ed; or though they appear as Stars, yet all the shine of them, cannot make a man a child of light, or a child of the day; but leave him to be a child of the night and of darkness, 1 Thess. 5.5.

Counterfeit graces, as simulated San­ctity, feigned Humility, pretended zeal, mercenary Love, presumptuous Hope, vain-glorious Charity, self-ended Un­blameableness, partial Obedience, heart­less performance of duties.

These may give a Hypocrite the co­lour, but not the life; the paint, but not the right complexion, much less the pulse of a true Christian, a vizzard of profes­sion, and carkass of devotion, without heat or life of spiritual affection.

These may make up a lifeless picture of a [Page 204] Professor, who hath the form without the power of godliness, the shew without the substance. For esse videatur, is the Es­sence of a Hypocrite.

2. Effect, Grace resists, and by degrees mortifieth sin in us: all sin, one as well as another: Sin in heart as in life; in the root as well as in the branch or bud; lust in the conception, as sin in the birth, or production of it; in the first motions of it within, and in all Tentations to it and Occasions of it from without; in the appearance or shew, as in the Entity or Substance of it, such as it hath. And all this out of pure and perfect hatred of sin, as it is sin, and most opposite to the will and Law, Holiness and Glory of God; and to the regenerate part in us.

For Grace and Sin are Contraries. Hence comes the Combate between the Flesh and the Spirit, Gal. 5.17. between the Law in the Members, and of the mind, Rom. 7.23. There may be a Lust or strife between the Dictates of Consci­ence and corruption, without true grace, upon Gods Command prohibiting sin, or Gods Judgments punishing it: But this Conflict between Sin and Grace, Reno­vation and Corruption of Nature is in [Page 205] the same faculty; or in the will renewed against corrupt inclinations cohabiting, but not reigning and predominant: as be­tween humility and pride, patience and passion, contentation and covetousness, chastity and uncleanness, sincerity and hypocrisie, &c. as a Duel fought hand to hand.

This skirmish with sin is proper to Grace as the chief Antagonist of it in the soul, which is at deadly feud and variance with it.

Grace as truly and really resists sin as light expects darkness, as fire fights against water, or heat against cold; or as a man strikes, stabs or kills his enemy.

Grace not only cuts off the bough of of sin in the life, but layes the Axe of Mortification to the Root of Corruption in the heart.

Grace makes it a souls daily exercise, to live in war with sin, and at peace with God.

Common Gifts and moral Vertues may discover and restrain corruption, or keep it in, that it break not out into the life; but they cannot kill or mortifie Sin in men. They may lop off the Branches of Sin in the Life; but not eradicate it, or [Page 206] pluck it up by the Root in the heart; dam sin in, but not drie it up, nor drive it out; chain up the wolf, but cannot kill it: they may skin over the Sores of Corruption, but not heal them to the bottom, nor re­move the causes of them.

Sin may break out again, for all the Grace of Restraint or common Gifts which men have: and be as a Wolf, when got loose: or like a Sow (that hath been shut up in a fair Medow of Morality and Civility) which returns to her wallow­ing in the Mire.

It is above the sphear of the Activity of Common Gifts, to set the Heart in de­testation against all and every Sin and as it is Sin. But they suffer men to retain and harbour in their bosomes, a secret love or liking of some sins especially, which are most suitable to their Natures. Yet they dare not live, nor allow them­selves in the open practice of them for fear of shame, disgrace or punishment: As one may be afraid to take up a coal, not so much because it blacks, but burns, and is too hot to hold: so are many of sin.

3d. Effect, Grace Sanctifieth us throughout, or wholly in every part, 1 Thes. 5.23. according to the Measure [Page 207] of it received; though not perfectly here in respect of degrees.

Grace transforms or metamorphoseth a sinner into a Saint, It makes us truly, really and spiritually holy; both inward­ly and outwardly; it worketh a change in the heart, and a reformation in the life. It is a new-moulding of us into our Fa­thers Image, and Saviours likeness (as I shewed before) It causeth old things in us (our old frame or bias of spirit, and our old course of life) to pass away; and all things to become new, 2 Cor. 5.17. to wit, our disposition of Conversa­tion.

Grace makes both the Tree good (our hearts) and the fruit good, our lives, Matth. 7.14, 18. Hence the Tree is known by his fruit.

Grace sanctifies both our Persons, and our Gifts: them to us, and us to our works; to make us more useful and serviceable by them.

Grace makes us as carefull to cleanse our hearts as our hands, Jam. 4.8. and our selves from all pollutions of spirit as well as of flesh, 2 Cor. 7.1. Grace causeth the Eye to water at the very Motes of Sin, to weep them out of the soul.

Common Gifts and moral Vertues may make a man to be outwardly reformed, and unblameable;Matth. 23.27, 28. to appear righteous before men: and carefull to make clean the outside of the cup and of the Plat­ter; and seemingly Saint-like: but not to be inwardly renewed, refined, clean­sed, holy, pure in heart, not gracious in the sight of God, though they may be pure in their own eyes, Prov. 30.12. There is a Generation that are pure in their own eyes, and yet is not washed from their filthiness.

Civil Honesty is a fair Outside that may be consistent with a foul inside; as the Paint of a Sepulchre without, with dead mens bones and rottenness within. Civility grows many times in Natures gar­den, that hath not in it one Herb of grace.

An old Heart covered over meerly with Civility, is but like an old Man clad with new Cloaths, which cannot make him young again: or like an old rotten Poste painted or gilt over, that can never make it sound, or heart of Oake.

Common abilities may make the fruits of mens Actions or performances good in their lives (that is, instrumental [Page 209] through Gods blessing for the benefit of others) but cannot make the Tree or root of their Affections good in themselves. They may make them Trees of knowledge unto others; but not Trees of Life in and to themselves.

4th. Effect. Grace is very active, ope­perative and efficacious, it is not in vain where it is: it made Paul labour more abun­dantly than they all, 1 Cor. 15.10. If these things (that is the Grace of the Spirit) be in you and abound, saith Peter, 2 Pet. 1.5, 6, 7, 8. they make you, that ye shall neither be barren [...]or unfruitfull (but actuous and fructu­ous) in the knowledge of Christ.

Hence it is, that faith (that Radical Grace) is said to be Living, Rom. 1.17. The just liveth by faith; and working, therefore we read of the works of faith, 1 Thes. 1.3. and walking: we walk by faith, 2 Cor. 5.7. Love is said to be Labo­rious. Heb. 6.10. and Hope to be lively, 1 Pet. 1.3. and patient, 1 Thes. 1.3. and Wisdom (that is from above) to be full of mercy and good fruits, Jam. 3.17.

What God doth for us, or makes us to do, is by his Grace in us. Grace in the heart, is like the heart in the body, a fountain of Motion to the whole Man: [Page 210] like the Spirit in the Wheels in Ezekiels vision:Ezek. 1. Like the Primum Mobile among the Sphears; or the Spring in the Watch that sets all the Wheels on going. Grace is a holy inclination to suitable Action. It is to the Soul as a bias to the bowle, or bent to the bow. It causeth prompti­tude and rectitude; or makes us ready to every good work, Titus 3.1. Grace Files and Oiles all the Wheels (or faculties) of the Soul, to move smoothly, and swiftly.

Grace makes us abundant in the Works of the Lord,Col. 1.10. 1 Cor. 15.58. and fruitfull in all well-doing, and full of good works, as Dorcas was, Act. 9.36.

And to have respect to all Gods Com­mandements as David had to the first Ta­ble and the Duties of it first and most,Psal. 119.6. and to the second Table and the Duties of it next, but for the first, and as flowing from the first.

Common Gifts though they make men more able every way to do Service, yet they suffer them many times to be idle: to lap up their Talents in Napkins, to smother them: as some men of great and excellent parts do; who are like Graves to their Gifts, to bury them in; and like [Page 211] Drones in their Hives, or places where they live, they do little or no good.

Moral Vertues make men respect the second Table, and duties of it only, or chiefly, and neglect the first Table: Com­mon Gifts suffer men to be partial in Gods Law, what to do, or leave undone, as they please.

5th. Effect, Grace not only excites us to activity and diligence, But guides us to act

• 1. From pure Principles.
• 2. For high and holy ends.
• 3. In a right manner.

1. From pure Principles: 1 Tim. 1.5. as a good Con­science, to wit, of our duty, and love both to God and man; out of a pure heart, and of faith unfeigned; in God for his assistance, acceptance and blessing; by the help of the spirit in Christs strength,Phil. 4.13. 2 Cor. 3.5. (not in its own) acting and inlarging the soul.

Hence we are said to bear fruit in Christ, Joh. 15.2, 4, 5. and all our fruit is said to be found from him, Hos. 14.8. because Christ strengtheneth us by his spirit to bring it forth.

2. For high and holy ends, 1 Cor. 10.31. and Objects as the Glory of God above all, and the best [Page 212] Good: as to promote the spiritual and eternal wellfare of Souls, our own and others; the Truth and Cause of God, the Kingdom of Christ, pure and holy Worship, the power of Godliness.

To oppose sin in judgement, as Er­rours, Heresies, &c. and sin in practice as all licentiousness and profanness; and Satan and Antichrist, and their Agents, or Instruments, and all their designs.

3. To act in a right manner. Grace makes men have as much respect to the manner as to the matter of their duties; to do Omnia benè as omne bonum, all things well, in due mode and order, scil. holily, humbly, sincerely, affectionately, faith­fully, &c. as it was said of Christ, He hath done all things well. Mark. 7.37. Grace disposeth the soul to carry continually, and to do all its duties and works as before the Lord, as in his sight and presence; so as to please God, and be accepted with him, and to approve it self to God in all things; to make him a witness of all his wayes. So did David, 2 Sam. 6.20, 21. and Paul, 1 Thes. 2.4. see Col. 1.10. Heb. 12.28.

Moral vertues as they act but in hu­mane strength and are conversant about outward things, so they aim but at humane [Page 213] ends; they can rise no higher, for their Principles can reach no further.

Common Gifts suffer men to act from poor low Principles, and for such like Ends, that is,

1. From self; in their own strength only, or in the strength of parts or gifts received.

2. For self, or self-ends chiefly, as their own praise, profit, preferment, or ad­vantage some way in the world.

Hence, Many that are full, richly re­plenished with Common Gifts, are but Empty Vines, bringing forth fruit to themselves, Hosea 10.1.

They suffer men to be careless, and about the manner of their duties espe­cially, in respect of the Intrinsecal part thereof, or of the posture of their Spi­rits, or actings of their hearts therein: and to rest in the outward shell, bark or form, without the inward power, pith, or marrow, and kernel of perfor­mances, to take up in empty formalities without spiritual fervency and Gospel-regularity. They let men carry and act so, as before men, and to please men princi­pally, more than God, as the Pharisees did, Mat. 6.1.5. who did all to be seen of men.

[Page 214]6th Effect, Grace disposeth the soul not only to do, but also to suffer, according to the will of God (1 Pet. 4.19.) even all afflictions that befall us here, especi­ally for Christ, or the Gospel, or Righte­ousness sake. Grace is a principle of Passion, as well as of Action, and helps us to suffer well (as to do well) to bear afflictions.

1. Confidently in God for his presence and power in them, a holy use and happy issue out of them, without despondency, fainting, or sinking, 2 Cor. 4.16, 17. Therefore we faint not, saith Paul, because we believe.

2. Patiently, With quiet submission, without murmuring or complaining. Paul, Silvanus and Timotheus gloried in the Thessalonians, 2 Thes. 1.4. in the Churches of God, for their patience and faith in all their per­secutions and tribulations which they en­dured. The Saints graces, especially faith and patience, are tryed and exercised by afflictions, as Gold in the fire: and the Saints are supported by them in afflicti­ons,Rev 13.10 which cannot be born without these graces, no more than a burden without a back or shoulder.

3. Joyfully: Without grieving, as [Page 215] the Apostles bore their beating and shame:Acts 5.40, 41. Heb. 10.34. Col. 1.24. and the Hebrews the spoyling of their goods: and Paul his sufferings for the Colossians. Grace helps us to take pleasure in infirmities, reproaches, ne­cessities, persecutions for Christs sake, 2 Cor. 12.10. yea, to glory in tribulati­ons, Rom. 5.3.

4. Boldly: without fear or shame. Thus Paul endured the afflictions of the Go­spel, 2 Tim. 1.12. This was his earnest Expectation and Hope, that in nothing he should be ashamed, but that with all boldness Christ should be magnified in his body, whether by life or by death; that he should be abashed, dejected, or dis­couraged in nothing that his Enemies could do, or he suffer from them for Christ.

Grace makes both men and women couragious, undaunted, insuperable in their sufferings for a good God, a good Cause, and a good Conscience: as it did Moses, to refuse to be called the Son of Pharaohs daughter; to forsake Egypt, and not to fear the wrath of the King:Heb. 11.24, 27. Act. 20.24. Cap. 21.13. and Paul, not to be moved, though bonds and afflictions waited for him: but to be rea­dy not to be bound only, but also to dye [Page 216] at Jerusalem for the Name of the Lord Jesus.

Grace made Esther resolve, I will go in unto the King, which is not according to the Law, and if I perish, I perish, Esther 4.16. and Priscilla (as well as Aquila her Hus­band) willing and bold to lay down her own neck for Pauls life, Rom. 16.3, 4.

The courage of the holy Martyrs, and of Heroick Luther (who would go to Worms, if he knew that there were as many Devils there, as Tiles on the Houses) caused by the Grace and Spirit of God in them, was admirable.

5. Sincerely: Grace causeth us to chuse affliction rather than sin; as it did Joseph to leave his Garment in his Mistress's hand, and to lose his liberty and be put in Prison, before he would lye with his Mistris, or do that great wickedness, and sin against God, Gen. 39.9, 10, &c. and Moses to chuse rather to suffer affliction with the people of God, than to enjoy the pleasure of sin for a season, Heb. 11.25. and the three Children to choose rather to be cast into Nebuchadnezzars burning fiery Fornace,Dan 3.18. than worship his Golden Image: and Daniel to be cast into the Den of Li­ons,Dan. 6. rather than not to pray and give [Page 217] thanks before his God, as he had wont. Esther chose to perish her self, rather than not seek to save the lives of her people.

6. Constantly: Grace helps us to endure afflictions, and hold out even to the end, and to be faithful (in suffering as well as in doing) unto death, Rev. 2.10.

We have great need of Grace in suffe­ring Conditions, to make us wise as Ser­pents, Matth. 10.16, 17. as David was, 1 Sam. 18.29, 30. Innocent as Doves: as Daniel was, Dan. 6.22. Meek as Lambs, as Moses, Numb. 12.3. Bold as Lyons, as the righteous are, Prov. 28.1.

To make us sinless, harmless and blame­less in all our sufferings as Christ was, 1 Pet. 2.21, 22, 23. That we do no evil in suffering evils; but commit the keep­ing of our souls to God therein in well-doing, 1 Pet. 4.19.

To make us shine as lights even in our dark conditions by the lustre and splen­dour of our graces exercised therein.Phil. 2.15

Common Gifts are Principles of doing, rather than of suffering, and makes men wave the Cross to save themselves here, though they lose the Crown hereafter.

See this in many of Christs followers who fell from Christ to fly the Cross. [Page 218] Judas fearing suffering, made provision for himself at such a time as that.

Upon this account Demas forsook Paul, 2 Tim. 4.10. that he might not partake of his sufferings, but provide for his own safety and profit.

The young man had good things in him, that came to Christ with this Query, What shall I do to have eternal life, but he went away sorrowful, for he had great possessions, Matth. 19.16. to 23.

7th Effect, Grace strengthens the soul, to the forementioned effects; as to be full of livelyhood in performance of duties; to bear afflictions, and bow the neck to Christs yoak, and the back to his Cross, and to our Fathers Rod submissively; to resist Corruptions and Tentations readi­ly and strenuously; to overcome the De­vil and the World vigorously; to perse­vere in well-doing and in well-suffering constantly, even to the end.

1. Grace is a sinew of divine strength in the soul (Therefore Paul exhorts Timothy, to be strong in (or by) the grace that is in Christ Jesus, 2 Tim. 2.1.) as Wisdom. A wise man is strong saith Solomon, Prov. 24.5. Yea, a man of know­ledge encreaseth in strength: and wis­dom [Page 219] strengtheneth the wise, more than ten mighty men, which are in the City; than many chief Commanders, that can preserve it.

And faith, which is in some kind an Omnipotent Grace, Mark 9.23. All things are possible to him that believeth.

And Love (to wit, Spiritual and Hea­venly) which is strong as death, Cant. 8.6. irresistible and invincible.

And Hope, which is an anchor of the soul both sure and stedfast, Heb. 6.19. Piety or Godliness hath [...], power as well as form, 2 Tim. 3.5.

2. Grace is a defence to the soul. The Graces of the Spirit are the Spiritual weapons of our warfare,Eccl. 7.12. which are migh­ty through God, to the pulling down of strong holds, &c. 2 Cor. 10.4, 5. They are the whole Armour of God, which we must put on, that we may be able to wrestle against principalities and pow­ers, &c. Eph. 6.11, 12, 13.—to with­stand in the evil day; and having done all to stand.

A gracious soul is like a man in com­pleat Armour Cap-a-pe, that encreaseth strength, as he doth grace.

But the Excellency of Grace is, that [Page 220] though it be strong in it self, yet it acts (or excites us to act) not in its own strength only, but in the strength of Christ through the spirit, as I hinted before.

Common Gifts are weak feeble things (being compared with Grace) in re­spect,

1. Of undertaking and performing hard Taskes, or duties spiritually diffi­cult, to the doing of which much since­rity, self-denyal and heart-inlargements are required.

2. Of conflicting with strong Cor­ruptions and violent Tentations: of wrestling against principalities and pow­ers, spiritual wickednesses, &c.

3. Of bearing heavy weights, or en­during great fights of afflictions, Heb. 10.32. fiery Tryals, 1 Pet. 4.12. spiri­tual desertions, and impressions of divine displeasure, Job. 6.4. Psal. 88.14, 15, 16.

In these respects common gifts are but flesh (without bone or sinew) an Embleme of weakness. But the Grace of God is spirit and power.

8th. Effect, Grace abstracts us from the World; takes us off, looseth or weaneth [Page 221] us from it, and the things of it; as it did David, even to behave himself as a child, weaned from his Mother, Psal. 131.2.

And Grace elevates us above the World.See more of this in the tenth Effect.

1. In our Minds, to mind the things of the spirit, Rom. 8.5. to have our Thoughts much on God (as David had, Psal. 139.18.) and in Heaven as the Apostles had, looking at the things which are not seen, which are eternal, 2 Cor. 4.18.

2. In our hearts, to set our affections on, and seek those things that are above, where Christ sits on the right hand of God, Col. 3.1, 2.

3. In our lives, to have our Conversa­tion in Heaven, Phil. 3.20. that is, ac­cording to the Laws of Heaven, and in the affairs or matters thereof, whilest we go about our earthly businesses, or deal­ings with men.

Grace raiseth up the soul to live above the world, That is,

• 1. The persons Of the World.
• 2. The things both good and evil Of the World.

1. Above the Persons, or men and women [Page 222] of the world, to live at a higher (more spiritual) Rate; to move in a higher Sphear, and act after a more sublime mode, than they do.

2. Above the good things of the world, as riches, honours, pleasures, and all worldly pomp, glory, excellency, above creature-comfort and delight: Grace car­ryes a soul above all the sublimities of it, as Noahs Ark did him above the tops of the Mountains; and lifts up a soul to look at all sublunary things as below it, and unworthy of it, as things put under a Christians feet, Psal. 8. to despise and tram­ple on them all, in Comparison of Christ and of things above; to see vanity, va­cuity; emptiness and unsatisfactoriness in them. It is the design of Grace to put a soul into the same posture with the Woman in Rev. 12.1. scil. to be cloathed with the Sun, and have the Moon under her feet.

3. To live above all the evils in the world, as persecution, famine, nakedness, sword, &c. the sufferings of this present Time:Rom. 8.18, 35, 37. and above all the troubles, cares, sorrows that accompany them, or are occasioned by them. The Grace of Christ is sufficient for us, to make us conquerours, and to triumph over them [Page 223] all. Grace raiseth up our spirits above them so as not to fear them; nor to faint or despond under them, nor to be hin­dered Heaven-ward by them; but to overcome them (or get above them) by patient bearing of them or standing un­der them, Jam. 1.12. [...]; or contempt of them; counting them not worthy of the glory that shall be revealed in us.

Affliction improved by Grace, helps to lift up a soul nearer Heaven as the Wa­ters of the flood bare up Noahs Ark, above the Earth. Hence some Saints have had the most raised sublimated spi­rits in their lowest estates, as the Apostles and the holy Martyrs and others.

It is the Nature of Grace to work the soul upward in all its motions, towards God; and they are lift up towards Hea­ven. Grace is a holy fire sent from Hea­ven, to be kept continually burning in our hearts; the sparks whereof flye up­ward (as sparks of fire do) and our souls ascend in them to Heaven, as Elijah did in a fiery Chariot, and as the Angel in the flame of the Altar. It makes us when we go to sleep,Judg. 1 [...] and when we awake to be still with God, as David was, Psal. 139.18.

Every thing moves towards its proper place; whence it came, thither it would return as Rivers do from and to the Sea, Eccles. 1.7. Grace comes from Heaven, therefore it strives to go to Heaven, and to carry our souls thither. It makes us count our selves and carry as strangers and Pilgrims here below, as in a strange Countrey; as far from home as Heaven is from Earth: and to go homeward, that is, Heaven-ward, upward, to our fa­thers house, as our long, last, and conti­nual Journey towards felicity and eter­nity.

Grace gives a soul Wings like a Dove to fly up to Christ the Rock of Ages,Cant. 2.14. and hide it self in the cleft of it, to be safe and secure: yea makes it mount up with Wings as Eagles. Isa. 40.31. to soare aloft. Grace is a pully to wind up the soul to Heaven.

Common Gifts are but low Principles (in comparison of Grace) for men to live, walk, work or act by; they cannot Wing them for God, Heaven, or things above, but suffer them to be like creeping things, or go by grounds; to mind earth­ly things, and set their affections on things below, and seek great things for [Page 225] themselves here: to make earth their Throne and Heaven their footstole, and have their portion in this life.

They leave men to be of the World as well as in it; to conform and fashion themselves to it; to comply with and be acted by the spirit of the World; there­fore the World loves them, and speaks well of them, Joh. 15.19. Hence com­mon gifted men for the most part finde more favour in and from the World, than spiritual-graced men do.

It is not in the power of Common Gifts and parts, to sublimate or raise up mens spirits to a high, spiritual, heavenly pitch or frame, to live much above the Rate, Sphear, or Element of the World, and the men of it.

9th Effect, Grace Saveth us, and that with an everlasting Salvation, Eph. 2.8. by grace ye are saved, which includes not only Free-Grace, good will and pleasure in God, but also sanctifying grace from God. He calls the grace of the spirit, those better things, which accompany Salvation, Heb. 6.9. [...], such things as contain salvation, or are con­tiguous to it, or touch upon it, or take hold of it: These will bear us company [Page 226] to Heaven, and put us into possession of Eternal Glory.

Grace accompanies Salvation five wayes.

1. By way of direction, it leades us in the right way,Eph. 2.10. straight to Heaven? Grace is the path of life, and to life, Psal. 16.11.

2. Of interest. Every Grace gives us a true and real Right and Title to Heaven by vertue of Gods promise.

As, faith in God, 1 Pet. 1.9. Joh. 3.16, 36. He that believeth on the Son hath everlasting life.

Repentance, Act. 11.18. 2 Cor. 7.10. Godly sorrow worketh repentance to salvation, not to be repented of.

Hope, Heb. 6.19. Rom. 8.24. We are saved by hope.

Love to God, 1 Cor. 2.9. Jam. 1.12. —he shall receive the Crown of life, which the Lord hath promised to them that love him.

Sanctity and purity, Psal. 24.4. Mat. 5.8. Blessed are the pure in heart, for they shall see God.

Obedience active, Mat. 7.21. Not every one that saith to me Lord, Lord, shall enter into the Kingdom of Heaven, but he that [Page 227] doth the will of my Father, &c. and passive, Mat. 5.11, 12.

Perseverance, Matth. 10.22. He that endureth to the end shall be saved, Rev. 2.10. Be thou faithfull unto death, and I will give thee a Crown of life.

3. By way Of preparation; every Grace conduceth to fit us for Heaven, and the Kingdom of Glory. We cannot want one Grace, if we would perfect holiness in the fear of God.

4. Of evidence and assurance. Every Grace is a sign of Salvation. Grace is one of the three that bear witness on Earth, 1 Joh. 5.8. —the spirit, and the water (that is, sanctifying Grace) and the blood— and this is the Record that God hath given us Eternal life, vers. 11.

The Graces of the Spirit are the first fruits of the Spirit, Rom. 8.23. bestow­ed on us in this life, for an earnest or pledge to assure us of the whole lump or crop of Glory, which we shall receive in the life to come. The least sparke or mite of Grace may be a sure sign of Sal­vation, Matth. 12.23. A bruised reed shall he not break, and smoaking flax shall he not quench till he send forth [Page 228] judgement unto victory.

5. By way Of initiation; for grace is glory begun, and glory is grace perfected. Grace is the forerunner of glory, and glory is the consummator of grace, 2 Pet. 1.11. hereby an entrance is ministred abundantly unto us into the everlasting Kingdom of Jesus Christ.

Common gifts are neither sure Causes, nor certain evidences of Salvation. Though they be excellent in themselves, yet they will suffer men to fall short of Heaven, and to perish and sink into hell, as they did Cain, Saul, Judas, Scribes, Pha­risees, Hypocrites, Apostates, false Pro­phets, false Apostles, false Brethren.

These serve for the good of others (as I have shewed) many times more than of those that have and use them; to qualifie men for imployments, as for the service of the Church, 1 Cor. 12.7. &c. whereby they may profit others, and civilize themselves, but not sanctifie or save themselves; being like the Car­penters that built an Ark for Noah, and perished themselves: Some that teach others may be cast-awayes themselves; and that sit in Moses's chair may never lye in Abraham's bosome. Vertue and civility [Page 229] are bestowed on the Heathens (saith one) for a common good,Pemble. for preservation of humane Society, to serve Gods Providence therein; they being the bonds and si­news thereof, without which men could not live nor converse peaceably.

But these could not intitle nor advance them to Heaven.

Common Gifts and moral Vertues are attainable under a Covenant of works, under which is no salvation. Yea, excel­lent Parts, and Eminent abilities in mat­ters of Religion, are no sure signs of Grace (because they and Grace are sepa­rable) much less of Glory.

Yea even extraordinary Gifts, as of Prophecy, working Miracles, ejecting Devils, &c. have been given to some, whom Christ will disown, disclaim and call workers of iniquity, and shut out of Heaven, Matth. 7.22, 23.

Common Gifts may obtain temporal rewards, but not Eternal. And Authors observe, that God hath prospered those persons and Common-Wealths much, wherein Honesty and Morality were best maintained, as that of the Romans long.Burges, Of Assurance. p. 362. While Moral vertues were practised and cherished among them, Rome flourished, [Page 230] and was the Queen of the World: but when these failed, and vices grew up in their room, then she became so sick, that she could neither indure her diseases, nor yet her remedies.

10th Effect, Grace satisfieth and con­tents the soul as the fear of God, he that hath it shall abide satisfied, Prov. 19.23.

Hence a good man is satisfied from him­self, Prov. 14.14. as having an [...], or self-sufficiency in himself: that is a spring of Grace in his bosome, which feeds and fills the soul, with peace, joy, and comfort.

Grace rooted in, and cleared up to the soul,Gen. 33.11. Psal. 16.6. will inable it to say with Jacob, [...] I have all, and with David, the Lines are faln to me in pleasant places, I have a goodly heritage; for God is my portion; I have grace in present pos­session, and glory in certain reversion; and joy both in hand and in hope. Grace teacheth us the Divine art of Contentment,Phil. 4.11, 12. with Paul in whatsoever state we are, therewith to be content: as how to be abased and how to abound, how to be cast down, and how to be lift up, how to be at the bottom, and how on the top of Jacobs Ladder.

A gracious soul cannot frame or make up to himself a heart content or soul-satisfaction, of all creature-comforts put together; but pitcheth upon spiritual, suitable refreshments and comforts of a higher and heavenlier stamp and strain.

He hath meat to eat, even hidden Man­nah from above, a delight in doing the will and works of his father; and drink to drink (the water of life) and cloaths to put on (the robe of righteousness) and a house above not made with hands; and friends above, that cannot dye and will not lye, that have no faults, and will not fail: and riches above, even du­rable substance.

And all these which the World knows not of, Joh. 4.32, 34.

These are through Grace the springs of divine satisfaction and content to the soul. So is Godliness or true piety, a well-contenting sufficiency, or satisfa­ctory contentment; it being great gain, and profitable to all intents and purposes, having promise of the life that now is, and of that which is to come, 1 Tim. 4.8. with Chap. 6, 7, 8. So is wisdom, which upon this account is as good yea better than wealth, or an inheritance, Eccles. 7.11. [Page 232] so is Gods presence with us, which grace gets, keeps, and improves, Heb. 13.5. This makes us to be content, [...], with such things as we have, though they be few, small and mean.

Common Gifts cannot satisfie a soul, nor give sound, solid, peace, joy or com­fort to it, but they leave the heart em­pty of these, even when the Head is filled with Parts and Gifts.

11th Effect, Grace makes us humble in Spirit; little and low, yea, vile in our own eyes, to be as Valleyes, Shrubs; as it did Abraham, to think himself but dust and ashes, Gen. 18.27. and Jacob to be less than the least of all Gods mercies, Chap. 32.10. and Job to be vile with an Ecce, Chap. 40.4. Behold I am vile, &c. and John Baptist to think himself not worthy to unloose the latchet of Christs Shoos, Luke 3.16. and Peter to confess him­self, a man, a sinner, Luke 5.8. a mixture, as it were, of sin and filth: and the Cen­turion to say, he was not worthy that Christ should enter under his roof, Luke 7.6. and Paul to think himself the least of Saints and greatest of sinners, Eph. 3.8. and to be nothing, though he was in nothing behind the very chiefest Apo­stles, 2 Cor. 12.11.

Now Grace produceth this effect, be­cause,

1. Grace is light, which discovers sin and self, and the foolishness of both in us; our emptiness of grace, vileness and unworthiness; and the beauty, excellen­cy and glory of God, and the dreadful di­stance between God and us; which makes us loath, and abhor our selves as Job did, and repent in dust and ashes.Job 42.5, 6 Ezek. 6 9. Much mixture of corruption is in the highest and most enlarged exercise of grace; which grace discovers, as it doth also the iniquities of our holy things; and how our best actions are stained with imperfections and defects, and all this to humble us. Hence Christians are sub­ject to offend by, or to fall into the sin that is most contrary to that grace wherein they most excell, as Abraham did in distrust; Moses in passion, Numb. 11.14, 19. Psal. 106.33. Job in impati­ence, Chap. 3. Divers actions of the god­ly recorded in Scripture, are blemisht with notable failings, as was that of Ra­hab, Heb. 11.31.

2. Grace lets us see, that what we are,2 Cor. 3.5. have, or do that is good, is all from God, (1 Cor. 4.7.) not at all from our selves; [Page 234] Hence it inclines and engageth our hearts to ascribe all the glory hereof to God alone,1 Chron. 29.14. and to take no praise at all to our selves. So did Paul, 1 Cor. 15.10. By the grace of God, I am, what I am, &c.—I la­boured more abundantly than they all, yet not I, but the grace of God which was with me. Those good servants in Luke 19.16.18. acknowledged, that not they, but their Masters Talents had gained so much more. Not our pains, but thy pounds.

Hence those that have the most grace, are the humblest souls.

Common Gifts without special Grace puff men up, and make them proud, 2 Cor. 8.1. The Church of Corinth affected gifts more than Grace (for which Paul reproves them) because by their gifts they were more admired and applauded. The Apostle in 1 Cor. Chap. 3. & 4. speaks of diverse Carnal effects of spiritual abi­lities, as to lift men up in self-conceit: to make rents and parties in Christs Church, to bring things into confusion and dis­order.

12th Effect, Grace is diffusive and Com­municative of it self to others, as the Sun is of light, the Fire of heat, the Water of moisture, the Earth of its [Page 235] fruits, the Fountain of water, the flower of its sweetness.

Grace is coelestial liquor infused into our souls, not to be barrel'd and bunged up for our own use only, but to be broached and drawn forth for the benefit of others: or a Treasure to be laid in, to the end it may be laid out: and a Talent given to us with a charge to be employed and improved, not only for our Heavenly Masters advantage, but also for our fellow-servants good, as well as our own. When thou art convert­ed, i. e. recovered from thy fall and de­nyal of thy Master, saith Christ to Peter, strengthen thy brethren, Luke 22.32.1 Pet. 4.10 So he doth excellently in both his Epistles.

To this effect I may add two particu­lars more.

1. That Grace gives a Christian expe­rience in himself of the things of God; and enables him to speak thereof from his own heart (which goeth most effe­ctually to the hearts of others) and to de­clare what God hath done for his soul, Psal. 66.16.

Grace will make a man, a Minister espe­cially, to eat the roul (of Gods revealed will or word) and digest it before he [Page 236] declare it, and chew the meat of whol­some Doctrine or Counsel first, and suck sweetness and nutriment into his soul, and labour to feel the efficacy of it in his own heart, which he gives forth unto others, (as the Nurse chews meat for the Child) to commend it from his own ex­perience, Ezek. 2.8. & 3.1, 2, 7. Son of man, eat that thou findest; eat this roll and go speak to the House of Israel. So John is commanded to eat the little Book, and then told he must prophesie, Rev. 2.9, 11.

Grace helps Christians to eat the truths of God by faith, and digest them by Me­ditation, and therewith to feed others; and excites them to a further reception and concoction of spiritual things.

2. Hence it is that Grace is not only Communicative to others, but thereby augmentative, accumulative and corrobo­rative to it self, by scattering (in Com­munion) it gathereth: by lighting the Candles of others, it shines more bright­ly; by kindling or blowing up the coals of good affections in others, it enflames it self and burns hotter: by watering others, it is watered also it self, to wit, with Gods blessing, Prov. 11.25. to make the soul, that is liberal in the exercise [Page 237] of it, fatter and fuller, and more fruitful in every good work. To him that hath (i. e. that useth what he hath, even for the good of others) shall be given, and he shall have abundance, Matth. 25.29.

Common Gifts suffer men many times to be reserved and retentive thereof to themselves alone, to monopolize them, and think much to communicate them unto others, lest their excellency should be Eclipsed thereby; or enables them to speak from the head, not from the heart, from Notion, not from affections, from Speculation, not from practice. They leave men to be strangers in Experience, to what they hold forth in Expressions. Like dry Nurses, that have no Milk of their own, but what they prepare for their children. Like Cooks that dress dainties for others, but eat none of them. Like Messengers that carry Tokens or Presents to others, but do not partake thereof.

13th Effect: Grace is Victorious.

It enables us to overcome evil in others with our good, Rom. 12.21.

1. Their evil Qualities or Corruptions, with our Vertues. As,

• 1. Their Pride and Haughtiness, with [Page 238] our Humility and Condescension.
• 2. Their Passion, Fury, Frowardness, with our Patience, Meekness, Gen­tleness.
• 3. Their Hatred, Malice, Envy, Bit­terness, with our Love, Goodness, Kindness.
• 4. Their Deceit, Dissembling, Hol­low-heartedness, Hypocrisie to­wards us, with our Sincerity, Re­ality, plain and open-heartedness.
• 5. Their Fickleness, Inconstancy and falling off from us, with our Firm­ness, Stedfastness, Fidelity.

2. Their Evil Words, bitter, sharp, hard, rough Speeches, with our soft, mild, gen­tle Answers, Prov. 15.1. & 25.15.

3. Their Evil Deeds, or the wrong they have done us in any kind: Six wayes,

• 1. By Forbearance to recompence evil for evil; to desire revenge, or re­joyce at their harms, Prov. 24.17, 18. and by Indulgence, not taking advantage against them, when Providence puts it into our hands. Thus Grace made David spare Sauls life twice (even while Saul sought his life) as in the Cave at Engedi, 1 Sam. 24.4, 7. to the [Page 239] end of the Chapter: and in the Hill of Hachilah, 1 Sam. 26.7. to 13, 21, 22, 25. When God deli­vered Saul into Davids hand; and David might as easily have cut off his head, as the skirt of his Robe; and have taken away his life as his Spear and the Cruise of Water from Sauls Bolster. This was a glorious and signal victory of Grace; observe how Saul was af­fected and overcome thereby, how mollified, yea, melted.
• 2. By Pardon of their Trespasses against us, Matth. 6.12, 14, 15. If you forgive not men their trespasses, nei­ther will your Father forgive your trespasses.
• 3. By Prayer to God for them, as Christ commands us, Matth. 5.44. as, that he would forgive them the injuries they do us, as Christ prayed for them that crucified him; and Stephen for them that stoned him, that he would give them Grace to repent and amend, and stay Enmity in them, and pull them out of the gall of bitterness and bond of iniquity: and that [Page 240] God would vouchsafe (or reach forth) Temporal mercies to them according to their need. David prayed often and heartily for his enemies, Psalm 35.13, 14. By prayer we may overcome our ene­mies, and the evil they have done us, or intended against us, as Jacob did his Brother Esau, Gen. 32.6, 7, 11, 28.
• 4. By Pitty of them for their mise­ries, and by mourning for their ini­quities.
• 5. By Beneficence relieving them in their Necessities; If thine enemy hunger, feed him, if he thirst, give him drink, saith Paul, Rom. 12.20. and Solomon, Proverbs 25.21, 22. Why so? For two Reasons.

Reason 1. In so doing thou shalt heap coals of fire on his head. Coals of Con­version, or of Conviction and Conciliati­on. Thou shalt either,

1. Melt him, and make him thy friend for ever.

2. Or cause heart-burning and grief in him, or his conscience to check and prick him for doing thee wrong; and make him ashamed thereof, and con­fess [Page 241] (as Saul did to David) that thou [...]rt more righteous than he.

3. Or hereby heap Gods Judgements, [...]ke coals of fire upon him (if he be not [...]on by thy charity▪ and beneficence to­wards him.) In the event thereof, though [...]t in thy intent therein, which should [...]e to do him good and no hurt. For by [...]s means we leave vengeance to God, [...] whom alone it belongs, Rom. 12.20. [...]lm 94.1.

Reason 2. The Lord shall reward thee, [...]th Solomon, though thine enemy cannot, [...] will not.

Elisha caused Bread and Water to be [...]t before the Army of the Syrians (which was sent to Dathan to apprehend [...]im) that they might eat and drink, and [...]o to their Master, and would not suffer [...]e King of Israel to smite them, when [...]aving smitten them with blindness he [...]ad them into Samaria, 2 Kings 6.19, [...]1, 32, 23. This forbearance and courte­ous entertainment of them, so overcame [...]hem, that the bands of Syria came no [...]ore (as Enemies) into the Land of [...]srael.

This is the prevalency of a gift, to [...]bdue anger and strong wrath in others [Page 242] towards us, Prov. 21.14. & 17.8. Thus Jacob pacified Esau with a present, Gen. 32.20. & 33.4, 10. and Abigail did Da­vid, 1 Sam. 25.27.

6. By good Counsel to disswade and di­vert them from their evil Machinations and actions against us: as Jeremiah did the Princes and the people, from putting him to death, Chap. 26.12. to 17. and as Lot laboured to restrain the wicked So­domites from their foul deeds, Gen. 19.7. and as the man, the Master of the House did those Sons of Belial, in Judg. 19.22, 23.

This overcoming of others evil with our good by all those Wayes or Means, is the design, atchievement and Conquest of Gods Grace in us, which (like Christ the Author thereof, who sits on a white Horse, and hath a Bow and a Crown given him, Revel. 6.2.) goeth forth, in the exercise of it, according to its mea­sure, conquering and to conquer, to wit evil with good.

Grace is victorious not only over evil in others, but,

1. Over sin in our selves: by mortifica­tion to resist the power, and subdue the Dominion thereof in us, Col. 3.5.

2. Over self: our own prejudiced rea­sons, [Page 243] stubborn wills, corrupt affections, [...]nd self-ends, by abnegation, Mat. 16.24. which is a noble kind of victory, more glorious than to take a City, Prov. 16.32. [...]r to overcome a Country or an Army.

Self-denyal is self-victory and self-rule.

3. Over the World.

1. Over the good things in it, as riches, honours, pleasures, friends, &c. By alie­nation, or sitting loose in our affections from them, to be willing to part with them when God (or men by his Permis­sion) deprives us of them, or of Com­fort in them. Grace made Davids soul to be, and carry as a weaned Child, Psal. 131.2.

2. Over the evil things in it, as Tribu­lation, Distress, Persecution, &c. All kind of Afflictions, by faith and patience in them all, 2 Thess. 1.4. 1 John 5.4. Rev. 13.10.

By faith in Christ, and patience or sub­mission to Christ, we are more than Conquerours over them all, Rom. 8.37. that is, we overcome and are sure of Vi­ctory before we fight.

4. Grace gets and gives us victory over the Devil, his Wiles, Tentations and As­saults; [Page 244] and enables us so to resist him as to make him flee from us, James 4.7. and to keep our selves, that the wicked one touch us not, 1 John 5.18. that is, cannot get within us, nor get advantage against us. This is the purport of our putting on the whole armour of God, Ephes. 6.11.

This Victory which the Grace of God obtains for us, scil. over Sin, Self, World and Satan, hath a great Influence into our overcoming of others Evil with our Good, which Conquest of evil with good by Grace hath four properties: It is,

1. A Godly or Godlike Victory, or to overcome, as God the Father doth the Sons of men, our evil with his good; to this end he makes his Sun to rise, and rain to fall, on the just and unjust. Mat. 5.45. and to imitate him herein, is to be (that is, to declare our selves to be) the children of our Father which is in Heaven: and to be perfect, as our Father which is in Heaven is perfect, ver. 48. which is a most excellent degree of Per­fection. Hence this is the design of his goodness, forbearance and long-suffering towards us, to lead us to repentance, Rom. 2.4.

[Page 245]2. A Christ-like Victory. This was Christs way of overcoming all, all Enemies, and all evils all his dayes: and in this way of victorious suffering he finished his work the Father gave him to do, and was made perfect, Heb. 2.10. and entered into his Glory: and herein he hath left us an example of Conquest, that we should fol­low his steps, 1 Pet. 2.23.

3. A Gospel-like Victory, by the Rule, and in the Spirit and Power of the Go­spel. To overcome evil with good through Grace, is a Gospel-becoming Conversation, a great Honour and Or­nament to it. What glorious Conquests did the Martyrs get over their Enemies, and what advantage to the Truth and Cause of God, by their patient sufferings, and thereby couragious overcomings of Evils from men?

4. This is a fruit-bearing Victory.

This will produce much Tranquility, Calmness and Comfort in our Spirits (for the exercise of Grace is ever attended with peace) and prevent the contrary, that is, much disquiet and trouble of mind and heart in us, by passion, impa­tience and revenge; which, if we be overcome with evil, will raise Tumults [Page 246] and Commotions in us, and bring our souls into a hurry.

This will set off our good with greater lustre; and make it appear to be very goodly and eyely: pure good, even good done for goodness sake: without mo­tive to it from men, or self-ends; against provocations and male-deserts to the contrary.

This will prevent our good (the good we have done, or do to others) from be­ing evil spoken of Rom. 14.16. which is caused not only by our abuse of Chri­stian liberty, but by avenging our selves, or by recompensing evil for evil to others in any kind.

This will make iniquity (i. e. the workers of iniquity) to stop their mouths Job 5.16. as afraid and ashamed, to speak evil of our good conversation in Christ. This is the way to put to silence evil-say­ers and evil-doers,1 Pet. 2.13. with our well-doing.

This will entitle us to those manifold, pretious Promises entailed by Christ upon him that overcomes, in Rev. 2.7.17.11, 26. & 3.12.21. As, Eating of the Tree of Life, and of hidden Manna: a white stone; and in it a new name written, which no man knows, saving he that receives it: Being [Page 247] made a pillar in the Temple of God, and having the name of God, and of the City of God, the New Jerusalem written upon him: and the dignity to sit with Christ in his Throne, even as he also overcame, and is set down with his Father in his Throne. In short, He that overcometh shall inherit all things, and God will be his God, and he shall be his Son; as it is, Rev. 21.7.

14th Effect: Grace grows in degrees and measure, in height and stature, in strength and vigour, in stability and fruit­fulness.

I will give you seven Reasons for it:

Reason 1. Because Grace is little, low and weak in us at first, and must grow up by degrees in the use of Means, to per­fection, as all Creatures that have life, vegetative, sensitive, or rational Plants, Beasts, Men, do according to their kinds.

God gives his people but a small quan­tity of Grace, a Seed, a Kernel, or a Root, a little stock, to begin or set up with.

But God hath put a quality into it to grow up more and more: For Grace be­ing a principle of life, is a principle of growth also.

And God hath appointed a measure of stature, or [...] a period of growth for [Page 248] every member to grow up unto, in the Mystical body of Christ, Ephes. 4.13. Paul calls it the measure of the stature, or age of the fulness of Christ, wherein Christ filleth all in all.

How many Cubits want we here of this our stature, or full measure in Christ; and this we must labour for, and attain un­to by growth.

Hence there are several Ages of Chri­stians distinguished by their growth, or degrees in the Scriptures.

Some are Babes in Christ, and in a great measure carnal, others are (more) spiri­tual, 1 Cor. 3.1.

Some are little Children, some young men, some Fathers, 1 John 2.12, 13▪ Mna­son of Cyprus was an old Disciple, Acts 21.16.

Some are weak, such as have need of Milk; some strong, Heb. 5.13, 14. that have need of strong meats.

Mat. 12.20Some are smoaking flax, (where there is but little fire, and much smoke of in­firmity) or a bruised reed, where there is much breaking, and little strength or healing.

Others are like strong Oaks, or flaming Torches.

Reas. 2. There are many defects in the graces of the Saints in this life, in the light or life, heats or power, activity or evidence of them; as in knowledge and in faith; for we know and believe but in part — in love, holiness, humility, sincerity, patience, and in the rest, Paul prayed exceedingly, to see the Thessalo­nians face, [...],1 Thes. 3.10. to perfect the defects or that which was lacking in their faith, scil. in knowledge, assent, adherence, assurance.

Now the defects of all Graces are to be supplyed, recruited or repaired by Grace.

Reason 3. Because Grace is compared to such things as are small in their begin­ning but great in their growth; or as must grow, or they cannot be of much use, nor come to maturity or perfection; as

1. To the Morning light, which begins in a small hairlike ray or Thred of light, but grows till it hath fill'd the whole He­misphere with glorious beams, Prov. 4.18. the path of the just is as the shi­ning light, that shineth more and more unto the perfect day.

2. To seed sown in the Earth, which springs and grows up, first to the blade, [Page 250] then to the eare, and after that to the full corn in the eare, Mark. 4.28. though insensibly (whilest it is in fieri) so as the Seedesman knows not how, or discerns it not in the motion of it; Corn must grow, else it can never be ripe, nor bring forth any increase and there will be no harvest, especially to a grain of Mustard-seed, which is the least of all seeds when it is sown in the earth, but it grows up and becometh greater than all herbs, &c. Mark. 4.31, 32. yea it becometh a Tree, so that the birds of the aire lodge in the branches thereof.

Faith is compared to this Grain, for Seed and Growth.

3. To a sparke or smoke, which grows up or breaks out to be a flame, Mat. 12.20.

4. To flowers as the Lilly, Hos. 14.5. I will be as the dew to Israel (saith God) and he shall grow as the Lilly, to wit, in beauty and glory, which exceeded Solo­mon in all his Royalty: in sweetness and fragrancy; (therefore their smell is as Lebanon, Hos. 14.6. where many odori­ferous Trees and Flowers did grow) in purity and whiteness; Consider the Lillyes how they grow, saith Christ, Matth. 6.28.

[Page 251]5. To trees, which must grow up, or they cannot bear fruit. Hos. 14.6. they shall cast forth their roots as Leba­non, and grow as the Vine, v. 7.

6. Grace is compared also to children that must grow up, or they can never at­tain to be men, 1 Pet. 2.2. to a building that must be raised or built up higher and higher, else it will never be a house nor fit for use, 1 Cor. 3.9. Yee are Gods Building. Building is growing, Ephes. 2.21, 22. to the members of the body, which are little at first, and must grow up, or they will never come to their mea­sure of stature; Col. 2.19. to the Calves of the stall, Mal. 4.2. Yee shall go forth, and grow up as Calves of the Stall.

Reas. 4. God gives us precepts, promises and presidents in his word for growth in grace.

1. Precepts, commanding it, 1 Cor. 16.13. 2 Cor. 7.1. Heb. 6.1. 1 Pet. 2.2. 2 Pet. 1.4. and 3.18.

2. Promises ensuring it, that grace shall grow in us, Job 17.9. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger, Psal. 92.12. to the 15. The righteous shall flou­rish like the Palm-tree, he shall grow like a [Page 252] Cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the Courts of our God: they shall still bring forth fruit in old age, they shall be fat and flourishing. See also Isai. 58.11. and Hos. 14.5, 6, 7.

3. Presidents directing it, or examples of the Saints growth in grace, as pattern for our imitation or copies to write after, as of the faith and charity of the Thessa­lonians, 2 Thes. 1.3, 4. of the knowledge and goodness of the Romans, Rom. 15.14. of Pauls reaching forth unto those things which were before, Phil. 3.13, 14. not resting in his present attainment, but striving after a higher measure or pitch of grace; and pressing towards the mark, for the price of the high calling of God in Christ; Paul was a great growing Saint. The Travellers through Baca (the valley of Tears) go from strength to strength, till they appear before God in Zion, Psal. 84.6, 7.

Reason 5. We may meet with, 1. Strong Tentations and assaults from the devil.

2. With strong oppositions and perse­cutions in and from the World.

3. With strong and violent passions and corruptions in our own hearts.

[Page 253]4. With sad desertions and impressions of displeasure from God; and with sad despondencies and dejections in our own spirits, even on this side the Grave, or towards our end. Some of Gods dear children have encountered with greater difficulties a little before their death, than ever they experienced all their lives.

This inferrs a necessity of growing in grace, daily to prepare us more and more for all changes, and for the worst of Times and States.

Reason 6. Growth in Grace prevents falling from Grace, as going forward doth backsliding, Ephes. 4.13, 14, 15, 1 Thes. 3.12, 13. 2 Pet. 3.17, 18. and promotes the souls deeper rooting and stablishing in Christ.Col. 2.6, 7.

It produceth in us a growth or increase, (1.) Of obedience and service to God, to bear much fruit, Joh. 15.8. and to give him his due honour.

2. Of usefulness and good works to men; of serviceableness to our Genera­tion according to the will of God; to be greater blessings unto others.

3. Of comfort in our selves, which ordinarily is the result of grace for rise and measure. Hence much grace, much [Page 254] comfort, whereas a little grace in time of great trouble may suffer us to be as sad and comfortless, as if we had no grace at all. As Christ said to his Disciples in the great Tempest in the Sea, when they begun to fear —O yee of little faith, &c. Matth. 8.26. But in Mark. 4.40. how is it that ye have no faith.

4. And Lastly, Of glory and joy in Heaven. For growth in grace will make our souls vessels of a great quantity, and inlarge the capacity of them to contain much.

According to the increase of our grace and obedience active and passive on Earth, shall be the increase of our re­ward and glory in Heaven.

Hence growing in grace is a prepara­tion, for death, judgement and glory; by way of evidence for our assurance; of negotiation for our account and reward; of progress in our journey Heavenward, and the way to be soon there; and in coming up to our full age and stature in Christ, which shall be compleated at death, then our heavenly Inheritance shall come into our hands.

Reason 7. To this end God gives us means of grace to grow by, and time to grow [Page 255] in. His holy Ordinances as food for our souls; as the word to be sincere Milk, that we may grow thereby, 1 Pet. 2.2. Indeed Gods Word hath food in it for all sorts and ages of Christians. It hath Milk for babes, and strong Meat for them of full age, Heb. 5.13, 14. and the Sa­crament to be feasts of fat things to our souls, Isa. 25.6.

To this end he plants us in his house, Psal. 92.13, 14. that is by the Rivers Side. He hath promised to be dew unto us, Hos. 14.5. to come upon us, as the Rain, as the former and latter Rain un­to the Earth, Hos. 6.3. to rain down showers of blessing upon us, Ezek. 34.26. God is at much pains and cost with us (as he was with his Vineyard, Isa. 5.4.) to make us grow in grace day by day; and to make us increase with the increas­ing of God.

To these Reasons for growth in Grace I will add

• Some Means or Helps of it.
• Some Marks of it.

1. Means of the growth of grace in us, or of our growth in grace.

1. Poverty of Spirit. We should get a clear sight, and deep sense of our own [Page 256] emptiness or want of grace, and fulness of sin: of our weakness and disability to good, and of the strength of corru­ption in us: of our unworthiness, that we are less than the least of all Gods mer­cies. And of all the spiritual decayes and defects that are in us.

This will make us humble, that is, little, and low, and vile in our own eyes, and so prepare us for more grace. For God gives grace to the humble, Jam. 4.6. Humility is a concavity, capacity or fit posture of the soul, for receptivity of Christ and Grace in a greater measure. Humble souls are empty Vessels which God will fill; are low plants which God will make to grow. To be nothing in our own eyes is the way to receive all good things, even grace in abundance from God, God sends the rich and full (i. e. those that Laodicea-like are so in their own conceit) empty away.

Humility makes a soul like Zacheus lit­tle of stature, fit and forward to climb up into Jesus Christ, the Tree of life, and to gather the fruits thereof.

2. Hungring and thirsting after Christ, and clearer discoveries of him, more in­timate fellowship with him; after the [Page 257] beams, gleams, or shining forth of his face upon our souls, to cause our graces to grow and ripen fast, as the Sun-beams do fruits of the earth. After the pouring forth of his spirit and the fruits thereof more plentifully upon us. And to this end,

1. We should renew our faith in Christ daily, to receive of his fulness Grace for Grace, John 1.16. his spirit, 2 Cor. 2.12. and his power, Phil. 4.13.

In greater measure; for as we believe in this case, so shall it be done unto us; to be full of grace, of the spirit and of power.

2. And poure out our hearts before him for the same continually, as Psal. 51.10. and 138.3. Ephes. 3.16. Prayer is a means to procure all reparations, renovations, supplyes, needfull for the soul: For the promise of filling,Luk. 1.57. Psal. 107.9. Isa. 44.3. Mat. 5.6. satisfying and nourishing is made to the hungry and thirsty. Hungry children grow apace.

3. Means; Get and keep a soft tender heart, to make Conscience of the smallest matter; to mourn for the least sin, even for secret Motions or thoughts of evil, or vanity; of slips and faylings in duties; to weep at the very Motes of sin.

For Children and Men also, grow so long as their bones are soft, tender, pory; but when they are hard, they cease to grow.

Mettal while melted, may easily be moulded according to the mind; but when it is hard, it cannot be formed.

A soft heart makes a growing Christi­an. It is capable of spiritual augmenta­tion and extension. Travellers through Baca a vale of Tears, go from strength to strength, &c. Psal. 84. when the heart is enlarged, we will run the way of Gods commandments. They that sow in Tears, reap a harvest of Grace here,Ps. 119.32. and of joy and glory hereafter.

Hence the most broken-hearted, melt­ing Christians, are the most thriving, growing Christians. But hardness of heart hinders growth, A hard heart will grow no more than a stone.

4. Means; Wait on God in a diligent and constant use of all Gospel-ordinances, and holy duties, both in publick and private; as hearing, reading, praying, me­ditating, receiving the Sacrament.

We should feed upon Christ in them all, and draw vertue and nourishment from him by them.

In every holy duty, let us intend and [Page 259] indeavour to eat spiritual meat, and to drink spiritual drink, to the end we may grow thereby, 1 Pet. 2.2. according to Gods promise, Mark. 4.24. that unto us that hear (and so that pray, &c.) more shall be given. For these are pabulum animae which serve to nourish, cherish, renew, refresh and strengthen the inward man, as daily bread doth the body, and in all these God hath promised to be dew unto Israel, to make them grow as the Lillys, Hos. 14.5.

Let us wait for the incomes of the spi­rit; for quickning influence and refresh­ing dews, to come down upon our souls therein to make them delight themselves in fatness, Isa. 55.2. and for a blessing upon the Means to make us by them rich in grace.

Neglecters of duties and ordinances can be no growers in grace.

5. Means; Exercise Grace upon all occa­sions, as faith and love, wisdom and meek­ness, sincerity and patience, holiness, &c.

For this will increase Grace in you, according to Gods promise, Matth. 25.29. To him that hath (scil. in the use of what he hath) shall more be given, and he shall have abundance.

Graces rust or wither, and go to decay [Page 260] in us for lack of use. They get most grace, who use, or act grace most. They that live the life of grace much, obtain the greatest growth of grace. The ex­ercise of grace is an improvement and increase of grace.

6. Means; Beware of, and shun the im­pediments of spiritual growth, especially, sin, self, world.

To dye unto all these daily, is a means to live to God and grow in grace, and to be renewed in our inward man, day by day.

1. We should die unto sin daily; not har­bour any Lust in our hearts though small or hidden (as pride, envy, passion, &c.) nor indulge any corruption.

For that will hinder our souls from growing or thriving in grace as a Leak in a vessel hinders it from filling; as a disease in the body hinders it from pro­spering: as a back door, or secret way of spending, will hinder a man from grow­ing rich, and make his estate to waste. Sin in the soul causeth leanness in it, as Amnons lust did in his body, 2 Sam. 13.4. Lust is consumptive to the soul; The ex­pences of sin, will eat out all the gains of grace.

To this end I commend unto you the daily Practice of repentance and mortifica­tion of sin.

1. Of repentance or Godly sorrow for all the sins ye commit from day to day. For this hath a renewing force or effi­cacy, to recover the soul from its falls and lapses; and put it in joynt and frame again.

Hence Apostates cannot be renewed into their former state, because they cannot repent of their sins, Heb. 6.6.

Take a daily view of your wayes and account of your selves: renew your sor­row daily for daily infirmities, and renew your resolutions and watchfulness to a­mend to morrow what hath been amiss in you to day.

2. Of mortification of sin in you, by applying the power or vertue of Christs death and blood close to your hearts, Rom. 6.6. to kill sin in you, and make you conformable unto his death, which will increase conformity in you to his resurrection and life.

Sin and grace are like two scales, as the one gets up, the other goes down; like light and darkness, the one goes out, as the other comes in: Like the house [Page 262] of David and Saul, the one grew weaker as the other grew stronger. Corruption is wrought out, and Perfection is brought in by degrees.

Repentance and mortification are Phy­sick for a soul to purge out the bad hu­mours of Corruption; and means to strike off its Lusts, which like the Eagles bill, when overgrown, is cumbersome that she cannot take in her meat.

So do lusts hinder the soul from taking in spiritual food.

Now as the Eagle by beating off the cumbersome part of her bill against a rock, recovereth her eating, and renews her youth, Psal. 103.5. So the soul by Repentance and Mortification renews its health and strength, and grows vigo­rous, vegetous and vivacious, of a health­ful constitution. These are like circum­cision knives to pare off the foreskin of our hearts, Jer. 4.4. and to make us Jews inwardly, Rom. 2.29.

Yea our sinfull Infirmities (as slips, stumbles and falls) may make us more watchfull and circumspect afterwards: and by stumbles a soul may get ground.

2. Impediment of spiritual growth is self; as self-conceit, self-seeking, self-ends, [Page 263] self-righteousness, self-confidence and strength, self-sufficiency. Self destroyes or undoes self, and lyes as a great block, or obstruction in the way to spiritual Augmentation.

Let us dye to Self daily; by self-search, scrutiny or Examination; by self-denyal, loathing and abhorrence, by self-judging, humbling and reforming. To lay self low, will exalt and advance Christ and Grace high in the soul.

3. Impediment is the World, and the things of it, riches, honours, pleasures, preferments, inordinate affections to them, and eager pursuit after them. What quench-coals, pull-backs and stops are these to a Christians progress in grace and godliness, how are they taken off, un­hinged, unedged and impeded thereby. How do many decrease in Spirituals, when they begin to increase in Tempo­rals; and grow little in the eyes of good men, when they grow great in the world.

Let us die to the world daily, by aliena­tion or weaning of our minds and hearts from it, and from all things in it,—not to love them (as John saith) nor set out affections on them, nor seek great things [Page 264] for our selves in the world: but set loose from them all, as Davids soul did, Psalm 131.2. and use the world, as if we used it not: and be content with such things as we have, though they be small, few, mean, inferiour to what we desire, and others have. For the world is a great weakning and hinderance to spiritual thriving, and cause of decay to the in­ward man: and makes many that have gorgeous, flourishing outsides, to have poor, dwarfish, deformed Spirits.

As we should dye to the world, so let us live to Heaven, and get it and things above endeared to our souls; the beauty, excellency, glory, joy and sweetness of them day by day: And to this end, let us mind heavenly things, and set our affe­ctions on things above, 2 Cor. 4.18. and drive a Trade for Heaven continu­ally.

I might add a fourth Impediment, that is, unsetledness in good courses, to be off and on; and religious by fits only: That which doth not take root, cannot grow, nor bear fruit.

7. Means: Afflictions sanctified encrease the grace of God in us, and help us hea­ven-ward, and to advance towards per­fection. [Page 265] As the Palm-tree grows higher, and flourisheth more, the more burdens or weights are laid upon it, Rom. 5.4, 5, 6.

The perishings of our outward man, are means of renewing, stablishing, and strengthening our inward man day by day. Hence Peter prayes,2 Cor. 4.16. 1 Pet. 5.10. —after ye have suffered a little ( [...]) or a-while,—the Lord make you perfect, strengthen, stablish, settle you.

Gods people learn to stand fast by their falls; to get Spiritual gain by Tem­poral losses; to become stronger by their weakness; and to be more deeply rooted inwardly, by their shakings outwardly.

To the Reasons for, and Means of the growth of Grace, let me add some Marks or Signs of the growth thereof in us, whether it be right and real. Let us examine our selves by these three, True growth of Grace, is

• 1. Inward.
• 2. General.
• 3. A growing up into Christ in all things.
  Eph 4.15.

1. It is inward as well as outward, down­wards as well as upwards, radical as fru­ctual, in habits as in acts; in the power [Page 266] of godliness, as in the outward forms and performances: Whereas a Professor may grow great, only and chiefly,

• 1. In Conceit or Opinion of him­self.
• 2. In Shew and outward Appear­ance.
• 3. In Profession or outward actings.

And this may be but a false growth, like that of a body that is swelled big with a Tympany or Dropsie, caused by wind and waterish humours. Swelling is not (right) growing either in body or soul.

2. It is general: If we grow aright, we grow in all things: in Grace as in Gifts; in all the Graces of the Spirit, and in all the Limbs of the New Creature, and in all Obedience.

True Growth is total and equal; as in a Child, all parts grow proportiona­bly and suitably alike, head, hands, feet. So a Christian grows up in all things, in love as well as in faith, in humility as in holiness, in practice as in know­ledge, &c.

Whereas to grow in some things, but not in others: as,

• 1. In Parts or Gifts, but not in Grace.
• 2. In Notions and Speculations, but not in Affections, or in Opinions, not in Action.
• 3. In form, but not in Power of Godliness.
• 1. In Profession, not in Practice.

This is a partial, unequal, unhandsome Growth, and therefore an unsound Growth: like that Disease of Children, called the Rickets, which makes some parts of the body grow very big, and the rest remain poor, small, feeble, unsuit­able and unproportional. I fear Spiritual Rickets are too common a disease among Professors in our dayes, who are grown great in their Heads, with high Notions, Conceits and Fancies, but they have lit­tle hearts for affection, and little hands for affection, and little feet for motion in the paths of Gods Commandments. When Christians grow aright, they grow in all these things.

3. Sign of true growth of Grace, is [Page 268] to grow up into Christ in all things, not into our selves.

We grow up into Christ:

1. If we make him our first Efficient, the Author or Original of all our good; of what we are, have, or do; that we re­ceive all from him, both our sap and our fruit, Hos. 14.5, 8.

2. If with Paul, we count Christ to be our All, or All in All unto us, and our selves to be nothing, 2 Cor. 11.9, 11.

3. If we make him our Last End, and return all to him, all our Gifts, Graces, Performances, and the improvement and encrease of them, to his Service and Glo­ry,1 Chron. 29.14. and give him due thanks and praise for all.

We grow up into our selves, though we grow in Gifts and Performances, even unto Excellency and Admiration of others.

1. If we grow or act from our selves, or in our own strength, and look at what we have or do as originally our own; as either procured, or wrought, or deserved by us: and we do not consider, nor ac­knowledge, that whatsoever we have, we have received it from Christ.1 Cor. 4.7.

2. If we refer all to our selves, and [Page 269] make self the end of what we have or do, and take unto our selves the praise of all. Israel was an empty Vine,Hos. 10.1. and grew up into himself, because he brought forth fruit to himself. Whatever comes from Nature or a mans self, it ever builds up it self, and returns to self again.Mr. Shep­herd. But what Grace and the growth of it comes from Christ, it drives a man out of him­self by making him humble, and draws him unto Christ, by making him thank­full.

3. If we more eye our attainments, than our Imperfections, and look at the one through Multiplying Glasses, which make them more than they are; and at the other through extenuating Glasses, which make them lesser than they are.

Object. 1. I have desired and endeavoured a long time to grow in Grace, yet I can per­ceive little increase thereof in me?

Answ. 1. Things of greatest excel­lency are longest in growing before they come to their perfection: See it in man, how many seven years is he growing, before he attain to Virility; and in some Plants and Herbs, which are of excellent use.

Whereas things of far less value or [Page 270] use, grow up sooner to their Pitch: See it in Birds and Beasts, and in worthless things, as Mushromes and Weeds, which spring up suddenly.

Now a Child of God or a New Creature (which is the flower of all the Creatures) if he live long, is longest before he come to his perfection, because he must conti­nue growing while he lives, and cannot attain to his full age till he dye.

2. Yet it may be our own fault that we grow no faster.

Object. 2. I find not those inward joyes, enlargements, ravishments I have formerly felt, which make me suspect my self, to be in a spiritual Consumption, or to be gone backward.

Answ. There is a twofold growth, Scil.

• Upward.
• Downward.

(which I hinted before) as,

1. Of Trees, they grow upward in Summer, more green, tall, leavy, bushy and fairer to the eye.

And they grow downward in Winter, more firmly rooted in the earth: the roots striking deeper and further into [Page 271] the earth; and are more fastned by the Winds, shaking the Trees, loosening the Earth, and causing it to come close about the roots.

2. Of Christians, who at their Conver­sion, and afterwards in their calm and warm Conditions, grow upwards in com­forts and refreshments, in flourishings and forwardness, in Buds, Blossoms and Fruits, in ripe and ready Expressions, Profession and Confession.

But afterwards, especially in the Win­ter or cold Times of Affliction, Deser­tion or Tentation, they grow down­wards, scil. in humility and self-abhor­rence: in sincerity and truth in the in­wards parts: in solidity and stability, and in the fear of the Lord that is put into their hearts: They grow more in­wardly, in beauty, glory and strength, and their hearts are more deeply rooted in Christ. As Husbands love to their Wives is more flashing and sparkling at Marriage, but more solid afterwards, though it lye in a less room.

So the affections of Christians are more stirring, and their comforts greater upon their first conversion, because then God wooes and wins their hearts from all [Page 272] other things to himself, and therefore offers them better and sweeter delights than ever they had from the creatures, the sight and taste whereof makes them leave all to cleave to him. Then they easily find and overcome God; he sweet­ly and graciously manifesting himself to them. And their joy and delight is yet the greater at such a time, because then every thing seems new to them. God hath given them a new mind, new heart, new life: They have gotten new hopes, new kindred, new rewards, and are escaped out of the hands and power of their spiritual enemies: which things much affect them, and the more for the newness of them. New things being most taking and delightful. God deals with Christians suitably to their several ages, as men do by their children. As little children may be led whether one will with sensible objects, as Apples or Spice: So those that are Babes in Christ, (but young Converts) are led by sense and feeling of Gods love, and inward joy: But afterwards when they are grown up from childhood, to be men in Christ, they enter upon a different estate, and then feeling many times fails, God withdraws [Page 273] comforts, hides his face, and puts them upon it to walk by faith, 2 Cor. 5.7. and not by sense. And to prove his love to them, rather by Arguments drawn from Gods free-grace and faithful promises, and from former experience of his mercies, than from divine manifestations, com­forts, raptures. And then they may be put to wrastle hard with God, and wait long for what they desire. God in these respects dealing, as a prudent Father who will not kiss and dandle his Son, nor shew such signs of affection when he is grown up to be a man, as he did when he was a Child: but walks more reservedly (and sometimes more austerely) towards him, concealing his love from him, to keep him within streighter bounds of filial obedience.

Now if we do not observe this diffe­rence of age in Christians, and the con­sequents thereof, we may conclude against our selves that we grow backwards in faith, because we go not forward in feel­ing. Whereas Faith is strongest, when feeling is weakest. Mistake of age caus­eth sometimes a fear of decay even where there is a growth.

Thus Christians may grow one way, [Page 274] though they do not grow another: but whether it be upward or downward, they grow Heaven-ward.

4. The Excellency of Grace appears as in the Nature, Causes and Effects thereof, so in the subject or propriety of it: that it is proper and peculiar to Gods Elect, whom he hath ordained to life from Eter­nity, and whom Christ hath effectually redeemed, and will save eternally: it is a Spiritual Blessing conferred as a mark of special favour from God upon them all, and them only, that shall have glory and upon no others. Which,

1. Makes them to be what they are (as it did Paul, 1 Cor. 15.10. By the grace of God I am that I am) For grace is the very form of a Christian, which essen­tiates him as he is a Christian, to be a Saint, and a Believer, truly and really good, though imperfectly here. It is the soul (as it were) of the soul; and makes a man to be actually the Child of God, and an Heir of Heaven.

2. Which distinguisheth them, as a characteristical property from all others. Grace discriminates the Elect from the Reprobate; the Spiritual from the Car­nal, the righteous from the wicked; the [Page 275] seed of the woman from the seed of the Serpent, Christs Sheep from Goats, his Wheat from Tares, Gold from Dross.

Hence Grace is called the faith of Gods Elect, Titus 1.1. Col. 3.12. The Patience of Saints, Rev. 14.12. The wisdom of the just, Luke 1.17.

God gives his Children Grace for a double Portion as they are his first-born; or for an inheritance as they are his Isaacs; for a Badge or Cognizance to be known by, as they are his Servants; for a sparkling lustre or splendor, as they are his Jewels; for a special Mark, as they are the Sheep of his pasture, and vessels unto honour, meet for their Ma­sters use: for Tickets as they are his strangers, or brood of Travellers, to pass through the Enemies Countrey here be­low, and to enter into Heaven and Glory above.

As Abraham gave all that he had unto Isaac: but unto the Sons of the Concubines which he had, he gave Gifts and sent them away unto the East Countrey, Gen. 25.5, 6. So God gives grace to his Elect only, but common gifts to others, as well as to them.

Now Common Gifts being dispensed [Page 276] by God promiscuously to all, do not di­stinguish the good from the bad, nor the elected from the rejected, yea, some­times not Heathens from Christians. We see many that excell in gifts are void of grace; that even bad men have good parts, yea, even such men as are Ene­mies to grace, and to the power of god­liness, and opposers of the Means of Grace and Salvation, and of those that are gracious; and that employ their parts against the same.

Moral Vertues suffered the Stoicks (who were the chiefest of Heathens, and had, as some say, the highest Noti­ons about vertue) to be bitter opposers of Paul, Acts 17.18.

Many exact Moralists of strict and austere lives; or that were devout in a natural, formal, superstitious, or will-worshipping way, have been cruel per­secutors of Christ and Christians, and vi­olent opposers of pure Religion and holy Worship: as Paul was whilest a Pha­risee, though unblamable in his life, and very devout in his way; what havock and spoil made he of the Church of God, Acts 8.3. Gal. 1.13. Phil. 3.6.Acts 22.4. The de­vout and honourable Women (who had [Page 277] embraced the Jewish Religion, and were strict and zealous in Legal Observances, and in their Traditional Worship of God) they with the chief men of the City of Antioch in Pisidia, at the Instigation of the Jews, out of blind zeal against the Go­spel, raised persecution against Paul and Barnabas, and expelled them out of their Coasts, Acts 13.50.

5. The Excellency of Grace appears as in the Subject, so in the Adjuncts of it, as

• Duration,
• Beauty.

1. In the Duration of it both in it self and to us.

1. Grace in it self is permanent, incor­ruptible, that fadeth not away, ever­lasting; a birth that shall never dye, a plant that will not wither, but grow up untill it attain to its full height in Hea­ven. Only Grace can be called durable Riches, Prov. 8.18. it being the unsearch­able riches of Christ, Ephes. 3.8.

2. Grace is durable to all that have received it in Truth, so as it shall be re­ally theirs, and remain with them for ever. It cannot be utterly lost by them, [Page 278] nor taken wholly from them, by the Devil, the World, the Flesh, or Death; because it is kept in safe hands for them, Our life is hid with Christ in God, Col. 3.3. And we are kept by the power of God, through faith unto salvation, 1 Pet. 1.4, 5.

1. Grace is that good part, which being once chosen by us, shall never be taken from us, Luke 10.42.

2. That good work, which God having begun in us, will perfect untill the day of Jesus Christ, Phil. 1.6. We may be confident of it, Christ who is the Au­thor,2. Thes. 1.11. Isa. 26.12. will be the finisher of our faith, Heb. 12.2. and of all other Graces in us; that as he performeth all things for us, Psal. 57.2. so he will perfect that which concerneth us, Psal. 138.8. Grace is Christs business in us, which he will not do to the halves, nor leave in the midst, but raise it up to its full height, or carry on to consummation, and lay on the top-stone thereof.

3. That great gift of God, which God will never repent of his giving to us, Rom. 11.29. and therefore never take it away from us; nor leave our souls whol­ly destitute of it.

[Page 279]4. That seed of God, which takes and keeps possession of the soul for God, so that he cannot sin, to wit, as the wicked doth, wittingly, willingly, impenitently, 1 John 3.9. Or so as quite to leave God and lose his soul.

5. Grace is a Means of making our Calling and Election sure to us, 2 Pet. 1.5. & 8, 9, 10, 11. Both which would fall and be frustrate to us if Grace should fail in us.

Therefore the Apostles call the Graces of the Spirit better things, in Heb. 6.9. that ac­company salvation better, than the best gifts (which men may have, and yet lose, and themselves also) because these will abide with us for ever, and be concomitants of our souls to Heaven.

Common Gifts are perishing, fading things in themselves. Men that have them may lose them, and fall away and perish everlastingly, as Apostates do, Heb. 6.4. to 9. As they are gotten by industry and exercise, so they may be lost, by idleness, negligence and loosness. Common gifts and abilities are not sure to men, therefore their Calling and Election can­not be made sure by them; because they are not the proper immediate effects, nor inseparable concomitants thereof: nor [Page 280] do they accompany salvation certainly and necessarily.

Stella ca­dens non est stella.Common Gifts are like flowers that will fade; like Stars (or Meteors rather) that will fall.

6. The Beauty and Glory of Grace both in it self and in us. Hence Grace is cal­led Glory, 2 Cor. 3.18. and by being re­newed into Gods Image, we are changed from glory to glory; that is, from one degree of grace to another. Grace makes us like the Kings daughter, all glo­rious within, Psal. 45.13. adorned in the inner man with faith, love, hope, ho­liness, &c. and glorious without also by the exercise, or bearings forth of the same in our lives. Wisdom makes the face to shine, Eccles. 8.1. Holiness makes us shine as lights in the world, Phil. 2.15. and our good works to shine as beams of light, Mat. 5.16. And our lives to be (as one saith) a very Heaven, sparkling with variety of Graces, as with so many bright Stars and glorious splendor: When Grace enters into the heart, it may be said unto it, arise, shine for thy light is come, for the glory of the Lord is risen upon thee.

As Gods Sanctity is his glory (therefore he is said to be glorious in holiness, [Page 281] Exod. 15.11.) So nothing makes us so truly glorious as holiness, or to be re­ally gracious. It sets a Crown and a Di­adem of beauty upon our heads; for herein a man most resembles the excellen­cy of his maker.

Hence the Saints are the most excellent ones upon earth, Psal. 16.3. of excellent spirits,Prov. 12.26. Heb. 11.38. Prov. 17.27. and more excellent than their Neighbours wheresoever they dwell; the Lords Worthies of whom the World is not worthy. Grace makes a man amiable and venerable in the eyes of others. What great reverence, respect and honour hath grace gained to Godly persons, not only from their brethren or fellow-Saints, but even from natural, moral, yea sometimes from wicked men; as to John from Herod, whom he feared and reverenced, because he was a just and holy man, Mark. 6.20. Holiness is majestical even in the Saints, which gets them honour in the Conscience of their greatest Enemies; as it did to Abraham from the Hittites, amongst whom he was as a Prince of God, Gen. 23.6. to Jo­seph from Pharaoh, Gen. 41.38. to Daniel from Nebuchadneezar and Darius, Dan. 2.48. and 6.28.

Isa. 43.4.Grace makes a soul precious and ho­nourable, lovely and delectable unto God; it draws the eye and heart of God most towards it. Grace is the Fathers image stamped upon his adopted Sons; which he takes most pleasure to behold.Psal. 147.11. & 149.4. Prov. 11.20. It is a glass wherein God looketh himself and seeth his likeness. God takes special Notice of the least seed, bud, or spark of grace in whomsoever it is.

Matth. 12.20.God cherisheth and nourisheth the least beginnings of Grace in any. He will not quench the smoaking flax, nor break the bruised reed.

God overlooks many Infirmities where he sees grace and sincerity, as he did in David.

2 Cor. 8.12.He accepts the will for the deed; and of a man according to that he hath, and not according to that he hath not, where he seeth a holy Bias or Inclination upon the will,Rom. 7. though power to perform the same is wanting. Hence God measures the Saints actions by their affections.

God values Grace above all created good, or whatsoever his hand hath made, whether it be substance or quality; and he prizeth his Children that have it above all other persons in the World.

How highly did Christ commend and admire his spouse for her grace, beauty, excellency and delight, which he ele­gantly describes according to the divers Members of her Body, as Eyes, Teeth, Lips, Temples, Neck, Breasts, &c. Cant. 4.1. to 6. and Chap. 7.1. to 10. from her feet upwards to her head, her Graces ravished his heart, Cant. 4.9, 10. and made her voice sweet and countenance comely, Chap. 2.14. and her pleasant for delights. Upon the account hereof Christ calls his Church, his Love, Dove, Fair one, and saith, she is all fair, and there is no spot in her, Chap. 4.7.

God approves of Moralities and Civi­lities that are in natural men, because they have some kind or degrees of good­ness in them. Christ beholding the young Man that had observed the Com­mandments of the second Table from his youth, commended and loved him for his moral Goodness and natural Ingenuity, Mark. 10.19, 21.

But only Grace is the great Jewel in Gods eye; and the Godly are his chief delight.

In Grace are all combined excellencies, as beauty, sweetness, strength, &c.

Grace is a chain of Gold or Pearl con­sisting of many Links, all fastned toge­ther, so that he that hath one, hath all, 2 Pet. 1.5, 6, 7. Whereas common gifts are several and loose one from another, so that a man may have one of them and not another, or some and not all.

So much of the excellency of grace in it self; and above Natural parts, Moral vertues, and Common gifts.

Now I shall say something of the ex­cellency of Grace above all other things in the World especially these three,

• 1. Riches.
• 2. Honours.
• 3. Pleasures.

Which are call'd Dives his good things, Luk. 16.25.

1. Grace excells Riches, as Silver and Gold, Worldly possessions,

Eccl. 4.8.1. These cannot satisfie the eyes or hearts of the owners, nor terminate their desires, nor give them content, nor make them say, It is enough, — He that loveth silver or abundance, Eccl. 5.10. shall not be satisfied with silver or with increase. The having of much serves but to increase mens Thirst [Page 285] after more; hence, the more they have, the more they desire. Riches make ma­ny like the Horse-leach's two Daughters, [...]rying give, give, and are never satis­fied, Prov. 30.15.

There are no greater Male-contents, unsatiable, unsatisfied persons than many rich men are. Their Wealth may fill their Purses, Coffers, Houses, but not one Corner of their Hearts.

2. Worldly goods cannot make men good, or better: but many are made worse thereby, more covetous, proud, malici­ous, scornful, carnal, cruel, and more hardened in evil and against good. A house full of Silver and Gold, cannot purchase one dram or mite of grace for the heart. They that will be rich, fall into Tempta­tion and a snare, and into many foolish and hurtfull Lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows, 1 Tim. 6.9, 10.

3. These cannot save men,

1. From Temporal judgements,Prov. 11.4. Zeph. 1.18. they profit not in the day of Wrath, Neither [Page 286] mens Silver nor Gold is able to deliver them in the day of the Lords Wrath. Weep and howle ye rich men, for your mise­ries that shall come upon you, Jam. 5.1.

2. Much less from Eternal Wrath or Torments in Hell, see it in the Parables of the two rich men in the Gospel, Luke 12.16, to 22. Luke 16.19, 22, 23. Liftings up in the World, cannot prevent castings down to Hell.

3. Nor mitigate mens Torment in the least measure there; no nor procure a drop of water to cool a scorched tongue, Luk. 16.24, 25.

4. Riches cannot help men to Heaven, nor buy a glimpse of glory for them, nor a Ladder to climb Heaven upon, nor give them a lift for Heaven; they straiten the way, and obstruct the passage thither, Mat. 19.23, 24. These incline men to lay up treasures for themselves on earth only, and not to be rich toward God.

5. Riches are perishing and corruptible things in themselves, even silver and gold, the most durable of them, 1 Pet. 1.18. and they are uncertain to us, we have no sure hold of them, but may lose them, or they may be taken from us by casualties, enemies, &c. mille modis —So­lomon [Page 287] sayes they certainly make them­selves wings and flee away as an Eagle towards Heaven, Prov. 23.5.

But Grace satisfies, sanctifies and saves both temporally and eternally all them that have it; and continueth both in it self and to them for ever.

2. Grace excells all Honours and pre­ferments, praise, power, pomp and glory here below. Because,

1. These cannot exalt men to spiritu­al Priviledges, Relations, or Coelestial dig­nities, as to be,

• The Sons and Friends of God.
• The favourits and Heirs of Heaven.
• Kings and Priests unto God the Fa­ther, and a Spouse to Christ.
• To live in a sublime Sphear of divine activity above the World.

How high have many been in place and power, that have been very low in their spirits and actings for God or good. Such make many worse, but few better. Many seem good till they grow great, and are never ought after.

2. These cannot countervaile or con­quer great discontents or disquiet of [Page 288] heart, sometimes upon small occasions, when men are crossed and disappointed. Ahab's whole Kingdom could not give him content, when Naboth denyed him his Vineyard for a garden of Herbs, 1 King. 21.2, 4, 7. All Hamans high promotion and Court-honours availed him nothing for lack of a complement from Mordecai, Esther 5.13. he could take no comfort in his advancement, because Mordecai the Jew would not bow unto him.

3. These are unstable as water, uncer­tain and inconstant as wind; turning about as weather-cocks, as wheels, as feathers in the aire; wavering as waves. How much and oft are many lift up and cast down, and tossed to and fro by the flowing and ebbing of preferments, and honours, and praises with men.

4. These puff men up with pride, and make their spirits like bodies swel'd with Tympanies, or bladders blown or bubbles, that is skins of water, fill'd with wind: high and lofty.

Grace excells all beauty, bravery, gal­lantry and glistering splendor of the World in any kind (which are the great Diana's of the people of the World) as the Lillies of the Field excelled Solomon in [Page 289] all his Glory, when he sate on his stately Throne, and in his Royal Robes. God puts more glory upon a flowre of Grace, then Art and Cost can put upon the most spendid Grandees and magnificent Mo­narchs in the World.

The patient, couragious, suffering Mar­tyrs were more glorious than their high and stately Persecuters, as those of the Church were whom Herod stretched forth his hands to vex, more glorious than he, when he sate upon his Throne, arayed in Royal apparrel, and the people Deified him, Act. 12.12, 21, 22. Poor, sore, begging Lazarus, through Grace excell'd the rich man in glory, who was cloathed in Purple and fine Linnen, and fared sumptuously every day, Luke 16.19. Agrippa and Ber­nice are said to have entred into the place of hearing, [...],Beza. with great pomp, or specious splendour and magnifi­cence, Act. 25.23. where observe that worldly pomp and state is but [...] a fancy, a flash or Meteor, a vain shew, a fading, withering flower; at best but a noble vanity. But Grace exalts and ele­vates, composeth and quiets, irradiates and makes splendid, humbles and meekens them that have it.

[Page 290]3. Grace excells all Pleasures of the flesh and of the World, all delicacies which gratifie the senses, and all indulg­ing of them in Meats, Drinks, Apparel, Sports and other delights.

How much cost, time and pains do Gal­lants lay out upon their pleasures, for which they must give account to God one day:

These are 1. But shallow, superficial, they reach but a little way, skin deep, a man may soon see an end of all the per­fection (if any) that is in them: they flush the face and tickle the flesh and the fancy, but do not fill or satisfie the heart: they soon glut or tire even pleasure-mon­gers themselves, and cause a loathing sometimes as Quailes did to Israel, Numb. 11.20. and make them to desire either new, or more, or the same over again: they are fallacious and disappointfull, promising much and performing little, even in laughter, the heart is sorrowful, saith Solomon, Prov. 14.13. The carnal pleasures and jollity of the wicked are frothy and flashy; accompanied with in­ward gripings of fear, and grief and vex­ation of heart; what one saith of an evil wife, is true of these, a man may sooner [Page 291] have have a cold armfull than a warm heartfull of them.

2. But short for continuance,Heb. 11.25. they en­dure but for a season: they are like the crackling of Thorns under a pot, soon in and soon out; which suddenly vanish not leaving any solid content or joy be­hind them. Their last at longest is but here. Dives in his life time received his good things (all his pleasures and delights,Luk. 16.25. which were his Heaven); then followed his Hell, and Torments, without ease or end for ever.Iam. 5.5. The rich men James speaks of, lived in pleasures and were wan­ton, &c. but on the earth, here and no where else. Those that live in pleasures may outlive their joy and happiness, and then enter into pain and misery to be ne­ver and yet ever endured.

3. But sad in effects and consequents; for pleasures do often,

1. Fatten mens hearts and make them gross, senseless and stupid; to grow past feeling;Eph. 4.19. as the hearts of the proud are which pleasures make as fat as grease, Psal. 119.70. but cannot fill them. The Philosopher observes that fat-hearted people are dull and stupid; as Plutarch observes of the Asse, (which is of all [Page 292] Beasts the dullest) that it hath the fat­test heart. Fat things are less sensible.

2. Make men uncharitable, unaffected with others miseries as those that drunk Wine in bowles were with Josephs mise­ries, Amos 6.4, 5, 6. yea oppressive and cruel, as Dives that rich Glutton that fared deliciously every day, denyed a crumb to Lazarus: and the rich men in, Jam. 5.5, 6. who lived in pleasure, and nourished their hearts as in a day of slaughter, they condemned and killed the just.

3. The pleasures of this life choake the seed of the Word (as in the Thorny ground, Luk. 8.14.) that it brings no fruit unto perfection.

4. Pleasures are food or fuel to Lusts, yea and bellows also to inflame them. Lust is but the last end (as one saith) and consummation of all pleasure, to be gra­tified and satisfied by them. Hence Lusts and pleasures must be served (as Masters by us) else they are starved.Tit. 3.3. Pleasures are many as the Quailes to Israel, meat for their Lusts, but they cause leanness in their souls, Psal. 106.15.

5. Pleasures and joy to the wicked end in pain and sorrow; the end of this [Page 293] honey will be Gall and bitterness to them. Solomon asserts it, Prov. 14.13. and Ba­bylon shall find it, Rev. 18.7.

Carnal pleasures are like Bees, which bring honey in their mouths, but stings in their Tailes, which they stick and leave behind them in the consciences of men; these stings may breed worms to torment them for ever, which will not dye, Mark. 9.44.

But the pleasures and joyes which Grace gives a soul here, are heart-refresh­ing, satisfying-ravishing, &c. which pro­duce pretious effects in it; and will certainly procure fulness of joy and Ri­vers of pleasures hereafter, at Gods right hand for evermore; when the delights of Grace, shall be swallowed up in the gulf of glory unto Eternity.

Thus Grace doth infinitely surpass all carnal, worldly pleasures, in operations, dimensions and duration.

THE Nature and Sweetness OF FELLOWSHIP WITH Jesus Christ.

OUR Fellowship with Christ stands in,

• 1. Interest.
• 2. Intercourse.

1. In Interest whereby

• 1. He and all his are made ours.
• 2. We and all ours are made his.

I. Whereby Christ is ours, and we are [Page 298] his, by mutual propriety or Reciprocati­on of Right and Title, one in and to ano­ther. This Mutual Interest may be claimed, pleaded and professed.

1. By us to Christ, as it was by the Spouse, Cant. 2.16. My beloved is mine, and I am his: by Thomas, John 20.28. My Lord and my God: By David frequently, when he saith My God, My God, and I am thine, Psal. 119.94. & 116.16.—truly I am thy servant.

2. It is owned and acknowledged by Christ towards us, that we are his: his peo­ple,Isa. 43.1. his members, his Spouse, his friends, his brethren,Mal. 3.17. his sheep, his Jewels, his pecu­liar treasure, &c. and that he is ours, our Saviour, Head, Husband, Shepheard.

This was mutual between God and Israel, In the day when Israel avouched the Lord to be their God, and the Lord avouched them to be his peculiar people, as he had promised them, Deut. 26.17.18.

II. By this Interest.

• 1. All His are made ours.
• 2. All Ours are made his.

1. All his are made ours: scil. as we are capable, or stand in need thereof, and which conduce to our good: as his two [Page 299] Natures, and the properties of them: his three Offices: his several states of Humi­liation and Exaltation: And all his bene­fits procured unto us in and by the same, are made really ours.

And we have fellowship with Him in them all, especially in these Six: Scil.

• 1. His Righteousness.
• 2. Holiness.
• 3. Sonship.
• 4. Redemption.
• 5. In his
  • 1. Ascension.
  • 2. Session.
  • 3. Intercession.
• 6. In his Salvation.

1. In his Righteousness wrought for us by his obedience active and passive, imputed by God, and applyed by faith unto us, Phil. 3.9. 2 Cor. 5.21. for our justifica­tion, or remission of our sins, and re­conciliation with God, which he obtain­ed for us by his blood, Ephes. 1.7. Hence Christ is said to be our Peace, and the propi­tiation for our sins, 1 Cor. 1.30. Ier. 23.6. to be made unto us of God righteousness: and to be the Lord our righteousness.

2. In his Holiness for our sanctification, [Page 300] which he is made to us of God; we by faith receiving of Christs fulness, Grace for Grace.Iohn 1.16.

For his Grace is sufficient for us, to make us holy throughout in Spirit soul and body, even as good as he would have us to be, even partakers of the Divine Nature.

To this End we have fellowship with Christ: particularly,

1. In his death, for the Mortification of sin in us, Rom. 6.6.

2. In his resurrection, for the vivificati­on of our souls, to raise us up to new­ness of life, Rom. 6.4. to seek and set our affections on things above, Col. 3.1, 2.

The power and vertue of both, being derived and conveyed into us from Christ by his Spirit through faith, to make us conformable to Christ in both, Phil. 3.10. Which the Apostle calls, our being complanted into the likeness of his death and resurrection, Rom. 6.5.

3. We have fellowship with Christ in his Sonship, for our Adoption and Rege­neration. Hence it is said,

1. That God hath predestinated us to the adoption of Children, by Jesus Christ to himself, Ephes. 1.5. to wit, by [Page 301] our Union, or Membership with Christ, and Marriage to Christ, who is the Son of God from Eternity.

2. That God in fulness of time, sent his Son to redeem us, &c. that we might receive the Adoption of Sons, Gal. 4.4, 5, 6.

3. That we receive our Adoption from Christ, by receiving Christ by faith, John 1.12. To as many as received him, he gave power (or priviledge and Prerogative royal, to become the Sons of God, even to them that believe on his Name; And ye are all the children of God (saith Paul) by faith in Christ Jesus, Gal. 3.26. Therefore he is not ashamed to call them Brethren, Heb. 2.11.

4. That we are begotten again by the resurrection of Jesus Christ, 1 Pet. 1.3.

4. We have fellowship in his Redemp­tion purchased for us with his blood, Col. 1.14. For our deliverance out of the hands of all our Enemies, Luke 1.74. From Sin, Satan, World; from Death, Grave, Hell, or wrath to come, Rom. 5.9. 1 Thess. 1.10. And from the charge or in­ditements, which any of them can draw up against us; as appears by Pauls tri­umphant Challenge in Rom. 8.33, 34. Who [Page 302] shall lay any thing to the charge of Gods Elect. —It is Christ that dyed, yea ra­ther that is risen again, &c.

Hence Christ is said to be made unto us of God,1 Cor. 1.30 Redemption; that is, both of our bodies and souls, from all evils and mise­ries whatsoever, by the last and glorious Resurrection.

5. We have the fellowship of Interest with Christ, even here, on this side the Grave, in his

• Ascension.
• Session at the right hand of God.
• Intercession.

1. In his Ascension into Heaven, to pre­pare a place for us, even mansions of glory in our Fathers House, John 14.2. and to make all ready for our Compleat Reception and Entertainment, against we come there. Hence Christ is said to be [...],Heb. 6.20. a fore-runner for us, that ente­red into Heaven for our good. As a Harbinger goes before to take up lodg­ings: So did Christ,

1. To open Heaven for us (which was shut against us for our sins, as Paradise was against Adam when he had sinned) [Page 303] and to make a free passage for us to en­ter in. Christ by his own blood entered in thither, having obtained eternal Re­demption for us, Heb. 9.12.

2. To take Possession of Heaven for us, in our very Names, stead and right; as a Guardian takes possession for Heirs un­der age, or in their Minority, as we are here.

3. To assure us that we shall go after him, and follow this our fore-runner to Heaven, in due time, as Members to our Head, and as a Spouse to our Hus­band.

Christs Ascension adds much to the strengthening of our faith in him,Heb. 6.19, 20. for the fulfilling of Promises: and it makes our Hope as an anchor of the soul, both sure and stedfast, because cast within the Vail whither Christ is entered for us, that we should be made partakers of the Happiness there enjoyed.

4. To draw up our hearts to Heaven after Christ, to make us mind heavenly things, and set our affections on things above, and have our conversation in Heaven; by the Influence of Christs As­cension upon our souls; to make them ascend continually Heaven-ward; and [Page 304] desire to be there with Jesus Christ (he being so nearly and dearly related to us,Phil. 1.23. as our Head, Husband, sweetest Friend, &c.) as best of all for us. The hearts of men and women are much car­ried out towards the place whither their dear friends are gone.

5. To comfort our hearts against all troubles, sorrows, disgrace, &c. to which we are obnoxious in this world, John 14.1, 2. because Christ in Heaven prepareth rest, and honour, and joy, &c. enough for us.

2. In his Session at the right hand of God; which may be considered in two respects:

1. As it imports the highest degree of Christs Exaltation, and the sublimity of his Power, Majesty, Glory and Sove­raignty, so it is peculiar to the person of Christ the Mediator, and his Preroga­tive only, Matth. 26.64. Luke 22.69. Heb. 1.3, 13.

Eph. 1.20, 21, 22.2. As it implyes Christs sitting there as a Head to his Church, or as in our right and stead, as a common person repre­senting us. So we have Interest and fel­lowship with Christ therein: because God hath made us to sit together with [Page 305] him, [...], in the Highest Heavens, Eph. 2.6. By faith we may look upon our selves as sitting with Christ there, by ver­tue of our near Union with him; yet in our Capacity and Proportion: scil. we are made to sit with Christ in his Throne, as he is set down with his Father in his Throne, Rev. 3.21. To sit at Christs right hand, as Christ sits at Gods right hand, Psal. 45.9. Upon thy right hand did stand the Queen in Gold of Ophir: that is, as one expounds it, As Christ is at the Fathers right hand, so the Church is at Christs right hand, where, as his Wife, she shineth with her Husbands beams.

The Benefits that redound to us by Christs sitting at the right hand of God, are the royal and glorious Execution of his Offices,

• Kingly,
• Priestly and
• Prophetical.

1. Kingly, to rule in both his Natures, as he is God and man in one person in full Glory, Power, and Majesty, and to go­vern all things for the good of his peo­ple:

Particu­larly,

• To defend his Church, as well as to rule and govern it.
• And to subdue his and their Enemies.

For he must reign, till he hath put all Enemies under his feet, 1 Cor. 15.25. Psal. 110.1, 2. and rule in the midst of them till then.

Mat. 28.18To this end he hath all power (Imperial over every creature, judicial over men and Angels) or power over all things in Heaven and Earth is given him, Eph. 1.20, 21, 22.

And all Judgement is committed to him by the Father, John 5.21, 22.

And he hath the Keyes of Hell and Death, Rev. 1.18. and of the Kingdom of Heaven also, to open to whom he will.

This sets forth the Dignity and safety of the Saints even here, that Christ is at Gods right hand, and they are held fast in Christs hand, John 10.28. And all his and their Enemies are under his feet; who then can pluck them out? Are they not as safe as if they were in Heaven? Him hath God the Father exalted with (or as Piscator expounds it) at his right [Page 307] hand, to be a Priest and Saviour, to give repentance and remission of sins to Is­rael, Acts 5.31. & 2.36.

2. Of his Priestly Office, to make Inter­cession gloriously for them (of which afterwards) at the right hand of God, Rom. 8.34.

3. And Prophetical, to pour out his Spi­rit upon all flesh;Ioh. 14.26. 1 [...]ohn 2.27. to reveal his Mind and Will, and the Mystery of Salvation unto us; to teach us all things, and guide us into all Truth, and illighten our under­standings in the Scriptures.

By this his Prophetical Office he is made unto us of God wisdom, 1 Cor. 1.30.

Further, Christ makes us conformable to himself (as we are capable) in these his Offices, Rev. 1.6. He hath made us Kings and Priests unto God, — a roy­al Priesthood, or Kingdom of Priests, 1 Pet. 2.9. Kings to rule over the Devil, the World and the flesh: Priests to offer up the Sacrifice of our selves, Rom. 12.1. of Praise and Alms, Heb. 13.15.

This also should draw up our hearts to Heaven, that our Saviour is not only entered thither, but sits there in Majesty, draw them to seek those things that are [Page 308] above, where Christ sitteth on the right hand of God, Col. 3.1. I desire to take a journey thither to see Christs Exalta­tion at Gods right hand, as men are de­sirous to see those friends that are high­ly advanced though in places remote from them, as Jacob to see Joseph that was preferred in Egypt.

3. We have the fellowship of Interest in his Intercession; not only as that on Earth, that is, the prayers he put up to his Father in the dayes of his flesh for all believers,Iohn 17.9, 20. or all which the Father gave unto him: but especially in that he per­forms now in Heaven;Heb. 9.24. whither Christ is entered, to appear in the presence of God for us, with our Names in his breast (as the High-Priest entered into the Ho­ly of Holies for Israel, Exod. 28.29.) where he presents himself, or his own Person in two Natures, and the merits of his Death and Passion, and his satisfaction before his Father, to be accepted on the behalf of all the Elect of God: and he is is [...], ever-living to intercede for us,

1. For the Application of all his Be­nefits to us, to put us into actual posses­sion of them.

[Page 309]2. For acceptation of our Persons, Services, and good works with God, not­withstanding the iniquities of our holy things, 1 Pet. 2.5. Heb. 13.15. and for the prevalency of our prayers, Rev. 8.3.

3. For the continuance of our Recon­ciliation with God, notwithstanding our daily infirmities and trespasses to main­tain that peace by his Intercession, which he made between God and us by his Blood and Passion.

4. For our Perseverance or preservati­on in the state of Grace even to the end, that we may not fall away, or out of it, though we do fall in it. Christ prayed on Earth for Peter, that his faith might not fail, Luke 22.32. What doth he now in Heaven upon that account for his Saints on earth.

5. For the Mission or sending of the Holy Ghost the Comforter to us, to abide with us for ever, (which he promised as a fruit of his Ascension, John 16.7. and of his Intercession, John 14.16.) in his several operations suitable to our Ne­cessities: to make intercessions for us, by stirring up sighs and groans in us which cannot be exprest, Rom. 8.26.

6. For the pleading of our Cause (in [Page 310] every respect) throughly and effectu­ally, as our Advocate with the Fa­ther; as a Lawyer doth for his Client, 1 Joh. 2.1. Rom. 8.33, 34.

7. For compleating our Salvation, or to save us perfectly and everlastingly, Heb. 7.25.

Thus we have the fellowship of Inte­rest with Christ, in his Ascension, Session and Intercession.

6. And Lastly, in his Salvation, or In­heritance, Kingdom and Crown of life and glory, joy and felicity unto Eter­nity.

Hence we are said to obtain salvation by our Lord Jesus Christ,1 Thes. 5.9. 2 Tim. 2.10. or the salvati­on that is in Christ, with eternal Glory; and Christ is call'd the author of eternal Sal­vation, Eph. 5 23. Heb. 5.9. and the captain there­of, Chap. 2.10. He is the Saviour of the body, and we are said to be coheirs with Christ, Rom. 8.17. that is, joynt-inhe­riters with him of the everlasting King­dom and Glory of our Heavenly Fa­ther.

This salvation or Eternal Glory is prayed for, purchased and ensured by Christ to us on earth.

1. Christ prayed for it to his Father [Page 311] when he was on earth, Joh. 17.24. that all those whom he had given him may be with him where he is, (that is in Heaven) for the full participation of his Glory: and I know, saith he to his Fa­ther, that thou hearest me alwayes. John 11.42.

2. Christ purchased it for us on earth by his passion, or with his own blood, that was the Price of Heaven, and our way into Heaven, Heb. 10.19, 20. Hence it is call'd the Purchased possession, Eph. 1.14.

3. Christ ensures it to us here,

• 1. By Pledges.
• 2. By Promises.

1. By Pledges or pauns, two especi­ally,

1. Of his spirit, which he leaves us on earth, as an earnest of our Inheritance, Ephes. 1.13, 14. and his graces call'd the first fruits of the spirit,Rom. 8.23▪ for a Pledge of the whole crop of glory we shall re­ceive in Heaven. By this assurance an entrance is ministred to us abundantly into Heaven, 2 Pet. 1.10, 11.

2. Of our flesh, which he took from us, and carried it into Heaven, to assure us, [Page 312] that the whole shall be brought after him.

2. By promises, for Christ hath given us many pretious promises of eternal life and salvation, all which are Yea and Amen in him, to all true believers. By faith their souls are bound up in them as in bundles of life.Ioh. 3.36. Hence He that believeth, hath everlasting life, is as sure of Heaven, as if he was there already, When Christ went away (home to Heaven, his Fa­thers house) there to prepare a place for us; Ioh. 14.3. he promised, I will come again (in due Time) and receive you unto my self (that is, up to glory) that where I am, there ye may be also, even for ever. Christ being a Head, and the Church his body, and his fulness, Ephess. 1.22, 23. he must and will have all his Members up to him; he accounts himself not to be full or compleat without them all, as a body would be lame and imperfect, if it want­ed any members.

As this is the Fathers will, that of all, he hath given Christ,Ioh. 6.39. Christ should lose none, yea nothing, not the least member or part, no not so much as a Toe or a little finger: so it is in the purpose of Christs heart, and in the power [Page 313] of his hand to do the same effectu­ally.

Thus we have Interest in the salvation of Christ even here in this life, to wit, in hope or in reversion, as hereafter in hand and in possession. Yea may we not look at our selves as in some sense alrea­dy in Heaven and instated in it, consider­ing that Christ entred into Heaven in our person, and we entred in, in his per­son; and that our flesh is there, and our Head is there.

Secondly, As all that is Christs is made ours, so all Ours is made his.

1. Our Nature is made his by Incarna­tion. He took part of flesh and blood, (Heb. 2.14, 16, 17.) and was made in the likeness of men, Phil. 2.7. essentially in soul and body, and in all the pow­ers of the one, and the Members of the other: and He was subject to all manner of frailties and common infirmities, such as accompany flesh and blood,Heb. 4.15. so far as they are freed from sin.

2. Our sins are made his, or He was made to be sin for us,Gal. 3.13. 2 Cor. 5.21. (who knew no sin,) by Imputation and a curse, God made the iniquity of us all to meet upon him, Isa. 53.5, 6. and put upon Him all [Page 314] the punishment and malediction due to us for them; as he is our surety that undertook to God for us, to be respon­sible to his Law and Justice in every thing;1 Pet. 2.24. Christ bore our sins in his own body on a Tree, that is, the Cross; at his Passi­on, in the full weight or condign penalty of them.

3. Our afflictions and miseries both in­ward and outward are made his;

1. Inward afflictions or Soul-troubles, as Desertions, Tentations, Contristations, Fear, Grief, &c. Sense of Sin, and of the Fathers wrath, Christ had large ex­perience hereof in his own soul, especi­ally in his Agony, when he swet drops of blood, &c. and offered up prayers with strong Crying and Tears, Heb. 5.7. and on the Cross, when he cryed with a loud voice, My God, My God, why hast thou forsaken me? He was a man of sorrows and acquainted with Grief, Mat. 26.38. Isa. 53.3. His soul was exceeding sorrowful ( [...] begirt with grief, or heavy round about) even unto death.

2. Our Outward and bodily afflictions are made his, as hunger, thirst, cold, wea­riness, faintness, sleepiness, poverty, mor­tality, death, &c.

Oppositions, persecutions and suffer­ings of all kinds, in word and deed; Christ had experience of them all, and did partake of these infirmities of our condition, inward and outward, By way

• 1. Of Passion.
• 2. Of Compassion.

1. Of Passion, by his bearing of them for us in his own person, soul and body:Heb. 4.15. for he was in all points tempted like as we are, yet without sin: and Christ undertook these infirmities for our sake.

2. Of Compassion, by his sympathizing with us in all our Weaknesses and Suffer­ings, as if he felt the weight, the smart, the pain of them all.Isa. 63.9. He is a merciful High-Priest, that cannot but be touched with the feeling of our infirmities, Heb. 4.15. for he is in all things made like to his brethren, not only in Nature, but also in infirmities and sufferings, and in all man­ner of Tentations, that thereby he might be able, (experimentally) to succour them that are tempted. Heb. 2.17, 18.

He gave many Evidences of his Sympa­thy or fellow-feeling of our Infirmities when he was on Earth, as he groaned in [Page 316] his spirit and was troubled, Joh. 11.33. when he saw those that wept for Lazarus, and he wept also, ver. 35. as he did over Jerusalem, Luk. 19.41.

It is often observed in the Gospel that Christ was moved with compassion: and that he put forth frequent Acts of pit­ty, mercy and succour to those that were in any distress, in body or soul. He in­vited weary and heavy laden souls to come unto him, Matth. 11.28. he com­forted the afflicted, Matth. 9.2. He healed the sick, fed the hungry, restored the blind, deaf, dumb and lame, and eje­cted devils: Christ retaineth this Sympa­thy and fellow-feeling with us; now he is in Heaven, and doth so far commiserate our distresses, as may stand with a glori­fied condition.

Hence Christ counts himself persecuted, when his Church is so, as it was by Saul, Act. 9.4. to whom he said, Saul, Saul, Why persecutest thou me; Matth. 25.35, 36. himself to be hungry, thirsty, naked and in prison, when his Members are so; and that all those injuries are done to him, which are offered to them. He that toucheth them, toucheth not only his Eye, but the Apple of his Eye, which is the tenderest [Page 317] piece of the tenderest part, Zech. 2.8. to express the inexpressible Tenderness of Christs compassions, from the Mystical Union betwixt him and his Members.

Hence the afflictions of Christians are call'd [...] the remainders of the af­flictions of Christ;Col. 1. [...]4. such as Christ by his fellow-feeling suffereth in his members; and as they by correspondency are to fill up, as Exercises and Tryals of their faith and patience.

Quest. What are the Grounds of this fellowship, of mutual Interest between Christ and us?

Answ. Three.

1. The Fathers mutual Donation.

• 1. Of Christ his Son to us, Joh. 3.16. hence he is called, the gift of God, chap. 4.10.
• 2. Of us to Christ, Joh. 17.6, 9.

2. The Mutual Dedition and Reception between Christ and us.

• 1. Christ gives himself for and to us, Gal. 2.20. And we receive him by faith to be ours, Joh. 1.12. Col. 2.6.
• 2. We give our selves unto Christ; freely and wholly to be his, 2 Cor. 8.5. and Christ receives us to himself to become his peculiarly, Rom. 14.3. and 15.7.

[Page 318]3. The Mutual Relations between Christ and us, which imply union and interest. He is our Head and we his Members; Head and Members make up one body. He is our Husband, and we his Spouse or Wife (for we are married to him.) Now Husband and Wife are one flesh, Eph. 5.31. and have mutual power over the bodies each of other, 1 Cor. 7.4.

And we being joyned unto the Lord (in these Relations of Membership and Marriage) are one Spirit, 1 Cor. 6.17. and are mutually one anothers: He and his, ours; we and ours, his▪

This mutual interest is transacted by Covenant mutually between God, Christ and us. I entered into Covenant with thee (saith God, Ezek. 16.8. to his people) and thou becamest mine; So we take hold of his Covenant, and become his, Isa. 56.4. Hos. 2.23.

So much of our fellowship with Christ in Interest.

Secondly, Our fellowship with Christ in Intercourse stands in two things.

• 1. In Expectance of what our souls most desire from him.
• 2. In Performance of what Christ best accepts from us.

First, In Expectance of what our souls most desire from him and delight in, namely, the principal objects of all our spiritual senses, seeing, hearing, smelling, tasting and touching, or [...]aking.

1. The sight of his face, the light of his countenance: that we may behold his beauty and excellency, how white and ruddy he is,Cant. 5.10. Psal. 42.2. the chiefest among ten thou­sand, fairer than the children of men; his smiles and his glory.

To see that in him with the Eye, which we have heard of him with the Ear, as Job did, Chap. 42.5.

To this end, expect that Christ will ac­cording to his Promise,

1. Manifest himself to us, and make his face to shine upon us,Iob 34.29▪ John 14.21. for when he hides his face, who then can be­hold him.

2. Arise as the Sun of Righteousness and shine upon, and into our souls, Mal. 4.2. that in his light we may see light, Psal. 36.9. and see his face. As the Sun cannot be seen but in his own light,Psal. 4.6, [...] no more can Christ. To see Christs face will fill us with joy, Acts 2.28▪ Thou hast made known to me the ways [Page 320] of life, thou shalt make me full of joy with thy countenance.

2. The Hearing of his voice, speaking pardon of sin to us as God did to the Pal­sie-man, Matth. 9.2. and to the woman in Luke 7.48. and peace and acceptation with the Lord: I will hear, saith the Psal­mist, Psal. 85.8. What God will speak, he will speak peace to his people, &c. Expect that he will say to our souls (as David desired he would do to his) I am thy salvation, Psal. 35.3. Psal. 51.8. & 143.8. yet make us to hear joy and gladness, and his loving kindness.

That he will call to us, as he did to his Spouse, to quicken, awaken, strengthen, direct, comfort us, as our souls stand in need, to come away, scil. from sin, self, world, sloth, &c. and to follow him, Cant. 2.10. & 8.5.

How sweet and pleasant is the voice of Christ our beloved:Cant. 2.8. Iohn 3.29. the Bridegrooms voice, which greatly rejoyceth the Bridegrooms friends.

3. The smell of his Perfumes or fra­grant Odours, as of his Name, his Titles, Attributes, (Wisdom, Mercy, Power, Justice) Word and Ordinances, &c. (for his Name is as Ointment poured forth, Cant. 1.3.) and of his good Oint­ments, [Page 321] or the Gifts and Graces of the Spirit, which he had being full of the Holy Ghost, for God annointed him with the oyle of gladness above his fellows,Heb. 1.9. and for his fellows: all these yield a sweet odour or savour to the soul.Psal. 45.8. These are called the smell of his Garments, scil. of Myrrh, Alloes and Cassia, which were of sweet scent and great price.

These Graces of the Spirit are very sweet as they are in the Saints; Hence the Church is said to be perfumed with Myrrh and Frankincense, with all pow­ders of the Merchant, Cant. 3.6. and the smell of her Oyntments is better then all Spices, Cant. 4.10, 11. But much more odoriferous as they are in Christ, and give forth a delightful and fragrant smell both to God and man. In Christ all things are altogether sweet, and he is of all sweets the sweetest: A Bundle of Myrrh▪ is my well beloved unto me saith the Spouse, Cant. 1.13, 14. and a Cluster of Camphire: — his Cheeks are as a bed of Spice, or sweet smelling flowers, Cant. 5.13. Not only his Name and his Graces, but his sufferings which were very bit­ter to him, & in Golgotha, a filthy loathsom place, Mat. 27.33. are exceeding sweet [Page 322] to God and us, Eph. 5.2. of a sweet smel­ling savour. As sweet odors com­fort and refresh the animal spirits, Prov. 27.9. Much more doth Christs Name and his precious Graces give forth reviving, refreshing perfumes into the soul: and are in it like the costly Ointment which Mary powred out on Christs head, the whole house was filled with the sweet savour of it.

We should pray that our Nose, (it be­ing the Instrument of smelling or draw­ing breath) may be as the Spouses Nose, as the Tower of Lebanon which looketh toward Damascus, Cant. 7.4. for our sin­gular sagacity in smelling the choice flowers and fragrant Spices of his Name and Graces. Lebanon (as some say) was a Hill and Forrest full of sweet and fra­grant Trees and Shrubs: and so the Tower built in Lebanon must needs be compassed about with sweet smelling odours, to the great refreshing and delight of such as dwelt in it, or passed by it.

So they that converse much with Christ shall be wonderfully refreshed with his sweet odours.

4. Expect from Christ the taste of his goodness, and of his fruits; [Page 323] scil. of his death, resurrection, as­cension and intercession, &c. Of his Offices and Ordinances, and of his Word, Psal. 119.107. All which are sweet to our taste, Cant. 2.3. And a sense of his [...]ove shed abroad in our hearts by the Holy Ghost, Rom. 5.5. which is better than Wine, Cant. 1.2.

For cheering, comforting, refreshing and rejoycing the heart,Psal. 104.15. than Milk for nourishing, than hony for sweetness.

The taste of Christs fruits will make us sit down under his shadow with great delight.

The taste of his goodness will reple­nish a soul with sweet and savoury re­ [...]shes.

The feeling of Christs Love is the kisses of his mouth.

The drops of his lips,Can. 5.13. which are like Lillies, dropping sweet smelling Myrrh: the hidden Manna Christ gives the soul to eat.

This will fill the soul with joy and gladness, or as with marrow and fatness.

We may ground our expectation of the manifestation of his love to us, upon those precious Promises, John 14.21, 23. If a man love me, he will keep my words, and [Page 324] my Father will love him, and we will come unto him, and make our abode with him. Let us wrestle with the Father and the Son for the accomplishment of them.

5. Expect from Christ the touch or re­ceiving and feeling of his

• Spirit,
• Grace,
• Strength:

and all these according to his Promise.

Rom. 8.9.1. Of his Spirit, that he will send forth his Spirit into our hearts, to lead us and comfort us: to witness our Adoption and Reconciliation:1 Cor. 2.12. Ephes. 1.13, 14. to shine upon our evi­dences of Grace; and to seal us for Glo­ry, or assure us of eternal salvation.

Iohn 1.16.2. Of his Grace, that we shall receive of his fulness Grace for Grace, sufficient for us, or commensurate and proportio­nable here to our Necessity and Capaci­ty; to sanctifie us throughout, in soul and all the faculties of it, in body and all the members of it, in Spirit and in the inclinations, motions and operations of it.

Zech. 10.123. Of his strength and power, that Christ will strengthen us to do all our [Page 325] duties, Phil. 4.13. to bear all our Crosses and Tryals, Col. 1.11. to presevere to the end,Rom. 8 37. Isa. 40.31. and to overcome the Devil, World and Flesh, all the enemies of our salvation.

Our Expectation of all these from Christ, should be,

• Fixed and Setled,
• Constant and Continual.

Secondly, Our fellowship with Christ in intercourse stands in Performance of what Christ best accepts from us, espe­cially these ten.

I. Our Faith in him, or a stedfast and constant recumbence upon him, above all others, and for all things. To believe in him, though we do not see him, as the elect strangers did, 1 Pet. 1.8. Yea, though he slay us, which Job resolved, Chap. 13.15. his faith was stronger than death▪ Let him see we live by faith in the Son of God for all things pertaining to life and godliness, to Grace and Glory.

Faith is very taking with Christ. He takes special notice of it, and of them that have it. He knoweth them that trust in him, Nahum 1.7. He takes great com­placency [Page 326] and delight in them. Faith is one of the Churches eyes, wherewith she ravisheth (that is strongly affects, or as it were captivates) Christs heart, Cant. 4.9. He makes us his Hephzibahs when we make him our confidence.

Let us look unto Jesus, not only by faith, but for faith also, as he is the Au­thor and finisher of our faith, Heb. 12.2. that he would increase and strengthen it in us;Rom. 15.13. and fill us with all joy and peace in believing.

II. Our love to Christ, who loved us, and gave himself for us, manifested in five particulars,

2 Tim. 4.8.1. In looking and longing for him and his appearing, our fruition of him and Oneness with him. When our eyes are ever towards the Lord Jesus, ubi amor ibi oculus: as looks breed love, so love shews it self by looks.

2. In having high and honourable thoughts of Christ,Psal. 73.25. & 139.17. Cant. 5.10. and a pretious esteem of him as our portion, chief good or All in All: accounting him and all his dear to us, his Name Honour and glory, his Truth, and cause; wayes, ordinances and servants, his Example: his Saints doings and sufferings, as his Cross which [Page 327] was dear to Paul, Gal. 6.14. his Re­proaches which were dear to Moses, Heb. 11.26. his wounds, as the hole of Paphnu­tius his Eye that was pull'd out in time of persecution was to Constantine, for he was wont to kiss it. How dear were Christs feet to the Woman in Luk. 7.38. When she washed them with her Tears, wiped them with her hairs, kissed and anointed them, &c. (for she loved much, ver. 47.) How dear was Christ Crucified to Ignatius when he called him his Love.

3. In counting nothing we have too dear for Christ; to part with either to him or for him: nor our Relations as Father, Mother, Wife, Children, Luke 14.26. an only Son, as Abraham did with Isaac; not our possessions or liveli­hoods; as the Apostles, who forsook all and followed Christ,Phil. 3.8. Matth. 19.27. and Paul who suffered the loss of all things for Christ.

Nor our Names, Liberties,Act. 20.24. & 21.13. blood or Lives, but in counting all things loss, yea dung, that we may win Christ, and he found in Christ, &c. Phil. 3.8.9.

4. We should manifest our love to Christ in opening our hearts wide to him, [Page 328] that the King of Glory may come in: to receive his incomes, his appearances, in­fluences, love, graces, and ravishing ope­rations into our souls. As the gates and doors of the Temple were opened that the Ark, which was the Glory of Israel, should enter in, as we open our doors to entertain a dear friend, or our windows to let in the light, heat and beams of the Sun.

For we are the Temple of Christ: and Christ knocketh at the door of our hearts to have entrance; and if we open to him (which he requires of his Spouse, Cant. 5.2.) he will come in to us, Rev. 3.20. for it is his promise.

Quest. How may we thus open to Christ?

Answ. 1. By earnest, restless desires, pantings and breathings of our Souls after Christ, that cannot be satisfied without him; as the Hart panteth after the Wa­ter-Brooks, &c. Psal. 42.1. And as a thirsty Land doth after Rain, Psal. 143.6. So panteth my Soul after thee O God, said David. Tell Christ we are sick of Love, scil. with grief for his absence, and desire of his presence. Sick of love to him for want of the sense of his love to us.

[Page 329]2. By opening our Mouth wide in Prayer with Tears to Christ,Psal. 81.10. inviting him to come in: filling our mouths with ar­guments drawn from his loving-kind­ness, promises and relations to us; from his remembrance of the kindness of our Youth, and the love of our Espousals, Jer. 2.2. Herewith we should press him, even with a holy violence thereunto; as Lydia did Paul and his Associates, she be­sought and constrained them to come into her house, Act. 16.14. Say to Christ as Laban to Abrahams servant, Gen. 24.31. with a little alteration, come in thou blessed Lord, wherefore standest thou without? say with the Church, come Lord Jesus come quickly. Let your Prayers and Tears give Christ no rest,Rev. 22.17, 20. till he come in and give rest and satisfa­ction to your souls, and joyn himself more neerly to you.

5. We should manifest our love to Christ, as our Husband and King, by keeping our hearts intire and peculiar for him alone, as a retiring room,Hos. 3.3. or lodging; as a bed to lye in, or Throne to Rule in alone.

And by keeping out all competitors and Corrivals with him, as the World, Lust and Self.

We should lock up our hearts against all these, and give the Key into Christs hand to keep and open to himself alone, and come in when he pleaseth.

Cant. 7.12.Let us with the Spouse give Christ our Loves, our whole Love; and bestow the livelyest and warmest of our affections upon him: and that not only in the Vine­yards of the Churches, and in the society of Saints, but when we are alone, as by Night in our beds, by day as we sit, walk or go journeys.

We should manifest our love to Christ upon all occasions, and abound in labours of love towards his Name, cause and members. We can present nothing to Christ, which he desires or delights more in, and accepts better; or which hath a more prevailing Influence upon him; to procure from him, what we desire of him, than Love. He cannot deny us (if he see it good for us) what we ask of him under this alluring compellation O thou whom my soul loveth, Cant. 1.7, 8.

Cant. 4.9.The Spouses Love to Christ is the one chain of her Neck (full of Links and very binding) which ravished Christs heart, or put a force upon it, as well as [Page 331] her eye of faith. Love is very Magne­tical or attractive to draw Christ unto us; and hereby the King is held in the Galleries, that is,Cant. 7.5. Christ is tyed fast in bands of love to his spouse; and to every soul that can say with Peter, Lord thou knowest that I love thee.

Love is the cream of Communion, and Honey of delight between Christ and the soul, both on his part and on ours.

We shall lose nothing by loving Christ, for then Christ will love us and his Fa­ther also, and will manifest himself to us, Joh. 14.21. He and his Father will come unto us, and make their abode with us, ver. 23. We shall get for a recompence, a hundred fold more love from Christ than we have to give unto Christ.

We should covet earnestly the Grace of love to Christ, that all which proceeds from us towards him may be stamped with an Impress of love, and taste of the sweet and savoury relishes thereof.

To this end, Let us pray and believe upon the account of Gods promises of Heart-circumcision, Deut. 30.6. and of giving us the spirit of Love, 2 Tim. 1.7. and labour to feel Christs love in our hearts which will fill our hearts with love [Page 332] to Christ. We have many Motives to manifest as much love to Christ as we can, as our propriety in him, because he is ours, and he loved us first; and for the savour of his good ointments, Cant. 1.3.

III. Our delight in Christ, as the Head of our joy, for the object of it, and as the Root or fountain of our joy, for derivation or infusion thereof into us. Tell Christ, or let him see,

1. That we never expect any solid, sa­tisfying solace or gladness in our souls untill Christ put it in: that we account it our chiefest joy to injoy him, and fel­lowship with him; and our greatest grief to want him, and the comforts of his pre­sence, that this makes us go mourning, (like Job) without the Sun;Job 30.16. or as a wife that wants her husband; that Christ alone rejoyceth our hearts, and we per­ceive all creature-delights to be empty, flashy, unsatisfactory and vanishing, and that they leave our hearts sad: that our joy ebbs or flows, waxeth or weanes ac­cording as he comes to us, or goes from us; as he manifests himself to us, or with­draws and hides himself from us.

2. That we rejoyce not only in him but in his, in all that is near and dear [Page 333] unto him, as in his Name and Attributes, in his love and great goodness;Psal. 119. in his Law or word and worship, that is our delight as it was Davids: in his Saints, Psal. 16.3. in the success of his Gospel, and interest and promotion of his Kingdom and glory, however things go with us, as John did, chap. 3.29, 30. —This my joy is fulfilled, —He must in­crease, but I must decrease. scil. as a Star at the rising of the Sun. That we are con­tent to be outshined by others in gifts or labours; to be small and despised, disparaged and diminished, so Christ may have more glory thereby; and things may go well with Sion, and can be glad there­in: that our Hearts desire to rejoyce in him, in the greatest afflictions as Habakkuk did, chap. 3.17, 18. when the Fig-tree doth not blossome, &c. when Fruits fail from Trees and Fields, and Flocks from the Fold; yea to rejoyce in our sufferings for Christ as the Apostles did, Act. 5.41.

IV. Our Holiness, which we should manifest by our constant care and endea­vour to keep our minds and hearts pure in the sight of God, to suppress the first motions and stirrings of corruptions within us, even of those to which our [Page 334] Natures are most inclined; as well as our outward man from the breaking forth of sin in our lives; to keep our selves as from our iniquities,Psal. 18.23. so unspotted of the World: to do no evil, wittingly or willingly; but to humble our selves low before the Lord for all that is amiss in our thoughts, words or deeds. Christ gives repentance as well as remission of sin to Israel, Act. 5.31. he will have no fellowship with impenitent persons; if we confess our sins, he is faithfull and just to forgive us our sins, 1 John 1.9. For sin separates between Christ and us,Isa. 59.2. and makes him hide his face, and turn away his ears from us, and causeth distance and estrangement, and breaks off all fami­liarity. For Christ is light, 1 Joh. 1.5. sin is darkness, the blackness of darkness. Christ is righteous yea righteousness, sin is unrighteousness; what fellowship hath light with darkness? hath righteousness with unrighteousness? 2 Cor. 6.14. we must walk in the light as he is in the light, else no fellowship with the Father or the Son, 1 Joh. 1.5, 6, 7. If we say we have fellowship with him, and walk in dark­ness, we lye, and say (and do) not the truth; we are children of falshood both in word and deed.

Purity is a preparative to our intimate fellowship with Christ to behold his face, for the pure in heart shall see God, Matth. 5.8.

To hear his voice, for he will speak peace to his Saints or holy ones, Psal. 85.8.

To converse or commune with Christ as a man with his friend, Isa. 1.16, 18. If we put away the evil of our thinkings sayings and doings, he will say to us, come now and let us reason together. If we come out from among sinners and touch no unclean thing, he will receive us, 2 Cor. 6.17, 18. God tenders fellowship to us upon the terms of Purity. Fellow­ship with Christ and with Sin are contra­ries, extreamly inconsistent and repug­nant.

To know the mind of Christ, for his secrets are with them that fear him; for they depart from iniquity, Psal. 25.1 [...].

To have the breathings of the spirit of Christ upon our souls, his graces and act­ings in them, as a pretious liquor in a clean vessel.

To feel the love of Christ in our hearts, which those are most sensible of that hate all sin.

For Christ loveth and delighteth in pureness of heart, wherever he seeth it; This is the way to make us Christs fair ones, Cant. 2.10. and 4.7.

V. Our Obedience, in resolutions and endeavours to keep Christs Command­ments alway,Psal. 119.112. even unto the end, what­ever it cost us; to have respect to them all (as David had, Psal. 119.6.) without partiality: to do Christs will and our works with diligence and delight. Let Christ see that we have upon our Hearts, not only the Bent or Bias of a strong in­clination, but the power or obligation of a stedfast purpose and oath to universal obedience,Psal. 119.106. as David had — I have sworn and I will perform it, &c.

Christ makes our keeping of his com­mands to be a demonstration of our love to him, Joh. 14.15, 21, 23. Therefore let us come to Christ to receive com­mands or directions in every thing, and say as Paul, Act. 9.6. Lord what wilt thou have me to do? God the Father charged Israel to obey Christs voice, and not provoke him, when they had fellowship with him as their conductor in the Wilder­ness.Exod. 23.21.

VI. Our Patience.

[Page 337]1. In submitting,Job 2.10. or suffering evils at the hand of God quietly and silently, in bearing Christs cross, lying down at Christs feet, and saying with David, 2 Sam. 15, 26. Psal. 39 9. here am I Lord, do to me as seemeth good un­to thee: and I was dumb and opened not my mouth because thou didst it: in resol­ving our will into Gods will.

2. In waiting on Jesus Christ, and tar­rying his leisure untill the time of his coming and refreshing to our souls, with­out making haste, thinking much, faint­ing or desponding, or grudging at his de­layes. This is to abide for him many dayes. Waiting on (and for) God,Hos. 3.3. was Davids profession and practice, Psal. 130.5, 6. & 62.5. Say with David, and now Lord what wait I for,Psal. 39.7. my hope is in thee, my expectation is from thee, Scil. of communion with thee.

VII. Our Humility and meekness, in spirit and speech, in looks and carriage. A humble lowly posture is most taking with Christ, who is most high; because it is his Impress upon us, and makes us like unto him. —I am (saith he, Matth. 11.29.) meek and lowly in heart. A humble heart is Christs house, yea Heaven upon Earth, wherein he chuseth to dwell [Page 338] and to solace himself, Isa. 57.15. How acceptable have Gods eminent ser­vants been to him upon the account of their Humility; as Abraham, who said I am but dust and ashes. And Jacob that said, I am less than the least of all thy Mercies: And David who said, Who am I, 2 Sam. 7.18. 1 Chron. 29.14. as think­ing himself no body: and Paul who counted himself to be nothing, 2 Cor. 12.11. And John Baptist, who thought himself not worthy to bear Christs Shoos, Matth. 3.11. And Job who abhorred himself, and repented in dust and ashes, Job 42.6. God the Father hath called us to the fellowship of Jesus Christ as he is our Lord,1 Cor. 1.9. which obligeth us to walk humbly, or to humble our selves to walk with him:Mic. 7.8. to serve our Lord with reve­rential fear, and to rejoyce before him with holy trembling: to condescend or stoop very low to take up his cross.

VIII. Our sincerity, in approving our hearts and wayes unto Christ: in seeking his glory in every thing, not our selves in any thing; and in giving him the honour and praise of all we have or do.1 Chron. 29.17. For he desires truth in our inward parts, and hath pleasure in uprightness, [Page 339] and such as are upright in their way are his delight.Prov. 11.20. Ioh. 1.47. Christ commended Nathanael for it with an Ecce— Behold an Isra­elite indeed, in whom is no guile. The upright love Christ, Cant. 1.4.

IX. Our knowledge and acknowledge­ment of Christ.

1. Our knowledg of Jesus Christ.

1. Notional in our minds, of his na­tures, and the properties of them: of his offices and the acts of them: of his seve­ral states, of humiliation and exaltation, and of the condition and operations or benefits of both: of his truths, wayes, and ordinances.

2. Fiducial, to trust him with our hearts.

3. Affectional, to embrace him with our dearest affections.

4. Experimental, from our spiritual seeing, hearing, smelling, tasting, handling of him, the word of life, 1 Joh. 1.1. and from our observation of his various and gracious dealings with us, all along.

5. Augmentative, to grow in the know­ledge of our Lord and Saviour Jesus Christ,Col. 1.10. 2 Pet. 3.18. this is to follow on to know the Lord, Hos. 6.3.

2. Our acknowledgment of Christ. [Page 340] We must not only know Christ, but pro­fess or hold forth our knowledge of him, which is to confess Christ before men, to give testimony to his Gospel, truths and wayes, and whatever hath the stamp of Christ upon them. To this we are his Witnesses, Isa. 43.10.

It pleaseth Christ well, as to know, so to be known of those that are his, Joh. 10.14. as his sheep, spouse, people.

And Christ will confess such before his Father which is in Heaven,Matth. 10.32. and before the Angels of God: that these have been his companions and his friends, his Noahs, Henocks, &c. that have walked and talk­ed with him, as two that are agreed. Christ will own them and avouch them before all the World to be his people; and will say to them at the last day, come ye blessed of my Father inherit the King­dom prepared for you, Mat. 25.34.

X. Our suitableness of Disposition and of carriage to Jesus Christ. For this is the ground of friendship and fellowship; the procreant and conservant cause thereof.

We contract familiarity with such as suit our spirits; and we cannot close with those, that are of a cross or contrary [Page 341] Temper to us. For fellowship is a Har­mony that is made up of consent of spi­rits, and of concord of Hearts.

Jarring spirits make no melody of com­munion, as jarring strings marr Musique. Make no friendship with an angry man, saith Solomon, Prov. 22.24. and with a furious man thou shalt not go, because it cannot be kept with such; their fro­wardness and fury is repugnant to friend­ship and fellowship, and makes them knotty and crooked pieces, rough and uneven, they will not lye flat, nor close well in and juncture of amity and famili­arity. The grain of our dispositions must lye Christ-wards, and our spirits must be tuned sweetly to him, to be of the same Mind with Jesus Christ in every thing, Phil. 2.5. to love what he loveth, and to hate what he hateth; to choose and do the things that please him, which is the way to walk worthy of him unto all well-pleasing, Col. 1.10. else we can have no intimate fellowship with him. If we be correspondents unto him in our spirits and course, we shall be compani­ons with him in comfortable communion. We should be very tender of, and affected with his glory; and be sensible of, and [Page 342] mourn for the dishonour which is offered to his Name. Put on, towards Christ, the affections of David, who wept Rivers of Tears because men kept not Gods Law, Psal. 119.836, 138, 139. of Elijah, who was very jealous for the Lord God of Hosts, 1 King. 19.10. Gods honour was as dear to him as a Wives fidelity is to her Husband: and of Phinehas Wife, that holy Woman who dyed for grief, be­cause of the dishonour which came to God and his Ark, 1 Sam. 4.21, 22.

Our Fellowship of Intercourse with Christ may be exercised mutually be­tween him and us in the way of,

• 1. Relations.
• 2. Afflictions.
• 3. Duties or Ordinances.
• 4. Of Providences.

I. Of Relations.

• 1. As Members with their Heads.
• 2. As a Wife with her Husband.

1. We should seek to have fellow­ship with Christ, as Members with the Head.

[Page 343]1. By receiving from him daily the Benefits of a Head, depending on him for the same, as

1. Spiritual Life, quickning Influen­ces to piety in profession and practice. Our life is hid in Christ as our Head, Col. 3.3, 4.

2. Spiritual Senses, also wisdom and knowledge, the Treasures whereof are hid in Christ for us, Col. 2.3.

3. Spiritual Motions and Operations, for without Christ we can do nothing (Joh. 15.5.) as members cannot move without their Head; nor Trees bear Fruit without their Root: but through Christ we can do all things.Phil. 4.13. From him is all our fruit found, Hos. 14.8.

4. Directions in every particular what to do. Christ our Head is our Guide, as the Head is to all the Members of the Body.

5. Provision and protection. Christ as he is the Head of the Church, he is the Saviour of the body, scil. Mystical, Eph. 5.23. to procure the wellfare and secure the safety of it. He is such a Head to whom all things are subject, Ephes. 1.22, 23.

6. Spiritual Nourishment ministred to [Page 344] us from Christ as our Head by the joynts and bands wherewith we are tyed as Members to him, especially the spirit and faith; to make us grow up to a full sta­ture, and encrease with the encrease of God, Col. 2.19.

2. By giving up our selves wholly to Christ, as Members to our Head,

1. As to ask his Counsel, so to follow his Directions in every thing, Prov. 3.6.

2. To be serviceable unto Christ in every thing, as all the Members of the Body are to the Head, and to obey his commands.

3. To be made conformable to him in holiness and righteousness, in doing and suffering. Head and Members should be alike, else the body would be Mon­strous.

4. To give Christ the preheminence in all things, and above all, Col. 1.18. as all the Members of the Body do the Head.

2. We should live in fellowship with Christ, as a Wife with her Husband.

1. By receiving from him the seed of Grace into our souls (in the Marriage bed of Love) that we may bring forth fruits unto God,Cant. 1.16. (to wit of righteousness, [Page 345] obedience and good works) which are as it were the children begotten by Christ through the spirit, and conceived in our soul, Rom. 7.4. Ye are become dead to the Law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. And by drawing all the kindness and benefits of a Husband out of Christ into our souls, as counsel and comfort, strength and joy, provision and protection, to be nourished and cherished by him, Eph. 5.29. to be refreshed with the discoveries of himself and of his mind and secrets the demon­strations of his love, and tokens of favour to us.

2. By resigning up our selves,Eph. 5.31. Psal. 45.10, 11. and cleaving to Christ alone as the Husband of our souls, forsaking all others for him.

By performing unto Christ, the sub­mission, obedience, reverence, helpful­ness, faithfulness and delight of a Wife to her Husband; subjecting our wills and desires wholly to him.

Let us believe and wait that Christ will realize and actuate his relations to us.

[Page 346]II. We should live in fellowship with Christ as in Relations, so in Afflictions: Paul counted all things but loss and dung that he might know Christ and the fellowship of his sufferings, Phil. 3.10. that is, such as he did suffer in the dayes of his flesh, and doth daily suffer, in his name, cause and members. To have fel­lowship with Christ in his sufferings, is

Rom. 8.17. 2 Tim. 2.12.1. To suffer with him, by sympathy, when we are sensible at our hearts of, and much affected and afflicted for, the suffer­ings of his name and servants, Heb. 13.3.

2. To suffer for him by bearing his cross, and enduring persecutions of all sorts, from mens hearts by hatred, tongues by slanders, reproaches, or hands by acts of violence, or the loss of any comforts we enjoy for Christs sake, his Gospel, righteousness, conscience sake, which Paul calls, Col. 1.24. [...], the remainders of the afflictions of Christ; To which God hath annexed a promise of great reward, Mat. 5.11, 12. Paul suf­fered the loss of all things for Christ, Phil. 3.8.

3. To suffer like him, as he suffered, patiently, submissively and silently, 1 Pet. 2.23.Isa. 53.7. When he was reviled he reviled not [Page 347] again, &c. — He left us an example that we should follow his steps, ver. 21.

The fellowship of Christs sufferings [...]aketh the Spouses fingers drop with sweet smelling Myrrh, Cant. 5.5.

III. We should excercise fellowship with Christ, as in Relations, and in affli­ctions, so in Holy duties and ordinances, which are appointed of God to be means [...]f much and sweet communion between Christ and our souls, as

1. Prayer, or speaking much to God thereby, and receiving answers thereto. Great acquaintance and familiarity is con­tracted by Prayer between God and man, especially when seconded and set on with Tears.

2. The word, or hearing; God speaks [...]o us therein, counsel, commands, conso­lation, corroboration and confirmation.

Let us say to Christ, as Samuel did, speak Lord for thy servant heareth. Our hearts should eccho answers of obe­dience to Christs commands as Davids did, when God said, seek my face, my heart said unto thee, Thy face Lord will I seek, Psal. 27.8.

3. The Sacrament, or eating and drink­ing not only with Christ, but of Christ [Page 348] (his flesh and blood) therein, John 6.55, 56.

Act. 2.41. Heb. 10.24, 25. Psa. 133.3.4. The Communion of Saints, or fel­lowship in the Gospel; for there God commands a blessing even to advance our souls communion with Christ: as the Daughters of Jerusalem conversing with the Spouse did, Cant. 5.8, 9. to the end, & 6.1.

5. Meditation, which is the souls pri­vate discourse and intercourse, walking and talking with Jesus Christ.

Wherein passages of greatest secrecy and intimateness (as concerning our Relations, &c.) are transacted between Christ and the soul.

Meditation is very opportune for night-communion with Christ in the in­termissions of sleep, as well as on the day. David used it much. Mine eyes prevent the night watches (saith he, Psal. 116.148.) that I might meditate in thy word: and when I awake, I am still with thee, Psal. 139.18. How pretious are thy Thoughts unto me, O God, ver. 17. And my Meditation of him shall be sweet, Psal. 104.34.

David had experience of the sweetness hereof, scil. that his soul was filled as [Page 349] with marrow and fatness, when he remem­bred God upon his bed, and meditated on him in the Night watches, Psa. 63.5, 6.

The spouse sought him whom her soul loved, by night on her bed, Cant. 3.1. scil. by Meditation and Prayer. With my soul have I desired thee in the Night (saith the Prophet, Isa. 26.9.) and with my spirit within me will I seek thee early. For God giveth to his Meditating servants, songs in the Night, Job 35.10. and caus­eth them to hear his loving kindness in the Morning.

Meditation is very suitable and sea­sonable for mutual

• Interviews between Christ and the soul.
• Kisses and Embraces. between Christ and the soul.

As

• Cant. 1.13. & 3.4. For Em­braces.
• Cant. 2.6. & 8.3. For Em­braces.

• Cant. 1.2. For Kisses.
• Cant. 8.1. & Psal. 2.12. For Kisses.

• Cant. 4.9. Psal. 45.2. For Inter­views.
• Cant. 5.10. & 4.1, 7. For Inter­views.

[Page 350]6. Singing of Psalms, which are a means of mellifluous and melodious, heart-raising and ravishing intercourse between God and the soul.

In all holy duties and ordinances we should labour to have fellowship with Christ, not only in the outward form, but in the inward power and efficacy of them; not only in the light but in the life and heat of them, in the bark, bone or shell, but in the sap, kernel or marrow of them: to inlarge our Hearts in them all, as in activity for (or towards) Christ, to set all the power of our souls on work therein; so in receptivity for our selves, to take in all spiritual blessings, commu­nicated therein from Christ to our Souls.

In these, as in the banquetting house, Cant. 2.45. or Wine-Celler, where he stayes us with Flaggons and comforts us with Apples: Christ and the soul feast together. He sups with us and we with him, Rev. 3.20. and keeps spiritual ban­quets: his banner over us here is love. Here the King setteth at his Table, &c. Cant. 1.12.

Christs ordinances are his Garden, into which he cometh to meet and con­verse [Page 351] with his Spouse and every believ­ing soul; to eat his pleasant fruits,Cant. 5.1. & 6.2. his honey-comb with his honey, to drink his Wine with his Milk, &c. that is, to feed upon the Graces, affections and obedi­ence of our souls, which are exercised therein; upon our spiritual sacrifices; and to feast our souls with his love, and the comforts of his presence, and Graces of his Spirit; and with the sweetness and fatness of his Ordinances (which are feasts of fat things, full of Marrow and of Wine on the Lees well refined, Isa. 25.6.) to make them by his blessing delightful and powerful nourishment, as spiritual Wine, Milk, Honey to our souls, to strengthen, ripen and increase all his Graces in us: and to excite and incou­rage us (as his Friends and Beloved) to eat and drink thereof liberally and abundantly, no danger here of ex­cess.

IV. As in a way of Ordinances, so of Providence, we should exercise fel­lowship with the Lord; and therein four wayes.

1. By eying and observing God in them all; his efficiency and the appearance of his several Attributes therein, as his wis­dom, [Page 352] power, goodness, faithfulness, pa­tience, &c.

2. By considering wisely of his doings, Psal. 64.9. Searching to find out the spe­cial cause thereof, and Gods end therein. Why he doth so and so, Job 10.10. 2 Sam. 21.1.

3. By being affected continually, as he gives us occasion in his Providence: Our hearts ecchoing to Gods hand: or answering to Gods several Dispensations, with suitable dispositions or affections, which is to sanctifie the Lord God in our hearts, 1 Pet. 3.15.

4. By improving all his providential doings to a holy use; giving him the praise and glory, and due thanks for them all.

Motives to Communion with Jesus Christ.

I. This is the best fellowship of all, in six Respects.

1. For the excellency and transcen­dency of it. To live in fellowship with Christ is to live at the highest rate un­der Heaven, next to Heaven, yea as in a corner of Heaven, or in Heaven upon [Page 353] Earth; To live in the highest Region of Christianity, above all Winds, Storms, Tempests, Commotions and Disturban­ces caused here below. Above all Rela­tions and creature-comforts in the world, natural or Civil: It is the life of Para­dise; an Evangelical, yea, Angelical and Celestial life, in comparison whereof, the most men and women are dead, even while they live. Communion with Christ is the cream, flower and quintescence of all communions.

Such as have fellowship with Christ, may say with Christ,John 4.32, 34. we have meat to eat the world knows not of. It is our meat (and drink also) to do Christs will, and finish his; and with Paul, Thus I live, yet not I, but Christ liveth in me, Gal. 2.26.

Communion with Christ will put us into the same posture with the Woman (that is the Church in Rev. 12.1.) scil. to be cloathed with the Sun (of Righteous­ness, or with the Righteousness of Christ the Son of God, and the Sun of his Church) and to have the Moon (that is, the world and all sublunary things) un­der our feet.

This is the way to live in Christs sight, to see his face, as we are capable here, [Page 354] to walk in the light of his countenance, and to hear his voice.

2. For Satisfaction: Fellowship with Christ gives a soul sound, solid and full content, acquiescence, comfort and de­light: it terminates the desires of the heart, and makes it say with Jacob, I have enough, I have all. It is pure without mixture of bitter or heart-sadning In­gredients; it is all hony, no gall, or wormwood. He that cometh to me, saith Christ, John 6.35. shall never hunger, and he that believeth on me shall never thirst, that is, he that hath communion with me, shall be fully satisfied with me, and not desire any thing but Christ, or in comparison of Christ, but only more of Christ, or the full fruition of him in glory.

All other fellowships (natural and Ci­vil) are empty and unsatisfactory, but bitter sweets, accompanied with vanity and vexation of Spirit, and a bitterness in comparison of this.

3. For Duration. Fellowship in natu­ral or Civil; yea, in spiritual Relations is uncertain sometimes and inconstant, or momentary; but pro tempore, and con­fined to this side the Grave, at the farthest. [Page 355] yea, even during this present time.

1. They may dye, and the one be taken away from the other, as Davids dear friend Jonathan was from him, and his Child and his Parents; and as Ezekiels wife. Our relations may soon be laid in the dust, then all our fellowship with them will perish.

2. Or though they live, they may change their mind, decay in their affecti­ons, and fall off from us. Many of Christs Disciples went back,Joh. 6.66. 2 Tim. 4.10. and walked no more with him. Some of Pauls Hearers deserted him, as Demas, and all they in Asia, 2 Tim. 1.15. The Corinthians and the Galatians kept not so close to Paul in affe­ctions, and in communion as they might and ought, Gal. 1.6. & 4.15, 16. 2 Cor. 12.15. Johns Hearers did the like to him, John 5.35. Distance and estrange­ment may break off the Fellowship of other Relations, as between David, and his lovers, friends, kinsmen, acquaintance, Psal. 38.11. So as he was forgotten as a dead man out of mind, Psal. 31.11, 12. like a broken vessel, out of use, esteem and request: between Job and his brethren, acquaintance, kinsfolks and familiar friends, Chap. 19.13, 14. and his [Page 356] domesticks, his servants and his Wife, ver. 15.16, 17.

3. Yea, Friends may turn enemies to us, Jobs most intimate friends, (to whom he communicated his secrets) abhorred him: they whom he loved set themselves against him to do him hurt, Job 19.19. He called them all miserable comforters, Job 16.2. Who instead of lightning his burden, laid more load on him: So did Ahitophel, Davids own familiar friend in whom he trusted, to him, Psalm 41.9. & 55.13, 14. and Judas to Christ, Matth. 26.23. All Jeremiahs familiar friends watched for his halting, Jer. 20.10. Even his Brethren, and the Sons of his Father dealt treacherously with him, Jer. 12.6. A friend, as Plato said, is a mutable creature. A man may have no fast hold, nor strong assurance of fellowship long with any creature.

Trust ye not in a friend (saith the Prophet)—a mans enemies are the men of his own house,Mic. 7 5, 6. Jeremy gives the like caution, Chap. 9.4, 5. But our fel­lowship with Christ is constant, per­manent and perpetual: because it is with him,

1. Who is immortal, and liveth for [Page 357] ever, called therefore [...],1 Tim 1.17. the King of Ages.

2. Who is immutable as to himself, so in his love and kindness to us; and in his communion with us. For with him is no variableness, nor shadow of turning. Je­sus Christ the same yesterday, to day and for ever. Our fellowship with Christ is like the shining light, that shineth more and more unto the perfect day here; and this will continue in glory unto eternity, when all other Relations, and the fellowship of them are expired:Lu. 20.35. When there shall be no marrying, nor giving in Marriage, yet the Relation and Communion between the Lamb and the Bride his Wife shall be consummated and perpetuated in Heaven. Blessed are they that are called to that Marriage Supper of the Lamb.

4. This is the best fellowship for com­pensation of the loss or want of all other Relations and of the comfort of Com­munion in them; as of Parents and Children, of Husbands and Wives, of friends by death, or by defection.

All may be abundantly made up in, supplied, yea, exceeded by our fellow­ship with Jesus Christ. If a man place [Page 358] his chief comfort and joy in any relati­on, and God dissolve that by death: how miserable is he; but if he enjoy one super­latively better, as this communion with Christ is, and as he can never lose, this will make amends for all, yea, an over­plus: this will make him happy for ever.

I may add, that our fellowship with Christ will comfort us amidst all our losses, crosses, sorrows and troubles un­der the Sun.

5. This is the best fellowship for pre­paration to our dissolution, or solemn change, to leave the world and all our relations, possessions, interests and com­forts in it; and to go to Christ, which is best of all for us. For all such, and on­ly such who have fellowship with Christ in Grace on Earth, shall have fellowship with him in glory in Heaven: the for­mer is the Inchoation, the latter is the consummation of our communion with Christ. Every act of fellowship with Christ here, is a step Heaven-ward or home-ward to our Fathers house. This will make us sing in the wayes of the Lord while we live, and go triumphant­ly to Heaven when we dye. Those that [Page 359] live in communion with Christ may dye with great confidence (and strong con­solation) that their departure hence shall be an entrance into the joy of their Master, and say at death, as that holy man of God did,Dr. Preston. I shall now change my place but not my company; for they live near to Heaven here, upon the confines of Eternity; even at Heaven-gate: there­fore to dye will be to them but one step, scil. from Earth to Heaven; or out of communion with Christ here below in­to the immediate and full fruition of Christ above.

6. For sweetness: To live in fellow­ship with Christ, is to lye in a bed of aromatical Spices; of Roses and sweet flowers, or Towers of perfumes, Cant. 5.13. See the Margent.

To suck a honey-comb; to eat fat things full of marrow, and to drink Wine on the Lees well refined, spiced Wine; at which feast the soul may de­light it self in fatness and in sweetness. This is to have a pleasant Nosegay, a fra­grant Pomander of love, or a Bundle of Myrrh, or a Sweet-Bagg laid between our breasts; which sends up a most com­fortable scent, to refresh our souls con­tinually [Page 360] with Christs delectable sweet­ness. A bundle of myrrh, that is, abun­dance of spiritual comforts and refresh­ments. A bundle of myrrh is my well-beloved unto me, saith the spouse, Cant. 1.13. he shall lye all night betwixt my breasts.

To have communion with Christ, is to have Christ as a cluster of Camphire or of Redemption (as the word imports) to us by his death: the sweetness whereof is resembled by a cluster (which is of ma­ny berries compacted together) of the sweet Cypress,Ainsworth. as some render that place, Cant. 1.14. Christs Redemption is a cluster of sweet smelling savour to our souls, Aromatical, Medicinal and Cor­dial.

Hence Christs expressions of love and kindness in communion to our souls, are very fragrant and odoriferous to the smell, very sweet and pleasant, to the taste, or to the spiritual senses, of our souls: as appears by the plenty and va­riety of those things to which they are compared upon this account, in the Can­ticles and elsewhere.

Our Graces and obedience (and the fruits and effects thereof) in the cor­respondence [Page 361] of our communion with Christ, are the like to Christ, as appears by the comparisons thereof in the Word.

Motive II. God the Father calls us un­to the fellowship of his Son Jesus Christ, 1 Cor. 1.9. our Lord, that we may have fellowship with the Father in the Son, 1 Joh. 1.3. For the Father is in the Son, and the Son is in the Father, Joh. 14.10, 11. and the Father and the Son are one, Joh. 10.30.

Christ is the middle Person, or Mean and Mediator of all society and converse between the Father and us. But out of Christ he hides himself from us, and is a consuming fire to us. Now by fellow­ship with Christ we may have fellowship with the Father in six particulars,

1. In the manifestation of himself, and of his mind and will, counsels and secrets to us; for God the Father shews himself to us (his beauty and excellency) in his Son, and the Glory of the Father shines in the face of Jesus Christ, and he gives us the light of the knowledge thereof in him, 2 Cor. 4.6. and he reveals his will and secrets to us in and by his Son Christ, Mat. 11.25, 26. & 16.17.

2. In the reconciliation of himself to [Page 362] us,2 Cor. 5.19. 1 John 2.1, 2. and of us to himself in Christ by his death, who is our peace, and the propitia­tion for our sins, and our Advocate with the Father, and in the shine and smiles of his face, and tokens of his favour to us, that he hath pardoned all our sins.

Mat. 3.17.3. In his complacency with us, for the Father is well-pleased in his beloved Son Christ, and with all that live in union and communion with him.

And in his acceptance of us; for he hath made us to be freely and graciously accepted in his beloved Son Jesus Christ.Eph. 1.6.

Both our persons and our Sacrifices, all our duties and performances, as prayers, praises and the rest.

1. As they are performed by us in Christ, to wit, in his strength, Joh. 15.4, 5. then our deeds are wrought in God, Joh. 3.21.

2. As they are presented by Christ (and mingled with his odours) to the father for us, 1 Pet. 2.5. Heb. 13.15. Rev. 8.3.

In his returns of answers, rewards and benefits to us in, by or for them all, Mat. 7.11. Luk. 11.13. And in his gra­cious presence (and comforts of it) ma­nifested to us as his reconciled ones in [Page 363] Christ: in which respect Christ is called Immanuel, that is, God with us; as well as in regard of the union of his divine Nature with our flesh, in one personal subsistance.

4. In his Fatherly affections to us, as his love, delight and compassions in Christ, in whom he hath adopted and regenerated us to be his children: and manifests or actuates all these to us;Eph. 2.4, 5. that we are his Jedediahs i. e. beloved of the Lord: his Hephzibahs, that is, his delight is in us.

His Ephraims, Ier. 31.20. or dear Sons, and plea­sant children in Christ, and his bowels are troubled for us.

God the Father loveth us with a love of complacency or delight in his Son Christ, because we through Grace do love Jesus Christ and keep his command­ments, Joh. 14.21, 23. and believe in him. The Father himself loveth you (saith the Son, Joh. 16.27.) because ye have lo­ved me, and have believed that I came out from God. Zeph. 3.17. The Father rejoyceth over us with joy, to do us good, and joyeth over us with singing (as a father doth over his child, whom he beareth in his bosome, or dandleth on his knee) and rests in his love to us, in his Son Christ.

[Page 364]5. In his fatherly blessings both spiri­tual and temporal, and in the communica­tion of all good things to us, in and by Christ, as appointed by the Treasury or Fountain of all for us, and the conduit-pipe for conveyance of all to us.

Hence, the Father of our Lord Jesus Christ is said to bless us with all spiritu­al blessings in heavenly things in Christ, Ephes. 1.3. 1 Cor. 1.4, 5. and to supply all our needs by Christ Jesus, Phil. 4.19.

6. In his fatherly corrections of us in Christ as his Sons; scil. in Measure and in Mercy; out of his love to us, and for our profit,Heb. 12.6, 7, 10. to humble us and purge us and make us partakers of his holiness. The father exerciseth the discipline of his Rod towards his children, as they are in Christ, his dearly beloved Son. And in his fatherly consolations of us in and by Christ in all our Tribulations and Sufferings, 2 Cor. 1.3. to 6. 2 Thes. 2.16, 17. for he is the father of mercies. And in his fatherly forbearance, patience or long-suffering which he exerciseth to­wards us in Christ.

Thus God the Father calleth us unto the fellowship of his Son Jesus Christ, to [Page 365] the end we might have fellowship with him in the Son, and that both,

• Fatherly on his part. And
• Filial on our part.

1. Fatherly on his part, as hath been declared in six particulars. scil. in his Fatherly Manifestations, Reconciliation, complacency, acceptance, and presence: in his fatherly affections, blessings, pati­ence, corrections, consolations.

2. Filial on ours, that we might have fellowship with the Father in the Son by Filial carriage (suitable) on our part towards him, four wayes especially.

1. By believing in God the father as we do in his Son Christ, and as Christ did in the Father, Joh. 14.1, 2.

2. By honouring the Father,Mat. 1.6. and seek­ing his glory not our own, as Christ did, Joh. 8.49, 50. & 7.18.

3. By obeying the Fathers commands, and doing his will not our own, and those things alwayes, which please him, as his Son Christ did,Joh. 6.38. Joh. 15.10. and chap. 8.29. with diligence and delight, Luk. 2.49. Joh. 4.34.

4. By submitting patiently to the Fa­thers [Page 366] will and hand in all afflicting or try­ing Dispensations; as his Son Christ did, in drinking the bitter cup of his Passion, Mat. 26.39. Joh. 18.11.

For Christ tells us, that God the Fa­ther is our God and our Father as well as his, Joh. 20.17. his by nature, and ours by grace; and Paul stiles him our Father,2 Cor. 1.2, 3. and the Father of our Lord Je­sus Christ. The Fathers vocation of us unto the fellowship of his Son is a fruit of his election of us unto life eternal; and a certain argument of our perseve­rance;1 Cor. 1.9. v. 8. because God is faithfull who hath called us to it, who will continue it to us, or keep us in it, and confirm us unto the end, that we may be blameless in the day of our Lord Jesus Christ. The Father that hath begun this good work of com­munion between Christ and us, will per­fect it untill the day of Jesus Christ, Phil. 1.6. and then compleat and crown it in glory.

Quest. What shall a Christian do, whom God hath called unto the fellowship of his Son Jesus Christ, yet cannot injoy communion with him, or the comforts of his presence: not see his face, nor hear his voice, nor feel his love, but [Page 367] Christ seems to withdraw himself, and carry strangely to the soul, and doth not actuate his Relations (as of a Head and Husband, &c.) sensibly towards it; as if our Fellowship with him was but a fancy, or imaginary only, not real?

Answ. I shall return an answer here­unto in six Particulars.

1. Let us search out the cause thereof.

1. Which is commonly in our selves. Hath not Christ seen some iniquity in us, (unbewailed, unmortified) as whore­ishness and unfaithfulness in our hearts in departing from him (Ezek. 6.9.) which have separated between Christ and us, and caused him to hide his face,Isa. 59.2. and turn away his ear, and be silent to­wards us. A Lust indulged will put in a barr between Christ and our souls, which being pulled out by repentance and mortification, a door of fellowship with Christ will be opened to us.

2. But Christ may estrange himself for a time from our souls, by design for good to us.

1. To try and exercise our Graces, the truth and strength of them, as of our faith, love, patience, faithful­ness, &c. whether we will love him [Page 368] when we do not see him; and follow after him, when he seems to go away from us; [...]os. 3.3. and wait for him though he stay long: and not play the Harlot, nor be for another in his absence. The tryal of our Graces procures a Testi­mony of them from Christ; and an in­crease of them in our selves, for habenti dabitur, to him that hath, i. e. useth what he hath, shall more be given.

2. To endear his presence and fel­lowship with him unto us; to make us prize it more highly, and seek it more earnestly (knowing the worth of it by the want of it) keep it more carefully, and hold him fast when we have regain­ed him, and not let him go, Cant. 3.4. and to prepare us for fuller and longer fruition of him.

Upon these accounts it may be said that there is a Time for Christ to embrace (the soul) and a Time to refrain from embracing it.Eccl. 3.5.

2. Let us get our Right and Title to Christ and to our Relations and commu­nion with him cleared up to us, and to that end examine our selves in three par­ticulars.

1. Have we deliberately and resolvedly [Page 369] chosen Christ to be our Head and Hus­band, and given our free and full con­sent to be his Members and his Spouse, to become one with him, and fast tyed to him for ever?

2. Do we esteem this Communion with Jesus Christ as the dearest fellow­ships in the World, above the comforts and delights of all other Relations what­soever, from some glimpses, tasts or relishes we have had of it; and the sui­tableness of it to our spirits; the grain of our disposition lying that way.

3. Are our hearts carryed out con­stantly after intimate fellowship with Christ (in a strong stream of vehement, restless desires) as that without which we can never be satisfied, nor happy, what ever we enjoy besides, as tempo­ral relations, riches, honours, pleasures? Can we say with that holy Martyr, None but Christ, None but Christ? that the presence of no creature can supply Christs absence to us? that no love can satisfie the longings, no peace can settle the shakings of our souls, but only Christs?

Upon these Grounds we may boldly claim a peculiar Interest in Christ, and [Page 370] call him Ishi, my Husband, Hos. 2.16. and Roshi my head, and comfidently expect comfortable communion with him in all the Relations between him and us.

3. Let us gather grounds out of Gods Word, as rests for our souls to lean on, and security that Christ will renew his fellowship with us, though at present he estrange himself from us, as These three

• 1. The verity of his Re­lations.
• 2. The Properties of his Person.
• 3. The Plenty of his Pro­mises.

1. Ground: the verity, certainty and constancy of his Relations to us, and of ours to him; Christ is as true and real (but spiritual) a Head and Husband to his Church and to every true belie­ver, as the Head is to the Natural bo­dy;Ephes. 5.22, 23. or the Man to his married Wife. Therefore our fellowship with Christ upon this account must needs be real, not nominal, notional or imaginary only, according as our Communion with Christ in his righteousness, holiness. Sonship [Page 371] in his death, resurrection, ascension, in­tercession, &c. Christ in the benefits thereof, and in his Offices, are all re­alities, no fancies or conceits.

Our communion with him corresponds to our Relations to him.

2. Ground: the properties of his Per­son in reference to the Relations between him and us, which are such as we may safely confide in him for communion with him therein.

As he is our Head, he is infinitely full of all spiritual senses, wisdom and know­ledge; of life, spirit, vigilancy.

As he is our Husband he is,

1. Very tender hearted, for he really gave himself for his Spouse the Church to dye for her, that she might live;Ephes. 5.26, 27 and to shed his heart blood for her to wash her fair.

Did he give himself for us, and will he not manifest himself to us? Did he dye for us, and will he not live with us? Did he shed his blood for us, and will he not shed his love abroad in us? Did he come to bring us light, life, peace and joy, and will he go away and leave us dead, dark, sad and troubled?

Mat. 9.15.He sympathizeth with us in all our sufferings, not only from others; but even in or by his absence or departure from us: as a Tender Loving Husband doth with his Wife in the like case: he is very constant in his Conjugal love and kindness to us, unto the end, John 13.1. Jer. 31.3.

2. God hateth putting away, Mal. 2.16. between Man and Wife, and Christ hates divorce between himself and his Spouse.

3. He is very Tenacious or retentive of the first love or kindness of our souls to him at our Conversion; he cannot forget the love of our espousals, and the kindness of our youth. As he could not forget Israels of old, Jer. 2.2. which they expressed in their willing comply­ing, obeying and following him in the Wilderness, an uncultured Desart, when newly come forth of Egypt out of their bondage; should not we remember Christs love to our souls then, his first love, which is most dear, entire and strong? Whilest this first love between Christ and us is remembred, our souls shall not be forgotten. Let us avoid the Guilt of Christs Exception against the [Page 373] Church of Ephesus, that she had left her first love, Rev. 2.4.

3. Ground: The plenty and pregnancy of his Promises, which are Yea and Amen in Christ; and stand firm to be fulfilled even to deserted, solitary souls, in this particular of fellowship with him, as in any other thing; as those that are made to the

• 1. Desires, of his people.
• 2. Prayers, of his people.
• 3. Expectations, of his people.

1. To their desires, He will fulfill the desire of them that fear him, Psalm 145.19. He satisfieth the desire of every living thing, ver. 16. much more of his Spouse, Children, Servants, Psalm 107.9. He will not quench the smoaking flax, nor break the bruised Reed; that is, our de­sires after him to enjoy him, though weak, if sincere. He deals not with us as vain persons that entangle the affe­ctions of silly Women, and then leave them: but he stirs up longing desires in us towards him, to the end he may satis­fie them.

2. To their Prayers, Matth. 7.7, 8. [Page 374] Ask and ye shall have, &c. Chap. 21.22. All things whatsoever ye shall ask in prayer, be­lieving, ye shall receive: and to their seek­ing of him to be found of them, 2 Chron. 15.2. and coming to him, John 6.37. Him that cometh to me, I will in no wise cast out: and to their opening to him, Rev. 3.20.

3. To their Expectations, which shall not perish for ever,Jer. 29.11. though they may be de­ferred long, Psal. 9.18. Prov. 23.18. and to their waiting on him, and for him, or tarrying his leisure, Isa. 30.18. Bles­sed are all they that wait for him—he will strengthen their hearts, Lam. 3.25. Psalm 27.14. Isa. 40.31.

I may add some promises of Gods returns after departures, Mic. 7.19. He will turn again, he will have compassion upon us, &c. of manifestations after occultations, Isa. 54.7, 8. For a small moment have I forsaken thee, but with great mercies will I gather thee: In a little wrath I hid my face from thee for a moment, but with everlasting kind­ness will I have mercy on thee, saith the Lord thy Redeemer. Of visits after estrangements, John 16.22. But I will see you again, and your heart shall rejoyce, &c. Of non-rejection or non-dereliction, [Page 375] Lament. 3.31, 32. Heb. 1 [...].5. He hath said, I will never leave thee nor forsake thee. Of all which Promises there shall be a performance to us, if we close with them by faith.

For Christ is the Amen, Rev. 3.14. the true and faithful witness, therefore he will verifie to a tittle what he hath promised, and perform to the utmost what he hath un­dertaken, and make full proof of every Relation he stands in to his Church.

No Christian shall have cause to tax Christ with unkindness or unfaithfulness, in not discharging the Trust reposed in him. But the visions and fruitions of this Mystical Marriage between Christ and the soul, are for an appointed time; though they tarry, wait for them, Hab. 2.3.

The longer Christ defers to come un­to us, and to satisfie us, he will pay use for forbearance.

4. Let us fill our mouths with Argu­ments, and plead strenuously with Christ for real and effectual fellowship with him; as these five.

1. Argument: It is not presumption but obedience in us to desire it, and pursue it: considering,

[Page 376]1. That God the Father hath called us unto it (as I shewed before) to seek it and enjoy it; and God who calleth us is faithful, who also will do it, 1 Thes. 5.24. that is, see it done effectually; and not only begun, but continued even to the end. And considering,

2. That Christ calls us so oft unto him: Now Christ calls of us to come unto him, are calls to communion with him.

We may say to our souls in this case, as the Disciples did to Bartimeus the Blind Man in Mark 10.49. Be of good comfort, rise (go to Christ) he calleth thee; and we should do as Mary did, who as soon as she heard that Christ her Master was come, and called for her, she arose quick­ly, and came unto him, John 11.28.

To come unto Christ to have Commu­nion with him, is to do but what we are commanded, and what is our duty: and this we may do boldly, chearfully and confidently; Christ complains when men will not come unto him, John 5.40.

2. Argument: Is not the Lord our Maker and our Redeemer, our Husband; and hath in this regard said unto us, Fear not, ye shall not be ashamed, Isa. 54.4, 5. Will he not live and dwell as an Hus­band [Page 377] with us? May not Christ call us, in his withdrawings or hidings of himself from us,Isa. 54.6. as a Woman forsaken (by her Husband) and grieved in Spirit (upon that account) and will he not reunite us again unto himself, as a man his wife, that he had left for a time? And make us a Wife of youth, that is, as dear to him again, as a young Wife to her Husband; Will the Lord cast off his Church or any poor soul, that is, his companion and the Wife of his Covenant, whereof God the Father is a witness, as of that be­tween Husband and Wife? Mal. 2.14.

Did he not betroth us unto himself for ever, in loving kindness, and faithful­ness, &c. Hos. 2.19, 20. how then can he break his Covenant with us, or for­sake us utterly?

3. Argument: Is not Christs desire to­wards us, and his delight in us, even to have fellowship with us?

1. His desire towards us, his conjugal desire.Cant. 7.10. It was laid as a Curse upon the Woman, that her desire should be to her Husband, Gen. 3.16.1 Cor. 11.3 But its a bles­sing to the Spouse, and to every soul espoused unto Christ, that her heavenly Husbands desire is to his Wife; to see [Page 378] her countenance, and to hear her voice, because sweet is her Voice, and her Countenance is comely, Cant. 2.14. and he knocketh to come in and sup with her, and she with him, Rev. 30.20.

Doth not the earnestness of Christs de­sire towards us to enjoy us wholly and peculiarly to himself, appear by the whole scope of this Song of Songs? Should not our desires then be towards Christ to have communion with him, and will not Christ satisfie them fully?

2. Is not Christs delight in us? for he saith to his Spouse, How fair and how pleasant art thou, O Love, for delights? Cant. 7.6. or in delights? One saith, it is an allusion to the Marriage-bed, which is the delights of the Bridegroom and Bride; This Marriage-bed is (as he con­ceives) the publick Worship of God in the Congregation of the Church: this is the bed of Love, where Christ embraceth the souls of his people, and casteth into their hearts the immortal seeds of his Word and Spirit, Gal. 4.19. and the Church conceiveth and bringeth forth fruits unto Christ.

Ainsworth.Some think this to be the Reason why the King (Jesus) is held in the Galle­ries, [Page 379] in the former Verse, (Cant. 7.5.) because he was delighted, and as it were ravished with her heavenly graces, Cant. 4.9, 10. (as Kings are held in their Gal­leries of pleasure) that he cannot de­part wholly from her.

Hath not Christ promised to rejoyce over us, as the Bridegroom doth over the Bride, Isa. 62.5. That is, to take as much pleasure and delight in us, and in fellowship with us, as such are wont to take, the one in the other? and will he not cause our souls to rejoyce in him, and in communion with him, by his Manifestations, Communications and Consolations dispensed to us therein?

4. Argument: Doth not the Lord bid us return, (as he did Israel of old) after we have backslidden and gone astray from him, and carried ill towards him, upon this account, because he is mar­ried to us, Jer. 31.1, 4, 5, 14. Which assures us that he will receive us unto fa­vour and fellowship again. May we not retort this, or plead the same for our selves before the Lord, wilt not thou re­turn to us (after thou hast gone away and tarried long from us) because we are married to thee?

Hath not the Lord promised to be with us, while we are with him, and not to forsake us, so long as we do not forsake him? 2 Chron. 15.2. May we not say, behold Lord, is it not the ear­nest desire, care, resolution and indea­vour of our souls to keep close to Christ? to pursue after thee and wait for thee? and to carry Wife-like, lo­vingly, loyally and faithfully towards thee, even in thy absence from us? and wilt thou leave us and forsake us, when we do not, or desire not to leave thee?

5. Argument: Put Christ in remem­brance of our many Prayers, Tears, Sighs, Groans, wherewith we have lamented after him, sought him sorrowing, and wrestled hard with him (some of us many years) for his gracious returns to us, or communion with him,Hos. 12.4. as Jacob did with the Angel for a blessing.

May we not say with Hezekiah, O Lord, remember now how we have walked before thee in truth, in pursu­ing after thee and waiting for thee,2 King. 20.3. and how we have wept sometimes with a great weeping, to enjoy thee.

Isa. 45.19.Didst thou ever say to thy servants, seek ye me in vain? Dost thou set them [Page 381] on longing after thee,Jer. 15.18. to disappoint their expectations? wilt thou be unto them as waters that fail? which are dryed up in the heat of Summer, when men have most need of them, as Job's friends were to him, Job 6.15.

Put him in mind frequently of his promises, which ingage him to renew his fellowship with us. Say with David, Psal. 119.49. Remember thy Word unto thy servant upon which thou hast caused me to trust.

God permits us (yea bids us) put him in remembrance:Isa. 43.26. he gives us liberty to plead our own cause with him; and if we have any thing to say for our selves (as in this case of having communion with Christ) to speak it out freely.

5. Let us recollect former experience (both our own and others) of Christs various dealings in this respect.

1. Our own Experiences, That though Christ hath for a season gone away from us and is not nigh to us as for­merly, but hid his face, and to our sense left our souls desolate or destitute of the quickning, refreshing influences of his presence, and we have walked in darkness and seen no light, yet he hath returned [Page 382] again to us, and visited our souls with gracious manifestations, and communi­cations of himself to us, with smiles and shines.

Now what Christ hath done, he will do to us. Christ is and will be the same for ever, that ever he was. Let us call to remembrance our songs (which God gave us formerly) in the night, as the Psalmist did, Psal. 77.6. and the loving kindness he commanded and communi­cated to us in the day time, Psal. 42.8. and remember Christs love (which we have formerly tasted) more than Wine; as the spouse did, Cant. 1.4. Former ex­periences are refreshing cordials in pre­sent desertions.

2. Let us consult and consider the ex­periences of Gods dealings with others in this case: as with Job, who went mourning without the Sun, chap. 30.28. but afterwards this Sun appeared in some cloud to him, and his eye saw God, that is, a visible demonstration of his pre­sence, or a glimpse of Glory, and revela­tion of himself, and his will towards him, chap. 42.5, 6. this was a special favour. And with David, from whom God hid his face, and he was troubled, but af­terwards [Page 383] he made him full of joy with the light of his countenance: and with the Church in Isa. 12.1. yea with his dear Son Jesus Christ who experienced (as to his sense) very dark and deep desertions from his Father at his Passion; which caused him to sweat drops of blood in his Agony, and on the Cross to cry out, My God, My God, Why hast thou forsa­ken me! But after his resurrection he received him up into Glory, 1 Tim. 3.16.

Thus Christ carryed it towards his Spouse, though she opened to her be­loved,Cant. 5.6. he sometimes withdrew himself and was gone, and she sought him but found him not, Cant. 3.1, 2. but after­wards she found him, whom her soul lo­ved, and held him and would not let him go, ver. 4. sometimes Christ leads her into a Wilderness, a dry and thirsty land, Cant. 3.6. & 8.5. and sometimes he brings her into his chambers, Cant. 1.4. And towards his Disciples from whom he went away, and they therefore had sorrow for a little while, but afterwards he did see them again, and their hearts rejoyced, &c. Joh. 16.16, 20, 22.

If these precious servants of God ex­perienced [Page 384] sometimes such interruptings of their communion with God and Christ, such cloudings of Gods face towards them, and Eclypses of their joy (yea Christ himself did the like from his Father) what have we deserved, or what may we expect in this kind?

6. Let us recount how comfortable and joyfull, sweet and welcome will Christ's returns to our souls be, and the renewings of his fellowship with us, after his depart­ings and hidings or estrangings of himself from us, even as light after darkness, as the rising of the Sun is to all living creatures.

As the Morning is after a dark, sad, weary Night, to them that have kept watch or layn in pain.

As Rain and Dew are after Drought.

As a calm is after a storm by Land or Sea.

Or as clear shining after rain; or as fair weather after foul; as the coming of the Bridegroom, or the return of a Husband, a Wife, a Son, or dear Friend, that hath been long absent or far distant, as from a long journey, or out of a re­mote Countrey: or as the face of a friend, whom we have not seen of a long time. [Page 385] How was Paul refreshed with the com­ing of Titus; 2 Cor. 7.6. as the coming of a Physi­tian with healing Medicines and Cordi­als to a sick Patient, so is Christs com­ing to a soul that is sick of sin in it self, and of self; or sick of love to Christ.

As joyfull as life from the dead, or the receiving of some related to us, whom we supposed had been dead, as Jacob did his Son Joseph, Gen. 45.28. and the Father did his prodigal Son, Luk. 15.24. as liberty from restraint or bondage. As good News from a far Countrey.

Christs return is a reviving, and is comforting and quickning to a soul dead in its own sense; and an inlarging to a straitned or imprisoned soul.

God hath given us all these under pro­mise, which should incourage us to seek and expect daily the performance here­of from him, but with an Eye to the con­ditions annexed.

As that God will be a Sun to us and will enlighten our darkness, but we must endeavour to walk uprightly that Christ the Sun of righteousness shall arise unto us with healing under his wings,Psa. 84.11. & 18 25, 28. but we should desire to fear his Name, Mal. [...].2.

That his going forth is prepared as the Morning, Hos. 6.3. scil. that God is as ready to come unto us, as the day is to dawn, or the morning is to look forth; but we must follow on to know the Lord, &c. and wait for him more than they that watch for the morning, Psal. 130.6.

Hos. 6.3.That he will come unto us as the rain, as the former and latter rain unto the Earth;Psa. 143.6. but our Souls must thirst after him as a thirsty Land.

And he will be as the dew unto Israel, Hos. 14.5. but Israel must return unto the Lord. v. 1. and take with them words, &c. v. 2. and say, Ashur shall not save us, &c. v. 3.

That Christ will come into us, and will sup with us, and we with him; but we must open the door of our hearts to him,Rev. 3 20. when he knocketh.

That Christ, the King of Saints, will bring us not only into the Kings Palace,Psa. 45 15. Cant. 1.4. but into his privie-chambers, the most se­cret, safe and quiet rooms of his Palace; wherein the hidden Treasures of mercies, Mannah comforts, and mysteries of grace are revealed and dispensed; and spiri­tual intimacy and kindness, or retired [Page 387] communion between Christ and our Souls is injoyed.

But we must run (or follow hard) after him, as the chief object of our desires;Cant. 1.4. and be glad and rejoyce in him, and re­member his love more than Wine; that is above the chiefest of creature-comforts.